Zechariah 2:10
Bible text: King James Version (1769 Blayney text) · Public domain
Bible text: Berean Standard Bible · Public domain
Bible text: American Standard Version (1901) · Public domain
Bible text: World English Bible, Messianic edition · Public domain
Bible text: Geneva Bible (1599) · Public domain
Bible text: Young's Literal Translation · Public domain
- רָנִּיra·Nishout for joyH7442V-Qal-Imp-2fsVerb Qal Imperative 2nd Singular Feminine
- וְשִׂמְחִיve·sim·Chiand rejoiceH8055Conj-w ¦ V-Qal-Imp-2fsVerb Qal Imperative 2nd Singular Feminineוְandשִׂמְחִיrejoice
- בַּתbatO daughter ofH1323N-fscNoun Singular Feminine Construct
- צִיּוֹןtzi·YonZionH6726N-properNoun Proper Location
- כִּיkiforH3588PrtParticle Conditional
- הִנְנִיhi·nihere IH2005Prt ¦ 1csParticle InterjectionהִנְhereנִיI
- בָאva'[am] about to comeH935V-Qal-Prtcpl-msVerb Qal Participle Singular Masculine Absolute
- וְשָׁכַנְתִּיve·sha·khan·Tiand I will dwellH7931Conj-w ¦ V-Qal-ConsecPerf-1csVerb Qal Consecutive Perfect 1st Singular common genderוְandשָׁכַנְתִּיI will dwell
- בְתוֹכֵךְve·to·Khekhin midst of youH8432Prep-b ¦ N-msc ¦ 2fsNoun Singular Masculine Construct with suffixבְinתוֹכֵmidst ofךְyou
- נְאֻםne·'um[the] utterance ofH5002N-mscNoun Singular Masculine Construct
- יְהוָהYah·wehYahwehH3068N-properNoun Proper Title
English is a literal word-by-word gloss of the Hebrew, not the KJV's wording. Why?
This is the original text the KJV's translators worked from — each Hebrew word with its own literal English meaning in this verse, prepared by scholars at Tyndale House, Cambridge. The KJV translates whole sentences, not word by word, so its wording differs: one Hebrew word can become several English words, and the KJV may choose “the LORD” where the gloss reads “Yahweh”. Both are faithful — they answer different questions. For the KJV's own rendering, switch to the KJV text.
Words in [ ] are added by the English.
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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry wrote on whole passages, and this entry covers Zechariah 2:10–13. He set out his notes in a two-level outline, kept here as he numbered it.
Here is, I. Joy proclaimed to the church of God, to the daughter of Zion, that had separated herself from the daughter of Babylon. The Jews that had returned were in distress and danger, their enemies in the neighbourhood were spiteful against them, their friends that remained in Babylon were cool towards them, shy of them, and declined coming in to their assistance; and yet they are directed to sing, and to rejoice even in tribulation. Note, Those that have recovered their purity, and integrity, and spiritual liberty, though they have not yet recovered their outward prosperity, have reason to sing and rejoice, to give glory to God and take comfort to themselves.
I.God will have a people among them.
If their brethren in Babylon will not come to them, those of other nations shall, and shall replenish Jerusalem and the cities of Judah: Many nations shall be joined to the Lord in that day that are now at a distance from him and strangers to him. The Jewish nation, after the captivity, multiplied very much, by the accession of proselytes to it, that were naturalized, and were entitled to all the privileges of native Israelites, and perhaps they were equal in number; and therefore Paul mentions it as an honour to him which many Jews had not, that he was of the tribe of Benjamin, a Hebrew of the Hebrews, Philippians 3:5. And this was an earnest of the bringing in of the Gentiles into the christian church and in that this and other similar promises were to have their full accomplishment. It was therefore strange that that should be so great an offence to the Jews, as we find it was in the apostles' times, which was promised them as a blessing in the prophets' times - that many nations should be joined to the Lord. And, as there had been one law, so should there be one gospel for the stranger and for those born in the land; whatever nation they come from, when they join themselves to the Lord, they shall be my people, as dear to God as ever Israel had been. Note, God will own those for his people who with purpose of heart join themselves to him; and, when many do so, we ought to look upon them, not with a jealous eye, but with a joyful one. Angels rejoice, and therefore so should the daughter of Zion, when many nations are joined to the Lord.
