Zechariah 2
NASB (UPDATED) TEXT: Zec 2:1-5 1Then I lifted up my eyes and looked, and behold, there was a man with a measuring line in his hand. 2So I said, “Where are you going?” And he said to me, “To measure Jerusalem, to see how wide it is and how long it is.” 3And behold, the angel who was speaking with me was going out, and another angel was coming out to meet him, 4and said to him, “Run, speak to that young man, saying, ‘Jerusalem will be inhabited without walls because of the multitude of men and cattle within it. 5'For I,' declares the LORD, ‘will be a wall of fire around her, and I will be the glory in her midst.'“
Zec 2:1 “Then I lifted up my eyes and looked” See full note at Zec 1:8 . In the Masoretic Hebrew text this verse is Zec 2:5 because the second vision (the four horns) starts chapter two.
▣ “a man” This apparently refers to an angelic being (cf. Zec 1:8 ; Zec 1:10 compared to Zec 1:11-12 ). Angelic beings often appear as male humans (only once in Zec 5:9 are they depicted as female).
▣ “a measuring line” This is a construction metaphor (BDB 28:6 and 55:1 , cf. Zec 1:16 , different Hebrew word, BDB 87:6 ), used of (1) judgment/destruction (cf. 2Ki 21:13 ; Isa 34:11 ; Lam 2:8 ) or (2) restoration (cf. Zec 1:16 ; Jer 31:38-40 ; Ezekiel 4:1 ; Rev 21:15-17 ).
Zec 2:2 “So I said, ‘Where are you going'“ In Zechariah's visions many people speak.
1. the prophet himself (e.g., Zec 1:9 ; Zec 1:21 ; Zec 2:2 )
2. the interpreting angel (e.g., Zec 1:14 ; Zec 1:19 ; Zec 1:21 ; Zec 2:3-4 ; Zec 2:12-13 )
3. angels in the vision (e.g., Zec 1:10-11 ; Zec 1:13 ; Zec 2:2 ; Zec 2:4 )
4. the Lord Himself (e.g., Zec 1:13-17 ; Zec 2:5-11 )
These numerous speakers caused the texts to record several levels of direct quotes.
▣ “to measure Jerusalem” The time factor is crucial, but uncertain: (1) current Jerusalem; (2) restored post-exilic Jerusalem; or (3) heavenly, end-time Jerusalem (cf. Rev 21:2 ; Rev 21:15 ).
Zec 2:4 “Run” Here is one angel commanding (Qal IMPERATIVE) another angel to change an action because of fuller information about God's purposes. Angels do not fully understand God's plans (cf. 1Pe 1:12 ; Eph 2:7 ; Eph 3:10 ; 1Co 4:9 ).
▣ “that young man” The NET Bible (and the NIV Study Bible footnote) identifies him as a reference to Zechariah, but this does not fit the context. This seems to be “the man” of Zec 2:1 (i.e. angel, cf. Zec 1:8 ; Zec 1:10-12 ), although a different Hebrew term is used (BDB 65:4 ).
▣ “without walls” The Hebrew term (BDB 82:6 ) means “open region” or “open country” (cf. Eze 38:11 ) with the implication of no fortifications for protection (i.e., walls, ditches, earth works, etc.). The very structures used for protection would limit the potential population.
There was no need for physical protection. This was possibly an answer to the nervous critics of Zechariah's day about rebuilding the Temple when there was no way to protect it (i.e., no wall around Jerusalem, cf. Nehemiah). This is the OT source for Rev 21:25 , where the new Jerusalem does not need gates for protection because God is present!
It is also possible in this universal context of all peoples being invited to come to worship YHWH and His representative that “without walls” may reflect the inclusiveness of “the gospel of Jesus Christ.” The NT does not reaffirm the geographical or racial prophecies of the OT, but expands them into a world-wide invitation to “whosoever will.” The issue is no longer Jew vs. Gentile, but believer vs. unbeliever!
