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Habakkuk 1:1 [study!]

American Standard Version (ASV 1901) [2]
— The burden which Habakkuk the prophet did see.
King James Version (KJV 1769)
— The burden which Habakkuk the prophet did see.
New American Standard Bible (NASB ©1995)
— The oracle which Habakkuk the prophet saw.
Webster's Revision of the KJB (WEB 1833)
— The burden which Habakkuk the prophet saw.
Darby's Translation (DBY 1890)
— The burden which Habakkuk the prophet did see.
Rotherham's Emphasized Bible (EBR 1902)
— The oracle of which Habakkuk the prophet, had vision:
Young's Literal Translation (YLT 1898)
— The burden that Habakkuk the prophet hath seen:
Douay-Rheims Challoner Revision (DR 1750)
— The burden that Habacuc the prophet saw.
Original King James Bible (AV 1611) [2]
— The burden which Habakkuk ye Prophet did see.
Brenton Greek Septuagint (LXX, Restored Names)
— The burden which the prophet Ambacum saw.
Full Hebrew Names / Holy Name KJV (2008) [2] [3]
— The burden which Chavaqquq the prophet did see.

Strong's Numbers & Hebrew NamesHebrew Old TestamentColor-Code/Key Word Studies
The burden 4853
{4853} Prime
מַשָּׂא
massa'
{mas-saw'}
From H5375; a burden; specifically tribute, or (abstractly) porterage; figuratively an utterance, chiefly a doom, especially singing; mental, desire.
which x834
(0834) Complement
אֲשֶׁר
'asher
{ash-er'}
A primitive relative pronoun (of every gender and number); who, which, what, that; also (as adverb and conjunction) when, where, how, because, in order that, etc.
vakkk חֲבַקּוּק 2265
{2265} Prime
חֲבַקּוּק
Chabaqquwq
{khab-ak-kook'}
By reduplication from H2263; embrace; Chabakkuk, the prophet.
the prophet 5030
{5030} Prime
נָבִיא
nabiy'
{naw-bee'}
From H5012; a prophet or (generally) inspired man.
did see. 2372
{2372} Prime
חָזָה
chazah
{khaw-zaw'}
A primitive root; to gaze at; mentally to perceive, contemplate (with pleasure); specifically to have a vision of.
z8804
<8804> Grammar
Stem - Qal (See H8851)
Mood - Perfect (See H8816)
Count - 12562
Jamieson-Fausset-Brown Commentary

Habakkuk 1:1

_ _ Habakkuk 1:1-17. 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.

_ _ burden — the prophetic sentence.

Matthew Henry's Commentary

Habakkuk 1:1-4

_ _ We are told no more in the title of this book (which we have, Habakkuk 1:1) 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, Genesis 6:11. The prophet cries out of violence (Habakkuk 1:2), 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 (Habakkuk 1:4) 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 (Habakkuk 1:3), 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, Habakkuk 1:4. 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, Jeremiah 9:2. But then we must needs go out of the world, which therefore 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 (Psalms 73:13), 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.

John Wesley's Explanatory Notes

Habakkuk 1:1

The burden — The prophet seems to speak of these grievous things, as a burden which he himself groaned under.

Geneva Bible Translation Notes

Habakkuk 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.

Cross-Reference Topical ResearchStrong's Concordance

Isaiah 22:1 The burden of the valley of vision. What aileth thee now, that thou art wholly gone up to the housetops?
Nahum 1:1 The burden of Nineveh. The book of the vision of Nahum the Elkoshite.
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Is 22:1. Na 1:1.

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