Showing posts with label "Hugh C. Wood". Show all posts
Showing posts with label "Hugh C. Wood". Show all posts

Sunday, August 16, 2020

This Sunday: Psalm 145: Hiking in Alaska. The Magnificence of the Lord

 SUNDAY, AUGUST, 2020

This Sunday: Psalm 145

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Hugh C. Wood, Esq.

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I had an opportunity to hike in Alaska with my son, Parker Wood.   I had not planned on posting Psalm 145.   However, the majesty of the land (around every corner) inspired me to post the following.  (Maybe I will post more photos - but this is not really an album).

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Psalm 145 (NIV)

1
Psalm 145 A psalm of praise. Of David. [1]
1
I will exalt you, my God the King; I will praise your name for ever and ever.
2
Every day I will praise you and extol your name for ever and ever.
3
Great is the LORD and most worthy of praise; his greatness no one can fathom.
4
One generation will commend your works to another; they will tell of your mighty acts.
5
They will speak of the glorious splendor of your majesty, and I will meditate on your wonderful works. [2]
6
They will tell of the power of your awesome works, and I will proclaim your great deeds.
7
They will celebrate your abundant goodness and joyfully sing of your righteousness.
8
The LORD is gracious and compassionate, slow to anger and rich in love.
9
The LORD is good to all; he has compassion on all he has made.
10
All you have made will praise you, O LORD; your saints will extol you.
11
They will tell of the glory of your kingdom and speak of your might,
12
so that all men may know of your mighty acts and the glorious splendor of your kingdom.
13
Your kingdom is an everlasting kingdom, and your dominion endures through all generations. The LORD is faithful to all his promises and loving toward all he has made. [3]
14
The LORD upholds all those who fall and lifts up all who are bowed down.
15
The eyes of all look to you, and you give them their food at the proper time.
16
You open your hand and satisfy the desires of every living thing.
17
The LORD is righteous in all his ways and loving toward all he has made.
18
The LORD is near to all who call on him, to all who call on him in truth.
19
He fulfills the desires of those who fear him; he hears their cry and saves them.
20
The LORD watches over all who love him, but all the wicked he will destroy.
21
My mouth will speak in praise of the LORD. Let every creature praise his holy name for ever and ever.
1. This psalm is an acrostic poem, the verses of which (including verse 13b) begin with the successive letters of the Hebrew alphabet.
2. [5] Dead Sea Scrolls and Syriac (see also Septuagint); Masoretic Text On the glorious splendor of your majesty and on your wonderful works I will meditate
3. [13] One manuscript of the Masoretic Text, Dead Sea Scrolls and Syriac (see also Septuagint); most manuscripts of the Masoretic Text do not have the last two lines of verse 13.

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It just seemed like Sandi Patty and Oh Lord, How Majestic Is Your Name.


How Majestic Is Your Name (with lyrics) | Sandi Patty

“How Majestic Is Your Name”
By Michael W. Smith
1981 Meadowgreen Music Company  
(Admin. by Capitol CMG Publishing)
CCL # 464195 

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Oh, LORD, our Lord how majestic is your Name in all the earth!
Oh, LORD, our Lord how majestic is your Name in all the earth!

Oh LORD, we praise your Name!
Oh LORD, we magnify your Name!

Prince of Peace, Mighty God!

O, LORD, God Almighty!

Oh, LORD, our Lord how majestic is your Name in all the earth!
Oh, LORD, our Lord how majestic is your Name in all the earth!

Oh LORD, we praise your Name!
Oh LORD, we magnify your Name!

Prince of Peace, Mighty God!

O, LORD, God Almighty!

Oh, LORD, our Lord how majestic is your Name in all the earth!
Oh, LORD, our Lord how majestic is your Name in all the earth!

Oh LORD, we praise your Name!
Oh LORD, we magnify your Name!

Oh LORD, we praise your Name!
Oh LORD, we magnify your Name!

Prince of Peace, Mighty God!

O, LORD, God Almighty!

Prince of Peace, Mighty God!

O, LORD, God Almighty!

We magnify Your Name!

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Parker Wood





Around Every Corner, I expected to see a Hobbit House






Parker Wood and Hugh Wood

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Or, from the 1960s, The Sound of Music.


Richard Rodgers, Oscar Hammerstein II "The Sound of Music" (1959) Broadway.  Sung by Julie Andrews in film version, March 2, 1965 (United States). 20th Century Fox.

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Psalm 145

Here is Pastor Paul LeBoutillier of Calvary Chapel Ontario, Oregon reviewing the magnificence of Psalm 145.



Calvin's full Commentary on Psalm 145 is at [1].

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Much Love,

Hugh Wood
Atlanta, Georgia

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[1]

Psalm 145 Calvin
Verse 1
1.I will extol thee, my God and my king. David does not so much tell what he would do himself, as stir up and urge all others to this religious service of offering to God the praises due to his name. The design with which he declares God to be beneficent to the children of men is, to induce them to cultivate a pious gratitude, he insists upon the necessity of persevering in the exercise; for since God is constant in extending mercies, it would be highly improper in us to faint in his praises. As he thus gives his people new ground for praising him, so he stimulates them to gratitude, and to exercise it throughout the whole course of their life. In using the term daily, he denotes perseverance in the exercise. Afterwards he adds, that should he live through a succession of ages he would never cease to act in this manner. The repetitions used tend very considerably to give emphasis to his language. As it is probable that the Psalm was written at a time when the kingdom of David was in a flourishing condition, the circumstances deserves notice, that in calling God his king he gives both himself and other earthly princes their proper place, and does not allow any earthly distinctions to interfere with the glory due to God.
This is made still more manifest in the verse which follows, where, in speaking of the greatness of God as unmeasurable, he intimates that we only praise God aright when we are filled and overwhelmed with an ecstatic admiration of the immensity of his power. This admiration will form the fountain from which our just praises of him will proceed, according the measure of our capacity.

