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HABAKKUK 3
PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS
| NASB | NKJV | NRSV | TEV | NJB (MT versing) |
| God's Deliverance of His People | The Prophet's Prayer | Habakkuk's Prayer | A Prayer of Habakkuk | Plea To Yahweh for Deliverance |
| 3:1 | 3:1 | 3:1 | 3:1 | 3:1 |
| Prayer | ||||
| 3:2 | 3:2 | 3:2-15 | 3:2-6 | 3:2 |
| Theophany: Yahweh's Approach | ||||
| 3:3a-b | 3:3a-b | 3:3 | ||
| 3:3c-7 | 3:3c-5 | |||
| 3:4 | ||||
| 3:5 | ||||
| 3:6-7 | 3:6 | |||
| 3:7-15 | 3:7 | |||
| Yahweh's Battle | ||||
| 3:8-15 | 3:8-9b | 3:8 | ||
| 3:9a-b | ||||
| 3:9c-13 | 3:9c-10 | |||
| 3:11 | ||||
| 3:12 | ||||
| 3:13 | ||||
| 3:14-15 | 3:14 | |||
| 3:15 | ||||
| Conclusion: Human Fear and Faith in God | ||||
| 3:16-19c | 3:16 | 3:16 | 3:16a-b | 3:16a-b |
| A Hymn of Faith | 3:16c | 3:16c-d | ||
| 3:17-18 | 3:17-19c | 3:17-19 | 3:17 | |
| 3:18 | ||||
| 3:19a-c | 3:19a-c | |||
| 3:19d | 3:19d | 3:19d | 3:19d |
READING CYCLE THREE (see
"Bible Interpretation Seminar")
FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT THE PARAGRAPH LEVEL
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
Read the chapter in one sitting. Identify the subjects. Compare your subject divisions with the five translations above. Paragraphing is not inspired, but it is the key to following the original author's intent, which is the heart of interpretation. Every paragraph has one and only one subject.
CONTEXTUAL INSIGHTS
are repeated in Hab. 3:16-19 from Hab. 2:4. The key person in all Bible books is God! He is trustworthy in all situations. His word is trustworthy and will be fulfilled in due time.
WORD AND PHRASE STUDY
NASB (UPDATED) TEXT: 3:1
1A prayer of Habakkuk the prophet, according to Shigionoth.
3:1 "A prayer of Habakkuk" This seems to be an anthem/psalm of praise based on God's dealing with Israel during the exodus experience. Both King James and Martin Luther translate the VERB as PAST TENSE, however, the Septuagint uses the FUTURE and AORIST TENSES, while the Vulgate uses PERFECTS and FUTURE.
▣ "the prophet" See SPECIAL TOPIC: PROPHECY (OT).
▣ "Shigionoth" This Hebrew term (BDB 993) means "to hear" or "to reel with drink." It is a musical term; the exact meaning is uncertain. The NASB says it is a "highly emotional poetic form" (see Intro. to Psalm 7). The Jewish Publication Society of America's translation (JPSOA) has "psalm of supplication," following an Akkadian root for lament.
NASB (UPDATED) TEXT: 3:2
2Lord, I have heard the report about You and I fear.
O Lord revive Your work in the midst of the years,
In the midst of the years make it known;
In wrath remember mercy.
3:2 Habakkuk 3:2 must be seen against the exodus reference in Hab. 3:3. YHWH delivered His people from the Egyptians; now the prayer is that He will deliver them from all oppressors (here in the context of Habakkuk, the Babylonians).
Note the IMPERATIVE "revive/preserve your work" (BDB 310, KB 309, Piel). The psalmist is praying for God to do it again.
▣ "Lord" There are several titles used for Israel's Deity in this anthem/psalm.
▣ "fear" This term (BDB 431, note LXX translation) denotes "awe" and "respect."
