ZECHARIAH 2

 

PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS

NASB	NKJV	NRSV	TEV	NJB
God’s Favor to Zion	Vision of the Measuring Line	The Third Vision: A Man Going to Measure Jerusalem	The Vision of the Measuring Line	(NJB uses MT chapter and verse) (2:5-9)
2:1-5	2:1-5	2:1-5	1:1-2a
			2:2b
			2:3-5
	Future Joy of Zion and Many Nations	An Appeal to the Exiles	The Exiles are Called to Come Home
2:6-12	2:6-7	2:6-12	2:6-8a
	2:8-13
			2:8b-9a
			2:9b	Two Exhortations to the Exiles
			2:10	2:10-17     (10-13)     (14)     (15-17)
			2:11-12
2:13		2:13	2:13

READING CYCLE THREE (see
“Bible
Interpretation Seminar”)

FOLLOWING THE ORIGINAL AUTHOR’S INTENT AT PARAGRAPH LEVEL

This is a study guide commentary, which
means that you are responsible for your own interpretation of the Bible. Each of us must walk in the
light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not
relinquish this to a commentator.

Read the chapter in one sitting. Identify the subjects (reading cycle #3). Compare
your subject divisions with the five translations above. Paragraphing is not inspired, but it is
the key to following the original author’s intent, which is the heart of interpretation. Every
paragraph has one and only one subject.

WORD AND PHRASE STUDY

NASB (UPDATED) TEXT: ZECHARIAH 2:1-5
 ¹Then I lifted up my eyes and looked, and behold, there was a man with a measuring line in his hand. ²So I said, “Where are you going?” And he said to me, “To measure Jerusalem, to see how wide it is and how long it is.” ³And behold, the angel who was speaking with me was going out, and another angel was coming out to meet him, ⁴and said to him, “Run, speak to that young man, saying, ‘Jerusalem will be inhabited without walls because of the multitude of men and cattle within it. ⁵‘For I,’ declares the Lord, ‘will be a wall of fire around her, and I will be the glory in her midst.'”

2:1 “Then I lifted up my eyes and looked” See full note at Zech. 1:8. In the Masoretic Hebrew text
this verse is Zech. 2:5 because the second vision (the four horns) starts chapter two.

▣ “a man” This apparently refers to an angelic being (cf. Zech. 1:8,10 compared to 1:11,12).
Angelic beings often appear as male humans (only once in Zech. 5:9 are they depicted as female).

▣ “a measuring line” This is a construction metaphor (BDB 286 and 551, cf. Zech. 1:16, different
Hebrew word, BDB 876), used of

1. judgment/destruction (cf. 2 Kgs. 21:13; Isa. 34:11; Lam. 2:8)
2. restoration (cf. Zech. 1:16; Jer. 31:38-40; Ezek. 41; Rev. 21:15-17)

2:2 “So I said, ‘Where are you going'” In Zechariah’s visions many people speak.

1. the prophet himself (e.g., Zech. 1:9,21; 2:2)
2. the interpreting angel (e.g., Zech. 1:14,19,21; 2:3,4,12-15)
3. angels in the vision (e.g., Zech. 1:10,11,13; 2:2,4)
4. the Lord Himself (e.g., Zech. 1:13,14,15,16,17; 2:5,6-11)

These numerous speakers caused the texts to record several levels of direct quotes.

▣ “to measure Jerusalem” The time factor is crucial, but uncertain:

1. current Jerusalem
2. restored post-exilic Jerusalem
3. heavenly, end-time Jerusalem (cf. Rev. 21:2,15)

2:3
NASB	”was going out”
NKJV	”was coming out”
NRSV, JPSOA	”came forward”
TEV	”step forward”
NJB	”walked away”
REB	”was going away”
LXX	”stood still”
Peshitta	”went forth”

The UBS Text Project, p. 395, gives the MT (NASB, NKJV) a “C” rating (considerable
doubt). Minor details such as these do not usually affect the thrust of the paragraph.

Interpreting angels are common in Jewish apocalyptic literature.

2:4 “Run” Here is one angel commanding (BDB 930, KB 1207, Qal IMPERATIVE) another
angel to change an action because of fuller information about God’s purposes. Angels do not fully understand
God’s plans (cf. 1 Pet. 1:12; Eph. 2:7; 3:10; 1 Cor. 4:9).

