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Habacuc 1:13
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- DailyParallel Translations
Muy limpio eres de ojos para ver el mal, ni puedes ver el agravio: �por qu� ves los menospreciadores, y callas cuando destruye el imp�o al m�s justo que �l.
Muy limpio eres de ojos para ver el mal, y no puedes ver el agravio. �Por qu�, pues, ves a los traidores, y callas cuando el imp�o destruye al m�s justo que �l,
Limpio eres de ojos para no ver el mal, ni puedes ver el agravio; �por qu� ves a los menospreciadores, y callas cuando destruye el imp�o al m�s justo que �l.
Bible Verse Review
from Treasury of Scripure Knowledge
of: Job 15:15, Psalms 5:4, Psalms 5:5, Psalms 11:4-7, Psalms 34:15, Psalms 34:16, 1 Peter 1:15, 1 Peter 1:16
iniquity: or, grievance
wherefore: Psalms 10:1, Psalms 10:2, Psalms 10:15, Psalms 73:3, Jeremiah 12:1, Jeremiah 12:2
deal: Isaiah 21:2, Isaiah 33:1
holdest: Esther 4:14, Psalms 35:22, Psalms 50:3, Psalms 50:21, Psalms 83:1, Proverbs 31:8, Proverbs 31:9, Isaiah 64:12
the wicked: Habakkuk 1:3, Habakkuk 1:4, 2 Samuel 4:11, 1 Kings 2:32, Psalms 37:12-15, Psalms 37:32, Psalms 37:33, Psalms 56:1, Psalms 56:2, Acts 2:23, Acts 3:13-15
Reciprocal: Genesis 38:26 - She hath Leviticus 6:2 - in fellowship Deuteronomy 23:18 - any vow Deuteronomy 25:1 - General Deuteronomy 32:4 - without Joshua 7:12 - the children Joshua 24:19 - holy 2 Samuel 20:1 - a man Job 11:11 - he seeth Job 17:8 - astonied Job 24:23 - yet his eyes Job 34:12 - surely Psalms 10:14 - for thou Psalms 35:17 - look Psalms 37:14 - slay Psalms 56:7 - escape Psalms 97:12 - give thanks Proverbs 15:9 - The way Ecclesiastes 5:8 - thou seest Isaiah 3:8 - to provoke Isaiah 37:23 - the Holy One Isaiah 59:9 - is judgment Isaiah 59:15 - he that Lamentations 3:36 - the Lord Zechariah 8:17 - things Malachi 3:15 - yea Matthew 25:12 - I know Revelation 17:6 - I wondered
Gill's Notes on the Bible
[Thou art] of purer eyes than to behold evil, and canst not look upon iniquity,.... The Lord with his eyes of omniscience beholds all things good and evil, and all men good and bad, with all their actions; but then he does not look upon the sins of men with pleasure and approbation; since they are contrary to his nature, repugnant to his will, and breaches of his righteous law: and though sin in general may be included here, yet there seems to be a particular respect had to the "evil" or injury done by the Chaldeans to the Jews, in invading their land, spoiling their substance, and slaying their persons; and to the "iniquity", labour, or grievance, by which may be meant the oppression and violence the same people exercised upon the inhabitants of Judea; which, though permitted by the Lord, could not be well pleasing in his sight. The Targum interprets it of persons, workers of evil, and workers of the labour of falsehood; see Psalms 5:4:
wherefore lookest thou upon them that deal treacherously; the Chaldeans, who dealt treacherously with God, by worshipping idols; and with the Jews, pretending to be their good friends and allies, when they meditated their ruin and destruction; and yet the Lord in his providence seemed to look favourably on these perfidious persons, since they succeeded in all their enterprises: this was stumbling to the prophet, and all good men; and they knew not how, or at least found great difficulty, to reconcile this to the purity and holiness of God, and to his justice and faithfulness; see Jeremiah 12:1:
and holdest thy tongue when the wicked devoureth [the man that is] more righteous than he? the comparison does not lie so much personally between Nebuchadnezzar and Zedekiah the last king of the Jews, whose eyes the king of Babylon put out, and whom he used in a cruel manner; who was, no doubt, comparatively speaking, a more righteous person than the Chaldean monarch was; being not the worst of the kings of Judea, and whose name has the signification of righteousness in it: but rather between the Chaldeans and the Jews; who, though there were many wicked persons among them, yet there were some truly righteous, who fell in the common calamity; and, as to the bulk of them, were a more righteous people, at the worst, than their enemies were, who devoured them, destroyed many with the sword, plundered them of their substance, and carried them captive; and the Lord was silent all this while, said nothing in his providence against them, put no stop to their proceedings; and by his silence seemed to approve of, at least to connive at, what they did; and this the prophet in the name of good men reasons with the Lord about.
