Zechariah on the Redemption of the Lord - Essay Example

Zechariah on the redemption of the Lord Translation comparison Zechariah 10:4-12 (New International Version) Zechariah 10:4-12 ( New King James Version) 4 From Judah will come the cornerstone,     from him the tent peg, from him the battle bow,     from him every ruler. 5 Together they[a] will be like warriors in battle     trampling their enemy into the mud of the streets. They will fight because the Lord is with them,     and they will put the enemy horsemen to shame. 6 “I will strengthen Judah     and save the tribes of Joseph. I will restore them     because I have compassion on them. They will be as though     I had not rejected them, for I am the Lord their God     and I will answer them. 7 The Ephraimites will become like warriors,     and their hearts will be glad as with wine. Their children will see it and be joyful;     their hearts will rejoice in the Lord. 8 I will signal for them     and gather them in. Surely I will redeem them;     they will be as numerous as before. 9 Though I scatter them among the peoples,     yet in distant lands they will remember me. They and their children will survive,     and they will return. 10 I will bring them back from Egypt     and gather them from Assyria. I will bring them to Gilead and Lebanon,     and there will not be room enough for them. 11 They will pass through the sea of trouble;     the surging sea will be subdued     and all the depths of the Nile will dry up. Assyria’s pride will be brought down     and Egypt’s scepter will pass away. 12 I will strengthen them in the Lord     and in his name they will live securely,” declares the Lord. 4 From him comes the cornerstone, From him the tent peg, From him the battle bow, From him every ruler[a] together. 5 They shall be like mighty men, Who tread down their enemies In the mire of the streets in the battle. They shall fight because the Lord is with them, And the riders on horses shall be put to shame. 6 “I will strengthen the house of Judah, And I will save the house of Joseph. I will bring them back, Because I have mercy on them. They shall be as though I had not cast them aside; For I am the Lord their God, And I will hear them. 7 Those of Ephraim shall be like a mighty man, And their heart shall rejoice as if with wine. Yes, their children shall see it and be glad; Their heart shall rejoice in the Lord. 8 I will whistle for them and gather them, For I will redeem them; And they shall increase as they once increased. 9 “I will sow them among the peoples, And they shall remember Me in far countries; They shall live, together with their children, And they shall return. 10 I will also bring them back from the land of Egypt, And gather them from Assyria. I will bring them into the land of Gilead and Lebanon, Until no more room is found for them. 11 He shall pass through the sea with affliction, And strike the waves of the sea: All the depths of the River[b] shall dry up. Then the pride of Assyria shall be brought down, And the scepter of Egypt shall depart. 12 “So I will strengthen them in the Lord, And they shall walk up and down in His name,” Says the Lord. The different translations of the passage may differ depending on the target audience but the overall message must remain the same. The New International Version (N.I.V) is composed of very simple English that can easily be understood by those who are not good in the language while the New King James Version is made up of more complicated language for the conservatives and those who want to associate closely with the early church. NKJV uses the word house instead of tribe as in the case of NIV when referring to those who form the nation of Israel. Certain words have been applied differently between the two versions in order to express certainty and accuracy in the timing. For example NIV says, “Surely I will redeem them” on the other hand NKJV simply says, “For I will redeem them.” This shows a lot of emphasis by NIV than in NKJV. The use of the word declares the Lord is a strong affirmation of a direct statement from God as used in NIV while NKVJ uses the word says the Lord which does not seem very strong in expressing a statement from God, to declare is more absolute than to simply say. The two versions use different auxiliary verbs in referring to future events. NIV has frequently used the word will which is a much lighter word compared to the use of shall in NKJV which expresses something that must happen. Word study The Hebrew verb Zakar (זָכַר) has been used in the context of Zechariah 10 4-12 to mean remembrance. In verse 9 (a) NIV says, “Though I scatter them among the peoples,     yet in distant lands they will remember me” while NKJV says, “I will sow them among the peoples, And they shall remember Me in far countries” in order to clearly understand the meaning of the word, it is appropriate to consider other scriptures in which