TRV
Translation
King James Version
¶ Then the angel that talked with me went forth, and said unto me, Lift up now thine eyes, and see what is this that goeth forth.
Complete Jewish Bible
Then the angel speaking with me went forward and said to me, "Now raise your eyes, and see what this thing is, passing by."
Berean Standard Bible
Then the angel who was speaking with me came forward and told me, “Now lift up your eyes and see what is approaching.”
American Standard Version
Then the angel that talked with me went forth, and said unto me, Lift up now thine eyes, and see what is this that goeth forth.
World English Bible Messianic
Then the angel who talked with me came forward, and said to me, “Lift up now your eyes, and see what is this that is appearing.”
Geneva Bible (1599)
Then the Angel that talked with me, went foorth, and said vnto me, Lift vp now thine eyes, and see what is this that goeth foorth.
Young's Literal Translation
And the messenger who is speaking with me goeth forth, and saith unto me, `Lift up, I pray thee, thine eyes, and see what is this that is coming forth?'
In the KJVVerse 22,942 of 31,102
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Commentary on Zechariah 5 verses 5–11
5 ¶ Then the angel that talked with me went forth, and said unto me, Lift up now thine eyes, and see what is this that goeth forth.
6 And I said, What is it? And he said, This is an ephah that goeth forth. He said moreover, This is their resemblance through all the earth.
7 And, behold, there was lifted up a talent of lead: and this is a woman that sitteth in the midst of the ephah.
8 And he said, This is wickedness. And he cast it into the midst of the ephah; and he cast the weight of lead upon the mouth thereof.
9 Then lifted I up mine eyes, and looked, and, behold, there came out two women, and the wind was in their wings; for they had wings like the wings of a stork: and they lifted up the ephah between the earth and the heaven.
10 Then said I to the angel that talked with me, Whither do these bear the ephah?
11 And he said unto me, To build it an house in the land of Shinar: and it shall be established, and set there upon her own base.
The foregoing vision was very plain and easy, but in this are things dark and hard to be understood; and some think that the scope of it is to foretel the final destruction of the Jewish church and nation and the dispersion of the Jews, when, by crucifying Christ and persecuting his gospel, they should have filled up the measure of their iniquities; therefore it is industriously set out in obscure figures and expressions, "lest the plain denunciation of the second overthrow of temple and state might discourage them too much from going forward in the present restoration of both." So Mr. Pemble.
The prophet was contemplating the power and terror of the curse which consumes the houses of thieves and swearers, when he was told to turn and he should see greater desolations than these made by the curse of God for the sin of man: Lift up thy eyes now, and see what is here, Zac 5:5. What is this that goeth forth? Whether over the face of the whole earth, as the flying roll (Zac 5:3), or only over Jerusalem, is not certain. But, it seems, the prophet now, through either the distance or the dimness of his sight, could not well tell what it was, but asked, What is it? Zac 5:6. And the angel tells him both what it is and what it means.
I. He sees an ephah, a measure wherewith they measured corn; it contained ten omers (Exo 16:36) and was the tenth part of a homer (Eze 45:11); it is put for any measure used in commerce, Deu 25:14. And this is their resemblance, the resemblance of the Jewish nation over all the earth, wherever they are now dispersed, or at least it will be so when their ruin draws near. They are filling up the measure of their iniquity, which God has set them; and when it is full, as the ephah of corn, they shall be delivered into the hands of those to whom God has sold them for their sins; they are meted to destruction, as an ephah of corn measured to the market or to the mill. And some think that the mentioning of an ephah, which is used in buying and selling, intimates that fraud, and deceit, and extortion in commerce, were sins abounding much among them, as that people are known to be notoriously guilty of them at this day. This is a proper representation of them through all the earth. There is a measure set them, and they are filling it up apace. See Mat 23:32; Th1 2:16.
II. He sees a woman sitting in the midst of the ephah, representing the sinful church and nation of the Jews in their latter and degenerate age, when the faithful city became a harlot. He that weighs the mountains in scales and the hills in a balance measures nations and churches as in an ephah; so exact is he in his judicial dealings with them. God's people are called the corn of his floor, Isa 21:10. And here he puts this corn into the bushel, in order to his parting with it. The angel says of the woman in the ephah, This is wickedness; it is a wicked nation, else God would not have rejected it thus; it is as wicked as wickedness itself, it is abominably wicked. How has the gold become dim! Israel was holiness to the Lord (Jer 2:3); but now this is wickedness, and wickedness is nowhere so scandalous, so odious, and, in many instances, so outrageous, as when it is found among professors of religion.
