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11

There are two possible reasons why 'they were signing' (ἐνένευον) to him in Luke 1:62: Zechariah was mute and deaf. While there is no indication that the angel Gabriel brought about anything other than muteness,1 v. 22 states that he remained κωφός, which in addition to referring to a "lack of speech capability," can also imply a "lack of hearing ...


9

The Hebrew for the phrase is: וְרֹכֵב עַל-חֲמוֹר, וְעַל-עַיִר בֶּן-אֲתֹנוֹת. NJPS translates this as: and riding upon an ass, even upon a colt the foal of an ass. Some translations have "an ass and a colt". The Hebrew isn't clear about the number of animals. The word גַּם means "also" in biblical Hebrew. We see it, for example, in Genesis 33, ...


5

The next verse is: And it shall be, that whoso of the families of the earth goeth not up unto Jerusalem to worship the King, the LORD of hosts, upon them there shall be no rain. Sukkot (Tabernacles) is the beginning of the rainy season in the land of Israel. This suggests a direct causal connection: no worship at Sukkot, no rain that winter. No ...


5

There's no indication in the Hebrew text of who the 'I' is, as the question is introduced by the infinitive "le'mor". However, while the emissaries are plural, the "people" are not, since they aren't in the Hebrew at all. Hebrew is normally a VSO language, so we know that the verb in the first sentence is a singular "sent", but whether Bethel sent ...


5

First, an important correction: the text here (at least the Masoretic version) does not actually mention Judah; that appears to be an editorial addition in the NLT. The text of v14 is: כֹּל, הַמִּשְׁפָּחוֹת הַנִּשְׁאָרוֹת--מִשְׁפָּחֹת מִשְׁפָּחֹת, לְבָד; וּנְשֵׁיהֶם, לְבָד. JPS 1917: All the families that remain, every family apart, and their wives ...


5

In the Tanakh the concept of a "satan" exists, but it is not a personification of evil and there's no particular reason to believe there's even just one for all time. The word "satan" is a job description. The best way to render the Hebrew הַשָּׂטָן is probably literally: "the satan", lowercase 's', with definite article (the הַ). It would be misleading ...


4

This prophecy concerns the problems encountered in rebuilding of the Temple in Jerusalem. It is closely connected with the story in Ezra 4. The wicked woman in the "eiphah" measure (bushel or barrel) represents one or more of the enemies of Israel, primarily the Samaritans and the Edomites, who harassed the builders after being excluded from the rebuilding ...


4

I use this verse and its context to teach a bad use of verses and context. If this verse is used for Jesus being slain on the cross then we would have to make an almost impossible connection between the false prophets and Jesus, something that seems to tie a knot in our hermeneutical stomach. It is so important to observe that the verse has a connection ...


3

These two mountains of brass are the backdrops of the scene of which the four chariots ‘come out’ from. The chariots themselves I take the arguably most commonly held view: the four winds represents angels directing the four monarchies that overturned the known world starting with the Babylonian, Persian, Greek and then the Roman empire. The question before ...


3

David Instone-Brewer posits that Matthew was following a rabbinic tradition that rejected the notion that synonymous (poetic) parallelism was intended in the Hebrew Bible: It is very unlikely that a well-read Jew would misunderstand parallelism. This type of poetic construction was still being used as late as Baruch and 4 Esdras. However, as I have ...


3

The Hebrew for that part of the verse is: כִּי מַה-טּוּבוֹ, וּמַה-יָּפְיוֹ The words "tov" (good/goodness) and "yafi" (beauty) have the suffix "וֹ", which is third-person singular masculine. This suggests that the goodness and beauty being talked about belong to God (but see below for another idea), and not to some unnamed "they". A more literal ...


3

In the English the infinitive here serves as the content of a purpose clause. It's hard to extract temporal aspect from infinitives without context, which appears to indicate that Satan did not have this opportunity. לְשִׂטְנֹֽו in verse looks to be a Hiphil (purpose) stem of the sin-tet-nun root. The lamed prefix reinforces this since it indicates ...


3

like the mourning of Hadadrimmon in the Valley of Megiddon: Hadadrimmon has no connection to the Valley of Megiddon. These are, rather, two cases of mourning. [The first is] like the mourning of Ahab the son of Omri, who was slain by Hadadrimmon the son of Tabrimmon in Ramoth Gilead, as it is stated (I Kings 22:36): “A cry passed through the ...


3

The Totality of Two Jon Ericson claimed in his answer that two may be a number of completeness. At first I found this surprising, but I begin to find myself persuaded; and because technical terms have a power of persuasion in themselves, I have called it binary completeness. One may think of two sides of a coin, or two people in a marriage, or any number of ...


