Life for the righteous , doom for the wicked : Reading Habakkuk from a wisdom perspective

In many ways, the book of Habakkuk is unique in the Book of the Twelve Prophets. One of the reasons is that the Gattungen normally associated with prophetic literature are either absent or occur in unique forms. On the other hand, it has long since been recognised that wisdom motifs had a definite influence upon the book. This can be seen in the vocabulary, in many of the themes, in the dialogic character of the book, and even in the overall structure of the book. The purpose of this article is to illuminate the intertextual relations between Habakkuk and wisdom texts in the Old Testament, especially the so called sceptical wisdom. The importance of these motifs in determining the theological thrust of the book is discussed. It is shown that the recognition of these motifs has implications for the date of the book in its final form as well.


INTRODUCTION
In many ways, the book of Habakkuk is unique in the Book of the Twelve Prophets.The uniqueness of the book commences with the superscription (1: 1) which contains absolutely no information about the prophet.He remains anonymous (Prinsloo 1979:146).The uniqueness is continued in the first pericope (l :2-4), which is not, as is suggested by the ~tp7J"oracle" in the superscription, an oracle of doom against a person or a nation, but a lament about the deplorable state of affairs confronting an unspecified group of O"P"il who are being surrounded by O"lJu,;1.This strangeness continues in every pericope, to such an extent that the book has been called "the Old Testament's maverick prophecy" (Thompson 1993:53i.The book of Habakkuk is, of course, notorious for the many problems it presents to the exegete 3 • These problems will not be discussed in this paper.Rather, one of the reasons for the so called strangeness of the book will be discussed.The hypothesis is that many of the unique features are due to the fact that the book has been profoundly influenced by wisdom motifs and can consistently be read from a wisdom perspective.Such a reading in no way excludes other legitimate approaches to the text (Loader 1986:103), but wisdom motifs certainly give the book a distinctive character.Recognition of this fact has definite implications for the interpretation of the book.

WISDOM MOTIFS IN THE BOOK OF HABAKKUK
It has long been recognised that the book of Habakkuk contains many wisdom motifs (Keller 1973:162).Gowan (1968:157-166) has identified at least six levels of wisdom influence.The central theme of the book is theodicy.The prophet questions the righteousness of God.The only other prophetic book where this occurs, is the book of Jeremiah (cf Jr 12:1-4).However, the theme is central in wisdom literature.The book of Job discusses the theodicy problem in great detail, as Psalm 73 does.The theme is also discussed in Qohelet and in many of the psalms of lament (cf Loader 1986: 106).According to Gowan, it can safely be stated that the book of Habakkuk stands in the broad tradition of sceptical wisdom.The book of Habakkuk displays a distinct dialogic character.The first two chapters are written in the form of a dialogue between Yahweh and the prophet.The only prophetic parallel occurs in the book of Jeremiah.Yet, the closest parallel is to be found in the book of Job.The vocabulary of the book clearly displays the influence of wisdom literature.The terminology for the oppressive situation described in 1 :2-4 and repeated throughout the book, occur mostly in the wisdom books elements; and the conflation of various traditions from cultic, wisdom and mythic origins.Coggins (1981 :86-87) points to the lack of traces of a deuteronomistic redaction and the fact that there are few allusions to the themes of other prophetic books as factors which set Habakkuk apart from other prophetic books.According to Floyd (1991 :397) the use of complaint, a genre normally associated with the Psalter, in conjunction with the more traditionally prophetic genre of oracular speeches, sets Habakkuk and Jeremiah apart in the prophetic corpus.3 These problems include matters such as authorship, date, the identity of the righteous and the wicked mentioned in 1 :2-4 and subsequent pericopes, the unity of the book, the redactional history of the book, the relationship between Habakkuk 3 and the first two chapters and the mythological background of Habakkuk 3. The problems are discussed in numerous publications (Prinsloo 1989;Sweeney 1992;Mason 1994).In spite ofa magnitude of publications, most of the problems have not been solved adequately (Jacken 1977a:519).and in laments (Gunneweg 1986:403).4This is even more true of certain technical terms that occur in wisdom literature and in the book of Habakkuk, such as the proverbial depiction of the netherworld as insatiable (2:5, cfPr 27:20; 30:16) and the occurence ofnn:>A in 2:1, n,,"n and 'Wr.J in 2:6.All three are technical wisdom terms (cf.also Thompson 1993:45).The lack of specifically prophetic features such as oracles of doom and salvation, underlines the uniqueness of the book.Familiar prophetic themes, such as election or covenant are absent.The only concrete historical data in the book is the reference to the Chaldeans in 1 :6.The reference to n"A and the condemnation of idolatry in 2: 18-19 are prophetic themes, but n"A is equally important in wisdom literature (cf Pr 3:1; 4:2; 28:4).Habakkuk is mainly concerned with an universal dilemma, treated especially in the skeptical wisdom, and therefore does not have a profoundly prophetic character.Even the structure of the book displays the influence of wisdom.The book has the same general structure as the book of Job.Both commence with a lament and conclude with a theophany.In both books, the theophany functions as God's response to man's complaint, emphasising the reality of his presence.
