Show Bible Commentary For A Bible Verse

Click here to show/hide instructions.

Selected Verse: Zechariah 2:1 - King James

Verse	Translation	Text
Zec 2:1	King James	I lifted up mine eyes again, and looked, and behold a man with a measuring line in his hand.

Summary Of Commentaries Associated With The Selected Verse

Open All | Close All Open All | Close All

A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]
THIRD VISION. The man with the measuring-line. (Zac 2:1-13) man with a measuring-line--the same image to represent the same future fact as in Eze 40:3; 41, 42. The "man" is Messiah (see on Zac 1:8), who, by measuring Jerusalem, is denoted as the Author of its coming restoration. Thus the Jews are encouraged in Zechariah's time to proceed with the building. Still more so shall they be hereby encouraged in the future restoration.

A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]

THIRD VISION. The man with the measuring-line. (Zac 2:1-13)

man with a measuring-line--the same image to represent the same future fact as in Eze 40:3; 41, 42. The "man" is Messiah (see on Zac 1:8), who, by measuring Jerusalem, is denoted as the Author of its coming restoration. Thus the Jews are encouraged in Zechariah's time to proceed with the building. Still more so shall they be hereby encouraged in the future restoration.

Notes on the Bible, by Albert Barnes, [1834]
A man with a measuring line in his hand - Probably the Angel of the Lord, of whom Ezekiel has a like vision. Jerome: "He who before, when he lift up his eyes, had seen in the four horns things mournful, now again lifts up his eves to see a man, of whom it is written, "Behold a man whose name is the Branch" Zac 6:12; of whom we read above, "Behold a man riding upon a red horse, and he stood among the myrtle trees, which were in the bottom" Zac 1:8. Of whom too the Father saith; He builded My city, "whose builder and maker is God" Heb 11:10. He too is seen by Ezekiel in a description like this, "a man whose appearance was like the appearance of brass" Eze 40:3, that is, "burnished and shining as fire, with a line of flax in his hand and a measuring reed" Eze 1:7. The office also seems to be one of authority, not to measure the actual length and breadth of Jerusalem, but to lay down what it should be, (Cyril), "to mark it out broad and very long."

The Scofield Bible Commentary, by Cyrus Ingerson Scofield, [1917]
again As in (Zac 1:8-11); the "man" of (Zac 2:1); (Zac 2:1) is "the angel that talked with me" of (Zac 1:3). The measuring-line (or reed) is used by Ezekiel (Eze 40:3); (Eze 40:5) as a symbol of preparation for rebuilding the city and temple in the kingdom-age. Here also it has that meaning, as the context (Zac 2:4-13) shows. The subject of the vision is the restoration of nation and city. In no sense has this prophecy been fulfilled. The order is: (1) The Lord in glory in Jerusalem, (Zac 2:5). Compare (Mat 24:29); (Mat 24:30) (2) the restoration of Israel, (Zac 2:6); (3) the judgment of Jehovah upon the nations, (Zac 2:8); "after the glory" (Mat 25:31); (Mat 25:32). (4) the full blessing of the earth in the kingdom, (Zac 2:10-13); See "Kingdom (Old Testament)" (Gen 1:26). (See Scofield) - (Zac 12:8). "Israel,"; (Gen 12:2); (Rom 11:26).