▣ “that young man” The NET Bible (and the NIV Study Bible footnote) identifies him as a
reference to Zechariah, but this does not fit the context. This seems to be “the man” of Zech. 2:1
(i.e., angel, cf. Zech. 1:8, 10, 11, 12), although a different Hebrew term is used (BDB 654).

▣ “without walls” The Hebrew term (BDB 826, KB 965) means “open region” or “open country”
(cf. Ezek. 38:11) with the implication of no fortifications for protection (i.e., walls, ditches, earth
works, etc.). The very structures used for protection would limit the potential population.

There was no need for physical protection. This was possibly an answer to the nervous
critics of Zechariah’s day about rebuilding the Temple when there was no way to protect it (i.e., no
wall around Jerusalem, cf. Nehemiah). This is the OT source for Rev. 21:25, where the new Jerusalem does
not need gates for protection because God is present!

It is also possible in this universal context of all peoples being invited to come to
worship YHWH and His representative that “without walls” may reflect the inclusiveness of “the gospel
of Jesus Christ.” The NT does not reaffirm the geographical or racial prophecies of the OT, but expands
them into a world-wide invitation to “whosoever will.” The issue is no longer Jew vs. Gentile, but believer
vs. unbeliever!

▣ “because of the multitude of men and cattle” This does not fit the historical conditions of
the prophet’s day, so obviously it refers to the future, but the time is uncertain. Some see Zech. 2:11
(universal gospel invitation of Isaiah 49; Matt. 28:18-20 Luke 24:47; Acts 1:8) as the reason for so many
people being in Jerusalem. The Jews of the post-exilic period did not want to live in the city because of
bitter memories of the siege of Nebuchadnezzar. In Nehemiah’s day they had to cast lots to see who would
live in the rebuilt, walled Jerusalem (cf. Neh. 7:4; 11:1-2).

▣ “cattle” This was a symbol of great prosperity (cf. Deut. 28:4,11,51; 30:9). This is the
opposite of Hag. 1:10-11.

2:5 “wall of fire” This seems to refer to the Shekinah (to dwell with permanently, cf. v. 11)
cloud of the glory which accompanied the Israelites during the Exodus experience (cf. Exod. 14:19-20;
Isa. 60:18).

▣ “I will be the glory in her midst” God’s presence with His people is referred to here
(cf. Zech. 2:11; Exod. 25:8; 40:34; Ezek. 43:1-5). This is the ultimate hope of the restoration of
initiate fellowship with God (cf. Rev. 21:3,23). It also shows that the Covenant is restored and fulfilled!
Immanuel is with His people (cf. Isa. 7:14; Zech. 8:8,10).

SPECIAL TOPIC: GLORY (OT)

NASB (UPDATED) TEXT: ZECHARIAH 2:6-12
 ⁶“Ho there! Flee from the land of the north,” declares the Lord, “for I have dispersed you as the four winds of the heavens,” declares the Lord. ⁷“Ho, Zion! Escape, you who are living with the daughter of Babylon.” ⁸For thus says the Lord of hosts, “After glory He has sent me against the nations which plunder you, for he who touches you, touches the apple of His eye. ⁹For behold, I will wave My hand over them so that they will be plunder for their slaves. Then you will know that the Lord of hosts has sent Me. ¹⁰Sing for joy and be glad, O daughter of Zion; for behold I am coming and I will dwell in your midst,” declares the Lord. ¹¹“Many nations will join themselves to the Lord in that day and will become My people. Then I will dwell in your midst, and you will know that the Lord of hosts has sent Me to you. ¹²The Lord will possess Judah as His portion in the holy land, and will again choose Jerusalem.”

2:6-13 These verses distinct from Zech. 2:1-5 are in poetic parallelism and meter (cf. NJB). Joyce
Baldwin, Tyndale OT Commentaries, says,

“. . .there is a change, not only of genre, but also speaker and destination.
Instead of the angel it is now Zechariah who speaks, first to the exiles in Babylon, then to the
Jerusalem Jews, and there is nothing now to suggest a vision” (p. 107).

Many commentators think that this poetic section interprets and reemphasizes the second
and third visions. YHWH will destroy the plundering nations (the four horns and craftsmen) and He will
indwell and protect His people (the measuring line).

