Habakkuk lived in the seventh century BCE, during a time the Chaldeans had already engaged in military conquests and the kingdom of Judah was in a state of moral decay. (Compare Habakkuk 1:6, 17.) These circumstances would fit the period of Jehoiakim’s reign. (2 Chronicles 36:5; Jeremiah 22:17)
Rampant injustice, oppression, and violence greatly distressed the prophet. He found it extremely difficult to reconcile how God, the Holy One, could allow a deplorable situation to continue.
Upon receiving a revelation that the Chaldeans would be used as the instrument for inflicting punishment, Habakkuk was troubled to an even greater degree, wondering how God could permit an aggressive military power to treat people like fish that are caught in a net and like mere creeping things without any leadership to launch an effective defense. The response to his objection came in another revelation: For their ruthless warring, the Chaldeans would face a day of reckoning.
The poetic composition forming the concluding part of this book highlights God’s past activities and his future coming to execute judgment. Realizing what this would mean, Habakkuk was seized by a sickening dread. Still, in the face of the impending Chaldean invasion, the prophet resolved to maintain his trust in God. Habakkuk concluded with an expression of unshakable faith in YHWH as the unfailing source of strength.
As in the case of Habakkuk, believers throughout the centuries have cried out about oppression and violence and, by clinging to their faith in God, have been sustained. Like the prophet, they have found the Almighty to be the only dependable source of strength in situations that appeared hopeless.
Masoretic Text: The pronouncement that the prophet Habakkuk saw. Septuagint: The message that the prophet Habakkuk saw. Notes:
The Hebrew word massá’ is commonly understood to mean a “pronouncement,” “oracle,” “utterance,” or “burden.” In the Septuagint, the corresponding term is lémma, basically meaning “something that is received.” In this context, the term probably is to be understood as the “received message.” The Vulgate renders the term as onus, meaning “load” or “burden.”
Opinions are divided regarding the meaning of the name Habakkuk. If the name is derived from a root meaning “embrace,” it could mean “ardent embrace.” Deductions drawn on the basis of this meaning of the name, however, are mere conjectures.
In Rahlfs’ text of the Septuagint, the spelling of the prophet’s name is Hambakoum. Other spellings are Hambakouk and Habbakoum.
Commentary:
The message Habakkuk received revealed that the Chaldeans would be YHWH’s instrument for inflicting punitive judgment on his people and would thereafter experience retribution for their violent ways. Habakkuk referred to the pronouncement as something he saw, suggesting that he may have received the weighty message visually. Perhaps, while in a trance or while dreaming, he had the message impressed on his mind. God’s spirit operated on the prophet in a manner that gave him a clear visual image of the prophecy, enabling him to express it in his own words.
Aside from the name, nothing else is known about Habakkuk. The Hebrew word for “prophet” (naví’) may be drawn from a root meaning “call” or “proclaim.” So a prophet could denote “one who calls out,” a “proclaimer.”
Masoretic Text: Until when, YHWH, shall I scream and you do not hear? I cry to you, “Violence!” and you do not save. Septuagint: Until when, Lord, shall I cry and you do not hear? Shall I call to you “being wronged” and you will not save? Note:
Commentary:
Habakkuk found himself greatly distressed when witnessing the moral decay existing in the kingdom of Judah. The expression “until when” or “how long” suggests that he had for some time been troubled by the existing corruption, injustices, and lawlessness. This prompted him to question YHWH for how much longer he would need to scream or cry for help without being heard, without receiving any response to his fervent appeal. Habakkuk had, however, not ceased making his petitions, indicating that he continued to maintain faith in YHWH as the hearer of prayer.
The prophet’s next words may be understood as a continuation of his question or the start of a new statement. “I cry out to you, ‘Violence!’ but you do not intervene.” (NAB) “Or cry out to you, ‘Violence!’ but you do not save?” (NIV) The Hebrew term for “cry” denotes “to cry out in distress.” The outcry (“Violence!”) may be understood as being prompted by violent or injurious acts. Habakkuk could not understand why YHWH did not deliver people from becoming victims of vicious cruelty.
Masoretic Text: Why do you show me wickedness? And you look on trouble. Oppression and violence [are] before me. And there is disputing, and strife arises. Septuagint: Why have you shown me troubles and distresses, to look upon misery and ungodliness? Before me comes judgment, and the judge receives [bribes]. Commentary:
It was common for Israelites to attribute to YHWH developments which he only permitted. The prophet, therefore, could say that YHWH showed him or made him see wickedness. Besides witnessing hurt being inflicted on others, Habakkuk may personally have experienced unjust treatment. He found it hard to understand how the Most High could look upon trouble — the pain and distress to which many were subjected — without taking action on behalf of the oppressed. The expression meaning “look upon” may have the sense of “tolerating” or “countenancing.”
Wherever he turned, Habakkuk faced oppression and violence. The oppression probably involved depriving others of their rights and possessions, whereas “violence” could refer to the cruel means by which the property of others was unjustly seized. In being before him, oppression and violence always were in the prophet’s view. There never was any relief. The people should have been treating one another as cherished family members because of their common descent from Abraham through Isaac and Jacob. Instead, Habakkuk saw fellow Israelites in a state of continual quarreling and strife.
Masoretic Text: Therefore, the law is ineffective, and judgment never comes forth, for the wicked one surrounds the upright one. Therefore, judgment comes out crooked. Septuagint: Because of this, law is rejected, and judgment is not brought to a culmination, for the ungodly one prevails over the upright one. On account of this, judgment will come out perverted. Commentary:
The prevailing moral climate and YHWH’s not taking immediate action led to a complete breakdown of the judiciary. Because the law (the Mosaic law, which served as the law of the nation) was not enforced, it had no power. Judges did not hand down just rulings. They did not pronounce wrongdoers guilty nor did they impose upon them the penalties the law prescribed.
The righteous found themselves in a hostile environment, surrounded by the wicked who used their money and influence to bribe the judges. Therefore, the righteous person had no hope of getting an impartial hearing. Outnumbered, an upright person having authority was powerless. His influence for good was nullified. Despite any noble efforts on his part, the majority overruled these and rendered unjust verdicts. (Compare what happened to Nicodemus centuries later when he tried to uphold the law [John 7:51, 52].)
Masoretic Text: Look among the nations and see, and be astounded, [yes,] be astounded, for a work [is] working in your days [that] you would not believe should [someone] tell [about it]. Septuagint: Look, O scoffers, and see, and be astounded [about] astounding things and perish, for I am working a work in your days that you would not believe if someone should tell [about it]. Notes:
In Hebrew, the repetition of words serves to provide strong emphasis, and the Septuagint slavishly follows the Hebrew in this respect.
The Septuagint rendering “scoffers” appears to be based on reading the beth (B) as part of the word (not as the preposition “among”) and the letter waw (W) as a daleth (D). The words “and perish” of the Septuagint are not found in the Masoretic Text nor in the partially preserved Dead Sea Scroll text.
Commentary:
The verb for “look” is plural. This could be because the words are addressed to Habakkuk’s people as a whole or to the prophet and others who shared his distress. The reading of the Septuagint, however, would restrict the reference to the faithless people. YHWH is the source of the directive to look around among the nations, to view developments on the international scene. What was about to happen would result in extraordinary amazement or astonishment. The high degree of wonderment is conveyed by repeating the verb forms, and this has been expressed in English by such renderings as “Be astonished! Be astounded!” (NRSV), “be utterly amazed” (NAB), and “be utterly astounded” (Tanakh).
The impending development on the international scene is identified as God’s work. This is because whatever he permits is his working, his doing. The activity itself would occur in the “day” or lifetime of Habakkuk and his contemporaries. Yet, even when told about it, the hearers would find it hard to believe.
Masoretic Text: For look! I am raising up the Chaldeans, the bitter and hasty nation, the one going over the breadths of the earth to take possession of dwellings not his [own]. Septuagint: For look! I am raising up against you the Chaldeans, the warriors, the bitter and swift nation that goes over the breadths of the earth to take possession of dwellings not his [own]. Notes:
In this context, the Hebrew (érets) and the Greek (gé) words for “earth” denote “land.”
A number of Septuagint manuscripts contain the words “and warriors,” which are not found in the Masoretic Text, the fragmentary Greek Minor Prophets scroll (8HevXIIg), and other Septuagint manuscripts.
The Chaldeans (or the nation) are represented as a corporate man, and this is reflected in Habakkuk’s repeated use of masculine pronouns.
Commentary:
YHWH purposed to raise up the Chaldeans or Babylonians, allowing them to become a conquering power in order to carry out punitive judgments. As a nation or people, they are described as “bitter,” indicative of their cruelty and ruthlessness in war. The designation “hasty,” “impulsive,” or “impetuous” suggests that the Chaldeans disregarded all obstacles in speedily pursuing their goal of conquest. According to the Septuagint reading, the nation was swift, evidently with specific reference to the speed with which the military forces would advance. Nothing would impede their march through vast stretches of land. As if facing no resistance, they would capture cities and towns, thus taking possession of dwellings not belonging to them.
From the standpoint of the inhabitants of Jerusalem, Chaldea or Babylonia was a distant land. (Isaiah 39:3) Although the capital Babylon was some 540 miles (c. 870 kilometers) east of Jerusalem, the actual distance for Chaldean forces to march was far greater, it being too hazardous for armies to take a direct route through the inhospitable desert extending for hundreds of miles between the two cities. Especially in view of the great distances involved when using the less difficult route, the Chaldeans would have passed over the “breadths of the land.”
Masoretic Text: He [is] terrifying and dreadful. From him, his judgment and his dignity will go forth. Septuagint: He is terrifying and notable. From him, his judgment will be; and from him, his [ill-gotten] gain will go forth. Notes:
In the Septuagint, the Hebrew word that conveys the sense of fearful, dreadful, fear-inspiring or awe-inspiring is often rendered (as here) epiphanés, defined in lexicons as meaning “manifest,” “splendid,” “glorious,” “remarkable,” “notable,” and “famous.” In Greek, the genitive (his, its) and dative (to him, to it) cases have the identical masculine and neuter forms, but the nominative (he, it) and accusative cases (him, it [direct object]) are different. In verse 10, the Septuagint uses “he,” which provides a basis for considering the previous pronouns in the genitive and dative cases as being masculine. The nearest antecedent in the previous verse (1:6), however, is “nation.” In Greek, “nation” is neuter gender but masculine in Hebrew. The revised edition of Luther’s translation uses the neuter noun Volk (people, nation) and the corresponding neuter pronoun es (it). In verse 6, the Chaldeans are referred to as the “nation,” and a number of translations use the pronoun “they,” which would fit the antecedent “Chaldeans.” Other translators have chosen to use masculine pronouns, thus preserving the literal reading of the Hebrew, which apparently represents the nation as a corporate man.
In the Septuagint, the word lémma appears, where the Masoretic Text has a word defined as meaning “dignity,” “exaltation,” “swelling,” “uprising,” or “elevation.” The basic sense of lémma is “something received.” The definitions found in lexicons include “gain,” “profit,” “burden,” and “oracle.”
Commentary:
Because the prospect of a Chaldean invasion would fill other peoples with terror and fear, the nation is described as “terrifying,” “terrible” or “frightful” and “dreadful,” “fear-inspiring” or “inducing fear.”
The nation set its own standard of justice. It did not consider itself bound by generally accepted principles of justice in the treatment of other peoples. This nation did not regard itself as being accountable to any superior power, any superior lawgiver. Therefore, “from itself” as the ultimate source did its concept of justice stem. Likewise, its “dignity,” “majesty” or “elevated position” sprang from no outside source. Accordingly, only merciless, ruthless treatment could be expected from such a nation that was a law and authority to itself.
Masoretic Text: And his horses are faster than leopards and swifter than wolves at evening. And his horsemen charge, and his horsemen come from afar. They fly like an eagle, hastening to devour. Septuagint: And his horses will leap more than leopards and [be] swifter than the wolves of Arabia, and his horsemen will ride out and hasten from afar and fly like an eagle, eager to devour. Notes:
Although poorly preserved, the text of the Greek Minor Prophets scroll (8HevXIIgr) is closer to the Masoretic Text. The letters that are preserved suggest that it reads “fast” or “swift” (with reference to leopards), “evening” (with reference to wolves), and “charge,” “rush forward,” or “hasten” (with reference to the horsemen). There are also letters for the extra words about the “horsemen coming,” which are missing from the extant Septuagint text.
