9<\/strong>. looked<\/em> ] Rather, saw.<\/p>\n <\/strong><\/p>\n came out<\/em> ] or came forth<\/strong> (as in Zec 5:5-6<\/span>), from the surrounding darkness upon the stage or scene of the vision.<\/p>\n No meaning need be sought for the details of this verse. They merely convey the fact, clothed in imagery in keeping with the vision, that wickedness was borne swiftly from the land. “Pertinent haec ad colorem imaginis.” Maurer.<\/p>\n There came out two women – <\/B>It may be that there may be no symbol herein, but that he names women because it was a woman who was so carried; yet their wings were the wings of an unclean bird, strong, powerful, borne by a force not their own; with their will, since they flew; beyond their will, since the wind was in their wings; rapidly, inexorably, irresistibly, they flew and bore the Ephah between heaven and earth. No earthly power could reach or rescue it. God would not. It may be that evil spirits are symbolized, as being like to this personified human wickedness, such as snatch away the souls of the damned, who, by serving them, have become as they.<\/P><\/p>\n Verse 9<\/span>. There came out two women<\/B><\/I>] As the one woman<\/I> represented the impiety<\/I> of the Jewish nation; so these two<\/I> women who were to carry the ephah<\/I>, in which the woman INIQUITY was shut up, under the weight<\/I> of a talent of lead<\/I>, may mean the desperate UNBELIEF of the Jews in rejecting the Messiah; and that IMPIETY, or universal corruption<\/I> of manners, which was the consequence of their unbelief<\/I>, and brought down the wrath of God upon them. The strong wings<\/I>, like those of a stork<\/I>, may point out the power<\/I> and swiftness<\/I> with which Judea was carried on to fill up the measure<\/I> of her iniquity, and to meet the punishment which she deserved.<\/P> <\/P> Between the earth and the heaven.<\/B><\/I>] Sins against GOD and MAN, sins which heaven<\/I> and earth<\/I> contemplated with horror<\/I>.<\/P> <\/P> Or the Babylonians<\/I> and Romans<\/I> may be intended by the two women<\/I> who carried the Jewish ephah to its final punishment. The Chaldeans<\/I> ruined Judea before<\/I> the advent of our Lord; the Romans<\/I>, shortly after<\/I>.<\/P> <\/p>\n Then lifted I up mine eyes, and looked:<\/B> see Zec 5:1<\/span>. <\/P> There came out, <\/B>from the same place whence the ephah came, <\/P> two women:<\/B> the sinful nation was resembled to a woman, and now, to keep a decorum in the vision, they who are to be Gods executioners, to punish that wicked woman, are called women: it is like enough to be meant of the Romans, a warlike and stout nation. <\/P> The wind was in their wings:<\/B> they are set forth as having wings like the wings of storks, large and strong, and as flying before the wind with great swiftness; so should Divine vengeance swiftly follow and certainly overtake the Jewish nation, when, after their return out of captivity, they shall corrupt themselves, and fill up the measure of their sins. <\/P> They lifted up the ephah between the earth and the heaven; <\/B>the judgments came thus flying, and so bare away with them those that are to be punished: it is a secret intimation of a future deportation or carrying the Jews into captivity again for sin. <\/P> <\/p>\n 9.<\/B> The agents to carry away the”woman” are, consistently with the image, “women.”God makes the wicked themselves the agents of punishing and removingwickedness. “Two” are employed, as one is not enough tocarry such a load [MAURER].Or, the Assyrians and Babylonians, who carried away idolatry in thepersons, respectively, of Israel and Judah [HENDERSON].As two “anointed ones” (Zec4:14<\/span>) stand by the Lord as His ministers, so two<\/I> wingedwomen execute His purpose here in removing the embodiment of”wickedness”: answering to the “mystery of iniquity”(the Septuagint<\/I> here in Zechariah uses the same words as Pauland “the man of sin,” whom the Lord shall destroy with thespirit of His mouth and the brightness of His coming, 2Th 2:3<\/span>;2Th 2:7<\/span>; 2Th 2:8<\/span>).Their “wings” express velocity. The “stork” haslong and wide wings, for which reason it is specified; also it is amigratory bird. The “wind” helps the rapid motion of thewings. The being “lifted up between heaven and earth”implies open execution of the judgment before the eyes of all. As the”woman” here is removed to Babylon as her own dwelling, sothe woman in the Apocalypse of St. John is Babylon (Re17:3-5<\/span>).