Zechariahchapter 2
13 verses · Zechariah · 520 to 518 BC · The Twelve
“Shout for joy and be glad, O Daughter of Zion, for I am coming to dwell among you,” declares the LORD.
Introduction
Zechariah, The Twelve, Zechariah Overview.
Zechariah received this vision in the same night as the ones before it, and he passed it on to a people living in a city with broken walls and empty streets. Many of their relatives had stayed behind in Babylon, where they had houses and trades and grandchildren born in the land. The chapter moves from a vision to a summons and then to a song of joy. Listen for what the measuring line was meant to measure and why the measuring is stopped. Listen also for the voice that calls to the exiles still in the north, and for the nations named at the close.
Context
- Who
- Returnees living in a broken-walled town with far too few people in it
- What
- A vision of a man going out to measure Jerusalem, followed by a call to the exiles in Babylon to flee and a promise that many nations will join themselves to the LORD.
- Where
- Jerusalem, and the Jews still living in Babylon, the land of the north.
- When
- The night of 15 February 519 BC, the twenty-fourth day of the eleventh month of the second year of Darius.
- Why
- To promise a city too full for walls, guarded by God Himself, and to call more of the exiles home.
Historical context
Post-exilic Jerusalem was small and thin. The walls were down, whole quarters were empty, and Nehemiah would later have to hold a lottery just to move enough families inside the city to make it viable.
Show the rest of the historical context, 4 more paragraphs
So a young man going out with a measuring line to size up the city is a natural act, and he is stopped. Jerusalem shall be inhabited as towns without walls, for the multitude of people and cattle in it, and God Himself will be a wall of fire around her and the glory in her midst.
A city without walls in that world was defenseless by definition. Walls were the difference between a city and a village. The promise deliberately trades the stone for the presence.
The chapter then turns and calls to the Jews still in Babylon: "Ho, ho, come forth, and flee from the land of the north." Most of the exile community never came back. Babylon had become home, they had houses, businesses, and by this point grandchildren born there. The return under Cyrus was a minority movement, and the call here is for more to come.
The line "he that toucheth you toucheth the apple of his eye" uses an image of the most protected and most sensitive part of the body.
Significance
For people looking at rubble, this was a promise of overflow, a city too full for a wall, at a moment when they could not even fill the one wall they had.
Show the rest of the significance, 1 more paragraph
And the last verses widen it past them: many nations shall be joined to the LORD in that day and shall be my people. A tiny province was told its future included the nations that currently ran it.
This chapter in Jewish lifeWhat this chapter is in Jewish life and reading.
What is done
The site's own table in src/lib/hebraic/readings.ts, probed for this lane, printed one use of this chapter. It stands in the Haftarah of Beha'alotcha, the portion of Numbers 8:1 to 12:16, which the table gives as Zechariah 2:14 to 4:7 and marks as read in both rites. The same probe printed no Haftarah use for any other chapter of the book, and no festival reading for it.
The corpus numbers this chapter by the Hebrew text. Its chapter 2 opens with the four horns and the four craftsmen, and its fourteenth verse is where the Haftarah begins. Under that verse the corpus carries Megillah 31a:17, Pesikta Rabbati 35:1 and Shemot Rabbah 19:4.
How it is read
Rashi is the one commentator on this chapter whose English the corpus carries. He is quoted from The Judaica Press complete Tanach with Rashi, translated by A. J. Rosenberg, which Sefaria reports as CC-BY, and every quotation is held to fifty words or fewer.
The horns are nations. Rashi reads them as "the nations in the four corners of the heavens that gored Judah and Jerusalem with their horns until they scattered them" (Rashi on Zechariah 2:2:1). The craftsmen are carpenters who know how to saw the horns, and for who they are he sends the reader to tractate Sukkah 52b (Rashi on Zechariah 2:3:1).
The measuring line is stopped. Rashi says the Holy One has decreed that Jerusalem "will not have a limit or a measure". It will be settled without a wall, "and it shall grow from day to day" (Rashi on Zechariah 2:8:1). The wall it lacks is supplied at the next verse. "Also, My Shechinah shall dwell in its midst for your glory" (Rashi on Zechariah 2:9:1).
