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ZECHARIAH 8

PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS

READING CYCLE THREE (see "Bible Interpretation Seminar")

FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT PARAGRAPH LEVEL

This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.

Read the chapter in one sitting. Identify the subjects (reading cycle #3). Compare your subject divisions with the five translations above. Paragraphing is not inspired, but it is the key to following the original author's intent, which is the heart of interpretation. Every paragraph has one and only one subject.

CONTEXTUAL INSIGHTS

1. As I read and research this chapter, it again reminds me of the pain I feel for
   1. people who know God only through the Mosaic Covenant (i.e., national Israel)
   2. people who violate the Mosaic Covenant with terrible consequences (most of Israel's history, Lev. 26; Deut. 28)
   3. the Gentile nations who remained in ignorance of God for so long
   
   
2. This chapter is a powerful promise of restoration. It uses utopian language of a future day of a secure and just society which includes all peoples.
   
   
3. However, that society is centered in a faithful, repentant Israel with Jerusalem as its capital. This does not describe
   1. the post-exilic Judah
   2. the modern secular state of Israel
      For a good discussion of the place of modern Israel in God's plan, see the YouTube video by Steve Gregg, "The Modern State of Israel." I think it will make you rethink much that you have been told and assume to be true about Israel.
   
   
4. Neither Jesus, nor His Apostles, ever asserts or affirms any OT promises to national Israel. Only believing Israel (i.e., Rom. 2:28-29; 9-11) is included in NT promises and salvation.
   
   
5. My love for the Bible and my trust in God's character cause me great confusion (cf. Isa. 55:6-13). Is the NT about Israel?
   
   
6. As a follower of Christ I must assert and cling to the priority of the New Covenant. Jesus, not Israel (i.e., Matt. 5:17-19), is the ultimate revelation of God (i.e., Matt. 5:21-48). I am so sorry I am forced to make this distinction.
   
   
7. Jesus, Himself, said such harsh things to the Jews of His day (i.e., Matt. 12:34; 23:2-39; Luke 20:9-19).
   
   
8. So, I affirm that the Old Covenant has been fulfilled (Matt. 5:17-19). It is still inspired and relevant, but it has been superseded (cf. Acts 15; Galatians 3; the book of Hebrews).

SPECIAL TOPIC: PAUL'S VIEWS OF THE MOSAIC LAW

SPECIAL TOPIC: THE SUPERIORITY OF THE NEW COVENANT OVER THE MOSAIC COVENANT

SPECIAL TOPIC: WHY DO THE OT COVENANT PROMISES SEEM SO DIFFERENT FROM THE NT COVENANT PROMISES?

SPECIAL TOPIC: YHWH'S ETERNAL REDEMPTIVE PLAN

WORD AND PHRASE STUDY

NASB (UPDATED) TEXT: ZECHARIAH 8:1-8
 ¹Then the word of the Lord of hosts came, saying, ²"Thus says the Lord of hosts, ‘I am exceedingly jealous for Zion, yes, with great wrath I am jealous for her.' ³Thus says the Lord, ‘I will return to Zion and will dwell in the midst of Jerusalem. Then Jerusalem will be called the City of Truth, and the mountain of the Lord of hosts will be called the Holy Mountain.' ⁴Thus says the Lord of hosts, ‘Old men and old women will again sit in the streets of Jerusalem, each man with his staff in his hand because of age. ⁵And the streets of the city will be filled with boys and girls playing in its streets.' ⁶Thus says the Lord of hosts, ‘If it is too difficult in the sight of the remnant of this people in those days, will it also be too difficult in My sight?' declares the Lord of hosts. ⁷Thus says the Lord of hosts, ‘Behold, I am going to save My people from the land of the east and from the land of the west; ⁸and I will bring them back and they will live in the midst of Jerusalem; and they shall be My people, and I will be their God in truth and righteousness.'"

8:1 This is a literary marker introducing a new stage of the discussion. See note at Zech. 7:1.

8:2 "the Lord of hosts" This was a common post-exilic title.

SPECIAL TOPIC: LORD OF HOSTS

SPECIAL TOPIC: NAMES FOR DEITY, D.

▣ "I am exceedingly jealous" See full notes at Zech. 1:14.

