Habakkuk 2:2
Parallel Verses
English Standard Version
And the LORD answered me: “Write the vision; make it plain on tablets, so he may run who reads it.

King James Bible
And the LORD answered me, and said, Write the vision, and make it plain upon tables, that he may run that readeth it.

American Standard Version
And Jehovah answered me, and said, Write the vision, and make it plain upon tablets, that he may run that readeth it.

Douay-Rheims Bible
And the Lord answered me, and said: Write the vision, and make it plain upon tables: that he that readeth it may run over it.

English Revised Version
And the LORD answered me, and said, Write the vision, and make it plain upon tables, that he may run that readeth it.

Webster's Bible Translation
And the LORD answered me, and said, Write the vision, and make it plain upon tables, that he may run that readeth it.

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

As such a prophecy as this met with violent contradiction, not only from the corrupt great men, but also from the false prophets who flattered the people, Micah indicates it by showing that the people are abusing the long-suffering and mercy of the Lord; and that, by robbing the peaceable poor, the widows, and the orphans, they are bringing about the punishment of banishment out of the land. Micah 2:6. "Drip not (prophesy not), they drip: if they drip not this, the shame will not depart. Micah 2:7. Thou, called house of Jacob, is the patience of Jehovah short, then? or is this His doing? Are not my words good to him that walketh uprightly?" הטּיף, to drip, to cause words to flow, used of prophesying, as in Amos 7:16. The speakers in Micah 2:6 are not the Jews generally, or the rich oppressors who have just been punished and threatened. The word yattı̄phū does not agree with this, since it does not mean to chatter, but to prophesy, as Micah 2:11 and also the primary passage Deuteronomy 32:2 show. But Micah could not call the rich men's speaking prophesying. It is rather false prophets who are speaking, - namely, those who in the word 'al-tattı̄phū (prophesy not) would prohibit the true prophets from predicting the judgments of the Lord. The second hemistich is rendered by most of the modern commentators, "they are not to chatter (preach) of such things; the reproaches cease not," or "there is no end to reproaching" (Ewald, Hitzig, Maurer, and Caspari). But this is open to the following objections: (1) That הטּיף ל in Micah 2:11 means to prophesy to a person (not concerning or of anything); (2) that sūg or nâsag means to depart, not to cease; (3) that even the thought, "the reproaches to not cease," is apparently unsuitable, since Micah could not well call a prohibition against prophesying an incessant reproach; and to this we may add, (4) the grammatical harshness of taking לא יטּיפוּ as an imperative, and the following לא יסּג as an indicative (a simple declaration). Still less can the rendering, "they (the true prophets) will not chatter about this, yet the reproach will not depart" (Ros., Rckert), be vindicated, as such an antithesis as this would necessarily be indicated by a particle. The only course that remains, therefore, is that adopted by C. B. Michaelis and Hengstenberg, viz., to take the words as conditional: if they (the true prophets) do not prophesy to these (the unrighteous rich in Micah 2:1, Micah 2:2 : Hengstenberg), or on account of these things (Michaelis), the shame will not depart, i.e., shameful destruction will burst incessantly upon them. On the absence of the conditional אם, see Ewald, p. 357, b. Such addresses as these do not please the corrupt great men; but they imagine that such threats are irreconcilable with the goodness of Jehovah. This is the connection of Micah 2:7, in which the prophet meets the reproach cast upon his threatening words with the remark, that God is not wrathful, and has no love for punishing, but that He is stirred up to wrath by the sins of the nation, and obliged to punish. האמוּר is not an exclamation, "O, what is said! equals O for such talk as this!" (Ewald, Umbreit, Caspari); for it cannot be shown that the participle is ever used in this way, and it cannot be supported from הפכּכם in Isaiah 29:16, especially as here a second vocative would follow. Nor is it a question: Num dicendum? Dare one say this?" (Hitzig). For although he might be an interrogative particle (cf. Ezekiel 28:9), the passive participle cannot express the idea of daring, in support of which Hitzig is quite wrong in appealing to Leviticus 11:47 and Psalm 22:32. האמוּר is not doubt a vocative, but it is to be taken in connection with bēth-Ya‛aqōb: thou who art called house of Jacob. There is very little force in the objection, that this would have required האמוּר לך ב י, since אמר, when used in the sense of being called or being named, is always construed with ל of the person bearing the name. The part. pal of 'âmar only occurs here; and although the niphal, when used in this sense, is generally construed with ל, the same rule may apply to אמר as to קרא in the sense of naming, - namely, that in the passive construction the ל may either be inserted or omitted (cf. Isaiah 56:7; Isaiah 54:5; Deuteronomy 3:13), and האמוּר may just as well be used in the sense of dicta (domus) as הנּקראים in Isaiah 48:1 in the sense of vocati equals qui appellantur. The whole nation is addressed, although the address points especially to the unrighteous great men. Is Jehovah indeed wrathful? i.e., has He not patience, does He not exercise long-suffering? Qātsar rūăch must not be explained according to Exodus 6:9, but according to Proverbs 14:27. Or are these ('ēlleh, the punishments threatened) His deeds? i.e., is He accustomed, or does He only like to punish? The answer to these questions, or speaking more correctly, their refutation, follows in the next question, which is introduced with the assuring הלוא, and in which Jehovah speaks: My words deal kindly with him that walks uprightly. The Lord not only makes promises to the upright, but He also grants His blessing. The words of the Lord contain their fulfilment within themselves. In היּשׁר הולך, it is for the sake of emphasis that yâshâr stands first, and the article properly belongs to hōlēkh; but it is placed before yshr to bind together the two words into one idea. The reason why the Lord threatens by His prophets is therefore to be found in the unrighteousness of the people.