The cry of the tenth and eleventh verses he reads as a summons to assembly. It calls the exile of Zion to gather and flee from Babylon, following the rendering of Jonathan (Rashi on Zechariah 2:10:1 and 2:11:1). At the twelfth verse he gives two readings side by side. The first is plain, that the messenger is sent to magnify Israel's glory. The second is the Midrash Aggadah on the honour Esau gave his father (Rashi on Zechariah 2:12:1).
The close turns to the nations. Many nations shall join, and the Lord shall take Judah "as His inheritance and His share" (Rashi on Zechariah 2:15:1 and 2:16:1). The silence of all flesh he reads as "All the rest of the nations" (Rashi on Zechariah 2:17:1).
The corpus carries 9 further notes on this chapter without an English text, each marked linked because Sefaria holds no English version of the ref. They stand cited and unquoted here. Ibn Ezra on Zechariah is cited at 2:1:1, 2:2:1, 2:3:1, 2:5:1, 2:6:1, 2:7:1 and 2:14:1. Radak on Zechariah is cited at 2:1:1 and 2:6:1.
What the rabbis say
The corpus carries 40 rabbinic locators on this chapter and the text of none, so each is cited and linked here and none is quoted. The verse numbers are the corpus's own.
At 2:1 it holds Aggadat Bereshit 57:1. At 2:3 to 4 it holds Bamidbar Rabbah 14:1. At 2:3 it holds Ein Yaakov, Sukkah 5:14, Midrash Tanchuma, Tazria 9:1 and Otzar Midrashim, Chuppah of Eliyahu, Chuppat Eliyahu Rabbah 158. At 2:4 it holds Sukkah 52b:12. At 2:5 it holds Ein Yaakov, Eiruvin 5:19, Eruvin 58a:8 and Pirkei DeRabbi Eliezer 42:3.
It also holds Pirkei DeRabbi Eliezer 44:3 there. At 2:6 it holds Bava Batra 75b:7, Ein Yaakov (Glick Edition), Bava Batra 5:30 and Ein Yaakov, Bava Batra 5:20. At 2:7 it holds Bava Batra 25a:9, Ein Yaakov (Glick Edition), Bava Batra 2:4 and Ein Yaakov (Glick Edition), Bava Kama 6:3. At 2:8 it holds Avot DeRabbi Natan, Recension B 38:2, Bava Batra 75b:8 and Midrash Lekach Tov, Genesis 24:65:1. At 2:9 it holds Bava Kamma 60b:14, Bereshit Rabbati, Parashat Vayetze 53 and Eikhah Rabbah 1:57.
At 2:10 it holds Avodah Zarah 10b:13, Ein Yaakov (Glick Edition), Avodah Zarah 1:16 and Ein Yaakov (Glick Edition), Taanit 1:2. At 2:11 it holds Ein Yaakov (Glick Edition), Ketubot 13:14, Ein Yaakov, Ketubbot 13:10 and Ketubot 111a:15. At 2:12 it holds Avot DeRabbi Natan, Recension B 44:6, Bamidbar Rabbah 20:6 and Gittin 57a:3. At 2:14 it holds Megillah 31a:17, Pesikta Rabbati 35:1 and Shemot Rabbah 19:4. At 2:15 it holds Midrash Aggadah, Exodus 1:2:1, Midrash Tanchuma Buber, Shemot 5:4 and Midrash Tanchuma, Shemot 3:2.
At 2:17 it holds Bereshit Rabbah 75:1, Midrash Lekach Tov, Numbers 13:30:2 and Shir HaShirim Rabbah 4:8:1.
What each of them teaches is a saying of the rabbis, and is reported as theirs wherever this site quotes one. The quotations wait on a fetch that carries the text.