2:6
NASB	”Ho there”
NKJV, NRSV	”Up, up”
TEV	—–
NJB	”Look out! Look out!”
REB, JPSOA	”Away, away”
LXX	”Oh, oh”
Peshitta	”Ah, ah”

This Hebrew EXCLAMATION (BDB 222) is repeated for emphasis. This is not the Hebrew “woe,”
but often functions as a prelude to judgment (cf. Zech. 11:17; Isa. 10:5; 17:12; 28:11).

BDB mentions that it often functions as a way of denoting “a touch of sympathy,” p. 223
(cf. Isa. 18:1; 55:1; Jer. 47:6; Zech. 2:10,11).

Who is the speaker in Zech. 2:6-13? It could be one of the angels, but it seems best to
see Zechariah as speaking for YHWH. The words are YHWH’s promises and purposes. The vision had become
a divine proclamation!

Another question is to whom are these verses addressed? There seem to be three target groups.

1. Jews exiled and remaining in surrounding lands (Zech. 2:6-9)
2. Jews who returned to the Promised Land (Zech. 2:10-12)
3. all humanity (“all flesh,” cf. Zech. 2:13)

God uses Abraham’s seed, and more specifically, David’s, to address and affect all the sons
and daughters of Adam (cf. Gen. 3:15; Exod. 19:5). God’s actions for Jews is, in reality, God’s action for
humanity (cf. Gen. 12:3). God’s city without walls may be a symbol of universal inclusion (Jews and Gentiles,
cf. Eph. 2:11-3:13).

▣ “Flee” This is a Hebrew term (BDB 630, KB 681, Qal IMPERATIVE) used
predominantly by Isaiah and Jeremiah. It is also used twice in Zech. 14:5.

In this context people are to leave the boundaries of the pagan empires which exiled Israel
and Judah and return to the Promised Land. Only about 50,000 Jews returned under Sheshbazzar and Zerubbabel
(cf. Ezra 1-2).

▣ “from the land of the north” This refers to Babylon (cf. Zech. 2:7). “The north” (BDB 860,
KB 1046) became an OT metaphor for trouble and invasion (cf. Isa. 14:31; Jer. 1:14-15; 4:6; 6:1,22; 10:22)
because this was the only accessible land route into Palestine. Although Assyria and Babylon were to the east,
the invasion route and return route were always northerly. This phrase and Zech. 2:7 warn the Jews to return
to Palestine because the judgment of God is about to fall on the nations which God used to punish His people.

▣ “I have dispersed” This VERB (BDB 831, KB 975, Piel
PERFECT) could refer to the exiles of 722 or 586 B.C., but possibly also
to the last days (cf. Zech. 1:17; 2:4,11).

The key theological point is that God Himself initiated (i.e., Assyria, cf. Isa.10:5;
Babylon, cf. Jer. 51:20) the exile and He Himself will restore His people (cf. Jer. 31:10; Ezek. 11:16).
YHWH was not defeated by the gods of the nations, but He used the military of pagan countries to discipline
His people.

▣ “the four winds” The number four is used to symbolize the entire known world (e.g.,
Zech. 1:8,18,20; Dan. 7:2; 11:4). These same “four winds” are mentioned in a military sense (BDB 924 #2a),
as in Jer. 49:36; Ezek. 37:9; Dan. 8:8; and Zech. 6:5.

SPECIAL TOPIC: SYMBOLIC
NUMBERS IN SCRIPTURE, #2

2:7 “Ho” See note at Zech. 2:6.

▣ “Zion” This was the name of the Canaanite stronghold located on one of the hills within
the city of Jebus (cf. 2 Sam. 5:7), which was not captured until David’s day. It is not the same hill
on which the temple was built (Mt. Moriah). It is often used as a synonym for Jerusalem or as a way to
accentuate the religious life of the city versus the political life of the city. It is used extensively
by Isaiah, Jeremiah (also Lamentations) and Zechariah (cf. Zech. 1:14,17; 2:7,10; 8:2,3; 9:9,13).

Here it is used to designate

1. the place to which the Jewish people who had not returned from exile must escape to (cf. LXX)
2. the majority of Jewish people themselves (cf. Isa. 51:16; 52:1,2,7,8) who had not returned to
   Palestine

▣ “Escape” This (BDB 572, KB 589, Niphal IMPERATIVE) is used
in a REFLEXIVE sense. It parallels “flee” of Zech. 2:16.