II.They shall have his presence among them:
Sing and rejoice, for I come. Those to whom God comes have reason to rejoice, for he will be to them their chief joy. God will come, not to make them a visit only, but to reside with them and preside over them: I will dwell in the midst of thee (Zechariah 2:10), and it is repeated (Zechariah 2:11), because it was to have a double accomplishment,
1.In the dedication of the temple, in their regularly observing all God's institutions there and God's owning them therein. Those have God dwelling in the midst of them that have his ordinances administered in their purity, and a divine power going along with them; with these tokens of God's presence the Jewish church was blessed, after this, as much as ever.
2.In the incarnation of Christ. He that here promises to dwell among them is that Lord whom the Lord of hosts has sent (Zechariah 2:11), and therefore must be the Lord Jesus, who came and dwelt in the midst of the Jewish nation, the eternal Word, that was made flesh, and dwelt among us. This was the great honour reserved for that nation in its last days; the promise of it effectually secured their continuance till it was accomplished. They could not be destroyed while that blessing was in them; and the prospect of it, according to the promise, was the great support and comfort of those who looked for redemption in Jerusalem. It is promised that when Christ comes and dwells among them they shall know that the Lord of hosts has sent him; all that were Israelites indeed were made to know it; sufficient proofs were given of it by the miracles Christ wrought, so that they might have known it, and yet there were those that perished in ignorance and unbelief, that would not know it, for, if they had known it, they would not have crucified the Lord of glory.
III.They shall have all their ancient dignities and privileges restored to them again, Zechariah 2:12.
1.Canaan shall be a holy land again, not polluted by sin as it had been formerly, not profaned by the enemies as it had been of late; it shall be an enclosure again, and not laid in common.
2.Judah shall be in this holy land, shall inhabit it, and enjoy the comfort of it, and no longer be lost and scattered in Babylon.
3.Judah shall be God's portion, which he will delight in, which shall be dear to him, by which he will be served, and in which he will be glorified. The Lord's portion is his people.
4.God will inherit Judah again as his portion, will claim his interest, and recover the possession out of the hands of those that had invaded his right. He will protect his people and govern them as a man does his inheritance, and will be at home among them.
5.He will choose Jerusalem again, as he had chosen it formerly, to put his name there; he will renew and confirm the choice, and continue it a chosen place, till it must resign its honours to the Jerusalem that is from above. Though the election seemed to be set aside for a while, yet it shall obtain.
II.Here is silence proclaimed to all the world besides, Zechariah 2:13. The daughter of Zion must sing, but all flesh must be silent. Observe here,
1.A very awful description of God's appearances for the relief of his people. He is raised up out of his holy habitation; as a man out of sleep (Psalm 44:23; Psalm 78:65), or as a man entering with resolution upon a business that he will go through with. Heaven is his holy habitation above; thence we must expect him to appear, Isaiah 64:1. His temple is so in this lower world; thence from between the cherubim he will shine forth, Psalm 80:1. He is about to do something unusual, unexpected, and very surprising, and to plead his people's cause, which had long seemed neglected.
2.A seasonable caution and direction at such a time: Be silent, O all flesh! before the Lord - before Christ and his grace (let not flesh object against the methods he takes) - before God and his providence; the enemies of the church shall be silenced; all iniquity shall stop her mouth. The friends of the church also must be silent. Leave it to God to take his own way, and neither prescribe to him what he should do nor quarrel with him whatever he does. Be still, and know that he is God. Stand still, and see his salvation. See Habakkuk 2:20; Zephaniah 1:7. Silently acquiesce in his holy will, and patiently wait the issue, as those who are assured that when God is raised up out of his holy habitation he will not retreat, nor sit down again, till he has accomplished his whole work.