Sources: Rashi, Rashi on Zechariah 2:2:1 to 2:17:1, The Judaica Press complete Tanach with Rashi, translated by A. J. Rosenberg, reported CC-BY; Ibn Ezra, Ibn Ezra on Zechariah 2:1:1, 2:2:1, 2:3:1, 2:5:1, 2:6:1, 2:7:1 and 2:14:1, cited by ref because the corpus carries no text it may quote; Radak, Radak on Zechariah 2:1:1 and 2:6:1, cited by ref because the corpus carries no text it may quote; The Sefaria corpus, scripts/data/sources/sefaria/zechariah/2.json, the 40 Talmud and Midrash locators of this chapter; The site's own files, src/lib/hebraic/readings.ts, probed for this lane through haftarahUsesForChapter("zechariah", 2) and festivalReadingForBook("zechariah").
The heads below are this chapter's scenes. The numbered points under each are its verses.
A man with a measuring line, and a wall of fire around her
Zechariah 2:1-5
with a measuring line in his hand: The third vision shows “a man with a measuring line in his hand” setting out to measure Jerusalem. An angel stops the survey: “Jerusalem will be a city without walls because of the multitude”. Defense comes in one promise: “I will be a wall of fire around it”.
Zechariah 2:1
“Hence Zechariah says, that he saw in the hand of a man a measuring line. He calls him a man, who appeared in the form of man; and it is well known, and a common thing, that angels are called men. For though they put on a human form only for a time, yet as it was the Lord's will that they should be seen in that form, they are called men, though with no propriety.”
John Calvin · Commentaries (1554)reformed
1 more voice on this verseWhat preachers and commentators have said about this verse, in their own words.
Zechariah 2:1
“IT is evident that this vision and prophecy graciously reveal the future history of Jerusalem. You may spiritualize, if you will, and say that Jerusalem signifies the Church—but I pray you not forget the literal meaning of such words as these in the twelfth verse—"The Lord shall take possession of Judah as His inheritance in the holy land and will again choose Jerusalem." Jerusalem is spoken of and Jerusalem is meant. A man with a measuring line is about to measure the length and breadth of the city.”
Jamieson, Fausset and Brown read the measuring as fixing what the width and length of Jerusalem ought to be. They compared the measuring line of Revelation 11:1 and 21:15-16. The angel's answer is a city too full for walls.
Zechariah 2:2
To measure Jerusalem--(Compare Re 11:1; 21:15, 16). to see what is the breadth . . . what is the length--rather, "what is to be the due breadth and length."
Jamieson, Fausset & Brown · Commentary Critical and Explanatory on the Whole Bible (1871)reformed
another angel came out to meet him: Two angels meet in this verse. Gill identified the second with the man among the myrtle trees at Zechariah 1:8 and with the man holding the measuring line. The message they exchange in verse 4 is meant for the prophet and his people.
Zechariah 2:3
“And, behold, the angel that talked with me went forth,.... See Zec 1:9 and he "went forth" from the place where the prophet was, with whom he had been conversing: and another angel went out to meet him: the same that was seen among the myrtle trees, Zec 1:8 and here, with a measuring line in his hand, Zec 2:1.”
a city without walls: Wesley took the young man to be Zechariah himself. Matthew Henry observed that walls both defend and confine a city, and he pictured Jerusalem spilling into its suburbs. Clarke cited Josephus for the city of a later age growing beyond its walls.
Zechariah 2:4
Run, speak to this young man - Nehemiah must have been a young man when he was sakee, or cup-bearer, to Artaxerxes. As towns without walls - It shall be so numerously inhabited as not to be contained within its ancient limits. Josephus, speaking of this time, says, Wars 5:4:2, “The city, overflowing with inhabitants, by degrees extended itself beyond its walls.”
Adam Clarke · Commentary on the Bible (1810-1826)evangelical
2 more voices on this verse
Zechariah 2:4
“The walls of a city, as they defend it, so they straiten and confine it, and keep its inhabitants from multiplying beyond such a pitch; but Jerusalem, even when it is walled, to keep off the enemy, shall be inhabited as towns without walls. The city shall be in a manner lost in the suburbs, as London is, where the out-parishes are more populous than those within the walls.”