▣ "make it known" The MT has the Hiphil IMPERFECT (BDB 393, KB 390) but the LXX translated this as a Niphal instead, "You will be known in the midst of two living creatures," which makes "it" not YHWH's acts of deliverance but YHWH Himself! His works are a way to reveal His character.
▣ "In wrath remember mercy" The covenant people experienced problems because of their disobedience and faithlessness in YHWH (cf. Leviticus 26; Deuteronomy 28). The NRSV makes this a prayer (Qal IMPERFECT used in a JUSSIVE sense). God's character is primarily merciful.
There is a greater purpose for Israel!
SPECIAL TOPIC: CHARACTERISTICS OF ISRAEL'S GOD (OT)
SPECIAL TOPIC: YHWH'S ETERNAL REDEMPTIVE PLAN
▣ "mercy" This VERBAL (BDB 933, KB 1216, Piel) is an INFINITIVE ABSOLUTE. It is used
Thank God for His gracious, compassionate, merciful purposes, actions, and attitudes toward His faithful followers! Genesis 3 has made mercy absolutely central and crucial!
NASB (UPDATED) TEXT: 3:3a-b
3God comes from Teman,
And the Holy One from Mount Paran.
3:3 "Teman. . .Mount Paran" This is a reference to God moving from His mountain home in Sinai and passing through the other mountain ranges on His way to help His people. Mount Teman means "south" (BDB 412) and is used for the nation of Edom. Mount Paran is also south between the nations of Edom and Mount Sinai.
Have you noticed how often mountains are mentioned in this psalm?
NASB (UPDATED) TEXT: 3:13c-7
3cHis splendor covers the heavens,
And the earth is full of His praise.
Selah.
4His radiance is like the sunlight;
He has rays flashing from His hand,
And there is the hiding of His power.
5Before Him goes pestilence,
And plague comes after Him.
6He stood and surveyed the earth;
He looked and startled the nations.
Yes, the perpetual mountains were shattered,
The ancient hills collapsed.
His ways are everlasting.
7I saw the tents of Cushan under distress,
The tent curtains of the land of Midian were trembling.
3:3c,d "splendor. . .praise" These may be parallel.
▣ "Selah" Notice this term is placed in the margin of Ps. 3:2,4,8. The root (BDB 699, KB 756) is not certain. Here are some of the theories.
With all these theories it is obvious that moderns do not know what it refers to in the Psalter or Habakkuk (Hab. 3:3,9,13). It is used over 70 times in the MT and over 90 times in the LXX.
▣ The second two poetic lines of Hab. 3:3 are parallel and denote YHWH as creator of "heaven" and "earth," both of which reflect His glory; both of which praise Him (BDB 239).
This is a literary way of denoting a personal appearance of God (theophany, i.e., Exodus 3; 19; Deut. 33:3; Judges 5; Ps. 68:8-9; 74:12-17; 77:16-20).
3:4a This verse is difficult to understand. The JPSOA says "the Hebrew is uncertain." If Hab. 3:3 refers to YHWH coming from the east like the rising sun, BDB 21, #2 (or "lightning," in a storm, BDB 21, #5, cf. Hab. 3:11; Job 36:22; 37:3,11,15;Ezek. 1:4,13), then this is related imagery of YHWH as creator, and thereby, controller of physical creation, including the sun, which many ANE people groups worshiped as a god.
| 3:4b | |
| NASB, NKJV, NRSV, NJB | "rays" |
| TEV | "light flashes" |
| LXX | "horns" |
The term (BDB 901) is literally "horns." Only here is it translated "rays" because of the context. It denotes a light display in the heavens at YHWH's approach (i.e., theophany). Remember, context, not a lexicon, determines meaning!
The same root is translated "shone" (VERB, BDB 902; KB 1144, Qal PERFECT) in Exod. 34:29,30, which speaks of light beaming from Moses' face after meeting YHWH on Mt. Sinai.
3:4c The last line has a NOUN that occurs only here (BDB 285).
