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HABAKKUK 2

PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS

READING CYCLE THREE (see "Bible Interpretation Seminar")

FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT THE PARAGRAPH LEVEL

This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.

Read the chapter in one sitting. Identify the subjects. Compare your subject divisions with the five translations above. Paragraphing is not inspired, but it is the key to following the original author's intent, which is the heart of interpretation. Every paragraph has one and only one subject.

1. First paragraph
2. Second paragraph
3. Etc.

CONTEXTUAL INSIGHTS

1. This chapter has several especially significant theological affirmations.
   1. Hab. 2:4 (cf. Rom. 1:17; Gal. 3:11; Heb. 10:38)
   2. Hab 2:14 (cf. Isa. 11:9)
   3. Hab. 2:20 (cf. Zeph. 1:7)
   
   
2. The rabbis (i.e., Maimonides) see Hab. 2:3 as Messianic.
   
   
3. Paul uses Hab. 2:4 as a key OT quote in establishing the doctrine of "justification by grace through faith," which was so central to the Protestant Reformation (esp. Luther).

   In context Hab. 2:4 speaks of lifestyle faith amidst a difficult situation (i.e., Babylonian invasion and exile). The OT word for "faith" (BDB 53) focuses on "faithfulness" of a covenant follower, not initial faith of a non-Jew. Paul expands the intent of Habakkuk into the wider theological implication of the new covenant (cf. Jer. 31:31-34; Ezek. 36:22-36), which focuses on an internal faith relationship based on God's mercy in Christ and not Mosaic covenant obedience (cf. Galatians 3).

   This subject is difficult for me as a teacher of hermeneutics because my major interpretive principle is to seek the intent of the original inspired author. However, an even more important theological pillar for me is the superiority of NT revelation. Paul often takes OT texts which originally applied to Israel (i.e., Hosea) and reapplies them to Gentiles! NT inspiration supercedes OT revelation. The OT must be interpreted in light of the NT and not vice versa (i.e., adventism, dispensationalism, Messianic rabbis).

SPECIAL TOPIC: BELIEVE, TRUST, FAITH, AND FAITHFULNESS IN THE OT

SPECIAL TOPIC: INSPIRATION

SPECIAL TOPIC: WHY DO OT COVENANT PROMISES SEEM SO DIFFERENT FROM NT COVENANT PROMISES?

WORD AND PHRASE STUDY

NASB (UPDATED) TEXT: 2:1-3
 ¹I will stand on my guard post
 And station myself on the rampart;
 And I will keep watch to see what He will speak to me,
 And how I may reply when I am reproved.
 ²Then the Lord answered me and said,
 "Record the vision
 And inscribe it on tablets,
 That the one who reads it may run.
 ³For the vision is yet for the appointed time;
 It hastens toward the goal and it will not fail.
 Though it tarries, wait for it;
 For it will certainly come, it will not delay."

2:1 There are three COHORTATIVES emphasizing Habakkuk's sense of spiritual responsibility for his ministry.

1. I will stand on my guard post ‒ BDB 763, KB 840, Qal
2. I will station myself on the rampart ‒ BDB 426, KB 427, Hithpael
3. I will keep watch ‒ BDB 859, KB 1044, Piel IMPERFECT used in a COHORTATIVE sense
4. 4.

Habakkuk is a watchman for God's revelation. He waits patiently until God responds. This is literary imagery of the prophet's sense of urgency. The prophet is confused about

1. God's lack of response to the evil in Judean society (Hab. 1:2-4)
2. God's use of evil to punish His covenant people (Hab. 1:5-11)

The NOUN (BDB 407, KB 1698) means "to rebuke" or "inflict punishment." This does not fit the context (i.e., YHWH is not rebuking the prophet but Judah in chapter 1 and Babylon in chapter 2), so most English translations translate it as "complaint," following the word's use in Job 13:6; 23:4. If so, then "my complaint" is recorded in Hab. 1:12-17.

2:2-3 I think the Expositor's Bible Commentary, vol. 7, p. 512, has caught the theological significance of Hab. 2:2-3, which sets the stage for Hab. 2:4.

"Verses 2-3 thus provide a suggestive and compressed view of salvation history. Its future development is perfectly determined by God, and he allows man to glimpse this future as a basis for faith and hope (cf. Rom. 8:18-25; 1 Cor. 15:51-58). However, man never sees the entire pattern of salvation, so that events may seem delayed and disappointing from his perspective. For this reason man must lay hold of the future that God has revealed, waiting for it with an eager faith and hope that surpass the apparent obstacles to its realization (3:17-19; cf. Rom. 4:16-23; Heb. 6:11-12,18-1; 10:32-11:1; 12:1-29)."