Matthew Henry · Commentary on the Whole Bible (1707-1721)puritan
Zechariah 2:4
“And he said - Christ to that angel who came to meet him. Run - Hasten and tell Zechariah. As towns - The suburbs of it shall be as towns unwalled, for extent and for safety.”
John Wesley · Explanatory Notes upon the Old Testament (1765)evangelical
a wall of fire around it: Jamieson, Fausset and Brown heard the pillar of fire in this wall, the glory and defense of the LORD joined as at Isaiah 4:5. Gill saw the LORD around Jerusalem as the mountains are around it in Psalm 125:2. Fire and glory replace the missing walls.
Zechariah 2:5
“The same combination of "glory and defense" is found in Isa 4:5, alluding to the pillar of cloud and fire which defended and enlightened Israel in the desert. Compare Elisha in Dothan (2Ki 6:17). As God is to be her "glory," so she shall be His "glory" (Isa 62:3).”
Jamieson, Fausset & Brown · Commentary Critical and Explanatory on the Whole Bible (1871)reformed
Flee Babylon: whoever touches you touches the apple of his eye
Zechariah 2:6-9
The summons “Flee from the land of the north” goes to exiles in Babylon. Its tenderness turns on one clause, “whoever touches you touches the apple of His eye”. The words “Then you will know that the LORD of Hosts has sent Me” confirm the messenger, as at verse 11.
Zechariah 2:6
“Flee from the land of the north - From Chaldee, Persia, and Babylon, where several of the Jews still remained. See Zec 2:7.”
Adam Clarke · Commentary on the Bible (1810-1826)evangelical
Clarke noted that many Jews still lived in Babylon and Persia when this call went out. The call to escape presses them to join the return. Barnes read the unusual phrase dwell with the Daughter of Babylon as tender, even toward the city to be destroyed.
Zechariah 2:7
“Dwellest with the daughter of Babylon - The unusual idiom is perhaps chosen as expressive of God’s tenderness, even to the people who were to be destroyed, from which Israel was to escape.”
The words after His Glory are read three ways. The Berean takes His Glory as the one who sent; Clarke took the glory as Judah's deliverance. Jamieson, Fausset and Brown took it as the glory of the LORD restored to Jerusalem, with the one sent against the nations divine.
Zechariah 2:8
“After the glory - After your glorious deliverance from the different places of your dispersion; He hath sent me unto the nations which spoiled you, that they may fall under grievous calamities, and be punished in their turn. On Babylon a great calamity fell, when besieged and taken by the Persians. The following note I received from a sensible and pious correspondent: - Zec 2:5. “For I, saith the Lord, will be unto her a wall of fire round about, and will be the glory in the midst of her.”
Adam Clarke · Commentary on the Bible (1810-1826)evangelical
wave My hand over them: Barnes read the waved hand as the gesture God used against the enemies of his people in earlier days. The plunderers become plunder for those who once served them. Barnes cited Theodoret, who held that the one sent was sent in his humanity.
Zechariah 2:9
“For behold I will shake My hand against them - As God promised of old against the enemies of His people , and they shall be a spoil to those who served them habitually. And ye shall know that the Lord of hosts hath sent Me - Theodoret: “He was sent, not as God, but as Man. For as God He is equal to the Father.”
Many nations joined to the LORD in that day
Zechariah 2:10-13
Zion is told to sing: “Shout for joy and be glad, O Daughter of Zion, for I am coming to dwell among you”. Then “many nations will join themselves to the LORD”, while Judah stays “His portion in the Holy Land”. All creation falls silent before the act of God.
Zechariah 2:10
“I will dwell in the midst of thee, saith the Lord - This must chiefly refer to the Christian church, in which God ever dwells by the power of his Spirit, as he had done by the symbol of his presence in the first Jewish temple.”
Adam Clarke · Commentary on the Bible (1810-1826)evangelical
many nations will join themselves to the LORD: Barnes noted that join was used of single converts in Isaiah 56:3-6 and of Israel in Jeremiah 50:4-5. Here many nations join themselves to the LORD. The people of Judah who first heard it were, in the words of Barnes, a mere handful.