Verse 4
4.Generation to generation, etc. Here he insists upon the general truth, that all men were made and are preserved in life for this end, that they may devote themselves to the praise of God. And there is an implied contrast between the eternal name of God, and that immortality of renown which great men seem to acquire by their exploits. Human excellencies are eulogized in histories; with God it stands differently, for there is not a day in which he does not renew remembrance of his works, and cherish it by some present effect, so as indelibly to preserve it alive upon our minds. For the same reason he speaks of the glorious brightness, or beauty of his excellence, the better to raise in others a due admiration of it. By the words of his wonderful works, I consider that there is an allusion to the incomprehensible method of God’s works, for so many are the wonders that they overwhelm our senses. And we may infer from this, that the greatness of God is not that which lies concealed in his mysterious essence, and in subtle disputation upon which, to the neglect of his works, many have been chargeable with mere trifling, for true religion demands practical not speculative knowledge. Having said that he would speak of, or meditate upon God’s works, (for the Hebrew word, ?????, asichah, as we have elsewhere seen, may be rendered either way,) he transfers his discourse to others, intimating, that there will always be some in the world to declare the righteousness, goodness, and wisdom of God, and that his divine excellencies are worthy of being sounded, with universal consent, by every tongue. And, should others desist and defraud God of the honor due to him, he declares that he would himself at least discharge his part, and, while they were silent, energetically set forth the praises of God. Some think, that the might of his terrible works is an expression to the same effect with what had been already stated. But it seems rather to denote the judgments of God against profane scoffers.

Verse 7
7.They shall speak forth, etc. As the verb ???, nabang, means properly to gush out, some suppose, that, as applied to speech, it means not simply speaking, but an overflowing utterance, like water rushing from a fountain, and the verb ?????, yerannenu, in the close of the verse, answers to this, meaning to shout, or sing aloud. To celebrate the memory of the Lord’s goodness, is the same with recalling to memory what we have personally experienced of his goodness. We cannot deny God’s claim to praise in all his excellencies, but we are most sensibly affected by such proofs of his fatherly mercy as we have ourselves experienced. David makes use, therefore, of this alluring consideration to induce us the more readily and cheerfully to engage in the praises of God, or rather, (according to the figurative word already used,) to burst forth in celebration of them.

Verse 8
8.Jehovah is gracious, etc. He opens up the goodness of which he spoke by using several expressions, as that God is inclined to mercy, (for such is the proper meaning of the word ????, channun,) and that he helps us willingly, as one sympathizing with our miseries. It is to be noticed that David has borrowed the terms which he here applies to God from that celebrated passage in Exodus 34:6; and as the inspired writers drew their doctrine from the fountain of the law, we need not wonder that they set a high value upon the vision which is there recorded, and in which as clear and satisfactory a description of the nature of God is given us as can anywhere be found. David, therefore, in giving us a brief statement of what it was most important we should know in reference to God, makes use of the same terms employed there. Indeed no small part of the grace of God is to be seen in his alluring us to himself by such attractive titles. Were he to bring his power prominently into view before us, we would be cast down by the terror of it rather than encouraged, as the Papists represent him a dreadful God, from whose presence all must fly, whereas the proper view of him is that which invites us to seek after him. Accordingly, the more nearly that a person feels himself drawn to God, the more has he advanced in the knowledge of him. If it be true that God is not only willing to befriend us, but is spoken of as touched with sympathy for our miseries, so as to be all the kinder to us the more that we are miserable, what folly were it not to fly to him without delay? But as we drive God’s goodness away from us by our sins, and block up the way of access, unless his goodness overcome this obstacle, it would be in vain that the Prophets spoke of his grace and mercy. (280) It was necessary, therefore, to add what follows, that great is his mercy, that he pardons sins, and bears with the wickedness of men, so as to show favor to the unworthy. As regards the ungodly, although God shows them his long-suffering patience, they are incapable of perceiving pardon, so that the doctrine on which we insist has a special application to believers only, who apprehend God’s goodness by a living faith. To the wicked it is said —
“To what end is the day of the Lord for you? the day of the Lord is darkness and not light, affliction and not joy.”
(Amos 5:18.)
We see in what severe terms Nahum threatens them at the very beginning of his prophecy. Having referred to the language used in the passage from Moses, he adds immediately, on the other hand, to prevent them being emboldened by it, that God is a rigid and severe, a terrible and an inexorable judge. (Nahum 1:3.) They therefore who have provoked God to anger by their sins, must see to secure his favor by believing.

Verse 9
9.Jehovah is good to all, etc. The truth here stated is of wider application than the former, for the declaration of David is to the effect, that not only does God, with fatherly indulgence and clemency, forgive sin, but is good to all without discrimination, as he makes his sun to rise upon the good and upon the wicked. (Matthew 5:45.) Forgiveness of sin is a treasure from which the wicked are excluded, but their sin and depravity does not prevent God from showering down his goodness upon them, which they appropriate without being at all sensible of it. Meanwhile believers, and they only, know what it is to enjoy a reconciled God, as elsewhere it is said —
“Come ye to him, and be ye enlightened, and your faces shall not be ashamed; taste and see that the Lord is good.”
(Psalms 34:5.)
When it is added that the mercy of God extends to all his works, this ought not to be considered as contrary to reason, or obscure. Our sins having involved the whole world in the curse of God, there is everywhere an opportunity for the exercise of God’s mercy, even in helping the brute creation.

Verse 10
10.All thy works, etc. Though many would suppress God’s praises, observing a wicked silence regarding them, David declares that they shine forth everywhere, appear of themselves, and are sounded, as it were, by the very dumb creatures. He then assigns the special work of declaring them to believers, who have eyes to perceive God’s works, and know that they cannot be employed better than in celebrating his mercies. What is added — they shall speak the glory of thy kingdom — I consider to have reference only to believers. If any incline to think that these words rather apply to God’s creatures universally, I would not object to that view. But the particular kind of speaking or teaching which David here refers to, applies only to saints. Accordingly I have retained the future tense of the verbs, rather than the optative mood, as others have done. In using the term kingdom, David intimates that this is the tendency of the manifestation of God’s works, to reduce the whole world to a state of order, and subject it to his government. He insists upon the excellency of this kingdom, that men may know that things are to be considered as in disorder and confusion, unless God alone be acknowledged supreme. He denies it to be transitory, like all earthly kingdoms, asserting that it will stand fast for ever. And to call our attention more particularly to its everlasting nature, he breaks out into an admiring exclamation, and addresses his discourse to God.

Verse 14
14.Jehovah upholding all the falling. He gives instances of the goodness and mercy of God, such as make it evident that God reigns only for the promotion of the general welfare of mankind. Bythe falling, and those who are bowed down, he means figuratively those who are overwhelmed by adversity, and would sink at once, were not God to extend his hand for their support. God, in short, has respect to the troubles of men, and helps such as are in distress, so that all ought not only to look upon his divine government with reverence, but willingly and cordially submit themselves to it. Another lesson taught us is, that none will be disappointed who seeks comfort from God in his affliction.

