TRV
Translation
King James Version
Then said I to the angel that talked with me, Whither do these bear the ephah?
Berean Standard Bible
“Where are they taking the basket?” I asked the angel who was speaking with me.
American Standard Version
Then said I to the angel that talked with me, Whither do these bear the ephah?
World English Bible Messianic
Then I said to the angel who talked with me, “Where are these carrying the efah basket?”
Geneva Bible (1599)
Then saide I to the Angel that talked with me, Whither doe these beare the Ephah?
Young's Literal Translation
And I say unto the messenger who is speaking with me, `Whither are they causing the ephah to go?'
In the KJVVerse 22,947 of 31,102
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Commentary on Zechariah 5 verses 5–11
5 ¶ Then the angel that talked with me went forth, and said unto me, Lift up now thine eyes, and see what is this that goeth forth.
6 And I said, What is it? And he said, This is an ephah that goeth forth. He said moreover, This is their resemblance through all the earth.
7 And, behold, there was lifted up a talent of lead: and this is a woman that sitteth in the midst of the ephah.
8 And he said, This is wickedness. And he cast it into the midst of the ephah; and he cast the weight of lead upon the mouth thereof.
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.
10 Then said I to the angel that talked with me, Whither do these bear the ephah?
11 And he said unto me, To build it an house in the land of Shinar: and it shall be established, and set there upon her own base.
The foregoing vision was very plain and easy, but in this are things dark and hard to be understood; and some think that the scope of it is to foretel the final destruction of the Jewish church and nation and the dispersion of the Jews, when, by crucifying Christ and persecuting his gospel, they should have filled up the measure of their iniquities; therefore it is industriously set out in obscure figures and expressions, "lest the plain denunciation of the second overthrow of temple and state might discourage them too much from going forward in the present restoration of both." So Mr. Pemble.
The prophet was contemplating the power and terror of the curse which consumes the houses of thieves and swearers, when he was told to turn and he should see greater desolations than these made by the curse of God for the sin of man: Lift up thy eyes now, and see what is here, Zac 5:5. What is this that goeth forth? Whether over the face of the whole earth, as the flying roll (Zac 5:3), or only over Jerusalem, is not certain. But, it seems, the prophet now, through either the distance or the dimness of his sight, could not well tell what it was, but asked, What is it? Zac 5:6. And the angel tells him both what it is and what it means.
I. He sees an ephah, a measure wherewith they measured corn; it contained ten omers (Exo 16:36) and was the tenth part of a homer (Eze 45:11); it is put for any measure used in commerce, Deu 25:14. And this is their resemblance, the resemblance of the Jewish nation over all the earth, wherever they are now dispersed, or at least it will be so when their ruin draws near. They are filling up the measure of their iniquity, which God has set them; and when it is full, as the ephah of corn, they shall be delivered into the hands of those to whom God has sold them for their sins; they are meted to destruction, as an ephah of corn measured to the market or to the mill. And some think that the mentioning of an ephah, which is used in buying and selling, intimates that fraud, and deceit, and extortion in commerce, were sins abounding much among them, as that people are known to be notoriously guilty of them at this day. This is a proper representation of them through all the earth. There is a measure set them, and they are filling it up apace. See Mat 23:32; Th1 2:16.
II. He sees a woman sitting in the midst of the ephah, representing the sinful church and nation of the Jews in their latter and degenerate age, when the faithful city became a harlot. He that weighs the mountains in scales and the hills in a balance measures nations and churches as in an ephah; so exact is he in his judicial dealings with them. God's people are called the corn of his floor, Isa 21:10. And here he puts this corn into the bushel, in order to his parting with it. The angel says of the woman in the ephah, This is wickedness; it is a wicked nation, else God would not have rejected it thus; it is as wicked as wickedness itself, it is abominably wicked. How has the gold become dim! Israel was holiness to the Lord (Jer 2:3); but now this is wickedness, and wickedness is nowhere so scandalous, so odious, and, in many instances, so outrageous, as when it is found among professors of religion.
III. He sees the woman thrust down into the ephah, and a talent, or large weight, of lead, cast upon the mouth of it, by which she is secured, and made a close prisoner in the ephah, and utterly disabled to get out of it. This is designed to show that the wrath of God against impenitent sinners is, 1. Unavoidable, and what they cannot escape; they are bound over to it, concluded under sin, and shut up under the curse, as this woman in the ephah; he would fain flee out of his hand (Job 27:22), but he cannot. 2. It is insupportable, and what they cannot bear up under. Guilt is upon the sinner as a talent of lead, to sink him to the lowest hell. When Christ said of the things of Jerusalem's peace, Now they are hidden from thy eyes, that threw a talent of lead upon them.