One of the best evidences for a uniquely inspired Bible is predictive prophecy. See the three lectures on "The Trustworthiness of the Bible" in the first paragraph of my website freebiblecommentary.org.

2:2 Habakkuk 2:2 starts out with two IMPERATIVES.

1. record the vision (see note at Nah. 1:1) ‒ BDB 507, KB 503, Qal IMPERATIVE
2. inscribe it on tablets (clay, wood, stone, metal) ‒ BDB 91, KB 106, Piel IMPERATIVE

YHWH wants His predictions documented (cf. Exod. 17:14; 24:4,12; 34:27-28; Num. 33:2; Deut. 31:9,22,24; Isa. 8:1; 30:8; Jer. 25:1; 30:2; 36:4,6,28,32) and published (i.e., "run," BDB 930, KB 1207, Qal IMPERFECT, run so as to proclaim YHWH's word). He is in control of history. His covenant promises blessings and curses for obedience and disobedience (cf. Leviticus 26; Deuteronomy 27-30). Judgment is surely coming (cf. Hab. 2:3). This is God's answer to Habakkuk's first question (Hab. 1:2) and second question (1:12-17). YHWH will act!

▣ "That the one who reads it may run" There are several possible meanings.

1. speedily obey the message (NIV footnote, LXX)
2. read and then proclaim the message as a herald (i.e., 1 Sam. 4:12; 2 Sam. 18:19; Jer. 51:13; NEB, NIV)
3. message so plain that at a glance one can read and understand it as they run past (NRSV, REB, TEV, NJB, JPSOA, Peshitta)
4. the prophet quickly producing the message (cf. Jer. 23:21)

Number 3 seems best to me, although James M. Freeman Manners and Customs of the Bible, p. 147, offers another suggestion based on 2 Sam. 18:26, that the watchman is calling out his word of an approaching runner, so a gatekeeper opens the city's gate in order that the messenger may enter and report.

2:3 This is a series of statements about the certainty of God's coming judgment on Judah.

1. the vision is yet for the appointed time
2. it pants toward the goal
3. it will not fail (lit. "lie")
4. though it tarries, wait for it (BDB 314, KB 313, Piel IMPERATIVE)
5. it will certainly come (INFINITIVE ABSOLUTE and IMPERFECT VERB of the same root, BDB 97, KB 112, for emphasis)
6. it will not delay

There seems to be a conflict between #4 and #6, but this is only literary variety. God's judgment on Babylon was planned and will be implemented. It is on its way! Judah sinned and was punished. Babylon sinned and will be punished (Cyrus, Isa. 44:28; 45:1-7).

These two acts of judgment seem to be mixed together.

1. Hab. 2:6-7 applies to the rich and powerful of Judah (cf. Hab. 1:2-4; 2:13-17, possibly 18-19)
2. Hab. 2:5,8, however, must apply to Babylon (cf. Hab. 1:5-11)
3. Hab. 2:9-20 could refer to either one. The only easy solution is to make Hab. 1:2-4 apply to Babylon also.

The Jewish Study Bible, p. 1229, mentions that Hab. 2:3 is a Messianic text in Jewish tradition (i.e., the twelfth "principle-of-faith" of Maimonides). Notice that Hab. 2:14 is an allusion to the Messianic reign of a Davidic king (cf. Isa. 11:9).

NASB (UPDATED) TEXT: 2:4-5
 ⁴"Behold, as for the proud one,
 His soul is not right within him;
 But the righteous will live by his faith.
 ⁵Furthermore, wine betrays the haughty man,
 So that he does not stay at home.
 He enlarges his appetite like Sheol,
 And he is like death, never satisfied.
 He also gathers to himself all nations
 And collects to himself all peoples."

This DEMONSTRATIVE PARTICLE (BDB 243) is often used to introduce a prophetic message. Here it is the message YHWH revealed to Habakkuk and he wrote it down (Hab. 2:2).

Habakkuk 2:4 contrasts two kinds of humans.

