He said to me, “What do you see?” I answered, “I see a flying scroll; its length is twenty cubits, and its width ten cubits.”
Then he said to me, “This is the curse that goes out over the surface of the whole land; for everyone who steals shall be cut off according to it on the one side; and everyone who swears falsely shall be cut off according to it on the other side. I will cause it to go out,” says Yahweh of Armies, “and it will enter into the house of the thief, and into the house of him who swears falsely by my name; and it will remain in the middle of his house, and will destroy it with its timber and its stones.”
John Calvin 1540 · Public Domain On vv2–4 He afterwards adds, that he was asked by the…
He afterwards adds, that he was asked by the angel what he saw. He might indeed have said, that a roll flying in the air appeared to him, but he did not as yet understand what it meant; hence the angel performed the office of an interpreter. But he says, that the roll was twenty cubits long, and ten broad. The Rabbis think that the figure of the court of the temple is here represented, for the length of the court was twenty cubits and its breadth was ten; and hence they suppose, that the roll had come forth from the temple, that there might be fuller reason to believe that God had sent forth the roll. And this allusion, though not sufficiently grounded, is yet more probable than the allegory of the puerile Jerome, who thinks that this ought to be applied to Christ, because he began to preach the gospel in his thirtieth year. Thus he meant to apply this number to the age of Christ, when he commenced his office as a teacher. But this is extreme trifling. I do not feel anxious to know why the length or the breadth is mentioned; for it seems not to be much connected with the main subject. But if it be proper to follow a probable conjecture, what I have already referred to is more admissible — that the length and breadth of the roll are stated, that the Jews might fully understand that nothing was set before them but what God himself sanctioned, as they clearly perceived a figure of the court of the temple.
John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.
Geneva Bible translators 1599 · Public Domain On vv2–3 Because the Jews had provoked God’s plagues by contemning…
Because the Jews had provoked God’s plagues by contemning his word, and casting off all judgment and equity, he showeth that God’s curses written in this book had justly light both on them and their fathers: but now if they would repent, God would send the same among the Chaldeans their former enemies.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv2–4 Zec 5:2 And he said unto me, What seest…
Zec 5:2 And he said unto me, What seest thou? And I answered, I see a flying roll; the length thereof [is] twenty cubits, and the breadth thereof ten cubits.
Ver. 2. What seest thou?] q.d. Mark it well, and let thine eye affect thine heart; let these things be oculis commissa fidelibus.
Read full note →
I see a flying book] {See Trapp on "Zec 5:1"} Some read it, A double book (according to the Chaldaic signification of the word), as containing double, that is, manifold, menaces and punishments of sin. But the Chaldee paraphrast, Septuagint, and others, render it flying; as hasting and hovering over the heads of wicked persons.
The length thereof is twenty cubits, &c.] Ten yards long, and five broad. Neither let men say that words are but wind, as they did, Jer 5:13. For, 1. Even wind, when gotten into the bowels of the earth, may cause an earthquake; as when into the bowels of the body a heartquake. 2. God threateneth those scoffers, Jer 5:14, that he will make that word, which they termed wind, to become fire, and themselves fuel to feed it. And as fire grows quickly upon fuel fully dried, Nah 1:10, and consumeth it in an instant, so God’s flying roll will lick up the evildoers, no otherwise than the fire from heaven after it had consumed the sacrifice, the wood, the stones, and the dust, licked up also the water that was in the trench, 1Ki 18:38. The threatenings of God’s law (the same with this roll) are (as Erasmus saith of Eze 3:18) fulmina non verba, lightbolts rather than words; or if words, yet they are (as one saith) verba non legenda sed vivenda, words not to be read only, but lived; at least, not to be read as men do the old stories of foreign wars, wherein they are nothing concerned (but as threatening themselves in every threat, cursing themselves in every curse, &c.), nor as they read the predictions of an almanack for wind and weather, which they think may come to pass, and it may be not; but be confident of this very thing, that God who hath denounced it will surely do it, and that he will execute the judgment written in this roll, Psa 149:9, yea, every sickness and every plague which is not written in the book of this law, them will the Lord cause to descend upon the disobedient, until they be destroyed, Deu 28:61.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain On vv2–4 And he; the angel, Zec 4:1,5.
And he; the angel, Zec 4:1,5.
What seest thou, O Zechariah?
