'How long, O Hashem, shall I cry, and You will not hear?' — the law is slacked, justice goes forth perverted; and the answer confounds: 'I raise up the Chaldeans, that bitter and impetuous nation' — their horses swifter than leopards, their judgment proceeding from themselves; whereupon the prophet returns the question: 'You that are of eyes too pure to behold evil... wherefore do You hold Your peace when the wicked swallows up the man more righteous than he?'
Tap any Hebrew word to reveal its root, value, and meanings.
Verse structure: 5 words, 20 letters. The shortest word is "which" (אֲשֶׁ֣ר, 3 letters) and the longest is "Habakkuk" (חֲבַקּ֖וּק, 5 letters). 3 words in this verse appear nowhere else in Habakkuk. Unique to this verse in Habakkuk (hapax): "the·burden" (הַמַּשָּׂא֙), "saw" (חָזָ֔ה), "Habakkuk" (חֲבַקּ֖וּק). 5 unique roots are used. First appearance of the root אשר ("which") in Habakkuk. Full calculation: הַמַּשָּׂא֙ [the·burden] (346) + אֲשֶׁ֣ר [which] (501) + חָזָ֔ה [saw] (20) + חֲבַקּ֖וּק [Habakkuk] (216) + הַנָּבִֽיא [the·prophet] (68) = 1151.
Rashi
“The burden which he saw.” [Targum Jonathan:] “matal nevu’ata” — a burden of prophecy — [that is,] that which he bore and received through the Holy Spirit:
Radak
“The burden that Habakkuk the prophet saw.” We do not know the generation or the family of this prophet. In Seder Olam, it is stated that Joel, Nahum, and Habakkuk prophesied in the days of Manasseh. And since Manasseh was not righteous, they were not named after him. His prophecy concerns Nebuchadnezzar, regarding the evil that he did to Israel more than to all the nations. And he prophesied concerning the evil that Persia and Media would do to his seed in the end. He began to complain against the Holy One, blessed be He, concerning the deeds of the wicked, who afflict the righteous Israelites and succeed in their ways. He mentioned, in the language of the righteous of his generation or after his generation, by way of prophecy, concerning Nebuchadnezzar, who is destined to reign and to do evil to Israel. And it appears that in his generation the kingdom of Nebuchadnezzar began, as he said concerning the people of his generation: “for a work is being wrought in your days.” And he said:
Metzudat David
The burden. This means: this is the prophecy that he saw, etc.
Malbim
"The burden: He shall first lament over the success of Babylon, and he shall obtain an answer to this, informing him of the destruction of Babylon and its downfall in the days of Belshazzar."
How long, O Hashem, shall I cry, And You will not hear? I cry out to You of violence, And You will not save.
verse value 2959
Insights
Verse structure: 10 words, 40 letters. Notable word values: "Hashem" (יְהֹוָ֛ה) = 26, the value of the divine name Hashem. The shortest word is "and·not" (וְלֹ֣א, 3 letters) and the longest is "until·where?" (עַד־אָ֧נָה, 5 letters). Words sharing gematria 786: I·cried·out, You·save. 6 words in this verse appear nowhere else in Habakkuk. Unique to this verse in Habakkuk (hapax): "until·where?" (עַד־אָ֧נָה), "I·cried·out" (שִׁוַּ֖עְתִּי), "you·will·hear" (תִשְׁמָ֑ע). The root לא appears 2 times in this verse. 9 unique roots are used. First appearance of the root יהוה ("Hashem") in Habakkuk. First appearance of the root לא ("and·not") in Habakkuk. The etnachta (major mid-verse pause) falls on 'you·will·hear', dividing the verse into phrases of 5 and 5 words. Full calculation: עַד־אָ֧נָה [until·where?] (130) + יְהֹוָ֛ה [Hashem] (26) + שִׁוַּ֖עְתִּי [I·cried·out] (786) + וְלֹ֣א [and·not] (37) + תִשְׁמָ֑ע [you·will·hear] (810) + אֶזְעַ֥ק [I·cry] (178) + אֵלֶ֛יךָ [to·You] (61) + חָמָ֖ס [violence] (108) + וְלֹ֥א [and·not] (37) + תוֹשִֽׁיעַ [You·save] (786) = 2959.
Rashi
Until when, Lord? He gazed with the Holy Spirit that Nebuchadnezzar was destined to rule over the entire world and to be a tormentor to Israel, as it is stated in his prophecy: "For behold, I am raising up the Chaldeans," etc. And on account of this he would lament and pray:
"I will cry out to You, 'Violence!'—I will recount before You the violence done to me, and You do not save."
Radak
"Ed, chamas." Explanation: Because of the injustice done to Israel, I cry out to You, and You do not save.
Metzudat David
"Until when?" The prophet was complaining about the tranquility of Babylonia and the magnitude of its government, and he said: "Until when will I cry out to You, and You will not hear?"
“I will cry out...” — I cry out over the violence that Nebuchadnezzar does, and You do not save:
Metzudat Zion
"Sho'ati." The matter of the cry:
Chamas. The matter of oppression:
Malbim
“How long, O LORD, have I cried out” I cry out for salvation, yet You do not hear. And if you were to say that we are not worthy of salvation, behold, I cry out to You regarding oppression, and I seek justice concerning the oppression of the Kingdom of Babylon. On this basis, You ought to save us on account of justice and righteousness, as it is stated: “Why do You keep silent when the wicked swallows one more righteous than he?” Nevertheless, You do not save.
Why do you show me iniquity, And behold mischief? And why are spoiling and violence before me? So that there is strife, and contention arises.
verse value 2541
Insights
Verse structure: 12 words, 46 letters. The shortest word is "why" (לָ֣מָּה, 3 letters) and the longest is "show·me" (תַרְאֵ֤נִי, 5 letters). 8 words in this verse appear nowhere else in Habakkuk. Unique to this verse in Habakkuk (hapax): "show·me" (תַרְאֵ֤נִי), "and·mischief" (וְעָמָ֣ל), "and·violence" (וְחָמָ֖ס). 12 unique roots are used. First appearance of the root מה ("why") in Habakkuk. First appearance of the root ראה ("show·me") in Habakkuk. The etnachta (major mid-verse pause) falls on 'before·me', dividing the verse into phrases of 8 and 4 words. Full calculation: לָ֣מָּה [why] (75) + תַרְאֵ֤נִי [show·me] (661) + אָ֙וֶן֙ [iniquity] (57) + וְעָמָ֣ל [and·mischief] (146) + תַּבִּ֔יט [You·behold] (421) + וְשֹׁ֥ד [and·destruction] (310) + וְחָמָ֖ס [and·violence] (114) + לְנֶגְדִּ֑י [before·me] (97) + וַיְהִ֧י [and·it·was] (31) + רִ֦יב [strife] (212) + וּמָד֖וֹן [and·strife] (106) + יִשָּֽׂא [will·lift] (311) = 2541.
Rashi
“Aven” (iniquity). Plunder and violence:
"And you shall look upon the toil." This "toil" refers to you looking on without helping.
“And there was strife, and contention he bears.” And this is Nebuchadnezzar, who bears strife and contention — it comes to be, persists, and succeeds:
“And it came to pass.” [It means] “and it shall endure” — that which bears strife and contention. So Targum Jonathan renders:
Radak
"To what purpose? Men of iniquity who do iniquity against Me, and I see them before me, and You, as if showing them to me, seem as though You will not consume them from the land. Also, You shall look upon the toil they perform, and You do not recompense them for their reward. And so did David say: 'Toil and anger You behold.' And all this is to inform that the Holy One, blessed be He, oversees the deeds of human beings, whether for good or for evil. And since this is so, how does He prolong their days?"
"And it was." Before me is one who raises against me strife and contention; and some interpret: the enemy raises the strife and contention, and Israel bears and endures it.
Metzudat David
"Why do You show me..." In the vision of prophecy, he saw the hidden sins of Israel, just as Ezekiel had seen them; and he also saw their recompense and retribution, and the prolonged dominion of Babylonia, which was exacting vengeance from them. Therefore, he said: "Why do You show me the wrongdoing and the toil of Israel? What You observe in the hidden matters of human beings, why do You set before my eyes to behold the plunder and violence destined to come upon them, and the fulfillment of the vengeance exacted from them, which brings upon them contention and strife?" It is as if he were saying: "What is there for me in this great distress? Why inform me of all these things?"
