What does visiting the crookedness of the fathers upon the children mean?

 Four times in Torah Exo 20:5, Exo 34:7, Numbers 14:18 and Deut 5:9 Yahuah speaks of visiting the iniquity of the fathers upon the children unto the third and fourth. There is no word generation/dor H1755 mentioned. The translators added it to make sense.

Three times the reverse ie. The promise of inheritance is given to the children unto the fourth generation in Gen 15:16 (seed of Abraham) and 2 Kings 10:30 & 2 Kings 15:12 (to Yahu the king for executing vengeance on house of Ahab)

The word fourth/rabayay comes from the root word rabah H7251 which means four square comes from the primitive word with same spelling H7250 which means lie out flat, that is, (specifically) in copulation: - let gender, lie down and is used in an abominable cross breed lying down sense in Lev 18:23

Lev 18:23  Neither shalt thou lie with any beast to defile thyself therewith: neither shall any woman stand before a beast to lie down / rabah thereto: it is confusion. 

Lev 19:19  Ye shall keep my statutes. Thou shalt not let thy cattle gender/rabah with a diverse kind: thou shalt not sow thy field with mingled seed: neither shall a garment mingled of linen and woollen come upon thee. 

Lev 20:16  And if a woman approach unto any beast, and lie down/rabah thereto, thou shalt kill the woman, and the beast: they shall surely be put to death; their blood shall be upon them.

Before we understand the visitation of the iniquity of the fathers to the children s children unto the fourth/rabayay let’s revisit the verse where Yahuah says he will not let go unpunished 

Exo 34:7  watching over loving-commitment for thousands, forgiving crookedness and transgression and sin, but by no means leaving unpunished, unpunished (naqeh naqeh H5352) visiting the crookedness of the fathers upon the children and the children’s children to the third and the fourth.

The same words are repeated in 

Num 14:18  יהוה is patient and of great loving-commitment, forgiving crookedness and transgression, but by no means leaving unpunished (naqeh) unpunished (naqeh naqeh) visiting the crookedness of the fathers on the children to the third and fourth 

Jer 25:29  “For look, I am beginning to bring evil upon the city which is called by My Name, and should you be entirely unpunished( naqeh) ? You are not going unpunished unpunished (naqeh naqeh) for I am calling for a sword on all the inhabitants of the earth,” declares יהוה of hosts.’ 

Jer 30:11  For I am with you,’ declares יהוה, ‘to save you. Though I make a complete end of all nations where I have scattered you, yet I do not make a complete end of you. But I shall reprove you in judgment, and by no means leave you unpunished unpunished (naqeh naqeh)

Jer 49:12  For thus said יהוה, “See, those whose judgment was not to drink of the cup have certainly drunk. And are you the one to go unpunished unpunished (naqeh naqeh)? You shall not go unpunished(naqeh), but certainly drink of it. 

Nah 1:3  יהוה is patient and great in power, but by no means leaves unpunished unpunished (naqeh naqeh) יהוה has His way in the whirlwind and in the storm, and the clouds are the dust of His feet.

Naqah also means innocent, acquit, clear, cleanse etc. Now while the curse seems so harsh on the children to bear their fathers sin in the first blush meaning and contradiction to children not bearing their fathers sins as stated in Eze 18:20 

Eze 18:20  “The being who sins shall die. The son shall not bear the crookedness of the father, nor the father bear the crookedness of the son. The righteousness of the righteous is upon himself, and the wrongness of the wrong is upon himself. 

We must see the verses in Ruach understanding to understand the mystery of Yahuah. Torah of Yahuah is mercy. The verses begin by saying Yahuah is compassionate, patient, of great loving commitment, forgiving crookedness and transgressions but not without declaring innocence/ not without punishing (here twice naqeh naqeh is used in the verses) 

The guilt of the father to the son unto the third and fourth:

While the actual count naked to the eye is the third and fourth as counting from one, two, three and four, the one and two are silent but the third and fourth are evident and spiritually shows a pause so as to say it’s either third generation that Yahuah visits the iniquity or the fourth generation. Yahuah could have directly say fourth and skipped out the third in the verse as he skipped the one and the two. But it’s stated for a reason and we know the third and fourth makes up seven in addition and number seven in scripture is shemittah which is the year of release 

Every 7 years the land rested its Sabbath. Six years of sowing and reaping and seventh year a Sabbath year of rest where each one eats of what grew of itself including the poor of the land with no restrictions

Lev 25:3  ‘Six years you sow your field, and six years you prune your vineyard, and gather in its fruit, 

Lev 25:4  but in the seventh year the land is to have a Sabbath of rest, a Sabbath to יהוה. Do not sow your field and do not prune your vineyard.

