KING JAMES VERSION

HABAKKUK, CHAPTER 1

1 To Habakkuk, who complains of the iniquity of the land, 5 the terrible vengeance is shown through the Chaldeans. 12 He complains that the vengeance is to be carried out by those who are far worse.

Hab 1:1 THE burden which Habakkuk the prophet did see.

Hab 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!

Hab 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.

Hab 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.

Hab 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.

Hab 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.*

[*Note: The Chaldeans were a people from southern Mesopotamia, near modern-day Iraq, who became powerful during the Neo-Babylonian period. They are best known for their role in the destruction of Jerusalem and the Babylonian captivity. Under King Nebuchadnezzar II, they led invasions against the Kingdom of Judah and destroyed the Temple in 586 BC. In the Bible, the Chaldeans are often used as a vehicle for God's judgement on Judah, as in Habakkuk 1:6 where God says He will raise up the Chaldeans to punish His people]

Hab 1:7 They are terrible and dreadful: their judgment and their dignity shall proceed of themselves.

Hab 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.

Hab 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.

[*Note: In the KJV, the term “sup up” is used to capture the figurative meaning of sweeping forward with the same force and intensity as a devastating east wind. It reinforces the impression of an enemy that quickly and relentlessly destroys everything in its path]

Hab 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.

Hab 1:11 Then shall his mind change, and he shall pass over, and offend, imputing this his power unto his god.*

[*Note: This verse describes how the enemy, after his successes, becomes arrogant and attributes his power and victory to his own god, instead of realising that it is God who has allowed him to win. This behaviour is a transgression (sin), because he does not give the rightful credit to God but to his idols]

Hab 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.

Hab 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?

Hab 1:14 And makest men as the fishes of the sea, as the creeping things, that have no ruler over them?

Hab 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.

Hab 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.*

[*Note:This verse describes how the enemy glorifies their own tools and means of success. The imagery shows that they worship their “nets” and “dragnets” (their power, military, and strategies) by sacrificing and burning incense to them, because these tools have brought them wealth and abundance. Instead of recognising God's sovereignty, they worship their own abilities and successes, revealing their idolatry and arrogance. It is a picture of how pride and faith in human achievements lead to rejecting God]

Hab 1:17 Shall they therefore empty their net, and not spare continually to slay the nations?*

[*Note: The prophet Habakkuk expresses concern and frustration at the ruthless violence of the enemy. Habakkuk wonders if the enemy will be allowed to continue their destruction and plunder without anyone stopping them, like fishermen constantly emptying their nets to catch more. It's a question directed at God, with Habakkuk questioning how long these oppressors will be allowed to ravage and destroy without facing justice or being stopped]

KING JAMES VERSION

HABAKKUK, CHAPTER 2

1 To Habakkuk, who waits for an answer, it is shown that he must wait by faith. 5 The judgement of Chaldea for insatiability, 9 for greed, 12 for cruelty, 15 for drunkenness, 18 and for idolatry.

Hab 2:1 I WILL stand upon my watch, and set me upon the tower, and will watch to see what he will say unto me, and what I shall answer when I am reproved.

Hab 2:2 And the Lord answered me, and said, Write the vision, and make it plain upon tables, that he may run that readeth it.

Hab 2:3 For the vision is yet for an appointed time, but at the end it shall speak, and not lie: though it tarry, wait for it; because it will surely come, it will not tarry.

Hab 2:4 Behold, his soul which is lifted up is not upright in him: but the just shall live by his faith.

Hab 2:5 ¶ Yea also, because he transgresseth by wine, he is a proud man, neither keepeth at home, who enlargeth his desire as hell, and is as death, and cannot be satisfied, but gathereth unto him all nations, and heapeth unto him all people:

Hab 2:6 Shall not all these take up a parable against him, and a taunting proverb against him, and say, Woe to him that increaseth that which is not his! how long? and to him that ladeth himself with thick clay!

Hab 2:7 Shall they not rise up suddenly that shall bite thee, and awake that shall vex thee, and thou shalt be for booties unto them?

Hab 2:8 Because thou hast spoiled many nations, all the remnant of the people shall spoil thee; because of men’s blood, and for the violence of the land, of the city, and of all that dwell therein.

Hab 2:9 ¶ Woe to him that coveteth an evil covetousness to his house, that he may set his nest on high, that he may be delivered from the power of evil!

Hab 2:10 Thou hast consulted* shame to thy house by cutting off many people, and hast sinned against thy soul.

