Habakkuk 1:3
Parallel Verses
English Standard Version
Why do you make me see iniquity, and why do you idly look at wrong? Destruction and violence are before me; strife and contention arise.

King James Bible
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.

American Standard Version
Why dost thou show me iniquity, and look upon perverseness? for destruction and violence are before me; and there is strife, and contention riseth up.

Douay-Rheims Bible
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.

English Revised Version
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.

Webster's Bible Translation
Why dost thou show me iniquity, and cause me to behold grievance? for devastation and violence are before me: and there are that raise strife and contention.

Habakkuk 1:3 Parallel
Commentary
Keil and Delitzsch Biblical Commentary on the Old Testament

This judicial interposition on the part of God is occasioned by the sin of Israel. Micah 1:5. "For the apostasy of Jacob (is) all this, and for the sins of the house of Israel. Who is Jacob's apostasy? is it not Samaria? And who Judah's high places? is it not Jerusalem? Micah 1:6. Therefore I make Samaria into a stone-heap of the field, into plantations of vines; and I pour her stones into the valley, and I will lay bare her foundations. Micah 1:7. And all her stone images will be beaten to pieces, and all her lovers' gifts be burned with fire, and all her idols will I make into a waste: for she has gathered them of prostitute's hire, and to prostitute's hire shall they return." "All this" refers to the coming of Jehovah to judgment announced in Micah 1:3, Micah 1:4. This takes place on account of the apostasy and the sins of Israel. ב (for) used to denote reward or wages, as in 2 Samuel 3:27 compared with 2 Samuel 3:30. Jacob and Israel in Micah 1:5 are synonymous, signifying the whole of the covenant nation, as we may see from the fact that in Micah 1:5 Jacob and not Israel is the epithet applied to the ten tribes in distinction from Judah. מי, who? - referring to the author. The apostasy of Israel originates with Samaria; the worship on the high places with Jerusalem. The capitals of the two kingdoms are the authors of the apostasy, as the centres and sources of the corruption which has spread from them over the kingdoms. The allusion to the bâmōth of the illegal worship of the high places, which even the most godly kings were unable to abolish (see at 1 Kings 15:14), shows, moreover, that פּשׁע denotes that religious apostasy from Jehovah which was formally sanctioned in the kingdom of the ten tribes by the introduction of the calf-worship. But because this apostasy commenced in the kingdom of the ten tribes, the punishment would fall upon this kingdom first, and Samaria would be utterly destroyed. Stone-heaps of the field and vineyard plantations harmonize badly, in Hitzig's view: he therefore proposes to alter the text. But there is no necessity for this. The point of comparison is simply that Samaria will be so destroyed, that not a single trace of a city will be left, and the site thereof will become like a ploughed field or plain. השּׂדה is added to עי, a heap of ruins or stones, to strengthen it. Samaria shall become like a heap, not of ruins of building stones, but of stones collected from the field. למטּעי כרם, i.e., into arable land upon which you can plant vineyards. The figure answers to the situation of Samaria upon a hill in a very fruitful region, which was well adapted for planting vineyards (see at Amos 3:9). The situation of the city helps to explain the casting of its stones into the valley. Laying bare the foundations denotes destruction to the very foundation (cf. Psalm 137:7). On the destruction of the city all its idols will be annihilated. Pesı̄lı̄m, idols, as in Isaiah 10:10; not wooden idols, however, to which the expression yukkattū, smitten to pieces, would not apply, but stone idols, from pâsal (Exodus 34:1). By the lovers' gifts ('ethnân, see at Hosea 9:1) we are to understand, not "the riches of the city or their possessions, inasmuch as the idolaters regarded their wealth and prosperity as a reward from their gods, according to Hosea 2:7, Hosea 2:14" (Rashi, Hitzig, and others), but the temple gifts, "gifts suspended in the temples and sacred places in honour of the gods" (Rosenmller), by which the temple worship with its apparatus were maintained; so that by 'ethnân we may understand the entire apparatus of religious worship. For the parallelism of the clauses requires that the word should be restricted to this. עצבּים are also idolatrous images. "To make them into a waste," i.e., not only to divest them of their ornament, but so utterly to destroy them that the place where they once stood becomes waste. The next clause, containing the reason, must not be restricted to the ‛ătsabbı̄m, as Hitzig supposes, but refers to the two clauses of the first hemistich, so that pesı̄lı̄m and ‛ătsabbı̄m are to be supplied as objects to qibbâtsâh (she gathered), and to be regarded as the subject to yâshūbhū (shall return). Samaria gathered together the entire apparatus of her idolatrous worship from prostitute's gifts (the wages of prostitution), namely, through gifts presented by the idolaters. The acquisition of all this is described as the gain of prostitute's wages, according to the scriptural view that idolatry was spiritual whoredom. There is no ground for thinking of literal wages of prostitution, or money which flowed into the temples from the voluptuous worship of Aphrodite, because Micah had in his mind not literal (heathenish) idolatry, but simply the transformation of the Jehovah-worship into idolatry by the worship of Jehovah under the symbols of the golden calves. These things return back to the wagers of prostitution, i.e., they become this once more (cf. Genesis 3:19) by being carried away by the enemies, who conquer the city and destroy it, and being applied to their idolatrous worship. On the capture of cities, the idols and temple treasures were carried away (cf. Isaiah 46:1-2; Daniel 1:3).

Habakkuk 1:3 Parallel Commentaries

Treasury of Scripture Knowledge

Psalm 12:1,2 Help, LORD; for the godly man ceases; for the faithful fail from among the children of men...

Psalm 55:9-11 Destroy, O Lord, and divide their tongues: for I have seen violence and strife in the city...

Psalm 73:3-9 For I was envious at the foolish, when I saw the prosperity of the wicked...

Psalm 120:5,6 Woe is me, that I sojourn in Mesech, that I dwell in the tents of Kedar!...

Ecclesiastes 4:1 So I returned, and considered all the oppressions that are done under the sun: and behold the tears of such as were oppressed...

Ecclesiastes 5:8 If you see the oppression of the poor, and violent perverting of judgment and justice in a province, marvel not at the matter...

Jeremiah 9:2-6 Oh that I had in the wilderness a lodging place of wayfaring men; that I might leave my people...

Ezekiel 2:6 And you, son of man, be not afraid of them, neither be afraid of their words, though briers and thorns be with you...

Micah 7:1-4 Woe is me! for I am as when they have gathered the summer fruits, as the grape gleanings of the vintage: there is no cluster to eat...

Matthew 10:16 Behold, I send you forth as sheep in the middle of wolves: be you therefore wise as serpents, and harmless as doves.

2 Peter 2:8 (For that righteous man dwelling among them, in seeing and hearing...

Cross References
Psalm 55:9
Destroy, O Lord, divide their tongues; for I see violence and strife in the city.

Jeremiah 15:10
Woe is me, my mother, that you bore me, a man of strife and contention to the whole land! I have not lent, nor have I borrowed, yet all of them curse me.

Jeremiah 20:8
For whenever I speak, I cry out, I shout, "Violence and destruction!" For the word of the LORD has become for me a reproach and derision all day long.

Jeremiah 20:18
Why did I come out from the womb to see toil and sorrow, and spend my days in shame?

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