Discovery BoxHabakkuk 3:1-8
Context3:1 This is a prayer of Habakkuk the prophet: 1
3:2 Lord, I have heard the report of what you did; 2
I am awed, 3 Lord, by what you accomplished. 4
In our time 5 repeat those deeds; 6
in our time reveal them again. 7
But when you cause turmoil, remember to show us mercy! 8
3:3 God comes 9 from Teman, 10
the sovereign 11 one from Mount Paran. 12 Selah. 13
His splendor covers the skies, 14
his glory 15 fills the earth.
3:4 He is as bright as lightning; 16
a two-pronged lightning bolt flashes from his hand. 17
This is the outward display of his power. 18
3:5 Plague goes before him;
pestilence 19 marches right behind him. 20
3:6 He takes his battle position 21 and shakes 22 the earth;
with a mere look he frightens 23 the nations.
The ancient mountains disintegrate; 24
the primeval hills are flattened.
He travels on the ancient roads. 25
3:7 I see the tents of Cushan overwhelmed by trouble; 26
the tent curtains of the land of Midian are shaking. 27
3:8 Is the Lord mad at the rivers?
Are you angry with the rivers?
Are you enraged at the sea? 28
Is this why 29 you climb into your horse-drawn chariots, 30
your victorious chariots? 31
[3:1] 1 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”).
[3:2] 2 tn Heb “your report,” that is, “the report concerning you.”
[3:2] 3 tn Heb “I fear.” Some prefer to read, “I saw,
[3:2] 5 tn Heb “in the midst of years.” The meaning of the phrase, which occurs only here in the OT, is uncertain (cf. NIV “in our day”; NEB, NASB “in the midst of the years”).
[3:2] 6 tn Heb “revive it” (i.e., “your work”).
[3:2] 7 tn Heb “make known.” The implied object is “your deeds”; the pronoun “them,” referring to “deeds” in the previous line, was employed in the translation to avoid redundancy. The suffix on the form חַיֵּיהוּ (khayyehu, “revive it”) does double duty in the parallelism.
[3:2] 8 tn Heb “in turmoil remember [to show] compassion.”
[3:3] 9 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.
[3:3] 10 sn Teman was a city or region in southern Edom.
[3:3] 11 tn Or traditionally, “holy one.” The term קָדוֹשׁ (qadosh, “holy [one]”) here refers to God’s sovereignty. See v. 3b.
[3:3] 12 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.
[3:3] 13 tn Selah. The meaning of this musical term (which also appears in vv. 9, 13, and in the Psalms as well) is unknown.
[3:3] 15 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).
[3:4] 16 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.
[3:4] 17 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.
[3:4] 18 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”].”
[3:5] 19 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.
[3:5] 20 tn Heb “goes out at his feet.”
[3:6] 22 tn This verb has been traditionally understood as “measure” (from מוּד, mud), but the immediately following context (vv. 6b-7) favors the meaning “shake” from מָוד (mavd; see HALOT 555 s.v.).
[3:6] 23 tn Heb “makes [the nations] jump [in fear].”
[3:6] 24 tn Or “crumbled,” broke into pieces.”
[3:6] 25 tn Heb “ancient ways [or, “doings”] are his.” The meaning of this line is unclear. Traditionally it has been translated, “his ways are eternal.” However, in this context (see vv. 3, 7) it is more likely that the line speaks of the
[3:7] 26 tn Heb “under trouble I saw the tents of Cushan.”
[3:7] 27 tn R. D. Patterson takes תַּחַת אֲוֶן (takhat ’aven) in the first line as a place name, “Tahath-Aven.” (Nahum, Habakkuk, Zephaniah [WEC], 237.) In this case one may translate the verse as a tricolon: “I look at Tahath-Aven. The tents of Cushan are shaking, the tent curtains of the land of Midian.”
[3:8] 28 sn The following context suggests these questions should be answered, “Yes.” The rivers and the sea, symbolizing here the hostile nations (v. 12), are objects of the Lord’s anger (vv. 10, 15).
[3:8] 29 tn Heb “so that.” Here כִּי (ki) is resultative. See the note on the phrase “make it” in 2:18.
[3:8] 30 tn Heb “you mount your horses.” As the next line makes clear, the Lord is pictured here as a charioteer, not a cavalryman. Note NRSV here, “when you drove your horses, // your chariots to victory.”