According to Gowan (1968:163-165) there are two possible explanations for the wisdom motifs in the book of Habakkuk.The first is that the prophet had a specific position in life.The close parallels to the psalms of lament might suggest that he was a cuI tic prophet.It could be suggested that Habakkuk was the type of person who produced the "learned psalmography" of the post-exilic period such as Psalm 1, 34 and 37. Gowan indicates that such a conclusion is not necessarily acceptable.The prophets borrowed images from all spheres of life.It is therefore difficult to make conclusions about the exact origins of individual prophets (cf also Coggins 1981: 85).Rather, it suggests that wisdom influences were to be found everywhere in Israelite society.Wisdom literature did not originate in secluded circles, but was integral to everyday life.Wisdom represents a certain outlook, an approach to life conveyed in special language and images.Wisdom is not confounded to those books specially designated "wisdom literature", but also occurs elsewhere.A prophet could freely use these ideas to convey his message (cf Whybray 1981: 186).
These general indications of the influence of wisdom upon the book of Habakkuk make it appropriate for the book to be read from a wisdom perspective.However, Gowan did not consistently interpret these influeneces within the context of the book as such.In the next paragraphs it will be argued that the influence of wisdom upon the book is much more profound.The book can consistently be read from a wisdom perspective.
The unexpected is continued in 1 :5-11.The expected reaction upon the lament is an oracle of salvation or doom.Without any introduction, Yahweh reacts to the prophet's lament.The solemn imperatives in verse 5 give no indication of the shocking statement that follows in verse 6.It is Yahweh who gives power to the wicked Chaldeans.The unthinkable is happening -Yahweh is on the side of the wicked!The whole section is a description of the violent acts of the Chaldeans.They sweep all opposition away.The section ends with an ironic statement: Yahweh gives them power, but the only god they adhere to, is their own might (verse 11).In combination with the previous section, the function of 1 :5-11 is to intensify the distress of the prophet (Sweeney 1991 :74) and to give the reason for the prophet's lament (Prinsloo 1999:523).No oracle of salvation for the righteous or oracle of doom against the wicked but an announcement of doom against the righteous is made!Thus, historical detail should not be sought in 1 :5-11.Rather the pericope should be seen as setting the scene "for the discussion of a theological problem" (Thomson 1993 :36;Mason 1994:87).
In 1: 12-17 the lament by the prophet is renewed.It again commences with a temporal question (inn" i'J'~i'J nR~ ~'n in 12; cf 1 :2), followed by nm, (1: 13; cf 1:3).Yahweh is addressed in traditional terms, normally used to confess that He is the God of the covenant ('~~ , "tV'i' ' "n'~ ,n,n"), and the traditional belief that his people will not die 11 is expressed.This is an ironic confession of faith, because Yahweh's actions contradict every aspect of his being ( Van der Wal 1988:482).He is supposed to be the Holy, unable even to look upon wickedness (lJ, n'~'i'J [::1")"lJ "nt) in 13), yet He looks upon the unholy acts of the wicked in silence (~3mi'J i'''":J~ lJtV, lJ~:J~ tV",nR in 13).The righteous are devoured by the wicked, who do as they please.The peri cope ends with a bitter temporal question: Will the wicked forever be allowed to continue their destructiveness (1: 17)?This section links up with the lament in 1 :2-4 and with the description of the destructive nature of the wicked Chaldeans in 1 :5-11.It serves as an intensification of the grief expressed in I :2-4 and the astonishment in 1:5-11.