▣ “because of the multitude of men and cattle” This does not fit the historical conditions of the prophet's day, so obviously it refers to the future, but the time is uncertain. Some see Zec 2:11 (universal gospel invitation of Isaiah 4:9 ; Mat 28:18-20 Luk 24:47 ; Act 1:8 ) as the reason for so many people being in Jerusalem. The Jews of the post-exilic period did not want to live in the city because of bitter memories of the siege of Nebuchadnezzar. In Nehemiah's day they had to cast lots to see who would live in the rebuilt, walled Jerusalem (cf. Neh 7:4 ; Neh 11:1-2 ).
▣ “cattle” This was a symbol of great prosperity (cf. Deu 28:4 ; Deu 28:11 ; Deu 28:51 ; Deu 30:9 ). This is the opposite of Hag 1:10-11 .
Zec 2:5 “wall of fire” This seems to refer to the Shekinah (to dwell with permanently, cf. v. 11) cloud of the glory which accompanied the Israelites during the Exodus experience (cf. Exo 14:19-20 ; Isa 60:18 ). See Special Topic: FIRE <http://www.freebiblecommentary.org/special_topics/fire.html>.
▣ “I will be the glory in her midst” God's presence with His people is referred to here (cf. Zec 2:11 ; Exo 25:8 ; Exo 40:34 ; Eze 43:1-5 ). This is the ultimate hope of the restoration of initiate fellowship with God (cf. Rev 21:3 ; Rev 21:23 ). It also shows that the Covenant is restored and fulfilled! Immanuel is with His people (cf. Isa 7:14 ; Zec 8:8 ; Zec 8:10 ).
SPECIAL TOPIC: GLORY <http://www.freebiblecommentary.org/special_topics/glory_ot.html>
NASB (UPDATED) TEXT: Zec 2:6-12 6”Ho there! Flee from the land of the north,” declares the LORD, “for I have dispersed you as the four winds of the heavens,” declares the LORD. 7”Ho, Zion! Escape, you who are living with the daughter of Babylon.” 8For thus says the LORD of hosts, “After glory He has sent me against the nations which plunder you, for he who touches you, touches the apple of His eye. 9For behold, I will wave My hand over them so that they will be plunder for their slaves. Then you will know that the LORD of hosts has sent Me. 10Sing for joy and be glad, O daughter of Zion; for behold I am coming and I will dwell in your midst,” declares the LORD. 11”Many nations will join themselves to the LORD in that day and will become My people. Then I will dwell in your midst, and you will know that the LORD of hosts has sent Me to you. 12The LORD will possess Judah as His portion in the holy land, and will again choose Jerusalem.”
Zec 2:6-13 These verses distinct from Zec 2:1-5 are in poetic parallelism and meter (cf. NJB). Joyce Baldwin, Tyndale OT Commentaries, says, “there is a change, not only of genre, but also speaker and destination. Instead of the angel it is now Zechariah who speaks, first to the exiles in Babylon, then to the Jerusalem Jews, and there is nothing now to suggest a vision” (p. 107).
Many commentators think that this poetic section interprets and reemphasizes the second and third visions. YHWH will destroy the plundering nations (the four horns and craftsmen) and He will indwell and protect His people (the measuring line).
Zec 2:6 NASB “Ho there”
NKJV, NRSV “Up, up”
TEV -----
NJB “Look out! Look out!”
This Hebrew exclamation (BDB 22:2 ) is repeated for emphasis. This is not the Hebrew “woe,” but often functions as a prelude to judgment (cf. Zec 11:17 ; Isa 10:5 ; Isa 17:12 ; Isa 28:11 ).
BDB mentions that it often functions as a way of denoting “a touch of sympathy,” p. 223 (cf. Isa 18:1 ; Isa 55:1 ; Jer 47:6 ; Zec 2:10-11 ).
Who is the speaker in Zec 2:6-13 ? It could be one of the angels, but it seems best to see Zechariah as speaking for YHWH. The words are YHWH's promises and purposes. The vision had become a divine proclamation!
Another question is to whom are these verses addressed? There seem to be three target groups.