Commentary on the Old Testament, by Carl Friedrich Keil and Franz Delitzsch [1857-78]
Whilst the second vision sets forth the destruction of the powers that were hostile to Israel, the third (Zac 2:1-5) with the prophetic explanation (Zac 2:6-13) shows the development of the people and kingdom of God till the time of its final glory. The vision itself appears very simple, only a few of the principal features being indicated; but in this very brevity it presents many difficulties so far as the exposition is concerned. It is as follows: Zac 2:1. "And I lifted up my eyes, and saw, and behold a man, and in his hand a measuring line. Zac 2:2. Then I said, Whither goest thou? And he said to me, To measure Jerusalem, to see how great its breadth, and how great its length. Zac 2:3. And, behold, the angel that talked with me went out, and another angel went out to meet him. Zac 2:4. And he said to him, Run, speak to his young man thus: Jerusalem shall lie as an open land for the multitude of men and cattle in the midst of it. Zac 2:5. And I shall be to it, is the saying of Jehovah, a fiery wall round about; and I shall be for glory in the midst of it." The man with the measuring line in his hand is not the interpreting angel (C. B. Mich., Ros., Maurer, etc.); for it was not his duty to place the events upon the stage, but simply to explain to the prophet the things which he saw. Moreover, this angel is clearly distinguished from the man, inasmuch as he does not go out (Zac 2:3) till after the latter has gone to measure Jerusalem (Zac 2:2). At the same time, we cannot regard the measuring man as merely "a figure in the vision," since all the persons occurring in these visions are significant; but we agree with those who conjecture that he is the angel of Jehovah, although this conjecture cannot be distinctly proved. The task which he is preparing to perform - namely, to measure Jerusalem - leads unquestionably to the conclusion that he is something more than a figure. The measuring of the breadth and length of Jerusalem presupposes that the city is already in existence; and this expression must not be identified with the phrase, to draw the measure over Jerusalem, in Zac 1:15. Drawing the measure over a place is done for the purpose of sketching a plan for its general arrangement or the rebuilding of it. But the length and breadth of a city can only be measured when it is already in existence; and the object of the measuring is not to see how long and how broad it is to be, but what the length and breadth actually are. It is true that it by no means follows from this that the city to be measured was the Jerusalem of that time; on the contrary, the vision shows the future Jerusalem, but it exhibits it as a city in actual existence, and visible to the spiritual eye. While the man goes away to measure the city, the interpreting angel goes out: not out of the myrtle thicket, for this only occurs in the first vision; but he goes away from the presence of the prophet, where we have to think of him as his interpreter, in the direction of the man with the measuring line, to find out what he is going to do, and bring back word to the prophet. At the very same time another angel comes out to meet him, viz., the angelus interpres, not the man with the measuring line. For one person can only come to meet another when the latter is going in the direction from which the former comes. Having come to meet him, he (the second angel) says to him (the angelus interpres), "Run, say to this young man," etc. The subject to ויּאמר can only be the second angel; for if, on grammatical grounds, the angelus interpres might be regarded as speaking to the young man, such an assumption is proved to be untenable, by the fact that it was no part of the office of the angelus interpres to give orders or commissions to another angel. On the other hand, there is nothing at all to preclude another angel from revealing a decree of God to the angelus interpres for him to communicate to the prophet; inasmuch as this does not bring the angelus interpres into action any further than his function requires, so that there is no ground for the objection that this is at variance with his standing elsewhere (Kliefoth). But the other angel could not give the instructions mentioned in Zac 1:4 to the angelus interpres, unless he were either himself a superior angel, viz., the angel of Jehovah, or had been directed to do so by the man with the measuring line, in which case this "man" would be the angel of Jehovah. Of these two possibilities we prefer the latter on two grounds: (1) because it is impossible to think of any reason why the "other angel" should not be simply called מלאך יהוה, if he really were the angel of the Lord; and (2) because, according to the analogy of Eze 40:3, the man with the measuring line most probably was the angel of Jehovah, with whose dignity it would be quite in keeping that he should explain his purpose