The root is related to the VERB "to hide" or "to withdraw" (BDB 285). This hiddenness could refer to
A parallel might be Ps. 18:12-13; same imagery but different vocabulary (also a judgment context).
Just in passing let me suggest one more option for interpreting this line of poetry. The "hiddenness" may be related to the notion that to see the holy God of Israel meant death (cf. Gen. 16:13; 32:30; Exod. 33:20; Num. 12:8; Jdgs. 6:22; 13:22; Isa. 6:5). If so, this "covering" was an act of mercy. The "shekinah cloud of glory" during the exodus and wandering period may have served the same function. The smoke that filled the Temple in Isaiah 6 would also function for this purpose.
3:5 In the OT God's judgment for covenant disobedience is specifically spelled out (i.e., Leviticus 26; Deuteronomy 28; Jer. 14:12; 21:9; Ezek. 7:15).
These are all the terrible physical consequences of the fall of Genesis 3.
God uses natural evils for His own purposes.
Satan is a servant (see A. B. Davidson, OT Theology, pp. 300-306).
In this text "pestilence" (BDB 184) and "plague" (BDB 958) are personified as servants, possibly an allusion to Canaanite gods who accompanied Ba'al. The point being, they serve YHWH not Ba'al and are directed (controlled) by YHWH (so too, the lights of the sky, Hab. 3:11; Gen. 1:16).
| 3:6 | |
| NASB | "surveyed" |
| NKJV, Peshitta | "measured" |
| NRSV | "shook" |
| TEV, REB, NET, JPSOA, LXX, Targums | "shakes" |
| NJB | "tremble" |
The MT understands the root to be "measure" (מדד, BDB 551, KB 547, Poel IMPERFECT with waw), but many scholars, because of the context, assume "shake," דומ, as related to טומ (BDB 556).
This could be imagery (cf. Jdgs. 5:4; 2 Sam. 22:8; Ps. 77:18) or an earthquake (cf. Exod. 19:18; Jdgs. 5:5; Ps. 68:7-8). Either way it was a way to demonstrate YHWH's sovereign power and personal presence!
▣ "ancient. . .everlasting" The term 'olam (BDB 761, KB 798) is used twice. This term must be interpreted in light of its context, not a preset definition (this is true of all words).
The point of the imagery of these lines of poetry (Hab. 3:6c-e) is that the mountains of the earth look eternal (i.e., Ps. 90:2) but they are not; yet YHWH's ways (BDB 237) are eternal because YHWH is eternal (cf. Ps. 90:2; 93:2; 102:27; Jer. 10:10).
For parallel words to "ways" see Special Topic: Terms for God's Revelation, VII.
SPECIAL TOPIC: FOREVER ('olam)
SPECIAL TOPIC: CHARACTERISTICS OF ISRAEL'S GOD (NT)
▣ The NET Bible, p. 1654, #7, offers an alternate interpretation, "He travels on the ancient roads" (NRSV), linking this ambiguous line of poetry to Hab. 3:3 (i.e., YHWH accompanying the Israelites during the exodus, cf. Deut. 33:2) and better paralleling Hab. 3:7. However, this was not the understanding of the LXX or Peshitta and the traditional translation does parallel with Hab. 3:6c, so probably the MT is correct.
3:7 This alludes to Exod. 15:14-16. "Tents" is metaphorical of these two areas (or tribal groups).
The names "Cushan" (BDB 469) and "Midian" (BDB 193) refer to the same area (both sides of the Gulf of Aqaba). It is the region where Moses' father-in-law lived (cf. Exodus 3).
The word "Cushan" occurs only here in the OT. It may refer to
NASB (UPDATED) TEXT: 3:8-15
8Did the Lord rage against the rivers,
Or was Your anger against the rivers,
Or was Your wrath against the sea,
That You rode on Your horses,
On Your chariots of salvation?
9Your bow was made bare,
The rods of chastisement were sworn.