the word has been used in the bible.1 In Psalms 22: 27, the scripture says, “All the ends of the earth will remember and turn to the LORD, and all the families of the nations will bow down before him,” (NIV) and NKJV says, “All the ends of the world Shall remember and turn to the LORD, And all the families of the nations Shall worship before You.” The emphasis on this text is to encourage the people of Israel to remember and reflect on the things that God has done to them (Carr 2010, 011). The movement of the Israelites from Egypt to Canaan brought them into a close fellowship with Yahweh as well as becoming the paradigm of all redemptive work of God for all the generations of mankind. The book of Haggai2 also affirms what has been elaborated in the book of Zechariah chapter 10. He spoke of the restoration and remembrance of the people of Israel by their God. Prophet Zechariah also shared a well-established tradition when he looked at the eschatological deliverance of Israel in terms of exodus and the settlement in the Promised Land. The exercise of gathering is to begin with a “whistle” 3from God as He assembles His people to return to Him and away from their evil ways (Loken 2010, 301-312). 1. “The word “Zakar” has been applied severally in the bible in relation to several instances that God wanted His people to remember His deeds.” Bruce, Unlock the Bible keys to understanding the scripture,409, Nashville, 20. 2. Loken, Israel P.The Old Testament prophetic books: an introduction. (Xulon Press,2010),307. 3. According to Loken, the word whistle is used in the scriptures of Hebrew origin since it best fits in that context and not in the current set-up. Another Hebrew word qr^v* (saraq) which is a close definition to a whistle or an audible signal (v.8) is a strong call for redemption.4 Isaiah says in chapter 5:26 that the Lord will raise a battle flag that sound a signal for His chosen people to return back to Him from all corners of the earth. This is an act that portrays both visual and audible communication so that the people will increase in numbers as it was in the case of the times of Moses. The pitiful postexilic remnant that had once strayed will once more become the mighty and innumerable host of God (Zech. 2:4; 8:4-5). The Lord affirms strongly in verse 9 that His restoration will have to be fulfilled even though the people of Israel are just like seed sowed to the nations5. The seeds may exist in a rather cohesive form in the bag of the farmer but when he sows it, it becomes scattered and separated, so much so that it would be humanly impossible to gather it all together again. But the seed of Abraham is rational, sensitive seed, and once it is quickened and stimulated by the call of God, it will pick itself up from wherever it has fallen and will gather with its fellows back in the care of God who first planted it in His judgment which is the restoration by the Almighty Yahweh. Wyj*w+ (wehayu)6 in v.9b is a Hebrew meaning of “they will live,” “they will come alive” or “they will still be alive. These are the semantic range of the verb and also its grammatical as well as syntactical use in the passage. 4. The Lord makes His oracles known to His chosen people and He uses various means to communicate to them. He uses a language that they can easily understand as in the case In Isaiah. Jehovah reminds His chosen people to leave all their ways and turn back to Him so that He can love them as before. 5. Stephen F. Winward, “Zechariah,” A Guide to the Prophets (John Knox Press, 1988), 209. 6. “wehayu” is a one word used to refer to the fact that God is able to restore His people back to Him when they are still alive and that He is able to restore all the broken pieces back to life just as He did in the valley of dry bones in the book of Ezekiel. The bible in other texts views the exiled and scattered nation of Israel to be dead in their conscience. This is manifested in Ezekiel 37 which ralks about the valley of dry bones which is an allegory for the people of Israel who have been scattered in various nations. Prophet Ezekiel saw extremely dry bones scattered everywhere in the valley and dubiously asked whether such bones could ever live again. The Lord replied to him the indeed they could become alive after his command and he proceeds to issue the command which brings the dry bones back to life (Bergant 1992, 203-206). (Wyj=Y]w^, wayyihyu (v. 10) is God’s interpretation of the this remarkable phenomenon, identifying the bones as the whole house of Israel whose hope had dried up and died (v. 11)7. Israel was dead, then, because her hope was dead. She could be made alive by a renewal of her hope. Prophet Zechariah proceeds in verse 10 to identify the destination of the Israel people in places such as Gilead in the east upper Jordan Valley and Lebanon which was directly on the north of the Promised Land. The clue to correct interpretation lies in v. 10b which, unfortunately, is quite elliptical. Literally, the clause in question says, “and there will not be found for them.” The context, as most versions agree, requires that land be the scarce commodity. One could therefore translate “I will bring them to the land of Gilead and to Lebanon until no room can be found for them,”8 The land of Gilead and Lebanon were never designated as falling within the land of promise but they were to serve the function of accommodating the overflow since they were very near to Canaan. 