The Hebrew word chadád (here translated “swifter”) basically denotes “sharp,” as does the Greek adjective oxys. (Psalm 57:4 [5]; 56:5, LXX]) In this passage, translators have variously rendered the Hebrew term “more ferocious” (CEV), “fiercer” (NIV), “more menacing” (NRSV), “fleeter” (Tanakh), and “keener” (NAB). The rendering “keener” preserves the sense of “sharp.” There is also evidence for understanding the Hebrew word to denote “fleeter.” In Amos 2:15, the Hebrew word qal (“nimble,” “rapid,” “speedy,” “swift,” and “light”) is oxys in the Septuagint, with clear contextual evidence that the reference is to speed. This is also the way oxys is used in Romans 3:15. For Habakkuk 1:8, the 2001 translation and revision of Koehler’s German lexicon lists “be quick” as the definition of the Hebrew chadád.
The Septuagint reading “Arabia” is not a departure from the consonantal Hebrew text. It basically conveys the same sense as the renderings “steppe” (Tanakh) and “desert” (Margolis). Based on different vowel points for the consonants, the Hebrew word means “evening.”
This verse illustrates that it is not always possible to determine precisely what the words mean and how they would have been understood by those who first heard or read them. We must content ourselves with a general sense. Although the message about the impending Chaldean invasion is not pertinent to our situation, we do share with Habakkuk the distress resulting from witnessing injustices or being the recipients of unfair treatment. This is the aspect that continues to have relevance. As in the case of Habakkuk, faith can sustain us in all our trials.
Commentary:
The movement of the Chaldean horses was swifter than that of leopards. These large wild cats are known for their speed when chasing prey.
In the evening or at dusk, hungry wolves begin their hunting. They are keen, acute, or alert at that time. If the horses are being compared to “keen” wolves, the description could relate to their eagerness to enter battle as they impatiently stamped their hooves.
Wolves of the “steppe” (or the arid region of Arabia) are swift in pursuing their prey. If this is the aspect highlighted in the original text, the comparison to leopards and to wolves focuses on the rapid movement of the horses.
The Chaldean horsemen would “charge” or “ride out.” The manner of their coming from a great distance would be like that of an eagle, swiftly descending upon its prey. From afar, the Chaldean cavalry would speed across the land to attack other nations.
Masoretic Text: All of him comes for violence. The totality of their faces [is like] the east wind and will gather captives like the sand. Septuagint: The end for the ungodly will come, their faces resisting in opposition, and he will gather a body of captives like the sand. Notes:
When the final he (H) of the Hebrew expression is considered as part of the word and not a third person singular masculine suffix, the term means “destruction.” This is likely the reason for the Septuagint reading “end” or “consummation.”
The Septuagint reading does not clarify the obscurity of the Hebrew text. It, too, is obscure, suggesting that the translator had difficulty in understanding the Hebrew in the manuscript available to him.
The meaning “totality” has the support of the revised edition (2001) of the translation of Koehler’s German lexicon. There is much uncertainty about the significance of the Hebrew term as evident from the way the verse has been rendered. The New American Bible conveys the sense of “totality” with the rendering “combined,” but this is an exception among the most widely used English translations.
A number of translations use “east wind” (REB, NJB), “stormwind” (NAB), or “desert wind” (NIV). The word in the Masoretic Text, however, means “eastward” or “forward.” In this context, “east wind” fits better and has the support of the Dead Sea Scroll commentary on Habakkuk, which uses a term meaning “east” or “east wind.”
The partially preserved Greek Minor Prophets scroll (8HevXIIgr) has a number of words that are closer to the Masoretic Text. The first three words are [p]ánta eis adikían (all for injustice [wrongdoing]). Instead of the word enantías (against, in opposition) in the Septuagint, the scroll has kaúson, which can mean “east wind,” “burning heat,” or “summer heat.”
Commentary:
The whole intent of the Chaldean force was to conquer through ruthless and violent assault. Possibly the Chaldean force is being described as a totality of many faces focused in one direction, advancing like a fierce, scorching east wind from the desert, a wind that stirs up clouds of sand in front of it. In their conquest, the Chaldeans would take many captives, comparable to the grains of sand in the desert.
Masoretic Text: And he mocks kings, and rulers [are] a laughingstock to him. He will laugh at every stronghold and pile up dust and capture it. Septuagint: And he will exult over kings, and tyrants [will be] his playthings, and he will mock at every stronghold and throw up dust and seize it. Note:
Commentary:
To the conquering Chaldean military, the kings and rulers of other nations amounted to nothing. They mocked or derided such high officials, considering them as mere weaklings who would have to submit to them in shameful defeat. For the Chaldean force, no stronghold or fortified place would prove to be an obstacle. Therefore, it is spoken of as “laughing” at such. The warriors would simply pile up earth (dust) to form a ramp leading to the top of a city wall, and then capture the stronghold.
Masoretic Text: Then he changes [like the] wind and passes through, and becomes guilty. This, his strength, [he attributes] to his god. Septuagint: Then he will change [like] the wind and pass through. And he will propitiate, “This, the strength, [I attribute] to my god.” Notes:
One of the problems with this verse is that the Hebrew words have various meanings (“change,” “pass on,” “pass away,” or “vanish”; “wind” or “spirit”; “pass through,” “pass beyond,” or “transgress”). The various meanings are reflected in the renderings of translations. “Then their spirit doth pass over and transgress, and they become guilty: Even they who impute their might unto their god.” (Margolis) “Then suddenly they disappear like a gust of wind — those sinful people who worship their own strength.” (CEV) “Then they pass on like the wind, they transgress and incur guilt, for they ascribe their might to their god.” (Tanakh) “Then he veers like the wind and is gone — this culprit who makes his own strength his god!” (NAB) “Then they sweep by like the wind; they transgress and become guilty; their own might is their god!” (NRSV) “Then they sweep past like the wind and go on — guilty men, whose own strength is their god.” (NIV)
In the Greek Minor Prophets scroll (8HevXIIgr), the metabaleí (will change) of the Septuagint is dieleúsetai (will pass through; will go through). This word appears later in the Septuagint, where the scroll reads par[eleúsetai] (will pass by; will go by)
The Septuagint rendering possibly represents the Chaldean military as propitiating or placating their deity with the words, “This, the strength, [I attribute] to my god.” It appears that the Septuagint reading (“propitiate,” “appease,” or “placate”) takes the Hebrew to mean making atonement or propitiation as an expression of guilt.
Commentary:
Once a fortified city was captured, the Chaldean military “passed on” or “changed” rapidly like the wind. As swift as its advance had been, just as quickly did the military force “pass through” or “vanish.”
The guilt may relate to the ruthless conquest. By going far beyond the divinely granted role of an instrument for inflicting punishment on other peoples, the nation committed a serious wrong.
The nation’s “god” may here designate its powerful military machine. To this “god,” it attributed its strength, manifest in successful warring. Or, as indicated in numerous modern translations, the strength itself was elevated to the position of a god.
Masoretic Text: [Are] you not of old, O YHWH my God, my Holy One? We shall not die. O YHWH, for judgment you appointed him and, O Rock, for chastening you established him. Septuagint: [Are] you not from the beginning, O Lord, the God, my Holy One? And we shall not die. O Lord, for judgment you appointed him, and he has formed me to reprove [for] his discipline. Notes:
The Masoretic Text requires the rendering “we shall not die.” This is also the reading of the extant Septuagint text and the Vulgate. According to C. D. Ginsburg’s Introduction to the Massoretico-Critical Edition of the Hebrew Bible (1897), page 358, this reading is a scribal alteration and the original text was “you do not die.” He wrote: “The address in both clauses is to the Lord who is described in the first clause as being from everlasting and in the second clause as never dying or enduring for ever. The introduction, therefore, of a new subject in the plural with the predicate ‘we shall not die’ thus ascribing immortality to the people is contrary to the scope of the passage. Not only has the Chaldee preserved the original reading by paraphrasing it ‘thy word endureth for ever’; but Rashi (1040-1105) makes it the basis of his explanation. ‘The prophet says why are thou silent to all this. Are thou not from everlasting my God, mine Holy One, who diest not.’ ... The reason for the alteration is not far to seek. It was considered offensive to predicate of the Lord ‘thou diest not.’ Hence ‘we shall not die’ was substituted.”
The Tanakh departs from the Masoretic Text, rendering the words, “You never die.” A footnote on this reads, “Heb. ‘we,’ a change made by a pious scribe.”
Not all commonly used modern translations, however, have chosen to render the verse in this way. The New International Version reads, “we will not die.” This is also the thought expressed in the Contemporary English Version, “we are safe from death.” Then, in a footnote, the change to “you” is attributed to one ancient Jewish tradition.
Those who accept the reading of the Masoretic Text do not consider it to mean, as Ginsburg concluded, that the people are being described as “immortal,” which would not be true. The passage has been taken to mean that, despite the Chaldean invasion, the people would not be annihilated.
If “you” is correct, this would mean that a contrast is being drawn between the immortal God and frail humans who are subject to death — in this context, a premature death at the hands of the cruel Chaldean warriors.
In the Septuagint, two words for “not” precede “shall die,” the second one serving as an intensifier. The Septuagint departs from the Masoretic Text in having the prophet being formed to reprove. One way this could be understood is that the prophet was appointed to announce the reproof directed against the Chaldean force. The Dead Sea Scroll commentary on Habakkuk, however, agrees with the reading of the Masoretic Text. Although very fragmentary in the case of this verse, an extant Dead Sea Scroll manuscript also agrees with Masoretic Text, not the Septuagint.
Commentary:
The lawlessness existing in the kingdom of Judah had long distressed Habakkuk. Still, he found it hard to understand how YHWH could use the Chaldeans. This is reflected in Habakkuk’s rhetorical question. From the indefinite past, “from the beginning,” YHWH had been God. In addressing YHWH as “my God, my Holy One,” Habakkuk revealed his personal relationship to the Most High and stressed God’s absolute holiness or purity. This aspect of holiness the prophet found irreconcilable with YHWH’s use of the vicious, ruthless Chaldeans as an instrument for punishing his disobedient people. From Habakkuk’s perspective, the Chaldeans were even more wicked than the Israelites.
If “we” is the original reading, the thought would be that, despite the severe judgment, Habakkuk’s people would not be exterminated. The “you,” on the other hand, would indicate a sharp contrast between the immortal God and mortal humans, especially when confronted by a ruthless military force.
The prophet recognized that YHWH had “appointed” the Chaldean nation as his instrument for executing condemnatory judgment. In referring to YHWH as “Rock,” Habakkuk indicated that the Most High was like a secure, rocky eminence that provided a place of safety or protection. YHWH, the “Rock,” had “established” or “founded” the Chaldean nation as the agent for administering rebuke or chastisement.
Masoretic Text: [Too] clean [are your] eyes to see evil, and you cannot look upon trouble. Why do you look upon the treacherous — are silent when the wicked one swallows one more righteous than he? Septuagint: A clean eye [is] not for seeing evils, and you cannot look upon distresses. Why do you look upon those dealing contemptuously — are silent when the ungodly one swallows the upright one? Note:
Commentary:
Despite the prophet’s acknowledgment about the purpose the Chaldeans would serve, he continued to be greatly perplexed and disturbed about YHWH’s use of this ruthless nation. From what the prophet knew of YHWH, he concluded that his eyes are “clean” or pure, indicating that he is holy in his entire being. (Compare Matthew 6:22, 23.) Therefore, YHWH could not bear to look upon evil with any kind of toleration. By no means could he countenance it. In view of the seeming inconsistency between God’s absolute holiness and his use of the unclean, cruel Chaldeans, Habakkuk questioned how YHWH could look with seeming approval upon the treacherous. The “treachery” could have involved forcing weaker nations into alliances for the purpose of exacting much tribute and then treating those nations ruthlessly when they sought to free themselves of the burden. The Chaldean nation was also treacherous in the sense that it disregarded the rights and dignity of other peoples.
