Book of Zechariah Chapter 1 Vs. 7
A Vision of a Horseman
Zec. 1:7 Upon the four and twentieth day of the eleventh month, which is the month Sebat, in the second year of Darius, came the word of the LORD unto Zechariah, the son of Berechiah, the son of Iddo the prophet, saying,
Upon the four...
אַרְבַּע
’arba‛, אַרְבָּעָה
’arbā‛āh: A common noun meaning four. Used as an ordinal number, it means fourth. Put into its plural form, ’arbā‛îm, it means forty; put into its dual form, ’arbā‛ayîm, fourfold. With the preposition be added to it, followed by the month, it means fourth (Zec. 1:7).
and twentieth...
עֶשְׂרִים
‛eśriym: A plural number, adjective, noun. It designates twenty items of a group or one twentieth of something: twenty years (Gen. 6:3). It is used with other numbers to form larger numbers (Gen. 11:24). It is used as an ordinal number to represent the twentieth of something, in the twentieth year (1Kgs. 15:9), with its noun before it in the construct form and state.
Day...
יוֹם
yôm: A masculine noun meaning day, time, year. This word stands as the most basic conception of time in the Old Testament. It designates such wide-ranging elements as the daylight hours from sunrise to sunset (Gen. 1:5; 1Kgs. 19:4); a literal twenty-four hour cycle (Deu. 16:8; 2Kgs. 25:30); a generic span of time (Gen. 26:8; Num. 20:15); a given point in time (Gen. 2:17; 47:29; Ezk. 33:12). In the plural, the word may also mean the span of life (Psm. 102:3,4) or a year (Lev. 25:29; 1Sam. 27:7). The prophets often infuse the word with end-times meanings or connotations, using it in connection with a future period of consequential events, such as the "day of the LORD" (Jer. 46:10; Zec. 14:1) or simply, "that day" (Isa. 19:23; Zec. 14:20-21).
of the eleventh...
עַשְׁתֵּי
‛aštēy: A numerical form in a noun or adjective construction meaning eleven. It is the form that combines with ‛āśār to render eleven or eleventh (Exo. 26:7; 2Kgs. 25:2).
עָשָׂר
‛āśār: A numerical noun, an adjective, ten, used in combination with other numerals from eleven to nineteen. Used with masculine nouns, ’aḥaḏ ‛aśār, eleven (Gen. 32:22,23). With feminine nouns, it has a companion form ‛eśrēh, e.g., ḥamēš ‛eśrēh, fifteen (years) (Gen. 5:10). It is used both as a cardinal (counting) number and an ordinal number. Hence, ’aḥaṯ ‛eśrēh, eleven (feminine) ’aḥaḏ ‛āśār (masculine); ‛aštê ‛āšar, eleven (masculine) (Num. 29:20), ‛aštê ‛eśrēh, eleven (feminine) (Exo. 26:7). The numbers are followed by the nouns being numbered in the singular but also in the plural. If they follow the noun, the noun is in the plural form (Jos. 15:36; Ezra 8:35).
month,...
חֹדֶשׁ
ḥōḏeš: A masculine noun meaning new moon (first day of the lunar month), month. Its use can be put into two categories: (1) the new moon; the day when the crescent moon is once again visible (2Kgs. 4:23). It is used in various phrases in this sense to indicate the day after the new moon (1Sam. 20:27); second day of the new moon (1Sam. 20:34); (2) month; a time marked by thirty days normally. A full month is a ḥōdeš yāmîm (Gen. 29:14). Idioms are formed that mean month by (be) month, that is, an entire month (Num. 28:14); the day of the month is indicated by the preposition le. A child who is ben-ḥoḏeš is one month old (Lev. 27:6). It is used to indicate the time when a wild donkey is in heat, literally, in her month (heat) (Jer. 2:24). It is used with specific names of months, such as the month of Abib (Exo. 13:4; 23:15; 34:18; Neh. 2:1; Zec. 7:1). From month to month is indicated by min + ḥōḏeš + le + ḥōḏeš (Est. 3:7).
which...
הִיא
hiy’, הוּא
hû’: A pronoun appearing in masculine and feminine forms, he, she, it. Its major uses are as follows: as the third person independent pronoun meaning he, she, it, they (Gen. 3:15, 3:20; 13:1; 37:2; Jdg. 11:1); as a demonstrative pronoun meaning that is, there is (Gen. 2:11-13; Lev. 10:3; Deu. 30:20); as an emphatic word to emphasize a subject (Gen. 2:14). Placed in front of a noun, it gives precision (Exo. 12:42); used with a pronoun, it indicates identity, ’anî hû, it is I (Isa. 52:6). Used after a noun in agreement with the noun, it is a demonstrative adjective meaning that, e.g., that man (Job 1:1). It serves to tie two things together as the verb is, are (Lam. 1:18). It is combined with other words to form names, such as ’elîyhû(’), He is my God.
is the month... see month, above.