to the angelus interpres through the medium of another (inferior) angel. And if this be established, so far as the brevity of the account will allow, we cannot understand by the "young man" the man with the measuring line, as Hitzig, Maurer, and Kliefoth do. The only way in which such an assumption as this could be rendered tenable or in harmony with the rest, would be by supposing that the design of the message was to tell the man with the measuring line that "he might desist from his useless enterprise" (Hitzig), as Jerusalem could not be measured at all, on account of the number of its inhabitants and its vast size (Theod. Mops., Theodoret, Ewald, Umbreit, etc.); but Kliefoth has very justly replied to this, that "if a city be ever so great, inasmuch as it is a city, it can always be measured, and also have walls." If, then, the symbolical act of measuring, as Kliefoth also admits, expresses the question how large and how broad Jerusalem will eventually be, and if the words of Zac 2:4, Zac 2:5 contain the answer to this question, viz., Jerusalem will in the first place (Zac 2:4) contain such a multitude of men and cattle that it will dwell like perâzōth; this answer, which gives the meaning of the measuring, must be addressed not to the measuring man, but simply to the prophet, that he may announce to the people the future magnitude and glory of the city. The measuring man was able to satisfy himself of this by the measuring itself. We must therefore follow the majority of both the earlier and later expositors, and take the "young man" as being the prophet himself, who is so designated on account of his youthful age, and without any allusion whatever to "human inexperience and dim short-sightedness" (Hengstenberg), since such an allusion would be very remote from the context, and even old men of experience could not possibly know anything concerning the future glory of Jerusalem without a revelation from above. Hallâz, as in Jdg 6:20 and Kg2 4:25, is a contraction of hallâzeh, and formed from lâzeh, there, thither, and the article hal, in the sense of the (young man) there, or that young man (cf. Ewald, 103, a, and 183, b; Ges. 34, Anm. 1). He is to make haste and bring this message, because it is good news, the realization of which will soon commence. The message contains a double and most joyful promise. (1) Jerusalem will in future dwell, i.e., to be built, as perâzōth. This word means neither "without walls," nor loca aperta, but strictly speaking the plains, and is only used in the plural to denote the open, level ground, as contrasted with the fortified cities surrounded by walls: thus ‛ārē perâzōth, cities of the plain, in Est 9:19, as distinguished from the capital Susa; and 'erets perâzōth in Eze 38:11, the land where men dwell "without walls, bolts, and gates;" hence perâzı̄, inhabitant of the plain, in contrast with the inhabitants of fortified cities with high walls (Deu 3:5; Sa1 6:18). The thought is therefore the following: Jerusalem is in future to resemble an open country covered with unwalled cities and villages; it will no longer be a city closely encircled with walls; hence it will be extraordinarily enlarged, on account of the multitude of men and cattle with which it will be blessed (cf. Isa 49:19-20; Eze 38:11). Moreover, (2) Jerusalem will then have no protecting wall surrounding it, because it will enjoy a superior protection. Jehovah will be to it a wall of fire round about, that is to say, a defence of fire which will consume every one who ventures to attack it (cf. Isa 4:5; Deu 4:24). Jehovah will also be the glory in the midst of Jerusalem, that is to say, will fill the city with His glory (cf. Isa 60:19). This promise is explained in the following prophetic words which are uttered by the angel of Jehovah, as Zac 2:8, Zac 2:9, and Zac 2:11 clearly show. According to these verses, for example, the speaker is sent by Jehovah, and according to Zac 2:8 to the nations which have plundered Israel, "after glory," i.e., to smite these nations and make them servants to the Israelites. From this shall Israel learn that Jehovah has sent him. The fact that, according to Zac 2:3, Zac 2:4, another angel speaks to the prophet, may be easily reconciled with this. For since this angel, as we have seen above, was sent by the angel of Jehovah, he speaks according to his instructions, and that in such a manner that his words pass imperceptibly into the words of the sender, just as we very frequently find the words of a prophet passing suddenly into the words of God, and carried on as such. For the purpose of escaping from this simple conclusion, Koehler has forcibly broken up this continuous address, and has separated the words of Zac 2:8, Zac 2:9, and Zac 2:11, in which the angel says that Jehovah has sent him, from the words of Jehovah proclaimed by the angel, as being interpolations, but without succeeding in explaining them either simply or naturally.