Read full note →
The length thereof is twenty cubits; that is, ten yards long; by this it appears the roll was spread out, for had it been rolled up he could not have seen the length, though he did the breadth, five yards.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
John Gill 1763 · Public Domain On vv2–4 And he said unto me,.... That is, the angel:
And he said unto me,.... That is, the angel:
What seest thou? and I answered, I see a flying roll, the length whereof is twenty cubits, and the breadth thereof ten cubits; so that it was a very large one, a volume of a very uncommon size, especially it may so seem to us; but in other nations they have very long rolls or volumes, even longer than this: the Russians write their acts, protests, and other court matters, on long rolls of paper, some twenty ells, some thirty, and some sixty, and more (x): and this being the length and breadth of the porch before the temple, Kg1 6:3 hence the Jewish writers conclude that this flying roll came from thence: it may design either the roll or book in which the sins of men are written; which is very large, and will quickly be brought into judgment, when it will be opened, and men will be judged according to it; which shows the notice God takes of the sins of men; the exact knowledge he has of them; his strict remembrance of them; and the certain account men must give of them another day: or, the book of God's judgments upon sinners, such as was Ezekiel's roll, Eze 2:9 which are many and great; are rolled up, and not at present to be searched into; but are flying, coming on, and will be speedily executed: or rather the book of the law, called a roll or volume, Psa 40:7 and which will be a swift witness against the breakers of it, as more fully appears from the explanation of it in the next verse Zac 5:3. It is a mere fancy and conceit of some that the Talmud is meant by this roll, the body of the Jewish traditions, which make void the commands of God, take away the blessing, and leave a curse in the land, as they did in the land of Judea.
Read full note →
(x) Eskuche apud Burkium in loc.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain On vv3–4 This - This roll or book containeth the curse,…
This - This roll or book containeth the curse, due to sinners. The whole earth - Either the whole land of Judea, or all the world, wherever these sins are found. According to it - According to the threats inscribed thereon. Sweareth - Profanely, or falsely.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv3–4 Verse 3. Every one that stealeth - and every…
Verse 3. Every one that stealeth - and every one that sweareth] It seems that the roll was written both on the front and back: stealing and swearing are supposed to be two general heads of crimes; the former, comprising sins against men; the latter, sins against God. It is supposed that the roll contained the sins and punishments of the Chaldeans.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On v2 Zec 5:2-4. The length thereof is twenty cubits, &c.…
Zec 5:2-4. The length thereof is twenty cubits, &c. — Such scrolls for writing were usually longer than they were broad; so this was represented as ten yards in length, and five in breadth. The roll was very large, to show what a number of curses would come upon the wicked. Then said he, This is the curse, &c. — This roll, or book, contains the curses, or judgments, due to sinners, particularly sinners of the Jews, who have been favoured with greater light and privileges than other people, and whose sins, therefore, are the more inexcusable. That goeth over the face of the whole earth — Or rather, of the whole land; for the land of Judea only seems to be here meant. Every one that stealeth shall be cut off as on this side, &c. — The roll was written on both sides, as that mentioned Eze 2:10 : and on one side were contained the judgments against stealing, and on the other against false swearing. These two sins are joined together, because in the Jewish courts men were compelled to purge themselves by oath, in case they were accused of theft; and they often would forswear themselves rather than discover the truth. Considering the time when Zechariah prophesied, it seems probable, that those who made use of fraud with respect to what had been dedicated to the rebuilding of the temple, and restoring the service of God, are here particularly referred to. According to Calmet, under the two names of theft and false swearing, the Hebrews and Chaldeans included all other crimes; theft denoting every injustice and violence executed against men, and perjury all crimes committed against God. Instead of on this side, and on that side, Newcome reads, from hence, namely, from the land. And instead of shall be cut off, the Vulgate reads, judicabitur, shall be judged; and Houbigant, shall be punished. It must be acknowledged, however, that the Hebrew word נקה, so rendered, rather means, carries himself as innocent, or, asserts himself to be innocent; or, is declared innocent, or, left unpunished, namely, by the magistrate. Blayney therefore translates the clause, Because, on the one hand, every one that stealeth is as he that is guiltless; and, on the other hand, every one that sweareth is as he that is guiltless. On which he observes, “The reason assigned for the curse going forth through the whole land is, that the good and the bad, the innocent and the guilty, were in every part of it looked upon and treated alike; so that it was time for the divine justice to interpose, and make the proper distinction between them.” And it shall enter, &c. — This curse shall come with commission from me; into the house of the thief — Where he had laid up that which he got by theft, thinking to enjoy it to his satisfaction. Or, by his house may be understood his family, estate, and goods: it shall take hold of him, and all that belong to him, and shall never leave them till their are utterly destroyed. And it shall remain in the midst of the house — It shall stick close to them and theirs, as Gehazi’s leprosy did to him and his posterity; or, like the leprosy that infects a house, and cannot be purged till the house itself be pulled down.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain On vv2–4 And he - (the interpreting angel) said unto me…
