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HABAKKUK

The eighth of the Minor Prophets. In spite of its small size (three chapters) it has been the object of considerable scholarly debate, partly because of difficulties inherent in its historical-critical interpretation and also because it contains passages that have been productive in the development of later Jewish and Christian traditions.

Text

Several ancient witnesses to the text of Habakkuk exist in addition to the Masoretic textual tradition. Primary among these witnesses is the commentary found among the Dead Sea Scrolls (1QpHab). Another important witness to the Hebrew text is a 2nd-century Minor Prophets scroll discovered in 1955 in the Wadi Murabbaʿât. Early Greek versions also help in establishing the text. A 1st-century Greek manuscript of the Minor Prophets (8 µev XII gr) including Habakkuk was discovered in the Naḥal µever in 1952. These witnesses confirm the consonantal text of the MT as a firm basis for study, although considerable difficulties in understanding the text are evident, particularly in ch. 3.

Scholars have long questioned the status of Hab. 3 since a large part of this chapter is arguably more archaic than the rest of the book. This chapter’s absence from 1QpHab leads some to conclude that it was a late addition to the book, but its inclusion in the early Murabbaʿât and Naḥal µever scrolls makes this position less likely. Most scholars today consider ch. 3 to be an integral part of the book, while admitting that the author may have reused an older poem.

Form

The basic genres used within the book have been widely recognized: 1:2–2:4/5, complaints and responses; 2:6-19, woe oracles; 3:2-19, psalm. Within this broad structure, however, considerable debate has been generated about the relationship between the various parts. While some have seen these sections as integrally related in a unified composition, the majority of scholars believe that they reflect a gradual growth at the hand of the author and/or redactors. The decision made about these issues influences and is influenced by the understanding of the book’s message and its historical context.

Recent studies have begun to examine the book’s function within the grouping of the Minor Prophets and in the canon as a whole. How productive this approach will be in the long term remains to be seen.

Historical Context and Central Message

The superscription identifies the author as “Habakkuk the prophet.” Nothing further is known of Habakkuk as a historical figure, although he is also mentioned in later literature such as Bel and the Dragon. Because of the author’s apparent familiarity with the literary genres and ideology of the temple, some scholars have considered him to have been a prophet officially associated with the Jerusalem cult.

The only certain historical reference within the book is the mention of “the Chaldeans” in 1:6. This term normally refers to the Neo-Babylonian Empire which rose to power in the late 7th century b.c.e. and controlled Jerusalem until 538. While a wide range of other “meanings” has been ascribed to this reference — from the earlier Assyrians to the later Romans — there seems to be no compelling reason to discount this term as a historical reference.

Those who believe that an original oracle grew through additions by the prophet or redactors date parts of the work as late as the postexilic period. The most likely setting for the origin of the work is within the political turmoil in Judah at the end of the 7th century, probably shortly after the Babylonian defeat of an Egyptian force at Carchemish in 605. Jehoahaz, the previous king of Judah, had been deposed by Necho II of Egypt and replaced with Jehoiakim. Conflict within Judah between those who favored pro-Egyptian and pro-Babylonian positions was at a peak.

Identification of the anonymous figures of the “righteous” and the “wicked” found within the complaints is central to the issues of dating and the book’s message. Habakkuk states that the righteous are being surrounded and swallowed by the wicked (1:4, 13). The complaints against the wicked and the later woe oracles appear at times to be directed against internal enemies; at other times they seem to envision an external threat. Some interpreters attribute the changing perspectives to chronological considerations, i.e., they reflect different periods within the experience of the author (or redactors). It is also possible that for the author a clear distinction between external and internal enemies was not appropriate. Both were considered enemies of “the righteous.” This leaves open the possibility of a unified composition.

A central concern of the book is justice — certainly the justice of the enemies and possibly that of God. The book echoes the complaints of the Psalms when it asks, “How long shall I cry for help, and you will not listen?” (1:2). This question begins a conversation between the author and God concerning the nature of God’s response to injustice. The prophet first complains of a lack of response (1:2-4). Most scholars understand the second complaint (1:13–2:1) to be a reaction to God’s promise of raising the Chaldeans as an instrument of punishment. If the object of the second complaint is the Chaldeans, it appears that the prophet continues by complaining that the punishment is worse than the evil it is intended to correct. A high point is reached in 2:4, a verse with difficult grammatical problems: “the righteous because of its/his fidelity will live.” The antecedent of the pronoun is disputed. It may be the fidelity of the righteous one himself. Others understand it to refer to the fidelity of the vision provided by God or even a reference directly to God. This passage becomes important in the later Christian tradition (cf. Rom. 1:17; Gal. 3:11; Heb. 10:38-39). In Jewish tradition this verse is considered a summary of the commands of the Torah (b. Mak. 23b-24a).

The third chapter concludes with a psalm describing a theophany which expresses the author’s confidence that ultimately God and his justice will prevail. In light of this confidence the book ends with praise of God. Scholarly debate has questioned whether this chapter should be understood as a victory taking place outside history, making it one of the earliest eschatological texts. Another view, while admitting the cosmic nature of the events described in the theophany, understands the deliverance as occurring within the historical realm. The theophany of Hab. 3 is read during Shavuot (Weeks) in the Jewish tradition.

Bibliography. R. D. Haak, Habakkuk. VTSup 44 (Leiden, 1992); T. Hiebert, “The Book of Habakkuk,” NIB 7 (1996): 621-55; J. J. M. Roberts, Nahum, Habakkuk, and Zephaniah. OTL (Louisville, 1991).

Robert D. Haak

Prayer Tents Bible References - Prayer Tents

HABAKKUK

Eerdmans Dictionary of the Bible (2000)