In 2:1-20 the prophet is answered by Yahweh.The bitter question in 1: 17 begs for an answer, but again the answer is somewhat unexpected.In typical wisdom terminology, instructions concerning the preservation of the revelation are given (2:2-3, cf the discussion in the next paragraph).It becomes clear that the revelation has an eschatological character.It is meant for a definite time in the future, when God will intervene and bring an end to the suffering of his people (cf Preuss 1978:1-19).A definite way of living is required in the mean time.In verse 2 and 3 this way of living is metaphorically described as "running" and "waiting".Those who hear the revelation, must be steadfast in their pursuit of righteousness and wait faithfully and patiently on Yahweh's intervention (Janzen 1980:68-70).It is stressed that the revelation is a reliable witness to the end and will not disappoint those who "run" and 11 It is widely accepted that mOl (verse 12) is one of the so called tiqqune sopherim and that the text should be emended to read mOr:l (Nowack 1903:279;Cannon 1925:72;Sellin 1930:392;Deden 1953:260;Elliger 1956:34;Horst 1964:174;Rudolph 1975:208-209;Van der Woude 1978:28;Smith 1984:103).According to this view, the use of the first person plural seems unlikely in the context.The abhorring idea that Yahweh could be described as dying, led to the change in the text.It is, however, not necessary to emend the text.Bratcher (1985:143) indicated that there are some major difficulties in the theory that the tiqqune sopherim provide reliable alternatives for the Massoretic tradition.The first person plural could be seen as a "prayer for life" (Peckham 1986:618;cf Van Katwijk 1912:84;Ehrlich 1968:301, who translates: "du kannst nicht wollen dass wir ganzIich vernichtet werden"; Deissler 1984:224;Van der Wal 1988:482).In the context, mOl serves as an ironic statement.The God, who is Yahweh since times immemorial, who would not let his people die, is absent.The result is that his people are about to die! "wait" (Van der Woude 1978:35).Through these verses the focus of attention is moved from the distress of the present to the intervention of Yahweh in the eschatological future.
The answer proper is given in 2:4 and expanded upon in 2:5.The previous pericope ended with a bitter question, where the distress of the prophet was described in the most acute terms.2:4-5 picks up this theme.In the following paragraph more detailed attention will be paid to these verses.The oracle contains a contrast between two groups.On the one hand it is a condemnation of the wicked's haughtiness 12 The wicked's way of life is unacceptable (il1W'I ~'in 4b)13 , such a way of life will not last (il'J" ~'in 5b)14 .They became intoxicated by their power (T:lil, cf Janzen 1982:406) and will be deceived by it ('l'~).In contrast to the wicked, the righteous will live, but only if he remains faithful (il"n" 'nJ~~~~ p"-:rl' in 4b)15.In the eschatological contextof 2:2-3, life and death must be seen in the light of Yahweh's eschatological battle against the enemies of his people.Only those who remain faithful to the end, will really live! 2:4-5 is not only the answer to the question of the prophet in 1: 17, but represents the turning point in the book (Gunneweg 1986:400).From now on, the roles are reversed.This is exactly the theme of the five woeoracles (2:6-20).They should be seen as an expansion of the answer of Yahweh.They are inseparably connected to the answer and are indeed still the words of Yahweh.But now, Yahweh indicates that the deeds of the wicked, described in 1 :5-11 and 1: 12-17, will be punished.The oppressed people will turn against the wicked.Whatever they have done to the nations, will now be done to them.In 2:20 the whole earth is called upon to be silent, because Yahweh is in his holy temple.In the woe-oracles it becomes clear that Yahweh is not passive and absent, but actively involved in the salvation of the righteous.
