2 Yahweh answered me, “Write the vision, and make it plain on tablets, that he who runs may read it.
3 For the vision is yet for the appointed time, and it hurries toward the end, and won’t prove false. Though it takes time, wait for it, because it will surely come. It won’t delay.
4 Behold, his soul is puffed up. It is not upright in him, but the righteous will live by his faith.
7 passages from writers of 2 traditions, in their own words, each with their dates and tradition. The site doesn’t say who is right: read them beside the verses. About these
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Oldest first.
Augustine of Hippo354–430Early church, WestThe City of God · on Habakkuk 2:2–3Of what else than the advent of Christ, who was to come, is Habakkuk understood to say, "And the Lord answered me, and said, Write the vision openly on a tablet of boxwood, that he that readeth these things may understand. For the vision is yet for a time appointed, and it will arise in the end, and will not become void: if it tarry, wait for it; because it will surely come, and will not be delayed?"
Of what else than the advent of Christ, who was to come, is Habakkuk understood to say, "And the Lord answered me, and said, Write the vision openly on a tablet of boxwood, that he that readeth these things may understand. For the vision is yet for a time appointed, and it will arise in the end, and will not become void: if it tarry, wait for it; because it will surely come, and will not be delayed?"
Augustine of Hippo, The City of God, City of God 18.31; translated by Marcus Dods, as revised for the Nicene and Post-Nicene Fathers, first series, vol. 2 (New York, 1887); the text of the Christian Classics Ethereal Library. The edition
Bishop of Hippo in North Africa, the most widely read of the Western church’s Fathers. His Expositions on the Psalms are mostly sermons to his people, hearing Christ and the Church in every psalm.
Matthew Henry1662–1714English PresbyterianCommentary on the Whole Bible · on Habakkuk 2:3–4"The vision is yet for an appointed time to come. You shall now be told of your deliverance by the breaking of the Chaldeans' power, and that the time of it is fixed in the counsel and decree of God. There is an appointed time, but it is not near; it is yet to be deferred a great while;" … Note, God has an appointed time for his appointed work, and will be sure to do the work when the time comes; it is not for us to anticipate his appointments, but to wait his time. … though it tarry past our time, yet it does not tarry past God's time, which is always the best time. … The just shall live by faith; during the captivity good people shall support themselves, and live comfortably, by faith in these precious promises, while the performance of them is deferred. … This is quoted in the New Testament (Rom 1:17; Gal 3:11; Heb 10:38), for the proof of the great doctrine of justification by faith only and of the influence which the grace of faith has upon the Christian life.
"The vision is yet for an appointed time to come. You shall now be told of your deliverance by the breaking of the Chaldeans' power, and that the time of it is fixed in the counsel and decree of God. There is an appointed time, but it is not near; it is yet to be deferred a great while;" … Note, God has an appointed time for his appointed work, and will be sure to do the work when the time comes; it is not for us to anticipate his appointments, but to wait his time. … though it tarry past our time, yet it does not tarry past God's time, which is always the best time. … The just shall live by faith; during the captivity good people shall support themselves, and live comfortably, by faith in these precious promises, while the performance of them is deferred. … This is quoted in the New Testament (Rom 1:17; Gal 3:11; Heb 10:38), for the proof of the great doctrine of justification by faith only and of the influence which the grace of faith has upon the Christian life.
Matthew Henry, Commentary on the Whole Bible, on 2:1–4; 1706–1714; the text of the Free Use Bible API. The edition
An English Presbyterian minister whose commentary on the whole Bible Protestants have read for three centuries.
John Gill1697–1771BaptistAn Exposition of the Old and New Testament · on Habakkuk 2:2make it plain upon tables, engrave it in plain legible letters on tables of wood; on box tree, as the Septuagint version; on which they used to write before paper was found out and used. … In like manner the Jewish prophets used to write and expose their prophecies publicly on tables, either in their own houses, or in the temple, that everyone that passed by might read them. That he may run that readeth it; may run through the whole without any difficulty, without making any stop, being written in such large capital letters; and those cut so well, and made so plain, that a man might run it over at once with ease, or even read it as he was running; nor need he stop his pace, or stand to read.
make it plain upon tables, engrave it in plain legible letters on tables of wood; on box tree, as the Septuagint version; on which they used to write before paper was found out and used. … In like manner the Jewish prophets used to write and expose their prophecies publicly on tables, either in their own houses, or in the temple, that everyone that passed by might read them. That he may run that readeth it; may run through the whole without any difficulty, without making any stop, being written in such large capital letters; and those cut so well, and made so plain, that a man might run it over at once with ease, or even read it as he was running; nor need he stop his pace, or stand to read.