<\/P><\/p>\n Then lifted I up mine eyes, and looked<\/strong>,…. This is not a new vision, but a continuation of the former, as appears from the “ephah” seen in it:<\/p>\n and, behold, there came out two women<\/strong>; out of the same place the “ephah” did. The Targum explains these “two women” by two provinces; and Kimchi interprets them of the two tribes of Judah and Benjamin, who had been carried captive into Babylon; and others of the two kings, Jehoiakim and Zedekiah, who were the cause of the captivity; but Jarchi understands by them the Babylonians and Chaldeans, two nations as one, joined in Nebuchadnezzar’s armies, which carried them captive: others think the two reformers, Ezra and Nehemiah, are meant, who were instruments of purging the Jews, returned from captivity, though but weak ones, and therefore are compared to “women”; yet what they did they did swiftly, and therefore are said to have “wings”, and under the influence of the Spirit of God; hence the “wind”, or “spirit” f, is said to be in their wings; and they acted from a tender regard to the glory of God and the good of their country; and therefore their wings were like the “wings of a stork”; a bird of passage, as appears from Jer 8:7<\/span> and so a fit emblem to be used in the transportation of the “ephah”; of whom Pliny g says, from whence they come, and whither they betake themselves, is yet unknown; and adds, there is no doubt that they come from afar; as it is plain they must, if that relation be true, which seems to have good authority, that one of these creatures, upon its return to Germany, brought a green root of ginger with it; which must come from the eastern part of the world; from Arabia, or Ethiopia, or the East Indies, where it grows h: and as it is a bird that takes such long flights, it must have wings fitted for such a purpose; and which are taken notice of in Job 39:13<\/span> to which the wings and feather of the ostrich are compared; for so Bochart i there renders the word, “the wing of the ostriches rejoices, truly the wing” as of “a stork, and the feather”; or, as others, “who gave wings to the stork and ostrich?” both remarkable for their wings: and Vatablus renders the word here an “ostrich”; which, according to Pliny k, is the largest of birds, and almost as big as a beast. In Ethiopia and Africa they are taller than a horse and his rider, and exceed the horse in swiftness; and their wings seem to be given them to help them in running; but which are not sufficient to lift them much above the earth, and so can not be meant here; but rather the stork, whose wings are black and white; and when they fly, they stretch out their necks forwards, and their feet backwards, and with these direct their course; when a tempest rises, standing on both feet, they spread their wings, lay their bill upon their breast, and turn their face that way the storm comes l. The Targum renders it an eagle, which is the swiftest of birds, and whose wings are very strong to bear anything upon them, as they do their young, to which the allusion is, De 32:11<\/span> and so, if meant here, to lift up and bear away the ephah between the earth and the heaven; but the word is never used of that bird. The Harpies or Furies, with the Heathens, are represented, as women having wings m as these women are said to have; but these are very different women from them. Though some think the Romans, under Vespasian and Titus, are intended; but it may be that the two, perfections of God, his power and justice, in punishing men for their sins, are meant, particularly in the last times, and at the day of judgment. The power of God will be seen in raising the dead; in bringing all to judgment; in separating the wicked from the righteous, and in the execution of the sentence denounced on them: and the justice of God will be very conspicuous in the judgment and destruction of them.