The next verse, which foretels _the pouring out of the Spirit_, so closely resembles the prophecy of Joel, of which St. Peter gave the interpretation on the memorable day of Pentecost; and at the same time, coupled the application with a reproach to the Jews for having crucified Christ (Acts ii.), that the Christian can hardly fail to see that they refer to the same event, though not here restricted to that particular day, as appears from “_the house of David and the inhabitants of Jerusalem_” being mentioned; nor was the gift of the Spirit confined to the day of Pentecost, but continued to all on whom the apostles laid their hands. _And I will pour out upon the house of David, and upon the inhabitants of Jerusalem, the spirit of grace and of supplication; and they shall look to me for him whom they pierced, and they shall mourn for him as one mourneth for his only son; and be in bitterness for him as one that is in bitterness for his firstborn._ The most solemn fast almost universally observed throughout Christendom, in commemoration of Christ’s crucifixion, is manifestly the event which was here foretold, at least four centuries before its fulfilment. The prospect of its receiving a more evident accomplishment at any future period, seems to be rendered hopeless by the enumeration of the different families that follows, all such distinctions being now lost among the present race of Jews. _And in that day there shall be a great mourning in Jerusalem, as the mourning of Hadadrimmon in the valley of Megiddon;_ _And the land shall mourn every family apart, the family of the house of David apart, and their wives apart; the family of the house of Nathan apart, and their wives apart;_ _The family of the house of Levi apart, and their wives apart; the family of the house of Shimei apart, and their wives apart;_ _All the families that remain, every family apart, and their wives apart._ If any thing more be intended by this emphatical repetition of the families mourning apart, beyond the strong expression of the depth of their grief, and the sincerity of their repentance, may it not be to convince the unbelieving Jews of the hopelessness of a more literal fulfilment after the loss of their genealogies? NOTES TO CHAPTER XII. Verse 2. :וגם על יהודה יהיה במצור על ירושלם _When they shall be in the siege both against Judah and against Jerusalem._ Such is the translation in our version, a sense which can in no way be extorted from the words of the text, as every Hebraist must be well aware. The Jew, by inserting the relative _who_, as understood after the word Judah, renders the passage thus, _And also upon Judah, who shall be in the siege against Jerusalem._