Exegetical and Hermeneutical Commentary of Habakkuk 3:3
God came from Teman, and the Holy One from mount Paran. Selah. His glory covered the heavens, and the earth was full of his praise.
3. God came from Teman ] cometh: the poet feels himself in presence of the manifestation. Teman is a district lying in the north-west of Edom, Eze 25:13; Oba 1:9.
the Holy One from mount Paran ] Or, the mountains (hill country) of Paran. The “Holy One” is virtually already a proper name (without the Art.), as Isa 40:25. Paran is the elevated region lying between the wilderness of Kadesh on the north and that of Sinai on the south, west of the Arabah. If any particular mountain be referred to it may be Jebel Mukrah, which has a height of 2000 feet, and forms the southern boundary of the plateau. At present the region is the seat of the Azazimeh Arabs. The whole region of Sinai, Paran and Edom is regarded as the scene of the divine manifestation; comp. Deu 33:2; Jdg 5:4.
His glory covered ] covereth the heavens. The “glory” is the splendour of the divine majesty, which overspreads the heavens. Psa 8:1; Psa 148:13.
was full of his praise ] the earth is filled with. The term “praise” has a secondary meaning, viz. that in God which evokes praise or adoration. The meaning is not that praises from men’s mouth filled the earth, but that the light of God’s glory filled it, just as it overspread the heavens. Isa 6:3.
Fuente: The Cambridge Bible for Schools and Colleges
3 7. Approach and manifestation of Jehovah in the storm
The Theophany is pictured as a great tempest in the heavens in the midst of which God is present. It comes from the south, the region of Paran and Sinai ( Hab 3:3 a); there is a terrible splendour around the advancing God, which lightens the heavens and the earth ( Hab 3:3 b, 4); pestilence and fever-glow follow in His wake ( Hab 3:5); all nature shudders, the eternal hills sink down ( Hab 3:6); the nations and tribes in the desert are dismayed ( Hab 3:7).
Fuente: The Cambridge Bible for Schools and Colleges
3 15. The Revelation of Jehovah
The passage has three strophes of 5, 4, 4 verses respectively. (1) Description of the Theophany, Hab 3:3-7. (2) The question, what is its meaning? Hab 3:8-11. (3) Statement of its meaning it is to save His people, Hab 3:12-15.
Fuente: The Cambridge Bible for Schools and Colleges
God came – literally, shall come
From Teman – God shall come, as He came of old, clothed with majesty and power; but it was not mere power. The center of the whole picture is, as Micah and Isaiah had prophesied that it was to be, a new revelation Isa 2:3; Mic 4:2 : The law shall go forth from Zion, and the word of the Lord from Jerusalem. Isa 44:5, I will give Thee for a covenant to the people (Israel), for a light of the Gentiles. So now, speaking of the new work in store, Habakkuk renews the imagery in the Song of Moses Deu 33:2, in Deborahs Song Jdg 5:5, and in David; Psa 68:7 but there the manifestation of His glory is spoken of wholly in time past, and Mount Sinai is named. Habakkuk speaks of that coming as yet to be, and omits the express mention of Mount Sinai, which was the emblem of the law . And so he directs us to another Lawgiver, whom God should raise up like unto Moses Deu 18:15-18, yet with a law of life, and tells how He who spake the law, God, shall come in likeness of our flesh. And the Holy One from Mount Paran In the earliest passage three places are mentioned, in which or from which the glory of God was manifested; with this difference however, that it is said Deu 33:2, The Lord came from Sinai, but His glory arose, as we should say dawned unto them from Seir, and flashed forth from Mount Paran Seir and Mount Paran are joined together by the symbol of the light which dawned or shone forth from them. In the second passage, the Song of Deborah, Seir and the field of Edom are the place whence God came forth; Sinai melted Jdg 5:4-5 at His presence.
In Ps. 68 the mention of Edom is dropped; and the march through the wilderness under the leading of God, is alone mentioned, together with the shaking of Sinai. In Habakkuk, the contrast is the same as in Moses; only Tehran stands in place of Seir . Theman and Mount Paran are named probably, as the two opposed boundaries of the journeyings of Israel through the desert. They came to Mount Sinai through the valley, now called Wady Feiran or Paran; Edom was the bound of their wanderings to their promised land Num 20:14-20; Deut. 2. God who guided, fed, protected them from the beginning, led them to the end. Between Paran also and Edom or Teman was the gift of the Spirit to the seventy, which was the shadow of the day of Pentecost; there, was the brass serpent lifted up, the picture of the healing of the Cross . If Mount Paran is near Kadesh, then Moses in the opening of his song describes the glory of God as manifested from that first revelation of His Law on Mount Sinai; then in that long period of Israels waiting there to its final departure for the promised land, when Mount Hor was consecrated and Gods awful Holiness declared in the death of Aaron.
He who shall come, is God , the Holy One (a proper name of gods) . Perfect in Holiness, as God, the Son of God, and as Man also all-holy, with a human will, always exactly accompanying the Divine Will, which was:
The passion of His Heart
Those Three-and-thirty years.
On this there follows a pause denoted by Selah (which occurs thrice according to the mystery of that number,) that the soul may dwell on the greatness of the majesty and mercy of God.
Selah – There is no doubt as to the general purport of the word, that it is a musical direction, that there should be a pause, the music probably continuing alone, while the mind rested upon the thought, which had just been presented to it; our interlude . It is always placed at some pause of thought, even when not at the end of a strophe, or, as twice in this hymn , at the end of the verse.
Gregory of Nyssa modifies this thought, supposing Selah to express a pause made by the writer, that while the psalmody, with which Davids prophesying was accompanied, went on in its course, another illumining of the Holy Spirit, and an addition to the gift according to knowledge, came for the benefit of those who received the prophecy, he, holding in his verse, gave time for his mind to receive the knowledge of the thought, which took place in him from the divine illumining. He defines it to be a sudden silence in the midst of the Psalmody for the reception of the illumining.
His Glory covered the heavens, and the earth was full of His praise – This is plainly no created glory, but anticipates the Angelic Hymn Luk 2:14 Glory to God in the highest, and on earth peace, good-will toward men, or, as the Seraphim sing first glory to God in Heaven Isa 6:3, Holy Holy Holy is the Lord God of Sabaoth, and then, the whole earth is full of His glory; and Uncreated Wisdom saith (Ecclesiasticus 24:5), I alone compassed the circuit of Heaven, and walked in the bottom of the deep. Nor are they our material heavens, much less this lowest heaven over our earth nor is His glory any of God, which rules, encompasses, fills, penetrates the orbs of heaven and all its inhabitants, and yet is not enclosed nor bounded thereby. Those who are made as the heavens by the indwelling of God He spiritually covers, filling them with the light of glory and splendor of grace and brightness of wisdom, as it saith, Is there any number of His armies, and upon whom doth not His light arise? Job 25:3 and so the earth was full of His praise, i. e., the Church militant spread throughout the world, as in the Psalm Psa 112:3, The Lords name is praised from the rising up of the sun unto the going down of the same, and, Psa 8:1, O Lord, our Lord, how excellent is Thy name in all the earth, who hast set Thy glory above the heavens.
Fuente: Albert Barnes’ Notes on the Bible
Hab 3:3-15
God came from Teman.
God poetically portrayed and practically remembered
The Bible contains many grand songs and odes. But this song of Habakkuk stands in peerless splendour amongst them all.
I. Poetically portrayed. God is here presented, not as the Absolute One, whom no eye hath seen or can see, nor as He appears to philosophical or logical minds, but as He appears to a lofty imagination Divinely inspired. To the prophets imagination He appears as coming from Teman and Mount Paran, which refers to the visible display of His glory when He gave the law upon Mount Sinai amidst thunders and lightnings and earthquakes. Then indeed His glory covered the heavens. But whilst we take this as a poetic representation, we must not fail to notice some of the grand truths which it contains.
1. That Gods glory transcends all revelations. The brightness of the Shekinah, in which He appeared on Sinai and elsewhere to the Jews, however effulgent, was but a mere scintillation of the infinite splendour of His being, the mere hiding of His power. All His glory as seen in nature, both in the material and the spiritual universe, is but as one ray to the eternal sun.
2. That Gods power over the material universe is absolute. He makes the mountains tremble, and the seas divide, and the orbs of heaven stand still
3. That Gods interest in good men is profound and practical. All His operations, as here poetically described, are on behalf of His chosen people.
II. Practically remembered. Why did the prophet recall all these Divine manifestations to the Hebrew people in past times? Undoubtedly to encourage in himself and in his countrymen unbounded confidence in Him, in the critical and dangerous period in which they were placed. The Chaldean hosts were threatening their ruin. Under these perilous circumstances he turns to God, he calls to mind and portrays in vivid poetry what He had been to His people in ancient times.
1. He recalls the fact that God had delivered His people m ancient times from perils as great as those to which they were now exposed. From the Egyptians, the Canaanites, the Philistines, etc.
2. That God had done this by stupendous manifestations of His power. Manifestations of His power in the sea, in the mountains, in the orbs of heaven, etc.
3. That what God had done for His people, He would continue to do. His ways are everlasting, or, as Kiel renders it, His are ways of the olden times. The idea perhaps is, that He has an eternal plan, fixed and settled. What He has done for them, He will still do. Thus the prophet remembered the days of old and took courage. (Homilist.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 3. God came from Teman] Bp. Lowth observes: “This is a sudden burst of poetry, in the true spirit of the ode; the concealed connection being that God, who had formerly displayed such power in delivering the Israelites from Egyptian slavery, might succour their posterity in a like wonderful manner.” Hence the prophet selects the most striking facts of that first deliverance; and to decorate and render them impressive, brings forth all the powers of his genius, in all the strength and elegance of his language. “What crowns the sublimity of this piece,” says Bp. Lowth, “is the singular elegance of the close; and were it not that antiquity has here and there thrown its veil of obscurity over it, there could not be conceived a more perfect and masterly poem of its kind.” See, for more particulars, his twenty-eighth Prelection.