1. proud, self-seeking (i.e., the results of the fall)
2. obedient, believing and godly (i.e., a result of a personal relationship with YHWH, cf. Gen. 15:6; Rom. 4:3; Gal. 3:6; James 2:14-26). Later this type of faithful followers is described by the "new covenant" of Jer. 31:31-34 and Ezek. 36:22-36. It is this that Paul discusses in Rom. 1:17; Gal. 3:11 (also note Eph. 1:4; 2:8-10)!

▣ "the proud one" This term (BDB 779 I, KB 860, Pual PERFECT) means to be swollen (from Arabic root) and is used of hemorrhoids in Deut. 28:27; 1 Sam. 5:6,9,12.

The NEB and REB advocate another root (BDB 779 II), which means "reckless" or "heedless." The UBS Text Project, p. 356, says, "the exact meaning of this word is no longer known. The most probable meaning is 'faithless.'" If so there is a word play on "faithfulness" in this verse.

1. the unfaithful invader (Hab. 1:5-11) or faithless Judeans (Hab. 1:2-4)
2. the faithful follower of YHWH (i.e., "the righteous," cf. Hab. 1:4)

In either case the spiritual response of the faithful follower is the same, "the righteous will live by his faith/faithfulness." In context, this refers to trust in God's revelation though it be delayed, Hab. 2:3 (cf. Hab. 1:5).

▣ "the righteous will live by faith" This is a famous verse but difficult to translate. It is quoted three times in the NT (i.e., Rom. 1:17; Gal. 3:11; Heb. 10:38). How a person lives and responds to God's revealed will in times of distress clearly reveals his/her covenant status (cf. Ezek. 33:10-16; James 2:14-26).

1. The Masoretic Text has "the righteous shall live by his faith/faithfulness."
2. The Septuagint has "the righteous shall live on the basis of my (God's) faithfulness."
3. Paul, in Rom. 1:17, contrasts faith-based righteousness through Christ versus works-based righteousness through the Mosaic Law (cf. Galatians 3: which quotes Lev. 18:5).

There may be a veiled rabbinical allusion to Gen. 15:6 because both Hab. 2:4 and Gen. 15:6 are the only OT texts that contain the same two key terms: "faith" and "righteousness."

The OT "faith" had the primary metaphorical meaning of "trustworthiness," "faithfulness," or "loyalty to" (see NIDOTTE, vol. 1, pp. 427-433). Saving faith is based on God's faithfulness (cf. Deut. 32:4; Ps. 33:4; 89; 92:2; 96:13; 98:3; 100:5; 143:1; Lam. 3:21). However, human faithfulness (cf. Eph. 1:4; 2:8-10) is evidence that one has trusted in God's promises and revelation.

It may be helpful to list how several modern commentators understand Paul's understanding of the last part of the phrase.

1. Vaughan: "begins in faith and ends in faith"
2. Hodge: "by faith alone"
3. Barrett: "on the basis of nothing but faith"
4. Know: "faith first and last"
5. Stagg: "the upright out of faith shall live"

It is surprising that such an ambiguous verse was so crucial in Paul's theology (i.e., justification by grace through faith), when in the context of Habakkuk, it refers to "faithfulness."

SPECIAL TOPIC: RIGHTEOUSNESS

SPECIAL TOPIC: BELIEVE, TRUST, FAITH, AND FAITHFULNESS IN THE OT

SPECIAL TOPIC: FAITH, BELIEVE, TRUST (NT)

2:5 "wine betrays the haughty man" Habakkuk 2:5 continues the description of the Chaldean military machine in its pride and greed. There are two theories that are related to the wine.

1. watch out for over-indulgence of wine
2. the military conquest has become an intoxicant to the Chaldeans

Number 2 fits this context best.

The UBS Text Project, p. 357, supports the reading of the NEB and REB (JPSOA) with "the boasting man, traitor" with a "C" rating (considerable doubt) instead of the more traditional MT (Targums, Vulgate) "the wine is treacherous." The LXX and Peshitta do not have "wine" in their translation of this verse. The TEV and NJB have "wealth is treacherous," following the Habakkuk commentary in the Dead Sea Scrolls (1Qp,Hab).

The imagery of "wine" reappears in Hab. 2:15-16. Contextually it is uncertain if Hab. 2:5 should

1. go with Hab. 2:4
2. go with Hab. 2:6-20
3. be a separate transitional strophe

I think #3 is best.

▣ "the haughty man" The ADJECTIVE "haughty" (BDB 397) occurs only here and Pro. 21:24.

▣ "So that he does not stay at home" This is possibly imagery for conquest.

