King James Version
Zechariah 5
11 verses with commentary
The Vision of the Flying Scroll
Then I turned, and lifted up mine eyes, and looked, and behold a flying roll.
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Then I turned, and lifted up mine eyes, and looked, and behold a flying roll—Zechariah's fifth vision depicts a megillāh 'āphāh (מְגִלָּה עָפָה, 'flying scroll'). The megillāh is a rolled parchment manuscript, and 'āphāh (participle of 'ūph, עוּף, 'to fly') indicates autonomous movement—this scroll flies of its own accord through the air, symbolizing the self-executing nature of God's judgment. Ancient scrolls contained written decrees, laws, or prophecies. A flying scroll represents the word of God actively searching out and judging sin.
This vision shifts focus from restoration promises (visions 1-4) to purification requirements. God cleanses His land not only by removing external enemies but by purging internal sin. The scroll's flight suggests God's word can't be evaded—it pursues transgressors like a heat-seeking missile. This anticipates Hebrews 4:12-13: 'The word of God is quick, and powerful, and sharper than any twoedged sword... all things are naked and opened unto the eyes of him with whom we have to do.' The flying scroll fulfills Deuteronomy 28's covenant curses against covenant-breakers. Before God fully blesses restored Judah, He must execute justice against persistent sin.
This vision shifts focus from restoration promises (visions 1-4) to purification requirements. God cleanses His land not only by removing external enemies but by purging internal sin. The scroll's flight suggests God's word can't be evaded—it pursues transgressors like a heat-seeking missile. This anticipates Hebrews 4:12-13: 'The word of God is quick, and powerful, and sharper than any twoedged sword... all things are naked and opened unto the eyes of him with whom we have to do.' The flying scroll fulfills Deuteronomy 28's covenant curses against covenant-breakers. Before God fully blesses restored Judah, He must execute justice against persistent sin.
And he said unto me, What seest thou? And I answered, I see a flying roll; the length thereof is twenty cubits, and the breadth thereof ten cubits.
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And he said unto me, What seest thou? And I answered, I see a flying roll; the length thereof is twenty cubits, and the breadth thereof ten cubits—The angel asks what Zechariah sees, reinforcing observation before interpretation. The scroll's dimensions are enormous: 'esrīm bā'ammāh 'orkāh ve'eser bā'ammāh rochbāh (עֶשְׂרִים בָּאַמָּה אָרְכָּהּ וְעֶשֶׂר בָּאַמָּה רָחְבָּהּ, 'twenty by the cubit its length and ten by the cubit its width')—approximately 30 feet by 15 feet, about the size of the Holy Place in the tabernacle (Exodus 26:15-25) and the porch of Solomon's temple (1 Kings 6:3).
The dimensions aren't arbitrary. They link God's written law to His dwelling place—the same proportions where priests ministered and where God's presence manifested. The scroll's temple-sized dimensions declare that the same holy God who dwells among His people also judges covenant violation. You can't separate God's presence from His holiness, His grace from His justice. The flying scroll brings temple-sized holiness into everyday homes (v. 4), measuring secular life by sacred standards. This foreshadows the New Covenant reality where believers become temples of the Holy Spirit (1 Corinthians 6:19), and every aspect of life becomes sacred space accountable to God's law written on hearts (Jeremiah 31:33; 2 Corinthians 3:3).
The dimensions aren't arbitrary. They link God's written law to His dwelling place—the same proportions where priests ministered and where God's presence manifested. The scroll's temple-sized dimensions declare that the same holy God who dwells among His people also judges covenant violation. You can't separate God's presence from His holiness, His grace from His justice. The flying scroll brings temple-sized holiness into everyday homes (v. 4), measuring secular life by sacred standards. This foreshadows the New Covenant reality where believers become temples of the Holy Spirit (1 Corinthians 6:19), and every aspect of life becomes sacred space accountable to God's law written on hearts (Jeremiah 31:33; 2 Corinthians 3:3).
Then said he unto me, This is the curse that goeth forth over the face of the whole earth: for every one that stealeth shall be cut off as on this side according to it; and every one that sweareth shall be cut off as on that side according to it. every one that stealeth: or, every one of this people that stealeth holdeth himself guiltless, as it doth
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Then said he unto me, This is the curse that goeth forth over the face of the whole earth—The scroll's content revealed: zō't hā'ālāh hayyōtsē't 'al-pənē kol-hā'āretz (זֹאת הָאָלָה הַיּוֹצֵאת עַל־פְּנֵי כָל־הָאָרֶץ, 'this is the curse going forth over the face of all the earth/land'). The term 'ālāh (אָלָה) denotes a covenant curse—the penalties invoked for breaking covenant stipulations (Deuteronomy 27-28). The scroll contains not abstract law but active curses seeking violators.
