Zechariah 2:2
Parallel Verses
English Standard Version
Then I said, “Where are you going?” And he said to me, “To measure Jerusalem, to see what is its width and what is its length.”

King James Bible
Then said I, Whither goest thou? And he said unto me, To measure Jerusalem, to see what is the breadth thereof, and what is the length thereof.

American Standard Version
Then said I, Whither goest thou? And he said unto me, To measure Jerusalem, to see what is the breadth thereof, and what is the length thereof.

Douay-Rheims Bible
And I said: Whither goest thou? and he said to me: To measure Jerusalem, and to see how great is the breadth thereof, and how great the length thereof.

English Revised Version
Then said I, Whither goest thou? And he said unto me, To measure Jerusalem, to see what is the breadth thereof, and what is the length thereof.

Webster's Bible Translation
Then said I, Whither goest thou? And he said to me, To measure Jerusalem, to see what is its breadth, and what is its length.

Zechariah 2:2 Parallel
Keil and Delitzsch Biblical Commentary on the Old Testament

With these verses the prophecy itself commences; namely, with a statement of the fundamental thought, that the presumptuous and proud will not continue, but the just alone will live. Habakkuk 2:4. "Behold, puffed up, his soul is not straight within him: but the just, through his faith will he live. Habakkuk 2:5. And moreover, the wine is treacherous: a boasting man, he continues not; he who has opened his soul as wide as hell, and is like death, and is not satisfied, and gathered all nations to himself, and collected all peoples to himself." These verses, although they contain the fundamental thought, or so to speak the heading of the following announcement of the judgment upon the Chaldaeans, are nevertheless not to be regarded as the sum and substance of what the prophet was to write upon the tables. For they do indeed give one characteristic of two classes of men, with a brief intimation of the fate of both, but they contain no formally rounded thought, which could constitute the motto of the whole; on the contrary, the description of the insatiable greediness of the Chaldaean is attached in Habakkuk 2:5 to the picture of the haughty sinner, that the two cannot be separated. This picture is given in a subjective clause, which is only completed by the filling up in Habakkuk 2:6. The sentence pronounced upon the Chaldaean in Habakkuk 2:4, Habakkuk 2:5, simply forms the preparatory introduction to the real answer to the prophet's leading question. The subject is not mentioned in Habakkuk 2:4, but may be inferred from the prophet's question in Habakkuk 1:12-17. The Chaldaean is meant. His soul is puffed up. עפּלה, perf. pual of עפל, of which the hiphil only occurs in Numbers 14:44, and that as synonymous with הזיד in Deuteronomy 1:43. From this, as well as from the noun עפל, a hill or swelling, we get the meaning, to be swollen up, puffed up, proud; and in the hiphil, to act haughtily or presumptuously. The thought is explained and strengthened by לא ישׁרה, "his soul is not straight." ישׁר, to be straight, without turning and trickery, i.e., to be upright. בּו does not belong to נפשׁו (his soul in him, equivalent to his inmost soul), but to the verbs of the sentence. The early translators and commentators have taken this hemistich differently. They divide it into protasis and apodosis, and take עפּלה either as the predicate or as the subject. Luther also takes it in the latter sense: "He who is stiff-necked will have no rest in his soul." Burk renders it still more faithfully: ecce quae effert se, non recta est anima ejus in eo. In either case we must supply נפשׁ אשׁר after עפּלה. But such an ellipsis as this, in which not only the relative word, but also the noun supporting the relative clause, would be omitted, is unparalleled and inadmissible, if only because of the tautology which would arise from supplying nephesh. This also applies to the hypothetical view of הנּה עפּלה, upon which the Septuagint rendering, ἐὰν ὑποστείληται, οὐκ εὐδοκεῖ ψυχή μου ἐν αὐτῶ, is founded. Even with this view nephesh could not be omitted as the subject of the protasis, and בּו would have no noun to which to refer. This rendering is altogether nothing more than a conjecture, עפל being confounded with עלף, and נפשׁו altered into נפשׁי. Nor is it proved to be correct, by the fact that the author of the Epistle to the Hebrews (Hebrews 10:38) makes use of the words of our verse, according to this rendering, to support his admonition is to stedfastness. For he does not introduce the verse as a quotation to prove his words, but simply clothes his own thoughts in these words of the Bible which floated before his mind, and in so doing transposes the two hemistichs, and thereby gives the words a meaning quite in accordance with the Scriptures, which can hardly be obtained from the Alexandrian version, since we have there to take the subject to ὑποστείληται from the preceding ἐρχόμενος, which gives no sense, whereas by transposing the clauses a very suitable subject can be supplied from ὁ δίκαιος.

