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Exegesis and Exposition of Habakkuk 2:3-4

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Exegesis and Exposition of Habakkuk 2:3-4 EXEGESIS AND EXPOSITION OF HABAKKUK 2:3-4 Pastor William E. Wenstrom Jr. WENSTROM BIBLE MINISTRIES Norwood, Massachusetts 2020 William E. Wenstrom, Jr. Bible Ministries Exegesis and Exposition of Habakkuk 2:3-4 Habakkuk 2:3 Appointed Time for the Revelation Habakkuk 2:3 For the revelation awaits an appointed time; it speaks of the end and will not prove false. Though it linger, wait for it; it will certainly come and will not delay. (NIV) “For the revelation awaits an appointed time ” is composed of the following: (awaits an appointed time ” (3“ ,( עוֹד) for ” (2) adverb ʿôḏ “ ,( כִּ י) conjunction kî (1) the revelation ” (4) preposition “ ,( חָזוֹן) masculine singular form of the noun ḥā·zôn awaits an appointed time ” (5) articular masculine singular noun mô ʿēd “ ,( לְ ) lĕ ”. awaits an appointed time “ ,( מוֹﬠֵד) means “because, for” since the word is a marker of ( כִּ י) The conjunction kî cause which means that it is introducing an assertion which presents the reason for the previous two commands the Lord issued the prophet Habakkuk, which are recorded in Habakkuk 2:2. Once again, as was the case in Habakkuk 2:2, the masculine singular form of here in Habakkuk 2:3 refers to the prophecy which reveals ( חָזוֹן) the noun ḥā·zôn the Lord’s decree to judge the Babylonian empire for their unrepentant wickedness which is recorded in Habakkuk 2:4-20. It denotes that Habakkuk received revelation from God in which extrasensory audiovisual experiences, which were revelatory in character, were perceived by him. God communicated with him in a vision what would transpire in the future on planet earth and specifically what would take place with regards to the Babylonian empire. should be emended to ʿēḏ ( עוֹד) We have textual problem in that the adverb ʿôḏ witness” because it would then parallel the third person masculine singular“ ,( ﬠֵד) in the next statement, which ( פּוּחַ ) hiphil imperfect conjugation of the verb pû aḥ means “to give witness.” J. J. M. Roberts writes “Repoint ‘ôd, ‘yet,’ to ‘ēd, ‘witness,’ because of the parallelism with yāpēaḥ, ‘testifier.’ The error crept into the text after the tradition forgot the noun yāpēaḥ and misanalyzed this form as a verb.”1 At this point the prophet Habakkuk is employing the figure of ellipsis, which means that although it is implied, he is deliberately omitting the third person which means “to ,( הָיָה) masculine singular qal active perfect form of the verb hāyâ exist in a particular state or condition.” Therefore, it is expressing the idea that the 1 Roberts, J. J. M. (1991). Nahum, Habakkuk, and Zephaniah: A Commentary (First edition). Louisville, KY: Westminster/John Knox Press. 2020 William E. Wenstrom, Jr. Bible Ministries 1 vision of the judgment of the Babylonian Empire exists in the state of being a witness up to the appointed time of its fulfillment. The qal stem of the verb hāyâ is stative meaning the subject exists in the state indicated by the verb and is expressing the idea that the vision of the judgment of the Babylonian Empire exists in the state of being a witness to the appointed time of its fulfillment. The perfect conjugation of the verb hāyâ is a stative perfect which describes a state or condition. Here it is describing the vision of the judgment of the Babylonian Empire as existing in the state of being a witness to the appointed time of its fulfillment. The noun mô ʿēd means “appointed time” since the word pertains to particular point of time in the future that is specified as the time something will take place. Here it speaks of the time when this vision the prophet Habakkuk received from the Lord in Habakkuk 2:4-20 will be fulfilled in history. The articular construction of this word marks the appointed time as unique in that it is unique to the revelation Habakkuk received from the Lord concerning the destruction of the Babylonian Empire in the future. ,which means “up to ,( לְ ) The noun mô ʿēd is also the object of the preposition lĕ until” since the word is a temporal terminative marker indicating that the vision recorded in Habakkuk 2:4-20 exists in the state of being a witness “up to” or “until” the appointed time of this vision. In other words, it is marking this vision or revelation as existing in the state of being a witness “up to” or “until” this vision is fulfilled in history by the Lord. The Fulfillment of the Vision Habakkuk 2:3 For the revelation awaits an appointed time; it speaks of the end and will not prove false. Though it linger, wait for it; it will certainly come and will not delay. (NIV) ,( וְ ) It speaks of the end” is composed of the following: (1) conjunction