Sermon Tone Analysis
Overall tone of the sermon
This automated analysis scores the text on the likely presence of emotional, language, and social tones. There are no right or wrong scores; this is just an indication of tones readers or listeners may pick up from the text.
A score of 0.5 or higher indicates the tone is likely present.
Emotion Tone
Anger
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Disgust
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Fear
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Joy
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Sadness
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Language Tone
Analytical
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Confident
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Tentative
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Social Tone
Openness
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Conscientiousness
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Extraversion
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Agreeableness
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Emotional Range
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Tone of specific sentences
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Rom
Context:
The book falls into two parts based on topic.
Chapters 1–8 focus on rebuilding the temple, with exhortations to the postexilic community to build the temple and to repent of their former sinful ways.
Chapters 9–14 shift to the topic of Israel’s future restoration.
Zechariah, then, exhibits the same overall negative-to-positive arrangement as Haggai, Ezekiel, and other prophetic books.
ike the prophet Haggai, Zechariah appears in 520 BC as a prophet to the Jewish exiles who returned to the promised land.
Zechariah’s efforts are set against the backdrop of a trying time for God’s people.
The story of Zechariah really begins back in 586 BC, when the Babylonian king Nebuchadnezzar destroyed Jerusalem and took most of its people back to Babylon (2 Kgs 25:1–21).
In 538 BC the Persian king Cyrus allowed these deported Jews to return to their land and to begin rebuilding the temple (2 Chr 36:22–23; Ezra 1:1–4).
The Historical Book of Nehemiah identifies Zechariah as part of a priestly family that returned to Jerusalem under the leadership of Zerubbabel the governor and the high priest Joshua (Neh 12:4, 16).
Haggai and Zechariah appears in 520 BC as a prophet to the Jewish exiles who returned to the promised land.
Zechariah’s efforts are set against the backdrop of a trying time for God’s people.
To understand the story of Zechariah we have to look back to 586 BC, when the Babylonian king Nebuchadnezzar destroyed Jerusalem and took most of its people back to Babylon ().
In 538 BC the Persian king Cyrus allowed these deported Jews to return to their land and to begin rebuilding the temple (; ).
The Historical Book of Nehemiah identifies Zechariah as part of a priestly family that returned to Jerusalem under the leadership of Zerubbabel the governor and the high priest Joshua (, ).
Zechariah falls into two parts based on topic.
Chapters 1–8 focus on rebuilding the temple, with exhortations to the postexilic community to build the temple and to repent of their former sinful ways.
Chapters 9–14 shift to the topic of Israel’s future restoration.
Zechariah, then, exhibits the same overall negative-to-positive arrangement as Haggai, Ezekiel, and other prophetic books.
Zechariah falls into two parts based on topic.
Chapters 1–8 focus on rebuilding the temple, with exhortations to the postexilic community to build the temple and to repent of their former sinful ways.
Chapters 9–14 shift to the topic of Israel’s future restoration.
Zechariah, then, exhibits the same overall negative-to-positive arrangement as Haggai, Ezekiel, and other prophetic books.
Structure:
The book of Zechariah has five sections.
It begins with an introductory call to repentance ().
The book of Zechariah has five sections.
It begins with an introductory call to repentance (Zech 1:1–6).
The second, and longest, section (Zech 1:7–6:15) describes Zechariah’s eight visions, which he uses to challenge the people to rebuild the temple and affirm the leadership of Joshua and Zerubbabel.
In the third section (Zech 7:1–8:23), four messages highlight the restoration of God’s relationship with His people, as summed up in God’s proclamation that they shall be His people and He will be their God (Zech 8:8).
The latter half of the book presents two oracles that use typical features of apocalyptic literature.
The term “apocalyptic” comes from the Greek word meaning “revelation” or “uncovering,” and apocalyptic texts often describe visions using symbolic language and angelic interpreters.
Other examples of apocalyptic literature within the Bible include the second half of Daniel and the New Testament book of Revelation.
The first of Zechariah’s apocalyptic oracles (Zech 9:1–11:17) presents the coming messianic king as a warrior who will fight for Yahweh’s people.
In the second oracle (Zech 12:1–14:21), the Messiah’s suffering leads to God’s ultimate victory.
The New Testament includes many references to this part of Zechariah.
The second, and longest, section () describes Zechariah’s eight visions, which he uses to challenge the people to rebuild the temple and affirm the leadership of Joshua and Zerubbabel.
In the third section (), four messages highlight the restoration of God’s relationship with His people, as summed up in God’s proclamation that they shall be His people and He will be their God ().