<\/p>\n And the wind [was] in their wings<\/strong>; they had wings, as denoting swiftness, as angels are said to have; hence Maimonides, as Kimchi observes, thought that angels are here meant; but this denotes, that though God is longsuffering, and may seem to defer judgment, which is sometimes a stumbling to the righteous, and a hardening to the wicked; yet, as this is only for the salvation of his elect, so when once the time is up, and the commission given forth, power and justice will speedily execute the sentence: and the “wind” being in their wings shows the greater swiftness and speed in the dispatch of business, and the great strength and force with which they performed it:<\/p>\n for they had wings like the wings of a stork<\/strong>; which, being a creature kind and tender, show that there is no cruelty in the displays of the power and justice of God in punishing sinners:<\/p>\n and they lifted up the ephah between the earth and the heaven<\/strong>; which denotes the visibility of the whole measure of the sins of wicked men; they will all be made manifest, and brought into judgment: and also the visibility of their punishment; they will go into everlasting punishment, in the sight of angels and men; and which will be the case of the antichristian beast, Re 17:8<\/span>.<\/p>\n f “spiritus”, V. L. Pagninus, Montanus, Calvin, Burkius. g Nat. Hist. l. 10. c. 23. h Vid. Bochart. Hierozoic. par. 2. l. 2. c. 29. col. 328, 332. i Ibid. c. 16. col. 247, 248. k Nat. Hist. l. 10. c. 1. l Schotti Physica Curiosa, par. 2. l. 9. c. 26. p. 1162. m “Harpyiae et magnis quatiunt clangoribus alas.” Virgil. Aeneid. l. 3. ver. 223.<\/p>\n Zec 5:9<\/span>. “And I lifted up my eyes, and saw, and behold there came forth two women, and wind in their wings, and they had wings like a stork’s wings; and they carried the ephah between earth and heaven.<\/em> Zec 5:10<\/span>. And I said to the angel that talked with me, Whither are these taking the ephah?<\/em> Zec 5:11<\/span>. And he said to me, To build it a dwelling in the land of Shinar: and it will be placed and set up there upon its stand.” <\/em> The meaning of this new scene may easily be discovered. The ephah with the woman in it is carried away between earth and heaven, i.e., through the air. Women carry it because there is a woman inside; and two women, because two persons are required to carry so large and heavy a measure, that they may lay hold of it on both sides ( with the dropped; cf. Ges. 74, Anm. 4). These women have wings, because it passes through the air; and a stork’s wings, because these birds have broad pinions, and not because the stork is a bird of passage or an unclean bird. The wings are filled with wind, that they may be able to carry their burden with greater velocity through the air. The women denote the instruments or powers employed by God to carry away the sinners out of His congregation, without any special allusion to this or the other historical nation. This is all that we have to seek for in these features, which only serve to give distinctness to the picture. But the statement in Zec 5:11<\/span> is significant: “to build it a house in the land of Shinar.” The pronoun with the suffix softened instead of , as in Exo 9:18<\/span>; Lev 13:4<\/span> (cf. Ewald, 247, d<\/em>), refers grammatically to ; but so far as the sense is concerned, it refers to the woman sitting in the ephah, since a house is not built for a measure, but only for men to dwell in. This also applies to the feminine form , and to the suffix in . The building of a house indicates that the woman is to dwell there permanently, as is still more clearly expressed in the second hemistich. refers to , and is not to be taken hypothetically, in the sense of “as soon as the house shall be restored,” but is a perfect with Vav consec.<\/em>; and hukhan <\/em>, the hophal<\/em> of kun <\/em>, is not to be taken in the sense of restoring, but, in correspondence with m e khunah <\/em>, in the sense of establishing or building on firm foundations. M e khunah <\/em>: the firmly established house. In this the woman of sin is brought to rest. The land in which the woman of sin carried away out of the holy land is permanently to dwell, is the land of Shinar<\/em>. This name is not to be identified with Babel<\/em>, so as to support the conclusion that it refers to a fresh removal of the people of Israel into exile; but according to Gen 10:10<\/span> and Gen 11:2<\/span>, Shinar<\/em> is the land in which Nimrod founded the first empire, and where the human race built the tower of Babel which was to reach to the sky. The name is not to be taken geographically here as an epithet applied to Mesopotamia, but is a notional or real definition, which affirms that the ungodliness carried away out of the sphere of the people of God will have its permanent settlement in the sphere of the imperial power that is hostile to God. The double vision of this chapter, therefore, shows the separation of the wicked from the congregation of the Lord, and their banishment into and concentration within the ungodly kingdom of the world. This distinction and separation commenced with the coming of the Messiah, and runs through all the ages of the spread and development of the Christian church, until at the time of the end they will come more and more into outward manifestation; and the evil, having been sifted out by the judicial power of God and His Spirit, will form itself into a Babel of the last days, as Ezekiel 38 and 39 clearly show, and attempt a last struggle with the kingdom of God, in which it will be overcome and destroyed by the last judgment.