And he - (the interpreting angel) said unto me It cannot be without meaning, that the dimensions of the roll should be those of the tabernacle , as the last vision was that of the candlestick, after the likeness of the candlestick therein. The explanations of this correspondence do not exclude each other. It may be that “judgment shall begin at the house of God” 1Pe 4:17; that the punishment on sin is proportioned to the nearness of God and the knowledge of Him; that the presence of God, which was for life, might also be to death, as Paul says; “God maketh manifest the savor of this knowledge by us in every place; for we are unto God a sweet savor of Christ in them that are saved and in them that perish; to the one we are the savor of death unto death, and to the other the savor of life unto life” 2Co 2:14-16; and Simeon said, “This child is set for the fall and rising again of many in Israel” Luk 2:34.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain On vv2–4 Cubits, alluding to Judea, which was twice as long…
Cubits, alluding to Judea, which was twice as long as it was broad. (Menochius) --- Many explain this vision and that of the woman, (ver. 7) of the Jews, (Calmet) after St. Jerome. (Haydock) --- But is seems rather to denote the Chaldeans, whose sentence had been long pronounced, and who were punished by the Persians, and by the Greeks, as by two women. If we understand the Jews, their iniquity was chastised by the Assyrians and Chaldeans. (Calmet)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain On vv2–4 length . . . twenty cubits . . .…
length . . . twenty cubits . . . breadth . . . ten cubits--thirty feet by fifteen, the dimensions of the temple porch (Kg1 6:3), where the law was usually read, showing that it was divinely authoritative in the theocracy. Its large size implies the great number of the curses contained. The Hebrew for "roll" or "volume" is used of the law (Psa 40:7).
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain On v2 2. The interpreting angel calls the attention of the…
2. The interpreting angel calls the attention of the prophet to the new vision by means of a question (compare Zec_4:2, and see references there). The roll was unfolded, so that its immense size could be recognized.
Length… twenty cubits… the breadth… ten cubits — The measurements of the porch of Solomon’s temple (1Ki_6:3) and of the holy place in the tabernacle, as it may be determined from Exodus 26, and as it is given by Josephus (Antiquities, iii, Zec_6:4). The exact figures may have been suggested by one or the other of these places, but it is not probable that they possess any special symbolic meaning; all they are intended to do is to indicate the great size of the roll. The Hebrews appear to have used two cubits, one a little longer than the other, but the data are insufficient to determine the exact length of either; the length of the common cubit is estimated at approximately eighteen inches (see Hastings’s Dictionary of the Bible, article “Weights and Measures”).
Read full note →
The interpretation is given in Zec_5:3-4.
This is the curse — We must think of the roll as inscribed, perhaps upon both sides, with a curse or curses, similar to those in Deu_27:15-26; Deu_28:15-68, though there is no reason to suppose that the prophet has in mind these curses.
The whole earth — Better, R.V., “land.” Zec_5:6 and especially Zec_5:11 clearly show that the reference is to Palestine or Judah, or at the most to the extended Judah (Zec_2:11). Two classes of criminals are singled out.
Shall be cut off — The Hebrew verb is used ordinarily in the sense of acquit, free from guilt; in this passage most commentators take it in a physical sense, clear away — cut off, or destroy (Isa_3:26).
On this side — R.V., “on the one side”; better, margin, “from hence,” that is, from the land.
According to it — According to the curses inscribed upon the roll. Some commentators insist that the more common meaning of the verb should be retained; if that is done the text of the rest of the verse must be changed. Wellhausen reads, “For everyone that stealeth hath for long remained unpunished, and everyone that sweareth hath for long remained unpunished”; therefore Jehovah is sending his judgment.
Everyone that sweareth — Must be interpreted in the light of Zec_5:4 as equivalent to “everyone that sweareth falsely by my name.” The Old Testament does not condemn swearing per se; it condemns only false swearing (compare Hos_4:2); Mat_5:34 ff., is on the New Testament level.
I will bring it forth — Better and literally, I have caused it to go forth: it has already started on its mission of judgment. Its destination is the houses of the evil doers.
Shall remain — Literally, lodge over night; but it will not sleep.
Shall consume — Not only will it announce the judgment, it will execute it.
It — The house, including the inhabitants.
With the timber thereof and the stones thereof — That is, utterly.
