1:2 How long, Lord, must I cry for help?
But you do not listen!
I call out to you, “Violence!”
But you do not intervene! 1
Why do you put up with wrongdoing? 3
Destruction and violence confront 4 me;
conflict is present and one must endure strife. 5
and justice is never carried out. 7
For this reason justice is perverted. 11
1 tn Or “deliver.”
2 tn Heb “Why do you make me see injustice?”
3 tn Heb “Why do you look at wrongdoing?”
sn Habakkuk complains that God tolerates social injustice and fails to intervene on behalf of the oppressed (put up with wrongdoing).
4 tn Heb “are before.”
5 tn Heb “and there is conflict and strife he lifts up.” The present translation takes the verb יִשָּׂא (yisa’) in the sense of “carry, bear,” and understands the subject to be indefinite (“one”).
7 tn Heb “never goes out.”
8 tn Or “for.”
9 tn Heb “surround” (so NASB, NRSV).
10 tn Or “righteous” (KJV, NASB, NIV, NRSV, NLT).
11 tn Heb “comes out crooked.”
12 tn Heb “Are you not from antiquity, O
14 tc The MT reads, “we will not die,” but an ancient scribal tradition has “you [i.e., God] will not die.” This is preferred as a more difficult reading that can explain the rise of the other variant. Later scribes who copied the manuscripts did not want to associate the idea of death with God in any way, so they softened the statement to refer to humanity.
15 tn Heb “him,” a collective singular referring to the Babylonians. The plural pronoun “them” has been used in the translation in keeping with contemporary English style.
16 tn Heb “for judgment.”
17 tn Heb “Rock” or “Cliff.” This divine epithet views God as a place where one can go to be safe from danger. The translation “Protector” conveys the force of the metaphor (cf. KJV, NEB “O mighty God”).
18 tn Heb “to correct, reprove.”