<\/p>\n The Prophet says here that such would be the change of things, that God would in turn afflict the Chaldeans, who had so cruelly treated the chosen people. And this is the reason why I think that iniquity is to be taken for the violent injustice and plunder which heathen enemies had exercised towards the Jews. For when he says that a house would be for iniquity in the land of Shinar, it is as though he had said, “as Judea has been for a long time plundered by enemies, and has been exposed to their outrages, so the Chaldeans in their turn shall be punished, not once, nor for a short time, but perpetually; for God will fix a habitation for wickedness in their land.” We hence see the design of the vision, that is, that when God had mercy on his Church its enemies would have to render an account, and that they would not escape God’s hand, though he had employed them to chastise his people. <\/p>\n He says then, that wickedness was taken away, that a house might be made for it, that is, that it might have a fixed and permanent dwelling in the land of Shinar, which means among the Chaldeans, who had been inveterate enemies to the Jews; and as Babylon was the metropolis of that empire, he includes under it all the ungodly who opposed or persecuted the children of God. Why God represents the measure as carried away by women rather than by men does not appear to me, except it was that the Jews might know that there was no need of any warlike preparations, but that their strongest enemies could be laid prostrate by weak and feeble instruments; and thus under the form of weakness his own power would be made evident. The Prophet saw women with wings, because sudden would be the change, so that in one day, as we shall presently see, wickedness was taken away. By the wings of a stork either celerity or strength is indicated. This is the sum of the whole. (60) <\/p>\n (60) Henry, Marckius, and Scott, and also Newcome, take a different view of this vision, and consider it as symbolizing the final destruction of the Jews by the Romans. The woman, according to them, represents the apostate people, the two women who carried the measure the Roman armies, the land of Shinar the land of their dispersion, so called on account of their first captivity. Henderson regards the vision as symbolic of the banishment of the sin of idolatry from the land of Israel. “In this striking hieroglyphic,” he says, “we are taught how idolatry, with all its accompanying atrocities, was removed from the land of the Hebrews, which it had desecrated, to a country devoted to it, and where it was to commingle with its native elements, never to be reimported into Canaan. How exactly has the prediction been fulfilled! From the time of the captivity to the present, a period of more than 2000 years, the Hebrewpeople have never once lapsed into idolatry!” <\/p>\n This seems to be the most satisfactory view; and I would adopt the reading of the Septuagint and the Syriac, taking [ עונם ] to be [ עונם ], not “their eye,” or, “their appearance,” but “their iniquity,” and I would render verse 8 somewhat different from others, as having been spoken by the angel while he was casting the woman into the ephah. I give the following version of the sixth, seventh, and eighth verses,— <\/p>\n <\/p>\n 6. And I said, “What is it?” And he said, “This is an ephah that is going forth:” he said also, “That (pointing to a woman) <\/p>\n 7. is their iniquity through the whole land. And, behold, a talent of lead was lifted up, and a woman was sitting in the midst of the ephah: and he said, “This is the wicked one,” when he cast her into the midst of the ephah, and cast the leaden weight on its mouth. <\/p>\n “<\/p>\n What is it?” signifies here, What does it mean? for the Prophet of course knew it to be an ephah. [ זאת ] repeated is to be rendered “this” and “that.” See 1Kg 3:23<\/span>. The “two women” who carried away the ephah were probably, as Newcome observes, “mere agents in the symbolic vision,” not designed to set forth anything in particular; but Grotius and Henderson think that they designated the Assyrian and the Babylonian powers, through whom idolatry had been removed from the land of Canaan.