Zechariah 13:1
Parallel Verses
English Standard Version
“On that day there shall be a fountain opened for the house of David and the inhabitants of Jerusalem, to cleanse them from sin and uncleanness.

King James Bible
In that day there shall be a fountain opened to the house of David and to the inhabitants of Jerusalem for sin and for uncleanness.

American Standard Version
In that day there shall be a fountain opened to the house of David and to the inhabitants of Jerusalem, for sin and for uncleanness.

Douay-Rheims Bible
In that day there shall be a fountain open to the house of David, and to the inhabitants of Jerusalem: for the washing of the sinner, and of the unclean woman.

English Revised Version
In that day there shall be a fountain opened to the house of David and to the inhabitants of Jerusalem, for sin and for uncleanness.

Webster's Bible Translation
In that day there shall be a fountain opened to the house of David and to the inhabitants of Jerusalem for sin and for uncleanness.

Zechariah 13:1 Parallel
Commentary
Keil and Delitzsch Biblical Commentary on the Old Testament

Whilst the second vision sets forth the destruction of the powers that were hostile to Israel, the third (Zechariah 2:1-5) with the prophetic explanation (Zechariah 2:6-13) shows the development of the people and kingdom of God till the time of its final glory. The vision itself appears very simple, only a few of the principal features being indicated; but in this very brevity it presents many difficulties so far as the exposition is concerned. It is as follows: Zechariah 2:1. "And I lifted up my eyes, and saw, and behold a man, and in his hand a measuring line. Zechariah 2:2. Then I said, Whither goest thou? And he said to me, To measure Jerusalem, to see how great its breadth, and how great its length. Zechariah 2:3. And, behold, the angel that talked with me went out, and another angel went out to meet him. Zechariah 2:4. And he said to him, Run, speak to his young man thus: Jerusalem shall lie as an open land for the multitude of men and cattle in the midst of it. Zechariah 2:5. And I shall be to it, is the saying of Jehovah, a fiery wall round about; and I shall be for glory in the midst of it." The man with the measuring line in his hand is not the interpreting angel (C. B. Mich., Ros., Maurer, etc.); for it was not his duty to place the events upon the stage, but simply to explain to the prophet the things which he saw. Moreover, this angel is clearly distinguished from the man, inasmuch as he does not go out (Zechariah 2:3) till after the latter has gone to measure Jerusalem (Zechariah 2:2). At the same time, we cannot regard the measuring man as merely "a figure in the vision," since all the persons occurring in these visions are significant; but we agree with those who conjecture that he is the angel of Jehovah, although this conjecture cannot be distinctly proved. The task which he is preparing to perform - namely, to measure Jerusalem - leads unquestionably to the conclusion that he is something more than a figure. The measuring of the breadth and length of Jerusalem presupposes that the city is already in existence; and this expression must not be identified with the phrase, to draw the measure over Jerusalem, in Zechariah 1:15. Drawing the measure over a place is done for the purpose of sketching a plan for its general arrangement or the rebuilding of it. But the length and breadth of a city can only be measured when it is already in existence; and the object of the measuring is not to see how long and how broad it is to be, but what the length and breadth actually are. It is true that it by no means follows from this that the city to be measured was the Jerusalem of that time; on the contrary, the vision shows the future Jerusalem, but it exhibits it as a city in actual existence, and visible to the spiritual eye. While the man goes away to measure the city, the interpreting angel goes out: not out of the myrtle thicket, for this only occurs in the first vision; but he goes away from the presence of the prophet, where we have to think of him as his interpreter, in the direction of the man with the measuring line, to find out what he is going to do, and bring back word to the prophet. At the very same time another angel comes out to meet him, viz., the angelus interpres, not the man with the measuring line. For one person can only come to meet another when the latter is going in the direction from which the former comes. Having come to meet him, he (the second angel) says to him (the angelus interpres), "Run, say to this young man," etc. The subject to ויּאמר can only be the second angel; for if, on grammatical grounds, the angelus interpres might be regarded as speaking to the young man, such an assumption is proved to be untenable, by the fact that it was no part of the office of the angelus interpres to give orders or commissions to another angel. On the other hand, there is nothing at all to preclude another angel from revealing a decree of God to the angelus interpres for him to communicate to the prophet; inasmuch as this does not bring the angelus interpres into action any further than his function requires, so that there is no ground for the objection that this is at variance with his standing elsewhere (Kliefoth). But the other angel could not give the instructions mentioned in Zechariah 1:4 to the angelus interpres, unless he were either himself a superior angel, viz., the angel of Jehovah, or had been directed to do so by the man with the measuring line, in which case this "man" would be the angel of Jehovah. Of these two possibilities we prefer the latter on two grounds: (1) because it is impossible to think of any reason why the "other angel" should not be simply called מלאך יהוה, if he really were the angel of the Lord; and (2) because, according to the analogy of Ezekiel 40:3, the man with the measuring line most probably was the angel of Jehovah, with whose dignity it would be quite in keeping that he should explain his purpose to the angelus interpres through the medium of another (inferior) angel. And if this be established, so far as the brevity of the account will allow, we cannot understand by the "young man" the man with the measuring line, as Hitzig, Maurer, and Kliefoth do. The only way in which such an assumption as this could be rendered tenable or in harmony with the rest, would be by supposing that the design of the message was to tell the man with the measuring line that "he might desist from his useless enterprise" (Hitzig), as Jerusalem could not be measured at all, on account of the number of its inhabitants and its vast size (Theod. Mops., Theodoret, Ewald, Umbreit, etc.); but Kliefoth has very justly replied to this, that "if a city be ever so great, inasmuch as it is a city, it can always be measured, and also have walls."