For every one that stealeth shall be cut off as on this side according to it; and every one that sweareth shall be cut off as on that side according to it—Two representative sins: theft (8th commandment) and false swearing (3rd commandment, taking God's name in vain). The scroll has two sides, each side bearing curses for a category of sin—sins against neighbor (theft) and sins against God (false oaths). Yinnāqeh (יִנָּקֶה, 'shall be cut off/purged') promises purifying judgment. Theft violates property rights and stewardship; false swearing misuses God's name for personal gain. Together they represent all covenant violations—vertical (toward God) and horizontal (toward others). The vision warns that moral laxity will face divine judgment.
For every one that stealeth shall be cut off as on this side according to it; and every one that sweareth shall be cut off as on that side according to it—Two representative sins: theft (8th commandment) and false swearing (3rd commandment, taking God's name in vain). The scroll has two sides, each side bearing curses for a category of sin—sins against neighbor (theft) and sins against God (false oaths). Yinnāqeh (יִנָּקֶה, 'shall be cut off/purged') promises purifying judgment. Theft violates property rights and stewardship; false swearing misuses God's name for personal gain. Together they represent all covenant violations—vertical (toward God) and horizontal (toward others). The vision warns that moral laxity will face divine judgment.
I will bring it forth, saith the LORD of hosts, and it shall enter into the house of the thief, and into the house of him that sweareth falsely by my name: and it shall remain in the midst of his house, and shall consume it with the timber thereof and the stones thereof.
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I will bring it forth, saith the LORD of hosts, and it shall enter into the house of the thief, and into the house of him that sweareth falsely by my name—God personally dispatches the curse: hōtsē'tīhā (הוֹצֵאתִיהָ, 'I will bring it forth/send it out'), emphasizing divine initiative in judgment. The curse isn't passive consequence but active prosecution. Ūbā'āh el-bēyt hagannāb ve'el-bēyt hannishbā' bishmi lashshāqer (וּבָאָה אֶל־בֵּית הַגַּנָּב וְאֶל־בֵּית הַנִּשְׁבָּע בִּשְׁמִי לַשָּׁקֶר, 'and it shall enter the house of the thief and the house of the one swearing by my name falsely')—the scroll invades private dwellings, penetrating where human courts can't reach.
And it shall remain in the midst of his house, and shall consume it with the timber thereof and the stones thereof—Total destruction: velāntāh betōkh bēytō vekillattū ve'et-'ētsa יו ve'et-'avānāyw (וְלָנְתָה בְתוֹךְ בֵּיתוֹ וְכִלַּתּוּ וְאֶת־עֵצָיו וְאֶת־אֲבָנָיו, 'and it shall lodge in the midst of his house and consume it, both timber and stones'). The scroll doesn't merely condemn but demolishes—burning wood and stones, obliterating even structural elements. Fire consumes wood, but destroying stones requires supernatural judgment. This pictures complete ruin: ill-gotten wealth won't endure; lying oaths won't protect property. The vision warns covenant-breakers that prosperity built on sin will collapse. This foreshadows final judgment when 'the elements shall melt with fervent heat' (2 Peter 3:10).
And it shall remain in the midst of his house, and shall consume it with the timber thereof and the stones thereof—Total destruction: velāntāh betōkh bēytō vekillattū ve'et-'ētsa יו ve'et-'avānāyw (וְלָנְתָה בְתוֹךְ בֵּיתוֹ וְכִלַּתּוּ וְאֶת־עֵצָיו וְאֶת־אֲבָנָיו, 'and it shall lodge in the midst of his house and consume it, both timber and stones'). The scroll doesn't merely condemn but demolishes—burning wood and stones, obliterating even structural elements. Fire consumes wood, but destroying stones requires supernatural judgment. This pictures complete ruin: ill-gotten wealth won't endure; lying oaths won't protect property. The vision warns covenant-breakers that prosperity built on sin will collapse. This foreshadows final judgment when 'the elements shall melt with fervent heat' (2 Peter 3:10).
The Vision of the Woman in the Basket
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.
