Read Zechariah 7, click here. Read Zechariah 9, click here.
Zechariah chapter 8: Immanuel
– A Vision of the Messiah’s First Coming.
A simple exegesis based
on grammatical observations of the Hebrew text. Some references to Bible
Commentaries and Hebrew Lexicons are made to enhance my understanding of the
text
By Stephen Ng
Zech. 8:1 וַיְהִ֛י דְּבַר־יְהוָ֥ה
צְבָא֖וֹת לֵאמֹֽר׃
Zech. 8:2 כֹּ֤ה אָמַר֙ יְהוָ֣ה צְבָא֔וֹת
קִנֵּ֥אתִי לְצִיּ֖וֹן
קִנְאָ֣ה גְדוֹלָ֑ה
וְחֵמָ֥ה גְדוֹלָ֖ה
קִנֵּ֥אתִי לָֽהּ׃
Zech. 8:3 כֹּ֚ה אָמַ֣ר יְהוָ֔ה שַׁ֚בְתִּי
אֶל־צִיּ֔וֹן וְשָׁכַנְתִּ֖י בְּת֣וֹךְ יְרֽוּשָׁלִָ֑ם
וְנִקְרְאָ֤ה
יְרוּשָׁלִַ֙ם֙ עִ֣יר־הָֽאֱמֶ֔ת
וְהַר־יְהוָ֥ה
צְבָא֖וֹת הַ֥ר הַקֹּֽדֶשׁ׃ ס
Zech. 8:4 כֹּ֤ה אָמַר֙ יְהוָ֣ה צְבָא֔וֹת
עֹ֤ד יֵֽשְׁבוּ֙
זְקֵנִ֣ים וּזְקֵנ֔וֹת
בִּרְחֹב֖וֹת
יְרוּשָׁלִָ֑ם
וְאִ֧ישׁ
מִשְׁעַנְתּ֛וֹ בְּיָד֖וֹ מֵרֹ֥ב יָמִֽים׃
Zech. 8:5 וּרְחֹב֤וֹת הָעִיר֙
יִמָּ֣לְא֔וּ
יְלָדִ֖ים וִֽילָד֑וֹת
מְשַׂחֲקִ֖ים
בִּרְחֹֽבֹתֶֽיהָ׃ ס
Zech. 8:6 כֹּ֤ה אָמַר֙ יְהוָ֣ה צְבָא֔וֹת
כִּ֣י יִפָּלֵ֗א
בְּעֵינֵי֙ שְׁאֵרִית֙ הָעָ֣ם הַזֶּ֔ה
בַּיָּמִ֖ים הָהֵ֑ם
גַּם־בְּעֵינַי֙
יִפָּלֵ֔א
נְאֻ֖ם יְהוָ֥ה צְבָאֽוֹת׃
פ
Zech. 8:7 כֹּ֤ה אָמַר֙ יְהוָ֣ה צְבָא֔וֹת
הִנְנִ֥י מוֹשִׁ֛יעַ
אֶת־עַמִּ֖י מֵאֶ֣רֶץ מִזְרָ֑ח וּמֵאֶ֖רֶץ מְב֥וֹא הַשָּֽׁמֶשׁ׃
Zech. 8:8 וְהֵבֵאתִ֣י אֹתָ֔ם
וְשָׁכְנ֖וּ בְּת֣וֹךְ
יְרוּשָׁלִָ֑ם
וְהָיוּ־לִ֣י לְעָ֗ם
וַֽאֲנִי֙ אֶהְיֶ֤ה
לָהֶם֙ לֵֽאלֹהִ֔ים
בֶּאֱמֶ֖ת
וּבִצְדָקָֽה׃ ס