Verse 15
15.The eyes of all hope in thee. David adduces an additional proof of God’s goodness, in giving food to all living creatures, and thus showing himself in the character of the father of a family. Some interpreters, led by the term hope, which is employed, restrict the application to men, as being endued with reason and intelligence, to seek their food from their heavenly father, while the beasts seek it only in a gross manner, by sight or smell. But although not endued with the exercise of reason, leading them to depend upon God’s providence, necessity itself forces even them, by a certain hidden instinct, to seek their food, so that they may very properly be said to hope in God, as elsewhere the young ravens are said to cry unto him. (Psalms 147:9.) Besides, those who would restrict the words to man, still leave them open to the charge of impropriety; for the wicked have no regard to the fatherly care of God, more than the ox or the ass. Since such is the order established in nature that all animals are brought to a dependence upon their Maker, there is no impropriety in supposing the affection of desire or expectation to be here put for the fact of dependence itself. (282) All ambiguity is taken away by the next verse, where every living thing is said to be satisfied. It is said that he gives them their food, and in its season, for the very variety of it serves more to illustrate the providence of God. Each has its own way of feeding, and the different kinds of aliment are designed and adapted for different uses. David therefore speaks of that food which is particular to them. The pronoun is not in the plural, and we are not to read in their season, as if it applied to the animals. The food he notices as given in its season; for here also we are to notice the admirable arrangements of divine providence, that there is a certain time appointed for harvest, vintage, and hay crop, and that the year is so divided into intervals, that the cattle are fed at one time upon grass, at another on hay, or straw, or acorns, or other products of the earth. Were the whole supply poured forth at one and the same moment, it could not be gathered together so conveniently; and we have no small reason to admire the seasonableness with which the different kinds of fruit and aliment are yearly produced.

Verse 16
16.Thou openest thine hand, etc. The figure is a beautiful one. Most men pass over without observation the singular goodness of God apparent in this admirable ordering of things in nature, and David therefore represents him as stretching out his hand to distribute to the animals their food. We sinfully confine our attention to the earth which yields us our food, or to natural causes. To correct this error David describes God as opening his hands to put the food into our mouths. The word ????, ratson, some render desire, as though he meant that God supplied each kind of animal with food according to its wish. And a little afterwards we do indeed find it used in that sense. Others, however, refer it rather to God’s feeding them of his mere good pleasure and kindness; it not being enough to say that our food is given us by God, unless we add, as in the second clause of the verse, that his kindness is gratuitous, and that there is no extrinsic cause whatever moving him to provide so liberally for every living creature. In that case the cause is put for the effect; the various kinds of provision being effects of his good pleasure — ????????? ??? ???????. If it be found that men and others of his creatures often suffer and die from want, this is to be traced to the change which has come upon nature by sin. The fair order which subsisted in it by God’s original appointment often fails since the fall through our sins, and yet in what remains of it, though marred, we may see the kindness of God referred to by David, for in the severest failures of crop, there is no year so barren and unproductive, that God may not be said to open his hand in it.

Verse 17
17.Jehovah is righteous in all his ways. He does not now speak of God’s goodness merely in providing all his creatures with their daily food, but comprehends other parts of his providence, as in correcting men for their sins, restraining the wicked, trying the patience of his people under the cross, and governing the world by judgments which are often inscrutable to us. The ground upon which praise is here ascribed to God may seem a common one, being in every one’s mouth; but in nothing is wisdom shown more than in holding fast the truth, that God is just in all his ways, so as to retain in our hearts an unabated sense of it amidst all troubles and confusions. Though all acknowledge God to be just, most men are no sooner overtaken by affliction than they quarrel with his severity: unless their wishes are immediately complied with, they are impatient, and nothing is more common than to hear his justice impeached. As it is everywhere abused by the wicked imputations men cast upon it, here it is very properly vindicated from such ungrateful treatment, and asserted to be constant and unfailing, however loudly the word may disparage it. It is expressly added, in all his ways and works, for we fail to give God due honor unless we recognize a consistent tenor of righteousness in the whole progress of his operation. Nothing is more difficult in the time of trouble, when God has apparently forsaken us, or afflicts us without cause, than to restrain our corrupt feelings from breaking out against his judgments; as we are told of the emperor Mauricius in a memorable passage of history, that seeing his sons murdered by the wicked and perfidious traitor Phocas, and being about to be carried out himself to death, he cried out — “Thou art righteous, O God, and just are thy judgments!” As this man of no bad character opposed such a shield to the cruel trials he met with, we must learn to put a check upon our spirits, and always give God’s righteousness the honor due to it. David, however, goes farther still, intimating that God, even when he seems to be most severe, is so far from being cruel as to temper his heaviest judgments with equity and clemency.

Verse 18
18.Jehovah is near to all that call upon him. This truth is principally applicable to believers, whom God in the way of singular privilege invites to draw near him, promising that he will be favorable to their prayers. Faith, there is no doubt, lies idle and even dead without prayer, in which the spirit of adoption shows and exercises itself, and by which we evidence that all his promises are considered by us as stable and sure. The inestimable grace of God, in short, towards believers, appears in this, that he exhibits himself to them as a Father. As many doubts steal upon us when we pray to God, and we either approach him with trembling, or fail by becoming discouraged and lifeless, David declares it to be true without exception, that God hears all who call upon him. At the same time, as most men pervert and profane the method of calling upon God through inventions of their own, the right manner of praying is laid down in the next part of the verse, which is, that we should pray in truth. Although men resort to God in a cold manner, or even in their prayers expostulate with him, while their hearts are swelling with pride or with anger, they yet complain that they are not heard; just as if there were no difference between praying and quarreling, or the exercise of faith and hypocrisy. The greater part of men, involved in infidelity, scarcely believe that there is a God in heaven at all; others would banish him from it if they could; others would tie him down to their views and, wishes, while some seek slight and insufficient ways of reconciling him, so that the common way of praying is but an idle and empty ceremony. (283) And although nearly all men without exception have recourse to God in the time of their need, they are few indeed who bring the smallest measure of faith or repentance. It were better that the name of God should be buried in oblivion than exposed to such insults. There is good reason, therefore, why truth should be said to be necessary in our prayers — that they come from a sincere heart. The falsehood, which is the opposite of this sincerity, is of various kinds; indeed it were difficult to enumerate them — infidelity, wavering, impatience, murmuring, pretended humility, in short there are as many sorts of it as there are sinful dispositions. The truth being one of no small importance, David again confirms and enlarges upon it in the next verse. The repetition is worthy of our particular notice, for such is our tendency to unbelief, that there are few who in calling upon God do not look upon their prayers as fruitless. Hence the perverse manner in which the wandering minds of men are tossed hither and thither, as in the Papacy they invented patrons without number, holding it of no importance almost to embrace with an unwavering faith the promises by which God invites us to himself.