The prophet wanted to know how YHWH could remain “silent,” doing nothing when the wicked one brought to ruin one more righteous than he, swallowing that one up like prey. Apparently the wicked one is representative of the Chaldean nation as a vicious, ruthless conqueror of people guilty of lesser evils.
Masoretic Text: And you make man like fishes of the sea, like creeping things having no ruler over them. Septuagint: And you will make men like the fishes of the sea and like the creeping things that have no leader. Commentary:
In view of the context, these words apply to those faced with Chaldean aggression. They are directed to YHWH. Because what occurred was by divine permission, the prophet portrays it as God’s doing. Habakkuk was deeply troubled that YHWH could reduce humans to the level of fishes that are caught, killed and eaten, or that of creeping or crawling things having no ruler. In being without a leader, crawling things (such as insects, arachnids, worms, or small creatures in the sea) would have no one to organize them for collective defensive action. As the Chaldean military force marched on, peoples and nations would be like such creeping things, lacking the needed leadership to deal with the threat.
Masoretic Text: He brings all of them up with a hook. He drags them with his net, and he gathers them in his dragnet. Therefore, he rejoices and exults. Septuagint: [The] end — he pulled up with a hook and dragged him with a net and gathered him in his dragnets. For this reason, he will rejoice and his heart will exult. Notes:
When the final he (H) of the Hebrew expression is considered as part of the word and not a third person singular masculine suffix, the term means “destruction.” This is probably the reason for the Septuagint reading “end” or “consummation.”
In the Greek Minor Prophets scroll (8HevXIIgr), the word ésyren (drag, draw) appears instead of eílkysen (which can also mean “drag,” “draw” or “pull”) in the Septuagint. The limited parts of this verse that are preserved in the scroll include a few other minor variations.
Commentary:
The Chaldean military machine was comparable to the means used for catching fish — a hook and nets. One of the nets is called chérem and the other mikméreth. In the Septuagint, chérem is rendered amphíblestron (casting net), and mikméreth is translated sagéne (seine, dragnet). A fisherman would throw the circular amphíblestron into the water so that the net would encircle fish. The verb used in connection with this net can mean “drag.” This, however, would not have been the kind of dragging associated with a seine, but would involve pulling up the catch with the submerged net. In the case of the seine or dragnet, fishermen would let it down into the water from boats, take the ropes attached to the net ashore, and then, by means of these ropes, drag the net to the beach. In this manner, the fish were gathered or collected. As a fisherman rejoiced and exulted in his good catch, so the Chaldeans gave way to great rejoicing because of their successful military exploits.
Masoretic Text: Therefore, he sacrifices to his net and burns incense to his dragnet, for by them [is] his portion fat and his food rich. Septuagint: For this reason, he will sacrifice to his dragnet and offer incense to his net, for by them he has made his portion fat and his foods choice. Notes:
The Septuagint rendering reverses the way in which the two kinds of nets are designated in the previous verse.
The fragmentary Greek Minor Prophets scroll (8HevXIIgr) reads “bread” (ártos) instead of “portion.”
Commentary:
Apparently, because of what the Chaldean nation derived from it, the military machine (represented by the net and the seine) was exalted to a position like that of a deity to which sacrifices were offered and incense burned. It was on account of military power that the Chaldeans enjoyed a “fat” portion, a luxurious standard of living. Also their food was “rich,” indicative of abundant and sumptuous fare. The Chaldeans lived well and ate heartily from their catch — the victims of their ruthless campaigns of slaughter.
Masoretic Text: Is he then to keep emptying his net and not spare to slay nations continually? Septuagint: Therefore, he will cast his net and not spare to slay nations continually. Notes:
In this verse, evidence from Dead Sea scrolls points to a different reading for both the Greek and the Hebrew. The partially preserved Greek Minor Prophets scroll (8HevXIIgr) contains máchaira, meaning “sword” or “dagger.” In the Dead Sea Scroll commentary on Habakkuk, the corresponding word (chérev) for “sword” or “dagger” is found. A number of modern translations have incorporated the reading “sword” in the main text. The New American Bible, for example, reads: “Shall he, then, keep on brandishing his sword to slay peoples without mercy?” A footnote in the Tanakh calls attention to the Dead Sea Scroll reading, “drawing his sword.”
The Septuagint could also be rendered, Therefore, he will cast his net and continually slay nations — will he not spare?
Commentary:
Habakkuk’s thoughts about the Chaldeans prompted him to wonder how long that nation’s conquests would continue. The emptying of the net could refer to the disposal of captives taken in repeated military operations. This meaning, however, would not fit the word “sword.” Perhaps, because the one wielding the sword jerks it away from one whom he has slain and then uses it again to kill someone else, the sword could be spoken of as being “emptied” continually. Habakkuk’s troubling concern was when this and the unsparing or merciless slaying of nations would finally end.
Masoretic Text: I will stand at my watch and station myself on a tower, and I will watch to see what he will say to me and what I should answer to my reproof. Septuagint: I will stand at my watch and mount on a rock, and I will look to see what he will say to me and what I should answer to my reproof. Notes:
Instead of epibésomai (I will mount), the partially preserved word in the Greek Minor Prophets scroll (8HevXIIgr) appears to be stelósomai (I will take [my] place; I will station [myself]).
In the Dead Sea Scroll commentary on Habakkuk, the word for “tower” or “stronghold” has a first person suffix and, therefore, denotes “my tower” or “my fortress.” This has given rise to the suggestion that the reference is to a tower which Habakkuk customarily ascended in order to meditate. In itself, however, the Hebrew term does not suggest a “watchtower” to which the prophet would have had ready access.
Without the initial mem (M), the Hebrew word means “rock.” This may explain the reason for the Septuagint reading.
In many modern translations, the prophet’s words, “what I should answer to my reproof,” read like the New American Bible, “what answer he will give to my complaint.” Using “he” (God) instead of “I” departs from the Masoretic Text and the Septuagint but does have the support of the ancient Syriac. The extant Hebrew and Greek texts allow for a reasonable understanding of the words, and so there seems to be insufficient reason for substituting “he” for “I.” The Hebrew word for “reproof” (tokáchath) can also denote “reproach” or “blame.” Numerous modern translations read “complaint.” (NAB, NIV, NRSV, Tanakh)
Commentary:
Habakkuk had questioned YHWH’s use of the Chaldeans and, therefore, put himself in a position to receive a divine revelation. The prophets served as watchmen, providing warnings to the people and calling attention to what God required of them to experience his blessing, protection, and deliverance. (Jeremiah 6:17; Ezekiel 3:17) As a watchman, Habakkuk indicated that he would stand at his “watch” or his “observation post.” His standing would point to his being in a condition of preparedness to receive YHWH’s answer. By stationing himself upon a “tower” or “stronghold,” Habakkuk would be positioning himself to receive a revelation — God’s response to his having questioned the divine purpose about the use of the Chaldeans as an instrument for inflicting punishment.
Habakkuk’s receiving a divine revelation, however, was not dependent on his being in a specific location. Therefore, the prophet’s words are doubtless to be understood figuratively. In a condition of preparedness, he would watch (like a watchman stationed at his post), waiting for YHWH to communicate with him.
The reading of the Masoretic Text concerning the prophet’s response may be understood in two different ways. (1) Besides waiting for YHWH’s reply, Habakkuk would meditate on what he knew personally to determine wherein he might have erred respecting his remonstrance. The New International Version conveys this meaning in the main text — “what answer I am to give to this complaint.” (2) The prophet would wait to make a response after receiving the revelation that would serve to reprove or correct him. This meaning is set forth in a footnote of the New International Version, “and what to answer when I am rebuked.” Since the Hebrew word can mean “reproof” or “argument of disproof” and the corresponding word in the Septuagint means reproof, the preferable meaning would seem to be that Habakkuk was waiting for divine reproof or correction.
Masoretic Text: And YHWH answered me and said, “Write the vision, and make [it] plain, on the tablets so that the one reading it can run.” Septuagint: And the Lord answered me and said, “Write the vision, and clearly, upon a tablet so that the one reading can chase them.” Note:
The plural “them” in the Septuagint could be understood to mean the words of the vision. In that case, the chasing or pursuing could relate to an eager chase or pursuit with the objective of understanding the divine revelation.
Commentary:
YHWH gave the directive to Habakkuk to record the vision. The means by which the message came to the prophet could have been either in a dream or while he was in a trance, and he would have chosen his own words to convey the content of the vision. This vision could include what had been revealed to Habakkuk about YHWH’s use of the Chaldeans as an instrument for executing judgment and also what then follows regarding the judgment on the Chaldeans and the reasons for it.
The Hebrew verb for “make plain” or clear can relate to explaining something. Here, however, the sense appears to be that the words should be written clearly or legibly, the objective being to facilitate reading. The tablets could have been made of clay, stone, wood or metal.
Translators vary in how they render the Hebrew word for “run.” In an effort to make the text more explicit, they have chosen to render the phrase with the word “run” as follows: “that a herald may run with it” (NIV), “that a runner may read it” (NRSV), “that it may be read at a glance” (REB), “that one can read it readily” (NAB), and “that it can be read easily” (Tanakh).
Including a herald, however, does not appear to convey the best sense. There is no indication in the Scriptures that the prophets made use of heralds who would run from one location to another and then read the recorded message to people who might assemble.
The specific reference to a “runner” also is not without problems. To be easily read by a runner, or “at a glance,” the message would have to be very brief and written in large letters. YHWH’s word to Habakkuk, however, did not focus on a particular message that would have been short enough for a runner to read while quickly passing by. Furthermore, Habakkuk was told nothing about where such tablets should be placed.
Therefore, it appears preferable to understand the “running” to denote the ease of reading. This significance would provide a direct link to the command for the vision to be written plainly or clearly on tablets. Accordingly, the reading would be done in the manner of a runner — fluently, without halting or stumbling on account of illegibly written words.
Masoretic Text: For the vision [is] still for an appointed time and is panting to the end and will not lie. If it delays, wait for it, for, coming, it will come. It will not be tardy. Septuagint: For the vision [is] still for an appointed time, and it shall arise at last and not in vain. If he should be delayed, wait for him, because, coming, he will come and not tarry. Notes:
Adding a resh (R) before the final heth (H [ch]) can change the meaning of the Hebrew word (púach) for “pant” to “break out,” “sprout,” or “blossom.” This may explain why the Septuagint has a form of anatéllo (arise, spring up, sprout), not “pant.”
The Septuagint uses the masculine gender pronouns. This may be because kaíros (appointed time) is masculine gender and is the antecedent for the masculine pronouns. In view of the quotation of these words in Hebrews 10:37, however, it is more likely that the Habakkuk passage is to be understood as applying to God’s coming for judgment, which would fit the masculine pronouns. The repetition (coming/come) indicates certainty.
In connection with not tarrying, the Septuagint has two separate words for “not,” with the second one serving as an intensifier. In the quotation at Hebrews 10:37, however, only one word for “not” appears.
Commentary:
The fulfillment was yet future. Therefore, the message conveyed by means of the vision needed to be committed to writing. In YHWH’s appointed time, the vision would become a reality. It was “panting” or “puffing” toward the end. This could mean that, like a runner, the prophetic vision was “panting” or breathlessly hurrying toward its goal — the “end” or culminating fulfillment. The Hebrew word (púach) for “pant,” “breathe,” “blow,” or “exhale” can also mean “utter.” (Proverbs 6:19; 12:17; 14:5, 25; 19:5, 9) The meaning “utter” is reflected in such renderings as “it speaks of the end” (NIV, NRSV) and “it will testify to the destined hour” (REB). Other translations, however, have not adopted this significance. Examples are: “presses on to fulfillment” (NAB) and “it hastens to the end” (ESV).
The message of the vision was no lie, no fable, or no mere invention without any basis for its fulfillment. Because its source was the God of truth, the vision could never lie, delude, or create false hopes. Its fulfillment was an absolute certainty. From a human perspective, this fulfillment might appear to be delayed because of not taking place in the immediate future. Still, no basis existed for doubting that it would come true. The divine encouragement was to wait patiently until the time the vision would become a reality.
At just the right time, the vision would come true. Unlike human endeavors that may not have been started early enough to bring about the desired result or delayed too long to have any real value, the fulfillment would not be tardy.