3

Wikipedia also notes one more "pair": Chapters 9 to 14 This section consists of two "oracles" or "burdens": The first oracle (ch. 9-11) gives an outline of the course of God's providential dealings with his people down to the time of the coming of the Messiah. The second oracle (ch. 12-14) points out the glories that await Israel in "the ...


3

From a Christian perspective prophets after the return from the Babylonian exile are often citing visions about the days of Messiah. However there is no evidence that ancient rabbinic sources understood Zechariah 5 as referring to the end times. Therefore, it seems purely a Christian view that equates this chapter to those times. Under that view, the woman ...


2

The only Shimei I know of is that man who cursed David when he was fleeing from Absalom. So David and his men continued down the road, and Shimei kept pace with them on a nearby hillside, cursing as he went and throwing stones at David and tossing dust into the air. —2 Samuel 16:13 (NLT) Several Nathans are named in the Bible, and most of them are not ...


2

Verse 11: ביּום ההוא  יגדל המספּד בירוּשלם  כמספּד הדדרמון  בבקעת מגדון In that day will become big the-lament in Jerusalem, like/as/akin-to haddadrimmon lament, in valley of megedon. ביּום ההוא In-day of the-that (i.e. in that day) יגדל המספּד will-grow-big/will-increase the-lament כמספּד הדדרמון like haddadrimmon lament בבקעת מגדון in-valley ...


2

Zechariah 1:6 reads: אַךְ דְּבָרַי וְחֻקַּי אֲשֶׁר צִוִּיתִי אֶת-עֲבָדַי הַנְּבִיאִים הֲלוֹא הִשִּׂיגוּ אֲבֹתֵיכֶם But my words and my statutes, which I commanded my servants the prophets, did they not overtake your fathers? So far the translation is without special problems. The language of "laws overtaking" someone is used in Deuteronomy 28:15. ...


2

Zechariah was a prophet to those who had begun to return from their exile in Babylon, which was the ‘judgment that overtook their fathers’, to whom the former prophets cried out. Prophets like Isaiah, Micah and Jeremiah specifically cried out against them before the exile, but all other post exilic prophets did as well. These prophets prophesied that Israel ...


2

The bronze mountains represent the entrance or gateway to the presence of God and in particular are reminsicent of the two great bronze pillars of Solomon's temple. Context of the Canon Mountains Mountains are used often as symbols throughout the Hebrew Bible. Their use is not uniform, but there are identifiable symbolic themes. Mountains may represent ...


2

I offer two possibilities here. Option 1 Before we tackle the mountains we need to ask: what are the four chariots (with their four colors of horses)? Rashi sees here references to the four powerful kingdoms of Babylon, Media, Greece, and Edom. The mountains are bronze (or copper or brass) to signify strength and hardness: and the mountains were ...


2

Admittedly this passage is very difficult, but there are some parallels in the gospels that we must compare with similar passages in the Hebrew Bible. In other words, our fundamental hermeneutic is to interpret Scripture with Scripture. First, when we find Jesus on the Mount of Olives, he is in the company of a crowd of people according to the gospel of ...


2

The farmer is one who has disowned his former profession of speaking falsely in the name of the Lord (as the previous verses 4-5 make clear). Such an individual now knows his rightful work and applies himself to it with diligence (verse 5). If he has suffered beatings (e.g. for having spoken falsely in the past), then he sees this as a good and positive ...


2

While I appreciate the careful and detailed answer that @Daи provided, I lean the other direction in my conclusion. First I checked with several commentaries that I had at hand, most of which assume (without support) that Zechariah was both mute and deaf. Bock gives the question a little more attention: he cites three arguments in favor of the mute-only ...


2

A similar phrase occurs in Amos 4:11 where Yahveh says that Israel was "like a brand plucked from the burning" (כְּאוּד מֻצָּל מִשְּׂרֵפָה). "Burning" (שְׂרֵפָה) is evidently related to "fire" (אֵשׁ), since the former is produced by the latter (cp. Isa. 64:11). Gesenius (p. 20) wrote that the noun אוּד referred to "a wooden poker, so called from the fire ...


1

In regards to the Jebusites, this is probably a reference to how God told David to build an altar on the land of Araunah, a Jebusite. The Israelites had lived in Jerusalem for a while, but it wasn't until David that they conquered the central fortress, which became known as the City of David. That fortress was a Jebusite one. While most of the Jebusites ...


1

There is not a standard belief among various bible scholars about what this means, but I suppose in general it could be said to the agreement of most that the prophecy is referring to a remnant of the Philistines, which Ekron was a city of, who would become proselytes of Judaism as a result of the destruction that was to fall on them. Possibly this ...


1

In Zechariah 14:16 the prophet is probably not referring to conversion in the sense of becoming Israelites, (or Jews already at that time). In this passage as in other similar passages the idea is that the nations will recognize the God of Israel as the true God, the only one worthy of worship. Conversion as we think of it today is not required. The ...



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