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The Lord heard the prayer of the prophets. The Father did not despise our race, which was perishing; he sent from heaven his own Son the Lord as our physician. One of the prophets says, “The Lord whom you seek, comes; and he shall come suddenly.” Where will he come? “The Lord shall come to his temple,” where you took up stones against him. Another of the prophets, on hearing this, says to him, “In speaking of God’s salvation, do you speak softly? In announcing the good tidings of God’s coming for salvation, do you speak in secret?” “Go up onto a high mountain, Zion, herald of glad tidings; say to the cities of Judah”—what shall I say?—“Here is your God! Here comes with power the Lord God.” Again the Lord himself has said, “ ‘Behold, I come, and I will dwell in the midst of you,’ says the Lord. ‘And many nations shall be joined to the Lord.’ ” The Israelites rejected salvation through me; “I come to gather nations of every language,” for, “he came unto his own, and his own received him not.” You come, and what do you bestow upon the nations? “I come to gather nations of every language … I will set a sign among them.” For from my conflict on the cross I will give to each of my soldiers a royal sign to bear upon his forehead. Still another prophet said, “He inclined the heavens and came down, with dark clouds under his feet.” For his coming down from heaven was unknown to humanity.
(Verse 10 onwards) Praise and rejoice, Daughter Zion, for behold, I am coming and will dwell in your midst, declares the Lord. Many nations will be joined to the Lord on that day and will became my people. I will dwell in your midst, and you will know that the Lord of Hosts has sent me to you. The Lord will inherit Judah as his portion in the holy land, and he will choose Jerusalem again. Rejoice and be glad, Daughter Zion, for behold, I am coming and will dwell in your midst, declares the Lord. Many nations will flee to the Lord on that day and will become his people. They will dwell in your midst, and you will know that the Lord Almighty has sent me to you. The Lord will possess Judah as his portion in the holy land, and he will choose Jerusalem again. And these things must still be understood from the perspective of the Lord: that he encourages his people to rejoice and be glad about their restoration from captivity to their former dwelling place, that the Lord himself will come and dwell among them, and that many nations will believe in him, as it is said: Ask of me, and I will give you the nations for your inheritance, and the ends of the earth for your possession (Psalm 2:8); and he will dwell among them, speaking to his disciples: Behold, I am with you always, until the end of the age (Matthew 28:20). And may the Lord possess Judah as his own portion, confessing and believing in his name, and may he not possess elsewhere, except in the holy land, which is interpreted as the Church, and may he choose Jerusalem again, which he had forsaken in temptation and persecutions. Some Jews believe that this happened under Zerubbabel and Joshua, Ezra and Nehemiah, who completed this in part, especially because Jerusalem is chosen and possessed by Judah: namely, the two tribes that returned from the Babylonian captivity and were called Judah, not Israel, because the latter are still living among the Medes. But others differ in their interpretation of the future, because they believe that there will be nations who will believe in the one sent by the Lord, and that Jerusalem must be chosen. However, since all nations have already believed in the Lord Savior, it cannot be chosen because it is completely destroyed. But rightly after the captivity, the daughter of Zion is called to rejoice, as it is said in the psalm: 'When the Lord restores the fortunes of his people, Jacob will rejoice, and Israel will be glad' (Psalm 53:7).
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This verse
The LORD calls Jerusalem, the daughter of Zion, to sing and rejoice, because he himself is coming to dwell in her midst.
“Sing and rejoice,”
Two commands of joy, rânan, a ringing shout, and sâmach, gladness that shows. They are given to people whose city and temple are still in ruins.
“O daughter of Zion:”
Jerusalem and her people, addressed with a father’s affection.
“for, lo, I come,”
“Lo” (behold) calls attention to what is about to happen. The LORD himself is coming toward his people.
“and I will dwell in the midst of thee,”
God settles and stays at the centre of the city, the promise of the tabernacle renewed (Exodus 25:8).
“saith the LORD.”
A prophetic declaration from God himself, under his covenant name.