Metzudat Zion
“Iniquity and toil.” This refers to evil deeds that are unjust.
Behold. The matter of contemplation:
"And robbery and violence. Plunder and oppression:"
"And it was." That is to say, it continued/endured; and a parallel is found in "I will be your king, then" (Hosea 13:10).
“And strife.” From the language of “din” (judgment) and “merivah” (quarrel):
Malbim
Why? He protests a second time regarding what the Holy One, blessed be He, shows him in prophecy—the success of Babylon. “Why do You show me iniquity, and how do You gaze upon toil?” That is, through Your showing me this in prophecy, it is clear that this is done under Your providence. And how is it possible that such iniquity and toil should be brought into effect by You? Moreover, “robbery and violence are before me,” meaning that I do not see in prophecy the end of the wicked and their destruction; rather, I see them constantly before me, and their success will endure for many days. “And strife is present,” and consequently, a dispute arises against the ways of the Holy One, blessed be He. “And contention is lifted up,” meaning that they lift up dispute, judgment, and words against You, for the people of the world have a dispute and contention against You. And he explains what this dispute is.
Therefore the law is slacked, And right does never go forth; For the wicked does beset the righteous; Therefore right goes forth perverted.
verse value 4835
Insights
Verse structure: 14 words, 58 letters. The shortest word is "for" (כִּ֤י, 2 letters) and the longest is "the·righteous" (אֶת־הַצַּדִּ֔יק, 7 letters). Words sharing gematria 429: judgment, judgment. 7 words in this verse appear nowhere else in Habakkuk. Unique to this verse in Habakkuk (hapax): "will·grow·numb" (תָּפ֣וּג), "law" (תּוֹרָ֔ה), "and·not·goes·forth" (וְלֹא־יֵצֵ֥א). The root על appears 2 times in this verse. 11 unique roots are used. First appearance of the root על ("therefore") in Habakkuk. First appearance of the root יצא ("and·not·goes·forth") in Habakkuk. The etnachta (major mid-verse pause) falls on 'judgment', dividing the verse into phrases of 6 and 8 words. Full calculation: עַל־כֵּן֙ [therefore] (170) + תָּפ֣וּג [will·grow·numb] (489) + תּוֹרָ֔ה [law] (611) + וְלֹא־יֵצֵ֥א [and·not·goes·forth] (138) + לָנֶ֖צַח [to·ever] (178) + מִשְׁפָּ֑ט [judgment] (429) + כִּ֤י [for] (30) + רָשָׁע֙ [wicked] (570) + מַכְתִּ֣יר [besets] (670) + אֶת־הַצַּדִּ֔יק [the·righteous] (610) + עַל־כֵּ֛ן [therefore] (170) + יֵצֵ֥א [will·go·out] (101) + מִשְׁפָּ֖ט [judgment] (429) + מְעֻקָּֽל [bent] (240) = 4835.
Rashi
Therefore, the Torah shall be forgotten. This refers to the fact that when Israel see his success, the Torah will be forgotten and depart from them, and they will listen to him and bow down to the idol in the Valley of Dura.
And the judgment shall not go forth forever. The religion according to its truth:
Makhtir. [It means] to encircle, as in (Psalms 22:13) “the mighty ones of Bashan have encircled me”:
Radak
Therefore. Since you do not execute justice upon the wicked, the Torah will be relaxed and weakened, for many will slacken their hands from it, because they see the success of the wicked and the suffering of the righteous.
Tifog. The matter is relaxation and weakness, and so too all [words] in its root.
“And it does not go forth.” Because they see that judgment upon the wicked never goes forth [i.e., is never executed]:
"For the wicked surrounds the righteous." He surrounds him to harm him constantly, as in the matter of "they surrounded Benjamin" (Judges 20:43).
Therefore, a crooked judgment went forth. Therefore, it says that the judgment is crooked and perverted; and Targum Jonathan renders: Therefore, it said that the law does not emerge as such.
Metzudat David
“Therefore the Torah grows slack.” Since Nebuchadnezzar will succeed, the Torah will weaken and fall, and justice will not be carried out forever — meaning for a long time, all the days of his rule — because they will say that everything happens by chance and there is no One who watches:
“For the wicked one.” Because Nebuchadnezzar besets the righteous one to afflict him on all his sides — for even though Israel have sinned, they are considered righteous in comparison to him:
Therefore. Because of this, they pervert justice and do not act with integrity, for they think that there is no judgment and no Judge (and even though they sinned and He is compelled to exact retribution from them, the prophet complains that they should have fallen into the hand of the LORD rather than into his (Nebuchadnezzar's) hand).
Metzudat Zion
Tefug. The matter is one of relaxation and weakness, as it is written: “I am pining away and crushed” (Psalms 38:9).
“Who crowns.” He encircles, like a crown that encircles the head; and similarly, “strong bulls of Bashan have surrounded me” (Psalms 22:13).
“Me’ukal.” The meaning is “akum” (crooked), like “orachot akalkalot” (crooked paths) (Judges 5).
Malbim
Therefore, the inhabitants of the world raise claims against You, saying: Is it not because of this that the Torah will cease to be observed? For by this means the Torah will be discontinued, which teaches the fundamental principles of faith and that the Holy One, blessed be He, exercises providence and judges with righteousness. And now they will deny the Torah’s departure from You, seeing that the wicked prosper and the righteous perish. Moreover, justice will not go forth to eternity. Also, the civil judgment between one person and another—even though reason demands it (and it is impossible for it to vanish from the heart, for the foundations of justice are fixed in the human heart by nature)—nevertheless, it will not emerge from potentiality into actual deed, because the wicked crowns the righteous. That is to say, even the righteous person who wishes to execute justice will not be able to do so, because the wicked one is the one who crowns the righteous. That is to say, he is the one who clothes him with a crown and diadem; the righteous judge is appointed to judge by the wicked king, who has placed the diadem of leadership upon his head. And he must conduct himself according to the laws and judgments of the wicked, which are crooked and pervert justice. Therefore, justice will go forth crookedly. Even the judgment that is straight in its inner essence and close to uprightness must be crooked in its outward appearance, to appease the mind of the wicked one who crowns him, who does not desire straight judgments. All these are the words of contention and dispute that the world raises against Divine Providence and the governance of the Holy One, blessed be He.
Look you among the nations, and behold, And wonder marvellously; For, behold, a work shall be wrought in your days, Which you will not believe though it be told you.
verse value 2649
Insights
Verse structure: 12 words, 52 letters. The shortest word is "not" (לֹ֥א, 2 letters) and the longest is "and·look" (וְֽהַבִּ֔יטוּ, 6 letters). 10 words in this verse appear nowhere else in Habakkuk. Unique to this verse in Habakkuk (hapax): "see" (רְא֤וּ), "among·the·nations" (בַגּוֹיִם֙), "and·look" (וְֽהַבִּ֔יטוּ). The root תמה appears 2 times in this verse. 10 unique roots are used. First appearance of the root גוי ("among·the·nations") in Habakkuk. First appearance of the root פעל ("for·work") in Habakkuk. The etnachta (major mid-verse pause) falls on 'be·astounded', dividing the verse into phrases of 5 and 7 words. Full calculation: רְא֤וּ [see] (207) + בַגּוֹיִם֙ [among·the·nations] (61) + וְֽהַבִּ֔יטוּ [and·look] (38) + וְהִֽתַּמְּה֖וּ [and·wonder] (462) + תְּמָ֑הוּ [be·astounded] (451) + כִּי־פֹ֙עַל֙ [for·work] (210) + פֹּעֵ֣ל [working] (180) + בִּימֵיכֶ֔ם [in·your·days] (122) + לֹ֥א [not] (31) + תַאֲמִ֖ינוּ [will·believe] (507) + כִּ֥י [for] (30) + יְסֻפָּֽר [it·is·told] (350) = 2649.