w“ which is not translated (2) third person masculine singular hiphil imperfect (of ” (4 “ ,( לְ ) it speaks ” (3) preposition lĕ“ ,( פּוּחַ ) conjugation of the verb pû aḥ ”. the end“ ,( קֵץ) articular masculine singular noun qēṣ The conjunction w is epexegetical which means it is introducing a statement which explains specifically what is meant by the previous causal clause, that is, it elaborates on this previous causal clause. As we noted earlier, the third person masculine singular hiphil imperfect ”.means “to give witness ( פּוּחַ ) conjugation of the verb pû aḥ The NET Bible has the following note on this verb, they write “The Hebrew yafeakh ) has been traditionally understood as a verb form from the root) יָפֵחַ term 2020 William E. Wenstrom, Jr. Bible Ministries 2 puakh , “puff, blow”; cf. NEB “it will come in breathless haste”; NASB “it) פּוּחַ hastens toward the goal”) but recent scholarship has demonstrated that it is actually a noun meaning ‘witness’ (cf. NIV “it speaks of the end / and will not prove false”; NRSV “it speaks of the end, and does not lie”). See J. J. M. Roberts, Nahum, Habakkuk, and Zephaniah (OTL), 106. ‘The end’ corresponds to ‘the appointed time’ of the preceding line and refers to the time when the prophecy to follow will be fulfilled.”2 Francis Andersen writes “The earlier interpretation of yāpēaḥ as ‘hurries’ followed by ‘delay’ put opposite ideas side by side in a strange way. The certainty of the vision, in spite of apparent delay, requires hope. The verb yāpēaḥ seems to be the Hip ʿil of pw ḥ, ‘breathe, blow.’ None of the meanings that this root has in other biblical occurrences seems to fit the present context, although Humbert (1944:146–47) was able to stretch the meaning through a chain of near synonyms: ‘souffler, répandre, exhaler, affirmer, proclaimer quelque chose’ [to pant, to spread/scatter, to exhale, to proclaim something]. Hence some English translations have ‘speaks’ (NIV, NRSV). Verbs from √pw ḥ occur twice as Qal , and thirteen times as Hip ʿil . Half the occurrences are in Proverbs, two in Psalms, three in Canticles, so its poetic character is evident. It seems to describe all kinds of breathing. In Canticles it describes the pleasant breeze. In other occurrences √pw ḥ describes a destructive wind that stirs up fire (Ezek 21:36; Ps 10:5). The cliché yāpîa ḥ k ězābîm occurs five times in Proverbs, and the occurrence of the same two roots together in Hab 2:3 cannot be an accident. In Prov 29:8, the expression is associated with scorn, while Prov 12:17—'He who breathes truth [ ʾě mûnâ ] proclaims righteousness [ ṣedeq ]’—contains two words with cognates that are conjoined in Hab 2:4. The interpretation that here yāpēaḥ means ‘pant’ because the vision is breathless with hurry (BDB:806) is too fanciful to be taken seriously. Similarly, the meaning of yěkazz ēb is ‘he tells lies’; the weaker alternative ‘disappoint’ is marginal and poorly attested (Isa 58:11). The collocation of pw ḥ and kzb in Hab 2:3 points to the same antithesis that we have in proverbs—yāpîa ḥ ʾě mûnâ , ‘he breathes truth,’ versus yāpîa ḥ k ězābîm , ‘he breathes lies’ (= yěkazz ēb). Furthermore, because it is either a faithful or a deceitful person who ‘breathes’ in these opposite ways, the ‘reciter’ of the vision would be a better antecedent subject than ‘the vision’ for the verbs in v 3aB. NEB The New English Bible (1970) NASB New American Standard Bible NIV The New International Version NRSV New Revised Standard Version (1989) OTL Old Testament Library 2 Biblical Studies Press. (2005). The NET Bible First Edition; Bible. English. NET Bible.; The NET Bible . Biblical Studies Press. NIV New International Version NRSV New Revised Standard Version BDB F. Brown, S. R. Driver, and C. A. Briggs, Hebrew and English Lexicon of the Old Testament . Oxford: Oxford University Press, 1907, 1955 v verse 2020 William E. Wenstrom, Jr. Bible Ministries 3 The difficulty of making sense of yāpēaḥ if derived from pw ḥ, ‘breathe, blow,’ prompted many attempts to find an alternative reading assisted by the evidence of the versions. LXX kai anatelei eis peras , ‘and it will rise up unto completion,’ suggested emendation to yipra ḥ, ‘it will spring up.’ The puzzle of the word yāpēaḥ has now been solved, to the satisfaction of many scholars, by evidence from Ugaritic (Haak 1992:55–57; Roberts 1991:106). The potential of the Ugaritic word yp ḥ “witness” ( UT , #1129) for supplying a better meaning for Hebrew cognates was pointed out by Loewenstamm (1962) and applied by Dahood to Ps 27:12 (AB 16:169). Pardee (1978) and Miller (1979) found that the meaning ‘witness’ fitted other passages better than the traditional ‘breathe.’ This meaning has now been accepted: ‘it will testify’ (REB).
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