The view of zerubabbel as a messianic figure in the bible

Kalamos measuring rod refers to a reedlike plant that grew in the Jordan Valley to a height of fifteen to twenty feet. It had a stalk that was hollow and lightweight, yet rigid enough to be used as a walking staff cf.

The view of zerubabbel as a messianic figure in the bible

In the simplest form of the sectioning, we can separate the Hebrew Scriptures as the pre-exilic and the post-exilic books. The Israelites had a very profound and intense history. And he did that which was evil in the sight of the LORD, as his fathers had done: A major portion of this journey for the Israelites was written about in the Scriptures and compiled in the books of Genesis through Kings.

Many beliefs and practices were taken from their captors and subtly applied to the Israelite religious culture. We will talk more of what was learned to their detriment shortly, for the present, it is helpful to note that portions of the major and minor prophetic books were written after the exile to Babylon.

Often times the reader of the Bible will confuse the time that the books were written with being the same time as what was written in the books. This error would be tantamount to a present day historian writing about the First World War and a reader thinking that he was recounting the events from a first person perspective.

The period of these Kings covered around years. Some sections speak in the present while others speak of the future. So to be clear, the occurrences written about in the particular texts of the individual biblical books often are written down at one point in history but are referring to a time before that in which they were written.

Zerubbabel - Wikipedia

It is also quite regular to have a statement made as a prophecy, which will occur hundreds of years in the future. It is only as a result of their labors that we are able to place the great majority of passages in their historical setting.

I am using the English understanding of the Hebrew term Mashiach. The fact a pagan King can be called His Messiah lends well to the argument that it would also be probable that evil could be stated to be coming from Yahweh.

Specifically for our discussion, we will look at the Books of 1st and 2nd Samuel and 1st and 2nd Chronicles.


There is so much repetition of information between these two books that one might ask the question of why they are both in the Scriptures? If you are to read from a copy of the Hebrew Bible today, you will find that the Chronicles are intentionally placed at the back for certain reasons as opposed to closer to the front as in English Bibles.

Both were written to aid in giving a historical account of the timeline of the Kings of Judah and Israel. Now both sets of books may have been written with a very similar purpose, however the mindset of the writers may have been dissimilar in some areas.

When the book of Samuel was penned, it was clearly understood by the Israelites that both good and evil came from Yahweh. The clear language used in the Hebrew is calling the inciter an adversary.

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However, although I believe the Chronicler simply used a different word to describe the action of God inciting David, the question could be raised asking if the Chronicler was in fact equating Yahweh with the adversary or if he thought that the adversary was a different force than the God spoken of in the Samuel account.

Giving the benefit of the doubt to the writer of Chronicles I suspect he was simply using a different term for what God was doing when He incited David to number the tribes of Israel. Putting these two passages in the same Bible must not be seen as a contradiction rather it is to be seen that the God of 2nd Samuel 24 is the adversary of 1st Chronicles Numbering Israel in the manner of Kings is against the Torah.

The Torah prescribes numbering through the collection of the half-shekel temple tax each year. Every male over the age of 20 was to bring their half-shekel to the temple. By Yahweh moving David to number the Israelites in a manner that is against the prescribed manner, the judgment of Yahweh is brought upon the sheep, those who are servants of the King.

The appearances in the Scriptures of two different sources of the inspiration to number Israel are given in the verses quoted below.

The subject has been highlighted. Notice the apparent huge theological discrepancy in the above two passages. Both of these passages are contained in every bible whether it is a Christian Bible or the Hebrew Tanak. How could the Bible confuse such a clear concept?

How are we to reconcile these two conflicting statements? We can easily reconcile the words by understanding that Yahweh has always been and is in these accounts, the only force in the universe; therefore, He is the inciter on both accounts.

The two options for who the antagonist is are presented as either God or men. Now therefore, I pray thee, let my lord the king hear the words of his servant. If the LORD have stirred thee up against me, let him accept an offering: David calls out to Saul and puts forth the statement that Saul is pursuing David for one of two reasons.

The view of zerubabbel as a messianic figure in the bible

David states that either Yahweh has stirred Saul against David or it is humans who have stirred Saul against David to hunt David like an animal. If however it is men responsible for the persecution coming through Saul, David rightly speaks a curse on them, as they will be responsible for David being driven from the Holy Land wanting David to engage in false worship in a nation where Yahweh is not the only honored deity.

David and in fact the people of God Elohimhad a correct view of Yahweh and did not possess a belief in a supernatural, created being, who is in obstinate, wicked rebellion against the Creator.We concur with many other interpreters who see abundant evidence indicating the witnesses are to be understood as two individuals: 27 The classical use of μάρτυς [martys] is “in the sense of human attestation or testimonial.”The word thus implies that the “witnesses” (μάρτυσιν [martysin]) are human consideration is further suggested by John’s use of the.

Haggai concludes with a messianic word to Zerubbabel that God would greatly exalt him (vv. 20–23), but the prophet does not mean the person of Zerubbabel himself.

The prophets often promise the return of David—the first ruler of Israel appointed by God alone before the exile—but the person in view is actually one of David’s sons as.

The Alphabetical Order of All Men Named in The Bible» Z» Zerubbabel, Zorobabel. Zerubbabel, Zorobabel. Zerubbabel, Zorobabel [Zērŭb'babĕl, Zōrŏb'a bĕl].

Scholars see messianic overtones in this title. In Haggai , they are specifically addressed by God. In Haggai , God says, “On that day, I will take you, O Zerubbabel, my servant and make you like a signet ring; for I have chosen you.”.

This kingdom, he believes, was regarded as Messianic, and in Isa. liii. he sees an allusion to Zerubbabel's martyrdom. Bibliography: Ryle, Ezra and Nehemiah, in The Cambridge Bible for Schools, Cambridge, ;. Chapter 7 - The Post-Exilic Persian Influence On the Idea of Satan View/Download PDF.

So far in our discussion, we have seen there is little if not any true reference to a Satanic being in the Torah or the Judges or the history of the kings of Israel.

Zerubbabel - Encyclopedia of The Bible - Bible Gateway