Rashi
“Do not believe it when it is reported.” This is what I am establishing for you: I am raising up the Chaldeans, a nation that was not worthy to be created, as it is stated (Isaiah 23:13), “This nation was not.” They are one of three things of which the Holy One, blessed be He, as it were, regrets their creation. And now they will arise and be bitter and hasty, running and going to the farthest reaches of the lands of all the nations.
Radak
“See.” This is said in reference to Israel: “See among the nations and behold, for what has come upon them is the destroyer.”
“Hitammehu temahu” (wonder marvelously). The doubling strengthens the astonishment, on account of the great evil that Nebuchadnezzar will do. “Hitammehu” is from the hitpael conjugation; its [expected] form is “ve-hittammehu” (with two tavs), and the tav of the hitpael is assimilated into the dagesh of the tav of the root:
“For a work is being wrought in your days.” This is a testimony that Nebuchadnezzar reigned in his generation; the One doing the work (ha-po’el) is God, blessed be He, and “po’al” (the work) is a noun:
“For it will be told.” When the evil and harsh deed is recounted to you, you will not believe [it]:
Metzudat David
“See among the nations.” See the governance and the triumph that occurs among the nations of the world, one against the other, and gaze upon His governance and His triumph, and you will be greatly, greatly astonished, for one cannot compare the triumph of all the nations of the world to His triumph.
“For, behold, I work a work.” For the matter of his victory shall come in your days, and you shall see it and be astonished — for, behold, I know you would not believe it if it were [merely] told, since it is a matter departing from the natural order, which is hard to believe:
Metzudat Zion
"When it is told." If it is told:
Malbim
Behold, after this introduction, he begins to recount the substance of the matter concerning which he cries out “violence,” and he relates in the name of the Lord that He raised them up to shake the land and to stir up kingdoms. And he says, “Behold among the nations and look, and set your heart upon the matter, and wonder, wonder.” And he explains, “Behold among the nations and look”: “He has acted, He has acted in your days”—meaning, do not say that it is impossible for you to see the matter because it has not yet passed from potentiality to actuality. To this he says, “For He has acted, He has acted,” for it has already come into actual execution. And do not say that it did not occur in your time, for it is in your days; and thus you will be able to see and look. And in contrast to what was stated, “and wonder, wonder,” he explains, “For you will not believe when it is told.” If one were to relate such a thing to you, you would not believe it at all, for it is a matter that departs from the course of the world. Therefore, when you see it with your own eyes, you will wonder and be astonished.
For, lo, I raise up the Chaldeans, That bitter and impetuous nation, That march through the breadth of the earth, To possess dwelling-places that are not theirs.
verse value 4150
Insights
Verse structure: 11 words, 59 letters. Verse gematria: 4150 is divisible by 50, the years to the Jubilee (yovel). The shortest word is "the·bitter" (הַמַּ֣ר, 3 letters) and the longest is "to·broad·places·of·land" (לְמֶרְחֲבֵי־אֶ֔רֶץ, 9 letters). 10 words in this verse appear nowhere else in Habakkuk. Unique to this verse in Habakkuk (hapax): "for·behold·I" (כִּֽי־הִנְנִ֤י), "am·establishing" (מֵקִים֙), "the·Chaldeans" (אֶת־הַכַּשְׂדִּ֔ים). 11 unique roots are used. First appearance of the root הלך ("that·goes") in Habakkuk. The etnachta (major mid-verse pause) falls on 'and·hastened', dividing the verse into phrases of 6 and 5 words. Full calculation: כִּֽי־הִנְנִ֤י [for·behold·I] (145) + מֵקִים֙ [am·establishing] (190) + אֶת־הַכַּשְׂדִּ֔ים [the·Chaldeans] (780) + הַגּ֖וֹי [the·nation] (24) + הַמַּ֣ר [the·bitter] (245) + וְהַנִּמְהָ֑ר [and·hastened] (306) + הַהוֹלֵךְ֙ [that·goes] (66) + לְמֶרְחֲבֵי־אֶ֔רֶץ [to·broad·places·of·land] (581) + לָרֶ֖שֶׁת [to·possess] (930) + מִשְׁכָּנ֥וֹת [dwelling-place] (816) + לֹּא־לֽוֹ [not·his] (67) = 4150.
Radak
"For behold, I..." The prophet spoke in the language of the Holy One, blessed be He:
And the hasty. One who is hasty in his deeds will not understand what to do. And likewise: “But the hearts of the hasty will understand to know.”
Metzudat David
“For behold, I raise up.” This means: from their lowliness I will raise up the Chaldeans, who are a bitter-spirited, cruel, and impetuous nation in their deeds, without settled judgment:
"To the far reaches of the land." In every corner of the world he will go to acquire places that do not belong to him.
Metzudat Zion
“Raising up.” A matter of exalting:
“The bitter.” Bitter of spirit — that is to say, cruel.
"Vehanimhar." The language of swiftness. "Mishkanot" [dwelling places]: places where people reside:
Malbim
For behold, I am establishing the Chaldeans, that they may rise from their lowly station to rule over nations. “The nation that is bitter and hasty” means that sometimes a nation rises by flattery and smoothness of tongue, drawing peoples under its dominion with gentle words; but they are a bitter and cruel nation. And sometimes a nation gains strength by its intellect and cunning; but they are a hasty nation, doing everything without counsel and understanding. And yet, it is “the one who goes to the farthest reaches of the land to possess dwellings not his own.” This means that the custom of conquerors of lands is to traverse the length of the land from east to west, in a land belonging to their own climate; but he goes to the farthest reaches of the land from north to south, which is not of his climate. And sometimes one goes against a land over which he has some claim of inheritance from his fathers; but he desires to possess dwellings not his own, having no claim whatsoever upon them.
They are terrible and dreadful; Their law and their majesty proceed from themselves.
verse value 1711
Insights
Verse structure: 7 words, 28 letters. The shortest word is "where?" (אָיֹ֥ם, 3 letters) and the longest is "and·feared" (וְנוֹרָ֖א, 5 letters). 4 words in this verse appear nowhere else in Habakkuk. Unique to this verse in Habakkuk (hapax): "where?" (אָיֹ֥ם), "and·feared" (וְנוֹרָ֖א), "his·judgment" (מִשְׁפָּט֥וֹ). 7 unique roots are used. First appearance of the root הוא ("you") in Habakkuk. The etnachta (major mid-verse pause) falls on 'you', dividing the verse into phrases of 3 and 4 words. Full calculation: אָיֹ֥ם [where?] (51) + וְנוֹרָ֖א [and·feared] (263) + ה֑וּא [you] (12) + מִמֶּ֕נּוּ [from·themselves] (136) + מִשְׁפָּט֥וֹ [his·judgment] (435) + וּשְׂאֵת֖וֹ [and·his·swelling] (713) + יֵצֵֽא [will·go·out] (101) = 1711.
Rashi
“From him proceed his judgment and his dignity.” From him [come] judges, from him [come] kings, who impose burden and dread upon all. “Mishpatim” (judgments) — justicia in the vernacular:
Radak
"Fearsome and terrible." This describes the matter of awe.
“From him proceeds his judgment.” For he will not need the help of another people, for from him goes forth his judgment that he executes among the nations; and likewise “his exaltation (se’eto)” — that he exalts himself over the nations:
Metzudat David
“He is terrible and dreadful.” He threatens and terrifies people:
From him his judgment, etc. The judgment that will be executed upon the nations of the world, and the bearing of the government that will be in him, will come forth from him and from himself, for he will not need the assistance of another people.
Metzudat Zion
Awe. From the words *emah* and *pachad*:
"And his eminence." The language of exaltation and elevation.
Malbim
"He is awesome and terrible": The awe arises from the magnitude of the matter itself, and the terror is that people are afraid of His evil. He is awesome in His own right and terrible due to the evils He does. And it explains from Him His judgment and that His strength comes from Him, against what was said that He is terrible, it says that His judgment comes from Him, meaning that He does not act according to the fixed laws of judgment. There are fixed judgments among the nations and kings that a king or a nation should not go to war against a nation that has not sinned against them, and all the more so if it is subdued under them. These are fixed customs for all nations, but He does not look at the laws and statutes of the nations. Rather, He establishes for Himself judgments according to His will to remove the boundaries of nations and to shake the lands, and therefore they are afraid of Him. And against what was said that He is awesome in His own right, it says that His strength comes from Him, for there is a nation that grows strong through the help of other nations and kings who have made a covenant with it, and it is not so awesome since its strength depends on the strength of the nations helping it. But His strength comes from Him Himself, and He does not need the help of another nation.