▣ “living with” This is literally “dwell with” (BDB 442, KB 444, Qal
PARTICIPLE). This is a word play related to God’s promise to dwell with them from
Zech. 2:5. They must choose YHWH or their settled, comfortable lives in foreign lands!

This was a way of encouraging and confirming that small group of returnees to Judah! God
was with them! The irony is that during the exile God left Jerusalem (cf. Ezekiel 8) and went to dwell with
the exiles (cf. Ezekiel 1 and 10). But now, He has returned to Jerusalem (cf. Zech. 2:10-11).

▣ “the daughter of Babylon” This is a Semitic way of referring to the people of the empires
of Mesopotamia (the land between the rivers), also called the Fertile Crescent. For fuller note on “daughter
of. . .” see note at Jer. 46:11.

2:8 “the Lord of hosts” This is the most common post-exilic title for
God. This refers to God as the Captain of the Army of Heaven (cf. Jos. 5:13-15) or the leader of the
angelic council (cf. 1 Kgs. 22:19). It is first used in 1 Sam. 1:3. Because of Exod. 12:41 some relate
it to Israel, but in contexts related to Babylon it seems to relate to God’s supremacy over the astral
deities.

SPECIAL TOPIC: LORD OF HOSTS

▣
NASB, LXX, Peshitta	”After glory He has sent me”
NKJV	”He sent Me after glory”
NRSV	”(after his glory sent me)”
TEV	”sent me with this message”
NJB	”since the Glory commissioned me”
NIV	”after he has honored me and has sent me”
JPSOA	”He sent me after glory”
NET	”says to me that for his own glory he has sent me”
REB	”spoken when he sent me on a glorious mission”
Rotherham	”For his own honor hath he sent me”

There are three main issues involved in trying to understand the original intent of
this phrase.

1. What does “after” mean?
   1. ADVERB (temporal)
   2. PREPOSITION (purpose)
   3. CONJUNCTION
2. What does “glory” mean?
   1. honor to the prophet (NIV)
   2. authority to the prophet
   3. glory as a quality of God
3. To whom was it addressed?
   1. a powerful angel (Keil and Delitzsch, Pulpit Commentary)
   2. the prophet (NASB Updated, TEV, NIV, REB, NET, JPSOA)
   3. the Messiah (NKJV, NASB)

What do we know?

1. The Lord is the speaker (Lord of Hosts)
2. The term “glory” (BDB 458) is used earlier in the vision (cf. Zech. 2:5, UBS, Handbook for
   Translators) and seems to refer to YHWH Himself (NJB, NRSV, cf. Hag. 2:7), but this does not
   fit the “He has sent.” However, the same VERB in the next verse has YHWH as the
   speaker.

Herein lies the interpretive problem. It seems that if one takes these visions as Messianic
then the return from exile does not fit the expectations. If one takes them as eschatological then there
is an obvious mixing of temporal and future references, which is common in the prophets. It is difficult
to relate Messianic texts historically into the post-exilic period. However, the return of the Davidic
and Aaronic seeds are a foreshadowing of a Priest/King Messiah (cf. Psalm 110, Zechariah 4), as is the
inclusion of “the nations” within the people of God, which will become the gospel of Jesus Christ. The
ultimate exodus and return are future and for all who believe (cf. Zech. 2:13).

My best guess is that “after” means “with” and “glory” means “with God’s honor,” “with God’s
message,” or “with God’s authority.” The prophet/priest Zechariah proclaimed God’s word to Jews in exile
(cf. Zech. 2:6-7), Jews in Palestine (cf. Zech. 2:10-12), and the surrounding nations (cf. Zech. 2:8-9).

The UBS Text Project, p. 395, gives “after the glory” an “A” rating (very high probability).
The REB reflects an emendation.

1. after the glory ‒ אחר כבוד
2. on the path of glory ‒ ארח כבוד

▣ “He has sent me” This “Me” is capitalized in NASB (1970) and KJV (1982), which shows that
those translators thought it referred to the Messiah, so too, Kimchi (Jewish exegete from the Middle Ages
in Europe). The NET Bible and the TEV interpret this as another reference to Zechariah (this would make
Zech. 2:9-11; 4:9; and 6:15 also refer to Zechariah). There is no doubt that the Messiah is mentioned in
Zech. 3:8; 6:12-13 in the first division of Zechariah (chapters 1-8), but here the context implies the
prophet (cf. NASB, 1995 Update).