The LORD Will Dwell in the Midst of Zion
Zechariah 2:10–13
Summary
These four verses close Zechariah’s third night vision with a song and then a hush. The LORD tells Jerusalem, the daughter of Zion, to sing and rejoice, because he himself is coming to dwell in her midst. Many nations will be joined to him in that day and become his people. He will take Judah as his own portion in the holy land and choose Jerusalem again. Then all flesh is told to be silent before him, because he has roused himself and come out from his holy habitation to act. For a small and discouraged people rebuilding a ruined city, this was the promise they needed most: God would be with them. It reaches its fullness in Jesus Christ, who dwelt among us, and in the day when the tabernacle of God is with men.
Why Zion is told to sing
Zechariah prophesied around 520–518 BC, some sixteen to eighteen years after the first exiles came home from Babylon under Zerubbabel and Joshua. The First Temple had been destroyed and the kings of David’s line no longer reigned. The people who returned were poor, their neighbours opposed them, and the work on the temple had stood unfinished for years. God sent Zechariah, alongside Haggai, to rekindle their hope and move them to complete the house of the LORD.
He did it through eight visions in the night. Before this passage the prophet has seen four horns, the powers that scattered Judah, and the carpenters sent to cast them down. Then he sees a man with a measuring line going out to measure Jerusalem (Zechariah 2:1), and he hears that the city will grow too populous for walls, and that the LORD himself will be “a wall of fire round about” her and “the glory in the midst of her” (Zechariah 2:4–5). The exiles are called to come home, and the nations that plundered Judah are warned of judgment (Zechariah 2:6–9). Verse 10 answers all of this with a call to sing, because the protection and glory God has promised will be his own presence in the city.
“Sing” is rânan, to give a ringing cry or shout, usually for joy. “Rejoice” is sâmach, to be glad, to feel and show great joy. Both are commands, and the people are given them while the temple is still unfinished and the city still poor. Their joy rests on what God is about to do. Zephaniah calls the daughter of Zion to the same gladness for the same reason, because the LORD is in her midst (Zephaniah 3:14–17).
Who is the daughter of Zion?
“Daughter of Zion” is a name the prophets often give to Jerusalem and the people who live in it. The word bath, daughter, is the ordinary word for a female child, the feminine of the word for son. Calling the city his daughter is the language of affection, the way a father speaks of a child he cherishes. It marks Jerusalem as the place God chose for his dwelling and the centre of his covenant people, and in Zechariah it also looks ahead to the day when people from all nations seek the LORD there (Zechariah 8:20–23).
The LORD comes to dwell in the midst of his people
“Lo, I come” uses bôw, to go or come. The LORD speaks of himself moving toward his people to take up their cause. The next words say what his coming is for: “I will dwell in the midst of thee”. The verb shâkan means to settle down, stay or dwell, and from this root comes the word Shekinah, used for the manifest glory and presence of God. “Midst” is tâvek, the middle, the inside, among. God promises to live at the very centre of the community.
Israel had known this promise from the start of its worship. At Sinai the LORD said, “And let them make me a sanctuary; that I may dwell among them” (Exodus 25:8). His presence in the tabernacle and then in the temple lay at the heart of who Israel was, and in the exile that presence was lost to them. So the promise that he would come back and dwell in Jerusalem was the deepest comfort he could give.
The verse ends with “saith the LORD”. The word nᵉʼum means an utterance or declaration, the word used for a prophetic statement, and here the one declaring is God. Yᵉhôvâh, rendered “the LORD”, is his personal covenant name, the name of the God who keeps his promises, so the promise is as sure as he is.
How does God dwell with his people now?
In Zechariah’s day the promise meant God’s renewed presence among the returned people: his protection, his guidance and his glory returning to Jerusalem as the temple was rebuilt. It reached much further. “The Word was made flesh, and dwelt among us, (and we beheld his glory, the glory as of the only begotten of the Father,) full of grace and truth” (John 1:14). Jesus is Immanuel, God with us (Matthew 1:23). After his ascension he sent the Holy Spirit, so that his people together are the temple of God (1 Corinthians 3:16) and the body of each believer is a temple of the Holy Ghost (1 Corinthians 6:19).