According to the reading of the Septuagint, the focus appears to be on the coming of the One who would bring about the fulfillment of the vision. YHWH would not be tardy in the execution of his judgment.
Masoretic Text: Look! Puffed up, not upright, is his soul in him. But the righteous one will live by his faith. Septuagint: If he should draw back, my soul is not pleased in him. But the righteous one will live by my faith. Notes:
The opening words of the Septuagint differ from the extant Hebrew text (including fragmentary Dead Sea Scroll textual evidence). The preserved portion of the Greek Minor Prophets scroll (8HevXIIgr) for the beginning of verse 4 reads: id[oú] skotía ouk eutheía psyché autou (Look! darkness; not upright [is] his soul). In Hebrews 10:38, however, the Septuagint wording appears in reverse order.
The Greek Minor Prophets scroll (8HevXIIgr), though closer to the Masoretic Text, does not corroborate the reading “puffed up” or “inflated,” using the word “darkness” instead.
Lexicographers commonly define the Hebrew term (’emunáh) rendered “faith” (pístis) in the Septuagint (and also in quotations of Habakkuk in Romans 1:17, Galatians 3:11 and Hebrews 10:38) as “faithfulness,” “steadfastness,” “trustworthiness,” “firmness,” and “fidelity.” Numerous modern translations have adopted such meanings in their renderings.
There is good reason, though, for regarding “faith” as the preferable meaning in this context. When believers speak about having faced hardships, severe trials, or intense suffering, they will invariably mention that “faith in God” (not “faithfulness to God”) enabled them to endure without losing hope, and this is not a new development. In view of the historical context of the prophecy, the experience of believers throughout the centuries, and the reading “faith” in the Septuagint and quotations of Habakkuk 2:4, “faith” conveys the best sense.
In certain contexts, the Greek word for “faith” can mean “trustworthiness,” “fidelity,” or “faithfulness.” Especially in the use of the term in the quotations from Habakkuk, however, the meaning “faith” is unmistakable.
The expression “my faith” may signify “faith in me.” This would be the faith that rests on YHWH.
Commentary:
The introductory “Look!” serves to call attention to what follows. In view of the context which has focused on the Chaldean nation as a corporate entity, the first part of the extant Hebrew text (if original) apparently designates this entity. The Chaldean nation was “puffed up” or “swollen,” likely signifying “inflated with pride.” “His soul” could refer to the desire of the Chaldean corporate whole or designate “his life” as manifest in attitude and action. This “soul” was wicked, not upright.
In the face of the existing troublesome and distressing situation that prompted Habakkuk to cry out, the righteous one, while waiting for the fulfillment of the divine revelation, would live by “faith.”
This “living” would not be a mere existence or a continuance of life, but it would be a meaningful living as one enjoying YHWH’s sustaining help, guidance and approval despite facing very trying circumstances. Faith or complete trust in YHWH’s loving care in all situations distinguishes the life of the righteous one. This faith is beautifully expressed in the concluding words of Habakkuk (3:17-19).
In their entirety, the words of the Septuagint serve as admonition not to draw back faithlessly from YHWH when facing distressing situations but to persevere in faith or complete trust in him, continuing to wait patiently for him to act. The words “my soul” refer to the person of YHWH. He himself would have no delight or pleasure in one who shrinks back in unbelief.
Masoretic Text: Furthermore, the wine is treacherous. An arrogant man will not abide. He widens his soul like Sheol and, like death, never has enough; and he gathers to himself all the nations and collects to himself all the peoples. Septuagint: But an inebriate and a scorner, a boastful man, will not attain his aim, [the one] who widened his soul like Hades and, like death, is not satisfied also will gather to himself all the nations and will receive to himself all the peoples. Notes:
Both the Masoretic Text and the Vulgate read “wine,” but the Dead Sea Scroll commentary on Habakkuk says “wealth” (hohn), a reading that has been adopted in numerous modern translations (NAB, NRSV, GNT). The Revised English Bible, however, is closer to the reading of the Septuagint. “As for one who is conceited, treacherous, and arrogant, still less will he reach his goal.”
In connection with not attaining his objective, the Septuagint has two different words for “not,” the second one serving as an intensifier.
The Hebrew word naváh is commonly understood to mean “abide.” Lexicographer Ludwig Koehler, however, defined this word as hinwandern (Nomaden zum Weideplatz), that is, wandering to (nomads to a pasture ground). The noun navéh means “pasture,” “meadow,” “abode,” or “habitation.” For the passage in Habakkuk, Koehler suggested as a possible meaning zum Ziel kommen (reach the goal), which would fit the reading of the Septuagint.
This verse is not preserved well in the Greek Minor Prophets scroll (8HevXIIgr). The letters and words that are preserved do indicate differences. After the word alazón (boastful), the scroll reads kaí ou (and not). Instead of eisdéxetai (will receive) in the Septuagint, the scroll has athroí[sei] (will gather).
Commentary:
The apparent reference is to the Chaldean nation as a corporate man.
If “wine” is the word in the original Hebrew text, the effect of wine is perhaps to be viewed as applying figuratively to the Chaldeans. Excessive drinking of wine can seriously alter a person’s behavior. The individual may become loud and boisterous, even violent. He may imagine that his abilities have actually been enhanced. Accordingly, the pleasant-tasting wine is indeed treacherous in the case of those who come under its influence, leading to arrogant, reckless behavior. Similarly, the Chaldean (the Babylonians collectively) became intoxicated with military successes and acted like an inebriated, arrogant man.
In the event the Dead Sea Scroll commentary preserves the original reading, the meaning could be that wealth is treacherous in that it never leads to satisfaction, prompts a restless desire for more, and is transitory. (Proverbs 11:28; Ecclesiastes 4:8; 5:13, 14) As applying to the Chaldean, he was never satisfied but restlessly pursued campaigns of conquest to amass more riches. Moreover, the wealth gained through ruthless conflicts would not prove to be a permanent possession.
Having no regard for other peoples and nations, the Chaldean acted in a haughty or arrogant manner. If the meaning of the Hebrew word is “abide,” the Chaldean would not continue to do so. Babylon would lose the position of dominant world power. If the Hebrew term, like the Greek, relates to “reaching a goal,” then the significance would be that the Chaldean would fail in his aim for gain through successful military campaigns. He would be defeated, making it impossible for him to achieve his aim.
The word “soul” is to be understood as meaning “desire” or “appetite.” The Chaldean enlarged or made wide his desire for conquering nations and peoples. Like Sheol (the abode of the dead) that has no limit to the number of dead it receives, the Chaldean had expanded his insatiable appetite for swallowing up victims of war. Just as there was no way to stop death from claiming more people, the Chaldean’s greed for expanding the empire could not be satisfied. The gathering of nations and collecting of peoples evidently relates to their being taken as captives.
Masoretic Text: Will not these, all of them, take up a saying against him and a satire — riddles — about him, and say, “Woe to him who piles up what is not his (for how long?) and burdens himself with pledges?” Septuagint: Will not all these take up a parable against him and a riddle for a tale about him? And they will say, “Woe to him who increases for himself things not his (how long?) and makes his collar weigh down heavily.” Note:
Commentary:
This rhetorical question pointed to the future downfall of the Chaldean and the response of those who had suffered from his aggressive warfare. All the conquered nations and peoples, though not uttering the very words, would express (or be in full harmony with the sentiments of) this “saying” or “likeness.” The nature of this particular “saying” is revealed by the two other designations that follow. Nations and peoples would taunt him with a “satire” or “mocking poem.” Figures of speech would be involved in the “saying” or “likeness” and so would include “riddles” or “puzzles.” The full significance of these “riddles” would not be readily apparent, requiring careful thought.
“Woe,” doom, or calamity is pronounced upon the Chaldean for increasing what did not belong to him. The reference is to the plundering of vanquished peoples.
Although separating the two descriptions of the Chaldean’s course, the words “how long” apply to both. They may be understood either as a question about how much longer the Chaldean nation would continue in its lawless seizures or an exclamation indicating that the nation already had carried on in this ruthless way for some time.
In the case of the Chaldean, the “pledges” may be understood in two ways. (1) By seizing what did not belong to him during military campaigns, the Chaldean incurred a heavy debt load that required repayment. (2) The Chaldean treated subjugated peoples as debtors, demanding the payment of tribute. Variations of both meanings are found in modern translations — “forcing your debtors to pay up (GNT), “makes himself wealthy by extortion” (NIV), “enriches himself with goods taken in pledge” (REB), “loads himself down with debts” (NAB), and “make ever heavier your load of indebtedness” (Tanakh).
Masoretic Text: Will not your biters arise suddenly and those who awake make you tremble? And you will be spoils for them. Septuagint: For suddenly the ones biting him will rise, and those plotting against you will sober up, and you will be spoil for them. Notes:
The Hebrew word commonly translated “debtors” or “creditors” has been linked with náshak (“bite” [as does a snake or a dog]) or néshek (“interest” [something bitten off]). In the Septuagint, the corresponding term is a form of dákno, meaning “bite.”
The fragmentary Greek Minor Prophets scroll (8HevXIIgr) starts with a “not” (like the Masoretic Text) and reads “you,” not “him.” While the words in the Septuagint without the “not” constitute a statement, they form a question in the Masoretic Text and the Greek scroll.
The Hebrew expression that may be rendered “those making you tremble” shares similar letters with the expression for “those plotting against you,” and this may explain the reading of the Septuagint. The fragmentary Greek Minor Prophets scroll (8HevXIIgr) does use a word meaning “shaking” and so agrees with the Masoretic Text.
Commentary:
Those who would arise suddenly against the Chaldean are either the objects of “biting” (debtors) or those who would become active “biters” (creditors), persons who would require payment with interest. In either case, peoples from whom the Chaldean had taken spoils and exacted tribute would arise, attaining a position of strength. Along with additional compensation, they would demand the return of what had been unjustly seized. Thus, those who had been bitten would bite back. This reversal was to occur suddenly, not over a protracted period of decline. The fall of Babylon did, in fact, occur swiftly — in one night. (Daniel 5:26-31; Xenophon, Cyropaedia, VII, v, 33)
Peoples and nations who, as when in a state of sleep or intoxication, had appeared as no threat to Chaldean dominance would wake up or return to a sober state, manifesting themselves as formidable foes. Consequently, the Chaldean would be made to tremble in fear. Upon experiencing defeat, the Chaldean would himself be the victor’s spoil, or the object of plunder.
Masoretic Text: Because you have plundered many nations, all of the remnant of the peoples will plunder you — for the blood of man and violence to earth, to city and all those dwelling therein. Septuagint: Because you have plundered many nations, all the remaining ones of the peoples will plunder you — because of the blood of men and the impieties of earth and city and all those dwelling in it. Note:
Commentary:
The Chaldean would experience retributive justice. Although he had long despoiled many nations during the course of ruthless military campaigns, such plundering would be terminated. The plunderer would then be plundered, being made to pay for the merciless treatment of other peoples. Survivors of Chaldean aggression are designated as the “remaining ones” or “remnant.” These would prove to be the despoilers or plunderers.
On account of the record the Chaldean had made, retribution was fully justified. While engaging in aggressive warfare, he had made himself guilty of spilling much human blood — the blood of man. Both the Hebrew and Greek words for “blood” are plural, indicative of abundant shed blood. “Land” or “territory” that came under Chaldean control through conquest was devastated. Trees were felled to construct siegeworks. Cultivated fields were ruined as the conquering forces marched through the land. Afterwards, formerly cultivated areas became overgrown with weeds, presenting a sorry spectacle. (Compare Isaiah 7:23-25.) Cities (the singular “city” doubtless to be understood as meaning “cities” collectively) were reduced to rubble, and their inhabitants were slain or taken into exile.
Masoretic Text: Woe to him who gains evil gain for his house, to place his nest on high, to escape from the palm of evil. Septuagint: Woe to him who covets evil coveting for his house, to place his nest in the height, to be removed from the hand of evils. Commentary:
As in verse 6, “woe,” calamity, or doom is again pronounced on the Chaldean. The reason for this is his wrongful acquisition of gain through aggressive warfare. This gain, in having been amassed by violent means, was “evil,” unjust or ill-gotten profit. The Septuagint reading represents the Chaldean’s insatiable desire for gain as base greed or covetousness.