Their horses also are swifter than leopards, And are more fierce than the wolves of the desert; And their horsemen spread themselves; Indeed, their horsemen come from far, They fly as a vulture that hastens to devour.
verse value 4114
Insights
Verse structure: 15 words, 66 letters. The shortest word is "hasting" (חָ֥שׁ, 2 letters) and the longest is "than·leopards" (מִנְּמֵרִ֜ים, 6 letters). Words sharing gematria 142: and·are·swift, his·horses. 14 words in this verse appear nowhere else in Habakkuk. Unique to this verse in Habakkuk (hapax): "and·are·swift" (וְקַלּ֨וּ), "than·leopards" (מִנְּמֵרִ֜ים), "his·horses" (סוּסָ֗יו). The root פרש appears 2 times in this verse. 14 unique roots are used. First appearance of the root סוס ("his·horses") in Habakkuk. First appearance of the root בוא ("they·will·go·in") in Habakkuk. The etnachta (major mid-verse pause) falls on 'his·horsemen', dividing the verse into phrases of 8 and 7 words.
Rashi
“And his horsemen spread out.” [It means] his horsemen have multiplied:
Radak
“And they were swift, and they were keen.” [“Vechadu” is] an expression of sharpness and keenness:
“From the wolves of the evening.” For the wolves go out to devour in the evening.
“And his horsemen spread out.” His horsemen multiply, as I explained regarding “nafoshu ammecha” (your people are dispersed); and Yonatan translated “and his horsemen multiply”:
"Hastens to eat." It hastens to fly toward the corpse that it sees from afar; and the eagle is a bird that flies higher than other birds and hastens to fly, therefore [the verse] mentions the eagle. And the Targum (Targum Yonatan) renders it, "like an eagle that flies to eat," meaning: it flies.
Metzudat David
“Vekalo.” To hasten to run in battle.
And “together.” The Chaldeans themselves joined together, the two of them, to devour their prey with greater speed than the wolves that hunt in the evening, who hasten to devour because of the hunger from having eaten nothing all day.
“And his horsemen spread out.” His horsemen multiply every day and do not diminish, for none of them falls in battle:
“And his horsemen shall come from afar.” This means: although his horsemen come from a distant place, they will not tire nor grow weary on the way; rather, they will fly like the eagle, which hastens to fly to reach its food:
Metzudat Zion
"From the cheetahs." The name of a swift-running beast:
And sharp. A matter of keenness and incisiveness, like "a sharp sword" (Isaiah 49:2).
“And they multiplied.” A matter of increase, like “when you multiply” (Jeremiah 3):
“His riders.” They are those accustomed to riding on horses:
"Ye'afu." The language of "efif" and "pericha":
חש. The matter of speed, as in "I hastened and did not delay" (Psalms 119:60):
Malbim
"And their horses are swift" — they are swift in their running more than leopards, which are exceedingly swift in their running. And "sharper than evening wolves" — they are sharper and wilder than the wolves found in a mixed forest, which are exceedingly wild. Such horses would cause riders to be afraid to mount them, yet nevertheless "his riders spread themselves" — there were many who rode upon these horses. And although his riders come from afar and they are weary from the length of the journey, nevertheless they do not rest from their way, but rather they "fly as an eagle hastening to devour" — immediately upon their arrival they fight, conquer, and plunder spoils.
They come all of them for violence; Their faces are set eagerly as the east wind; And they gather captives as the sand.
verse value 1572
Insights
Verse structure: 9 words, 37 letters. The shortest word is "his·them" (כֻּלֹּה֙, 3 letters) and the longest is "their·faces" (פְּנֵיהֶ֖ם, 5 letters). 6 words in this verse appear nowhere else in Habakkuk. Unique to this verse in Habakkuk (hapax): "to·violence" (לְחָמָ֣ס), "the·set·of" (מְגַמַּ֥ת), "their·faces" (פְּנֵיהֶ֖ם). 9 unique roots are used. First appearance of the root כל ("his·them") in Habakkuk. First appearance of the root פנים ("their·faces") in Habakkuk. The etnachta (major mid-verse pause) falls on 'east', dividing the verse into phrases of 6 and 3 words. Full calculation: כֻּלֹּה֙ [his·them] (55) + לְחָמָ֣ס [to·violence] (138) + יָב֔וֹא [will·go·in] (19) + מְגַמַּ֥ת [the·set·of] (483) + פְּנֵיהֶ֖ם [their·faces] (185) + קָדִ֑ימָה [east] (159) + וַיֶּאֱסֹ֥ף [and·he·gathered] (157) + כַּח֖וֹל [as·the·sand] (64) + שֶֽׁבִי [captives] (312) = 1572.
Rashi
"To robbery shall he come." To plunder and to spoil:
“Megammat peneihem” (the set of their faces). This is the expression of “let me sip (hagmi’ini na)” (Genesis 24) [and] “he swallows the ground (yigma aretz)” (Job 39) — [the horse] runs at full gallop, and in a brief moment [covers] a stretch of land, as if it swallowed and drank up the land before it. So too here, “megammat peneihem” means the gulping, the eager forward-straining of their faces, like the fierce east wind, the strongest of winds. So Targum Jonathan rendered it:
Radak
“All of them come for violence.” He comes to do violence:
"Their faces were forward." The explanation of my father, of blessed memory, is derived from the verse "let me sip a little water" (Genesis 24:17), [teaching that they] should come with boldness of face, as if the east wind, which is fierce, had set their faces [forward]. And the commentator explained [that it means] "facing forward," and likewise the Targum translates it as "they received their faces." Yet, in truth, their front was not toward the east but toward the west, for when they entered the Land of Israel, their faces were toward the west, since Babylon is to the east of the Land of Israel. Unless "forward" is interpreted metaphorically, as if it said "like the forward [direction]," meaning that their facing forward would be with boldness of face, like the east wind, which is fierce.
Metzudat David
“All of them come for violence.” This entire nation comes for the sake of violence — to plunder spoil and to seize booty; they do not fight for the honor of victory, and therefore they leave no remnant:
“Their faces were forward.” This means that all their thoughts were to plunder the spoils and immediately return to their land, which lies to the east, in the northeastern direction. Therefore, they burned and destroyed the cities they had conquered, leaving no survivors. But other conquerors do not act in the same manner, for their intention is to remain in the cities they have conquered; thus, they leave a remnant for their own benefit.
“And he gathers.” He gathers many captives, as numerous as the sand of the sea, and leaves nothing behind:
Metzudat Zion
“Lachamas.” The matter of oppression:
Megammat: A matter of thought and desire, and it has no parallel. It is possible that it derives from “hagmi’ini na” (“let me please sip,” Genesis 24:17). And just as the word “sha’af” is shared between swallowing, as in “for men have swallowed me up” (Psalms 56:2), and desire, as in “he pants for the shadow” (Job 7:2), so too the word “gama” is shared between both.
Malbim
“The end of his journey is for plunder,” meaning that his ultimate purpose is not to acquire honor and to reign over the lands he has conquered. For if his aim had been this, he would not have devastated the lands, nor would he have returned immediately to his own country; rather, he would have lingered in each nation he conquered in order to establish there the institutions of his kingship. But his sole purpose in marching is plunder; therefore, his intent is to return immediately eastward, that is, to his own country, Babylon, which lay to the east of the lands he had conquered. Hence, “he will gather captives like sand”: he does not allow the peoples to dwell in their lands, but takes them with him into exile to his own country.