There is some confusion on how to translate the VERB, which occurs only here.

There have been several roots suggested. The MT form (BDB 627 I, KB 678, Qal IMPERFECT) occurs only here but the NOUN occurs often with the meaning "the abode of a shepherd" or "the abode of a flock."

▣ "He enlarges his appetite like Sheol" This is more imagery for the Babylonian military machine (Hab. 2:5e,f). Sheol (i.e., the holding place of the dead) is described as a ravenous animal with its mouth open who is never satisfied (cf. Hab. 2:5d; Isa. 5:14). In the Ba'al myths of Ugarit, the god Mot, is also characterized in this imagery.

SPECIAL TOPIC: SHEOL

▣ "He also gathers to himself all nations" This must refer to Babylon (cf. Hab. 2:8,10).

NASB (UPDATED) TEXT: 2:6-8
 ⁶"Will not all of these take up a taunt-song against him,
 Even mockery and insinuations against him
 And say, 'Woe to him who increases what is not his—
 For how long—
 And makes himself rich with loans?'
 ⁷Will not your creditors rise up suddenly,
 And those who collect from you awaken?
 Indeed, you will become plunder for them.
 ⁸Because you have looted many nations,
 All the remainder of the peoples will loot you—
 Because of human bloodshed and violence done to the land,
 To the town and all its inhabitants."

2:6-20 These verses contain a series of "woes" (BDB 222), spoken by "the righteous" of Hab. 1:4 and 2:4 against YHWH's enemies (i.e., Babylon, or faithless Judah, see UBS Handbook, p. 95).

1. woe to him who increases what is not his (Hab. 2:6-8)
2. woe to him who gets evil gain for his house (Hab. 2:9-11)
3. woe to him who builds a city with bloodshed (Hab. 2:12-14)
4. woe to him who makes his neighbors drunk (Hab. 2:15-17)
5. woe to him who says to a piece of wood, "Awake" (Hab. 2:18-20; i.e., idolatry)

These "woes" describe the wicked person of Hab. 2:4a,b. They show the greedy, arrogant, more-forme spirit of the fallen world (cf. Hab. 1:13-17).

There may be an ANE significance to five woes or curses (cf. Isa. 5:8,11,18,20,22). The Hebrew Bible must be interpreted in light of ANE culture and thought. This is why I have enjoyed the writings of John H. Walton and R. K. Harrison so much!

2:6 "Will not all of these" This must refer to

1. "all nations," Hab. 2:5e
2. "all peoples," Hab. 2:5f

This would be the conquered people groups of the ANE who were victims of Assyria and Babylon's aggression.

▣ "a taunt-song" This NOUN (BDB 605) is in parallel with two other descriptive NOUNS.

1. "taunt-song" ‒ BDB 605, which basically means "proverb" or "parable," but here and in Num. 23:7,18; 24:3,15,20,21,23; Pro. 1:6; Isa. 14:4; Micah 2:4 it denotes a prophetic saying
2. "mockery" ‒ BDB 539, which means "a satire" or "mocking poems"; it is found only here and Pro. 1:6
3. "insinuation" ‒ BDB 295, which means "an enigmatic statement" or "riddle" (cf. Num. 12:8b; Jdgs. 14:12; Pro. 1:6; Ezek. 17:2)

All three of these occur in Pro. 1:6, which denotes a clear message, not an enigma.

▣ "him" This refers to "the proud one" of Hab. 2:4; "the haughty man" of 2:5. A national entity is personified as one person (the King).

▣ "For how long—" Notice the NASB puts dashes on both sides of this phrase (also JPSOA). This is an independent statement referring to the "How long" of Hab. 1:2. How long will justice delay? How long will the wicked prevail?

▣ "And makes himself rich with loans" Because of Hab. 2:7-8, this must refer to conquered nations and peoples. But the meaning of "loans" (BDB 716, lit. "pledges") is uncertain. The laws of pledges seems much more related to exploitation by wealthy, powerful Judeans (cf. Hab. 1:2-4).

2:7 The first two poetic lines are parallel. They describe the one who "makes himself rich with loans" (Hab. 2:6).