The “house” of the Chaldean probably denotes the royal house or dynasty. This “house” towered above subjugated peoples and nations. Through ruthless campaigns of conquest, the Chaldean, like a bird of prey, had positioned “his nest on high,” where it appeared secure. The objective of the Chaldean was to elude the “palm” or open hand that might reach out to do harm. In the Septuagint, the plural word “evil” can designate “evil ones.”
Masoretic Text: You have counseled shame for your house, cutting off many peoples and wronging your soul. Septuagint: You have counseled shame for your house. You have finished off many peoples, and your soul has sinned. Commentary:
The Chaldean imagined that his actions served to maintain security, but the opposite was the case. When plotting the “cutting off,” ruin, or destruction of other peoples, the Chaldean was actually planning shame or disgrace for his “house” (probably the royal house or dynasty). Representing the Chaldean nation, the counselors repeatedly recommended or approved campaigns of conquest. In so doing, they planned or devised shame for the royal house, acquiring for it a name of infamy among other peoples. Through wars, the Chaldean piled up a tremendous record of bloodguilt. Accordingly, this corporate entity could be spoken of as sinning against or wronging his “soul” or life. There would be an accounting for the sins committed, and this meant that the Chaldean had placed his life in jeopardy.
Masoretic Text: For a stone will cry out from a wall, and a rafter from wood[work] will answer. Septuagint: For a stone will cry out from a wall, and a beetle from wood will speak them. Note:
Commentary:
The Chaldean’s record of guilt would not be hidden to escape being brought justice. As witnesses to Chaldean violence and bloodshed, inanimate objects are depicted as giving their testimony. A stone would cry out (apparently its accusation against the Chaldean), and out of the “wood” or woodwork “speaking” or “answering” would resound, adding a confirmatory response.
Masoretic Text: Woe to the one building a town with blood and founding a city with injustice. Septuagint: Woe to the one building a city with blood and preparing a city with injustices. Note:
Commentary:
This is the third expression of “woe” or doom for the Chaldean. The word for “blood” is plural, apparently indicative of the great quantity of blood the Chaldean had spilled. From the riches amassed through aggressive warfare, this corporate entity would build towns or cities. Accordingly, the blood of conquered peoples was the high price paid for such construction.
Campaigns of ruthless conquest constituted a grave iniquity or injustice. Therefore, whatever city the Chaldean built with resources obtained through plunder meant establishing it with injustice or making preparations for its construction on the basis of injustices or iniquities.
Masoretic Text: Look! [Is it] not from YHWH of hosts that peoples labor only for fire and nations for vanity exhaust [themselves]? Septuagint: Are not these things from the Lord Almighty? And numerous peoples have given out in fire, and many nations have become discouraged. Notes:
The expression “look” has not been translated in numerous modern versions and has no corresponding word in the extant Septuagint text.
The Septuagint reading may be understood to mean that, when faced with the fire caused by warfare, peoples subjected to Chaldean aggression would give out and lose courage. There is a question, however, about the Septuagint reading. The fragmentary Greek Minor Prophets scroll (8HevXIIgr) preserves only the word kenón (“vain,” “empty,” “purposeless”) in this verse, which word does have a correspondency in the Masoretic Text and the Dead Sea Scroll commentary on Habakkuk. There is a possibility that the Greek scroll is a revision of the Septuagint, with changes having been made to conform more to the Hebrew text.
Commentary:
At this point, the prophecy focuses on divine permission. The opening expression in the Masoretic Text, “look,” calls attention to the words that follow.
The question indicates that the laboring of peoples and the exhausting or wearying of themselves on the part of nations are “from YHWH.” This is because whatever he does or permits is his doing. His being referred to as “YHWH of hosts” suggests that he has mighty forces of angels under his direction for the accomplishment of his will.
The Chaldean entity apparently continues to be the object in view, and so the “peoples” and “nations” are doubtless those who were conquered. When their cities were burned, the conquered peoples had labored on them just to satisfy the flames and had wearied themselves in building operations for nothing. Then, too, subjected to forced labor, captives of war worked on Chaldean projects. When the Chaldeans would suffer defeat, the captives who worked on the projects would also have labored “for the fire.” Because buildings and other structures would be devastated, those impressed into service would have experienced exhaustion in vain, with nothing remaining from their wearying efforts.
Masoretic Text: For the earth will be filled with the knowledge of the glory of YHWH as waters cover the sea. Septuagint: For the earth will be filled with knowing the glory of the Lord; like water it will cover them. Note:
Commentary:
These words doubtless relate to the effect of the execution of divine judgment on the Chaldean. “Earth” or “land” designates the peoples of all the territories who had witnessed Chaldean aggression and who would come to know that Babylon’s fall from a position of world dominance fulfilled divine prophecy. In this way, “knowledge of the glory of YHWH” — a recognition of his grandeur, magnificence, or splendor as the God of gods, the only One who could unerringly reveal what would take place in the future — would fill the “earth” or “land.” (Compare Isaiah 43:8-13; 44:9, 24-28; 45:1-7, 20-25.)
The Hebrew word for “glory” is derived from a root meaning “weighty,” “important,” or “impressive.” In the case of YHWH, this Hebrew expression denotes what angels and humans recognize as his glory, splendor, magnificence, or impressiveness and which fills them with awe.
The extent to which knowledge of YHWH’s glory would come to exist is compared to the “waters” that “cover the sea.” Since the sea is a body of water, the Hebrew term may here be understood to mean the “seabed” or “sea basin.” Waters that cover the seabed are abundant and, if specifically applying to the Mediterranean Sea (compare Numbers 34:5 with Joshua 1:4), fill a huge sea basin. Accordingly, knowledge of YHWH’s glory would become abundant and widespread, being shared even by peoples inhabiting distant lands.
Masoretic Text: Woe to him who makes his fellow[s] drink, adding rage and anger, to make [them] drunk in order to look upon their private parts. Septuagint: Woe to the one giving drink to his fellow[s], [causing] cloudy overthrow and intoxication, in order to look upon their caves. Notes:
In view of the plurals that follow, translators have commonly rendered the singular Hebrew word for “fellow” as plural.
A number of translations have rendered the Hebrew term (saphách), which in other contexts means “join,” “attach,” or “add,” as “pouring out” (NRSV, Tanakh).
In this context, there is uncertainty about the meaning of the Greek word anatropé, usually denoting “ruin” or “overthrow.” The partially preserved word in the Greek Minor Prophets scroll (8HevXIIgr) seems to be the same one as in the extant Septuagint text. For the Habakkuk passage, A Greek-English Lexicon of the Septuagint (1992 edition) defines the term as “pouring out (of drink).”
The Septuagint makes no reference to “rage” and “anger.”
Perhaps the Greek word for “caves” may be understood to mean “hidden” or “private” parts. There is also a possibility that the similarity in the Hebrew word for “caves” and the one for “private parts” resulted in a misreading, accounting for the Septuagint rendering. The partially preserved term in the Greek Minor Prophets scroll (8HevXIIgr) appears to be aschemosýne, meaning “shame” or “disgrace.”
Commentary:
The Chaldean is the one upon whom “woe” or “calamity” is pronounced, indicating that his “fellow,” “companion,” or “neighbor” would be another nation. The Chaldean made other nations “drink,” forcing them into costly military alliances and then subjecting them to aggressive warfare when Babylonian demands were not met.
In its basic sense, the Hebrew word for “rage” means “heat,” but it is also used to denote “poison,” “burning anger,” or “fury.” When enraged, a person’s breathing is noticeably different, and this is apparently why the Hebrew term for “nose” or “nostril” often is used to mean “anger.” Unbridled rage and anger are frequently associated with a ruthlessness devoid of any compassionate feeling for those against whom the fury is directed. Therefore, if the Hebrew is correctly understood as meaning “adding rage and anger,” this would signify that the Chaldean, when forcing other nations to drink the potion that would deprive them of every vestige of dignity, would add thereto the extreme callousness, ruthlessness and viciousness stemming from rage and anger.
Upon making other nations drink the bitter potion of shameful defeat, the Chaldean made them “drunk,” reducing them to a state like that of intoxicated persons who, bereft of all inhibitions, expose their private parts. The Chaldean’s objective was to gaze, with malicious glee, upon the stripped, exposed condition of those whom he had humiliated and degraded.
Masoretic Text: You will be sated with shame instead of glory. Drink yourself and be uncircumcised. The cup in the right hand of YHWH will come around to you, and disgrace upon your glory. Septuagint: You, too, drink dishonor [to] fullness instead of glory, and shake and tremble. The cup in the right hand of the Lord came around to you, and dishonor has been heaped upon your glory. Notes:
Instead of plesmonén (“fullness,” “satiety,” “plenty”), the partially preserved opening word in the Greek Minor Prophets Scroll is eneplés[thes] (“you were filled”). Before the word “you,” the scroll has the term ge, which expression serves as an intensifier and may, in this context, signify “indeed.” Another difference is the word kyklósei (“will come around”) instead of ekýklosen (“came around”).
The term here translated “heaped” has the basic meaning of “brought together” or “gathered.” This is not the word appearing in the Greek Minor Prophets scroll (8HevXIIgr). Though not completely preserved, the concluding phrase is “vomiting [émetos] dishonor upon your glory.”
A variant Septuagint reading includes the noun “heart” before the verb “shake.” The words “shake and tremble” do not have a correspondency in the Masoretic Text.
The divine name written in ancient Hebrew (palaeo-Hebrew) script is clearly discernible in this portion of the fragmentary Greek Minor Prophets scroll (8HevXIIgr).
Commentary:
The Chaldean would not continue to succeed in campaigns of conquest. The words apparently directed to the Chaldean made certain that the nation would cease to enjoy “glory,” the superior or impressive standing as the dominant world power. (Regarding the Hebrew word for “glory,” see 2:14.) On account of the humiliating fall from his lofty position, the Chaldean would be forced to taste “shame” to such a degree that he would be sated or glutted therewith. As the Chaldean had made other peoples drink the bitter potion of shameful defeat, he, too, would be forced to drink and experience effects comparable to the disgrace of an inebriated man who, robbed of his inhibitions, exposes his private parts. In the case of the Chaldean, the reference to being exposed as “uncircumcised” serves to heighten the degree of contempt. (Compare Genesis 34:14 and Ezekiel 32:18-32.)
What was to befall the Chaldean would prove to be divine retribution. For this reason, the cup containing the bitter potion is referred to as one “in YHWH’s right hand” — the hand with which he takes action. (Psalm 18:35 [36]; 20:6 [7]; 44:3 [4]; 60:5 [7]; 108:6 [7]; 118:15, 16; 138:7) Whereas the Chaldean imagined himself to be in an unassailable position, he could not escape having the cup come to him. His then having to drink from it would result in eclipsing all former glory or impressiveness, covering it with disgrace.
Masoretic Text: For the violence to Lebanon will cover you, and the ruin of beasts will terrify them — for the blood of man and violence to earth, to city and all those dwelling therein. Septuagint: For the impiety of Lebanon will cover you, and the distress of beasts will terrify you, because of the blood of men and the impieties of earth and city and all those dwelling in it. Notes:
Both the Septuagint and the Greek Minor Prophets scroll (8HevXIIgr) read “you,” not “them” after “will terrify.” This fits the context better and is the rendering found in numerous modern translations (NAB, NIV, NRSV, Tanakh).
The Greek Minor Prophets scroll (8HevXIIgr) has a different word for the term meaning “for” or “because” (hóti, not dióti).
The word asébeia has been defined as “ungodliness,” “impiety,” and “injustice.” In both instances, the Greek Minor Prophets scroll (8HevXIIgr) reads adikía, meaning “injustice” or “wrongdoing.”
The last half of this verse is a repetition of the words in verse 8. This part of verse 8, however, is not preserved in the Greek Minor Prophets scroll (8HevXIIgr).
Commentary:
This verse sets forth the reason for the disgrace the Chaldean would experience.