Lev 25:5  ‘Do not reap what grows of its own of your harvest, and do not gather the grapes of your unpruned vine, for it is a year of rest for the land. 

Lev 25:6  ‘And the Sabbath of the land shall be to you for food, for you and your servant, and for your female servant and your hired servant, and for the stranger who sojourns with you,

Did Yahuah skip one and two in the Torah verses when he said “visiting the crookedness of the fathers upon the children and the children’s children to the third and the fourth “

He didn’t miss the one and the two as stated in a hierarchical order, father and son (ahb and ben) the one and the two. The fathers (plural) and children (plural) and children’s children (again plural) would not go  unpunished twice Hebrew: ‘lo naqeh naqeh’ ( not go unpunished unpunished or not innocent innocent)

What does this mean? 

Gen 3:22  And יהוה Elohim said, “See, the man has become like one/achad of Us, to know good and evil. And now, lest he put out his hand and take also of the tree of life, and eat, and live forever...” 

Gen 3:22 shows us plurality and is the most misunderstood text where people have derived a trinity and binary.

Yahuah speaks in the first and second person as per His presence in two realms. One heavenly realm and one futuristic earthly realm as the Son who is the first born over all creation and in the Adamic race is the First and the Last . Gen 3:22 shows us plurality and is the most misunderstood text where people have derived a trinity and biunity of persons

Yahuah speaks in the first and second person as per His presence in two realms. One heavenly realm and one futuristic earthly realm as the Son who is the first born over all creation, and in the Adamic race is the First and the Last.

Here man is termed as being achad/one of mimenu/Us referring to a realisation of sin, not that Yahuah sinned but He realised the consequences of sin in Himself before He even created A’dam. There was no Plan B with Yahuah. He wouldn’t make a decision based on Adams actions. He Himself was the First and Last to channel A’dam into His redemption in Himself taking the full responsibility

Achad here is being in unity of knowledge or realisation of the need for deliverance and seeking this need lest A’dam eat of the tree of life, He was driven out with the tree of life being guarded.

Yahuah was taking responsibility for the sins of the fathers and passing it down until the shemittah ( seven times cycle represented by the third and the fourth ) redemption of Yasharal His first born Son in His transition into a body as a Son where He would not go unpunished/naqeh for our sins but declared innocent/naqeh in a full price paid by His own blood

This is the basarah hidden in the verses. Judgement begins at the house of Yahuah and the Mishkanoth of Yahuah is Yahusha manifested in the flesh

Hos 11:1   “When Yisra’ěl was a child, I loved him, and out of Mitsrayim I called My son. 

Exo 4:22  “And you shall say to Pharaoh, ‘Thus said יהוה, “Yisra’ěl is My son, My first-born, 

Col 1:15  who is the likeness of the invisible Elohim, the first-born of all creation

2Co 5:21  For He made Him who knew no sin to be sin for us, so that in Him we might become the righteousness of Elohim.

Fourth: rabayay has the root word rabbi which means Teacher.

Mat 23:8  “But you, do not be called ‘Rabbi,’ for One is your Teacher, the Messiah, and you are all brothers.

Mat 23:9  “And do not call anyone on earth your father, for One is your Father, He who is in the heavens.

The Teacher/ Rabbi (Resh Beyt Yod) leads us by His own example by coming as the firstborn Son who took the curse of the Torah upon Himself

Gal 3:13  Messiah redeemed us from the curse of the Torah, having become a curse for us – for it has been written, “Cursed is everyone who hangs upon a tree.” – Deu 21:23.

Gal 3:14  in order that the blessing of Aḇraham might come upon the nations in Messiah יהושע, to receive the promise of the Spirit through belief.