SPECIAL TOPIC: JEALOUSY/ZEAL

▣ "Zion" This is one of the seven hills in Jerusalem, but it came to stand for the entire city, including Mount Moriah on which the temple stood. See note at Zech. 1:14.

SPECIAL TOPIC: ZION

The Hebrew root (BDB 404) means "to be hot." The implication here is YHWH's passion (the Piel stem means "to conceive"). This term is often used by the seventh century prophets (i.e., Jeremiah and Ezekiel, note specifically Ezek. 36:6-7). The interpretive question is how to understand "wrath." Is it meant to refer

1. to YHWH's hot passion for His people?
2. to His anger at those nations He chose to discipline His people?

I believe the Hebrew phrase, "I am jealous for Zion with great jealousy, with great wrath, I am jealous" best fits option #2 (cf. NIV, REB). This is not the same Hebrew word as Zech. 7:12 (BDB 893).

SPECIAL TOPIC: ANTHROPOMORPHIC LANGUAGE TO DESCRIBE GOD

8:3 "I will return to Zion" YHWH had left the temple in Jerusalem (cf. Ezekiel 10) because of the Jews' idolatry (cf. Ezekiel 8), before the city was destroyed by Nebuchadnezzar II (cf. Ezekiel 9). YHWH Himself went to be with the Jews in exile (cf. Ezekiel 1). The faithful ones in exile would be the new people of God.

His return (BDB 996, KB 1427; Qal PERFECT) was the confirmation that He had forgiven His people and renewed His covenant with them.

▣ "will dwell in the midst of Jerusalem" There is no greater blessing than the personal presence of YHWH with His people (e.g., Exod. 25:8; Lev. 26:11-12; Num. 5:3; 35:23; Deut. 23:14; Isa. 7:14, "Immanuel"). The sacrificial system and temple were the hope of sinful people who YHWH would forgive (cf. Exod. 29:45).

Notice these two phrases are parallel with (both Qal PERFECTS) each other, as are the next two phrases in Zech. 8:3.

SPECIAL TOPIC: SHEKINAH

This could also be translated "city of faithfulness." The faithful God had returned to the faithless descendants of Abraham.

In Isa. 1:21-23 Jerusalem is sarcastically called "the faithful city," yet in Isa. 1:24-26 YHWH the Faithful will change her and forgive her so that she would truly be "the faithful city" (cf. Zech. 8:2b) again.

SPECIAL TOPIC: BELIEVE, TRUST, FAITH AND FAITHFULNESS (OT)

SPECIAL TOPIC: THE TWO CITIES IN ISAIAH

▣ "the mountain of the Lord" This refers to the temple area or Mt. Moriah ("YHWH provides"). This is the place where:

1. Melchizedek was anointed priest/king, Genesis 14
2. Abraham was to offer Isaac, Genesis 22
3. David offered a sacrifice to stop God's judgment, 1 Chr. 21:9-30
4. Solomon built the temple, 2 Chr. 3:1

SPECIAL TOPIC: MORIAH

▣ "the Holy Mountain" It is holy because YHWH's presence is there. His presence must be reflected in His people (cf. Deut. 28:9). They must be different; they must be like Him (e.g., Lev. 19:2 [1 Pet. 1:16]; Matt. 5:48). See good note on the biblical use of "mountain" in NIDOTTE, vol. 1, pp. 1051-1054.

SPECIAL TOPIC: HOLY

8:4 "old men and old women" Most of the elderly died because of the exile and those who grew old in Babylon could not easily return, therefore, elderly people in the land was a sign of lengthy prosperity (cf. Deut. 28:3) or the new age (cf. Isa. 65:20).

8:5 "boys and girls playing" This was a sign of God's blessing (cf. Deut. 28:4) and normal social life. This shows the reversal of YHWH's curse (i.e., the fall of Jerusalem, cf. Lev. 26 and Deut. 27-29) and His restored presence and blessing (i.e., Isa. 65:17-23; Jer. 31:12-13)!

8:6 "If it is too difficult" The Jewish people had become accustomed to captivity and judgment so these promises overwhelmed them! The term "difficult" (BDB 810, Niphal IMPERFECT) also means "wonderful." See note at Dan. 8:24.