In the prophecies of Jeremiah (22:23) and Ezekiel (17:2, 3), “Lebanon” is used to designate Jerusalem, apparently because cedar from the forests of Lebanon was used extensively in the construction of the palace complex. Therefore, the reference to “violence to Lebanon” could refer to the devastation which Jerusalem would experience from Chaldean aggression. Since, however, the earlier portrayal of the Chaldean’s ruthless warfare embraced more than the kingdom of Judah and its capital Jerusalem (1:6, 17), Lebanon is probably to be understood of the region known for its magnificent cedars. Moreover, the mention of beasts would appear to corroborate that this is the more likely significance of Lebanon.
To obtain wood for military purposes and construction projects, the Chaldeans doubtless cut down many trees on the slopes of Lebanon, giving rise to serious erosion. The deforestation would indeed have been an act of violence against Lebanon. Such ruination of God’s creation was not to go unpunished. The Chaldean would be submitted to the same kind of ruinous action, being completely covered, enveloped, or overwhelmed by such violence, violence which the Chaldean would experience from victorious military forces.
While logging on the slopes of Lebanon, the Chaldeans ruined the habitat of animals and probably also killed many of them for food and sport as well as to eliminate a perceived threat. As a consequence, the beasts would have been in fear or terror of destruction from the Chaldean menace. Therefore, the destruction that the animals feared would be one that would become a terrifying prospect for the Chaldean.
Emphasizing why the Chaldean had to experience retribution, the words of Habakkuk 2:8 (which see for commentary) are repeated.
Masoretic Text: What benefit is a carved image when its former has carved it — a cast image and a teacher of lies? For the former trusts his own formed thing when he makes mute idols. Septuagint: What benefit is a carved image because they have carved it? They have formed it — a molten image, a lying appearance, for the former has relied upon his formed thing, to make mute idols. Notes:
Extant manuscripts of the Septuagint have either éplasan (they have formed) or éplasen (he has formed). The fragmentary Greek Minor Prophets scroll (8HevXIIgr) reads hó [p]lásas (the former).
The extant Septuagint manuscripts do not use a word for “teacher” but a term meaning “appearance.” The idol is merely an appearance of something but is, in reality, a nothing thing.
Before the term for “making” or “to make,” the Greek Minor Prophets scroll (8HevXIIgr) has the words ep’ autó (upon it).
Commentary:
The Babylonians venerated lifeless images. In the time of calamity, therefore, they would look to their deities for needed aid, but no assistance would be forthcoming.
The question highlights the folly of trusting in an idol. In being the creation of a man, an idol could never have been endowed with powers far greater than those possessed by the former. Since the rhetorical question focuses on the fashioner of the representation, the answer is unmistakable. An image is of no use, value, or benefit. It cannot provide any help to its former in his time of need.
The Hebrew word pésel designates a representation hewn from stone, fashioned from clay, carved from wood, or made from molten metal, and the verb form of pésel denotes the formation of such an object. In the Septuagint, the corresponding terms (glyptós [noun], glýpho [verb]) mean “carved thing” and “carve.” The Septuagint rendering and the mention of wood in the next verse suggest that “carved thing” and “carve” here are appropriate renderings for pésel and its verb form.
Whereas pésel can refer to an image made of a variety of materials, massekáh designates a representation that incorporates metal in its construction and is often defined as “molten image” or “cast image.” The mention of gold and silver in the next verse may be an indication that massekáh here is to be understood as denoting an idol consisting of a carved form on which precious metals were hammered.
Although a lifeless image has no power to communicate, it is a teacher of lies or falsehood. This is because the deluded worshipers, as if instructed, come to believe that an idol possesses power, causing them to look to it for the aid and blessing that it cannot provide.
That the formed thing is a teacher of lies is established by the fact that the fashioner thereof actually trusts in his own creation, viewing it as being greater than he is. Yet, what he has made is but an image that is unable to utter even one meaningful word and thus is wholly incapable of providing guidance in times of distress. In Hebrew, the word rendered “idol” (’elil) designates a “worthless thing,” which is a fitting description for a “speechless idol.”
Masoretic Text: Woe to him saying to wood, “Awake!” “Arise!” to a silent stone. Does it teach? Look! It is sheathed in gold and silver and has no breath at all in the midst of it. Septuagint: Woe to the one saying to the wood, “Sober up! Rise!” And to the stone, “Be exalted!” And it is an appearance — this is just a beaten-out thing of gold and silver, and no breath at all is in it. Note:
Commentary:
Because idols cannot do anything for those who look to them for aid, woe or calamity is pronounced upon the idolater, a designation that would fit the Chaldean. A block of wood, carved into some kind of representation, cannot respond to a call to awake so as to be in a position to grant a request to the petitioner. A silent, motionless stone — regardless of how it has been shaped — cannot be roused to any activity. An object that cannot see, hear, or move is unable to provide any instruction or guidance. (Or, as the Septuagint reads, it is merely an appearance, not a reality that can act.) The answer to the rhetorical question in the Masoretic Text would be, “No.” The overlaying with precious metals — gold and silver — adds nothing to the powerless nature of the idol. That it is an inert object is emphasized by its having no sign of life — no “breath.” The Hebrew and Greek words for “breath” also mean “spirit.” Since the presence of an animating life force is manifest by the breathing process, “breath” is the fitting rendering in this case.
Masoretic Text: And YHWH [is] in his holy temple. Hush before his face all the earth. Septuagint: But the Lord [is] in his holy sanctuary. Be reverential before his face all the earth. Notes:
In the Greek Minor Prophets scroll (8HevXIIgr), the divine name in ancient Hebrew (palaeo-Hebrew) is clearly readable. It is, however, preceded by the definite article hó, which would apply when “Lord” is used but does not fit with the divine name.
Instead of eulabeístho (“be reverential”), the Greek Minor Prophets scroll (8HevXIIgr) reads siopéson (“be silent”), which agrees with the Masoretic Text.
Commentary:
The Most High is no nameless higher power, unable to communicate his will and to accomplish his purpose. He has revealed his name, represented by the four Hebrew letters Y (yod) H (he) W (waw) H (he). The significance of this name appears to be revealed in the words of Exodus 3:14 —’ehyéh ’ashér ’ehyéh. Since ’ehyéh is in the imperfect state, the words may be understood to mean, “I will be who I will be.” This suggests that the Eternal One will always prove to be who he has revealed himself to be. His name stands as an absolute guarantee that he will never come to be someone other than he is or than he has declared he would prove to be. His word, therefore, is deserving of complete trust and will never be the source of disappointment.
In contrast to the silent nonexistent gods housed in man-made temples is the living God who does not reside in a sanctuary of human construction. Whereas a magnificent temple was located in Jerusalem, this was not YHWH’s real dwelling place. At the dedication of the temple, Solomon acknowledged in prayer: “But will God really dwell on earth? The heavens, even the highest heaven, cannot contain you. How much less this temple I have built!” (1 Kings 8:27, NIV) Centuries later, the prophet Isaiah declared respecting the Almighty: “The heavens are my throne, the earth is my footstool. What kind of house can you build for me; what is to be my resting place?” (Isaiah 66:1, NAB) Accordingly, God’s dwelling is in the invisible heavens. There is his sanctuary. From this exalted location, he observes the activities of humankind. (Psalm 11:4)
While idols are silent, the only right response to YHWH’s being in his holy temple is reverential silence on the part of all humans living on the “earth” or the “land.” The directive to be silent is in a context of judgment, possibly implying that, instead of protesting or objecting, all peoples should humbly submit to the execution of his justice. (Compare Lamentations 3:28.)
Masoretic Text: Prayer of Habakkuk the prophet. On Shigionoth. Septuagint: Prayer of Habakkuk the prophet, with song. Commentary:
The poetic composition that follows takes the form of a prayer or an appeal, petitioning YHWH to take action as he did in the past and yet also to show mercy. (Regarding Habakkuk [including the variant spellings of the name in Septuagint manuscripts] and the word “prophet,” see 1:1.)
There is considerable uncertainty about the significance of the Hebrew expression that is commonly transliterated “Shigionoth.” The expanded reading of The Amplified Bible — “wild, enthusiastic and triumphal music” — is apparently based on the conjecture that the Hebrew expression is derived from shagáh, “go astray” or “reel.” Renderings such as “ode,” “plaintive tune,” and “dirge” do have the support of the Septuagint rendering odé, a term applying to any kind of song.
Masoretic Text: O YHWH, I have heard a report of you. I do fear, O YHWH, your work. In the midst of the years, revive it; in the midst of the years, make it known. In wrath, remember mercy. Septuagint: O Lord, I have heard the report of you, and I feared. I have contemplated your works, and I was awestruck. In the midst of two living creatures, you will be known. In the approaching of the years, you will be recognized. In the arriving of the time, you will be manifest. In the agitation of my soul, you, in wrath, will remember mercy. Notes:
No portion of this verse is preserved in the Greek Minor Prophets scroll (8HevXIIgr).
Where it departs from the Masoretic Text, the Septuagint reading is obscure. The phrase “in the midst of two living creatures, you will be known” does not seem to convey a comprehensible thought. Possibly, as might be suggested by the prophecy of Ezekiel (1:15; 10:15, 20), readers of the Septuagint may have understood the reference to be to cherubs and may have been reminded of the two cherubs on the cover of the ark of the covenant. This perhaps suggested that cherubs would be accompanying YHWH’s coming to execute judgment. In Hebrew, the consonants for “two” and “years” are the same, and this would partially account for the Septuagint reading but would not explain the reason for the expanded text.
The “approaching of the years” could be understood to refer to the time when YHWH would act and thus come to be recognized as the God who had executed judgment. At the arrival of that day of reckoning, YHWH would be manifest. Habakkuk’s “soul,” or he himself, would be agitated, troubled or disturbed when YHWH would express his anger, but the prophet was confident that YHWH would remember to be merciful, holding back from pouring out his wrath to the full.
Commentary:
The “report” could refer to the message that YHWH conveyed to Habakkuk or to what he had heard about the Most High — his “renown” (NAB, NRSV, Tanakh) or “fame” (NIV). If the “work” relates to YHWH’s renown, Habakkuk’s fear would be descriptive of the awe that filled him respecting the Almighty’s past activity — the judgments and deliverances that affected the prophet’s people. If, however, the sense is that Habakkuk had heard the divine announcement, he would be filled with fear or dread respecting its fulfillment. This significance is conveyed by linking “fear” with the report, indicating that the report gave rise to Habakkuk’s fear. In that case, the appeal for YHWH to revive his work would be a separate thought. The German Elberfelder Bible, for example, reads: Jehova, belebe dein Werk inmitten der Jahre, inmitten der Jahre mache es kund. (Jehovah, revive your work in the midst of the years, in the midst of the years make it known.)
In view of the recounting of Israel’s past history that follows this verse, the preference is probably to be given to taking the “report” to mean the record of YHWH’s past activity. Thus, Habakkuk would be understood as appealing to YHWH to revive or again perform his “work,” namely, the past awe-inspiring activity of judgment. The expression “in the midst of the years” likely refers to the time of the prophet and his contemporaries. In keeping with this sense, translators have variously rendered the Hebrew as “in these years” (Tanakh), “in our own time” (NRSV) and “in our time” (NJB). The Hebrew words for “revive” and “make known” are parallel expressions, pointing to a reviving of past activity and thus making it known or manifest. Because God’s work of judgment would be an expression of his wrath, Habakkuk prayed for YHWH to remember to show compassion during that fear-inspiring time. The prophet’s appeal was for the people to be shielded from experiencing the unmitigated expression of divine anger.
Masoretic Text: God came from Teman, and the Holy One from Mount Paran. Selah. His glory covered the heavens, and his praise filled the earth. Septuagint: God will come from Thaiman, and the Holy One from the mountain of the shady thickets. Pause. His excellence covered the heavens, and his praise filled the earth. Notes:
No portion of this verse is preserved in the Greek Minor Prophets scroll (8HevXIIgr).
Septuagint manuscripts read both Pharan (Paran) and daséos, an adjective that has been defined as meaning “bushy,” “thick with trees or leaves,” “hairy,” or “rough.” To convey an intelligible thought in English, the combination of words including this term might be rendered, “mountain of the shady thickets.” The unusual reading daséos may have resulted from taking the final nun (N) of “Paran” as he (H), which would have changed the Hebrew word to mean “foliage” or “leafy branches [of a tree].”