I shall endeavour to show the facts in the deliverance from Egypt, to which the prophet refers.
Teman] This was a city, the capital of a province of Idumea, to the south of the land of Canaan. Nu 20:21; Jer 49:7.
Paran] Was a city which gave its name to a province in Arabia Petrea. Ge 21:21; De 33:2.
Selah] This word is not well known; probably it means a pause or alteration in the music. See it in the Psalms, and its explanation there.
His glory covered the heavens] His glory when he descended on Mount Sinai, and in the pillar of fire by night.
The earth was full of his praise.] All the land was astonished at the magnificence of his works in behalf of his people. Instead of praise, some translate splendour. The whole land was illuminated by his glory.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
God, the God of our fathers, our God, came; appeared, discovered himself, for that is his coming, who, since he fills all places at all times, cannot be said to come by any change of place.
Teman; either appellatively, the south, or else as a proper name of a mountain or country. so called from Teman, son of Eliphaz, and grandson of Esau. It is also called Seir, or is one particular hill among those many which make up Mount Seir. It was not far from Mount Sinai, where the law was given, and the prophet hath respect to that Deu 33:2, where God appeared in a manner equally glorious and terrible,
The Holy One of Israel.
Mount Paran; which was a name to wilderness, plains, and a mountain, of which the prophet here speaketh, and in Deu 33:2 it is said God shined thence. This the prophet mentions as a support of his faith, as an encouragement to others, as a motive why God should renew his work among them, since he so gloriously appeared among their fathers, and made a covenant with them.
Selah: to the argument he addeth this to awaken us to attention.
His glory; lightnings and thunders, and fire and smoke, tokens of the power, majesty, and greatness of God, at the sight whereof Moses himself trembled. Covered, overspread, intercepted, and obscured, the heavens; that part of the visible heavens under which Israel then encamped.
The earth, that part of the earth where this was done,
was full of his praise; of works which deserved then, and still do deserve, to be had in remembrance, with praise to God who did them.
Fuente: English Annotations on the Holy Bible by Matthew Poole
3. Godsingular in theHebrew, “Eloah,” instead of “Elohim,”plural, usually employed. The singular is not found inany other of the minor prophets, or Jeremiah, or Ezekiel; but it isin Isaiah, Daniel, Job, and Deuteronomy.
from Temanthe countrysouth of Judea and near Edom, in which latter country Mount Paran wassituated [HENDERSON].”Paran” is the desert region, extending from the south ofJudah to Sinai. Seir, Sinai, and Paran are adjacent to one another,and are hence associated together, in respect to God’s giving of thelaw (De 33:2). Teman is soidentified with Seir or Edom, as here to be substituted forit. Habakkuk appeals to God’s glorious manifestations to His peopleat Sinai, as the ground for praying that God will “revive Hiswork” (Hab 3:2) now. For Heis the same God now as ever.
Selaha musical sign,put at the close of sections and strophes, always at the end of averse, except thrice; namely, here, and Hab 3:3;Hab 3:9; Psa 55:19;Psa 57:3, where, however, itcloses the hemistich. It implies a change of the modulation. It comesfrom a root to “rest” or “pause” [GESENIUS];implying a cessation of the chant, during an instrumental interlude.The solemn pause here prepares the mind for contemplating theglorious description of Jehovah’s manifestation which follows.
earth . . . full of hispraisethat is, of His glories which were calculated to callforth universal praise; the parallelism to “glory”proves this to be the sense.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
God came from Teman,…. Or, “may God come from Teman” t; since it is part of the prayer of Habakkuk: or, as “from Teman” u; as he of old came from thence, a city in the land of Edom, Jer 49:7 it was five miles from Petra, in Idumea, where was Mount Seir, from whence the Lord arose, and shone forth from Mount Paran, at the giving of the law, De 33:2 to which the allusion is here. So the Targum,
“at the giving of the law to his people, God was revealed from the south;”
for so Teman signifies. The prophet, to encourage his own faith, and the faith of others, takes notice, in this and the following verses, of the instances of the grace, goodness, and power of God to his people Israel, in appearing to them at Mount Sinai, going before them in the wilderness, destroying their enemies, casting them out before them, and introducing them into the land of Canaan, and settling them there; suggesting, that he that had done these great and wonderful things would support and maintain, carry on and promote, his own kingdom and interest in the world; in order to which the prophet prays to God the Father for the coming of his Son, either in the flesh, that the incarnate God would appear in the world, and set up his kingdom in it; or, in prayer, he prophesies of it, and expresses his faith in it: “God cometh from the south”; or, “he shall come” w, as it may be rendered: he knew, from the prophecy of Micah, that he that was to be ruler in Israel was to come from Bethlehem, Mic 5:2 which lay to the south of Jerusalem; and from hence he expected him, and believed he would come, and prayed for it as being most desirable and welcome: or else this respects the coming of the Messiah, in the ministration of the word to Jews and Gentiles, after his resurrection from the dead, and ascension to heaven, and the pouring forth of his Spirit on the day of Pentecost; that as the Lord came from the places here mentioned, when he gave the law on Mount Sinai, so he would send forth his Gospel out of Zion and Jerusalem, and go forth himself along with it, riding in his glory, and in his majesty, conquering and to conquer; causing his ministers to triumph in him, and by them subdue multitudes of souls to him, both in Judea, and in the Gentile world, whereby his kingdom might appear in it:
and the Holy One from Mount Paran; or, “even the Holy One” x; that came or shined forth “from Mount Paran” formerly; for it was Christ then that appeared on Mount Sinai, and gave to Moses the lively oracles of God; see Ps 68:17 he, as he is truly God, God manifest in the flesh, “Immanuel”, God with us; so he is the holy One of God, infinitely and essentially holy, as a divine Person; and holy, and harmless, and without sin in his human nature and life; and is the sanctifier and sanctification of his people. Mount Paran was situated to the south of the land of Canaan, as well as Teman, which so signifies, as before observed. It is called by Ptolemy, Pomponius Mela, and others, Strobilus, from its likeness to a pineapple. It had its name from the city Paran, which lay between Egypt and Arabia y; see
1Ki 11:18 which Jerom says z was three days’ journey from Aila to the east; mention is made of Ail, or Elparan in Ge 14:6 near to which was the wilderness of Paran, frequently spoken of in Scripture,
Ge 21:21 the same which Josephus a calls the valley or plain of Pharan, where Simon of Gerasa made caves and dens, and hid the treasure he plundered from the people: according to Adrichomius b, it was a most dreadful barren desert, where nothing grew, or was to be had, through which the children of Israel journeyed; and was sometimes taken for the first part of the desert of Arabia, near Mount Sinai, and sometimes for the last part of it, towards the land of promise; sometimes it was called the desert of Sin, and sometimes the desert of Sinai, from that mountain; but its most general name was that of Paran, and contained eleven days’ journey from Mount Sinai to Kadeshbarnea. Mount Paran (he says c) is thick and shady, near to Mount Sinai, and even “contiguous”, as it should seem to be from De 33:2 to which the reference is here. So Hillerus d interprets it, “full of boughs”, or “branches”; or else he would have it to signify “the corner of Aran”, the son of Dishan, a son of Seir the Horite, who inhabited this country; see Ge 36:20 and both Teman and Paran being to the south, may point to the place of the Redeemer, by whom the great work was to be done, referred unto. Jerom says he heard a Hebrew man discourse on this passage, thus,
“that Bethlehem lies to the south, where the Lord and Saviour was born: and that he it is of whom it is here said, “the Lord shall come from the south”; that is, shall be born in Bethlehem, and thence arise; and because he who is born in Bethlehem formerly gave the law on Mount Sinai, he is “the Holy One” that came from “Mount Paran”; seeing Paran is a place near to Mount Sinai; and the word “Selah” signifies “always”; and the sense is, he who is born in Bethlehem, and who on Mount Sinai, that is, on Mount Paran, gave the law, always is the author and giver of all blessings, past, present, and to come.”
The word
Selah stands here in the middle of the verse. It is interpreted, by several of the Jewish writers, “for ever”, as by the aforementioned Hebrew; and by others as an affirmation, and render it, “verily, truly”, as answering to “Amen”. Some understand it as a pause or full stop, denoting attention to something said that is remarkable; and others take it to be a note, directing the singer to the elevation of his voice, where it stands; and so it is no other than a musical note; hence the Septuagint render it . A very learned man e has wrote a dissertation upon it, showing that it is one of the names of God; and used differently, as the sense requires, either in the vocative case, as “Selah”, that is, O God; or in the other cases, of God, to God, c.:
his glory covered the heavens that is, the glory of God, the Holy One, when he came, or should come: this was true of him when he descended on Mount Sinai, and his glory abode upon it; and the sight of his glory was like devouring fire; and the elders saw the God of Israel, under whose feet was as a paved work of sapphire, and as the body of heaven in its clearness; yea, so great as to make the light and glory of the celestial bodies useless, even to cover and hide the shining of them; see Ex 24:10 and may respect the glorious appearances at the birth of Christ, when the heavenly host descended, and sung Glory to God in the highest, and when the glory of the Lord shone round about the shepherds, Lu 2:9 and at his baptism, when the heavens were opened, the Father’s voice was heard, and the Spirit descended on Christ, as a dove; and at his transfiguration, when his face shone as the sun; and Moses and Elias appeared in glorious forms, and a bright cloud overshadowed them, and a voice was heard from the excellent Glory, Mt 3:16 or rather it may be, this may respect Christ as the brightness of his Father’s glory, and the glory of God in the face of Christ, as set forth in the light of the glorious Gospel of Christ, when carried throughout the world by his apostles; whereby his glory was so spread in it, that the heavens were covered with it, and declared it; yea, it was set above the heavens, and the name of the Lord became excellent in all the earth, as follows; see Ps 19:1:
and the earth was full of his praise; with the words of his praise, as the Targum; so the fame of the mighty things done by the Lord in Egypt, at the Red sea, and in the wilderness, for his people, reached the nations of the world, and especially those of the land of Canaan, and struck them with awe and dread, Jos 2:9 and the fame of Christ, his miracles and doctrines, went through the land of Israel, and all Syria; and multitudes glorified God, and praised him for what was done by him, Mt 4:23 and more especially the earth was filled with his glory and praise when his Gospel was carried into all the parts of it by his apostles; which occasioned universal joy to all sensible sinners, and filled their hearts and mouths with praise to God for such a Saviour, and for such blessings of grace and good things that came by him: or, “the earth was full of his light” f; of the light of his Gospel, and of the knowledge of himself by it.
t “veniet”, so some in Calvin, Van Till. u “sicuti olim ex Theman”, Van Till. w Venit, Grotius; “veniet”, Pagninus, Montanus, Calvin, Gussetius. x . y Hiller. Onomastic. p. 585, 908. z De locis Hebr. fol. 91. F. G. a De Bello Jud. l. 4. c. 9. sect. 4. b Theatrum Terrae Sanctae, p. 116. c Ibid. p. 123. d Ut supra, (Hiller. Onomastic.) p. 431, 477, 908. e Paschii Dissertatio de Selah, p. 670. in Thesaur. Theolog. Philolog. par. 1. f “et lux ejus implevit terram”, Junius Tremellius “et splendoris, [vel] fulgoris ejus plena terra”, Vatablus, Drusius; so Kimchi, Ben Melech, and R. Sol. Urbin. Ohel Moed, fol. 3. 1.