And they scoff at kings, And princes are a derision to them; They deride every stronghold, For they heap up earth, and take it.
verse value 3132
Insights
Verse structure: 12 words, 55 letters. Notable word values: "and·he" (וְהוּא֙) = 18, chai, 'life'. Verse gematria: 3132 is divisible by 18, the value of chai ('life'). The shortest word is "to·him" (ל֑וֹ, 2 letters) and the longest is "to·all·fortification" (לְכׇל־מִבְצָ֣ר, 7 letters). 9 words in this verse appear nowhere else in Habakkuk. Unique to this verse in Habakkuk (hapax): "in·the·kings" (בַּמְּלָכִ֣ים), "scoffs" (יִתְקַלָּ֔ס), "and·princes" (וְרֹזְנִ֖ים). The root הוא appears 2 times in this verse. 11 unique roots are used. First appearance of the root לו ("to·him") in Habakkuk. The etnachta (major mid-verse pause) falls on 'to·him', dividing the verse into phrases of 6 and 6 words. Full calculation: וְהוּא֙ [and·he] (18) + בַּמְּלָכִ֣ים [in·the·kings] (142) + יִתְקַלָּ֔ס [scoffs] (600) + וְרֹזְנִ֖ים [and·princes] (313) + מִשְׂחָ֣ק [object of derision] (448) + ל֑וֹ [to·him] (36) + ה֚וּא [you] (12) + לְכׇל־מִבְצָ֣ר [to·all·fortification] (412) + יִשְׂחָ֔ק [he·mocks] (418) + וַיִּצְבֹּ֥ר [and·stockpiled] (308) + עָפָ֖ר [dust] (350) + וַֽיִּלְכְּדָֽהּ [and·captured·it] (75) = 3132.
Rashi
“And he scoffs at kings.” He mocks them. Every expression of קלסה (kelasa) is an expression of speech spoken about someone — there is [such speech] for good and there is for ill. Parlëriz in the vernacular:
mishkhak. Just as shakhok, so mishmeret from mesteret:
"For every fortress He shall laugh. If His enemy is in a strong fortress, He shall laugh at him."
“And he heaps up dust.” Upon it, with his numerous troops — each one carrying a load of dust — and behold it becomes a high mound before the wall, and they fight from it against the city; this is the pouring up of a siege-ramp (solelah). For they are all rendered [in Targum]: “vayitzbor” as “ala melita” (he raised an embankment/filling). And this too is an expression of “millui” (filling), like the “Millo” that was in the City of David — it is a high mound from which they fight, upon whose top a tower is built, its slope inclining to the sides, and around its base a low wall to keep the dust from falling:
Radak
And he, yitqales. He mocked them; and likewise, “they will mock you.” Since the mocking is continuous upon them, it is therefore in the hitpael form: he continually mocks them.
“And he gathered earth.” He gathered a multitude like dust, and he captured it; and the letter heh is a pronominal suffix/designation for the city, in the form of “the City of Fortress,” since he mentioned “fortress,” and it is the City of Fortress. Or the explanation is: “And he gathered earth” to fill in the trenches that were around the city wall. And the Targum of Jonathan renders it: “He gathered up the earth-mound,” which is a mound of earth; and in the words of our Sages of blessed memory, it is explained as “he filled the breach.”
Metzudat David
“And he scoffs at kings.” He mocks and derides kings, disgracing them with astonishing contempt; and rulers are a plaything to him, for he scoffs at them with words of derision:
"Every fortress shall he mock." He mocks all fortified cities, saying that he will conquer them with great ease. And indeed this is so, for he will gather much earth to make a high mound against the fortress, and from there he will fight against it and capture it.
Metzudat Zion
“He is mocked.” A matter of derision and mockery, like “to scorn a harlot’s hire” (Ezekiel 16:31).
"And the princes." [They are] rulers; and "mischak" [a mockery/laughingstock] is from the language of laughter and derision:
“And he heaped up.” A matter of making a mound, like “two heaps” (II Kings 10):
Malbim
And it is in Kings [that] he will mock; even kings, whether he conquers them or they submit to him, he will not accord them honor, but rather he will mock them to disgrace them. And princes, who are the councilors, are a plaything to him, as though they were merely for amusement, for he has no need of princes to seek counsel from them, nor of kings to be his allies. Furthermore, he does not fear the fortresses of his enemies, for he will mock every fortress: by the multitude of his troops, he will gather earth and capture it by means of a rampart constructed against the fortress, and he will not need to besiege the fortress for many days.
Then their spirit does pass over and transgress, And they become guilty: Even they who impute their might to their god.
verse value 1094
Insights
Verse structure: 8 words, 27 letters. Notable word values: "whose" (ז֥וּ) = 13, the value of echad ('one') and ahavah ('love'). The shortest word is "then" (אָ֣ז, 2 letters) and the longest is "and·transgressed" (וַֽיַּעֲבֹ֖ר, 5 letters). 8 words in this verse appear nowhere else in Habakkuk. Unique to this verse in Habakkuk (hapax): "then" (אָ֣ז), "is·over" (חָלַ֥ף), "spirit" (ר֛וּחַ). 8 unique roots are used. First appearance of the root אלהים ("to·their·god") in Habakkuk. The etnachta (major mid-verse pause) falls on 'and·he·shall·incur·guilt', dividing the verse into phrases of 5 and 3 words. Full calculation: אָ֣ז [then] (8) + חָלַ֥ף [is·over] (118) + ר֛וּחַ [spirit] (214) + וַֽיַּעֲבֹ֖ר [and·transgressed] (288) + וְאָשֵׁ֑ם [and·he·shall·incur·guilt] (347) + ז֥וּ [whose] (13) + כֹח֖וֹ [his·strength] (34) + לֵאלֹהֽוֹ [to·their·god] (72) = 1094.
Rashi
“Then a spirit passed over.” When he saw that his way was successful, a passing and fleeting spirit came over him—a spirit of guilt. And what is this “spirit”? It is his strength given to his god; this strength is what he gives to his god. And he said, “My god made for me all this power.”
Radak
“Then he passed.” “Then” – upon seeing his success, his spirit passed and went beyond the measure, and he became exceedingly proud in his spirit.
And he was guilty. And furthermore, he was guilty of another matter: that he said, "This is his strength to his god," meaning that his god, which is his idol, gave him this power to conquer all the nations. And the prophet said "his god" in the singular form as a way of contempt. This is the opinion of some commentators. But it is not necessary [to explain it this way], for we have found "Eloah" in the singular form: "For who is Eloah besides the Lord? Is He not Eloah, exalted in the heavens and beyond Him?" And Jonathan [ben Uzziel] translated it: "Therefore, because his spirit grew haughty upon him, he was removed from his kingdom, and he became guilty because he multiplied honor to his idol."
Metzudat David
“Then a wind passed.” Upon seeing himself in such great dominion, he changes his mind and departs from the truth, and he errs in saying that this power given to him is attributed to his gods, for it was the nations of the world who established his rule, not the Lord who accomplished all this, for he knows in his own heart that his deeds were not upright in the eyes of the Lord.
Metzudat Zion
Chalaf. The meaning is substitution:
"Ruach" (Spirit): The matter of understanding and thought.
“And he becomes guilty.” A matter of guilt:
Malbim
Then a spirit passed over: The prophet sees that his success will continue until a spirit passes over him, which is a thought and mental conception that will arise in his spirit. Initially, the spirit will pass over him intermittently, and afterwards the spirit will pass over him constantly, until he becomes guilty and liable for punishment. And what is this spirit? That he will think that this power is his deity, that he will think that his idol is what gave him this power to perform wonders, and as if the divinity of the idol is clothed in his power, so that even his power is divine. This was the case with Belshazzar, who imagined that through his deity he had overcome the God of gods, and with their power he took the vessels of the Temple. Therefore, he commanded that vessels from the Temple be brought before him to desecrate them, and then they praised the idol, as it is stated (Daniel 5:23): "And you have exalted yourself against the Lord of heaven, and the vessels of His house were brought before you, and you and your lords, your wives and your concubines, drank wine from them; and you praised the gods of silver and gold, of bronze, iron, wood, and stone, which do not see, hear, or know; and the God in whose hand your breath is, and who owns all your ways, you have not glorified." Through this he became guilty and liable for punishment, and the decree of the abolition of his kingdom was issued. This is what the prophet hinted at briefly, meaning that his success will continue until that point. Before he begins to relate what was decreed against him on that night, as will come in the next section, he interrupts the matter and turns his face to pray to the Lord concerning the tranquility of the wicked. And the Lord will answer him from His holy place and inform him of the defeat of the wicked, the end of the kingdom of Babylon, and the judgment that He executed upon him because a spirit passed over him and he became guilty.