SPECIAL TOPIC: WONDERFUL THINGS

▣ "the remnant of this people" The Hebrew term "remnant" (BDB 984) basically means "the remainder," "what is left," "the residue." In the prophets it takes on a special meaning, "the faithful remnant," which refers to the few descendants of Abraham who believed, trusted, and worshiped YHWH. It is these He would restore (cf. Isa. 37:4,32; 46:3; Jer. 23:3; 31:7; Micah 2:12; 5:7,8; 7:18; Zeph. 2:7,9; Ezra 9:14; Zech. 8:6,11,12). The difficulty about this term is the time factor. Does it refer to

1. the post-exilic period (see SPECIAL TOPIC: POST EXILIC CHART)
2. the end-time (notice the phrase in Zech. 8:6, "in those days")

This may be an example of multiple fulfillment prophecy.

SEE SPECIAL TOPIC: REMNANT (three senses)

▣ "will it also be too difficult in My sight" There is a faith connection between YHWH's acts and the faith of His people. However, even if YHWH's people do not have faith, He still acts. He is committed to sinful humanity's redemption (cf. Zech. 8:7-8; Ezek. 36:22-38).

SPECIAL TOPIC: COVENANT

SPECIAL TOPIC: YHWH'S ETERNAL REDEMPTIVE PLAN

8:7 "save" The Hebrew VERB "save" (BDB 446, KB 448 Hiphil PARTICIPLE, see SPECIAL TOPIC: SALVATION (OT Term) is used in several senses.

1. Hiphil = "to deliver" (cf. Zech. 9:9; Jer. 30:7-11; 31:7-8) or "to give victory" (e.g., Isa. 59:16; 63:5)
2. Niphal = "to be liberated," "to be saved," or "to be victorious"

It is used of the activity of YHWH on behalf of His people (cf. Zech. 8:7,13; 9:16; 10:6; 12:7). He delivers those who trust Him (e.g., Zech. 8:6; Ps. 37:40; 86:2).

Just a note to acknowledge that modern scholarship is still uncertain about the origin or root meaning of this term. It has been assumed that it is from an Arabic root meaning "to be wide or spacious," but there is not a consensus.

In this context YHWH is promising to deliver His people from exile and restore them to the Promised Land. However, the apocalyptic nature of the book projects this promise into the future as well as the present. It surely refers to the return to Jerusalem in 538 B.C. (Cyrus' decree), but since "the nations" (e.g., Zech. 2:11; 8:20-23) are included and the concept of Messiah is revealed and expanded in chapters 9-14, then this must also have an eschatological focus.

SPECIAL TOPIC: MESSIAH

▣ "east. . .west" These compass directions are used in the universal sense as in Ps. 50:1; 113:3; Isa. 59:19; Mal. 1:11.

8:8 "My people and I will be their God" This is covenant language (e.g., Lev. 26:12; Deut. 4:20; 18:2; 29:12-13; Jer. 31:33; 32:38; Hosea 2:23) and clearly shows that the covenant is restored.

"God" is Elohim; see SPECIAL TOPIC: NAMES FOR DEITY, C.

▣ "truth" This Hebrew word (BDB 54) means "firmness," "faithfulness," or "truth." Originally it referred to a stable stance and then came to be used as imagery for that which is trustworthy, faithful or reliable. This then becomes a description of YHWH (e.g., Ps. 71:22; 117:2; 146:6; Isa. 38:18-19; Neh. 9:33). Faithless, fallen humanity's only hope is in the unchanging, faithful mercy of God!

This term is used in Zechariah 8 several times (cf. Zech. 8:3,8,16 [twice], 19) in the sense of "truth." In Zech. 7:9 and 8:16 it refers to a true or faithful testimony in court. Zechairah 8:16 and 19 are parallel and speak of the truthful and trustworthy relationship between covenant partners in society. Truth has a corporate societal focus. Truth is relational as well as propositional!

For a good discussion of this Hebrew word in all its forms see New International Dictionary of Old Testament Theology and Exegesis, vol. 1, pp. 427-433.