Fuente: John Gill’s Exposition of the Entire Bible
Coming of the Lord to judge the nations and to redeem His people. The description of this theophany rests throughout upon earlier lyrical descriptions of the revelations of God in the earlier times of Israel. Even the introduction (Hab 3:3) has its roots in the song of Moses in Deu 33:2; and in the further course of the ode we meet with various echoes of different psalms (compare Hab 3:6 with Psa 18:8; Hab 3:8 with Psa 18:10; Hab 3:19 with Psa 18:33-34; also Hab 3:5 with Psa 68:25; Hab 3:8 with Psa 68:5, Psa 68:34). The points of contact in Hab 3:10-15 with Ps. 77:17-21, are still more marked, and are of such a kind that Habakkuk evidently had the psalm in his mind, and not the writer of the psalm the hymn of the prophet, and that the prophet has reproduced in an original manner such features of the psalm as were adapted to his purpose. This is not only generally favoured by the fact that Habakkuk’s prayer is composed throughout after the poetry of the Psalms, but still more decidedly by the circumstance that Habakkuk depicts a coming redemption under figures borrowed from that of the past, to which the singer of this psalm looks back from his own mournful times, comforting himself with the picture of the miraculous deliverance of his people out of Egypt (see Hengstenberg and Delitzsch on Psalm 77). For it is very evident that Habakkuk does not describe the mighty acts of the Lord in the olden time, in order to assign a motive for his prayer for the deliverance of Israel out of the affliction of exile which awaits it in the future, as many of the earlier commentators supposed, but that he is predicting a future appearance of the Lord to judge the nations, from the simple fact that he places the future (Hab 3:3) at the head of the whole description, so as to determine all that follows; whilst it is placed beyond the reach of doubt by the impossibility of interpreting the theophany historically, i.e., as relating to an earlier manifestation of God.
Hab 3:3
“Eloah comes from Teman, and the Holy One from the mountains of Paran. Selah. His splendour covers the sky, and the earth is full of His glory. Hab 3:4. And brightness appears like sunlight, rays are at His hand, and there His power is concealed. Hab 3:5. Before Him goes the plague, and pestilence follows His feet.” As the Lord God once came down to His people at Sinai, when they had been redeemed out of Egypt, to establish the covenant of His grace with them, and make them into a kingdom of God, so will He appear in the time to come in the terrible glory of His omnipotence, to liberate them from the bondage of the power of the world, and dash to pieces the wicked who seek to destroy the poor. The introduction to this description is closely connected with Deu 33:2. As Moses depicts the appearance of the Lord at Sinai as a light shining from Seir and Paran, so does Habakkuk also make the Holy One appears thence in His glory; but apart from other differences, he changes the preterite (Jehovah came from Sinai) into the future , He will come, or comes, to indicate at the very outset that he is about to describe not a past, but a future revelation of the glory of the Lord. This he sees in the form of a theophany, which is fulfilled before his mental eye; hence does not describe what is future, as being absolutely so, but is something progressively unfolding itself from the present onwards, which we should express by the present tense. The coming one is called Eloah (not Jehovah, as in Deu 33:2, and the imitation in Jdg 5:4), a form of the name Elohim which only occurs in poetry in the earlier Hebrew writings, which we find for the first time in Deu 32:15, where it is used of God as the Creator of Israel, and which is also used here to designate God as the Lord and Governor of the whole world. Eloah, however, comes as the Holy One ( qadosh ), who cannot tolerate sin (Hab 1:13), and who will judge the world and destroy the sinners (Hab 3:12-14). As Eloah and Qadosh are names of one God; so “from Teman” and “from the mountain of Paran” are expressions denoting, not two starting-points, but simply two localities of one single starting-point for His appearance, like Seir and the mountains of Paran in Deu 33:2. Instead of Seir, the poetical name of the mountainous country of the Edomites, Teman, the southern district of Edomitish land, is used per synecdochen for Idumaea generally, as in Oba 1:9 and Amo 1:12 (see p. 168). The mountains of Paran are not the Et-Tih mountains, which bounded the desert of Paran towards the south, but the high mountain-land which formed the eastern half of that desert, and the northern portion of which is now called, after its present inhabitants, the mountains of the Azazimeh (see comm. on Num 10:12). The two localities lie opposite to one another, and are only separated by the Arabah (or deep valley of the Ghor). We are not to understand the naming of these two, however, as suggesting the idea that God was coming from the Arabah, but, according to the original passage in Deu 33:2, as indicating that the splendour of the divine appearance spread over Teman and the mountains of Paran, so that the rays were reflected from the two mountainous regions. The word Selah does not form part of the subject-matter of the text, but shows that the music strikes in here when the song is used in the temple, taking up the lofty thought that God is coming, and carrying it out in a manner befitting the majestic appearance, in the prospect of the speedy help of the Lord. The word probably signified elevatio , from salah = salal , and was intended to indicate the strengthening of the musical accompaniment, by the introduction, as is supposed, of a blast from the trumpets blown by the priests, corresponding therefore to the musical forte. (For further remarks, see Hvernick’s Introduction to the Old Testament, iii. p. 120ff., and Delitzsch on Psa 3:1-8.) In Hab 3:3 the glory of the coming of God is depicted with reference to its extent, and in Hab 3:4 with reference to its intensive power. The whole creation is covered with its splendour. Heaven and earth reflect the glory of the coming one. , His splendour or majesty, spreads over the whole heaven, and His glory over the earth. T e hillah does not mean the praise of the earth, i.e., of its inhabitants, where (Chald., Ab. Ezr., Ros., and others); for there is no allusion to the manner in which the coming of God is received, and according to Hab 3:6 it fills the earth with trembling; but it denotes the object of the praise or fame, the glory, , like hadar in Job 40:10, or kabhod in Isa 6:3; Isa 42:8, and Num 14:21. Grammatically considered, is the accusative governed by , and is the subject.
Fuente: Keil & Delitzsch Commentary on the Old Testament
| The Divine Majesty; Wonders Wrought for Israel. | B. C. 600. |
3 God came from Teman, and the Holy One from mount Paran. Selah. His glory covered the heavens, and the earth was full of his praise. 4 And his brightness was as the light; he had horns coming out of his hand: and there was the hiding of his power. 5 Before him went the pestilence, and burning coals went forth at his feet. 6 He stood, and measured the earth: he beheld, and drove asunder the nations; and the everlasting mountains were scattered, the perpetual hills did bow: his ways are everlasting. 7 I saw the tents of Cushan in affliction: and the curtains of the land of Midian did tremble. 8 Was the LORD displeased against the rivers? was thine anger against the rivers? was thy wrath against the sea, that thou didst ride upon thine horses and thy chariots of salvation? 9 Thy bow was made quite naked, according to the oaths of the tribes, even thy word. Selah. Thou didst cleave the earth with rivers. 10 The mountains saw thee, and they trembled: the overflowing of the water passed by: the deep uttered his voice, and lifted up his hands on high. 11 The sun and moon stood still in their habitation: at the light of thine arrows they went, and at the shining of thy glittering spear. 12 Thou didst march through the land in indignation, thou didst thresh the heathen in anger. 13 Thou wentest forth for the salvation of thy people, even for salvation with thine anointed; thou woundedst the head out of the house of the wicked, by discovering the foundation unto the neck. Selah. 14 Thou didst strike through with his staves the head of his villages: they came out as a whirlwind to scatter me: their rejoicing was as to devour the poor secretly. 15 Thou didst walk through the sea with thine horses, through the heap of great waters.
It has been the usual practice of God’s people, when they have been in distress and ready to fall into despair, to help themselves by recollecting their experiences, and reviving them, considering the days of old, and the years of ancient times (Ps. lxxvii. 5), and pleading with God in prayer, as he is pleased sometimes to plead them with himself. Isa. lxiii. 11, Then he remembered the days of old. This is that which the prophet does here, and he looks as far back as the first forming of them into a people, when they were brought by miracles out of Egypt, a house of bondage, through the wilderness, a land of drought, into Canaan, then possessed by mighty nations. He that thus brought them at first into Canaan, through so much difficulty, can now bring them thither again out of Babylon, how great soever the difficulties are that lie in the way. Those works of wonder, wrought of old, are here most magnificently described, for the greater encouragement to the faith of God’s people in their present straits.