The fourth Rabbi/Resh Beyt Yod sees/ayin and gives his hands/yod to be impaled. That’s what we see in the pictograph of rabay ay (ayin yod)

We saw the root word rabah which means cross breed which was forbidden in scripture. We Yasharal went whoring away from Yahuah and married foreigners and brought forth serpent seed but this curse is broken and reversed in Yahusha as He became the curse for us, confess it and claim it for your deliverance once you have understood these truths

Shalashyam (plural): H8029 (shalash-singular) comes from the root word shaliysh H7991 which means a Captain as one who is incharge of thirty, a three stringed instrument , a prince

It’s a multiple of three/shalash H7969 

It’s an affirmation examples: Set Apart Set Apart Set Apart is Yahuah Almighty 

Rev 4:8  And the four living creatures, each having six wings, (Isa 6:2 ) were covered with eyes around and within. And they do not cease, day or night, saying, “Set-apart, set-apart, set-apart, יהוה Ěl Shaddai,  who was, and who is, and who is coming!” 

Kepha saw the unclean creatures representing gentiles in a vessel three times before it was taken up into heaven

Act 10:16  And this took place three times, and the vessel was taken back to the heaven. 

Shaul received a thorn in the flesh and prayed three times to Yahuah to take it from him when he realized how much he has to suffer for his testimony to the nations for Yahusha and it was to stay to keep him humble 

2Co 12:8  Concerning this I pleaded with the Master three times to take it away from me. 

Yahusha was three days and three nights in the heart of the earth and rose from the dead to be the Day Star who would rise in our hearts to save us

The Rabbi was as the Captain or prince of the multiples of three (plural) as shaliysh to make us realize of transitioning us into His perfect will through perfection through suffering

Yom echad

 Gen 1:3  And Elohim said, “Let light come to be,” and light came to be. 

Gen 1:4  And Elohim saw the light, that it was good. And Elohim separated the light from the darkness. 

Gen 1:5  And Elohim called the light ‘day’ and the darkness He called ‘night.’ And there came to be evening and there came to be morning, *one/echad H259 day*

Some English translations state 'first/echad day'

Why was the word used here as echad instead of 'rishon'? rishon H7223 means 'first, in place, time or rank (as adjective or noun): - ancestor, (that were) before (-time), beginning, eldest, first, fore [-father] (-most), former (thing), of old time, past' and has the root words H7221 rishah which means 'beginning' & rosh H7218 which means 'captain/chief/head'

Because wherever the word echad is used in respect to creation is 'one of a kind' and in respect to Creator 'one substance'

Let there be LIGHT Gen1:3 is defined by Shaul in 2Co 4:6 

For Elohim, who said, “Let light shine out of darkness,” is the One who has shone in our hearts for the enlightening of the knowledge of the esteem of Elohim in the face of יהושע Messiah.

*'And it came to pass/Let it be* is the Hebrew phrase *'yahiy ‘or wayahiy'* here in Gen 1:3

The entire Hebrew verse is 'wayo’mer ‘Elohim yahiy ‘or wayahiy -’or.' & the word to word translation would be 'And said Elohim let it be (yahiy) light, and let it be (yahiy) light

Sounds absurd isn't it?

To make sense the translators translated the verse as 'And Elohim said Let there be Light, and there was Light'

Yahiy is rendered as 'And it came to pass' and is understood better as 'here’s what happened next'

You may look up H1961 hayah where 'yahay' is rooted. Hayah means to exist, that is, be or become, come to pass (always emphatic, and not a mere copula or auxiliary): - beacon, X altogether, be (-come, accomplished, committed, like), break, cause, come (to pass), continue, do, faint, fall, + follow, happen, X have, last, pertain, quit (one-) self, require, X use.

When we read Gen 1:3 we see what came to pass as, no matter what it sounds absurd in English

And said Elohim "here is what happened next Light and here is what happened next Light" or And said Elohim "And it came to pass Light, and it came to pass Light"

Unless we understand what is being said here

2Cor 4:6 For the Elohim, who said,  And shall shine out Light from Darkness He has shone in our hearts, to give LIGHT knowledge esteem of the Elohim which is in the face of the Mashiyach

And it came to pass/yahay is a progression from the past and it a pointing of now here is what happens next

Hence, when Elohim said "Here is what happens next Light" where the Light already existed from everlasting but concealed, not seen, hidden in thick darkness is a progression towards the goal "And here is what happens next" i.e. the Light, Knowledge & Esteem of Elohim is being found in the face of the Mashiyach

2Sa 22:12  “And He/Yahuah put darkness around Him as booths, Darkness of waters, thick clouds.