SPECIAL TOPIC: BELIEVE, TRUST, FAITH AND FAITHFULNESS IN THE OT

SPECIAL TOPIC: CHARACTERISTICS OF ISRAEL'S GOD (OT)

▣ "righteousness" See SPECIAL TOPIC: RIGHTEOUSNESS

NASB (UPDATED) TEXT: ZECHARIAH 8:9-13
 ⁹"Thus says the Lord of hosts, ‘Let your hands be strong, you who are listening in these days to these words from the mouth of the prophets, those who spoke in the day that the foundation of the house of the Lord of hosts was laid, to the end that the temple might be built. ¹⁰For before those days there was no wage for man or any wage for animal; and for him who went out or came in there was no peace because of his enemies, and I set all men one against another. ¹¹But now I will not treat the remnant of this people as in the former days,' declares the Lord of hosts. ¹²For there will be peace for the seed: the vine will yield its fruit, the land will yield its produce and the heavens will give their dew; and I will cause the remnant of this people to inherit all these things. ¹³It will come about that just as you were a curse among the nations, O house of Judah and house of Israel, so I will save you that you may become a blessing. Do not fear; let your hands be strong.'"

8:9 "Let your hands be strong" This is a Qal IMPERFECT (BDB 304, KB 302) used in a JUSSIVE sense. Notice that this idiomatic phrase begins and concludes (cf. Zech. 8:13) this paragraph. This phrase shows the human side of the covenant relationship. This same kind of encouragement to faithful trust and steadfastness is found in Josh. 1:6-9; 1 Chr. 22:13; Isa. 35:4.

This may be an allusion to Haggai 2:4, who prophesied just before Zechariah. Both of them addressed the same issue—the rebuilding of the temple needs to be finished. Throughout Israel's history YHWH has encouraged His people to be strong and courageous and not to fear (e.g., Josh. 1:6-9; 1 Chr. 22:13; Isa. 35:4).

SPECIAL TOPIC: COVENANT

SPECIAL TOPIC: HAND

8:10 This is a summary of what life in Palestine was like ("before those days") between the fall of Jerusalem by Nebuchadnezzar II (586 B.C.) and the return ("but now" of Zech. 8:11) to Jerusalem decreed by Cyrus II (538 B.C.).

The phrase "I set all men one against another" is the exact opposite of Zech. 8:3-8. YHWH's presence or absence can be noted by how people treat each other (cf. Zech. 7:8-14). We reap what we sow (cf. Gal. 6:7; and full list of all texts dealing with this subject). This is a recurrent theme in both the Old and New Testaments. Israel reaped the bounty of the presence and forgiveness of God (cf. Zech. 8:11-12).

Notice that YHWH takes personal responsibility for Israel and Judah's exile (cf. Zech. 8:14; 7:14). He allowed foreign nations to defeat His people (cf. Isa. 10:5; Jer. 51:20). This judgment was the necessary discipline to bring about a renewed covenant and people. His judgment was a sign of His love (i.e., parental discipline).

8:11 "the remnant" See note at Zech. 8:6 and SPECIAL TOPIC: REMNANT (three senses).

8:12 This reflects the covenant blessings of Lev. 26 and Deut. 27-29 (cf. Hag. 2:19).

8:13 This is a very important verse because it shows the intended purpose of Israel. YHWH called Abraham to call a world (cf. Gen. 12:3; Exod. 19:5-6). His special relationship and blessing to the descendants of Abraham was meant to attract the notice of the rest of the sons of Adam. The nationalism of Genesis 10-11 is reflected in v. 10c. However, the Jewish people were not faithful to the covenant. Their lives did not reflect the holiness of YHWH, but the fallenness of Genesis 3. Those who were meant to be a light became a deterrent (cf. Ezek. 36:18-23). YHWH had to first change His own people's hearts and minds. They could not perform His covenant requirements. Therefore, a new covenant was required; one based on YHWH's character and provision (cf. Jer. 31:31-34; Ezek. 36:24-38). With this new covenant His people can become their intended "blessing" to a lost world.

The "curse" of Lev. 26 and Deut. 27-29 has been removed through Messiah. The tragedy is that Israel did not recognize this new opportunity to fulfill her worldwide missionary mandate. She turned inward into exclusivism and pride instead of outward. YHWH's heart for "the nations" was not her heart. Monotheism and the unity of mankind (cf. Gen. 1:26-27) demands a universal people! Israel was a means to that end, not that end! The new age of righteousness depicted in Isaiah 55-66 was not fulfilled in the post-exilic return, but it will be in the Messianic Kingdom.

