2<\/strong>. the length thereof<\/em> &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.<\/p>\n And he – <\/B>(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<\/span>; 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<\/span>; and Simeon said, This child is set for the fall and rising again of many in Israel Luk 2:34<\/span>.<\/P> <\/p>\n And he; <\/B>the angel, Zec 4:1<\/span>,5<\/span>. <\/P> What seest thou, O Zechariah?<\/B> <\/P> The length thereof is twenty cubits; <\/B>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. <\/P> <\/p>\n 2. length . . . twenty cubits . . .breadth . . . ten cubits<\/B>thirty feet by fifteen, the dimensionsof the temple porch (1Ki 6:3<\/span>),where the law was usually read, showing that it was divinelyauthoritative in the theocracy. Its large size implies the greatnumber of the curses contained. The Hebrew<\/I> for “roll”or “volume” is used of the law (Ps40:7<\/span>).<\/P><\/p>\n And he said unto me<\/strong>,…. That is, the angel:<\/p>\n What seest thou? and I answered, I see a flying roll, the length whereof [is] twenty cubits, and the breadth thereof ten cubits<\/strong>; 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, 1Ki 6:3<\/span> 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<\/span> 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, Ps 40:7<\/span> 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 Zec 5:3<\/span>. 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.<\/p>\n x Eskuche apud Burkium in loc.<\/p>\n 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. <\/p>\n (2) He.<\/strong>The angel-interpreter. (Comp. Zec. 5:5<\/span>.)<\/p>\n The length . . . and the breadth . . .<\/strong>These were the dimensions of the holy place of the Mosaic Tabernacle, also of the porch of Solomons 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<\/span>; comp. Mat. 5:48<\/span>).<\/p>\n 2<\/strong>. <\/strong> The interpreting angel calls the attention of the prophet to the new vision by means of a question (compare Zec 4:2<\/span>, and see references there). The roll was unfolded, so that its immense size could be recognized. <\/p>\n Length twenty cubits the breadth ten cubits <\/strong> The measurements of the porch of Solomon’s temple (1Ki 6:3<\/span>) and of the holy place in the tabernacle, as it may be determined from Exodus 26<\/span>, and as it is given by Josephus (Antiquities, iii, Zec 6:4<\/span>). 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, <\/em> article “Weights and Measures”).<\/p>\n The interpretation is given in Zec 5:3-4<\/span>. <\/p>\n This is the curse <\/strong> 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<\/span>; Deu 28:15-68<\/span>, though there is no reason to suppose that the prophet has in mind these curses. <\/p>\n The whole earth <\/strong> Better, R.V., “land.” Zec 5:6<\/span> and especially Zec 5:11<\/span> clearly show that the reference is to Palestine or Judah, or at the most to the extended Judah (Zec 2:11<\/span>). Two classes of criminals are singled out. <\/p>\n Shall be cut off <\/strong> The Hebrew verb is used ordinarily in the sense of acquit, free from guilt; <\/em> in this passage most commentators take it in a physical sense, clear away <\/em> cut off, or destroy (Isa 3:26<\/span>). <\/p>\n On this side <\/strong> R.V., “on the one side”; better, margin, “from hence,” that is, from the land. <\/p>\n According to it <\/strong> 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. <\/p>\n Everyone that sweareth <\/strong> Must be interpreted in the light of Zec 5:4<\/span> as equivalent to “everyone that sweareth falsely by my name.” The Old Testament does not condemn swearing per se; <\/em> it condemns only false swearing (compare Hos 4:2<\/span>); Mat 5:34<\/span> ff., is on the New Testament level. <\/p>\n I will bring it forth <\/strong> Better and literally, I have caused it to go forth: <\/em> it has already started on its mission of judgment. Its destination is the houses of the evil doers. <\/p>\n Shall remain <\/strong> Literally, lodge over night; <\/em> but it will not sleep. <\/p>\n Shall consume <\/strong> Not only will it announce the judgment, it will execute it. <\/p>\n It <\/strong> The house, including the inhabitants. <\/p>\n With the timber thereof and the stones thereof <\/strong> That is, utterly.<\/p>\n 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 <\/em> 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.<\/p>\n 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.<\/p>\n Ver. 2. What seest thou?