Are not You from everlasting, O Hashem my God, my Holy One? We shall not die. O Hashem, You have ordained them for judgment, And You, O Rock, have established them for correction. .
verse value 3737
Insights
Verse structure: 14 words, 57 letters. Notable word values: "Hashem" (יְהֹוָ֧ה) = 26, the value of the divine name Hashem. The shortest word is "not" (לֹ֣א, 2 letters) and the longest is "to·reprove" (לְהוֹכִ֥יחַ, 6 letters). Words sharing gematria 26: Hashem, Hashem. 10 words in this verse appear nowhere else in Habakkuk. Unique to this verse in Habakkuk (hapax): "you" (אַתָּ֣ה), "from·old" (מִקֶּ֗דֶם), "my·God" (אֱלֹהַ֛י). The root לא appears 2 times in this verse. 12 unique roots are used. First appearance of the root אתה ("you") in Habakkuk. First appearance of the root מות ("we·will·die") in Habakkuk. The etnachta (major mid-verse pause) falls on 'we·will·die', dividing the verse into phrases of 8 and 6 words. Full calculation: הֲל֧וֹא [not] (42) + אַתָּ֣ה [you] (406) + מִקֶּ֗דֶם [from·old] (184) + יְהֹוָ֧ה [Hashem] (26) + אֱלֹהַ֛י [my·God] (46) + קְדֹשִׁ֖י [my·holy·one] (414) + לֹ֣א [not] (31) + נָמ֑וּת [we·will·die] (496) + יְהֹוָה֙ [Hashem] (26) + לְמִשְׁפָּ֣ט [to·judgment] (459) + שַׂמְתּ֔וֹ [You·have·appointed·him] (746) + וְצ֖וּר [and·Rock] (302) + לְהוֹכִ֥יחַ [to·reprove] (79) + יְסַדְתּֽוֹ [You·have·established·him] (480) = 3737.
Rashi
The prophet said, “And You, why do You remain silent at all this? Are You not from of old, O Lord my God, my Holy One,” etc. And this that is written, “we shall not die,” is one of the scribal emendations (tikkunei soferim) in Scripture — here Scripture used a euphemism; and similarly (Malachi 1:13) “and you have snuffed at it,” and likewise the many others enumerated in Sifrei. And according to this scribal emendation, its meaning is: “Are You not from of old, my God, my Holy One — do not give us over to die by his hand.”
“O LORD, You appointed him for judgment.” I knew that You did not establish him for this [purpose] but to judge those who rebel against You; but in any case, why should all this endure? Is it not [so]…:
Radak
“Is it not so?” And how does he attribute his strength to the deity whom he himself created? Does he not understand that You are from of old, O Lord, my God, my Holy One, for I acknowledge You? And likewise, the people of Israel acknowledge You, and we know that You are our God and our Holy One, as the Prophet said, “I am the Lord who sanctifies you,” and it is said, “The Redeemer of Israel, His Holy One.” This is the opposite of the opinion of Nebuchadnezzar, who attributes strength to his gods and denies You.
We shall not die. May it be Your will that we not die by his hand, for You have granted him this power; and if You have given him the power to destroy our land and to exile us, do not give him the power to kill us, to annihilate us, and to blot us out from being a nation.
“O LORD, You appointed him for judgment.” For You appointed him to judge, through him, those who rebel against You. And the matter is repeated, as it says, and he said…:
“Rock, for the sake of chastisement You established Him; and You, who are the Rock over all the world, established Him to chastise through Him the nations of the lands; You established Him, You set Him firm like the foundation of a building.” “We shall not die” is one of the eighteen changes instituted by the Scribes, for the original text read “You shall not die.” In accordance with this principle, Jonathan the Targumist rendered it: “Your word endures forever.”
Metzudat David
“Are You not from of old?” Behold, I know that You are from eternity, my God, my Holy One, who has compassion upon us; and surely we will not die by the hand of Nebuchadnezzar so as to be destroyed by his hand — for You are the God who appointed him to execute judgment upon us, and You, eternal Rock, have established [him] to chastise us through him. And this [chastisement] is not directed toward annihilation. As if to say: I am not complaining as one who thinks we will be destroyed by his hand, for surely it will not be so:
Metzudat Zion
"Rock." This refers to God, who is called the Rock of the ages, meaning the strength that sustains the worlds.
To rebuke. The matter of the recompense of suffering is like [the verse] "And He reproved them with kings" (Psalms 105:14):
“You have established it.” The word is derived from the root *yesod* (foundation).
Malbim
Is it not so that the prophet prays to the Lord, saying to Him?
“Are You not our God of the holy ones? Are You not, O Lord!” From of old we did not die (they died) for judgment; they died, meaning: Is it not so that what You appointed this wicked one to be, namely, the rod of Your anger to chastise nations, when You appointed him from of old, You did not appoint him so that we should die, but You appointed him for judgment, that You did not designate him to kill all human beings and to destroy and cut off, but You appointed him for judgment and to reprove, and to bring the wicked to repentance and to punish the sinners, but not that we should all die through him without mercy, as he is doing (as it is stated, “Assyria is the rod of My anger,” etc., and in his heart it is to destroy, and as is explained there). The prophet says: “Are You not, O Lord, from of old, inasmuch as You are the God of our holy ones, and You desire that we be holy and not deviate from Your Torah, and therefore You prepared the wicked one to shake nations and kingdoms, nevertheless we did not die, not according to the intention that we should die through him, but, O Lord, for judgment You appointed him, and for reproach You established him; when You established him, meaning: the very foundation of the mission You sent him on was to reprove, so that through his fear they would accept reproof and recognize the punishments of the Lord and return in repentance, and even after they did not accept reproof, nevertheless You did not appoint him so that we should all die (as he is doing, killing everyone without distinction), but You appointed him for judgment, that the wicked should be judged through him for their sins and receive their punishment. But not that he should kill them all, the righteous and the wicked alike.”
You that are of eyes too pure to behold evil, And that can not look on mischief, Wherefore look You, when they deal treacherously, And hold Your peace, when the wicked swallows up The man that is more righteous than he;
verse value 4500
Insights
Verse structure: 16 words, 65 letters. Verse gematria: 4500 is divisible by 50, the years to the Jubilee (yovel). The shortest word is "evil" (רָ֔ע, 2 letters) and the longest is "acting·treacherously" (בּֽוֹגְדִ֔ים, 6 letters). 10 words in this verse appear nowhere else in Habakkuk. Unique to this verse in Habakkuk (hapax): "pure" (טְה֤וֹר), "eye" (עֵינַ֙יִם֙), "from·seeing" (מֵרְא֣וֹת). The root נבט appears 2 times in this verse. 15 unique roots are used. First appearance of the root רע ("evil") in Habakkuk. The etnachta (major mid-verse pause) falls on 'you·are·able', dividing the verse into phrases of 8 and 8 words.
Rashi
“You are pure in eyes, unable to behold evil.”
And he looked. Like “and to look upon the toil.”
“More righteous than he.” For he [Nebuchadnezzar] blinds the eyes of Zedekiah:
Radak
“Pure in eyes.” You, who are pure in eyes, cannot see evil, for You are good and choose the good and reject the wicked, and it is not fitting for You to see evil or to gaze upon toil, meaning that You should not endure those who do evil and leave them to commit evil. The meaning is that You cannot tolerate anything that is contrary to Your wisdom and goodness. And so David said, “No evil shall dwell with You.” If so, I am astonished: why do You gaze upon traitors, who are the Chaldeans that do harm to Israel?
“Be silent.” For even though Israel are wicked, they are righteous in comparison to Nebuchadnezzar and his people. How, then, can You be silent while they devour and destroy them? And our Sages of blessed memory said: “A righteous person devours him [the wicked], but a completely righteous person does not devour.”