I. God appeared in his glory, so as he never did before or since (Hab 3:3; Hab 3:4): He came from Teman, even the Holy One from Mount Paran. This refers to the visible display of the glory of God when he gave the law upon Mount Sinai, as appears by Deut. xxxiii. 2 whence these expressions are borrowed. Then the Lord came down upon Mount Sinai in a cloud (Exod. xix. 20) and his glory was as the devouring fire, not only to enforce the law he then gave them, but to avow the deliverance he had wrought for them and to magnify it; for the first word he said there was, “I am the Lord thy God, that brought thee out of the land of Egypt. I that appear in this glory am the author of that work.” Then his glory covered the heavens, which shone with the reflection of that glorious appearance of his; the earth also was full of his praise, or of his splendour, as some read it. People at a distance saw the cloud and fire on the top of Mount Sinai, and praised the God of Israel. Or the earth was full of those works of God which were to be praised. His brightness was as the light, as the light of the sun when he goes forth in his strength; he had horns, or bright beams (so it should be rendered), coming out of his side or hand. Rays of glory were darted forth around him; and with some rays borrowed thence it was that Moses’s face shone when he came down from that mount of glory. Some by the horns, the two horns (for the word is dual), coming out of his hand, understand the two tables of the law, which perhaps, when God delivered them to Moses, though they were tables of stone, had a glory round them; those books were gilt with beams, and so it agrees with Deut. xxxiii. 2, From his right hand went a fiery law for them. It is added, And there was the hiding of his power; there was his hidden power, in the rays that came out of his hand. The operations of his power, compared with what he could have done, were rather the hiding of it than the discovery of it; the secrets of his power, as well as of his wisdom, are double to that which is, Job xi. 6.
II. God sent plagues on Egypt, for the humbling of proud Pharaoh, and the obliging of him to let the people go (v. 5): Before him went the pestilence, which slew all the first-born of Egypt in one night; and burning coals went forth at his feet, when, in the plague of hail, there was fire mingled with hail–burning diseases (so the margin reads it), some think those that wasted Egypt, others those with which the number of the Canaanites was diminished before Israel was brought in up on them. These were at his feet, that is, at his coming, for they are at his command; he says to them, Go, and they go, Come, and they come, Do this, and they do it.
III. He divided the land of Canaan to his people Israel, and expelled the heathen from before them (v. 6): He stood, and measured the earth, measured that land, to assign it for an inheritance to Israel his people, Deu 32:8; Deu 32:9. He beheld, and drove asunder the nations that were in possession of it; though they combined together against Israel, God dispersed and discomfited them before Israel. Or he exerted such a mighty power as was enough to shake in pieces all the nations of the earth. Then the everlasting mountains were scattered, and the perpetual hills did bow; the mighty princes and potentates of Canaan, that seemed as high, as strong, and as firmly fixed, as the mountains and hills, were broken to pieces; they and their kingdoms were totally subdued. Or the power of God was so exerted as to shake the mountains and hills; nay, and Sinai did tremble, and the adjacent hills; see Psa 68:7; Psa 68:8. To this he adds, His ways are everlasting, that is, all the motions of his providence are according to his eternal counsels; and he is the same for ever, that which he was yesterday and to-day. His covenant is unchangeable, and his mercy endures for ever. When he drove asunder the nations of Canaan one might have seen the tents of Cushan in affliction, the curtains of the land of Midian trembling, and all the inhabitants of the neighbouring countries taking the alarm; and though they were not in the commission given to Israel to destroy, nor their land within the warrant given to Israel to possess, yet they thought their own house in danger when their neighbour’s house was on fire, and therefore they were in a great fright, v. 7. Balak the king of Moab was so, Num 22:3; Num 22:4. Some make the tents of Cushan to be in affliction when, in the days of judge Othniel, God delivered Cushan-rishathaim into his hand (Judg. iii. 8), and the curtains of the land of Midian to tremble when, in the days of judge Gideon, a barley cake, in a dream, overthrew the tent of Midian, Judg. vii. 13.
IV. He divided the Red Sea and Jordan, when they stood in the way of Israel’s progress, and yet fetched a river out of a rock when Israel wanted it, v. 8. One would have thought that God was displeased with the rivers, and that his wrath was against the sea, for he made them give way and flee before him when he rode upon his horses and chariots of salvation, as a general at the head of his forces, mighty to save. Note, God’s chariots are not so much chariots of state to himself as chariots of salvation to his people; it is his glory to be Israel’s Saviour. This seems to be referred to again (v. 15): “Thou didst walk through the sea, through the Red Sea, with thy horses, in the pillar of cloud and fire (that was his chariot drawn by angels); thus thou didst walk secure, and so as to accommodate thyself to the slow pace that Israel could go, as Jacob tenderly drove, in consideration of his children and cattle: Thou didst walk through the heap, or mud, of great waters; and Israel likewise was led through the deep as a horse through the wilderness,” Isa 63:13; Isa 63:14. When they came to enter Canaan the overflowing of the water passed by, that is, Jordan, which at that time overflowed all his banks, was divided, Jos. iii. 15. Note, When the difficulties in the way of perfecting the salvation of Israel seem most insuperable, when they rise to the height, and overflow, yet then God can put them by, break through them, and get over them. Then the deep uttered his voice, when, the Red Sea and Jordan being divided, the waters roared and made a noise, as if they were sensible of the restraint they were under from proceeding in their natural course, and complained of it. They lifted up their hands, or sides, on high (for the waters stood up on a heap, Jos. iii. 16), as if they would have made opposition to the orders given them. They lifted up their voice, lifted up their waves; but in vain. The Lord on high was mightier than they,Psa 93:3; Psa 93:4. With the dividing of the sea and Jordan, notice is again taken of the trembling of the mountains, as if the stop given to the waters gave a shock to the adjacent hills; they are put together, Psa 114:3; Psa 114:4. When the sea saw it and fled, and Jordan was driven back, the mountains skipped like rams and the little hills like lambs. The whole creation yielded; earth and waters trembled at the presence of the Lord, at the presence of the mighty God of Jacob. But (as Mr. Cowley paraphrases it)
| Fly where thou wilt, thou sea; and, Jordan’s current, cease. Jordan, there is no need of thee; For at God’s word, whene’er he please, The rocks shall weep new waters forth instead of these. |
So here, Thou didst cleave the earth with rivers; channels were made in the wilderness, such as seemed to cleave the earth, for the waters to run in, which issued out of the rock, to supply the camp of Israel, and which followed them in all their removes. Note, The God of nature can alter and control the powers of nature, which way he pleases, can turn waters into crystal rocks and rocks into crystal streams.
V. He arrested the motion of the sun and moon, to befriend and complete Israel’s victories (v. 11): The sun and moon stood still at the prayer of Joshua, that the Canaanites might not have the benefit of the night to favour their escape; they stood still in their habitation in the heaven (Ps. xix. 4), but with an eye to Gibeon and the valley of Ajalon, where God’s work was in the doing, and of which they, though at so vast a distance, attended the motions. At the light, at the direction, of thy arrows, they went, and at the shining of thy glittering spear; they followed Israel’s arms, to favour them; according to the intimation of the arrows God shot (as Jonathan’s arrows, 1 Sam. xx. 20), and which way soever his spear pointed (the glittering light of which they acknowledged to outshine theirs) that way they directed their influences, benign to Israel and malignant against their enemies, as when the stars in their courses fought against Sisera. Note, The heavenly bodies, as well as earth and seas, are at God’s command, and, when he pleases, at Israel’s service too.
VI. He carried on and completed Israel’s victories over the nations of Canaan and their kings; he slew great kings and famous,Psa 136:17; Psa 136:18. This is largely insisted upon here, as a proper plea with God to enforce the present petition, that he would restore them again to that land which they were, at the expense of so many lives, so many miracles, first put in possession of.
1. Many expressions are here used to set forth the conquest of Canaan. (1.) God’s bow was made quite naked, taken out of the case, to be employed for Israel; we should say, his sword was quite unsheathed, not drawn out a little way, to frighten the enemy, and then put up again, but quite drawn out, not to be returned till they are all cut off. (2.) He marched through the land from end to end, in indignation, as scorning to let that wicked generation of Canaanites any longer possess so good a land. He marched cum fastidio–with distaste (so some), despising their confederacies. (3.) He threshed the heathen in anger, trod them down, nay, he trod them out, as corn in the floor, to give them, and what they had, to be meat to his people Israel, Mic. iv. 13. (4.) He wounded the heads out of the house of the wicked; he destroyed the families of the Canaanites, and wounded their princes, the heads of their families; nay, he cut off the heads, and so discovered the foundations of them, even to the neck. Are they a building? They are razed even to the foundation. Are they a body? They are plunged into deep mire even to the neck, so that they cannot get out, or help themselves. He broke the heads of leviathan in pieces, Ps. lxxiv. 14. Some apply this to Christ’s victories over Satan and the powers of darkness, in which he wounded the heads over many countries, Ps. cx. 6. (5.) He struck through with his staves the head of the villages (v. 14); with Israel’s staves God struck through the head of the villages of the enemies, whether Egypt or Canaan. Staves shall do the same execution as swords when God pleases to make use of them. The enemy came out with the utmost force and fury, as a whirlwind to scatter me (says Israel); for many a time have they thus afflicted me, thus attacked me, from my youth, Ps. cxxix. 1. Pharaoh, when he pursued Israel to the Red Sea, came out as a whirlwind; so did the kings of Canaan in their confederacies against Israel. Their rejoicing was as to devour the poor secretly; they were as confident of success in their enterprise as ever any great man was of devouring a poor man, that was no way a match for him; and his design against him was carried on with secrecy. But God disappointed them, and their pride did but make their fall the more shameful and God’s care of his poor the more illustrious. (6.) He walked to the sea with his horses (so some read it, v. 15), that is, he carried Israel’s victories to the Great Sea, which was opposite to that side of Canaan at which they entered, so that they went quite through it, and made themselves masters of it all, or rather God made them so, for they got it not by their own sword, Ps. xliv. 3. Now,
2. There were three things that God had a eye to, in giving Israel so many bloody victories over the Canaanites:– (1.) He would hereby make good his promise to the fathers; it was according to the oaths of the tribes, even his word, v. 9. He had sworn to give this land to the tribes of Israel; it was his oath to Isaac confirmed to Jacob, and repeated many a time to the tribes of Israel, Unto thee will I give the land of Canaan. This word God will accomplish, though Israel be ever so unworthy (Deut. ix. 5) and their enemies ever so many and mighty. Note, What God does for his tribes is according to the oaths of the tribes, according to what he has said and sworn to them; for he is faithful that has promised. (2.) He would hereby show his kindness to his people, because of their relation to him, and his interest in them: Thou wentest forth for the salvation of thy people, v. 13. All the powers of nature are shaken, and the course of nature changed, and every thing seems to be thrown into disorder, and all is for the salvation of God’s people. There are a people in the world who are God’s people, and their salvation is that which he has in his eye in all the operations of his providence. Heaven and earth shall sooner come together than any of the links in the golden chain of their salvation shall be broken; and even that which seems most unlikely shall by an overruling hand be made to work for their salvation, Phil. i. 19. (3.) He would hereby give a type and figure of the redemption of the world by Jesus Christ. It is for salvation with thy anointed, with Joshua, who led the armies of Israel and was a figure of him whose name he bore, even Jesus our Joshua. What God did for his Israel of old was done with an eye to his anointed, for the sake of the Mediator, who was both the founder and foundation of the covenant made with them. It was salvation with him, for in all the salvations wrought for them, God looked upon the face of the anointed, and did them by him.