This theme is developed in 3: 1-19.It is presented in the form of a reaction of the prophet to the revelation described in 2: 1-20.It has a new title (3: 1).Habakkuk's words are now called a n;:Jt=1.n;:Jt=1 is usually associated with trust in Yahweh (Bratcher 1985:226-227).The use of the word typifies the contents of the peri cope and indicates that the focus of the prophet has moved away from the distress, and refocusses on God.
Habakkuk 3:2 is an introductory prayer.As in the opening lament (1 :2-4), the prophet addresses Yahweh, but now his perspective has changed.In 1 :2-4 he accused Yahweh of being passive and absent, but now he has heard about Yahweh's mighty deeds (llJOtz7 "It=1lJOtz7 n1n"l) and he stands in awe (nln"l "n~1" 1'"19).What he has heard, is the account of Yahweh's deeds as recorded in 2:1-20.Now he reacts in the way suggested in 2:20.However, the tension in the prophet's situation has not yet been resolved.He has heard the account of Yahweh's deeds; it has been revealed to him, but not yet actualised (KrUger 1987:62).Therefore a prayer follows, namely that Yahweh will make the revelation of 2:1-20 a reality, that he will make it known and show mercy in a time of upheaval (ll1::a, cf Rudolph 1975:242;Bratcher 1985:239 and the use of the same word in Job 3:16, 26; 14:1; Is 14:3).
In verses 3-15 a theophany of Yahweh is described.In the context, the theophany is the prophet's rOecollection of Yahweh's great saving acts in the past.By remembering, the prophet actualises the promised salvation in his own life!Allusions to the Exodus and Sinai traditions occur16.The language is archaic 17 • The theophany is described by means of two parallel sections (cf Hiebert 1987:119-140).In verses 3-7 the coming of Yahweh from the South East is described in the third person.In verses 8-15 Yahweh's battle against the forces of chaos is described in the second person.The purpose of Yahweh's theophany is the destruction of the wicked (3:13).This recollection of Yahweh's saving acts in the past becomes a paradigm for his acts in the future, and gives the prophet strength to persevere in the present crisis.
This becomes clear in verses 16-19.As in verse 2, the prophet is the subject of the verbs.This section contains an unqualified confession of trust.Now the prophet realises that he must wait (n~J~ in 3: 16) for Yahweh's intervention, reflecting the command in 2:2-3.There God's revelation was described as an eschatological intervention.Through his recollection of Yahweh's saving acts in the past, the prophet realised that he must faithfully wait upon Yahweh.But now he is able to do so with confidence.However adverse conditions might be (3: 17), he will trust in 16 Cf the reference to lrY'R and l'~5)-'il in 3:3 and the discussion in Hiebert (1986:84-88); Van der Woude (1978:67); Bratcher (1985:252).17 Cfthe use of;:r,,~ in 3:3 and the discussion in Dykes (1976:66).Yahweh (3: 18), because it is Yahweh who gives him strength to carry on (3:19).This summary of the contents illustrates the dialogic character of the book.Progression takes place through the dialogue and results in insight on the prophet's side.In 1:2-4 the prophet laments Yahweh's absence and inability to come to the aid of the righteous.In 1 :5-11 it becomes clear that Yahweh is not absent, but works in strange and mysterious ways.This prompts the prophet to intensify his lament (1:12-17), where the distress reaches breaking point.The turning point comes about as a result of Yahweh's answer (2:1-20), where it becomes clear that he is indeed active, taking his people with him on the way to the eschatological end.What he requires is faithfulness from the righteous.
When the prophet again opens his mouth (3: 1-19), he is a changed man.Now he understands that God, who has saved before, will do so again.This knowledge gives him the strength to face the problems of the present.
The book of Habakkuk describes the struggle of a righteous man who is coming to terms with God in a wicked and unjust world.His struggle is with God, not about him.Through this struggle, presented in the form of a dialogue, the prophet learns the meaning of faithfulness.Thus, the dialogic surface structure of the book becomes a vehicle for the message.