Verse 19
To throw the door still more open, the Holy Spirit, by the mouth of David, tells us, that God will accommodate himself to the desires of all who fear him. This is a mode of expression of which it is difficult to say how much it ought to impress our minds. Who is man, that God should show complaisance to his will, when rather it is ours to look up to his exalted greatness, and humbly submit to his authority? Yet he voluntarily condescends to these terms, to obtemper our desires. At the same time, there is a check to be put upon this liberty, and we have not a license of universal appetency, as if his people might forwardly clamor for whatever their corrupt desires listed, but before God says that he will hear their prayers, he enjoins the law of moderation and submission upon their affections, as we learn from John, —
“We know that he will deny us nothing,
if we seek it according to his will.” (1 John 5:14.)
For the same reason, Christ dictated that form of prayer, “Thy will be done,” setting limits round us, that we should not preposterously prefer our desires to those of God, nor ask without deliberation what first comes into our mouth. David, in making express mention of them that fear God, enjoins fear, reverence, and obedience upon them before holding out the favorable indulgence of God, that they might not think themselves warranted to ask more than his word grants and approves. When he speaks of their cry, this is a kind of qualification of what he had said. For God’s willingness to grant our prayers is not always so apparent that he answers them at the very moment they are made. We have, therefore, need of perseverance in this trial of our faith, and our desires must be confirmed by crying. The last clause — he will save them — is also added by way of correction, to make us aware how far, and for what end God answers the prayers of his people, namely, to evidence in a practical manner that he is the faithful guardian of their welfare.

Verse 20
20.Jehovah preserves, etc. He insists upon the same truth, — that God is near to his people to help them in the time of need; this being a sure proof of his presence, that by his mercy they come safe and unhurt out of every danger which befalls them. It is worthy of our notice, that, instead of fear, he now speaks of love; for, in distinguishing believers by this title, that they love God, he intimates it to be the root of true godliness, that they submit themselves to him voluntarily, which again is the effect of faith. Till God draw us by the attractions of his grace, this placid submission will never follow. The love spoken of by David, however, is perhaps more extensive, as God’s people not only attach themselves to him in the way of obedience to his authority, but knowing that union to him is of all other things most desirable, aspire with their whole soul after this happiness. Still there can be no doubt, that the reference is to it here as the chief part of holiness and righteousness, as was said by Moses,
“And now, O Israel, what does the Lord thy God require of thee,” etc. (Deuteronomy 10:12.)
This effect of godliness in securing our safety and preservation under the divine guardianship, David exemplifies by an opposition clause, declaring, that all the wicked shall, in the just judgment of God, miserably perish. That he might close as he had begun, he again affirms, that he will publish the praises of God, and urges all to the same duty by his example. Some would read,every living thing shall bless, but this does not seem to me a proper reading. When Moses, speaking of the flood, says, that “all flesh in which was the breath of life perished,” I grant that the term comprehends the brute creation, but wherever “flesh” is mentioned without any addition, the reference is only to men. Nor is David here stating what they would, but what they should do, declaring all men bound by the great and inexhaustible goodness of God constantly and for ever to praise him.

Calvin, John. "Commentary on Psalms 111". "Calvin's Commentary on the Bible". https://www.studylight.org/commentaries/cal/psalms-111.html. 1840-57

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Hugh C. Wood, Atlanta, Georgia

New International Version (NIV)

Holy Bible, New International Version®, NIV® Copyright ©1973, 1978, 1984, 2011 by Biblica, Inc.® Used by permission. All rights reserved worldwide.

Calvin, John. "Commentary on Psalms 145". "Calvin's Commentary on the Bible"  (Public Domain)

17 USC § 107 Fair Use. No claim of monetary remuneration on same.

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Sunday, May 31, 2020

Teaching Notes Book of Zechariah - Chapters 13 and 14

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Teaching Notes Book of 
Zechariah - Chapters 13 and 14


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Quarantine Day 80.   Sunday. 






Hugh C. Wood, Atlanta, Georgia


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Zechariah 13

New International Version

Cleansing From Sin

13 “On that day a fountain will be opened to the house of David and the inhabitants of Jerusalem, to cleanse them from sin and impurity.




2 “On that day, I will banish the names of the idols from the land, and they will be remembered no more,” declares the Lord Almighty. “I will remove both the prophets and the spirit of impurity from the land. 3 And if anyone still prophesies, their father and mother, to whom they were born, will say to them, ‘You must die, because you have told lies in the Lord’s name.’ Then their own parents will stab the one who prophesies.

4 “On that day every prophet will be ashamed of their prophetic vision. They will not put on a prophet’s garment of hair in order to deceive. 5 Each will say, ‘I am not a prophet. I am a farmer; the land has been my livelihood since my youth.[a]’ 6 If someone asks, ‘What are these wounds on your body[b]?’ they will answer, ‘The wounds I was given at the house of my friends.’

The Shepherd Struck, the Sheep Scattered
7 “Awake, sword, against my shepherd,
    against the man who is close to me!”
    declares the Lord Almighty.
“Strike the shepherd,
    and the sheep will be scattered,
    and I will turn my hand against the little ones.
8 In the whole land,” declares the Lord,
    “two-thirds will be struck down and perish;
    yet one-third will be left in it.
9 This third I will put into the fire;
    I will refine them like silver
    and test them like gold.
They will call on my name
    and I will answer them;
I will say, ‘They are my people,’
    and they will say, ‘The Lord is our God.’”

Footnotes
Zechariah 13:5 Or farmer; a man sold me in my youth
Zechariah 13:6 Or wounds between your hands


Zechariah 14

New International Version

The Lord Comes and Reigns

14 A day of the Lord is coming, Jerusalem, when your possessions will be plundered and divided up within your very walls.

2 I will gather all the nations to Jerusalem to fight against it; the city will be captured, the houses ransacked, and the women raped. Half of the city will go into exile, but the rest of the people will not be taken from the city. 3 Then the Lord will go out and fight against those nations, as he fights on a day of battle. 




4 On that day his feet will stand on the Mount of Olives, east of Jerusalem, and the Mount of Olives will be split in two from east to west, forming a great valley, with half of the mountain moving north and half moving south. 5 You will flee by my mountain valley, for it will extend to Azel. You will flee as you fled from the earthquake[a] in the days of Uzziah king of Judah. Then the Lord my God will come, and all the holy ones with him.

6 On that day there will be neither sunlight nor cold, frosty darkness. 7 It will be a unique day—a day known only to the Lord—with no distinction between day and night. When evening comes, there will be light.



