Psalms 3:4

3:4 To the Lord I cried out, ¹ 

and he answered me from his holy hill. ²  (Selah)

Psalms 3:8

3:8 The Lord delivers; ³ 

you show favor to your people. ⁴  (Selah)

Psalms 4:2

4:2 You men, ⁵  how long will you try to turn my honor into shame? ⁶ 

How long ⁷  will you love what is worthless ⁸ 

and search for what is deceptive? ⁹  (Selah)

Psalms 4:4

4:4 Tremble with fear and do not sin! ¹⁰ 

Meditate as you lie in bed, and repent of your ways! ¹¹  (Selah)

Habakkuk 3:3

3:3 God comes ¹²  from Teman, ¹³ 

the sovereign ¹⁴  one from Mount Paran. ¹⁵  Selah. ¹⁶ 

His splendor covers the skies, ¹⁷ 

his glory ¹⁸  fills the earth.

Habakkuk 3:9

3:9 Your bow is ready for action; ¹⁹ 

you commission your arrows. ²⁰  Selah.

You cause flash floods on the earth’s surface. ²¹ 

Habakkuk 3:13

3:13 You march out to deliver your people,

to deliver your special servant. ²² 

You strike the leader of the wicked nation, ²³ 

laying him open from the lower body to the neck. ²⁴  Selah.

[3:4]  ¹ tn The prefixed verbal form could be an imperfect, yielding the translation “I cry out,” but the verb form in the next line (a vav [ו] consecutive with the preterite) suggests this is a brief narrative of what has already happened. Consequently the verb form in v. 4a is better understood as a preterite, “I cried out.” (For another example of the preterite of this same verb form, see Ps 30:8.) Sometime after the crisis arose, the psalmist prayed to the Lord and received an assuring answer. Now he confidently awaits the fulfillment of the divine promise.

[3:4]  ² sn His holy hill. That is, Zion (see Pss 2:6; 48:1-2). The psalmist recognizes that the Lord dwells in his sanctuary on Mount Zion.

[3:8]  ³ tn Heb “to the Lord [is] deliverance.”

[3:8]  ⁴ tn Heb “upon your people [is] your blessing.” In this context God’s “blessing” includes deliverance/protection, vindication, and sustained life (see Pss 21:3, 6; 24:5).

[4:2]  ⁵ tn Heb “sons of man.”

[4:2]  ⁶ tn Heb “how long my honor to shame?”

[4:2]  ⁷ tn The interrogative construction עַד־מֶה (’ad-meh, “how long?”), is understood by ellipsis in the second line.

[4:2]  ⁸ tn Heb “emptiness.”

[4:2]  ⁹ tn Heb “a lie.” Some see the metonymic language of v. 2b (“emptiness, lie”) as referring to idols or false gods. However, there is no solid immediate contextual evidence for such an interpretation. It is more likely that the psalmist addresses those who threaten him (see v. 1) and refers in a general way to their sinful lifestyle. (See R. Mosis, TDOT 7:121.) The two terms allude to the fact that sinful behavior is ultimately fruitless and self-destructive.

[4:4]  ¹⁰ sn The psalmist warns his enemies that they need to tremble with fear before God and repudiate their sinful ways.

[4:4]  ¹¹ tn Heb “say in your heart(s) on your bed(s) and wail/lament.” The verb דֹמּוּ (dommu) is understood as a form of דָמָם (“wail, lament”) in sorrow and repentance. Another option is to take the verb from II דָמָם (damam, “be quiet”); cf. NIV, NRSV “be silent.”

[3:3]  ¹² 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]  ¹³ sn Teman was a city or region in southern Edom.

[3:3]  ¹⁴ tn Or traditionally, “holy one.” The term קָדוֹשׁ (qadosh, “holy [one]”) here refers to God’s sovereignty. See v. 3b.

[3:3]  ¹⁵ 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]  ¹⁶ 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]  ¹⁷ tn Or “heavens.”

[3:3]  ¹⁸ 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).

[3:9]  ¹⁹ tn Heb “[into] nakedness your bow is laid bare.”

[3:9]  ²⁰ tn Heb “sworn in are the arrow-shafts with a word.” The passive participle of שָׁבַע (shava’), “swear an oath,” also occurs in Ezek 21:23 ET (21:28 HT) referencing those who have sworn allegiance. Here the Lord’s arrows are personified and viewed as having received a commission which they have vowed to uphold. In Jer 47:6-7 the Lord’s sword is given such a charge. In the Ugaritic myths Baal’s weapons are formally assigned the task of killing the sea god Yam.

[3:9]  ²¹ tn Heb “[with] rivers you split open the earth.” A literal rendering like “You split the earth with rivers” (so NIV, NRSV) suggests geological activity to the modern reader, but in the present context of a violent thunderstorm, the idea of streams swollen to torrents by downpours better fits the imagery.

[3:13]  ²² tn Heb “anointed one.” In light of the parallelism with “your people” in the preceding line this could refer to Israel, but elsewhere the Lord’s anointed one is always an individual. The Davidic king is the more likely referent here.

[3:13]  ²³ tn Heb “you strike the head from the house of wickedness.”

[3:13]  ²⁴ tn Heb “laying bare [from] foundation to neck.”