Psa 18:11  He made darkness His covering; Around Him His booth, Darkness of waters, thick clouds of the skies.

Not all will see the Light, but it will be seen and realized in Mashiyach who is the goal of the Torah

Progression of the Light:

Transcendence (invisible) to Immanence (the visible) as Messenger of Yahuah in OT times to being born as the Son who is the Light of the world (Yahuchanan 8:12) in bringing the Light to our hearts (MattithYahu 5:14-16) to the Son being glorified as Yahuah Himself (Chazun 1:10-18)

A divine utterance of the journey of Yahuah’s substance from transcendence into immanence giving the Light Knowledge Esteem of Elohim which is in the face of Yahusha Ha Mashiyach

Joh 8:12  Therefore יהושע spoke to them again, saying, “I am the light of the world. He who follows Me shall by no means walk in darkness, but possess the light of life.

Mat 5:14  “You are the light of the world. It is impossible for a city to be hidden on a mountain.

Mat 5:15  “Nor do they light a lamp and put it under a basket, but on a lampstand, and it shines to all those in the house.

Mat 5:16  “Let your light so shine before men, so that they see your good works and praise your Father who is in the heavens.

Rev 1:10  I came to be in the Spirit on the Day of יהוה,a and I heard behind me a loud voice, as of a trumpet, 

Rev 1:11  saying, “I am the ‘Aleph’ and the ‘Taw’, the First and the Last,” and, “Write in a book what you see and send it to the seven assemblies of Asia – to Ephesos, and to Smurna, and to Pergamos, and to Thyatira, and to Sardis, and to Philadelphia, and to Laodikeia.”

Rev 1:12  And I turned to see the voice which spoke with me. And having turned, I saw seven golden lampstands, Zec 4:2.

Rev 1:13  and in the midst of the seven lampstands One like the Son of Aḏam, Dan 7:13 dressed in a robe down to the feet and girded about the chest with a golden band. Dan 10:5.

Rev 1:14  And His head and hair were white as white wool, as snow, and His eyes as a flame of fire,

Rev 1:15  and His feet like burnished brass, Dan 10:6 as if refined in a furnace, and His voice as the sound of many waters. Eze 1:24, Eze 43:2.

Rev 1:16  And in His right hand He held seven stars, and out of His mouth went a sharp two-edged sword,b and His face was as the sun shining in its strength. 

Rev 1:17  And when I saw Him, I fell at His feet as dead, and He placed His right hand on me, saying, “Do not be afraid, I am the First and the Last, Isa 44:6, Isa 48:12.

Rev 1:18  and the living One. And I became dead, and see, I am living forever and ever. Aměn. And I possess the keys of Sheol and of Death.

Zec 14:6  And in that day it shall be: there is no light, it is dark. 

Zec 14:7  And it shall be *one/echad H259* day which is known to יהוה, neither day nor night, but at evening time there shall be light.

Speaking of the coming day of Yahuah ZacharYah uses the word echad yom which can be translated as ‘a day or one day’

The following scriptures speak of Day of Yahuah Isa 13:6, Isa 13:9, Eze 13:5, Joe 1:15, Joe 2:1, Joe 2:11, Joe 2:31, Joe 3:14, Amo 5:16-20, Oba 1:15, Zep 1:7, Zep 1:14, Mal 4:5, Act 2:20, 1Th 5:2, 2Th 2:2, 2Pe 3:10.

We read that when Yahuchanan the emissary saw the Son of Elohim he says he was ushered into the Day of Yahuah in the Ruach/Spirit 

Rev 1:10  I came to be in the Spirit on the Day of יהוה, and I heard behind me a loud voice, as of a trumpet

Now how is the day of Yahuah related to Gen 1:3 in the progression of the Light when we look at Gen 1:3-5?

Gen 1:4  And Elohim saw the light, that it was good. And Elohim *badal H914/put a distinction* *bayan H996/between* the light and the darkness.

Gen 1:5  And Elohim called the light ‘day’ and the darkness He called ‘night.’ And there came to be evening and there came to be morning, one/echad H259 day.