8 On that day living water will flow out from Jerusalem, half of it east to the Dead Sea and half of it west to the Mediterranean Sea, in summer and in winter.




9 The Lord will be king over the whole earth. On that day there will be one Lord, and his name the only name.

10 The whole land, from Geba to Rimmon, south of Jerusalem, will become like the Arabah. But Jerusalem will be raised up high from the Benjamin Gate to the site of the First Gate, to the Corner Gate, and from the Tower of Hananel to the royal winepresses, and will remain in its place. 11 It will be inhabited; never again will it be destroyed. Jerusalem will be secure.

12 This is the plague with which the Lord will strike all the nations that fought against Jerusalem: Their flesh will rot while they are still standing on their feet, their eyes will rot in their sockets, and their tongues will rot in their mouths. 13 On that day people will be stricken by the Lord with great panic. They will seize each other by the hand and attack one another. 14 Judah too will fight at Jerusalem. The wealth of all the surrounding nations will be collected—great quantities of gold and silver and clothing. 15 A similar plague will strike the horses and mules, the camels and donkeys, and all the animals in those camps.

16 Then the survivors from all the nations that have attacked Jerusalem will go up year after year to worship the King, the Lord Almighty, and to celebrate the Festival of Tabernacles. 17 If any of the peoples of the earth do not go up to Jerusalem to worship the King, the Lord Almighty, they will have no rain. 18 If the Egyptian people do not go up and take part, they will have no rain. The Lord[b] will bring on them the plague he inflicts on the nations that do not go up to celebrate the Festival of Tabernacles. 19 This will be the punishment of Egypt and the punishment of all the nations that do not go up to celebrate the Festival of Tabernacles.

20 On that day holy to the Lord will be inscribed on the bells of the horses, and the cooking pots in the Lord’s house will be like the sacred bowls in front of the altar. 21 Every pot in Jerusalem and Judah will be holy to the Lord Almighty, and all who come to sacrifice will take some of the pots and cook in them. And on that day there will no longer be a Canaanite[c] in the house of the Lord Almighty.

Footnotes
Zechariah 14:5 Or 5 My mountain valley will be blocked and will extend to Azel. It will be blocked as it was blocked because of the earthquake
Zechariah 14:18 Or part, then the Lord

Zechariah 14:21 Or merchant


all the rest of the clans and their wives.

Footnotes
Zechariah 12:10 Or the Spirit

Zechariah 12:10 Or to

& & & 



https://www.youtube.com/watch?v=_106IfO6Kc0

Bible Project

Overview: Zechariah

& & &


Zechariah is specific about dating his writing (520–518 BC).


https://en.wikipedia.org/wiki/Book_of_Zechariah


& & &


Dead Sea Scrolls Bible Translations


http://dssenglishbible.com/scroll4Q80.htm


& & &

Commentary on Zechariah 13


https://www.studylight.org/commentaries/kdo/zechariah-13.html

Commentary on Zechariah 14


https://www.studylight.org/commentaries/kdo/zechariah-14.html

& & &




https://www.youtube.com/watch?v=edcqUu_BtN0

How to Read the Bible: The Prophets

Bible Project

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Hugh C. Wood, Atlanta, Georgia


New International Version (NIV)


Holy Bible, New International Version®, NIV® Copyright ©1973, 1978, 1984, 2011 by Biblica, Inc.® Used by permission. All rights reserved worldwide.


The Keil & Delitzsch Commentary on the Old Testament is a derivative of a public domain electronic edition.


Keil, Carl Friedrich & Delitzsch, Franz. "Commentary on Zechariah 7:8". https://www.studylight.org/commentaries/kdo/zechariah-3.html. 1854-1889.


17 USC § 107 Fair Use. No claim of monetary remuneration on same.


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END


"Hugh C. Wood", "Hugh Wood", King Darius, Peachtree Church, Zechariah 13, Zechariah 14, 4Q80, 4Q76, 
Cleansing From Sin, Earthquake Mount of Olives, The Lord Comes and Reigns, 



Saturday, May 30, 2020

Teaching Notes Book of Zechariah - Chapters 11 and 12

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Teaching Notes Book of 
Zechariah - Chapters 11 and 12


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Quarantine Day 79.   Riots in downtown Atlanta, GA.   A great way to celebrate Quarantine. 






Hugh C. Wood, Atlanta, Georgia


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Zechariah 11

New International Version

11 Open your doors, Lebanon,
    so that fire may devour your cedars!
2 Wail, you juniper, for the cedar has fallen;
    the stately trees are ruined!
Wail, oaks of Bashan;
    the dense forest has been cut down!
3 Listen to the wail of the shepherds;
    their rich pastures are destroyed!
Listen to the roar of the lions;
    the lush thicket of the Jordan is ruined!

Two Shepherds

4 This is what the Lord my God says: “Shepherd the flock marked for slaughter. 5 Their buyers slaughter them and go unpunished. Those who sell them say, ‘Praise the Lord, I am rich!’ Their own shepherds do not spare them. 6 For I will no longer have pity on the people of the land,” declares the Lord. “I will give everyone into the hands of their neighbors and their king. They will devastate the land, and I will not rescue anyone from their hands.”

7 So I shepherded the flock marked for slaughter, particularly the oppressed of the flock. Then I took two staffs and called one Favor and the other Union, and I shepherded the flock. 8 In one month I got rid of the three shepherds.

The flock detested me, and I grew weary of them 9 and said, “I will not be your shepherd. Let the dying die, and the perishing perish. Let those who are left eat one another’s flesh.”

10 Then I took my staff called Favor and broke it, revoking the covenant I had made with all the nations. 11 It was revoked on that day, and so the oppressed of the flock who were watching me knew it was the word of the Lord.



12 I told them, “If you think it best, give me my pay; but if not, keep it.” So they paid me thirty pieces of silver.

13 And the Lord said to me, “Throw it to the potter”—the handsome price at which they valued me! So I took the thirty pieces of silver and threw them to the potter at the house of the Lord.




14 Then I broke my second staff called Union, breaking the family bond between Judah and Israel.

15 Then the Lord said to me, “Take again the equipment of a foolish shepherd. 16 For I am going to raise up a shepherd over the land who will not care for the lost, or seek the young, or heal the injured, or feed the healthy, but will eat the meat of the choice sheep, tearing off their hooves.




17 “Woe to the worthless shepherd,
    who deserts the flock!
May the sword strike his arm and his right eye!
    May his arm be completely withered,
    his right eye totally blinded!”



