Zechariah 2:12

Translation
King James Version
And the LORD shall inherit Judah his portion in the holy land, and shall choose Jerusalem again.
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KJV (with Strong's)
And the LORD H3068 shall inherit H5157 Judah H3063 his portion H2506 in the holy H6944 land H127, and shall choose H977 Jerusalem H3389 again.
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Complete Jewish Bible
ADONAI will take possession of Y'hudah as his portion in the holy land, and he will again make Yerushalayim his choice.
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Berean Standard Bible
And the LORD will take possession of Judah as His portion in the Holy Land, and He will once again choose Jerusalem.
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American Standard Version
And Jehovah shall inherit Judah as his portion in the holy land, and shall yet choose Jerusalem.
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World English Bible Messianic
The LORD will inherit Judah as his portion in the holy land, and will again choose Jerusalem.
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Geneva Bible (1599)
And the Lord shall inherite Iudah his portion in the holy lande, and shall chuse Ierusalem againe.
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Young's Literal Translation
And Jehovah hath inherited Judah, His portion on the holy ground, And He hath fixed again on Jerusalem.
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See also
Zechariah 1:17Deuteronomy 32:9Jeremiah 10:16Psalms 33:12Psalms 135:4Isaiah 41:9Jeremiah 51:19
In the KJVVerse 22,912 of 31,102

Study This Verse

SUMMARY

Zechariah 2:12 is a profound prophetic declaration affirming Yahweh's enduring covenantal commitment to His people, Judah, and His chosen city, Jerusalem, following their return from Babylonian exile. It powerfully articulates God's re-establishment of His proprietary claim over Judah as His special inheritance within the consecrated land, and His renewed, sovereign election of Jerusalem as the focal point of His divine presence and future glory. This verse serves as a cornerstone of hope and assurance for the post-exilic community, promising restoration and unparalleled divine favor.

CONTEXT

  • Literary Context: This verse is situated within a series of eight night visions granted to the prophet Zechariah, designed to encourage the disheartened post-exilic community in Jerusalem. Chapter 2 specifically focuses on the future glory and expansion of Jerusalem. The preceding verses depict a young man measuring Jerusalem, only for an angel to declare that Jerusalem will be so populous that it will burst its walls and be protected by God Himself as a "wall of fire" and the "glory in her midst" (Zechariah 2:4-5). This sets the stage for a dramatic reversal of fortunes, moving from desolation to unparalleled prosperity and divine indwelling. Verse 12 serves as the theological bedrock for this vision, explaining why Jerusalem will experience such favor: because God Himself will reclaim and re-elect His people and city. The subsequent verses then call for the exiles to return and witness God's judgment on the nations who plundered Judah, further emphasizing God's vindication of His chosen ones (Zechariah 2:6-9).
  • Historical & Cultural Context: Zechariah prophesied around 520-518 BC, a period roughly 16-18 years after the first wave of Jewish exiles returned from Babylon under Zerubbabel and Joshua. The community faced immense challenges: a ruined Temple, hostile neighbors, economic hardship, and spiritual apathy. The grand promises of earlier prophets seemed distant, and the people struggled with doubt and discouragement. In this context, the concept of "inheritance" was deeply significant; land was tied to identity, covenant, and divine blessing. For God to "inherit" Judah and the "holy land" was a powerful affirmation of His continued ownership and commitment, despite their recent dispossession. The "holy land" (or "ground," H127) was not merely a geographical location but a sacred space consecrated by God for His covenant people, embodying the promise given to Abraham (Genesis 12:7). The re-choosing of Jerusalem, a city that had been utterly destroyed, was a profound statement of divine faithfulness and a reversal of the judgment that had led to the exile.
  • Key Themes: Zechariah 2:12 contributes significantly to several overarching themes within the book and broader biblical narrative. Firstly, it underscores the theme of Divine Election and Covenant Faithfulness. Despite Israel's unfaithfulness, God remains steadfast to His covenant promises, reaffirming His choice of Judah as His special possession, echoing earlier declarations in Deuteronomy (Deuteronomy 7:6). Secondly, the verse highlights the Restoration of Zion and God's Dwelling Presence. The re-choosing of Jerusalem is central to the eschatological hope of Israel, signifying the city's future prominence as the place where God's glory will reside and from which His reign will extend (Isaiah 2:2-4). Thirdly, it speaks to the Sanctity of the Land, emphasizing that the physical territory of Israel is consecrated by God for His redemptive purposes, distinct from other nations. This concept of a "holy land" is foundational to understanding God's specific relationship with Israel and His ultimate plan for the earth.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • inherit (Hebrew, nâchal', H5157): This primitive root means to take possession, receive as a heritage, or hold by lot. When applied to God, as here, it signifies His sovereign and deliberate claim over Judah as His own special possession. It is a powerful declaration of proprietary right, indicating that God views Judah not merely as a people He governs, but as an intimate, cherished inheritance, much like a family heirloom. This word underscores God's deep, personal investment in His covenant people.
  • portion (Hebrew, chêleq', H2506): This word literally means "smoothness" (of the tongue, implying flattery) but also refers to an "allotment" or "inheritance." In this context, it emphasizes Judah's status as God's designated share or allotted possession. It reinforces the idea of a divine distribution where Judah is uniquely set apart as God's own, distinct from other nations. This term highlights the exclusivity and preciousness of Judah's relationship with Yahweh.
  • choose (Hebrew, bâchar', H977): This primitive root means "to try" and, by implication, "to select." It is consistently used in Scripture to describe God's sovereign selection based on His divine will, not on human merit or performance. The phrase "choose Jerusalem again" signifies a profound act of renewed divine favor and recommitment. Despite Jerusalem's past unfaithfulness and subsequent destruction, God's choice is reaffirmed, demonstrating His unwavering faithfulness to His promises and His ultimate plan for the city as His dwelling place.