1. Jews exiled and remaining in surrounding lands (Zec 2:6-9 )
2. Jews who returned to the Promised Land (Zec 2:10-12 )
3. all humanity (“all flesh,” cf. Zec 2:13 )
God uses Abraham's seed, and more specifically, David's, to address and affect all the sons and daughters of Adam (cf. Gen 3:15 ; Exo 19:5 ). God's actions for Jews is, in reality, God's action for humanity (cf. Gen 12:3 ). God's city without walls may be a symbol of universal inclusion (Jews and Gentiles, cf. Eph 2:11 to Eph 3:13 ).
▣ “Flee” This is a Qal IMPERATIVE of a Hebrew term (BDB 63:0 , KB 68:1 ) used predominantly by Isaiah and Jeremiah. It is also used twice in Zec 14:5 .
In this context people are to leave the boundaries of the pagan empires which exiled Israel and Judah and return to the Promised Land. Only about 5:0 ,000 Jews returned under Sheshbazzar and Zerubbabel (cf. Ezra 1-2).
▣ “from the land of the north” This refers to Babylon (cf. Zec 2:7 ). “The north” (BDB 86:0 ) became an OT metaphor for trouble and invasion (cf. Isa 14:31 ; Jer 1:14-15 ; Jer 4:6 ; Jer 6:1 ; Jer 6:22 ; Jer 10:22 ) because this was the only accessible land route into Palestine. Although Assyria and Babylon were to the east, the invasion route and return route were always northerly. This phrase and Zec 2:7 warn the Jews to return to Palestine because the judgment of God is about to fall on the nations which God used to punish His people.
▣ “I have dispersed” This VERB (BDB 83:1 , KB 97:5 , Piel PERFECT) could refer to the exiles of 72:2 or 58:6 B.C., but possibly also to the last days (cf. Zec 1:17 ; Zec 2:4 ; Zec 2:11 ).
The key theological point is that God Himself initiated (i.e., Assyria, cf. Isa 10:5 ; Babylon, cf. Jer 51:20 ) the exile and He Himself will restore His people (cf. Jer 31:10 ; Eze 11:16 ). YHWH was not defeated by the gods of the nations, but He used the military of pagan countries to discipline His people.
▣ “the four winds” The number four is used to symbolize the entire known world (e.g., Zec 1:8 ; Zec 1:18 ; Zec 1:20 ; Dan 7:2 ; Dan 11:4 ). These same “four winds” are mentioned in a military sense (BDB 92:4 #2a), as in Jer 49:36 ; Eze 37:9 ; Dan 8:8 ; and Zec 6:5 .
Zec 2:7 “Ho” See note at Zec 2:6 .
▣ “Zion” This was the name of the Canaanite stronghold located on one of the hills within the city of Jebus (cf. 2Sa 5:7 ), which was not captured until David's day. It is not the same hill on which the temple was built (Mt. Moriah). It is often used as a synonym for Jerusalem or as a way to accentuate the religious life of the city versus the political life of the city. It is used extensively by Isaiah, Jeremiah (also Lamentations) and Zechariah (cf. Zec 1:14 ; Zec 1:17 ; Zec 2:7 ; Zec 2:10 ; Zec 8:2-3 ; Zec 9:9 ; Zec 9:13 ).
Here it is used to designate (1) the place to which the Jewish people who had not returned from exile must escape to (cf. LXX) or (2) the majority of Jewish people themselves (cf. Isa 51:16 ; Isa 52:1-2 ; Isa 52:7-8 ) who had not returned to Palestine.
▣ “Escape” This is a Niphal IMPERATIVE (BDB 57:2 , KB 58:9 ) used in a REFLEXIVE sense. It parallels “flee” of Zech. 2:16.
▣ “living with” This is literally “dwell with” (BDB 44:2 , KB 44:4 , Qal PARTICIPLE). This is a word play related to God's promise to dwell with them from Zec 2:5 . They must choose YHWH or their settled, comfortable lives in foreign lands!