Zechariah 12

New International Version

Jerusalem’s Enemies to Be Destroyed
12 A prophecy: The word of the Lord concerning Israel.

The Lord, who stretches out the heavens, who lays the foundation of the earth, and who forms the human spirit within a person, declares: 2 “I am going to make Jerusalem a cup that sends all the surrounding peoples reeling. Judah will be besieged as well as Jerusalem. 




3 On that day, when all the nations of the earth are gathered against her, I will make Jerusalem an immovable rock for all the nations. All who try to move it will injure themselves. 4 On that day I will strike every horse with panic and its rider with madness,” declares the Lord. “I will keep a watchful eye over Judah, but I will blind all the horses of the nations. 5 Then the clans of Judah will say in their hearts, ‘The people of Jerusalem are strong, because the Lord Almighty is their God.’

6 “On that day I will make the clans of Judah like a firepot in a woodpile, like a flaming torch among sheaves. They will consume all the surrounding peoples right and left, but Jerusalem will remain intact in her place.

7 “The Lord will save the dwellings of Judah first, so that the honor of the house of David and of Jerusalem’s inhabitants may not be greater than that of Judah. 8 On that day the Lord will shield those who live in Jerusalem, so that the feeblest among them will be like David, and the house of David will be like God, like the angel of the Lord going before them. 9 On that day I will set out to destroy all the nations that attack Jerusalem.




Mourning for the One They Pierced

10 “And I will pour out on the house of David and the inhabitants of Jerusalem a spirit[a] of grace and supplication. They will look on[b] me, the one they have pierced, and they will mourn for him as one mourns for an only child, and grieve bitterly for him as one grieves for a firstborn son. 11 On that day the weeping in Jerusalem will be as great as the weeping of Hadad Rimmon in the plain of Megiddo. 12 The land will mourn, each clan by itself, with their wives by themselves: the clan of the house of David and their wives, the clan of the house of Nathan and their wives, 13 the clan of the house of Levi and their wives, the clan of Shimei and their wives, 14 and all the rest of the clans and their wives.

Footnotes
Zechariah 12:10 Or the Spirit

Zechariah 12:10 Or to



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Messianic Previews in the Book of Zechariah
By Wayne Jackson

Follow Wayne Jackson here

   
"The kingdom of Judah continued to dredge itself into apostasy until a day of calamity was inevitable. In a series of three invasions by the Babylonians (606 B.C., 597 B.C., and 586 B.C.) the nation was devastated. The land was ravaged, Jerusalem was destroyed, and some seventy thousand Hebrews were taken into captivity.

Jeremiah had prophetically proclaimed that the captivity period would be a full seventy years (25:12). When Cyrus, the Persian monarch, conquered Babylon (ca. 536 B.C.), he issued an edict permitting the Israelites to return to their homeland (Isaiah 44:26-45:6). It is estimated that approximately one hundred twenty-five thousand Jews came back to Canaan in three campaigns, led by Zerubbabel (536 B.C.), Ezra (457 B.C.), and Nehemiah (444 B.C.).

Under the leadership of Zerubbabel some fifty thousand Hebrews returned home. Among these were two prophets of considerable importance—Haggai and Zechariah.

The Jews began rebuilding their temple, but soon became discouraged and the work fell idle—and remained so for fourteen years. It was Haggai’s appointed task to stir up the people to complete the temple project (see Ezra 5:1; 6:14; the book of Haggai). Zechariah, a companion prophet who began his ministry about two months following Haggai, was chosen to motivate the Hebrews to repentance and a deeper level of spiritual dedication (see Zechariah 1:1-6).

Major Divisions of Zechariah
The book of Zechariah falls into two major segments. Chapters 1-8 deal principally with Judah’s spiritual restoration. Chapters 9-14 primarily express a concern about Israel and her Messiah. This article will chiefly deal with the Messianic emphases that are prominent in this Old Testament narrative.

While Isaiah is generally characterized as the “Messianic” prophet, there is a significant Messianic emphasis in Zechariah’s document as well. In a period of history that was rather dark, it was Zechariah’s chore to declare that even though Israel no longer had a king (only a foreign-appointed provincial governor), the Messianic torch had not gone out. The glorious day of the coming Ruler was on the prophetic horizon. Let us reflect upon some of the glimpses of the coming Christ in this remarkable document.

Messianic Prophetic Flashes
The Branch (3:8; 6:12-13)
The prophet Isaiah had spoken of a “branch” that would come out of the stock of Jesse, father of David (Isaiah 11:1-5), and Jeremiah echoed the happy refrain, telling of the “righteous Branch” who would reign as king, and who is himself divine, “Jehovah our righteousness” (23:5-6; cf. 33:14-17).

Through Zechariah the Lord proclaims: “[B]ehold, I will bring forth my servant the Branch” (3:8). The promise is expanded in 6:12-13 where the Branch is identified as: (a) a human person; (b) one who would “grow up” from childhood (cf. Isaiah 53:2; Micah 5:2); (c) he would build the temple of Jehovah, a figure for the church (cf. 1 Corinthians 3:16; 6:19; Ephesians 2:21-22; 1 Peter 2:5); (d) the Branch would be glorified (cf. Luke 24:26), and then simultaneously serve as a king and priest, with perfect harmony prevailing between these offices—a refrain echoed in the book of Hebrews (cf. 1:1-4). (See also Zechariah 6:12-13 – The Royal Priest.)

The Humble King (9:9)
Surely it constituted a shocking picture that a king should approach an impending coronation riding on a donkey. While royal persons might travel in such a fashion during a time of emergency (cf. 2 Samuel 16:2), such was far from the norm. From the time of Saul (1 Samuel 8:11), then David and Solomon, the kings of Israel line had employed the majestic horse as a war implement, and to demonstrate their grandiose stature.

Jehovah had forbidden his people to “multiply” horses, i.e., trust in these powerful animals as defense mechanisms instead of him (Deuteronomy 17:16; cf. Joshua 11:6, 9), but David used horses for his chariots (2 Samuel 8:4). Additionally, Solomon marshaled a considerable depository of horses (cf. 1 Kings 4:26—though forty thousand appears to be a transcription error for four thousand; cf. 2 Chronicles 9:25).

How strange, therefore, that the greatest ruler who ever claimed the hearts of men, the King of kings, should make his final entry into Jerusalem on the back of a donkey — especially one that never had been ridden. In the midst of an excited crowd, “an unbroken animal remains calm under the hand of the Messiah who controls nature ([Matthew] 8:23-27; 14:22-32)” (Carson 1984, 438). The entrance into the city was intended to be symbolic.