You cleaved the earth with rivers.
Selah.
10The mountains saw You and quaked;
The downpour of waters swept by.
The deep uttered forth its voice,
It lifted high its hands.
11Sun and moon stood in their places;
They went away at the light of Your arrows,
At the radiance of Your gleaming spear.
12In indignation You marched through the earth;
In anger You trampled the nations.
13You went forth for the salvation of Your people,
For the salvation of Your anointed.
You struck the head of the house of the evil
To lay him open from thigh to neck.
Selah.
14You pierced with his own spears
The head of his throngs.
They stormed in to scatter us;
Their exultation was like those
Who devour the oppressed in secret.
15You trampled on the sea with Your horses,
On the surge of many waters.
3:8-15 This is a poem about YHWH as Creator and Warrior for His people (cf. Hab. 3:13).
Notice how often water is mentioned. Water is the only thing in Genesis 1 that is not said to have been spoken into existence. YHWH's control of water is a powerful and recurrent OT theme (i.e., Ps. 77:16-20).
It is possible the bodies of water were symbols of nations (cf. Ezek. 29:2; 32:2, i.e., Egypt's link to Leviathan, or of the cosmic chaos (cf. Ps. 74:12-17). Since in this context, the exodus is a recurrent theme, the imagery may well refer to it, a nation so linked to the Nile. It could refer to all the nations Israel encountered in the exodus (cf. Hab. 3:12).
3:8 "That You rode on Your horses" This is a chariot imagery of YHWH as warrior (i.e., Deut. 33:26; Ps. 68:17,33; 104:3; Isa. 19:1). Ezekiel's visions of chapters 1 and 10 are of YHWH's portable throne chariot.
In 2 Kings there are several texts on YHWH's chariots (cf. 2 Kgs. 2:11; 6:17; 7:6).
God used terminology and imagery of the people and culture to which He chose to reveal Himself. All Scripture has a historical context and a literary setting (book, literary unit, paragraph).
▣ "salvation" See SPECIAL TOPIC: SALVATION (OT Term).
3:9 Notice the list of military weapons used by God.
Here they are personalized as giving allegiance (oaths, BDB 989) to YHWH to fulfill His will (i.e., see Jer. 47:6-7 for the same imagery used of YHWH's sword).
SPECIAL TOPIC: THE PROBLEMS AND LIMITATIONS OF HUMAN LANGUAGE
▣ "Your bow was made bare" "Bare" is literally "naked," BDB 789). This describes how bows were stored in leather cases and had to be removed for use (see same imagery with the sword at Isa. 22:6).
Because of the extensive use of water imagery in this strophe, some have related "the bow" to Gen. 9:8-17 (rainbow as a sign of the covenant with Noah of no more universal, divine judgment by flood), but it is a different word for "bow." The imagery here is military weapons.
3:10 The first two poetic lines refer to a powerful thunderstorm, not like the earthquake and eruption in Ps. 97:5 and Nah. 1:5. This imagery of storm runoff and lava eruption are combined in Micah 1:4.
▣ Note the personification of "the deep" (BDB 1062).
The term is used in several senses in the OT.
3:11 In the ANE the night lights were worshiped. One theological purpose of Genesis 1 is to show YHWH as creator and controller of the night and day lights,
This verse may be an allusion to
▣ "Your gleaming spear" Gleaming (BDB 140) is literally "lightning." This is the language of theophany, see Ps. 18:14; 144:6.
3:12 "trampled" This is literally "thresh" (BDB 190, KB 218, Qal IMPERFECT). This agricultural imagery of preparing grain for use is recurrent.
3:13 This verse speaks of the leaders of God's people and their adversaries.