John Gill, An Exposition of the Old and New Testament, on 2:2; 1746–1763; the text of the Free Use Bible API. The edition
An English Baptist pastor in London and a scholar of Hebrew and the rabbis, who wrote a verse-by-verse commentary on the whole Bible.
John Gill1697–1771BaptistAn Exposition of the Old and New Testament · on Habakkuk 2:4So R. Moses Kimchi interprets the passage, "he whose soul is not right in him places himself in a fortress or tower, to set himself on high there from the enemy, and does not return to God, nor seek deliverance of him; but the righteous has no need to place himself on high in a fortress, for he shall live by his faith.'' … And so the ancient Jews compare this faith with Abraham's; for, mentioning the text in Genesis 15:6, say they … "this is the faith by which the Israelites inherit, of which the Scripture says, "and the just by his faith shall live".'' And they have also a saying … that the law, and all the precepts of it, delivered to Moses on Mount Sinai, are reduced by Habakkuk to one, namely this, "the just by his faith shall live"
So R. Moses Kimchi interprets the passage, "he whose soul is not right in him places himself in a fortress or tower, to set himself on high there from the enemy, and does not return to God, nor seek deliverance of him; but the righteous has no need to place himself on high in a fortress, for he shall live by his faith.'' … And so the ancient Jews compare this faith with Abraham's; for, mentioning the text in Genesis 15:6, say they … "this is the faith by which the Israelites inherit, of which the Scripture says, "and the just by his faith shall live".'' And they have also a saying … that the law, and all the precepts of it, delivered to Moses on Mount Sinai, are reduced by Habakkuk to one, namely this, "the just by his faith shall live"
John Gill, An Exposition of the Old and New Testament, on 2:4; 1746–1763; the text of the Free Use Bible API. The edition
An English Baptist pastor in London and a scholar of Hebrew and the rabbis, who wrote a verse-by-verse commentary on the whole Bible.
Adam Clarkec. 1760–1832MethodistCommentary on the Holy Bible · on Habakkuk 2:2That he may run that readeth it - That he who attentively peruses it may speed to save his life from the irruption of the Chaldeans, by which so many shall be cut off. The prophet does not mean that the words are to be made so plain, that a man running by may easily read them, and catch their meaning. This interpretation has been frequently given; and it has been incautiously applied to the whole of the Bible: "God's book is so plain, that he that runs may read;" but it is very foolish: God never intends that his words shall be understood by the careless. He that reads, studies, meditates, and prays, shall understand every portion of this sacred book that relates immediately to his own salvation. But no trifler can understand it.
That he may run that readeth it - That he who attentively peruses it may speed to save his life from the irruption of the Chaldeans, by which so many shall be cut off. The prophet does not mean that the words are to be made so plain, that a man running by may easily read them, and catch their meaning. This interpretation has been frequently given; and it has been incautiously applied to the whole of the Bible: "God's book is so plain, that he that runs may read;" but it is very foolish: God never intends that his words shall be understood by the careless. He that reads, studies, meditates, and prays, shall understand every portion of this sacred book that relates immediately to his own salvation. But no trifler can understand it.
Adam Clarke, Commentary on the Holy Bible, on 2:2; 1810–1826; the text of the Free Use Bible API. The edition
A Methodist preacher and scholar from Ulster, whose commentary on the whole Bible took him nearly forty years.
