15<\/strong>. They take up angle<\/em> ] He taketh up with the hook; he sweepeth them into<\/strong> (or, with) his net<\/strong>.<\/p>\n they rejoice<\/em> ] he rejoiceth and exulteth<\/strong>. The Chaldean is compared to the fisher, who rejoices over the successful haul of his net. He drags men and nations indiscriminately into his power, and is dead to all their higher sensibilities and all that is human in them.<\/p>\n They take up all of them – <\/B>(literally he taketh up all of it) the whole race as though it were one,<\/P> With an angle; they catch them – <\/B>literally, he sweepeth it away<\/P> In their (his) net – <\/B>One fisherman is singled out who partly by wiles (as by the bait of an angle), partly by violence (the net or drag) sweeps away and gathers as his own the whole kind. Nebuchadnezzar and the Chaldaeans are herein a faint image of Satan, who casts out his baits and his nets in the stormy sea of this life, taking some by individual craft, sweeping others in whole masses, to do evil; and whoso hath no ruler, and will not have Christ to reign over him Luk 19:4<\/span>, he allures, hurries, drags away as his prey. Jerome: Adam clave to his hook, and he drew him forth out of Paradise with his net; and covered him with his drags, his varied and manifold deceits and guiles. And by one many became sinners, and in Adam we all died, and all saints afterward were with him alike cast out of Paradise. And because he deceived the first man, he ceaseth not daily to slay the whole human race.<\/P> <\/p>\n They; either more generally oppressors every where, or else particularly the Chaldeans. <\/P> Take up; draw them out slily and craftily, when they are taken by his bait. <\/P> All of them without distinction, all alike, good or bad. <\/P> With the angle: it may refer to the delight these oppressors took in these courses, or to the more private way of destroying. <\/P> They catch them in their net; another method of the Chaldean rapine, like catching of fish, not singly and one by one, but destroying many together. <\/P> And gather them; as if they could never have enough, these Chaldeans do, fisher-like, drive men into their nets and snares. In their drag: this is a third way of destroying fish. The Chaldeans would use all ways to devour the Jews. <\/P> Therefore they, the greedy and cruel Chaldeans, rejoice, both in their own gain and in the Jews ruin. <\/P> And are glad: it is doubled to show the certainty of the thing, and probably to intimate the double joy they took in their prosperous oppression. <\/P> <\/p>\n 15. they take up all of them<\/B>allkinds of fishes, that is, men,<\/I> as captives, and all other preythat comes in their way. <\/P> with the angle<\/B>that is,the hook. Some they take up as with the hook, one by one; others inshoals, as in a “net” and “drag” or enclosingnet. <\/P> therefore<\/B>because oftheir successes. <\/P> they rejoice<\/B>They gloryin their crimes because attended with success (compare Hab1:11<\/span>).<\/P><\/p>\n They take up all of them with the angle<\/strong>,…. The prophet continues the metaphor of fishing, and observes the different ways of taking fish; which is to be applied to the case he is speaking of: as fishermen take all they can with their angles, so “they” or “he”, for it is in the singular number, Nebuchadnezzar and his army, take up all out of the sea of the world; are ambitious of getting all kingdoms and nations of the world under their power and dominion; particularly all Judea, and all the inhabitants of it, good and bad, without any distinction; for all were fish which came to their net: this may design the artful and alluring methods they first made use of to get the people into their hands, by making covenants with them, and drawing them into making of presents, and paying of tribute:<\/p>\n they catch them in their net, and gather them in their drag<\/strong>; with the angle the fisherman catches fish one by one, but with the net great numbers; and what he misses by throwing the net, he gets by using the drag; all which may be expressive of the ways and methods used by the king of Babylon and his army, both in the times of Jeconiah, and of Zedekiah; under the former he used the net, and carried off large numbers, and with them the royal family and great substance, but left many behind; under the latter he came and swept away all, drained the land of its riches and its inhabitants:<\/p>\n therefore they rejoice and are glad<\/strong>; as fishermen do when they have good sport; so these people rejoiced in their own success, and in the calamities of their neighbours.<\/p>\n 15<\/strong>. <\/strong> So far as the prophet can see, Jehovah looks with favor upon their conquests, for they are successful in all their undertakings. The Chaldean armies are personified as a fisherman who makes extraordinary hauls and rejoices greatly in his success.<\/p>\n Hab 1:15<\/span><\/em><\/strong>. <\/strong>Therefore they rejoice and are glad<\/em><\/strong><\/strong> Therefore he rejoices and triumphs. <\/em>The whole verse may he rendered in the singular number. <\/p>\n <\/p>\n <\/em><\/p>\n Hab 1:15 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 are glad.