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26, and the appropriate association of this idea with Isa. The sectaries variously called themselves ‘the penitents of Israel’ (CDC iv. 24)) and ‘those that repent of transgression’ (CDC ii. The theme of divine teleology is implied in the prophet’s perplexities (1:2-4; -2:1) and God’s replies (1:5-11; 2:2-20), where it is deliberated and defended, and also in the prophet’s affirmation (3:2a) and rehearsal of God’s greatness (3:3-15) and closing note of praise (-19), where it is demonstrated and applied.Accordingly the book’s theme must always be read in the light of its theological orientation.CDC] deal either with the distant past or with the future, but never with the sectarian writer's own age’. C.) but to the time when ‘they possessed the land’. My interpretation of the historical allusions has been adopted substantially by Cyrille Detaye in Cf. Price of Duke University (who has graciously read and criticized the present paper) the Transfiguration Scene of Jesus (Matt. Our sectaries sprang from the Hasidim and their memory goes back to the time before there were sharp cleavages among the Jewish parties. It may be that the LXX translated as in order to identify the ‘young woman’ with the ‘Virgin Israel’ and that they there-by intended a Messianic interpretation. Brownlee, ‘The Incarnation in the Light of Ancient Scrolls’, , cxiii, no. In any case the Servant is always Israel or Israel's representative.
Indeed, it is this realization that gives the book a proper perspective. 15 one should probably render: ‘So shall he sprinkle many nations because of himself’, i.e.Taken at face value Habakkuk’s short prophecy is set in a time of national upheaval characterized by gross social injustice (1:2-4) and by the imminent advent of the Babylonians (Chaldeans) as the foremost international power (1:5-11). Young) date the prophecy to the time of Jehoiakim, whose godless disposition (2 Kings 24:1-3; Jer. According to this scenario, because Manasseh was carried away into captivity in the later part of his reign and subsequently repented and initiated several religious reforms, a date for the book shortly before the western campaigns of King Ashurbanipal of Assyria in 652 B. The first suggestion is specious at best and the second is historically impossible.He was a man who was secure enough in his own spiritual condition not only to lay before his God some hard questions that perplexed him but also to respond in humility and submissiveness when those concerns were answered.
In the final analysis, Habakkuk was one whose trust in God could triumph through times of testing and questioning and could find God Himself to be sufficient for life’s experiences (-18).He was a person of deep spiritual longings that included a high view of God’s essential power, dignity, and worth as well as of the basic importance of God’s moral standards for mankind.