The promise is finished in the new creation. John heard a great voice out of heaven saying, “Behold, the tabernacle of God is with men, and he will dwell with them, and they shall be his people, and God himself shall be with them, and be their God” (Revelation 21:3). From the garden of Eden to the new Jerusalem, God’s purpose has been to live with his people in fellowship, and Zechariah 2:10 stands on that line.
Many nations joined to the LORD
Verse 11 widens the promise to the whole world. “Nations” is gôwy, a foreign people, the word for the Gentiles, and “many” is rab, numerous or great. “Joined” is lâvâh, whose root sense is to twine, to unite and to remain, so these peoples bind themselves to the LORD and stay with him. “In that day” points ahead to the time when God does what he has promised, which we see opening in the coming of the Messiah.
“And shall be my people” uses the covenant language of Israel’s own calling, and here God gives the same belonging to the nations. Other prophets saw it too. Isaiah saw the nations going up to the mountain of the LORD’s house (Isaiah 2:2–4), and heard God give his Servant as a light to the Gentiles (Isaiah 49:6). The New Testament shows it coming true in Christ. He broke down the wall that divided Jew from Gentile and made one new humanity in himself (Ephesians 2:14–18), so that Gentiles who believe are members of God’s household and are built together into his dwelling (Ephesians 2:19–22).
Then the promise of verse 10 comes again: “and I will dwell in the midst of thee”. “Thee” is still Zion, now with the nations joined to her people, and the God who gathers them lives among them all.
Who is the “me” whom the LORD of hosts has sent?
The one speaking is the LORD himself, since he says “I will dwell in the midst of thee”, and in the same breath he says that “the LORD of hosts hath sent me”. “LORD of hosts” names God as ruler over all the armies of heaven and earth, able to do everything he has promised. So the one who is sent bears God’s own name and does God’s own work, as the Angel of the LORD does elsewhere in the Old Testament. We see in him the Son before he took flesh, the one whom the Father sent into the world so that the world through him might be saved (John 3:16–17).
“Thou shalt know” uses yâdaʻ, to know by seeing, recognising and coming to acknowledge. When the nations come and God dwells in Zion, his people will see with their own eyes that the one who made this promise was sent by the LORD of hosts.
Judah is the LORD’s portion, and Jerusalem is chosen again
Verse 12 turns back to Judah and Jerusalem. “Inherit” is nâchal, to take or hold as a permanent possession. The LORD takes Judah to himself as his own. “Portion” is chêleq, an allotment or share, so Judah is the share that belongs to God. Moses sang of this long before: “For the LORD’s portion is his people; Jacob is the lot of his inheritance” (Deuteronomy 32:9). At Sinai God called Israel his “peculiar treasure” (Exodus 19:5), and Moses told them they were a holy people whom the LORD had chosen for himself (Deuteronomy 7:6). The exile had not cancelled any of that.
“In the holy land” names the land God promised to Abraham (Genesis 12:7). It is holy, qôdesh, because God has set it apart for himself and his purposes, and in that land the people who had lost their place in it are claimed by God again.
“And shall choose Jerusalem again” uses bâchar, to try and so to select, the verb Scripture uses for God’s choosing by his own will. The word “again” carries the weight of the verse. Jerusalem had been judged and destroyed, and God’s choice returns to the same city. Isaiah speaks of the LORD refusing to rest until Zion’s righteousness shines out and she receives a new name (Isaiah 62:1–7). God’s faithfulness to Jerusalem rests on his own unchanging character, and his people failed him before he chose her again.
Does this promise still look to the earthly Jerusalem?
Believers differ on how much of verse 12 still waits for the earthly Jerusalem. Some hold that God has a future for the land of Israel and for Jerusalem itself, so that this holy land and this chosen city keep their place in his plan for the earth. Others hold that the promise is fulfilled in Christ, through whom God gathers his inheritance from Jew and Gentile alike, the people Paul calls “the Israel of God” (Galatians 6:16), redeemed out of every kindred and nation (Revelation 5:9), and that the chosen city points to the new Jerusalem coming down from God out of heaven (Revelation 21:2–3). All agree that God keeps faith with the people and the city he chose, and that the end of the story is God dwelling with his people.