Commentary on the Old Testament, by Carl Friedrich Keil and Franz Delitzsch [1857-78]

Whilst the second vision sets forth the destruction of the powers that were hostile to Israel, the third (Zac 2:1-5) with the prophetic explanation (Zac 2:6-13) shows the development of the people and kingdom of God till the time of its final glory. The vision itself appears very simple, only a few of the principal features being indicated; but in this very brevity it presents many difficulties so far as the exposition is concerned. It is as follows: Zac 2:1. "And I lifted up my eyes, and saw, and behold a man, and in his hand a measuring line. Zac 2:2. Then I said, Whither goest thou? And he said to me, To measure Jerusalem, to see how great its breadth, and how great its length. Zac 2:3. And, behold, the angel that talked with me went out, and another angel went out to meet him. Zac 2:4. And he said to him, Run, speak to his young man thus: Jerusalem shall lie as an open land for the multitude of men and cattle in the midst of it. Zac 2:5. And I shall be to it, is the saying of Jehovah, a fiery wall round about; and I shall be for glory in the midst of it." The man with the measuring line in his hand is not the interpreting angel (C. B. Mich., Ros., Maurer, etc.); for it was not his duty to place the events upon the stage, but simply to explain to the prophet the things which he saw. Moreover, this angel is clearly distinguished from the man, inasmuch as he does not go out (Zac 2:3) till after the latter has gone to measure Jerusalem (Zac 2:2). At the same time, we cannot regard the measuring man as merely "a figure in the vision," since all the persons occurring in these visions are significant; but we agree with those who conjecture that he is the angel of Jehovah, although this conjecture cannot be distinctly proved. The task which he is preparing to perform - namely, to measure Jerusalem - leads unquestionably to the conclusion that he is something more than a figure. The measuring of the breadth and length of Jerusalem presupposes that the city is already in existence; and this expression must not be identified with the phrase, to draw the measure over Jerusalem, in Zac 1:15. Drawing the measure over a place is done for the purpose of sketching a plan for its general arrangement or the rebuilding of it. But the length and breadth of a city can only be measured when it is already in existence; and the object of the measuring is not to see how long and how broad it is to be, but what the length and breadth actually are. It is true that it by no means follows from this that the city to be measured was the Jerusalem of that time; on the contrary, the vision shows the future Jerusalem, but it exhibits it as a city in actual existence, and visible to the spiritual eye. While the man goes away to measure the city, the interpreting angel goes out: not out of the myrtle thicket, for this only occurs in the first vision; but he goes away from the presence of the prophet, where we have to think of him as his interpreter, in the direction of the man with the measuring line, to find out what he is going to do, and bring back word to the prophet. At the very same time another angel comes out to meet him, viz., the angelus interpres, not the man with the measuring line. For one person can only come to meet another when the latter is going in the direction from which the former comes. Having come to meet him, he (the second angel) says to him (the angelus interpres), "Run, say to this young man," etc. The subject to ויּאמר can only be the second angel; for if, on grammatical grounds, the angelus interpres might be regarded as speaking to the young man, such an assumption is proved to be untenable, by the fact that it was no part of the office of the angelus interpres to give orders or commissions to another angel. On the other hand, there is nothing at all to preclude another angel from revealing a decree of God to the angelus interpres for him to communicate to the prophet; inasmuch as this does not bring the angelus interpres into action any further than his function requires, so that there is no ground for the objection that this is at variance with his standing elsewhere (Kliefoth). But the other angel could not give the instructions mentioned in Zac 1:4 to the angelus interpres, unless he were either himself a superior angel, viz., the angel of Jehovah, or had been directed to do so by the man with the measuring line, in which case this "man" would be the angel of Jehovah. Of these two possibilities we prefer the latter on two grounds: (1) because it is impossible to think of any reason why the "other angel" should not be simply called מלאך יהוה, if he really were the angel of the Lord; and (2) because, according to the analogy of Eze 40:3, the man with the measuring line most probably was the angel of Jehovah, with whose dignity it would be quite in keeping that he should explain his purpose to the angelus interpres through the medium of another (inferior) angel. And if this be established, so far as the brevity of the account will allow, we cannot understand by the "young man" the man with the measuring line, as Hitzig, Maurer, and Kliefoth do. The only way in which such an assumption as this could be rendered tenable or in harmony with the rest, would be by supposing that the design of the message was to tell the man with the measuring line that "he might desist from his useless enterprise" (Hitzig), as Jerusalem could not be measured at all, on account of the number of its inhabitants and its vast size (Theod. Mops., Theodoret, Ewald, Umbreit, etc.); but Kliefoth has very justly replied to this, that "if a city be ever so great, inasmuch as it is a city, it can always be measured, and also have walls."

