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1The following is the message which God revealed to Habakkuk the prophet:[#tn Heb “The burden” (so KJV, ASV). The Hebrew term מַשָּׂא (masa’), usually translated “oracle” (NAB, NEB, NASB, NIV, NRSV) or “utterance” (BDB 672 s.v. III מַשָּׂא), in prophetic literature is a technical term introducing a message from the Lord (see Zech 9:1; 12:1; Mal 1:1). Since it derives from a verb meaning “to carry,” its original nuance was that of a burdensome message, that is, one with ominous content.; #tn Heb “The message [traditionally, “burden”] which Habakkuk the prophet saw.”]
2How long, Lord , must I cry for help?
But you do not listen!
I call out to you, “Violence!”
But you do not intervene!
3Why do you force me to witness injustice?[#tn Heb “Why do you make me see injustice?”]
Why do you put up with wrongdoing?
Destruction and violence confront me;
conflict is present and one must endure strife.
4For this reason the law lacks power,[#tn Heb “the law is numb,” i.e., like a hand that has “fallen asleep” (see Ps 77:2). Cf. NAB “is benumbed”; NIV “is paralyzed.”]
and justice is never carried out.
Indeed, the wicked intimidate the innocent.
For this reason justice is perverted.
5“Look at the nations and pay attention![#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.]
You will be shocked and amazed!
For I will do something in your lifetime
that you will not believe even though you are forewarned.
6Look, I am about to empower the Babylonians,[#tn Heb “raise up” (so KJV, ASV).]
that ruthless and greedy nation.
They sweep across the surface of the earth,
seizing dwelling places that do not belong to them.
7They are frightening and terrifying;
they decide for themselves what is right.
8Their horses are faster than leopards
and more alert than wolves in the desert.
Their horses gallop,
their horses come a great distance;
like a vulture they swoop down quickly to devour their prey.
9All of them intend to do violence;[#tn Heb “come.”]
every face is determined.
They take prisoners as easily as one scoops up sand.
10They mock kings
and laugh at rulers.
They laugh at every fortified city;
they build siege ramps and capture them.
11They sweep by like the wind and pass on.[#tn The precise meaning of v. 11a is uncertain. The present translation assumes the first line further describes the Babylonian hordes, comparing them to a destructive wind. Another option is to understand רוּחַ (ruakh) as “spirit,” rather than “wind,” and take the form וְאָשֵׁם (vÿ’ashem) with what precedes (as suggested by the scribal punctuation). Repointing this form as a geminate verb from שָׁמַם (shamam, “be astonished”), one could then translate the line, “The spirit passed on and departed, and I was astonished.” In this case the line would describe the cessation of the divine revelation which began in v. 5. For a detailed defense of this view, see J. J. M. Roberts, Nahum, Habakkuk, and Zephaniah (OTL), 97-100.]
But the one who considers himself a god will be held guilty.”
12Lord , you have been active from ancient times;[#tn Heb “Are you not from antiquity, O Lord?” The rhetorical question expects the answer, “Yes, of course.” The present translation reflects the force of the rhetorical question, rendering it as an affirmation. When used in a temporal sense the phrase מִקֶדֶם (miqedem) means “from antiquity, ancient times,” often referring to earlier periods in Israel’s history. See its use in Neh 12:46; Pss 74:12; 77:11; Isa 45:21; 46:10; Mic 5:2.]
my sovereign God, you are immortal.
Lord , you have made them your instrument of judgment.
Protector, you have appointed them as your instrument of punishment.
13You are too just to tolerate evil;[#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.; #tn Heb “to see.” Here “see” is figurative for “tolerate,” “put up with.”]
you are unable to condone wrongdoing.
So why do you put up with such treacherous people?
Why do you say nothing when the wicked devour those more righteous than they are?
14You made people like fish in the sea,
like animals in the sea that have no ruler.
15The Babylonian tyrant pulls them all up with a fishhook;[#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.]
he hauls them in with his throw net.
When he catches them in his dragnet,
he is very happy.
16Because of his success he offers sacrifices to his throw net[#tn Heb “therefore.”]
and burns incense to his dragnet;
for because of them he has plenty of food,
and more than enough to eat.
17Will he then continue to fill and empty his throw net?[#tn Or “therefore.”; #tn Heb “Will he then empty his throw net?” The words “continue to fill and” are supplied in the translation for clarification.]
Will he always destroy nations and spare none?