If, then, the symbolical act of measuring, as Kliefoth also admits, expresses the question how large and how broad Jerusalem will eventually be, and if the words of Zechariah 2:4, Zechariah 2:5 contain the answer to this question, viz., Jerusalem will in the first place (Zechariah 2:4) contain such a multitude of men and cattle that it will dwell like perâzōth; this answer, which gives the meaning of the measuring, must be addressed not to the measuring man, but simply to the prophet, that he may announce to the people the future magnitude and glory of the city. The measuring man was able to satisfy himself of this by the measuring itself. We must therefore follow the majority of both the earlier and later expositors, and take the "young man" as being the prophet himself, who is so designated on account of his youthful age, and without any allusion whatever to "human inexperience and dim short-sightedness" (Hengstenberg), since such an allusion would be very remote from the context, and even old men of experience could not possibly know anything concerning the future glory of Jerusalem without a revelation from above. Hallâz, as in Judges 6:20 and 2 Kings 4:25, is a contraction of hallâzeh, and formed from lâzeh, there, thither, and the article hal, in the sense of the (young man) there, or that young man (cf. Ewald, 103, a, and 183, b; Ges. 34, Anm. 1). He is to make haste and bring this message, because it is good news, the realization of which will soon commence. The message contains a double and most joyful promise. (1) Jerusalem will in future dwell, i.e., to be built, as perâzōth. This word means neither "without walls," nor loca aperta, but strictly speaking the plains, and is only used in the plural to denote the open, level ground, as contrasted with the fortified cities surrounded by walls: thus ‛ārē perâzōth, cities of the plain, in Esther 9:19, as distinguished from the capital Susa; and 'erets perâzōth in Ezekiel 38:11, the land where men dwell "without walls, bolts, and gates;" hence perâzı̄, inhabitant of the plain, in contrast with the inhabitants of fortified cities with high walls (Deuteronomy 3:5; 1 Samuel 6:18). The thought is therefore the following: Jerusalem is in future to resemble an open country covered with unwalled cities and villages; it will no longer be a city closely encircled with walls; hence it will be extraordinarily enlarged, on account of the multitude of men and cattle with which it will be blessed (cf. Isaiah 49:19-20; Ezekiel 38:11). Moreover, (2) Jerusalem will then have no protecting wall surrounding it, because it will enjoy a superior protection. Jehovah will be to it a wall of fire round about, that is to say, a defence of fire which will consume every one who ventures to attack it (cf. Isaiah 4:5; Deuteronomy 4:24). Jehovah will also be the glory in the midst of Jerusalem, that is to say, will fill the city with His glory (cf. Isaiah 60:19). This promise is explained in the following prophetic words which are uttered by the angel of Jehovah, as Zechariah 2:8, Zechariah 2:9, and Zechariah 2:11 clearly show. According to these verses, for example, the speaker is sent by Jehovah, and according to Zechariah 2:8 to the nations which have plundered Israel, "after glory," i.e., to smite these nations and make them servants to the Israelites. From this shall Israel learn that Jehovah has sent him. The fact that, according to Zechariah 2:3, Zechariah 2:4, another angel speaks to the prophet, may be easily reconciled with this. For since this angel, as we have seen above, was sent by the angel of Jehovah, he speaks according to his instructions, and that in such a manner that his words pass imperceptibly into the words of the sender, just as we very frequently find the words of a prophet passing suddenly into the words of God, and carried on as such. For the purpose of escaping from this simple conclusion, Koehler has forcibly broken up this continuous address, and has separated the words of Zechariah 2:8, Zechariah 2:9, and Zechariah 2:11, in which the angel says that Jehovah has sent him, from the words of Jehovah proclaimed by the angel, as being interpolations, but without succeeding in explaining them either simply or naturally.

