Your post is a perfect example of that which causes division.
Instead of demanding your way, do the Heavenly Blessing = Revelation 5:8-14
Not so. Where is a millennium mentioned in Zechariah 14? Where is any Revelation 20 detail? Nowhere. If it is: your millennium is full of conflict, war and terror.
Zechariah 14 occurred 2000 years ago. Zechariah 14:1 declares,
“Behold, the day of the LORD cometh, and thy spoil shall be divided in the midst of thee.”
Hinneh Behold
yowm- day
baa' cometh
la-Yahweh the Lord
wªchulaq divides
shªlaaleek the spoils
bªqirbeek in the midst
This passage and especially its rendering in the King James Version has caused confusion to many Bible students over the years. However, a closer examination of the original dispels a lot of ambiguity surrounding the text. Firstly, the Hebrew does not actually say “the day of the Lord” as the King James Version renders it but ‘a day is coming for the Lord’.
There is no doubt, the phrase “the day of the Lord” normally relates to the second coming in Scripture, but Zechariah 14:1 does not state that in the original. We cannot therefore, with any certainty, insist upon the fact that this verse is referring to the day of the Lord. This places a completely different slant on the meaning of the whole chapter. Other versions translate the reading more accurate.
The NASB says: "Behold,
a day is coming for the LORD when the spoil taken from you will be divided among you."
The YLT states: "Lo,
a day hath come to Jehovah, And divided hath been thy spoil in thy midst."
A perusal of the Greek LXX Septuagint rendering of this passage supports this interpretation:
idou Behold
hmerai day
erxontai comes
tou the
kuriou Lord
kai even (or indeed)
diamerisqhsetai divides
ta the
skula spoils
sou you
en with
soi you
When we look at the usage of the Greek throughout the Old Testament (in the Greek LXX Septuagint) and our New Testament we find a definite pattern in relation to the wording and identification of the day of the Lord in the original.
In the New Testament:
Of the five “day of the Lord” passages in the New Testament, they read in the original:
Three are:
“hemera kurios” (Acts 2:20, 1 Thessalonians 5:2, 2 Peter 3).
Two are:
“hemera ho kurios” (1 Corinthians 5:5, 2 Corinthians 1:14).
In the Greek LXX Septuagint
Of the twenty “day of the Lord” passages in the Old Testament:
Eleven are:
“hemera kurios” (Isaiah 13:6, 9, Ezekiel 13:5, 30:3, Joel 1:15, 2:1, 2:31, 3:14, Obadiah 1:15, Zephaniah 1:14, Malachi 4:5)
Four are:
“hemera ho kurios” (Joel 2:11, Amos 5:18, 20, Zephaniah 1:7)
We can see, fifteen align precisely with the Greek New Testament wording and confirm that this would be the normal rendering of the coming of Christ in the Greek. That is 75%.
One reads:
“hemera ekeinos kurios” (Jeremiah 46:10), also meaning day of the Lord.
One is:
“hemera gar kurios” (Isaiah 2:12), literally meaning day for the Lord.
Finally, there are two references (one after the other in Zephaniah) that refer to the same climactic day. One says,
“hemera thumos kurios” (Zephaniah 2:2), meaning a day of the Lord’s anger. The other reads,
“hemera orge kurios” (Zephaniah 2:3), similarly meaning a day of the Lord’s anger. Plainly, they are both speaking of the same day in the same reading and in the same context.
That brings us to Zechariah 14:1, which is worded completely different from the rest, saying,
“hmerai erxontai tou kuriou,” literally meaning “
a day is coming for the LORD.” None of the other passages say this. It is not unreasonable to make a distinction between Zechariah’s description and that of the other nineteen references. The only similarity is the King James Version’s translation of the same in the English. Notwithstanding, regardless of how high one values the A.V. one cannot use this as conclusive proof for equating the day Zechariah is speaking of to the other nineteen. The original rendering supersedes any other translations.
Because this does not literally read “the day of the Lord” then we don’t have to understand it as “the day of the Lord.” If it were, it would have most likely read
hemera kurios or
hemera ho kurios in the Greek LXX Septuagint. Or failing that:
hemera ekeinos kurios.
Whilst the wording of Zechariah 14:1 doesn't prevent it referring to the second coming of the Lord Jesus, the phrase ‘a day is coming for the Lord’ and ‘the day of the Lord’ are definitely
not synonymous. It is therefore reasonable for us to question Premils identification of it with the second coming of the Lord and to consider the possibility that it relates to Christ’s first advent.