Zechariah asserts this conviction that prophetic fulfillment of YHWH’s message and promises
are sure and certain. The phrase “you will know that the Lord of hosts has
sent me” (cf. Zech. 2:9,11; 4:9; 6:15) is an idiom of confidence!

▣ “against the nations” This refers to Zech. 1:15, where God promises to restore His people
to the Promised Land (cf. Gen. 12:1-3) and punish the surrounding nations.

Zechariah is to address YHWH’s judgment against the surrounding plundering nations who
attacked and took advantage of the exile of God’s people. This does not imply that Zechariah ever directly
addressed these nations. This is very similar to Isaiah’s, Jeremiah’s, and Ezekiel’s denunciations of the
surrounding nations (e.g., Isa. 13-24; Jer. 46-51; Ezek. 25-32).

▣
NASB, NKJV	”apple of HIs eye”
NRSV, NJB, REB, Peshitta	”the apple of my eye”
TEV	”what is most precious to me”
LXX, JPSOA	”the pupil of his eye”

This is an affectionate idiom referencing God’s Covenant people (cf. Deut. 32:10;
Pro. 7:2). “Little man” or “daughter” is the usual idiomatic form (cf. Ps. 17:8). The term “apple” (BDB 93,
KB 107) is literally “gate” (i.e., opening) or “pupil.”

Probably originally the Hebrew text read “in the apple of my eye” (UBS Text Project, p. 396,
gives it a “C” rating), but the Masoretic scholars changed it to “his eye” because they were uncomfortable
with anthropomorphic language describing Deity.

SPECIAL TOPIC: THE
PROBLEMS AND LIMITATIONS OF HUMAN LANGUAGE

2:9 “I will wave My hand” This is a physical gesture for divine judgment (BDB 631, KB 682,
Hiphil PARTICIPLE, cf. Isa. 11:15; 19:16).

▣
NASB	”they will be plunder for their slaves”
NKJV	”they shall become spoil for their servants”
NRSV, LXX, Vulgate	”they shall become plunder for their own slaves”
TEV	”and you will be plundered by the people who were once your servants”
NJB, REB, JPSOA	”they will be plundered by those whom they have enslaved”
Peshitta	”their works shall become plunder”

See above how the different English transdlations interpret this phrase.

▣ “Then you will know that the Lord of hosts has sent Me” The Jews
who returned to Judah will be fully confident (“You will know” ‒ BDB 393, KB 390, Qal
PERFECT) of YHWH’s care, presence, and protection. The roles will be reversed. The Jews
were made slaves and servants, but now the conquering pagan nations are conquered! Their demise and Judah’s
prosperity are confirming evidence of YHWH’s promises being fulfilled and the Covenant completely restored.

2:10 “Sing for joy” This (BDB 943, KB 1247) is a Qal IMPERATIVE. It is an
allusion to the “new day” promises of Isaiah (cf. Isa. 65:18-19; note 25:8; 30:19; 35:10; 51:11; and
Rev. 21:4).

▣ “be glad” This (BDB 970, KB 1333) is another Qal IMPERATIVE. It is
also reflected in the Messianic passage of Zech. 9:9.

▣ “O daughter of Zion” This is a Semitic idiom like Zech. 2:7. This refers to the people of
God. See note on “Zion” at Zech. 1:7 and Jer. 46:11.

▣ “dwell” This (BDB 1014, KB 1496, Qal PERFECT with waw) is the
same root as Shekinah (cf. Zech. 2:11). The greatest blessing of the Covenant was the presence of
the Lord with His people (cf. Zech. 8:3; 9:9; Ezek. 37:27). The concept is expressed in the Messianic title
“Emmanuel,” which means “God with us” (cf. Isa. 7:14; 8:8).

2:11 “Many nations” This was a startling message that the Gentiles would be included with God’s
people (eg., Zech. 8:20-23; 14:16; Eph. 2:11-3:13). This was always YHWH’s purpose (e.g., Gen. 12:3;
Isa. 2:2-4; 11:10; 19:19-22; 24:13-16a; 25:6-7; 42:6-7,10-12; 49:6-23; 51:4; 56:3-8; Mic. 4:1-3). As a
Gentile follower of Jesus, the Jewish Messiah, it is hard to put into words the joy this verse brings to
my heart!