Habakkuk 2:2 Parallel Commentaries

Treasury of Scripture Knowledge

Write.

Deuteronomy 27:8 And you shall write on the stones all the words of this law very plainly.

Deuteronomy 31:19,22 Now therefore write you this song for you, and teach it the children of Israel: put it in their mouths...

Isaiah 8:1 Moreover the LORD said to me, Take you a great roll, and write in it with a man's pen concerning Mahershalalhashbaz.

Isaiah 30:8 Now go, write it before them in a table, and note it in a book, that it may be for the time to come for ever and ever:

Jeremiah 36:2-4,27-32 Take you a roll of a book, and write therein all the words that I have spoken to you against Israel, and against Judah...

Daniel 12:4 But you, O Daniel, shut up the words, and seal the book, even to the time of the end: many shall run to and fro...

Revelation 1:18,19 I am he that lives, and was dead; and, behold, I am alive for ever more, Amen; and have the keys of hell and of death...

Revelation 14:13 And I heard a voice from heaven saying to me, Write, Blessed are the dead which die in the Lord from now on: Yes, said the Spirit...

Revelation 19:9 And he said to me, Write, Blessed are they which are called to the marriage supper of the Lamb. And he said to me...

Revelation 21:5-8 And he that sat on the throne said, Behold, I make all things new. And he said to me, Write: for these words are true and faithful...

make.

John 11:28,29 And when she had so said, she went her way, and called Mary her sister secretly, saying, The Master is come, and calls for you...

1 Corinthians 14:19 Yet in the church I had rather speak five words with my understanding, that by my voice I might teach others also...

2 Corinthians 3:12 Seeing then that we have such hope, we use great plainness of speech:

Cross References
Romans 15:4
For whatever was written in former days was written for our instruction, that through endurance and through the encouragement of the Scriptures we might have hope.

Revelation 1:19
Write therefore the things that you have seen, those that are and those that are to take place after this.

Deuteronomy 27:8
And you shall write on the stones all the words of this law very plainly."

Isaiah 8:1
Then the LORD said to me, "Take a large tablet and write on it in common characters, 'Belonging to Maher-shalal-hash-baz.'

Jeremiah 30:2
"Thus says the LORD, the God of Israel: Write in a book all the words that I have spoken to you.

Jeremiah 36:2
"Take a scroll and write on it all the words that I have spoken to you against Israel and Judah and all the nations, from the day I spoke to you, from the days of Josiah until today.

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