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Habakkuk 2:5a: Denouncing ‘wine’ or ‘wealth’? Contextual readings of the Masoretic text and 1QpHab

Summary

Prinsloo examines a disputed half-verse in Habakkuk 2:5a. The Masoretic text (MT) says that "the wine" is treacherous. The Qumran commentary 1QpHab instead reads a word usually vocalised as "wealth", and it uses an imperfect verb with "an arrogant man" as its object. Many commentators and modern translations treat the Qumran wording as the original and emend MT to match it. The author argues that this preference rests on weak text-critical practice. He tests each reading against its own literary setting, drawing on three lines of evidence: ancient scribal paragraph markers in Hebrew and Greek manuscripts, the commentary's own interpretive framework, and intertexts where wine stands for imperial violence and divine wrath. His finding is that "wealth" fits 1QpHab and "wine" fits MT, but neither works when moved into the other text. He therefore recommends keeping both readings in their own traditions rather than using one to correct the other. The point matters for any field that tends to collapse parallel witnesses into a single "correct" text.

Key points

  • The two variants are MT's reference to "the wine" with a participle, and 1QpHab's "wealth" with an imperfect verb. Some ancient versions, including the Septuagint and the Peshitta, lack any mention of wine at all.
  • On paragraph markers:
    • Codices M C, M A and M P place a setumah break between 2:4 and 2:5.
    • M L, M R and BibR show no break there.
    • All consulted witnesses mark section breaks before 2:1 and between 2:8 and 2:9.
  • 1QpHab supports the break before 2:5 because it quotes 2:5–6 together (cols. 8.3–8). This links verse 5 to the woe oracles that follow it rather than to verse 4.
  • All four consulted Greek uncials set apart the phrase "and they will say" (2:6cα) as its own unit.
  • The author identifies a recurring motif cluster, "drinking the cup of wrath from YHWH's hand", with six components: vessel, hand, fermented drink, recipient, act of drinking, and effect. He traces it through Ps 75, Jer 25 and 51, Isa 51, and Hab 2:15–16.

Interesting ideas

  • I1. A variant only makes sense inside its own document, so it should be judged against that document's full context rather than as an isolated entry in a variant list. — For Mova (learn): When witness parsers disagree on silver data, score each candidate analysis against the surrounding sentences and the text's world instead of resolving the conflict token by token.
  • I2. Evidence should be weighed rather than counted: a few early, independent witnesses can outweigh many later ones. — For Mova (learn): Weight witness-parser votes by each parser's independence and measured reliability, so that several correlated parsers do not outvote one strong dissenter.
  • I3. Physical layout cues, such as blank spaces left by scribes, record how earlier readers segmented a text, and those segmentations change how a passage is interpreted. — For Mova (frames): Use paragraph breaks and layout signals as soft boundaries for coreference and discourse linking, so antecedents and connectives are resolved within the right unit.
  • I4. A recurring figurative scheme can be described as a fixed set of slots (vessel, agent's hand, drink, recipient, consumption, effect) and then detected across many texts. — For Mova (frames): Define metaphor schemas as slot-based frames so that figurative uses, such as wine standing for violence, can be recognised and explained instead of read literally.
  • I5. Two divergent versions can both be valid, and the right move is to keep both, each tied to its source, instead of forcing one winner. — For Mova (world): Store competing readings of an ambiguous passage as separate, source-tagged hypotheses in the text's world until later context settles which one holds.

Our summary of the paper, in our own words — not its text. The work belongs to its authors; read it at the links above.