III. He sees the woman thrust down into the ephah, and a talent, or large weight, of lead, cast upon the mouth of it, by which she is secured, and made a close prisoner in the ephah, and utterly disabled to get out of it. This is designed to show that the wrath of God against impenitent sinners is, 1. Unavoidable, and what they cannot escape; they are bound over to it, concluded under sin, and shut up under the curse, as this woman in the ephah; he would fain flee out of his hand (Job 27:22), but he cannot. 2. It is insupportable, and what they cannot bear up under. Guilt is upon the sinner as a talent of lead, to sink him to the lowest hell. When Christ said of the things of Jerusalem's peace, Now they are hidden from thy eyes, that threw a talent of lead upon them.
IV. He sees the ephah, with the woman thus pressed to death in it, carried away into some far country. 1. The instruments employed to do it were two women, who had wings like those of a stork, large and strong, and, to make them fly the more swiftly, they had the wind in their wings, denoting the great violence and expedition with which the Romans destroyed the Jewish nation. God has not only winged messengers in heaven, but he can, when he pleases, give wings to those also whom he employs in this lower world; and, when he does so, he forwards them with the wind in their wings; his providence carries them on with a favourable gale. 2. They bore it up in the air, denoting the terrors which pursued the wicked Jews, and their being a public example of God's vengeance to the world. They lifted it up between the earth and the heaven, as unworthy of either and abandoned by both; for the Jews, when this was fulfilled, pleased not God and were contrary to all men, Th1 2:15. This is wickedness, and this comes of it; heaven thrust out wicked angels, and earth spewed out wicked Canaanites. 3. When the prophet enquired whither they carried their prisoner whom they had now in execution (Zac 5:10) he was told that they designed to build it a house in the land of Shinar. This intimates that the punishment of the Jews should be a final dispersion; they should be hurried out of their own country, as the chaff which the wind drives away, and should be forced to dwell in far countries, particularly in the country of Babylon, whither many of the scattered Jews went after the destruction of their country by the Romans, as they did also to other countries, especially in the Levant parts, not to sojourn, as in their former captivity, for seventy years, but to be nailed down for perpetuity. There the ephah shall be established, and set upon her own base. This intimates, (1.) That their calamity shall continue from generation to generation, and that they shall be so dispersed that they shall never unite or incorporate again; they shall settle in a perpetual unsettlement, and Cain's doom shall be theirs, to dwell in the land of shaking. (2.) That their iniquity shall continue too, and their hearts shall be hardened in it. Blindness has happened unto Israel, and they are settled upon the lees of their own unbelief; their wickedness is established upon its own basis. God has given them a spirit of slumber (Rom 11:8), lest at any time they should convert, and be healed.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 5–11. Public domain.
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John ChrysostomAD 407
HOMILIES ON THE GOSPEL OF MATTHEW 3:7.4
“For now,” he says, “the axe is laid at the root of the trees.” There is nothing more terrible than this turn of his discourse. For it is no longer “a flying sickle,” or “the taking down of a hedge,” or “the treading under foot of a vineyard,” but an axe exceedingly sharp, and what is worse, it is even at the roots. For inasmuch as they continually disbelieved the prophets and used to say, “Where is the Day of the Lord?” and “Let the counsel of the holy one of Israel come, that way we may know it,” by reason that it was many years before what they said came to pass; to lead them off from this encouragement also, he sets the terrors close to them. And this he declared by saying “now,” and by his putting it to “the root,” “for the space between is nothing now,” he says, “but it is laid to the very root.” And he said not “to the branches” or “to the fruits” but “to the root.” Signifying that if they were negligent, they would have incurable horrors to endure, and not have so much as hope of remedy. It being no servant who is now come, as those before him were, but the very Lord of all, bringing on them his fierce and most effectual vengeance.
