Exegetical and Hermeneutical Commentary of Habakkuk 3:4
And [his] brightness was as the light; he had horns [coming] out of his hand: and there [was] the hiding of his power.
4. his brightness was as the light ] And there is a brightness like the sun Job 31:26; Pro 4:18. Attention is drawn away from the general splendour which overspread the heavens and filled the earth and concentrated upon the central point of the appearance, which was (appeared as) a brightness like the sun.
He had horns coming out of his hand ] he hath rays (coming forth) at his side. The rays of the sun are compared to horns in the East; in Exo 34:29-30; Exo 34:35 the verb is used of the face of Moses which shot out rays. The rays are probably lightning flashes. The rendering at his side is more probable than the literal out of his hand. So probably Deu 33:2 at his right hand; the rubente dextera jaculatus is less likely in Hebrew. Of course “at his side” means at each side, cf. Psa 50:3.
there was the hiding ] there is the hiding-place of His power, i.e. omnipotence, or, the specially divine in the manifestation.
Fuente: The Cambridge Bible for Schools and Colleges
and His brightness – that wherein God dwelleth Eze 10:4, the brightness of the Lords glory, before which darkness fleeth Psa 18:12, was as the light, or as the sun. Out of the midst of the darkness, wherewith God, as it were Exo 19:9, Exo 19:16; Exo 20:21, hid Himself, the brightness of the inapproachable Light wherein He dwelleth, gleams forth Exo 24:10, bright as the brightest light gathered into one, which man knows of and whereon he cannot gaze. So amid the darkness of the humiliation of His presence in the flesh, Joh 1:14 : We beheld His glory, the glory as of the only-begotten of the Father; and, Isa 9:2, the people that walked in darkness see a great light, not dim. Theoph.: nor weak, nor shadowed, like that of Moses, but pure unimaginable light of the knowledge of God. The brightness too of His flesh was like the light of the Godhead on Mount Tabor; for the Godhead flashed through. Rup.: As often as He did His marvelous works, He put forth His brightness (tempered for His creatures, since they could not approach the depth of His light, yet) as light to enlighten people to know Him. Yet the brightness issues from the Light, co-existing with it, and in it, while issuing from it. And so the words aptly express, how He who is the, Heb 1:3, brightness of the Fathers Glory and the express Image of His Person. Wisdom Heb 7:25, brightness of the eternal light, the unspotted mirror of the power of God, and the image of His goodness, is as the Light from whom He is. Nicene Creed: Light of Light, Equal to the Father by whom He was begotten. As John says in Joh 1:9 : That was the true Light, which lighteneth every man that cometh into the world. As He prayeth in Joh 17:5, Glorify thou me with thine own self with the glory which I had with Thee before the world was.
He had horns coming out of His Hand – Jerome Dion: Horns are everywhere in Holy Scripture the emblem of strength. It may be, that here rays are likened to horns, as the face of Moses is said, with the same image, to have sent forth rays after he had long been in the presence of God. So it may be a mingled image of the Glory and might; Light, which was also might. But horns, though they may be a symbol of light, are not of lightning; and the Hand of God is used as an emblem of His power, His protection, His bounty, His constraining force on His prophets. It is nowhere used of the side or sides. We have two images combined here; horns which in every other place in which they are used as a metaphor, is an emblem of power; and from the hand of which, wherever it is used of a person, means that the thing spoken of had been in his hand or power really or virtually. Both then combine in the meaning that the might came forth from the directing agency of God who wielded it.
When then did light or might, which lay, as it were, before in the hand of God, go forth from it? For the hand of God is always symbolic of His might, whether put forth, or for the time laid up in it. The form of the words remarkably corresponds to those of Moses, in the preface to the blessing on the tribes, which Habakkuk had in mind Deu 33:2, From His right hand was a fiery law for them, and Paul says that the glory of Moses face which he received from the Presence of God, was a symbol of the glory of the law. 2Co 3:7 says, The ministration of death written and engraven on stone was glorious, so that the children of Israel could not steadfastly behold the face of Moses for the glory of his countenance. The law, being given by God, had a majesty of its own. The Psalms bear witness to its power in converting, enwisening, rejoicing, enlightening the soul Psa 19:8. They in whose heart it was, none of their steps slipped Psa 37:31. The whole 119th Psalm is one varied testimony of its greatness and its power. It was a guide on the way; it was a schoolmaster unto Christ Gal 3:24, by whom it was fulfilled. But itself bare witness of the greater glory which should come forth from the Hand of God. 2Co 3:11 states, If that which is done away were glorious, much more that which remaineth is glorious. Cyril: The horn signifieth power, when it is spoken of God the Father exhibiting to us God the Son, Luke 2:69, He hath raised up a horn of salvation for us, and again, Psa 111:9, His horn shall be exalted in honor. For all things which were marvelously done were glorious. The only-begotten One then came in our form, and, in regard to the flesh and the manhood, enduring the appearance of our weakness, but, as God, invisible in might and easily subduing whom He willed.