Fuente: Matthew Henry’s Whole Bible Commentary
This verse interpreters explain in two ways. Some construe the verb in the future tense in the past time—“God went forth from Teman, and the holy one from mount Paran”; for a verb in the past tense follows. But others consider it to be in the optative mood—“May God come, or go forth, from Teman, and the holy one from mount Paran;” as though the Prophet prayed God to come as the defender of his people from mount Sinai, where the law was promulgated and the covenant ratified, which God had formerly made with Abraham and his posterity. I rather subscribe to their opinion who think that the manifestation of God, by which he had testified that he was the guardian of that people, is repeated by the Prophet. As, then, God had so made known his glory on mount Sinai, that it was evident that that nation was under his protection, so the Prophet, with the view of strengthening himself and others, records what was well known among the whole people—that is, that the law was given on mount Sinai, which was a testimony of singular favor; for God then by a new pledge testified, that the covenant formerly made with Abraham was firm and inviolable. The reason why Habakkuk does not mention mount Sinai, but Teman and Paran, seems to some to be this—because these mountains were nearer the Holy Land, though this view, I fear, will appear too refined; I therefore take this simple view—that instead of mentioning mount Sinai, he paraphrastically designates it by mount Paran and the desert of Teman. Some suppose these to be two mountains; but I know not whether Teman ought to be understood only as a mountain; it seems on the contrary to have been some large tract of country. It was a common thing among the Jews to add this name when they spoke of the south, as many nations were wont to give to winds the names of some neighboring places; so when the Jews wished to designate a wind from Africa, they called it Teman. “It is a Teman wind;” and so when they spoke of the south, they said Teman.
However this may be, it is certain that the desert of Teman was nigh to Sinai, and also that mount Paran was connected with that desert. As then they were places towards the south, and nigh to mount Sinai, where the law had been proclaimed, the Prophet records here, in order to strengthen the faith of the whole people, that God had not in vain gone forth once from Teman, and there appeared in his celestial power; for God then openly showed, that he took under his guardianship the children of Abraham, and that the covenant which he had formerly made with him was not vain or of no effect. Since, then, God had testified this in so remarkable and wonderful a manner, the Prophet brings forward here that history which tended especially to confirm the faith of the godly—God went forth once from Teman, and the holy one from mount Paran.
For it was not God’s will that the memory of that manifestation should be obliterated; but he had once appeared with glory so magnificent, that the people might feel assured that they would ever be safe, for they were protected by God’s hand, and that full of power, as the fathers had once known by manifest and visible evidences; and hence the Prophet represents God’s going forth from mount Paran as a continued act, as though he rendered himself visible chiefly from that place. Nor is this representation new; for we see, in many other places, a living picture, as it were, set before the eyes of the faithful, in order to strengthen them in their adversity, and to make them assured that they shall be safe through God’s presence. The Lord, indeed, did not daily fulminate from heaven, nor were there such visible indications of his presence as on mount Sinai; but it behaved the people to feel assured that he was the same God who had given to their fathers such clear evidence of his power, and that he is also at this time, and to the end of the world, endued with the same power, though it be not rendered visible.
We now then apprehend the design of the Prophet: God then came from Teman, and the holy one from mount Paran. We must also observe, that the minds of the godly were recalled to the spectacle on mount Sinai, when they were drawn away into exile, or when they were in the power of their enemies. They might indeed have then supposed, that they were wholly forsaken. Obliterated then must have been the memory of that history, had not this remedy been introduced. It is, therefore, the same as though the Prophet had said—“Though God now hides his power, and gives no evidence of his favor, yet think not that he formerly appeared in vain to your fathers as one clothed with so great a power, when the law was proclaimed on mount Sinai. It follows—
Fuente: Calvin’s Complete Commentary
CRITICAL NOTES.]
Hab. 3:3.] These descriptions rest upon earlier revelations of God. Teman, Edom; Paran] (Deu. 33:2). God appeared from Sinai in splendour, which like the morning covered the heavens with light, and filled the earth with glory.
Hab. 3:4. Horns] i.e. rays (Exo. 34:29); side (hand). There] In the light was power veiled (Psa. 104:2). The splendour was the covering of Divine Majesty.
Hab. 3:5.] He comes to judge. Feet] Behind him. Burning] Lit. burning heat of the pestilence (Deu. 32:24).
Hab. 3:6. Stood] as a warrior. Measured] As a judge (parcel out land, Mic. 2:4), some; he sets the earth reeling, springing up as one in fear. Scattered] Broken asunder. Perpetual] Which never moved, now trembled, bowed, and resolved into dust. Ways] As formerly, so now: i.e. He follows them (Job. 22:16).
HOMILETICS
GODS GLORY IN DAYS OF OLD.Hab. 3:3-6
Gods former interpositions are remembered and celebrated to encourage hope. Past favours are the ground and prediction of future deliverance. There is no reason for despondency in our own case or that of the Church, if we think of the displays of God in days of old (Psa. 77:5). Mercy to Israel and severity to enemies have been resplendent as light. In the manifestations described we have
I. Glory in the wilderness. God came from Teman, &c. Paran is the desert region extending from the south of Judah to Sinai. Seir, Sinai, and Paran are near each other, associated together in the giving of the law (Deu. 33:2). The glory of Sinai is a type of the law which shall go forth from Zion to distant nations of the earth (Isa. 2:3; Mic. 4:2). The moral desert shall shine with the majesty of another Lawgiver. Nations shall be enlightened and blessed. The glories of the Red Sea and the river Jordan, in Canaan and the wilderness, shall be eclipsed by the triumph of the cross. Songs of victory shall be resounded from future triumphs. The blessings of thy father have prevailed above the blessings of my progenitors, unto the utmost bound of the everlasting hills.
II. Glory in holiness. He who came was the Holy One, God and the Holy One are parallel phrases indicating the absolute purity of the Divine Being (Job. 6:10; Isa. 40:25). In the giving of the law, and the injunctions to the people of old, we discover the purity of God. The outward splendours set forth the unsullied perfections of God. Holiness in God is not a quality, but his essence. The most glorious creatures in heaven and earth are only holy by participation. There is none holy as the Lord. He is eminently, essentially, and constantly holy. Holiness, says Hodge, is Gods infinite moral perfection crowning his infinite intelligence and power. There is a glory of each attribute viewed abstractedly, and a glory of the whole together. The intellectual nature is the essential basis of the moral: infinite moral perfection is the crown of the Godhead. Holiness is the total glory thus crowned. Who is like unto thee, glorious in holiness?
III. Glory in light. And his brightness was as the light. God dwells in light inaccessible, yet shone forth in rays more brilliant than the sun.
1. Light which illuminated heaven. His glory covered the heavens. Not only the top of Sinai, but the broad expanse above.
2. Light which filled the earth. The earth was full of his praise. The wonders of his power and glory called forth universal praise. O Lord, our Lord, how excellent is thy name in all the earth, who hast set thy glory above the heavens.
3. Light linked with power. He had horns coming out of his hand. Horns are emblems of strength. The rays of light were rays of might, radiant as the face of Moses. The fiery law went from his right hand (Deu. 33:2); by its majesty and mission administered death (2Co. 3:7); and yet was a type of the glory which remains in the gospel (2Co. 3:11). The horn of salvation has been raised up in Christ to destroy the wicked and save the righteous (Luk. 1:61).
IV. Glory in judgment. Before him went the pestilence, and burning coals went forth at his feet. Death and destruction of all kinds are a great army, marshalled and directed by him in their mission. Pestilence and plague often go before him as heralds of his approach. Judgments attend him ready to obey his bid. Burning coals lie beneath his feet, to fling upon the foe. If the law were thus given, how shall it be required? says one. If such were the proclamation of Gods statutes, what shall the sessions be? If outward manifestations are so awful, what horrible tempests will be rained upon the wicked (Psa. 11:6).
Sinais gray top shall tremble [Milton].
THE HIDINGS OF DIVINE POWER.Hab. 3:4
Great as this splendour and retinue was, it was only the veil or hiding of his power. The excessive brightness concealed the Divine glory. And there was the hiding of his power.
I. Divine power is hidden in the splendour of Divine revelation. As the rays of light hide the sun in their brilliance, so Divine manifestations veil the power of God. The garment of light covers his real essence and attributes. The works of God display his power,the heavens his glory, and the earth his goodness; but one half is not seen. The secrets of his wisdom and power are double to that which is (Job. 11:6). He is omnipresent, yet incomprehensible. In his person and procedure there are unfathomable depths of wisdom and knowledge. His ways are past finding out. Notwithstanding nature and Scripture, reason and religion, he will still remain an unknown God. Canst thou by searching find out God? Canst thou find out the Almighty unto perfection?
