Zechariah 1:5
Parallel Verses
English Standard Version
Your fathers, where are they? And the prophets, do they live forever?

King James Bible
Your fathers, where are they? and the prophets, do they live for ever?

American Standard Version
Your fathers, where are they? and the prophets, do they live for ever?

Douay-Rheims Bible
Your fathers, where are they? and the prophets, shall they live always?

English Revised Version
Your fathers, where are they? and the prophets, do they live for ever?

Webster's Bible Translation
Your fathers, where are they? and the prophets, do they live for ever?

Zechariah 1:5 Parallel
Commentary
Keil and Delitzsch Biblical Commentary on the Old Testament

The prophet's lamentation. Hab 1:2. "How long, Jehovah, have I cried, and Thou hearest not? I cry to Thee, Violence; and Thou helpest not! Habakkuk 1:3. Why dost Thou let me see mischief, and Thou lookest upon distress? devastation and violence are before me: there arises strife, and contention lifts itself up. Habakkuk 1:4. Therefore the law is benumbed, and justice comes not forth for ever: for sinners encircle the righteous man; therefore justice goes forth perverted." This complaint, which involves a petition for help, is not merely an expression of the prophet's personal desire for the removal of the prevailing unrighteousness; but the prophet laments, in the name of the righteous, i.e., the believers in the nation, who had to suffer under the oppression of the wicked; not, however, as Rosenmller and Ewald, with many of the Rabbins, suppose, over the acts of wickedness and violence which the Chaldaeans performed in the land, but over the wicked conduct of the ungodly of his own nation. For it is obvious that these verses refer to the moral depravity of Judah, from the fact that God announced His purpose to raise up the Chaldaeans to punish it (Habakkuk 1:5.). It is true that, in Habakkuk 1:9 and Habakkuk 1:13, wickedness and violence are attributed to the Chaldaeans also; but all that can be inferred from this is, that "in the punishment of the Jewish people a divine talio prevails, which will eventually fall upon the Chaldaeans also" (Delitzsch). The calling for help (שׁוּע is described, in the second clause, as crying over wickedness. חמס is an accusative, denoting what he cries, as in Job 19:7 and Jeremiah 20:8, viz., the evil that is done. Not hearing is equivalent to not helping. The question עד־אנה indicates that the wicked conduct has continued a long time, without God having put a stop to it. This appears irreconcilable with the holiness of God. Hence the question in Habakkuk 1:3 : Wherefore dost Thou cause me to see mischief, and lookest upon it Thyself? which points to Numbers 23:21, viz., to the words of Balaam, "God hath not beheld iniquity ('âven) in Jacob, neither hath He seen perverseness (‛âmâl) in Israel." This word of God, in which Balaam expresses the holiness of Israel, which remains true to the idea of its divine election, is put before the Lord in the form of a question, not only to give prominence to the falling away of the people from their divine calling, and their degeneracy into the very opposite of what they ought to be, but chiefly to point to the contradiction involved in the fact, that God the Holy One does now behold the evil in Israel and leave it unpunished. God not only lets the prophet see iniquity, but even looks at Himself. This is at variance with His holiness. און, nothingness, then worthlessness, wickedness (cf. Isaiah 1:13). עמל, labour, then distress which a man experiences or causes to others (cf. Isaiah 10:1). הבּיט, to see, not to cause to see. Ewald has revoked the opinion, that we have here a fresh hiphil, derived from a hiphil. With שׁד וגו the address is continued in the form of a simple picture. Shōd vechâmâs are often connected (e.g., Amos 3:10; Jeremiah 6:7; Jeremiah 20:8; Ezekiel 45:9). Shōd is violent treatment causing desolation. Châmâs is malicious conduct intended to injure another. ווהי, it comes to pass, there arises strife (rı̄bh) in consequence of the violent and wicked conduct. ישּׂא, to rise up, as in Hosea 13:1; Psalm 89:10. The consequences of this are relaxation of the law, etc. על־כּן, therefore, because God does not interpose to stop the wicked conduct. פּוּג, to relax, to stiffen, i.e., to lose one's vital strength, or energy. Tōrâh is "the revealed law in all its substance, which was meant to be the soul, the heart of political, religious, and domestic life" (Delitzsch). Right does not come forth, i.e., does not manifest itself, lânetsach, lit., for a permanence, i.e., for ever, as in many other passages, e.g., Psalm 13:2; Isaiah 13:20. לנצח belongs to לא, not for ever, i.e., never more. Mishpât is not merely a righteous verdict, however; in which case the meaning would be: There is no more any righteous verdict given, but a righteous state of things, objective right in the civil and political life. For godless men (רשׁע, without an article, is used with indefinite generality or in a collective sense) encircle the righteous man, so that the righteous cannot cause right to prevail. Therefore right comes forth perverted. The second clause, commencing with על־כּן, completes the first, adding a positive assertion to the negative. The right, which does still come to the light, is מעקּל, twisted, perverted, the opposite of right. To this complaint Jehovah answers in Habakkuk 1:5-11 that He will do a marvellous work, inflict a judgment corresponding in magnitude to the prevailing injustice.

Zechariah 1:5 Parallel Commentaries

Treasury of Scripture Knowledge

Job 14:10-12 But man dies, and wastes away: yes, man gives up the ghost, and where is he...

Psalm 90:10 The days of our years are three score years and ten; and if by reason of strength they be fourscore years...

Ecclesiastes 1:4 One generation passes away, and another generation comes: but the earth stays for ever.

Ecclesiastes 9:1-3 For all this I considered in my heart even to declare all this, that the righteous, and the wise, and their works...

Ecclesiastes 12:5,7 Also when they shall be afraid of that which is high, and fears shall be in the way, and the almond tree shall flourish...

Acts 13:36 For David, after he had served his own generation by the will of God, fell on sleep, and was laid to his fathers, and saw corruption:

Hebrews 7:23,24 And they truly were many priests, because they were not suffered to continue by reason of death...

Hebrews 9:27 And as it is appointed to men once to die, but after this the judgment:

2 Peter 3:2-4 That you may be mindful of the words which were spoken before by the holy prophets...

Cross References
John 8:52
The Jews said to him, "Now we know that you have a demon! Abraham died, as did the prophets, yet you say, 'If anyone keeps my word, he will never taste death.'

Jeremiah 36:28
"Take another scroll and write on it all the former words that were in the first scroll, which Jehoiakim the king of Judah has burned.

Lamentations 5:7
Our fathers sinned, and are no more; and we bear their iniquities.

Jump to Previous
Age Fathers Forefathers Forever Live Prophets
Jump to Next
Age Fathers Forefathers Forever Live Prophets
Links
Zechariah 1:5 NIV
Zechariah 1:5 NLT
Zechariah 1:5 ESV
Zechariah 1:5 NASB
Zechariah 1:5 KJV

Zechariah 1:5 Bible Apps
Zechariah 1:5 Biblia Paralela
Zechariah 1:5 Chinese Bible
Zechariah 1:5 French Bible
Zechariah 1:5 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 1:4
Top of Page
Top of Page