<\/p>\n <\/em><\/p>\n Ver. 15. They take up all of them with the angle<\/strong> ] No less than all will serve their turns or satisfy their ambition; as we read of Alexander, who wept that there was but one world for him to conquer; Julius Caesar, who would be aut Caesar, aut nullus; <\/em> either Caesar or nothing, this Nebuchadnezzar in the text, fitly compared to a greedy fisherman, who could wish to enclose and catch all the fishes in the river. Covetousness is boundless; and ambition rideth without reins. The curse of unsatisfiableness, the disease of a spiritual dropsy, is upon all carnal hearts; so that though one man should engross a monopoly of all the wealth in the world, and heap up his hoards and his honours to the stars, yet would his heart be as hungry after more as if he had nothing. <\/p>\n <\/p>\n Therefore they rejoice and are glad<\/strong> ] This is worse than all the rest, that they please and applaud themselves in their wickedness, that they hug and stroke themselves on the head, as Doeg did, Psa 52:2<\/span> , and those Sodomites, Isa 3:9<\/span> . This shows that men are arrived at that dead and dedolent disposition spoken of Eph 4:19<\/span> , and are even straddling over hell’s mouth, which gapeth for them.<\/p>\n angle = hook. <\/p>\n drag = a fish-net. Occurs only here (verses: Hab 1:15, Hab 1:16) and in Isa 19:8. Greek. sagene. See App-122. Italian seine sagena, whence (with a different vowel) the Greek verb sageneuo = to sweep [a country] clear. <\/p>\n take: Jer 16:16, Eze 29:4, Eze 29:5, Amo 4:2, Mat 17:27 <\/p>\n they catch: Psa 10:9, Luk 5:5-10, Joh 21:6-11 <\/p>\n drag: or, flue-net <\/p>\n therefore: Jer 50:11, Lam 2:15, Lam 2:16, Eze 25:6, Eze 26:2, Eze 35:15, Rev 11:10 <\/p>\n Reciprocal: Job 21:7 – Wherefore Job 21:14 – they say Pro 2:14 – rejoice Pro 12:12 – desireth Isa 19:8 – General Jer 5:26 – lay wait Dan 4:30 – Is not Hos 5:1 – ye have Amo 6:13 – which Mic 7:2 – hunt Hab 2:6 – that increaseth Rom 1:21 – they glorified 1Ti 6:17 – that they<\/p>\n Hab 1:15. Continuing his figure of the fishes, the prophet represents the Babylonians as dealing with the people of God in the same way they would the fishes which they caught in a net to be consumed upon their own appetites.<\/p>\n Babylon was like a fisherman who took other nations captive with hook and net and rejoiced over his good catch. Earlier the prophet compared the Babylonians to hunters (Hab 1:8). Babylonian monuments depict the Chaldeans as having driven a hook through the lower lip of their captives and stringing them single file, like fish on a line. [Note: W. Rudolph, Micha-Nahum-Habakuk-Zephanja, p. 211.] <\/span> This was an Assyrian practice that the Babylonians continued. In another Babylonian relief, the Chaldeans pictured their major gods dragging a net in which their captured enemies squirmed. [Note: T. Laetsch, Bible Commentary: The Minor Prophets, p. 326.] <\/span> The Babylonians even gave credit to the tools they used to make their impressive conquests rather than to Yahweh (cf. Hab 1:11). They had as little regard for human life as fishermen have for fish. That God would allow this to continue seemed blatantly unjust to Habakkuk.<\/p>\n "Idolatry is not limited to those who bring sacrifices or burn incense to inanimate objects. People of position, power, and prosperity often pay homage to the business or agency that provided them their coveted status. It becomes their constant obsession, even their ’god.’" [Note: Blue, p. 1512.] <\/span><\/p>\n 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 are glad. 15. They take up angle ] He taketh up with the hook; he sweepeth them into (or, with) his net. they rejoice ] he rejoiceth and exulteth. The … Continue reading “Exegetical and Hermeneutical Commentary of Habakkuk 1:15”<\/span><\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"","ping_status":"","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-22757","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/22757","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/comments?post=22757"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/22757\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=22757"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=22757"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=22757"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: Albert Barnes’ Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: English Annotations on the Holy Bible by Matthew Poole<\/b><\/i><\/h4>\n
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible <\/b><\/i><\/h4>\n
Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
Fuente: Whedon’s Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n
Fuente: Commentary on the Holy Bible by Thomas Coke<\/b><\/i><\/h4>\n
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Companion Bible Notes, Appendices and Graphics<\/b><\/i><\/h4>\n
Fuente: The Treasury of Scripture Knowledge<\/b><\/i><\/h4>\n
Fuente: Combined Bible Commentary<\/b><\/i><\/h4>\n
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"