II. Divine power is hidden as a discipline to human souls. Darkness and light always meet in God. This invisibility of God
1. Is essential to our free agency. If God were visible to the human eye, and constrained us by his Almighty power, we could not be free. Like a parent God sees our ways, but leaves us to act as responsible agents. Too much light might overpower us, and throw us, like Paul, prostrate on the ground.
2. Is essential to our moral discipline. Gods light will be darkness to those who wish to gaze into it. It will veil his love and mercy. His darkness will be light to those who wish to trust and obey. The hiding of his power may be for shelter or for judgment. We know enough of God in his goodness, and can never comprehend him in his glory. The phenomena of matter and force lie within our intellectual range. But behind, and above, and around all, the real mystery of the universe remains unsolved [Tyndall]. Angels veil their faces. Let us adore and submit to his will. Lo, these are parts of his ways: but how little a portion is heard of him? but the thunder of his power who can understand?
HOMILETIC HINTS AND OUTLINES
Hab. 3:3. God came. Ancient wonders pledges of future deliverance. Prayer will gather arguments for hope and duty from the storehouse of experience concerning the past.
Selah indicates
1. The weight of the matter, not a mere transient glory.
2. The solemnity with which we should consider it. We must pause and dwell upon it until our hearts are duly affected. There is no doubt as to the general purport of the wordthat it is a musical direction, that there should be a pause, the music probably continuing alone, while the mind rested on the thought which had just been presented to it; our interlude [Pusey].
I sing the warrior and his mighty deeds [Lauderdale].
Notice
1. Who comes. God, Jehovah. The Holy One.
2. How he comes.
3. What he comes for. (a) To deliver his people. (b) To punish their enemies.
Hab. 3:4.
1. There is much more to be known of God in his works and ways that we can possibly know in our present state.
2. His perfections and operations are veiled, (a) to train the Church in faith, prayer, and humble dependence; (b) to permit the wicked to display their malice, and finish their iniquity.
3. Yet there will be greater displays of Divine power, and a glorious increase of knowledge far beyond what has been witnessed in the past. O God, we have heard with our ears, and our fathers have declared unto us, the noble works that thou didst in their days, and in the old time before them. O Lord, arise: help us, and deliver us, for thine honour [Litany of Church of England].
ILLUSTRATIONS TO CHAPTER 3
Hab. 3:4-7. Hiding. Mans knowledge is confined to parts only of Gods ways. The extremities or forthgoings of his administration are visible on earth only. The springs, principles, and anterior steps are above and out of mans sight [Dr. Chalmers].
Hab. 3:6. Measured the earth.
Then stayd the fervid wheels, and in his hand
He took the golden compasses, prepared
In Gods eternal store, to circumscribe
This universe, and all created things.
One foot he centred, and the other turnd
Round through the vast profundity obscure;
And said, Thus far extend, thus far thy bounds,
This be thy just circumference, O world! [Milton].
Hab. 3:9. Bow naked. The drawing of the bow was a mark of great skill and slaughter.
So the great master drew the mighty bow,
And drew with ease. One hand aloft displayd
The bending horns, and one the string essayd. [Popes Homer.]
Fuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell
(3) God came.Render God shall come from Teman, and the Holy One from Mount Paran. Selah. His glory covers the heavens, and the earth is full of His praise. Jehovah reveals Himself from the south: i.e., from Mount Sinai, as in Deuteronomy 32, Judges 5, Psalms 68. The southern country is here designated as Teman, i.e., Edom to the S.E., and Paran, the mountainous region to the S.W., between Edom and Egypt.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
(3-15) Habakkuk describes the Theophany or self-manifestation of Jehovah, which is to introduce the desired deliverance. The Authorised Version has unfortunately rendered all the verbs in this section in the past tense, thus obscuring the sense of the poem. They all refer to a scene really future, but brought by the grasp of faith into the immediate present. In the Hebrew some of these verbs are in the future tense, others in the past used with the force of a present, the prophetic perfect as it is sometimes termed. Such a use of the Hebrew preterite is common in Biblical poetry, notably in the Book of Psalms. It is almost impossible to reproduce in English the slight distinction between these tenses. While, however, his eyes are thus fixed on a future deliverance, the basis of all Habakkuks anticipations is Gods doings in time past; the chief features in the portraiture are, in fact, borrowed from the Books of Exodus and Judges.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
The mighty works of Jehovah in the past, Hab 3:3-15.
This section describes the mighty acts of Jehovah for a revival of which the prophet prays. It falls naturally into three parts: (1) a description of Jehovah’s terrible approach (3-7); (2) a question Why did he manifest himself? (8-11); (3) the answer For the salvation of his people (12-15).
Fuente: Whedon’s Commentary on the Old and New Testaments
Jehovah’s terrible approach, Hab 3:3-7.
3. Teman See on Amo 1:12.
Mount Paran In all probability the mountain range between Mount Seir and Mount Sinai. This whole region in the south was thought to be in a special manner the dwelling place of Jehovah, from which his manifestations proceeded (Jdg 5:4; Deu 33:2). This belief undoubtedly arose from the fact that there Moses received his revelations, and there the covenant was established between Jehovah and Israel.
Holy One A descriptive title of Jehovah (see on Hos 11:9).
Selah Occurs three times in this chapter (compare 9, 13), and seventy-one times in the Psalter, in thirty-nine psalms. There is still some uncertainty as to the meaning of the word. Some have thought that it marks strophe divisions; a more probable interpretation, however, is that which sees in it a direction to the musicians, either to increase the force of the music, or to play a musical interlude while the singing ceases.
Glory See on Hab 2:14.
Praise The parallelism with “glory” indicates that the poet has in mind not so much the expression of praise by the people as that in Jehovah which evokes the praise, hence the expression is practically equivalent to “praiseworthy manifestation.”
Heavens earth The whole universe. The thought of the entire verse is that, when Jehovah came forth, the whole universe was dazzled by the splendor and power of his manifestations.
In Hab 3:4 the singer proceeds to describe in greater detail the glory of the divine appearance.
And his brightness was as the light Literally, And there appeared a brightness as the light. The splendor and brightness of Jehovah’s appearance are likened to the dazzling rays of the sun.
He had horns In Arabic poetry the first rays of the rising sun are frequently likened to the horns of a gazelle; R.V., “rays.”
Out of his hand Since the preceding is literally “two horns,” some have seen here a reference to Jehovah wielding and directing the thunderbolts with his hand. This would be in accord with the language in other poems, which describe the appearance of Jehovah in the imagery of a thunderstorm. But, since “horn” is not used ordinarily of lightning, it may be better to look for a different interpretation. The hands being on the sides of a person, “from his hand” may be equivalent to “from his side,” or even “from both sides.” As the disk of the sun is surrounded by bright rays, so Jehovah is thought of here as surrounded by radiant splendor. “Such a radiant splendor surrounding God is presupposed when it is affirmed of Moses that on coming from the presence of Jehovah his face was radiant, or emitted rays” (Exo 34:29-30).
There Within the brightness.
The hiding of his power All that can be seen is the radiance and the splendor; Jehovah himself is invisible. Ordinarily darkness is represented as covering the Godhead (Exo 20:21; 1Ki 8:12; Psa 18:12-13). Following in part LXX. and other ancient versions, Nowack alters 4b and reads Hab 3:4 “His brightness was as the light; the rays at his side he made the hiding place of his power.”
Hab 3:5 points to the servants who accompanied the heavenly King, to carry out his bidding (2Sa 15:1; compare 1Sa 25:42).
Pestilence There was also a dark side to the divine manifestation; he came to execute judgment, and pestilence was his agent (see on Amo 4:10; compare Isa 37:36).
Burning coals The Revisers thought this to refer to the thunderbolts which he hurled against his enemies (Psa 18:14), for they translated “fiery bolts.” This is a possible interpretation; but in parallelism with “pestilence” it is better understood as the burning fever heat of the plague. This he employed against the enemies of his people. As Hab 3:7 refers to the events on Mount Sinai, so this verse probably refers to the plagues that fell upon the Egyptians before they permitted the Hebrews to depart; there may be an allusion also to the destruction of the army of Sennacherib (Isa 37:36).
Having described the bright and the dark sides of Jehovah’s manifestation, the poet proceeds to picture in Hab 3:6-7 the impression made by the coming of Jehovah upon nature and upon man. Both verses refer probably to the events on Mount Sinai.
He stood Having reached the goal, he stopped.
Measured With the eyes, preliminary to action. The parallelism favors a verb corresponding to “drove asunder” in the next line. LXX. reads “was shaken”; Targum, “he shook”; the last reading is preferable. This may perhaps begotten from the present Hebrew verb, though it is not its usual meaning. Some commentators substitute a different verb.
He beheld and drove asunder The look of his eyes was sufficient to terrify and scatter all. The second verb means to start up in terror (Job 37:1).
Everlasting mountains perpetual hills These are the firmest and most substantial portions of the globe; they have existed from the beginning (see on Mic 6:2; compare Psa 90:2); one would naturally expect them to stand up under the blow, but before Jehovah they crumble. On everlasting see note on Hab 1:12.
Were scattered Literally, burst. The meaning is not that the mountains were scattered in different directions, but that the mountains burst open or were cleaved asunder (Zec 14:4).
Did bow In terror.
His ways are everlasting R.V., “His goings were as of old.” The construction of this clause is uncertain. If it is taken as an independent clause either of these translations may be correct; then the words would have to be regarded as a parenthetical exclamation. R.V. expresses the thought that the divine manifestations for the salvation of Israel resembled those of more ancient times, namely, in creation, in the flood, etc. A.V., following the Hebrew text more closely, declares that Jehovah’s manifestations continue forever. In either case the exclamation interrupts the description. Hence several commentators take the words in apposition to “mountains” and “hills,” which is permitted by the Hebrew, “his pathways from of old.” The mountains and hills which have been pathways of Jehovah from of old (Amo 4:13; Mic 1:3) were cleaved and bowed before him. With the entire description should be compared Jdg 5:4-5; Psa 18:7 ff.