SPECIAL TOPIC: YHWH'S ETERNAL REDEMPTIVE PLAN

SPECIAL TOPIC: MONOTHEISM

SPECIAL TOPIC: WHY DO OT COVENANT PROMISES SEEM SO DIFFERENT FROM NT COVENANT PROMISES?

▣ "Do not fear; let your hands be strong" These are both Qal IMPERFECTS used in a JUSSIVE sense (cf. Zech. 8:9,15). This is a recurrent admonition. See note at v. 9.

NASB (UPDATED) TEXT: ZECHARIAH 8:14-17
 ¹⁴"For thus says the Lord of hosts, ‘Just as I purposed to do harm to you when your fathers provoked Me to wrath,' says the Lord of hosts, ‘and I have not relented, ¹⁵so I have again purposed in these days to do good to Jerusalem and to the house of Judah. Do not fear! ¹⁶These are the things which you should do: speak the truth to one another; judge with truth and judgment for peace in your gates. ¹⁷Also let none of you devise evil in your heart against another, and do not love perjury; for all these are what I hate,' declares the Lord."

8:14 "I purposed" The VERB (BDB 273, KB 273, Qal PERFECT) is used in both v. 14 and v. 15.

1. as YHWH "purposed" to judge His people because of their repeated covenant violations in the exiles of Assyria and Babylon
2. now YHWH "purposed" to forgive and bless the returning exiled Jews (cf. v. 11)

YHWH is in control of history. Covenant violations require a divine response (i.e., Lev. 26; Deut. 28). However, repentance and faithfulness bring divine blessing (i.e., "the two ways," cf. Deut. 30:15,19; Proverbs 1).

SPECIAL TOPIC: COVENANT

SPECIAL TOPIC: CONSEQUENCES OF IDOLATRY

▣ "I have not relented" The Hebrew VERB (BDB 636, KB 688), in its Niphal PERFECT stem, means "to be sorry," "to console oneself." YHWH was patient with His people. He relented the punishment that they deserved (cf. Amos 7:3,6), but there was a limit to His relenting (cf. Jer. 15:8). There came a time when YHWH disciplined His people and He did not relent (cf. Zech. 8:14; Ezek. 24:14), but He wanted to (cf. Jer. 26:3,13; Hosea 11:8).

This anthropomorphic word "relented" or "repented" shocks us because we think of God as unchangeable. It is surely true that His character and commitment to redemption are unchangeable, however, if God is unchangeable in all ways, why do we pray? Intercessory prayer is based on the belief that supplication can change God's dealings with humans, both individually and corporately. There is a true personal relationship between God and believers.

God's word is sure, both positively and negatively (e.g., Jer. 4:28; Ezek. 24:14; Gal. 6:7). God's faithless people finally reaped the consequences of their acts (cf. Zech. 7:9-14). God allowed exile to make restoration a possibility (cf. Zech. 8:15). God wants a people who reflect His character (cf. Zech. 8:8, 16-17; 7:9-10) so that the nations can know Him and trust Him!

SPECIAL TOPIC: PROBLEMS AND LIMITATIONS OF HUMAN LANGUAGE

SPECIAL TOPIC: INTERCESSORY PRAYER

8:15 Judgment is YHWH's last resort. He wants to bless (e.g., Hosea 11:8) to fulfill His larger redemptive purposes (i.e., to restore all humans made in His image into fellowship with their creator).

8:16-17 "These are the things which you should do" These verses reflect Zech. 7:9-10 and 8:8, but they truly reflect the Mosaic legislation. It was very clear to these Jewish people what YHWH's will for them was among each other and foreigners (i.e. two positive commands in Zech. 8:16 and two negative commands in 8:17).

