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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
Предисловие

Восьмое место среди книг 12: малых пророков занимает и в еврейской и в греческой Библии книга пророка Аввакума, евр. Хабакук, LXX: 'Ambakoum (или: 'Abbakoum, как в код. 51, 97:, 106, 228, 310: у Гольмеса и др. ), Vulg.: Hаbаcuc. Еврейское имя пророка раввины, блаженный Иероним и многие новые толкователи произносит от евр. гл. хабак, обнимать. По объяснению блаж. Иеронима, имя пророка понимается в смысле объятие или, как более выразительно на греческом мы будем употреблять: perilhyiV т. е. обхватывание... пророк называется объятие или потому, что он есть возлюбленный Господень, или потому, что он вступает в спор, в борьбу и, так сказать, в рукопашное состязание с Богом, так что имя его происходит от состязателя, т. е. обхватывающего (противника) руками (Блаж. Иероним. Две книги толкований на пророка Аввакума к Хромитию. Русск. перев. Творен. ч. 14. Киев 1898, с. 130-131), на основании дерзновенного призывания пророком Бога к разрешению вопроса о справедливости (Авв I:2-4). Такое словопроизводство в отношении имени пророка Аввакума довольно распространено и в новое время, но рядом с ним теперь существует и иное, по которому имя пророка производится от ассирийского корня hambakuku, означающего некоторое садовое растение (подобно тому как, напр., женское имя Сусанна Дан XIII гл. Лк VIII:3: взято также из мира растений - означает лилию): в пользу этого производства может говорить форма имени пророка у LXX-ти. Впрочем, традиционное производство имеет свои преимущества, поскольку не только вполне оправдывается законами словообразования в еврейском языке (аналогию в данном случае представляет, напр., слово тебаллул, бельмо, в Лев XXI:20), но и соответствует общему содержанию и основной идее книги пророка Аввакума. Проф. М. А. Голубев ("Книга пророка Аввакума" в Христ. Чтен. 1867:, II, 681: сл. ) справедливо замечает: "В знаменательном имени емлющегося с Богом, посылающим нечестивых и ужасных людей против своего народа (подобно как Иаков боролся с Богом, говоря с твердою верою: "не отпущу тебя, пока не благословишь меня" (Быт XXXII:36), или как бы обнимаемого Богом и обнимающего народ Божий - утешающего его, после страшных откровений, надеждою лучшей будущности, подобно тому как мать обнимает или утешает плачущее дитя (ср. _1: Сол II:7;Гал IV:19, 20), - в имени Аввакума предуказывается уже особенное свойство возвещаемого бремени для иудеев и для врагов их: для первых это - бремя исправления или вразумления (ср. I:12), для последних - бремя истребления огнем (ср. II:13) или безвозвратной погибели (с. 7:05-7:06).

Достоверных сведений о жизни и деятельности пророка Аввакума не сохранилось, так как ни принадлежащая ему пророческая книга, ни исторические священные книги ничего не сообщают об этом предмете. Только в неканонической части книги пророка Даниила Дан XIV:33-37: содержится легендарный рассказ о некоем пророке Аввакуме - современнике пророка Даниила, которому первый, по повелению Божию, принес из Палестины пищу в Вавилон, в львиный ров. Сведения же, сообщаемые о прор. Аввакуме, частью зависят от этого апокрифического рассказа, частью основываются на произвольных догадках и, вообще, маловероятны. Таково, напр., мнение раввинов, видевших в Аввакуме сына благочестивой Сонамитянки, услышавшей от пророка Елисея обещание, что она через год будет обнимать - евр. Хобекет сына (4: Цар IV:16); против этого мнения говорит его хронологическая несообразность: время жизни пророка Елисея - конец Х и начало IX века до Р. X. не подходит ко времени пророка Аввакума - писателя книги, так как, по заключающимся в ней данным, она написана значительно позже, именно в VII-м веке до Р. X. ; притом и предполагаемая связь данного предсказания с именем Хабакук - совершенно произвольная догадка. О происхождении пророка существуют два различных предания. По одному - у псевдо-Епифания и псевдо-Дорофея и в наших Четьих Минеях (под 2: декабря), пророк Аввакум происходил из колена Симеонова и был сыном некоего Асафата, из селения Вифхозир. По другому, нашедшему отражение в одном кодексе (Cod. Chisianus) надписания греческого апокрифа о Виле и драконе и защищаемому некоторыми новыми исследователями (особенно Деличем), пророк был из колена Левиина, подобно Иеремии и Иезекиилю. Основанием этого последнего мнения служит упоминание в Авв III о "своих струнных орудиях" (бегинотав) музыкальных в храме, но решительного доказательства Левитского происхождения пророка здесь нельзя видеть, так как и царь Езекия - не левит, в благодарность за свое исцеление выражает намерение во все дни своей жизни восхвалять Иегову со звуками струнных музыкальных инструментов негинот (Ис XXXVIII:20). Напротив, неупоминание в самой книге пророка о его левитском происхождении, - тогда как о принадлежности пророков Иеремии и Иезекииля к священническому роду прямо сказано в их книгах (Иер I:1; Иез I:3), - может возбуждать серьезное сомнение в исторической верности мнения о принадлежности пророка Аввакума к колену Левиину. Синагогальные и христианские предания основательно обследованы и критически освещены в книге Делича, De Habacuci propheta, vita alque aetate, adiecta ditriba de Pseudodorotheo et Pseudoepiphanio. Leipzig. 1843.

При такой скудости сведений о жизни и деятельности пророка Аввакума довольно бесспорными, однако, остаются обычно принимаемые в трудах о книге прор. Аввакума положения: 1) что служение пророческое он проходил в царстве Иудейском, что доказывается полным отсутствием в его книге всякого намека на десятиколенное царство; 2) что помещение его книги в каноне после книги пророка Наума и пред книгою пророка Софонии указывает время деятельности Аввакума - между второю половиною царствования Манассии, около половины VII века, когда действовал пророк Наум, и началом царствования Иосии, когда начал свою пророческую деятельность Софония (Соф I:1). В частнейшем определении времени пророческого служения Аввакума мнения исследователей расходятся, так как, по замечанию еще блаженного Августина, три пророка из числа малых, Авдий, Наум и Аввакум сами не говорят о времени своего пророчества, не указывается, когда они пророчествовали и в хрониках Евсевия и Иеронима (De Civit. Del, Lib. XVIII, cap. XXXI, русск. пер. ч. VI, Киев 1887:, с. 49-50). Но очевидно, что с православно-церковной точки зрения неприемлемо мнение, считающее Аввакума современником вавилонского плена: мнение это явно грешит рационалистическим неверием в историческую достоверность пророческих предсказаний будущего. (Подобное мнение о времени жизни пророка Аввакума, - конечно, без этих рационалистических предпосылок, - высказал и блаж. Иероним, с. 132). В самой книге есть данные, позволяющие относить ее написание к половине VII в. до Р. X., ок. 650: года. Пророк от имени Божия угрожает, гл. I, ст. 5-6, своим современникам, Иудеям, за их нечестие, ст. 3-4, неожиданным и изумительным бедствием - нашествием невиданного ими дотоле народа Халдеев. Бедствие это еще не наступило, пророк лишь предвидит его приближение (III:2, 16); Иерусалим и храм еще существуют (II:20), и в храме надлежащим образом отправляется богослужение (III:1-19), хотя в общественной жизни царит бесправие и всякого рода нечестие (I:2-4); богопоставленная царская власть тоже существует (III:13). Указанные здесь внешние и внутренние признаки одинаково подходят ко второй половине царствования Манассии, по возвращении его из пленения Вавилонского (2: Пар XXXIII:11). В самом деле, предсказание о событии нашествия Халдеев необходимо отнести ранее самого нашествия их, имевшего место в 4-й год царствования Иоакима (4: Цар XXIV:1: сл. ), т. е. по вероятнейшему вычисление ок. 604-600: гг. до Р. X. (см. Толк. Библ. т. II, с. 57:5), необходимо отодвинуть назад на несколько десятилетий, если самое предсказание об этом современникам пророка представлялось невероятным гл. I, ст. 5. Конечно, о халдеях иудеи слышали и ранее предполагаемого нами времени (см. Ис XXXIX; XXIII:13; Мих IV:10), но в данном случае замечательно почти буквальное сходство между словами пророка о нашествии Халдеев I:5: с выражением священного писателя 4: Цар XXI:10-12: об угрозах иудеям времени Манассии, изреченных не названными по имени пророками (см. Толк. Библия, т. II, с. 529). К числу этих пророков, по всем вероятиям, должно отнести и пророка Аввакума. Черты внутренней иудейской жизни - именно: нормальное отправление богослужения, а с другой бесправье в общественной жизни, вполне отвечают общему характеру второй половины царствования Манассии, когда с одной стороны было восстановлено богослужение Иегове в Иерусалимском храме (2: Пар XXXIII:15-10), после осквернения его идолослужением в первую половину Манассиина царствования (4: Цар XXI:2: сл. ), с другой же стороны, насилий и притеснений покаявшийся Манассия не мог искоренить в народе (ср. 2: Пар XXXIII:17). Пережил ли пророк Аввакум разрушение Иерусалима, достоверно неизвестно, хотя у псевдо-Епифания есть известие о том. что пророк Аввакум не только пережил падение Иудейского царства, но и умер всего за два года до возвращения иудеев из плена. (См. у проф. М. А. Голубева, с. 685-695). Могилу пророка во времена Евсевия показывали при Киле в Палестине, в Иудином колене, близ Елевферополя. Память Св. Пророка в Православной Церкви празднуется 2: декабря.

Из сказанного доселе видно, что, по своему содержанию, "пророчество Аввакума направлено против Вавилона и Навуходоносора, царя халдейского; так что, подобно тому, как прежде Наум, за которым следует Аввакум, имел пророчество против Ниневии и ассириян, которые победили десять колен, называвшихся Израилем, Аввакум получает пророчество против Вавилона и Навуходоносора, которыми подвергнуты погрому Иуда, Иерусалим и Храм" (блаж. Иероним, с. 132). Вместе с тем, внимание пророка, как, несомненно, и благочестивых иудеев его времени, занято мыслью о внутренних нестроениях религиозно-общественной жизни своего отечества и преимущественно о главном зле времени - о преобладании силы над правом, о нечестии судей, о совершенном разорении положительного закона и падении самого чувства законности (II:2-4). Это было предметом горестного недоумения и тяжелой скорби всей современной пророку Аввакуму общины, и мысли, настроения последней он дерзновенно выразил в своей "жалобе" Иегове. Эта сторона пророческого воззрения Аввакума с достаточною выпуклостью отмечается в церковной службе пророку (Минея, мес. декабрь, 2: день). Здесь, между прочим, читаем: "Аввакум чудный, зарю Духа прием, бысть весь Божествен, и судей нечестие, и суд неправедный зря негодует, нрава показуя правость Христа и Владыки, боголюбезно и теплою мыслию яко утесняем разгорается" (Стихира на "Господи воззвах", 1-я); и еще: "Доколе, Господи, пророк глаголет, возопию к Тебе, и не услышиши; вскую же показал ми еси судей нечестие?" (Канона песнь 1-я, троп. 2-й); "Всяку добродетель содержал еси, всяку же злобу от ума возненавидел еси, и праведно беззаконнующих возгнушался еси всеблаженне" (песнь 2-я, троп. 2-й). Как пророк, как богопоставленный "страж" народа (II:1; ср. Ис LII:8; LVI:10; Иер VI:17;Иез III:17; XXXIII:2, 6, 7), Аввакум более других ревновал о святости попранного закона Божия и, подобно многим богопросвещенным мужам Ветхого Завета (ср. Иов ХXI:6-9; Пс LХХ:2-3; Иер XII:12) особенно задавался вопросом, "почему люди дерзкие благоуспешнее в делах людей благонравных, и почему наказание не преследует беззаконных по стопам их" (блаж. Федорит, Толкование на книгу пророка Аввакума, рус. перев., изд. 2-е, Сергиев Посад, 1907:, с. 22). Впрочем, "не сам пророк, как предполагали некоторые, страдал сомнением, но вводит он вопросы других, и предлагает учение о том, чего они доискиваются... Что не собственные помыслы предложил он нам, но, уготовляя предохранительное врачевство негодующим, представил пророчество в виде недоумения и решения на оное, об этом свидетельствует самое начало пророчества" (он же, с. 21-22). Особенную силу и остроту этим недоумениям придавало то, что Халдеи, избранные Богом для наказания Иудеев и других народов, были сами нечестивее иудеев, превозносились собственною силою, поставляя ее вместо Бога, и совершались ничем не обуздываемые злодейства (I:9-16). При таких обстоятельствах вопрос об отношении промысла Божия к проявлениям злой человеческой воли возникал с особенною силою. Потому-то вся первая глава книги прор. Аввакума имеет вид или форму полных недоумения жалоб и сетований пророка по поводу непостижимого долготерпения Божия в отношении угнетателей народа Божия (с. 9-16). В главе второй дается Божественный ответ на воздыхания пророка и народа; сущность этого ответа составляет мысль что "душа надменная не успокоится, а праведный своею верою жив будет" (ст. 4), откуда следует и неизбежность ожидающей Халдеев гибели по суду Божию (II:8-13, 14-17:), чем вместе будет обеспечено последующее спасение Израиля (ср. ст. 20). Полученные пророком Божественные угрозы и обетования приводят его в возвышенное вдохновенное настроение, которое разрешается дивною "молитвою" или молитвенно-хвалебною песнью, изображающею величественнейшее явление Иеговы в мир для суда над врагами Его Царства и для спасения Своих избранных во главе с помазанником Своим. Таково содержание третьей и последней главы книги пророка Аввакума.

Отсюда видно, что, при своем небольшом объеме, книга пророка Аввакума имеет весьма важное - как историческое, так и вероучительное значение. Как книга пророка Наума отражает заключение ассирийского периода в истории библейского Израиля, так книга пророка Аввакума отмечает начало халдейского влияния в этой истории. Затем изображение Богоявления в гл. III, опирающееся на древне-библейское изображение Синайского Законодательства (Втор XXXIII:9: и др. ), весьма характерно для допленного пророческого воззрения, между тем после плена вавилонского откровения Божии пророкам имели уже другую форму - апокалипсисов. Но гораздо важнее внутренняя, идейная сторона книги. Здесь с великою ясностью выражены важнейшие мысли ветхозаветного библейского богословия и ветхозаветного учения о Царстве Божием и о грядущем спасении во Христе. Весьма выразительно, прежде всего, поставлен и определенно решен уже упомянутый вопрос об отношении мироправящего Промысла Божия к отношениям человеческой жизни вообще и в частности с проявлением в этих отношениях злой человеческой воли. Пророк свидетельствует, что властительству Иеговы подчинены и великие мировые языческие державы, что их Он выдвигает на суд над другими народами, а затем, когда они не признают его мироправящей силы и обожествят собственные силы (I:5-7: след. ; II:16), они сами делаются предметом суда и наказания Божия (II:5-8, 10-13: и др. ), следовательно, никакая богоборная сила не может устоять. С великою определенностью указаны, затем, положительные внутренние свойства членов ветхозаветного Царства Божия: их твердая, чуждая колебания, вера и верность Богу (II:4), их терпение, смирение и благодушие в скорбях (III:16), их всецелая преданность Богу с ликованием о дарованном Им спасении (III:18). Особенно замечательно возвышенное этическое воззрение пророка на нравственную природу Иеговы "Святого Израилева" (I:12), Господа Саваофа (II:13): "чистым очам Твоим (Иегова) несвойственно глядеть на злодеяния, и смотреть на притеснения ты не можешь" (I:13). С столь возвышенными учениями пророк как бы выступает за грань Ветхого Завета и духом вступает в область уже Нового Завета. И православная Церковь усматривает в книге пророка Аввакума особенно ясное пророчество о грядущем Христе Спасителе, в службе пророку читаем, напр.: "На Божественной стоя стражи, честный Аввакум слышаше таинство к нам Твоего пришествия, Христе, неизреченное: и проповедание твое, пророчествует явственнейше, провидя и апостолы премудрые якоже кони, язык многоплеменных, возмущающия море" (стих. на Госп. воззв. 2-я). "Проповедав Господа славы, и сего прорек пришествие от Святыя Девы проявленно бывшее, и показанное видя, веселися Аввакуме блаженне" (Кан. п. 9, тр. 2). Начальные слова второй главы книги "на страже моей"... послужили основанием ирмоса 4-ой песни пасхального канона ("На Божественной же Богоглаголивый Аввакум да станет с нами"...) Особенно же третья глава книги, назначенная пророком для пения во храме, и уже в Ветхом Завете, несомненно, имевшая богослужебное употребление, оказала сильное влияние на построение церковных песен, именно четвертой песни канона, и многие слова и выражения пророка из этой (III) главы постоянно слышатся в церковных ирмосах: "Господи, услышах слух Твой и убояхся...", "Из горы приосененные чащи пришел еси...", "Покрыла есть небеса добродетель Твоя, Христе" и мн. др. Не без значения, поэтому, замечание одного комментатора (Клейнерта), что после Исаии самым могучим евангелистом среди пророков был Аввакум.

Однако это отнюдь не дает основания относить происхождение книги к позднейшему времени и дробить ее на части разновременного написания (как делают, напр., Розенмюллер, Марти и др. ). Помимо сказанного выше об исторической ситуации, происхождение книги пророка вскоре после книги пророка Наума, вообще не позже половины VII в. до Р. X. свидетельствуется всеми признанною чистотою и правильностью языка книги и формою речи, благодаря которой она ближе подходит к древней пророческой эпохе, наприм., времени прор. Исаии, чем к близкой к плену. Совершенно справедливо замечание Делича: "Если всех пророков по выступающим в них чертам мы разделим на два рода, на пророков школы Исаии и на пророков школы Иеремии: то Аввакум, очевидно, принадлежит еще к древнейшей - школе Исаии. Форма языка его постоянно классическая, исполненная редких, отчасти ему одному свойственных, слов и оборотов; его взгляд и изложение носит отпечаток самостоятельной силы и современной красоты. Несмотря на сильное стремление и высокий полет его мыслей, пророческая книга его представляет тонко разграниченное, искусно-округленное целое, нигде (из других книг Библии) не оказывается так хорошо проведенною форма взаимной беседы между Богом и пророком, нигде не сплавлена так тесно речь пророческая с речью лирическою (даже до построения строф, гл. II, и до музыкальности, гл. III). В содержании и форме он, подобно Исаии, относительно гораздо более независим от своих предшественников, чем другие пророки: во всем отражается еще время высшего процветания пророчества, время, когда на место священной лирики, в какой дотоле высказывалась религиозная тень церкви, выступала, при посредстве могущественнейшего действия Божия, поэзия пророческая с ее трубным голосом, чтобы исчезавшее сознание вновь возбудить в духовно умиравшей церкви, так что, если бы время пророческой деятельности пророка следовало бы определять единственно из формы его пророчества, то мы чувствовали бы себя вынужденными отнести его к Езекии или, по крайней мере, к Манассии" (Цит. соч. s. XII-XIII, см. у проф. Голубева, с. 689, примеч. ). И по признанию другого исследователя, книга пророка Аввакума "принадлежит отдельными лирическими частями к значительнейшим произведениям библейской литературы. Форма и содержание находятся всегда у Хавакука в самой чистой гармонии. Жалоба и утешение, страдание и радость дополняют друг друга; с пламенной фантазией соединены прекрасное чувство меры, невозмутимая ясность, и, таким образом можно сказать, что от этих речей веет греческой красотой, которая особенно сильна в молитве пророка гл. III" (Густав Карпелес. История Еврейской литературы. Перев. под ред. А. Я. Гаркави. Т. I (Спб. 1896), с. 104).

Из немецких комментариев и исследований о книге пророка Аввакума можно назвать (кроме уже упомянутого труда Делича). 1) Cumpach, Der Prophet Habakuk. Brixen. 187:0. Кроме того, в сериях: a) Lange Bibelwerk. Th. XIX, U. Kleinert (Bielef и Leiсz, 1868: (ss. 126-157: и b) К. Marti, Das Dodecapropheton. Tubingen. 1904, ss. 326-356.

Из раввинских комментариев наиболее замечательны: В. Aearbanel, Comment air le livre, de Habakkuk, ed. 5. Munk. Paris. 1843.

На русском языке - более или менее краткие замечания о книге пророка Аввакума в руководствах Орды, Смарагдова, митр. Арсения Хергозерского, проф. А. А. Олесницкого, Спасского. Обширный и серьезный исагогико-экзегетический труд (уже упомянутый нами выше) принадлежит покойному профессору Спб. Дух. Академии М. А. Голубеву: "Книга пророка Аввакума" в Христ. Чтен. 1867: г. т. II, с. 681-7:43, 861-919.
1. Надписание. 2-4. Сетования или жалобы пророка Богу на безнаказанное господство неправды и нечестия в стране. 5-11. Первый Божественный ответ на сетования пророка - возвещение страшного бедствия порабощения Иудеев халдеями. 12-17. Впечатление ответа на пророка, новые недоумения, новые сетования и новые вопросы его Богу.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
IT is a very foolish fancy of some of the Jewish rabbin that this prophet was the son of the Shunamite woman that was at first miraculously given, and afterwards raised to life, by Elisha (2 Kings iv.), as they say also that the prophet Jonah was the son of the widow of Zarephath, which Elijah raised to life. It is a more probable conjecture of their modern chronologers that he lived and prophesied in the reign of king Manasseh, when wickedness abounded, and destruction was hastening on, destruction by the Chaldeans, whom this prophet mentions as the instruments of God's judgments; and Manasseh was himself carried to Babylon, as an earnest of what should come afterwards. In the apocryphal story of Bel and the Dragon mention is made of Habakkuk the prophet in the land of Judah, who was carried thence by an angel to Babylon, to feed Daniel in the den; those who give credit to that story take pains to reconcile our prophet's living before the captivity, and foretelling it, with that. Huetius thinks that that was another of the same name, a prophet, this of the tribe of Simeon, that of Levi; others that he lived so long as to the end of that captivity, though he prophesied of it before it came. And some have imagined that Habakkuk's feeding Daniel in the den is to be understood mystically, that Daniel then lived by faith, as Habakkuk had said the just should do; he was fed by that word, Hab. ii. 4. The prophecy of this book is a mixture of the prophet's addresses to God in the people's name and to the people in God's name; for it is the office of the prophet to carry messages both ways. We have in it a lively representation of the intercourse and communion between a gracious God and a gracious soul. The whole refers particularly to the invasion of the land of Judah by the Chaldeans, which brought spoil upon the people of God, a just punishment of the spoil they had been guilty of among themselves; but it is of general use, especially to help us through that great temptation with which good men have in all ages been exercised, arising from the power and prosperity of the wicked and the sufferings of the righteous by it.