Zechariah 13:1 Parallel Commentaries

Treasury of Scripture Knowledge

that,

Zechariah 12:3,8,11 And in that day will I make Jerusalem a burdensome stone for all people: all that burden themselves with it shall be cut in pieces...

a fountain,

Job 9:30,31 If I wash myself with snow water, and make my hands never so clean...

Psalm 51:2,7 Wash me thoroughly from my iniquity, and cleanse me from my sin...

Isaiah 1:16-18 Wash you, make you clean; put away the evil of your doings from before my eyes; cease to do evil...

Ezekiel 36:25 Then will I sprinkle clean water on you, and you shall be clean: from all your filthiness, and from all your idols, will I cleanse you.

John 1:29 The next day John sees Jesus coming to him, and said, Behold the Lamb of God, which takes away the sin of the world.

John 19:34,35 But one of the soldiers with a spear pierced his side, and immediately came there out blood and water...

1 Corinthians 6:11 And such were some of you: but you are washed, but you are sanctified, but you are justified in the name of the Lord Jesus...

Ephesians 5:25-27 Husbands, love your wives, even as Christ also loved the church, and gave himself for it...

Titus 3:5-7 Not by works of righteousness which we have done, but according to his mercy he saved us, by the washing of regeneration...

Hebrews 9:13,14 For if the blood of bulls and of goats, and the ashes of an heifer sprinkling the unclean, sanctifies to the purifying of the flesh...

1 John 1:7 But if we walk in the light, as he is in the light, we have fellowship one with another...

1 John 5:6 This is he that came by water and blood, even Jesus Christ; not by water only, but by water and blood...

1 Peter 1:19 But with the precious blood of Christ, as of a lamb without blemish and without spot:

Revelation 1:5,6 And from Jesus Christ, who is the faithful witness, and the first begotten of the dead, and the prince of the kings of the earth...

Revelation 7:13,14 And one of the elders answered, saying to me, What are these which are arrayed in white robes? and from where came they...

the house.

Zechariah 12:7,10 The LORD also shall save the tents of Judah first...

uncleanness. Heb. separation for uncleanness.

Leviticus 15:2-33 Speak to the children of Israel, and say to them, When any man has a running issue out of his flesh...

Numbers 19:9-22 And a man that is clean shall gather up the ashes of the heifer, and lay them up without the camp in a clean place...

Ezekiel 36:17,29 Son of man, when the house of Israel dwelled in their own land, they defiled it by their own way and by their doings...

Cross References
John 1:29
The next day he saw Jesus coming toward him, and said, "Behold, the Lamb of God, who takes away the sin of the world!

Numbers 19:17
For the unclean they shall take some ashes of the burnt sin offering, and fresh water shall be added in a vessel.

Psalm 51:2
Wash me thoroughly from my iniquity, and cleanse me from my sin!

Psalm 51:7
Purge me with hyssop, and I shall be clean; wash me, and I shall be whiter than snow.

Isaiah 1:16
Wash yourselves; make yourselves clean; remove the evil of your deeds from before my eyes; cease to do evil,

Isaiah 4:4
when the Lord shall have washed away the filth of the daughters of Zion and cleansed the bloodstains of Jerusalem from its midst by a spirit of judgment and by a spirit of burning.

Jeremiah 2:13
for my people have committed two evils: they have forsaken me, the fountain of living waters, and hewed out cisterns for themselves, broken cisterns that can hold no water.

Jump to Previous
Cleanse David Family Fountain House Impurity Inhabitants Jerusalem Open Opened Purification Sin Spring Sprinkling Unclean Uncleanness
Jump to Next
Cleanse David Family Fountain House Impurity Inhabitants Jerusalem Open Opened Purification Sin Spring Sprinkling Unclean Uncleanness
Links
Zechariah 13:1 NIV
Zechariah 13:1 NLT
Zechariah 13:1 ESV
Zechariah 13:1 NASB
Zechariah 13:1 KJV

Zechariah 13:1 Bible Apps
Zechariah 13:1 Biblia Paralela
Zechariah 13:1 Chinese Bible
Zechariah 13:1 French Bible
Zechariah 13:1 German Bible

Bible Hub

ESV Text Edition: 2016. The Holy Bible, English Standard Version® copyright © 2001 by Crossway Bibles, a publishing ministry of Good News Publishers.
Zechariah 12:14
Top of Page
Top of Page