A key term in the passage is “meek.” The Greek words, praus (an adjective) and prautes (a noun) were employed in a variety of senses in antiquity. In classical Greek they could be used of taming an animal or of a conquered barbarian. The terms suggested a calm, soothing disposition that easily yields to reconciliation. In the Greek Old Testament (LXX) prautes was applied to Moses (Numbers 12:3), and to David (Psalm 132:1 LXX); it hints of an attitude of “religious quality involving radical submission to God and modesty in dealings with other people” (Spicq 1994, 167).

Thus meekness has both a vertical and horizontal dimension. And this superb quality finds its ultimate expression in the great King who entered Jerusalem en route to the cross. As noted already, meekness reflects a submissive attitude of the soul towards God. It beautifully pictures the sacrifice of the Lord Jesus in leaving heaven and through obedience becoming a servant on our behalf (Philippians 2:5-8). It accurately describes the faithfulness of Christ during the third of a century he was on earth (John 8:29). And the term denotes the benevolent demeanor of him who invites all men to “learn of” him, for he is “meek and lowly in heart,” and offers “rest” for the weary soul (Matthew 11:29). (For a magnificent discussion of this meekness, see Findlay 1909, 159-161.)

Betrayed (11:12-13)
Zechariah 11 is an ominous chapter in that it deals with a projected “slaughter” of Jehovah’s “flock,” designated as the “flock of slaughter” (vv. 4, 7). Most scholars are convinced that this is a prophetic preview of the Roman invasion of the Jewish people in A.D. 70. The reason for the prophesied devastation lies in Israel’s rejection of Jehovah’s true Shepherd, Jesus Christ.

The treachery involved in the betrayal of Christ is vividly portrayed in verses 12-13. Consider some of the details.

The prophecy suggested there would be a haggling of terms in connection with the betrayal of Jesus. “If you think good, give me my hire; and if not, forbear.” Matthew records Judas’ words as follows: “What are you willing to give me, and I will deliver him unto you?” (Matthew 26:15).
The prophet specified the metallic composition of the coinage by which the transaction would be made. It was neither gold nor copper, but rather “silver” (Matthew 26:15).
The precise number of coins was prophetically declared — thirty pieces of silver. The amount is not incidental. Thirty pieces of silver, under the Mosaic law, was the price paid to remedy the damage done to a slave that had been gored by a neighbor’s ox (Exodus 21:32). Christ went to the cross as the “servant” of God (doulos — a slave; Philippians 2:7).
Zechariah’s prophecy indicated that the money would be returned to the Jewish leaders, the custodians of “the house of God.” Matthew’s record reveals that Judas, in a swoon of regret, brought back the coinage to the chief priests and elders. But they would have none of it.
The ancient prophet indicated that in some way the silver coins were to be “cast” (thrown) into the “house of Jehovah.” Zechariah has perfectly depicted the act of the betrayer. Judas “cast down the pieces of silver into the sanctuary” (Matthew 27:5).
Finally, Zechariah suggested that the ultimate destination of the “goodly price” would be to “the potter.” Matthew explains this enigmatic expression. The chief priests took the money and purchased a “potter’s field,” which would serve as a burial place for strangers. At the time Matthew penned his Gospel record (some twenty to thirty years after Christ’s death), the place was still known as “the field of blood” (27:8; cf. Acts 1:18-19). (For further study, see Zechariah’s Amazing Prophecy of the Betrayal of Christ.

Mourning in Jerusalem (12:10ff)

The prophet speaks of a coming “day” when there would be great “mourning” in Jerusalem. This is not a mourning over Jerusalem’s fall (11:1ff), but a mourning on the part of many Jews because of the realization that they had crucified their Messiah. They were not to despair in hopelessness. The Lord would “pour out” (signifying abundance) a “spirit of grace and supplication” (cf. the repetitious “spirit of...” in Isaiah 11:1ff).

The term “grace” points to the generous gift of Jesus as the atoning sacrifice for the sins of the world, i.e., for those who access God’s favor by means of obedience to Christ (Romans 3:24-26; 5:1-2; Ephesians 2:8-9; Titus 3:4-7; Hebrews 5:8-9).

“Supplication” suggests a petition that solicits God to supply his favor in the forgiveness of sin. The fulfillment was seen on the day of Pentecost (Acts 2:1ff) when the good news (gospel) was announced to the penitent Jews. In spite of the fact that they crucified their own Messiah (in conjunction with the “lawless” Gentiles—2:23), they are promised that “whosoever shall call on the name of the Lord shall be saved” (2:21). This was not a repetition of the so-called “sinner’s prayer” (for which there is no biblical precedent), but a response to the divinely specified plan for obtaining pardon (2:38; cf. 22:16). The term “saved” (v. 21) is the equivalent of “remission of sins” (v. 38); hence, “call” (v. 21) corresponds to “repent and be immersed” (v. 38). Calling is obeying!

Many of the Hebrews would reflect deeply upon him whom they “pierced” (a prophecy of the bloody mode involved in Christ’s death), and as a result they would “mourn.” Their mourning is reflected in the term “pricked” (Acts 2:37), a metaphor depicting sharp pain associated with anxiety and remorse. Such could be relieved only by forgiveness. Jesus himself promised that those who mourned would be comforted (Matthew 5:4). The apostle John suggests that the effect of seeing Jesus crucified was at least a partial fulfillment of Zechariah’s prophecy (John 19:37).

One might observe as well that there will be a mourning on the part of all who reject Jesus as Savior, as they reflect upon their foolish and wasted lives, having “pierced” him in principle (cf. Hebrews 6:6), if not in physical reality. There will be a mourning in judgment (cf. Revelation 1:7; Matthew 25:30; Romans 14:11-12).

The Cleansing Fountain (13:1)
The prophet declares that “in that day,” i.e., at the commencement of the Messianic era, “there shall be a fountain opened.” The tense denotes progressive duration, i.e., it is opened and remains open (cf. Lamentations 3:22). The expression “fountain” suggests a fresh, steady supply, in contrast to a cistern or well. It is a source adequate for all needs. The efficacy of Jesus’ death was so powerful that, potentially, it could have atoned for the sins of every human being in the entire history of the world — both past, present, and future! This is a reality much too wonderful for sinful humans to fathom.

The fountain symbolizes the shedding of the blood of him who has been “pierced” (12:10). The fountain was “opened” for sin and uncleanness. The former term derives from a root suggesting “to miss the mark” (cf. “not miss”—Judges 20:16), and it emphasizes that sin is a violation of divine law (cf. Romans 4:15; 1 John 3:4), whether by commission or omission, knowingly or in ignorance. The term “uncleanness” reveals the effect of sin. It leaves the sinner filthy and repulsive. The residue of sin is removed, not by earned human merit, but only by divine forgiveness accessed through humble obedience (Hebrews 5:8-9).