This ethical aspect to biblical faith is needed in a day like theirs and ours when faith in God is limited to:

1. initial decision (ticket to heaven)
2. emotional moment
3. selected times and places
4. rituals/liturgy

These things are good, but unless they issue in a daily, moral lifestyle they are false hopes (cf. Matthew 7; John 15; 2 Peter 2). The goal of biblical faith is not only heaven when we die, but Christlikeness now (cf. Matt. 5:48; Rom. 8:28-30; 1 Cor. 3:18; Gal. 4:19; Eph. 1:6; 4:13; 1 Thess. 3:13; 4:3; 5:23; 1 Pet. 1:15). Anything less is biblically suspect! Western Christianity is characterized by "what is in it for me?" but true biblical faith is meant to serve and reflect God!

▣ "gates" This was the place of judicial acts and social events.

8:17 The first two negated VERBS are Qal IMPERFECTS used in a JUSSIVE sense. YHWH hates premeditated schemes (i.e., Ps. 36:4; Prov. 3:29; 12:2; 14:22; Jer. 4:14; Micah 2:1; Zech. 7:10)!

▣ "all these are what I hate" Both

1. "hate" (BDB 971, KB 1338, Qal PERFECT, cf. Prov. 6:16-19)
2. "love" (BDB 12, Qal IMPERFECT used in a JUSSIVE sense and the Qal IMPERATIVE, Zech. 8:19) are human emotions applied to God (anthropomorphism, see SPECIAL TOPIC: GOD DESCRIBED AS HUMAN)

God is surely personal and thereby has feelings and emotions, but His holy, gracious, unchanging character controls the mood swings experienced by fallen humans. These words are analogous, not definitive!

SPECIAL TOPIC: CHARACTERISTICS OF ISRAEL'S GOD (OT)

NASB (UPDATED) TEXT: ZECHARIAH 8:18-19
 ¹⁸Then the word of the Lord of hosts came to me, saying, ¹⁹"Thus says the Lord of hosts, ‘The fast of the fourth, the fast of the fifth, the fast of the seventh and the fast of the tenth months will become joy, gladness, and cheerful feasts for the house of Judah; so love truth and peace.'"

8:19 This literary unit begins in Zech. 7:1 with a question about the need to continue certain fast days related to the Babylonian exile. After discussing the reason for the exile and the hope of restoration, Zechariah returns to the question about specific fast days.

▣ "The fast of the fourth" This was a fast in memory of Jerusalem's walls being breached (cf. Jer. 39:2; 2 Kgs. 25:3).

▣ "the fast of the fifth" This was a fast in memory of the destruction of the temple (cf. 2 Kgs. 25:8).

▣ "the fast of the seventh" This was a fast in memory of Gedaliah's death (cf. 2 Kgs. 25:25).

▣ "the fast of the tenth" This was a fast in memory of the beginning of Nebuchadnezzar II's siege of Jerusalem (cf. 2 Kgs. 25:1-2; Jer. 39:1).

▣ "will become joy, gladness, and cheerful feasts" There will be no more fasts! Israel's mourning will be changed to joy, her captivity into deliverance (cf. Jer. 31:10-14). Isaiah 65 combines a renewed Jerusalem with the new age!

▣ "so love truth and peace" This is a summary statement of how repentant, restored, faithful followers should live (BDB 12, KB 17, Qal IMPERATIVE PLURAL). Love is more than an emotion! It is an action (i.e., Jesus' two great commandments).

The phrase is similar to the Shema of Deut. 6:4-6. Eternal life has observable characteristics.

"Truth" is from the root (BDB 52, KB 63) which denotes faithfulness; see SPECIAL TOPIC: BELIEVE, TRUST, FAITH AND FAITHFULNESS).

"Peace" is both an attitude toward life and others as well as a wish that all can participate in it. See SPECIAL TOPIC: PEACE (shalom).

True faith is lived out among one's peers, community, and kin!

SPECIAL TOPIC: LOVINGKINDNESS (hesed)

NASB (UPDATED) TEXT: ZECHARIAH 8:20-23
 ²⁰"Thus says the Lord of hosts, ‘It will yet be that peoples will come, even the inhabitants of many cities. ²¹The inhabitants of one will go to another, saying, "Let us go at once to entreat the favor of the Lord, and to seek the Lord of hosts; I will also go." ²²So many peoples and mighty nations will come to seek the Lord of hosts in Jerusalem and to entreat the favor of the Lord.' ²³Thus says the Lord of hosts, ‘In those days ten men from all the nations will grasp the garment of a Jew, saying, "Let us go with you, for we have heard that God is with you."'"