If, then, the symbolical act of measuring, as Kliefoth also admits, expresses the question how large and how broad Jerusalem will eventually be, and if the words of Zac 2:4, Zac 2:5 contain the answer to this question, viz., Jerusalem will in the first place (Zac 2:4) contain such a multitude of men and cattle that it will dwell like perâzōth; this answer, which gives the meaning of the measuring, must be addressed not to the measuring man, but simply to the prophet, that he may announce to the people the future magnitude and glory of the city. The measuring man was able to satisfy himself of this by the measuring itself. We must therefore follow the majority of both the earlier and later expositors, and take the "young man" as being the prophet himself, who is so designated on account of his youthful age, and without any allusion whatever to "human inexperience and dim short-sightedness" (Hengstenberg), since such an allusion would be very remote from the context, and even old men of experience could not possibly know anything concerning the future glory of Jerusalem without a revelation from above. Hallâz, as in Jdg 6:20 and Kg2 4:25, is a contraction of hallâzeh, and formed from lâzeh, there, thither, and the article hal, in the sense of the (young man) there, or that young man (cf. Ewald, 103, a, and 183, b; Ges. 34, Anm. 1). He is to make haste and bring this message, because it is good news, the realization of which will soon commence. The message contains a double and most joyful promise. (1) Jerusalem will in future dwell, i.e., to be built, as perâzōth. This word means neither "without walls," nor loca aperta, but strictly speaking the plains, and is only used in the plural to denote the open, level ground, as contrasted with the fortified cities surrounded by walls: thus ‛ārē perâzōth, cities of the plain, in Est 9:19, as distinguished from the capital Susa; and 'erets perâzōth in Eze 38:11, the land where men dwell "without walls, bolts, and gates;" hence perâzı̄, inhabitant of the plain, in contrast with the inhabitants of fortified cities with high walls (Deu 3:5; Sa1 6:18). The thought is therefore the following: Jerusalem is in future to resemble an open country covered with unwalled cities and villages; it will no longer be a city closely encircled with walls; hence it will be extraordinarily enlarged, on account of the multitude of men and cattle with which it will be blessed (cf. Isa 49:19-20; Eze 38:11). Moreover, (2) Jerusalem will then have no protecting wall surrounding it, because it will enjoy a superior protection. Jehovah will be to it a wall of fire round about, that is to say, a defence of fire which will consume every one who ventures to attack it (cf. Isa 4:5; Deu 4:24). Jehovah will also be the glory in the midst of Jerusalem, that is to say, will fill the city with His glory (cf. Isa 60:19). This promise is explained in the following prophetic words which are uttered by the angel of Jehovah, as Zac 2:8, Zac 2:9, and Zac 2:11 clearly show. According to these verses, for example, the speaker is sent by Jehovah, and according to Zac 2:8 to the nations which have plundered Israel, "after glory," i.e., to smite these nations and make them servants to the Israelites. From this shall Israel learn that Jehovah has sent him. The fact that, according to Zac 2:3, Zac 2:4, another angel speaks to the prophet, may be easily reconciled with this. For since this angel, as we have seen above, was sent by the angel of Jehovah, he speaks according to his instructions, and that in such a manner that his words pass imperceptibly into the words of the sender, just as we very frequently find the words of a prophet passing suddenly into the words of God, and carried on as such. For the purpose of escaping from this simple conclusion, Koehler has forcibly broken up this continuous address, and has separated the words of Zac 2:8, Zac 2:9, and Zac 2:11, in which the angel says that Jehovah has sent him, from the words of Jehovah proclaimed by the angel, as being interpolations, but without succeeding in explaining them either simply or naturally.

Explanatory Notes on the Whole Bible, by John Wesley [1754-65]
With a line - Ready and prepared to lay out the platform of Jerusalem.

Adam Clarke Commentary on the Whole Bible - Published 1810-1826
A man with a measuring-line in his hand - Probably a representation of Nehemiah, who got a commission from Artaxerxes Longimanus to build up the walls of Jerusalem; for hitherto it had remained without being enclosed.

Top

⁸ I saw by night, and behold a man riding upon a red horse, and he stood among the myrtle trees that were in the bottom; and behind him were there red horses, speckled, and white.

³ And he brought me thither, and, behold, there was a man, whose appearance was like the appearance of brass, with a line of flax in his hand, and a measuring reed; and he stood in the gate.

