Exegetical and Hermeneutical Commentary of Zechariah 5:10
Then said I to the angel that talked with me, Whither do these bear the ephah?
Then, when I saw the ephah, woman imprisoned, and lead too, on the wings of those two women in motion,
said I, Zechariah, Whither, to what place, and how far, do these bear the ephah? not as a nurse carrieth the child, but as criminals are carried to punishment.
Fuente: English Annotations on the Holy Bible by Matthew Poole
Then said I to the angel that talked with me;…. This the prophet said after he had seen the “ephah” come forth; the woman, wickedness, cast into it, and the talent of lead upon her; and the two women lifting up the ephah between heaven and earth:
Whither do these bear the ephah? he neither asks what the ephah signified, nor who were the women that bore it, but only whither they bore it.
Fuente: John Gill’s Exposition of the Entire Bible
Zec 5:10 Then said I to the angel that talked with me, Whither do these bear the ephah?
Ver. 10. Whither do these bear the ephah? ] That is, saith Ribera, Quamdiu duratura est populi huius impietas? How long shall this people’s wickedness last? like as Isa 6:10-11 , when the prophet had heard, “make the heart of this people fat, and shut their eyes,” &c., he cries out, “How long, Lord?” the answer whereunto is the same in effect with this of the angel; until the cities be wasted without inhabitant, and the houses without man, and the land be utterly desolate; and the Lord have removed men far away, and there be a great forsaking in the midst of the land.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
angel
(See Scofield “Heb 1:4”).
Fuente: Scofield Reference Bible Notes
Reciprocal: Zec 2:2 – Whither Zec 6:4 – unto
Fuente: The Treasury of Scripture Knowledge
Zec 5:10. The prophet saw the women leave and inquired about their destiny.
Fuente: Combined Bible Commentary
When Zechariah asked the angel where the two flying women were taking the basket, his interpreter responded that they were taking the woman to the land of Shinar (Babylonia, cf. Gen 10:10; Gen 11:2; Gen 14:1; Gen 14:9).
"Shinar, besides taking the theme of Babylon as antagonist back to the very beginning (Gen 10:10), creating thereby a kind of ’historical inclusio,’ lends a more trans-historical sense to the message." [Note: Merrill, p. 178. Cf. Revelation 14:8; 17:1, 5, 18; 18:8, 10, 19, 21.]
Leupold took Shinar as representing the world in contrast to the church. [Note: Leupold, p. 108.] These two women with storks’ wings were God’s agents carrying out His will (cf. Psa 103:11-12; Jer 32:39-40; Eze 36:25). At the appointed time the woman Wickedness would set atop a pedestal as an object of worship, an idol (cf. Revelation 17-18).
"Thus where Judah had been exiled was a fitting place for wickedness to be worshipped, but not in the land where God had placed his name. The idolatry of Babylon must once and for all be separated from the worship of the God of Israel." [Note: David J. Ellis, "Zechariah," in The New Layman’s Bible Commentary, p. 1034.]
"We understand the passage to speak of the heaping up of the full measure of Israel’s sins prior to the time of God’s separation of the wicked from the midst of the righteous remnant of the last days." [Note: Feinberg, God Remembers, p. 89.]
"The two cleansing acts of this chapter are complementary, like the two goats on the Day of Atonement, Leviticus 16, of which the first must give its blood as an expiation before the Lord, while the second carries away the guilt of the people, and the impurity springing from it, to the region of the impure desert-demon. The cleansing judgment, despite the terror, is a benefit to the land, which is thus purified and fitted to receive the blessing pictured in the former visions." [Note: C. von Orelli, The Twelve Minor Prophets, p. 335.]