VI. The prophet Zechariah
A. Outline of Zech.14:1-21
1. Chapter one
a. The time frame of Zecharia's prophjecy
b. .
2. Chapter two
3. Chapter three
B. Ouitline of Zech.1 - 14
1. The day of the Lord cometh (or it is coming / it is not the day of the Lord yet)[4] A destruction of
Jerusalem. (Verses 1-2)
2. The battle against Jerusalem (Verses 3-11)
3. Plague of Jerusalem's enemies (Verses 12-15)
4. The remnant shall turn to the Lord (Verses 16-19)
5. In that day shall there be upon the bells of the horses, Holiness Unto The Lord; and the pots in
the Lord's house shall be like the bowls before the altar. Yea, every pot in Jerusalem and in Judah shall
be holiness unto the Lord of hosts: and they that sacrifice shall come and take of them, and seethe
therein: and in that day there shall be no more the Canaanite in the house of the Lord of hosts.
(Verses 20-21)
B. A simple pattern tointerpreting Zech.14:1-21
1. When was Zechariah prophesying? (concerning Jerusalem / Feast of Tab.)
He was "In the eighth month, in the second year of Darius, (Ezra.1:1-2)[1] came the word of the Lord
unto Zechariah the son of Berechiah, the son of Iddo the prophet" (Zech.1:1, Ezra.5:1) Also in "the four
and twentieth day of the eleventh month, which is the month Sebat, in the second year of
Darius, came the word of the Lord unto Zechariah, the son of Berechiah, the son of Iddo the prophet."
(Zech.1:7)
Did Zech.14:1-21 (concerning Jerusalem / Feast of Tabernacles) happen during Zechariah's time? The
answer is no because there is no record during the time of Zechariah's prophetic Word. (Ezra.5:1-2;
6:14)
a. There was no destruction of Jerusalem during Zechariah's time. (v.1-2)
Jerusalem (the City and the Sanctuary were being rebuilt. (Dan.9:24, Ezra.1-10, Neh.1-13) There
was no destruction happened during the time of Zechariah.
b. There was no battle against Jerusalem during Zechariah's time. (v.3-11)
There were hinderances (Erza.4:1-24) and the building ceased for a period of time, but no battle.
This is where the prophets Haggai and Zechariah came and encouraged them to build and finish
the House of God because this was God's purpose for them. (Dan.9:24-25, Ezra.1:1-3) There was
no record of God would fight against those nations. (Zech.14:3 / Study the Books of Ezra and
Nehemiah) No record of the Lord "standing on the mount of Olives,"(Zech.14:4) or living water
going forth from Jerusalem. (Zech.14:8)
c. There was no plague of Jerusalem's enemies during Zechariah's time (v.12-15)
They were building / restoring / reforming / "in troublous times", but no record of plagues on the
people that fought against Jerusalem. (Dan.9:25, Ezra.1-10, Neh,1-13)
d. There was no turning to the Lord during Zechariah's time(Verses 16-19)
The "chief of the fathers of Judah and Benjamin, and the priests, and the Levites, with all them
whose spirit God had raised" began to turn to the Lord in Jerusalem, (Ezra.1-10, Neh.1-13) but
they mingled with the people of the land instead continuing to turn to the Lord.
Note: They actually celebrated the Feast of Tabernacles (Ezra.3:4) but there is no mention of
a destruction of Jerusalem,(Zec.14:1-2) battle against Jerusalem, (Zech.14:3-11) plagues on
Jerusalem's enemies, (Zec.12:12-15) or the family of Egypt not going up to the Feast of Tabernacles.
(Zech.12:16-19)
e. In that day shall during Zechariah's time (v.20-21)
There was no bells of the horses, no Holiness Unto The Lord. The pots in the Lord's house
shall be like the bowls before the altar. Every pot in Jerusalem and in Judah were not holy unto
the Lord of hosts: and all they that sacrifice shall come and take of them, and seethe therein:
and in that day there shall be no more the Canaanite in the house of the Lord of hosts.