READING HABAKKUK2:1-5B AS A WISDOM TEXT
It has already been stated that a turning point is reached in Habakkuk 2: 1-20.Up to this point growing despair characterised the attitude of the prophet.The problem confronting the righteous culminates in the desperate question directed to Yahweh in 1: 17: Will the wicked be allowed forever to annihilate other nations?This is a concise summary of the theme of the book: Why do the wicked enjoy a carefree life, while the righteous must suffer?
In 2:1-20 Yahweh answers the prophet -and the answer leads to the prophet gaining insight.He no longer focusses upon his trouble, but on Yahweh who is accompanying his people towards his destination.Significantly, exactly at this point, the influence of wisdom can be clearly seen.
Something unexpected happens in 2:2-3.What can be expected after the messenger formula is an oracle.Instead, these verses contain instructions about the preservation and publication of the message about to be revealed.It is reminiscent of Isaiah 8: 1 and 30:8.There the prophet must write down the revelation of God, and witness that the word of God is trustworthy.The terminology used here in Habakkuk is typical of wisdom literature (Janzen 1980:54-62) and has a definitive escathological implication expressed by the terms 1lJ'7;) and yp (cf Ps 75:3;Ezek 21:25,29,34;35:5).By utilising the double strands of prophecy and wisdom, the focus is shifted to the eschathological future, when God will intervene on behalf of his people.These verses provide the answer to the question: "how long?" -posed at the onset of the book.The answer to the question is: "Until the dawn of God's appointed time!" The purpose of the inscription is to teach the righteous the correct way of living.The reference to "running" (,::J ~"P y~" 1lJ7;)' )18 18 The exact meaning of this phrase is dubious.The prophet is instructed to write the revelation down.Often the phrase is interpreted with the emphasis on the readingthose who read it must be able to do it quickly (cf Van der Woude 1978:34;Deden 1953:262;Horst 1964:176).Syntactically, the emphasis should lie on the runningthose who read it, must run.In this context, y~' refers to the correct way of life before Yahweh (Holt 1964:298-302;Janzen 1980:68-70 should be interpreted metaphorically.It refers to the correct way of living in the eyes of God (cf Is 40:31;Jr 8:6;23:21;Pss 19:6;119:32;147: 15) The phrase is parallel to Isaiah 40: 1-31.There an eschathological vision occurs, describing the coming of Yahweh to deliver his people from exile.Verse 31 contains the assurance that those who wait upon Yahweh will receive the ability to run.In the same vein, Habakkuk 2:2 is an admonition to those who hear the message to "run", to walk in the ways of the Lord without becoming discouraged.The possibility to become discouraged is very real, because there will be a lapse of time between the revelation of the message and the actual outcome.But in the mean time, Yahweh's message is a reliable witness.11lJ in 2:3 is normally taken to be an adverb and translated by "still, yet" (cf Robertson 1990: 170).The implication is that the message is not actually meant for the present, but that the prophet must wait upon its fulfillment in the future.However, Janzen (1980:54-62) has argued convincingly that the background of this verse must be sought in the wisdom literature.In Proverbs 6:19;12:17;14:5,25;19:5,9 the nouns 1lJ and n"l:J"I occur in parallelism referring to a witness in court.The nouns are qualified by adjectives derived from either :ll:> "to lie" or IT.J~ "to speak the truth".It can not be coincidence that all four of these words occur in 2:2-4.Thus, it seems best to regard 11lJ in this context as an infinitive or participle of 11lJ "to repeat hiph.to witness" and translate it as a noun.The prophet is describing the character of the vision as an eschathological message.It is a witness to the end.1lJ1T.J "end" refers to a specific point in the future, which has been determined by Yahweh (cfPs 75:3;Dn 10:14;11:27,35).