“Be-vala” (when swallowing). With a bet [prefix]; [compare] “ke-vala et ha-kodesh” (as the holy is covered/swallowed) with a kaf:
“Visions of evil.” Without the letter bet, and Ibn Ezra, who mentioned it with a bet, explained that “of evil” means “upon evil,” like “and I shall not look upon evil” (Numbers 11:15). They recorded this as a tradition, for it is known to us from the oral tradition that this [vision] is “visions of evil,” whereas Isaiah’s is “visions of evil” [with a bet]. And so is the first tradition: Isaiah’s is “visions of evil” [with a bet], the second, that of the Twelve Minor Prophets, is “visions of evil” [without a bet]. And one verse serves as a sign: “He will not exchange it, nor will He change it” (Leviticus 27:10), either good for evil or evil for good.
Metzudat David
“Pure of eyes.” This means: But my complaint is this — behold, You are pure of eyes, unable to look upon evil, and You cannot gaze upon wrongdoing; why, then, do You look upon the treacherous and grant them great dominion? And why are You silent when the wicked destroys the righteous one who is more righteous than he? As if to say: even if Israel has indeed sinned, why did You deliver them into his hand? Is he [Israel] not, in any case, better than him? You ought therefore to have exacted punishment from Israel in some other manner, not through him:
Metzudat Zion
"Emal" (toil). A matter that is not proper.
Be silent. You shall be silent:
In "swallowing." The matter of destruction is like "The Lord has swallowed" (Lamentations 2).
Malbim
Pure (second argument) from the aspect of Divine Providence and from the aspect of His attribute of Justice. And the statements parallel one another: “Pure of eyes, [too pure] to behold evil” — why do You look upon traitors? Meaning: Is it not from the wicked person himself, who is a traitor, that it is not fitting for You to watch over him to bring him success, since Your eyes of providence are pure from seeing evil and from watching over him for good? And “Look upon toil, You cannot” — why do You remain silent when the wicked swallows up the righteous who is more righteous than him? Is this not contrary to the attribute of Justice, that the wicked should swallow up one who is more righteous than him? And this is great toil and contrary to fairness and justice. How can You remain silent about this? Is it not “Look upon toil, You cannot”? How can You look upon such great toil and remain silent and not save?
And make men as the fishes of the sea, As the creeping things, that have no ruler over them?
verse value 1887
Insights
Verse structure: 7 words, 26 letters. The shortest word is "over·it" (בּֽוֹ, 2 letters) and the longest is "and·you·did" (וַתַּעֲשֶׂ֥ה, 5 letters). 5 words in this verse appear nowhere else in Habakkuk. Unique to this verse in Habakkuk (hapax): "and·you·did" (וַתַּעֲשֶׂ֥ה), "as·fish·of" (כִּדְגֵ֣י), "sea" (הַיָּ֑ם). 7 unique roots are used. First appearance of the root עשה ("and·you·did") in Habakkuk. First appearance of the root אדם ("man") in Habakkuk. The etnachta (major mid-verse pause) falls on 'sea', dividing the verse into phrases of 4 and 3 words. Full calculation: וַתַּעֲשֶׂ֥ה [and·you·did] (781) + אָדָ֖ם [man] (45) + כִּדְגֵ֣י [as·fish·of] (37) + הַיָּ֑ם [sea] (55) + כְּרֶ֖מֶשׂ [as·creeping·things] (560) + לֹא־מֹשֵׁ֥ל [no·ruler] (401) + בּֽוֹ [over·it] (8) = 1887.
Rashi
“And He made man.” Before Nebuchadnezzar, [the people] were abandoned like fish of the sea, so that whoever desired to catch them would catch them.
Radak
“and you have made.” You have made human beings before Nebuchadnezzar like the fish in the sea, which a person may catch in abundance; there is nothing to prevent it, and even children may catch them with a hook. Or like the creeping things of the earth, which are the small swarming creatures, from which a person may seize as many as he wishes, for there is no ruler over them to prevent him. So too, you have made human beings ownerless before this wicked man.
Metzudat David
“And You make man.” Why have You made all mankind ownerless for him — like the fish of the sea, which are ownerless to all, and like the creeping things of the earth, over which none rules to keep it from the hand of whoever comes to take it?:
Metzudat Zion
“Like a creeping thing.” They are small, short-legged creatures, like “the creeping things of the earth” (Genesis 6):
Malbim
“And you make” (the third argument): If we were to say that all of this occurs without Your providence and knowledge, namely, that You have abandoned human beings to chance and hidden Your face from them, the response to this claim is: Is it possible that You would create man like the fish of the sea, where the large swallows the small? And even more so, for man is like a worm over which there is no dominion, for at least the sea protects the fish, and one requires a hook and stratagems to catch them; but the worm is taken by hand on dry land, and thus they are hunted with ease.
They take up all of them with the angle, They catch them in their net, And gather them in their drag; Therefore they rejoice and exult.
verse value 2143
Insights
Verse structure: 10 words, 48 letters. The shortest word is "his·them" (כֻּלֹּה֙, 3 letters) and the longest is "and·gathers·him" (וְיַאַסְפֵ֖הוּ, 7 letters). 8 words in this verse appear nowhere else in Habakkuk. Unique to this verse in Habakkuk (hapax): "with·a·fish-hook" (בְּחַכָּ֣ה), "he·brings·up" (הֵֽעֲלָ֔ה), "catches·him" (יְגֹרֵ֣הוּ). 9 unique roots are used. First appearance of the root עלה ("he·brings·up") in Habakkuk. First appearance of the root חרם ("in·his·net") in Habakkuk. The etnachta (major mid-verse pause) falls on 'in·his·drag', dividing the verse into phrases of 7 and 3 words. Full calculation: כֻּלֹּה֙ [his·them] (55) + בְּחַכָּ֣ה [with·a·fish-hook] (35) + הֵֽעֲלָ֔ה [he·brings·up] (110) + יְגֹרֵ֣הוּ [catches·him] (224) + בְחֶרְמ֔וֹ [in·his·net] (256) + וְיַאַסְפֵ֖הוּ [and·gathers·him] (168) + בְּמִכְמַרְתּ֑וֹ [in·his·drag] (708) + עַל־כֵּ֖ן [therefore] (170) + יִשְׂמַ֥ח [will·rejoice] (358) + וְיָגִֽיל [and·will·rejoice] (59) = 2143.
Rashi
“He brings up all with a hook.” “All mankind” — this is [how] Nebuchadnezzar brought [them] up with his hook:
Yegorehu. [It is] an expression of gathering, as in “he who gathers in harvest” (Proverbs 10) [and] “the granaries are laid waste” (Joel 1):
Radak
He brought up all of it with a hook. Nebuchadnezzar brought up the entire world with his hook. And since the verse compared human beings to fish of the sea, and Nebuchadnezzar to a fisherman, it said: “with a hook, and with a net, and with a seine.” And the word “he brought up” is unusual in its vocalization from the custom, for the he is dotted with a tsere, and the ayin with a shva and patach. And similar to it is: “Why have You turned away?”
Yegorehu. [That is,] he gathers it (ye’asfehu), like “yaguru milchamot” (they gather for wars):
“Be-charmo” (with his net). Like “be-rishto” (in his net); and similarly, “yatzudu cherem” (they hunt [with] a net), “mishtach charamim” (a spreading-place for nets):
“And he gathers it into his net.” The matter is doubled [in parallel], as stated:
“Therefore he shall rejoice and be glad.” “Therefore” means that when he succeeds in his deeds and conquers everything according to his will, he rejoices.
Metzudat David
Kallah. All the people of the land are drawn up with a hook; and since He compared them to fish of the sea, it says, "The one who falls into the fish of the sea," meaning that they are drawn up from the sea by means of a hook.
Yegorehu. He gathers everything into his net:
"And He gathered him." The matter is repeated in what is written:
Therefore. Since his time is prosperous for him, he rejoices and is glad, and he is not anxious about the recompense of the deed, and he holds fast to his way.
Metzudat Zion
“With a hook.” It is the name of a fishing implement, as in “Can you draw out Leviathan with a hook?” (Job 40:25).
He caused to ascend. From the language of ascent:
יגורהו. The meaning is gathering, like "she gathers" in the context of harvest (Proverbs 7):
“b’charamo” – In his net, meaning types of fishing nets and traps, like the phrase “a spread-out net” (Ezekiel 26:5) and like the phrase “and they spread their nets” (Isaiah 19:8).