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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—Transition to the sixth vision (vv. 5-11). The angel directs Zechariah's attention: sā'-nā' 'ēyneḵā ūre'ēh mah hayyōtsē't hazzō't (שָׂא־נָא עֵינֶיךָ וּרְאֵה מָה הַיּוֹצֵאת הַזֹּאת, 'lift up now your eyes and see what is this going forth'). The phrase sā'-nā' (שָׂא־נָא, 'lift up now') adds urgency—pay careful attention to what follows. Hayyōtsē't (הַיּוֹצֵאת, 'the going forth') uses the same participle as the flying scroll (v. 3), suggesting another object of judgment moving with divine purpose.
The angel's pedagogical method continues: he shows visions then explains them, forcing Zechariah to engage actively rather than passively receiving information. 'Lift up your eyes' requires intentional observation. Spiritual insight demands attentiveness. The command models how we should approach Scripture—not casual glancing but focused, prayerful looking. Jesus frequently said, 'He who has ears to hear, let him hear' (Matthew 11:15; 13:9, 43), emphasizing that revelation requires receptive engagement. The angel's question 'What is this?' prepares for explanation but first invites Zechariah's perception. This sixth vision will complete the theme of purging wickedness from the land before restoration can fully occur.
The angel's pedagogical method continues: he shows visions then explains them, forcing Zechariah to engage actively rather than passively receiving information. 'Lift up your eyes' requires intentional observation. Spiritual insight demands attentiveness. The command models how we should approach Scripture—not casual glancing but focused, prayerful looking. Jesus frequently said, 'He who has ears to hear, let him hear' (Matthew 11:15; 13:9, 43), emphasizing that revelation requires receptive engagement. The angel's question 'What is this?' prepares for explanation but first invites Zechariah's perception. This sixth vision will complete the theme of purging wickedness from the land before restoration can fully occur.
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.
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And I said, What is it? And he said, This is an ephah that goeth forth—Zechariah sees an 'ēphāh (אֵיפָה), a large measuring basket used for grain and dry goods, holding about 22 liters (5.8 gallons). The ephah was the standard commercial measure, used in honest trade—or dishonest fraud (Deuteronomy 25:14-15; Amos 8:5; Micah 6:10-11). The angel explains: zō't hā'ēphāh hayyōtsē't (זֹאת הָאֵיפָה הַיּוֹצֵאת, 'this is the ephah going forth'), using the same language as the flying scroll (v. 3, 5)—another instrument of divine action moving with purpose.
He said moreover, This is their resemblance through all the earth—Zō't 'ēynām beḵol-hā'āretz (זֹאת עֵינָם בְּכָל־הָאָרֶץ, 'this is their eye/appearance in all the earth/land'). The ephah symbolizes the 'appearance' or 'focus' of the people's hearts—their consuming preoccupation throughout the land. What obsesses God's people? Commercial gain, material accumulation, economic advantage. The ephah represents the idolatry of prosperity, the worship of wealth. This connects to vision 5's theft and false oaths—both motivated by greed. The basket symbolizes Israel's corporate wickedness: making material prosperity their god rather than Yahweh. Jesus would later warn, 'You cannot serve God and mammon' (Matthew 6:24). The vision previews Paul's teaching that 'covetousness is idolatry' (Colossians 3:5).
He said moreover, This is their resemblance through all the earth—Zō't 'ēynām beḵol-hā'āretz (זֹאת עֵינָם בְּכָל־הָאָרֶץ, 'this is their eye/appearance in all the earth/land'). The ephah symbolizes the 'appearance' or 'focus' of the people's hearts—their consuming preoccupation throughout the land. What obsesses God's people? Commercial gain, material accumulation, economic advantage. The ephah represents the idolatry of prosperity, the worship of wealth. This connects to vision 5's theft and false oaths—both motivated by greed. The basket symbolizes Israel's corporate wickedness: making material prosperity their god rather than Yahweh. Jesus would later warn, 'You cannot serve God and mammon' (Matthew 6:24). The vision previews Paul's teaching that 'covetousness is idolatry' (Colossians 3:5).
And, behold, there was lifted up a talent of lead: and this is a woman that sitteth in the midst of the ephah. talent: or, weighty piece
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And, behold, there was lifted up a talent of lead: and this is a woman that sitteth in the midst of the ephah—The vision intensifies. A kikkar 'ōpheret (כִּכַּר עֹפֶרֶת, 'talent of lead'), weighing about 75 pounds, serves as a heavy lid covering the ephah basket. When lifted, a woman ('ishshāh, אִשָּׁה) sits inside—yōshevet betōkh hā'ēphāh (יוֹשֶׁבֶת בְּתוֹךְ הָאֵיפָה, 'sitting in the midst of the ephah'). Symbolic imagery: the woman personifies wickedness itself, compressed and contained within the commercial basket that represents Israel's idolatrous materialism.