n:J"I in 2:3 is normally taken to be a qal imperfect 3 masculine singular of nl:J I "to breath hiph.to breath against" or nl:J lI"to wheeze against, to launch forth, to produce" (cf Robertson 1990:171).The interpretation then is that the vision "breathes" (Le.yearns or hurries) to the end.However, the appearance of n"l:J"I in conjunction with 1lJ in several passages in Proverbs (cf the discussion above) points in another direction.n:J"I should rather be taken as a participle of n:J"I "to pronounce, to witness" (cf Janzen 1980:54-62;Loewenstamm 1980:137-145).The vision speaks about or is a witness to the end (cf Van der Woude 1978: 173).yp "consummation" always refers to a termination point (cf Gen 4:3;8:6;41:1;Ex 12:41).Here it should be interpreted as an eschathological term.It refers to the end, the time when God will intervene in history on behalf of his people to end violence and destruction (cfEzek 21:25,29,34;35:5).
It is emphasised in the expression :a:>"1 ~'1 that the message about to be received is reliable.Contrary to the opinion of the prophet expressed in the lament (I :2-4 and 1: 12-17), Yahweh is not untrustworthy.He is still accompanying his people on their jourmey towards his destination.But it is and remains his destination.Therefore, the righteous can not force him to change his plans.They must be prepared to run (2:2) towards God's destination and to wait (il:::>n in 2:3) upon his intervention.This verb does not signify passive waiting, but a specific conduct toward the future.Especially noteworthy is the appearance of the same verb in Isaiah 8: 1-4 and 30:8-1l.Isaiah is instructed to write his message down as a reliable witness.In Isaiah 8:16-18 the message is bound up and sealed amongst Isaiah's disciples.Now Isaiah will wait upon Yahweh en'l:::>n), who is hiding his face from the house of Jacob, he will hope in him ('In'l~p1).In Isaiah 30: 18 it is Yahweh who waits (il:::>n'l) to be gracious to Israel.All those who wait for him (il:nn) are blessed.The parallels with Habakkuk 2:2-3 can not be ignored (Janzen 1980:72-78).Waiting does not imply lack of action.On the contrary, it points towards trust in Yahweh who anxiously waits to show mercy upon his people.
The message proper follows in 2:4-5b.Much controversy surrounds the interpretation of these verses and major textcritical emendations are normally proposed1 9 . However, the Masoretic text is in order and the meaning is clear (Sweeney 1991 :74-77).The oracle displays the characteristics of a wisdom maxim (cf Jocken 1977b:327) where the fate of two opposing groups is spelled out (cf Gen 15:6; Lev 25:18; 26:3; Is 7:9; Jer 18:4; Ezek 18:9; Pss 7:1; 11:2; Prov 2:7; 21:3; Job 4:7).This passage contains the heart of the message revealed to the prophet.It is impossible to dislodge 5ab from 4abc, because the particle ' I:::> ~~1 has a connective function.At 5c a break occurs -the subject matter changes from haughtiness to a metaphorical description of the insatiable appetite of the wicked.
Careful analysis of the message discloses a concentric structure on syntactic and semantic level.It can be schematised in the following manner: 19 Much has been written about these verses, especially since quite a number of textcritical problems exist.It is impossible to give a full description of all the proposals (cf Prinsloo 1989: l33-142).Suffice to say that these verses are emended on a large scale.When examined critically, not one of the numerous proposals are satisfactory.This can lead to no other solution but that much more attention should be paid to the Masoretic text.The A and Al elements are both positive statements.Both contain a condemnation of the wicked, using synonyms to describe him as an arrogant man.The Band B 1 elements are both negative statements.Both describe the wicked as someone who will not prevail, whose life will not be successfull.In the C element in the centre a sharp contrast with the surrounding statements occurs.The p'l'1l receives the promise of life.
The double condemnation of the wicked stands in sharp contrast to the life promised to the righteous.By occupying the centre of this concentric construction, 4c becomes the focal point, not only of this message, but of the book Habakkuk as such.This oracle also points towards the eschathological future.In the present crisis the righteous can take heart in the fact that the wicked, now rampant, is doomed.He is arrogant, he does not acknowledge the supremacy of God but does his utmost to ensure his own future (cf 1: 11 ; 1: 16).But all is in vain, because Yahweh has already pronounced judgement.The righteous, on the other hand, will live.However, a condition is set -he will live only if he remains faithful.Faithfulness is the key to the future.The same word occurs in key passages in Isaiah of Jerusalem.It is an important theme in his theology that only the faithful have any hope for the future (cf Is 7 :9;28: 16;30: IS).This is the very heart of Habakkuk's message to troubled people in troubled times.