1. you creditors (lit. "those who bite") ‒ BDB 675, KB 729, Qal ACTIVE PARTICIPLE; imagery for paying interest
2. those who collect from you (lit. "shake violently") ‒ BDB 266, KB 267, Pilpel ACTIVE PARTICIPLE; imagery for collecting interest

Notice these "creditors" will

1. rise up suddenly ‒ BDB 877, KB 1086, Qal IMPERFECT
2. awaken ‒ BDB 429, KB 431, Qal IMPERFECT

This relates to the predicted, but delayed, revelation of judgment on Babylon (cf. Hab. 2:3,7). God's judgment is sure but it must come only in its "appointed time." Faithful followers know this and remain faithful knowing God is faithful (see note at Hab. 2:4).

2:8 "land" This is eretes (BDB 75). It is used in Hab. 2:8,14,17,20 in several senses.

1. Hab. 2:8,17 must refer to the ANE (cf. Hab. 3:7)
2. Hab. 2:14,20 refer to the planet (cf. Hab. 3:3,6,9,12)

The meaning of this root is especially contextually defined (i.e., like "forever," 'olam).

SPECIAL TOPIC: LAND, COUNTRY, EARTH (OT)

NASB (UPDATED) TEXT: 2:9-11
 ⁹"Woe to him who gets evil gain for his house
 To put his nest on high,
 To be delivered from the hand of calamity!
 ¹⁰You have devised a shameful thing for your house
 By cutting off many peoples;
 So you are sinning against yourself.
 ¹¹Surely the stone will cry out from the wall,
 And the rafter will answer it from the framework."

2:9-11 This strophe uses figurative language to describe how the Babylonians tried to secure their kingdom by conquering and exiling the surrounding nations of the ANE with brutality but this proved to be their demise.

2:9 "to him who gets evil gain" This VERBAL (BDB 130, KB 147,Qal ACTIVE PARTICIPLE) and NOUN (same root), used here for emphasis, are from the weaving industry and mean "to cut off" (i.e., the threads of a rug or garment, cf. Isa. 38:12). It came to be used metaphorically of evil gain.

1. VERB ‒ Pro. 1:19; Jer. 6:13; 8:10; Ezek. 22:12,27; Hab. 2:9
2. NOUN ‒ Exod. 18:21; 1 Sam. 8:3; Ps. 119:36; Pro. 1:19; 28:16; Isa. 57:17; Jer. 6:13; 8:10; 22:17; Ezek. 22:13,27; 33:31; Micah 4:13; Hab. 2:9

▣ "house" This refers to the Babylonian kingdom (Hab. 2:10).

▣ "put his nest on high" This imagery is used of Edom in Jer. 49:16 and Obadiah v. 4.

2:10 "yourself" This is the Hebrew nephesh (BDB 659), which denotes the person. See full notes online at Ezek. 18:4.

▣ "shameful thing" See SPECIAL TOPIC: SHAME.

2:11 This is imagery of Babylon as a "house" (Hab. 2:9-10). Now, parts of the "house" are personified (i.e., stone walls and wooden rafters) as witnessing in court that it was built by improper and vicious means (Hab. 2:12, cf. NET Bible).

The word translated "rafters" (BDB 496) appears only here. In context it must refer to some type of roof structure. However, James Freeman, Manners and Customs of the Bible, p. 326, offers a rabbinical option (Rashi) that this word denoted a "half brick" used with wood to build walls.

NASB (UPDATED) TEXT: 2:12-14
 ¹²"Woe to him who builds a city with bloodshed
 And founds a town with violence!
 ¹³Is it not indeed from the Lord of hosts
 That peoples toil for fire,
 And nations grow weary for nothing?
 ¹⁴For the earth will be filled
 With the knowledge of the glory of the Lord
 As the waters cover the sea."

2:12-14 Like Hab. 2:4, Hab. 2:14 is a powerful theological statement. Evil conquest will be temporary but YHWH and His purposes will fill the earth (cf. Isa. 11:9; Zech. 14:8,9). Evil people will come and go in a fallen world but there is a kingdom beyond time that belongs to YHWH and His faithful ones (cf. John 14:2; Gal. 4:26; Heb. 11:10,16; 12:22; 13:14; Rev. 3:12; 21:2).

Other powerful images of God's universal domain are in 1 Kgs. 8:27; Isa. 66:1; Jer. 23:24!

SPECIAL TOPIC: MONOTHEISM

2:13 This wording and content is very similar to Jer. 22:13-23, which is addressed to the faithless Judean king, Jehoiakim. Some commentators believe Habakkuk addresses faithless Judah (Hab. 1:2-4), not Babylon. The message/prophecy is applicable to many settings. Wicked, godless, greedy people exploit others! The way to identify "the righteous" is their trust and trustworthiness in things about God and His word amidst hard times.

