|  Home  |  Old Testament Studies  |  Table of Contents  |  Previous Section   |  Next Section   |

HABAKKUK 3

PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS

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.

1. First paragraph
2. Second paragraph
3. Etc.

CONTEXTUAL INSIGHTS

1. This is an anthem/psalm of YHWH's powerful salvation and deliverance in the past. It forms the core of the prophet's prayer for Him to do it again.
   
   
2. There is ambiguous imagery in the chapter that may relate to different Divine acts of salvation.
   1. exodus from Egypt
      1. plagues
      2. splitting and closing the Red Sea
   2. miracles of the forty years of wilderness wanderings
   3. events related to the conquest of the eastern and western regions of the Jordan Rift Valley
   
   
3. This Psalm became musical liturgy at some point.
   1. "Shigionoth," Hab. 3:1
   2. "Selah," Hab. 3:3,9,13
   3. concluding remarks, Hab. 3:19d
   
   
4. The theological themes are
   1. YHWH as creator
   2. YHWH as deliverer
   3. YHWH as divine warrior
   
   
5. The great theological emphases of
   1. trusting God's word in times of distress
   2. faithful living despite trouble

      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.

6. There are several ANE mythological (if you are uncomfortable with the word "myth," please see G. B. Caird, The Language and Imagery of the Bible, chapter 13, "The Language of Myth") allusions using Marduk or Ba'al imagery for YHWH. See IVP Bible Background Commentary, pp. 793-794 and John H. Walton, Ancient Israelite Literature in Its Cultural Context.

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 YHWH's dealing with Israel during the exodus experience.

1. Both King James and Martin Luther translate the VERB as PAST TENSE.
2. However, the Septuagint uses the FUTURE and AORIST TENSES.
3. While the Vulgate uses PERFECTS and FUTURE.

▣ "Habakkuk" See full note at Hab. 1:1.

▣ "the prophet" See Special Topic: Prophecy (OT).

▣ "Shigionoth" This Hebrew term (BDB 993, KB 1414) means "to hear" or "to reel with drink" (KB 1413 #2). Here, it is a musical term; the exact meaning is uncertain. The NASB says it is a "highly emotional poetic form" (see KB 1414 #2 and Intro. to Ps. 7, where it is SINGULAR). The Jewish Publication Society of America's translation (JPSOA) has "psalm of supplication," following an Akkadian root for lament (KB #2).

The Hebrews wrote songs to extol YHWH's acts on their behalf; an example would be Exod. 15. Habakkuk 3 is another example, but here, a lament and prayerful plea.

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 Neo-Babylonians).

Note the IMPERATIVE "revive/preserve your work" (BDB 310, KB 309, Piel). The psalmist is praying for YHWH to do it again.

▣ "Lord" There are several titles used for Israel's Deity in this anthem/psalm.

1. Lord, Hab. 3:2 (twice),8,18 ‒ this is YHWH, the covenant name for Isarel's God; see Special Topic: Names for Deity, D
2. God, Hab. 3:3a ‒ Eloah is the SINGULAR form of Elohim (BDB 43); see Special Topic: Names for Deity, C., cf. Deut. 32:15; Hab. 1:11; and often in Job
3. The Holy One, Hab. 3:3b ‒ See Special Topic: The Holy One and Special Topic: Holy, cf. Hab. 1:12
4. "The God of my salvation," Hab. 3:18b ‒ this is an ancient title for God (BDB 43, cf. Deut. 32:15; Ps. 18:46; 24:5; 25:5; 27:9; Isa. 17:10; Micah 7:7) related to Elohim.
5. "The Lord God" ‒ this is Adon (master, owner, Lord, husband, plus YHWH, a common title for Israel's God

Special Topic: Lord (adon and kurios)

This term (BDB 431) denotes "awe" and "respect."

Special Topic: Fear (OT)

The NASB reflects the MT. This phrase occurs only here in the Hebrew Bible. Again, the lament has two time orientations.

1. what YHWH has done in the past for His people (i.e. the Exodus, the Conquest)
2. what YHWH will do again in future concerning the deliverance of His people (i.e. the Neo-Babylonian invasion will be reversed)

▣ "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 (REB)!

"It" refers back to the poetic line above, "Your work." 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's covenant (cf. Lev. 26; Deut. 28). The NRSV makes this a prayer (Qal IMPERFECT used in a JUSSIVE sense). YHWH's character is primarily merciful.

There is a greater purpose for Israel!