This was a way of encouraging and confirming that small group of returnees to Judah! God was with them! The irony is that during the exile God left Jerusalem (cf. Ezekiel 8) and went to dwell with the exiles (cf. Ezekiel 1, 10). But now, He has returned to Jerusalem (cf. Zec 2:10-11 ).
▣ “the daughter of Babylon” This is a Semitic way of referring to the people of the empires of Mesopotamia (the land between the rivers), also called the Fertile Crescent. For fuller note on “daughter of. . .” see note at Jer 46:11 .
Zec 2:8 “the LORD of hosts” This is the most common post-exilic title for God. This refers to God as the Captain of the Army of Heaven (cf. Jos 5:13-15 ) or the leader of the angelic council (cf. 1Ki 22:19 ). It is first used in 1Sa 1:3 . Because of Exo 12:41 some relate it to Israel, but in contexts related to Babylon it seems to relate to God's supremacy over the astral deities. See Special Topic: Lord of Hosts <http://www.freebiblecommentary.org/special_topics/lord_of_hosts.html>.
NASB “After glory He has sent me”
NKJV “He sent Me after glory”
NRSV “(after his glory sent me)”
TEV “sent me with this message”
NJB “since the Glory commissioned me”
NIV “after he has honored me and has sent me”
JPSOA “He who sent me after glory”
NET “says to me that for his own glory he has sent me”
REB “spoken when he sent me on a glorious mission”
There are three main issues involved in trying to understand the original intent of this phrase.
1. What does “after” mean?
a. ADVERB (temporal)
b. PREPOSITION (purpose)
c. CONJUNCTION
2. What does “glory” mean?
a. honor to the prophet (NIV)
b. authority to the prophet
c. glory as a quality of God
3. To whom was it addressed?
a. a powerful angel (Keil and Delitzsch, Pulpit Commentary)
b. the prophet (NASB Updated, TEV, NIV, REB)
c. the Messiah (NKJV, NASB)
What do we know?
1. The Lord is the speaker (Lord of Hosts)
2. The term “glory” (BDB 45:8 ) is used earlier in the vision (cf. Zec 2:5 , UBS, Handbook for Translators) and seems to refer to YHWH Himself (NJB, NRSV, cf. Hag 2:7 ), but this does not fit the “He has sent.” However, the same VERB in the next verse has YHWH as the speaker.
Herein lies the interpretive problem. It seems that if one takes these visions as Messianic then the return from exile does not fit the expectations. If one takes them as eschatological then there is an obvious mixing of temporal and future references, which is common in the prophets. It is difficult to relate Messianic texts historically into the post-exilic period. However, the return of the Davidic and Aaronic seeds are a foreshadowing of a Priest/King Messiah (cf. Psalms 11:0 , Zechariah 4), as is the inclusion of “the nations” within the people of God, which will become the gospel of Jesus Christ. The ultimate exodus and return are future and for all who believe (cf. Zec 2:13 ).
My best guess is that “after” means “with” and “glory” means “with God's honor,” “with God's message,” or “with God's authority.” The prophet/priest Zechariah proclaimed God's word to Jews in exile (cf. Zec 2:6-7 ), Jews in Palestine (cf. Zec 2:10-12 ), and the surrounding nations (cf. Zec 2:8-9 ).
▣ “He has sent me” This “Me” is capitalized in NASB (1970) and KJV (1982), which shows that those translators thought it referred to the Messiah, so too, Kimchi (Jewish exegete from the Middle Ages in Europe). The NET Bible and the TEV interpret this as another reference to Zechariah (this would make Zec 2:9-11 ; Zec 4:9 ; and Zec 6:15 also refer to Zechariah). There is no doubt that the Messiah is mentioned in Zec 3:8 ; Zec 6:12-13 in the first division of Zechariah (chapters 1-8), but here the context implies the prophet (cf. NASB, 1995 Update).
Zechariah asserts this conviction that prophetic fulfillment of YHWH's message and promises are sure and certain. The phrase “you will know that the LORD of hosts has sent me” (cf. Zec 2:9 ; Zec 2:11 ; Zec 4:9 ; Zec 6:15 ) is an idiom of confidence!