The following clause, וצדּיק וגו, is attached adversatively, and in form is subordinate to the sentence in the first hemistich in this sense, "whilst, on the contrary, the righteous lives through his faith," notwithstanding the fact that it contains a very important thought, which intimates indirectly that pride and want of uprightness will bring destruction upon the Chaldaean. בּאמוּנתו belongs to יחיה, not to צדּיק. The tiphchah under the word does not show that it belongs to tsaddı̄q, but simply that it has the leading tone of the sentence, because it is placed with emphasis before the verb (Delitzsch). אמוּנה does not denote "an honourable character, or fidelity to conviction" (Hitzig), but (from 'âman, to be firm, to last) firmness (Exodus 17:12); then, as an attribute of God, trustworthiness, unchangeable fidelity in the fulfilment of His promises (Deuteronomy 32:4; Psalm 33:4; Psalm 89:34); and, as a personal attribute of man, fidelity in word and deed (Jeremiah 7:28; Jeremiah 9:2; Psalm 37:3); and, in his relation to God, firm attachment to God, an undisturbed confidence in the divine promises of grace, firma fiducia and fides, so that in 'ĕmūnâh the primary meanings of ne'ĕmân and he'ĕmı̄n are combined. This is also apparent from the fact that Abraham is called ne'ĕmân in Nehemiah 9:8, with reference to the fact that it is affirmed of him in Genesis 15:6 that האמין בּיהוה, "he trusted, or believed, the Lord;" and still more indisputably from the passage before us, since it is impossible to mistake the reference in צדּיק בּאמוּנתו יחיה to Genesis 15:6, "he believed (he'ĕmı̄n) in Jehovah, and He reckoned it to him litsedâqâh." It is also indisputably evident from the context that our passage treats of the relation between man and God, since the words themselves speak of a waiting (chikkâh) for the fulfilment of a promising oracle, which is to be preceded by a period of severe suffering. "What is more natural than that life or deliverance from destruction should be promised to that faith which adheres faithfully to God, holds fast by the word of promise, and confidently waits for its fulfilment in the midst of tribulation? It is not the sincerity, trustworthiness, or integrity of the righteous man, regarded as being virtues in themselves, which are in danger of being shaken and giving way in such times of tribulation, but, as we may see in the case of the prophet himself, his faith. To this, therefore, there is appended the great promise expressed in the one word יחיה" (Delitzsch). And in addition to this, 'ĕmūnâh is opposed to the pride of the Chaldaean, to his exaltation of himself above God; and for that very reason it cannot denote integrity in itself, but simply some quality which has for its leading feature humble submission to God, that is to say, faith, or firm reliance upon God. The Jewish expositors, therefore, have unanimously retained this meaning here, and the lxx have rendered the word quite correctly πίστις, although by changing the suffix, and giving ἐκ πίστεώς μου instead of αὐτοῦ (or more properly ἑαυτοῦ: Aquila and the other Greek versions), they have missed, or rather perverted, the sense. The deep meaning of these words has been first fully brought out by the Apostle Paul (Romans 1:17; Galatians 3:11 : see also Hebrews 10:38), who omits the erroneous μου of the lxx, and makes the declaration ὁ δίκαιος ἐκ πίστεως ζήσεται the basis of the New Testament doctrine of justification by faith.

Zechariah 2:2 Parallel Commentaries

Treasury of Scripture Knowledge


Zechariah 5:10 Then said I to the angel that talked with me, Where do these bear the ephah?

John 16:5 But now I go my way to him that sent me; and none of you asks me, Where go you?


Jeremiah 31:39 And the measuring line shall yet go forth over against it on the hill Gareb, and shall compass about to Goath.

Ezekiel 45:6 And you shall appoint the possession of the city five thousand broad, and five and twenty thousand long...

Ezekiel 48:15-17,30-35 And the five thousand, that are left in the breadth over against the five and twenty thousand, shall be a profane place for the city...

Revelation 11:1 And there was given me a reed like to a rod: and the angel stood, saying, Rise, and measure the temple of God, and the altar...

Revelation 21:15-17 And he that talked with me had a golden reed to measure the city, and the gates thereof, and the wall thereof...

Cross References
Revelation 21:15
And the one who spoke with me had a measuring rod of gold to measure the city and its gates and walls.

Jeremiah 31:39
And the measuring line shall go out farther, straight to the hill Gareb, and shall then turn to Goah.

Ezekiel 40:3
When he brought me there, behold, there was a man whose appearance was like bronze, with a linen cord and a measuring reed in his hand. And he was standing in the gateway.

Zechariah 1:16
Therefore, thus says the LORD, I have returned to Jerusalem with mercy; my house shall be built in it, declares the LORD of hosts, and the measuring line shall be stretched out over Jerusalem.

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