[*Note: The KJV uses the word “consulted”, which shows that the person has deliberately planned this shame upon his house by his unrighteous acts, such as destroying others and committing acts of violence for personal gain. The KJV also emphasises that these evil deeds not only harm others but also one's own soul]

Hab 2:11 For the stone shall cry out of the wall, and the beam out of the timber shall answer it.

Hab 2:12 ¶ Woe to him that buildeth a town with blood, and stablisheth a city by iniquity!

Hab 2:13 Behold, is it not of the Lord of hosts that the people shall labour in the very fire, and the people shall weary themselves for very vanity?

Hab 2:14 For the earth shall be filled with the knowledge of the glory of the Lord, as the waters cover the sea.

Hab 2:15 ¶ Woe unto him that giveth his neighbour drink, that puttest thy bottle to him, and makest him drunken also, that thou mayest look on their nakedness!

Hab 2:16 Thou art filled with shame for glory: drink thou also, and let thy foreskin be uncovered: the cup of the Lord’s right hand shall be turned unto thee, and shameful spewing shall be on thy glory.

Hab 2:17 For the violence of Lebanon shall cover thee, and the spoil of beasts, which made them afraid, because of men’s blood, and for the violence of the land, of the city, and of all that dwell therein.

Hab 2:18 ¶ What profiteth the graven image that the maker thereof hath graven it; the molten image, and a teacher of lies, that the maker of his work trusteth therein, to make dumb idols?*

[*Note: This verse questions the meaninglessness and emptiness of worshipping idols created by human hands. It asks the question: What is the use of a man-made idol that cannot speak or give guidance? “a teacher of lies” refers to how idols mislead those who worship them, as they are not alive or have any real power. The verse criticises those who put their faith in mute and meaningless objects, instead of turning to the living God]

Hab 2:19 Woe unto him that saith to the wood, Awake; to the dumb stone, Arise, it shall teach! Behold, it is laid over with gold and silver, and there is no breath at all in the midst of it.*

[*Note: This verse describes the irony of worshipping dead materials, such as wood and stone, and expecting them to wake up or teach. Although these idols are covered with gold and silver, they have no life, no power, and no breath - they are completely incapable of providing any kind of real help or guidance. The verse emphasises the folly of turning to dumb and inanimate objects, instead of to the living God, who alone can give truth and guidance]

Hab 2:20 But the Lordis in his holy temple: let all the earth keep silence before him.*

[*Note: The verse calls for respect, silence and recognition of the majesty and authority of God. While men vainly worship dumb and lifeless idols, the living God is present in His holy temple, and the whole earth is called upon to be still and reverently silent before Him]

KING JAMES VERSION

HABAKKUK, CHAPTER 3

1 Habakkuk trembles in his prayer before the Majesty of God. 17 The confidence of his faith.

Hab 3:1 A PRAYER of Habakkuk the prophet upon Shigionoth.*

[*Note: This verse introduces a prayer or psalm by the prophet Habakkuk. The word “Shigionoth” is a Hebrew musical or liturgical term, and its meaning is a reference to a type of emotional or intense singing style, a form of lamentation or ecstatic prayer. The word “Shigionoth” is a variant of the word “Shiggaion” in Psalms 7. Both words thus signal a powerful and emotional form of prayer or song]

Hab 3:2 O Lord, I have heard thy speech, and was afraid: O Lord, revive thy work in the midst of the years, in the midst of the years make known; in wrath remember mercy.

Hab 3:3 God came from Teman, and the Holy One from mount Paran. Selah. His glory covered the heavens, and the earth was full of his praise.*

[*Note: Teman and Paran are geographical areas associated with God's revelation to His people, often linked to the time when the people of Israel wandered in the desert after the Exodus from Egypt. The verse paints a grand picture of God coming with overwhelming power, with His glory filling the heavens and the whole earth praising Him. Teman: Jer 49:7, Obad. 1:9. Paran: Deut 33:2, Gen 21:21. Selah: The word Selah in the Psalms gives a reference to the second coming of Jesus as Selah is a rock fortress in Edom (2 Kings 14:7) which today is called ‘Selah-Petra’ or just ‘Petra’. The Jewish remnant flees there during the tribulation (Matt. 2416), and the Lord miraculously feeds them (Rev. 12:14) just as he did Israel in the wilderness (Mic. 7:14). The Lord saves the Jews in Sela-Petra]

Hab 3:4 And his brightness was as the light; he had horns coming out of his hand: and there was the hiding of his power.