Special Topic: Covenant

Special Topic: Characteristics of Israel' God (OT)

Special Topic: YHWH's Eternal Redemptive Plan

▣ "mercy" This VERBAL (BDB 933, KB 1216, Piel) is an INFINITIVE ABSOLUTE. It is used

1. in connection with covenant blessings (cf. Leviticus 26; Deuteronomy 27-28; esp. Deut. 13:18)
2. in connection to restoration from exile (cf. Deut. 30:3; Ps. 102:13; Jer. 31:20; here)
3. general statement of YHWH's character (cf. Ps. 103:13; 116:5; Isa. 30:18)

Thank God for His gracious, compassionate, merciful purposes, actions, and attitudes toward His faithful followers! Genesis 3 has made YHWH's unchanging character absolutely central and crucial!

NASB (UPDATED) TEXT: 3:3a-b
 ³God comes from Teman,
 And the Holy One from Mount Paran.

Hebrew VERBS do not express time. Only context can show this. Hebrew VERBS show completed or incompleted action. It is obvious from the variants in the translations that there are two options.

1. YHWH delivered His people from Egypt. He came from Mt. Sinai (i.e. in the south) to do this.
2. YHWH will come again to deliver His people after their punishment by Neo-Babylon.

Both of thest truths fit this context! I prefer #1 in these early verses of chapter 3 and #2 in the later part of the chapter.

It is just possible that this Psalm originally referred to the Exodus but was rewritten by Habakkuk to relate to the Neo-Babylonian invasion and exile of God's people.

▣ "Teman. . .Mount Paran" This is a reference to YHWH 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?

1. "Teman," Hab. 3:3 ‒ a city in Edom close to Mt. Paran
2. "Mt. Paran," Hab. 3:3 ‒ the imagery of this psalm is similar to Deut. 33:2; YHWH's coming was like the rising of the sun (Hab. 3:4)
3. "the perpetual mountains were shattered," Hab. 3:6
4. "the ancient hills collapsed," Hab. 3:6 ‒ numbers 3 and 4 are parallel and speak of a theophany, as does #5
5. "the mountain saw You and quaked," Hab. 3:10
6. "walk in my high places," Hab. 3:19 ‒ this is imagery of victorious living (i.e., covenant blessings to faithful followers)

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.

1. splendor ‒ BDB 217 I, #2 denotes the light and glory that YHWH wears as king (Job 40:10; Ps. 93:1; 104:1)
2. praise ‒ the NOUN, BDB 239 from the VERB BDB 237 II (i.e. praise), but the root may also denote "shine," BDB 237 I, cf. Job 31:26; this would form a better parallel (Word Commentary, vol. 32, p. 114)

Special Topic: Shekinah

3:3d "the earth" This is the term erets (BDB 75, KB 90) which has a wide semantic field. It denotes

1. the promised land of Canaan
2. the whole planet

Because of v. 3c, it possibly denotes the planet.

Special Topic: Land, Country, Earth

▣ "Selah" Notice this term (i.e. Inter) is placed in the margin of Ps. 3:2,4,8. The meaning of the root (BDB 699, KB 756) is not certain. Here are some of the theories.

1. from Persian root for "song"
2. from Hebrew סלה (BDB 699), to lift up," i.e. a higher picth
3. from Hebrew נצח (BDB 663) possibly meaning "always," functioning like "amen"
4. from LXX (i.e. Koine Greek) denoting an interlude of instruments
5. a way to highlight certain truths

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 YHWH (theophany, i.e. Exod. 3; 19; Deut. 33:3; Jdgs. 5; Ps. 68:8-9; 74:12-17; 77:16-20).

Special Topic: The Angel of Lord

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.

The term (BDB 901, PLURAL) 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). This, like so much imagery in this chapter, can possibly be ANE imagery for deity (i.e. a human figure with two lightning bolts in his hand). 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).

1. NASB ‒ "is the hiding"
2. NKJV ‒ "was hidden"
3. NRSV, NJB ‒ "lay hidden"
4. JPSOA ‒ "is enveloped"
5. REB ‒ "is veiled"
6. LXX ‒ "fixed"

The root is related to the VERB "to hide" or "to withdraw" (BDB 285). This hiddenness could refer to

1. night time
2. storm clouds

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.

Special Topic: Shekinah

Special Topic: Can Humans See God and Live?

3:5 In the OT God's judgment for covenant disobedience is specifically spelled out (i.e. Lev. 26; Deut. 28; Jer. 14:12; 21:9; Ezek. 7:15).

