34:1 13 The Lord said to Moses, “Cut out 14 two tablets of stone like the first, and I will write 15 on the tablets the words that were on the first tablets, which you smashed.
8:12 Then Moses and Aaron went out from Pharaoh, and Moses cried 16 to the Lord because of 17 the frogs that he had brought on 18 Pharaoh.
97:2 Dark clouds surround him;
equity and justice are the foundation of his throne. 19
3:3 God comes 20 from Teman, 21
the sovereign 22 one from Mount Paran. 23 Selah. 24
His splendor covers the skies, 25
his glory 26 fills the earth.
3:4 He is as bright as lightning; 27
a two-pronged lightning bolt flashes from his hand. 28
This is the outward display of his power. 29
3:5 Plague goes before him;
pestilence 30 marches right behind him. 31
3:1 This is a prayer of Habakkuk the prophet: 32
1:16 Because of his success 33 he offers sacrifices to his throw net
and burns incense to his dragnet; 34
for because of them he has plenty of food, 35
and more than enough to eat. 36
1 tn Heb “and they stood”; the referent (the people) has been specified in the translation for clarity.
2 sn The word עֲרָפֶל (’arafel) is used in poetry in Ps 18:9 and 1 Kgs 8:12; and it is used in Deut 4:11, 5:22 [19].
3 sn It will not be hard to expound the passage on the Ten Commandments once their place in scripture has been determined. They, for the most part, are reiterated in the NT, in one way or another, usually with a much higher standard that requires attention to the spirit of the laws. Thus, these laws reveal God’s standard of righteousness by revealing sin. No wonder the Israelites were afraid when they saw the manifestation of God and heard his laws. When the whole covenant is considered, preamble and all, then it becomes clear that the motivation for obeying the commands is the person and the work of the covenant God – the one who redeemed his people. Obedience then becomes a response of devotion and adoration to the Redeemer who set them free. It becomes loyal service, not enslavement to laws. The point could be worded this way: God requires that his covenant people, whom he has redeemed, and to whom he has revealed himself, give their absolute allegiance and obedience to him. This means they will worship and serve him and safeguard the well-being of each other.
4 tn In view of the use of the verb “can, be able to” in the first clause, this imperfect tense is given a potential nuance.
5 tn Gesenius notes that sometimes a negative statement takes the place of a conditional clause; here it is equal to “if a man sees me he does not live” (GKC 498 §159.gg). The other passages that teach this are Gen 32:30; Deut 4:33, 5:24, 26; Judg 6:22, 13:22, and Isa 6:5.
6 tn The deictic particle is used here simply to call attention to a place of God’s knowing and choosing.
7 tn Heb “and you will,” or interpretively, “where you will.”
8 sn Note the use in Exod 40:3, “and you will screen the ark with the curtain.” The glory is covered, veiled from being seen.
9 tn The circumstantial clause is simply, “my hand [being] over you.” This protecting hand of Yahweh represents a fairly common theme in the Bible.
10 tn The construction has a preposition with an infinitive construct and a suffix: “while [or until] I pass by” (Heb “in the passing by of me”).
11 tn The plural “my backs” is according to Gesenius an extension plural (compare “face,” a dual in Hebrew). The word denotes a locality in general, but that is composed of numerous parts (see GKC 397 §124.b). W. C. Kaiser says that since God is a spirit, the meaning of this word could just as easily be rendered “after effects” of his presence (“Exodus,” EBC 2:484). As S. R. Driver says, though, while this may indicate just the “afterglow” that he leaves behind him, it was enough to suggest what the full brilliancy of his presence must be (Exodus, 363; see also Job 26:14).
12 tn The Niphal imperfect could simply be rendered “will not be seen,” but given the emphasis of the preceding verses, it is more binding than that, and so a negated obligatory imperfect fits better: “it must not be seen.” It would also be possible to render it with a potential imperfect tense: “it cannot be seen.”
13 sn The restoration of the faltering community continues in this chapter. First, Moses is instructed to make new tablets and take them to the mountain (1-4). Then, through the promised theophany God proclaims his moral character (5-8). Moses responds with the reiteration of the intercession (8), and God responds with the renewal of the covenant (10-28). To put these into expository form, as principles, the chapter would run as follows: I. God provides for spiritual renewal (1-4), II. God reminds people of his moral standard (5-9), III. God renews his covenant promises and stipulations (10-28).