The reference to wine in Sa has puzzled exegetes for a very long time and the text is almost always emended.But no emendation is necessary."Wine" is sometimes used in the Old Testament as metaphor for the lust for power.Especially instructive is the occurence of the same image in connection with the Babylonians in Jeremiah SI:7-8.There Babylon is the golden goblet in the hand of Yahweh, all the peoples have to drink his wine, but the next moment Babylon lies shattered, beyond repair.Here, Habakkuk's condemnation of the wicked is virtually the same.The wicked could be described in terms of an arrogant man, while it is true that he will not endure.
To summarise: Habakkuk 2:4-Sb contains the heart of the message revealed to the prophet; indeed, the heart of the book Habakkuk.The most outstanding characteristic of this message is the contrast between the destiny of the righteous and the wicked.The wicked is designated as an arrogant man, and arrogance will not endure.The righteous, on the other hand, will live, but only if he remains faithful to Yahweh.In the light of the eschathological context (cf.2:2-3), this message clearly is meant as a comfort to those who suffer because they are exploited by wicked people.God is accompanying the world towards his destination; he is leading all men towards their destiny.The destiny of the wicked is destruction; the destiny of the righteous life.

THEODICY AND THE REVERSAL OF FORTUNES
In the previous section, it has been suggested that the turning point of the book (2:2-5b) is profoundly influenced by wisdom terminology.On the level of the overall structure and theological thrust of the book, it is equally true that the book is influenced by typically wisdom phenomena.This can especially be seen in the following features: The theme of the book is theodicy (Thompson 1993:53).The book is concerned with the question why Yahweh, if he really is righteous, allows the wicked to gain the upper hand over the righteous.The antithesis between the fate of the righteous and the wicked, so typical of wisdom literature (Gunneweg 1986:408;Thompson 1993:45), forms the focal point of the book.Parallels for Habakkuk can be found in literature such as Job and Psalm 73, where the problem of the suffering innocent is discussed (Gunneweg 1986:408;Keller 1973:166).The most striking feature is the reversal in the roles of Yahweh, the righteous and the wicked -a popular theme in texts with a wisdom perspective (Loader 1986:117-118).In 1:2-4 Yahweh is passive.He does not hear and does not help.Apathetically Yahweh looks upon the distress of his people, his voice has become silent.The result is total chaos in society.The wicked have gained the upper hand.The righteous have no hope.This state of affairs is intensified in 1:5-11.Now it becomes clear that Yahweh is not passive, but actually on the side of the wicked.The use of C'I'1tv:z> intensifies the grotesque might of the wicked.Yahweh is helping those who annihilated his people!Thus the C'I'1tv:z> become representatives of all wicked forces in the world.The problem confronting the prophet is stated in acute terms.It is even more so in 1: 12-17.Yahweh is supposed to be the God of the covenant, his people supposed to be living.Actually God is passive, his people dying!The wicked destroy the righteous, they do exactly as they please and seemingly will be able to do so ad infinitum.The distress of the prophet has reached its climax in the question of 1 : 17.
2: 1-20 represents a turning point.God answers and stresses the need for a correct way of living on the side of the righteous, because the answer has an eschatological character.It will not have immediate effect.In 2:4a-5b the actual turning point is reached.The, wicked, arrogant and haughty, will not survive.The righteous, on the other hand, will live if they remain faithful.At this point the roles are reversed.Yahweh reveals himself as the mighty God who accompanies his people to the end.The wicked, apparently indestructible in 1 :2-17, will perish.And the beleaguered righteous, apparently about to be destroyed in 1 :2-17, will live if they remain faithful.This reversal of roles is emphasised in the woe-oracles.The nations will tum against the wicked invader, and Yahweh will destroy him.