Verse Breakdown

  • "And the LORD shall inherit Judah his portion": This clause declares God's active reclamation and possession of Judah. The word "inherit" (nâchal) signifies God's proprietary right and deep personal investment in Judah, viewing them as His special possession, His allotted share among the nations. It speaks to a profound covenantal relationship where God takes Judah as His own, much like one receives an inheritance. This is not merely a passive reception but an active, sovereign act of re-possession after a period of judgment and exile.
  • "in the holy land": This phrase specifies the sacred geographical context of God's inheritance. The land is designated as "holy" (qôdesh), meaning set apart and consecrated for God's divine purposes. It is the divinely promised land, the stage for the outworking of His redemptive plan, and the place where His covenant people are meant to dwell in fellowship with Him. The inclusion of "holy land" underscores the sanctity of the physical space in God's redemptive economy.
  • "and shall choose Jerusalem again": This final clause emphasizes God's renewed and sovereign election of Jerusalem. The word "again" is crucial, indicating a re-affirmation of choice after a period of apparent abandonment or judgment. Despite the city's destruction and the exile, God's divine favor returns to Jerusalem. This signifies a profound reversal of fortunes, promising future glory, prominence, and the re-establishment of Jerusalem as the focal point of God's presence and activity on earth. It is an act of grace, reaffirming God's faithfulness to His eternal purposes for the city.

Literary Devices

Zechariah 2:12 employs several potent literary devices to convey its message of divine restoration. Anthropomorphism is evident in the depiction of God as one who "inherits" and "chooses," attributing human-like actions and emotions (possessiveness, selection) to the divine. This makes God's commitment relatable and emphasizes His active involvement in human history. Symbolism is also at play, with "Judah" representing the entire covenant community of Israel and "Jerusalem" symbolizing the spiritual and political center of God's people, the place of His dwelling. The "holy land" itself is symbolic of God's consecrated space for His people. Furthermore, the phrase "choose Jerusalem again" utilizes Repetition of Themes, specifically the theme of divine election, but with an added nuance of renewed favor. This emphasizes God's unwavering faithfulness despite past judgments, assuring the exiles that His original choice remains firm and will be re-established.