8:20-21 As some came (possibly from Bethel (cf. Zech. 7:2) to seek the favor of the Lord, so now other cities of Judah come to Jerusalem and the new temple to seek YHWH's blessing.

8:21 "to seek the Lord" There are two parallel phrases:

1. "to entreat the favor of" ‒ Piel INFINITIVE CONSTRUCT, BDB 318 II, KB 316
2. "to seek" ‒ Piel INFINITIVE CONSTRUCT, BDB 134, KB 152

The VERB "seek" (BDB 134, KB 152, Piel INFINITIVE CONSTRUCT) is used twice in vv. 21-22. It is a powerful VERB of action. Seeking YHWH implies a desire to know Him and follow Him. It denotes a sense of spiritual need as well as YHWH's desire to be found by humans made in His image and likeness.

1. seek the face of YHWH ‒ 1 Sam. 21:1
2. seek HIs face ‒ Ps. 105:4
3. seek YHWH ‒ Exod. 33:7; Deut. 4:29; 1 Chr. 16:10; 2 Chr. 11:16; Prov. 28:5; Isa. 51:1; Jer. 50:4; Hosea 3:5; 5:6; Zeph. 1:6; 2:3
4. seek Me ‒ 2 Chr. 15:2,4; Ps. 78:34; Isa. 45:19,22; 55:6; Jer. 29:13

Notice in this context all humans may come and worship YHWH!

SPECIAL TOPIC: YHWH'S ETERNAL REDEMPTIVE PLAN

▣ "I will also go" This is an emphatic statement of intent (two COHORTATIVE forms of "go," cf. Zech. 8:23). There is an urgency to Zech. 8:21.

8:22 "So many peoples and mighty nations will come" The Hebrew ADJECTIVE "mighty" (BDB 783) can mean "numerous" (cf. Ps. 35:18; Prov. 7:26; Isa. 53:12; Amos 5:12). If so, then "many peoples" is parallel to "numerous nations."

As other Jews come so now the initial purpose of YHWH is fulfilled when "many peoples and mighty nations" come to Him. This universal aspect in Zechariah (cf. Zech. 2:11) is surprising in light of

1. Zech. 1:15,21
2. the racial tone of Haggai
3. the problems faced by Nehemiah (cf. Neh. 4:6)

Zechariah is looking beyond the immediate (cf. Isa. 2:2-4; 56:7; 66:18-24; Micah 4:1-3). He is looking to the days of "the wounded shepherd" (cf. Zechariah, chapters 12-13)!

SPECIAL TOPIC: YHWH'S ETERNAL REDEMPTIVE PLAN

The Hebrew VERB "take hold" (BDB 304, KB 302) in the Hiphil stem is repeated twice (first IMPERFECT then PERFECT with waw) for emphasis and urgency (see use in 1 Kgs. 1:50; 2:28; 2 Kgs. 4:27; Prov. 26:17; Isa. 4:1).

The intended purpose of the call of Abraham (cf. Gen. 12:3) is to be realized!

The confusion (many languages) of the tower of Babel has now been overcome. The beginning of the church at Pentecost (cf. Acts 2) is the reversal of Genesis 10-11, as these people from many lands heard the gospel in their own language. This verse is a prophetic glimpse.

SPECIAL TOPIC: SPEAKING IN TONGUES

SPECIAL TOPIC: JEWS

▣ "we have heard that God is with you" YHWH's presence is the greatest blessing (cf. Isa. 7:14; 8:8,10; 45:14) and the goal of creation (cf. Gen. 1:26-27; 3:8-9). The barrier (cf. Gen. 3:10-21) between Him and mankind is removed.

"God" is Elohim; see SPECIAL TOPIC: NAMES FOR DEITY, C.

DISCUSSION QUESTIONS

This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.

These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought-provoking, not definitive.

1. Why is there a lapse of time between Zech. 1:1 and Zech. 7:1?
2. Who does Zech. 7:2 refer to?
3. Why was God so upset with their religious fasts?
4. What is the ultimate purpose of Israel?
5. Why is Zech. 8:20-23 so surprising, yet so important?

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