Badal can also mean ‘put difference/distinction’ as used in Lev 10:10

Lev 10:10  so as to make a distinction/badal H914 between/bayan H996  the set-apart and the profane, and between the unclean and the clean,

The distinction was even between the Set-Apart and Most Set-Apart place

Exo 26:33  “And you shall hang the veil from the hooks, and shall bring the ark of the Witness there, behind the veil. And the veil shall make a *distinction/badal H914 between/bayan H996* the Set-apart and the Most Set-apart Place.

We asked ourselves a question in this note "Why was the word used in Gen 1:5 as *echad yom/one day* instead of 'rishon yom'?"  And now we can put all the pieces together to understand that the Light was concealed in the darkness and the darkness cannot possess/overtake/overcome it 

Joh 1:5  And the light shines in the darkness, and the darkness has not possess/overtake/overcome it.

Greek word katalambanō : From G2596 and G1983; to take eagerly, that is, seize, possess, etc. (literally or figuratively): - apprehend, attain, come upon, comprehend, find, obtain, perceive, (over-) take.

Hebrew: shayagu השיגו׃ has the root word 'shag' which means 'error, astray, ignorance, oversight, not aware'

Speaking of Yahusha as the Light KJV translates His Light as 'darkness cannot comprehend it'

The correct rendering would be 'The Darkness cannot possess the Light, it cannot overtake or overcome the Light, Darkness cannot keep one in ignorance, unaware, lead astray, keep in error

The Day/Yom One/echad is tied to the Day of Yahuah 

Amo 5:18  Woe to you who are longing for the day of יהוה! What does the day of יהוה mean to you? It is darkness, and not light, 

Amo 5:19  as when a man flees from a lion, and a bear shall meet him; or entered his house, rested his hand on the wall, and a serpent shall bite him. 

Amo 5:20  Is not the day of יהוה darkness, and not light? Is it not very dark, with no brightness in it? 

Amo 5:21  “I have hated, I have despised your festivals, and I am not pleased with your assemblies.

Zec 14:6  And in that day it shall be: there is no light, it is dark. 

Zec 14:7  And it shall be *one/echad H259* day which is known to יהוה, neither day nor night, but at evening time there shall be light.

Elohim gave a gist of the day of Yahuah when he brought darkness over the land when Yahusha hung on the stake from the sixth hour to the ninth hour 

Mar 15:33  And when the sixth hour came,darkness came over all the land until the ninth hour.

Yahusha was impaled on the stake at the third hour and he died at the ninth hour. The third and ninth hour was significant for according to Torah it was the incense hour. According to Torah two lambs were to be sacrificed, one in the morning and one in between the evenings. The fire from the slaughter offering was the source of the fire at the incense altar according to Torah. The death of Yahusha  brought both the morning and afternoon sacrifice together in Himself. The darkness over the land was to show that the darkness couldn’t overtake, overcome the Light as Yahusha is the light of life. As at evening time there was light 

Joh 1:4  In Him was life, and the life was the light of men.

We must rightly divide/make distinction (badal) between the Light and the Darkness. The Day of Yahuah is Light for His elect but Darkness for the non elect and since its an 'echad yom', it has the emblem's and symbolism of 'Life and Death' in it in its full realization on the actual day in Yahusha who is Dabar Yahuah who has done the distinction

2Pe3:8 But this is the one should not be forgotten of them, beloved ones, that one/echad day is with the eyes of Yahuah as a thousand years, and a thousand years as one/echad day.

Speaking of the day of Yahuah, Kepha says echad day is as thousand years and thousand years as echad day in the eyes of Yahuah

The thousand years is significant as none of our fathers in scripture attained thousand years life span but scripture says the set apart ones who are part of his first resurrection rule with Mashiyach a thousand years 

Rev 20:6  Blessed and set-apart is the one having part in the first/rishon resurrection. The second death possesses no authority over these, but they shall be priests of Elohim and of Messiah, and shall reign with Him a thousand years. 

The thousand years is symbolic of Yahusha living forever as being born in the Adamic race, he is the only one who has attained a thousand years and we who believe in Him will attain too. This is mistaken by many to be a Millennium rule. 

Heb4:12 For the Word of the Elohim is living and He acts effective, and is sharper than any double-edged sword, and piercing through even to *differentiate/badal between/bayan* the soul and the spirit, and between the joints and the marrow,and able to judge the thoughts and schemes of the heart.

