Book of Habakkuk

Due to the limited historical data, scholars have proposed a broad range of dates for the composition of the book; many agree that the period during Jehoiakim’s reign (609–597 BCE) aligns well with the context described in Habakkuk.

[2] It is an important text in Judaism, and passages from the book are quoted by authors of the New Testament, and its message has inspired modern Christian hymn writers.

[6][7] Although his name does not appear in any other part of the Jewish Bible, Rabbinic tradition holds Habakkuk to be the Shunammite woman's son, who was restored to life by Elisha in 2 Kings 4:16.

[6] The prophet Habakkuk is also mentioned in the narrative of Bel and the Dragon, part of the deuterocanonical additions to Daniel in a late section of that book.

It is unknown when Habakkuk lived and preached, but the reference to the rise and advance of the Chaldeans in 1:6–11 places him in the middle to last quarter of the 7th century BC.

Habakkuk addresses his concerns over the fact that God will use the Babylonian empire to execute judgment on Judah for their sins.

– (Habakkuk 1:2) In the middle part of Chapter 1, God explains that he will send the Chaldeans (also known as the Babylonians) to punish his people.

In 1:6: "For, behold, I raise up the Chaldeans, that bitter and hasty nation, that march through the breadth of the earth, to possess dwelling places that are not theirs."

In the final part of the first chapter, the prophet expresses shock at God's choice of instrument for judgment, in 1:13: "You who have purer eyes than to see evil, and who cannot look on perversity, why do you tolerate those who deal treacherously, and keep silent when the wicked swallows up the man who is more righteous than he[...]?

(Habakkuk 2:8-9)[11] Finally, in Chapter 3, Habakkuk expresses his ultimate faith in God, even if he does not fully understand: "For though the fig tree doesn’t flourish, nor fruit be in the vines; the labor of the olive fails, the fields yield no food; the flocks are cut off from the fold, and there is no herd in the stalls: 3:18 yet I will rejoice in Yahweh.

"[11] Some scholars suggest that the final chapter may be a later independent addition to the book,[12] in part because it is not included among the Dead Sea Scrolls.

[14] Fragments containing parts of this book in Hebrew were found among the Dead Sea Scrolls, including 4Q82 (4QXIIg; 25 BCE) with extant verses 4?

[19] Fragments containing parts of this book in Greek were also found among the Dead Sea Scrolls, that is, Naḥal Ḥever 8Ḥev1 (8ḤevXIIgr); (late 1st century BCE) with extant verses 1:5–11, 1:14–17, 2:1–8, 2:13–20, and 3:8–15.

[23][24] Some scholars suggest that Chapter 3 may be a later independent addition to the book,[12] in part because it is not included among the Dead Sea Scrolls.

[12] This final chapter is a poetic praise of God, and has some similarities with Exodus 19,[25] and with texts found in the Book of Daniel.

However, the fact that the third chapter is written in a different style, as a liturgical piece, does not necessarily mean that Habakkuk was not also its author.

The omission of chapter 3 from the version within the Dead Sea Scrolls has been attributed to incompatibilities with the theology of the Qumran sect.

In the New International Version of the bible it reads: Although the second half of this passage is only three words in the original Hebrew,[28][a] it is quoted three times in the New Testament.

[35][34][37] Martin Luther believed that Habakkuk 2:4 taught the doctrine of faith alone, commenting on the verse "For this is a general saying applicable to all of God's words.

[51] Modern Christian hymns have been inspired by the words of the prophet Habakkuk: Though vine nor fig-tree neither,Their wonted fruit shall bear,Though all the field should wither,Nor flocks nor herds be there; Yet God the same abiding, His praise shall tune my voice, For, while in Him confiding, I cannot but rejoice.Irish composer Charles Villiers Stanford set slightly revised portions of text from the first and second chapters of Habakkuk in his choral composition for choir, soprano and tenor soloist and organ, "For Lo, I Raise Up".