— Ed. <\/p>\n (9) Behold<\/strong> . . .Here commences the third scene of the vision. We need not enter into the minute details of the verse, as they are, probably, introduced merely to give greater distinctness to the picture. (Comp. Note on Zec. 1:8<\/span>.) The wings of the woman seem, however, to be represented as filled with the wind to enable them to carry their burden with greater ease and velocity through the air. The prophet, perhaps, borrowed his imagery from some of the grotesque figures he had seen in Babylon.<\/p>\n Zec 5:9<\/span><\/em><\/strong>. <\/strong>Then lifted I up mine eyes<\/em><\/strong><\/strong> There are great difficulties in explaining this part of the vision, and commentators are very much divided upon it. Calmet says, that the woman inclosed in the ephah denoted the iniquity of Babylon; the mass of lead which fell down upon her was the vengeance of the Lord; and the two women who lifted her up in the air, were the Medes and Persians, who destroyed the empire of Babylon. Houbigant however observes, that nobody has yet found out, nor ever will find out, why these women should carry the ephah into the land of Shinar, or of the Chaldees, if Shinar be understood literally, and not metaphorically. The Jews were not again carried captive into the land of the Chaldeans, after the rebuilding of the temple by Zerubbabel; nor can the Chaldeans be understood by the ephah <\/em>which is carried into the land of Shinar with the woman who abused it to fraudulent purposes; for the ephah is a Hebrew measure; and this woman who is kept shut up in the ephah, is carried into a land not her own. Shinar will be more properly understood as spoken metaphorically of the last captivity, under which the Jews now live; being in some sense, in the several kingdoms of the world, in the same state of servitude as they lived in under the kings of the Chaldeans; having their dwelling every where. There is no necessity to be anxious about explaining why the ephah is to be carried by two women, <\/em>and not by one only, or more, for the empire of the Greeks and Romans is not denoted hereby; but two women pertain only to the parable; as it might have seemed too much for one to have carried into a distant country an ephah burdened with lead, and with a woman shut up in it. <\/p>\n Zec 5:9 Then lifted I up mine eyes, and looked, and, behold, there came out two women, and the wind [was] in their wings; for they had wings like the wings of a stork: and they lifted up the ephah between the earth and the heaven.<\/p>\n Ver. 9. Behold, there came out two women<\/strong> ] Winged women, and carried through the air with a pleasant wind, to note their ready and speedy obedience, prompt and present. Women they are said to be, to keep proportion with the present vision; lest the meeting and mixing together of men and women in the same matter might minister occasion to some impure surmisings. But that they were men, and not women, that are here meant is agreed upon by all. These were Ezra and Nehemiah (saith Willet on Lev 11:1-47<\/span> ., after Junius and Piscator on the text), those great reformers of the Jewish Church. But this stands not with the last verse. I rather subscribe to those that expound the text of the Romans, who with great celerity and violence destroyed the Jews’ state; and so, that which they feared befell them, Joh 11:48<\/span> . The Romans, said they, shall come to take away both our place and our nation; and within a few years it proved accordingly; as if God had taken them at their word, as he did those murmuring miscreants, Num 14:28<\/span> “As truly as I live, saith the Lord, as ye have spoken in mine ears, so will I do unto you.” Hereunto the Chaldee paraphrast consenteth, when by these two women thus described he understandeth, populos leves et expeditos,<\/em> such agents and instruments as God would employ in the speedy execution of his wrath upon the Jewish nation; such as were Titus, Vespasian, and Aelius Adrian. Diodati maketh these two women a figure of God, two properties, namely, mercy towards his elect, and justice towards his enemies, wherewith he transports upon these last the judgments by which he had punished his own people; which is done with admirable celerity. Thus he. Danaeus makes those two women to be the anger and justice of God, which do always follow and wait upon one another, and take vengeance on men’s wickedness. Iudicium sit penes lectorem.