Rev 1:16  And in His right hand He held seven stars, and out of His mouth went a sharp two-edged sword, and His face was as the sun shining in its strength.

Rev 2:12  “And to the messenger of the assembly in Pergamos write, ‘He who has the sharp two-edged sword, says this: 

Rev 19:15  And out of His mouth goes a sharp sword, that with it He should smite the nations. And He shall shepherd them with a rod of iron. And He treads the winepress of the fierceness and wrath of Ěl Shaddai.

Luk 2:34  And Shim‛on blessed them, and said to Miryam His mother, “See, this One is set for a fall and rising of many in Yisra’ěl, and for a sign spoken against –

Luk 2:35  and a sword shall pierce through your own being also – so as to reveal the thoughts of many hearts.”

Hence, we see the day compounded together with Mashiyach in His revelation and concealment 

Achad vs Yachyid

 Deut6:4 Hear, O Yisra’El! Yahuah is our El, Yahuah is one/achad H259

While the  English readers would define One as ‘Alone/ only one’ what they forget is  ‘One’ is gender-neutral, indefinite pronoun that means, roughly, "a person". For purposes of verb agreement it is a third-person singular pronoun, though it sometimes appears with first- or second-person reference. It is sometimes called an impersonal pronoun. Similarly in Hebrew it’s a plural indefinite pronoun used in first,second or third person reference or showing a group of people/persons. 

Here are a few examples of achad in Old Testament

Gen 2:21  So יהוה Elohim caused a deep sleep to fall on the man, and he slept. And He took one/achad of his side, and closed up the flesh in its place. 

Yahuah took one/achad of Adams two sides to form Chahuah. Hence, achad can’t be Adams only one side to rule it out to be single.

Gen 2:11  The name of the first/achad is Pishon, it is the one surrounding the entire land of Ḥawilah, where there is gold. 

There was only one river flowing through Eden but it was divided into four heads and the word achad is used to point out that out of the four heads, the first one was Pishon 

The word achad here shows an arrangement of diversity or hierarchical arrangement. Pishon was part of the only river but one of the four heads and in a geographical pointing was first in hierarchy.

Gen 2:24  For this cause a man shall leave his father and mother, and cleave to his wife, and they shall become one/achad flesh. 

The husband and wife are two persons but in unity/chad are one/achad flesh. Hence, two represented as ONE.

Gen 3:22  And יהוה Elohim said, “See, the man has become like one/achad of Us, to know good and evil. And now, lest he put out his hand and take also of the tree of life, and eat, and live forever...” 

Gen 3:22 shows us plurality and is the most misunderstood text where people have derived a trinity (three persons) and binary (two persons)

Yahuah speaks in the first and second person as per His presence in two realms. One heavenly realm and one futuristic earthly realm as the Son who is the first born over all creation and in the Adamic race is the First and the Last . Gen 3:22 shows us plurality and is the most misunderstood text where people have derived a trinity and biunity of persons

Yahuah speaks in the first and second person as per His presence in two realms. One heavenly realm and one futuristic earthly realm as the Son who is the first born over all creation, and in the Adamic race is the First and the Last.

Here man is termed as being achad/one of mimenu/Us referring to a realisation of sin, not that Yahuah sinned but He realised the consequences of sin in Himself before He even created A’dam. There was no Plan B with Yahuah. He wouldn’t make a decision based on Adams actions. He Himself was the First and Last to channel A’dam into His redemption in Himself taking the full responsibility

Achad here is being in unity of knowledge or realisation of the need for deliverance and seeking this need lest A’dam eat of the tree of life, He was driven out with the tree of life being guarded.

Gen 41:25  And Yosěph said to Pharaoh, “The dream of Pharaoh is one/achad Elohim has shown Pharaoh what He is about to do: 

Pharaoh saw two dreams, one good and ugly cows and one good stalks of grain and one withered. Achad here is used by Yahusaph to tell Pharoah that both his dreams are one.

These examples are enough evidence to show achad is plural.