The lead lid symbolizes divine restraint—wickedness is real and present but God limits its expression until the appointed time of judgment. The woman 'sitting' suggests enthroned wickedness, settled and established within the ephah of economic idolatry. This previews Revelation 17-18's 'woman' Babylon representing corrupt commercial-religious systems. Zechariah's woman embodies the principle that mammon-worship personifies as a seductive but deadly spiritual force. The talent of lead also suggests the crushing weight of sin and the heavy hand required to suppress evil's outbreak.
The lead lid symbolizes divine restraint—wickedness is real and present but God limits its expression until the appointed time of judgment. The woman 'sitting' suggests enthroned wickedness, settled and established within the ephah of economic idolatry. This previews Revelation 17-18's 'woman' Babylon representing corrupt commercial-religious systems. Zechariah's woman embodies the principle that mammon-worship personifies as a seductive but deadly spiritual force. The talent of lead also suggests the crushing weight of sin and the heavy hand required to suppress evil's outbreak.
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.
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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—The angel identifies the woman: zō't hārishā'h (זֹאת הָרִשְׁעָה, 'this is wickedness/the wicked one'). Not a specific person but wickedness personified—rishā'h (רִשְׁעָה) encompasses all forms of evil, particularly covenant-breaking rebellion against God. The angel's action is decisive: vayyashleḵ 'ōtāh (וַיַּשְׁלֵךְ אֹתָהּ, 'and he threw her/it') back into the basket with force, then vayyashlēḵ et-'even hā'ōpheret el-pīhā (וַיַּשְׁלֵךְ אֶת־אֶבֶן הָעֹפֶרֶת אֶל־פִּיהָ, 'and he cast the stone of lead upon its mouth'), sealing wickedness inside.
The forcible containment shows that wickedness doesn't leave willingly—it must be violently suppressed and removed. Casting the lead lid 'upon its mouth' silences wickedness's voice, stopping its seductive lies and economic promises. The vision teaches that purifying God's people requires aggressive action against entrenched sin. Grace doesn't mean tolerating wickedness but decisively removing it. This anticipates Christ's temple cleansing (John 2:15-16) and Paul's command to 'purge out the old leaven' (1 Corinthians 5:7). The sealed ephah prepares for its deportation to Shinar/Babylon (vv. 10-11), symbolizing sin's return to its source.
The forcible containment shows that wickedness doesn't leave willingly—it must be violently suppressed and removed. Casting the lead lid 'upon its mouth' silences wickedness's voice, stopping its seductive lies and economic promises. The vision teaches that purifying God's people requires aggressive action against entrenched sin. Grace doesn't mean tolerating wickedness but decisively removing it. This anticipates Christ's temple cleansing (John 2:15-16) and Paul's command to 'purge out the old leaven' (1 Corinthians 5:7). The sealed ephah prepares for its deportation to Shinar/Babylon (vv. 10-11), symbolizing sin's return to its source.
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.
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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—Zechariah observes two women (shetayim nāshīm, שְׁתַּיִם נָשִׁים) emerging with rūach biḵnaphēyhem (רוּחַ בְּכַנְפֵיהֶם, 'wind/spirit in their wings'). They possess kenaphayim kaḵnaphē hachasīdāh (כְּנָפַיִם כַּכְנָפֵי הַחֲסִידָה, 'wings like the wings of the stork')—the stork being a large, strong migratory bird capable of long-distance flight, though ritually unclean (Leviticus 11:19; Deuteronomy 14:18).
And they lifted up the ephah between the earth and the heaven—The two winged women seize the wickedness-filled basket and vattissē'nāh et-hā'ēphāh bēyn hā'āretz ūvēyn hashshāmayim (וַתִּשֶּׂאנָה אֶת־הָאֵיפָה בֵּין הָאָרֶץ וּבֵין הַשָּׁמָיִם, 'and they lifted the ephah between the earth and the heaven'). Suspended between earth and sky suggests transportation, removal from one realm to another. The women function as agents executing God's judgment—removing wickedness from Judah and transporting it elsewhere. Their unclean nature (stork wings) suits handling unclean cargo (wickedness). The 'wind in their wings' may be divine enabling or demonic energy—either way, they accomplish God's purposes of purging His land.