In this chapter, I. The prophet complains to God of the violence done by the abuse of the sword of justice among his own people and the hardships thereby put upon many good people, ver. 1-4. II. God by him foretels the punishment of that abuse of power by the sword of war, and the desolations which the army of the Chaldeans should make upon them, ver. 5-11. III. Then the prophet complains of that too, and is grieved that the Chaldeans prevail so far (ver. 12-17), so that he scarcely knows which is more to be lamented, the sin or the punishment of it, for in both many harmless good people are very great sufferers. It is well that there is a day of judgment, and a future state, before us, in which it shall be eternally well with all the righteous, and with them only, and ill with all the wicked, and them only; so the present seeming disorders of Providence shall be set to rights, and there will remain no matter of complaint whatsoever.
Adam Clarke: Commentary on the Bible - 1831
The prophet enters very abruptly on his subject, his spirit being greatly indignant at the rapid progress of vice and impiety, Hab 1:1-4. Upon which God is introduced threatening very awful and sudden judgments to be indicted by the ministry of the Chaldeans, Hab 1:5-10. The Babylonians attribute their wonderful successes to their idols, Hab 1:11. The prophet then, making a sudden transition, expostulates with God (probably personating the Jews) for permitting a nation much more wicked than themselves, as they supposed, to oppress and devour them, as fishers and foulers do their prey, Hab 1:12-17.
We know little of this prophet; for what we find in the ancients concerning him is evidently fabulous, as well as that which appears in the Apocrypha. He was probably of the tribe of Simeon, and a native of Beth-zacar. It is very likely that he lived after the destruction of Nineveh, as he speaks of the Chaldeans, but makes no mention of the Assyrians. And he appears also to have prophesied before the Jewish captivity, see Hab 1:5; Hab 2:1; Hab 3:2, Hab 3:16-19; and therefore Abp. Newcome thinks he may be placed in the reign of Jehoiakim, between the years 606 b.c. and 598 b.c.
As a poet, Habakkuk holds a high rank among the Hebrew prophets. The beautiful connection between the parts of his prophecy, its diction, imagery, spirit, and sublimity, cannot be too much admired; and his hymn, chap. 3, is allowed by the best judges to be a masterpiece of its kind. See Lowth's Praelect. xxi., xxviii.
Albert Barnes: Notes on the Bible - 1834
Introduction to Habakkuk
Habakkuk is eminently the prophet of Rev_erential, awe-filled faith. This is the soul and center of his prophecy. One word alone he addresses directly to his people. It is of marvel at their lack of faith Hab 1:5. "Behold among the heathen and gaze attentively, and marvel, marvel; for I am working a work in your days; ye will not believe, when it is declared unto you." He bids them behold, and gaze, for God is about to work in their own days; he bids them prepare themselves to marvel, and marvel on; for it was a matter, at which political wisdom would stagger; and they, since they did not have faith, would not believe it. The counterpart to this, is that great blessing of faith, which is the key-stone of his whole book Hab 2:4 : "the just shall live by his faith."
Isaiah had foretold to Hezekiah that his treasures would be carried to Babylon, his sons would be eunuchs in the palace of its king Isa 39:6-7. He had foretold the destruction of Babylon and the restoration of the Jews Isa 12:1-6; isa 13; Isa 47:1-15. Prophecy in Habakkuk, full as it is, is almost subordinate. His main subject is, that which occupied Asaph in Ps. 73, the afflictions of the righteous amid the prosperity of the wicked. The answer is the same - the result of all will be one great Rev_ersal, the evil drawing upon themselves evil, God crowning the patient waiting of the righteous in still submission to His holy will. "The just shall live by his faith," occupies the same place in Habakkuk, as "I know that my Redeemer liveth," does in Job Job 19:25, or Thou shalt guide me with Thy counsel, and after that receive me into glow, in Asaph Psa 73:24.
His first subject is, faith struggling under the oppressive sight of the sufferings of the good from the bad within God's people; the second subject is the suffering at the hands of those who are God's instruments to avenge that wickedness. The third subject , that of his great hymn, is faith, not jubilant until the end, yet victorious, praying, believing, seeing in vision what it prays for, and triumphing in that, of which it sees no tokens, whose only earnest is God's old loving-kindnesses to His people, and His Name, under which He had Rev_ealed Himself, "He Who Is," the Unchangeable.
The whole prophecy is, so to speak, a colloquy between the prophet and God. He opens it with a Rev_erential, earnest, appeal to God, like that of the saints under the heavenly Altar in the Book of Rev_elation Rev 6:10, "How long?" The prophet had prayed to God to end or mitigate the violence, oppressions, strife, contention, despoiling, powerlessness, of the law, crookedness of justice, entrapping of the righteous by the wicked Hab 1:2-4. God answers Hab 1:6-11, that a terrible day of retribution was coming, that He Himself would raise up the Chaldees, as the instruments of His chastisements, terrible, self-dependent, owning no law or authority but their own will, deifying their own power, sweeping the whole breadth of the land, possessing themselves of it, taking every fenced city, and gathering captives as the sand. This answers one-half of Habakkuk's question, as to the prosperity of the wicked among his people. It leaves the other half, as to the condition of the righteous, unanswered, for such scourges of God swept away the righteous with the wicked. Habakkuk then renews the question as to them. But, just Asaph began by declaring his faith Psa 73:1, "All-good is God to Israel," the true Israel, the pure of heart, so Habakkuk: "Israel would not die, because He, their God, is Unchangeable Hab 1:12. "Art not Thou of old, O Lord, my God, my holy One? We shall not die; Thou, O Lord, hast set him (the Aramaic) for judgment, and Thou, O Rock, hast founded him to chasten." Then he appeals to God, "Why then is this? "Thou art of purer eyes than to behold evil - wherefore keepest Thou silence, when the wicked devoureth him who is more righteous than he?" This closes the first chapter and the first vision, in which he describes, with the vividness of one who saw it before him, the irresistible invasion of the Chaldaeans. Israel was meshed as in a net; should that net be emptied Hab 1:17?
Hab. 2 exhibits the prophet waiting in silent expectation for the answer. This answer too dwells chiefly on those retributions in this life, which are the earnest of future judgments, the witness of the sovereignty of God. But although in few words, it does answer the question as to the righteous, that he has abiding life, that he lives and shall live. God impresses the importance of the answer in the words Hab 2:2, "Write the vision" i. e., the prophecy, "and make it plain on the tables," whereon the prophet was accustomed to write , "that he may run who reads it." He says also, that it is for a time fixed in the mind of God, and that however, in man's sight, it might seem to linger, it would not be anything behind the time Hab 2:3. Then he gives the answer itself in the words Hab 2:4, "Behold his soul which is puffed up is not upright in him; and the just shall live by his faith."
The swelling pride and self-dependence of the Chaldee stands in contrast with the trustful submission of faith. Of the one God says, it has no ground of uprightness, and consequently will not stand before God; of faith, he says, the righteous shall live by it. But the life plainly is not the life of the body. For Habakkuk's ground of complaint was the world-wasting cruelty of the Chaldees. The woe on the Chaldee which follows is even chiefly for bloodshed, in which the righteous and the wicked are massacred alike. The simple word, shall live, is an entire denial of death, a denial even of any interruption of life. It stands in the same fullness as those words of our Lord Joh 14:19, "because I live, ye shall live also." The other side of the picture, the fall of the Yet it is manifestly intensive. It most resembles Chaldees, is given in greater fullness, because the fulfillment of God's word in things seen was the pledge of the fulfillment of those beyond the veil of sense and time. In a measured dirge he pronounces a five-fold woe on the five great sins of the Chaldees, their ambition Hab 2:5, Hab 2:8, covetousness Hab 2:9-11, violence Hab 2:12-14, insolence Hab 2:15-17, idolatry Hab 2:18-20. It closes with the powerlessness of the Chaldee idols against God, and bids the whole world be hushed before the presence of the One God, its Maker, awaiting His sentence.
Then follows the prayer , that God would Rev_ive His work for Israel, which now seemed dead. He describes the Rev_ival as coming, under the images of God's miraculous deliverances of old. The division of the Red Sea and the Jordan, the standing-still of the sun and moon under Joshua, are images of future deliverances; all nature shakes and quivers at the presence of its Maker. Yet not it, but the wicked were the object of His displeasure. The prophet sees his people delivered as at the Red Sea, just when the enemy seemed ready to sweep them away, as with a whirlwind. And, in sight of the unseen, he closes with that wondrous declaration of faith, that all nature should be desolate, all subsistence gone, everything, contrary to God's promises of old to His people, should be around him," and I will rejoice in the Lord, I will exult for joy in the God of my salvation."
This prophecy is not less distinct, because figurative. Rather it is the declaration of God's deliverance of His people, not from the Chaldees only, but at all times. The evil is concentrated in one Evil one, who stands over against the One anointed. "Thou art gone forth for the salvation of Thy people; for salvation with Thine anointed One. Thou crushedst the head out of the house of the wicked One, laying bare the foundation unto the neck," i. e., smiting the house at once, above and below; with an utter destruction. It belongs then the more to all times, until the closing strife between evil and good, Christ and Antichrist, the ἄνομος anomos and the Lord. It includes the Chaldee, and each great Empire which opposes itself to the kingdom of God, and declares that, as God delivered His people of old so He would unto the end.
It may be that Habakkuk chose this name to express the strong faith, whereby he embraced the promises of God. At least, it means one who "strongly enfolds."
Also, perhaps it is on account of the form in which his prophecy is cast, as being spoken (with the exception of that one verse) to God or to the Chaldaean, not to his own people, that he added the title of Prophet to his name. "The burden which Habakkuk the prophet did see" (Hab 1:1, add Hab 3:1). For, however the name "prophet" includes all to whom Rev_elations from God came, it is nowhere, in the Old Testament, added as the name of an office to any one, who did not exercise the practical office of the Prophet. Our Lord quotes David as the Prophet Mat 13:35, and God says to Abimelech of Abraham Gen 20:7, He is a Prophet, and, in reference to this, the Psalmist speaks of the Patriarchs, as Prophets Psa 105:14-15. "He reproved kings for their sakes, saying, Touch not Mine anointed and do My prophets no harm," and Hosea speaks of Moses as a prophet Hos 12:13, and Peter says of David, Act 2:30, "He being a prophet." But the title is nowhere in the Old Testament added to the name as it is here, Habakkuk the prophet, and as it is elsewhere Samuel the prophet Ch2 35:18, the prophet Gad, Sa1 22:5, Nathan the prophet Kg1 1:32, Ahijah the prophet Kg1 11:29, the prophet Jehu Kg1 16:7, Kg1 16:12, Elijah the prophet Kg1 18:36, Elisha the prophet Kg2 6:12, Shemaiah the prophet Ch2 12:5, the prophet Iddo, Ch2 13:22, the prophet Obed Ch2 15:8, Isaiah the prophet Kg2 19:2; Kg2 20:1, Jeremiah the prophet Jer 28:6; Jer 36:26; Ch2 36:12, Haggai the prophet Ezr 5:1; Ezr 6:14, unless any have exercised the prophetic office. The title of the Prophet is not, in the Old Testament, added to the names of Jacob or even of Moses or David or Solomon or Daniel, although they all prophesied of Christ.
Since Holy Scripture often conveys so much incidentally, it may be that a large range of ministerial office is hinted in the words "write on the tables;" for "the tables" must have been well-known tables, tables upon which prophets (as Isaiah) and probably Habakkuk himself was accustomed to write. The writing of a few emphatic unexplained words in a public place, which should arouse curiosity, or startle passers-by, would be in harmony with the symbolical actions, enjoined on the prophets and used by them. The "Mene, Mene, Tekel, Upharsin," had, from their mysteriousness, an impressiveness of their own, apart from the miracle of the writing.
The words appended to the prophecy, "to the chief singer," (as we should say, "the leader of the band" ') "with or on my stringed instruments," imply, not only that the hymn became part of the devotions of the temple, but that Habakkuk too had a part in the sacred music which accompanied it. The word so rendered, neginothui, could only mean my stringed instrument's, or "my song accompanied with music," as Hezekiah says Isa 38:20, "we will sing my songs on the stringed instruments, nenaggen neginothai." But in Habakkuk's subscription, "To the chief musician binginothai," neginoth can have no other meaning than in the almost identical inscription of Psalms Psa 4:1-8; Psa 6:1-10; Psa 54:1-7; Ps. 55; Psa 61:1-8; Psa 67:1-7; Psa 76:1-12, "To the chief musician binginoth," nor this any other than with stringed instruments, "instruments struck with the hand." (Coll. Sa1 17:16, Sa1 17:23; Sa1 18:10; Sa1 19:9; Kg2 3:15). The addition, "with my stringed instruments," shows that Habakkuk himself was to accompany his hymn with instrumental music, and since the mention of the chief musician marks out that it was to form part of the temple-service, Habakkuk must have been entitled to take part in the temple-music, and so must have been a Levite. The Levitical order then had its prophet, as the sacerdotal in Jeremiah and Ezekiel. The tradition in the title to Bel and the Dragon, whatever its value, agrees with this ; "from the prophecy of Ambakum, son of Jesus, of the tribe of Levi."
This, however, does not give us any hint as to the time when Habakkuk prophesied. For, bad as were the times of Manasseh and Amon, their idolatry consisted in associating idols with God, setting them up in His courts, bringing one even into His temple Kg2 21:7, not in doing away His service. They set the two services, and the two opinions Kg1 18:21, side by side, adding the false, but not abolishing the true, "consenting to differ," leaving to the worshipers of God their religion, while forcing them to endure, side by side, what seemed an addition, but what was, in fact, a denial. Habakkuk then might have been allowed to present his hymn for the temple-service, while the king placed in the same temple the statue of Astarte, and required its devil's worship to be carried on there. The temple was allowed to go into some degree of decay, for Josiah had it repaired; but we read only of his removing idols, Kg2 23:6, not or his having to restore the disused service of God. Of Ahaz it is recorded, that Ch2 28:24 he shut up the doors of the house of the Lord, which Hezekiah had to open Ch2 29:3. Nothing of this sort is told of Manasseh and Amon.
Habakkuk, however, has two hints, which determine his age within a few years. He says that the invasion of the Chaldaeans was to be in the days of those to whom he speaks; "in your days" Hab 1:5. Accordingly, he must have spoken to adults, many of whom would survive that invasion of Nebuchadnezzar, in the 4th year of Jehoiakim 605 b. c. He can hardly have prophesied before 645 b. c., about the close of Manasseh's reign; for at this date, those who were 20 at the time of the prophecy, would have been 60, at the time of its commenced fulfillment at the battle of Carchemish. On the other hand, in that he speaks of that invasion as a thing incredible to those to whom he was speaking, he must have prophesied before Babylon became independent by the overthrow of Nineveh, 625 b. c. For when Babylon had displaced Nineveh, and divided the Empire of the East with Media and Egypt, it was not a thing incredible, that it would invade Judah in their own days, although it was beyond human knowledge to declare that it certainly would. The Babylonian Empire itself lasted only 89 years; and, to human sight, Judah had as much or more to fear from Egypt as from Babylon. The Median Empire also might as well have swallowed up Judah for the time, as the Babylonian.
The relation of Zephaniah to Habakkuk coincides with this. Zephaniah certainly adopted the remarkable words Then when a writer, who uses much the language of those before him, has an idiom which occurs once beside in Holy Scripture, there being many other expressions, which might equally have been used, any one unbiased would think that he adopted the language of the other. Stahelin admits the connection, but inverts the argument, contrary to the character of both prophets), literally Zep 1:7, "Hush at the presence of the Lord God," from Habakkuk's fuller form; Hab 2:20, "the Lord is in His holy temple; hush at His presence all the earth!"
But Zephaniah prophesied under Josiah, before the destruction of Nineveh b. c. 625, which he foretold Zep 2:13. Habakkuk was also, at latest, an earlier contemporary of Jeremiah who, in one place, at least, in his earlier prophecies, used his language as he does so often, of set purpose, that of the prophets before him, in order to show that the fullness of their prophecies was not yet exhausted. But Jeremiah began to prophesy in the 13th year of Josiah 629 b. c. Jer 1:2; Jer 25:3 Habakkuk, on the other hand, joins himself on with the old prophets and Psalms by the employment of language of Isaiah (Hab 2:14, is from Isa 11:9; the form of Hab 1:5 seems suggested by Isa 29:9; the standing on the watch-tower Hab 2:1, occurs in Isa 21:8; the writing on tables occurs in Isa 8:1; Isa 30:8, and Hab 2:2; the imagery, "he bath enlarged his desire as hell," Hab 2:5, was probably suggested by Isa 5:14. Havernick Symb. ad defend. authentiam vat. Ies. c. 13 - xiv. 23. p. 37ff in Delitzsch Hab. p. viii) and perhaps of Micah (Hab 2:12, and Mic 3:10), by the use of language of Deuteronomy (From Deut. 32-33. See below), and by the expansion of a Psalm of Asaph in his own Psalm (Ps. 77:17-21, in Hab 3:10-15), but does not systematically renew their prophecies like Jeremiah or Zephaniah
The ministry then of Habakkuk falls in the latter half of the reign of Manasseh or the earlier half of that of Josiah (for the reign of Amon, being of two years only, is too short to come into account), and there is no decisive evidence for either against the other. In the reign of Manasseh, we are expressly told, that there were prophets, sent to foretell a destruction of Jerusalem as complete as that of Samaria, on account of the exceeding wickedness, into which Manasseh seduced his people. "The Lord spake by His servants, the prophets, saying, Because Manasseh king of Judah hath done these abominations, and hath made Judah also to sin with his idols. Therefore, thus saith the Lord God of Israel, Behold, I am bringing such evil upon Jerusalem and Judah, that whosoever heareth of it, both his ears shall tingle. And I will stretch over Jerusalem the line of Samaria and the plummet of the house of Ahab; and I will wipe Jerusalem as a man wipeth a dish, wiping it and turning it upside down; and I will forsake the remnant of their inheritance, and deliver them into the baud of their enemies, and they shall become a prey and spoil to all their enemies" Kg2 21:11-14.
The sinful great men of Manasseh's and Amon's court and judicature are but too likely to have maintained their power in the early years of the reign of Josiah. For a boy of eight years old (at which age Josiah succeeded his father) Kg2 22:1; Ch2 34:1 could, amid whatsoever sense of right and piety, do little to stem the established wrong and ungodliness of the evil counsellors and judges of his father and grandfather. The sins, which Jeremiah denounces, as the cause of the future captivity of Jerusalem, are the very same, of which Habakkuk complains, "oppression, violence, spoil" Zep 1:9. Jeremiah speaks, in the concrete, of total absence of right judgment (Jer 6:19. "My law they have despised it;" Jer 5:28. "they have not judged the cause, the cause of the fatherless, and they prosper; and the judgment of the poor have they not judged.") as Habakkuk, in the abstract, of the powerlessness of the law (Hab 1:4, "the law is chilled, and judgment will never go forth; for the wicked encompasseth the just; therefore judgment goeth forth perverted.") Zephaniah gives the like picture of those earlier years under Josiah (Zep 1:9. where he too foretells the punishment of those, "which fill their masters' houses with violence and deceit" and Zep 3:1-4).
But Habakkuk's description would not suit the later years of Josiah, when judgment and justice were done. "Did not thy father," Jeremiah appeals to Jehoiakim, Jer 22:15-16, "eat and drink, and do judgment and justice, and then it was well with him; he judged the cause of the poor and needy, then it was well with him; was not this to know Me? saith the Lord." (Dr. Davidson rightly says, "the spoiling and violence, there Hab 1:2-3 depicted, refer to the internal condition of the theocracy, not to external injuries" (p. 305); but then he contradicts himself and Jeremiah when he says (p. 305) following Ewald (Proph. ii. 30), "The safest conclusion respecting the time of the prophet, is that he lived in the time of Jehoiakim (606-604 B. C), when the kingdom of Judah was in a good moral condition, justice and righteousness having entered into the life of the people after Josiah's reforms, and idolatry having almost disappeared.") But while there is nothing to preclude his having prophesied in either reign, the earliest tradition places him in the close of the reign of Manasseh .
Modern critics have assigned an earlier or later date to Habakkuk, accordingly as they believed that God did, or did not, Rev_eal the future to man, that there was or was not, superhuman prophecy. Those who denied that God did endow His prophets with knowledge above nature, fell into two classes;
(1) Such as followed Eichhorn's unnatural hypothesis, that prophecies were only histories of the past, spoken of, as if it were still future, to which these critics gave the shameless title of "vaticinia post eventum." . These plainly involved the prophets in fraud.
(2) These who laid down that each prophet lived at a time, when he could, with human foresight, tell what would happen. Would that those who count certainty, as to even a near future, to be so easy a thing, would try their hands at predicting the events of the next few years or months, or even days and, if they fail, acknowledge God's Truth! This prejudice, that there could be no real prophecy, ruled, for a time, all German criticism. It cannot be denied, that "the unbelief was the parent of the criticism, not the criticism of the unbelief." It is simple matter of history, that the unbelief came first; and, if men, a priori, disbelieved that there could be prophecy, it must needs be a postulate of their criticism, that what seemed to be prophecy could not have belonged to a date, when human foresight did not suffice for positive prediction. I will use the words of Delitzsch rather than my own;
"The investigation into the age of Habakkuk could be easily and briefly settled, if we would start from the prejudice, which is the soul of modern criticism, that a prediction of the future, which rested, not on human inferences or on a natural gift of divination, but on supernatural illumination, is impossible. For since Habakkuk foretold the invasion of the Chaldees, he must, in such ease, have come forward at a time, at which natural acuteness could, with certainty, determine bcforehand that sad event; accordingly in or after the time of the battle of Carchemish in the 4th year of Jehoiakim Jer 46:2 606 b. c. In this decisive battle, Nebuchadnezzar defeated Pharaoh Necho, and it was more than probable that the king of Babylon would now turn against Judea, since Jehoiakim, the son of Josiah, had been set on the throne by Pharaoh Necho Kg2 23:34-35, and so held with Egypt. And this is in reality the inference of modern critics.
They bring the Chaldaeans so close under the eyes of the prophet, that he could, by way of nature, foresee their invasion; and so much the closer under his eyes, the more deeply the prejudice, that there is no prophecy in the Biblical sense of the word, has taken root in them, and the more consistently they follow it out. "Habakkuk prophesied under Jehoiakim, for," so Jager expresses himself, "since Jehoiakim was on the side of the Egyptians, it was easy to foresee, that; etc." Just so Ewald; "One might readily be tempted to think, that Habakkuk wrote, while the pious king Josiah was still living; but since the first certain invasion of the Chaldaeans, of which our account speaks Kg2 24:1, falls within the reign of king Jehoiakim, somewhat between 608-604 b. c. we must abide by this date."
Hitzig defines the dates still more sharply, according to that principle of principles, to which history with its facts must adapt itself unconditionally. "The prophet announces the arrival of the Chaldaeans in Judea, as something marvelous." Well then, one would imagine, that it would follow from this, that at that time they had not yet come. But no! "Habakkuk," says Hitzig, "introduces the Chaldaeans as a new phenomenon, as yet entirely unknown; he prophesied accordingly at their first arrival into Palestine. But this beyond question falls in the reign of Jehoiakim Kg2 24:2. In Jehoiakim's fourth year, i. e., 606, they had fought the battle at Carchemish; in 605 the Chaldaean army seems to have been on its march; the writing of Habakkuk is placed most correctly in the beginning of the year 604 a. d., accordingly, at the time, when the Chaldaeans were already marching with all speed straight on Jerusalem, and (as Hitzig infers from Hab 1:9) after they had come down from the North along the coast, were now advancing from the West, when they, as Ewald too remarks (resting, like Maurer on Hab 1:2-4) , "already stood in the holy land, trampling everything under foot with irresistible might, and allowing their own right alone to count as right."
Holding fast to that naturalist a priori, we go yet further. In Hab 2:17, the judgment of God is threatened to the Chaldaean, on account of the violence practiced on Lebanon, and the destruction of its animals. Lebanon is, it is said, the holy land; the animals, its inhabitants: in Hab 3:14, Hab 3:17, the prophet sees the hostile hordes storming in: the devastation wrought through the war stands clearly before his eyes. This is not possible, unless the Chaldaean were at that time already established in Judaea. However, then, c. i. was written before their invasion, yet c. ii., iii. must have been written after it. "Wherefore," says Maurer, "since it is evident from Jer 46:2; Jer 36:9, that the Chaldaeans came in the year b. c. 605, in the 9th month of the 5th year of the reign of Jehoiakim, it follows that c. i. was written at that very time, but c. ii. iii. at the beginning of 604 b. c., the 6th of Jehoiakim."
"Turn we away from this cheap pseudo-criticism, with its ready-made results, which sacrifices all sense for historical truth to a prejudice, which it seems to have vowed not to allow to be shaken by anything. It seeks at any cost to disburden itself of any prophecy in Scripture, which can only be explained through supernatural agency; and yet it attains its end, neither elsewhere nor in our prophet. Hab. 2 contains a prediction of the overthrow of the Chaldaean empire and of the sins whereby that overthrow was effected, which has been so remarkably confirmed by history even in details, that that criticism, if it would be true to its principles, must assume that it was written while Cyrus, advancing against Babylon was employed in punishing the river Gyndes by dividing it off into 360 channels." This major premiss, "there can be no super-human prediction of the future" (in other words, "Almighty God, if He knows the future, cannot disclose it!") still lurks under the assumptions of that modern school of so-called criticism.
It seems to be held no more necessary, formally to declare it, than to enounce at full length any axiom of Euclid. Yet it may, on that very ground, escape notice, while it is the unseen mainspring of the theories, put forth in the name of criticism. "That Habakkuk falls at a later time," says Stahelin, "is clear out of his prophecy itself; for he speaks of the Chaldaeans, and the controversy is only, whether he announces their invasion, as Knobel, Umbreit, Delitzsch, Keil hold, or presupposes it, as Ewald, Hitzig, E. Meier maintain. To me the first opinion appears the right, since not only do Hab 1:5 ff plainly relate to the future, but the detailed description of the Chaldaeans points at something which has not yet taken place, at something hitherto unknown, and the terror of the prophet in announcing their coming, Hab 1:12 ff, recurs also Hab 3:1, Hab 3:16-17; and so, I think, that the time of Habakkuk's activity may be p aced very soon after the battle of Carchemish, in the first half of the reign of Jehoiakim, and so his prophecy as contemporary with jer 25." "Habakkuk," says DeWette, "lived and prophesied in the Chaldee period. It is, however, matter of dispute at what point of time in this period he lived. Hab 1:5. ff clearly points to its beginning, the reign of Jehoiakim. Even Hab. 3 seems to require no later point of time, since here the destruction of Judah is not yet anticipated. He was then Jeremiah's younger contemporary. Rightly do Perschke, Ranitz, Stickel, Knobel, Hitzig, Ewald, let the prophet prophesy a little before the invasion of the Chaldaeans in Judah, which the analogy of prophecy favors;" for prophecy may still be human at this date, since so far it foretells only, what any one could foresee. A prophet of God foretells, these critics admit, an invasion which all could foresee, and does not foretell, what could not humanly be foreseen, the destruction of Jerusalem. The theory then is saved, and within these limits Almighty God is permitted to send His prophet. Condescending criticism!
Mostly criticism kept itself within these limits, and used nothing more than its axiom, "there was no prophecy." The freshness and power of prophetic diction in Habakkuk deterred most from that other expedient of picking out some two or three words as indicative of a later style. Stahelin however says; "His language too, although on the whole pure and without Aramaisms," (truly so! since there is not even an alleged or imagined Aramaism in his prophecy,) "still betrays, in single cases, the later period." And then he alleges that:
(1) that one verb only occurs beside in the Books of Kings and in Ezekiel;
(2) that another word with the exception of Nahum, occurs only in Jeremiah and Malachi;
(3) that the image of the cup of destiny only occurs in prophecies subsequent to Jeremiah.
A marvelous precision of criticism, which can infer the date of a book from the facts:
(1) that a verb, formed from a noun, occurs four times only in Holy Scripture, in 2 Kings, Habakkuk, and Ezekiel, whereas the noun from which it is derived occurs in a Psalm, which fits no later time than David's; Psa 44:14,
(2) that a word, slightly varied in pronunciation from a common Hebrew word occurs only in Nahum, Habakkuk, Jeremiah, and Malachi, once in each, when that word is the basis of the name of the river Pishon, mentioned in Genesis, and Stahelin himself places Nahum in the reign of Hezekiah; or,
(3) that no prophet before Jeremiah speaks of the image of the" cup of destiny," whereas the portion given by God for good (David, Psa 11:6; Asaph, Psa 75:8) or for ill (David. Psa 16:5; Psa 23:5), occurs under that same image in Psalms of David and Asaph; and if the question is to be begged as to the date of Isa 51:17, Isa 51:22, the corresponding image of "drinking wine, of reeling," occurs in a Psalm of David (Psa 60:5 (Psa 60:3 in English)) and being drunk, but not with wine" is imagery of an earlier chapter in Isaiah; Isa 29:9, the image occurs fully in Obadiah Oba 1:16.
Such criticism is altogether childish. No one would tolerate it, except that it is adduced to support a popular and foregone conclusion. It would be laughed to scorn, were it used by believers in Rev_elation. In the small remains of the Hebrew Scriptures and language, an induction, if it is to be of any value, must be very distinct. The largeness of Greek literature enables critics to single out Homeric, Herodotean, Eschylean, Pindaric words. In Hebrew we meet with hapax legomena (unique occurrences) in perhaps every prophet, in many Psalms; but it requires far more than the occurrence of the word in one single place, to furnish any even probable inference, that it was framed by the Prophet or Psalmist himself. Still less can it be inferred safely that because, in the scanty remains of Hebrew, a word does not occur before, for example, a certain historical book, it did not exist before the date of that book.
Rather the occurrence of any word in language so simple as that of the historical books, is an evidence that it did exist and was in common use at the time. Poets and orators coin words, in order to give full expression for their thoughts. The characteristic of the sacred historians, both of the Old and New Testament, is to relate the facts in most absolute simplicity. It would be a singular "history of the Hebrew language," which should lay down as a principle, that all those are later words, which do not happen to occur before the books of Kings, Habakkuk, or any other prophet, whom this criticism is pleased to rank among the later books. What are we to do with Habakkuk's own hapax legomena? Granted, that he framed some of them, yet it is impossible that he framed them all. As specimens of the results of such a critical principle, that words, occurring for the first time in any book, are characteristic of the date of that word, let us only take roots beginning with "s."
Had then the Hebrew no name for "nails" (as distinct from hooks, pegs,) as Ecclesiastes and Isaiah 41? Or had they none for ceiling a building before the book of Kings; although the ark had a third story, and Lot speaks of "the shadow of my roof?" Or had they none for a "decked vessel" before Jonah although the Indian names of Solomon's imports show that Ophir, whither his navy sailed, was in India, Ophir itself being Abhira in the province of Cutch? Or had they no name for "divided opinions" before Elijah? (Kg1 18:21. As "branches," first occurs in Isaiah, Isa 17:6; Isa 27:10; Isa 10:33; Eze 31:5-6, Eze 31:8) Seed shed, which sprang up in the second year, was known in the Pentateuch but that of the third year would, on that hypothesis, remain unknown until Hezekiah; nor did the Hebrews express to "drag along the ground," until Hushai , and, after him, Jeremiah. They had no name for winter, as distinct from autumn, until the Canticles Sol 2:11, and, but for the act of the Philistines in stopping up Gen 26:15, Gen 26:18. Abraham's wells, it might have been said that Hebrew had no word for this act, until the time of Jehoshaphat .
Or as to the criticism itself, קלס qâ las is to be a later word, because, except in that Psalm of the sons of Korah, it occurs first in the history of Elisha Kg2 2:23. Perhaps it is so rare (and this may illustrate the history of Elisha) because, as used, it seems to have been one of the strongest words in the language for "derision;" at least the verb is used in an intensive form only, and always of strong derision. But then, did the old Hebrews never use derision? Happy exception for one nation, if they never used it wrongly or had no occasion to use it rightly! Yet even though (by a rare exception) Ewald allows the second Psalm to be David's (Job, however, being placed about the 7th century b. c.) the evidence for לעג lâ‛ ag, as strong a word, would be of the time of David . "Scorning" "scoffing," (unless Psa 1:1-6 is allowed to be David's) did not begin until Soloman's time "Mocking" was yet later As belongs to a rude people, insult was only shown in acts, of which התעלל is used and from those simple times of the Patriarchs, they had no stronger word than "to laugh at." For this is the only word used in the Pentateuch
But to what end all this? To prove that Habakkuk had no superhuman knowledge of what he foretold? Prophecy occupies, as I said, a subordinate place in Habakkuk. He renews the "burden" of former prophets, both upon his own people and upon the Chaldaeans; but he does not speak even so definitely as they. His office is rather to enforce the connection of sin and punishment: he presupposes the details, which they had declared. Apart from those chapters, which pseudo-criticism denies to Isaiah (isa 13; isa 14:1-23; isa 40 ff), on account of the distinctness of the temporal prophecies, Isaiah had, in plainest words, declared to Hezekiah the carrying away of all the royal treasures to Babylon, and that his off-spring should be eunuchs there; Isa 39:6-7, Micah had declared not only the complete desolation of Jerusalem Mic 3:12, but that the people should be Mic 4:10 "carried to Babylon, and there delivered, there redeemed from the hands of the enemy."
In the 13th year of Josiah, 628 b. c., and so, three years before the fall of Nineveh, while Babylon was still dependent on Nineveh and governed by a viceroy, and while Nabopolassar was still in the service of the king of Nineveh, Jeremiah foretold, that Jer 1:14-16 "evil should break forth from the North upon all the inhabitants of the land, and all the families of the kingdoms of the North shall come and set every one his throne at the entering of the gates of Jerusalem and against all the walls thereof round about and against all the cities of Judah," to execute the judgments of God against them for their wickedness. This was his dirge over his country for 23 years (Jer 25:3, see also Jer 5:15-17; Jer 6:1, Jer 6:22-25; Jer 10:22. Also in the collection of all his prophecies from the time of Josiah, which God commanded him to make in the 4th year of Jehoiakim, Jer 36:2, Jer 36:29, he provides them also with a saving against idolatry (in Chaldee) for their use in their captivity in Chaldaea. Jer 10:11) ere yet there was a token of its fulfillment.
Babylon had succeeded to Nineveh in the West and Southwest, and Judah had fallen to the share of Babylon; but the relation of Josiah to Nabopolassar was of a tributary sovereign, which rebellion only could disturb. The greater part of Nabopolassar's 21 year's reign are almost a blank . Chastisement had come, but from the South, not from the North. Eighteen years had passed away, and Josiah had fallen, in resisting Pharaoh-Necho in discharge of his fealty to the king of Babylon. Pharaoh-Necho had taken away one king of Judah, Jehoahaz, the people's choice, whose continued fealty to Babylon represents their minds, and had set up another, Jehoiakim. For three years Judah's new allegiance was alloweth to continue. Who, but God, could tell the issue of the conflict of those two great armies at Carchemish? Egypt with her allies, the Ethiopians, Phut and Lud, were come, rising up like a flood Jer 46:8-9, covering the earth with her armies, as her rivers, when swollen, made her own land one sea.
Necho had apparently in his alliance all the kings of the countries West of the Euphrates: for to them all, in connection with Egypt and subordinate to her, does Jeremiah at that moment give to drink the cup of the wrath of God; to Jer 25:19-24. Pharaoh king of Egypt, and his servants and his princes and all his people, and all the mingled people (his auxiliaries) and all the kings of the land of Uz, and all the kings of the land of the Philistines and Ashkelon and Azzah and Ekron and the remnant of Ashdod; Edom and Moab and the children of Ammon; and all the kings of Tyrus, and all the kings of Zidon and the kings of the isle beyond the sea (probably Caphtor Jer 47:4, or Crete, or Cyprus) Dedan and Tema and Buz, and those whose hair is shorn (Arabians) and all the kings of Arabia and all the kings of the mingled people that dwell in the desert, and all the kings of Zimri . It was a mighty gathering.
All the kings of Elam, all the kings of the Medes, all the kings of the North far and near, all was hostile to Babylon; for all were to drink of the cup beforehand, at the hands of the king of Babylon, and then the king of Sheshach (Babylon) was to drink after them. Necho was one of the most enterprising monarchs . Nabopolassar had shown no signs of enterprise. Nebuchadnezzar, the first and last conqueror of the Babylonian empire, though the alliance with Media and his father's empire had been cemented by his marriage, had, as far as we know, remained inactive during 20 years of his father's life . He was as yet untried. So little did he himself feel secure as to his inheritance of the throne, even after his success at the head of his father's army, that his rapid march across the desert, with light troops, to secure it, and its preservation for him by the chief priest, are recorded in a very concise history .
Neither Egypt nor Jehoiakim foresaw the issue. Defeat taught neither. Two voices only gave, in God's name, one unheeded warning. Pharaoh Hophra, the Apries of Herodotus, succeeded Pharaoh Necho in his self-confidence, his aggressions, his defeat. "I am against time," God says Eze 29:3, "Pharaoh, king of Egypt, the great dragon that lieth in the midst of his rivers, which hath said, My river is mine own and I have made it for myself." "It is said," relates Herodotus (Herodotus ii. 16), "that Apries believed that there was not a god which could east him down from his eminence, so firmly did he think that he had established himself in his kingdom."
For a time, Nebuchadnezzar must have been hindered by Eastern wars, since, on Jehoiakim's rebellion and perjury, he sent only bands of the Chaldees, with bands of tributary nations, the Syrians, Moabites, Ammonites, against him Kg2 24:2. But not in his time only, even after the captivity under his son Jehoiachin and his men of might Kg2 24:14-16, the conviction that Nebuchadnezzar could be resisted, still remained in the time of Zedekiah both in Egypt and Judah. Judah would have continued to hold under Babylonia that same position toward Egypt which it did under Persia, only with subordinate kings instead of governors. Apart from God's general promise of averting evil on repentance, Jeremiah, too, expressly tells Israel Jer 4:1, "If thou wilt put away thine abominations out of My sight, thou shalt not remove;" (Jer 7:7, add Jer 17:25-26; Jer 22:2-5), "Then will I cause you to dwell in this place, in the land that I gave to your fathers, foRev_er and ever."
And "in the beginning of the reign of Jehoiakim," Jer 26:1, (Jer 26:12, add Jer 26:2-3), "The Lord sent me to prophesy against this house and against this city all the words which ye have heard. Therefore, now amend your ways and your doings and obey the voice of the Lord your God, and the Lord will repent Him of the evil that He hath pronounced against you." Still later, to Zedekiah Jer 27:11, "The nations that bring their neck under the yoke of the king of Babylon and serve him, "them will I let remain still in their own land, saith the Lord; and they shall till it and dwell therein" Jer 35:15. "I have sent unto you all My servants the prophets, rising up early and sending them, saying, Return ye now every man from his evil way and amend your doings, and go not after other gods to serve them, and ye shall dwell in the land which I have given to you and to year fathers." Even on the very verge of the capture of Jerusalem, Jeremiah promised to Zedekiah Jer 38:17, "If thou wilt go forth to the king of Babylon's princes; - this city shall not be burned with fire."
Pharaoh Hophra was still strong enough to raise the siege of Jerusalem, when invested by the Chaldaean army Jer 37:5. Jeremiah had the king, his princes, his prophets, all the people of the land against him, because he prophesied that Jerusalem should be burned with fire, that those already taken captives should not return, until the whole had been carried away, and the seventy yearn of captivity were accomplished Jer 25:11-12; Jer 29:10. The warning and the promise of Jeremiah's inaugural vision had its accomplishment (Jer 1:18-19, renewed Jer 15:20). "I have made thee a defensed city, and an iron pillar, and brazen walls, against the king of Judah, against the princes thereof and against the people 'of the land; and they shall fight against thee, but they shall not pRev_ail against thee; for I am with thee, saith the Lord, to deliver thee." Had it been matter of human foresight, how was it, that all nations, all their politicians, all their wise men, all their prophets, all Judah, kings, priests, princes, people, were blinded (as in Him of Whom Jeremiah was a shadow,) and Jeremiah alone saw? "Vaticinia post eventum" are, in one sense, easy; namely, to imagine, after an event has taken place, that one could have foreseen it.
And yet who, after the retreat to Corunna, could have foreseen the victories of the Peninsular war? Or, when that tide of 647, 000 men was roiling on toward Russia, who could imagine that only a small fraction of those hosts should return, that they should capture Moscow, but find it a tomb; and hunger and cold, reaching at last to 36 degrees below Zero, should destroy more than the sword? "What was the principal adversary of this tremendous power? By whom was it checked and resisted and put down? By none and by nothing but the direct and manifest interposition of God."
The distinctness and perseverance of the prophecy are the more remarkable, because the whole of the greatness of the Chaldaean empire was that of one man. Assyria, in this one case, overreached itself in its policy of transporting conquered populations. It had, probably to check the rebellions of Babylon, settled there a wild horde, which it hoped would neither assimilate with its people, nor itself rebel. Isaiah relates the fact in simple words Isa 23:13. Behold the land of the Chaldaeans; this people was not; the Assyrian founded, not that it should cease to be, it for them that dwelt in the wilderness. This does not seem to me necessarily to imply, that the wild people, for whom Assyria founded it, were Chaldaeans or Kurds, whom the king of Assyria had brought from their Northern dwellings in the Carduchaean mountains near Armenia, where Sennacherib conquered.
Isaiah simply uses the name, the land of the Chaldaeans, as does Jeremiah (Jer 24:5; Jer 50:8, Jer 50:25; Jer 51:4; and, united with the name Babylon, Jer 25:12; Jer 50:1, Jer 50:45; Eze 12:13, as Isaiah does Chasdim alone, Isa 48:14, Isa 48:20) after him, as the name of Babylonia; the ward Babylonia, had it existed, might have been substituted for it. Of this, he says, that it was not, i. e., was of no account but that Assur founded it for wild tribes, whom he placed there. Whence he brought those tribes, Isaiah does not say. Aeschylus (although indeed in later times) as well as Isaiah and Jeremiah, speak of the population of Babylon, as mingled of various nations; and the language is too large to be confined simply to its merchant-settlers. In Aeschylus "the all-mingled crowd," which "it sends out in long array," are its military contingents. it is its whole population, of which Isaiah and Jeremiah say, it will flee, each to his own land Isa 13:14 "It (Babylon) shall be as a chased roe, and as a sheep which no man gathereth; they shall, every man, turn to his own people, and flee every man to his own land. For fear of the oppressing sword they shall turn every one to his people: Jer 50:16. And they shall flee, every one to his own land."
Thus, Babylonia received that solid accession of strength which ultimately made it a powerful people, 60 years before the beginning of the reign of Josiah; its ancient and new elements would take some time to blend: they did not assume importance until the capture of Nineveh; nor had Judah any reason to dread anything from them, until itself rebelled, early in the reign of Jehoiakim. But 18 years before the death of Josiah, while Judah was a trusted and faithful tributary kingdom, Jeremiah foretold that evil should come upon them from the North, i. e., as he himself explains it, from the Chaldees .
Even then if Habakkuk were brought down to be a contemporary of Jeremiah, still in the 13th year of Josiah, there was nothing to fear. Judah was not in the condition of an outlying country, which Babylonian ambition might desire to reduce into dependence on itself. It was already part of the Babylonian empire, having passed into it, in the partition with Assyria, and hall no more to fear from it, than any of the conquered nations of Europe have now from those who have annexed them, unless they rebel. God alone knew the new ambition of the kings of the smitten and subdued Egypt, their momentary success, Josiah's death, Judah's relapse into the old temptation of trusting in Egyypt - all, condilions of the fulfillment of Habakkuk's and Jeremiah's prophecies. Edom, Moab, Ammon, Tyre, Zidon, sent embassadors to Zedekiah, to concert measures of resistance against Nebachadnezzar; Jer 27:3, they were encouraged by their Jer 27:9, diviners, dreamers, enchanters, sorcerers, which spoke to them, ye shall not serve the king of Babylon. One alone told them that resistance would but bring upon them destruction, that submission was their only safety; there was prophecy against prophecy, (Jer 5:12-14; Jer 14:14-16; Jer 23:16-17, Jer 23:21, Jer 23:25-27, Jer 23:30 ff; Jer 27:14-18; 28), among these nations, in Jerusalem, in Babylon Jer 29:8-9, Jer 29:15, Jer 29:21, Jer 29:24; the recent knowledge of the political aspect of Babylon deterred not the false prophets there; all, with one voice, declared the breaking the yoke of the king of Babylon: Jeremiah only saw, that they were framing for themselves Jer 28:13-14 yokes of iron. Had Jehoiakim or Zedekiah, their nobles, and their people possessed that human foresight which that pseudo-critical school holds to be so easy, Judah had never gone into captivity to Babylon. But He Who fashioneth the heart of man knoweth alone the issue of the working of those hearts, which He overrules.
From the necessity of its case, the pseudo-critical school lowers down the words, in which Habakkuk declares the marvelousness of the event which he foretells, and the unbelief of his people. "Look well," he bids them, "marvel ye, marvel on; for I will work a work in your days which ye will not believe, when it shall be told you." It is "something which had not hitherto been, something hitherto unknown," says Stahelin . Yet things hitherto unknown, are not therefore incredible. "It is clear from the contents," says Bleek "that the Chaldees had at that time already extended to the West their expeditions of conquest and destruction, and on the other side, that this had only lately begun and that they were not yet come to Judah and Jerusalem, so that here they were hitherto little known." "The appearance of the Chaldees as world-conquerors was, in Judah, then a quite new phenomenon," says Ewald . "The description of the Chaldees altogether is of such sort, that they appear as a people still little known to the Jews," says Knobel . "That which is incredible for the people consists therein, that God employs just the Chaldees, such as they are described in what follows, for the unexpected chastisement of Israel," says even Umbreit .
What was there incredible, that, when the king of Jerusalem had Rev_olted from Babylon, and had sided with Egypt, its chief enemy, the Chaldaeans, should come against it? As soon might it be said to be incredible that France should invade Prussia, when its hundred thousands were on their march toward the Rhine. During the reign of Manasseh it was incredible enough, that any peril should impend from Babylon; for Babylon was still subordinate to Assyria: in the early years of Josiah it was still incredible, for his 31 years were years of peace, until Pharaoh Necho disputed the cis-Euphratensian countries with Babylon. When the then East and West came to Carehemish, to decide whether the empire should be, with the East or with the West, nothing was beyond human foresight but the result. Expectation lately hung suspended, perplexed between the forces of Europe. None, the most sagacious, could predict for a single day.
Men might surmise; God only could predict. For 23 years Jeremiah foretold, that the evil would come from the North, not from the South. The powers were well-balanced. Take Habakkuk's prophecy as a whole - not that the Chaldaeans should invade Judaea (which in Jehoiakim's time was already certain) but that Egypt should be a vain help, and that the Chaldaeans should mesh its people like the fishes of the sea, yet they should still have to disgorge them, because God's judgment would come upon them also. This too were incredible. Incredible it was to the kings, the wise, the politicians, the political prophets of Judaea, that Jerusalem itself should be taken. Incredible it was, and there was much human reason for the incredulity. Egypt and Assyria had been matched during centuries. Until the Sargonides, Egypt had, during centuries, the unbroken advantage. But the Sargonides had passed away.
Yet Chaldaea had not, alone, pRev_ailed against Assyria. Why should the yet untried Babylonian be so certain of success, when the whole West of the Euphrates was banded together against him, and fought within their own ground? The kings of Elam add the kings of the Medes Jer 25:25 were now, as under Cyrus, enemies of Babylon. Babylon had enemies before and behind. But God had raised up Nebuchadnezzar to be the hammer of the whole earth Jer 50:23 and had given those cis-Euphratensian lands which leagued against him into the hands of Nebuchadnezzar the king of Babylon, My servant, God says Jer 27:6-7, and all nations shall serve him and his son and his son's son, until the very time of his land come; and then many nations and great kings shall serve themselves of him. Whence this combination of almost superhuman but short-lived might, this certainty of wide sway down to the third generation, this certainty of its cessation afterward?
There was no time for decay. Alexander's empire was yet more short-lived, but it was divided among his successors. Alexander had, by his genius, founded his own empire, which the able generals, whom he had trained, divided among themselves. In the Chaldaean empire, we have an enterprising conspirator, who seizes an occasion, but does little beside which is recorded, nothing alone, nothing, beside that first grasp at power, for himself. He appears only as the ally of Media: (Herodotus i. 74) then a son, a world-wide conqueror, with a genius for consolidating the empire which he inherited, forming an impregnable city, which should also be a province, filling his empire with fortresses , but leaving none after him to maintain what he had so consolidated. By whom could this be foreknown save by Him, with Whom alone it is, to root out and to pull down and to destroy and to throw down, to build and to plant? Jer 1:10)
It has been common to praise the outside of Habakkuk's prophecy, the purity of his language, the sublimity of his imagery. Certainly it is, humanly speaking, magnicent: his measured cadence is impressive in its simplicity. He too has words and forms, which are unique to him among the remains of Hebrew. But his eminence is rather the condensed thought, expressed often in the simplest words; as when, having carried on the tide of victory of the Chaldaean to its height, everything human subdued before him, all resistance derided, he gathers up his fall and its cause in those eight words Hab 1:11, "Then sweeps-he-by, wind, and-passes, and-is-guilty; this his-strength (is) his-god." Yet more striking is the religious greatness, in which he sums up the meaning of all this oppressiveness of man Hab 1:12. "Thou, Lord, has placed him for judgment, and, O Rock, has founded him to correct." Or, take the picture, prolonged relatively to his conciseness, of the utter helplessness of God's people, meshed, hooked, dragged in their net; their captors worshiping the instrument of their success, Rev_elling in their triumph, and then the sudden question Hab 1:17, "Shall they therefore empty their net?" He waits to hear the answer from God. Or, again, the antiphonal dirge of the materials of the blood-built city over him Hab 2:11. Or the cutting off of every stay, sustenance, hope, promise of God, and, amid this universal crash, what does he? It is not as the heathen , "fearless will the ruins strike him:" but, Hab 3:10, "And I," as if it were the continuance and consequence of the failure of all human things; "I would exult in the Lord, I would bound for joy in the God of my salvation." His faith triumphs most, when all, in human sight, is lost.
"Ill which Thou blessest is most good,
And unblest good is ill;
And all is right which seems most wrong,
So it be Thy sweet Will."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Hab 1:1, Unto Habakkuk, complaining of the iniquity of the land, Hab 1:5, is shewn the fearful vengeance by the Chaldeans; Hab 1:12, He complains that vengeance should be executed by them who are far worse.
Carl Friedrich Keil and Franz Delitzsch
Judgment upon the Wicked - Habakkuk 1 and 2
Chastisement of Judah through the Chaldaeans - Habakkuk 1
The lamentation of the prophet over the dominion of wickedness and violence (Hab 1:2-4) is answered thus by the Lord: He will raise up the Chaldaeans, who are to execute the judgment, as a terrible, world-conquering people, but who will offend by making their might into their god (Hab 1:5-11); whereupon the prophet, trusting in the Lord, who has proved Himself to His people from time immemorial to be a holy and righteous God, expresses the hope that this chastisement will not lead to death, and addresses the question to God, whether with His holiness He can look calmly upon the wickedness of this people, in gathering men into their net like fishes, and continuing in the most unsparing manner to slay the nations (Hab 1:12-17).
John Gill
INTRODUCTION TO HABAKKUK 1
In this chapter, after the inscription, in which are the title of the book, the name and character of the writer, Hab 1:1, there is a complaint made by the prophet of his cry not being heard, and of salvation being deferred, which was long expected, Hab 1:2 and of the wickedness of the times he lived in; of iniquity and trouble, rapine and oppression, in general; and particularly of corruption in courts of judicature, in which there were nothing but strife and contention, a dilatoriness in proceedings at law, and justice was stopped and suppressed, Hab 1:3 then follows an answer to this, showing that some sore judgment, amazing and incredible, would soon be executed for such sins, Hab 1:5 that the Chaldeans would be raised up and sent against the Jews, and spoil them, and carry them captive; who are described by the cruelty of their temper and disposition; by the swiftness and fierceness of their cavalry; and by their derision of kings, princes, and strong holds; and by their victories and success, which they should impute to their idols, Hab 1:6 and then the prophet, in the name of the church, expresses his faith that the people of God, and his interest, would be preserved, and not perish in this calamity; which is urged from the eternity, holiness, faithfulness, and power of God, and from his design in this affliction, which was correction, and not destruction, Hab 1:12 and the chapter is closed with an expostulation of the prophet with God, in consideration of his purity and holiness; how he could bear with such a wicked nation as the Chaldeans, and suffer them to devour men as fishes, in an arbitrary way, that have no ruler; catch them in their net, and insult them, and ascribe all to their own power and prudence, and think to go on continually in this way, Hab 1:13.
1:11:1 Առած զոր ետես Ամբակում մարգարէ։
1 Պատում, որ տեսաւ Ամբակում մարգարէն:
1 Ամբակում մարգարէին յայտնուած պատգամը։
[1]Առած զոր ետես Ամբակում մարգարէ:

1:1 Առած զոր ետես Ամբակում մարգարէ։
1 Պատում, որ տեսաւ Ամբակում մարգարէն:
1 Ամբակում մարգարէին յայտնուած պատգամը։
zohrab-1805▾ eastern-1994▾ western am▾
1:11:1 Пророческое видение, которое видел пророк Аввакум.
1:1 τὸ ο the λῆμμα λημμα who; what εἶδεν οραω view; see Αμβακουμ αμβακουμ the προφήτης προφητης prophet
1:1 הַ ha הַ the מַּשָּׂא֙ mmaśśˌā מַשָּׂא utterance אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] חָזָ֔ה ḥāzˈā חזה see חֲבַקּ֖וּק ḥᵃvaqqˌûq חֲבַקּוּק Habakkuk הַ ha הַ the נָּבִֽיא׃ nnāvˈî נָבִיא prophet
1:1. onus quod vidit Abacuc prophetaThe burden that Habacuc the prophet saw.
1. The burden which Habakkuk the prophet did see.
1:1. The burden that Habakkuk the prophet saw.
1:1. The burden which Habakkuk the prophet did see.
The burden which Habakkuk the prophet did see:

1:1 Пророческое видение, которое видел пророк Аввакум.
1:1
τὸ ο the
λῆμμα λημμα who; what
εἶδεν οραω view; see
Αμβακουμ αμβακουμ the
προφήτης προφητης prophet
1:1
הַ ha הַ the
מַּשָּׂא֙ mmaśśˌā מַשָּׂא utterance
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
חָזָ֔ה ḥāzˈā חזה see
חֲבַקּ֖וּק ḥᵃvaqqˌûq חֲבַקּוּק Habakkuk
הַ ha הַ the
נָּבִֽיא׃ nnāvˈî נָבִיא prophet
1:1. onus quod vidit Abacuc propheta
The burden that Habacuc the prophet saw.
1:1. The burden that Habakkuk the prophet saw.
1:1. The burden which Habakkuk the prophet did see.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1. Книга пророка Аввакума, подобно книге пророка Наума, начинается в еврейском подлиннике словом масса, одно из основных значений которого: "бремя", "ноша". Блаженный Иероним и здесь, как в книге пророка Наума, передает это слово латинским onus, бремя. Но в отношении книги пророка Аввакума масса имеет более нейтральное значение (пророчество вообще), чем специальное (возвещение угроз, бедствий), - так как в этой книге элементы грозный и утешительный особенно тесно проникают друг в друга. Посему здесь более отвечает содержанию перевод LXX: lhmma, что блаженный Феодорит поясняет так: "Видением (lhmma) называет восхищение ума и от дел человеческих прехождение к откровению Божественному. Поэтому, если пророк изрек сие по действию Духа, то, очевидно, не сам он страдал недоумением, но обнажает струп у болезнующих оным, и прилагает врачество" (с. 23). К этому общему или нейтральному пониманию здесь масса, по-видимому, склоняется отчасти блаж. Иероним, когда замечает: "Должно заметить и то, что видение пророка есть поднятие или бремя, что, как мы уже сказали, обозначает тяжкие (бедствия) и то, что он ясно понимает свое видение (с. 131). Надо еще иметь в виду, что заглавное масса I:1: может относиться и относится только к содержанию двух первых глав книги пророка Аввакума, так как третья глава имеет свое особое заглавие или надписание: тефалла, молитва. Этим нейтральный смысл масса еще более подтверждается. Как в первом надписании (I:1), так и во втором (III:1) к собственному имени Аввакума прибавлено название наби, profhth, пророк, встречающееся еще в надписаниях двух пророческих книг Аггея (I:1) и Захарии (I:1). Но это обстоятельство само по себе отнюдь не может указывать на позднее происхождение надписания книги пророка Аввакума (как думает Marti, s. 331), а просто имеет целью указать звание Аввакума между членами ветхозаветной церкви - он был пророком и по служению (munus propheticum), а не только по дару (donum propheticum), - а вместе представить залог верности всего откровения, дать свидетельство его происхождения свыше, - того, что "он не от сердца говорит, но сообщает слово Божие, как пророк и исполненный для этого Божией благодати" (Св. Кирилл Александрийский. См. у проф. Голубева, с. 7:06). Этому последнему соответствует и основное значение слова наби, по которому "пророк есть лицо, говорящее не от себя, а возвещающее волю Божию и Его откровение людям, притом избираемое Богом и получающее от Него божественное полномочие; пророк является изъяснителем и истолкователем не вообще чего бы то ни было, но лишь воли и слов Божественных, является посредником между Богом и людьми, доверенным лицом Бога (Исх VII:1, 2; IV:15-16; Быт XX:7;Иер ХХVI:9). (М. Вержболович, Пророческое служение в Израильском (десятиколенном) царстве. Киев. 1891, с. 5-6. См. подробнее у R. E. Laur'a, Die Prophetennamen des Alten Testamentes. Ein Beitrag zur Theologje des Alten Testamentes. Sreiburg (Schteiz) 1903, s. 2, особенно ss. 11-42).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
1 The burden which Habakkuk the prophet did see. 2 O LORD, how long shall I cry, and thou wilt not hear! even cry out unto thee of violence, and thou wilt not save! 3 Why dost thou shew me iniquity, and cause me to behold grievance? for spoiling and violence are before me: and there are that raise up strife and contention. 4 Therefore the law is slacked, and judgment doth never go forth: for the wicked doth compass about the righteous; therefore wrong judgment proceedeth.
We are told no more in the title of this book (which we have, v. 1) than that the penman was a prophet, a man divinely inspired and commissioned, which is enough (if that be so, we need not ask concerning his tribe or family, or the place of his birth), and that the book itself is the burden which he saw; he was as sure of the truth of it as if he had seen it with his bodily eyes already accomplished. Here, in these verses, the prophet sadly laments the iniquity of the times, as one sensibly touched with grief for the lamentable decay of religion and righteousness. It is a very melancholy complaint which he here makes to God, 1. That no man could call what he had his own; but, in defiance of the most sacred laws of property and equity, he that had power on his side had what he had a mind to, though he had no right on his side: The land was full of violence, as the old world was, Gen. vi. 11. The prophet cries out of violence (v. 2), iniquity and grievance, spoil and violence. In families and among relations, in neighbour-hoods and among friends, in commerce and in courts of law, every thing was carried with a high hand, and no man made any scruple of doing wrong to his neighbour, so that he could but make a good hand of it for himself. It does not appear that the prophet himself had any great wrong done him (in losing times it fared best with those that had nothing to lose), but it grieved him to see other people wronged, and he could not but mingle his tears with those of the oppressed. Note, Doing wrong to harmless people, as it is an iniquity in itself, so it is a great grievance to all that are concerned for God's Jerusalem, who sigh and cry for abominations of this kind. He complains (v. 4) that the wicked doth compass about the righteous. One honest man, one honest cause, shall have enemies besetting it on every side; many wicked men, in confederacy against it, run it down; nay, one wicked man (for it is singular) with so many various arts of mischief sets upon a righteous man, that he perfectly besets him. 2. That the kingdom was broken into parties and factions that were continually biting and devouring one another. This is a lamentation to all the sons of peace: There are that raise up strife and contention (v. 3), that foment divisions, widen breaches, incense men against one another, and sow discord among brethren, by doing the work of him that is the accuser of the brethren. Strifes and contentions that have been laid asleep, and begun to be forgotten, they awake, and industriously raise up again, and blow up the sparks that were hidden under the embers. And, if blessed are the peace-makers, cursed are such peace-breakers, that make parties, and so make mischief that spreads further, and lasts longer, than they can imagine. It is sad to see bad men warming their hands at those flames which are devouring all that is good in a nation, and stirring up the fire too. 3. That the torrent of violence and strife ran so strongly as to bid defiance to the restraints and regulations of laws and the administration of justice, v. 4. Because God did not appear against them, nobody else would; therefore the law is slacked, is silent; it breathes not; its pulse beats not (so, it is said, the word signifies); it intermits, and judgment does not go forth as it should; no cognizance is taken of those crimes, no justice done upon the criminals; nay, wrong judgment proceeds; if appeals be made to the courts of equity, the righteous shall be condemned and the wicked justified, so that the remedy proves the worst disease. The legislative power takes no care to supply the deficiencies of the law for the obviating of those growing threatening mischiefs; the executive power takes no care to answer the good intentions of the laws that are made; the stream of justice is dried up by violence, and has not its free course. 4. That all this was open and public, and impudently avowed; it was barefaced. The prophet complains that this iniquity was shown him; he beheld it which way soever he turned his eyes, nor could he look off it: Spoiling and violence are before me. Note, The abounding of wickedness in a nation is a very great eye-sore to good people, and, if they did not see it, they could not believe it to be so bad as it is. Solomon often complains of the vexation of this kind which he saw under the sun; and the prophet would therefore gladly turn hermit, that he might not see it, Jer. ix. 2. But then we must needs go out of the world, which there-fore we should long to do, that we may remove to that world where holiness and love reign eternally, and no spoiling and violence shall be before us. 5. That he complained of this to God, but could not obtain a redress of those grievances: "Lord," says he, "why dost thou show me iniquity? Why hast thou cast my lot in a time and place when and where it is to be seen, and why do I continue to sojourn in Mesech and Kedar? I cry to thee of this violence; I cry aloud; I have cried long; but thou wilt not hear, thou wilt not save; thou dost not take vengeance on the oppressors, nor do justice to the oppressed, as if thy arm were shortened or thy ear heavy." When God seems to connive at the wickedness of the wicked, nay, and to countenance it, by suffering them to prosper in their wickedness, it shocks the faith of good men, and proves a sore temptation to them to say, We have cleansed our hearts in vain (Ps. lxxiii. 13), and hardens those in their impiety who say, God has forsaken the earth. We must not think it strange if wickedness be suffered to prevail far and prosper long. God has reasons, and we are sure they are good reasons, both for the reprieves of bad men and the rebukes of good men; and therefore, though we plead with him, and humbly expostulate concerning his judgments, yet we must say, "He is wise, and righteous, and good, in all," and must believe the day will come, though it may be long deferred, when the cry of sin will be heard against those that do wrong and the cry of prayer for those that suffer it.
Adam Clarke: Commentary on the Bible - 1831
1:1: The burden - המשא hammassa signifies not only the burdensome prophecy, but the prophecy or revelation itself which God presented to the mind of Habakkuk, and which he saw-clearly perceived, in the light of prophecy and then faithfully declared, as this book shows. The word signifies an oracle or revelation in general; but chiefly, one relative to future calamities.
Albert Barnes: Notes on the Bible - 1834
1:1: The burden - On the word "burden" see the note at Nah 1:1.
Which Habakkuk the prophet did see - The prophet's name signifies "strong embrace." The word in its intensive form is used both of God's enfolding the soul within His tender supporting love , and of man clinging and holding fast to divine wisdom Pro 4:8. It fits in with the subject of his prophecy, faith, cleaving fast to God amid the perplexities of things seen. Dion.: "He who is spiritually Habakkuk, cleaving fast to God with the arms of love, or enfolding Him after the manner of one holily wrestling, until he is blessed, enlightened, and heard by Him, is the seer here." "Let him who would in such wise fervidly embrace God and plead with Him as a friend, praying earnestly for the deliverance and consolation of himself and others, but who sees not as yet, that his prayer is heard, make the same holy plaint, and appeal to the clemency of the Creator." (jer Abarbanel has the like: "He strengthens himself in pleading his cause with God as to the prosperity of Nebuchadnezzar as if he were joined with God for the cause of his people" Preface to Ezekiel). "He is called 'embrace' either because of his love to the Lord; or because he engages in a contest and strife and (so to speak) wrestling with God." For no one with words so bold ventured to challenge God to a discussion of His justice and to say to Him, "Why, in human affairs and the government of this world is there so great injustice?"
The prophet - The title, "the prophet," is added only to the names of Habakkuk, Haggai, Zechariah. Habakkuk may have added it to his name instead because he prominently expostulates with God, like the Psalmists, and does not speak in the name of God to the people. The title asserts that he exercised the pastoral office of the prophets, although not directly in this prophecy.
Did see - Cyril: "God multiplied visons, as is written Hos 12:10, and Himself spoke to the prophets, disclosing to them beforehand what should be, and all but exhibiting them to sight, as if already present. But that they determined not to speak from their own, but rather transmit to us the words from God, he persuades us at the outset, naming himself a prophet, and showing himself full of the grace belonging thereto."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:1: Isa 22:1; Nah 1:1
Carl Friedrich Keil and Franz Delitzsch
1:1
Hab 1:1 contains the heading not only to ch. 1 and 2, but to the whole book, of which ch. 3 forms an integral part. On the special heading in Hab 3:1, see the comm. on that verse. The prophet calls his writing a massâ', or burden (see at Nahum 1:1), because it announces heavy judgments upon the covenant nation and the imperial power.
Geneva 1599
1:1 The burden which Habakkuk the prophet saw.
The Argument - The Prophet complains to God, considering the great felicity of the wicked, and the miserable oppression of the godly, who endure all types of affliction and cruelty, and yet can see no end. Therefore he had this revelation shown to him by God, that the Chaldeans would come and take them away as captives, so that they could look for no end of their troubles as yet, because of their stubbornness and rebellion against the Lord. And lest the godly should despair, seeing this horrible confusion, he comforts them by this, that God will punish the Chaldeans their enemies, when their pride and cruelty will be at height. And for this reason he exhorts the faithful to patience by his own example, and shows them a form of prayer, with which they should comfort themselves.
John Gill
1:1 The burden which Habakkuk the prophet did see. This prophecy is called a "burden", or something took up and carried, being what the prophet received from the Lord, and went with to the people of the Jews, and was a heavy burdensome prophecy to them; declaring the calamities that should come upon them by the Chaldeans, who would invade their land, and carry them captive; and Habakkuk, that brought this account, is called a "prophet", to give the greater sanction to it; and it was what he had in vision from the Lord represented unto him, and therefore should be credited. Abarbinel inquires why Habakkuk should be called a prophet, when none of the lesser prophets are, excepting Haggai and Zechariah; and thinks the reason of it is, to give weight to his prophecy, since it might be suspected by some whether he was one; there being none of those phrases to be met with in this prophecy as in others, as "the word of the Lord came", &c. or "thus saith the Lord".
John Wesley
1:1 The burden - The prophet seems to speak of these grievous things, as a burden which he himself groaned under.
Robert Jamieson, A. R. Fausset and David Brown
1:1 HABAKKUK'S EXPOSTULATION WITH JEHOVAH ON ACCOUNT OF THE PREVALENCE OF INJUSTICE: JEHOVAH SUMMONS ATTENTION TO HIS PURPOSE OF SENDING THE CHALDEANS AS THE AVENGERS. THE PROPHET COMPLAINS, THAT THESE ARE WORSE THAN THOSE ON WHOM VENGEANCE WAS TO BE TAKEN. (Hab. 1:1-17)
burden--the prophetic sentence.
1:21:2: Մինչեւ յե՞րբ Տէր աղաղակիցեմ, եւ ո՛չ լուիցես. գոչիցեմ առ քեզ զրկեալ՝ եւ ո՛չ փրկիցես։
2 Մինչեւ ե՞րբ, Տէ՛ր, աղօթեմ, բայց դու չլսես, զրկուած՝ ձայն տամ քեզ, եւ դու չփրկես:
2 Մինչեւ ե՞րբ, ով Տէր, պիտի աղաղակեմ ու պիտի չլսես Եւ զրկանքի համար քեզի պիտի կանչեմ ու պիտի չազատես։
Մինչեւ յե՞րբ, Տէր, աղաղակիցեմ, եւ ոչ լուիցես, գոչիցեմ առ քեզ զրկեալ, եւ ոչ փրկիցես:

1:2: Մինչեւ յե՞րբ Տէր աղաղակիցեմ, եւ ո՛չ լուիցես. գոչիցեմ առ քեզ զրկեալ՝ եւ ո՛չ փրկիցես։
2 Մինչեւ ե՞րբ, Տէ՛ր, աղօթեմ, բայց դու չլսես, զրկուած՝ ձայն տամ քեզ, եւ դու չփրկես:
2 Մինչեւ ե՞րբ, ով Տէր, պիտի աղաղակեմ ու պիտի չլսես Եւ զրկանքի համար քեզի պիտի կանչեմ ու պիտի չազատես։
zohrab-1805▾ eastern-1994▾ western am▾
1:21:2 Доколе, Господи, я буду взывать, и Ты не слышишь, буду вопиять к Тебе о насилии, и Ты не спасаешь?
1:2 ἕως εως till; until τίνος τις.1 who?; what? κύριε κυριος lord; master κεκράξομαι κραζω cry καὶ και and; even οὐ ου not μὴ μη not εἰσακούσῃς εισακουω heed; listen to βοήσομαι βοαω scream; shout πρὸς προς to; toward σὲ σε.1 you ἀδικούμενος αδικεω injure; unjust to καὶ και and; even οὐ ου not σώσεις σωζω save
1:2 עַד־ ʕaḏ- עַד unto אָ֧נָה ʔˈānā אָן whither יְהוָ֛ה [yᵊhwˈāh] יְהוָה YHWH שִׁוַּ֖עְתִּי šiwwˌaʕtî שׁוע cry וְ wᵊ וְ and לֹ֣א lˈō לֹא not תִשְׁמָ֑ע ṯišmˈāʕ שׁמע hear אֶזְעַ֥ק ʔezʕˌaq זעק cry אֵלֶ֛יךָ ʔēlˈeʸḵā אֶל to חָמָ֖ס ḥāmˌās חָמָס violence וְ wᵊ וְ and לֹ֥א lˌō לֹא not תֹושִֽׁיעַ׃ ṯôšˈîₐʕ ישׁע help
1:2. usquequo Domine clamabo et non exaudies vociferabor ad te vim patiens et non salvabisHow long, O Lord, shall I cry, and thou wilt not hear? shall I cry out to thee suffering violence, and thou wilt not save?
2. O LORD, how long shall I cry, and thou wilt not hear? I cry out unto thee of violence, and thou wilt not save.
1:2. How long, O Lord, shall I cry out, and you will not heed? Shall I shout to you while suffering violence, and you will not save?
1:2. O LORD, how long shall I cry, and thou wilt not hear! [even] cry out unto thee [of] violence, and thou wilt not save!
O LORD, how long shall I cry, and thou wilt not hear! [even] cry out unto thee [of] violence, and thou wilt not save:

1:2 Доколе, Господи, я буду взывать, и Ты не слышишь, буду вопиять к Тебе о насилии, и Ты не спасаешь?
1:2
ἕως εως till; until
τίνος τις.1 who?; what?
κύριε κυριος lord; master
κεκράξομαι κραζω cry
καὶ και and; even
οὐ ου not
μὴ μη not
εἰσακούσῃς εισακουω heed; listen to
βοήσομαι βοαω scream; shout
πρὸς προς to; toward
σὲ σε.1 you
ἀδικούμενος αδικεω injure; unjust to
καὶ και and; even
οὐ ου not
σώσεις σωζω save
1:2
עַד־ ʕaḏ- עַד unto
אָ֧נָה ʔˈānā אָן whither
יְהוָ֛ה [yᵊhwˈāh] יְהוָה YHWH
שִׁוַּ֖עְתִּי šiwwˌaʕtî שׁוע cry
וְ wᵊ וְ and
לֹ֣א lˈō לֹא not
תִשְׁמָ֑ע ṯišmˈāʕ שׁמע hear
אֶזְעַ֥ק ʔezʕˌaq זעק cry
אֵלֶ֛יךָ ʔēlˈeʸḵā אֶל to
חָמָ֖ס ḥāmˌās חָמָס violence
וְ wᵊ וְ and
לֹ֥א lˌō לֹא not
תֹושִֽׁיעַ׃ ṯôšˈîₐʕ ישׁע help
1:2. usquequo Domine clamabo et non exaudies vociferabor ad te vim patiens et non salvabis
How long, O Lord, shall I cry, and thou wilt not hear? shall I cry out to thee suffering violence, and thou wilt not save?
1:2. How long, O Lord, shall I cry out, and you will not heed? Shall I shout to you while suffering violence, and you will not save?
1:2. O LORD, how long shall I cry, and thou wilt not hear! [even] cry out unto thee [of] violence, and thou wilt not save!
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
2-4. Изображаемые здесь сетования пророка в обращении к Богу завета - Иегове вызваны были, по мнению некоторых иудейских толкователей, а также блаженного Иеронима, и некоторых новых комментаторов (Philippson, Maurer, Rosenmuller, Ewald и др. ), ожидаемыми или уже и фактически совершавшимися насилиями вавилонян или халдеев в Иудее. "Пророк, говорит блаж. Иероним, вопиет против Бога относительно того, почему Навуходоносор будет разорять храм и Иуду, почему Иерусалим будет подвергнут разрушению, хотя он - город Божий. Почему пророк взывает, но Бог не выслушивает его? он вопиет к Господу угнетаемьй халдеями, но не получает спасения?" (с. 133) "нечестивый царь Навуходоносор одержал верх против праведного Иуды (4: Цар XXIV)... и праведный царь Иосия будет убит царем Египетским (4: Цар XXIII), а Даниил, Анания, Мисаил и Азария будут в рабстве (Дан III), и будет повелителем владыка вавилонский" (с. 135). В пользу такого понимания новые его сторонники указывают, что слова, встречающиеся в ст. 2: и 3: хамас, насилие, и амал, притеснение, встречаются и ниже в ст. 9: и 13, где они бесспорно означают тиранические действия халдеев. Но кроме этих слов в рассматриваемом отделе в ст. 3: пророком употреблены еще слова рив, тяжба, ссора, и мадон, брань, раздор; кроме того в ст. 4: говорится о том, что потерял силу закон, тора - очевидно, Моисеев закон, что не побеждает правда, что суд происходит превратно: все эти черты, вне всякого сомнения, приложимы единственно к внутренней жизни народа Иудейского, как народа положительного закона, тора, притом грешившего частыми отступлениями от последнего, - и, напротив, совершенно неприменимы к халдеям - народу, не признававшему никакого другого закона, кроме своей собственной воли (ст. 7:) и силы, обоготворяемой им (ст. 11, ср. ст. 16). Притом, если бы согласиться с опровергаемым нами толкованием ст. 2-4, то последующее, ст. 5-10, возвещение о нашествии халдеев, как событии совершенно новом и невероятном, и подробное описание их не имели бы смысла, оставаясь совершенно непонятными. Напротив, при объяснении ст. 2-4: относительно внутреннего разложения религиозно-нравственной и правовой стороны жизни самих иудеев, современных пророку, вполне понятно, прежде всего, общие отношение этого отдела к последующему ст. 5-11: это - отношение причины к следствию, преступления и наказания; затем, в частности, упомянутая одинаковость названий (хамас, амал) преступлений иудеев и образа действий халдеев, глубочайшим образом основывается на идее соответствия между божественным возмездием и грехом, его вызвавшим, по слову Премудрого: "ими же кто согрешает, сими и мучится" (Прем XI:17) грех Иудеев состоял в притеснениях, в разных видах попрания закона (ст. 2-4), в том же имела состоять и кара Божия в виде нашествия и насилия халдеев (ст. 5-11), подобно как и этих последних за их безбожные притеснения народу Божию (ст. 12: и д. ) ожидала, по суду Божию, подобная же пагубная участь (гл. II). См. у проф. Голубева, с. 699-7:01: прим. Таким образом, пророк Аввакум в ст. 2-4, подобно пророку Михею (гл. VII), выражает свою глубокую скорбь по поводу господствующего в его народе нечестия в общественной жизни. Как глубоко верующий член теократического общества, больше того - как Богопоставленный страж теократии (ср. II:1), пророк в святой ревности за "оцепеневший" (евр. пуг) как бы закон, за попранную правду Божию (ст. 4). с молитвенным дерзнопением (подобно псалмопевцам, напр. Ис XXI:2: гл. LXXXVII:15: сл. ) взывает к Богу о давно ожидаемом им Божественном вмешательстве в жизнь его сограждан, не отвечающую Божественному закону. Конечно, пророк жалуется на общее направление жизни, а не на отдельных нечестивцев, тем менее - наличных своих притеснителей.
Adam Clarke: Commentary on the Bible - 1831
1:2: O Lord, how long shall I cry - The prophet feels himself strongly excited against the vices which he beheld; and which, it appears from this verse, he had often declaimed against, but in vain; the people continued in their vices, and God in his longsuffering.
Habakkuk begins his prophecy under a similar feeling, and nearly in similar words, as Juvenal did his Satires: -
Semper ego auditor tantum?
Nunquamne reponam?
Vexatus toties rauci Theseide Codri?
Sat. 1:1.
"Shall I always be a hearer only?
Shall I never reply?
So often vexed?"
Of violence - The most unlawful and outrageous acts.
Albert Barnes: Notes on the Bible - 1834
1:2: O Lord, how long shall I cry - Literally, "how long have I cried so intensely to Thee?" Because it is always the cry of the creature to the One who alone can hear or help - its God. Of this cry the Prophet expresses that it had already lasted long. In that long past he had cried out to God but no change had come. There is an undefined past, and this still continues.
How long - as Asaph cries, "how long hast Thou been," and, it is implied, wilt Thou be "wroth against the prayer of Thy people?" as we should say," how long shall Thy wrath continue?" The words which the prophet uses relate to domestic strife and wrong between man and man; violence, iniquity, strife, contention Hab 1:3, nor are any of them used only of the oppression of a foreign enemy. Also, Habakkuk complains of injustice too strong for the law, and the perversion of justice Hab 1:4. And upon this, the sentence is pronounced. The enemy is to be sent for judgment and correction Hab 1:12. They are then the sins of Judah which the prophet rehearses before God, in fellow-suffering with the oppressed. God answers that they shall be removed, but by the punishment of the sinners.
Punishment does not come without sin, nor does sin endure without punishment. It is one object of the Old Testament to exhibit the connection between sin and punishment. Other prophets, as commissioned by God, first denounced the sins and then foretold the punishment of the impenitent. Habakkuk appeals to God's justice, as requiring its infliction. On this ground too this opening of the prophecy cannot be a complaint against the Chaldees, because their wrong would be no ground of the punishment which the prophet denounced, but the punishment itself, requiting wrong to man through human wrong.
Cyril: "The prophet considers the person of the oppressed, enduring the intolerable insolence and contumely of those accustomed to do wrong, and very skillfully doth he attest the unutterable lovingkindness of God, for he exhibits Him as very forbearing, though accustomed to hate wickedness, but that He doth not immediately bring judgment upon the offenders, he showed clearly, saying that so great is His silence and long-suffering, that there needeth a strong cry, in that some practice intolerable covetousness against others, and use an unbridled insolence against the weak, for his very complaints of God's endurance of evil attest the immeasurable loving kindness of God."
Cyril: "You may judge hence of the hatred of evil among the saints. For they speak of the woes of others as their own. So saith the most wise Paul Co2 11:29, who is weak and I am not weak? who is offended, and I burn not? and bade us Rom 12:15 weep with those who weep, showing that sympathy and mutual love are especially becoming to the saints."
The prophet, through sympathy or fellow-suffering with the sufferers, is as one of them. He cries for help, as himself needing it, and being in the misery, in behalf of which he prays. He says, "How long shall I cry?" standing, as it were, in the place of all, and gathering all their cries into one, and presenting them before God. It is the cry, in one, of all which is wronged to the God of Justice, of all suffering to the God of love. "When shall this scene of sin, and confusion, and wrong be at an end, and the harmony of God's creation be restored? How long shall evil not exist only, but pRev_ail?" It is the cry of the souls under the altar Rev 6:10, "How long, O Lord, Holy and True, dost Thou not judge and avenge our blood on them that dwell on the earth?" It is the voice of the oppressed against the oppressor; of the Church against the world; weary of hearing the Lord's Name blasphemed, of seeing wrong set up on high, of holiness trampled underfoot. It is in its highest sense His Voice, who, to sanctify our longings for deliverance, said in the days of His Flesh Psa 22:2, "I cry in the daytime, but Thou hearest not."
Even cry out - aloud (it is the cry of anguish) Dion.: "We cry the louder, the more we cry from the heart, even without words; for not the moving of the lips, but the love of the heart sounds in the ears of God."
Even cry out unto Thee. - Whether as an exclamation or a continuance of the question, How long? The prophet gathered in one the prolonged cry of past and future. He had cried out; he should cry on, "Violence." He speaks as if the one word, jerked out, as it were, wrung forth from his inmost soul, was, "Violence," as if he said this one word to the God of justice and love.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:2: how: Psa 13:1, Psa 13:2, Psa 74:9, Psa 74:10, Psa 94:3; Rev 6:10
and thou wilt not save: Psa 22:1, Psa 22:2; Jer 14:9; Lam 3:8
Carl Friedrich Keil and Franz Delitzsch
1:2
The prophet's lamentation. Hab 1:2. "How long, Jehovah, have I cried, and Thou hearest not? I cry to Thee, Violence; and Thou helpest not! Hab 1:3. Why dost Thou let me see mischief, and Thou lookest upon distress? devastation and violence are before me: there arises strife, and contention lifts itself up. Hab 1:4. Therefore the law is benumbed, and justice comes not forth for ever: for sinners encircle the righteous man; therefore justice goes forth perverted." This complaint, which involves a petition for help, is not merely an expression of the prophet's personal desire for the removal of the prevailing unrighteousness; but the prophet laments, in the name of the righteous, i.e., the believers in the nation, who had to suffer under the oppression of the wicked; not, however, as Rosenmller and Ewald, with many of the Rabbins, suppose, over the acts of wickedness and violence which the Chaldaeans performed in the land, but over the wicked conduct of the ungodly of his own nation. For it is obvious that these verses refer to the moral depravity of Judah, from the fact that God announced His purpose to raise up the Chaldaeans to punish it (Hab 1:5.). It is true that, in Hab 1:9 and Hab 1:13, wickedness and violence are attributed to the Chaldaeans also; but all that can be inferred from this is, that "in the punishment of the Jewish people a divine talio prevails, which will eventually fall upon the Chaldaeans also" (Delitzsch). The calling for help (שׁוּע is described, in the second clause, as crying over wickedness. חמס is an accusative, denoting what he cries, as in Job 19:7 and Jer 20:8, viz., the evil that is done. Not hearing is equivalent to not helping. The question עד־אנה indicates that the wicked conduct has continued a long time, without God having put a stop to it. This appears irreconcilable with the holiness of God. Hence the question in Hab 1:3 : Wherefore dost Thou cause me to see mischief, and lookest upon it Thyself? which points to Num 23:21, viz., to the words of Balaam, "God hath not beheld iniquity ('âven) in Jacob, neither hath He seen perverseness (‛âmâl) in Israel." This word of God, in which Balaam expresses the holiness of Israel, which remains true to the idea of its divine election, is put before the Lord in the form of a question, not only to give prominence to the falling away of the people from their divine calling, and their degeneracy into the very opposite of what they ought to be, but chiefly to point to the contradiction involved in the fact, that God the Holy One does now behold the evil in Israel and leave it unpunished. God not only lets the prophet see iniquity, but even looks at Himself. This is at variance with His holiness. און, nothingness, then worthlessness, wickedness (cf. Is 1:13). עמל, labour, then distress which a man experiences or causes to others (cf. Is 10:1). הבּיט, to see, not to cause to see. Ewald has revoked the opinion, that we have here a fresh hiphil, derived from a hiphil. With שׁד וגו the address is continued in the form of a simple picture. Shōd vechâmâs are often connected (e.g., Amos 3:10; Jer 6:7; Jer 20:8; Ezek 45:9). Shōd is violent treatment causing desolation. Châmâs is malicious conduct intended to injure another. ווהי, it comes to pass, there arises strife (rı̄bh) in consequence of the violent and wicked conduct. ישּׂא, to rise up, as in Hos 13:1; Ps 89:10. The consequences of this are relaxation of the law, etc. על־כּן, therefore, because God does not interpose to stop the wicked conduct. פּוּג, to relax, to stiffen, i.e., to lose one's vital strength, or energy. Tōrâh is "the revealed law in all its substance, which was meant to be the soul, the heart of political, religious, and domestic life" (Delitzsch). Right does not come forth, i.e., does not manifest itself, lânetsach, lit., for a permanence, i.e., for ever, as in many other passages, e.g., Ps 13:2; Is 13:20. לנצח belongs to לא, not for ever, i.e., never more. Mishpât is not merely a righteous verdict, however; in which case the meaning would be: There is no more any righteous verdict given, but a righteous state of things, objective right in the civil and political life. For godless men (רשׁע, without an article, is used with indefinite generality or in a collective sense) encircle the righteous man, so that the righteous cannot cause right to prevail. Therefore right comes forth perverted. The second clause, commencing with על־כּן, completes the first, adding a positive assertion to the negative. The right, which does still come to the light, is מעקּל, twisted, perverted, the opposite of right. To this complaint Jehovah answers in Hab 1:5-11 that He will do a marvellous work, inflict a judgment corresponding in magnitude to the prevailing injustice.
Geneva 1599
1:2 O LORD, how long shall I cry, and thou wilt not hear! [even] cry out to thee (a) [of] violence, and thou wilt not save!
(a) The Prophet complains to God, and bewails that among the Jews is left no fairness and brotherly love: but instead of these reigns cruelty, theft, contention, and strife.
John Gill
1:2 O Lord, how long shall I cry, and thou wilt not hear!.... The prophet having long observed the sins and iniquities of the people among whom he lived, and being greatly distressed in his mind on account of them, had frequently and importunately cried unto the Lord to put a stop to the abounding of them, that the people might be brought to a sense of their sins, and reform from them; but nothing of this kind appearing, he concludes his prayers were not heard, and therefore expostulates with the Lord upon this head:
even cry unto thee of violence, and thou wilt not save! either of violence done to himself in the discharge of his office, or of one man to another, of the rich to the poor; and yet, though he cried again and again to the Lord, to check this growing evil, and deliver the oppressed out of the hands of their oppressors, it was not done; which was matter of grief and trouble to him.
Robert Jamieson, A. R. Fausset and David Brown
1:2 violence . . . Why dost thou show me iniquity?--Similar language is used of the Chaldeans (Hab 1:9, Hab 1:13), as here is used of the Jews: implying, that as the Jews sinned by violence and injustice, so they should be punished by violence and injustice (Prov 1:31). Jehoiakim's reign was marked by injustice, treachery, and bloodshed (Jer 22:3, Jer 22:13-17). Therefore the Chaldeans should be sent to deal with him and his nobles according to their dealings with others (Hab 1:6, Hab 1:10-11, Hab 1:17). Compare Jeremiah's expostulation with Jehovah, Jer 12:1; Jer 20:8; and Job 19:7-8.
1:31:3: Ընդէ՞ր ցուցեր ինձ աշխատութիւնս եւ վաստակս, տեսանե՛լ զթշուառութիւն եւ զամպարշտութիւն։ Առաջի իմ եղեւ դատաստան, եւ առնոյր դատաւորն կաշառս։
3 Ինչո՞ւ ինձ ջանք ու յոգնութիւն պատճառեցիր՝ թշուառութիւն եւ ամբարշտութիւն տեսնելու: Իմ առաջ եղաւ դատաստանը, եւ դատաւորը կաշառք էր առնում:
3 Ինչո՞ւ անօրէնութիւնը կը ցուցնես Եւ նեղութիւնը կ’երեւցնես։Իմ առջեւս յափշտակութիւն եւ զրկանք կայ Եւ դատ ու վէճ հանող կայ։
Ընդէ՞ր ցուցեր ինձ [2]աշխատութիւնս եւ վաստակս, տեսանել զթշուառութիւն եւ զամպարշտութիւն. առաջի իմ եղեւ դատաստան, եւ առնոյր դատաւորն կաշառս:

1:3: Ընդէ՞ր ցուցեր ինձ աշխատութիւնս եւ վաստակս, տեսանե՛լ զթշուառութիւն եւ զամպարշտութիւն։ Առաջի իմ եղեւ դատաստան, եւ առնոյր դատաւորն կաշառս։
3 Ինչո՞ւ ինձ ջանք ու յոգնութիւն պատճառեցիր՝ թշուառութիւն եւ ամբարշտութիւն տեսնելու: Իմ առաջ եղաւ դատաստանը, եւ դատաւորը կաշառք էր առնում:
3 Ինչո՞ւ անօրէնութիւնը կը ցուցնես Եւ նեղութիւնը կ’երեւցնես։Իմ առջեւս յափշտակութիւն եւ զրկանք կայ Եւ դատ ու վէճ հանող կայ։
zohrab-1805▾ eastern-1994▾ western am▾
1:31:3 Для чего даешь мне видеть злодейство и смотреть на бедствия? Грабительство и насилие предо мною, и восстает вражда и поднимается раздор.
1:3 ἵνα ινα so; that τί τις.1 who?; what? μοι μοι me ἔδειξας δεικνυω show κόπους κοπος labor; weariness καὶ και and; even πόνους πονος pain ἐπιβλέπειν επιβλεπω look on ταλαιπωρίαν ταλαιπωρια wretchedness καὶ και and; even ἀσέβειαν ασεβεια irreverence ἐξ εκ from; out of ἐναντίας εναντιος contrary; opposite μου μου of me; mine γέγονεν γινομαι happen; become κρίσις κρισις decision; judgment καὶ και and; even ὁ ο the κριτὴς κριτης judge λαμβάνει λαμβανω take; get
1:3 לָ֣מָּה lˈāmmā לָמָה why תַרְאֵ֤נִי ṯarʔˈēnî ראה see אָ֨וֶן֙ ʔˈāwen אָוֶן wickedness וְ wᵊ וְ and עָמָ֣ל ʕāmˈāl עָמָל labour תַּבִּ֔יט tabbˈîṭ נבט look at וְ wᵊ וְ and שֹׁ֥ד šˌōḏ שֹׁד violence וְ wᵊ וְ and חָמָ֖ס ḥāmˌās חָמָס violence לְ lᵊ לְ to נֶגְדִּ֑י neḡdˈî נֶגֶד counterpart וַ wa וְ and יְהִ֧י yᵊhˈî היה be רִ֦יב rˈîv רִיב law-case וּ û וְ and מָדֹ֖ון māḏˌôn מָדֹון contention יִשָּֽׂא׃ yiśśˈā נשׂא lift
1:3. quare ostendisti mihi iniquitatem et laborem videre praeda et iniustitia contra me et factum est iudicium et contradictio potentiorWhy hast thou shewn me iniquity and grievance, to see rapine and injustice before me? and there is a judgment, but opposition is more powerful.
3. Why dost thou shew me iniquity, and look upon perverseness? for spoiling and violence are before me: and there is strife, and contention riseth up.
1:3. Why have you revealed to me iniquity and hardship, to see plunder and injustice opposite me? And there has been judgment, but the opposition is more powerful.
1:3. Why dost thou shew me iniquity, and cause [me] to behold grievance? for spoiling and violence [are] before me: and there are [that] raise up strife and contention.
Why dost thou shew me iniquity, and cause [me] to behold grievance? for spoiling and violence [are] before me: and there are [that] raise up strife and contention:

1:3 Для чего даешь мне видеть злодейство и смотреть на бедствия? Грабительство и насилие предо мною, и восстает вражда и поднимается раздор.
1:3
ἵνα ινα so; that
τί τις.1 who?; what?
μοι μοι me
ἔδειξας δεικνυω show
κόπους κοπος labor; weariness
καὶ και and; even
πόνους πονος pain
ἐπιβλέπειν επιβλεπω look on
ταλαιπωρίαν ταλαιπωρια wretchedness
καὶ και and; even
ἀσέβειαν ασεβεια irreverence
ἐξ εκ from; out of
ἐναντίας εναντιος contrary; opposite
μου μου of me; mine
γέγονεν γινομαι happen; become
κρίσις κρισις decision; judgment
καὶ και and; even
ο the
κριτὴς κριτης judge
λαμβάνει λαμβανω take; get
1:3
לָ֣מָּה lˈāmmā לָמָה why
תַרְאֵ֤נִי ṯarʔˈēnî ראה see
אָ֨וֶן֙ ʔˈāwen אָוֶן wickedness
וְ wᵊ וְ and
עָמָ֣ל ʕāmˈāl עָמָל labour
תַּבִּ֔יט tabbˈîṭ נבט look at
וְ wᵊ וְ and
שֹׁ֥ד šˌōḏ שֹׁד violence
וְ wᵊ וְ and
חָמָ֖ס ḥāmˌās חָמָס violence
לְ lᵊ לְ to
נֶגְדִּ֑י neḡdˈî נֶגֶד counterpart
וַ wa וְ and
יְהִ֧י yᵊhˈî היה be
רִ֦יב rˈîv רִיב law-case
וּ û וְ and
מָדֹ֖ון māḏˌôn מָדֹון contention
יִשָּֽׂא׃ yiśśˈā נשׂא lift
1:3. quare ostendisti mihi iniquitatem et laborem videre praeda et iniustitia contra me et factum est iudicium et contradictio potentior
Why hast thou shewn me iniquity and grievance, to see rapine and injustice before me? and there is a judgment, but opposition is more powerful.
1:3. Why have you revealed to me iniquity and hardship, to see plunder and injustice opposite me? And there has been judgment, but the opposition is more powerful.
1:3. Why dost thou shew me iniquity, and cause [me] to behold grievance? for spoiling and violence [are] before me: and there are [that] raise up strife and contention.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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Adam Clarke: Commentary on the Bible - 1831
1:3: And cause me to behold grievance - עמל amal, labor, toil, distress, misery, etc., the common fruits of sin.
Albert Barnes: Notes on the Bible - 1834
1:3: Why dost Thou shew me iniquity, and cause me to behold - , or rather, "Why beholdest Thou grievance?" God seemed to Rev_erse what He had said by Balaam Num 23:21, "He hath not beheld iniquity in Jacob, and hath not seen grievousness in Israel"; and in the Psalms Psa 10:14, "Thou hast seen, for thou (emphatic) beholdest grievousness and wrong, to put it in Thy hand," i. e., Thou layest it up in Thy hand, to cast it back on the head of the evildoer. Now He seemed to behold it and leave it unpunished, which yet Habakkuk says to God below, He could not do Hab 1:13; "Thou canst not look upon iniquity." What then did this mean? What was the solution?
All forms and shapes of sin are multiplied; oppressive "violence" , such as "covered the earth" before the flood, and brought it down; which Nineveh had to put away Jon 3:8, and it was spared; "iniquity," i. e., what is unequal and contrary to truth, falsehood.
Grievance - literally, burdensome wearisome "toil"; "spoiling," or open robbery; "strife and contention," both through perversion of the law and, without it, through endless jarrings of man with man. Sin recoils on the sinner. So what he beholds is not "iniquity" only, but (in the same word) "vanity"; "grievance"; which is a burden both to him who suffers, and yet more to him who inflicts it. For nothing is so burdensome as sin, nothing so empty as wickedness. And while to him who suffers, the suffering is temporal, to him who inflicts it, it is eternal. And yet the prophet and whose prays against ungodliness, "must commiserate him who doth wrong yet more, since they hurt what is most precious, their own soul, and that eternally" . All then is full of evil. WheRev_er the prophet looks, some fresh violence is before him; it confronts him on every side; "strife hath arisen" , come up, exists where it was not before; "contention lifteth itself" on high, bowing down all beside.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:3: Psa 12:1, Psa 12:2, Psa 55:9-11, Psa 73:3-9, Psa 120:5, Psa 120:6; Ecc 4:1, Ecc 5:8; Jer 9:2-6; Eze 2:6; Mic 7:1-4; Mat 10:16; Pe2 2:8
John Gill
1:3 Why dost thou show me iniquity, and cause me to behold grievance?.... That is, wicked men, and such as give a great deal of trouble vexation, and grief to others, by their rapine and oppression; suggesting that he could not turn his eyes any where, but such persons presented themselves to his view; and that their wicked actions were performed by them openly and publicly, in the sight of all, without any shame or fear. So the Targum,
"why do I see oppressors, and behold those that do the labour of falsehood?''
For spoiling and violence are before me; in my sight and presence, though a prophet, and notwithstanding all my remonstrances, exhortations, and reproofs; such were the hardness, obstinacy, and impudence of this people; to such a height and pitch of iniquity were they arrived, as to regard not the prophets of the Lord. The Targum is,
"spoilers and robbers are before me:''
or, "against me" (q), as in the text; these sins were committed against him, he was injuriously used himself; or they were done to others, contrary to his advice and persuasion:
and there are that raise up strife and contention; in the kingdom, in cities, in families; in one man, brother, friend, and neighbour, against another; which occasion lawsuits, and in them justice is not done, as follows. It may be rendered, and "there shall be and is a man of strife"; so Japhet: "and he shall raise up contention"; one man given to strife will and does use great contention in communities, civil and religious.
(q) "contra me", Pagninus, Montanus; "e regione mei", Junius & Tremellius, Piscator, Tarnovius.
Robert Jamieson, A. R. Fausset and David Brown
1:3 cause me to behold grievance--MAURER denies that the Hebrew verb is ever active; he translates, "(Wherefore) dost Thou behold (without doing aught to check) grievance?" The context favors English Version.
there are that raise up strife and contention--so CALVIN. But MAURER, not so well, translates, "There is strife, and contention raises itself."
1:41:4: Վասն այնորիկ ցրուեցան օրէնք, եւ իրաւունք ՚ի գլուխ ո՛չ ելանեն. զի ամպարիշտն յաղթահարէ զարդարն. վասն այնորիկ ելանէր դատաստանն թեւր։
4 Այդ պատճառով օրէնքը խափանուեց, եւ արդարութիւնը գլուխ չի գալիս. քանի որ ամբարիշտը ճնշում է արդարին, դրա համար էլ սխալ դատաստան էր լինում:
4 Անոր համար օրէնքը կը խափանուի Ու իրաւունքը չի գործադրուիր, Քանի որ անօրէնը արդարը կը շրջապատէ, Այս պատճառով դատաստանը ծուռ կ’ըլլայ։
Վասն այնորիկ ցրուեցան օրէնք, եւ իրաւունք ի գլուխ ոչ ելանեն, զի ամպարիշտն յաղթահարէ զարդարն. վասն այնորիկ ելանէր դատաստանն թեւր:

1:4: Վասն այնորիկ ցրուեցան օրէնք, եւ իրաւունք ՚ի գլուխ ո՛չ ելանեն. զի ամպարիշտն յաղթահարէ զարդարն. վասն այնորիկ ելանէր դատաստանն թեւր։
4 Այդ պատճառով օրէնքը խափանուեց, եւ արդարութիւնը գլուխ չի գալիս. քանի որ ամբարիշտը ճնշում է արդարին, դրա համար էլ սխալ դատաստան էր լինում:
4 Անոր համար օրէնքը կը խափանուի Ու իրաւունքը չի գործադրուիր, Քանի որ անօրէնը արդարը կը շրջապատէ, Այս պատճառով դատաստանը ծուռ կ’ըլլայ։
zohrab-1805▾ eastern-1994▾ western am▾
1:41:4 От этого закон потерял силу, и суда правильного нет: так как нечестивый одолевает праведного, то и суд происходит превратный.
1:4 διὰ δια through; because of τοῦτο ουτος this; he διεσκέδασται διασκεδαζω law καὶ και and; even οὐ ου not διεξάγεται διεξαγω into; for τέλος τελος completion; sales tax κρίμα κριμα judgment ὅτι οτι since; that ὁ ο the ἀσεβὴς ασεβης irreverent καταδυναστεύει καταδυναστευω tyrannize τὸν ο the δίκαιον δικαιος right; just ἕνεκεν ενεκα for the sake of; on account of τούτου ουτος this; he ἐξελεύσεται εξερχομαι come out; go out τὸ ο the κρίμα κριμα judgment διεστραμμένον διαστρεφω twist; divert
1:4 עַל־ ʕal- עַל upon כֵּן֙ kˌēn כֵּן thus תָּפ֣וּג tāfˈûḡ פוג grow numb תֹּורָ֔ה tôrˈā תֹּורָה instruction וְ wᵊ וְ and לֹֽא־ lˈō- לֹא not יֵצֵ֥א yēṣˌē יצא go out לָ lā לְ to נֶ֖צַח nˌeṣaḥ נֵצַח glory מִשְׁפָּ֑ט mišpˈāṭ מִשְׁפָּט justice כִּ֤י kˈî כִּי that רָשָׁע֙ rāšˌāʕ רָשָׁע guilty מַכְתִּ֣יר maḵtˈîr כתר surround אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the צַּדִּ֔יק ṣṣaddˈîq צַדִּיק just עַל־ ʕal- עַל upon כֵּ֛ן kˈēn כֵּן thus יֵצֵ֥א yēṣˌē יצא go out מִשְׁפָּ֖ט mišpˌāṭ מִשְׁפָּט justice מְעֻקָּֽל׃ mᵊʕuqqˈāl עקל crook
1:4. propter hoc lacerata est lex et non pervenit usque ad finem iudicium quia impius praevalet adversus iustum propterea egreditur iudicium perversumTherefore the law is torn in pieces, and judgment cometh not to the end: because the wicked prevaileth against the just, therefore wrong judgment goeth forth.
4. Therefore the law is slacked, and judgment doth never go forth: for the wicked doth compass about the righteous; therefore judgment goeth forth perverted.
1:4. Because of this, the law has been torn apart, and judgment does not persevere to its conclusion. For the impious prevail against the just. Because of this, a perverse judgment is issued.
1:4. Therefore the law is slacked, and judgment doth never go forth: for the wicked doth compass about the righteous; therefore wrong judgment proceedeth.
Therefore the law is slacked, and judgment doth never go forth: for the wicked doth compass about the righteous; therefore wrong judgment proceedeth:

1:4 От этого закон потерял силу, и суда правильного нет: так как нечестивый одолевает праведного, то и суд происходит превратный.
1:4
διὰ δια through; because of
τοῦτο ουτος this; he
διεσκέδασται διασκεδαζω law
καὶ και and; even
οὐ ου not
διεξάγεται διεξαγω into; for
τέλος τελος completion; sales tax
κρίμα κριμα judgment
ὅτι οτι since; that
ο the
ἀσεβὴς ασεβης irreverent
καταδυναστεύει καταδυναστευω tyrannize
τὸν ο the
δίκαιον δικαιος right; just
ἕνεκεν ενεκα for the sake of; on account of
τούτου ουτος this; he
ἐξελεύσεται εξερχομαι come out; go out
τὸ ο the
κρίμα κριμα judgment
διεστραμμένον διαστρεφω twist; divert
1:4
עַל־ ʕal- עַל upon
כֵּן֙ kˌēn כֵּן thus
תָּפ֣וּג tāfˈûḡ פוג grow numb
תֹּורָ֔ה tôrˈā תֹּורָה instruction
וְ wᵊ וְ and
לֹֽא־ lˈō- לֹא not
יֵצֵ֥א yēṣˌē יצא go out
לָ לְ to
נֶ֖צַח nˌeṣaḥ נֵצַח glory
מִשְׁפָּ֑ט mišpˈāṭ מִשְׁפָּט justice
כִּ֤י kˈî כִּי that
רָשָׁע֙ rāšˌāʕ רָשָׁע guilty
מַכְתִּ֣יר maḵtˈîr כתר surround
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
צַּדִּ֔יק ṣṣaddˈîq צַדִּיק just
עַל־ ʕal- עַל upon
כֵּ֛ן kˈēn כֵּן thus
יֵצֵ֥א yēṣˌē יצא go out
מִשְׁפָּ֖ט mišpˌāṭ מִשְׁפָּט justice
מְעֻקָּֽל׃ mᵊʕuqqˈāl עקל crook
1:4. propter hoc lacerata est lex et non pervenit usque ad finem iudicium quia impius praevalet adversus iustum propterea egreditur iudicium perversum
Therefore the law is torn in pieces, and judgment cometh not to the end: because the wicked prevaileth against the just, therefore wrong judgment goeth forth.
1:4. Because of this, the law has been torn apart, and judgment does not persevere to its conclusion. For the impious prevail against the just. Because of this, a perverse judgment is issued.
1:4. Therefore the law is slacked, and judgment doth never go forth: for the wicked doth compass about the righteous; therefore wrong judgment proceedeth.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
1:4: The law is slacked - They pay no attention to it; it has lost all its vigor, its restraining and correcting power, it is not executed; right judgment is never pronounced; and the poor righteous man complains in vain that he is grievously oppressed by the wicked, and by those in power and authority. That the utmost depravity prevailed in the land of Judah is evident from these verses; and can we wonder, then, that God poured out such signal judgments upon them? When judgment doth not proceed from the seat of judgment upon earth, it will infallibly go forth from the throne of judgment in heaven.
Albert Barnes: Notes on the Bible - 1834
1:4: Therefore - i. e., Because God seemed not to awake to avenge His own cause, people promised themselves that they might sin on with impunity. Sin produces sin, and wrong produces wrong; it spreads like an infectious disease, propagating itself, and each, to whom it reaches, adds to its poison. At last, it reached those also, who should be in God's stead to restrain it. The divine law itself is silenced, by the power of the wicked, by the sin of the judge, the hopelessness of all. When all around is evil, even those not yet lost are tempted to think; "Why should I be other than they? What evil befalls them? Why stand alone?" Even a Psalmist Psa 73:15, Psa 73:12-13 speaks as if tempted to "speak even as they. These are the ungodly who prosper in the world; they increase in riches; verily I have cleansed my heart in vain, and washed my hands in innocency;" and Solomon Ecc 8:11, "Because sentence against an evil work is not executed speedily, therefore the heart of the sons of men is fully set in them to do evil."
The law is slacked - literally "is chilled" (as we say, "is paralyzed"), through lack of the fire of love. This is what our Lord says Mat 24:12, Because iniquity shall abound, the love of many shall wax cold. The divine law, the source of all right, being chilled in people's hearts, "judgment," i. e., the sentence of human justice, as conformed to divine justice, "doth never go forth." Human sense of right is powerless, when there is not the love of God's law. It seems always ready to act, but always falls short, like an arrow from an unstrung bow. The man seems always about to do right; he judges, sees, aright - all but does it - yet, at last, he always fails. "It goes not forth. The children are come to the birth, and there is not strength to bring forth" Isa 37:3.
For the wicked doth compass about the righteous, laying snares for him, as the Jews for our Lord; evil is too strong for a weak will to do right, and overbears it. Pilate sought in many ways, how he might deliver Jesus, yet he finally did deliver Christ into their hands.
Therefore wrong judgment proceedeth - literally, "judgment proceedeth wrested." He had said, "it never goes forth;" never, that is, in its true character; for, when it does "go forth," it is distorted. Dion.: "For gifts or favor or fear or hate the guiltless are condemned trod the guilty acquitted, as saith the Psalmist Psa 82:2, 'How long will ye judge unjustly and accept the persons of the ungodly?'" Theoph.: "'Judgment goes forth perverted' in the seat of man's judgment (the soul), when, bribed by the pleasures of sense, it leans to the side of things seen, and the ungodly one, the rebel angel, besets and overpowers him who has the sense of right; for it is right that things seen should give way to things unseen Co2 4:18; 'for the things which are seen are temporal, but the things which are not seen are eternal.'" Why then all this? And how long? Why does God bring it before him and He who "is of purer eyes than to behold iniquity, behold grievance," which His Holy Eyes could not endure? Neither the unseen presence of God nor the mission of the prophet checks. If he rebukes, no one hearkened; if he intercedes for sinners, or against sin, God made as though He would not hear. God answers that, though to man's impatience the time seems long, judgment shall come, and that, suddenly and speedily. While the righteous is enquiring, "how long?" and the wicked is saying Mat 24:48, "My Lord delayeth His coming," He is come, and seen in the midst of them.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:4: the law: Psa 11:3, Psa 119:126; Mar 7:9; Rom 3:31
for: Kg1 21:13; Job 21:7; Psa 22:16, Psa 58:1, Psa 58:2, Psa 59:2, Psa 59:4, Psa 82:1-5, Psa 94:3, Psa 94:20, Psa 94:21; Isa 1:21-23, Isa 59:2-8, Isa 59:13-15; Jer 5:27-29, Jer 12:1, Jer 12:6, Jer 26:8, Jer 26:21-23; Jer 37:14-16, Jer 38:4-6; Eze 22:25-30; Hos 10:4; Amo 5:7, Amo 5:12; Mic 2:1, Mic 2:2; Mic 3:1-3, Mic 7:2-4; Mat 23:34-36, Mat 26:59-66, Mat 27:1, Mat 27:2, Mat 27:25, Mat 27:26; Act 7:52, Act 7:59; Act 23:12-14; Jam 2:6, Jam 2:7
wrong: or, wrested, Exo 23:2, Exo 23:6; Deu 16:19; Eze 9:9
Geneva 1599
1:4 Therefore the law is feeble, and judgment doth never go forth: for the wicked doth (b) surround the righteous; therefore judgment goeth forth (c) perverted
(b) To suppress him, if any should show himself zealous of God's cause.
(c) Because the judges who should remedy this excess, are as evil as the rest.
John Gill
1:4 Therefore the law is slacked,.... Is not put into execution against offenders: the civil magistrates, whose office it is to do justice according to law, are dilatory, and do not proceed with vigour and spirit against the transgressors of it, and in favour of honest and good men oppressed: or "it intermits" (r), or is "intermitted"; it is like a man whose pulse beats low, and is scarce perceived, which is a sign that he is not in good health as the body politic is not, when the law, which is the soul of it, is not suffered to take place, and do its office. So the Targum,
"the law languishes;''
loses its force and vigour, and is ready to expire; which is a sad symptom of the bad estate of a commonwealth.
And judgment doth never go forth; at least not right, to the justifying of the righteous, acquitting the innocent, and giving the cause on the right side; condemning the wicked, and punishing offenders as their crime deserves: it never appears as it should do; it is either not done at all, or done badly and perversely:
for the wicked doth compass about the righteous; to hurt him or ensnare him, and by frauds and wicked artifices, and false witnesses, to carry a cause against him:
therefore wrong judgment proceedeth; the cause is given on the wrong side, against a good man, and for a wicked man; all these things the prophet saw with grief, and complained of to the Lord, from whom he has an answer in the following words:
(r) "intermittitur", Junius & Tremellius, Piscator, Drusius, Burkius; "est, animi deliquium pati", Tarnovius.
John Wesley
1:4 Therefore - Because the wicked go on with impunity. The law - The whole law, moral, ceremonial, and judicial. Is slacked - Is slighted, and not observed. Go forth - From magistrates, judges, and public officers. Doth compass about - As it were besieges, with design to oppress and ruin.
Robert Jamieson, A. R. Fausset and David Brown
1:4 Therefore--because Thou dost suffer such crimes to go unpunished.
law is slacked--is chilled. It has no authority and secures no respect.
judgment--justice.
wrong judgment proceedeth--Decisions are given contrary to right.
1:51:5: Տեսէ՛ք արհամարհոտք՝ եւ հայեցարո՛ւք, եւ զարմացարո՛ւք զարմանս՝ եւ եղծարո՛ւք. զի գործ մի գործե՛մ ես յաւուրս ձեր, որում ո՛չ հաւատայցէք՝ թէպէտ եւ ոք պատմեսցէ ձեզ[10706]։ [10706] Ոմանք. Յորում ոչ հաւատայցէք... պատմիցէ ձեզ։
5 Տեսէ՛ք, արհամարհողնե՛ր, նայեցէ՛ք, մեծապէ՛ս զարմացէք եւ չքուեցէ՛ք, որովհետեւ մի բան պիտի անեմ ես ձեր օրերին, որին չէք հաւատայ, նոյնիսկ եթէ մէկը պատմի ձեզ:
5 Ազգերուն նայեցէ՛ք ու տեսէ՛քԵւ զարմանալով ապշեցէ՛ք, Վասն զի ձեր օրերուն մէջ այնպիսի գործ մը պիտի կատարեմ, Որ եթէ ձեզի պատմուի, պիտի չհաւատաք։
[3]Տեսէք, արհամարհոտք``, եւ հայեցարուք, եւ զարմացարուք զարմանս, [4]եւ եղծարուք.`` զի գործ մի գործեմ ես յաւուրս ձեր, որում ոչ հաւատայցէք` թէպէտ եւ ոք պատմեսցէ ձեզ:

1:5: Տեսէ՛ք արհամարհոտք՝ եւ հայեցարո՛ւք, եւ զարմացարո՛ւք զարմանս՝ եւ եղծարո՛ւք. զի գործ մի գործե՛մ ես յաւուրս ձեր, որում ո՛չ հաւատայցէք՝ թէպէտ եւ ոք պատմեսցէ ձեզ[10706]։
[10706] Ոմանք. Յորում ոչ հաւատայցէք... պատմիցէ ձեզ։
5 Տեսէ՛ք, արհամարհողնե՛ր, նայեցէ՛ք, մեծապէ՛ս զարմացէք եւ չքուեցէ՛ք, որովհետեւ մի բան պիտի անեմ ես ձեր օրերին, որին չէք հաւատայ, նոյնիսկ եթէ մէկը պատմի ձեզ:
5 Ազգերուն նայեցէ՛ք ու տեսէ՛քԵւ զարմանալով ապշեցէ՛ք, Վասն զի ձեր օրերուն մէջ այնպիսի գործ մը պիտի կատարեմ, Որ եթէ ձեզի պատմուի, պիտի չհաւատաք։
zohrab-1805▾ eastern-1994▾ western am▾
1:51:5 Посмотрите между народами и внимательно вглядитесь, и вы сильно изумитесь; ибо Я сделаю во дни ваши такое дело, которому вы не поверили бы, если бы вам рассказывали.
1:5 ἴδετε οραω view; see οἱ ο the καταφρονηταί καταφρονητης scoffer καὶ και and; even ἐπιβλέψατε επιβλεπω look on καὶ και and; even θαυμάσατε θαυμαζω wonder θαυμάσια θαυμασιος wonderful; wonders καὶ και and; even ἀφανίσθητε αφανιζω obscure; hide διότι διοτι because; that ἔργον εργον work ἐγὼ εγω I ἐργάζομαι εργαζομαι work; perform ἐν εν in ταῖς ο the ἡμέραις ημερα day ὑμῶν υμων your ὃ ος who; what οὐ ου not μὴ μη not πιστεύσητε πιστευω believe; entrust ἐάν εαν and if; unless τις τις anyone; someone ἐκδιηγῆται εκδιηγεομαι narrate out
1:5 רְא֤וּ rᵊʔˈû ראה see בַ va בְּ in † הַ the גֹּויִם֙ ggôyˌim גֹּוי people וְֽ wᵊˈ וְ and הַבִּ֔יטוּ habbˈîṭû נבט look at וְ wᵊ וְ and הִֽתַּמְּה֖וּ hˈittammᵊhˌû תָּמַהּ be astounded תְּמָ֑הוּ tᵊmˈāhû תָּמַהּ be astounded כִּי־ kî- כִּי that פֹ֨עַל֙ fˈōʕal פֹּעַל doing פֹּעֵ֣ל pōʕˈēl פעל make בִּֽ bˈi בְּ in ימֵיכֶ֔ם ymêḵˈem יֹום day לֹ֥א lˌō לֹא not תַאֲמִ֖ינוּ ṯaʔᵃmˌînû אמן be firm כִּ֥י kˌî כִּי that יְסֻפָּֽר׃ yᵊsuppˈār ספר count
1:5. aspicite in gentibus et videte et admiramini et obstupescite quia opus factum est in diebus vestris quod nemo credet cum narrabiturBehold ye among the nations, and see: wonder, and be astonished: for a work is done in your days, which no man will believe when it shall be told.
5. Behold ye among the nations, and regard, and wonder marvelously: for I work a work in your days, which ye will not believe though it be told you.
1:5. Gaze among the nations, and see. Admire, and be astounded. For a work has been done in your days, which no one will believe when it is told.
1:5. Behold ye among the heathen, and regard, and wonder marvellously: for [I] will work a work in your days, [which] ye will not believe, though it be told [you].
Behold ye among the heathen, and regard, and wonder marvellously: for [I] will work a work in your days, [which] ye will not believe, though it be told:

1:5 Посмотрите между народами и внимательно вглядитесь, и вы сильно изумитесь; ибо Я сделаю во дни ваши такое дело, которому вы не поверили бы, если бы вам рассказывали.
1:5
ἴδετε οραω view; see
οἱ ο the
καταφρονηταί καταφρονητης scoffer
καὶ και and; even
ἐπιβλέψατε επιβλεπω look on
καὶ και and; even
θαυμάσατε θαυμαζω wonder
θαυμάσια θαυμασιος wonderful; wonders
καὶ και and; even
ἀφανίσθητε αφανιζω obscure; hide
διότι διοτι because; that
ἔργον εργον work
ἐγὼ εγω I
ἐργάζομαι εργαζομαι work; perform
ἐν εν in
ταῖς ο the
ἡμέραις ημερα day
ὑμῶν υμων your
ος who; what
οὐ ου not
μὴ μη not
πιστεύσητε πιστευω believe; entrust
ἐάν εαν and if; unless
τις τις anyone; someone
ἐκδιηγῆται εκδιηγεομαι narrate out
1:5
רְא֤וּ rᵊʔˈû ראה see
בַ va בְּ in
הַ the
גֹּויִם֙ ggôyˌim גֹּוי people
וְֽ wᵊˈ וְ and
הַבִּ֔יטוּ habbˈîṭû נבט look at
וְ wᵊ וְ and
הִֽתַּמְּה֖וּ hˈittammᵊhˌû תָּמַהּ be astounded
תְּמָ֑הוּ tᵊmˈāhû תָּמַהּ be astounded
כִּי־ kî- כִּי that
פֹ֨עַל֙ fˈōʕal פֹּעַל doing
פֹּעֵ֣ל pōʕˈēl פעל make
בִּֽ bˈi בְּ in
ימֵיכֶ֔ם ymêḵˈem יֹום day
לֹ֥א lˌō לֹא not
תַאֲמִ֖ינוּ ṯaʔᵃmˌînû אמן be firm
כִּ֥י kˌî כִּי that
יְסֻפָּֽר׃ yᵊsuppˈār ספר count
1:5. aspicite in gentibus et videte et admiramini et obstupescite quia opus factum est in diebus vestris quod nemo credet cum narrabitur
Behold ye among the nations, and see: wonder, and be astonished: for a work is done in your days, which no man will believe when it shall be told.
1:5. Gaze among the nations, and see. Admire, and be astounded. For a work has been done in your days, which no one will believe when it is told.
1:5. Behold ye among the heathen, and regard, and wonder marvellously: for [I] will work a work in your days, [which] ye will not believe, though it be told [you].
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
5-11. На скорбные недоумения пророка дается здесь - без всякого нарочитого предварения - Божественный ответ, имеющий целью убедить пророка и всех его современников в том, что невнимание промысла к совершающемуся в области человеческих отношений (ст. 2-4), только кажущееся, и что вскоре готов открыться суд Божий над недостойным поколением избранного народа Божия. В своем ответе пророку Бог прежде всего (ст. 5) требует от иудеев внимания к своему откровению и тем уже показывает его чрезвычайную важность: уже висят над главами их ужасные события, каких доселе еще не знала их жизнь и история и которые способны изумить и привести в ужас тех, над кем они разразятся (эта предполагаемая здесь неожиданность наступающего бедствия нашествия врагов с очевидностью показывает, что ранее, в ст. 2-4, была речь не о халдеях). Второе слово ст. 5: - по принятому еврейскому тексту баггоим, в народах. Vulg. in gentibus, LXX (а также Пешито) читали иначе, - по-видимому: богедим, вероломные, злодеи (как ниже ст. 13, ср. Соф III:4; Иер XII:1) и передали: katafronhtai, слав. презорливии. Блаженный Феодорит, принимая это чтение LХХ-ти, в пояснении его говорит: "прозорливыми называет Бог небоязненно нарушающих закон и недугующих бесчувственностью" (с. 23), а блаженный Иероним, сам склонявшийся к нынешнему чтению еврейского текста и передавший в своем переводе рассматриваемое слово in genlibus, вместе с тем в толковании своем упоминает о двух безымянных кодексах, из которых в одном начало ст. 5: читалось: "смотрите порицатели!", а в другом: "смотрите, отступники!", и замечает, что при таком чтении "в этих словах обличается дерзость и презрение к Богу людей, от лица которых пророк восклицал, их смелое восстание против величия Божия, их безрассудные речи, их порицание провидения Божия и их отступление от Бога с обличением Его в несправедливости" (с. 136-137). Таким образом, начало 5-го ст. у LХХ-ти имеет более выразительности, чем по принятому еврейскому тексту, смысл которого, как изъясняет тот же блаженный Иероним, - тот, "чтобы пророк присмотрелся и увидел среди народов ту неправду, которая, по его мнению, есть только среди одного Израиля, и что Халдеям преданы не только Иуда и Израиль, но и все окрестные народы" (с. 137). Затем в открываемом "деле" (поал ст. 5) указываются следующие моменты: его главное начало - воля Божия, изрекающая свой судебный приговор о судьбе нечестивых; его видимое орудие, совершитель или исполнитель в данный исторический момент судеб Божиих - народ - халдеи, сколько суровый в жестокий, столько и быстрый, и могучий в исполнении своих жестокостей (ст. 6-10), наконец, его последствие для самих совершителей, что все вместе всесторонне изображает громадную силу страшного бедствия.

Главную мысль первого Божественного ответа составляет высказываемое вначале ст. 6-го положение, что грядущее нашествие неприятелей на Иудею - явление не случайное, а имеющее совершиться по вседержительной воле Божией; именно Бог воздвигнет против Иудеи Халдеев, он вооружит их непобедимою силою, но они и должны считать себя только Его орудием, забвение же этого будет для них же гибельно.

Именем "Халдеи", евр. Касдим. LXX: caldaioi, у пророков, начиная с прор. Аввакума I:6-11: и Иеремии (XXI:4; XXIV:5: и др. ) обозначается народность, известная в клинописных памятниках под именем Каldu. Первоначально племя это жило из юге библейской долины Сеннаар или Месопотамии, по берегам Персидского залива, но в VII веке оно чрезвычайно усилилось, простерло свои завоевательные стремления к северу, и в 625: году вождь Халдеев Набополассар на развалинах уже гибнущей Ассирии положил начало Халдейско-Вавилонскому или Ново-Халдейскому царству. Это Халдеи были семиты, как свидетельствует и Библия (Быт XXII:22), и потому не могут быть отожествляемы с Халдеями Курдистана и Армении, которые были арийцами. Как по Библии (Быт XXII:22; XI:28), так и по клинообразным документам имя халдеев было известно за несколько сот лет до выступления их в качестве всесветных завоевателей, но в таком качестве они впервые выступают в пророчестве Аввакума [в книге пророка Даниила (II:2, 5, 10; IV:4; V:7:, 11) именем Халдеев назван класс халдейских мудрецов - астрологов, так как Халдея считалась отечеством астрологии: в такой значении термин этот известен и у классиков], и потому-то он, прежде всего, нарочито предупреждает своих слушателей и читателей о страшном событии их нашествия (ст. 5), а затем весьма подробно характеризует свойства этих страшных завоевателей (ст. 6-11). Свойства эти в известной степени совершенно соответствуют преступным свойствам Иудеев, и в этом нельзя не видеть карающего действия Промысла Божия. "На вас [прибавка "eiV umaV", на вас, по существу правильная (ср. 2: Цар XII:11; Ам VI:14), стоит в кодексах LXX-ти: 26, 106, 239: у Гольмеса], живущих в неправде и беззаконии, ради которых огорчаются не знающие законов Промысла, наведу жестоких и неудержимых Халдеев, которые из алчности к чуткому ополчаются против всех народов" (блаж. Феодорит, с. 24). Для характеристики же воинственности Халдеев рассматриваемое место должно быть признано столь же классическим, сколько Ис V:26: след. дает классическую характеристику Ассириян.

"Народ жестокий", евр. гагой-гаммар - горький как полынь, для всех, кто вкусит общения с ним, - народ грозный чуждый человечности, милосердия (ср. Иер L:42; Втор XXVIII:50); "необузданный", ганнимгар, собств. быстрый, LXX: tacinon, Vulg.: velocem, который ходит по широтам земли, чтобы завладеть не принадлежащими ему селениями" (ср. II:6) - народ, чуждый оседлости и культуры, напротив, привыкший и хищничеству и грабежам; "народ воинственнейший и неудержимый, свидетелями крепости которого и военной храбрости являются почти все греки, которые писали историю варваров. И дело его состоит не в том, чтобы землю обрабатывать плугом, но чтобы жить мечом и грабежом, и чтобы захватить города, не принадлежащие ему" (блаж. Иероним, с. 138). Действительно, в изображении Халдеев, напр. у Ксенофонта (Суrораеd. III, 2), весьма точно как бы воспроизводятся гетры пророческого описания Халдеев.

Естественно, что такой народ "страшен и грозен" для всех окрестных народов - "по жестокости, по неукротимости во гневе, по неприступности сердца, по лютости в наказаниях" (св. Кирилл Александр. ), - главным же образом потому, что он не признает над собою никакого другого закона и полагает, что только самому себе, и никому иному, он обязан своим превосходством пред другими народами: "от него самого (а не от Бога, как в Пс XVI:2) происходит суд (мишпат, правило, норма деятельности) его и власть (сеет, величие, LXX: lhmma, слав. взятие, . Vulg.: onus) его" (ст. 7) - "обращает в закон, что приходит ему на мысль" (блаж. Феодорит, с. 24): подобно древним своим предкам, мечтавшим построением Вавилонской башни создать себе имя (Быт XI:4), и особенно вслед за обоготворявшим себя царем Навуходоносором (Ис ХIV:13), Халдеи не признают того, что сила и власть им дана от Господа (см. ст. 11-12).

Чем неограниченнее казалось Халдеям сила их, тем живее и беспрепятственнее устремление их на добычу: "кони его быстрее барсов" - животного, столь же хищного, как лев (Иер V:6; Ис XI:6; Ос XIII:7), но одаренного большею, в сравнении с ним, легкостью бега, подобного у него вихрю, так что почти невозможно добыче спастись от него; "и прытче волков вечерних" (8а) - измученных долгим, в течение дня, голодом и тщетным исканием пищи, и тем с большею жадностью устремляющихся на найденную вечером добычу и к утру от нее ничего не оставляющих (у LXX здесь, а также в Соф III:3, вместо "вечерних", евр. ерев, стоит "Аравийских", thV ArabiaV, так и слав. LXX читали, очевидно, не ерев, а арав, Аравия). Длинный путь ("издалека", т. е. из Вавилона, Ис _ХХХIХ_3; ср. Иер V:15) не утомляет их, напротив, подобно орлам, быстро летят они на богатую добычу и, как орлы же, без труда его овладевают (ст. 8, ср. Втор XXVIII:49; Иер IV:13; V:16; Иез XVII:3). "Всем этим Пророк изобразил их силу, мужество и быстроту. Ибо таков между пернатыми орел, которому уподобил всадников, таковы между зверями рыси и аравийские волки, быстроте которых уподобил быстроту коней" (блаж. Феодорит, с. 24). Успех Халдеев несомненный и решительный: "все они (без изъятия) идут для грабежа; устремление (евр. мегаммат) лица их вперед (кадима)" - дальше и дальше устремляются они в жадности к чужому (ст. 9а). Первую половину ст. 9-го, весьма темную как в евр. масоретском тексте, так и у LXX-ти и в Вульгате, "яснее выразил Симмах: все станет добычею любостяжательности, вид лица их ветре палящими. Как быстроту коней и всадников пророк изобразил в подобиях, так и зверство лиц подобия палящему ветру; ибо как ветер сей опаляет обнаженные тела, так одного вида Халдеев достаточно, чтобы в тех, кто видит их, угасло все блистательное" (блаж. Феодорит, с. 24). - "Он собирает пленников, как песок" (9б) (ср. II:5), т. е. великом множестве (ср. Быт XXXII:12; XLIX:49; Ос I:10: и др. ).

Тщетны будут надежды Иудеев на союзы с царями земли, на поддержку князей, на неприступность крепостей, - ничто не устрашит, ничто не остановит завоевательного движения врага, посмевающегося всякой попытке к защите против него (ст. 10). "Играя более, нежели прилагая какое-либо усилие, разрушит и законные царства, и противозаконные владычества! обводя окопы, и употребляя в дело стенобитные машины, разорят до основания всякий крепкий оплот" (блаж. Феодорит, с. 25); "он будет так могуществен и горд, что возмнит победить самую природу и взять силою войска своего города, самые укрепленные. Ибо он придет к Тиру и, сделав насыпь в море, из острова сделает полуостров и из земли приготовит себе вход в город между волнами моря. Поэтому он посмеется над всяким укреплением" (блаж. Иероним, с. 139).

Во всей этой несокрушимой силе всемирного победителя воздействует, конечно, всемогущество Бога - Иеговы, Господа сильного в брани (Пс XXIII:8). Но победитель этого не поймет. Как раньше Ассирия (Ис Х:5-15), так и этот новый завоеватель забудет видеть в себе только жезл или орудие ярости Божией: "тогда - вслед за чрезвычайными успехами - изменится дух его, преступит (предел скромности, смирения) и согрешит; могущество его станет богом его" (ст. 11) или, как поясняет блаженный Иероним (с. 140), "когда ничто более не будет препятствовать его силам, тогда изменится дух его к гордости, и, думая, что он есть Бог, воздвигнет себе золотое изображение в Вавилоне, и для поклонения ему созовет все народы", таким величайшее нечестие врага - победителя будет состоять в том, что он не возблагодарит за свое могущество Бога Всемогущего, владеющего царством человеческим и по своей воле дающего и царство, и власть, и силу (Дан IV:14; II:37:, 47; см. III:14-15), но обоготворит самое свое могущество, сделает его предметом благоговения и культа (ср. ст. 16), наконец, как бы объявит себя самого богом (ср. Иов XII:6; Иез XXVIII:2). Этим упоминанием о проявлении величайшего нечестия врага-победителя, как последствия его величайшего могущества, и заканчивается передача первого, грозного ответа Божия на сетования пророка.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
5 Behold ye among the heathen, and regard, and wonder marvellously: for I will work a work in your days, which ye will not believe, though it be told you. 6 For, lo, I raise up the Chaldeans, that bitter and hasty nation, which shall march through the breadth of the land, to possess the dwelling-places that are not theirs. 7 They are terrible and dreadful: their judgment and their dignity shall proceed of themselves. 8 Their horses also are swifter than the leopards, and are more fierce than the evening wolves: and their horsemen shall spread themselves, and their horsemen shall come from far; they shall fly as the eagle that hasteth to eat. 9 They shall come all for violence: their faces shall sup up as the east wind, and they shall gather the captivity as the sand. 10 And they shall scoff at the kings, and the princes shall be a scorn unto them: they shall deride every strong hold; for they shall heap dust, and take it. 11 Then shall his mind change, and he shall pass over, and offend, imputing this his power unto his god.
We have here an answer to the prophet's complaint, giving him assurance that, though God bore long, he would not bear always with this provoking people; for the day of vengeance was in his heart, and he must tell them so, that they might by repentance and reformation turn away the judgment they were threatened with.
I. The preamble to the sentence is very awful (v. 5): Behold, you among the heathen, and regard. Since they will not be brought to repentance by the long-suffering of God, he will take another course with them. No resentments are so keen, so deep, as those of abused patience. The Lord will inflict upon them, 1. A public punishment, which shall be beheld and regarded among the heathen, which the neighbouring nations shall take notice of and stand amazed at; see Deut. xxix. 24, 25. This will aggravate the desolations of Israel, that they will thereby be made a spectacle to the world. 2. An amazing punishment, so strange and surprising, and so much out of the common road of Providence, that it shall not be paralleled among the heathen, shall be sorer and heavier than what God has usually inflicted upon the nations that know him not; nay, it shall not be credited even by those that had the prediction of it from God before it comes, or the report of it from those that were eye-witnesses of it when it comes: You will not believe it, though it be told you; it will be thought incredible that so many judgments should combine in one, and every circumstance so strangely concur to enforce and aggravate it, that so great and potent a nation should be so reduced and broken, and that God should deal so severely with a people that had been taken into the bond of the covenant and that he had done so much for. The punishment of God's professing people cannot but be the astonishment of all about them. 3. A speedy punishment: "I will work a work in your days, now quickly; this generation shall not pass till the judgment threatened be accomplished. The sins of former days shall be reckoned for in your days; for now the measure of the iniquity is full," Mt. xxiii. 36. 4. It shall be a punishment in which much of the hand of God shall appear; it shall be a work of his own working, so that all who see it shall say, This is the Lord's doing; and it will be found a fearful thing to fall into his hands; woe to those whom he takes to task! 5. It shall be such a punishment as will typify the destruction to be brought upon the despisers of Christ and his gospel, for to that these words are applied Acts xiii. 41, Behold, you despisers, and wonder, and perish. The ruin of Jerusalem by the Chaldeans for their idolatry was a figure of their ruin by the Romans for rejecting Christ and his gospel, and it is a very marvellous thing, and almost incredible. Is there not a strange punishment to the workers of iniquity?
II. The sentence itself is very dreadful and particular (v. 6): Lo, I raise up the Chaldeans. There were those that raised up a great deal of strife and contention among them, which was their sin; and now God will raise up the Chaldeans against them, who shall strive and contend with them, which shall be their punishment. Note, When God's professing people quarrel among themselves, snarl at, and devour one another, it is just with God to bring the common enemy upon them, that shall make peace by making a universal devastation. The contending parties in Jerusalem were inveterate one against another, when the Romans came and took away their place and nation. The Chaldeans shall be the instruments of the destruction threatened, and, though themselves acting unrighteously, they shall execute the righteousness of the Lord and punish the unrighteousness of Israel. Now, here we have,
1. A description of the people that shall be raised up against Israel, to be a scourge to them. (1.) They are a bitter and hasty nation, cruel and fierce, and what they do is done with violence and fury; they are precipitate in their counsels, vehement in their passions, and push on with resolution in their enterprises; they show no mercy and they spare no pains. Miserable is the case of those that are given up into the hand of these cruel ones. (2.) They are strong, and therefore formidable, and such as there is no standing before, and yet no fleeing from (v. 7): They are terrible and dreadful, famed for the gallant troops they bring into the field (v. 8); their horses are swifter than leopards to charge and pursue, and more fierce than the evening wolves; and wolves are observed to be the most ravenous towards the evening, after they have been kept hungry all day, waiting for that darkness under the protection of which all the beasts of the forest creep forth, Ps. civ. 20. Their squadrons of horse shall be very numerous: "Their horse-men shall spread themselves a great way, for they shall come from far, from all parts of their own country, and shall be dispersed into all parts of the country they invade, to plunder it, and enrich themselves with the spoil of it. And, in making speed to spoil, they shall hasten to the prey (as those, Isa. viii. 1, margin), for they shall fly as the eagle towards the earth when she hastens to eat and strikes at the prey she has an eye upon." (3.) Their own will is a law to them, and, in the fierceness of their pursuits, they will not be governed by any laws of humanity, equity, or honour: Their judgment and their dignity shall proceed of themselves, v. 7. Appetite and passion rule them, and not reason nor conscience. Their principle is, Quicquid libet, licet--My will is my law. And, Sic volo, sic jubeo; stat pro ratione voluntas--This is my wish, this is my command; it shall be done because I choose it. What favour can be hoped for from such an enemy? Note, Those who have been unjust and unmerciful, among whom the law is slacked, and judgment doth not go forth, will justly be paid in their own coin and fall into the hands of those who will deal unjustly and unmercifully with them.
2. A prophecy of the terrible execution that shall be made by this terrible nation: They shall march through the breadth of the earth (so it may be read); for in a little time the Chaldean forces subdued all the nations in those parts, so that they seemed to have conquered the world; they overran Asia and part of Africa. Or, through the breadth of the land of Israel, which was wholly laid waste by them. It is here foretold, (1.) That they shall seize all as their own that they can lay their hands on. They shall come to possess the dwelling-places that are not theirs, which they have no right to, but that which their sword gives them. (2.) That they shall push on the war with all possible vigour: They shall all come for violence (v. 9), not to determine any disputed right by the sword, but, right or wrong, to enrich themselves with the spoil. Their faces shall sup up as the east wind; their very countenances shall be so fierce and frightful that a look will serve to make them masters of all they have a mind to; so that they shall swallow up all, as the east wind nips and blasts the buds and flowers. Their faces shall look towards the east (so some read it); they shall still have an eye to their own country, which lay eastward from Judea, and all the spoil they seize they shall remit thither. (3.) That they shall take a vast number of prisoners, and send them into Babylon: They shall gather the captivity as the sand for multitude, and shall never know when they have enough, as long as there are any more to be had. (4.) That they shall make nothing of the opposition that is given to them, v. 10. Do the distressed Jews depend upon their great men to make a stand, and with their wisdom and courage to give check to the victorious arms of the Chaldeans? Alas! they will make nothing of them. They shall scoff (he shall, so it is in the original, meaning Nebuchadnezzar, who being puffed up with his successes, shall scoff) at the kings and commanders of the forces that think to make head against him; and the princes shall be a scorn to them, so unequal a match shall they appear to be. Do they depend upon their garrisons and fortified towns? He shall deride every stronghold, for to him it shall be weak, and he shall heap dust, and take it; a little soil, thrown up for ramparts, shall serve to give him all the advantage against them that he can desire; he shall make but a jest of them, and a sport of taking them. (5.) By all this he shall be puffed up with an intolerable pride, which shall be his destruction (v. 11): Then shall his mind change for the worse. The spirit both of the people and of the king shall grow more haughty and insolent. Those that will not be content with their own rights will not be content when they have made themselves masters of other people's rights too; but as the condition rises the mind rises too. This victorious king shall pass over all the bounds of reason, equity, and modesty, and break through all their bonds, and thereby he shall offend, shall make God his enemy, and so prepare ruin for himself by imputing this his power to his god, whereas he had it from the God of Israel. Bel and Nebo were the gods of the Chaldeans, and to them they gave the glory of their successes; they were hardened in their idolatry, and blasphemously argued that because they had conquered Israel their gods were too strong for the God of Israel. Note, It is a great offence (and the common offence of proud people) to take that glory to ourselves, or to give it to gods of our own making, which is due to the living and true God only. These closing words of the sentence give a glimpse of comfort to the afflicted people of God; it is to be hoped that they will change their minds, and grow better, and ripen for deliverance; and they did so. However, their enemies will change their minds, and grow worse, and ripen for destruction, which will inevitably come in God's due time; for a haughty spirit, lifted up against God, goes before a fall.
Adam Clarke: Commentary on the Bible - 1831
1:5: Behold ye among the heathen - Instead of בגוים baggoyim, among the nations or heathen, some critics think we should read בגדים bogedim, transgressors; and to the same purpose the Septuagint, Syriac, and Arabic have read; and thus it is quoted by St. Paul Act 13:41. But neither this, nor any tantamount reading, is found in any of the MSS. yet collated. Newcome translates, "See, ye transgressors, and behold a wonder, and perish."
I will work a work in your days - As he is speaking of the desolation that should be produced by the Chaldeans, it follows, as Bp. Newcome has justly observed, that the Chaldeans invaded Judah whilst those were living whom the prophet addressed.
Which ye will not believe - Nor did they, after all the declarations of various prophets. They still supposed that God would not give them up into the hands of their enemies, though they continued in their abominations!
It is evident that St. Paul, in the above place, accommodates this prediction to his own purpose. And possibly this sense might have been the intention of the Divine Spirit when he first spoke the words to the prophet; for, as God works in reference to eternity, so he speaks in reference to the same; and therefore there is an infinity of meaning in his Word. These appear to be the words of God in answer to the prophet, in which he declares he will entirely ruin this wicked people by means of the Chaldeans.
Albert Barnes: Notes on the Bible - 1834
1:5: Behold ye among the heathen - The whole tone of the words suddenly changes. The Jews flattered themselves that, being the people of God, He would not fulfill His threats upon them. They had become like the pagan in wickedness; God bids them look out among them for the instrument of His displeasure. It was an aggravation of their punishment, that God, who had once chosen them, would now choose these whom He had not chosen, to chasten them. So Moses had foretold; Deu 32:21, "They have moved Me to jealousy by that which is not God; they have provoked Me to anger with their vanities; and I will move them to jealousy with not-a-people, I will provoke them to anger with a foolish nation." There were no tokens of the storm which should sweep them away, yet on the horizon. No forerunners yet. And so He bids them gaze on among the nations, to see whence it should come. They might have expected it from Egypt. It should come whence they did not expect, with a fierceness and terribleness which they imagined not.
Regard - look narrowly, weigh well what it portends.
And wonder marvelously - literally, "be amazed, amazed." The word is doubled to express how amazement should follow upon amazement; when the first was passing away, new source of amazement should come; for .
I will work a work in your days, which ye will not believe, though it be told you. - So incredible it will be, and so against their wills! He does not say, "ye would not believe if it were told you;" much less "if it were told you of others;" in which case the chief thought would be left unexpressed. No condition is expressed. It is simply foretold, what was verified by the whole history of their resistance to the Chaldees until the capture of the city; "Ye will not believe, when it shall be told you." So it ever is. Man never believes that God is in earnest until His judgments come. So it was before the flood, and with Sodom, and with Lot's sons-in-law; so it was with Ahab and Jezebel; so with this destruction of Jerusalem by the Chaldaeans, and what is shadowed forth, by the Romans. So Jeremiah complained Jer 5:12, "They have belied the Lord, and said, it is not He; neither shall evil come upon us; neither shall we see sword nor famine," and Jer 20:7-8, "I am in derision daily; everyone mocketh me. For since I spake, I cried out, I cried violence and spoil; because the word of the Lord was made a reproach unto me, and a derision daily;" and Isaiah Isa 53:1, "Who hath believed our report?" and John the Immerser speaks as though it were desperate Mat 3:7; "O generation of vipers, who hath warned you to flee from the wrath to come?" and our Lord tells them Mat 23:38; Luk 13:35, "Your house is left unto you desolate."
And yet they believed not, but delivered Him up to be put to death, lest that should be, which did come, because they put Him to death Joh 11:48. "If we let Him thus alone, all people will believe on Him; and the Romans shall come, and take away both our place and nation." Therefore, Paul applies these words to the Jews in his day, because the destruction of the first temple by Nebuchadnezzar was an image of the destruction of the second temple (which by divine appointment, contrary to man's intention, took place on the same day ), and the Chaldaeans were images of the Romans, that second Babylon, pagan Rome; and both foreshowed the worse destruction by a fiercer enemy - the enemy of souls - the spiritual wasting and desolation which came upon the Jew first, and which shall come on all who disobey the gospel. So it shall be to the end. Even now, the Jews believe not, whose work their own dispersion is; His, who by them was crucified, but who has "all power in heaven and in earth" Mat 28:18. The Day of Judgment will come like a thief in the night to those who believe not or obey not our Lord's words.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:5: ye among: Deu 4:27; Jer 9:25, Jer 9:26, Jer 25:14-29
and regard: Isa 29:14; Lam 4:12; Dan 9:12; Act 13:40, Act 13:41
for: Isa 28:21, Isa 28:22; Jer 5:12, Jer 5:13, Jer 18:18; Eze 12:22-28; Zep 1:2; Act 6:13, Act 6:14
Carl Friedrich Keil and Franz Delitzsch
1:5
"Look ye among the nations, and see, and be amazed, amazed! for I work a work in your days: ye would not believe it if it were told you." The appeal to see and be amazed is addressed to the prophet and the people of Judah together. It is very evident from Hab 1:6 that Jehovah Himself is speaking here, and points by anticipation to the terrible nature of the approaching work of His punitive righteousness, although פּעל is written indefinitely, without any pronoun attached. Moreover, as Delitzsch and Hitzig observe, the meaning of the appeal is not, "Look round among the nations, whether any such judgment has ever occurred;" but, "Look about among the nations, for it is thence that the terrible storm will burst that is about to come upon you" (cf. Jer 25:32; Jer 13:20). The first and ordinary view, in support of which Lam 1:12; Jer 2:10 and Jer 18:13, are generally adduced, is precluded by the fact, (1) that it is not stated for what they are to look round, namely, whether anything of the kind has occurred here or there (Jer 2:10); (2) that the unparalleled occurrence has not been mentioned at all yet; and (3) that what they are to be astonished or terrified at is not their failure to discover an analogy, but the approaching judgment itself. The combination of the kal, tâmâh, with the hiphil of the same verb serves to strengthen it, so as to express the highest degree of amazement (cf. Zeph 2:1; Ps 18:11, and Ewald, 313, c). כּי, for, introduces the reason not only for the amazement, but also for the summons to look round. The two clauses of the second hemistich correspond to the two clauses of the first half of the verse. They are to look round, because Jehovah is about to perform a work; they are to be amazed, or terrified, because this work is an amazing or a terrible one. The participle פּעל denotes that which is immediately at hand, and is used absolutely, without a pronoun. According to Hab 1:6, אני is the pronoun we have to supply. For it is not practicable to supply הוּא, or to take the participle in the sense of the third person, since God, when speaking to the people, cannot speak of Himself in the third person, and even in that case יהוה could not be omitted. Hitzig's idea is still more untenable, namely, that pō‛al is the subject, and that pō‛ēl is used in an intransitive sense: the work produces its effect. We must assume, as Delitzsch does, that there is a proleptical elipsis, i.e., one in which the word immediately following is omitted (as in Is 48:11; Zech 9:17). The admissibility of this assumption is justified by the fact that there are other cases in which the participle is used and the pronoun omitted; and that not merely the pronoun of the third person (e.g., Is 2:11; Jer 38:23), but that of the second person also (1Kings 2:24; 1Kings 6:3, and Ps 7:10). On the expression בּימיכם (in your days), see the Introduction. לא תאמינוּ, ye would not believe it if it were told you, namely, as having occurred in another place of at another time, if ye did not see it yourselves (Delitzsch and Hitzig). Compare Acts 13:41, where the Apostle Paul threatens the despisers of the gospel with judgment in the words of our verse.
Geneva 1599
1:5 Behold ye among the nations, and regard, and wonder marvellously: for [I] will work a work in your days, [which] (d) ye will not believe, though it be told [you].
(d) As in times past you would not believe God's word, so you will not now believe the strange plagues which are at hand.
John Gill
1:5 Behold ye among the heathen, and regard,.... This is the Lord's answer to the prophet's complaint, or what he directs him to say to the Jews, guilty of the crimes complained of, which should not go long unpunished; and who are called upon to look around them, and see what was doing among the nations; how the king of Babylon had overturned the Assyrian empire, and was going from place to place, subduing one nation after another, and their turn would be quickly: for these words are not addressed to the heathen, to stir them up to observe what was doing, or about to be done, to the Jews; but to the Jews themselves, to consider and regard the operations of the Lord, and the works of his providence among the nations of the earth. These words are differently rendered in the Septuagint, Syriac, and Arabic versions, and which better agree with the quotation of them by the apostle; see Gill on Acts 13:41,
and wonder marvellously; or "wonder, wonder" (s); the word is repeated, to express the great admiration there would be found just reason for, on consideration of what was now doing in the world, and would be done, especially in Judea:
for I will work a work in your days, which ye will not believe, though it be told you; which was the destruction of the Jewish nation, city, and temple, by the Chaldeans, as is evident from the following words; and, though they were the instruments of it, it was the work of divine Providence; it was done according to the will of God, and by his direction, he giving success; and, being thus declared, was a certain thing, and might be depended on, nothing should hinder it; and it should be done speedily, in that generation, some then living should see it; though the thing was so amazing and incredible, that they would not believe it ever would be; partly because the Chaldeans were their good friends and allies, as they thought, as appears by Josiah's going out against the king of Egypt, when he was marching his army against the king of Babylon; and partly because they were the covenant people of God, and would never be abandoned and given up by him into the hands of another people; and therefore, when they were told of it by the prophets of the Lord, especially by Jeremiah, time after time; who expressly said the king of Babylon would come against them, and they would be delivered into the hands of the Chaldeans; yet they would give no credit to it, till their ruin came upon them, as may be observed in various parts of his prophecy. The apostle quotes this passage in the place above mentioned, and applies it to the destruction of the Jews by the Romans, for their contemptuous rejection of the Messiah and his Gospel; which yet they would not believe to the last, though it was foretold by Christ and his apostles.
(s) "et admiramini, admiramini", Vatablus, Drusius, Burkius.
John Wesley
1:5 Behold ye - Here God begins to answer the prophet. Among the heathen - See what judgments have been executed upon the heathen for like sins.
Robert Jamieson, A. R. Fausset and David Brown
1:5 Behold . . . marvellously . . . a work--(Compare Is 29:14). Quoted by Paul (Acts 13:41).
among the heathen--In Acts 13:41, "ye despisers," from the Septuagint. So the Syriac and Arabic versions; perhaps from a different Hebrew reading. In the English Version reading of Habakkuk, God, in reply to the prophet's expostulation, addresses the Jews as about to be punished, "Behold ye among the heathen (with whom ye deserve to be classed, and by whom ye shall be punished, as despisers; the sense implied, which Paul expresses): learn from them what ye refused to learn from Me!" For "wonder marvellously," Paul, in Acts 13:41, has, "wonder and perish," which gives the sense, not the literal wording, of the Hebrew, "Wonder, wonder," that is, be overwhelmed in wonder. The despisers are to be given up to their own stupefaction, and so perish. The Israelite unbelievers would not credit the prophecy as to the fearfulness of the destruction to be wrought by the Chaldeans, nor afterwards the deliverance promised from that nation. So analogously, in Paul's day, the Jews would not credit the judgment coming on them by the Romans, nor the salvation proclaimed through Jesus. Thus the same Scripture applied to both.
ye will not believe, though it be told you--that is, ye will not believe now that I foretell it.
1:61:6: Զի ահա ես զարթուցանեմ զՔաղդէացիս, զազգ դառն եւ զերագ, որ գնայ ընդ լայնութիւն երկրի ժառանգել զխորանս որ ո՛չ իւր են[10707]։ [10707] Ոմանք. Զազգ դառն եւ զերակ։
6 Ահա ես կ’արթնացնեմ քաղդէացիներին՝ դաժան եւ արագընթաց մի ազգ, որ արշաւում է երկրի լայնքով մէկ՝ ժառանգելու այն բնակավայրերը, որոնք իրը չեն:
6 Քանզի ահա ես պիտի արթնցնեմ Քաղդէացիները, Այն դառն ու արագընթաց ազգը, Որ իրենը չեղող բնակութիւններուն տիրելու համար՝ Ամբողջ երկիրը կը պտըտի։
Զի ահա ես զարթուցանեմ զՔաղդէացիս, զազգ դառն եւ զերագ, որ գնայ ընդ լայնութիւն երկրի` ժառանգել զխորանս որ ոչ իւր են:

1:6: Զի ահա ես զարթուցանեմ զՔաղդէացիս, զազգ դառն եւ զերագ, որ գնայ ընդ լայնութիւն երկրի ժառանգել զխորանս որ ո՛չ իւր են[10707]։
[10707] Ոմանք. Զազգ դառն եւ զերակ։
6 Ահա ես կ’արթնացնեմ քաղդէացիներին՝ դաժան եւ արագընթաց մի ազգ, որ արշաւում է երկրի լայնքով մէկ՝ ժառանգելու այն բնակավայրերը, որոնք իրը չեն:
6 Քանզի ահա ես պիտի արթնցնեմ Քաղդէացիները, Այն դառն ու արագընթաց ազգը, Որ իրենը չեղող բնակութիւններուն տիրելու համար՝ Ամբողջ երկիրը կը պտըտի։
zohrab-1805▾ eastern-1994▾ western am▾
1:61:6 Ибо вот, Я подниму Халдеев, народ жестокий и необузданный, который ходит по широтам земли, чтобы завладеть не принадлежащими ему селениями.
1:6 διότι διοτι because; that ἰδοὺ ιδου see!; here I am ἐγὼ εγω I ἐξεγείρω εξεγειρω raise up; awakened ἐφ᾿ επι in; on ὑμᾶς υμας you τοὺς ο the Χαλδαίους χαλδαιος Chaldaios; Khaltheos τοὺς ο the μαχητάς μαχητης the ἔθνος εθνος nation; caste τὸ ο the πικρὸν πικρος bitter καὶ και and; even τὸ ο the ταχινὸν ταχινος quick τὸ ο the πορευόμενον πορευομαι travel; go ἐπὶ επι in; on τὰ ο the πλάτη πλατος breadth τῆς ο the γῆς γη earth; land τοῦ ο the κατακληρονομῆσαι κατακληρονομεω possess; give possession σκηνώματα σκηνωμα camp; tent οὐκ ου not αὐτοῦ αυτος he; him
1:6 כִּֽי־ kˈî- כִּי that הִנְנִ֤י hinnˈî הִנֵּה behold מֵקִים֙ mēqîm קום arise אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the כַּשְׂדִּ֔ים kkaśdˈîm כַּשְׂדִּים Chaldeans הַ ha הַ the גֹּ֖וי ggˌôy גֹּוי people הַ ha הַ the מַּ֣ר mmˈar מַר bitter וְ wᵊ וְ and הַ ha הַ the נִּמְהָ֑ר nnimhˈār מהר hasten הַֽ hˈa הַ the הֹולֵךְ֙ hôlēḵ הלך walk לְ lᵊ לְ to מֶרְחֲבֵי־ merḥᵃvê- מֶרְחָב wide place אֶ֔רֶץ ʔˈereṣ אֶרֶץ earth לָ lā לְ to רֶ֖שֶׁת rˌešeṯ ירשׁ trample down מִשְׁכָּנֹ֥ות miškānˌôṯ מִשְׁכָּן dwelling-place לֹּא־ llō- לֹא not לֹֽו׃ lˈô לְ to
1:6. quia ecce ego suscitabo Chaldeos gentem amaram et velocem ambulantem super latitudinem terrae ut possideat tabernacula non suaFor behold, I will raise up the Chaldeans, a bitter and swift nation, marching upon the breadth of the earth, to possess the dwelling places that are not their own.
6. For, lo, I raise up the Chaldeans, that bitter and hasty nation; which march through the breadth of the earth, to possess dwelling places that are not theirs.
1:6. For behold, I will raise up the Chaldeans, a bitter and swift people, marching across the width of the earth, to possess tabernacles not their own.
1:6. For, lo, I raise up the Chaldeans, [that] bitter and hasty nation, which shall march through the breadth of the land, to possess the dwellingplaces [that are] not theirs.
For, lo, I raise up the Chaldeans, [that] bitter and hasty nation, which shall march through the breadth of the land, to possess the dwellingplaces [that are] not their' s:

1:6 Ибо вот, Я подниму Халдеев, народ жестокий и необузданный, который ходит по широтам земли, чтобы завладеть не принадлежащими ему селениями.
1:6
διότι διοτι because; that
ἰδοὺ ιδου see!; here I am
ἐγὼ εγω I
ἐξεγείρω εξεγειρω raise up; awakened
ἐφ᾿ επι in; on
ὑμᾶς υμας you
τοὺς ο the
Χαλδαίους χαλδαιος Chaldaios; Khaltheos
τοὺς ο the
μαχητάς μαχητης the
ἔθνος εθνος nation; caste
τὸ ο the
πικρὸν πικρος bitter
καὶ και and; even
τὸ ο the
ταχινὸν ταχινος quick
τὸ ο the
πορευόμενον πορευομαι travel; go
ἐπὶ επι in; on
τὰ ο the
πλάτη πλατος breadth
τῆς ο the
γῆς γη earth; land
τοῦ ο the
κατακληρονομῆσαι κατακληρονομεω possess; give possession
σκηνώματα σκηνωμα camp; tent
οὐκ ου not
αὐτοῦ αυτος he; him
1:6
כִּֽי־ kˈî- כִּי that
הִנְנִ֤י hinnˈî הִנֵּה behold
מֵקִים֙ mēqîm קום arise
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
כַּשְׂדִּ֔ים kkaśdˈîm כַּשְׂדִּים Chaldeans
הַ ha הַ the
גֹּ֖וי ggˌôy גֹּוי people
הַ ha הַ the
מַּ֣ר mmˈar מַר bitter
וְ wᵊ וְ and
הַ ha הַ the
נִּמְהָ֑ר nnimhˈār מהר hasten
הַֽ hˈa הַ the
הֹולֵךְ֙ hôlēḵ הלך walk
לְ lᵊ לְ to
מֶרְחֲבֵי־ merḥᵃvê- מֶרְחָב wide place
אֶ֔רֶץ ʔˈereṣ אֶרֶץ earth
לָ לְ to
רֶ֖שֶׁת rˌešeṯ ירשׁ trample down
מִשְׁכָּנֹ֥ות miškānˌôṯ מִשְׁכָּן dwelling-place
לֹּא־ llō- לֹא not
לֹֽו׃ lˈô לְ to
1:6. quia ecce ego suscitabo Chaldeos gentem amaram et velocem ambulantem super latitudinem terrae ut possideat tabernacula non sua
For behold, I will raise up the Chaldeans, a bitter and swift nation, marching upon the breadth of the earth, to possess the dwelling places that are not their own.
1:6. For behold, I will raise up the Chaldeans, a bitter and swift people, marching across the width of the earth, to possess tabernacles not their own.
1:6. For, lo, I raise up the Chaldeans, [that] bitter and hasty nation, which shall march through the breadth of the land, to possess the dwellingplaces [that are] not theirs.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ kad▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
1:6: That bitter and hasty nation - Cruel and oppressive in their disposition; and prompt and speedy in their assaults and conquests.
Albert Barnes: Notes on the Bible - 1834
1:6: For lo - So God announces a future, in which His Hand shall be greatly visible, whether more or less distant. In His sight it is present.
I raise up - God uses the free will and evil passions of people or devils to His own ends; and so He is said to "raise up" those whom He allows to be stirred up against His people, since the events which His Providence permits, favor their designs, and it rests with Him to withhold them. They lift themselves up for some end of covetousness or pride. But there is a higher order of things, in which God orders their actions to fulfill His righteousness by their iniquities.
The Chaldaeans, that bitter - מר. In Jdg 18:25; Sa2 17:8, the less concise נפשׁ מר.
And hasty nation - נמהר as Isa 32:4. Jerome: "To its might and warlike boldness almost all the Greeks who have written histories of the barbarians, witness."
Which shall march through the breadth of the land - rather, "the earth," literally "to the breadths of the earth," reaching to its whole length and breadth, all its dimensions as in the description of Gog and Magog Rev 20:8-9, "the number of whom is as the sand of the sea; and they went up on the breadth of the earth; unhindered, not pent up, but spreading abroad, where they will, over the whole earth." All before it, is one wide even plain which it overspreads and covers, like a flood, and yet is not spent nor exhausted.
To possess the dwelling-places that are not theirs - As God's people had done, so should it be done to them. Spoiling and violence within Hab 1:2-4 attract oppression from without. The overcharged atmosphere casts down the lightning upon them. They had expelled the weak from their dwelling Mic 2:9; others shall possess theirs. Yet this scourge too shall pass by, since, although the Chaldaean did God's Will, He willed it not, but His own (See Isa 10:6-7). The words, "not theirs," literally, "not to him" stand with a mysterious fullness of meaning. The dwelling places not being his by right, shall not remain his, although given to him, while God wills.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:6: I raise: Deu 28:49-52; Kg2 24:2; Ch2 36:6, Ch2 36:17; Isa 23:13, Isa 39:6, Isa 39:7; Jer 1:15, Jer 1:16; Jer 4:6, Jer 4:8, Jer 5:15, Jer 6:22, Jer 6:23, Jer 21:4, Jer 25:9
breadth: Heb. breadths
Carl Friedrich Keil and Franz Delitzsch
1:6
Announcement of this work. - Hab 1:6. "For, behold, I cause the Chaldaeans to rise up, the fierce and vehement nation, which marches along the breadths of the earth, to take possession of dwelling-places that are not its own. Hab 1:7. It is alarming and fearful: its right and its eminence go forth from it. Hab 1:8. And its horses are swifter than leopards, and more sudden than evening wolves: and its horsemen spring along; and its horsemen, they come from afar; they fly hither, hastening like an eagle to devour. Hab 1:9. It comes all at once for wickedness; the endeavour of their faces is directed forwards, and it gathers prisoners together like sand. Hab 1:10. And it, kings it scoffs at, and princes are laughter to it; it laughs at every stronghold, and heaps up sand, and takes it. Hab 1:11. Then it passes along, a wind, and comes hither and offends: this its strength is its god." הנני מקים, ecce suscitaturus sum. הנּה before the participle always refers to the future. הקים, to cause to stand up or appear, does not apply to the elevation of the Chaldaeans into a nation or a conquering people, - for the picture which follows and is defined by the article הגּויו וגו presupposes that it already exists as a conquering people, - but to its being raised up against Judah, so that it is equivalent to מקים עליכם in Amos 6:14 (cf. Mic 5:4; 2Kings 12:11, etc.). Hakkasdı̄m, the Chaldaeans, sprang, according to Gen 22:22, from Kesed the son of Nahor, the brother of Abraham; so that they were a Semitic race. They dwelt from time immemorial in Babylonia or Mesopotamia, and are called a primeval people, gōI mē‛ōlâm, in Jer 5:15. Abram migrated to Canaan from Ur of the Chaldees, from the other side of the river (Euphrates: Gen 11:28, Gen 11:31, compared with Josh 24:2); and the Kasdı̄m in Isaiah, Jeremiah, and Ezekiel are inhabitants of Babel or Babylonia (Is 43:14; Is 47:1; Is 48:14, Is 48:20; Jer 21:9; Jer 32:4, Jer 32:24, etc.; Ezek 23:23). Babylonia is called 'erets Kasdı̄m (Jer 24:5; Jer 25:12; Ezek 12:13), or simply Kasdı̄m (Jer 50:10; Jer 51:24, Jer 51:35; Ezekiel 26:29; Ezek 23:16). The modern hypothesis, that the Chaldaeans were first of all transplanted by the Assyrians from the northern border mountains of Armenia, Media, and Assyria to Babylonia, and that having settled there, they afterwards grew into a cultivated people, and as a conquering nation exerted great influence in the history of the world, simply rests upon a most precarious interpretation of an obscure passage in Isaiah (Is 23:18), and has no higher value than the opinion of the latest Assyriologists that the Chaldaeans are a people of Tatar origin, who mingled with the Shemites of the countries bordering upon the Euphrates and Tigris (see Delitzsch on Is 23:13). Habakkuk describes this people as mar, bitter, or rough, and, when used to denote a disposition, fierce (mar nephesh, Judg 18:25; 2Kings 17:8); and nimhâr, heedless or rash (Is 32:4), here violent, and as moving along the breadths of the earth (ἑπὶ τὰ πλάτη τῆς γῆς, lxx: cf. Rev_ 20:9), i.e., marching through the whole extent of the earth (Is 8:8): terram quam late patet (Ros.). ל is not used here to denote the direction or the goal, but the space, as in Gen 13:17 (Hitzig, Delitzsch). To take possession of dwelling-laces that are not his own (לא־לו = אשׁר לא־לו), i.e., to take possession of foreign lands that do not belong to him. In Hab 1:7 the fierce disposition of this people is still further depicted, and in Hab 1:8 the violence with which it advances. אים, formidabilis, exciting terror; נורא, metuendus, creating alarm. ממּנּוּ וגו, from it, not from God (cf. Ps 17:2), does its right proceed, i.e., it determines right, and the rule of its conduct, according to its own standard; and שׂאתו, its eminence (Gen 49:3; Hos 13:1), "its δόξα (1Cor 11:7) above all other nations" (Hitzig), making itself lord through the might of its arms. Its horses are lighter, i.e., swifter of foot, than panthers, which spring with the greatest rapidity upon their prey (for proofs of the swiftness of the panther, see Bochart, Hieroz. ii. p. 104, ed. Ros.), and חדּוּ, lit., sharper, i.e., shooting sharply upon it. As qâlal represents swiftness as a light rapid movement, which hardly touches the ground, so châda, ὀξὺν εἶναι, describes it as a hasty precipitate dash upon a certain object (Delitzsch). The first clause of this verse has been repeated by Jeremiah (Jer 4:13), with the alteration of one letter (viz., מנּשׁרים for מנּמרים). Wolves of the evening (cf. Zeph 3:3) are wolves which go out in the evening in search of prey, after having fasted through the day, not "wolves of Arabia (ערב = ערב, lxx) or of the desert" (ערבה Kimchi).
Pâshū from pūsh, after the Arabic fâš, med. Ye, to strut proudly; when used of a horse and its rider, to spring along, to gallop; or of a calf, to hop or jump (Jer 50:11; Mal 4:2). The connection between this and pūsh (Nahum 3:18), niphal to disperse or scatter one's self, is questionable. Delitzsch (on Job 35:15) derives pūsh in this verse and the passage cited from Arab. fâš, med. Vav, in the sense of swimming upon the top, and apparently traces pūsh in Nahum 3, as well as pash in Job 35:15, to Arab. fšš (when used of water: to overflow its dam); whilst Freytag (in the Lexicon) gives, as the meaning of Arab. fšš II, dissolvit, dissipavit. Pârâshı̄m are horsemen, not riding-horses. The repetition of פּרשׁיו does not warrant our erasing the words וּפשׁוּ פּרשׁיו as a gloss, as Hitzig proposes. It can be explained very simply from the fact, that in the second hemistich Habakkuk passes from the general description of the Chaldaeans to a picture of their invasion of Judah. מרחוק , from afar, i.e., from Babylonia (cf. Is 39:3). Their coming from afar, and the comparison of the rushing along of the Chaldaean horsemen to the flight of an eagle, points to the threat in Deut 28:49, "Jehovah shall bring against thee a nation from far, from the end of the earth, as swift as the eagle flieth," which is now about to be fulfilled. Jeremiah frequently uses the same comparison when speaking of the Chaldaeans, viz., in Jer 4:13; Jer 48:40; Jer 49:22, and Lam 4:19 (cf. 2Kings 1:23). The ἁπ. λεγ. מגמּה may mean a horde or crowd, after the Hebrew גם werbeH , and the Arabic jammah, or snorting, endeavouring, striving, after Arab. jmm and jâm, appetivit, in which case גמם would be connected with גמא, to swallow. But the first meaning does not suit פּניהם קדימה, whereas the second does. קדימה, not eastwards, but according to the primary meaning of קדם, to the front, forwards. Ewald renders it incorrectly: "the striving of their face is to storm, i.e., to mischief;" for qâdı̄m, the east wind, when used in the sense of storm, is a figurative expression for that which is vain and worthless (Hos 12:2; cf. Job 15:2), but not for mischief. For ויּאסף, compare Gen 41:49 and Zech 9:3; and for כּחול, like sand of the sea, Hos 2:1. In Hab 1:10 והוּא and הוּא are introduced, that the words בּמּלכים and לכל־מבצר, upon which the emphasis lies, may be placed first. It, the Chaldaean nation, scoffs at kings and princes, and every stronghold, i.e., it ridicules all the resistance that kings and princes offer to its advance, by putting forth their strength, as a perfectly fruitless attempt. Mischâq, the object of laughter. The words, it heaps up dust and takes it (the fortress), express the facility with which every fortress is conquered by it. To heap up dust: denoting the casting up an embankment for attack (2Kings 20:15, etc.). The feminine suffix attached to ילכּדהּ refers ad sensum to the idea of a city (עיר), implied in מבצר, the latter being equivalent to עיר מבצר in 1Kings 6:18; 4Kings 3:19, etc. Thus will the Chaldaean continue incessantly to overthrow kings and conquer kingdoms with tempestuous rapidity, till he offends, by deifying his own power. With this gentle hint at the termination of his tyranny, the announcement of the judgment closes in Hab 1:11. אז, there, i.e., in this appearance of his, as depicted in Hab 1:6-10 : not "then," in which case Hab 1:11 would affirm to what further enterprises the Chaldaeans would proceed after their rapidly and easily effected conquests. The perfects חלף and ויּעבור are used prophetically, representing the future as occurring already. חלף and עבר are used synonymously: to pass along and go further, used of the wind or tempest, as in Is 21:1; here, as in Is 8:8, of the hostile army overflowing the land; with this difference, however, that in Isaiah it is thought of as a stream of water, whereas here it is thought of as a tempest sweeping over the land. The subject to châlaph is not rūăch, but the Chaldaean (הוּא, Hab 1:10); and rūăch is used appositionally, to denote the manner in which it passes along, viz., "like a tempestuous wind" (rūăch as in Job 30:15; Is 7:2). ואשׁם is not a participle, but a perfect with Vav rel., expressing the consequence, "and so he offends." In what way is stated in the last clause, in which זוּ does not answer to the relative אשׁר, in the sense of "he whose power," but is placed demonstratively before the noun כּחו, like זה in Ex 32:1; Josh 9:12-13, and Is 23:13 (cf. Ewald, 293, b), pointing back to the strength of the Chaldaean, which has been previously depicted in its intensive and extensive greatness (Delitzsch). This its power is god to it, i.e., it makes it into its god (for the thought, compare Job 12:6, and the words of the Assyrian in Is 10:13). The ordinary explanation of the first hemistich is, on the other hand, untenable (then its courage becomes young again, or grows), since רוּח cannot stand for רוּחו, and עבר without an object given in the context cannot mean to overstep, i.e., to go beyond the proper measure.
John Gill
1:6 For, lo, I raise up the Chaldeans,.... A people still of late mean and low, famous only for their soothsaying, divination, and judicial astrology; but now become a powerful and warlike people, rising up under the permission of Providence to universal monarchy, and who would quickly add Judea to the rest of their dominions:
that bitter and hasty nation; a cruel and merciless people in their temper and disposition: "bitter" against the people of God and true religion, and causing bitterness, calamities, and distress, wherever they came: "hasty" and precipitate in their determinations; swift and nimble in their motions; active and vigorous in the prosecution of their designs:
which shall march through the breadth of the land; or "breadths of the land" (t); through the whole world, as they were attempting to do, having subdued Syria, all Asia, and great part of Africa, through which they boldly marched, bearing down all opposition that was in their way; or through the breadth of the land of Judea, taking all the fenced cities as they went along, and Jerusalem the metropolis of it; see Is 8:7,
to possess the dwellingplaces that are not theirs; the cities of Judea, and houses in them, as well as the palaces and dwellingplaces in Jerusalem, which they had no right unto, but what they got by the sword; what were the legal possessions and inheritances of others from father to son for ages past, these the Chaldeans would dispossess them of; and not only take them, and the spoil and plunder of them, for the present, but retain them in their possession, as an inheritance to be transmitted to their posterity. This may have some respect to the length of the captivity of the Jews, and their land being in the hands of their enemies for the space of seventy years.
(t) "latitudines terrae", Montanus, Junius & Tremellius, Piscator.
John Wesley
1:6 Bitter - Cruel, and without mercy. Hasty - Speedy in executing their merciless purposes.
Robert Jamieson, A. R. Fausset and David Brown
1:6 I raise up--not referring to God's having brought the Chaldeans from their original seats to Babylonia (see on Is 23:13), for they had already been upwards of twenty years (since Nabopolassar's era) in political power there; but to His being about now to raise them up as the instruments of God's "work" of judgment on the Jews (2Chron 36:6). The Hebrew is future, "I will raise up."
bitter--that is, cruel (Jer 50:42; compare Judg 18:25, Margin; 1Kings 17:8).
hasty--not passionate, but "impetuous."
1:71:7: Ահե՛ղ եւ երեւելի եւ դատաստան նորա յանձնէ իւրմէ եղիցի. եւ առած իւր յինքենէ ելցէ[10708]։ [10708] Ոմանք. Եւ դատաստան իւր... եւ առած նորա յին՛՛։
7 Նա ահեղ է ու սարսափելի, եւ նրա դատաստանը իր կողմից կը լինի, ինքն է վճռում իր դատաստանը, եւ իր իշխանութիւնը իրեն է պատկանում:
7 Անիկա սոսկալի եւ ահարկու է, Անոր դատաստանն ու իշխանութիւնը իրեն կը պատկանին։
Ահեղ եւ երեւելի, եւ դատաստան նորա յանձնէ իւրմէ [5]եղիցի, եւ առած`` իւր յինքենէ ելցէ:

1:7: Ահե՛ղ եւ երեւելի եւ դատաստան նորա յանձնէ իւրմէ եղիցի. եւ առած իւր յինքենէ ելցէ[10708]։
[10708] Ոմանք. Եւ դատաստան իւր... եւ առած նորա յին՛՛։
7 Նա ահեղ է ու սարսափելի, եւ նրա դատաստանը իր կողմից կը լինի, ինքն է վճռում իր դատաստանը, եւ իր իշխանութիւնը իրեն է պատկանում:
7 Անիկա սոսկալի եւ ահարկու է, Անոր դատաստանն ու իշխանութիւնը իրեն կը պատկանին։
zohrab-1805▾ eastern-1994▾ western am▾
1:71:7 Страшен и грозен он; от него самого происходит суд его и власть его.
1:7 φοβερὸς φοβερος fearful; fearsome καὶ και and; even ἐπιφανής επιφανης manifest; notable ἐστιν ειμι be ἐξ εκ from; out of αὐτοῦ αυτος he; him τὸ ο the κρίμα κριμα judgment αὐτοῦ αυτος he; him ἔσται ειμι be καὶ και and; even τὸ ο the λῆμμα λημμα he; him ἐξ εκ from; out of αὐτοῦ αυτος he; him ἐξελεύσεται εξερχομαι come out; go out
1:7 אָיֹ֥ם ʔāyˌōm אָיֹם frightful וְ wᵊ וְ and נֹורָ֖א nôrˌā ירא fear ה֑וּא hˈû הוּא he מִמֶּ֕נּוּ mimmˈennû מִן from מִשְׁפָּטֹ֥ו mišpāṭˌô מִשְׁפָּט justice וּ û וְ and שְׂאֵתֹ֖ו śᵊʔēṯˌô שְׂאֵת uprising יֵצֵֽא׃ yēṣˈē יצא go out
1:7. horribilis et terribilis est ex semet ipsa iudicium et onus eius egredieturThey are dreadful, and terrible: from themselves shall their judgment, and their burden proceed.
7. They are terrible and dreadful: their judgment and their dignity proceed from themselves.
1:7. It is dreadful and terrible. From themselves, judgment and their burden will issue.
1:7. They [are] terrible and dreadful: their judgment and their dignity shall proceed of themselves.
They [are] terrible and dreadful: their judgment and their dignity shall proceed of themselves:

1:7 Страшен и грозен он; от него самого происходит суд его и власть его.
1:7
φοβερὸς φοβερος fearful; fearsome
καὶ και and; even
ἐπιφανής επιφανης manifest; notable
ἐστιν ειμι be
ἐξ εκ from; out of
αὐτοῦ αυτος he; him
τὸ ο the
κρίμα κριμα judgment
αὐτοῦ αυτος he; him
ἔσται ειμι be
καὶ και and; even
τὸ ο the
λῆμμα λημμα he; him
ἐξ εκ from; out of
αὐτοῦ αυτος he; him
ἐξελεύσεται εξερχομαι come out; go out
1:7
אָיֹ֥ם ʔāyˌōm אָיֹם frightful
וְ wᵊ וְ and
נֹורָ֖א nôrˌā ירא fear
ה֑וּא hˈû הוּא he
מִמֶּ֕נּוּ mimmˈennû מִן from
מִשְׁפָּטֹ֥ו mišpāṭˌô מִשְׁפָּט justice
וּ û וְ and
שְׂאֵתֹ֖ו śᵊʔēṯˌô שְׂאֵת uprising
יֵצֵֽא׃ yēṣˈē יצא go out
1:7. horribilis et terribilis est ex semet ipsa iudicium et onus eius egredietur
They are dreadful, and terrible: from themselves shall their judgment, and their burden proceed.
1:7. It is dreadful and terrible. From themselves, judgment and their burden will issue.
1:7. They [are] terrible and dreadful: their judgment and their dignity shall proceed of themselves.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
1:7: Their judgment - shall proceed of themselves - By revolting from the Assyrians, they have become a great nation. Thus, their judgment and excellence were the result of their own valor. Other meanings are given to this passage.
Albert Barnes: Notes on the Bible - 1834
1:7: They are terrible - איום 'â yô m occurs here only and Sol 6:4, Sol 6:10, compared with the "bannered host," but the root is common in אימה 'ē ymâ h.
And dreadful - He describes them, first in themselves, then in act. They are terrible, and strike fear through their very being, their known character, before they put it forth in act.
Their judgment and their dignity shall proceed of themselves. - Judgment had gone forth in God's people wrested Hab 1:4; now shall it go forth against them at the mere will of their master, who shall own no other rule or Lord or source of his power. His own will shall be his only law for himself and others. His elevation is too is, in his own thought, from himself. He is self-sufficing; he holds from no other, neither from God nor man. His "dignity" is self-sustained; His "judgment" is irresponsible, as if there were none Ecc 5:8 higher than he. He has, like all great world-powers, a real dignity and majesty. He infuses awe. The dignity is real but faulty, as being held independently of God. This is a character of antichrist Dan 11:36; Th2 2:4, a lawless insolence, a lifting up of himself.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:7: their judgment: etc. or, from them shall proceed the judgment of these and the captivity of these, Jer 39:5-9, Jer 52:9-11, Jer 52:25-27; Deu 5:19, Deu 5:27
Geneva 1599
1:7 They [are] terrible and dreadful: (e) their judgment and their dignity shall proceed from themselves.
(e) They themselves will be your judges in this cause, and none will have authority over them to control them.
John Gill
1:7 They are terrible and dreadful,.... For the fierceness of their countenances; the number and valour of their troops; the splendour of their armour; the victories they had obtained, and the cruelty they had exercised; the fame of all which spread terror wherever they came:
their judgment and their dignity shall proceed of themselves; they will not be directed and governed by any laws of God and man, but by their own; they will do according to their will and pleasure, and none will be able to gainsay and resist them; they will hear no reason or argument; their decrees and determinations they make of themselves shall be put into execution, and there will be no opposing their tyrannical measures; they will usurp a power, and take upon them an authority over others of themselves, which all must submit unto; no mercy and pity: no goodness and humanity, are to be expected from such lawless and imperious enemies.
John Wesley
1:7 Their judgment - The law they observe, is their own will. Their dignity - Their authority is all from themselves, without respect to any other law or rule whatever.
Robert Jamieson, A. R. Fausset and David Brown
1:7 their judgment and . . . dignity . . . proceed of themselves--that is, they recognize no judge save themselves, and they get for themselves and keep their own "dignity" without needing others' help. It will be vain for the Jews to complain of their tyrannical judgments; for whatever the Chaldeans decree they will do according to their own will, they will not brook anyone attempting to interfere.
1:81:8: Վազեսցեն առաւել քան զինծս երիվարք նոցա. երագո՛ւնք քան զգայլս Արաբացւոց. ասպատակեսցեն սպառազէնք նորա, եւ դիմեսցեն ՚ի հեռաստանէ. եւ սլասցին իբրեւ զարծուիս յօժարութեամբ ՚ի վերայ կերակրոյ[10709]։ [10709] Յոմանս պակասի. Զարծուիս յօժարութեամբ ՚ի վերայ։
8 Ընձառիւծներից առաւել արագ կը վազեն նրանց ձիերը. աւելի արագ, քան արաբական գայլերը, նրանց զինեալները կ’ասպատակեն, կը գան հեռուներից եւ կը սլանան, ինչպէս արծիւն է հաճոյքով սլանում դէպի կերակուրը:
8 Անոր ձիերը ինձերէն աւելի արագաշարժ են Ու գայլերէն աւելի կատաղի։Անոր ձիաւորները պիտի ցատկեն, Անոր ձիաւորները հեռուէն պիտի գան, Կերակուրի վրայ սուրացող արծիւի պէս պիտի թռչին։
Վազեսցեն առաւել քան զինձս երիվարք նոցա, [6]երագունք քան զգայլս Արաբացւոց. ասպատակեսցեն սպառազէնք նորա, եւ`` դիմեսցեն ի հեռաստանէ. եւ սլասցին իբրեւ զարծուիս յօժարութեամբ ի վերայ կերակրոյ:

1:8: Վազեսցեն առաւել քան զինծս երիվարք նոցա. երագո՛ւնք քան զգայլս Արաբացւոց. ասպատակեսցեն սպառազէնք նորա, եւ դիմեսցեն ՚ի հեռաստանէ. եւ սլասցին իբրեւ զարծուիս յօժարութեամբ ՚ի վերայ կերակրոյ[10709]։
[10709] Յոմանս պակասի. Զարծուիս յօժարութեամբ ՚ի վերայ։
8 Ընձառիւծներից առաւել արագ կը վազեն նրանց ձիերը. աւելի արագ, քան արաբական գայլերը, նրանց զինեալները կ’ասպատակեն, կը գան հեռուներից եւ կը սլանան, ինչպէս արծիւն է հաճոյքով սլանում դէպի կերակուրը:
8 Անոր ձիերը ինձերէն աւելի արագաշարժ են Ու գայլերէն աւելի կատաղի։Անոր ձիաւորները պիտի ցատկեն, Անոր ձիաւորները հեռուէն պիտի գան, Կերակուրի վրայ սուրացող արծիւի պէս պիտի թռչին։
zohrab-1805▾ eastern-1994▾ western am▾
1:81:8 Быстрее барсов кони его и прытче вечерних волков; скачет в разные стороны конница его; издалека приходят всадники его, прилетают как орел, бросающийся на добычу.
1:8 καὶ και and; even ἐξαλοῦνται εξαλλομαι spring up ὑπὲρ υπερ over; for παρδάλεις παρδαλις leopard οἱ ο the ἵπποι ιππος horse αὐτοῦ αυτος he; him καὶ και and; even ὀξύτεροι οξυς sharp ὑπὲρ υπερ over; for τοὺς ο the λύκους λυκος wolf τῆς ο the Ἀραβίας αραβια Arabia; Aravia καὶ και and; even ἐξιππάσονται εξιππαζομαι the ἱππεῖς ιππευς cavalry; rider αὐτοῦ αυτος he; him καὶ και and; even ὁρμήσουσιν ορμαω charge μακρόθεν μακροθεν from far καὶ και and; even πετασθήσονται πετομαι fly ὡς ως.1 as; how ἀετὸς αετος eagle πρόθυμος προθυμος predisposed; eager εἰς εις into; for τὸ ο the φαγεῖν φαγω swallow; eat
1:8 וְ wᵊ וְ and קַלּ֨וּ qallˌû קלל be slight מִ mi מִן from נְּמֵרִ֜ים nnᵊmērˈîm נָמֵר leopard סוּסָ֗יו sûsˈāʸw סוּס horse וְ wᵊ וְ and חַדּוּ֙ ḥaddˌû חדד be sharp מִ mi מִן from זְּאֵ֣בֵי zzᵊʔˈēvê זְאֵב wolf עֶ֔רֶב ʕˈerev עֶרֶב evening וּ û וְ and פָ֖שׁוּ fˌāšû פושׁ paw the ground פָּֽרָשָׁ֑יו pˈārāšˈāʸw פָּרָשׁ horseman וּ û וְ and פָֽרָשָׁיו֙ fˈārāšāʸw פָּרָשׁ horseman מֵ mē מִן from רָחֹ֣וק rāḥˈôq רָחֹוק remote יָבֹ֔אוּ yāvˈōʔû בוא come יָעֻ֕פוּ yāʕˈufû עוף fly כְּ kᵊ כְּ as נֶ֖שֶׁר nˌešer נֶשֶׁר eagle חָ֥שׁ ḥˌāš חושׁ make haste לֶ le לְ to אֱכֹֽול׃ ʔᵉḵˈôl אכל eat
1:8. leviores pardis equi eius et velociores lupis vespertinis et diffundentur equites eius equites namque eius de longe venient volabunt quasi aquila festinans ad comedendumTheir horses are lighter than leopards, and swifter than evening wolves; and their horsemen shall be spread abroad: for their horsemen shall come from afar, they shall fly as an eagle that maketh haste to eat.
8. Their horses also are swifter than leopards, and are more fierce than the evening wolves; and their horsemen spread themselves: yea, their horsemen come from far; they fly as an eagle that hasteth to devour.
1:8. Their horses are more nimble than leopards and swifter than wolves in the evening; their horsemen will spread out. And then their horsemen will approach from far away; they will fly like the eagle, hurrying to devour.
1:8. Their horses also are swifter than the leopards, and are more fierce than the evening wolves: and their horsemen shall spread themselves, and their horsemen shall come from far; they shall fly as the eagle [that] hasteth to eat.
Their horses also are swifter than the leopards, and are more fierce than the evening wolves: and their horsemen shall spread themselves, and their horsemen shall come from far; they shall fly as the eagle [that] hasteth to eat:

1:8 Быстрее барсов кони его и прытче вечерних волков; скачет в разные стороны конница его; издалека приходят всадники его, прилетают как орел, бросающийся на добычу.
1:8
καὶ και and; even
ἐξαλοῦνται εξαλλομαι spring up
ὑπὲρ υπερ over; for
παρδάλεις παρδαλις leopard
οἱ ο the
ἵπποι ιππος horse
αὐτοῦ αυτος he; him
καὶ και and; even
ὀξύτεροι οξυς sharp
ὑπὲρ υπερ over; for
τοὺς ο the
λύκους λυκος wolf
τῆς ο the
Ἀραβίας αραβια Arabia; Aravia
καὶ και and; even
ἐξιππάσονται εξιππαζομαι the
ἱππεῖς ιππευς cavalry; rider
αὐτοῦ αυτος he; him
καὶ και and; even
ὁρμήσουσιν ορμαω charge
μακρόθεν μακροθεν from far
καὶ και and; even
πετασθήσονται πετομαι fly
ὡς ως.1 as; how
ἀετὸς αετος eagle
πρόθυμος προθυμος predisposed; eager
εἰς εις into; for
τὸ ο the
φαγεῖν φαγω swallow; eat
1:8
וְ wᵊ וְ and
קַלּ֨וּ qallˌû קלל be slight
מִ mi מִן from
נְּמֵרִ֜ים nnᵊmērˈîm נָמֵר leopard
סוּסָ֗יו sûsˈāʸw סוּס horse
וְ wᵊ וְ and
חַדּוּ֙ ḥaddˌû חדד be sharp
מִ mi מִן from
זְּאֵ֣בֵי zzᵊʔˈēvê זְאֵב wolf
עֶ֔רֶב ʕˈerev עֶרֶב evening
וּ û וְ and
פָ֖שׁוּ fˌāšû פושׁ paw the ground
פָּֽרָשָׁ֑יו pˈārāšˈāʸw פָּרָשׁ horseman
וּ û וְ and
פָֽרָשָׁיו֙ fˈārāšāʸw פָּרָשׁ horseman
מֵ מִן from
רָחֹ֣וק rāḥˈôq רָחֹוק remote
יָבֹ֔אוּ yāvˈōʔû בוא come
יָעֻ֕פוּ yāʕˈufû עוף fly
כְּ kᵊ כְּ as
נֶ֖שֶׁר nˌešer נֶשֶׁר eagle
חָ֥שׁ ḥˌāš חושׁ make haste
לֶ le לְ to
אֱכֹֽול׃ ʔᵉḵˈôl אכל eat
1:8. leviores pardis equi eius et velociores lupis vespertinis et diffundentur equites eius equites namque eius de longe venient volabunt quasi aquila festinans ad comedendum
Their horses are lighter than leopards, and swifter than evening wolves; and their horsemen shall be spread abroad: for their horsemen shall come from afar, they shall fly as an eagle that maketh haste to eat.
1:8. Their horses are more nimble than leopards and swifter than wolves in the evening; their horsemen will spread out. And then their horsemen will approach from far away; they will fly like the eagle, hurrying to devour.
1:8. Their horses also are swifter than the leopards, and are more fierce than the evening wolves: and their horsemen shall spread themselves, and their horsemen shall come from far; they shall fly as the eagle [that] hasteth to eat.
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Adam Clarke: Commentary on the Bible - 1831
1:8: Their horses also are swifter than the leopards - The Chaldean cavalry are proverbial for swiftness, courage, etc. In Jeremiah, Jer 4:13, it is said, speaking of Nebuchadnezzar, "His chariots are as a whirlwind; his horses are swifter than eagles."
Oppian, speaking of the horses bred about the Euphrates, says, "They are by nature warhorses, and so intrepid that neither the sight nor the roaring of the lion appals them; and, besides, they are astonishingly fleet." The leopard, of all quadrupeds, is allowed to be the swiftest.
The evening wolves - The wolf is remarkable for his quick sight. Aelian says, Οξυωτεστατον εστι ζωον, και μεντοι, και νυκτος και σεληνης ουκ ουσης ὁδε ὁρᾳ; "The wolf is a very fleet animal; and, besides, it can see by night, even when there is no moonlight." Some think the hyena is meant: it is a swift, cruel, and untameable animal. The other prophets speak of the Chaldeans in the same way. See Deu 28:49; Jer 48:40; Jer 49:22; Eze 17:5; Lam 4:19.
Albert Barnes: Notes on the Bible - 1834
1:8: Their horses are swifter - literally, lighter, as we say "light of foot"
Than leopards - The wild beast intended is the panther, the lightest, swiftest, fiercest, most bloodthirsty of beasts of prey "It runs most swiftly and rushes brave and straight. You would say, when you saw it, that it is borne through the air." Cyril: "It bounds exceedingly and is exceedingly light to spring down on whatever it pursues."
More fierce - o
Than the evening wolves - Compare Jer 5:6, i. e., than they are when fiercest, going forth to prey when urged to rabidness by hunger the whole day through. Such had their own judges been Zep 3:3, and by such should they be punished. The horse partakes of the fierceness of his rider in trampling down the foe .
Their horsemen shall spread themselves - literally, widespread are their horsemen
And their horsemen from far shall come - Neither distance of march shall weary them, nor diffusion weaken them. So should Moses' prophecy be again fulfilled (Deu 28:49-50, מרחוק occurs in both.) "The Lord shall raise against thee a nation from far, from the ends of the earth, as the eagle flieth; a nation whose tongue thou shalt not understand; a nation of fierce countenance, which shall not regard the person of the old, nor show favor to the young."
They shall fly as the eagle that hasteth - literally, hasting
To eat - Jerome: "not to fight, for none shall withstand; but with a course like the eagle's, to whom all fowl are subdued, hasting but to eat." Behold, Jeremiah says of Nebuchadnezzar Jer 48:40, he shall fly as an eagle and spread his wings over Moab; and, he repeats the words Jer 49:22, over Bozrah. Our pursuers, Jeremiah says Lam 4:19, are swifter than the eagles of the heavens. Ezekiel likens him to Eze 17:3 "a great eagle with great wings full of feathers;" in Daniel's vision he is Dan 7:4 "a lion with eagle's wings."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:8: horses: Deu 28:49; Isa 5:26-28
fierce: Heb. sharp
evening: Jer 5:6; Zep 3:3
they: Jer 4:13; Lam 4:19; Eze 17:3, Eze 17:12; Hos 8:1; Mat 24:28; Luk 17:37
John Gill
1:8 Their horses also are swifter than the leopards,.... Creatures remarkable for their swiftness: these are creatures born of the mating of a he panther and a lioness, and not of a lion and a she panther, as some have affirmed; and which adultery is highly resented by the lion; nor will he suffer it to go unrevenged, as Pliny (u) and Philostratus (w) observe: those thus begotten differ from common lions in this, that they have no manes: the panthers are the creatures here meant, which are very swift, as Bochart (x) from various authors has observed. Lucan (y) calls this creature "celerem pardum", t"he swift panther"; and Jerom says (z) nothing is swifter than the panther; and Aelianus (a) observes that the panther, by the swiftness of its running, will overtake most creatures, and particularly apes; and Eustathius (b) confirms the same, saying that it exceeds other creatures in swiftness, and as it were flies before the eyes of hunters; and Osorius (c) relates, that the king of Portugal once sent to the pope of Rome a panther tamed, which being had into the woods a hunting by a Persian hunter, with wonderful swiftness leaped upon the boars and deer, and killed them at once; and the Septuagint version here is, "their horses will leap above the panthers": or exceed them in leaping, for which these panthers are very famous too: an Arabic writer (d), whom Bochart mentions, says it will leap above forty cubits at a leap. Pliny (e) reports, that the panthers in Africa will get up into thick trees, and hide themselves in the branches, and leap from thence on those that pass by; and because of the swiftness of this creature, with other qualities of it, the third beast or Grecian monarchy, especially in its first head Alexander the great, is represented by it, Dan 7:6 he making such a swift and rapid progress in his conquests; and yet the Chaldean horses would exceed them in swiftness, and be very speedy in their march into the land of Judea; and therefore it was in vain for the Jews to please themselves with the thoughts that these people were a great way off, and so they secure from them, when they could and would be upon them presently, ere they were aware:
and are more fierce than ravening wolves; which creatures are naturally fierce, and especially when they are hungry, and particularly at evening; when, having had no food all the day, their appetites are very keen, and they go in quest of their prey; and, when they meet with it, fall upon it with greater eagerness and fierceness. The Septuagint and Arabic versions render it, than the wolves of Arabia; that there are wolves very frequent in Arabia, is observed by Diodorus Siculus (f), and Strabo (g); but that these are remarkable for their fierceness does not appear; rather those in colder climates are more fierce; so Pliny (h) says, they are little and sluggish in Africa and Egypt, but rough and fierce in cold climates. It is, in the original text, "more sharp" (i); which some interpret of the sharpness of their sight. Aelianus says (k), it is a most quick and sharp sighted creature; and can see in the night season, even though the moon shines not: the reason of which Pliny (l) gives is, because the eyes of wolves are shining, and dart light; hence Aelianus (m) observes, that that time of the night in which the wolf only by nature enjoys the light is called wolf light; and that Homer (n) calls a night which has some glimmering of light, or a sort of twilight, such as the wolves can see themselves walk by, , which is that light that precedes the rising sun; and he also observes that the wolf is sacred to the sun, and to Apollo, which are the same; and there was an image of one at Delphos; and so Macrobias (o) says, that the inhabitants of Lycopolis, a city of Thebais in Egypt, alike worship Apollo and a wolf, and in both the sun, because this animal takes and consumes all things like the sun; and, because perceiving much by the quick sight of its eyes, overcomes the darkness of the night; and observes, that some think they have their name from light, though they would have it be from the morning light; because those creatures especially observe that time for seizing on cattle, after a nights hunger, when before day light they are turned out of the stables into pasture; but it is for the most part at evening, and in the night, that wolves prowl about for their prey (p); and from whence they have the name of evening wolves, to which the Chaldean horses are here compared: and yet there seems to be an antipathy between these, if what some naturalists (q) say is true; as that if a horse by chance treads in the footsteps of a wolf, a numbness will immediately seize it, yea, even its belly will burst; (This sounds like a fable. Ed.) and that, if the hip bone of a wolf is thrown under horses drawing a chariot full speed, and they tread upon it, they will stop and stand stone still, immovable: whether respect is here had to the quick sight or sharp hunger of these creatures is not easy to say; though rather, since the comparison of them is with horses, it seems to respect the fierceness of them, for which the war horse is famous, Job 39:24 and may be better understood of the sharpness of the appetite of evening wolves, when hunger bitten:
and their horsemen shall spread themselves; or be multiplied, as the Targum; they shall be many, and spread themselves all over the country, so that there will be no escaping; all will fall into their hands:
and their horsemen shall come from far; as Chaldea was reckoned from Judea, and especially in comparison of neighbouring nations, who used to be troublesome, as Moab, Edom, &c. see Jer 5:15,
they shall flee as the eagle that hasteth to eat; those horsemen shall be so speedy in their march, that they shall seem rather to fly than ride, and even to fly as swift as the eagle, the swiftest of birds, and which itself flies swiftest when hungry, and in sight of its prey; and the rather this bird is mentioned, because used by many nations, as the Persians, and others, for a military sign (r).
(u) Nat. Hist. l. 8. c. 16. (w) De Vita Apollonii, l. 2. c. 7. (x) Hierozoic. par. 1. l. 3. c. 7. col. 788. (y) Pharsalia, l. 6. (z) Comment. in Hos. v. 14. fol. 10. L. (a) Hist. Animal. l. 8. c. 6. (b) In Hexaemeron. (c) De Rebus Portugall. l. 9. apud Frantz. Hist. Animal. Sacr. par. 1. 8. p. 90. (d) Damir apud Bochart, ut supra. (Hierozoic. par. 1. l. 3. c. 7. col. 788.) (e) Nat. Hist. l. 10. c. 73. (f) Bibliothec. l. 3. p. 177. (g) Geograph. l. 16. p. 534. (h) Nat. Hist. l. 8. c. 22. (i) "et acuti erunt", Montanus, Cocceius; "et acutiores", Pagninus, Calvin, Junius & Tremellius, Piscator, Drusius, Grotius; so Ben Melech; "et acuti sunt", Burkius. (k) De Animal. l. 10. c. 26. (l) Nat. Hist. l. 11. c. 37. (m) Ut supra. (De Animal. l. 10. c. 26.) (n) Iliad. 7. prope finem. (o) Saturnal. l. 1. c. 17. (p) "Vesper ubi e pastu vitulos ad tecta reducit, Auditisque lupos acuunt balatibus agni." Virgil. Georgic. l. 4. "Ac veluti pleno lupus insidiatus ovili Nocte super media-----", Ibid. Aeneid. l. 8. (q) Aelian. de Animal. l. 1. c. 36. Plin. Nat. Hist. l. 28. c. 20. (r) Vid. Lydium de Re Militari, l. 3. c. 7. p. 87.
John Wesley
1:8 The evening wolves - Which with fasting in the day, came out in the evening, fierce and ravenous. Shall spread - All over the land.
Robert Jamieson, A. R. Fausset and David Brown
1:8 swifter than the leopards--OPPIAN [Cynegeticks, 3.76], says of the leopard, "It runs most swiftly straight on: you would fancy it was flying through the air."
more fierce--rather, "more keen"; literally, "sharp."
evening wolves--wolves famished with fasting all day and so most keen in attacking the fold under covert of the approaching night (Jer 5:6; Zeph 3:3; compare Gen 49:27). Hence "twilight" is termed in Arabic and Persian "the wolf's tail"; and in French, entre chien et loup.
spread themselves--proudly; as in Jer 50:11, and Mal 4:2, it implies strength and vigor. So also the Arabic cognate word [MAURER].
their horsemen . . . come from far--and yet are not wearied by the long journey.
1:91:9: Կատարած ամպարշտաց հասցէ՝ դարձելոցն ընդդէմ երեսաց նորա. կուտեսցէ զգերի իբրեւ զաւազ[10710]։ [10710] ՚Ի լուս՛՛. Ընդդէմ երեսաց նոցա. համաձայն ոմանց ՚ի բնաբ՛՛։
9 Նրանց դէմ կանգնող ամբարիշտների վերջը կը գայ: Գերիներ կը կուտակի աւազի չափ:
9 Անոնք զրկանքի համար պիտի գան, Գունդերուն երեսները դէպի յառաջ* պիտի ըլլան Ու աւազի պէս գերիներ պիտի հաւաքեն։
[7]Կատարած ամպարշտաց հասցէ` դարձելոցն ընդդէմ երեսաց նոցա.`` կուտեսցէ զգերի իբրեւ զաւազ:

1:9: Կատարած ամպարշտաց հասցէ՝ դարձելոցն ընդդէմ երեսաց նորա. կուտեսցէ զգերի իբրեւ զաւազ[10710]։
[10710] ՚Ի լուս՛՛. Ընդդէմ երեսաց նոցա. համաձայն ոմանց ՚ի բնաբ՛՛։
9 Նրանց դէմ կանգնող ամբարիշտների վերջը կը գայ: Գերիներ կը կուտակի աւազի չափ:
9 Անոնք զրկանքի համար պիտի գան, Գունդերուն երեսները դէպի յառաջ* պիտի ըլլան Ու աւազի պէս գերիներ պիտի հաւաքեն։
zohrab-1805▾ eastern-1994▾ western am▾
1:91:9 Весь он идет для грабежа; устремив лице свое вперед, он забирает пленников, как песок.
1:9 συντέλεια συντελεια consummation εἰς εις into; for ἀσεβεῖς ασεβης irreverent ἥξει ηκω here ἀνθεστηκότας ανθιστημι resist προσώποις προσωπον face; ahead of αὐτῶν αυτος he; him ἐξ εκ from; out of ἐναντίας εναντιος contrary; opposite καὶ και and; even συνάξει συναγω gather ὡς ως.1 as; how ἄμμον αμμος sand αἰχμαλωσίαν αιχμαλωσια captivity
1:9 כֻּלֹּה֙ kullˌō כֹּל whole לְ lᵊ לְ to חָמָ֣ס ḥāmˈās חָמָס violence יָבֹ֔וא yāvˈô בוא come מְגַמַּ֥ת mᵊḡammˌaṯ מְגַמַּת [uncertain] פְּנֵיהֶ֖ם pᵊnêhˌem פָּנֶה face קָדִ֑ימָה qāḏˈîmā קָדִים east וַ wa וְ and יֶּאֱסֹ֥ף yyeʔᵉsˌōf אסף gather כַּ ka כְּ as † הַ the חֹ֖ול ḥˌôl חֹול sand שֶֽׁבִי׃ šˈevî שְׁבִי captive
1:9. omnes ad praedam venient facies eorum ventus urens et congregabit quasi harenam captivitatemThey shall all come to the prey, their face is like a burning wind: and they shall gather together captives as the sand.
9. They come all of them for violence; their faces are set eagerly as the east wind; and they gather captives as the sand.
1:9. They will all approach towards the prey; their face is like a burning wind. And they will gather captives together like sand.
1:9. They shall come all for violence: their faces shall sup up [as] the east wind, and they shall gather the captivity as the sand.
They shall come all for violence: their faces shall sup up [as] the east wind, and they shall gather the captivity as the sand:

1:9 Весь он идет для грабежа; устремив лице свое вперед, он забирает пленников, как песок.
1:9
συντέλεια συντελεια consummation
εἰς εις into; for
ἀσεβεῖς ασεβης irreverent
ἥξει ηκω here
ἀνθεστηκότας ανθιστημι resist
προσώποις προσωπον face; ahead of
αὐτῶν αυτος he; him
ἐξ εκ from; out of
ἐναντίας εναντιος contrary; opposite
καὶ και and; even
συνάξει συναγω gather
ὡς ως.1 as; how
ἄμμον αμμος sand
αἰχμαλωσίαν αιχμαλωσια captivity
1:9
כֻּלֹּה֙ kullˌō כֹּל whole
לְ lᵊ לְ to
חָמָ֣ס ḥāmˈās חָמָס violence
יָבֹ֔וא yāvˈô בוא come
מְגַמַּ֥ת mᵊḡammˌaṯ מְגַמַּת [uncertain]
פְּנֵיהֶ֖ם pᵊnêhˌem פָּנֶה face
קָדִ֑ימָה qāḏˈîmā קָדִים east
וַ wa וְ and
יֶּאֱסֹ֥ף yyeʔᵉsˌōf אסף gather
כַּ ka כְּ as
הַ the
חֹ֖ול ḥˌôl חֹול sand
שֶֽׁבִי׃ šˈevî שְׁבִי captive
1:9. omnes ad praedam venient facies eorum ventus urens et congregabit quasi harenam captivitatem
They shall all come to the prey, their face is like a burning wind: and they shall gather together captives as the sand.
1:9. They will all approach towards the prey; their face is like a burning wind. And they will gather captives together like sand.
1:9. They shall come all for violence: their faces shall sup up [as] the east wind, and they shall gather the captivity as the sand.
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Adam Clarke: Commentary on the Bible - 1831
1:9: Their faces shall sup up as the east wind - This may be an allusion to those electrical winds which prevail in that country. Mr. Jackson, in his overland journey from India, mentions his having bathed in the Tigris. On his coming out of the river one of those winds passed over him, and, in a moment, carried off every particle of water that was on his body and in his bathing dress. So, the Chaldeans shall leave no substance behind them; their faces, their bare appearance, is the proof that nothing good shall be left.
Shall gather the captivity as the sand - They shall carry off innumerable captives.
Albert Barnes: Notes on the Bible - 1834
1:9: They shall come all for violence - "Violence" had been the sin of Judah Hab 1:3-4, and now violence shall be her punishment. It had been ever before the prophet; all were full of it. Now should violence be the very end, one by one, of all the savage horde poured out upon them; they all, each one of them come for violence.
Their faces shall sup up as the east wind - קדומה occurs else only in Eze 11:1, and Eze 11:16 times in Ezek. 40-48 of the ideal city and temple as "Eastwards." But except in the far-fetched explanation of Abarb (mentioned also by Tanchum) that they ravaged, not to settle but to return home with their booty, "Eastwards" would have no meaning. Yet "forwards" is just as insulated a rendering as that adopted by John and D. Kimchi, A. E. Rashi, Oh. Sip., Sal. B. Mel. Arab Tr. (following Jonathan) "the East-wind; קדומה standing as a metaphor instead of a simile the ה being regarded as paragogic, as in לילה. So also Symmachus ἄνεμος καύσων anemos kausō n. Jerome: "ventus urens.") "As at the breath of the burning wind all green things dry up, so at sight of these all shall be wasted." They shall sweep over everything impetuously, like the east wind, scorching, blackening, blasting, swallowing up all, as they pass over, as the East wind, especially in the Holy Land, sucks up all moisture and freshness.
And they shall gather the captivity - i. e., the captives
As the sand - countless, as the particles which the East wind raises, sweeping over the sand-wastes, where it buries whole caravans in one death.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:9: for: Hab 1:6, Hab 2:5-13; Deu 28:51, Deu 28:52; Jer 4:7, Jer 5:15-17, Jer 25:9
their faces shall sup up as the east: or, the supping up of their faces, as, etc. or, their faces shall look toward the east. Heb. the opposition of their faces shall be toward the east. Isa 27:8; Jer 4:11; Eze 17:10, Eze 19:12; Hos 13:15
they shall gather: Hab 2:5; Gen 41:49; Jdg 7:12; Job 29:18; Psa 139:18; Jer 15:8, Jer 34:22; Hos 1:10; Rom 9:27
Geneva 1599
1:9 They shall come all for violence: their faces shall sup up [as] the (f) east wind, and they shall gather the captives (g) as the sand.
(f) For the Jews most feared this wind, because it destroyed their fruits.
(g) They will be so many in number.
John Gill
1:9 They shall come all for violence,.... Or, "the whole of it" (s); the whole army of the Chaldeans, everyone of them; this would be their sole view, not to do themselves justice, as might be pretended, or avenge any injuries or affronts done to them by the Jews; but purely for the sake of spoil and plunder:
their faces shall sup up as the east wind: their countenances will appear so stern and fierce, that their very looks will so frighten, as to cause men to sink and die through terror; just as herbs and plants shrivel up and wither away, when blasted by a nipping east wind. So the Targum,
"the reception or look of their faces is like to a vehement east wind.''
Some render it,
"the look or design of their faces is to the east (t);''
when the Chaldeans were on their march to Judea, their faces were to the west or south west; but then their desire and views were, that when they had got the spoil they came for, as in the preceding clause, to carry it to Babylon, which lay eastward or north east of Judea, and thither their faces looked:
and they shall gather the captivity as the sand; or gather up persons, both in Judea, and in other countries conquered by them, as innumerable as the sand of the sea, and carry them captive into their own land. Captivity is put for captives.
(s) "illa teta", Junius & Tremellius; "sub. gens", Pagninus, Piscator; "totus exercitus", Vatablus; "populus", Calvin. (t) "ad orientem", Pagninus, Montanus, Drusius; "orientem versus", Junius & Tremellius, De Dieu, Burkius; so Abarbinel.
John Wesley
1:9 For violence - To enrich themselves by making a prey of all. Their faces - Their very countenances shall be as blasting as the east - wind.
Robert Jamieson, A. R. Fausset and David Brown
1:9 all for violence--The sole object of all is not to establish just rights, but to get all they can by violence.
their faces shall sup up as the east wind--that is, they shall, as it were, swallow up all before them; so the horse in Job 39:24 is said to "swallow the ground with fierceness and rage." MAURER takes it from an Arabic root, "the desire of their faces," that is, the eager desire expressed by their faces. HENDERSON, with SYMMACHUS and Syriac, translates, "the aspect."
as the east wind--the simoon, which spreads devastation wherever it passes (Is 27:8). GESENIUS translates, "(is) forwards." The rendering proposed, eastward, as if it referred to the Chaldeans' return home eastward from Judea, laden with spoils, is improbable. Their "gathering the sand" accords with the simoon being meant, as it carries with it whirlwinds of sand collected in the desert.
1:101:10: Եւ ինքն ընդ թագաւորս փափկասցի. եւ բռնաւորք խաղալիկք նորա. եւ ինքն ընդ ամենայն ամուրս խաղալո՛վ խաղասցէ. եւ կուտեսցէ հողակոյտս, եւ կալցի՛ զնա[10711]։ [10711] Ոմանք. Հողակոյտս. եւ ընկալցի զնա։
10 Նա թագաւորների հետ զեխութիւն կ’անի, բռնակալները նրան խաղալիք կը դառնան, բոլոր ամրոցների հետ խաղ կ’անի, հող կը կուտակի եւ կը գրաւի դրանք:
10 Անիկա թագաւորները ծաղր պիտի ընէ, Իշխանները անոր խաղալիկ պիտի ըլլան։Անիկա ամէն պարսպի վրայ պիտի խնդայ, Վասն զի հող պիտի դիզէ ու զանիկա պիտի առնէ։
Եւ ինքն [8]ընդ թագաւորս փափկասցի``, եւ բռնաւորք խաղալիկք նորա. եւ ինքն ընդ ամենայն ամուրս խաղալով խաղասցէ, եւ կուտեսցէ հողակոյտս, եւ կալցի զնա:

1:10: Եւ ինքն ընդ թագաւորս փափկասցի. եւ բռնաւորք խաղալիկք նորա. եւ ինքն ընդ ամենայն ամուրս խաղալո՛վ խաղասցէ. եւ կուտեսցէ հողակոյտս, եւ կալցի՛ զնա[10711]։
[10711] Ոմանք. Հողակոյտս. եւ ընկալցի զնա։
10 Նա թագաւորների հետ զեխութիւն կ’անի, բռնակալները նրան խաղալիք կը դառնան, բոլոր ամրոցների հետ խաղ կ’անի, հող կը կուտակի եւ կը գրաւի դրանք:
10 Անիկա թագաւորները ծաղր պիտի ընէ, Իշխանները անոր խաղալիկ պիտի ըլլան։Անիկա ամէն պարսպի վրայ պիտի խնդայ, Վասն զի հող պիտի դիզէ ու զանիկա պիտի առնէ։
zohrab-1805▾ eastern-1994▾ western am▾
1:101:10 И над царями он издевается, и князья служат ему посмешищем; над всякою крепостью он смеется: насыплет осадный вал и берет ее.
1:10 καὶ και and; even αὐτὸς αυτος he; him ἐν εν in βασιλεῦσιν βασιλευς monarch; king ἐντρυφήσει εντρυφαω revel καὶ και and; even τύραννοι τυραννος.1 he; him καὶ και and; even αὐτὸς αυτος he; him εἰς εις into; for πᾶν πας all; every ὀχύρωμα οχυρωμα stronghold ἐμπαίξεται εμπαιζω belittle καὶ και and; even βαλεῖ βαλλω cast; throw χῶμα χωμα and; even κρατήσει κρατεω seize; retain αὐτοῦ αυτος he; him
1:10 וְ wᵊ וְ and הוּא֙ hû הוּא he בַּ ba בְּ in † הַ the מְּלָכִ֣ים mmᵊlāḵˈîm מֶלֶךְ king יִתְקַלָּ֔ס yiṯqallˈās קלס disdain וְ wᵊ וְ and רֹזְנִ֖ים rōzᵊnˌîm רזן be weighty מִשְׂחָ֣ק miśḥˈāq מִשְׂחָק laughter לֹ֑ו lˈô לְ to ה֚וּא ˈhû הוּא he לְ lᵊ לְ to כָל־ ḵol- כֹּל whole מִבְצָ֣ר mivṣˈār מִבְצָר fortification יִשְׂחָ֔ק yiśḥˈāq שׂחק laugh וַ wa וְ and יִּצְבֹּ֥ר yyiṣbˌōr צבר heap עָפָ֖ר ʕāfˌār עָפָר dust וַֽ wˈa וְ and יִּלְכְּדָֽהּ׃ yyilkᵊḏˈāh לכד seize
1:10. et ipse de regibus triumphabit et tyranni ridiculi eius erunt ipse super omnem munitionem ridebit et conportabit aggerem et capiet eamAnd their prince shall triumph over kings, and princes shall be his laughingstock: and he shall laugh at every strong hold, and shall cast up a mount, and shall take it.
10. Yea, he scoffeth at kings, and princes are a derision unto him: he derideth every strong hold; for he heapeth up dust, and taketh it.
1:10. And concerning kings, he will triumph, and sovereign rulers will be his laughingstock, and he will laugh over every fortress, and he will transport a rampart and seize it.
1:10. And they shall scoff at the kings, and the princes shall be a scorn unto them: they shall deride every strong hold; for they shall heap dust, and take it.
And they shall scoff at the kings, and the princes shall be a scorn unto them: they shall deride every strong hold; for they shall heap dust, and take it:

1:10 И над царями он издевается, и князья служат ему посмешищем; над всякою крепостью он смеется: насыплет осадный вал и берет ее.
1:10
καὶ και and; even
αὐτὸς αυτος he; him
ἐν εν in
βασιλεῦσιν βασιλευς monarch; king
ἐντρυφήσει εντρυφαω revel
καὶ και and; even
τύραννοι τυραννος.1 he; him
καὶ και and; even
αὐτὸς αυτος he; him
εἰς εις into; for
πᾶν πας all; every
ὀχύρωμα οχυρωμα stronghold
ἐμπαίξεται εμπαιζω belittle
καὶ και and; even
βαλεῖ βαλλω cast; throw
χῶμα χωμα and; even
κρατήσει κρατεω seize; retain
αὐτοῦ αυτος he; him
1:10
וְ wᵊ וְ and
הוּא֙ הוּא he
בַּ ba בְּ in
הַ the
מְּלָכִ֣ים mmᵊlāḵˈîm מֶלֶךְ king
יִתְקַלָּ֔ס yiṯqallˈās קלס disdain
וְ wᵊ וְ and
רֹזְנִ֖ים rōzᵊnˌîm רזן be weighty
מִשְׂחָ֣ק miśḥˈāq מִשְׂחָק laughter
לֹ֑ו lˈô לְ to
ה֚וּא ˈhû הוּא he
לְ lᵊ לְ to
כָל־ ḵol- כֹּל whole
מִבְצָ֣ר mivṣˈār מִבְצָר fortification
יִשְׂחָ֔ק yiśḥˈāq שׂחק laugh
וַ wa וְ and
יִּצְבֹּ֥ר yyiṣbˌōr צבר heap
עָפָ֖ר ʕāfˌār עָפָר dust
וַֽ wˈa וְ and
יִּלְכְּדָֽהּ׃ yyilkᵊḏˈāh לכד seize
1:10. et ipse de regibus triumphabit et tyranni ridiculi eius erunt ipse super omnem munitionem ridebit et conportabit aggerem et capiet eam
And their prince shall triumph over kings, and princes shall be his laughingstock: and he shall laugh at every strong hold, and shall cast up a mount, and shall take it.
1:10. And concerning kings, he will triumph, and sovereign rulers will be his laughingstock, and he will laugh over every fortress, and he will transport a rampart and seize it.
1:10. And they shall scoff at the kings, and the princes shall be a scorn unto them: they shall deride every strong hold; for they shall heap dust, and take it.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
1:10: They shall scoff at the kings - No power shall be able to stand before them. It will be only as pastime to them to take the strongest places. They will have no need to build formidable ramparts: by sweeping the dust together they shall make mounts sufficient to pass over the walls and take the city.
Albert Barnes: Notes on the Bible - 1834
1:10: And they - literally, "he," the word stands emphatically, he, alone against all the kings of the earth
Shall scoff at the kings - and all their might taking them away or setting them up at his pleasure and caprice, subduing them as though in sport
And princes - literally, grave and majestic
Shall be a scorn unto them - i. e. him. Compare Job 41:29. So Nebuchadnezzar bound Jehoiakim Ch2 36:6; Dan 1:2 "in fetters to carry him to Babylon;" then, on his submission made him for three years a tributary king Kg2 24:1, then on his rebellion sent bands of Chaldees and other tributaries against him Kg2 24:2; and then, or when Nebuchadnezzar took Jehoiachin, Jeremiah's prophecy was fulfilled, that he should "be buried with the burial of an ass, dragged and cast forth beyond the gates of Jerusalem Jer 22:19, his dead body cast out in the day to the heat and in the night to the frost" Jer 36:30. On the one hand, the expression "slept with his fathers" does not necessarily imply that Jehoiakim died a peaceful death, since it is used of Ahab Kg1 22:40 and Amaziah Kg2 14:20, Kg2 14:22 (in the other, Jeremiah's prophecy was equally fulfilled, if the insult to his corpse took place when Nebuchadnezzar took away Jehoiachin three months after his father's death. See Daniel. Josephus attributes both the death and disgrace to Nebuchadnezzar: Ant. x. 6. 3), then Nebuchadnezzar took away Jehoiachin; then Zedekiah. He had also many kings captive with him in Babylon. For on his decease Evil-Merodach brought Jehoiachin out of his prison after 27 years of imprisonment, "and set his throne above the throne of the kings that were with him in Babylon" Kg2 25:27-28. Daniel says also to Nebuchadnezzar Dan 2:37-38; Dan 4:22, "Thou, O king, art a king of kings: for the God of heaven hath given thee a kingdom, power and strength and glory. And wheresoever the children of men dwell, the beasts of the field and the fowls of heaven hath He given into thine hand and hath made thee ruler over all."
They (he) shall deride every strong hold - as, aforetime, when God helped her, Jerusalem laughed the Assyrian to scorn Isa 38:22.
For they (he) shall heap dust, and take it - as Nebuchadnezzar did Tyre, whose very name (Rock) betokened its strength. Jerome: "He shall come to Tyre, and, casting a mound in the sea, shall make an island a peninsula, and, amid the waves of the sea, land shall give an entrance to the city."
The mount, or heaped-up earth, by which the besiegers fought on a level with the besieged, or planted their engines at advantage, was an old and simple form of siege, especially adapted to the great masses of the Eastern armies. It was used in David's time Sa2 20:15; and by the Assyrians Kg2 19:32, Egyptians Ezra 17:17, Babylonians (Jer 6:6; Jer 32:24; Jer 33:4; Eze 4:2; Eze 21:22 (Eze 21:27 in Hebrew), Eze 26:8), and afterward, the Persians (Herodotus i. 162). Here he describes the rapidity of the siege. To heap up dust and to capture were one and the same thing.
It needed no great means; things slight as the dust sufficed in the hands of those employed by God. Portion by portion Kg2 24:7, "the King of Babylon took; all that pertained to the king of Egypt, from the river of Egypt unto the river Euphrates."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:10: scoff: Kg2 24:12, Kg2 25:6, Kg2 25:7; Ch2 36:6, Ch2 36:10
they shall deride: Isa 14:16; Jer 32:24, Jer 33:4, Jer 52:4-7
Geneva 1599
1:10 And they shall scoff at the kings, and the princes shall be a scorn to them: they shall deride every strong hold; for they shall heap (h) dust, and take it.
(h) They will cast up mounds against it.
John Gill
1:10 And they shall scoff at the kings,.... Or, "he shall" (u), Nebuchadnezzar king of the Chaldeans, and the army with him; who would make a jest of kings and their armies that should oppose them, as being not at all a match for them; as the kings of Judah, Jehoiakim and Zedekiah, they carried captive, and all others confederate with them, in whom they trusted, as the king of Egypt particularly; and which is observed to show the vanity of trusting in princes for safety; though it may also include all other kings the Chaldeans fought against, and the kingdoms they invaded and subdued:
and the princes shall be a scorn unto them; the nobles, counsellors, and ministers of state; or leaders and commanders of armies, and general officers, in whom great confidence is often put; but these the king of Babylon and his forces would mock and laugh at, as being nothing in their hands, and who would fall an easy prey to them:
they shall deride every strong hold; in Jerusalem, in the whole land of Judea, and in every other country they invade, or pass through, none being able to stand out against them:
for they shall heap dust, and take it; easily, as it were in sport, only by raising a dust heap, or a heap of dirt; by which is meant a mount raised up to give them a little rise, to throw in their darts or stones, or use their engines and battering rams to more advantage, and to scale the walls, and get possession. There are two other senses mentioned by Kimchi; as that they shall gather a great number of people as dust, and take it; or they shall gather dust to till up the trenches and ditches about the wall, that so they may come at it, and take it.
(u) "et ipse", Junius & Tremellius, Piscator, Drusius, Tarnovius, Grotius, Cocceius.
John Wesley
1:10 At the kings - Which opposed their designs. And take it - By mighty mounts cast up.
Robert Jamieson, A. R. Fausset and David Brown
1:10 scoff at . . . kings--as unable to resist them.
they shall heap dust, and take it--"they shall heap" earth mounds outside, and so "take every stronghold" (compare 2Kings 20:15; 4Kings 19:32) [GROTIUS].
1:111:11: Յայնժամ փոխեսցին միտք նորա, անցցէ եւ հաճեսցի՛. այս զօրութիւն Աստուծոյ իմոյ է[10712]։ [10712] Ոսկան. Այս զօրութեան իմոյ է։
11 Այն ժամանակ կը փոխուի նրա միտքը, նա անց կը կենայ եւ կը դառնայ բարեհաճ. սա է իմ Աստծու զօրութիւնը:
11 Այն ատեն անոր միտքը պիտի փոխուի ու պիտի հպարտանայ Եւ իր զօրութիւնը իր աստուծոյն սեպելով՝ յանցաւոր պիտի ըլլայ։
Յայնժամ փոխեսցին միտք նորա, [9]անցցէ եւ հաճեսցէ.`` Այս զօրութիւն Աստուծոյ իմոյ է:

1:11: Յայնժամ փոխեսցին միտք նորա, անցցէ եւ հաճեսցի՛. այս զօրութիւն Աստուծոյ իմոյ է[10712]։
[10712] Ոսկան. Այս զօրութեան իմոյ է։
11 Այն ժամանակ կը փոխուի նրա միտքը, նա անց կը կենայ եւ կը դառնայ բարեհաճ. սա է իմ Աստծու զօրութիւնը:
11 Այն ատեն անոր միտքը պիտի փոխուի ու պիտի հպարտանայ Եւ իր զօրութիւնը իր աստուծոյն սեպելով՝ յանցաւոր պիտի ըլլայ։
zohrab-1805▾ eastern-1994▾ western am▾
1:111:11 Тогда надмевается дух его, и он ходит и буйствует; сила его бог его.
1:11 τότε τοτε at that μεταβαλεῖ μεταβαλλω reverse τὸ ο the πνεῦμα πνευμα spirit; wind καὶ και and; even διελεύσεται διερχομαι pass through; spread καὶ και and; even ἐξιλάσεται εξιλασκομαι this; he ἡ ο the ἰσχὺς ισχυς force τῷ ο the θεῷ θεος God μου μου of me; mine
1:11 אָ֣ז ʔˈāz אָז then חָלַ֥ף ḥālˌaf חלף come after ר֛וּחַ rˈûₐḥ רוּחַ wind וַֽ wˈa וְ and יַּעֲבֹ֖ר yyaʕᵃvˌōr עבר pass וְ wᵊ וְ and אָשֵׁ֑ם ʔāšˈēm אשׁם do wrong ז֥וּ zˌû זוּ [relative] כֹחֹ֖ו ḵōḥˌô כֹּחַ strength לֵ lē לְ to אלֹהֹֽו׃ ʔlōhˈô אֱלֹוהַּ god
1:11. tunc mutabitur spiritus et pertransibit et corruet haec est fortitudo eius dei suiThen shall his spirit be changed, and he shall pass, and fall: this is his strength of his god.
11. Then shall he sweep by a wind, and shall pass over, and be guilty: he whose might is his god.
1:11. Then his spirit will be altered, and he will cross over and fall. Such is his strength from his god.
1:11. Then shall [his] mind change, and he shall pass over, and offend, [imputing] this his power unto his god.
Then shall [his] mind change, and he shall pass over, and offend, [imputing] this his power unto his god:

1:11 Тогда надмевается дух его, и он ходит и буйствует; сила его бог его.
1:11
τότε τοτε at that
μεταβαλεῖ μεταβαλλω reverse
τὸ ο the
πνεῦμα πνευμα spirit; wind
καὶ και and; even
διελεύσεται διερχομαι pass through; spread
καὶ και and; even
ἐξιλάσεται εξιλασκομαι this; he
ο the
ἰσχὺς ισχυς force
τῷ ο the
θεῷ θεος God
μου μου of me; mine
1:11
אָ֣ז ʔˈāz אָז then
חָלַ֥ף ḥālˌaf חלף come after
ר֛וּחַ rˈûₐḥ רוּחַ wind
וַֽ wˈa וְ and
יַּעֲבֹ֖ר yyaʕᵃvˌōr עבר pass
וְ wᵊ וְ and
אָשֵׁ֑ם ʔāšˈēm אשׁם do wrong
ז֥וּ zˌû זוּ [relative]
כֹחֹ֖ו ḵōḥˌô כֹּחַ strength
לֵ לְ to
אלֹהֹֽו׃ ʔlōhˈô אֱלֹוהַּ god
1:11. tunc mutabitur spiritus et pertransibit et corruet haec est fortitudo eius dei sui
Then shall his spirit be changed, and he shall pass, and fall: this is his strength of his god.
1:11. Then his spirit will be altered, and he will cross over and fall. Such is his strength from his god.
1:11. Then shall [his] mind change, and he shall pass over, and offend, [imputing] this his power unto his god.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
1:11: Then shall his mind change - This is thought to relate to the change which took place in Nebuchadnezzar, when "a beast's heart was given to him," and he was "driven from the dwellings of men." And this was because of his offending - his pride and arrogance; and his attributing all his success, etc., to his idols.
Albert Barnes: Notes on the Bible - 1834
1:11: Then shall his mind change - or, better, "Then he sweeps by, חלף châ laph is used of the overflowing of a river, Isa 8:8, of a wind chasing, Isa 21:1, of the invisible presence of God passing by, Job 9:11, or a spirit, Job 4:15, of the swift passing of our days, like ship or eagle, Job 10:26, of idols utterly passing away. Isa 2:18, of rain past and gone, Sol 2:11. It is, together with עבר ‛ â bar, used of transgressing God's law Isa 24:5. It is always intransitive, except as piercing the temples of man Jdg 5:26, or himself Job 20:24.
A wind - רוח rû ach, metaphor for simile, as Psa 11:1; Psa 22:14; (13 English) Psa 90:4; Job 24:5; Isa 51:12)
And passes - עבר ‛ â bar "pass over" (with חלף châ laph, as here,), Isa 8:8; Nah 1:8; Hab 3:10; "transgress," passim; "pass away," Psa 37:6; Job 34:29; Nah 1:12)
And is guilty; this his strength is his god - The victory was completed, all resistance ended. He sweeps by, as his own Euphrates, when over-filled by the swelling Isa 8:8 of all its tributary streams, riseth up over all its banks, and overwhelms all where it passes; as a wind which sweepeth Isa 21:1 over the desert: and passes over all bounds and laws, human and divine, and is guilty and stands guilty before God, making himself as God.
This his power is his god - God had said to Israel Exo 6:7, "I will be to thee God." The Chaldaean virtually said, "this my strength is to me my god." This Nebuchadnezzars own words speak Dan 4:30; "Is not this great Babylon, that I have built for the house of the kingdom by the might of my power, and for the honor of my majesty?" And the statue which was to be worshipped, was, very probably, of himself, as the intoxication of pride has made other pagan kings or conquerors, Alexander or Darius. Belshazzar said Isa 14:14, "I will be like the Most High," and the prince of Tyre said Eze 28:2, "I am a god, and antichrist shall "exalt himself above all that is called god, and, as God, sit in the temple of God, shewing himself that he is god" Th2 2:4. Such is all pride. It sets itself in the place of God, it ceases to think of itself as God's instrument, and so becomes a god to itself, as though its eminence and strength were its own, and its wisdom were the source of its power (See Eze 28:2-5), and its will the measure of its greatness. The words, with a divine fullness, express severally, that the king Shall sweep along, shall pass over all bounds and all hindrances, and shall pass away, shall be guilty and shall bear his guilt ; and so they comprise in one his sin and his punishment, his greatness and his fall. And so, 40 years afterward Nebuchadnezzar, Dan 5:19-20. "whom he would, he slew; and whom he would, he kept alive; and whom he would, he set up; and whom he would, he put down; but when his heart was lifted up, and his mind hardened in pride, he was deposed from his kingly throne, and they took his glory from him;" Dan 4:31, "there fell a voice from heaven, The kingdom is departed from thee; and Belshazzar; Dan 5:23, Dan 5:30, "in the same night that he lifted up himself against the Lord of heaven, was slain."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:11: shall his: Dan 4:30-34
imputing: Dan 5:3, Dan 5:4, Dan 5:20
Geneva 1599
1:11 Then shall [his] mind change, and he shall (i) pass over, and offend, [imputing] this his power to his god.
(i) The Prophet comforts the faithful that God will also destroy the Babylonians, because they will abuse this victory, and become proud and insolent, attributing the praise of this to their idols.
John Gill
1:11 Then shall his mind change,.... The mind of the king of Babylon; not that, when he had taken Jerusalem, he altered his purpose, and laid aside his designs of attacking other nations, and returned to his own country; where he became guilty of gross idolatry, in setting up the golden image in the plain of Dura, which he required all his subjects to worship, and to which he ascribed all his victories; for, five years after this, Josephus (w) says, he led his army into Coelesyria, and conquered the Moabites and Ammonites, and entered Egypt, and slew the reigning king of it: but rather the disposition of his mind changed for the worse upon his success in subduing kings and princes, and their kingdoms; for though his mind was never good, but always proud, haughty, and ambitious, insolent, cruel, and tyrannical; yet, being flushed with his conquests, he grew more and more so:
and he shall pass over (x), or "transgress", all bounds of modesty and sobriety, of humanity and goodness:
and offend, imputing this his power unto his god (y); this particularly will be the sin he will be guilty of, he will ascribe all his achievements to his idol Bel; or rather to himself, to his own prowess and valour, his wisdom and skill in military affairs; for so it will bear to be rendered, making "this his own power to be his god"; and perhaps the golden image Nebuchadnezzar set up to be worshipped was for himself; see Dan 4:30. The Targum is,
"therefore, because of the lifting up of his spirit, his kingdom was removed from him; and he committed an offence, in that he multiplied glory to his idol;''
and some interpret the whole of this of the miserable condition Nebuchadnezzar was brought into, being a prophecy of it: "then shall his mind change"; his heart from man's to a beast's, Dan 4:16, "and he shall pass over"; from all society and conversation with men, and have his dwelling with beasts, Dan 4:31, "and offend", or rather "be punished", and become desolate and miserable, for his pride, and idolatry, and other sins: "this his power" is "his god" (z); spoken ironically; see what his power is now, being changed into a beast, which he reckoned his god, or gloried in as what he had from his god: but I rather think the whole is a continuation of his success, particularly in the land of Judea; and to be rendered, "then shall he pass through, as the wind, and shall pass over; and he shall bear the punishment of his sin, whose power is his god"; that is, the king of Babylon and his army, the Chaldeans, should pass through all nations and kingdoms that were between them and Judea, like a strong wind or whirlwind, to which they are compared, Jer 4:13 and carry all before them, none being able to resist and oppose them; and should pass over rivers that lay in their way, and the boundaries of Judea, and spread themselves over the whole country; and then that country, and the inhabitants of it, should be punished for their sins, particularly for their confidence in themselves; in their wealth and riches; in their fortresses and strong towers; in their own works of righteousness; all which they made idols of, and trusted not in their God, as they ought to have done.
(w) Antiqu. l. 10. c. 9. sect. 7. (x) "transgredietur", Pagninus, Vatablus, Calvin, Drusius, Tarnovius. (y) "iste est, ejus robur fuit pro deo ejus", Gussetius. (z) "Tune immutatus est spiritu, et transiit et desolatus est, hoc robur ejus est dei ejus", De Dieu.
Robert Jamieson, A. R. Fausset and David Brown
1:11 Then--when elated by his successes.
shall his mind change--He shall lose whatever of reason or moderation ever was in him, with pride.
he shall pass over--all bounds and restraints: his pride preparing the sure way for his destruction (Prov 16:18). The language is very similar to that describing Nebuchadnezzar's "change" from man's heart (understanding) to that of a beast, because of pride (see on Dan 4:16; Dan 4:30-31; Dan 4:33-34). An undesigned coincidence between the two sacred books written independently.
imputing this his power unto his god-- (Dan 5:4). Sacrilegious arrogance, in ascribing to his idol Bel the glory that belongs to God [CALVIN]. GROTIUS explains, "(saying that) his power is his own as one who is a god to himself" (compare Hab 1:16, and Dan. 3:1-30). So MAURER, "He shall offend as one to whom his power is his god" (Job 12:6; see on Mic 2:1).
1:121:12: Ոչ ապաքէն դո՛ւ ես իսկզբանէ Տէր Աստուած մեր. եւ մի՛ մեռցուք՝ Տէր ՚ի դատաստա՛ն եդիր զնա. եւ ստեղծեր զիս յանդիմանել զխաղ նորա։
12 Արդարեւ, դու չե՞ս մեր Տէր Աստուածը սկզբից, ուրեմն չենք մեռնի. Տէ՛ր, նրան դատաստանի ենթարկեցիր եւ ստեղծեցիր ինձ, որ յանդիմանեմ նրա խաղը:
12 Միթէ դուն յաւիտենական չե՞ս, ո՛վ իմ Տէր Աստուածս, իմ Սուրբս։Պիտի չմեռնինք։Ո՜վ Տէր, զանիկա դատաստանի համար որոշեցիր։Ո՜վ Վէմ, զանիկա յանդիմանելու համար հաստատեցիր։
Ո՞չ ապաքէն դու ես ի սկզբանէ Տէր Աստուած [10]մեր, եւ`` մի՛ մեռցուք. Տէր, ի դատաստան եդիր զնա. [11]եւ ստեղծեր զիս յանդիմանել զխաղ նորա:

1:12: Ոչ ապաքէն դո՛ւ ես իսկզբանէ Տէր Աստուած մեր. եւ մի՛ մեռցուք՝ Տէր ՚ի դատաստա՛ն եդիր զնա. եւ ստեղծեր զիս յանդիմանել զխաղ նորա։
12 Արդարեւ, դու չե՞ս մեր Տէր Աստուածը սկզբից, ուրեմն չենք մեռնի. Տէ՛ր, նրան դատաստանի ենթարկեցիր եւ ստեղծեցիր ինձ, որ յանդիմանեմ նրա խաղը:
12 Միթէ դուն յաւիտենական չե՞ս, ո՛վ իմ Տէր Աստուածս, իմ Սուրբս։Պիտի չմեռնինք։Ո՜վ Տէր, զանիկա դատաստանի համար որոշեցիր։Ո՜վ Վէմ, զանիկա յանդիմանելու համար հաստատեցիր։
zohrab-1805▾ eastern-1994▾ western am▾
1:121:12 Но не Ты ли издревле Господь Бог мой, Святый мой? мы не умрем! Ты, Господи, только для суда попустил его. Скала моя! для наказания Ты назначил его.
1:12 οὐχὶ ουχι not; not actually σὺ συ you ἀπ᾿ απο from; away ἀρχῆς αρχη origin; beginning κύριε κυριος lord; master ὁ ο the θεὸς θεος God ὁ ο the ἅγιός αγιος holy μου μου of me; mine καὶ και and; even οὐ ου not μὴ μη not ἀποθάνωμεν αποθνησκω die κύριε κυριος lord; master εἰς εις into; for κρίμα κριμα judgment τέταχας τασσω arrange; appoint αὐτόν αυτος he; him καὶ και and; even ἔπλασέν πλασσω contrive; form με με me τοῦ ο the ἐλέγχειν ελεγχω convict; question παιδείαν παιδεια discipline αὐτοῦ αυτος he; him
1:12 הֲ hᵃ הֲ [interrogative] לֹ֧וא lˈô לֹא not אַתָּ֣ה ʔattˈā אַתָּה you מִ mi מִן from קֶּ֗דֶם qqˈeḏem קֶדֶם front יְהוָ֧ה [yᵊhwˈāh] יְהוָה YHWH אֱלֹהַ֛י ʔᵉlōhˈay אֱלֹהִים god(s) קְדֹשִׁ֖י qᵊḏōšˌî קָדֹושׁ holy לֹ֣א lˈō לֹא not נָמ֑וּת nāmˈûṯ מות die יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH לְ lᵊ לְ to מִשְׁפָּ֣ט mišpˈāṭ מִשְׁפָּט justice שַׂמְתֹּ֔ו śamtˈô שׂים put וְ wᵊ וְ and צ֖וּר ṣˌûr צוּר rock לְ lᵊ לְ to הֹוכִ֥יחַ hôḵˌîₐḥ יכח reprove יְסַדְתֹּֽו׃ yᵊsaḏtˈô יסד found
1:12. numquid non tu a principio Domine Deus meus Sancte meus et non moriemur Domine in iudicium posuisti eum et fortem ut corriperes fundasti eumWast thou not from the beginning, O Lord my God, my holy one, and we shall not die? Lord, thou hast appointed him for judgment: and made him strong for correction.
12. Art not thou from everlasting, O LORD my God, mine Holy One? we shall not die. O LORD, thou hast ordained him for judgment; and thou, O Rock, hast established him for correction.
1:12. Have you not existed from the beginning, Lord my God, my holy one, and so we shall not die? Lord, you have stationed him for judgment, and you have establish that his strength will be swept away.
1:12. [Art] thou not from everlasting, O LORD my God, mine Holy One? we shall not die. O LORD, thou hast ordained them for judgment; and, O mighty God, thou hast established them for correction.
thou not from everlasting, O LORD my God, mine Holy One? we shall not die. O LORD, thou hast ordained them for judgment; and, O mighty God, thou hast established them for correction:

1:12 Но не Ты ли издревле Господь Бог мой, Святый мой? мы не умрем! Ты, Господи, только для суда попустил его. Скала моя! для наказания Ты назначил его.
1:12
οὐχὶ ουχι not; not actually
σὺ συ you
ἀπ᾿ απο from; away
ἀρχῆς αρχη origin; beginning
κύριε κυριος lord; master
ο the
θεὸς θεος God
ο the
ἅγιός αγιος holy
μου μου of me; mine
καὶ και and; even
οὐ ου not
μὴ μη not
ἀποθάνωμεν αποθνησκω die
κύριε κυριος lord; master
εἰς εις into; for
κρίμα κριμα judgment
τέταχας τασσω arrange; appoint
αὐτόν αυτος he; him
καὶ και and; even
ἔπλασέν πλασσω contrive; form
με με me
τοῦ ο the
ἐλέγχειν ελεγχω convict; question
παιδείαν παιδεια discipline
αὐτοῦ αυτος he; him
1:12
הֲ hᵃ הֲ [interrogative]
לֹ֧וא lˈô לֹא not
אַתָּ֣ה ʔattˈā אַתָּה you
מִ mi מִן from
קֶּ֗דֶם qqˈeḏem קֶדֶם front
יְהוָ֧ה [yᵊhwˈāh] יְהוָה YHWH
אֱלֹהַ֛י ʔᵉlōhˈay אֱלֹהִים god(s)
קְדֹשִׁ֖י qᵊḏōšˌî קָדֹושׁ holy
לֹ֣א lˈō לֹא not
נָמ֑וּת nāmˈûṯ מות die
יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH
לְ lᵊ לְ to
מִשְׁפָּ֣ט mišpˈāṭ מִשְׁפָּט justice
שַׂמְתֹּ֔ו śamtˈô שׂים put
וְ wᵊ וְ and
צ֖וּר ṣˌûr צוּר rock
לְ lᵊ לְ to
הֹוכִ֥יחַ hôḵˌîₐḥ יכח reprove
יְסַדְתֹּֽו׃ yᵊsaḏtˈô יסד found
1:12. numquid non tu a principio Domine Deus meus Sancte meus et non moriemur Domine in iudicium posuisti eum et fortem ut corriperes fundasti eum
Wast thou not from the beginning, O Lord my God, my holy one, and we shall not die? Lord, thou hast appointed him for judgment: and made him strong for correction.
1:12. Have you not existed from the beginning, Lord my God, my holy one, and so we shall not die? Lord, you have stationed him for judgment, and you have establish that his strength will be swept away.
1:12. [Art] thou not from everlasting, O LORD my God, mine Holy One? we shall not die. O LORD, thou hast ordained them for judgment; and, O mighty God, thou hast established them for correction.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
12-17. По получении странного ответа Божия (ст. 5-11), в не постигающем судеб Божиих, хотя и глубоковерующем духе пророка, невольно возникает новое недоумение, почему Бог решил наказать иудеев именно через Халдеев, большая преступность которых сравнительно с первым открывается уже из первого Божественного отчета? Как согласить пагубное дело руки нечестивых с Божественным избранием, Израиля, с святостью, милосердием и Правосудием Божиим? В чувстве этого недоумения пророк еще раз с дерзновением веры вопрошает Бога: до какого предела будет простираться господство нечестивых язычников над богоизбранным народом (ст. 12-17), как ранее спрашивал о преобладании нечестивых над праведниками в собственном народе (ст. 2-4).

Основанием нового дерзновенного обращения пророка к Богу служат особенные, благодатные отношения Бога-Иеговы к Израилю, начавшиеся давно - при Синайском Завете (Исх XIX:4-6), а также истинное понятие о Боге и Его свойствах, данное в ветхозаветном откровении и в высшей степени присуща пророкам. Высочайшие, бесконечные совершенства Бога служат для теократического общества вернейшим залогом и ручательством его спасении силою и милостью Божией. Истинный Бог Израиля существует "искони" евр. миккедем, греч. ap archV, Vulg. a principio, - это свойство Его ведомо Израилю с первого момента его существования (ср. Пс LXXIII:12), но оно присуще Ему всегда, как Богу вечному (Втор XXXII:27). Он, далее, есть Иегова - существо самобытное и во всех словах и делах Себе равное, верное и неизменное (Исх III:14; VI:2; 1: Кор I:9), "превысший всего сущего" (блаж. Феодорит, с. 25). В живейшем чувстве и сознании своей принадлежности к Богоизбранному народу, которому изречена страшная угроза Божия, пророк называет Иегову Богом своим, Святым своим, разумея себя, конечно, не в индивидуальном смысле, - против чего говорил бы непосредственно следующий глагол множ. ч. "мы не умрем", - а как представитель целого народа, от имени которого, как народа завета, он и взывает к Богу завета: "Разве не Ты, Господи Боже мой, Святый мой, - и это говорится с чувством кротости, смирения и раскаяния, - не Ты, который сотворил нас от начала и милосердием которого мы до сего времени держимся" (блаж. Иероним, с. 144). Но главною опорою надежды пророка (а в лице его всего народа Божия) является свойство святости Божией: "Святый мой", т. е. Святый Израилев - выражение встречающееся особенно часто у пророка Исаии (Ис I:4; XXX:11; XLIII:3, 14; XLIX:7: и др. ). Святость Божия означает не только неприступность, бесконечную возвышенность Бога над всем земным (1: Цар VI:20) и ужас, благоговение внушаемые Им людям (Пс ХCVIII:3, 5, 9; СХ:9), равным образом и то, что имя Его не может безнаказанно подвергаться бесславию (Иез ХХХIX:7) и Он не терпит греха и любит только правду (Ис V:16), но и вообще высочайшее совершенство Божие (Ис VI:3), частнее же беспредельную благость, любовь и милость Божию (1: Цар II:2; Ис LVII:15; Ос XI:15; Ос XI:9; Исх XXI:4). Святость Божия - смертельный ужас для грешника, но для верующего, для праведника она - основание надежды "на святое имя" Божие (Пс XXXII:21), надежды на жизнь от Бога, - потому пророк за себя и всех верующих в своем народе (ср. II:4) уверенно взывает: - "мы не умрем!" не может быть мы - народ Святого и Живого Бога - совершенно погибли, и слово Божиих обетований не совершилось о нас ради алчности врагов, "мы не умрем!". Многие древние и новые толкователи в этом "ло намут" видели один из примеров так называемых "пиккуним-соферим", корректур книжников; предполагали, что первоначальное чтение было: ло тамут - Ты не умрешь, а затем это выражение, представлявшееся соблазнительным, было заменено стоящим в тексте (см. A. Geiger. Urschritt u. Uebersetzungen der Bibelfn ihrer Abhfngigkeit, V, d. inner Entwicklung der Sudenthums. Breslau 1857:, s. 309). Однако догадка эта ничем не подтверждается; напротив, древние переводы читали, очевидно, намут, так у LXX стоит ou mh apoqanwmen.

