Book of Habakkuk

Eighth among the Minor Prophets in the OT canon, the book is set about the time of the Chaldean ascent to the status of a world power in 612 B.C. when Nabopolassar, founder of the neo-Babylonian (= Chaldean) empire, conquered Nineveh, the Assyrian capital. Comprising three chapters (totaling 56 verses), it is traditionally divided on the basis of its contents, into two sections: the narrative (chaps. 1 and 2) and the psalm (chap. 3). The narrative consists of a series of five prophetic utterances, the psalm contains the recollection of God's deeds and a prayer.

In the first oracle (1:1-4) Habakkuk complains to God for allowing the unchecked violence and injustice that fills the land. "How long, O Lord" (1:2) is a cry for help. There is an ambiguity in this section leading scholars to differ as to whether the prophet is describing the domestic situation in Judah, or the Chaldeans, who are known to have acted with total disregard for the rights of other nations in their attempt to conquer the then-known inhabited world.

In the second oracle (1:5-11), the prophet declares that the Chaldeans are the instrument of God, being wielded in response to the domestic problems referred to in the first oracle. The instrument, however, is unable to turn injustice into justice and the prophet's original question remains. The Chaldeans function, consequently, both as the answer to the prophet's complaint against his own people and as the cause for his complaint in and of itself.

In the third oracle (1:12-17), the prophet turns to protest. How can God allow the wicked to devour the righteous ? Even if the Chaldeans are to be viewed as the chastisement of Judah, how can God endure to watch them swallowing an evidently more righteous people (1:13).

The fourth utterance (2:1-5), answers the question posed above both in its local and universal formulation. The truth is stated in two parts: one whose deeds are unjust will fail; and "the righteous (person or nation) shall live by his faith" (v. 4).

The first biblical reference to "the end" in its apocalyptic sense occurs here (2:3); its only other appearance in the OT is in the Book of Daniel (8:19; 11:13, 27, 35; 12:4-13).

The fifth oracle (2:6-17) takes the form of five parables, each beginning with the words, "woe unto him". Some of these parables are found differently phrased in other books of the Bible, e.g. Isaiah chapters 14, 51 and Jeremiah 22:13. This attests their popularity among the people of Judah. While the meaning of the individual parable was of necessity veiled, every Judean would know what was intended, thus finding an expression for his own pent-up indignation against the Chaldeans.

The first woe (2:6-9) describes Nebuchadnezzar's desire for tribute from the conquered nations in terms of a merciless creditor. The second (2:9-11) depicts Chaldean pillage and plunder as being directed towards the construction of an empire strong enough to be unchallengeable. The third woe (2:12-14) continues the theme of the previous parable, adding the aspect of the Chaldeans' cruelty in their use of captives. The fourth parable (2:15-18) teaches that the evil perpetrated by the Chaldeans will eventually redound upon themselves, while the fifth (2:19-20) contrasts the brilliantly ornamented, but lifeless idols with the glory of God.

Chapter three is divided into four sections; the first and fourth sections (3:1-2, 16-19) are a prayer and the second and third (3:3-7, 8-15) recall God's deeds. The prayer refers to God's deeds at the time of the Exodus from Egypt (3:3-4) while his destructive power is described in mythological terms (3:5-7), with God battling the power of chaos (3:8-11). Judah's enemy, the Chaldeans, are now the object of God's destructive forces (3:12-15), and this knowledge overwhelms the prophet (3:16). The conclusion is one of triumph and trust in God (3:17-19).

The link between the book's final chapters and the earlier two poses a difficult problem. One of the Dead Sea Scrolls contains a commentary on Habakkuk (which identifies the Chaldeans with the Macedonians). This does not include chapter 3, which, being unconnected with the other two, is seen by scholars as not part of the original work, but as having been taken from some psalms collection. Others, however, consider the entire book to be a single, continuous literary work, with the third chapter a response to the question posed in the first.