Zech. 8:9 כֹּֽה־אָמַר֮ יְהוָ֣ה צְבָאוֹת֒
תֶּחֱזַ֣קְנָה
יְדֵיכֶ֔ם
הַשֹּֽׁמְעִים֙
בַּיָּמִ֣ים הָאֵ֔לֶּה
אֵ֖ת הַדְּבָרִ֣ים
הָאֵ֑לֶּה
מִפִּי֙ הַנְּבִיאִ֔ים
אֲ֠שֶׁר בְּי֞וֹם
יֻסַּ֨ד בֵּית־יְהוָ֧ה צְבָא֛וֹת הַהֵיכָ֖ל לְהִבָּנֽוֹת׃
Zech. 8:10 כִּ֗י לִפְנֵי֙ הַיָּמִ֣ים
הָהֵ֔ם
שְׂכַ֤ר הָֽאָדָם֙ לֹ֣א
נִֽהְיָ֔ה
וּשְׂכַ֥ר הַבְּהֵמָ֖ה
אֵינֶ֑נָּה
וְלַיּוֹצֵ֨א וְלַבָּ֤א
אֵין־שָׁלוֹם֙ מִן־הַצָּ֔ר
וַאֲשַׁלַּ֥ח
אֶת־כָּל־הָאָדָ֖ם אִ֥ישׁ בְּרֵעֵֽהוּ׃
Zech. 8:11 וְעַתָּ֗ה לֹ֣א כַיָּמִ֤ים הָרִֽאשֹׁנִים֙
אֲנִ֔י לִשְׁאֵרִ֖ית הָעָ֣ם הַזֶּ֑ה
נְאֻ֖ם יְהוָ֥ה
צְבָאֽוֹת׃
Zech. 8:12 כִּֽי־זֶ֣רַע הַשָּׁל֗וֹם
הַגֶּ֜פֶן תִּתֵּ֤ן פִּרְיָהּ֙ וְהָאָ֙רֶץ֙ תִּתֵּ֣ן אֶת־יְבוּלָ֔הּ
וְהַשָּׁמַ֖יִם
יִתְּנ֣וּ טַלָּ֑ם
וְהִנְחַלְתִּ֗י
אֶת־שְׁאֵרִ֛ית הָעָ֥ם הַזֶּ֖ה אֶת־כָּל־אֵֽלֶּה׃
Zech. 8:13 וְהָיָ֡ה כַּאֲשֶׁר֩ הֱיִיתֶ֨ם
קְלָלָ֜ה בַּגּוֹיִ֗ם בֵּ֤ית יְהוּדָה֙ וּבֵ֣ית יִשְׂרָאֵ֔ל
כֵּ֚ן אוֹשִׁ֣יעַ אֶתְכֶ֔ם
וִהְיִיתֶ֖ם בְּרָכָ֑ה
אַל־תִּירָ֖אוּ
תֶּחֱזַ֥קְנָה יְדֵיכֶֽם׃ ס
Zech. 8:14 כִּ֣י כֹ֣ה אָמַר֮ יְהוָ֣ה צְבָאוֹת֒
כַּאֲשֶׁ֨ר זָמַמְ֜תִּי
לְהָרַ֣ע לָכֶ֗ם בְּהַקְצִ֤יף אֲבֹֽתֵיכֶם֙ אֹתִ֔י
אָמַ֖ר יְהוָ֣ה
צְבָא֑וֹת
וְלֹ֖א נִחָֽמְתִּי׃
Zech. 8:15 כֵּ֣ן שַׁ֤בְתִּי זָמַ֙מְתִּי֙
בַּיָּמִ֣ים הָאֵ֔לֶּה לְהֵיטִ֥יב אֶת־יְרוּשָׁלִַ֖ם וְאֶת־בֵּ֣ית יְהוּדָ֑ה
אַל־תִּירָֽאוּ׃
Zech. 8:16 אֵ֥לֶּה הַדְּבָרִ֖ים אֲשֶׁ֣ר
תַּֽעֲשׂ֑וּ
דַּבְּר֤וּ אֱמֶת֙
אִ֣ישׁ אֶת־רֵעֵ֔הוּ
אֱמֶת֙ וּמִשְׁפַּ֣ט
שָׁל֔וֹם
שִׁפְט֖וּ
בְּשַׁעֲרֵיכֶֽם׃