SPECIAL TOPIC: "ANOINTING" IN THE BIBLE
| ▣ | |
| NASB | "from thigh to neck" |
| NKJV, Peshitta | "from foundation to neck" |
| NRSV | "from foundation to roof" |
| TEV | "completely destroyed his followers" |
| NJB | "the foundation to rock" |
| JPSOA | "foundation to top" |
| REB | "foundation to bedrock" |
| NET | "the lower body to the neck" |
| LXX | "unto the depth of the sea" |
| NJB | "stripped from head to foot" |
The MT is uncertain. NASB is literal but several translations see the imagery as
The source of the LXX is uncertain but related to Hab. 3:8.
3:14 This verse is uncertain. There have been many attempts to translate the lines of poetry but all seem strained. Obviously YHWH is defeating the proud, vicious invading army. To which invader or time period this imagery refers is again uncertain. The whole strophe
3:15 This verse seems to allude to the splitting of the Red Sea (cf. Exodus 14-15), but there the chariots were Pharaoh's. This is the only place where the horses are called YHWH's horses. YHWH is the "first cause," not pagan powers. They are used by Him but will also be judged by Him.
| ▣ | |
| NASB | "on the surge of many waters" |
| NKJV, Peshitta | "through heap of great waters" |
| NRSV | "churning the mighty waters" |
| TEV, REB | "the mighty waters foamed" |
| NJB | "through the surging abyss" |
| JPSOA | "stirring the mighty waters" |
| LXX | "the violent waters of the deep were stirred up" |
The NOUN "surge" (BDB 330 II, lit. "heap") occurs only here. The MT points the root as if it were a Qal ACTIVE PARTICIPLE (BDB 330 I, KB 330). If "foaming" see
NASB (UPDATED) TEXT: 3:16-19
16I heard and my inward parts trembled,
At the sound my lips quivered.
Decay enters my bones,
And in my place I tremble.
Because I must wait quietly for the day of distress,
For the people to arise who will invade us.
17Though the fig tree should not blossom
And there be no fruit on the vines,
Though the yield of the olive should fail
And the fields produce no food,
Though the flock should be cut off from the fold
And there be no cattle in the stalls,
18Yet I will exult in the Lord
I will rejoice in the God of my salvation.
19The Lord God is my strength,
And He has made my feet like hinds' feet,
And makes me walk on my high places.
For the choir director, on my stringed instruments."
3:16-19 This closing strophe describes the faithful followers as they wait and trust in YHWH's promises and provisions. Things may be very bad (Hab. 3:16-17) but the righteous will live by his/her faithfulness to YHWH (i.e., Hab. 2:4). Here, this trust is expressed by
3:16 "I heard" This connects back to Hab. 3:2, where the message caused "fear." God's future message of judgment also caused Daniel physical discomfort (cf. Dan. 8:17; 9:21; 10:8).
▣ "inward parts" This (BDB 105) refers to
▣ "Because I must wait quietly for the day of distress" This refers to YHWH's promise to defeat the invading Chaldeans (Hab. 1:5-11; 3:16-17). These wicked pagans (Hab. 1:13-17) will be judged sometime in the future (Hab. 2:2-3,5).
This verse reflects the patient, continuous faithfulness of Hab. 2:4. YHWH will act in His own time (cf. Hab. 2:3). He will act against His covenant people's enemies as He had done in the past. Who can resist Him? In this case He sends Cyrus (cf. Isa. 44:28; 45:1) to crush Babylon in 539 B.C.
3:17 Notice the litany of possible problems related to covenant disobedience (cf. Lev. 26:3-5,10; Deut. 28:2-14).
"Yet," (Hab. 3:18, BDB 58) the prophet will trust in YHWH and His promises (in Hab. 2:2-3,4)! This is a literary expansion of Hab. 2:4!
3:19 "The Lord God is my strength" This is an allusion to
▣ "makes me walk on my high places" This is an allusion to
▣ "For the choir director, on my stringed instruments" This is a common phrase in the Psalter.
DISCUSSION QUESTIONS
This is a study guide commentary which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought-provoking, not definitive.
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