1. pestilence (possibly refers to Canaanite deity of plague named Resheph, who accompanied and aided Ba'al in his battles)
2. plague (BDB 958, lit. "fever" or "lightning bolt," BDB 958, cf. Deut. 32:24)
3. sword (cf. Exod. 5:3)
4. wild animals (Lev. 26:22; Deut. 32:24)
5. famine

These are all the terrible physical consequences of the fall of Gen. 3.

God uses natural evils for His own purposes.

1. to bring repentance
2. to punish disobedience
3. to secure salvation (Calvary; use of personal evil)

In the OT Satan is a servant of God but an adversary of mankind (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).

Special Topic: The Fall of Mankind

Special Topic: Personal Evil

3:6 This verse is using ANE imagery to give power and preeminence to YHWH over ANE and Canaanite deities. This use of myth to describe YHWH is unusual to modern readers, but common in selected passages in the Hebrew Bible. Notice the figurative affirmations.

1. YHWH's mere presence (i.e. "he stood," BDB 763, KB 840, Qal PERFECT; He takes His battle stance)
2. He
   1. measured the earth ‒ מדד, BDB 551, KB 547, Poel IMPERFECT with waw (NASB, "surveyed")
   2. shook the earth ‒ מוג, BDB 556, KB 555
   3. the earth shuddered ‒ מוד, BDB 556, KB 555
3. YHWH looked (i.e. took notice) and the nations "were caused to jump" (in fear) ‒ BDB 684, KB 736, Hiphil IMPERFECT with waw
4. physical creation, even the long standing hills and mountains were
   1. the eternal mountains were shattered into pieces ‒ BDB 822, KB 954, Hithpolel IMPERFECT with waw
   2. the eternal hills are bowed down (in fear or worship) ‒ BDB 1005, KB 1458, Qal IMPERFECT
5. He moves freely across His creation

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," מוד, as related to מוט (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 and aiōnios)

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 imagery for these two areas (or tribal groups).

The names "Cushan" (BDB 469) and "Midian" (BDB 193) refer to the same region (both sides of the Gulf of Aqaba). It is the area where Moses' father-in-law lived (cf. Exod. 3).

The word "Cushan" occurs only here in the OT. It may refer to

1. an unknown nomadic desert people group
2. another name for Midian
3. a sub-group within Midian
4. a geographical location
5. an allusion to "Cush/Ethiopia"

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 and the rocky planet are the only things in Gen. 1 that are 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 (TEV, REB footnote, cf. Ezek. 29:2; 32:2, i.e. Egypt's link to Leviathan, or of the cosmic chaos monsters, cf. Ps. 74:12-17; Job 7:12). 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).

It is interesting that the JPSOA translation see "rivers" and "sea" as referring to Canaanite deities.

1. Neharim (BDB 625) ‒ rivers
2. Yan (BDB 410) ‒ sea

The NRSV has #1 and 2 capitalized in a footnote, denoting they possibly refer to deities. For a good brief discussion, see IVP Bible Background Commentary (OT), p. 794.

Special Topic: Waters

Special Topic: Leviathan

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).

YHWH used terminology and imagery of the people and culture to which He chose to reveal Himself (i.e. ANE and Egypt). 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 YHWH.

1. bow (BDB 905, note Deut. 32:23,42)
2. rod (Hab. 3:9b in the MT is uncertain, BDB 56)
3. spear/shaft (Hab. 3:14a, BDB 641)

Here, they are personalized as giving allegiance (i.e. 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 (i.e. another allusion to YHWH, not Ba'al, gives and controls fertility), 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).

1. uttered forth its voice
2. lifted high its hands (possibly a reference to the waves, TEV, NJB)

The term is used in several senses in the OT.

1. subterranean waters (salt), cf. Gen. 7:11; 8:2; Job 28:4; 38:16; Ps. 33:7; 107:23-26; 135:6; Isa. 51:10; Amos 7:4
2. fresh water ‒ usually in reference to crossing of the Red Sea, cf. Exod. 15:5,8; Ps. 77:17; 78:15; 106:9; Isa. 63:13
3. primeval waters ‒ Gen. 1:2; Ps. 104:6-7; Prov. 8:27, (water is never said to be spoken into existence in Gen. 1). The ancient chaos monsters (i.e. "the deep," BDB 1062) both "shout" and "lifts its hands" in fear and surrender!
4. Sheol ‒ Ps. 71:20

Special Topic: Waters

Special Topic: Sheol

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

1. imagery of these lights standing still to witness YHWH's theophany
2. Gen. 1:3,14, God's (Elohim) light preceded the sun and moon
3. the storm clouds covering the lights of the sky, but providing its own light (i.e. lightning, cf. Ps. 144:6; Zech. 9:14)
4. Joshua 10:12-13, involving conquest narratives of YHWH's control of the sun and moon

▣ "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.