The significance of “Selah” is not known. It is generally understood to refer to some kind of musical direction. The Septuagint rendering diápsalma may designate a pause or musical interlude.
Commentary:
Mount Sinai, the site where YHWH gave his law to Israel, is not mentioned. The location from which God came, however, suggests that it was one of the areas of his passing from Mount Sinai. This is apparent from a passage in Deuteronomy (33:2), which somewhat parallels this verse. “YHWH from Sinai came and dawned from Seir [Edom] on them [the Israelites] and shone forth from Mount Paran.”
“Teman” probably designated an area in Edom (Genesis 36:34; Jeremiah 49:7, 20; Ezekiel 25:13; Amos 1:11, 12; Obadiah 9; note that in some of these passages Teman appears to be also the name of a city), and Mount Paran included the mountainous region lying in the central and northeastern part of the Sinai Peninsula.
YHWH is the Holy One, the God who is pure in the absolute sense. The allusion in this verse appears to be to YHWH’s bringing the Israelites through the wilderness and past the territory of Edom. His doing so was comparable to the covering of the sky with glory, dispelling the darkness with the light of dawn. God’s activity provided the occasion for all who recognized it to laud him, filling the land with his praise.
Masoretic Text: And the brightness was like the light. Horns [proceeded] from his hand, and there [was] the concealment of his power. Septuagint: And his brightness will be like the light. Horns [are] in his hands; and [by] his strength, he established strong love. Notes:
Both the Hebrew and Greek words for “horns” here are to be understood as meaning “rays.”
If the final he (H) of the Hebrew word for “hide oneself” is changed to a beth (B), the resulting term means “love.” This may explain the Septuagint reading “love” or “affection.” In this context, however, “love” does not seem to fit. Another extant Septuagint reading is, “there the power of his glory has been established.” This wording is somewhat closer to the Masoretic Text.
Commentary:
The brightness or brilliance is probably like the light of the sun. Emanating from YHWH’s hand, the brilliant rays seemingly portray the reflection or manifestation of his power. The fullness of this might, however, is concealed. Therefore, despite the brilliance of the light that would be too much for the human eye to behold, the power of YHWH far surpasses what the brightness might suggest. (Compare Exodus 33:20-23.)
Masoretic Text: Pestilence went before his face; burning fever came at his feet. Septuagint: A word will go before his face, and he will go out, his feet in sandals. Notes:
The Septuagint translation is based on the printed text edited by Alfred Rahlfs. Against the poetic backdrop of YHWH’s being on the move or march, his feet being in sandals would suit the poetic portrayal.
Another printed Greek text, accompanying Brenton’s translation, reads: “A word will go before his face, and it will go out into the plains. At his feet, the earth stood and trembled.” This reading represents YHWH’s word or message going out into the plains. On God’s arrival, the land before him “stood” and “trembled,” rocked, or shook, as in the case of an earthquake.
Aquila’s Greek translation reads, “before his face plague [loimós] will go.” The Greek version of Symmachus says, “before his face death [thánatos] will advance.”
Another Greek word anciently used in this passage for “word” (lógos) is ptósis (destruction, calamity, falling). The consonants for the Hebrew word “pestilence” are the same as for the term “word,” accounting for this Septuagint reading.
An unusual reading of the Septuagint is, “And at his feet the greatest birds will follow.”
Commentary:
Because pestilence or deadly epidemic disease came as an expression of divine judgment, it is poetically depicted as being before YHWH’s face or in his full view and at his command. (Exodus 9:3, 4, 15; Numbers 14:12) In this context, the Hebrew word for “flame” probably denotes “plague” or “burning fever,” which would agree with its use in parallel with “pestilence.” Possibly the reference to “plague” being at YHWH’s feet may be understood to signify that it was under his full control, to be used for his purpose.
Masoretic Text: He stood and measured the earth. He saw and caused nations to jump, and ancient mountains were shattered. Hills of old stooped down. The ways of old [belong] to him. Septuagint: He stopped and the earth trembled. He looked and nations melted; the mountains were shattered [by] force, the eternal hills were dissolved. Note:
Commentary:
Verse 2 (3) portrayed YHWH as being on the move or march. Apparently with reference to his having arrived at his destination, he stood. The “measuring” may refer to his “surveying” the land before him. By reason of his having looked or given attention to the land, the nations inhabiting the region are startled (as when one jumps on account of the unexpected presence of a person or another creature). Apparently because nations are being depicted as suddenly having become aware of the divine presence for the execution of judgment, they started up or were startled. According to the Septuagint rendering, they “melted” or lost their strength.
The inanimate creation is also portrayed as being affected. Mountains that were regarded as stable, having existed from the ancient past, are shattered or broken in pieces. Similarly, hills that were stable features of the land from of old or eternity sank (melted or disappeared) along the “ways” or routes used for travel from remote times. Or, the reference could be to the “ways” or paths that, from the distant past, YHWH has followed upon coming to render judgment.
Masoretic Text: I saw the dwellings of Cushan under distress; the [tent] curtains of the land of Midian did quiver. Septuagint: Instead of troubles, I saw the dwellings of the Ethiopians; they will tremble, also the tents of the land of Madiam. Note:
Commentary:
Habakkuk saw the impact on Cushan and Midian, nomadic tent dwellers in the northwest part of Arabia who had proved themselves to be enemies of his people. If the Hebrew name “Cushan” parallels Midian, Cushan and Midian would be the same. Although it reads “Ethiopians” (because of an apparent linking of “Cushan” with “Cush”), the Septuagint indicates that two separate peoples are involved. Possibly the prophet envisioned a fierce desert wind that threatened to tear apart the dwellings of Cushan and rip the tent curtains of the Midianites.
Masoretic Text: Were you enraged against rivers, YHWH? [Was] your anger against rivers, your fury against the sea when you rode upon your horses, your chariots of deliverance? Septuagint: Were you angered with rivers, Lord, or [was] your fury with rivers? Or was your onrush at the sea? For you will mount upon your horses, and your horsemanship [brings] deliverance. Note:
Commentary:
In this verse, the allusion appears to be to the damming up of the Jordan and the opening up of the Red Sea, occurrences which made it possible for the Israelites to cross. As if in a state of dread (from facing an angry personage), the Red Sea opened up and the Jordan stopped flowing from the north. Both stopped their normal course. Therefore, it would have appeared as if YHWH’s anger was directed against “rivers” and the “sea.” The answer to the rhetorical questions, however, is “No.” Especially the parting of the Red Sea served to effect the deliverance or salvation of the Israelites from their Egyptian pursuers. The damming up of the Jordan likewise benefited the Israelites, enabling them to cross the river at flood stage. Accordingly, when on the move, as if riding horses or in a chariot, YHWH brings deliverance or salvation.
Masoretic Text: Barrenness, bared is your bow. Oaths of tribes [expressed] the word. Selah. With rivers, you split the land. Septuagint: Stretching, you will stretch your bow upon the scepters, says the Lord. Pause. [By] rivers will the land be split. Notes:
Both the Masoretic Text and the extant Septuagint are obscure, resulting in a variety of English renderings.
In the Greek Minor Prophets scroll (8HevXIIgr), the partially preserved word appears to be exegereís (will raise up, will stir up, will awaken), not enteneís (will stretch). Based on the preserved letters, the scroll probably reads “will raise up the bow.” For sképtra (scepters, staffs, rods) in the Septuagint, the scroll reads rhábdous (rods, staffs), which term is basically a synonym. The Hebrew word can also mean “staffs,” “shafts,” “branches,” and “rods.” Another meaning, which the Greek words do not have, is “tribes.” A number of English translations (including Young’s) do use “tribes.”
Because the Septuagint is so different from the Masoretic Text, the comments include possible meanings for both.
Regarding Selah and the rendering of the Septuagint, see the comments under 3:2 (3:3).
Commentary:
According to the Masoretic Text, YHWH is portrayed in the role of a warrior. His bow is bared (not covered), ready for aiming at the enemy. “All bared and ready is Your bow.” (Tanakh)
Possibly the oaths may be understood to refer to the oath-bound promises YHWH made to the tribes of Israel, which included coming to their defense like a warrior. (Compare Deuteronomy 32:39-43.)
The “splitting,” dividing, or cleaving of the land may allude to the results from a drenching downpour. Streams begin to flow, giving the appearance that the land is being split or divided into separate parts.
The Septuagint expression “you will stretch your bow” refers to stringing it. This was done by holding the middle part with the foot and then bending one end of the bow to attach it to the string fixed to the other end. The act would be preparatory to battle. The “scepters” perhaps refer to those holding the royal scepters, the kings (including their subjects). Arrows would be aimed against these scepters.
According to the Septuagint, YHWH is the one giving the direction to stretch the bow. This could mean that the aggressor (perhaps the Chaldean) is invited to prepare for battle. In response, YHWH would act, splitting the land with rivers and thereby frustrating the efforts of the aggressor.
Masoretic Text: The mountains saw you [and] writhed. A downpour of waters passed. The deep gave its voice. On high it lifted its hands. Septuagint: Peoples will see you and be pained; scattering waters of his way. The abyss gave its voice; the height of its appearance. Notes:
The poetic language of this verse is obscure and elliptical. As a result, the interpretive and conjectural renderings of translations vary considerably. “The mountains rock at the sight of You, a torrent of rain comes down; loud roars the deep, the sky returns the echo.” (Tanakh) “...at sight of you the mountains tremble. A torrent of rain descends; the ocean gives forth its roar. The sun forgets to rise.” (NAB) “...the mountains saw you and writhed. Torrents of water swept by; the deep roared and lifted its waves on high.” (NIV) “The mountains saw you, and writhed; a torrent of water swept by; the deep gave forth its voice. The sun raised high its hands.” (NRSV) “...mountains trembled at the sight of you; rain poured from the clouds; ocean waves roared and rose.” (CEV)
The word “sun” in the next verse is not linked by a conjunction with the word “moon.” This is the apparent reason for the renderings that include the “sun” with this verse or make no linkage to the deep.
The Hebrew word for “downpour” has the same consonants as the Hebrew word for “sowing” or “scattering [seed].” This explains the reason for the Septuagint rendering “scattering.”
Little of this verse is preserved in the Greek Minor Prophets scroll (8HevXIIgr). The first word in this scroll appears to be eidosán (saw), not opsontaí (will see). The scroll agrees with the Masoretic Text, reading “mountains” (oré), not “peoples” (laoí). One word that has no correspondency in either the Septuagint or the Masoretic Text appears to be a form of the word entinagmós, meaning “shaking.” Based on a conjectural reconstruction of the text, one rendering which includes the part where this word appears is, “the tempest [“scattering,” LXX; “downpour” MT] of waters passed by.” An English rendering of a Hebrew Dead Sea scroll (MurXII) is, “the clouds poured out water.” (The Dead Sea Scrolls Bible, text and footnote)
The text of another Septuagint manuscript is also more like the Masoretic Text. It reads, “When you look them in the face, the mountains will be disturbed. When your extraordinary rainstorm passed through it, the greater the abyss resounded.” In this case, the abyss apparently refers to the sea. On account of an unusually great rainstorm, the roar of the sea would intensify.
Commentary:
On seeing YHWH (by his manifest presence through action), mountains rock as if writhing in pain. According to the Septuagint rendering, however, peoples would “see” or become aware of YHWH’s presence by reason of his activity. As a result, they would be pained, possibly out of fear or foreboding.
The downpour (“waters of his way” [LXX]), accompanied by strong winds, would increase the turbulence of the waters of the deep, intensifying its “voice,” “sound,” or “roar.” The lifting of the “hands” may refer to the waves reaching greater heights. This would be similar to the possible meaning of the Septuagint. With the high waves, the appearance of the deep would be altered with reference to its height.
Masoretic Text: Sun — moon stood [in the] height at the light of your arrows [as] they went; at the gleam of the flashing of your spear. Septuagint: The sun was lifted up and the moon stood in its place. Into light, your arrows will go; into the splendor of the flashing of your weapons. Notes:
Unlike the Masoretic Text, the Septuagint reading, supported by major manuscripts, does link the sun and moon with the conjunction meaning “and.” Perhaps the sun’s being “lifted up” or “exalted” refers to its being fixed in its exalted position (standing, as is said of the moon).