Fields: Linguistics & languages

Cite

The paper itself, not this page. BibTeX from the library's record of the work. DOI 10.4102/hts.v72i4.3576

@article{prinsloo2016habakkuk,
  title = {{Habakkuk 2:5a: Denouncing ‘wine’ or ‘wealth’? Contextual readings of the Masoretic text and 1QpHab}},
  author = {Prinsloo, Gert},
  journal = {HTS Teologiese Studies/Theological Studies 72},
  year = {2016},
  doi = {10.4102/hts.v72i4.3576},
  url = {https://doi.org/10.4102/hts.v72i4.3576}
}

References

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  68. Tiberian manuscripts of the Ben Asher tradition (Tov 1992:46–47): 3. Codex Cairo (M C ): According to the colophon it was copied and punctuated by Moshe ben Asher in 895 CE. It contains the Former and Latter Prophets (Würthwein 1973:38–39; Barthélemy 2012:240). Codex Cairo of the Bible: From the Karaite Synagogue at Abbasiya: The earliest extant Hebrew manuscript written in 895 by Moshe ben Asher (Introduction by D.S. Lowinger), 1976, Makor, Jerusalem. 4. Codex Aleppo (M A ): According to the colophon it was copied in 925 CE. It is regarded as the model example of a Ben Asher manuscript (Würthwein 1973:39; Barthélemy 2012:239–240). Aleppo Codex: Provided with massoretic notes and pointed by Aaron Ben Asher, 1976, Makor, Jerusalem. (The Hebrew University Bible Project). 5. Codex Leningrad (M L ): It is the oldest complete Ben Asher manuscript of the Hebrew Bible, copied in 1008–1009 CE (Würtwein 1973:39; Barthélemy 2012:239). Pentateuch, Prophets and Hagiographa: Codex Leningrad B 19A, 1970, Makor, Jerusalem. 48.Following Tov (1992:19) I define ‘proto-Masoretic’ as earlier forms of the Hebrew Bible consonantal text ‘lacking the later vocalization and accentuation’. Manuscripts with non-Tiberian vocalisation: 6. Codex Petropolitanus (M P ): According to the colophon the manuscript was copied in 916 CE. It utilises Babylonian vowel signs, but in the consonantal text and punctuation it follows the Tiberian tradition (Würthwein 1973:40; Barthélemy 2012:238). The Hebrew Bible – Latter Prophets: The Babylonian Codex of Petrograd edited with preface and critical annotations by Hermann L. Strack. Prolegomenon by P. Wernberg-Møller, 1971, Ktav, New York. 7. Codex Reuchlinianus (M R ): The manuscript contains the former and latter prophets and dates from circa 1105 CE. The vocalisation of the manuscript is proto-Tiberian and it contains both the Masoretic text and the Targum Jonathan to the Prophets. Codex Reuchlinianus. No. 3 of the Badische Landsbibliothek in Karlsruhe (Formerly Durlach No. 55) with a general introduction: Masoretic Hebrew by Alexander Sperber, 1956, Munksgaard, Copenhagen. (The Pre-Masoretic Bible, I). Printed editions of the Hebrew Bible: 8. Biblia Rabbinica (BibRab): The so-called Second Rabbinic Bible was prepared by Jakob ben Chayyim and printed by Daniel Bomberg in Venice in 1524–1525. The Hebrew text occurs together with the Aramaic translation and the Rabbinic commentaries of Rashi, Ibn Ezra and Kimchi (Würthwein 1973:42; Deist 1978:84). Biblia Rabbinica: A reprint of the 1525 Venice edition edited by Jacob ben Ḥayim ibn Adoniya, 1972, Makor, Jerusalem. 9. Biblia Hebraica Stuttgartensia (BHS): A ‘critical’ edition of the Hebrew Bible based upon M L , prepared under the auspices of the Deutsche Bibelgesellchaft (Deist 1978:86). Elliger, K. & Rudolph, W., 1967/77, Biblia Hebraica Stuttgartensia, Deutsche Bibelgesellschaft, Stuttgart. 10. Biblia Hebraica Quinta (BHS): A revised ‘critical’ edition of the Hebrew Bible based upon M L , currently prepared under the auspices of the Deutsche Bibelgesellchaft. find
  69. Gelston, A., 2010, רשע ירת The Twelve Minor Prophets, Deutsche Bibelgesellschaft, Stuttgart. (Biblia Hebraica Quinta, 13). Aramaic witnesses Manuscript with non-Tiberian vocalisation: 1. Codex Reuchlinianus (M R ): Cf. Hebrew witnesses (7). The manuscript contains both the Hebrew and Aramaic text of the Former and Latter Prophets. Printed editions of the Targum: 2. Printed version of the Aramaic text of Codex Reuchlinianus edited by De Lagarde (1967). find