IV. He sees the ephah, with the woman thus pressed to death in it, carried away into some far country. 1. The instruments employed to do it were two women, who had wings like those of a stork, large and strong, and, to make them fly the more swiftly, they had the wind in their wings, denoting the great violence and expedition with which the Romans destroyed the Jewish nation. God has not only winged messengers in heaven, but he can, when he pleases, give wings to those also whom he employs in this lower world; and, when he does so, he forwards them with the wind in their wings; his providence carries them on with a favourable gale. 2. They bore it up in the air, denoting the terrors which pursued the wicked Jews, and their being a public example of God's vengeance to the world. They lifted it up between the earth and the heaven, as unworthy of either and abandoned by both; for the Jews, when this was fulfilled, pleased not God and were contrary to all men, Th1 2:15. This is wickedness, and this comes of it; heaven thrust out wicked angels, and earth spewed out wicked Canaanites. 3. When the prophet enquired whither they carried their prisoner whom they had now in execution (Zac 5:10) he was told that they designed to build it a house in the land of Shinar. This intimates that the punishment of the Jews should be a final dispersion; they should be hurried out of their own country, as the chaff which the wind drives away, and should be forced to dwell in far countries, particularly in the country of Babylon, whither many of the scattered Jews went after the destruction of their country by the Romans, as they did also to other countries, especially in the Levant parts, not to sojourn, as in their former captivity, for seventy years, but to be nailed down for perpetuity. There the ephah shall be established, and set upon her own base. This intimates, (1.) That their calamity shall continue from generation to generation, and that they shall be so dispersed that they shall never unite or incorporate again; they shall settle in a perpetual unsettlement, and Cain's doom shall be theirs, to dwell in the land of shaking. (2.) That their iniquity shall continue too, and their hearts shall be hardened in it. Blindness has happened unto Israel, and they are settled upon the lees of their own unbelief; their wickedness is established upon its own basis. God has given them a spirit of slumber (Rom 11:8), lest at any time they should convert, and be healed.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 5–11. Public domain.
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JeromeAD 420
Commentary on Zechariah
(Verse 9 and following) And I lifted up my eyes, and I saw, and behold, two women coming forth, and a spirit was on their wings, and they had wings like the wings of a kite, and they lifted up an amphora between the earth and the sky. And I said to the angel who spoke to me: Where are these taking the amphora? And he said to me: To build a house for it in the land of Shinar, and it will be established and placed there upon its base. LXX: And I lifted up my eyes, and I saw, and behold, two women coming forth, and a spirit was on their wings, and they themselves had wings like the wings of a hoopoe. And they raised the measure between the earth and the sky. And I said to the angel who spoke in me: Where do they bring this measure? And he said to me: To build a house for him in the land of Babylon, and prepare it, and place it there on its foundation. Two women coming out, the Jews imagine the kingdom of the Medes and Macedonians, both of whom have afflicted the people of Babylon, and there their wickedness has established its seat. However, they craft this in such a way that what is said of themselves may not be understood as being about themselves. For indeed, the two women who depart, there is no doubt that they are to be received by the twelve tribes from the land of Judea: of whom one was taken captive by the Assyrians, the other by the Chaldeans. And in their wings was the spirit, that is, the power of the devil, of whom it is written in Ecclesiastes: If the spirit of the one who has power ascends over you, do not abandon your place (Eccl. X, 4). And in the Gospel, we read about an unclean spirit who, after being cast out from his home, wanders through desolate and dry places, and then comes back to his former home with seven other even more wicked spirits (Luke XI). Therefore, these women, carried away by this spirit as if by a gust of wind, were being borne swiftly, and they had wings; according to the Hebrew word 'Asida' (which Aquila, Symmachus, and Theodotion translated as 'herodion'), only the LXX translated it as 'hoopoe.' The Hebrews consider 'Asida' to be the kite, a very rapacious bird that always attacks domestic birds; as for 'herodion', those who have written about the nature of birds assume three types: one white, another starry; the third black, which is both the most savage and bloodthirsty, and is fierce and unwilling to mate, to the point that blood bursts from their eyes. But the hoopoe, which we have taken from the similarity of the Greek name (for they themselves call it 'popam' from the fact that it examines human excrement), is said to be the most filthy bird, always dwelling in tombs, always in human dung: finally it is said to build its nest out of it, and to feed its young with decaying worms from the filth. Whatever you want to understand about this bird, it is fitting for those women of Judaea and Israel who, because of their sins of prostitution, were handed over to the power of demons and led into captivity by them. And they brought a jar or measure, in which impiety was enclosed, with a mass of lead placed on top so that it could not escape, and the heaviest weight of all sins between earth and heaven. The prophet, understanding this, did not ask (for it was clear to his prophetic spirit) who these women were, nor what they represented, about which he had been previously instructed; but rather to what do they portend. Finally, it follows: I said to the angel who was speaking with me: To what place are these women carrying the jar? He replied: 'To build a house for him in the land of Shinar.' For this reason, the Seventy translated it as 'in the land of Babylon.' Shinar is indeed the plain of the Chaldeans, where those who had moved their feet from the East and were unable to stand in the