|New International Version (©2011)|
Then I looked up--and there before me were two women, with the wind in their wings! They had wings like those of a stork, and they lifted up the basket between heaven and earth.
New Living Translation (©2007)
Then I looked up and saw two women flying toward us, gliding on the wind. They had wings like a stork, and they picked up the basket and flew into the sky.
English Standard Version (©2001)
Then I lifted my eyes and saw, and behold, two women coming forward! The wind was in their wings. They had wings like the wings of a stork, and they lifted up the basket between earth and heaven.
New American Standard Bible (©1995)
Then I lifted up my eyes and looked, and there two women were coming out with the wind in their wings; and they had wings like the wings of a stork, and they lifted up the ephah between the earth and the heavens.
King James Bible (Cambridge Ed.)
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.
Holman Christian Standard Bible (©2009)
Then I looked up and saw two women approaching with the wind in their wings. Their wings were like those of a stork, and they lifted up the basket between earth and sky.
International Standard Version (©2012)
Then I looked up to see two women coming forward with the wind filling their wings. (They had wings like those of a stork.) They took up the basket, holding it between the earth and sky.
NET Bible (©2006)
Then I looked again and saw two women going forth with the wind in their wings (they had wings like those of a stork) and they lifted up the basket between the earth and the sky.
GOD'S WORD® Translation (©1995)
I looked up and saw two women coming forward with wind in their wings. They had wings like those of a stork. They carried the basket into the sky.
King James 2000 Bible (©2003)
Then I lifted up my 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 basket between earth and heaven.
American King James Version
Then lifted I up my 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.
American Standard Version
Then lifted I up mine eyes, and saw, and, behold, there came forth two women, and the wind was in their wings; now they had wings like the wings of a stork; and they lifted up the ephah between earth and heaven.
And I lifted up my eyes and looked: and behold there came out two women, and wind was in their wings, and they had wings like the wings of a kite: and they lifted up the vessel between the earth and the heaven.
Darby Bible Translation
And I lifted up mine eyes, and saw, and behold, there came out two women, and the wind was in their wings; and they had wings like the wings of a stork; and they lifted up the ephah between the earth and the heavens.
English Revised Version
Then lifted I up mine eyes, and saw, and behold, there came forth two women, and the wind was in their wings; now they had wings like the wings of a stork: and they lifted up the ephah between the earth and the heaven.
Webster's Bible Translation
Then I lifted up my 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.
World English Bible
Then lifted I up my eyes, and saw, and behold, there were two women, and the wind was in their wings. Now they had wings like the wings of a stork, and they lifted up the ephah basket between earth and the sky.
Young's Literal Translation
And I lift up mine eyes, and see, and lo, two women are coming forth, and wind in their wings; and they have wings like wings of the stork, and they lift up the ephah between the earth and the heavens.
|Matthew Henry's Concise Commentary|
5:5-11 In this vision the prophet sees an ephah, something in the shape of a corn measure. This betokened the Jewish nation. They are filling the measure of their iniquity; and when it is full, they shall be delivered into the hands of those to whom God sold them for their sins. The woman sitting in the midst of the ephah represents the sinful church and nation of the Jews, in their latter and corrupt age. Guilt is upon the sinner as a weight of lead, to sink him to the lowest hell. This seems to mean the condemnation of the Jews, after they filled the measure of their iniquities by crucifying Christ and rejecting his gospel. Zechariah sees the ephah, with the woman thus pressed in it, carried away to some far country. This intimates that the Jews should be hurried out of their own land, and forced to dwell in far countries, as they had been in Babylon. There the ephah shall be firmly placed, and their sufferings shall continue far longer than in their late captivity. Blindness is happened unto Israel, and they are settled upon their own unbelief. Let sinners fear to treasure up wrath against the day of wrath; for the more they multiply crimes, the faster the measure fills.
Verse 9. - Then lifted I up mine eyes. This is the conclusion of the vision. And looked; and saw. There came out (forth) two women. These two women who now come in sight have been supposed to represent the Assyrians and Babylonians, who wore the agents in the deportation of Israel; or else are considered abettors of the woman in the ephah, who for a time save her from destruction. This latter supposition proceeds on the erroneous idea that wickedness is herein rescued from punishment, whereas the notion that underlies the whole vision is that the Holy Land is purged of wickedness. That the two nations hostile to Israel are represented is an untenable suggestion; for why should they carry off iniquity from Jerusalem and fix it in their own land? Probably by the two women carrying away the evil woman is signified (if the details are capable of explanation) that iniquity brings with it its own destruction and works out its own removal. The wind was in their wings. They were borne along so quickly that they seemed to be carried by the wind; or the wind helped their flight. A stork; Septuagint, ἔποπος, "the hoopoe;" Vulgate, milvi. The Authorized Version is certainly correct. The stork is common enough in Palestine, and is reckoned among unclean birds in the Pentateuch (Leviticus 11:19; Deuteronomy 14:18), for which cause some have thought it is here introduced as bearing the sin laden ephah. But its introduction more probably has reference to its migratory habits, the power and rapidity of its flight, and, as some think, to its skill in constructing its nest.
Gill's Exposition of the Entire Bible
Then lifted I up mine eyes, and looked,.... This is not a new vision, but a continuation of the former, as appears from the "ephah" seen in it:
and, behold, there came out two women; 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 Jeremiah 8:7 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 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, Deuteronomy 32:11 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.
And the wind was in their wings; 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:
for they had wings like the wings of a stork; 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:
and they lifted up the ephah between the earth and the heaven; 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, Revelation 17:8.
(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.
Jamieson-Fausset-Brown Bible Commentary
9. The agents to carry away the "woman" are, consistently with the image, "women." God makes the wicked themselves the agents of punishing and removing wickedness. "Two" are employed, as one is not enough to carry such a load [Maurer]. Or, the Assyrians and Babylonians, who carried away idolatry in the persons, respectively, of Israel and Judah [Henderson]. As two "anointed ones" (Zec 4:14) stand by the Lord as His ministers, so two winged women execute His purpose here in removing the embodiment of "wickedness": answering to the "mystery of iniquity" (the Septuagint here in Zechariah uses the same words as Paul and "the man of sin," whom the Lord shall destroy with the spirit of His mouth and the brightness of His coming, 2Th 2:3, 7, 8). Their "wings" express velocity. The "stork" has long and wide wings, for which reason it is specified; also it is a migratory bird. The "wind" helps the rapid motion of the wings. 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, so the woman in the Apocalypse of St. John is Babylon (Re 17:3-5).
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