Jamieson, Fausset and Brownpublished 1871Presbyterian and AnglicanA Commentary, Critical and Explanatory, on the Old and New Testaments · on Habakkuk 2:2that he may run that readeth it--commonly explained, "so intelligible as to be easily read by any one running past"; but then it would be, that he that runneth may read it. The true sense is, "so legible that whoever readeth it, may run to tell all whom he can the good news of the foe's coming doom, and Judah's deliverance." … "Run" is equivalent to announce the divine revelation (Jer 23:21); as everyone who becomes informed of a divine message is bound to run, that is, use all despatch to make it known to others [HENDERSON]. GROTIUS, LUDOVICUS DE DIEU, and MAURER interpret it: "Run" is not literal running, but "that he who reads it may run through it," that is, read it at once without difficulty.
that he may run that readeth it--commonly explained, "so intelligible as to be easily read by any one running past"; but then it would be, that he that runneth may read it. The true sense is, "so legible that whoever readeth it, may run to tell all whom he can the good news of the foe's coming doom, and Judah's deliverance." … "Run" is equivalent to announce the divine revelation (Jer 23:21); as everyone who becomes informed of a divine message is bound to run, that is, use all despatch to make it known to others [HENDERSON]. GROTIUS, LUDOVICUS DE DIEU, and MAURER interpret it: "Run" is not literal running, but "that he who reads it may run through it," that is, read it at once without difficulty.
Jamieson, Fausset and Brown, A Commentary, Critical and Explanatory, on the Old and New Testaments, on 2:2; 1871; the text of the Free Use Bible API. The edition
Three ministers, two Scottish Presbyterians and an Irish Anglican, whose commentary on the whole Bible was written to be short and plain.
Keil and Delitzsch1807–1888 and 1813–1890LutheranBiblical Commentary on the Old Testament · on Habakkuk 2:4What 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. … And in addition to this, … 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
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. … And in addition to this, … 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
Keil and Delitzsch, Biblical Commentary on the Old Testament, on 2:4–5; translated by James Martin and others (Edinburgh, 1866–1891); the text of the Free Use Bible API. The edition
Carl Friedrich Keil and Franz Delitzsch, two German Lutheran scholars of Hebrew whose commentary on the Old Testament is still read for its learning.
Habakkuk 2
Habakkuk 2:2–4, World English Bible
Habakkuk 2 in the Bible · Told in the Story: Chapter 25, The Scroll in the Fire
What others have written
7 passages from writers of 2 traditions, in their own words, each with their dates and tradition. The site doesn’t say who is right: read them beside the verses. About these
Oldest first.
Augustine of Hippo354–430Early church, WestThe City of God · on Habakkuk 2:2–3Of what else than the advent of Christ, who was to come, is Habakkuk understood to say, "And the Lord answered me, and said, Write the vision openly on a tablet of boxwood, that he that readeth these things may understand. For the vision is yet for a time appointed, and it will arise in the end, and will not become void: if it tarry, wait for it; because it will surely come, and will not be delayed?"
Augustine of Hippo, The City of God, City of God 18.31; translated by Marcus Dods, as revised for the Nicene and Post-Nicene Fathers, first series, vol. 2 (New York, 1887); the text of the Christian Classics Ethereal Library. The edition
Bishop of Hippo in North Africa, the most widely read of the Western church’s Fathers. His Expositions on the Psalms are mostly sermons to his people, hearing Christ and the Church in every psalm.
Matthew Henry1662–1714English PresbyterianCommentary on the Whole Bible · on Habakkuk 2:3–4"The vision is yet for an appointed time to come. You shall now be told of your deliverance by the breaking of the Chaldeans' power, and that the time of it is fixed in the counsel and decree of God. There is an appointed time, but it is not near; it is yet to be deferred a great while;" … Note, God has an appointed time for his appointed work, and will be sure to do the work when the time comes; it is not for us to anticipate his appointments, but to wait his time. … though it tarry past our time, yet it does not tarry past God's time, which is always the best time. … The just shall live by faith; during the captivity good people shall support themselves, and live comfortably, by faith in these precious promises, while the performance of them is deferred. … This is quoted in the New Testament (Rom 1:17; Gal 3:11; Heb 10:38), for the proof of the great doctrine of justification by faith only and of the influence which the grace of faith has upon the Christian life.
Matthew Henry, Commentary on the Whole Bible, on 2:1–4; 1706–1714; the text of the Free Use Bible API. The edition
An English Presbyterian minister whose commentary on the whole Bible Protestants have read for three centuries.