The latter half of the book presents two oracles that use typical features of apocalyptic literature.
The term “apocalyptic” comes from the Greek word meaning “revelation” or “uncovering,” and apocalyptic texts often describe visions using symbolic language and angelic interpreters.
Other examples of apocalyptic literature within the Bible include the second half of Daniel and the New Testament book of Revelation.
The first of Zechariah’s apocalyptic oracles () presents the coming messianic king as a warrior who will fight for Yahweh’s people.
In the second oracle (), the Messiah’s suffering leads to God’s ultimate victory.
The New Testament includes many references to this part of Zechariah.
The first of Zechariah’s apocalyptic oracles () presents the coming messianic king as a warrior who will fight for Yahweh’s people.
In the second oracle (), the Messiah’s suffering leads to God’s ultimate victory.
The New Testament includes many references to this part of Zechariah.
Prophetic visions ()
Prophetic visions ()
a four horsemen, four horns, and four smiths (horses of four different colors) who patrol the earth (hithallēk bāʾāres): Israel and the nations (1:7–21 [1:7–2:4])
b man and the measuring line: Yahweh is coming to dwell in Jerusalem; the exiles should leave Babylon and return to Jerusalem, which will be restored (2:1–13 [2:5–17])
c Yahweh’s house (temple) purified; high priest’s iniquity is removed; sin of the land will be removed (3:1–10)
d CENTER: the temple will be completed!
lampstand and olive trees; prophet awakes (4:1–14)
37.2 Prophetic visions (Zechariah 1:7–6:8)
a four horsemen, four horns, and four smiths (horses of four different colors) who patrol the earth (hithallēk bāʾāres): Israel and the nations (1:7–21 [1:7–2:4])
b man and the measuring line: Yahweh is coming to dwell in Jerusalem; the exiles should leave Babylon and return to Jerusalem, which will be restored (2:1–13 [2:5–17])
c Yahweh’s house (temple) purified; high priest’s iniquity is removed; sin of the land will be removed (3:1–10)
d CENTER: the temple will be completed!
lampstand and olive trees; prophet awakes (4:1–14)
c′ every sinner’s house is cursed: the scroll (same dimensions as tabernacle) with the curses goes out over the land to bring a curse on any sinner (5:1–4)
b′ women and the measuring basket (ephah): Israel’s iniquity is carried back to Babylon, where a house will be built for it to dwell in (5:5–11)
a′ four chariots (with horses of four different colors) who patrol the earth (hithallēk bāʾāres): Israel and the nations (6:1–8)
c′ every sinner’s house is cursed: the scroll (same dimensions as tabernacle) with the curses goes out over the land to bring a curse on any sinner (5:1–4)
b′ women and the measuring basket (ephah): Israel’s iniquity is carried back to Babylon, where a house will be built for it to dwell in (5:5–11)
a′ four chariots (with horses of four different colors) who patrol the earth (hithallēk bāʾāres): Israel and the nations (6:1–8)
a. four horseman (1.7-210
b. man and the measuring line (2.1-13)
c.
YHWH’s house (temple) purified (3.
1-10)
d CENTER: the temple will be completed (4.1-14)
c’.
every sinner’s house is cursed (5.1-5)
b’.
woman and the measuring basket (5.5-11)
a’.
four chariots (6.1-8)
The glory of God was in the nations during the exile.
Typology:
8.1
The Man v.1
The measurer is the Creator-Lord, now engaged in redemptive re-creation as the architect and almighty constructer of the new cosmos, the heavenly city, New Jerusalem.
describes the pre-incarnate Jesus with a measuring tool in his hand as well.
We also see that this man should be seen as the same man of chapter who rides the red horse and stands among the myrtle tree tree, who is identified as the Angle of the Lord (1.11).
The man is one who measures, and measuring is a divine action throughout the scriptures (; ; ; ).
Preincarnate Jesus
Measuring is a divine action
Same man on the red horse in 1.8, 10 (angel of the Lord)
Measuring is a divine action
The man in Ezekiel used his tools to measure and build a building
The tool here in Zech.
has a tool used for measuring out open country, lots of land.
Measuring is a divine action
God measures Creation - ; ; ; ;
8.4
Where are you going?
Cities are not measured by how wide or long they are.
This measurement is is how you would measure a building
A city with no walls (accept the wall of fire)
Zechariah is a young man
Jerusalem shall be inhabited as villages without walls (פְּרָזוֹת open country), The Jerusalem that Christ is measuring is the new Jerusalem that will be cosmic in scale.
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