Therefore we need to look beyond the time of Zechariah into the future
2. Next place to look is the silent period between the Old and New Testaments
This period of time is covered by the Daniel's Visions and Prophecies. This is the time of Greece,
the third kingdom. During this time Jerusalem / Temple was destroyed and burnt. (Dan.8:1-13, 20-25,
Note.v.13: 11:21-35, Note.v.31) This is important to understand because, to celebrate the Feast
of Tabernacles (according to the pattern) Tabernacles MUST be celebrated in Jerusalem. (Deut.12:1-12;
16:16-17, 1Chron.17:1-9, 2Chron.6:6) How can they (v.16) appear before the Lord (Deut.16:16-17) with
the Temple destroyed and burnt? Therefore Zechariah is prophesying beyond this time.
a. Silence broken by John the baptist
He said, "I am the voice of one crying in the wilderness, Make straight the way of the Lord, as said
the prophet Esaias...John..I baptize with water: but there standeth one among you, whom ye know
not; He it is, who coming after me is preferred before me, whose shoe's latchet I am not worthy to
unloose." (John.1:19-27, Luke.1:5-80, John.1:35-41 / Dan.9:25-27)
b. Then the "Word was made flesh" (the only begotten Son / Messiah)
By this time the House of Judah (the Jews) had made the Word of God of none effect by their
mixture of traditions (Matt.15:6) and philosophies, (Col.2:10-12) and the Temple being a den of
thieves. (Matt.21:13, Mark.11:17) This was followed with Herod who rebuilt the Temple to please
the Jews. (However this was a mixture of God's pattern and Jewish traditions and "Sophistry"
/ Philosophies [5] Col.2:10) This was their spiritual condition when the Word (John.1:1-18) and
dwelt among them. It is no wonder that when the Word / only begotten Son / Messiah came "unto
His own they received Him not." (John.1:11)
c. They (the Jews) rejected Christ (The Word which was God John.1:1)
Jesus (the only begotten Son / Messiah / The Word which was God) came to "confirm" the
covenant (Gal.3:13-17, Dan.9:25-27) that God had made with the fathers, (Rom.11:28;15:8) but they
rejected Him and "cut Him off" (Crucified Him) Isa.53:8, Dan.9:27 They rejected Christ is the
fulfillment / reality (Matt.5:17-19, Heb.9:1-26; 10:1-25) of the Passover Lamb (1Cor.5:7-8) and all the
animal sacrifices which "was a figure for the time then present, in which were offered both gifts and
sacrifices, that could not make him that did the service perfect, as pertaining to the conscience;
Which stood only in meats and drinks, and divers washings, and carnal ordinances, imposed on
them until the time of reformation." (Heb.9:9-10)
Note: They continued after the Cross (as a Nation) to reject Christ's confirmation of the Covenant
which resulted in Israel being "cut off." (Rom.9-11) The city (Jerusalem) and the Sanctuary (Temple)
was destroyed(70 AD Dan.9:26, Matt.23:38-39; 24:1-2, 15-22) leaving no place forZech.14:1-22 to be
fulfilled.
3.The next place to look is after the Cross to the Second Coming
Now (after the Cross) we must considertwo Jerusalem's. There is a "Jerusalem which is now"
(earthly Jerusalem) and a there is a "Jerusalem which is above (heavenly Jerusalem)...which is the
mother of us all" (Gal.4:21-31, Heb.12:18-22, Rev.3:12; 21:2, 21)
a. The history of the earthly Jerusalem (Note chart below)
The apostle interprets (Gal.11-12, John.16:11-15) earthly Jerusalem to Agar (Hagar Gen.21:1-21) and
"mount Sinai in Arabia, and is in bondage with her children." (Gal.4:21-25, Rom.9:1-9) Hagar produced
"Ishmael" born after the flesh. (Rom.8:1-9) The spiritual condition of earthly / natural Jerusalem
("...where...our Lord was crucified.") during the time of the end is Sodom and Egypt. (Rev.11:8,
Gen.19:1-8, 2Peter.26-8)
Note: The Jerusalem that Zechariah is prophesying about has "living waters"going out from it,
and being "safely inhabited." (Zech.14:8,11) Since the Cross unto our present time this has not been
the case. (Dan.9:26, Matt.24:1-2, 15-22 / Luke.21:21-24, Rom.11:20-25)In fact it has only becomes
worst during the time of the man of sin, their spiritual condition is Sodom and Egypt. (Rev.11:7-8)
Therefore Zechariah is not speaking of earthly Jerusalem that "now is" (Gal.4:25) from the Cross
until our present day.
Remember the pattern requires that the Feast of Tabernacles MUST be celebrated at
Jerusalem. (Lev.23:1-44, Deut.16:16-17) After the Cross this pattern continues in it's reality. It has
never changed. The question is which Jerusalem?
b. Now there is also the heavenly Jerusalem (Now and in the future)
For "ye (The Church, The Body of Christ after the Cross / New Covenant) are not come unto the
mount (Sinai, Hagar / Ishmael Gal.4:21-25) to an earthly Jerusalem, but yeare come unto mount
Sion, and unto the city of the living God, the heavenly Jerusalem, and...The Church.."