<\/strong> ] q.d.<\/em> Mark it well, and let thine eye affect thine heart; let these things be oculis commissa fidelibus.<\/em> <\/p>\n <\/p>\n I see a flying book<\/strong> ] See Trapp on “<\/em> Zec 5:1 “<\/em> 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. <\/p>\n <\/p>\n The length thereof is twenty cubits, &c.<\/strong> ] Ten yards long, and five broad. Neither let men say that words are but wind, as they did, Jer 5:13<\/span> . 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<\/span> , 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<\/span> , 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<\/span> . The threatenings of God’s law (the same with this roll) are (as Erasmus saith of Eze 3:18 ) fulmina non verba,<\/em> lightbolts rather than words; or if words, yet they are (as one saith) verba non legenda sed vivenda,<\/em> 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<\/span> , 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<\/span> .<\/p>\n cubits. See App-51. <\/p>\n What: Zec 4:2, Jer 1:11-14, Amo 7:8 <\/p>\n flying: Zep 1:14, 2Pe 2:3 <\/p>\n the length: Gen 6:11-13, Rev 18:5 <\/p>\n Reciprocal: Jer 24:3 – What Eze 47:6 – hast thou Amo 8:2 – Amos Zec 5:1 – roll<\/p>\n Zec 5:2. In ancient times all documents were written on strips of the material selected and then rolled up. Flying roll Indicates that the roll was to be sent out through the land. Zechariah stated the dimensions of this roll to be 15 x 30 feet. The great size of ttie document would indicate the vast importance of it.<\/p>\n 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 , 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 Gehazis 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.<\/p>\n 5:2 And he said to me, What seest thou? And I answered, I see a flying {a} scroll; its length [is] twenty cubits, and its breadth ten cubits.<\/p>\n (a) Because the Jews had provoked God’s plagues by condemning his word, and casting off all judgment and equity, he shows that God’s curses written in this book had justly happened both to them and their fathers. But now if they would repent, God would send the same among the Chaldeans and their former enemies.<\/p>\n The prophet replied to the interpreting angel, who asked him what he saw, that he saw a flying scroll that was 20 cubits long and 10 cubits wide (30 feet by 15 feet). Several commentators made connections between this scroll and the tabernacle and the temple since these were the dimensions of the holy place of the tabernacle (Exo 26:8) and the porch in front of the holy place of Solomon’s temple (1Ki 6:3). But this correspondence seems to be coincidental. The scroll that Zechariah saw was open and large so people could read it easily. During the restoration period the returnees demonstrated an increased interest in the Mosaic Law, which was written on scrolls (cf. Nehemiah 8). No one could plead ignorance because the scroll in Zechariah’s vision was large enough for all to see and read.<\/p>\n 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. 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 … Continue reading “Exegetical and Hermeneutical Commentary of Zechariah 5:2”<\/span><\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"","ping_status":"","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-22949","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/22949","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/comments?post=22949"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/22949\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=22949"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=22949"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=22949"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: Albert Barnes’ Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: English Annotations on the Holy Bible by Matthew Poole<\/b><\/i><\/h4>\n
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible <\/b><\/i><\/h4>\n
Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
Fuente: Calvin’s Complete Commentary<\/b><\/i><\/h4>\n
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Whedon’s Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Companion Bible Notes, Appendices and Graphics<\/b><\/i><\/h4>\n
Fuente: The Treasury of Scripture Knowledge<\/b><\/i><\/h4>\n
Fuente: Combined Bible Commentary<\/b><\/i><\/h4>\n
Fuente: Joseph Bensons Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n
Fuente: Geneva Bible Notes<\/b><\/i><\/h4>\n
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"