HABAKKUK
Just
shall
live
In
his
faithfulness.'
The
meaning
of
this
is
plain.
Tyranny
is
self-destructive,
and
carries
within
itself
the
seeds
of
doom.
But
while
the
evil-doer
passes
away,
the
just
man,
steadfast
in
the
face
of
all
contra-diction,
shall
live,
and
last
out
the
storm
of
judgment.
(5)
2'-2».
Content
with
this
message,
the
prophet
utters,
triumphantly,
a
five-fold
series
of
woes
against
the
pride,
the
greed,
the
cruel
building
enterprises,
the
sensuality,
the
idolatry,
of
the
heathen
power.
(6)
Ch.3.
Finally,
in
a
magnificent
lyrio,
which,
as
its
heading
and
close
prove,
has
been
adapted
for
use
in
the
Temple
worship,
the
prophet
sings
the
glorious
re-deeming
acts
of
God
in
the
past
history
of
the
people,
and
in
the
certainty
of
His
immediate
appearance,
bringing
hopeless
ruin
on
the
enemy,
declares
his
unwavering
trust.
So
read,
this
short
book
is
seen
to
be
a
human
docu-ment
of
unique
value.
It
marks
the
beginnings
of
Hebrew
reflective
thought
as
to
the
workings
of
Provi-dence
in
history,
afterwards
so
powerfully
expressed
in
Job
and
in
the
later
prophets.
2.
Many
modern
scholars
are
unable
to
accept
this
explanation
of
these
three
chapters.
It
is
argued
that
the
use
of
the
word
'wicked'
in
different
senses
in
1*
and
1"
is
unnatural,
and
awkward.
Further,
it
is
urged
that
the
descriptions
of
the
conqueror
in
chs.
I
and
2
do
not
suit
the
Chaldaeans
well
at
any
time,
and
are
almost
impossible
at
so
early
a
stage
of
their
history
as
the
one
named.
Accordingly,
some
have
treated
1'-"
as
a
fragment
of
an
older
prophecy,
and
place
the
bulk
of
chs.
1
and
2
towards
the
close
of
the
Exile,
near
the
end
of
the
Chaldeean
period.
Others
place
1'-"
between
2'
and
2',
considering
that
the
whole
section
has
been
misplaced.
The
rest
of
the
chapters
are
then
referred
to
another
oppressor,
either
Assyria
or
Egypt,
whom
the
Chaldaeans
are
raised
up
to
punish;
and
ch.
3
is
ascribed
to
another
author.
Others
again
would
alter
the
word
'ChaldEeans,'
and
treat
it
as
an
error
for
either
'
Persians
'
or
'
Chittim.
'
In
the
second
case
the
reference
is
to
the
Greeks,
and
the
destroyer
is
Alexander
the
Great.
Without
attempting
to
discuss
these
views,
it
may
be
said
that
none
of
them
supplies
any
satis-factory
explanation
of
!'-<,
in
referring
Habakkuk's
complaint
to
wrongs
committed
by
some
heathen
power.
The
mention
of
'law'
and
'judgment,'
1*,
seems
to
point
decisively
to
internal
disorders
among
the
prophet's
own
countrymen.
The
double
use
of
the
word
'
wicked
'
may
well
be
a
powerful
dramatic
contrast.
The
speed
with
which
the
enemy
moves,
said
by
some
to
be
alto-gether
inapplicable
to
the
Chaldaeans,
may
be
illustrated
by
the
marvellously
rapid
ride
of
Nebuchadrezzar
him-self,
from
Pelusium
to
Babylon,
to
take
the
kingdom
on
the
death
of
his
father.
Troops
of
Scythian
cavalry,
at
the
service
of
the
highest
bidder
after
the
disband-ing
of
their
own
army,
were
probably
foimd
with
the
Chaldaeans.
The
question
cannot
be
regarded
as
settled,
a
fuller
knowledge
of
Ohaldaean
history
at
the
opening
of
the
7th
cent,
being
much
to
be
desired.
Most
scholars
regard
ch.
3
as
a
separate
composition.
It
is
urged
that
this
poem
contains
no
allusions
to
the
circumstances
of
Habakkuk's
age,
that
the
enemy
in
v.",
rejoicing
to
devour
the
poor
secretly,
cannot
be
a
great
all-conquering
army,
that
the
disasters
to
flocks
and
herds
(vv."")
are
quite
different
from
anything
in
chs.
1
and
2.
It
is
conjectured
that
the
poem,
under
Habakkuk's
name,
had
a
place
in
a
song-book,
and
was
afterwards
transferred,
with
the
marks
of
its
origin
not
effaced,
to
the
close
of
this
prophetic
book.
These
considerations
are
of
great
weight,
though
it
may
be
recalled
that
the
poetical
part
of
the
Book
of
Job
ends
somewhat
similarly,
with
a
theophany
little
related
to
the
bulk
of
the
book.
Whether
the
chapter
belongs
to
Habakkuk
or
not,
its
picture
of
the
intervention
of
God
Himself,
in
His
own
all-powerful
strength
bringing
to
nought
all
the
counsels
of
His
enemies,
is
a
fitting
close
to
the
book.
Wilfrid
J.
Moulton.
HADADEZER
HABAZZINIAH.—
The
grandfather
of
Jaazaniah,
one
of
the
Kechabites
who
were
put
to
the
proof
by
the
prophet
Jeremiah
(Jer
35').
