Habakkuk 2:3
Parallel Verses
English Standard Version
For still the vision awaits its appointed time; it hastens to the end—it will not lie. If it seems slow, wait for it; it will surely come; it will not delay.

King James Bible
For the vision is yet for an appointed time, but at the end it shall speak, and not lie: though it tarry, wait for it; because it will surely come, it will not tarry.

American Standard Version
For the vision is yet for the appointed time, and it hasteth toward the end, and shall not lie: though it tarry, wait for it; because it will surely come, it will not delay.

Douay-Rheims Bible
For as yet the vision is far off, and it shall appear at the end, and shall not lie: if it make any delay, wait for it: for it shall surely come, and it shall not be slack.

English Revised Version
For the vision is yet for the appointed time, and it hasteth toward the end, and shall not lie: though it tarry, wait for it; because it will surely come, it will not delay.

Webster's Bible Translation
For the vision is yet for an appointed time, but at the end it shall speak, and not lie: though it may tarry, wait for it; because it will surely come, it will not tarry.

Habakkuk 2:3 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 2:3 Parallel Commentaries

Treasury of Scripture Knowledge

the vision.

Jeremiah 27:7 And all nations shall serve him, and his son, and his son's son, until the very time of his land come...

Daniel 8:19 And he said, Behold, I will make you know what shall be in the last end of the indignation: for at the time appointed the end shall be.

Daniel 9:24-27 Seventy weeks are determined on your people and on your holy city, to finish the transgression, and to make an end of sins...

Daniel 10:1,14 In the third year of Cyrus king of Persia a thing was revealed to Daniel, whose name was called Belteshazzar; and the thing was true...

Daniel 11:27,35 And both of these kings' hearts shall be to do mischief, and they shall speak lies at one table; but it shall not prosper...

Acts 1:7 And he said to them, It is not for you to know the times or the seasons, which the Father has put in his own power.

Acts 17:26 And has made of one blood all nations of men for to dwell on all the face of the earth, and has determined the times before appointed...

Galatians 4:2 But is under tutors and governors until the time appointed of the father.

2 Thessalonians 2:6-8 And now you know what withholds that he might be revealed in his time...

but.

Exodus 12:41 And it came to pass at the end of the four hundred and thirty years, even the selfsame day it came to pass...

Psalm 102:13 You shall arise, and have mercy on Zion: for the time to favor her, yes, the set time, is come.

Jeremiah 25:12-14 And it shall come to pass, when seventy years are accomplished, that I will punish the king of Babylon, and that nation, said the LORD...

Hebrews 10:36 For you have need of patience, that, after you have done the will of God, you might receive the promise.

wait.

2 Kings 6:33 And while he yet talked with them, behold, the messenger came down to him: and he said, Behold, this evil is of the LORD...

Psalm 27:14 Wait on the LORD: be of good courage, and he shall strengthen your heart: wait, I say, on the LORD.

Psalm 130:5,6 I wait for the LORD, my soul does wait, and in his word do I hope...

Isaiah 30:18 And therefore will the LORD wait, that he may be gracious to you, and therefore will he be exalted, that he may have mercy on you...

Lamentations 3:25,26 The LORD is good to them that wait for him, to the soul that seeks him...

Micah 7:7 Therefore I will look to the LORD; I will wait for the God of my salvation: my God will hear me.

Luke 2:25 And, behold, there was a man in Jerusalem, whose name was Simeon; and the same man was just and devout...

James 5:7,8 Be patient therefore, brothers, to the coming of the Lord. Behold, the farmer waits for the precious fruit of the earth...

it will surely.

Luke 18:7,8 And shall not God avenge his own elect, which cry day and night to him, though he bear long with them...

2 Peter 2:3 And through covetousness shall they with feigned words make merchandise of you: whose judgment now of a long time lingers not...

Cross References
Hebrews 10:37
For, "Yet a little while, and the coming one will come and will not delay;

2 Peter 3:9
The Lord is not slow to fulfill his promise as some count slowness, but is patient toward you, not wishing that any should perish, but that all should reach repentance.

Psalm 27:14
Wait for the LORD; be strong, and let your heart take courage; wait for the LORD!

Isaiah 8:17
I will wait for the LORD, who is hiding his face from the house of Jacob, and I will hope in him.

Ezekiel 12:25
For I am the LORD; I will speak the word that I will speak, and it will be performed. It will no longer be delayed, but in your days, O rebellious house, I will speak the word and perform it, declares the Lord GOD."

Daniel 8:17
So he came near where I stood. And when he came, I was frightened and fell on my face. But he said to me, "Understand, O son of man, that the vision is for the time of the end."

Daniel 8:19
He said, "Behold, I will make known to you what shall be at the latter end of the indignation, for it refers to the appointed time of the end.

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