<\/em> <\/p>\n <\/p>\n And the wind was in their wings<\/strong> ] A masculine affix referred to a feminine noun: to intimate that these women were indeed types of men, saith Mr Pemble. The Romans were men every inch of them, as the proverb is; and therefore of cowards they were wont to say that they had nothing Roman in them; and of Brutus, that he was the last of the Romans. <\/p>\n <\/p>\n And they lift up the ephah between the earth and the heaven<\/strong> ] This betokeneth a deportation and dissection of the Jewish nation; being tossed as a tennis ball into all nations, and scattered into the four winds, as Jer 49:36<\/span> . Rupertus hence concludeth them rejected of both earth and heaven. Out of the earth they are as it were banished, by a common consent of nations; and heaven admitteth them not, as those that please not God, and are contrary to all men, 1Th 2:15<\/span> . And as their guide Judas, when they took Jesus, was hanged between heaven and earth, being coelo terraeque perosus; <\/em> so fares it with that wretched people, and will do till God shall call them a people which were not a people, and her beloved which was not beloved, Rom 9:25<\/span> .<\/p>\n two women. Perhaps denoting two nations. <\/p>\n wind. Hebrew. ruach. App-9. <\/p>\n like the wings of a stork. Evidently a symbol of velocity rather than of character. <\/p>\n stork. An unclean bird, fond of its young, and a bird of passage. <\/p>\n for: Deu 28:49, Dan 9:26, Dan 9:27, Hos 8:1, Mat 24:28 <\/p>\n Reciprocal: Job 39:13 – wings and feathers unto the Dan 8:3 – I lifted Hos 4:19 – wind Zec 1:18 – lifted<\/p>\n Zec 5:9. Of course someone must convey this package to its destination and hence two women who were interested in the same sins as the other came to make the transference. Since Israel and Judah had gone, respectively, into Assyria and Babylonia, that would call for the two women. The wind would help any creature that flies, hence these women were given wings and a wind was raised so they could make their transit with all surety and speed.<\/p>\n Zec 5:9-11. Then lifted I up mine eyes, &c. Great difficulties attend the interpretation of this part of the vision, and commentators are much divided upon it. According to Calmet, the woman enclosed in the ephah denoted the iniquity of Babylon; the mass of lead which fell down upon her was the vengeance of the Lord; and the two women who lifted her up into the air were the Medes and Persians, who destroyed the empire of Babylon. Houbigant, however, observes, that nobody has yet found out, nor ever will find out, why these women should carry the ephah into the land of Shinar, or of the Chaldees, if Shinar be understood literally, and not metaphorically. The Jews were not again carried captive into the land of the Chaldeans, after the rebuilding of the temple by Zerubbabel; nor can the Chaldeans be understood by the ephah which is carried into the land of Shinar with the woman, who abused it to fraudulent purposes; for the ephah is a Hebrew measure; and this woman, who is kept shut up in the ephah, is carried into a land not her own. Shinar will be more properly understood, as spoken metaphorically of the last captivity, under which the Jews now live; being, in the several kingdoms of the world, in the same state of servitude as they lived in under, the kings of the Chaldeans; having their dwelling everywhere, with the deceitful ephah, to denote their usury and fraud. There is no necessity to be anxious about explaining why the ephah was to be carried by two women, and not by one only, or more, for the empire of the Greeks and Romans is not denoted hereby, but two women pertain only to the parable; as it might have seemed too much for one to have carried into a distant country an ephah burdened with lead, and with a woman shut up in it. Archbishop Newcome understands the words in this sense: considering the two women as mere agents in the symbolical vision; the meaning of which, he says, seems to be, that the Babylonish captivity had happened on account of the wickedness committed by the Jews; and that a like dispersion would befall them, if they relapsed into like crimes. Thus