▣ “against the nations” This refers to Zec 1:15 , where God promises to restore His people to the Promised Land (cf. Gen 12:1-3 ) and punish the surrounding nations.
Zechariah is to address YHWH's judgment against the surrounding plundering nations who attacked and took advantage of the exile of God's people. This does not imply that Zechariah ever directly addressed these nations. This is very similar to Isaiah's, Jeremiah's, and Ezekiel's denunciations of the surrounding nations (e.g., Isaiah 1:3-24 ; Jeremiah 4:6-51 ; Ezekiel 2:5-32 ).
NASB, NKJV “apple of His eye”
NRSV, NJB “the apple of my eye”
TEV “what is most precious to me”
This is an affectionate idiom referencing God's Covenant people (cf. Deu 32:10 ; Pro 7:2 ). “Little man” or “daughter” is the usual idiomatic form (cf. Psa 17:8 ). The term “apple” is really “gate” (i.e., opening) or “pupil.”
Zec 2:9 “I will wave My hand” This is a physical gesture for divine judgment (BDB 63:1 , KB 68:2 , Hiphil PARTICIPLE, cf. Isa 11:15 ; Isa 19:16 ).
NASB “they will be plunder for their slaves”
NKJV “they shall become spoil for their servants”
NRSV “they shall become plunder for their own slaves”
TEV “and you will be plundered by the people who were once your servants”
NJB “they will be plundered by those whom they have enslaved”
▣ “Then you will know that the LORD of hosts has sent Me” See above how the different English translations interpret this phrase. The Jews who returned to Judah will be fully confident (“You will know” - BDB 39:3 , KB 39:0 , Qal PERFECT) of YHWH's care, presence, and protection. The roles will be reversed. The Jews were made slaves and servants, but now the conquering pagan nations are conquered! Their demise and Judah's prosperity are confirming evidence of YHWH's promises being fulfilled and the Covenant completely restored.
Zec 2:10 “Sing for joy” This (BDB 94:3 , KB 124:7 ) is a Qal IMPERATIVE. It is an allusion to the “new day” promises of Isaiah (cf. Isa 65:18-19 ; note Isa 25:8 ; Isa 30:19 ; Isa 35:10 ; Isa 51:11 ; and Rev 21:4 ).
▣ “be glad” This (BDB 97:0 , KB 133:3 ) is another Qal IMPERATIVE. It is also reflected in the Messianic passage of Zec 9:9 .
▣ “O daughter of Zion” This is a Semitic idiom like Zec 2:7 . This refers to the people of God. See note on “Zion” at Zec 1:7 and Jer 46:11 .
▣ “dwell” This (BDB 101:4 , KB 149:6 , Qal PERFECT) is the same root as Shekinah (cf. Zec 2:11 ). The greatest blessing of the Covenant was the presence of the Lord with His people (cf. Zec 8:3 ; Zec 9:9 ; Eze 37:27 ). The concept is expressed in the Messianic title “Emmanuel,” which means “God with us” (cf. Isa 7:14 ; Isa 8:8 ).
Zec 2:11 “Many nations” This was a startling message that the Gentiles would be included with God's people (eg., Zec 8:20-23 ; Zec 14:16 ; Eph 2:11 to Eph 3:13 ). This was always YHWH's purpose (e.g., Gen 12:3 ; Isa 2:2-4 ; Isa 11:10 ; Isa 19:19-22 ; Isa 24:13-16 a; Isa 25:6-7 ; Isa 42:6-7 ; Isa 42:10-12 ; Isa 49:6-23 ; Isa 51:4 ; Isa 56:3-8 ; Mic 4:1-3 ). As a Gentile follower of Jesus, the Jewish Messiah, it is hard to put into words the joy this verse brings to my heart!
▣ “will join themselves” This (BDB 53:0 I, KB 52:2 ) is a Niphal form. This is the grammatical question, is the VERB meant to be PASSIVE (cf. NKJV, NJB) or REFLEXIVE ( NRSV, cf. Jer 50:5 )? This same theological issue is seen in Gen 12:3 (cf. Isa 56:3 ; Isa 56:6 ). See Predestination (Calvinism) vs Human Free Will (Arminianism) <http://www.freebiblecommentary.org/special_topics/arminianism_vs_calvinism.html>.