Sebat,...
שְׁבָט
šeḇāṭ: A proper noun Shebat. It refers to the eleventh month of postexilic Israel, equal to a modern date of February-March. In context the exact date given refers to February 15, 519 B.C.
in the second...
שְׁנַיִם
šenayim, שְׁתַּיִם
šettayim: An adjective, dual adjective meaning two, both, a pair. It refers to two of anything, e.g., two of us (Gen. 21:27; 31:37); two brothers (Gen. 9:22); two slices of bread (1Sam. 10:4). The phrase šenayim šenayim means two by two (Gen. 7:9). Its forms may precede ‛āśǎr to mean twelve (Gen. 14:4; 17:20). It combines to form larger numbers, e.g., two hundred thirty-two (1Kgs. 20:15).
year...
שָׁנָה
šānāh: A feminine noun meaning a year. It is used quite uniformly in its application, but its context must be noted carefully. It means simply a division of time, a year (Gen. 1:14). Something done yearly or year upon year is bašsānāh, šānāh bešānāh respectively (Exo. 23:14; Deu. 14:22; 15:20). It expresses a person's age, ben šānāh, a son of a year, means one year old (Exo. 12:5). The accession year of a king is šenaṯ malkô, year of his reigning (2Kgs. 25:27). With a dual ending, -ayim, it means two full years (Gen. 41:1). The phrase kešānîm qaḏmōniyyôṯ means according to (in) former (earlier) years (Mal. 3:4).
of Darius,...
דָּרְיָוֶשׁ
dāreyāweš: A proper noun designating Darius:
A. king of Persia and Babylon (521-486 B.C.) He supported the rebuilding of the Temple and Jerusalem. The Temple was completed in 516 B.C.
B. Darius II, named Nothus, who ruled Persia and Babylon 423-408 B.C. He is called "the Persian" in Neh. 12:22.
C. The name of the person in Dan. 9:1; 11:1 who became ruler over Babylon. His identification is being researched. The name may be a throne name for Cyrus or possibly someone that Cyrus placed over Babylon (e.g., Gubaru).
came...
הָיָה
hāyāh: A verb meaning to exist, to be, to become, to happen, to come to pass, to be done. It is used over 3,500 times in the Old Testament. In the simple stem, the verb often means to become, to take place, to happen. It indicates that something has occurred or come about, such as events that have turned out a certain way (1Sam. 4:16); something has happened to someone, such as Moses (Exo. 32:1, 32:23; 2Kgs. 7:20); or something has occurred just as God said it would (Gen. 1:7, 1:9). Often a special Hebrew construction using the imperfect form of the verb asserts that something came to pass (cf. Gen. 1:7, 1:9). Less often, the construction is used with the perfect form of the verb to refer to something coming to pass in the future (Isa. 7:18, 7:21; Hos. 2:16).
The verb is used to describe something that comes into being or arises. For instance, a great cry arose in Egypt when the firstborn were killed in the tenth plague (Exo. 12:30; cf. Gen. 9:16; Mic. 7:4); and when God commanded light to appear, and it did (Gen. 1:3). It is used to join the subject and verb as in Gen. 1:2 where the earth was desolate and void, or to say Adam and Eve were naked (Gen. 2:25). With certain prepositions, it can mean to follow or to be in favor of someone (Psm. 124:1-2). The verb is used with a variety of other words, normally prepositions, to express subtle differences in meaning, such as to be located somewhere (Exo. 1:5); to serve or function as something (e.g., gods [Exo. 20:3]); to become something or as something, as when a person becomes a living being (Gen. 2:7); to be with or by someone (Deu. 22:2); to be or come on someone or something (e.g., the fear of humans on the beasts [Gen. 9:2]); to express the idea of better than or a comparison (Ezk. 15:2), as in the idea of too small (Exo. 12:4).
the word...
