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.