(Heb.12:22) "But Jerusalem which is above is free, which is the mother of us all...Now we,
brethren, (Church) as Isaac was, are the children of promise...(Gal.4:25-28)
(1) Abraham looked for this city (He was not looking for an "earthly Jerusalem)
For "he looked for a city which hath foundations, whose builder and maker is God...now they
desire a better country, that is, an heavenly: wherefore God is not ashamed to be called their
God: for he hath prepared for them a city. This city is the NEW Jerusalem. (Rev.21:1-2, 9-10)
(2) We are to seek those things which are above / heavenly
But ye are come unto mount Sion, and unto the city of the living God, the heavenly
Jerusalem, and to an innumerable company of angels. (Heb.12:22) For here (on this earth)
have we no continuing city, (earthly Jerusalem) but we seek one to come. (Heb.13:14) The
heavenly Jerusalem
c. Is Zechariah's Jerusalem earthly or Heavenly?
The Holy Spirit speaking through Zechariah (1Peter.1:10-12, Matt.13:, Rom.16:25-26) is saying it is
the heavenly Jerusalem not earthly because of...
(1) The infallible interpretation of the New Testament writers
For "ye (The Church, The Body of Christ after the Cross / New Covenant) are not come unto
the mount (Sinai, Hagar / Ishmael Gal.4:21-25)...But ye are come unto mount Sion, and unto the
city of the living God, the heavenly Jerusalem, and...The Church.." (Heb.12:22) "But Jerusalem
which is above is free, which is the mother of us all...Now we, brethren, (Church) as Isaac was,
are the children of promise...(Gal.4:25-28)
(2) Because the earthly Temple was destroyed 70 AD (Today there is NO Temple)
Daniel and JESUS both prophecies that the Temple would destroyed. (Dan.9:26, Matt.23:38-39;
24:1-2, 15-22, Mark.13:1-2,14-20, Luke.21:5-6, 20-24) There is NO inspired evidence in scripture
(2Tim.3:16-17) that the earthly Temple of Solomon will be rebuilt.[3] The ONLY Temple of God, that
is being built (between the Cross and the Second Coming) is The Church. (Matt.23:38, John.2:18-
20 / Col.1:18, Acts.7:47-48; 17:24, Eph.2:20-22, 1Peter.2:5-9)
Remember: There has to be a Temple in Jerusalem to properly celebrate the Feast of
Tabernacles. (Lev.23:1- 44, Deut.12:1-12; 16:16-17)
(3) Zachariah's prophecy MUST be finished before Jesus can return
Repent "ye therefore, and be converted, that your sins may be blotted out, when the times of
refreshing shall come from the presence of the Lord. And he shall send Jesus Christ, which before
was preached unto you. Whom the heaven must receive (retain or held)[6] until the times of
restitution (restoration) [7] of all things, which God hath spoken by the mouth of all his holy
prophets (including Zechariah) since the world began. (Act.3:18-24, Rev.10:7, Rom.16:25-26)
Therefore Zechariah's Word concerning "living waters shall go out from Jerusalem" (Zech.14:8)
and Jerusalem "safely inhabited" (Zech.14:11) must be fulfilled before Jesus can return. It cannot
go into the Millennium. Jerusalem that "now is" (i.e. earthly) does not qualify because it is Hagar,
Ishmael, Sodom and Egypt. (Review: VI. B. 3. a.)
(4) The only Jerusalem in the millennium is the NEW Jerusalem in the millennium
In the Book of Revelation there is NO mention of earthly Jerusalem (Hagar, Ishmael) except in
Rev.11:1-8 where it is "spiritually called Sodom and Egypt." There is ONLY the holy city, NEW
Jerusalem...prepared as a bride adorned for her husband." (Rev.21:1-2) This is the Bride of Christ
/ The Lamb. (Rev.21:1-27; 22:1-6)
3. (Continued) The next place to look is after the Cross to the Second Coming
d. Zechariah's Feast of Tabernacles in association with Jerusalem
There are two Feasts of Tabernacles to consider after the Cross You can focus on the corrupted
"sign" (what the Jews celebrate today, or focus on the reality in Christ Col.2:16-17)
(1) What is the Feast of Tabernacles? (Law of Moses)
"Three times in a year shall all thy males appear before the Lord thy God in the place which he
shall choose; (Jerusalem Lev.23:1- 44, Deut.12:1-12; 16:16-17) in the feast of unleavened bread,
(Passover Luke.22:1) and in the feast of weeks, (Pentecost)[8] and in the feast of tabernacles:
and they shall not appear before the Lord empty: Every man shall give as he is able, according to
the blessing of the Lord thy God which he hath given thee."