JeromeAD 420
Commentary on Zechariah
(Verse 5 seq.) And an angel came out who spoke to me, and said to me: Lift up your eyes and see what is coming. And I said: What is it? And he said: This is a departing vessel; and he said: This is their eye in all the land. And behold, a weight of lead was being carried, and behold, a woman sitting in the middle of the vessel. And he said: This is wickedness, and he threw her into the middle of the vessel, and he put a lead mass in her mouth. LXX: And the angel who spoke with me came out and said to me: Lift up your eyes and see what is coming out. And I said, What is it? And he said, This is the measure that is coming out. And he said, This is their iniquity in all the land. And behold, a talent of lead was lifted up: and behold, a woman was sitting inside the measure, and he said, This is wickedness, and he threw her into the midst of the measure, and he threw a lead stone into her mouth. The amphora, or measure, was being carried out and was seen in the air. And so that we would not doubt by what proper term it is called, the angel himself, who showed the amphora, or measure, gives it a name and says, according to the Septuagint, 'This is their wickedness in all the earth'; according to the Hebrews, 'This is the eye, that is, the manifestation of all sins.' And behold, a woman was sitting in the middle of the amphora, or measure, which is called 'Epha' by the Hebrews, and it is often translated by the Seventy as 'οἴφι'; and this very woman was called wickedness. When she saw these things, behold, a talent of lead, that is, a mass the size of a stone, was being carried either by its own force or by the command of the Lord, or it was being carried by another whose name remains unspoken. But this angel who was speaking through the prophet, and coming out of him, showed all these things, seized the woman who was called impiety, and threw her headlong into the middle of the amphora, which was previously being carried freely, and sitting on top of the amphora, he appeared to everyone. Acne forte rursum elevaret caput, et sua iniquitate et impietate gauderet, talentum plumbi in modum gravissimi lapidis mittit in os amphorae: ut impietatem in medio opprimat atque concludat, ne quoquo modo possit erumpere. Haec quasi umbras quasdam et lineas futurae imaginis duximus, ut quod reliquum est suis coloribus impleamus. Angelus qui loquebatur in propheta, egressus de eo, et quasi cominus loquens, praecipit illi ut levet oculos suos, et videat peccata populi Israel in mensuram coacervata perfectam, et impleta delicta cunctorum: et hanc esse oculum eorum, quod Hebraice dicitur Enam (), et scribitur per Ain, Jod, Nun, Mem: Sive iniquitatem eorum; quae si per Vau litteram scripta esset, recte legeretur Onam (), ut LXX putaverunt: et hic error in editione Vulgata frequenter inolevit, ut quia Vau et Jod litterae eadem forma, sed mensura diversae sunt, altera legatur pro altera. This amphora or measure, their eye is in the whole earth, that is, a display of sins, so that the vices of those scattered and hidden might be gathered together and exposed to the eyes of all, to show what kind of people Israel was and how it had been in its land. And behold, a talent of lead was carried. For the talent of lead, we read in the following passage a lead stone. Chachar is called a talent (); Aben a stone. He is, therefore, the lead stone, which we, expressing it more clearly, have interpreted as the mass or sphere of lead, from which the heaviest weight of sins is signified. And above this measure and vessel of all sins, impiety sat in the middle, which we can also call by another name, idolatry, and denial of God. Hence, the Savior said to the Jews: 'Fill up the measure of your fathers' (Matthew 23:32). This wickedness, which sat upon the sins of Israel and boasted in its own wickedness, is later cast into the midst of Babylon and pressed down by the bad of captivity. Or according to Theodotion, it throws itself and hides in the midst of a jar, and places upon itself the heaviest weight of lead, so that it may have its mouth sealed shut and cannot boast any longer. Or surely it is oppressed by the angel of God, so that what previously rejoiced in wickedness may be silenced in eternal silence. But the following reading teaches to what place and by whom it is brought to a close.
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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SUMMARY
Zechariah 5:5 serves as a pivotal transition within the prophet's sequence of night visions, marking the divine instruction from the interpreting angel to Zechariah to prepare for a new, significant revelation. The verse emphasizes the necessity of focused observation as the angel directs Zechariah's attention to an object or event "going forth," thereby setting the stage for the subsequent vision of the flying scroll and the ephah, which symbolize the removal of wickedness and judgment from the land.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Zechariah 5:5 employs several significant literary devices. The most prominent is Dialogue, as the verse presents a direct conversation between the interpreting angel and the prophet Zechariah, which is characteristic of the entire series of night visions. This dialogue facilitates the unfolding of the divine message and ensures Zechariah's comprehension. The use of the Imperative Mood in the command "Lift up now thine eyes, and see" is a powerful rhetorical device that conveys urgency and the necessity of immediate, focused attention from the prophet. It is a call to active engagement with the divine revelation. Furthermore, there is a subtle use of Anticipation or Suspense created by the angel's question, "what [is] this that goeth forth," which introduces a mysterious element without immediate identification, compelling the reader (and Zechariah) to continue reading to discover the nature of the emerging object. This technique effectively transitions the narrative to the subsequent vision.