Zech. 8:17 וְאִ֣ישׁ ׀ אֶת־רָעַ֣ת רֵעֵ֗הוּ
אַֽל־תַּחְשְׁבוּ֙ בִּלְבַבְכֶ֔ם
וּשְׁבֻ֥עַת שֶׁ֖קֶר
אַֽל־תֶּאֱהָ֑בוּ
כִּ֧י אֶת־כָּל־אֵ֛לֶּה
אֲשֶׁ֥ר שָׂנֵ֖אתִי נְאֻם־יְהוָֽה׃ ס
Zech. 8:18 וַיְהִ֛י דְּבַר־יְהוָ֥ה
צְבָא֖וֹת אֵלַ֥י לֵאמֹֽר׃
Zech. 8:19 כֹּֽה־אָמַ֞ר יְהוָ֣ה צְבָא֗וֹת
צ֣וֹם הָרְבִיעִ֡י
וְצ֣וֹם הַחֲמִישִׁי֩
וְצ֨וֹם הַשְּׁבִיעִ֜י
וְצ֣וֹם הָעֲשִׂירִ֗י
יִהְיֶ֤ה
לְבֵית־יְהוּדָה֙ לְשָׂשׂ֣וֹן וּלְשִׂמְחָ֔ה וּֽלְמֹעֲדִ֖ים טוֹבִ֑ים
וְהָאֱמֶ֥ת
וְהַשָּׁל֖וֹם אֱהָֽבוּ׃ פ
Zech. 8:20 כֹּ֥ה אָמַ֖ר יְהוָ֣ה צְבָא֑וֹת
עֹ֚ד אֲשֶׁ֣ר יָבֹ֣אוּ
עַמִּ֔ים
וְיֹשְׁבֵ֖י עָרִ֥ים
רַבּֽוֹת׃
Zech. 8:21 וְֽהָלְכ֡וּ יֹשְׁבֵי֩ אַחַ֨ת
אֶל־אַחַ֜ת לֵאמֹ֗ר נֵלְכָ֤ה הָלוֹךְ֙ לְחַלּוֹת֙ אֶת־פְּנֵ֣י יְהוָ֔ה
וּלְבַקֵּ֖שׁ אֶת־יְהוָ֣ה צְבָא֑וֹת
אֵלְכָ֖ה גַּם־אָֽנִי׃
Zech. 8:22 וּבָ֨אוּ עַמִּ֤ים רַבִּים֙
וְגוֹיִ֣ם עֲצוּמִ֔ים לְבַקֵּ֛שׁ אֶת־יְהוָ֥ה צְבָא֖וֹת בִּירוּשָׁלִָ֑ם
וּלְחַלּ֖וֹת אֶת־פְּנֵ֥י יְהוָֽה׃ ס
Zech. 8:23 כֹּ֥ה אָמַר֮ יְהוָ֣ה צְבָאוֹת֒
בַּיָּמִ֣ים הָהֵ֔מָּה
אֲשֶׁ֤ר יַחֲזִ֙יקוּ֙
עֲשָׂרָ֣ה אֲנָשִׁ֔ים
מִכֹּ֖ל לְשֹׁנ֣וֹת
הַגּוֹיִ֑ם
וְֽהֶחֱזִ֡יקוּ
בִּכְנַף֩ אִ֨ישׁ יְהוּדִ֜י לֵאמֹ֗ר
נֵֽלְכָה֙ עִמָּכֶ֔ם
כִּ֥י שָׁמַ֖עְנוּ
אֱלֹהִ֥ים עִמָּכֶֽם׃ ס
Although there are 23 verses in this rather long chapter, it is separated
into sections based on the paragraph breaks פ
and ס
inserted by the Masoretic scholars:
(a)
Verses 1-3: Zechariah’s prophecy
comes from the LORD.
(b)
Verses 4-5: Peace and stability
returns to Jerusalem.