1. military defeat
   1. Midian ‒ Jdgs. 8:7
   2. Israel ‒ 2 Kgs. 13:7; Jer. 50:11; Isa. 21:10
   3. Moab ‒ Isa. 25:10
   4. Gilead ‒ Amos 1:3
2. military victory ‒ Isa. 41:15; Micah 4:13
3. harsh treatment ‒ Amos 1:3
4. YHWH judging the nations
   1. Israel ‒ Isa. 28:23-29
   2. Babylon ‒ Jer. 51:33; Hab. 3:12

3:13 This verse speaks of the leaders of YHWH's people and their adversaries.

1. Your anointed ‒ this refers to
   1. the covenant people's King (cf. Ps. 89:38,51)
   2. YHWH's instrument of judgment on Neo-Babylon, Cyrus II called YHWH's anointed in Isa. 45:1 (cf. Isa. 44:28; these are very specific historical prophecies)
   3. the covenant people themselves (because of parallelism of Hab. 3:13a-b) who were anointed in the acceptance ceremony by Moses in Exod. 24:6-8
2. the head of the house of evil/wicked ‒ this is the leader of the invader (Hab. 3:14c) and/or oppressor (Hab. 3:14e); YHWH will deal victoriously with Israel's enemies by complete and total destruction (cf. Hab. 3:14-15)

Special Topic: Anointing in the Bible

Special Topic: Messiah

The MT is uncertain. NASB is literal but several translations see the imagery as

1. from top to bottom (JPSOA, NRSV)
2. a vicious stroke from a sword
3. symbolic stripping of prisoners of clothing (NJB)

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

1. points backwards to all of YHWH's powerful acts of deliverance on the part of His faithful people
2. looks forward to His defeat of all future invaders, even those sent by Him for punishment and to cause His people to repent and turn back to Him

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.

1. Assyria ‒ Isa. 10:5-19
2. Babylon ‒ Hab. 1:5-11; 2:4-20
3. Persia ‒ Isa. 44:28; 45:1-13

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

1. Ps. 46:3, for foaming of the sea
2. Ps. 75:9, for foaming of the wine
3. Lam. 1:20, for foaming of the stomach

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

1. "I must wait quietly for the day of distress," Hab. 3:16 ‒ BDB 628, KB 679, Qal IMPERFECT
2. "I will exult in the Lord," Hab. 3:18 ‒ BDB 759, KB 831, Qal COHORTATIVE (see Special Topic: Names for Deity, D.)
3. "I will rejoice in the God of my salvation," Hab. 3:18 ‒ BDB 162, KB 189, Qal COHORTATIVE (see Special Topic: Names for Deity, C.)
4. "The Lord God is my strength," Hab. 3:19 ‒ He (YHWH Adonai) provides sure footing to His followers (i.e. hind's feet. . .high places, cf. Ps. 18:33)

3:16 "I heard" This connects back to Hab. 3:2, where the message caused "fear." YHWH'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

1. inward self ‒ Pro. 18:8; 20:27,30
2. seat of emotions ‒ Job 32:18-19
3. seat of the intellect ‒ Job 15:2,35; Pro. 22:17-18

▣ "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 Neo-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).

1. fruit trees do not flower
2. no fruit on grapevines
3. no olives on trees
4. no crop in the field
5. the flocks diminish and disappear

"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

1. worship, cf. Isa. 45:23-24
2. battle, cf. 1 Samuel 22 repeated in Ps. 18:30-42, esp. vv. 32,39
3. a life of faithfulness, cf. Hab. 2:4

▣ "makes me walk on my high places" This is an allusion to

1. victories during the exodus, cf. Deut. 32:13; 33:29
2. YHWH Himself, cf. Amos 4:13; Micah 1:3
3. the victory of faith in YHWH's faithfulness, cf. Hab. 2:2-3,4 (also note Ps. 18:33-36)

▣ "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.

1. How is this lament related to Habakkuk 1-2?
2. To what "work" does Hab. 3:2 refer?
3. How do you explain YHWH coming from the south but Mt. Sinai/Horeb is not mentioned (Hab. 3:3)?
4. Explain in your own words what Hab. 3:4-7 is expressing.
5. Define "theophany." How does Hab. 3:8-15 relate?
6. Explain the concept of YHWH as a "divine warrior."
7. Who is "Your anointed" in Hab. 3:13?

|  Home  |  Old Testament Studies  |  Table of Contents  |  Previous Section   |  Next Section   |