(2) The Reality of the Feast of Tabernacles in the NEW Covenant
The apostle Paul (who was taught by Jesus Christ Gal.1:11-12) writes that the "holy day (festival /
Feast) days "are a shadow of things to come; but the body is of Christ." (Col.2:17, Heb.9:1-26;
10:1-10) The completion / reality is found Christ. Therefore the Feasts days (i.e. Feast of
Tabernacles) are part of the Mystery of Christ. (Rom.16:25-26, Eph.5:21-33, Col.1:18-20, Eph.3:5)
Note: This is FINISHED BEFORE Jesus comes back. (Rev.10:7, Acts.3:18-24)
(3) To place the Feast of Tabernacles in the Millennium
(a) You have to bring in animal sacrifices
The Feast of Tabernacles had the blood of bulls and goats that only covered their sin, they
could never take away sin. (Heb.9:1-26; 10:1-1) "Everyone that
is left of all the nations which came against Jerusalem shall go "year by
year"(Heb.10:1-2)...to keep the
Feast of Tabernacles." v.16-19
(b) the day of atonement could never take away sin Heb.10:1-10. Why cont. this in the
Millennium? Don't count the blood of the Covenant an unworthy thing --there remaineth no
other sacrifice that God receives. (Heb)
(c) No Feast of Tabernacles without city of Jerusalem. his is the pattern God the Father has set,
and will not deny (Lev.23:1- 44, Deut.12:1-12; 16:16-17, Col.2:16-17, 2Tim.2:13) "Everyone that
is left of all the nations which came against Jerusalem shall go "year by year"...to keep the
Feast of Tabernacles." v.16-19
(d) All the nations would celebrate Tab. Only for Covenant people no strangers / why would God
smite the heathen for not celebrating Tab. / How did they get in the Millennium anyway???????
(e) The family of Egypt? (type / Sin)
(f) How did the Canaanite get into the millennium?
(g) How can a earthly Jerusalem survive the Second Coming into the Millennium? (2Peter.3:1-_
(h) What about the enemy coming against Jerusalem? (How can they get in the Millennium?)
(i) Note the key words in Zech.14:1-21 "in that day...living waters shall go out from Jerusalem...
and men shall dwell in it. and there shall be no more utter destruction. but Jerusalem shall be
safely inhabited.
(j) Notes
1. The day of the Lord cometh (it's coming / it's not happening now)
2. Jerusalem is the center Chap.12:2,4,8,10,-11,1214,16,17,21.
3. All these events are attached to Jerusalem
FOOTNOTES_________________________________________________________
1. Cyrus -
2. Jerusalem - It is first mentioned in Scripture under the name Salem (Gen 14:18; Psa 76:2). When first mentioned under the name Jerusalem, Adonizedek was its king (Jos 10:1). It is afterwards named among the cities of Benjamin (Jdg 19:10; 1Ch 11:4); but in the time of David it was divided between Benjamin and Judah. After the death of Joshua the city was taken and set on fire by the men of Judah (Jdg 1:1-8); but the Jebusites were not wholly driven out of it. The city is not again mentioned till we are told that David brought the head of Goliath thither (1Sa 17:54). David afterwards led his forces against the Jebusites still residing within its walls, and drove them out, fixing his own dwelling on Zion, which he called "the city of David" (2Sa 5:5-9; 1Ch 11:4-8). Here he built an altar to the Lord on the threshing-floor of Araunah the Jebusite (2Sa 24:15-25), and thither he brought up the ark of the covenant and placed it in the new tabernacle which he had prepared for it. Jerusalem now became the capital of the kingdom.
After the death of David, Solomon built the temple, a house for the name of the Lord, on Mount Moriah (B.C. 1010). He also greatly strengthened and adorned the city, and it became the great centre of all the civil and religious affairs of the nation (Deu 12:5; Deu 12:14; 14:23; 16:11-16; Psa 122).