7. “God is in the process of restoring the people of Israel who are His chosen people. They are likened to the dry bones in Ezekiel.” Harrison, Unlock the Bible keys to understanding the scripture, 601, Nashville, 18. 8. Youngblood, Ronald F., F. F. Bruce, and R. K. Harrison. . Unlock the Bible keys to understanding the scripture (Nashville: Thomas Nelson Press, 2011), 168. Historical background The passage was written by Prophet Zechariah who is among the minor prophets of the Old Testament. The original manuscripts were written in the original Hebrew language during the reign of King Darius around 587 B.C after the fall of Jerusalem. Prophet Zechariah emerged during the reign of King Darius at the time of rebuilding of the temple of Jerusalem. The name of Prophet Zechariah means “Yahweh has remembered” and he is believed to have originated from a priestly family and he is also believed to have been a priest and a prophet. This clearly confirms that he was a Levite who was born and brought up in Babylon by Berekiah9. The passage is closely connected to other biblical books such as Isaiah, Jeremiah, Ezekiel and the historical books of Moses commonly known as the law. Chapters 9-14 are believed to have been written by one of the disciple of the prophet and not the prophet himself due to several reasons one of them being lack of dates being mentioned, change in the manner of style of writing and the name of Zechariah is not mentioned10. Prophet Zechariah and Prophet Haggai are believed to have prophesied at the same time and some scholar have argued that Zechariah was a disciple of Haggai and they played an active role in rebuilding of the temple of Jerusalem. The oracle first focusses on informing the entire nation on the coming of their true king who is set to take the place of a ruler in their midst11. It then shifts its focus on the elect people of the king who are to come in the second group of those in exile (Youngblood 2011, 13-14). 9. “Prophet Zechariah originates from a lineage of priests. He however did not follow up the priestly call but he was used by God as His prophet to send message to His people as well as to keep them informed about the coming restoration.” Harrison, Unlock the Bible keys to understanding the scripture, 309, Nashville, 180. 10. Bergant, Dianne, and Robert J. Karris. The Collegeville Bible commentary: based on the New American Bible (Collegeville, Minn: Liturgical Press, 1992), 105. 11. Zuck, Roy B., and John F. Walvoord. The Bible knowledge commentary: an exposition of the scriptures. Colorado Springs, Colo: Victor Press, 2001),189. Movement of the text The chapter is an apocalyptic literature which refers to a genre of prophetic writing that was developed in the post Exilic-Jewish culture. An apocalypse is Greek word which symbolizes the unveiling of a new thing or a deeper revelation that is ti be fulfilled at an opportune time. Both Prophets Zechariah and Haggai provided an explanation for the delay of the rebuilding of the temple by saying that it wasn’t the right time for it12. Apocalyptic literature explains prophecy in terms of visions and dreams which are closely linked to reality and fantasy. In both cases, a heavenly interpreter is often provided to the receiver so that he may understand the many complexities of what he has seen13. The oracles in Amos, Hosea, First Isaiah, and Jeremiah gives a clear sense of how messages of imminent punishment develop into the later proto-apocalyptic literature, and eventually into the thoroughly apocalyptic literature of Daniel 7–12 and Zechariah 1–8 show a transition phase between prophecy and apocalyptic literature in the Old Testament (Zuck 2001, 138)14. There is intense use of simile and metaphor in the text for example in verse 5 which says, “Together they[a] will be like warriors in battle trampling their enemy into the mud of the streets.” which serves to make the readers develop a clear understanding of the true nature of Yahweh. Foreshadowing is made manifest in the text because Zechariah brings out what is to take place in the New Testament upon the arrival of Jesus Christ and the Messianic era. 12. Zuck, Roy B., and John F. Walvoord. The Bible knowledge commentary: an exposition of the scriptures. Colorado Springs, Colo: Victor Press, 2001),408. 13. Carr., David McLain. An introduction to the Old Testament sacred texts and imperial contexts of the Hebrew Bible (Chichester, West Sussex, U.K.: Wiley-Blackwell Press, 2010), 288. 