Habakkuk 3:2–4

Footnotes

1. 2 Heb “your report,” that is, “the report concerning you.”
2. 3 Heb “I fear.” Some prefer to read, “I saw, Lord, what you accomplished” (cf. ).
3. 4 Heb “your work.”
4. 5 Heb “in the midst of years.” The meaning of the phrase, which occurs only here in the OT, is uncertain (cf. “in our day”; , “in the midst of the years”).
5. 6 Heb “revive it” (i.e., “your work”).
6. 7 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.
7. 8 Heb “in turmoil remember [to show] compassion.”
8. 9 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 ; in contrast note the and , which consistently use past tenses throughout the section, and the , which employs present tenses in vv. 3–5 and mostly past tenses in vv. 6–15.
9. 10 Teman was a city or region in southern Edom.
10. 11 Or traditionally, “holy one.” The term קָדוֹשׁ (qadosh, “holy [one]”) here refers to God’s sovereignty. See v. 3b.
11. 12 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.
12. 13 Selah. The meaning of this musical term (which also appears in vv. 9, 13, and in the Psalms as well) is unknown.
13. 14 Or “heavens.”
14. 15 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 (téhillah, “praise”) can stand by metonymy for what prompts it (i.e., fame, glory, deeds).
15. 16 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.
16. 17 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 (), 70–73.
17. 18 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”].”