דָּבָר
dāḇār: A masculine noun meaning word, speech, matter. This frequent word has a wide range of meanings associated with it. It signified spoken words or speech (Gen. 11:1; Isa. 36:5; Jer. 51:64); a command or royal decree (Est. 1:12, 1:19); a report or tidings (Exo. 33:4); advice (Jdg. 20:7); poetic writings of David (2Chr. 29:30); business affairs (1Chr. 26:32); a legal cause (Exo. 18:16); the custom or manner of activity (Est. 1:13); and something indefinite (thing, Gen. 22:16). Most important was the use of this word to convey divine communication. Often the word of the Lord signified the revelation given to prophets (2Sam. 7:4; Jer. 25:3; Hos. 1:1). Similarly, the Ten Commandments were literally called the ten words of the Lord (Exo. 34:28; Deu. 4:13).
of the Lord...
יְהוָֹה
yehōwāh: A noun meaning God. The word refers to the proper name of the God of Israel, particularly the name by which He revealed Himself to Moses (Exo. 6:2-3). The divine name has traditionally not been pronounced, primarily out of respect for its sacredness (cf. Exo. 20:7; Deu. 28:58). Until the Renaissance, it was written without vowels in the Hebrew text of the Old Testament, being rendered as YHWH. However, since that time, the vowels of another word, ’aḏōnāy, have been supplied in hopes of reconstructing the pronunciation. Although the exact derivation of the name is uncertain, most scholars agree that its primary meaning should be understood in the context of God's existence, namely, that He is the "I AM THAT I AM" (Exo. 3:14), the One who was, who is, and who always will be (cf. Rev. 11:17). Older translations of the Bible and many newer ones employ the practice of rendering the divine name in capital letters, so as to distinguish it from other Hebrew words. It is most often rendered as LORD (Gen. 4:1; Deu. 6:18; Psm. 18:31,32; Jer. 33:2; Jon. 1:9) but also as GOD (Gen. 6:5; 2Sam. 12:22) or JEHOVAH (Psm. 83:18, 19; Isa. 26:4). The frequent appearance of this name in relation to God's redemptive work underscores its tremendous importance (Lev. 26:45; Psm. 19:14,15). Also, it is sometimes compounded with another word to describe the character of the Lord in greater detail (see Gen. 22:14; Exo. 17:15; Jdg. 6:24).
unto...
אֵל
’ēl, אֶל
’el: A preposition meaning to, into, concerning. It has the basic meaning of toward. It is used in all kinds of situations indicating direction (Gen. 2:19; 16:11; 18:7; Lev. 1:16). It is used metaphorically to refer to speaking to someone (Gen. 8:15) or sexual intercourse (Gen. 16:2; Num. 25:1). It indicates direction when things face each other (Num. 12:8). Its use in the idiom hinneni ’ēl indicates motion toward (Gen. 4:8). Other meanings according to context are: as far as (Jer. 51:9); into (Jon. 1:5); to sit at (Gen. 24:11; 1Kgs. 13:20). Used figuratively, it can mean with regard to something (2Sam. 1:24). When used with other prepositions, it indicates direction or location according to the preposition it is being combined with (Jos. 15:13; 17:4; 1Kgs. 8:6; 2Kgs. 9:18).
It is used in place of or interchangeably for the preposition ‛al and takes on the meaning of upon, on (Jos. 5:14; Jdg. 6:37).
Zechariah,...
זְכַרְיָה
zeḵaryāh, זְכַרְיָהוּ
zeḵaryāhû: A proper noun designating Zechariah. Over thirty men in the Old Testament are named Zechariah. Little more than their name is known about some of them. The name means "the Lord remembers":
A. The best known is Zechariah who prophesied during the time of Ezra and Nehemiah, the postexilic period. His message encouraged the Israelites to rebuild the Temple and to dedicate themselves wholly to the Lord. Then the days of "small things" would blossom by the power of God's Spirit. His father was Berekiah, son of Iddo (Zec. 1:1, 1:7). He came from Babylon with the exiles to Jerusalem (538 B.C.) under Zerubbabel. His contemporary was Haggai (Ezra 5:1).
the son...
בֵּן
bēn: A noun meaning son that occurs almost five thousand times in the Old Testament. Although the most basic meaning and general translation is son, the direct male offspring of human parents (Gen. 4:25; 27:32; Isa. 49:15), it is more generally a relational term because of its variety of applications. This word can express an adopted child (Exo. 2:10); children in general, male and female (Gen. 3:16; 21:7; Exo. 21:5); descendants, such as grandsons (Jos. 22:24-25, 22:27; 2Kgs. 10:30); relative age (Gen. 5:32; 17:12; Pro. 7:7; Song 2:3); the male offspring of animals (Lev. 22:28; Deu. 22:6-7; 1Sam. 6:7, 6:10); a member of a guild, order, or class (1Kgs. 20:35; 1Chr. 9:30; Ezra 4:1); a person with a certain quality or characteristic (1Sam. 14:52; 2Sam. 3:34; 2Kgs. 14:14). It may also have a gentilic sense and designate a person from a certain place (Gen. 17:12; Psm. 149:2; Ezk. 23:15, 23:17).
of Berechiah,...