HABERGEON
(Ex
28»
39"
AV).—
An
obsolete
term
replaced
in
RV
by
the
modern
'coat
of
mail.'
Cf.
Job
iV
AV,
RV
'pointed
shaft,'
and
see
Armour,
2
(c).
A.
R.
S.
Kesnedy.
HABOR.
—
A
river
flowing
through
the
district
of
Gozan,
on
the
banks
of
which
Israelites
were
settled
when
deported
from
Samaria
(2
K
17"
18",
1
Ch
S").
It
is
a
tributary
of
the
Euphrates,
the
Chaboras
of
the
Greeks,
the
modern
Khobar.
L.
W.
Kmo.
HAOALIAH.—
The
father
of
Nehemiah
(Neh
1>
10').
HAOHILAH
(1
S
23"
26'-
').—
A
hiU
in
which
David
hid,
and
on
which,
during
his
pursuit,
Saul
pitched
his
camp,
near
the
wilderness
of
Ziph.
Ziph
is
mod.
Tell
en-Zlf,
to
the
S.
of
Hebron.
Conder
suggests
that
Hachilah
may
be
the
hill
Dahr
el-KSM,
but
this
is
perhaps
rather
far
to
the
east.
W.
Ewinq.
HACHMOm,
HACHMONITE.—
Both
represent
one
and
the
same
Heb.
word,
but
in
1
Ch
27'^
the
latter
is
translated
as
a
prop,
name,
'
Jehiel
the
son
of
Hachmoni,'
whereas
in
1
Ch
11"
Jashobeam
is
called
'a
Hach-monite."
We
should
probably
render
it
in
both
cases
as
a
gentiUc
name.
In
2
S
23^
which
is
parallel
to
1
Ch
11",
we
have
'the
Tahchemonite,'
which
is
prob-ably
a
textual
error
(see
Adino,
Josheb-basshebeth).
HADAD.^1.
The
name
of
a
Semitic
divinity
(also
wrritten
Adad,
and
Dadda
for
Adada),
the
equivalent
of
Rimmon
(wh.
see)
among
the
Aramaeans
of
Damascus
and
apparently
worshipped
by
all
the
Aramaean
peoples,
as
well
as
among
both
South-Arabian
and
North-
Arabian
tribes,
and
also
among
the
Assyrians.
In
Assyria
and
Babylonia,
however,
his
cult,
combined
with
that
of
Ramman,
was
apparently
not
native,
but
introduced
from
the
Aramaeans
of
the
west.
Hadad,
Uke
Rimmon
(Ramman),
was
the
god
of
the
air
and
of
thunder
and
lightning.
The
word
seems
to
be
derived
from
Arabic
hadda,
'to
smite,
crush.'
The
name
of
this
deity
is
not
found
alone
in
the
Bible,
but
appears
in
severail
compounds,
Benhadad,
Bildad,
and
those
which
follow
this
article.
It
is
possible,
also,
that
Adrammelech
of
2
K
19"
and
Is
37"
should
be
read
Adadmelech,
'
Adad
is
king.'
2.
The
eighth
son
of
Ishmael,
1
Ch
1">,
and
also
Gn
25"
according
to
RV
and
the
best
readings.
3.
The
fourth
of
the
eight
ancient
kings
of
Edom,
Gn
36"=;
cf.
1
Ch
1".
4.
The
eighth
of
the
kings
of
Edom
in
the
same
list
as
the
last-named,
1
Ch
l"
(in
Gn
36"
miswritten
Hadar).
6.
The
son
of
a
king
of
Edom
in
the
10th
cent.
B.C.
(1
K
11"^-).
He
escaped
the
massacre
of
Edomites
perpetrated
by
Joab,
David's
general,
and
fied
(according
to
the
received
reading)
to
Egypt,
whose
king
befriended
him,
and
gave
him
his
sister-in-law
as
his
wife.
After
the
death
of
David
he
returned
to
Edom,
and
his
efforts
seem
to
have
rescued
Edom
from
the
yoke
of
king
Solomon.
It
is
probable
that
in
v."*-
instead
of
Mitsraim
(Egypt)
Mitsri
should
be
read
in
the
Hebrew
as
the
name
of
a
region
west
of
Edom,
which
in
the
old
MSS
was
several
times
confounded
with
the
word
for
Egypt.
The
reference
to
Pharaoh
(v."^)
would
then
have
been
a
later
addition.
J.
F.
M'CuBDy.
HADADEZER.
—
The
name
of
a
king
of
Zobah
(wh.
see)
in
the
time
of
David,
2
S
8»-,
1
K
1V>.
In
1
Ch
18'*-
the
same
king
is
called
less
correctly
Hadar-ezer.
He
was
at
the
head
of
the
combination
of
the
Aramaeans
of
Northern
Palestine
against
David,
was
repeatedly
defeated,
and
finally
made
tributary.
The
word
means
'Adad
is
(my)
helper'
(cf.
Heb.
Eliezer,
Ebenezer,
Azariah,
etc.).
It
is
found
on
the
Black
Obelisk
of
the
Assyrian
Shalmaneser
ii.
under
the
more
Aramaic
form
Adadidri,
as
the
equivalent
of
Benhadad
of
Damascus,
who
led
the
great
combination,
in-