In the very fragmentary portion of this verse in the Greek Minor Prophets scroll (8HevXIIgr), the partially preserved verb poreúsontai (will go) appears as the last readable word in the verse.
Another Septuagint manuscript readings is, “Light held back the brightness of the sun, but the splendor of the moon stood. According to the splendor of your missiles they will go, according to the splendor of the flashing of your sword.”
Commentary:
In poetic language, YHWH is portrayed as an armed warrior. The “arrows” and “spear” may be poetic designations for lightning, the brightness of which eclipses the light of the sun and the moon. (Compare Psalm 18:14 [15]; 144:6.) This is the sense conveyed by the New Living Translation. “The lofty sun and moon began to fade, obscured by brilliance from your arrows and the flashing of your glittering spear.” Possibly there is also an allusion to the event in the time of Joshua when the sun and the moon “stood still.” (Joshua 10:12-14)
Masoretic Text: In indignation, you marched [through] the earth. In anger, you trampled nations. Septuagint: In threat, you will diminish the earth, and, in fury, you will bring down nations. Notes:
Possibly this reading of the Septuagint refers to the taking away of land from nations having it under their control.
In the Greek Minor Prophets scroll (8HevXIIgr), the first two letters of a word that may be a form of embrímema (indignation) are preserved, not apeilé (threat). Instead of katáxeis (you will bring down), the scroll has the partially preserved word aloéseis (you will tread). Another Septuagint manuscript also reads aloéseis. Its rendering is somewhat closer to the Masoretic Text. “With fury, you will be stirred up against the earth; with anger, you will tread nations.”
Regarding the Hebrew word for “anger,” see comments under 2:15.
Commentary:
Depicted poetically in the role of a warrior, YHWH marched through the land. Apparently, because of his acting to execute judgment, he is portrayed as doing so in a state of indignation. The objects of his anger are the nations, doubtless those who had manifested themselves as enemies of his people. YHWH trampled upon these nations by bringing them down in defeat. As if lying prostrate on the ground, they could be described as being trampled upon or threshed, as is harvested grain on the threshing floor.
Masoretic Text: You went forth for the deliverance of your people, for the deliverance of your anointed one. You smashed the head of the house of the wicked one, exposing base to neck. Selah. Septuagint: You went forth for the deliverance of your people, to deliver your anointed ones. You threw death on the heads of lawless ones. You raised bands up to the neck. Pause. Notes:
This Septuagint rendering (supported by major manuscripts) suggests that YHWH executed the judgment of death upon the lawless ones, binding them up to the neck.
Manuscripts of the Septuagint read both christoús (anointed ones) and christón (anointed one).
For the second part of the verse, the partially preserved words of the Greek Minor Prophets scroll (8HevXIIgr) follow the reading of the Masoretic Text. Including reconstructed words, this part of the verse reads, [kephalé]n ex oíkou [as]eb[oús] [exe]kénosa[s] themelíous héos tr[a]ch[élou] ([the] head from [the] house of [the] ungodly you will clear out, foundation to neck). Sele.
This scroll transliterates the Hebrew Selah as Sele. Regarding this expression, see comments under 3:2 (3:3).
Another Septuagint reading is, “You appeared for the deliverance of your people, to rescue your chosen ones. With arrows you shot down the heads of arrogant men; into the abyss of the sea, they will sink.” This rendering appears to reflect what happened at the Red Sea. YHWH came to the rescue of his people, shot at the heads of the arrogant Egyptians and caused them to sink into the depth of the sea. (The shooting with arrows could refer to the use of lightning.)
Commentary:
In the role of a warrior, YHWH went forth to deliver his people from the enemy. The designation “anointed one” could refer to the king. Numerous past deliverances, however, occurred during an extended period when the Israelites did not have any kings. A remarkable example of deliverance took place when the Red Sea parted, enabling the Israelites to escape the pursuing Egyptians. Other deliverances came under the leadership of Joshua and the line of judges until the time of Samuel. “Anointed one” may here mean “appointed one,” probably parallels people, and so may designate the people whom YHWH had appointed or chosen as his own. This would agree with the Septuagint manuscript that reads eklektóus sou (your chosen ones).
The expression “base to neck” may mean from “top to bottom.” Translators vary considerably in their conjectural attempts to convey a meaningful thought. “You will smash the roof of the villain’s house, raze it from foundation to top.” (Tanakh) “You crush the heads of the wicked, you lay bare their bases at the neck.” (NAB) “You crushed the head of the wicked house, laying it bare from foundation to roof.” (NRSV) “You crushed the leader of the land of wickedness, you stripped him from head to foot.” (NIV)
The rendering of verses 13 through 15 in the Contemporary English Version suggests an allusion to the crushing blow to Pharaoh, the serious diminishing of Egyptian power, and the destruction of the Egyptian host at the Red Sea. “You crushed a nation’s ruler and stripped his evil kingdom of its power. His troops had come like a storm, hoping to scatter us and glad to gobble us down. To them we were refugees in hiding — but you smashed their heads with their own weapons. Then your chariots churned the waters of the sea.”
Masoretic Text: With his rods, you pierced the head of his warriors who stormed to scatter me. Their exultation [was] as [when] devouring the poor one in secret. Septuagint: In astonishment, you cut through the heads of the mighty ones. They will quake in it. They will open their bridles like the poor one eating secretly. Notes:
The wording of the Greek Minor Prophets scroll (8HevXIIgr) differs markedly from this Septuagint reading. The scroll reads, Diéstre[sa]s en rhábdois autoú kephalén atei[chís]ton autoú seisth[é]sontai toú sko[rpís]ai hemás to gauríama autón kath[ós] [es]thíon ptochón kryphé (With his rods, you pierced the head of his unfortified ones. They will agitate to scatter us. His insolence [is] as [when] eating the poor one secretly). Another Septuagint manuscript reading is, “With your might, you punished the chiefs of the sinners who trusted in their insolence on account of consuming the poor secretly.”
The meaning “warriors” for the Hebrew word is a conjectural definition found in lexicons but does have the support of Septuagint manuscripts, which have the plural of dynástes (mighty one) and of archegós (ruler, chief, leader).
The Hebrew suffix for “me” in the Masoretic Text does not seem to fit as well as “us” in the Greek Minor Prophets scroll (8HevXIIgr), and a number of translation have chosen the rendering “us” (CEV, NIV, NRSV).
Commentary:
YHWH is portrayed as turning the very weapons of the enemies against them, piercing the heads of the “mighty ones” with their own rods. Their apparent intent, as they moved to make their assault like a storm, was to destroy the Israelites, scattering them in humiliating defeat. Seemingly, the “poor one” designates the helpless people (collectively as the “poor one”) faced with the assault. Therefore, the exultation or boast of the enemy would appear to be about the prospect of gaining a decisive victory, comparable to consuming them “in secret” and so without any accountability for the ruthless slaughter. (Compare Exodus 15:9, which suggests that Habakkuk’s words may allude to the intent of the Egyptian force at the Red Sea.)
Translations vary, however, in the way they represent the significance of “secretly.” Following the more literal reading of the Hebrew, the English Standard Version reads, “rejoicing as if to devour the poor in secret.” The Tanakh represents “in secret” as meaning “in an ambush” and makes a more specific reference to “a poor man.” Other renderings suggest that the people who would come under attack would be in hiding — “gloating as if ready to devour the poor who were in hiding” (NRSV), “whose boast would be of devouring the wretched in their lair” (NAB).
Masoretic Text: You did tread upon the sea with your horses, churning mighty waters. Septuagint: And you did put your horses into the sea, stirring much water. Note:
Commentary:
The allusion may be to YHWH’s taking action at the Red Sea as if sending horses into the sea, causing the abundant stirred-up waters to come crashing down on the Egyptians.
Masoretic Text: I hear, and my belly trembles. At the sound, my lips quiver. Rottenness enters into my bones, and beneath me I tremble as I wait calmly for the day of distress to come upon the people who attack us. Septuagint: I watched and my belly trembled from the sound of the prayer of my lips, and quaking entered into my bones and beneath me my state was troubled. I will be calm in the day of distress to ascend to the people of my sojourning. Notes:
The Aramaic root that can mean “pray” ends in he (H), whereas the Hebrew root for “tremble” ends in a lamed (L), but the other two letters are the same. This may explain the Septuagint reading “prayer,” not “quiver.” According to another Septuagint manuscript, however, the thought is different — “my inward parts were unsettled by the sound of your mouth,” that is, God’s mouth.
The Hebrew consonants of the root meaning “dwell as an alien” and “attack” are the same, and this explains the reason for the Septuagint reading “sojourning.” Another Septuagint manuscript, though, does read polemoún (making war).
Commentary:
At the “sound” or the “report” of the coming judgment, Habakkuk is deeply stirred. He is not callous with reference to the horrors of war and the terrible human suffering associated therewith. (Compare Isaiah 16:9-11; Jeremiah 9:1 [8:23].) The thought of what was ahead set his entire organism into a state of troubling upheaval. His lips quivered, for shuddering had taken hold of him. He sensed within himself a sickening dread as if decay had invaded his bones or physical frame. “Beneath” him, possibly meaning in his lower extremities, Habakkuk experienced the sensation of trembling or shaking. Still, he would remain “calm” or “quiet” as he awaited the day of distress to befall the attackers. The rendering of the Tanakh, however, makes the application to the distress to come upon Habakkuk’s people from the attackers. “Yet I wait calmly for the day of distress, for a people to come to attack us.”
Masoretic Text: Although the fig tree does not bud and [there be] no produce on the vines, the work of the olive fail and fields yield no food, the flock be cut off from the fold and [there be] no herd in the enclosures, Septuagint: For the fig tree will bear no fruit and no produce will be on the vines, and the work of the olive will disappoint and the fields will not produce food; sheep have ceased [to have] food and cattle do not remain at mangers. Note:
Commentary:
Habakkuk portrays a desperate situation, one where there would be no fig, grape, olive, and grain harvests, and no sheep, goats and cattle found anywhere. As a consequence, such staples as figs, wine, olive oil, and flour for baking bread would be unavailable. Without any animals of the flock or herd, there would be no meat, milk, cheese, or other dairy products, nor wool for clothing or leather for other essential items. During aggressive wars, agricultural operations were disrupted and domestic animals were plundered, leading to this dire situation.
Masoretic Text: yet I, in YHWH, will exult; I will rejoice in the God of my deliverance. Septuagint: But I will exult in the Lord; I will rejoice over God my Deliverer. Commentary:
When faced with extremely distressing circumstances, Habakkuk’s determination was to maintain unshakable faith. He would exult or find joy in his relationship to YHWH, confident of salvation or deliverance. The prophet was content to leave his concerns in YHWH’s hands and was able to find joy in knowing that he would not be abandoned.
Masoretic Text: YHWH, the Lord, [is] my strength, and he makes my feet like [those of] hinds and upon my heights he makes me tread. To the director, with stringed instruments. Septuagint: The Lord God [is] my strength, and he will set my feet to the end. Upon the heights he will place me, to triumph in his song. Note:
Commentary:
Confronted by great distress and while in a state of helplessness from a human standpoint, Habakkuk recognized YHWH as the unfailing source of his strength. YHWH would position his feet securely, like those of surefooted deer or hinds. The Almighty would also enable him to negotiate the heights, out of reach of danger.
The concluding words of the Masoretic Text may be understood to mean that this composition was to be sung to the accompaniment of stringed instruments, with the responsibility for the music being that of a director, choirmaster, or chief musician.
The Septuagint reading, “to triumph in his song,” could mean that Habakkuk would experience the fulfillment of the words of the song that had YHWH as its source of inspiration. By having placed his confidence in that song, Habakkuk would triumph, conquer or gain the victory, remaining secure under YHWH’s protective care.
According to the other Septuagint manuscript, the prophet may have been speaking representatively of the people as triumphing (with divine help) over their enemies, mounting upon their necks. Perhaps the concluding portion may be understood to mean that God had been swift in bringing about the downfall of the enemies. Therefore, he stopped his judgment work, there being no need to prolong it.