Now let’s look at the word yachad

Will just present one scripture here as the word yachad means ‘together’ 

Psalms 133:1  See how good and how pleasant it is for brothers to dwell together in unity/yachad H3162

yachad means to join or unite. The view is of the elect of Yahuah joining to form one body yet each individual is diverse

That brings us to viewing the word H3173 yachyid

Zec 12:10  “And I shall pour on the house of Dawiḏ and on the inhabitants of Yerushalayim a spirit of favour and prayers. And they shall look on Me whom they pierced, and they shall mourn for Him as one mourns for the/ha only/yachyid H3173 *son*And they shall be in bitterness over Him as a bitterness over the/ha first-born/bekor H1060

Firstly in ZecharYah, Yahuah again speaks in two tenses. One “And they shall look Upon me/alay whom they have pierced and mourn for Him/ahlayu as one mourns for the ONLY/yachyid” 

There is no word Ben or Bar after Yachyid. The translators added it to make sense as the verse ends with the word firstborn/bekor.

Also, in OT, the usage of this word is in reference of the only child/son

The word definition is the unity of body, soul and breath. Just as Yaaqob gives analogy of the body and breath saying the body without the breath is dead even so belief without works is dead. The body,soul and breath are inseparable in defining a person/personality. It’s a fusion of a human but shows a distinction as the dabar/word of Yahuah is a two edged sword piercing the joints and marrow, soul and breath. Just as Yahuah divided His substance transitioning from invisibility to visibility. 

Similarly the word yachyid is a singular pronoun showing a distinction from other children. The ONLY begotten/firstborn from many

Gen 22:2  And He said, “Take your son/ben , now, your only/yachyid Yitsḥaq, whom you love, and go to the land of Moriyah, and offer him there as an ascending offering on one of the mountains which I command you.”

Again here there is no word Ben or Bar after the word yachyid but is mentioned in the first part of the verse “Take your son/ben…”

Yahuah could have said “ Take your only/yachyid son/ben….” But we need to notice the distinction coz Abraham had Yishmael already as a son, hence, the distinction is Take your Ben/Son, Which son?  Your ONLY/yachyid whom you love.

Yitshaq was the promised seed and we are like Yitshaq through belief in Yahusha ha Mashiyach

Gal 4:28  And we, brothers, as Yitsḥaq was, are children of promise.

The besorah is hidden here for Yahuah told Abraham to take His yachyid beloved and offer him as ascending offering on Mount Moriah. 

When Abraham obeyed, he received Yitshaq as a type for Yahuah Yarah (Yahuah will be seen) on the same mount Moriah on the stake. The ram who died in place of Yitshaq

Heb 11:19  reckoning that Elohim was able to raise, even from the dead, from which he received him (Yitshaq) back, as a type.

Where was the temple in Yerushalayim? Mount Moriah

2Ch 3:1 And Shelomoh began to build the House of יהוה at Yerushalayim on Mount Moriyah, where He appeared to his father Dawiḏ, at the place that Dawiḏ had prepared on the threshing-floor of Ornan the Yeḇusite.

The usage of yachyid is unique here as we the children of promise in Mashiyach Yahusha are received back from death penalty as a type being in the yachyid/Only Son Yahusha.

Jdg 11:34  And Yipthah came to Mizpeh unto his house, and, behold, his daughter came out to meet him with timbrels and with dances: and she was his only/yachyid beside her he had neither son nor daughter.

Yipthah had ONLY/yachyid one daughter and no other sons or daughters

Again yachyid showing the One and only

The letter ‘ha’ is a definite article before yachyid in the ZacharYah text. In the ZacharYah text, here Yahuah speaks in two tenses 

1. They shall look upon me/alay whom they have pierced

2. Mourn for Him/ahlayu as one mourns for THE/Ha yachyid/ONLY

Joh 19:37  And again another Scripture says, “They shall look on Him whom they pierced.” Zec 12:10.

Rev 1:7  See, He (Yahusha) is coming with the clouds, and every eye shall see Him, even they who pierced Him. And all the tribes of the earth shall mourn because of Him. Zec 12:10 Yes, Aměn.

John10:30 “I and My Father: We are one/achad

The Father and the Son are Yahuah in two different realms and are Achad/One, representing the invisible Yahuah in immanence , in a bodily form (visible realm) by the examination of His substance, but Yahuah is Only/yachyid as Yahusha in the Adamic race as the first and last, to bring many sons to esteem through fulfilment of His promise