(c)
Verses 6-8: Exiles return from
faraway lands
(d)
Verses 9-13: They are encouraged to “strengthen your hands: The LORD
will look upon His people with favour again”
(e)
Verses 14-17: God’s assurance that His good plans for them will surely be
executed
(f)
Verses 18-19: The various fasts and mourning will be turned into a feast
(g)
Verses 20-22: Many among the non-Jews will also come before the LORD of
Hosts
(h)
Verse 23: All peoples will return to the LORD
Zechariah’s prophecies in
chapter 8 finds its fulfilment in the coming of our Lord Jesus, as we will see
in next chapter that even His entry into Jerusalem on a colt was prophesied by
Zechariah.
Verses 1-3
Zechariah’s authority is
always established with these few words, which can be translated as, “Behold, here
is the word of the LORD of Hosts, saying,”
וַיְהִ֛י דְּבַר־יְהוָ֥ה צְבָא֖וֹת לֵאמֹֽר׃
(Zechariah 8:1 HMT-W4)
Whenever he declares it, Zechariah
often uses the words, “Thus said the LORD of Hosts”:
כֹּ֤ה אָמַר֙ יְהוָ֣ה
צְבָא֔וֹת
(Zechariah 8:2 HMT-W4)
The word קִנְאָה, which is translated as ‘jealousy’ is the same word used in
Ezekiel 8:3, which according to John Calvin, “alludes to the jealousy of
husband and wife, for if the woman prostitutes herself, the husband burns with
indignation, and that outbreak of his anger is most flagrant; so also when the
wife in her turn knows that her husband is an adulterer, she is carried away
with intemperance and excess.”[1]
BDB translates the word קִנְאָה as “ardour, zeal, jealousy (from colour produced in face by deep emotion)”[2]
The intensity of the emotion
attached to the word ‘jealousy’ is, therefore, immense in nature, just as Jesus
Himself demonstrated it when He cleansed the Temple of Jerusalem (John 2:13–16).
What this suggests is God’s
immense love and protection over Jerusalem, as suggested by verse 3, where God
will live in the midst of His people in Jerusalem (וְשָׁכַנְתִּ֖י בְּת֣וֹךְ יְרֽוּשָׁלִָ֑ם).
”כֹּה אָמַ֣ר יְהוָ֔ה שַׁ֚בְתִּי אֶל־צִיּ֔וֹן וְשָׁכַנְתִּ֖י
בְּת֣וֹךְ יְרֽוּשָׁלִָ֑ם וְנִקְרְאָ֤ה יְרוּשָׁלִַ֙ם֙ עִ֣יר־הָֽאֱמֶ֔ת
וְהַר־יְהוָ֥ה צְבָא֖וֹת הַ֥ר הַקֹּֽדֶשׁ׃ ס“
(Zechariah 8:3 HMT-W4)
When this happens, we will
know it because Jerusalem will be known as the City of Truth (עִ֣יר־הָֽאֱמֶ֔ת) and the Mount of the LORD of Hosts (הַר־יְהוָ֥ה צְבָא֖וֹת referring to Mount
Zion[3])
will be known as the Holy Mountain (הַ֥ר הַקֹּֽדֶשׁ).
Verses 4-5
Zechariah’s prophecy that the
streets of Jerusalem will once again be occupied with old men and old women. This
is a powerful imagery of the peace that God promises will return to Jerusalem. As
the young men no longer have to go to war and be killed, they will be able to
live a long age.
עֹ֤ד יֵֽשְׁבוּ֙ זְקֵנִ֣ים וּזְקֵנ֔וֹת בִּרְחֹב֖וֹת יְרוּשָׁלִָ֑ם
(Zechariah 8:4a
HMT-W4)
The imagery of young children
(boys and girls) playing in the streets also tells of peace, safety and
stability in Jerusalem.
”רְחֹב֤וֹת הָעִיר֙ יִמָּ֣לְא֔וּ יְלָדִ֖ים וִֽילָד֑וֹת
מְשַׂחֲקִ֖ים בִּרְחֹֽבֹתֶֽיהָ׃ ס“
(Zechariah 8:5 HMT-W4)
Both these verses paint an
imagery of a peaceful city that is full of life, contrary to the desolation
that Jerusalem went through when the city was destroyed by the Babylonians. Having
just returned from exile, this prophecy is slowly unfolding itself; however,
whether this passage has any significance into the distant future (we call the
Last Days) is anyone’s speculation and care must be taken before defining the
time when this prophecy is referring to.