  70. De Lagarde, P. (ed.), 1967, Prophetae Chaldaice e fide codocos reuchliani, Otto Zeller, Osnabrück. 3. The Targum Jonathan edited by Sperber (1962). find
  71. Sperber, A. (ed.), 1962, The Bible in Aramaic based on old manuscripts and printed texts Volume III: The Latter Prophets according to Targum Jonathan, Brill, Leiden. Greek witnesses Scroll from the Judean Desert: 1. Greek Minor Prophets scroll from Naḥal Ḥever (8ḤevXIIgr): Dates from between 50 BCE and 50 CE and contains a Greek translation of the Twelve Minor Prophets. It shows similarities with Aquila, Symmachus and Theodotion and represents a recension of the Septuagint containing a literal translation of an apparently pre-Masoretic Hebrew text (Würthwein 1973:178; Barthélemy 2012:443–444). Tov, E. The Greek Minor Prophets scroll from Naḥal Ḥever (8ḤevXIIgr) (The Seiâl Collection 1) (DJD VIII), Oxford 1990. Uncial Septuagint manuscripts: 2. Codex Sinaiticus (G S ): Dates from the fourth century CE. Originally contained the entire Bible, but large parts of the Old Testament have been lost (Deist 1978:190). Codex Sinaiticus Petropolitanus et Friderico-Augustanus Lipsiensis: The Old Testament preserved in the public library of Petrograd, in the library of the Society of Ancient Literature in Petrograd, and in the library of the University of Leipzig now produced in facsimile from photographs by Helen and Kirsopp Lake, 1922, Clarendon, Oxford. 3. Codex Vaticanus (G B ): Dates from the fourth century CE and contains the entire Bible. It is regarded as the best complete Septuagint manuscript (Deist 1978:190). Bibliorum Sacrorum Graecus Codex Vaticanus Tomus IV: Libros Esther, Iudith, Tobiae et Prophetarum, 1872, Congregationis de Propaganda Fide, Roma. 4. Codex Alexandrinus (G A ): Dates from the fifth century CE and contains the entire Bible (Deist 1978:191). find
  72. Codex Alexandrinus, 1936, The Codex Alexandrinus in reduced photographic facsimile: Old Testament, Part III Hosea-Judith, (ed. F.G. Kenyon), 1936, British Museum, London. 5. Codex Marchalianus (G M ): Dates from the sixth century CE and contains the prophetic books. It is of interest because hexaplaric notes occur in the margins (Deist 1978:191). Prophetarum Codex Graecus Vaticanus 2125 Qui Dicitur Marchalianus, (ed. J. Cozza-Luzi), 1890, Bibliotheca Vaticana, Romae. Syriac witnesses 1. Codex Ambrosianus (7a1): Dates from the sixth to seventh century CE and contains the entire Old Testament written in elegant Estrangela script (Deist 1978:147–148). Ceriani, A.M., 1876–1883, Translatio syra pescitto Veteris Testamenti ex Codice Ambrosiano sec. fere VI photolithographice edita curante et adnotante Mediolani: In officinis photolithographica Angeli della Croce et typographica J.B. Pogliani et sociorum, Williams & Norgate, London. Available online: https://archive.org/details/CerianiVeterisTestamentum7a1PeshittaTanakhAra maicOldTestament, accessed 2015/09/29 2. Peshitta: Printed version of the Syriac Old Testament with the Codex Ambrosianus as base text, produced by the Peshitta Institute in Leiden. Old Testament in Syriac According to the Peshitta Version. Edited on Behalf of the International Organization for the Study of the Old Testament by the Peshitta Institute Leiden. Part III, Fascicle 4. Dodekapropheton – Daniel-Bel-Draco, 1980, Brill, Leiden. Latin witness 1. Vulgate: I utilised the critical printed edition prepared by the Benedictine order published since 1926 in numerous volumes (Deist 1978:213). Biblia Sacra iuxta Latinam Vulgatam Versionem XVII: Duedecim Prophetarum, 1987, Libreria Editrice Vaticana, Roma. ↗

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