Only two forms of wickedness are specified, stealing and false swearing. It is hardly likely, however, that these were the only sins recognized or prevalent in the days of Zechariah; it seems better to regard these as types of two classes of wickedness, stealing as representing all sins committed against man, false swearing by the name of Jehovah as representing all sins committed against Jehovah. Under these two heads all forms of sin may be grouped, as in the Decalogue. If this is done the vision symbolizes the destruction of sinners of every sort.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv2–4 2. the length thereof &c.] The roll was unfolded…
2. the length thereof &c.] The roll was unfolded and opened out. The dimensions of the roll seem merely to be mentioned as an expression of the prophet’s wonder at its size. The beholder of such a strange apparition in the heavens would not unnaturally say how large he took it to be.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain On vv2–4 (2) He.—The angel-interpreter. (Comp. Zec_5:5.)
(2) He.—The angel-interpreter. (Comp. Zec_5:5.)
The length . . . and the breadth . . .—These were the dimensions of the holy place of the Mosaic Tabernacle, also of the porch of Solomon’s Temple. If, then, we are to consider the measurement of the scroll as symbolical, we may regard it as indicating that the measure of the sanctuary is the measure of sin: that is, the sinner must not say, “I am not worse than my neighbour,” but should measure his conduct by the standard: “Become ye holy, for I am holy” (Lev_11:44; comp. Mat_5:48).
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain On vv2–4 He said. The angel-interpreter spoke. (Zec_4:2) The length thereof,…
He said. The angel-interpreter spoke. (Zec_4:2) The length thereof, etc. Taking the cubit at a foot and a half, the size of the roll is enormous, and may well have aroused the prophet"s wonder. The dimensions given correspond to those of the porch of Solomon"s temple, (1Ki_6:3) twenty cubits long by ten broad. These are also the dimensions of the holy place in the tabernacle, and of Solomon"s brazen altar. (2Ch_4:1) The careful statement of the size of the roll indicates that some special meaning is attached to these measurements. We do not know that any symbolical signification was recognized in the porch of the temple; but these dimensions may well contain a reference to the sanctuary and the altar, as Knabenbauer explains, "The curse is of the same measure as that altar which was the instrument of expiation and reconciliation, and as that sanctuary which was the entrance to the holy of holies." Others consider that the curse is pronounced according to the measure of the sanctuary, i.e. according to the Divine Law; or that all might thus know that it came from God, and that the possession of the temple did not secure the people from vengeance unless they were pure and obedient.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
C. I. Scofield 1917 · Public Domain On v3 Lit. land, i.e. Palestine.
earth
Lit. land, i.e. Palestine.
The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On v3 General Information:
General Information:
The angel continues to speak with Zechariah.
Read full note →
This is the curse
The word "this" refers to the scroll. The scroll is a metonym for what is written on the scroll. AT: "On this scroll is the curse" (See: Metonymy)
that goes out over the surface of the whole land
The phrase "the surface of the whole land" refers to every place within the land. It is implied that the curse will apply to every person who lives in the land. AT: "that is upon every person within the whole land" (See: Idiom and Assumed Knowledge and Implicit Information)
every thief will be cut off ... everyone who swears a false oath will be cut off
Yahweh removing these people from the land is spoken of as if he were cutting them off, like a person would cut a branch from a tree. This can be stated in active form. AT: "Yahweh will cut off every thief ... Yahweh will cut off everyone who swears a false oath" or "Yahweh will remove every thief from the land ... Yahweh will remove from the land everyone who swears a false oath" (See: Metaphor and Active or Passive)
what it says on the one side ... what it says on the other side
"what the scroll says on one side ... what the scroll says on the other side"
I will send it out
"I will send out the curse"
this is the declaration of Yahweh of hosts
Yahweh speaks of himself by name to express the certainty of what he is declaring. See how you translated this in Zechariah 1:3. AT: "this is what Yahweh of hosts has declared" or "this is what I, Yahweh of hosts, have declared" (See: First, Second, or Third Person)
consume its timber and stones
The curse destroying the houses of the thief and of the one who swears falsely is spoken of as if the curse would consume the building materials that people had used to build the houses. AT: "destroy its wood and stones" or "completely destroy it" (See: Metaphor and Synecdoche)
translationWords
curse
face
cut off
oath
send
declare
Yahweh of hosts
name
consume
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 On vv3–4 5:3 curse (or oath): A covenant included curses on…
5:3 curse (or oath): A covenant included curses on violators of the agreement (see Deut 29:12-21).
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.