14. Zuck, Roy B., and John F. Walvoord. The Bible knowledge commentary: an exposition of the scriptures (Colorado Springs, Colo: Victor Press, 2001),138. The book seeks to give a clear and undisputed account of the Messiah who is to come and will bring total deliverance to the entire world and that God will establish an everlasting kingdom through him. The prophet features Jesus Christ in both his first and the second coming in which he will come to deliver judgment as well as to take those who had received and believed in him to heaven in which they will reign together with him. Jesus will come, according to Zechariah, as Savior, Judge, and ultimately, as the righteous King ruling His people from Jerusalem. Major Themes and theology The major theme in the text is restoration of the people of Israel back to their former glory. Prophet Zechariah outlines God’s role in ensuring that His promises to the people of Israel must be fulfilled b y having them brought back to Jerusalem after the exile and that He will return to them all that they have lost over the years15. The prominence of prophecy is quite apparent in Zechariah, but it is also true that Zechariah along with Haggai allows prophecy to yield to the priesthood which is particularly apparent in comparing Zechariah to prophet Isaiah who was active after the first return from exile. The chapter can be linked to the gospels since the theme of restoration is fully fulfilled when Jesus Christ is born, persecuted and finally died on the cross so as to restore all men back to God and not only the Israelites (Porter 2007, 59). 15. Bergant., Dianne., and Robert J. Karris. The Collegeville Bible commentary: based on the New American Bible (Collegeville, Minn: Liturgical Press, 1992), 98. There is a call to prayer even as a promise of a great future is being made in the chapter. The people are called upon to forsake their old ways and worship of idols so that they can embrace the worship of Yahweh who is believed to be the true God16. The Lord promises restoration of the people of Israel and Judah in their own land where they will live in lasting peace and piety. They are further promised that they will be able to triumph over all their enemies and the Lord will enable them to rule over themselves and never to be taken into captivity again (Albertz 2003, 402-405). Summary and application While the chapter contains its share of judgments on the people of Judah and beyond, it overflows with hope in the future reign of the Lord over His people. The chapter serves a reminder for the people never to loose focus after they have believed in the true God17. The mighty hand of God is able to redeem his people from all the challenging situations. It is worth noting that at times challenges and afflictions are meant to strengthen the people of God therefore it is demanded that those going through temptations should never forget that God is able to deliver them. It’s easy to get caught up in the oftentimes depressing events of day-to-day life, to lose our perspective and live as people without hope. The book of Zechariah serves as a correction for that tendency in our lives. We have a hope that is sure and that is vested in the supreme nature of our Lord Jesus Christ the Messiah18. 16. Bergant., Dianne., and Robert J. Karris. The Collegeville Bible commentary: based on the New American Bible (Collegeville, Minn: Liturgical Press, 1992), 45. 17. Zuck, Roy B., and John F. Walvoord. The Bible knowledge commentary: an exposition of the scriptures (Colorado Springs, Colo: Victor Press, 2001),200. 18. Carr., David McLain. An introduction to the Old Testament sacred texts and imperial contexts of the Hebrew Bible (Chichester, West Sussex, U.K.: Wiley-Blackwell Press, 2010), 288. Bibliography Albertz, Rainer, and Bob Becking. 2003. Yahwism after the exile: perspectives on Israelite religion in the Persian era : papers read at the first meeting of the European Association for Biblical Studies, Utrecht, 6-9 August 2000. Assen, The Netherlands: Van Gorcum. Bergant, Dianne, and Robert J. Karris. 1992. The Collegeville Bible commentary: based on the New American Bible. Collegeville, Minn: Liturgical Press. Carr, David McLain. 2010. An introduction to the Old Testament sacred texts and imperial contexts of the Hebrew Bible. Chichester, West Sussex, U.K.: Wiley-Blackwell. Loken, Israel P. 2010. The Old Testament prophetic books: an introduction. [n.p.]: Xulon Press. Porter, Stanley E. 2007. The Messiah in the Old and New Testaments. Grand Rapids, Mich. [u.a.]: Eerdmans. Youngblood, Ronald F., F. F. Bruce, and R. K. Harrison. 2011. Unlock the Bible keys to understanding the scripture. Nashville: Thomas Nelson Inc. Zuck, Roy B., and John F. Walvoord. 2001. The Bible knowledge commentary: an exposition of the scriptures. Colorado Springs, Colo: Victor. Read More