▣ "the Lord of hosts" See SPECIAL TOPIC: Lord OF HOSTS.

▣ "That peoples toil for fire" This is imagery of one's efforts being burned in judgment (i.e., 1 Cor. 3:10-15). Only the things of God will last (cf. Ps. 127:1)!

Notice Hab. 2:13b is parallel to 2:13c. This imagery (possibly a cultural proverb, NIDOTTE, vol. 3, p. 394) is similar to Jer. 51:58, which also predicts judgment on Babylon.

This imagery may refer to the Babylonians using slave labor to build homes and fortifications which will be destroyed by fire.

2:14 "the earth will be filled" This may be an allusion to Isa. 11:9 with worldwide significance.

SPECIAL TOPIC: YHWH'S ETERNAL REDEMPTIVE PLAN

▣ "knowledge" See SPECIAL TOPIC: KNOW.

▣ "glory" See SPECIAL TOPIC: GLORY (kabod, OT).

▣ "Lord" See SPECIAL TOPIC: NAMES FOR DEITY, D.

▣ "As the waters cover the sea" This universal imagery is recurrent with variation of terminology.

1. "all the ends of the earth" ‒ Ps. 2:8; 22:27; 98:3; Isa. 45:22; 48:20; 52:10; 62:11
2. "as the waters cover the sea" ‒ here; Isa. 11:9
3. "from the rising to the setting of the sun" ‒ Isa. 45:6; Mal. 1:11

NASB (UPDATED) TEXT: 2:15-17
 ¹⁵"Woe to you who make your neighbors drink,
 Who mix in your venom even to make them drunk
 So as to look on their nakedness!
 ¹⁶You will be filled with disgrace rather than honor.
 Now you yourself drink and expose your own nakedness.
 The cup in the Lord's right hand will come around to you,
 And utter disgrace will come upon your glory.
 ¹⁷For the violence done to Lebanon will overwhelm you,
 And the devastation of its beasts by which you terrified them,
 Because of human bloodshed and violence done to the land,
 To the town and all its inhabitants."

2:15 The imagery of Babylonian military expansion is characterized as making nations "drink," which causes actions that expose them (i.e., fertility worship).

Notice in Hab. 2:16 these same actions are attributed to Babylon.

1. now you yourself drink ‒ BDB 1059, KB 1667, Qal IMPERATIVE
2. now you yourself expose your own nakedness ‒ BDB 790, KB 885, Niphal IMPERATIVE
   1. show yourself uncircumcised (MT, לרעה; UBS Text Project, p. 360, gives this a "C" rating (considerable doubt)
   2. stagger (BDB suggests a different root, לערה, NRSV, JPSOA)

SPECIAL TOPIC: FERTILITY WORSHIP OF THE ANCIENT NEAR EAST

The first question is to whom does the PRONOUN refer?

1. Babylonians
2. God (Hab. 2:16)

The UBS Text Project, p. 359, gives #1 a "B" rating (some doubt).

The second question is the meaning of that which is "mixed" or "poured out." The root החמ has several meanings.

1. heat ‒ Pro. 15:18; 19:19; 29:22; Isa. 42:25; Hos. 7:5,6
2. venom ‒ Deut. 32:24,33; Job 6:4; Ps. 58:4 (twice); 140:3
3. wrath poured out like fire ‒ Jer. 7:20; 42:18; Ezek. 7:8; 9:8; Nah. 1:6; also note Isa. 51:17,22; Jer. 25:15

All of these are associated with the abuse of alcohol.

SPECIAL TOPIC: ALCOHOL ‒ ALCOHOLISM

2:16-17 What Babylon did to others will happen to them (cf. Job 34:11; Ps. 28:4; 62:12; Pro. 24:12; Eccl. 12:14; Jer. 17:10; 32:19; Matt. 16:27; 25:31-46; Rom. 2:6; 14:12; 1 Cor. 5:10; Gal. 6:7-10; 2 Tim. 4:14; 1 Pet. 1:17; Rev. 2:23; 20:12; 22:12). We reap what we sow both individually and nationally.

The MT has "and be uncircumcised" but the Habakkuk Commentary in the DSS has "stagger"; both fit the context.

1. being exposed by defeat/exile (cf. Lam. 4:21)
2. result of drunkenness (cf. Hab. 2:15)

The word for "foreskin" (BDB 790) is similar to "stagger" (BDB 947; Isa. 51:17,22; Ps. 60:3) in sound.