service of God, built a tower of pride (Gen. 11). Therefore, the city itself is called Babylon, which means confusion, because there the languages of all were confused and mixed. Therefore impiety is attributed to these women in Babylon, so that there his house may be built, and established, and placed upon its foundation, and find eternal rest. Truly, in Babylon there is a seat of impiety, according to both history and mystical understanding. If you are willing to consider two women, the peoples of heretics and Jews (both of whom turn away from the face of God, and are carried by an uncertain spirit, and have wings like eagles, herons, and hoopoes, while always seeking riches like partridges, not with judgement, and hastening to plunder the Church, and delighting in disputes and quarrels, and leading to destruction those whom they deceive, and rolling in the mire of perpetual lust and filthiness), these women relieve the weight of the most serious impiety, and build their house in confusion, and serve the Babylonian king, so that the peoples of heretics and Jews may dwell there, where idolatry resides, serving wood and stone.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
Zechariah 5:10 captures the prophet's direct inquiry to the interpreting angel, seeking clarity on the destination of the "ephah" (a large measuring basket) being carried away. This pivotal question highlights Zechariah's active engagement with the divine vision, underscoring his role as a mediator of God's message and his earnest desire to comprehend the profound implications of the removal of wickedness from the land for the post-exilic community.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The primary literary device in Zechariah 5:10 is Dialogue, as it records a direct question from the prophet Zechariah to the interpreting angel. This dialogue is crucial for the progression of the narrative, allowing for the explicit revelation of the vision's meaning, which would otherwise remain ambiguous. The question itself is an Interrogative, serving to propel the narrative forward and provide the angel an opportunity to offer further divine explanation. Furthermore, the broader vision, of which this verse is a part, is replete with Symbolism, where the "ephah" and the "woman" within it are not literal but represent abstract concepts (measure, wickedness) made tangible for prophetic understanding.
THEOLOGICAL AND THEMATIC CONNECTIONS
Zechariah 5:10, as part of the ephah vision, powerfully illustrates God's sovereign commitment to purifying His people and land from sin. It underscores the theological truth that God does not merely tolerate wickedness but actively orchestrates its removal, creating a space for holiness and His unhindered presence. This divine initiative reflects God's covenant faithfulness to restore His people to a state of purity, a necessary precursor for the full manifestation of His blessings and the establishment of His righteous kingdom. The vision's emphasis on the removal of sin, rather than just its judgment, points to a comprehensive work of sanctification.
REFLECTION AND APPLICATION
Zechariah's earnest question, "Whither do these bear the ephah?", invites us to consider the profound implications of God's decisive action against wickedness. For believers today, this vision offers immense hope and a call to personal and corporate holiness. It reminds us that God is actively at work, not only judging sin but also removing its power and presence. This should inspire us to cooperate with His purifying work in our own lives, seeking to cast off every form of "wickedness" that would defile our hearts and hinder our walk with Him. Just as God desired a purified land for His presence in ancient Israel, He desires a pure dwelling place in the lives of His followers and in His church. This vision encourages us to anticipate the ultimate triumph of good over evil and to live in light of God's coming kingdom, where righteousness will prevail.
Questions for Reflection
FAQ
What is the significance of the "ephah" in this vision?
Answer: The "ephah" (Hebrew: 'ephah) was a common dry measuring basket, but in Zechariah 5, it serves as a powerful symbol. It represents the contained and measurable nature of wickedness within the land. By sealing a woman personifying "Wickedness" inside this ephah, God demonstrates His ability to gather, contain, and ultimately remove the totality of national sin and idolatry. Its use as a container, rather than a measure of quantity, emphasizes the decisive and complete removal of evil from the land of Judah, paving the way for a restored and holy community.
Who are "these" bearing the ephah, and why are they important?
Answer: The "these" refer to the two winged women described in Zechariah 5:9. They are depicted with wings like a stork, symbolizing their swift and purposeful movement. Their role is to transport the ephah, containing "Wickedness," to its designated place of exile. While their exact identity is debated (some see them as angelic figures, others as symbolic representations of the forces that carry out divine judgment), their importance lies in their active participation in God's plan to remove sin. They are instruments of divine will, ensuring that wickedness is not merely judged but physically removed from the land, demonstrating the thoroughness of God's cleansing work.
CHRIST-CENTERED FULFILLMENT
Zechariah 5:10, and the broader vision of the ephah, finds its ultimate fulfillment in the person and work of Jesus Christ. The prophet's question about the destination of wickedness points to a divine solution for sin that transcends mere judgment. Christ is the one through whom wickedness is not just contained but decisively conquered and ultimately exiled. His sacrificial death on the cross serves as the ultimate act of purification, bearing the sin of the world and removing its power and condemnation. As the Lamb of God who takes away the sin of the world, Jesus fulfills the longing for a land cleansed of iniquity. Through His resurrection and ascension, He has established a new covenant where believers are progressively sanctified, being cleansed from all filthiness of the flesh and spirit. The vision's promise of a purified dwelling place for God is realized in the Church, the body of Christ, and will be perfectly consummated in the New Heavens and New Earth where righteousness dwells.