¹ I lifted up mine eyes again, and looked, and behold a man with a measuring line in his hand.
² Then said I, Whither goest thou? And he said unto me, To measure Jerusalem, to see what is the breadth thereof, and what is the length thereof.
³ And, behold, the angel that talked with me went forth, and another angel went out to meet him,
⁴ And said unto him, Run, speak to this young man, saying, Jerusalem shall be inhabited as towns without walls for the multitude of men and cattle therein:
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.
⁶ Ho, ho, come forth, and flee from the land of the north, saith the LORD: for I have spread you abroad as the four winds of the heaven, saith the LORD.
⁷ Deliver thyself, O Zion, that dwellest with the daughter of Babylon.
⁸ For thus saith the LORD of hosts; After the glory hath he sent me unto the nations which spoiled you: for he that toucheth you toucheth the apple of his eye.
⁹ For, behold, I will shake mine hand upon them, and they shall be a spoil to their servants: and ye shall know that the LORD of hosts hath sent me.
¹⁰ Sing and rejoice, O daughter of Zion: for, lo, I come, and I will dwell in the midst of thee, saith the LORD.
¹¹ And many nations shall be joined to the LORD in that day, and shall be my people: and I will dwell in the midst of thee, and thou shalt know that the LORD of hosts hath sent me unto thee.
¹² And the LORD shall inherit Judah his portion in the holy land, and shall choose Jerusalem again.
¹³ Be silent, O all flesh, before the LORD: for he is raised up out of his holy habitation.

⁷ And their feet were straight feet; and the sole of their feet was like the sole of a calf's foot: and they sparkled like the colour of burnished brass.

³ And he brought me thither, and, behold, there was a man, whose appearance was like the appearance of brass, with a line of flax in his hand, and a measuring reed; and he stood in the gate.

¹⁰ For he looked for a city which hath foundations, whose builder and maker is God.

⁸ I saw by night, and behold a man riding upon a red horse, and he stood among the myrtle trees that were in the bottom; and behind him were there red horses, speckled, and white.

¹² And speak unto him, saying, Thus speaketh the LORD of hosts, saying, Behold the man whose name is The BRANCH; and he shall grow up out of his place, and he shall build the temple of the LORD:

²⁶ And so all Israel shall be saved: as it is written, There shall come out of Sion the Deliverer, and shall turn away ungodliness from Jacob:

² And I will make of thee a great nation, and I will bless thee, and make thy name great; and thou shalt be a blessing:

⁸ In that day shall the LORD defend the inhabitants of Jerusalem; and he that is feeble among them at that day shall be as David; and the house of David shall be as God, as the angel of the LORD before them.

²⁶ And God said, Let us make man in our image, after our likeness: and let them have dominion over the fish of the sea, and over the fowl of the air, and over the cattle, and over all the earth, and over every creeping thing that creepeth upon the earth.

¹⁰ Sing and rejoice, O daughter of Zion: for, lo, I come, and I will dwell in the midst of thee, saith the LORD.
¹¹ And many nations shall be joined to the LORD in that day, and shall be my people: and I will dwell in the midst of thee, and thou shalt know that the LORD of hosts hath sent me unto thee.
¹² And the LORD shall inherit Judah his portion in the holy land, and shall choose Jerusalem again.
¹³ Be silent, O all flesh, before the LORD: for he is raised up out of his holy habitation.

³² And before him shall be gathered all nations: and he shall separate them one from another, as a shepherd divideth his sheep from the goats:

³¹ When the Son of man shall come in his glory, and all the holy angels with him, then shall he sit upon the throne of his glory:

⁸ For thus saith the LORD of hosts; After the glory hath he sent me unto the nations which spoiled you: for he that toucheth you toucheth the apple of his eye.

⁶ Ho, ho, come forth, and flee from the land of the north, saith the LORD: for I have spread you abroad as the four winds of the heaven, saith the LORD.

³⁰ And then shall appear the sign of the Son of man in heaven: and then shall all the tribes of the earth mourn, and they shall see the Son of man coming in the clouds of heaven with power and great glory.