THEOLOGICAL AND THEMATIC CONNECTIONS

Zechariah 2:12 stands as a powerful testament to God's unwavering faithfulness and His sovereign prerogative in election. It underscores the biblical truth that God's covenant promises are immutable, even when His people fail. The concept of God "inheriting Judah His portion" speaks to a deep, proprietary love and commitment, echoing the Old Testament theme of Israel as God's "peculiar treasure" (Exodus 19:5). The re-choosing of Jerusalem signifies not just a physical rebuilding but a spiritual restoration, a promise that God's presence will return to His chosen city in even greater glory. This divine re-election assures the post-exilic community that their future is secure in God's hands, and that His ultimate plan for Jerusalem as a center of worship and peace will be fulfilled.

REFLECTION AND APPLICATION

Zechariah 2:12 offers profound encouragement and a steadfast anchor of hope for believers navigating challenging times. It reminds us that even when circumstances appear bleak, when our lives or communities seem broken and desolate, God's ultimate plans for restoration and blessing remain firm. His faithfulness is not contingent upon our perfection but upon His own unchanging character and sovereign will. This verse calls us to trust in God's enduring promises, knowing that He is actively involved in history, orchestrating events to fulfill His redemptive purposes. It assures us that God's love for His chosen people and His commitment to His dwelling place—whether the literal Jerusalem or the spiritual body of Christ—is unwavering. We are invited to find our security not in our own efforts or achievements, but in God's gracious and sovereign election, which promises a future of glory and intimate fellowship with Him.

Questions for Reflection

  • How does the concept of God "inheriting" His people challenge or deepen your understanding of your relationship with Him?
  • In what areas of your life or community do you need to trust in God's promise to "choose again," believing in His power to restore and re-establish?
  • How does the promise of God's dwelling presence in a "holy land" and "chosen Jerusalem" inspire hope for the ultimate future of God's people?

FAQ

What does it mean for the LORD to "inherit Judah his portion"?

Answer: This phrase signifies God's deep, proprietary claim over Judah. In ancient Near Eastern culture, an inheritance was a cherished possession passed down within a family or tribe. When the LORD is said to "inherit Judah," it means He views Judah as His special, chosen possession, His unique allotment among all the nations of the earth. It underscores the intimate, covenantal relationship between God and Israel, where God has personally and sovereignly set them apart for Himself. This concept is foundational to understanding God's election of Israel, as seen in passages like Deuteronomy 7:6. It's a declaration of divine ownership and a profound statement of His enduring love and commitment to His people, even after periods of judgment like the Babylonian exile.

CHRIST-CENTERED FULFILLMENT

Zechariah 2:12, with its declaration of God inheriting Judah and re-choosing Jerusalem, finds its ultimate and most profound fulfillment in Jesus Christ. While the prophecy initially speaks to the physical restoration of Israel and Jerusalem, its spiritual trajectory points to the new covenant established through Christ. Jesus, as the true Israel and the ultimate King, is the one through whom God truly "inherits" His people—not just ethnic Judah, but all who are called by His name, both Jew and Gentile, forming the spiritual Israel of God (Galatians 6:16). He is the one who gathers His "portion," His inheritance, from every tribe and nation (Revelation 5:9). Furthermore, the "holy land" and the "chosen Jerusalem" foreshadow the new creation and the New Jerusalem, which descends from heaven as the dwelling place of God with humanity, a city whose foundation is Christ Himself (Revelation 21:2-3). In Christ, God's presence is not confined to a physical city but dwells within His people, the church, who are the spiritual temple (1 Corinthians 3:16). Thus, Zechariah's vision of a restored and re-chosen Jerusalem culminates in Christ, who makes all things new and establishes an eternal kingdom where God's people dwell with Him forever.

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Commentary on Zechariah 2 verses 10–13

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, Phi 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 (Zac 2:10), and it is repeated (Zac 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 (Zac 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, Zac 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, Zac 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 (Psa 44:23; Psa 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, Isa 64:1. His temple is so in this lower world; thence from between the cherubim he will shine forth, Psa 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 Hab 2:20; Zep 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.

Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 10–13. Public domain.
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JeromeAD 420
Commentary on Zechariah
(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).
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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