14 tn The imperative is followed by the preposition with a suffix expressing the ethical dative; it strengthens the instruction for Moses. Interestingly, the verb “cut out, chisel, hew,” is the same verb from which the word for a “graven image” is derived – פָּסַל (pasal).
15 tn The perfect tense with vav consecutive makes the value of this verb equal to an imperfect tense, probably a simple future here.
16 tn The verb צָעַק (tsa’aq) is used for prayers in which people cry out of trouble or from danger. U. Cassuto observes that Moses would have been in real danger if God had not answered this prayer (Exodus, 103).
17 tn Heb “over the matter of.”
18 tn The verb is an unusual choice if it were just to mean “brought on.” It is the verb שִׂים (sim, “place, put”). S. R. Driver thinks the thought is “appointed for Pharaoh” as a sign (Exodus, 64). The idea of the sign might be too much, but certainly the frogs were positioned for the instruction of the stubborn king.
19 sn The Lord’s throne symbolizes his kingship.
20 tn In vv. 3-15 there is a mixture of eleven prefixed verbal forms (without vav [ו] consecutive or with vav conjunctive), sixteen suffixed forms, and three prefixed forms with vav consecutive. All of the forms are best taken as indicating completed action from the speaker’s standpoint (all of the prefixed forms being regarded as preterites). The forms could be translated with the past tense, but this would be misleading, for this is not a mere recital of God’s deeds in Israel’s past history. Habakkuk here describes, in terms reminiscent of past theophanies, his prophetic vision of a future theophany (see v. 7, “I saw”). From the prophet’s visionary standpoint the theophany is “as good as done.” This translation uses the English present tense throughout these verses to avoid misunderstanding. A similar strategy is followed by the NEB; in contrast note the NIV and NRSV, which consistently use past tenses throughout the section, and the NASB, which employs present tenses in vv. 3-5 and mostly past tenses in vv. 6-15.
21 sn Teman was a city or region in southern Edom.
22 tn Or traditionally, “holy one.” The term קָדוֹשׁ (qadosh, “holy [one]”) here refers to God’s sovereignty. See v. 3b.
23 sn The precise location of Mount Paran is unknown, but like Teman it was located to the southeast of Israel. Habakkuk saw God marching from the direction of Sinai.
24 tn Selah. The meaning of this musical term (which also appears in vv. 9, 13, and in the Psalms as well) is unknown.
25 tn Or “heavens.”
26 tn Heb “praise.” This could mean that the earth responds in praise as God’s splendor is observed in the skies. However, the Hebrew term תְּהִלָּה (tÿhillah, “praise”) can stand by metonymy for what prompts it (i.e., fame, glory, deeds).
27 tn Heb “[His] radiance is like light.” Some see a reference to sunlight, but the Hebrew word אוֹר (’or) here refers to lightning, as the context indicates (see vv. 4b, 9, 11). The word also refers to lightning in Job 36:32 and 37:3, 11, 15.
28 tn Heb “two horns from his hand to him.” Sharp, pointed lightning bolts have a “horn-like” appearance. The weapon of “double lightning” appears often in Mesopotamian representations of gods. See Elizabeth Van Buren, Symbols of the Gods in Mesopotamian Art (AnOr), 70-73.
29 tn Heb “and there [is] the covering of his strength”; or “and there is his strong covering.” The meaning of this line is unclear. The point may be that the lightning bolts are merely a covering, or outward display, of God’s raw power. In Job 36:32 one reads that God “covers his hands with light [or, “lightning”].”
30 tn Because of parallelism with the previous line, the meaning “pestilence” is favored for רֶשֶׁף (reshef) here, but usage elsewhere suggests a destructive bolt of fire may be in view. See BDB 958 s.v.
31 tn Heb “goes out at his feet.”
32 tn The Hebrew text adds עַל שִׁגְיֹנוֹת (’al shigyonot, “upon [or, “according to”] shigyonot”). The meaning of this word is uncertain. It may refer to the literary genre of the prayer or to the musical style to be employed when it is sung. The NEB leaves the term untranslated; several other modern English versions transliterate the term into English, sometimes with explanatory notes (NASB, NRSV “according to Shigionoth”; NIV “On shigyonoth”).
33 tn Heb “therefore.”
34 sn The fishing implements (throw net and dragnet) represent Babylonian military might. The prophet depicts the Babylonians as arrogantly worshiping their own power (sacrifices…burns incense, see also v. 11b).
35 tn Heb “for by them his portion is full [or, “fat”].”
36 tn Heb “and his food is plentiful [or, “fat”].”