And they lifted up the ephah between the earth and the heaven—The two winged women seize the wickedness-filled basket and vattissē'nāh et-hā'ēphāh bēyn hā'āretz ūvēyn hashshāmayim (וַתִּשֶּׂאנָה אֶת־הָאֵיפָה בֵּין הָאָרֶץ וּבֵין הַשָּׁמָיִם, 'and they lifted the ephah between the earth and the heaven'). Suspended between earth and sky suggests transportation, removal from one realm to another. The women function as agents executing God's judgment—removing wickedness from Judah and transporting it elsewhere. Their unclean nature (stork wings) suits handling unclean cargo (wickedness). The 'wind in their wings' may be divine enabling or demonic energy—either way, they accomplish God's purposes of purging His land.
Then said I to the angel that talked with me, Whither do these bear the ephah?
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Then said I to the angel that talked with me, Whither do these bear the ephah?—Zechariah asks about the destination: 'ānāh hēmmāh mōlīkōt et-hā'ēphāh (אָנָה הֵמָּה מֹלִיכוֹת אֶת־הָאֵיפָה, 'where are they taking the ephah?'). The prophet wants to understand not just that wickedness is removed but WHERE it goes. The question demonstrates proper curiosity about God's redemptive plans—wanting to know the full story, not just part of it. Zechariah models engaged discipleship: observing visions carefully, asking clarifying questions, seeking complete understanding. The angel will answer (v. 11), but the question itself matters—it shows the prophet processing what he sees and desiring fuller comprehension.
The question 'Whither?' anticipates the answer 'Babylon,' completing the reversal motif. Israel came FROM Babylon; now wickedness goes TO Babylon. The geographic movement symbolizes spiritual reality: the land of exile becomes the land for exiling sin. Babylon, historically the source of idolatry and opposition to God's people, becomes wickedness's appropriate destination—sent back to its source. This previews Revelation's final judgment when Babylon (representing all anti-God systems) falls permanently (Revelation 18:2).
The question 'Whither?' anticipates the answer 'Babylon,' completing the reversal motif. Israel came FROM Babylon; now wickedness goes TO Babylon. The geographic movement symbolizes spiritual reality: the land of exile becomes the land for exiling sin. Babylon, historically the source of idolatry and opposition to God's people, becomes wickedness's appropriate destination—sent back to its source. This previews Revelation's final judgment when Babylon (representing all anti-God systems) falls permanently (Revelation 18:2).
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.
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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 angel reveals wickedness's destination: 'eretz shin'ār (אֶרֶץ שִׁנְעָר, 'land of Shinar'), the ancient name for Babylon (Genesis 10:10; 11:2; Daniel 1:2). The phrase livnōt-lāh bayit (לִבְנוֹת־לָהּ בַיִת, 'to build for it a house') indicates establishing a permanent dwelling—wickedness will have its own temple, its own shrine in Babylon. Vehūḵan vehunnīchāh shām 'al-meḵōnātāh (וְהוּכַן וְהֻנִּיחָה שָּׁם עַל־מְכֹנָתָהּ, 'and it shall be prepared and set there upon its base')—fixed, established, permanently housed.
The irony is stunning: wickedness gets its own 'house' in Babylon while God's house (temple) is being built in Jerusalem. The two houses represent two kingdoms—God's kingdom centered in Jerusalem, Satan's kingdom centered in Babylon. Wickedness finds its proper home in the land where humanity first rebelled corporately (Tower of Babel, Genesis 11) and where Judah experienced judgment (Babylonian exile). The 'own base' suggests idolatrous pedestals—wickedness enthroned and worshiped in Babylon. This previews Revelation 17-18 where Babylon represents the final anti-God religious-economic system, ultimately destroyed. The vision assures God's people that wickedness won't remain among them—it's exiled to its native habitat, leaving Jerusalem pure.
The irony is stunning: wickedness gets its own 'house' in Babylon while God's house (temple) is being built in Jerusalem. The two houses represent two kingdoms—God's kingdom centered in Jerusalem, Satan's kingdom centered in Babylon. Wickedness finds its proper home in the land where humanity first rebelled corporately (Tower of Babel, Genesis 11) and where Judah experienced judgment (Babylonian exile). The 'own base' suggests idolatrous pedestals—wickedness enthroned and worshiped in Babylon. This previews Revelation 17-18 where Babylon represents the final anti-God religious-economic system, ultimately destroyed. The vision assures God's people that wickedness won't remain among them—it's exiled to its native habitat, leaving Jerusalem pure.