Cushan Midian The former is a lengthened form of Cush, meaning perhaps “tribe of Cush.” This cannot be the Cush, or Ethiopia, in Africa (see on Zep 2:12); the parallel “Midian” suggests a territory in Arabia, perhaps the home of one of the wives of Moses (Num 12:1). A district Cush in Arabia is mentioned in the Assyrian inscriptions. Probably both the Cushites and the Midianites were without settled abode; roaming up and down the desert, they stopped for a time wherever they could find pasture for their flocks. In the period of the Exodus the Midianites were near Mount Sinai; and this makes it probable that the poet alludes here to the events which took place there.
Tents curtains The second refers to the tent curtains. The expressions include the persons living in the tents. They were terrified when they beheld the wonderful manifestations of Jehovah.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘God came from Teman,
And the Holy One from Mount Paran, (selah – consider that!),
His glory covered the heavens,
And the earth was full of his praise.
His brightness was as the light,
Rays proceeded from his hand.
And there was a veiling of his power.
The picture has in mind the song of Moses in Deuteronomy 33. Habakkuk has firmly in mind the covenant of God, and the fact that God had chosen His people, and brought them into the land Canaan. The idea here is of God advancing with His people from the wilderness south of the Negeb into the promised land. As Israel marched forward through the wilderness, with the ark of the covenant in their midst, so did God march with them. But the ark was only one sign of His presence. Also accompanying them was the cloud by day and the pillar of fire by night. His glory could not be contained. And here is added that as He came with them His glory filled the heavens. Here we have the heavenly view of God’s entry with His people.
Habakkuk reveals the full glory of God. It covered the heavens, eliciting praise from the whole earth. He was bright as the light, shining out in His glory (Heb 1:3), rays of brilliance coming from His hand (compare the ‘fiery law’ of Deu 33:2 which was for His people). And yet He veiled His power. Had He not done so the world would have melted before His glory and all life would have died (compare Exo 33:17-23).
So the thought is that none in Israel who are true to His covenant need be afraid, whatever happens, because of the greatness and glory of God’s presence among them, the God of the covenant, He Who wrought their great deliverance and continues to deliver.
‘Rays of brilliance came from his hand.’ All who heard it would remember the ‘fiery laws’ of Deu 33:2 which were for His people. This was the covenant in all its glory, given by God from the flames of Mount Sinai, and continually brought home to His true people, burning its way into their hearts.
Teman was a place in Edom. (See Gen 36:11 ; 1Ch 1:36; 1Ch 1:45; Jer 49:20; Eze 25:13; Amo 1:12). Mount Paran (see Deu 33:2) would be a prominent peak in the wilderness of Paran on the west shore of the gulf of Aqabah as you come into the Negeb and Canaan from the probable site of Mount Sinai. (It may even be another name for Sinai).
‘Selah’ – the word appears continually in the Psalms in a similar way to here, probably as suggesting the need for a pause to consider what has been said or sung. Habakkuk clearly expected his psalm to be sung in the temple..
Fuente: Commentary Series on the Bible by Peter Pett
Hab 3:3. God came from Teman The prophet, having offered up his petition for shortening the captivity, proceeds in the next place, from Hab 3:3-16 to recount the wonderful works which Jehovah had formerly wrought, to deliver his people from Egyptian slavery, and to put them in possession of the land of Canaan; intimating by this, that he would, in his good time, shew himself equally powerful in delivering them from the Babylonish captivity, and restoring them to their own land. In recounting these wonderful works Habakkuk first exhibits a description of Jehovah, as king and commander of the ten thousands of Israel, marching at their head in a pillar of a cloud, to conduct them and put them in possession of the promised land. When Jehovah sets out from Teman and Paran, so great is the majesty and glory with which he is arrayed, that the heaven and the earth are too little to contain them, Hab 3:3. His brightness, like that of the meridian sun, is insupportable, and his power irresistible; Hab 3:4 the pestilence and devouring fire attending him, to do execution upon the enemy at his command; Hab 3:5. As soon as he enters the land of Canaan, Hab 3:6 he takes possession of it as rightful Lord; and the seven nations, conscious that they had forfeited it by their wickedness, fly at the sight of him. The mountains of the land disperse to make way for him; the hills bow to pay him obeisance; and the highways own him for their Lord; and so great is the dread of him, that the neighbouring nations tremble while he passes by: Hab 3:7. See Green: who, instead of, The earth was full of his praise, reads, And his glory filled the earth. Bishop Lowth observes, that this chapter affords us a remarkable instance of that sublimity which is peculiar to the ode; and which is principally owing to a bold and yet easy digression or transition. The prophet foreseeing the judgments of God, the calamities which were to be brought upon his countrymen by the Chaldeans, and then the punishments which awaited the Chaldeans themselves; partly struck with terror, partly revived with hope and confidence in the divine mercy, he prays God that he would hasten the redemption and deliverance of his people, Hab 3:3. Now, here immediately occurs to every one’s mind a similitude between the Babylonish and Egyptian captivity; that it was possible that an equal deliverance might be procured by the help of God; and how aptly the prophet might have so continued his prayer, that God, who had wrought so many miracles in ancient days for the sake of his people, would likewise continue his providential regard towards them; and how much it would contribute to confirm and strengthen the minds of the good, who should remember that the God who formerly had manifested his infinite power in rescuing the Israelites out of such great calamities, was able to do the same, by avenging their posterity likewise. But the prophet has omitted all these topics, for this very reason, because they so readily occur to the mind; and, instead of expatiating in so large a field, he bursts forth with an unexpected impetuosity, God came from Teman, &c. Throughout the whole passage he preserves the same magnificence with which he begins; cheering the noblest images that so copious a subject could afford, and illustrating them with the most splendid colours, images, figures, and the most elevated style. What crowns the sublimity of this piece, is, the singular elegance of the close; and were it not that antiquity has here and there thrown its veil of obscurity over it, there could not be conceived a more perfect and masterly poem of the kind. See the 28th Prelection.
Fuente: Commentary on the Holy Bible by Thomas Coke
Teman was a city in the land of Edom: Jer 49:7 and Mount Paran near to Mount Sinai, for when the Israelites left Sinai, we are told that they came into the desert of Paran. Num 10:12 . Indeed, from the account of Moses, it should seem to be one and the same, or so near each other as not to be separated at any great distance; for he describes the Lord’s coming from it, as Habakkuk hath done in this chapter; from whence it is probable the Prophet borrowed the account. See Deu 33:2 . The opening of this verse is a most blessed and glorious description of that visible display the Lord made at Mount Sinai, when he came down in a cloud. See Exo 19:20 . Here it was he gave the law. But who was this glorious person? I speak with reverence, as one treading on holy ground, when I say I humbly conceive not the person of God the Father: neither of God the Son, as God only; for we are told in scripture, that no man haft seen God at any time. But certain it is, that upon this, as well as many other occasions, there was a visible manifestation of divine glory. I therefore humbly conceive, that it was the display of the God-man in our nature; for the same scripture tells us, that the only begotten Son, who lay in the bosom of the Father, he math declared him. Joh 1:18 . And Reader! who so proper to give the law, as He who with the Father and the Holy Ghost made the law; and as GodMan-Mediator in after ages fulfilled it? Who could give the Sermon on the Mount as He who gave the Law on the Mount, and was, and is the sum and substance of the whole? Mat 5:1 , etc. I detain the Reader one moment longer, just to make a remark on the word Selah, in the midst of this verse, which is found three times in this Chapter, and seventy times in the Psalms. The opinions of learned and godly men are so divided concerning its real meaning, that it is extremely difficult to determine about it. Some have concluded that it is a note of admiration, as if to say, take notice; and others have translated it, verily; forever. Amen. But I must not omit to mention one writer of the name of Paschi, who wrote an express treatise upon the word, to show that it is a name of our God. I have just noticed it in this cursory manner, but shall not enlarge. If the latter opinion be well founded, it makes it more interesting than any. We have to lament that the certainty is not discoverable.
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
Hab 3:3 God came from Teman, and the Holy One from mount Paran. Selah. His glory covered the heavens, and the earth was full of his praise.
Ver. 3. God came from Teman ] The prophet alludeth to that of Moses in his swan-like song, Deu 33:2 , and allegeth God’s benefits of old, for his own and their present confirmation of faith; without which prayer would be to no purpose; hence effectual prayer is called the “prayer of faith,” Jas 5:15 . Whatsoever ye ask believing ye shall receive, saith our Saviour, Mar 11:24 . “Cast thy burden” (or thy request) “upon the Lord,” saith David, Psa 55:22 . To help us so to do it is of singular use to consider what God hath done heretofore; for thou hast, thou wilt, is an ordinary medium of Scriptural logic, see Psa 85:1-4 . There be six hast’s drawing in the next, Turn us again, &c., Psa 85:4 ; see also 2Co 1:10 . God’s majesty and might when he gave the law in Sinai is here set forth, to show how easily he can, if he please, turn again the captivity of his people, as the streams in the south, Psa 126:4 .
And the Holy One from mount Paran. Selah
His glory covered the heavens, and the earth was full of his praise
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
GOD. Hebrew Eloah. App-4. Occurs in the prophets only here, and Isaiah, and Daniel.
came from Teman. Reference to Pentateuch (Deu 33:2). App-92.
Teman . . . Paran. Embraces the whole district south of Judah, including Sinai. Compare Gen 21:21. Num 12:16; Num 1:13, Num 1:26. Deu 33:2. App-92.
Selah. Connecting His coming forth with the glorious effects of it. See App-66. Note the three “Selahs” in verses: Hab 3:9, Hab 3:13.
His glory. Compare Isa 6:3.