Be silent, O all flesh
The passage ends with a hush. “Be silent” is hâçâh, to hush, hold peace, keep still. “Flesh” is bâsâr, flesh, body or mortal creature, and “all flesh” means all mankind, frail and erring people standing over against God. The call is for awe, humility and submission, with all boasting and all opposition laid down before the LORD. Habakkuk gives the same call: “But the LORD is in his holy temple: let all the earth keep silence before him” (Habakkuk 2:20), and a psalm says, “Be still, and know that I am God” (Psalm 46:10).
The reason follows: “for he is raised up out of his holy habitation”. ʻûwr means to wake, rouse or stir up. Scripture here speaks of God in human terms, as one who rises from rest, to say that the time has come for him to act. His “holy habitation”, mâʻôwn qôdesh, is his dwelling in heaven. Isaiah speaks in the same way of the LORD coming out of his place to punish (Isaiah 26:21). For the nations that plundered Judah his rising means judgment, and for his people it means the salvation and the dwelling he has just promised. The God who lives in heaven is the God who comes down to live in Zion.
In the fullness of time God came out from heaven in his Son, the Word made flesh. The universal silence of this verse looks ahead to the day when every knee shall bow and every tongue confess that Jesus Christ is Lord (Philippians 2:10–11), and to his return, when the Lord himself shall descend from heaven with a shout (1 Thessalonians 4:16).
The God who comes to live among his people
This passage shows God as the one who comes. He chose to live among a poor and struggling people while their temple was half built, and he gave them a song before he gave them anything they could see. His plan was always wide enough for the nations, and every believer from among the Gentiles stands inside the promise of verse 11. His choice of Judah and Jerusalem held through judgment and exile, because it rests on him.
The joy of verse 10 and the silence of verse 13 belong together. The same LORD who dwells in the midst of his people is the holy God before whom all flesh falls still. Through Christ he has come to dwell among us, by his Spirit he lives in his church, and one day his tabernacle will be with men for ever.
Zechariah 2:10 This verse
“Sing and rejoice,”
Two commands of joy, rânan, a ringing shout, and sâmach, gladness that shows. They are given to people whose city and temple are still in ruins.
“O daughter of Zion:”
Jerusalem and her people, addressed with a father’s affection.
“for, lo, I come,”
“Lo” (behold) calls attention to what is about to happen. The LORD himself is coming toward his people.
“and I will dwell in the midst of thee,”
God settles and stays at the centre of the city, the promise of the tabernacle renewed (Exodus 25:8).
“saith the LORD.”
A prophetic declaration from God himself, under his covenant name.
Zechariah 2:11
“And many nations shall be joined to the LORD”
Gentile peoples bind themselves to the LORD and remain with him.
“in that day,”
The coming day when God does what he has promised.
“and shall be my people:”
The covenant words of Israel’s calling, now given to the nations.
“and I will dwell in the midst of thee,”
The promise of verse 10 again, now for Zion with the nations gathered into her.
“and thou shalt know that the LORD of hosts hath sent me unto thee.”
The LORD who speaks is also sent by the LORD of hosts, and Zion will recognise him when the promise comes true.
Zechariah 2:12
“And the LORD shall inherit Judah his portion”
God takes Judah as his own possession, his share among the nations (Deuteronomy 32:9).
“in the holy land,”
The land promised to Abraham, set apart for God.
“and shall choose Jerusalem again.”
After the city’s destruction, God chooses it once more. “Again” is the heart of the verse.
Zechariah 2:13
“Be silent, O all flesh,”
All mankind, mortal and frail, is to hush in awe.
“before the LORD:”
The silence is before the covenant God of Israel, whose presence calls for it.
“for he is raised up out of his holy habitation.”
God has roused himself from his dwelling in heaven to act, in judgment on his enemies and in salvation for his people.
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