בֶּרֶכְיָה
bereḵyah, בֶּרֶכְיָהוּ
bereḵyāhû: A proper noun designating Berechiah, Berkiah:
A. The father of Zechariah (Zec. 1:1, 1:7).
B. An Ephraimite (2Chr. 28:12).
C. The father of Asaph (1Ch. 6:39,24; 1Chr. 15:17).
D. A son of Zerubbabel (1Ch. 3:20).
E. A Levite (1Chr. 9:16; 15:23).
F. A father of Meshullam (Neh. 3:4, 3:30; 6:18).
the son... see above.
of Iddo...
עִדֹּא
‛iddō’, עִדּוֹ
‛iddô, עִדּוֹא
‛iddô’, עִדּוֹ
‛iddō: A proper noun designating Iddo:
A. The father of Ahinadab (1Kgs. 4:14).
B. Grandfather of Zechariah the prophet (Neh. 12:4, 12:16; Zec. 1:1, 1:7).
C. Grandfather of Zechariah the prophet (Ezra 5:1; 6:14).
D. A Levite (1Chr. 6:21,6).
E. A seer (2Chr. 12:15; 13:22).
the prophet,...
נָבִיא
nāḇiy’: A masculine noun meaning a prophet, a spokesman. The meaning is consistently one of prophet and inspired spokesman. Moses was the greatest prophet of the Old Testament (Deu. 34:10) and the example for all later prophets. He displayed every aspect of a true prophet, both in his call, his work, his faithfulness, and, at times, his doubts. Only Abraham is called a prophet before Moses (Gen. 20:7).
Moses received a call from God to speak His words and perform a specific task (see Exo. 3:4, 3:10; 4:17, 4:29; 5:1) with the promise that the Lord would be with him and help him accomplish it (see Exo. 3:12, 3:20; 4:12, 4:14-16). He responded, though reluctantly (see Exo. 3:11, 3:13; 4:1), and God did what He had said He would do (see Exo. 6:1; 14:30-31; 40:34, 40:38). Moses' prophetic voice spoke to Israel of the past (see Deu. 1-3), the present (see Deu. 4:1; 26:18), and the future (see Deu. 31:20-22), as would every major prophet after him. This pattern, or much of it, is found in the case of every true prophet (see Isa. 6; Jer. 1; Eze. 1-3; Hos. 1:2; Amos 7:14-15; Jon. 1:1). All the true prophets stood in the counsel of God to receive their messages (see 1Kgs. 22:19; Jer. 23:22; Amos 3:7).
This word describes one who was raised up by God and, as such, could only proclaim that which the Lord gave him to say. A prophet could not contradict the Law of the Lord or speak from his own mind or heart. To do so was to be a false prophet (Jer. 14:14; 23:16, 23:26, 23:30). What a prophet declared had to come true, or he was false (Deu. 18:22; Jer. 23:9).
The noun is found parallel to two other words meaning a seer, a prophet (ḥōzeh, rō’eh [1Sam. 9:9; 2Sam. 24:11]), which tends to stress the visionary or perceptive aspects of a prophet's experiences. There were "sons of the prophets," a phrase indicating bands or companies of prophets, "son" in this case meaning a member (1Kgs. 20:35; 2Kgs. 2:3, 2:5; 4:1). Kings sometimes had a group of prophets around them (1Kgs. 22:22; 2Chr. 18:21-22). Prophets were designated from Israel (Ezk. 13:2, 13:4); Samaria (Jer. 23:13); and Jerusalem (Zep. 3:4). In an unusual development, David set aside some of the sons of Asaph, Heman, and Jeduthun to serve as prophets. Their prophesying was accompanied with musical instruments and possibly was brought on and aided by these instruments. This phenomenon is described mainly in the book of 2 Chronicles (see 2Chr. 20:14; 29:30). Evidently, Zechariah, the priest, also prophesied in that era. But Moses himself desired that all God's people have the Spirit of God on them, as did the prophets (Num. 11:29).
saying,...
אָמַר
’āmar: A verb meaning to say. It is translated in various ways depending on the context. It is almost always followed by a quotation. In addition to vocal speech, the word refers to thought as internal speech (2Sam. 13:32; Est. 6:6). Further, it also refers to what is being communicated by a person's actions along with his words (Exo. 2:14; 2Chr. 28:13).
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