Habakuk 1:12--2:3
Konteks1:12 Lord, you have been active from ancient times; 1
my sovereign God, 2 you are immortal. 3
Lord, you have made them 4 your instrument of judgment. 5
Protector, 6 you have appointed them as your instrument of punishment. 7
1:13 You are too just 8 to tolerate 9 evil;
you are unable to condone 10 wrongdoing.
So why do you put up with such treacherous people? 11
Why do you say nothing when the wicked devour 12 those more righteous than they are? 13
1:14 You made people like fish in the sea,
like animals in the sea 14 that have no ruler.
1:15 The Babylonian tyrant 15 pulls them all up with a fishhook;
he hauls them in with his throw net. 16
When he catches 17 them in his dragnet,
he is very happy. 18
1:16 Because of his success 19 he offers sacrifices to his throw net
and burns incense to his dragnet; 20
for because of them he has plenty of food, 21
and more than enough to eat. 22
1:17 Will he then 23 continue to fill and empty his throw net? 24
Will he always 25 destroy 26 nations and spare none? 27
2:1 I will stand at my watch post;
I will remain stationed on the city wall. 28
I will keep watching, so I can see what he says to me
and can know 29 how I should answer
when he counters my argument. 30
“Write down this message! 32 Record it legibly on tablets,
so the one who announces 33 it may read it easily. 34
2:3 For the message is a witness to what is decreed; 35
it gives reliable testimony about how matters will turn out. 36
Even if the message 37 is not fulfilled right away, wait patiently; 38
for it will certainly come to pass – it will not arrive late.
[1:12] 1 tn Heb “Are you not from antiquity, O
[1:12] 2 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] 3 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] 4 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] 5 tn Heb “for judgment.”
[1:12] 6 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] 7 tn Heb “to correct, reprove.”
[1:13] 8 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] 9 tn Heb “to see.” Here “see” is figurative for “tolerate,” “put up with.”
[1:13] 10 tn Heb “to look at.” Cf. NEB “who canst not countenance wrongdoing”; NASB “You can not look on wickedness with favor.”
[1:13] 11 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] 13 tn Heb “more innocent than themselves.”
[1:14] 14 tn The Hebrew word רֶמֶשׂ (remesh) usually refers to animals that creep, but here the referent seems to be marine animals that glide through the water (note the parallelism in the previous line). See also Ps 104:25.
[1:15] 15 tn Heb “he”; the referent (the Babylonian tyrant) has been specified in the translation for clarity (cf. NASB “The Chaldeans”; NIV “The wicked foe”; NRSV “The enemy”). Babylonian imperialism is here compared to a professional fisherman who repeatedly brings in his catch and has plenty to eat.
[1:15] 16 tn Apparently two different types of fishing nets are referred to here. The חֵרֶם (kherem, “throw net”) was used by fishermen standing on the shore (see Ezek 47:10), while the מִכְמֶרֶת (mikhmeret, “dragnet”) was used by men in a boat. See R. D. Patterson, Nahum, Habakkuk, Zephaniah (WEC), 165.
[1:15] 17 tn Heb “and he gathers.”
[1:15] 18 tn Heb “Therefore he is happy and rejoices.” Here two synonyms are joined for emphasis.
[1:16] 20 sn The fishing implements (throw net and dragnet) represent Babylonian military might. The prophet depicts the Babylonians as arrogantly worshiping their own power (sacrifices…burns incense, see also v. 11b).
[1:16] 21 tn Heb “for by them his portion is full [or, “fat”].”
[1:16] 22 tn Heb “and his food is plentiful [or, “fat”].”
[1:17] 24 tn Heb “Will he then empty his throw net?” The words “continue to fill and” are supplied in the translation for clarification.
[1:17] 25 tn Or “continually.”
[1:17] 27 tn Or “without showing compassion.”
[2:1] 28 sn Habakkuk compares himself to a watchman stationed on the city wall who keeps his eyes open for approaching messengers or danger.
[2:1] 29 tn The word “know” is supplied in the translation for clarification.
[2:1] 30 tn Heb “concerning my correction [or, “reproof”].”
[2:2] 31 tn Heb “the
[2:2] 32 tn Heb “[the] vision.”
[2:2] 34 tn Heb “might run,” which here probably means “run [through it quickly with one’s eyes],” that is, read it easily.
[2:3] 35 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] 36 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] 37 tn Heb “it”; the referent (the message) has been specified in the translation for clarity.
[2:3] 38 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.”
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