▣ "The cup in the Lord's right hand" This is imagery of judgment, drunkenness. See full note online at Ps. 11:6.

▣ "right hand" See SPECIAL TOPIC: HAND and SPECIAL TOPIC: THE PROBLEMS AND LIMITATIONS OF HUMAN LANGUAGE.

2:16d What a shocking contrast of words.

1. utter disgrace (BDB 887); this NOUN occurs only here but is parallel to Hab. 2:16a
2. glory ‒ kabod (BDB 458 (twice, line a and d)

SPECIAL TOPIC: GLORY (kabod, OT)

2:17 It is possible that the violence done to Lebanon is the cutting of much of its high priced timber to build

1. siege equipment
2. building projects of the invaders (i.e., Isa. 14:8 for Babylonians and Isa. 37:24 for Assyrians)

It is also possible that it refers to Babylon's destruction and violence against

1. animals
2. villagers

This verse obliquely addresses the issue of God's concern over the exploitation of nature for personal gain or pleasure. Humans are caretakers of the planet (cf. Gen. 1:26), not owners. We will give an account to God for how we treated His world!

NASB (UPDATED) TEXT: 2:18-20
 ¹⁸"What profit is the idol when its maker has carved it,
 Or an image, a teacher of falsehood?
 For its maker trusts in his own handiwork
 When he fashions speechless idols.
 ¹⁹Woe to him who says to a piece of wood, 'Awake!'
 To a mute stone, 'Arise!'
 And that is your teacher?
 Behold, it is overlaid with gold and silver,
 And there is no breath at all inside it.
 ²⁰But the Lord is in His holy temple.
 Let all the earth be silent before Him."

2:18-19 This is ridicule of idolatry (cf. Isa. 42:17,18-20; 44:9-11,12-20; Jer. 2:27-28; 10:8, 14). An idolater makes an image of stone, wood (carved, cf. Nah. 1:14), or metal (poured, Exod. 32:4) and personifies it but it cannot hear, speak, or move!

Habakkuk 2:18 has two IMPERATIVES which attempt to motivate the lifeless, breathless idol.

1. awake ‒ BDB 884, KB 1098, Hiphil (same imagery but different word in 1 Kgs. 18:27)
2. arise ‒ BDB 734, KB 802, Qal

2:18 The first line of this verse is addressed, not to the idolater, but to "the righteous" (cf. Hab. 1:4; 2:4). There is no hope of true revelation from a manmade image!

▣ "idol" This is the Hebrew word 'elilim (BDB 47), which is similar to the name for God, 'Elohim (BDB 43; see Special Topic: Names for Deity, C).

The "idol" is a "weak," "poor," "worthless" thing, while Israel's God is the Creator, Provider and Sustainer of all life on this planet (see note at Hab. 2:17b-c).

The idol is "dumb" (BDB 48) but YHWH

1. speaks to the prophet
2. answers his questions
3. sends Babylon
4. judges Babylon
5. speaks hope (Hab. 2:14,20)
6. 6.

What a contrast!

The MT does not have the question mark but it seems necessary. Idols cannot speak but YHWH can, through His prophet and predictive prophecy.

2:20 The Babylonians destroyed the Temple in Jerusalem but YHWH is in the temple of creation (see John H. Walton, Genesis 1 As Ancient Cosmology).

▣ "Let all the earth be silent before Him" There is no VERB in the MT. The INTERJECTION "hush" (BDB 245) is being translated as a JUSSIVE.

DISCUSSION QUESTIONS

This is a study guide commentary which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.

These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought-provoking, not definitive.

1. Is Habakkuk relating to Judean or Babylonian violence?
2. How does Hab. 2:2-3 relate to 2:4?
3. What two kinds of people are contrasted in Hab. 2:4?
4. How does the MT of Hab. 2:4 differ from the LXX used by Paul?
5. What does "live by faithfulness" mean in this context?
6. To whom do the five "woes" refer?
7. How do Hab. 2:14 and 2:20 fit into YHWH's revelation to Habakkuk?
8. Why is Lebanon mentioned in Hab. 2:17?
9. Does Hab. 2:18-19 refer to Babylonian or Judean (cf. Ezekiel 8) idolatry?
10. If the Babylonians destroyed YHWH's Temple in 586 B.C., to what Temple does Hab. 2:20 refer?

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