The Shepherd Slain (13:7)
Through his prophet “Jehovah of hosts” (found fifty-two times in this book) speaks. This descriptive for God suggests that the Lord has limitless resources to employ for the good of his people. Jehovah figuratively addresses the “sword” (a symbol for an instrument of death), as though it has been slumbering while awaiting the eventual and inevitable death of the shepherd.

The object of the sword (instrument of judgment) is “my shepherd.” Christ took the fatal blow that was due all who have earned the “wages of sin” (Romans 6:23). Note that even though the Shepherd is to be killed, he still is acknowledged as “my” Shepherd.

Further, he is identified as a man. He is the “seed of woman” who became “flesh” and dwelt among men (John 1:14; cf. 1 Timothy 3:16). And yet, he also is described as the one who is “my fellow.” The expression derives from an original term meaning “to connect, to join, to bind together.” It implies an equality of nature (John 10:30), thus a unity between the Persons of the sacred Godhead.

The term “shepherd” cannot but bring to mind the affirmation of Christ: “I am the good shepherd: the good shepherd lays down his life for the sheep”—quite in contrast to the “hirelings,” who were the leaders of the Jewish community (John 10:1ff). Furthermore, the Shepherd would lead and care for “one flock” (v. 16)—an idea much antagonistic to the modern, fragmented world of “Christendom.”

There is another prophetic declaration in connection with the slaying of the Shepherd: the “sheep shall be scattered” (7b). On the night before his death the Lord referenced this prophecy: “Then Jesus said unto them, ‘All of you shall be offended in me this night: for it is written, I will smite the shepherd, and the sheep of the flock shall be scattered abroad’” (Matthew 26:31).

Observe that the Savior acknowledged the authority and prophetic force of the Old Testament Scriptures, though many today, who profess to follow him, do not.

Conclusion
The concluding chapter of Zechariah is a source of great encouragement, when understood correctly. Punctuated with a variety of marvelous symbols, borrowed largely from Old Testament images, this section previews the glories of the gospel dispensation, from Pentecost until the Lord’s return.

Those who interpret these “word pictures” in a literal fashion, as premillennial writers do, perpetrate a great injustice upon the material. For a review of that theory in connection with this chapter, see our article, Dispensationalism and Zechariah 14.

Works Cited
Carson, D. A. 1984. Matthew. The Expositor’s Bible Commentary. Frank E. Gaebelein, ed. Grand Rapids, MI: Zondervan.
Findlay, A. F. 1909. Meekness. A Dictionary of Christ and the Gospels. Vol. 2. James Hastings, ed. Edinburgh, Scotland: T. & T. Clark.
Spicq, Ceslas. 1994. Theological Lexicon of the New Testament. Vol. 3. Peabody, MA: Hendrickson.
Scripture References
Isaiah 44:26-45:6; Ezra 5:1, 6:14; Zechariah 1:1-6; Isaiah 11:1-5; Isaiah 53:2; Micah 5:2; 1 Corinthians 3:16, 6:19; Ephesians 2:21-22; 1 Peter 2:5; Luke 24:26; Zechariah 6:12-13; 1 Samuel 16:2; 1 Samuel 8:11; Deuteronomy 17:16; Joshua 11:6, 9; 2 Samuel 8:4; 1 Kings 4:26; 1 Chronicles 9:25; Numbers 12:3; Psalm 132:1; Philippians 2:5-8; John 8:29; Matthew 11:29; Zechariah 11; Matthew 26:15; Exodus 21:32; Philippians 2:7; Matthew 27:5; Acts 1:18-19; Isaiah 11:1; Romans 3:24-26, 5:1-2; Ephesians 2:8-9; Titus 3:4-7; Hebrews 5:8-9; Acts 2:1; Acts 2:37; Matthew 5:4; John 19:37; Hebrews 6:6; Revelation 1:7; Matthew 25:30; Romans 14:11-12; Lamentations 3:22; Judges 20:16; Romans 4:15; 1 John 3:4; Romans 6:23; John 1:14; 1 Timothy 3:16; John 10:30; John 10:1; Matthew 26:31; Zechariah 14

Cite this article
Jackson, Wayne. "Messianic Previews in the Book of Zechariah." ChristianCourier.com. Access date: May 29, 2020".


©2020. All rights reserved. ISSN: 1559-2235.

Publisher
Fortify Your Faith
P.O. Box 11746
Jackson, Tennessee 38308
Phone: (731) 256-7280 – Fax: (731) 256-5152
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https://www.youtube.com/watch?v=_106IfO6Kc0

Bible Project

Overview: Zechariah

& & &


Zechariah is specific about dating his writing (520–518 BC).


https://en.wikipedia.org/wiki/Book_of_Zechariah


& & &


Dead Sea Scrolls Bible Translations


http://dssenglishbible.com/scroll4Q80.htm


& & &

Commentary on Zechariah 11


https://www.studylight.org/commentaries/kdo/zechariah-11.html

Commentary on Zechariah 12


https://www.studylight.org/commentaries/kdo/zechariah-12.html


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https://www.youtube.com/watch?v=edcqUu_BtN0

How to Read the Bible: The Prophets

Bible Project

& & &


Hugh C. Wood, Atlanta, Georgia


New International Version (NIV)


Holy Bible, New International Version®, NIV® Copyright ©1973, 1978, 1984, 2011 by Biblica, Inc.® Used by permission. All rights reserved worldwide.


The Keil & Delitzsch Commentary on the Old Testament is a derivative of a public domain electronic edition.


Keil, Carl Friedrich & Delitzsch, Franz. "Commentary on Zechariah 7:8". https://www.studylight.org/commentaries/kdo/zechariah-3.html. 1854-1889.


Jackson, Wayne. "Messianic Previews in the Book of Zechariah." ChristianCourier.com. Access date: May 29, 2020".  ©2020. All rights reserved. ISSN: 1559-2235.  Publisher
Fortify Your Faith  P.O. Box 11746  Jackson, Tennessee 38308

17 USC § 107 Fair Use. No claim of monetary remuneration on same.


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END


"Hugh C. Wood", "Hugh Wood", King Darius, Peachtree Church, 
Zechariah 11, Zechariah 12, 4Q80, 4Q76, The Worthless Shepard, 30 Pieces of Silver, Look on the one that they pierced.