John Gill1697–1771BaptistAn Exposition of the Old and New Testament · on Habakkuk 2:2make it plain upon tables, engrave it in plain legible letters on tables of wood; on box tree, as the Septuagint version; on which they used to write before paper was found out and used. … In like manner the Jewish prophets used to write and expose their prophecies publicly on tables, either in their own houses, or in the temple, that everyone that passed by might read them. That he may run that readeth it; may run through the whole without any difficulty, without making any stop, being written in such large capital letters; and those cut so well, and made so plain, that a man might run it over at once with ease, or even read it as he was running; nor need he stop his pace, or stand to read.
John Gill, An Exposition of the Old and New Testament, on 2:2; 1746–1763; the text of the Free Use Bible API. The edition
An English Baptist pastor in London and a scholar of Hebrew and the rabbis, who wrote a verse-by-verse commentary on the whole Bible.
John Gill1697–1771BaptistAn Exposition of the Old and New Testament · on Habakkuk 2:4So R. Moses Kimchi interprets the passage, "he whose soul is not right in him places himself in a fortress or tower, to set himself on high there from the enemy, and does not return to God, nor seek deliverance of him; but the righteous has no need to place himself on high in a fortress, for he shall live by his faith.'' … And so the ancient Jews compare this faith with Abraham's; for, mentioning the text in Genesis 15:6, say they … "this is the faith by which the Israelites inherit, of which the Scripture says, "and the just by his faith shall live".'' And they have also a saying … that the law, and all the precepts of it, delivered to Moses on Mount Sinai, are reduced by Habakkuk to one, namely this, "the just by his faith shall live"
John Gill, An Exposition of the Old and New Testament, on 2:4; 1746–1763; the text of the Free Use Bible API. The edition
An English Baptist pastor in London and a scholar of Hebrew and the rabbis, who wrote a verse-by-verse commentary on the whole Bible.
Adam Clarkec. 1760–1832MethodistCommentary on the Holy Bible · on Habakkuk 2:2That he may run that readeth it - That he who attentively peruses it may speed to save his life from the irruption of the Chaldeans, by which so many shall be cut off. The prophet does not mean that the words are to be made so plain, that a man running by may easily read them, and catch their meaning. This interpretation has been frequently given; and it has been incautiously applied to the whole of the Bible: "God's book is so plain, that he that runs may read;" but it is very foolish: God never intends that his words shall be understood by the careless. He that reads, studies, meditates, and prays, shall understand every portion of this sacred book that relates immediately to his own salvation. But no trifler can understand it.
Adam Clarke, Commentary on the Holy Bible, on 2:2; 1810–1826; the text of the Free Use Bible API. The edition
A Methodist preacher and scholar from Ulster, whose commentary on the whole Bible took him nearly forty years.
Jamieson, Fausset and Brownpublished 1871Presbyterian and AnglicanA Commentary, Critical and Explanatory, on the Old and New Testaments · on Habakkuk 2:2that he may run that readeth it--commonly explained, "so intelligible as to be easily read by any one running past"; but then it would be, that he that runneth may read it. The true sense is, "so legible that whoever readeth it, may run to tell all whom he can the good news of the foe's coming doom, and Judah's deliverance." … "Run" is equivalent to announce the divine revelation (Jer 23:21); as everyone who becomes informed of a divine message is bound to run, that is, use all despatch to make it known to others [HENDERSON]. GROTIUS, LUDOVICUS DE DIEU, and MAURER interpret it: "Run" is not literal running, but "that he who reads it may run through it," that is, read it at once without difficulty.
Jamieson, Fausset and Brown, A Commentary, Critical and Explanatory, on the Old and New Testaments, on 2:2; 1871; the text of the Free Use Bible API. The edition
Three ministers, two Scottish Presbyterians and an Irish Anglican, whose commentary on the whole Bible was written to be short and plain.
Keil and Delitzsch1807–1888 and 1813–1890LutheranBiblical Commentary on the Old Testament · on Habakkuk 2:4What 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. … And in addition to this, … 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
Keil and Delitzsch, Biblical Commentary on the Old Testament, on 2:4–5; translated by James Martin and others (Edinburgh, 1866–1891); the text of the Free Use Bible API. The edition
Carl Friedrich Keil and Franz Delitzsch, two German Lutheran scholars of Hebrew whose commentary on the Old Testament is still read for its learning.