Hab 3:5 Before him went the pestilence, and burning coals went forth at his feet.

Hab 3:6 He stood, and measured the earth: he beheld, and drove asunder the nations; and the everlasting mountains were scattered, the perpetual hills did bow: his ways are everlasting.

Hab 3:7 I saw the tents of Cushan* in affliction: and the curtains of the land of Midian did tremble.

[*Note: ”Cushan” is a shortened form of “Chushanrishathaim”, in Judg. 3:8, 10, Chushanrishathaim was a pagan and powerful king from Mesopotamia who was given power over Israel as a punishment for their unfaithfulness to God. Chushanrishathaim oppressed the people of Israel for a period of eight years before God raised up Othniel as judge to deliver them. Judg. 3:7-11]

Hab 3:8 Was the Lord displeased against the rivers? was thine anger against the rivers? was thy wrath against the sea, that thou didst ride upon thine horses and thy chariots of salvation?

Hab 3:9 Thy bow was made quite naked, according to the oaths of the tribes, even thy word. Selah. Thou didst cleave the earth with rivers.

Hab 3:10 The mountains saw thee, and they trembled: the overflowing of the water passed by: the deep uttered his voice, and lifted up his hands on high.

Hab 3:11 The sun and moon stood still in their habitation: at the light of thine arrows they went, and at the shining of thy glittering spear.

Hab 3:12 Thou didst march through the land in indignation, thou didst thresh the heathen in anger.

Hab 3:13 Thou wentest forth for the salvation of thy people, even for salvation with thine anointed; thou woundedst the head out of the house of the wicked, by discovering the foundation unto the neck. Selah.

Hab 3:14 Thou didst strike through with his staves the head of his villages: they came out as a whirlwind to scatter me: their rejoicing was as to devour the poor secretly.*

[*Note: Expressions in the KJV: “Thou didst strike through with his staves the head of his villages” shows that God uses the enemy's own weapons and means to defeat them. - ‘They came out like a whirlwind to scatter me’ describes the enemy's furious and destructive arrival, where they seek to spread chaos and destruction. – “their rejoicing was as to devour the poor secretly” reveals the evil nature of the enemy, they delight in exploiting and destroying the weak and poor, especially in secret. This emphasises their unrighteousness and cruelty, and God intervenes to put an end to their oppression]

Hab 3:15 Thou didst walk through the sea with thine horses, through the heap of great waters.*

[*Note: This verse in the KJV recalls when God divided the Red Sea during Israel's exodus from Egypt (Exodus 14:21-22). This symbolises God's control over the forces of nature and his ability to lead his people through impossible obstacles]

Hab 3:16 When I heard, my belly trembled; my lips quivered at the voice: rottenness entered into my bones, and I trembled in myself, that I might rest in the day of trouble: when he cometh up unto the people, he will invade them with his troops.

Hab 3:17 ¶ Although the fig tree shall not blossom, neither shall fruit be in the vines; the labour of the olive shall fail, and the fields shall yield no meat; the flock shall be cut off from the fold, and there shall be no herd in the stalls:*

[*Note: Pictures total scarcity and devastation. The verse describes a situation where all sources of livelihood and prosperity are gone: no figs on the trees, no grapes on the vines, olive trees failing, fields yielding no harvest, and livestock no longer present. It is a picture of a time of great economic and material hardship. Despite this difficult scenario, which suggests failure and loss on all fronts, this verse is about describing the trials and challenges faced by the people. However, in the next verse (Habakkuk 3:18), Habakkuk expresses his trust in God, regardless of the circumstances, and emphasises his faith in God's goodness despite the external difficulties]

Hab 3:18 Yet I will rejoice in the Lord, I will joy in the God of my salvation.

Hab 3:19 The Lord God is my strength, and he will make my feet like hinds’ feet, and he will make me to walk upon mine high places. To the chief singer on my stringed instruments.*

[*Note: To “make my feet like the hind's feet” is a picture of agility and security, like a deer (hind) moving easily on mountainous, high and difficult terrains. It implies that God gives the prophet the ability to overcome challenges and difficulties with strength and skill. –  “Let me walk on my high places” suggests that God will lift him above the dangers and trials, to a place of safety and spiritual exaltation. –  The prayer is addressed to ‘the leading singer, with my stringed instruments’, suggesting that this prayer and song was intended for use in worship and is musically accompanied on stringed instruments, emphasising its poetic and liturgical character]