Barnes' Notes on the Bible
Thou art of purer eyes than to behold evil - The prophet repeats his complaint (as troubling thoughts are accustomed to come back, after they have been repelled,), in order to answer it more strongly. All sin is hateful in God’s sight, and in His Holy Wisdom He cannot endure to “look toward iniquity.” As man turns away from sickening sights, so God’s abhorrence of wrong is pictured by His not being able to “look toward it.” If He looked toward them, they must perish Psalms 104:32. Light cannot co-exist with darkness, fire with water, heat with cold, deformity with beauty, foulness with sweetness, nor is sin compatible with the Presence of God, except as its Judge and punisher. Thou canst not look. There is an entire contradiction between God and unholiness. And yet,
Wherefore lookest thou upon - viewest, as in Thy full sight make the contrast stronger. God cannot endure “to look toward” (אל) iniquity, and yet He does not only this, but beholdeth it, contemplateth it, and still is silent), yea, as it would seem, with favor , bestowing upon them the goods of this life, honor, glory, children, riches, as the Psalmist saith Psalms 73:12; “Behold these are the ungodly, who prosper in the world, they increase in riches?” Why lookest thou upon “them that deal treacherously, holdest Thy tongue,” puttest restraint , as it were, upon Thyself and Thine own attribute of Justice, “when the wicked devoureth the man that is more righteous than he?” Psalms 143:2 “in God’s sight no man living can be justified;” and, in one sense, Sodom and Gomorrah were less unrighteous than Jerusalem, and Matthew 10:15; Matthew 11:24; Mark 6:11; Luke 10:12 “it shall be more tolerable for them in the day of Judgment,” because they sinned against less light; yet the actual sins of the Chaldee were greater than those of Jerusalem, and Satan’s evil is greater than that of these who are his prey.
To say that Judah was more righteous than the Chaldaean does not imply any righteousness of the Chaldaean, as the saying that (Jeremiah 31:11, Del.) “God ransomed Jacob from the hand of one stronger than he,” does not imply any strength remaining to Israel. Then, also, in all the general judgments of God, the righteous too suffer in this world, whence Abraham intercedes for Sodom, if there were but ten righteous in it; lest Genesis 18:23 “the righteous be destroyed with the wicked.” Hence, God also spared Nineveh in part as having Jonah 4:11 “more than sixscore thousand persons that cannot discern between their right hand and their left hand,” i. e., good from evil. No times were more full of sin than those before the destruction of Jerusalem, yet the fury of the Assassins fell upon the innocent. And so the words, like the voice of the souls under the Altar Revelation 6:10, become the cry of the Church at all times against the oppressing world, and of the blood of the martyrs from Abel to the end, “Lord, how long?” And in that the word “righteous” signifies both “one righteous man,” and the whole class or generation of the righteous, it speaks both of Christ the Head and of all His members in whom (as by Saul) He was persecuted. The wicked also includes all persecutors, both those who executed the Lord Christ, and those who brought His servants before judgment-seats, and who blasphemed His Name James 2:6-7, and caused many to blaspheme, and killed those whom they could not compel. And God, all the while, seemeth to look away and not to regard.
Clarke's Notes on the Bible
Verse Habakkuk 1:13. Thou art of purer eyes — Seeing thou art so pure, and canst not look on iniquity-it is so abominable-how canst thou bear with them who "deal treacherously, and hold thy tongue when the wicked devour the righteous?" All such questions are easily solved by a consideration of God's ineffable mercy, which leads him to suffer long and be kind. He has no pleasure in the death of a sinner.