²⁹ Immediately after the tribulation of those days shall the sun be darkened, and the moon shall not give her light, and the stars shall fall from heaven, and the powers of the heavens shall be shaken:

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.

⁴ And said unto him, Run, speak to this young man, saying, Jerusalem shall be inhabited as towns without walls for the multitude of men and cattle therein:
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.
⁶ Ho, ho, come forth, and flee from the land of the north, saith the LORD: for I have spread you abroad as the four winds of the heaven, saith the LORD.
⁷ Deliver thyself, O Zion, that dwellest with the daughter of Babylon.
⁸ For thus saith the LORD of hosts; After the glory hath he sent me unto the nations which spoiled you: for he that toucheth you toucheth the apple of his eye.
⁹ For, behold, I will shake mine hand upon them, and they shall be a spoil to their servants: and ye shall know that the LORD of hosts hath sent me.
¹⁰ Sing and rejoice, O daughter of Zion: for, lo, I come, and I will dwell in the midst of thee, saith the LORD.
¹¹ And many nations shall be joined to the LORD in that day, and shall be my people: and I will dwell in the midst of thee, and thou shalt know that the LORD of hosts hath sent me unto thee.
¹² And the LORD shall inherit Judah his portion in the holy land, and shall choose Jerusalem again.
¹³ Be silent, O all flesh, before the LORD: for he is raised up out of his holy habitation.

⁵ And behold a wall on the outside of the house round about, and in the man's hand a measuring reed of six cubits long by the cubit and an hand breadth: so he measured the breadth of the building, one reed; and the height, one reed.

³ And he brought me thither, and, behold, there was a man, whose appearance was like the appearance of brass, with a line of flax in his hand, and a measuring reed; and he stood in the gate.

³ Therefore say thou unto them, Thus saith the LORD of hosts; Turn ye unto me, saith the LORD of hosts, and I will turn unto you, saith the LORD of hosts.

¹ I lifted up mine eyes again, and looked, and behold a man with a measuring line in his hand.

⁸ I saw by night, and behold a man riding upon a red horse, and he stood among the myrtle trees that were in the bottom; and behind him were there red horses, speckled, and white.
⁹ Then said I, O my lord, what are these? And the angel that talked with me said unto me, I will shew thee what these be.
¹⁰ And the man that stood among the myrtle trees answered and said, These are they whom the LORD hath sent to walk to and fro through the earth.
¹¹ And they answered the angel of the LORD that stood among the myrtle trees, and said, We have walked to and fro through the earth, and, behold, all the earth sitteth still, and is at rest.

¹¹ And many nations shall be joined to the LORD in that day, and shall be my people: and I will dwell in the midst of thee, and thou shalt know that the LORD of hosts hath sent me unto thee.

⁹ For, behold, I will shake mine hand upon them, and they shall be a spoil to their servants: and ye shall know that the LORD of hosts hath sent me.

⁸ For thus saith the LORD of hosts; After the glory hath he sent me unto the nations which spoiled you: for he that toucheth you toucheth the apple of his eye.

⁴ And said unto him, Run, speak to this young man, saying, Jerusalem shall be inhabited as towns without walls for the multitude of men and cattle therein:

³ And, behold, the angel that talked with me went forth, and another angel went out to meet him,

⁸ For thus saith the LORD of hosts; After the glory hath he sent me unto the nations which spoiled you: for he that toucheth you toucheth the apple of his eye.

¹¹ And many nations shall be joined to the LORD in that day, and shall be my people: and I will dwell in the midst of thee, and thou shalt know that the LORD of hosts hath sent me unto thee.

⁹ For, behold, I will shake mine hand upon them, and they shall be a spoil to their servants: and ye shall know that the LORD of hosts hath sent me.

⁸ For thus saith the LORD of hosts; After the glory hath he sent me unto the nations which spoiled you: for he that toucheth you toucheth the apple of his eye.

¹⁹ The sun shall be no more thy light by day; neither for brightness shall the moon give light unto thee: but the LORD shall be unto thee an everlasting light, and thy God thy glory.

²⁴ For the LORD thy God is a consuming fire, even a jealous God.