▣ “in that day” This phrase is a prophetic idiom for God's coming for blessing or judgment. In this context it seems to refer to an eschatological future as it does in Isaiah 5:5-56 . These texts in Zechariah 1-8 are quoted extensively by John in the book of the Revelation. See Special Topic: That Day <http://www.freebiblecommentary.org/special_topics/day,that.html>.
▣ “they will become My people” This is standard covenant terminology (BDB 76:6 I, cf. Zec 13:9 ; Jer 30:22 ; Jer 31:33 ; Jer 32:38 ). Non-Jews who believe and obey are fully included in God's covenant (cf. Rom 1:16 ; Rom 2:28-29 ; Gal 3:7-9 ; Gal 3:29 ; Gal 6:16 ; Php 3:3 ).
▣ “I will dwell in your midst” This is a recurrent theme (cf. Zec 2:5 ; Zec 2:10 ).
▣ “you will know that the LORD has sent Me to you” This is a repeated emphasis from Zec 2:9 . Fulfilled prophecy is one way to confirm God's word/promises to future generations of both believing Jews and Gentiles.
God promises in this context three evidences.
1. Judah restored to prosperity
2. the overthrow of the surrounding nations that plundered Israel and Judah
3. YHWH's prophetic spokesman among His people
A good reference on how to understand and apply these prophecies to the NT is found in the book by D. Brent Sandy, Plowshares and Pruning Hooks: Rethinking the Language of Biblical Prophecy and Apocalyptic.
Zec 2:12 “the LORD will possess Judah as His portion” Both the VERB (BDB 63:5 , KB 68:6 , Qal PERFECT) and “His Portion” (BDB 32:4 ) relate to inheritance (cf. Exo 19:5 ; Exo 34:9 ; Deu 4:20 ; Deu 7:6 ; Deu 9:26 ; Deu 9:29 ; Deu 14:2 ; Deu 32:9 ; Psa 33:12 ; Tit 2:14 ; 1Pe 2:9 ). The historical allusion is to the dividing of Palestine among the Jewish tribes by lot (cf. Joshua 1:2-19 ).
▣ “in the holy land” This is the only place in the OT where this phrase is used for Palestine. Jerusalem is holy because YHWH is present (cf. Zec 8:3 ).
▣ “and will again choose Jerusalem” This (VERB, BDB 10:3 , Qal PERFECT) is the emphasis in Deuteronomy on Jerusalem as the place of God's unique presence above the Ark of the Covenant in the Holy of Holies of the Temple (cf. Deu 12:5 ; Deu 12:11 ). See note on “choose” at Zec 1:17 .
NASB (UPDATED) TEXT: Zec 2:13 13”Be silent, all flesh, before the LORD; for He is aroused from His holy habitation.”
Zec 2:13 “Be silent” This is an INTERJECTION (BDB 24:5 ), not a VERB (cf. Hab 2:20 ; Zep 1:7 ). The VERB form is found in Neh 8:11 .
▣ “all flesh” Here is that universal element again (cf. Zec 2:11 ).
▣ “for He is aroused from His holy habitation” God has seemed to be inactive (i.e., asleep, BDB 73:4 , cf. Zec 4:1 ) during the period of the seventy year judgment, but that time has ended and YHWH emerges from His heavenly throne room (cf. Deu 26:15 ; Isa 63:15 ; Jer 25:30 ) to act on behalf of His people and all people!
DISCUSSION QUESTIONS
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought-provoking, not definitive.
1. Does this chapter relate to Zechariah's day or another? Why?
2. To whom is the “Me” of Zec 2:8-9 ; Zec 2:11 referring?
3. What is the meaning of Zec 2:8 ?
4. Why is Zec 2:11 so significant?
5. How does this chapter relate to Revelation 2:1 ?