the whole chapter would be an awful admonition that multiplied curses, and particularly that dispersion and captivity, would be the punishment of national guilt. Blayney interprets the vision in a similar way. These, [namely, two women,] and the other circumstances mentioned Zec 5:9, seem to indicate nothing more particular, than that Providence would make use of quick and forcible means to effect its purpose. Hence these women are said to have had wings like the wings of a stork; the stork, like other birds of passage, being provided with strong wings. Though the land of Shinar signifies, as he observes, the land of Babylon, (see Gen 11:2,) yet this does not necessarily imply that Babylon would be the scene of the next captivity; but only that the people, in case of fresh transgression, might expect another severe captivity, like that in Babylon, but of still longer duration. In this manner Egypt is used proverbially for any grievous calamity, inflicted by the judgment of God: see Deu 28:68; Hos 8:13; Hos 9:3. <\/p>\n 5:9 Then I lifted up my eyes, and looked, and, behold, there came out two {k} women, and the wind [was] in their wings; for they had wings like the wings of a stork: and they lifted up the ephah between the earth and the heaven.<\/p>\n (k) Which declared that God would execute his judgment by the means of the weak and infirm.<\/p>\n The prophet next saw two other women flying through the air with stork wings. Perhaps they were women and not men because of the motherly attention they brought to their task. [Note: Merrill, p. 175.] <\/span> Storks are strong, motherly birds that are capable of carrying loads a long distance in flight. They were common in Palestine in the spring months when they migrated to Europe (Jer 8:7). [Note: Smith, p. 211.] <\/span> The word "stork" (Heb. sida<\/span>) means "faithful one." These women would faithfully carry the ephah and its contents to God’s appointed destination. Some believe they represent agents of evil, perhaps demonic forces. [Note: E.g., Unger, p. 98.] <\/span> If they were that, however, would they not try to help Wickedness escape? Storks were unclean birds for the Israelites (Lev 11:19; Deu 14:18), so these stork-like women were appropriate carriers of the contaminated basket. They lifted up the ephah into the air flying off from earth to heaven with the divine assistance of the wind (Spirit, Heb. ruah<\/span>).<\/p>\n "The removal of Wickedness, like the removal of Joshua’s filthy garments (Zec 3:4), was an act of free grace on the part of the covenant-keeping (hasid<\/span>) God." [Note: Baldwin, p. 129.] <\/span><\/p>\n Then lifted I up mine eyes, and looked, and, behold, there came out two women, and the wind [was] in their wings; for they had wings like the wings of a stork: and they lifted up the ephah between the earth and the heaven. 9. looked ] Rather, saw. came out ] or came forth … Continue reading “Exegetical and Hermeneutical Commentary of Zechariah 5:9”<\/span><\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"","ping_status":"","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-22956","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/22956","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/comments?post=22956"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/22956\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=22956"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=22956"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=22956"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: Albert Barnes’ Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: English Annotations on the Holy Bible by Matthew Poole<\/b><\/i><\/h4>\n
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible <\/b><\/i><\/h4>\n
Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
Fuente: Keil & Delitzsch Commentary on the Old Testament<\/b><\/i><\/h4>\n
Fuente: Calvin’s Complete Commentary<\/b><\/i><\/h4>\n
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Commentary on the Holy Bible by Thomas Coke<\/b><\/i><\/h4>\n
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Companion Bible Notes, Appendices and Graphics<\/b><\/i><\/h4>\n
Fuente: The Treasury of Scripture Knowledge<\/b><\/i><\/h4>\n
Fuente: Combined Bible Commentary<\/b><\/i><\/h4>\n
Fuente: Joseph Bensons Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n
Fuente: Geneva Bible Notes<\/b><\/i><\/h4>\n
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"