After the disruption of the kingdom on the accession to the throne of Rehoboam, the son of Solomon, Jerusalem became the capital of the kingdom of the two tribes. It was subsequently often taken and retaken by the Egyptians, the Assyrians, and by the kings of Israel (2Ki 14:13,14; 18:15,16; 23:33-35; 24:14; 2Ch 12:9; 26:9; 27:3,4; 29:3; 32:30; 33:11), till finally, for the abounding iniquities of the nation, after a siege of three years, it was taken and utterly destroyed, its walls razed to the ground, and its temple and palaces consumed by fire, by Nebuchadnezzar, the king of Babylon (Chr. 36; Jer. 39), B.C. 588. The desolation of the city and the 2Ki 25; Chr. 36; Jer. 39), B.C. 588. The desolation of the city and the 2Ch 36; Chr. 36; Jer. 39), B.C. 588. The desolation of the city and the Jer 39), B.C. 588. The desolation of the city and the land was completed by the retreat of the principal Jews into Egypt (Jer. 40-44), and by the final carrying captive into Babylon of all that still remained in the land (52:3), so that it was left without an inhabitant (B.C. 582). Compare the predictions, Deut. 28; Lev 26:14-39.
But the streets and walls of Jerusalem were again to be built, in troublous times (Dan 9:16,19,25), after a captivity of seventy years. This restoration was begun B.C. 536, "in the first year of Cyrus" (Ezr 1:2,3,5-11). The Books of Ezra and Nehemiah contain the history of the re-building of the city and temple, and the restoration of the kingdom of the Jews, consisting of a portion of all the tribes. The kingdom thus constituted was for two centuries under the dominion of Persia, till B.C. 331; and thereafter, for about a century and a half, under the rulers of the Greek empire in Asia, till B.C. 167. For a century the Jews maintained their independence under native rulers, the Asmonean princes. At the close of this period they fell under the rule of Herod and of members of his family, but practically under Rome, till the time of the destruction of Jerusalem, A.D. 70. The city was then laid in ruins.
The modern Jerusalem by-and-by began to be built over the immense beds of rubbish resulting from the overthrow of the ancient city; and whilst it occupies certainly the same site, there are no evidences that even the lines of its streets are now what they were in the ancient city. Till A.D. 131 the Jews who still lingered about Jerusalem quietly submitted to the Roman sway. But in that year the emperor (Hadrian), in order to hold them in subjection, rebuilt and fortified the city. The Jews, however, took possession of it, having risen under the leadership of one Bar-Chohaba (i.e., "the son of the star") in revolt against the Romans. Some four years afterwards (A.D. 135), however, they were driven out of it with great slaughter, and the city was again destroyed; and over its ruins was built a Roman city called Aelia Capitolina, a name which it retained till it fell under the dominion of the Mohammedans, when it was called el-Khuds, i.e., "the holy."
In A.D. 326 Helena, mother of the emperor Constantine, made a pilgrimage to Jerusalem with the view of discovering the places mentioned in the life of our Lord. She caused a church to be built on what was then supposed to be the place of the nativity at Bethlehem. Constantine, animated by her example, searched for the holy sepulchre, and built over the supposed site a magnificent church, which was completed and dedicated A.D. 335. He relaxed the laws against the Jews till this time in force, and permitted them once a year to visit the city and wail over the desolation of "the holy and beautiful house."
In A.D. 614 the Persians, after defeating the Roman forces of the emperor Heraclius, took Jerusalem by storm, and retained it till A.D. 637, when it was taken by the Arabians under the Khalif Omar. It remained in their possession till it passed, in A.D. 960, under the dominion of the Fatimite khalifs of Egypt, and in A.D. 1073 under the Turcomans. In A.D. 1099 the crusader Godfrey of Bouillon took the city from the Moslems with great slaughter, and was elected king of Jerusalem. He converted the Mosque of Omar into a Christian cathedral. During the eighty-eight years which followed, many churches and convents were erected in the holy city. The Church of the Holy Sepulchre was rebuilt during this period, and it alone remains to this day. In A.D. 1187 the sultan Saladin wrested the city from the Christians. From that time to the present day, with few intervals, Jerusalem has remained in the hands of the Moslems. It has, however, during that period been again and again taken and retaken, demolished in great part and rebuilt, no city in the world having passed through so many vicissitudes.
In the year 1850 the Greek and Latin monks residing in Jerusalem had a fierce dispute about the guardianship of what are called the "holy places." In this dispute the emperor Nicholas of Russia sided with the Greeks, and Louis Napoleon, the emperor of the French, with the Latins. This led the Turkish authorities to settle the question in a way unsatisfactory to Russia. Out of this there sprang the Crimean War, which was protracted and sanguinary, but which had important consequences in the way of breaking down the barriers of Turkish exclusiveness.