The theme of God's victory over the wicked reaches it's climax in 3:1-19.In the theophany (3:3-15) the prophet recalls God's saving acts in the past.He, who has destroyed the enemies of his people in the past, will do so again.The pericope ends with an unconditional confession of faith.Even under the most adverse conditions, the prophet will be joyful and glad, because the Lord is his Saviour.The reversal of roles is now complete.God has shown himself as Saviour, therefore the righteous will live, while the wicked will perish.
When all the evidence is taken into account, the semantic structure of the book can be described as antithetically-concentric (Prinsloo 1999:529).Chapter 1 represents one pole, namely despair.Chapter 3 represents the opposite pole, namely trust.In 1 :2-17 the despair of a righteous man who suffers because the wicked has gained the upper hand, is described.3: 1-19 describes the trust of a man whose perspective has shifted away from the wickedness towards God.The change in perspective is brought about by 2: 1-20.There it becomes clear that God is on the way to the appointed end -with the world and with his people.Those who are arrogant will perish, those who remain faithful, will live.From despair to trust through faithfulness.Thus the theme of the book could be summarised.And exactly this theme is the subject of at least two other representatives of the so called skeptical wisdom, namely Job and Psalm 73 and of two other corpusses of literature profoundly influenced by wisdom, namely the book of Esther and the story of Joseph.

IMPLICATIONS FOR THE INTERPRETATION OF HABAKKUK
Reading Habakkuk from a wisdom perspective has profound implications for the interpretation of the book.It firstly has implications for the dating of the book.The dating of the book remains a mystery, in spite of numerous publications.Proposals vary from the time of the siege of Jerusalem by Sennacherib (701 BC) to Maccabean times (200 Bcio.The majority of exegetes are of the opinion that the book should be placed during the reign of Jehoiakim (605 BC).However, not one of the proposals gives an entirely satisfactory answer to the many questions raised by the book.If the book were read from a wisdom perspective, intertextual material makes it clear that the book could be read against the background of the late pre-exilic or early exilic context (Prinsloo 1989:264).According to McKane (1970:19) skeptical wisdom developed late in the pre-exilic period.The crisis of the the exile accelerated the rise of skeptical wisdom.Habakkuk belongs to this broad movement (cf.Loader 1986:121).
Reading Habakkuk as a wisdom document has implications for one of the most perplexing questions presented by the book, namely the identity of the righteous and the wicked.Especially the identity of the wicked has been the subject of a long and heated debate in the research history of the book21.Here proposals range from the Assyrians to Antiochus Epiphanes 22 .However, in wisdom literature the righteous and the wicked are representatives of a way of life (Ps 1), a code of conduct and an attitude towards Yahweh.It is exactly in the skeptical wisdom where the relationship between Yahweh and these two groups becomes problematic.Seemingly, Yahweh ignores the plight of the righteous and enhances the prosperity of the wicked (Ps 73).It gives rise to the theodicee problem, one of the central themes in skeptical wisdom.As has been illustrated above, this is also the theme of Habakkuk.By reading Habakkuk from a wisdom perspective, the central theme of the book receives attention, and not a theoretically constructed historical Sitz im Leben.The reference to the Chaldeans in 1:6 determines the broad historical framework, namely the crisis caused by the exile.But the central problem touched apon by the book is not concerned with the Chaldeans per se, but with the power of the wicked and Yahweh's unwillingness or even inability to curb their power.The Chaldeans are simply the example par excellance of the wicked's unbridled power.

CONCLUSION
The little book of Habakkuk certainly contains many unique features within the corpus of the prophetic books.One of the unique features is the profound influence of wisdom motifs and themes upon the book.It has been argued that these features make it possible to consistently read the book from a wisdom perspective.Such a reading provides an explanation for the uniqueness of the book.Habakkuk has its origin as a message for the exilic community who lost all faith.The cataclysmic events caused by the rising of the Chaldeans is not Yahweh's final word to his people.The faithful will have a future.What Yahweh has done in the past, he can and will do again.Therefore, there is hope for the righteous.
Consulted literature