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.