Malbim
He has brought up all of them with a hook, with which hook the large fish are caught; and with a net the medium-sized fish are caught, and it is customary to spread out many nets to catch many fish with them; and with a dragnet they spread it over the surface of the waters themselves, so that all the fish that enter into it cannot get out, and thereby they gather many fish at one time. And he depicts that initially he subdued specific countries one by one, with great strength, like lifting up with a hook; and afterwards he will gather them with his net, he gathered the small countries among them, which are scattered, more easily, like gathering by means of a net; and afterwards, "and He gathered them together with His dragnet," He gathered all the nations in captivity, like gathering all the small fish of the sea by means of a dragnet. Therefore, he will rejoice and be glad over the abundance of his success.
Therefore they sacrifice to their net, And offer to their drag; Because by them their portion is fat, And their food plenteous.
verse value 2469
Insights
Verse structure: 11 words, 48 letters. The shortest word is "and·because" (כִּ֤י, 2 letters) and the longest is "to·his·drag" (לְמִכְמַרְתּ֑וֹ, 7 letters). 9 words in this verse appear nowhere else in Habakkuk. Unique to this verse in Habakkuk (hapax): "sacrifices" (יְזַבֵּ֣חַ), "to·his·net" (לְחֶרְמ֔וֹ), "and·offer" (וִֽיקַטֵּ֖ר). 10 unique roots are used. The etnachta (major mid-verse pause) falls on 'to·his·drag', dividing the verse into phrases of 5 and 6 words. Full calculation: עַל־כֵּן֙ [therefore] (170) + יְזַבֵּ֣חַ [sacrifices] (27) + לְחֶרְמ֔וֹ [to·his·net] (284) + וִֽיקַטֵּ֖ר [and·offer] (325) + לְמִכְמַרְתּ֑וֹ [to·his·drag] (736) + כִּ֤י [and·because] (30) + בָהֵ֙מָּה֙ [by·them] (52) + שָׁמֵ֣ן [fat] (390) + חֶלְק֔וֹ [his·portion] (144) + וּמַאֲכָל֖וֹ [and·his·food] (103) + בְּרִאָֽה [fat] (208) = 2469.
Rashi
“He sacrifices to his net.” To the idol, of which he says that it subdues everything before him:
"Bahemah." It is read like "bahem" -- "through them" / "for their sake" -- not the ordinary word for "beasts."
Beriah. Fat:
Radak
"Therefore he shall sacrifice to his net": He does not attribute this power to God, blessed be He, but rather to himself and his army, for he says, "By the strength of my hand I have done it." Or alternatively, "to his net" means to his god, for he thinks that it is he who grants him the power to hunt and to gather, and behold, it is his net and his snare. And he shall not sacrifice and offer incense upon his return to his city with great spoil and captives.
“For by them his portion is fat.” “By them” — [that is,] by his net and by his drag-net:
And his food is healthy. A healthy ewe, and similarly, “as a flock of shorn [ewes], the shorn goats,” or its interpretation is without diminution, for “eating” is a feminine term, and “his food” is like “eating”; and similarly, “until the sun comes down, you shall return it to him,” and “I will mount upon it,” healthy and fat; and similarly, “a very healthy man,” health of flesh.
Metzudat David
“Therefore he sacrifices to his net.” This means: he does not attribute his success to the LORD — to thank Him and to offer sacrifice and incense before Him — but rather attributes his success to his net, that is, to his [own] strength and stratagems; it is as though he sacrifices and burns incense to himself, to his own strength and stratagems — and this is a figure of speech. Or it means that he sacrifices to the idols, thinking that it is they that give him the power to capture everything; and since it is said of the idols, “an abomination… for it is a devoted thing (cherem)” (Deuteronomy 7:26), the text therefore adopted the term cherem for the elegance of the expression:
“For by them.” For he thinks that by his net and by his dragnet — that is, by the abundance of his strength and stratagems, or by the power of his idols — he has a fat portion, and his food is the food of a healthy, fat [beast]:
Metzudat Zion
“Bahemah.” [It means] “bahem” (in them) — that is, by their means.
“Beri’ah.” “Ma’akhal beri’ah” means fat; and likewise, “and Eglon was a fat man” (Judges 3).
Malbim
Therefore, it seemed to him that he accomplished everything by his own strength, and thus he sacrifices to his net. It is likened to a fish that thinks the net and the hook are the ones providing it with its livelihood, and he attributes divinity to them, sacrificing and offering incense to them. Likewise, he attributes all of this to his own power and to his star of fortune, and to them he sacrifices and offers incense. In figurative language, "sacrifice" refers to the slaughter of many nations, and "incense" refers to the destruction of cities and their burning. He will devastate people and cities so that he may lure other nations in their place, for the "beast" (meaning the net and the hook) has a portion that is both rich and healthy, for there is healthy food that is not rich, and rich food that is not healthy for the body, but his portion is both rich and healthy.
Shall they therefore empty their net, And not spare to slay the nations continually?
verse value 1631
Insights
Verse structure: 9 words, 33 letters. The shortest word is "so" (כֵּ֖ן, 2 letters) and the longest is "and·continually" (וְתָמִ֛יד, 5 letters). 7 words in this verse appear nowhere else in Habakkuk. Unique to this verse in Habakkuk (hapax): "upon" (הַ֥עַל), "so" (כֵּ֖ן), "shall·empty" (יָרִ֣יק). 9 unique roots are used. The etnachta (major mid-verse pause) falls on 'his·net', dividing the verse into phrases of 4 and 5 words. Full calculation: הַ֥עַל [upon] (105) + כֵּ֖ן [so] (70) + יָרִ֣יק [shall·empty] (320) + חֶרְמ֑וֹ [his·net] (254) + וְתָמִ֛יד [and·continually] (460) + לַהֲרֹ֥ג [to·kill] (238) + גּוֹיִ֖ם [nations] (59) + לֹ֥א [not] (31) + יַחְמֽוֹל [He·spares] (94) = 1631.
Rashi
“Shall he therefore empty his net?” There are many rhetorical questions whose sense is affirmative, such as “Did I indeed reveal Myself to the house of your father,” [namely] of Eli (I Samuel 2:27); “Do you see?” (ibid. 2:15). So too here: it is evident in your eyes that therefore he succeeds at all times — that he empties his net upon everyone and hunts prey. “Yarik” (empties/draws out) is like “draw out the spear” (Psalms 35:3), and “he mustered his trained men” (Genesis 14:14) — he arms himself with his net:
Radak
“‘Therefore, let him empty his net.’ If ‘therefore’ means that he gives his strength to his god, then ‘let him empty his net’—that is to say, since he gives strength to his god, how can you prolong his days and cause his way to succeed? For he empties his net day by day, coming with abundant spoils, like a hunter who comes with his net full of game and empties it in his house, and then returns to the field to hunt more game to bring in. So too, he brings spoils to his city, and afterward returns to plunder again and to bring more. How, then, can you give him strength and success, when he denies You and gives strength to his god, and kills many nations without mercy? ‘Empty’ is like how they empty their sacks.”
Metzudat David
“Is it therefore?” And shall it be that, this being so, he will empty his net to release those caught in it? — [asked] with astonishment. That is: when he sees his success, will he relent of his deeds and hold back his sword from blood? In truth it is not so; on the contrary, he will hold to his way and persist in slaying the nations, showing them no mercy:
Metzudat Zion
Yarik. A verbal form derived from "riqut" (emptiness):
Malbim
“‘Therefore’—with this phrase he concludes his expression of astonishment: Now that You have put him to judgment, and through him Your power to punish the wicked will be made known, yet he does not think so; rather, he attributed everything to his own strength, and he destroyed and caused the loss of many. If so, is it therefore that he should empty his net? Is it fitting for this purpose that he should hunt down many nations and always show no mercy in killing nations? He depicts him as a fisherman who empties and discards the fish found in his net so that he may catch others; likewise, he should empty and kill the captives and spoil that have fallen into his hands, so that he may catch other nations and settle them in their place. Therefore, he should always kill nations in order to settle others in their stead.”
Rashi
Radak
Metzudat David
Malbim