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.)