⁵ And the LORD will create upon every dwelling place of mount Zion, and upon her assemblies, a cloud and smoke by day, and the shining of a flaming fire by night: for upon all the glory shall be a defence.

¹¹ And thou shalt say, I will go up to the land of unwalled villages; I will go to them that are at rest, that dwell safely, all of them dwelling without walls, and having neither bars nor gates,

¹⁹ For thy waste and thy desolate places, and the land of thy destruction, shall even now be too narrow by reason of the inhabitants, and they that swallowed thee up shall be far away.
²⁰ The children which thou shalt have, after thou hast lost the other, shall say again in thine ears, The place is too strait for me: give place to me that I may dwell.

¹⁸ And the golden mice, according to the number of all the cities of the Philistines belonging to the five lords, both of fenced cities, and of country villages, even unto the great stone of Abel, whereon they set down the ark of the LORD: which stone remaineth unto this day in the field of Joshua, the Bethshemite.

⁵ All these cities were fenced with high walls, gates, and bars; beside unwalled towns a great many.

¹¹ And thou shalt say, I will go up to the land of unwalled villages; I will go to them that are at rest, that dwell safely, all of them dwelling without walls, and having neither bars nor gates,

¹⁹ Therefore the Jews of the villages, that dwelt in the unwalled towns, made the fourteenth day of the month Adar a day of gladness and feasting, and a good day, and of sending portions one to another.

²⁵ So she went and came unto the man of God to mount Carmel. And it came to pass, when the man of God saw her afar off, that he said to Gehazi his servant, Behold, yonder is that Shunammite:

²⁰ And the angel of God said unto him, Take the flesh and the unleavened cakes, and lay them upon this rock, and pour out the broth. And he did so.

⁴ And said unto him, Run, speak to this young man, saying, Jerusalem shall be inhabited as towns without walls for the multitude of men and cattle therein:

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.

⁴ And said unto him, Run, speak to this young man, saying, Jerusalem shall be inhabited as towns without walls for the multitude of men and cattle therein:

³ And he brought me thither, and, behold, there was a man, whose appearance was like the appearance of brass, with a line of flax in his hand, and a measuring reed; and he stood in the gate.

⁴ Be ye not as your fathers, unto whom the former prophets have cried, saying, Thus saith the LORD of hosts; Turn ye now from your evil ways, and from your evil doings: but they did not hear, nor hearken unto me, saith the LORD.

¹⁵ And I am very sore displeased with the heathen that are at ease: for I was but a little displeased, and they helped forward the affliction.

² Then said I, Whither goest thou? And he said unto me, To measure Jerusalem, to see what is the breadth thereof, and what is the length thereof.

³ And, behold, the angel that talked with me went forth, and another angel went out to meet him,

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.

⁴ And said unto him, Run, speak to this young man, saying, Jerusalem shall be inhabited as towns without walls for the multitude of men and cattle therein:

³ And, behold, the angel that talked with me went forth, and another angel went out to meet him,

² Then said I, Whither goest thou? And he said unto me, To measure Jerusalem, to see what is the breadth thereof, and what is the length thereof.

¹ I lifted up mine eyes again, and looked, and behold a man with a measuring line in his hand.

⁶ Ho, ho, come forth, and flee from the land of the north, saith the LORD: for I have spread you abroad as the four winds of the heaven, saith the LORD.
⁷ Deliver thyself, O Zion, that dwellest with the daughter of Babylon.
⁸ For thus saith the LORD of hosts; After the glory hath he sent me unto the nations which spoiled you: for he that toucheth you toucheth the apple of his eye.
⁹ For, behold, I will shake mine hand upon them, and they shall be a spoil to their servants: and ye shall know that the LORD of hosts hath sent me.
¹⁰ Sing and rejoice, O daughter of Zion: for, lo, I come, and I will dwell in the midst of thee, saith the LORD.
¹¹ And many nations shall be joined to the LORD in that day, and shall be my people: and I will dwell in the midst of thee, and thou shalt know that the LORD of hosts hath sent me unto thee.
¹² And the LORD shall inherit Judah his portion in the holy land, and shall choose Jerusalem again.
¹³ Be silent, O all flesh, before the LORD: for he is raised up out of his holy habitation.