Zechariah 2:11
“And many nations shall join themselves - cleaving to Him by a close union. Isaiah had so spoken of single proselytes Isa 56:3-6; Jeremiah had used the word of Israel’s self-exhortation after the return from Babylon; “going and weeping,” they shall go and seek the Lord their God, saying, “Come and let us join ourselves unto the Lord, in a perpetual covenant that shall not be forgotten” Jer 50:4-5. This Zechariah now predicts of “many nations.” The Jews were scarcely half-restored themselves, a mere handful.”
2 more voices on this verse
Zechariah 2:11
“Shall be joined - Shall worship the God of Israel. In that day - When Christ shall come in the flesh, and take down the partition wall.”
John Wesley · Explanatory Notes upon the Old Testament (1765)evangelical
Zechariah 2:11
“This was the great honour reserved for that nation in its last days; the promise of it effectually secured their continuance till it was accomplished. They could not be destroyed while that blessing was in them; and the prospect of it, according to the promise, was the great support and comfort of those who looked for redemption in Jerusalem.”
Matthew Henry · Commentary on the Whole Bible (1707-1721)puritan
take possession of Judah as His portion: Spurgeon held that Jerusalem here means the city itself: Jerusalem is spoken of and Jerusalem is meant. Clarke read the portion in the Holy Land as the final return of Judah. Matthew Henry saw the LORD choose Jerusalem once again.
Zechariah 2:12
“The Lord shall inherit Judah his portion in the holy land - This is a promise of the final restoration of the Jews, and that they should be God’s portion in their own land.”
Adam Clarke · Commentary on the Bible (1810-1826)evangelical
Be silent before the LORD, all people: Barnes rendered the call hush, all flesh, as at Habakkuk 2:20. Jamieson, Fausset and Brown heard it addressed to the proud nations and to the doubting people of Judah. All people fall silent as the LORD rises from his holy dwelling to take Judah and choose Jerusalem.
Zechariah 2:13
“Be silent - Literally, “hush all flesh, before the Lord” (see at Hab 2:20, p. 207); man in his weakness Gen 6:3; 2Ch 32:8; Job 10:4; Psa 56:4; Psa 78:39; Isa 31:3; Jer 17:5, “flesh and blood” in the language of the New Testament Mat 16:17; 1Co 15:50; Gal 1:16, before God his Maker. “All flesh,” the whole human race Gen 6:12; Psa 65:3; Psa 145:21; Isa 40:5-6; Isa 49:26; Isa 66:23; Joe 3:1; Eze 21:4, Eze 21:9-10, is to be hushed before God, because His judgments, as His mercies, are over all.”
1 more voice on this verse
Zechariah 2:13
“This prophet was ordered, in God's name, to assure the people ( ch. i. 16 ) that a line should be stretched forth upon Jerusalem. Now here we have that promise illustrated and confirmed, that the prophet might deliver that part of his message to the people with the more clearness and assurance.”
Matthew Henry · Commentary on the Whole Bible (1707-1721)puritan
Keep studying
Sources for this chapter
The summary
Jamieson, Fausset & Brown, Commentary Critical and Explanatory; John Calvin, Commentaries; John Wesley, Notes on the Old Testament and Matthew Henry, Complete Commentary.
The exposition
Adam Clarke, Commentary on the Bible; Albert Barnes; Carl Friedrich Keil, The Twelve Minor Prophets; Charles Spurgeon, The Metropolitan Tabernacle Pulpit, Sermon No. 604: “The Man With The Measuring Line” (lightly modernized text, CCEL edition); Edward Bouverie Pusey, The Minor Prophets: A Commentary; Jamieson Fausset and Brown, Commentary Critical and Explanatory on the Whole Bible; Jamieson, Fausset & Brown, Commentary Critical and Explanatory on the Whole Bible; John Gill; John Wesley, Explanatory Notes upon the Old Testament and Matthew Henry, Commentary on the Whole Bible.