Discovery BoxHabakkuk 1:5-6
Context1:5 “Look at the nations and pay attention! 1
You will be shocked and amazed! 2
For I will do something in your lifetime 3
that you will not believe even though you are forewarned. 4
1:6 Look, I am about to empower 5 the Babylonians,
that ruthless 6 and greedy 7 nation.
They sweep across the surface 8 of the earth,
seizing dwelling places that do not belong to them.
Habakkuk 1:12-13
Context1:12 Lord, you have been active from ancient times; 9
my sovereign God, 10 you are immortal. 11
Lord, you have made them 12 your instrument of judgment. 13
Protector, 14 you have appointed them as your instrument of punishment. 15
1:13 You are too just 16 to tolerate 17 evil;
you are unable to condone 18 wrongdoing.
So why do you put up with such treacherous people? 19
Why do you say nothing when the wicked devour 20 those more righteous than they are? 21
Habakkuk 2:3
Context2:3 For the message is a witness to what is decreed; 22
it gives reliable testimony about how matters will turn out. 23
Even if the message 24 is not fulfilled right away, wait patiently; 25
for it will certainly come to pass – it will not arrive late.
[1:5] 1 tn Or “look among the nations and observe.” The imperatival forms in v. 5 are plural, indicating that the Lord’s message is for the whole nation, not just the prophet.
[1:5] 2 tn The Hebrew text combines the Hitpael and Qal imperatival forms of the verb תָּמַה (tamah, “be amazed”). A literal translation might read, “Shock yourselves and be shocked!” The repetition of sounds draws attention to the statement. The imperatives here have the force of an emphatic assertion. On this use of the imperative in Hebrew, see GKC 324 §110.c and IBHS 572-73 §34.4c.
[1:5] 3 tc Heb “for a work working in your days.” Following the LXX reading, some supply a first person singular pronoun with the participle פֹּעֵל (po’el). Ellipsis of a first singular pronoun before participles is relatively rare (see GKC 360 §116.s); perhaps an original אֲנֹכִי (’anoki; or אֲנִי, ’aniy) followed the initial כִּי (ki) and was omitted by homoioteleuton.
[1:5] 4 tn Heb “you will not believe when it is told.” In this context the force of כִּי (ki) may be “when,” “if,” or “even though.”
[1:6] 5 tn Heb “raise up” (so KJV, ASV).
[1:6] 6 tn Heb “bitter.” Other translation options for this word in this context include “fierce” (NASB, NRSV); “savage” (NEB); or “grim.”
[1:6] 7 tn Heb “hasty, quick.” Some translate here “impetuous” (so NEB, NASB, NIV, NRSV) or “rash,” but in this context greed may very well be the idea. The Babylonians move quickly and recklessly ahead in their greedy quest to expand their empire.
[1:6] 8 tn Heb “the open spaces.”
[1:12] 9 tn Heb “Are you not from antiquity, O
[1:12] 10 tn Heb “My God, my holy one.” God’s “holiness” in this context is his sovereign transcendence as the righteous judge of the world (see vv. 12b-13a), thus the translation “My sovereign God.”
[1:12] 11 tc The MT reads, “we will not die,” but an ancient scribal tradition has “you [i.e., God] will not die.” This is preferred as a more difficult reading that can explain the rise of the other variant. Later scribes who copied the manuscripts did not want to associate the idea of death with God in any way, so they softened the statement to refer to humanity.
[1:12] 12 tn Heb “him,” a collective singular referring to the Babylonians. The plural pronoun “them” has been used in the translation in keeping with contemporary English style.
[1:12] 13 tn Heb “for judgment.”
[1:12] 14 tn Heb “Rock” or “Cliff.” This divine epithet views God as a place where one can go to be safe from danger. The translation “Protector” conveys the force of the metaphor (cf. KJV, NEB “O mighty God”).
[1:12] 15 tn Heb “to correct, reprove.”
[1:13] 13 tn Heb “[you] are too pure of eyes.” God’s “eyes” here signify what he looks at with approval. His “eyes” are “pure” in that he refuses to tolerate any wrongdoing in his presence.
[1:13] 14 tn Heb “to see.” Here “see” is figurative for “tolerate,” “put up with.”
[1:13] 15 tn Heb “to look at.” Cf. NEB “who canst not countenance wrongdoing”; NASB “You can not look on wickedness with favor.”
[1:13] 16 tn Heb “Why do you look at treacherous ones?” The verb בָּגַד (bagad, “be treacherous”) is often used of those who are disloyal or who violate agreements. See S. Erlandsson, TDOT 1:470-73.
[1:13] 18 tn Heb “more innocent than themselves.”
[2:3] 17 tn Heb “For the vision is still for the appointed time.” The Hebrew word עוֹד (’od, “still”) is better emended to עֵד (’ed, “witness”) in light of the parallelism (see the note on the word “turn out” in the following line). The “appointed time” refers to the time when the divine judgment anticipated in vv. 6-20 will be realized.
[2:3] 18 tn Heb “and a witness to the end and it does not lie.” The Hebrew term יָפֵחַ (yafeakh) has been traditionally understood as a verb form from the root פּוּחַ (puakh, “puff, blow”; cf. NEB “it will come in breathless haste”; NASB “it hastens toward the goal”) but recent scholarship has demonstrated that it is actually a noun meaning “witness” (cf. NIV “it speaks of the end / and will not prove false”; NRSV “it speaks of the end, and does not lie”). See J. J. M. Roberts, Nahum, Habakkuk, and Zephaniah (OTL), 106. “The end” corresponds to “the appointed time” of the preceding line and refers to the time when the prophecy to follow will be fulfilled.
[2:3] 19 tn Heb “it”; the referent (the message) has been specified in the translation for clarity.
[2:3] 20 tn Heb “If it should delay, wait for it.” The Hebrew word חָזוֹן (khazon, “vision, message”) is the subject of the third person verbs in v. 3 and the antecedent of the pronominal suffix in the phrase “for it.”