Verses
7-8
The LORD reveals that He will bring home the
people from both the land of the East and the West.
”הִנְנִ֥י מוֹשִׁ֛יעַ אֶת־עַמִּ֖י
מֵאֶ֣רֶץ מִזְרָ֑ח וּמֵאֶ֖רֶץ מְב֥וֹא הַשָּֽׁמֶשׁ“
(Zechariah 8:7 HMT-W4)
The West is often referred to
in Hebrew as יָם, meaning ‘the Sea’ (referring to the Mediterranean
Sea); however, in this case, Zechariah uses the words מְב֥וֹא הַשָּֽׁמֶשׁ which means ‘the setting of the sun’ referring to a distant
land in the West beyond even the Mediterranean Sea that the ancient Hebrews
knew of. This nuance has gone missing when the word ‘יָם’ is translated
as ‘west’ instead of ‘sea.’
After their return, the LORD would
be their God of truth and righteousness (אֶהְיֶ֤ה לָהֶם֙ לֵֽאלֹהִ֔ים בֶּאֱמֶ֖ת וּבִצְדָקָֽה׃). This is why it would be inconsistent to
interpret the earlier verse 8 from the time of their return from Babylon; even
more superfluous to pinpoint it to the present 21st century when
Israel is but a secular state. The only possible interpretation (or rather
speculation here) is that this is a prophecy referring to the eschatological
age and Jerusalem is the New Jerusalem of Revelations 21 and 22.
Verses 9-13
In verse 9, we see the
central message of chapter 8 where the LORD is now urging the people to “strengthen
your hands.”
”תֶּחֱזַ֣קְנָה יְדֵיכֶ֔ם“
(Zechariah 8:9 HMT-W4)
Whether verse 8 is during the
post-exilic era, the context of modern 21st century or the eschatological age
to come, the purpose is to encourage the ancient Hebrews to strengthen their
hope in the LORD as they had just return from exile.
Verse 9 may be translated as
‘the ones (rather than you) who are listening to these words...’
”הַשֹּֽׁמְעִים֙ בַּיָּמִ֣ים הָאֵ֔לֶּה אֵ֖ת הַדְּבָרִ֣ים
הָאֵ֑לֶּה“
(Zechariah 8:9 HMT-W4)
And, the prophets here refer
to the prophets who spoke during the laying of the foundation of the second
temple.
”מִפִּי֙ הַנְּבִיאִ֔ים אֲ֠שֶׁר בְּי֞וֹם יֻסַּ֨ד בֵּית־יְהוָ֧ה
צְבָא֛וֹת הַהֵיכָ֖ל לְהִבָּנֽוֹת׃“
(Zechariah 8:9 HMT-W4)
Verse 9 reminds the returnees of the era of Exodus, when their
forefathers were slaves in Egypt. There were no wages paid to both man and his animals
for their hard work.
”כִּ֗י לִפְנֵי֙ הַיָּמִ֣ים הָהֵ֔ם שְׂכַ֤ר הָֽאָדָם֙ לֹ֣א
נִֽהְיָ֔ה וּשְׂכַ֥ר הַבְּהֵמָ֖ה אֵינֶ֑נָּה
They faced the taskmasters at work. They faced the ridicule
of the Egyptians everywhere they went. The apartheid in Egypt where the Hebrews
were confined to the land of Goshen, and Egyptians would never eat with the
Hebrews, was something that the returnees had to be reminded of. In Egypt,
their forefathers were looked down upon in derision. They had no shalom because
of their enemies. The stress faced caused them to turn against each other.
