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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, ...

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 ...

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 ...

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 ...

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 ...

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 ...

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. ...

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 ...

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 ...

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 ...

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 ...

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 ...

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 ...

The key for understanding this section is that from verses 1-6 the prophecy deals with cleansing sin which includes banishing ‘the names of the idols’ and 'false prophets'. In fact the false prophets should be killed even by ‘their own parents” who will ‘stab the one who prophesies’ (v3). This was the rule under the laws of Moses. (Deuteronomy 13:9) The idea ...

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 ...

I have read several commentaries on this portion of scripture and see it causes a lot of confusion because the most probable meaning is that it is not associated with the first coming of Messiah but the second coming. Originally I may have fell into the 'destruction of Jerusalem' trap because Jesus spoke about the destruction of Jerusalem while sitting on ...

This portion of Zechariah seems to bring varied views from the commentators, some think the four winds represents angels directing the four monarchies that overturned the known world starting with the Babylonian, Persian, Greek and then Roman empire (I lean to this) Some just take a higher abstraction as representing figurative counsels and decrees of God. ...

Before explaining the meaning of the chariots and the direction they take it would be could to identify why they are ‘going out to the four winds of heaven, after presenting themselves before the LORD’. As this part is not fully explained within the text it would be helpful to refer to similar ideas in the Bible: Daniel said: "In my vision at night I ...

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 ...

In Sensus plenior, the number two refers to a dualism of heaven and earth. In this dualism both are good, unlike in other dualisms. When there are two things, they represent the dual nature of the thing. Two trees, since Christ is the tree, represent his dual nature as God and Man. The left is the side of the flesh as represented by the clean animal, the ...

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 ...

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 ...

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 ...

Clearly this mourning was apocalyptic and referred to the national mourning the spiritual Jerusalem would engage in upon the birth of the church during Messianic days. Even ancient references in the Talmud interpret Zechariah 12:10,12 as applied to the Messiah (according to Alfred Edresheim the Jewish historian in his book, The Life and Times of Jesus the ...

I apologize for the length of this one but your question demands a thorough answer. Who is the man? From the immediate context his is only what it says, 'a man'. He is a man who has a 'special interest'. He is a man provisioning for the miraculous visionary, prophetic and thus mysterious future expansion of Israel. In the immediate context this vision is ...