Во второй половине ст. 12-го пророк развивает ту же уверенность с положительной стороны: подобно другим боговдохновенным людям своего народа (ср. напр. Пс СХVII:18; Иep XLVI:28), он высказывает убеждение, что тяжкое бедствие халдейского порабощения будет лишь временно, преследуя цель исправления, вразумление Израиля, а не его гибель. Эту надежду он здесь связывает с именем Бога - Цур, скала, твердыня, понятием, образно обозначающим то же, что прямо выражается в имени Иегова (ср. Втор XXXII:4, 37;2: Цар II:2; Пс XVII:32; Исх XXVI:4). Начиная с ст. 13, пророк от взгляда на народ избранный (ст. 12) обращается к народу нечестивому - орудию гнева Иегова и этим путем еще более утверждается в своей дерзновенной молитве к Судящему праведно народы и племена земли (_Пс LXV:5). И прежде всего останавливаясь еще на упомянутом ранее (ст. 12) свойстве святости Божией, пророк утверждает (подобно псалмопевцу. Пс V:5-6), что все нравственно нечистое недостойно зрения светлейших очей Святейшего Бога (ср. Ис VII:8), и отсюда (как выше ст. 3) делает заключение, что Бог не может равнодушно смотреть на крайнее угнетение (пожирание, евр. бала в II) нечестивцем Иудеев, которые, при всей повинности своей пред правдою Божиею, все же праведнее своих поработителей. "Это не то значит, что угнетаемый праведен вполне, а только то, что он праведнее своего угнетателя" (блаж. Иероним); "подобно тому, как Содом и Гоморра кажутся праведными по сравнению с Иерусалимом (ср. Мф XI:24), и как мытарь в Евангелии оправдан более по сравнению с фарисеем (Лк XVIII:10-14), так и здесь мучимый действительно грешен; однако он праведнее, чем тот, который угнетает его" (он же, с. 149). Это пророческое (а вместе и всего народа) недоумение раскрывается и далее, до конца главы (ст. 14-17). В ст. 14-15: понятие полной беззащитности народов вообще и Израиля в частности пред хищничеством Халдеев выражено в образном сравнении жертв их хищничества с рыбой, живущей как бы в анархии, и потому легко уловляемой (ср. Ам IV:2). Если в этих двух стихах образно выражена мысль, прямо высказанная отчасти уже выше в ст. 10, то стих 16-й представляет подобное образное выражение мысли о самообоготворении Халдеев, высказанной ранее в ст. 11; о том, чтобы халдеи-вавилоняне фактически приносили жертвы орудиям войны (как подобное известно, напр., о Скифах в Сарматах, из сообщений Геродота, Histor. IV, 59, 62, и Климента Александр., Protrept. 64), ничего не известно из истории. Блаж. Феодорит в пояснение ст. 16: говорит "впадши в страсть высокомерия, причиной совершаемого (враг - халдеи) почитает одну собственную свою силу, и повелевает воздавать ей Божеское чествование. Яснее открыл нам это Божественный Даниил, сказав, что царь вавилонский соорудил золотой истукан, и все множество подданных принуждал поклоняться ему" (с. 23). Ст. 17: представляет резюмирующее предыдущие вопросы недоумения пророка заключение: "ужели не будет конца избиению народов?"
Matthew Henry: Concise Commentary on the Whole Bible - 1706
12 Art thou not from everlasting, O LORD my God, mine Holy One? we shall not die. O LORD, thou hast ordained them for judgment; and, O mighty God, thou hast established them for correction. 13 Thou art of purer eyes than to behold evil, and canst not look on iniquity: wherefore lookest thou upon them that deal treacherously, and holdest thy tongue when the wicked devoureth the man that is more righteous than he? 14 And makest men as the fishes of the sea, as the creeping things, that have no ruler over them? 15 They take up all of them with the angle, they catch them in their net, and gather them in their drag: therefore they rejoice and are glad. 16 Therefore they sacrifice unto their net, and burn incense unto their drag; because by them their portion is fat, and their meat plenteous. 17 Shall they therefore empty their net, and not spare continually to slay the nations?
The prophet, having received of the Lord that which he was to deliver to the people, now turns to God, and again addresses himself to him for the ease of his own mind under the burden which he saw. And still he is full of complaints. If he look about him, he sees nothing but violence done by Israel; if he look before him, he sees nothing but violence done against Israel; and it is hard to say which is the more melancholy sight. His thoughts of both he pours out before the Lord. It is our duty to be affected both with the iniquities and with the calamities of the church of God and of the times and places wherein we live; but we must take heed lest we grow peevish in our resentments, and carry them too far, so as to entertain any hard thoughts of God, or lose the comfort of our communion with him. The world is bad, and always was so, and will be so; it is out of our power to mend it; but we are sure that God governs the world, and will bring glory to himself out of all, and therefore we must resolve to make the best of it, must be ourselves better, and long for the better world. The prospect of the prevalence of the Chaldeans drives the prophet to his knees, and he takes the liberty to plead with God concerning it. In his plea we may observe,
I. The truths which he lays down, which he resolves to abide by, and with which he endeavours to comfort himself and his friends, under the growing threatening power of the Chaldeans; and they will furnish us with pleasing considerations for our support in the like case.
1. However it be, yet God is the Lord our God, and our Holy One. The victorious Chaldeans impute their power to their idols, but we are taught to tell them that the God of Israel is the true God, the living God, Jer. x. 10, 11. (1.) He is Jehovah, the fountain of all being, power, and perfection. Our rock is not as theirs. (2.) "He is my God." He speaks in the people's name; every Israelite may say, "He is mine. Though we are thus sore broken, and all this has come upon us, yet have we not forgotten the name of our God, nor quitted our relation to him, yet have we not disowned him, nor hath he disowned us, Ps. xliv. 17. We are an offending people; he is an offended God; yet he is ours, and we will not entertain any hard thoughts of him, nor of his service, for all this." (3.) "He is my Holy One." This intimates that the prophet loved God as a holy God, loved him for the sake of his holiness. "He is mine because he is a Holy One; and therefore he will be my sanctifier and my Saviour, because he is my Holy One. Men are unholy, but my God is holy."
2. Our God is from everlasting. This he pleads with him: Art thou not from everlasting, O Lord my God? It is matter of great and continual comfort to God's people, under the troubles of this present life, that their God is from everlasting. This intimates, (1.) The eternity of his nature; if he is from everlasting, he will be to everlasting, and we must have recourse to this first principle, when things seen, which are temporal, are discouraging, that we have hope and help sufficient in a god that is not seen, that is eternal. "Art thou not from everlasting, and then wilt thou not make bare thy everlasting arm, in pursuance of thy everlasting counsels, to make unto thyself an everlasting name?" (2.) The antiquity of his covenant: "Art thou not from of old, a God in covenant with thy people" (so some understand it), "and hast thou not done great things for them in the days of old, which we have heard with our ears, and which our fathers have told us of; and art thou not the same God still that thou ever wast? Thou art God, and changest not."
3. While the world stands God will have a church in it. Thou art from everlasting, and then we shall not die. The Israel of God shall not be extirpated, nor the name of Israel blotted out, though it may sometimes seem to be very near it; like the apostles (2 Cor. vi. 9), chastened, and not killed; chastened sorely, but not delivered over to death, Ps. cxviii. 18. See how the prophet infers the perpetuity of the church from the eternity of God; for Christ has said, Because I live, and therefore as long as I live, you shall live also, John xiv. 19. He is the rock on which the church is so firmly built that the gates of hell shall not, cannot, prevail against it. We shall not die.
4. Whatever the enemies of the church may do against her, it is according to the counsel of God, and is designed and directed for wise and holy ends: Thou hast ordained them; thou hast established them. It was God that gave the Chaldeans their power, made them a formidable people, and in his counsel determined what they should do, nor had they any power against his Israel but what was given them from above. He gave them their commission to take the spoil and to take the prey, Isa. x. 6. Herein God appears a mighty God, that the power of mighty men is derived from him, depends upon him, and is under his check; he says concerning it, Hitherto shall it come, and no further. Those whom God ordains shall do no more than what God has ordained, which is a great comfort to God's suffering people. Men are God's hand, the rod in his hand, Ps. xvii. 14. And he has ordained them for judgment, and for correction. God's people need correction, and deserve it; they must expect it; they shall have it; when wicked men are let loose against them, it is not for their destruction, that they may be ruined, but for their correction, that they may be reformed; they are not intended for a sword, to cut them off, but for a rod, to drive out the foolishness that is found in their hearts, though they mean not so, neither does their heart think so, Isa. x. 7. Note, It is matter of great comfort to us, in reference to the troubles and afflictions of the church, that, whatever mischief men design to them, God designs to bring good out of them, and we are sure that his counsel shall stand.
5. Though the wickedness of the wicked may prosper for a while, yet God is a holy God, and does not approve of that wickedness (v. 13): Thou art of purer eyes than to behold evil. The prophet, observing how very vicious and impious the Chaldeans were, and yet what great success they had against God's Israel, found a temptation arising from it to say that it was vain to serve God, and that it was indifferent to him what men were. But he soon suppresses the thought, by having recourse to his first principle, That God is not, that he cannot be, the author or patron of sin; as he cannot do iniquity himself, so he is of purer eyes than to behold it with any allowance or approbation; no, it is that abominable thing which the Lord hates. He sees all the sin that is committed in the world, and it is an offence to him, it is odious in his eyes, and those that commit it are thereby made obnoxious to his justice. There is in the nature of God an antipathy to those dispositions and practices that are contrary to his holy law; and, though an expedient is happily found out for his being reconciled to sinners, yet he never will, nor can, be reconciled to sin. And this principle we must resolve to abide by, though the dispensations of his providence may for a time, and in some instances, seem to be inconsistent with it. Note, God's connivance at sin must never be interpreted into a giving countenance to it; for he is not a God that has pleasure in wickedness, Ps. v. 4, 5. The iniquity which, it is here said, God does not look upon, may be meant especially of the mischief done to God's people by their persecutors; though God sees cause to permit it, yet he does not approve of it; so it agrees with that of Balaam (Num. xxiii. 21), He has not be held iniquity against Jacob, nor seen, with allowance, perverseness against Israel, which is very comfortable to the people of God, in their afflictions by the rage of men, that they cannot infer God's anger from it; though the instruments of their trouble hate them, it does not therefore follow that God does; nay, he loves them, and it is in love that he corrects them.
II. The grievances he complains of, and finds hard to reconcile with these truths: "Since we are sure that thou art a holy God, why have atheists temptation given them to question whether thou art so or no? Wherefore lookest thou upon the Chaldeans that deal treacherously with thy people, and givest them success in their attempts upon us? Why dost thou suffer thy sworn enemies, who blaspheme thy name, to deal thus cruelly, thus perfidiously, with thy sworn subjects, who desire to fear thy name? What shall we say to this?" This was a temptation to Job (ch. xxi. 7; xxiv. 1), to David (Ps. lxxiii. 2, 3), to Jeremiah, ch. xii. 1, 2. 1. That God permitted sin, and was patient with the sinners. He looked upon them; he saw all their wicked doings and designs, and did not restrain nor punish them, but suffered them to speed in their purposes, to go on and prosper, and to carry all before them. Nay, his looking upon them intimates that he not only gave them no check or rebuke, but that he gave them encouragement and assistance, as if he smiled upon them and favoured them. He held his tongue when they went on in their wicked courses, said nothing against them, gave no orders to stop them. These things thou hast done, and I kept silence. 2. That his patience was abused, and, because sentence against these evil works and workers was not executed speedily, therefore their hearts were the more fully set in them to do evil. (1.) They were false and deceitful, and there was no credit to be given them, nor any confidence to be put in them. They deal treacherously; under colour of peace and friendship, they prosecute and execute the most mischievous designs, and make no conscience of their word in any thing. (2.) They hated and persecuted men because they were better than themselves, as Cain hated Abel because his own works were evil and his brother's righteous. The wicked devours the man that is more righteous than he, for that very reason, because he shames him; they have an ill will to the image of God, and therefore devour good men, because they bear that image. Though many of the Jews were as bad as the Chaldeans themselves, and worse, yet there were those among them that were much more righteous, and yet were devoured by them. (3.) They made no more of killing men that of catching fish. The prophet complains that, Providence having delivered up the weaker to be prey to the stronger, they were, in effect, made as the fishes of the sea, v. 14. So they had been among themselves, preying upon one another as the greater fishes do upon the less (v. 3), and they were made so to the common enemy. They were as the creeping things, or swimming things (for the word is used for fish, Gen. i. 20), that have no ruler over them, either to restrain them from devouring one another or to protect them from being devoured by their enemies. They are given up to the Chaldeans as fish to the fishermen. Those proud oppressors make no conscience of killing them, any more than men do of pulling fish out of the water, so small account do they make of human lives. They make no difficulty of killing them, but do it with as much ease as men catch fish, that make no resistance, but are unguarded and unarmed, and it is rather a pastime than any pains to take them. They make no distinction among them, but all is fish that comes to their net; and they reckon every thing their own that they can lay their hands on. They have various ways of spoiling and destroying, as men have of taking fish. Some they take up with the angle (v. 15), one by one; others they catch in shoals, and by wholesale, in their net, and gather them in their drag, their enclosing net. Such variety of methods have they to destroy those by whom they hope to enrich themselves. (4.) They gloried in what they got, and pleased themselves with it, though it was got dishonestly: Their portion is fat, and their meat plenteous; they prosper in their oppression and fraud; they have a great deal, and it is of the best; their land is good, and they have abundance of it. And therefore, [1.] They have great complacency in themselves, and are very pleasant; they live merrily (v. 15): Therefore they rejoice and are glad, because their wealth is great, and their projects succeed for the increase of it, Job xxxi. 25. Soul, take thy ease, Luke xii. 19. [2.] They have a great conceit of themselves, and are great admirers of their own ingenuity and management: They sacrifice to their own net, and burn incense to their own drag; they applaud themselves for having got so much money, though ever so dishonestly. Note, There is a proneness in us to take the glory of our outward prosperity to ourselves, and to say, My might, and the power of my hands, have gotten me this wealth, Deut. viii. 17. This is idolizing ourselves, sacrificing to the dragnet, because it is our own, which is as absurd a piece of idolatry as sacrificing to Neptune or Dagon. That which makes them adore their net thus is because by it their portion is fat. Those that make a god of their money will make a god of their drag-net, if they can but get money by it.
III. The prophet, in the close, humbly expresses his hope that God will not suffer these destroyers of mankind always to go on and prosper thus, and expostulates with God concerning it (v. 17): "Shall they therefore empty their net? Shall they enrich themselves, and fill their own vessels, with that which they have by violence and oppression taken away from their neighbours? Shall they empty their net of what they have caught, that they may cast it into the sea again, to catch more? And wilt thou suffer them to proceed in this wicked course? Shall they not spare continually to slay the nations? Must the numbers and wealth of nations be sacrificed to their net? As if it were a small thing to rob men of their estates, shall they rob God of his glory? Is not God the king of nations, and will he not assert their injured rights? Is he not jealous for his own honour, and will he not maintain that?" The prophet lodges the matter in God's hand, and leaves it with him, as the psalmist does. Ps. lxxiv. 22, Arise, O God! Plead thy own cause.
Adam Clarke: Commentary on the Bible - 1831
1:12: Art thou not frown everlasting - The idols change, and their worshippers change and fail: but thou, Jehovah, art eternal; thou canst not change, and they who trust in thee are safe. Thou art infinite in thy mercy; therefore, "we shall not die," shall not be totally exterminated.
Thou hast ordained them for judgment - Thou hast raised up the Chaldeans to correct and punish us; but thou hast not given them a commission to destroy us totally.
Instead of לא נמות lo namuth, "we shall not die," Houbigant and other critics, with a little transposition of letters, read אל אמת El emeth, "God of truth;" and then the verse will stand thus: "Art thou not from everlasting, O Jehovah, my God, my Holy One? O Jehovah, God of Truth, thou hast appointed them for judgment." But this emendation, however elegant, is not supported by any MS.; nor, indeed, by any of the ancient versions, though the Chaldee has something like it. The common reading makes a very good sense.
Albert Barnes: Notes on the Bible - 1834
1:12: The prophet, having summed up the deeds of the enemy of God in this his end, sets forth his questions anew. He had appealed against the evil of the wicked of his people; he had been told of the vengeance by the Chaldaeans (Heading of Hab. 1). But the vengeance is executed by them who are far worse. How then? The answer is: "Wait to the end, and thou shalt see." What remains are the triumphs of faith; the second chapter closes with the entire prostration of the whole world before God, and the whole prophecy with joyous trust in God amid the entire failure of all outward signs of hope. Here, like the Psalmists (Asaph, Ps. 73 Ethan Psa 76:1-12) and Jeremiah Jer 12:1, he sets down at the very beginning his entire trust in God, and so, in the name of all who at any time shall be perplexed about the order of God's judgments, asks how it shall be, teaching us that the only safe way of enquiring into God's ways is by setting out with a living conviction that they, Psa 25:10, are "mercy and truth." And so the address to God is full of awe and confidence and inward love. For "God placeth the oil of mercy in the vessel of trustfulness."
Art Thou not - (the word has always an emphasis) "Thou" and not whatsoever or whosoever it be that is opposed to Thee (be it Nebuchadnezzar or Satan).
From everlasting - literally, from before? See the note at Mic 5:2. Go back as far as man can in thought - God was still before; and so, much more before any of His creatures, such as those who rebel against Him.
O Lord - it is the proper name of God, Rev 1:8, "Which is and Which was and Which is to come" - I am, the Unchangeable; my God, i. e., whereas his own might is (he had just said) the pagan's god, the Lord is his;
Mine Holy One - one word, denoting that God is his God, sufficeth him not, but he adds (what does not elsewhere occur) "mine Holy One" in every way, as hallowing him and hallowed by him. Dion.: "Who hallowest my soul, Holy in Thine Essence, and whom as incomparably Holy I worship in holiness." All-Holy in Himself, He becometh the Holy One of him to whom He imparteth Himself, and so, by His own gift, belongeth, as it were, to him. The one word in Hebrew wonderfully fits in with the truth, that God becomes one with man by taking him to Himself. It is fall of inward trust too, that he saith, "my God, my Holy One," as Paul saith, Gal 2:9, "Who loved me, and gave Himself for me," i. e., as Augustine explains it , "O Thou God Omnipotent, who so carest for every one of us, as if Thou caredst for him only; and so for all, as if tbey were but one." The title, "my Holy One," includes his people with himself; for God was his God, primarily because he was one of the people of God; and his office was for and in behalf of his people.
It involves then that other title which had been the great support of Isaiah , by which he at once comforted his people, and impressed upon them the holiness of their God, the holiness which their relation to their God required, the Holy One of Israel. Thence, since Habakkuk lived, for his people with himself, on this relation to God, as my God, my Holy One, and that God, the Unchangeable; it follows," We shall not die." There is no need of any mark of inference, "therefore we shall not die." It is an inference, but it so lay in those titles of God, "He Is, My God, My Holy One," that it was a more loving confidence to say directly, we shall not die. The one thought involved the other. God, the Unchangeable, had made Himself their God. It was impossible, then, that lie should cast them off or that they should perish.
We shall not die, is the lightning thought of faith, which flashes on the soul like all inspirations of God, founded on His truth and word, but borne in, as it were, instinctively without inference on the soul, with the same confidence as the Psalmist says Psa 118:18, "The Lord hath chastened me sore; but He hath not given me over unto death;" and Malachi Mal 3:6, "I am the Lord, I change not; therefore ye sons of Jacob are not consumed." Jerome: "Thou createdst us from the beginning; by Thy mercy we are in being hitherto." Thy "gifts and calling are without repentance." Rom 11:29 "did we look to his might; none of us could withstand him. Look we to Thy mercy, Thine alone is it that we live, are not slain by him, nor led to deeds of death." O Lord, again he repeats the Name of God, whereby He had Rev_ealed Himself as their God, the Unchangeable; "Thou, whose mercies fail not, hast ordained them for judgment," not for vengeance or to make a full end, or for his own ends and pleasure, but to correct Thine own Jer 10:24; Jer 30:11 in measure, which he, exceeding, sinned (See Isa 10:5; Isa 47:6; Zac 1:15).
And O mighty God - literally, Rock. It is a bold title. "My rock" is a title much used by David , perhaps suggested by the fastnesses amid which he passed his hunted life, to express that not in them but in His God was his safety. Habakkuk purposely widens it. He appeals to God, not only as Israel's might and upholder, but as the sole Source of all strength, the Supporter of all which is upheld , and so, for the time, of the Chaldaean too. Hence, he continues the simple image: "Thou hast founded him" . "Thou hast made him to stand firm as the foundation of a building;" to reprove or set before those who have sinned against Thee, what they had done. Since then God was the Rock, who had founded them, from Him Alone had they strength; when He should withdraw it, they must fall. How then did they yet abide, who abused the power given them and counted it their own? And this the more, since ...
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:12: thou not: Deu 33:27; Psa 90:2, Psa 93:2, Isa 40:28, Isa 57:15; Lam 5:19; Mic 5:2; Ti1 1:17, Ti1 6:16; Heb 1:10-12, Heb 13:8; Rev 1:8, Rev 1:11
mine: Isa 43:15, Isa 49:7; Act 3:14
we: Hab 3:2; Psa 118:17; Isa 27:6-9; Jer 4:27, Jer 5:18, Jer 30:11, Jer 33:24-26, Jer 46:28; Eze 37:11-14; Amo 9:8, Amo 9:9
thou hast ordained: Kg2 19:25; Psa 17:13; Isa 10:5-7, Isa 37:26; Jer 25:9-14; Eze 30:25
mighty God: Heb. Rock, Deu 32:4, Deu 32:30, Deu 32:31; Sa1 2:2; Psa 18:1
established: Heb. founded
for: Isa 27:9, Isa 27:10; Jer 30:11, Jer 31:18-20, Jer 46:28; Heb 12:5, Heb 12:6
Carl Friedrich Keil and Franz Delitzsch
1:12
On this threatening announcement of the judgment by God, the prophet turns to the Lord in the name of believing Israel, and expresses the confident hope that He as the Holy One will not suffer His people to perish. Hab 1:12. "Art Thou not from olden time, O Jehovah, my God, my Holy One? We shall not die. Jehovah, for judgment hast Thou appointed it; and, O Rock, founded it for chastisement." However terrible and prostrating the divine threatening may sound, the prophet draws consolation and hope from the holiness of the faithful covenant God, that Israel will not perish, but that the judgment will be only a severe chastisement.
(Note: "Therefore," says Calvin, "whoever desires to fight bravely with the ungodly, let him first settle the matter with God Himself, and, as it were, confirm and ratify that treaty which God has set before us, namely, that we are His people, and He will be a God to us in return. And because God makes a covenant with us in this manner, it is necessary that our faith should be well established, that we may go forth to the conflict with all the ungodly.")
The supplicatory question with which he soars to this hope of faith is closely connected with the divine and threatening prophecy in Hab 1:11. The Chaldaean's god is his own strength; but Israel's God is Jehovah, the Holy One. On the interrogative form of the words ("art Thou not?"), which requires an affirmative reply, Luther has aptly observed that "he speaks to God interrogatively, asking whether He will do this and only punish; not that he has any doubt on the subject, but that he shows how faith is sustained in the midst of conflicts, - namely, that it appears as weak as if it did not believe, and would sink at once, and fall into despair on account of the great calamity which crushes it. For although faith stands firm, yet it cracks, and speaks in a very different tone when in the midst of the conflict from what it does when the victory is gained." But as the question is sure to receive an affirmative reply, the prophet draws this inference from it: "we shall not die," we Thy people shall not perish. This hope rests upon two foundations: viz., (1) from time immemorial Jehovah is Israel's God; and (2) He is the Holy One of Israel, who cannot leave wickedness unpunished either in Israel or in the foe. This leads to the further conclusion, that Jehovah has simply appointed the Chaldaean nation to execute the judgment, to chastise Israel, and not to destroy His people. The three predicates applied to God have equal weight in the question. The God to whom the prophet prays is Jehovah, the absolutely constant One, who is always the same in word and work (see at Gen 2:4); He is also Elohai, my, i.e., Israel's, God, who from time immemorial has proved to the people whom He had chosen as His possession that He is their God; and קדשׁי, the Holy One of Israel, the absolutely Pure One, who cannot look upon evil, and therefore cannot endure that the wicked should devour the righteous (Hab 1:13). לא נמוּת is not a supplicatory wish: Let us not die therefore; but a confident assertion: "We shall not die."
(Note: According to the Masora, לא נמוּת stands as תקון סופרים, i.e., correctio scribarum for לא תמוּת, thou wilt not die. These tikkune sophrim, however, of which the Masora reckons eighteen, are not alterations of original readings proposed by the sophrim, but simply traditional definitions of what the sacred writers originally intended to write, though they afterwards avoided it or gave a different turn. Thus the prophet intended to write here: "Thou (God) wilt not die;" but in the consciousness that this was at variance with the divine decorum, he gave it this turn, "We shall not die." But this rabbinical conjecture rests upon the erroneous assumption that מקּדם is a predicate, and the thought of the question is this: "Thou art from of old, Thou Jehovah my God, my Holy One," according to which לא תמוּת would be an exegesis of מקּדם, which is evidently false. For further remarks on the tikkune sophrim, see Delitzsch's Commentary on Hab. l.c., and the Appendix. p. 206ff.)
In the second half of the verse, Yehōvâh and tsūr (rock) are vocatives. Tsūr, as an epithet applied to God, is taken from Deut 32:4, Deut 32:15, Deut 32:18, and Deut 32:37, where God is first called the Rock of Israel, as the unchangeable refuge of His people's trust. Lammishpât, i.e., to accomplish the judgment: comp. Is 10:5-6, where Asshur is called the rod of Jehovah's wrath. In the parallel clause we have להוכיח instead: "to chastise," namely Israel, not the Chaldaeans, as Ewald supposes.
Geneva 1599
1:12 [Art] thou not from everlasting, O LORD my God, my Holy One? we shall not (k) die. O LORD, thou hast ordained them for judgment; and, O mighty God, thou hast established them for correction.
(k) He assures the godly of God's protection, showing that the enemy can do no more than God has appointed, and also that their sins require such a sharp rod.
John Gill
1:12 Art thou not from everlasting, O Lord my God, mine holy One? .... The prophet, foreseeing these calamities coming upon his nation and people, observes some things for their comfort in this verse; and expostulates with God in the following verses Hab 1:13 about his providential dealings, in order to obtain an answer from him, which might remove the objections of his own mind, and those of other good men he personates, raised against them; being stumbled at this, that wicked men should be suffered to succeed and prosper, and the righteous should be afflicted and distressed by them: but for his own present consolation, and that of others, in a view of the worst that should befall them, he strongly asserts,
we shall not die; meaning not a corporeal death, for that all men die, good and bad; and this the Jews did die, and no doubt good men among them too, at the siege and taking of Jerusalem by the Chaldean army, either by famine, or pestilence, or sword: nor a death of affliction, which the people of God are subject to, as well as others; is often their case, and is for their good, and in love, and not wrath: but a spiritual death, which none that are quickened by the Spirit and grace of God ever die; though grace may be low, it is never lost; though saints may be in dead and lifeless frames, and need quickening afresh, yet they are not without the principle of spiritual life; grace in them is a well of living water, springing up to everlasting life; their spiritual life can never fail them, since it is secured in Christ: and much less shall they die the second, or an eternal death; they are ordained to eternal life; Christ is come, and given his flesh for it, that they might have it; it is in his hands for them; they are united to him, and have both the promise and pledge of it: and this may be argued, as by the prophet here, from the eternity of God, art "thou not from everlasting?" he is from everlasting to everlasting, the Ancient of days, that inhabits eternity, is, was, and is to come: therefore "we shall not die"; none of his people shall perish, because he loves them with an everlasting love; has made an everlasting choice of them; has set up Christ from everlasting as their surety and Saviour; entered into an everlasting covenant with them in Christ; is their everlasting Father, and will be their everlasting portion; is the unchangeable Jehovah, and therefore they shall not be consumed: this may be concluded from their covenant interest in God, "O Lord my God"; they are his peculiar people, given to Christ to be preserved by him, and covenant interest always continues; he that is their God is their God and guide unto death: and also from the holiness of God, "mine holy One"; who has sworn by his holiness to them, and is faithful to his covenant and promise; and is the sanctifier of them, that has sanctified or set them apart for himself; made Christ sanctification to them, and makes them holy by his Spirit and grace, and enables them to persevere in grace and holiness: moreover, this may be understood of the people of the Jews, as a church and nation; who, though they would be carried captive into Babylon, yet would still continue as such, and be returned again as such, and not die, sink, and perish; since the Messiah was to spring from them; and they might be assured of their preservation for that purpose, from the perfections of God, his covenant with them, and their relation to him: nor shall the church of Christ in any age die and perish, though in ever so low a state; a particular church may, but the interest and church of Christ in general, or his spiritual seed, never shall. This is one of the eighteen passages, as Jarchi, Kimchi, and Ben Melech observe, called "Tikkun-Sopherim", the correction of the scribes, of Ezra, and his company; it having been written, in some copies, "thou shall not die" (a); asserting the immortality of God, or his eternity to come; and that, as he was from everlasting, so he should continue to everlasting; and to this sense the Targum paraphrases the words,
"thy Word remaineth for ever;''
and so the Syriac version follows the same reading:
O Lord, thou hast ordained them for judgment: that is, the Chaldeans; either to be judged and punished themselves for their sins, as all wicked Christless sinners are, even righteously foreordained to condemnation for their sins; or rather to be the instruments of punishing the wicked among the Jews; for this purpose were these people ordained in the counsels of God, and raised up in his providence, and constituted a kingdom, and made a powerful nation:
O mighty God; or "rock" (b); the rock and refuge of his people:
thou hast established them for correction; or "founded" (c) them, and settled them as a monarchy, strong and mighty for this end, that they might be a rod in the hand of the Lord, not for destruction, but for correction and chastisement; and from hence it might be also comfortably concluded that they should not die and utterly perish.
(a) "non morieris", Vatablus, Drusius, Grotius. (b) "O rupes", Junius & Tremellius, Piscator, Cocceius, Van Till; "O petra", Drusius. (c) "fundasti eum", Pagninus, Montanus, Piscator, Cocceius, Van Till; "constituisti", Vatablus.
John Wesley
1:12 Shall not die - Be utterly destroyed. Ordained - Set up, and designed. Them - The Chaldean kingdom. For judgment - To execute this judgment, which is tempered with mercy. For correction - To chastise, not to destroy.
Robert Jamieson, A. R. Fausset and David Brown
1:12 In opposition to the impious deifying of the Chaldeans power as their god (MAURER, or, as the English Version, their attributing of their successes to their idols), the prophet, in an impassioned address to Jehovah, vindicates His being "from everlasting," as contrasted with the Chaldean so-called "god."
my God, mine Holy One--Habakkuk speaks in the name of his people. God was "the Holy One of Israel," against whom the Chaldean was setting up himself (Is 37:23).
we shall not die--Thou, as being our God, wilt not permit the Chaldeans utterly to destroy us. This reading is one of the eighteen called by the Hebrews "the appointment of the scribes"; the Rabbis think that Ezra and his colleagues corrected the old reading, "Thou shalt not die."
thou hast ordained them for judgment--that is, to execute Thy judgments.
for correction--to chastise transgressors (Is 10:5-7). But not that they may deify their own power (Hab 1:11, for their power is from Thee, and but for a time); nor that they may destroy utterly Thy people. The Hebrew for "mighty God" is Rock (Deut 32:4). However the world is shaken, or man's faith wavers, God remains unshaken as the Rock of Ages (Is 26:4, Margin).
1:131:13: Սուրբ է ակն քո ՚ի տեսանելոյ զչարիս, եւ հայել յաշխատութիւնս ո՛չ կարասցես։ Զմէ՞ հայեցար յարհամարհոտս եւ ստունգանեցեր, ՚ի կլանել ամպարշտի զարդարն[10713]. [10713] ՚Ի լուս՛՛. Եւ հայել յիրաւունս ոչ կարաս՛՛։ Ոմանք. Յարհամարհոտս՝ եւ լռեցեր, ՚ի կլ՛՛։
13 Մաքուր է քո աչքը՝ չարիք տեսնելուց հեռու. կատարուածին նայել չես կարող. ինչո՞ւ նայեցիր արհամարհողներին եւ չնկատեցիր, երբ ամբարիշտը կուլ էր տալիս արդարին:
13 Դո՛ւն, որուն աչքերը չարութիւն տեսնելէն մաքուր են Ու անիրաւութեան նայելու կարող չեն, Նենգաւորներուն ինչո՞ւ կը նայիս, Երբ ամբարիշտը իրմէ արդարը կը կլլէ ինչո՞ւ կը լռես։
Սուրբ է ակն քո ի տեսանելոյ զչարիս, եւ հայել [12]յաշխատութիւնս ոչ կարասցես. զմէ՞ հայեցար յարհամարհոտս եւ ստունգանեցեր ի կլանել ամպարշտի զարդարն[13]:

1:13: Սուրբ է ակն քո ՚ի տեսանելոյ զչարիս, եւ հայել յաշխատութիւնս ո՛չ կարասցես։ Զմէ՞ հայեցար յարհամարհոտս եւ ստունգանեցեր, ՚ի կլանել ամպարշտի զարդարն[10713].
[10713] ՚Ի լուս՛՛. Եւ հայել յիրաւունս ոչ կարաս՛՛։ Ոմանք. Յարհամարհոտս՝ եւ լռեցեր, ՚ի կլ՛՛։
13 Մաքուր է քո աչքը՝ չարիք տեսնելուց հեռու. կատարուածին նայել չես կարող. ինչո՞ւ նայեցիր արհամարհողներին եւ չնկատեցիր, երբ ամբարիշտը կուլ էր տալիս արդարին:
13 Դո՛ւն, որուն աչքերը չարութիւն տեսնելէն մաքուր են Ու անիրաւութեան նայելու կարող չեն, Նենգաւորներուն ինչո՞ւ կը նայիս, Երբ ամբարիշտը իրմէ արդարը կը կլլէ ինչո՞ւ կը լռես։
zohrab-1805▾ eastern-1994▾ western am▾
1:131:13 Чистым очам Твоим не свойственно глядеть на злодеяния, и смотреть на притеснение Ты не можешь; для чего же Ты смотришь на злодеев и безмолвствуешь, когда нечестивец поглощает того, кто праведнее его,
1:13 καθαρὸς καθαρος clean; clear ὀφθαλμὸς οφθαλμος eye; sight τοῦ ο the μὴ μη not ὁρᾶν οραω view; see πονηρά πονηρος harmful; malignant καὶ και and; even ἐπιβλέπειν επιβλεπω look on ἐπὶ επι in; on πόνους πονος pain οὐ ου not δυνήσῃ δυναμαι able; can ἵνα ινα so; that τί τις.1 who?; what? ἐπιβλέπεις επιβλεπω look on ἐπὶ επι in; on καταφρονοῦντας καταφρονεω despise παρασιωπήσῃ παρασιωπαω in τῷ ο the καταπίνειν καταπινω swallow; consume ἀσεβῆ ασεβης irreverent τὸν ο the δίκαιον δικαιος right; just
1:13 טְהֹ֤ור ṭᵊhˈôr טָהֹר pure עֵינַ֨יִם֙ ʕênˈayim עַיִן eye מֵ mē מִן from רְאֹ֣ות rᵊʔˈôṯ ראה see רָ֔ע rˈāʕ רַע evil וְ wᵊ וְ and הַבִּ֥יט habbˌîṭ נבט look at אֶל־ ʔel- אֶל to עָמָ֖ל ʕāmˌāl עָמָל labour לֹ֣א lˈō לֹא not תוּכָ֑ל ṯûḵˈāl יכל be able לָ֤מָּה lˈāmmā לָמָה why תַבִּיט֙ ṯabbîṭ נבט look at בֹּֽוגְדִ֔ים bˈôḡᵊḏˈîm בגד deal treacherously תַּחֲרִ֕ישׁ taḥᵃrˈîš חרשׁ be deaf בְּ bᵊ בְּ in בַלַּ֥ע vallˌaʕ בלע swallow רָשָׁ֖ע rāšˌāʕ רָשָׁע guilty צַדִּ֥יק ṣaddˌîq צַדִּיק just מִמֶּֽנּוּ׃ mimmˈennû מִן from
1:13. mundi sunt oculi tui ne videas malum et respicere ad iniquitatem non poteris quare non respicis super inique agentes et taces devorante impio iustiorem seThy eyes are too pure to behold evil, and thou canst not look on iniquity. Why lookest thou upon them that do unjust things, and holdest thy peace when the wicked devoureth the man that is more just than himself?
13. Thou that art of purer eyes than to behold evil, and that canst not look on perverseness, wherefore lookest thou upon them that deal treacherously, and holdest thy peace when the wicked swalloweth up the man that is more righteous than he;
1:13. Your eyes are pure, you do not behold evil, and you cannot look towards iniquity. Why do you look upon the agents of iniquity, and remain silent, while the impious is devouring one who is more just than himself?
1:13. [Thou art] of purer eyes than to behold evil, and canst not look on iniquity: wherefore lookest thou upon them that deal treacherously, [and] holdest thy tongue when the wicked devoureth [the man that is] more righteous than he?
of purer eyes than to behold evil, and canst not look on iniquity: wherefore lookest thou upon them that deal treacherously, [and] holdest thy tongue when the wicked devoureth [the man that is] more righteous than he:

1:13 Чистым очам Твоим не свойственно глядеть на злодеяния, и смотреть на притеснение Ты не можешь; для чего же Ты смотришь на злодеев и безмолвствуешь, когда нечестивец поглощает того, кто праведнее его,
1:13
καθαρὸς καθαρος clean; clear
ὀφθαλμὸς οφθαλμος eye; sight
τοῦ ο the
μὴ μη not
ὁρᾶν οραω view; see
πονηρά πονηρος harmful; malignant
καὶ και and; even
ἐπιβλέπειν επιβλεπω look on
ἐπὶ επι in; on
πόνους πονος pain
οὐ ου not
δυνήσῃ δυναμαι able; can
ἵνα ινα so; that
τί τις.1 who?; what?
ἐπιβλέπεις επιβλεπω look on
ἐπὶ επι in; on
καταφρονοῦντας καταφρονεω despise
παρασιωπήσῃ παρασιωπαω in
τῷ ο the
καταπίνειν καταπινω swallow; consume
ἀσεβῆ ασεβης irreverent
τὸν ο the
δίκαιον δικαιος right; just
1:13
טְהֹ֤ור ṭᵊhˈôr טָהֹר pure
עֵינַ֨יִם֙ ʕênˈayim עַיִן eye
מֵ מִן from
רְאֹ֣ות rᵊʔˈôṯ ראה see
רָ֔ע rˈāʕ רַע evil
וְ wᵊ וְ and
הַבִּ֥יט habbˌîṭ נבט look at
אֶל־ ʔel- אֶל to
עָמָ֖ל ʕāmˌāl עָמָל labour
לֹ֣א lˈō לֹא not
תוּכָ֑ל ṯûḵˈāl יכל be able
לָ֤מָּה lˈāmmā לָמָה why
תַבִּיט֙ ṯabbîṭ נבט look at
בֹּֽוגְדִ֔ים bˈôḡᵊḏˈîm בגד deal treacherously
תַּחֲרִ֕ישׁ taḥᵃrˈîš חרשׁ be deaf
בְּ bᵊ בְּ in
בַלַּ֥ע vallˌaʕ בלע swallow
רָשָׁ֖ע rāšˌāʕ רָשָׁע guilty
צַדִּ֥יק ṣaddˌîq צַדִּיק just
מִמֶּֽנּוּ׃ mimmˈennû מִן from
1:13. mundi sunt oculi tui ne videas malum et respicere ad iniquitatem non poteris quare non respicis super inique agentes et taces devorante impio iustiorem se
Thy eyes are too pure to behold evil, and thou canst not look on iniquity. Why lookest thou upon them that do unjust things, and holdest thy peace when the wicked devoureth the man that is more just than himself?
1:13. Your eyes are pure, you do not behold evil, and you cannot look towards iniquity. Why do you look upon the agents of iniquity, and remain silent, while the impious is devouring one who is more just than himself?
1:13. [Thou art] of purer eyes than to behold evil, and canst not look on iniquity: wherefore lookest thou upon them that deal treacherously, [and] holdest thy tongue when the wicked devoureth [the man that is] more righteous than he?
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Adam Clarke: Commentary on the Bible - 1831
1:13: Thou art of purer eyes - Seeing thou art so pure, and canst not look on iniquity - it is so abominable - how canst thou bear with them who "deal treacherously, and hold thy tongue when the wicked devour the righteous?" All such questions are easily solved by a consideration of God's ineffable mercy, which leads him to suffer long and be kind. He has no pleasure in the death of a sinner.
Albert Barnes: Notes on the Bible - 1834
1:13: Thou art of purer eyes than to behold evil - The prophet repeats his complaint (as troubling thoughts are accustomed to come back, after they have been repelled,), in order to answer it more strongly. All sin is hateful in God's sight, and in His Holy Wisdom He cannot endure to "look toward iniquity." As man turns away from sickening sights, so God's abhorrence of wrong is pictured by His not being able to "look toward it." If He looked toward them, they must perish Psa 104:32. Light cannot co-exist with darkness, fire with water, heat with cold, deformity with beauty, foulness with sweetness, nor is sin compatible with the Presence of God, except as its Judge and punisher. Thou canst not look. There is an entire contradiction between God and unholiness. And yet,
Wherefore lookest thou upon - viewest, as in Thy full sight make the contrast stronger. God cannot endure "to look toward" (אל) iniquity, and yet He does not only this, but beholdeth it, contemplateth it, and still is silent), yea, as it would seem, with favor , bestowing upon them the goods of this life, honor, glory, children, riches, as the Psalmist saith Psa 73:12; "Behold these are the ungodly, who prosper in the world, they increase in riches?" Why lookest thou upon "them that deal treacherously, holdest Thy tongue," puttest restraint , as it were, upon Thyself and Thine own attribute of Justice, "when the wicked devoureth the man that is more righteous than he?" Psa 143:2 "in God's sight no man living can be justified;" and, in one sense, Sodom and Gomorrah were less unrighteous than Jerusalem, and Mat 10:15; Mat 11:24; Mar 6:11; Luk 10:12 "it shall be more tolerable for them in the day of Judgment," because they sinned against less light; yet the actual sins of the Chaldee were greater than those of Jerusalem, and Satan's evil is greater than that of these who are his prey.
To say that Judah was more righteous than the Chaldaean does not imply any righteousness of the Chaldaean, as the saying that (Jer 31:11, Del.) "God ransomed Jacob from the hand of one stronger than he," does not imply any strength remaining to Israel. Then, also, in all the general judgments of God, the righteous too suffer in this world, whence Abraham intercedes for Sodom, if there were but ten righteous in it; lest Gen 18:23 "the righteous be destroyed with the wicked." Hence, God also spared Nineveh in part as having Jon 4:11 "more than sixscore thousand persons that cannot discern between their right hand and their left hand," i. e., good from evil. No times were more full of sin than those before the destruction of Jerusalem, yet the fury of the Assassins fell upon the innocent. And so the words, like the voice of the souls under the Altar Rev 6:10, become the cry of the Church at all times against the oppressing world, and of the blood of the martyrs from Abel to the end, "Lord, how long?" And in that the word "righteous" signifies both "one righteous man," and the whole class or generation of the righteous, it speaks both of Christ the Head and of all His members in whom (as by Saul) He was persecuted. The wicked also includes all persecutors, both those who executed the Lord Christ, and those who brought His servants before judgment-seats, and who blasphemed His Name Jam 2:6-7, and caused many to blaspheme, and killed those whom they could not compel. And God, all the while, seemeth to look away and not to regard.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:13: of: Job 15:15; Psa 5:4, Psa 5:5, Psa 11:4-7, Psa 34:15, Psa 34:16; Pe1 1:15, Pe1 1:16
iniquity: or, grievance
wherefore: Psa 10:1, Psa 10:2, Psa 10:15, Psa 73:3; Jer 12:1, Jer 12:2
deal: Isa 21:2, Isa 33:1
holdest: Est 4:14; Psa 35:22, Psa 50:3, Psa 50:21, Psa 83:1; Pro 31:8, Pro 31:9; Isa 64:12
the wicked: Hab 1:3, Hab 1:4; Sa2 4:11; Kg1 2:32; Psa 37:12-15, Psa 37:32, Psa 37:33, Psa 56:1, Psa 56:2; Act 2:23, Act 3:13-15
Carl Friedrich Keil and Franz Delitzsch
1:13
The believing confidence expressed in this verse does not appear to be borne out by what is actually done by God. The prophet proceeds to lay this enigma before God in Hab 1:13-17, and to pray for his people to be spared during the period of the Chaldaean affliction. Hab 1:13. "Art Thou too pure of eye to behold evil, and canst Thou not look upon distress? Wherefore lookest Thou upon the treacherous? and art silent when the wicked devours one more righteous than he? Hab 1:14. And Thou hast made men like fishes of the sea, like reptiles that have no ruler. Hab 1:15. All of them hath he lifted up with the hook; he draws them into his net, and gathers them in his fishing net; he rejoices thereat, and is glad. Hab 1:16. Therefore he sacrifices to his net, and burns incense to his landing net; for through them is his portion rich, and his food fat. Hab 1:17. Shall he therefore empty his net, and always strangle nations without sparing?" In Hab 1:13, טהור עינים, with the two clauses dependent upon it, stands as a vocative, and טהור followed by מן as a comparative: purer of eyes than to be able to see. This epithet is applied to God as the pure One, whose eyes cannot bear what is morally unclean, i.e., cannot look upon evil. The purity of God is not measured here by His seeing evil, but is described as exalted above it, and not coming at all into comparison with it. On the relation in which these words stand to Num 23:21, see the remarks on Hab 1:3. In the second clause the infinitive construction passes over into the finite verb, as is frequently the case; so that אשׁר must be supplied in thought: who canst not look upon, i.e., canst not tolerate, the distress which the wicked man prepares for others. Wherefore then lookest Thou upon treacherous ones, namely, the Chaldaeans? They are called בּוגדים, from their faithlessly deceptive and unscrupulously rapacious conduct, as in Is 21:2; Is 24:16. That the seeing is a quiet observance, without interposing to punish, is evident from the parallel תּחרישׁ: Thou art silent at the swallowing of the צדיק ממּנּוּ. The more righteous than he (the ungodly one) is not the nation of Israel as such, which, if not perfectly righteous, was relatively more righteous than the Chaldaeans. This rabbinical view is proved to be erroneous, by the fact that in Hab 1:2 and Hab 1:3 the prophet describes the moral depravity of Israel in the same words as those which he here applies to the conduct of the Chaldaeans. The persons intended are rather the godly portion of Israel, who have to share in the expiation of the sins of the ungodly, and suffer when they are punished (Delitzsch). This fact, that the righteous is swallowed along with the unrighteous, appears irreconcilable with the holiness of God, and suggests the inquiry, how God can possibly let this be done.
This strange fact is depicted still further in Hab 1:14-16 in figures taken from the life of a fisherman. The men are like fishes, whom the Chaldaean collects together in his net, and then pays divine honour to his net, by which he has been so enriched. ותּעשׂה is not dependent upon למּה, but continues the address in a simple picture, in which the imperfect with Vav convers. represents the act as the natural consequence of the silence of God: "and so Thou makest the men like fishes," etc. The point of comparison lies in the relative clause לא־משׁל בּו, "which has no ruler," which is indeed formally attached to כּרמשׂ alone, but in actual fact belongs to דּגי היּם also. "No ruler," to take the defenceless under his protection, and shelter and defend them against enemies. Then will Judah be taken prisoner and swallowed up by the Chaldaeans. God has given it helplessly up to the power of its foes, and has obviously ceased to be its king. Compare the similar lamentation in Is 63:19 : "are even like those over whom Thou hast never ruled." רמשׂ, the creeping thing, the smaller animals which exist in great multitudes, and move with great swiftness, refers here to the smaller water animals, to which the word remes is also applied in Ps 104:25, and the verb râmas in Gen 1:21 and Lev 11:46. כּלּה, pointing back to the collective 'âdâm, is the object, and is written first for the sake of emphasis. The form העלה, instead of העלה, is analogous to the hophal העלה in Nahum 2:8 and Judg 6:28, and also to העברתּ in Josh 7:7 : to take up out of the water (see Ges. 63, Anm. 4). יגרהוּ from גרר, to pull, to draw together. Chakkâh is the hook, cherem the net generally, mikhmereth the large fishing-net (σαγήνη), the lower part of which, when sunk, touches the bottom, whilst the upper part floats on the top of the water. These figures are not to be interpreted with such specialty as that the net and fishing net answer to the sword and bow; but the hook, the net, and the fishing net, as the things used for catching fish, refer to all the means which the Chaldaeans employ in order to subdue and destroy the nations. Luther interprets it correctly. "These hooks, nets, and fishing nets," he says, "are nothing more than his great and powerful armies, by which he gained dominion over all lands and people, and brought home to Babylon the goods, jewels, silver, and gold, interest and rent of all the world." He rejoices over the success of his enterprises, over this capture of men, and sacrifices and burns incense to his net, i.e., he attributes to the means which he has employed the honour due to God. There is no allusion in these words to the custom of the Scythians and Sauromatians, who are said by Herodotus (iv. 59, 60) to have offered sacrifices every year to a sabre, which was set up as a symbol of Mars. What the Chaldaean made into his god, is expressed in Hab 1:11, namely, his own power. "He who boasts of a thing, and is glad and joyous on account of it, but does not thank the true God, makes himself into an idol, gives himself the glory, and does not rejoice in God, but in his own strength and work" (Luther). The Chaldaean sacrifices to his net, for thereby (בּהמּה, by net and yarn) his portion (chelqō) is fat, i.e., the portion of this booty which falls to him, and fat is his food ( בּראה is a neuter substantive). The meaning is, that he thereby attains to wealth and prosperity. In Hab 1:17 there is appended to this the question embracing the thought: Shall he therefore, because he rejoices over his rich booty, or offers sacrifice to his net, empty his net, sc. to throw it in afresh, and proceed continually to destroy nations in so unsparing a manner? In the last clause the figure passes over into a literal address. The place of the imperfect is now taken by a periphrastic construction with the infinitive: Shall he constantly be about to slay? On this construction, see Ges. 132, 3, Anm. 1, and Ewald, 237, c. לא יחמול is a subordinate clause appended in an adverbial sense: unsparingly, without sparing.
John Gill
1:13 Thou art of purer eyes than to behold evil, and canst not look upon iniquity,.... The Lord with his eyes of omniscience beholds all things good and evil, and all men good and bad, with all their actions; but then he does not look upon the sins of men with pleasure and approbation; since they are contrary to his nature, repugnant to his will, and breaches of his righteous law: and though sin in general may be included here, yet there seems to be a particular respect had to the "evil" or injury done by the Chaldeans to the Jews, in invading their land, spoiling their substance, and slaying their persons; and to the "iniquity", labour, or grievance, by which may be meant the oppression and violence the same people exercised upon the inhabitants of Judea; which, though permitted by the Lord, could not be well pleasing in his sight. The Targum interprets it of persons, workers of evil, and workers of the labour of falsehood; see Ps 5:4,
wherefore lookest thou upon them that deal treacherously; the Chaldeans, who dealt treacherously with God, by worshipping idols; and with the Jews, pretending to be their good friends and allies, when they meditated their ruin and destruction; and yet the Lord in his providence seemed to look favourably on these perfidious persons, since they succeeded in all their enterprises: this was stumbling to the prophet, and all good men; and they knew not how, or at least found great difficulty, to reconcile this to the purity and holiness of God, and to his justice and faithfulness; see Jer 12:1,
and holdest thy tongue when the wicked devoureth the man that is more righteous than he? the comparison does not lie so much personally between Nebuchadnezzar and Zedekiah the last king of the Jews, whose eyes the king of Babylon put out, and whom he used in a cruel manner; who was, no doubt, comparatively speaking, a more righteous person than the Chaldean monarch was; being not the worst of the kings of Judea, and whose name has the signification of righteousness in it: but rather between the Chaldeans and the Jews; who, though there were many wicked persons among them, yet there were some truly righteous, who fell in the common calamity; and, as to the bulk of them, were a more righteous people, at the worst, than their enemies were, who devoured them, destroyed many with the sword, plundered them of their substance, and carried them captive; and the Lord was silent all this while, said nothing in his providence against them, put no stop to their proceedings; and by his silence seemed to approve of, at least to connive at, what they did; and this the prophet in the name of good men reasons with the Lord about.
Robert Jamieson, A. R. Fausset and David Brown
1:13 purer . . . than to behold evil--without being displeased at it.
canst not look on iniquity--unjust injuries done to Thy people. The prophet checks himself from being carried too far in his expostulatory complaint, by putting before himself honorable sentiments of God.
them that deal treacherously--the Chaldeans, once allies of the Jews, but now their violent oppressors. Compare "treacherous dealers," (Is 21:2; Is 24:16). Instead of speaking evil against God, he goes to God Himself for the remedy for his perplexity (Ps 73:11-17).
devoureth the man that is more righteous--The Chaldean oppresses the Jew, who with all his faults, is better than his oppressor (compare Ezek 16:51-52).
1:141:14: եւ առնիցես զմարդիկ իբրեւ զձկո՞ւնս ծովու. եւ իբրեւ զսողո՞ւնս որոց ո՛չ գոյ առաջնորդ։
14 Մարդկանց ծովի ձկների՞ պէս ես դարձնում եւ սողունների՞ պէս, որոնք առաջնորդ չունեն:
14 Մարդը ծովու ձուկերու պէս կ’ընես, Սողուններու պէս՝ որոնք իրենց վրայ տիրող չունին։
եւ առնիցես զմարդիկ իբրեւ զձկունս ծովու, եւ իբրեւ զսողունս որոց ոչ գոյ առաջնորդ:

1:14: եւ առնիցես զմարդիկ իբրեւ զձկո՞ւնս ծովու. եւ իբրեւ զսողո՞ւնս որոց ո՛չ գոյ առաջնորդ։
14 Մարդկանց ծովի ձկների՞ պէս ես դարձնում եւ սողունների՞ պէս, որոնք առաջնորդ չունեն:
14 Մարդը ծովու ձուկերու պէս կ’ընես, Սողուններու պէս՝ որոնք իրենց վրայ տիրող չունին։
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1:141:14 и оставляешь людей как рыбу в море, как пресмыкающихся, у которых нет властителя?
1:14 καὶ και and; even ποιήσεις ποιεω do; make τοὺς ο the ἀνθρώπους ανθρωπος person; human ὡς ως.1 as; how τοὺς ο the ἰχθύας ιχθυς fish τῆς ο the θαλάσσης θαλασσα sea καὶ και and; even ὡς ως.1 as; how τὰ ο the ἑρπετὰ ερπετον reptile τὰ ο the οὐκ ου not ἔχοντα εχω have; hold ἡγούμενον ηγεομαι lead; consider
1:14 וַ wa וְ and תַּעֲשֶׂ֥ה ttaʕᵃśˌeh עשׂה make אָדָ֖ם ʔāḏˌām אָדָם human, mankind כִּ ki כְּ as דְגֵ֣י ḏᵊḡˈê דָּג fish הַ ha הַ the יָּ֑ם yyˈom יָם sea כְּ kᵊ כְּ as רֶ֖מֶשׂ rˌemeś רֶמֶשׂ creeping animals לֹא־ lō- לֹא not מֹשֵׁ֥ל mōšˌēl משׁל rule בֹּֽו׃ bˈô בְּ in
1:14. et facies homines quasi pisces maris et quasi reptile non habens principemAnd thou wilt make men as the fishes of the sea, and as the creeping things that have no ruler.
14. and makest men as the fishes of the sea, as the creeping things, that have no ruler over them?
1:14. And you will make men like the fish of the sea and like the creeping things that have no ruler.
1:14. And makest men as the fishes of the sea, as the creeping things, [that have] no ruler over them?
And makest men as the fishes of the sea, as the creeping things, [that have] no ruler over them:

1:14 и оставляешь людей как рыбу в море, как пресмыкающихся, у которых нет властителя?
1:14
καὶ και and; even
ποιήσεις ποιεω do; make
τοὺς ο the
ἀνθρώπους ανθρωπος person; human
ὡς ως.1 as; how
τοὺς ο the
ἰχθύας ιχθυς fish
τῆς ο the
θαλάσσης θαλασσα sea
καὶ και and; even
ὡς ως.1 as; how
τὰ ο the
ἑρπετὰ ερπετον reptile
τὰ ο the
οὐκ ου not
ἔχοντα εχω have; hold
ἡγούμενον ηγεομαι lead; consider
1:14
וַ wa וְ and
תַּעֲשֶׂ֥ה ttaʕᵃśˌeh עשׂה make
אָדָ֖ם ʔāḏˌām אָדָם human, mankind
כִּ ki כְּ as
דְגֵ֣י ḏᵊḡˈê דָּג fish
הַ ha הַ the
יָּ֑ם yyˈom יָם sea
כְּ kᵊ כְּ as
רֶ֖מֶשׂ rˌemeś רֶמֶשׂ creeping animals
לֹא־ lō- לֹא not
מֹשֵׁ֥ל mōšˌēl משׁל rule
בֹּֽו׃ bˈô בְּ in
1:14. et facies homines quasi pisces maris et quasi reptile non habens principem
And thou wilt make men as the fishes of the sea, and as the creeping things that have no ruler.
1:14. And you will make men like the fish of the sea and like the creeping things that have no ruler.
1:14. And makest men as the fishes of the sea, as the creeping things, [that have] no ruler over them?
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Adam Clarke: Commentary on the Bible - 1831
1:14: Makest men as the fishes of the sea - Easily are we taken and destroyed. We have no leader to guide us, and no power to defend ourselves. Nebuchadnezzar is here represented as a fisherman, who is constantly casting his nets into the sea, and enclosing multitudes of fishes; and, being always successful, he sacrifices to his own net - attributes all his conquests to his own power and prudence; not considering that he is only like a net that after having been used for a while, shall at last be thrown by as useless, or burnt in the fire.
Albert Barnes: Notes on the Bible - 1834
1:14: And makest men as the fishes of the sea - mute, helpless, in a stormy, restless element, no cry heard, but themselves swept away in shoals, with no power to resist.
As the creeping things - whether of the land (as it is mostly used), or the sea Psa 104:25. Either way, it is a contemptuous name for the lowest of either.
That have no ruler over them - none to guide, order, protect them, and so a picture of man deprived of the care and providence of God.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:14: creeping: or, moving
no: Pro 6:7
Geneva 1599
1:14 And makest men as the (l) fishes of the sea, as the creeping animals, [that have] no ruler over them?
(l) So that the great devours the small, and the Chaldeans destroy all the world.
John Gill
1:14 And makest men as the fishes of the sea,.... That is, sufferest them to be used as the fishes of the sea, which are easily taken in the net, and are common to everyone; whosoever will may take them up, and kill them, and use them for their food; and which also among themselves are often hardly used, the lesser being devoured by the greater; and in like manner the prophet suggests, that the people of the Jews, who were men made after the image of God, and made for society and usefulness, and moreover were God's covenant people; and it might have been expected, that a more special providence would have attended them, more than other men, and especially than what attended the fishes of the sea; yet it looked as if there were no more care taken of them than of these:
as the creeping things that have no ruler over them; not the creeping things of the earth, but of the water, the lesser sort of fishes that move in the water; or those that more properly creep, as crabs, prawns, and shrimps; see Ps 104:25 who have none to protect and defend them, and restrain others from taking and hurting them: this may seem contrary to what Aristotle (d) and Pliny (e) say of some fishes, that they go in company, and have a leader or governor; but, as Bochart (f) observes, it is one thing to be a leader of the way, a guide and director, which way to steer their course in swimming; and another thing to be as the general of an army, to protect and defend, or under whose directions they might defend themselves; such an one the prophet denies they had: and so, the prophet complains, this was the case of the Jews; they were exposed to the cruelty of their enemies, as if there was no God that governed in the world, and no providence to direct and order things for the preservation of men, and to keep good men from being hurt by evil men; or those that were weak and feeble from being oppressed by the powerful and mighty; this he reasons with the Lord about, and was desirous of an answer to it.
(d) Hist. Animal. l. 8. c. 13. (e) Nat. Hist. l. 9. c. 15. (f) Hierozoic. par. 1. l. 1. c. 6. col. 39.
John Wesley
1:14 And makest - Not infusing cruel appetites, but permitting them to act according to such appetite which was already in them. As the fishes - Of which the greater greedily devour the smaller. Creeping things - Which in the waters are food for the lesser fry; so the world, like the sea, is wholly oppression. No ruler - None to defend the weak, or restrain the mighty.
Robert Jamieson, A. R. Fausset and David Brown
1:14 And--that is, And so, by suffering oppressors to go unpunished, "Thou makest men as the fishes . . . that have no ruler"; that is, no defender. All may fish in the sea with impunity; so the Chaldeans with impunity afflict Thy people, as these have no longer the God of the theocracy, their King, to defend them. Thou reducest men to such a state of anarchy, by wrong going unpunished, as if there were no God. He compares the world to the sea; men to fishes; Nebuchadnezzar to a fisherman (Hab 1:15-17).
1:151:15: Զվախճան կարթիւ կորզեաց, եւ ձգեաց զնա ցանցիւ իւրով. եւ ժողովեաց զնա ուռկանօք իւրովք։ Վասն ա՛յնորիկ ուրա՛խ եղիցի եւ ցնծասցէ սիրտ նորա[10714]. [10714] Բազումք. Զվախճանն կար՛՛։
15 Բաբելոնը նրանց կարթով հանեց, ձգեց իր ցանցով եւ հաւաքեց իր ուռկաններով:
15 Անոնց ամէնքը կարթով կը հանէ։Զանոնք իր ուռկանովը կը բռնէ։Զանոնք իր ցանցովը կը հաւաքէ, Անոր համար կ’ուրախանայ ու կը ցնծայ։
[14]Զվախճանն կարթիւ կորզեաց, եւ ձգեաց զնա ցանցիւ իւրով, եւ ժողովեաց զնա ուռկանօք իւրովք. վասն այնորիկ ուրախ եղիցի եւ ցնծասցէ [15]սիրտ նորա:

1:15: Զվախճան կարթիւ կորզեաց, եւ ձգեաց զնա ցանցիւ իւրով. եւ ժողովեաց զնա ուռկանօք իւրովք։ Վասն ա՛յնորիկ ուրա՛խ եղիցի եւ ցնծասցէ սիրտ նորա[10714].
[10714] Բազումք. Զվախճանն կար՛՛։
15 Բաբելոնը նրանց կարթով հանեց, ձգեց իր ցանցով եւ հաւաքեց իր ուռկաններով:
15 Անոնց ամէնքը կարթով կը հանէ։Զանոնք իր ուռկանովը կը բռնէ։Զանոնք իր ցանցովը կը հաւաքէ, Անոր համար կ’ուրախանայ ու կը ցնծայ։
zohrab-1805▾ eastern-1994▾ western am▾
1:151:15 Всех их таскает удою, захватывает в сеть свою и забирает их в неводы свои, и оттого радуется и торжествует.
1:15 συντέλειαν συντελεια consummation ἐν εν in ἀγκίστρῳ αγκιστρον hook ἀνέσπασεν ανασπαω draw up καὶ και and; even εἵλκυσεν ελκυω draw; drag αὐτὸν αυτος he; him ἐν εν in ἀμφιβλήστρῳ αμφιβληστρον net καὶ και and; even συνήγαγεν συναγω gather αὐτὸν αυτος he; him ἐν εν in ταῖς ο the σαγήναις σαγηνα he; him ἕνεκεν ενεκα for the sake of; on account of τούτου ουτος this; he εὐφρανθήσεται ευφραινω celebrate; cheer καὶ και and; even χαρήσεται χαιρω rejoice; hail ἡ ο the καρδία καρδια heart αὐτοῦ αυτος he; him
1:15 כֻּלֹּה֙ kullˌō כֹּל whole בְּ bᵊ בְּ in חַכָּ֣ה ḥakkˈā חַכָּה fish-hook הֵֽעֲלָ֔ה hˈēʕᵃlˈā עלה ascend יְגֹרֵ֣הוּ yᵊḡōrˈēhû גרר drag away בְ vᵊ בְּ in חֶרְמֹ֔ו ḥermˈô חֵרֶם net וְ wᵊ וְ and יַאַסְפֵ֖הוּ yaʔasᵊfˌēhû אסף gather בְּ bᵊ בְּ in מִכְמַרְתֹּ֑ו miḵmartˈô מִכְמֶרֶת net עַל־ ʕal- עַל upon כֵּ֖ן kˌēn כֵּן thus יִשְׂמַ֥ח yiśmˌaḥ שׂמח rejoice וְ wᵊ וְ and יָגִֽיל׃ yāḡˈîl גיל rejoice
1:15. totum in hamo sublevavit traxit illud in sagena sua et congregavit in rete suo super hoc laetabitur et exultabitHe lifted up all them with his hook, he drew them in his drag, and gathered them into his net: for this he will be glad and rejoice.
15. He taketh up all of them with the angle, he catcheth them in his net, and gathereth them in his drag: therefore he rejoiceth and is glad.
1:15. He lifted up everything with his hook. He drew them in with his dragnet, and gathered them into his netting. Over this, he will rejoice and exult.
1:15. They take up all of them with the angle, they catch them in their net, and gather them in their drag: therefore they rejoice and are glad.
They take up all of them with the angle, they catch them in their net, and gather them in their drag: therefore they rejoice and are glad:

1:15 Всех их таскает удою, захватывает в сеть свою и забирает их в неводы свои, и оттого радуется и торжествует.
1:15
συντέλειαν συντελεια consummation
ἐν εν in
ἀγκίστρῳ αγκιστρον hook
ἀνέσπασεν ανασπαω draw up
καὶ και and; even
εἵλκυσεν ελκυω draw; drag
αὐτὸν αυτος he; him
ἐν εν in
ἀμφιβλήστρῳ αμφιβληστρον net
καὶ και and; even
συνήγαγεν συναγω gather
αὐτὸν αυτος he; him
ἐν εν in
ταῖς ο the
σαγήναις σαγηνα he; him
ἕνεκεν ενεκα for the sake of; on account of
τούτου ουτος this; he
εὐφρανθήσεται ευφραινω celebrate; cheer
καὶ και and; even
χαρήσεται χαιρω rejoice; hail
ο the
καρδία καρδια heart
αὐτοῦ αυτος he; him
1:15
כֻּלֹּה֙ kullˌō כֹּל whole
בְּ bᵊ בְּ in
חַכָּ֣ה ḥakkˈā חַכָּה fish-hook
הֵֽעֲלָ֔ה hˈēʕᵃlˈā עלה ascend
יְגֹרֵ֣הוּ yᵊḡōrˈēhû גרר drag away
בְ vᵊ בְּ in
חֶרְמֹ֔ו ḥermˈô חֵרֶם net
וְ wᵊ וְ and
יַאַסְפֵ֖הוּ yaʔasᵊfˌēhû אסף gather
בְּ bᵊ בְּ in
מִכְמַרְתֹּ֑ו miḵmartˈô מִכְמֶרֶת net
עַל־ ʕal- עַל upon
כֵּ֖ן kˌēn כֵּן thus
יִשְׂמַ֥ח yiśmˌaḥ שׂמח rejoice
וְ wᵊ וְ and
יָגִֽיל׃ yāḡˈîl גיל rejoice
1:15. totum in hamo sublevavit traxit illud in sagena sua et congregavit in rete suo super hoc laetabitur et exultabit
He lifted up all them with his hook, he drew them in his drag, and gathered them into his net: for this he will be glad and rejoice.
1:15. He lifted up everything with his hook. He drew them in with his dragnet, and gathered them into his netting. Over this, he will rejoice and exult.
1:15. They take up all of them with the angle, they catch them in their net, and gather them in their drag: therefore they rejoice and are glad.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
1:15: They take up all of them - (literally "he taketh up all of it") the whole race as though it were one,
With an angle; they catch them - literally, he sweepeth it away
In their (his) net - One fisherman is singled out who partly by wiles (as by the bait of "an angle"), partly by violence (the net or drag) sweeps away and gathers as his own the whole kind. Nebuchadnezzar and the Chaldaeans are herein a faint image of Satan, who casts out his baits and his nets in the stormy sea of this life, taking some by individual craft, sweeping others in whole masses, to do evil; and whoso hath no ruler, and will not have Christ to reign over him Luk 19:4, he allures, hurries, drags away as his prey. Jerome: "Adam clave to his hook, and he drew him forth out of Paradise with his net; and covered him with his drags, his varied and manifold deceits and guiles. And "by one many became sinners," and in Adam we 'all died,' and all saints afterward were with him alike cast out of Paradise. And because he deceived the first man, he ceaseth not daily to slay the whole human race."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:15: take: Jer 16:16; Eze 29:4, Eze 29:5; Amo 4:2; Mat 17:27
they catch: Psa 10:9; Luk 5:5-10; Joh 21:6-11
drag: or, flue-net
therefore: Jer 50:11; Lam 2:15, Lam 2:16; Eze 25:6, Eze 26:2, Eze 35:15; Rev 11:10
John Gill
1:15 They take up all of them with the angle,.... The prophet continues the metaphor of fishing, and observes the different ways of taking fish; which is to be applied to the case he is speaking of: as fishermen take all they can with their angles, so "they" or "he", for it is in the singular number, Nebuchadnezzar and his army, take up all out of the sea of the world; are ambitious of getting all kingdoms and nations of the world under their power and dominion; particularly all Judea, and all the inhabitants of it, good and bad, without any distinction; for all were fish which came to their net: this may design the artful and alluring methods they first made use of to get the people into their hands, by making covenants with them, and drawing them into making of presents, and paying of tribute:
they catch them in their net, and gather them in their drag; with the angle the fisherman catches fish one by one, but with the net great numbers; and what he misses by throwing the net, he gets by using the drag; all which may be expressive of the ways and methods used by the king of Babylon and his army, both in the times of Jeconiah, and of Zedekiah; under the former he used the net, and carried off large numbers, and with them the royal family and great substance, but left many behind; under the latter he came and swept away all, drained the land of its riches and its inhabitants:
therefore they rejoice and are glad; as fishermen do when they have good sport; so these people rejoiced in their own success, and in the calamities of their neighbours.
John Wesley
1:15 They - The Chaldeans draw out all alike, good or bad. In their net - Destroying many together. And gather - As if they could never have enough, they drive men into their nets.
Robert Jamieson, A. R. Fausset and David Brown
1:15 they take up all of them--all kinds of fishes, that is, men, as captives, and all other prey that comes in their way.
with the angle--that is, the hook. Some they take up as with the hook, one by one; others in shoals, as in a "net" and "drag" or enclosing net.
therefore--because of their successes.
they rejoice--They glory in their crimes because attended with success (compare Hab 1:11).
1:161:16: եւ վասն նորին զոհեսցէ ուռկանին իւրում, եւ խունկս ծխեսցէ ցանցին իւրում. զի նոքօք պարարեաց զբաժին իւր, եւ կերակուր իւր ընտիր[10715]։ [10715] Յօրինակին պակասէր. Եւ կերակուր իւր ընտիր։
16 Այդ պատճառով կ’ուրախանայ եւ կը ցնծայ նրա սիրտը, դրա համար զոհ կը մատուցի իր ուռկանին եւ խունկ կը ծխի իր ցանցին, քանի որ նա նրանցով ուռճացրեց իր բաժինը, եւ իր կերակուրը ընտիր եղաւ:
16 Անոր համար իր ուռկանին զոհ կը մատուցանէ Ու իր ցանցին խունկ կը ծխէ, Վասն զի անոնցմով իր բաժինը՝ գէր Ու իր կերակուրը պարարտ կ’ըլլայ։
եւ վասն նորին զոհեսցէ ուռկանին իւրում, եւ խունկս ծխեսցէ ցանցին իւրում. զի նոքօք պարարեաց զբաժին իւր, եւ կերակուր իւր ընտիր:

1:16: եւ վասն նորին զոհեսցէ ուռկանին իւրում, եւ խունկս ծխեսցէ ցանցին իւրում. զի նոքօք պարարեաց զբաժին իւր, եւ կերակուր իւր ընտիր[10715]։
[10715] Յօրինակին պակասէր. Եւ կերակուր իւր ընտիր։
16 Այդ պատճառով կ’ուրախանայ եւ կը ցնծայ նրա սիրտը, դրա համար զոհ կը մատուցի իր ուռկանին եւ խունկ կը ծխի իր ցանցին, քանի որ նա նրանցով ուռճացրեց իր բաժինը, եւ իր կերակուրը ընտիր եղաւ:
16 Անոր համար իր ուռկանին զոհ կը մատուցանէ Ու իր ցանցին խունկ կը ծխէ, Վասն զի անոնցմով իր բաժինը՝ գէր Ու իր կերակուրը պարարտ կ’ըլլայ։
zohrab-1805▾ eastern-1994▾ western am▾
1:161:16 За то приносит жертвы сети своей и кадит неводу своему, потому что от них тучна часть его и роскошна пища его.
1:16 ἕνεκεν ενεκα for the sake of; on account of τούτου ουτος this; he θύσει θυω immolate; sacrifice τῇ ο the σαγήνῃ σαγηνη dragnet αὐτοῦ αυτος he; him καὶ και and; even θυμιάσει θυμιαω burn incense τῷ ο the ἀμφιβλήστρῳ αμφιβληστρον net αὐτοῦ αυτος he; him ὅτι οτι since; that ἐν εν in αὐτοῖς αυτος he; him ἐλίπανεν λιπαινω portion αὐτοῦ αυτος he; him καὶ και and; even τὰ ο the βρώματα βρωμα food αὐτοῦ αυτος he; him ἐκλεκτά εκλεκτος select; choice
1:16 עַל־ ʕal- עַל upon כֵּן֙ kˌēn כֵּן thus יְזַבֵּ֣חַ yᵊzabbˈēₐḥ זבח slaughter לְ lᵊ לְ to חֶרְמֹ֔ו ḥermˈô חֵרֶם net וִֽ wˈi וְ and יקַטֵּ֖ר yqaṭṭˌēr קטר smoke לְ lᵊ לְ to מִכְמַרְתֹּ֑ו miḵmartˈô מִכְמֶרֶת net כִּ֤י kˈî כִּי that בָ vā בְּ in הֵ֨מָּה֙ hˈēmmā הֵמָּה they שָׁמֵ֣ן šāmˈēn שָׁמֵן fat חֶלְקֹ֔ו ḥelqˈô חֵלֶק share וּ û וְ and מַאֲכָלֹ֖ו maʔᵃḵālˌô מַאֲכָל food בְּרִאָֽה׃ bᵊriʔˈā בָּרִיא fat
1:16. propterea immolabit sagenae suae et sacrificabit reti suo quia in ipsis incrassata est pars eius et cibus eius electusTherefore will he offer victims to his drag, and he will sacrifice to his net: because through them his portion is made fat, and his meat dainty.
16. Therefore he sacrificeth unto his net, and burneth incense unto his drag; because by them his portion is fat, and his meat plenteous.
1:16. For this reason, he will offer victims to his dragnet, and he will sacrifice to his netting. For through them, his portion has been made fat, and his meals elite.
1:16. Therefore they sacrifice unto their net, and burn incense unto their drag; because by them their portion [is] fat, and their meat plenteous.
Therefore they sacrifice unto their net, and burn incense unto their drag; because by them their portion [is] fat, and their meat plenteous:

1:16 За то приносит жертвы сети своей и кадит неводу своему, потому что от них тучна часть его и роскошна пища его.
1:16
ἕνεκεν ενεκα for the sake of; on account of
τούτου ουτος this; he
θύσει θυω immolate; sacrifice
τῇ ο the
σαγήνῃ σαγηνη dragnet
αὐτοῦ αυτος he; him
καὶ και and; even
θυμιάσει θυμιαω burn incense
τῷ ο the
ἀμφιβλήστρῳ αμφιβληστρον net
αὐτοῦ αυτος he; him
ὅτι οτι since; that
ἐν εν in
αὐτοῖς αυτος he; him
ἐλίπανεν λιπαινω portion
αὐτοῦ αυτος he; him
καὶ και and; even
τὰ ο the
βρώματα βρωμα food
αὐτοῦ αυτος he; him
ἐκλεκτά εκλεκτος select; choice
1:16
עַל־ ʕal- עַל upon
כֵּן֙ kˌēn כֵּן thus
יְזַבֵּ֣חַ yᵊzabbˈēₐḥ זבח slaughter
לְ lᵊ לְ to
חֶרְמֹ֔ו ḥermˈô חֵרֶם net
וִֽ wˈi וְ and
יקַטֵּ֖ר yqaṭṭˌēr קטר smoke
לְ lᵊ לְ to
מִכְמַרְתֹּ֑ו miḵmartˈô מִכְמֶרֶת net
כִּ֤י kˈî כִּי that
בָ בְּ in
הֵ֨מָּה֙ hˈēmmā הֵמָּה they
שָׁמֵ֣ן šāmˈēn שָׁמֵן fat
חֶלְקֹ֔ו ḥelqˈô חֵלֶק share
וּ û וְ and
מַאֲכָלֹ֖ו maʔᵃḵālˌô מַאֲכָל food
בְּרִאָֽה׃ bᵊriʔˈā בָּרִיא fat
1:16. propterea immolabit sagenae suae et sacrificabit reti suo quia in ipsis incrassata est pars eius et cibus eius electus
Therefore will he offer victims to his drag, and he will sacrifice to his net: because through them his portion is made fat, and his meat dainty.
1:16. For this reason, he will offer victims to his dragnet, and he will sacrifice to his netting. For through them, his portion has been made fat, and his meals elite.
1:16. Therefore they sacrifice unto their net, and burn incense unto their drag; because by them their portion [is] fat, and their meat plenteous.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
1:16: They sacrifice unto their net - He had no God; he cared for none; and worshipped only his armor and himself. King Mezentius, one of the worst characters in the Aeneid of Virgil, is represented as invoking his own right hand and his spear in battle. Aen. 10:773.
Dextra mihi Deus, et telum quod missile libro, Nunc adsint.
"My strong right hand and sword, assert my stroke.
Those only gods Mezentius will invoke."
Dryden.
And Capaneus, in Statius, gives us a more decisive proof of this self-idolatry. Thebaid, lib. x.
Ades, O mihi dextera tantum
Tu praeses belli, et inevitabile Numen,
Te voco, te solum Superum contemptor adoro.
"Only thou, my right hand, be my aid; I contemn the gods, and adore thee as the chief in battle, and the irresistible deity."
The poet tells us that, for his impiety, Jupiter slew him with thunder.
This was an ancient idolatry in this country, and has existed till within about a century. There are relics of it in different parts of Europe; for when military men bind themselves to accomplish any particular purpose, it is usual to lay their hand upon their sword: but formerly they kissed it, when swearing by it. With most heroes, the sword is both their Bible and their God. To the present day it is a custom among the Hindoos annually to worship the implements of their trades. See Ward.
Albert Barnes: Notes on the Bible - 1834
1:16: Therefore they sacrifice unto their net, and burn incense unto their drag - literally he sacrifices unto his, etc. Whatever a man trusts in is his god. If a man relies to compass his end by his strength, or his wisdom, or his forethought, or his wealth, his armies or navies, these his forces are his God. So the Assyrian said Isa 10:13, Isa 10:15, "By the strength of my hand I did it; and by my wisdom, for I am prudent;" and God answered, "Shall the axe boast itself against him that heweth therewith?" The coarse forms of idolatry only embody outwardly the deep inward idolatry of the corrupt human mind. The idol is Eze 14:4 "set up in the heart" first. There have not indeed been lacking savage nations, who in very deed worshiped their arms ; those of old worshiped spears as immortal gods ; Even now we are told of some North American Indians "who designate their bow and arrow as the only beneficent deities whom they know."
Among the civilized Romans, the worship of the eagles, their standards to whom they did sacrifice , was no other nor better. The inward idolatry is only a more subtle form of the same sin, the evil spirit which shapes itself in the outward show. Here the idolatry of self is meant, which did not join creatures with God as objects of worship; but denying, Him in practice or misbelief, became aged to itself . So Habakkuk had said, this his strength is his God. His idol was himself.
Because by them their portion is fat, and their meat plenteous - literally, is in the English margin, well-fed). All the choicest things of the world stood at his command, as Nebuchadnezzar boasted (Dan 4:30, compare 22), and all the kingdoms of the world and their glory, all the knowledge and wisdom and learning of the world, and the whole world itself, were Satan's lawful prey Luk 4:6; Joh 12:31; Isa 49:24 Cyril: "Nebuchadnezzar, as by a hook and meshes and line, swept into his own land both Israel himself and other nations, encompassing them. Satan, as it were, by one line and net, that of sin, enclosed all, and Israel especially, on account of his impiety to Christ. "His food was choice." For Israel was chosen above the rest, as from a holy root, that of the fathers, and having the "law as a schoolmaster," and being called to the knowledge of the one true God. Yet he, having this glory and grace, was taken with the rest. They became his prey by error; but Israel, knowing Him who is by nature God, in an ungodly manner, slaying Him who was by nature His Begotten Son and who came as Man, were taken in his nets."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:16: they: Hab 1:11; Deu 8:17; Isa 10:13-15, Isa 37:24; Eze 28:3, Eze 29:3; Dan 4:30, Dan 5:23
plenteous: or, dainty, Heb. fat
Geneva 1599
1:16 Therefore they sacrifice to their (m) net, and burn incense to their drag; because by them their portion [is] fat, and their food plenteous.
(m) Meaning that the enemies flatter themselves, and glory in their own strength, power, and intellect.
John Gill
1:16 Therefore they sacrifice unto their net, and burn incense unto their drag,.... Either to their idols, to fortune and the stars, as Aben Ezra; imagining they gave them success, and prospered them in the arts and methods they used: or to their arms, as the Targum; nor was it unusual with the Heathens to worship their spears, sacrifice to them, and swear by them (g). So Justin says (h), originally the ancients worshipped spears for gods, in memory of whose religion spears are still added to the images of the gods. Lucian (i) asserts that the Scythians sacrificed to a scimitar; and Arnobius (k) says the same; and Ammianus Marcellinus (l) reports, that the Quadi worship their swords or daggers instead of gods; and that it was usual to swear by the spear is evident from others (m). Or else the sense is, they sacrificed to their own valour and courage, skill and conduct.
Because by them their portion is fat, and their meat plenteous: that is, by their angle, net, and drag; or by those things signified by them, the arts and methods they used to subdue nations, conquer kingdoms, and bring them into subjection to them; they enlarged their dominions, increased their riches and revenues, and had plenty of everything that was desirable for food and raiment, for pleasure and profit; or to gratify the most unbounded ambition, having everything that heart could wish for and desire: the allusion is to making sumptuous feasts, and rich banquets, on occasion of victories obtained.
(g) Vid. Doughtaei Analect. Sacra, p. 494, 495. (h) E Trogo, l. 43. c. 3, 4. (i) In Jupiter Tragoedus. (k) Adv. Gentes, l. 6. p. 232. (l) Hist. l. 17. (m) ', Aeschylus.
John Wesley
1:16 They sacrifice - Ascribe the praise of their victories. Their net - To their own contrivances, diligence, and power.
Robert Jamieson, A. R. Fausset and David Brown
1:16 sacrifice unto their net--that is, their arms, power, and military skill, wherewith they gained their victories; instead of to God. Compare Hab 1:11, MAURER'S interpretation. They idolize themselves for their own cleverness and might (Deut 8:17; Is 10:13; Is 37:24-25).
by them--by their net and dragnet.
their portion--image from a banquet: the prey which they have gotten.
1:171:17: Վասն այնորիկ սփռեսցէ զցանցն իւր, եւ միշտ կոտորել զազգս ո՛չ խնայեսցէ[10716]։[10716] Ոմանք. Սփռեաց զցանց իւր։ Յօրինակին պակասէր. Կոտորել զազգս ոչ խնայ՛՛։
17 Այդ պատճառով նա կը տարածի իր ցանցը եւ երբեք չի խնայի կոտորելու ազգերին:
17 Արդեօք այս պատճառով իր ուռկանը պիտի պարպէ՞ Ու ազգերը կոտորելէն պիտի չդադարի՞։
Վասն այնորիկ սփռեսցէ՞ զցանցն իւր, եւ միշտ կոտորել զազգս ո՞չ խնայեսցէ:

1:17: Վասն այնորիկ սփռեսցէ զցանցն իւր, եւ միշտ կոտորել զազգս ո՛չ խնայեսցէ[10716]։
[10716] Ոմանք. Սփռեաց զցանց իւր։ Յօրինակին պակասէր. Կոտորել զազգս ոչ խնայ՛՛։
17 Այդ պատճառով նա կը տարածի իր ցանցը եւ երբեք չի խնայի կոտորելու ազգերին:
17 Արդեօք այս պատճառով իր ուռկանը պիտի պարպէ՞ Ու ազգերը կոտորելէն պիտի չդադարի՞։
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1:171:17 Неужели для этого он должен опорожнять свою сеть и непрестанно избивать народы без пощады?
1:17 διὰ δια through; because of τοῦτο ουτος this; he ἀμφιβαλεῖ αμφιβαλλω cast nets τὸ ο the ἀμφίβληστρον αμφιβληστρον net αὐτοῦ αυτος he; him καὶ και and; even διὰ δια through; because of παντὸς πας all; every ἀποκτέννειν αποκτεινω kill ἔθνη εθνος nation; caste οὐ ου not φείσεται φειδομαι spare; refrain
1:17 הַ֥ hˌa הֲ [interrogative] עַל ʕˌal עַל upon כֵּ֖ן kˌēn כֵּן thus יָרִ֣יק yārˈîq ריק be empty חֶרְמֹ֑ו ḥermˈô חֵרֶם net וְ wᵊ וְ and תָמִ֛יד ṯāmˈîḏ תָּמִיד continuity לַ la לְ to הֲרֹ֥ג hᵃrˌōḡ הרג kill גֹּויִ֖ם gôyˌim גֹּוי people לֹ֥א lˌō לֹא not יַחְמֹֽול׃ ס yaḥmˈôl . s חמל have compassion
1:17. propter hoc ergo expandit sagenam suam et semper interficere gentes non parcetFor this cause therefore he spreadeth his net, and will not spare continually to slay the nations.
17. Shall he therefore empty his net, and not spare to slay the nations continually?
1:17. Because of this, therefore, he expands his dragnet and will not be lenient in continually putting to death the peoples.
1:17. Shall they therefore empty their net, and not spare continually to slay the nations?
Shall they therefore empty their net, and not spare continually to slay the nations:

1:17 Неужели для этого он должен опорожнять свою сеть и непрестанно избивать народы без пощады?
1:17
διὰ δια through; because of
τοῦτο ουτος this; he
ἀμφιβαλεῖ αμφιβαλλω cast nets
τὸ ο the
ἀμφίβληστρον αμφιβληστρον net
αὐτοῦ αυτος he; him
καὶ και and; even
διὰ δια through; because of
παντὸς πας all; every
ἀποκτέννειν αποκτεινω kill
ἔθνη εθνος nation; caste
οὐ ου not
φείσεται φειδομαι spare; refrain
1:17
הַ֥ hˌa הֲ [interrogative]
עַל ʕˌal עַל upon
כֵּ֖ן kˌēn כֵּן thus
יָרִ֣יק yārˈîq ריק be empty
חֶרְמֹ֑ו ḥermˈô חֵרֶם net
וְ wᵊ וְ and
תָמִ֛יד ṯāmˈîḏ תָּמִיד continuity
לַ la לְ to
הֲרֹ֥ג hᵃrˌōḡ הרג kill
גֹּויִ֖ם gôyˌim גֹּוי people
לֹ֥א lˌō לֹא not
יַחְמֹֽול׃ ס yaḥmˈôl . s חמל have compassion
1:17. propter hoc ergo expandit sagenam suam et semper interficere gentes non parcet
For this cause therefore he spreadeth his net, and will not spare continually to slay the nations.
1:17. Because of this, therefore, he expands his dragnet and will not be lenient in continually putting to death the peoples.
1:17. Shall they therefore empty their net, and not spare continually to slay the nations?
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jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
1:17: And not spare continually to slay the nation? - They are running from conquest to conquest; burning, slaying, sacking, and slaughtering. Like the fishermen, who throw cast after cast while any fish are to be caught, so Nebuchadnezzar is destroying one nation after another. This last sentence explains the allegory of the net.
Albert Barnes: Notes on the Bible - 1834
1:17: Shall they therefore empty their net, and not spare continually to slay the nations? - The prophet, like Isaiah Isa 18:4-5, stands at the very last point, before the fury and desire of the enemy was fulfilled. People, like fish, were gathered together for a prey; he who had taken them was rejoicing and exulting beforehand in his booty; his portion and meat were the choice of the earth; the prophet leeks on, as it were, and beholds the net full; there is but one step more; "Shall he empty it? Shall he then devour those whom he has caught? and so cast his emptied net again unceasingly, pitilessly, to slay the nations?" This question he answers in the next chapter - A Deliverer will come!
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:17: and: Hab 1:9, Hab 1:10, Hab 2:5-8, Hab 2:17; Isa 14:16, Isa 14:17; jer 25:9-26, jer 46:1-49:39, 52:1-34; Ezek. 25:1-30:26
Geneva 1599
1:17 Shall they therefore empty their net, and not spare continually to slay (n) the nations?
(n) Meaning, that they would not.
John Gill
1:17 Shall they therefore empty their net,.... Or "thus", after this manner, so Noldius; as fishermen do, when they have had a good cast, and a large draught, spread the net, and take out the fishes, in order to throw it again, and catch more; and so it is asked, should these Chaldeans, when they have conquered one nation, and so filled their net or themselves with the spoil, carry it to Babylon, and there lay it up, and then proceed to fight against another kingdom and nation, and plunder it in like manner?
and not spare continually to slay the nations? the inhabitants of them one after another, and subdue them under them, and make themselves master of all their treasure, until they are arrived to universal monarchy by such cruel and unmerciful methods. The Targum is,
"shall he send his armies continually to consume nations, and that without mercy?''
This the prophet proposes in the name of the whole body of the Lord's people, and leaves it with him to have an answer to it, which is given in the following chapter Hab 2:1.
John Wesley
1:17 Empty their net - As fisher - men empty the full net to fill it again.
Robert Jamieson, A. R. Fausset and David Brown
1:17 Shall they . . . empty their net?--Shall they be allowed without interruption to enjoy the fruits of their violence?
therefore--seeing that they attribute all their successes to themselves, and not to Thee. The answer to the prophet's question, he by inspiration gives himself in the second chapter.