THEOLOGICAL AND THEMATIC CONNECTIONS
Zechariah 5:5 highlights God's active and intentional engagement with His people through divine revelation, mediated by angelic messengers. It underscores the truth that God is not silent but consistently communicates His will, His plans, and His judgments to humanity, particularly to His chosen representatives. The command to "lift up" and "see" implies that spiritual perception is not always passive; it often requires an active, obedient posture of attentiveness and readiness on the part of the recipient. This verse, by introducing the vision of the flying scroll and the ephah, also connects to the broader biblical theme of God's holiness and His unwavering commitment to purify His people and land from wickedness, a necessary step for the establishment of His righteous kingdom.
REFLECTION AND APPLICATION
Zechariah 5:5 serves as a profound call to spiritual attentiveness for believers today. Just as the prophet was commanded to "lift up" his eyes and "see" what God was revealing, we too are invited to cultivate a posture of readiness and active observation in our spiritual lives. In a world filled with distractions, noise, and competing narratives, it is crucial to intentionally focus our spiritual gaze on what God is doing and saying. This involves diligently engaging with God's Word, seeking His guidance through prayer, and discerning His movements in our circumstances and in the broader world. We are called to be spiritually alert, not merely to passively receive information, but to actively perceive and understand divine truth. This verse reminds us that God is always at work, and He desires for us to be aware of His purposes, whether they involve personal transformation, the purification of the church, or the unfolding of His redemptive plan in history. Our ability to respond faithfully often hinges on our willingness to "lift up our eyes" and truly "see" what He is revealing.
Questions for Reflection
FAQ
Who is "the angel that talked with me" in Zechariah's visions?
Answer: "The angel that talked with me" is typically referred to as the interpreting angel or the angel of the Lord's presence. This figure serves as Zechariah's primary guide and expositor throughout the series of eight night visions (Zechariah 1-6). He is distinct from other angels or the Lord of Hosts Himself, acting as an intermediary who explains the meaning and significance of the complex prophetic imagery to Zechariah. His role is crucial for Zechariah, and by extension, for the readers, to comprehend the divine messages concerning Jerusalem's restoration, God's judgment, and future plans for His people. This angelic guide is a consistent presence, appearing in various visions to provide clarity and direction, such as in Zechariah 1:9 and Zechariah 4:1.
Why is the command "Lift up now thine eyes, and see" so frequent in prophetic books?
Answer: The command "Lift up now thine eyes, and see" (or similar variations) is a recurring motif in prophetic literature because it emphasizes the visual nature of divine revelation and the active role required of the prophet. Prophets often received God's messages through visions, which were not merely mental images but powerful, divinely orchestrated spectacles. The command serves several purposes: it directs the prophet's attention to a specific, crucial element of the vision, signaling its importance; it implies that spiritual perception requires an intentional act of looking beyond the ordinary; and it prepares the prophet (and the audience) for a new, significant revelation that is about to unfold. This imperative underscores that understanding God's will often requires a focused, obedient, and spiritually attuned gaze, as seen in other prophetic contexts like Jeremiah 1:11 and Ezekiel 8:5.
CHRIST-CENTERED FULFILLMENT
While Zechariah 5:5 itself is a command to observe a vision of judgment, it finds its ultimate Christ-centered fulfillment in several profound ways. The "going forth" of wickedness and the subsequent judgment, symbolized by the flying scroll and the ephah, point to the ultimate removal of sin and the establishment of righteousness, a work fully accomplished through Jesus Christ. He is the one through whom God's ultimate plan of purification is realized, as He came to "take away the sin of the world" (John 1:29) and to "appear to put away sin by the sacrifice of himself" (Hebrews 9:26). Furthermore, Christ is the ultimate revealer of God, making the invisible God known to humanity (John 1:18). The command to "lift up now thine eyes, and see" finds its deepest echo in the call to behold Christ, for in Him, "we have seen his glory, the glory as of the only begotten of the Father, full of grace and truth" (John 1:14). The visions of Zechariah, including the purification of the land, ultimately anticipate the new heavens and new earth where righteousness dwells (2 Peter 3:13), a reality inaugurated and perfected by the redemptive work of Christ, the true King and Priest who cleanses His people and establishes His eternal kingdom.