וְלַיּוֹצֵ֨א וְלַבָּ֤א אֵין־שָׁלוֹם֙ מִן־הַצָּ֔ר וַאֲשַׁלַּ֥ח
אֶת־כָּל־הָאָדָ֖ם אִ֥ישׁ בְּרֵעֵֽהוּ׃“
(Zechariah 8:10b
HMT-W4)
Verse 11 again reminds the “former days” (or “the past”) how
God dealt with the remnant (לִשְׁאֵרִ֖ית).
”וְעַתָּ֗ה לֹ֣א כַיָּמִ֤ים הָרִֽאשֹׁנִים֙ אֲנִ֔י לִשְׁאֵרִ֖ית
הָעָ֣ם הַזֶּ֑ה נְאֻ֖ם יְהוָ֥ה צְבָאֽוֹת׃“
(Zechariah 8:11
HMT-W4)
Although it may not make sense, verse 12 can be literally
translated as: “For the seed of the peaceful vine will bear fruits and productivity
will return to the land.
”כִּֽי־זֶ֣רַע הַשָּׁל֗וֹם הַגֶּ֜פֶן תִּתֵּ֤ן פִּרְיָהּ֙
וְהָאָ֙רֶץ֙ תִּתֵּ֣ן אֶת־יְבוּלָ֔הּ
וְהַשָּׁמַ֖יִם יִתְּנ֣וּ טַלָּ֑ם
וְהִנְחַלְתִּ֗י אֶת־שְׁאֵרִ֛ית הָעָ֥ם הַזֶּ֖ה אֶת־כָּל־אֵֽלֶּה׃“
(Zechariah 8:12
HMT-W4)
In verse 13, the Athnach breaks the verse just before this
phrase, giving emphasis to the text: “אַל־תִּירָ֖אוּ תֶּחֱזַ֥קְנָה יְדֵיכֶֽם” which can be translated as, “Fear not, (you)
strengthen your hands.”
All that the LORD of Hosts reveals through Zechariah is
targeted at strengthening the people at a time when things are only coming back
together again. This may not necessarily be a prophecy that is linked to our
times, as it simply means that whenever God restores His people, whether
immediately after their return from Babylonian exile, or at any other point in
history, He will turn them into a blessing, not for themselves but for the sake
of others.
”וְהָיָ֡ה כַּאֲשֶׁר֩ הֱיִיתֶ֨ם קְלָלָ֜ה בַּגּוֹיִ֗ם בֵּ֤ית
יְהוּדָה֙ וּבֵ֣ית יִשְׂרָאֵ֔ל
כֵּ֚ן אוֹשִׁ֣יעַ אֶתְכֶ֔ם
וִהְיִיתֶ֖ם בְּרָכָ֑ה
אַל־תִּירָ֖אוּ תֶּחֱזַ֥קְנָה יְדֵיכֶֽם׃ ס“
(Zechariah 8:13
HMT-W4)
Verses 14-17:
Here is a contrast of two situations, where the LORD of
Hosts reminds the people that He would fulfil what He has purposed (זָמַם) for them after the return. The clauses are preceded with these
two words:
כַּאֲשֶׁ֨ר … כֵּ֣ן
Translated, it literally means, ‘just like (back then)’ and ‘so
(now)’ or ‘comparing then…and now.’ This contrast is emphasised with the words זָמַמְ֜תִּי (I purposed) and וְלֹ֖א נִחָֽמְתִּי (I
relented not), clearly showing the unchanging decision of the LORD of Hosts. He
is a faithful God who will never back down on His promises. He had earlier
spoken through Jeremiah as well, “For I know the plans I have for you, plans
for welfare and not for evil, to give you a future and a hope” (Jeremiah
29:11).
This is an assurance that good will once again return to Jerusalem
and the House of Judah. Just as verse 14 ends with two words, וְלֹ֖א נִחָֽמְתִּי (I relented not), verse 15 sums up with two words of assurance אַל־תִּירָֽאוּ (Fear not!).