Fuente: Companion Bible Notes, Appendices and Graphics
came: Jdg 5:4, Jdg 5:5, Psa 68:7, Psa 68:8, Isa 64:3
from: Gen 36:11, Jer 49:7, Amo 1:12, Oba 1:9
Teman: or, the south
Paran: Gen 21:21, Num 10:12, Deu 33:2, 1Sa 25:1
Selah: Psa 3:2, Psa 3:4, Psa 4:4, Psa 9:16, Psa 9:20
His glory: Exo 19:16-20, Exo 20:18, Exo 24:15-17, Deu 5:24, Psa 68:17, Psa 114:3-7
and the earth: Isa 6:3, 2Co 3:7-11, Rev 5:13, Rev 5:14
Reciprocal: Gen 14:6 – Elparan Gen 36:15 – duke Teman Exo 19:11 – the Lord Num 12:16 – the wilderness Deu 1:1 – Paran 1Ki 11:18 – Paran 1Ki 19:11 – the Lord passed 1Ch 1:36 – Teman 1Ch 1:45 – Temanites Neh 9:13 – camest Job 6:10 – the Holy One Job 26:9 – General Job 37:22 – with Psa 8:1 – thy Psa 50:2 – God Psa 57:5 – thy glory Psa 65:8 – afraid Psa 144:5 – touch Isa 2:19 – when he Isa 60:2 – the Lord Eze 1:4 – a great Eze 25:13 – Teman Eze 43:2 – the earth 2Pe 2:3 – whose Rev 21:23 – for
Fuente: The Treasury of Scripture Knowledge
Hab 3:3. God came from Teman. This place was near enough to Sinai to be associated with the giving of the law. It was through this document that God came to the people of Israel. Selah is a musical and poetic term and means a pause in the composition. It is not to be pronounced but only observed as a punctuation mark in literature.
Fuente: Combined Bible Commentary
Hab 3:3. God came from Teman, &c. Bishop Lowth observes, that this chapter affords us a remarkable instance of that sublimity which is peculiar to the ode, and which is principally owing to a bold and yet easy digression, or transition. The prophet, foreseeing the judgments of God, the calamities which were to be brought upon his countrymen by the Chaldeans, and then the punishments which awaited the Chaldeans themselves; partly struck with terror, partly revived with hope and confidence in the divine mercy, he prays that God would hasten the redemption and deliverance of his people, Hab 3:3. Now here immediately occurs to every ones mind a similitude between the Babylonish and Egyptian captivity; that it was possible an equal deliverance might be procured by the help of God; and how aptly the prophet might so have continued his prayer, namely, that God, who had wrought so many miracles in ancient days for the sake of his people, would likewise continue his providential regard toward them; and how much it would contribute to confirm and strengthen the minds of the pious, who should remember, that the God who formerly had manifested his infinite power in rescuing the Israelites out of such great calamities, was able to do the same by avenging their posterity likewise. But the prophet has omitted all these topics, for this very reason, because they so readily occur to the mind; and instead of expatiating in so large a field, he bursts forth with an unexpected impetuosity, God came from Teman, &c. Prl. Hebrews 28. Habakkuk, therefore, having offered up his petitions to God for the preservation and support of his people during their captivity, proceeds, from hence to Hab 3:16, to recount, for their encouragement, the wonderful works which Jehovah had formerly wrought for them to deliver them from Egyptian slavery, and to put them in possession of the land of Canaan, intimating by this, that he would in due time show himself equally powerful in delivering them from the Babylonish captivity, and restoring them to their own land. In recounting these wonderful works he first exhibits a description of Jehovah, as king and commander of the thousands of Israel, marching at their head in a pillar of a cloud, to conduct them, and put them in possession of the promised land. When Jehovah sets out from Teman and Paran, so great is the majesty and glory with which he is arrayed, that the heaven and the earth are too little to contain them, Hab 3:3. His brightness, like that of the meridian sun, is insupportable, and his power irresistible, Hab 3:4. The pestilence and devouring fire attending him to do execution upon the enemy at his command, Hab 3:5. As soon as he enters the land of Canaan, (Hab 3:6,) he takes possession of it as rightful Lord; and the seven nations of Canaan, conscious that they had forfeited it by their wickedness, flee at the sight of him. The mountains of the land disperse to make way for him, the hills bow to pay him obeisance, and the highways own him for their Lord; and so great is the dread of him, that the neighbouring nations tremble while he passes by, Hab 3:7. Throughout the whole passage the prophet preserves the same magnificence with which he begins, choosing the noblest images which so copious a subject could afford, and illustrating them with the most splendid colours, images, figures, and the most elevated style. What crowns the sublimity of this piece, is the singular elegance of the close; and were it not that antiquity hath here and there thrown its veil of obscurity over it, there could not be conceived a more perfect and masterly poem of the kind. Bishop Lowth. The grandest images, adds Bishop Newcome, are selected; and the diction is as splendid as the subjects. Teman is thought to have been first the name of an encampment, and afterward of an Idumean city: see Job 2:11; Jer 49:7. Paran was a part of Arabia Petra, near mount Sinai: see Gen 21:21; Deu 33:2. His glory covered the heavens That excessive splendour which filled the air when God descended on mount Sinai, in flames of fire, lightnings, and thunders, to give the law to his people. And the earth was full of his praise Green reads, And his glory filled the earth.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
Hab 3:3-16. In answer to his prayer, Yahweh comes from Sinai, riding on His victorious chariots, surrounded by glory and splendour, His bow uncovered and His quiver filled with shafts, making the mountains to sink low and the earth itself to quake, the floods to roar, and the sun and moon to forget their shining, piercing the head of the enemy, while He brings salvation to His people. So awful is the sight that the poets whole frame trembles, his lips quiver, and his footsteps shake beneath him; he cannot restrain his sympathies even for the enemy that invades his fatherland.
In the original the tenses vary between imperfect and descriptive perfect (the future being conceived as already present in imagination). It is better, therefore, to render throughout by the graphic present.
Hab 3:3. Teman: on the NW. of Edom.mount Paran: between Sinai and Kadesh-Barnea.praise: rather, that which calls forth praise, i.e. Gods splendour or majesty.
Hab 3:4. Read probably, Like fire is the brightness beneath him.rays: lit. horns (cf. Exo 34:29).Read at His side (mg.).hiding: or, veil.
Hab 3:5. Read, Before Him marcheth Pestilence; at His feet (behind Him) stalketh Plague (or Fever).
Hab 3:6. With one or two slight changes (partly suggested by LXX) read, He standeth, and shaketh the earth; He looketh, and maketh the hills to skip. The ancient mountains are shattered, the eternal hills sink down. The last clause. Even the eternal paths before Him, is no doubt an expansion.
Hab 3:7. Read, Afraid are the tents of Cushan.Cushan: Jdg 3:8*, cf. Num 12:1*.
Hab 3:8. The first two clauses are variants.Read, Upon Thy victorious chariots, viz. the storm-clouds.
Hab 3:9. For the meaningless clause, The oaths, etc., read (with a group of LXX manuscripts) Thy quiver is filled with shafts.For with rivers read into rivers.
Hab 3:10. For The tempest, etc., read The clouds pour down waters (cf Psa 77:17).The last clause should, no doubt, be taken with Hab 3:11, and the couplet made to run as follows: The sun forgetteth his rising, The moon standeth still in her dwelling-place (LXX group).
Hab 3:11. An alternative rendering is, Thine arrows go forth as a flash, Thy flittering spear is as lightning.
Hab 3:13. thine anointed: ere most probably the people, treated as a personified unity.The second half of the verse is somewhat overladen and corrupt. Read probably, Thou dost shatter the house of the wicked, Thou dost lay bare the foundation to the rook.
Hab 3:14. With a few changes (noted in Battels text) we may translate the first couplet as follows: With thy shafts thou dost pierce his head, Like chaff his warriors are scattered. The rest of the verse is still more corrupt, and is probably interpolated. Duhm emends the text to read, Tyrants hide a net, to devour the poor in ambush.
Hab 3:15. Probably to be read before Hab 3:8.
Hab 3:16. belly: the bodily frame.Rottenness: decay or mouldering (cf. Psa 32:3).I trembled, etc.: rather, my footsteps tremble beneath me (LXX).With a slight change in the text, translate the rest of the verse, I sigh for the day (time) of trouble that doth come on the people that invadeth me (in troops).
Fuente: Peake’s Commentary on the Bible
3:3 God came from {d} Teman, and the Holy One from mount Paran. Selah. His glory covered the heavens, and the earth was full of his praise.
(d) Teman and Paran were near Sinai, where the Law was given: by which is signified that his deliverance was as present now as it was then.
Fuente: Geneva Bible Notes
C. The vision of God 3:3-15
Habakkuk moved from petition to praise in his prayer. He recalled God’s great power and pardon in bringing the Israelites from Egypt, through the wilderness, and into the Promised Land. Since God had done this, Habakkuk was confident that He could and would deliver the Israelites from the Babylonians and reestablish them in the land.
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)
1. Yahweh’s awesome appearance 3:3-7
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)
The prophet pictured Yahweh as rising over His people like the rising sun, appearing over Teman, a large town in Edom, and Mt. Paran, the mountain opposite Teman (cf. Deu 33:2-4). These locations were to the east of the Israelites as they exited Egypt.
The name for God used here, "Elohim," is in the singular, "Eloah," perhaps stressing the essential unity of God who is the Holy One. "Selah" is another musical notation meaning "to lift up" (cf. Hab 3:9; Hab 3:13). It probably indicates a place where the singers of this song were to pause. This pause may have been to modulate the key upward, to increase the volume, to reflect on what was just said, to exalt the Lord in some other way, or to raise an instrumental fanfare. [Note: Blue, p. 1518.]
The Strong One’s splendor covered the heavens like the sun after sunrise. The self-manifestation of His glory filled the earth with His fame. "Glory" (Heb. hod) describes primarily kingly authority (e.g., Num 27:20; 1Ch 29:25; et al.), and here it has particular reference to Yahweh’s sovereignty over creation and history. This is evidently a description of the Lord’s appearance on Mt. Sinai to the Israelites’ forefathers. Moses used similar terms to describe His coming then (cf. Deu 33:2).