Modern Jerusalem "lies near the summit of a broad mountain-ridge, which extends without interruption from the plain of Esdraelon to a line drawn between the southern end of the Dead Sea and the southeastern corner of the Mediterranean." This high, uneven table-land is everywhere from 20 to 25 geographical miles in breadth. It was anciently known as the mountains of Ephraim and Judah.
"Jerusalem is a city of contrasts, and differs widely from Damascus, not merely because it is a stone town in mountains, whilst the latter is a mud city in a plain, but because while in Damascus Moslem religion and Oriental custom are unmixed with any foreign element, in Jerusalem every form of religion, every nationality of East and West, is represented at one time."
Jerusalem is first mentioned under that name in the Book of Joshua, and the Tell-el-Amarna collection of tablets includes six letters from its Amorite king to Egypt, recording the attack of the Abiri about B.C. 1480. The name is there spelt Uru-Salim ("city of peace"). Another monumental record in which the Holy City is named is that of Sennacherib's attack in B.C. 702. The "camp of the Assyrians" was still shown about A.D. 70, on the flat ground to the north-west, included in the new quarter of the city.
The city of David included both the upper city and Millo, and was surrounded by a wall built by David and Solomon, who appear to have restored the original Jebusite fortifications. The name Zion (or Sion) appears to have been, like Ariel ("the hearth of God"), a poetical term for Jerusalem, but in the Greek age was more specially used of the Temple hill. The priests' quarter grew up on Ophel, south of the Temple, where also was Solomon's Palace outside the original city of David. The walls of the city were extended by Jotham and Manasseh to include this suburb and the Temple (2Ch 27:3; 33:14).
Jerusalem is now a town of some 50,000 inhabitants, with ancient mediaeval walls, partly on the old lines, but extending less far to the south. The traditional sites, as a rule, were first shown in the 4th and later centuries A.D., and have no authority. The results of excavation have, however, settled most of the disputed questions, the limits of the Temple area, and the course of the old walls having been traced.
3. Rebuilt Temple in earthly Jerusalem - The scriptures that are used to support this doctrine is 2Thes.2:3-4 and Rev.11:1-2. Because these two scriptures speak
of a future Temple, the conclusion is drawn that there will be a rebuilt earthly Temple. The "he" of Daniel.9:27 is identified as the antichrist who causes the sacrifice and oblation to cease, which means (according to this doctrine) that
4. Cometh - Strong's Con. OT #935 / בּוֹא bôwʼ, bo; a primitive root; to go or come (in a wide variety of applications):—abide, apply, attain, × be, befall, besiege, bring (forth, in, into, to pass), call, carry, × certainly, (cause, let, thing for) to come (against, in, out, upon, to pass), depart, × doubtless again, eat, employ, (cause to) enter (in, into, -tering, -trance, -try), be fallen, fetch, follow, get, give, go (down, in, to war), grant, have, × indeed, (in-) vade, lead, lift (up), mention, pull in, put, resort, run (down), send, set, × (well) stricken (in age), × surely, take (in), way.
5. Philosophy / Sophistry - Strong's Con. NT #φιλοσοφία philosophía, fil-os-of-ee'-ah; from G5386; "philosophy", i.e. (specially), Jewish sophistry:—philosophy.
6. Receive - Strong' Con. NT #1209 / δέχομαι déchomai, dekh'-om-ahee; middle voice of a primary verb; to receive (in various applications, literally or figuratively):—
accept, receive, take. Compare G2983.
7. Restitution - Strong's Con. NT #605 / from G600; reconstitution:—restitution. / Vines Dict. - Restoration:from apo, "back, again," kathistemi, "to set in order," is
used in Act 3:21, RV, "restoration" (AV, "restitution"). See under REGENERATION, concerning Israel in its regenerated state hereafter. In the papyri it is used of a
temple cell of a goddess, a "repair" of a public way, the "restoration" of estates to rightful owners, a "balancing" of accounts. Apart from papyri illustrations the
word is found in an Egyptian reference to a consummating agreement of the word's cyclical periods, an idea somewhat similar to that in the Acts passage (Moulton
and Milligan).
8. Pentecost - Strong's Con. NT # 4005 / feminine of the ordinal of G4004; fiftieth (G2250 being implied) from Passover, i.e. the festival of "Pentecost":—Pentecost.
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