The first four words in verse 16 separated by the Athnah
shows the emphasis given to God’s instructions to the people: אֵ֥לֶּה הַדְּבָרִ֖ים אֲשֶׁ֣ר תַּֽעֲשׂ֑וּ “These are the things that you should do.” They are:
(a)
Speak truth each man to his neighbour דַּבְּר֤וּ אֱמֶת֙ אִ֣ישׁ אֶת־רֵעֵ֔הוּ;
(b)
Truth and judgement that will bring peace אֱמֶת֙ וּמִשְׁפַּ֣ט שָׁל֔וֹם;
These are to be carried out in the gate. The gate, being the
place for the elders to sit and settle disputes between two parties, is a
reminder of God’s interests in dealing with human conflicts. In the Beatitudes,
we also see Jesus saying, “Blessed are the peacemakers, for they shall be
called the sons of God” (Matthew 5:9).
Verses 18-19:
Here, the LORD of Hosts gives the reasons why He instructs
the returned exiles to love truth and peace. All the fasts (צ֣וֹם) on different months that the exiles had put together to mark
different significant historical events will be turned into ‘good feasts’ (מֹעֲדִ֖ים טוֹבִ֑ים), a term unique to the later periods of the Old Testament
writings with the word ‘טוֹבִ֑ים’ attached to it. This word of Zechariah is
later quoted and fulfilled, when Christ came and alludes to this (Matthew 9:15).
Verses 20-22:
The turning of the Gentiles towards the LORD of Hosts is
once again prophesied by Zechariah here; this prophecy has seen its fulfilment in
the past 2000 years since Christ’s advent.
It is no longer just the magi from the East, but the
inhabitants (עַמִּ֔ים וְיֹשְׁבֵ֖י) of many cities (עָרִ֥ים רַבּֽוֹת). The universality of the church and the all-inclusive nature
of the gospel of the kingdom of God is a testimony of this wonderful
fulfilment, where people will once again seek the LORD of Hosts.
We see this sense of excitement in Philip, when he first met
Jesus. Telling Nathanael about it, he said, “We have found Him of whom Moses in
the Law and also the Prophets wrote — Jesus of Nazareth, the son of Joseph.”
(John 1:45).
The excitement has also extended to the people and
inhabitants of many cities (עַמִּ֤ים
רַבִּים֙ וְגוֹיִ֣ם עֲצוּמִ֔ים). One
cannot help it but feel the excitement in the early church while reading the
book of Acts. Even till today, people are still seeking to return to the LORD
of Hosts from all over the world. The question is whether they can find God
only in Jerusalem or on any part of the earth? Read my blog post: To go or notto go to Jerusalem should the Third Temple be built?
Verse 23
The New American Standard Bible (NASB) omitted the translation
of the word לְשֹׁנ֣וֹת, which is supposed to be translated as ‘tongue’
or ‘language’. Instead of ‘the people of all languages’, it uses ‘the nations.’
Personally, I prefer the words ethnic or people groups as `nations’ often refer
to countries having borders. Within the same nation, for example, there can be
various ethnic groups.
As the stories of Acts of the Apostles unfolded, we see that
many of the Gentiles also came to know the LORD our God. This prophecy is not eschatological
as it has its significance in the words, אֱלֹהִ֥ים עִמָּכֶֽם, echoing the words from Isaiah 7:14, עִמָּ֥נוּ
אֵֽל, meaning, ‘God with us.’ We have
since seen the fulfilment in Christ’s birth and His presence is now with us and
in our midst, “for where two or three are gathered in My Name, there am I in
the midst of them.” (Matthew 18:20).
[1]
Calvin, John, Calvin’s Commentaries (Complete). Translated by John
King. Accordance electronic ed. Edinburgh: Calvin Translation Society, 1847.
[2]
Brown, Francis, S. R. Driver, and Charles A. Briggs, eds. The
Brown-Driver-Briggs Hebrew and English Lexicon. Accordance electronic ed.,
version 4.5. Oxford: Clarendon Press, 1906.
[3] Clarke, Adam, Adam Clarke’s Commentary on the Whole Bible.
Accordance electronic ed. Altamonte Springs: OakTree Software, 2004.
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