SPECIAL TOPIC: YHWH’S ETERNAL
REDEMPTIVE PLAN

▣ “will join themselves” This (BDB 530 I, KB 522) is a Niphal form. This is the
grammatical question, is the VERB meant to be PASSIVE (cf. NKJV, NJB) or
REFLEXIVE ( NRSV, cf. Jer. 50:5)? This same theological issue is seen in Gen. 12:3
(cf. Isa. 56:3,6).

PREDESTINATION
(Calvinism) vs HUMAN FREE WILL (Arminianism)

▣ “in that day” This phrase is a prophetic idiom for God’s coming for blessing or judgment.
In this context it seems to refer to an eschatological future as it does in Isa. 55-56. These texts in
Zechariah 1-8 are quoted extensively by John in the book of the Revelation.

SPECIAL TOPIC: THAT DAY

▣ “they will become My people” This is standard covenant terminology (BDB 766 I, cf. Zech. 13:9;
Jer. 30:22; 31:33; 32:38). Non-Jews who believe and obey are fully included in God’s covenant
(cf. Rom. 1:16; 2:28-29; Gal. 3:7-9,29; 6:16; Phil. 3:3).

▣ “I will dwell in your midst” This is a recurrent theme (cf. Zech. 2:5, 10).

▣ “you will know that the Lord has sent Me to you” This is a
repeated emphasis from Zech. 2:9. Fulfilled prophecy is one way to confirm God’s word/promises to future
generations of both believing Jews and Gentiles.

God promises in this context three evidences.

1. Judah restored to prosperity
2. the overthrow of the surrounding nations that plundered Israel and Judah
3. YHWH’s prophetic spokesman among His people

A good reference on how to understand and apply these prophecies to the NT is found in the book
by D. Brent Sandy, Plowshares and Pruning Hooks: Rethinking the Language of Biblical Prophecy and
Apocalyptic.

2:12 “the Lord will possess Judah as His portion” Both the
VERB (BDB 635, KB 686, Qal PERFECT with waw) and “His Portion” (BDB 324)
relate to inheritance (cf. Exod. 19:5; 34:9; Deut. 4:20; 7:6; 9:26,29; 14:2; 32:9; Ps. 33:12; Titus 2:14;
1 Pet. 2:9). The historical allusion is to the dividing of Palestine among the Jewish tribes by lot
(cf. Joshua 12-19).

▣ “in the holy land” This is the only place in the OT where this phrase is used for Palestine.
Jerusalem is holy because YHWH is present (cf. Zech. 8:3).

▣ “and will again choose Jerusalem” This (VERB, BDB 103, Qal
PERFECT with waw) is the emphasis in Deuteronomy on Jerusalem as the place of God’s
unique presence above the Ark of the Covenant in the Holy of Holies of the Temple (cf. Deut. 12:5,11). See
note on “choose” at Zech. 1:17.

NASB (UPDATED) TEXT: ZECHARIAH 2:13
 ¹³“Be silent, all flesh, before the Lord; for He is aroused from His holy habitation.”

2:13 “Be silent” This is an INTERJECTION (BDB 245), not a VERB
(cf. Hab. 2:20; Zeph. 1:7). The VERB form is found in Neh. 8:11.

▣ “all flesh” Here is that universal element again (cf. Zech. 2:11).

▣ “for He is aroused from His holy habitation” God has seemed to be inactive (i.e., asleep,
BDB 734, cf. Zech. 4:1) during the period of the seventy year judgment, but that time has ended and YHWH
emerges from His heavenly throne room (cf. Deut. 26:15; Isa. 63:15; Jer. 25:30) to act on behalf of His
people and all people!

DISCUSSION QUESTIONS

 

This is a study guide commentary, which means that you are
responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You,
the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.

These discussion questions are provided to help you think through the major issues of this
section of the book. They are meant to be thought-provoking, not definitive.

1. Does this chapter relate to Zechariah’s day or another? Why?
2. To whom is the “Me” of Zech. 2:8, 9, &11 referring?
3. What is the meaning of Zech. 2:8?
4. Why is Zech. 2:11 so significant?
5. How does this chapter relate to Revelation 21?

 

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