And what has been the weapon of His warfare, whereby He has subdued the might of Satan and the hearts of people, but the horns of His cross, whereto His sacred hands were once fastened by the sharp nails, where was the hiding of His Power, when His almightiness lay hid in His passion Isa 53:3, and He was Psa 22:6 a worm and no man; a reproach of men and the despised of the people? Now it is the scepter laid upon His shoulder Isa 9:6, the ensign and trophy of His rule, the rod of His strength Psa 110:2, terrible to devils, salvation to mankind. In it lay His might, although concealed, as He said, The words, horns are in His hands, show the insignia of His kingdom, by which horns, pushing and thrusting the invisible and opposing powers, He drove them away. Eusebius Dem. Evang. vi. 15. Add Cyprian Test. ad Quirin. ii. 21. p. 57. Oxford Translation: The horns in His hands, what are they but the trophy of the cross?
Augustine, de Civ. Dei xviii. 32), I, if I be lifted up from the earth, will draw all men unto Me Joh 12:32. His Might was lodged there, although hidden. It was the hiding-place of His power. The cross was, 1Co 1:23-24, to the Jews a stumbling-block, and unto the Greeks foolishness; but unto them which are called, both Jews and Greeks, Christ crucified was the Power of God and the Wisdom of God. Through the Cross was, Mat 28:18, all power given to Him both in Heaven and earth. Dan 7:14 : there was given Him dominion and glory and a kingdom, that all people, nations, and languages should serve Him. From Him shall go forth all power in earth; by His hands shall be given the vacant thrones in Heaven, as He says in Rev 3:21, To him that overcometh will I grant to sit with Me in My Throne, even as I also overcame and am set down with My Father in His Throne. There too was the hiding of His Power, in that there, in His Cross, is our shelter , and in His pierced Side our hiding place, where we may take refuge from Satan and our sins; for therein is power.
Consider Joh 10:28, Neither shall any pluck them out of My Hand. Light and darkness always meet in God. His inapproachable light is darkness to eyes which would gaze on it. Psa 104:2, he covereth Himself with Light as with a garmemt. His light is the very veil which hideth Him. His Light is darkness to those who pry into Him and His Nature; His darkness is light to those who by faith behold Him. He emptied Himself Phi 2:8 and hid Himself; He hid the power of His Godhead in the weakness of the Manhood, and so, 2Co 4:6, He who commanded the light to shine out of darkness, hath shined in our hearts, to give the light of the knowledge of the glory of God, in the Face of Jesus Christ. Jerome: In the Cross was for a while His might hidden, when He said to His Father, Mat 26:38-39, My soul is exceeding sorrowful even unto death, and, Father, if it be possible, let this cup pass from Me, and on the Cross itself, Luk 23:13, Father, into Thy Hands I commend My Spirit.
Fuente: Albert Barnes’ Notes on the Bible
Hab 3:4
He had horns coming out of His hand.
The horn as a symbol
The use of the word horn as a metaphor to express strength and honour is of very ancient origin. It appears to have arisen from the expression in Exo 34:29, Moses face shone, or, literally, emitted rays, where the Hebrew word karan–from keren, a horn–means to shoot forth horns, hence applied to the horn-like rays of light. But it was frequently translated, as in the Latin Vulgate, put forth horns; and from this absurd translation arose the belief that Moses actually had horns, and, as we know, he is always so depicted in mediaeval paintings when bearing the tables of stone, and the grotesque error has been too often followed by modern artists. The horn was naturally a symbol of strength; for in its horns lay the strength of the aurocks or bison, long since extinct, erroneously translated unicorn in our version, and which was the strongest and mightiest land animal known to the Israelites. When represented as worn by Moses, horns became naturally an emblem also of honour, and thus of royal power and dignity. One of the daily prayers of the Jews at the present day is, Soon may the Branch, the Root of David, spring up, and His horn be excellent. This petition may have been in use before the time of Zacharias, and may have suggested this utterance. The metaphor was also used among others than the Jews. An Arabic expression speaks of the suns rays as the horns of a deer. The horn on either side of the head is employed on the coins of Alexander the Great, and of some of his successors, the Seleucid kings of Syria, as well as by the Ptolemies. From his well-known coins is doubtless derived the Arabic epithet of Alexander the Great, the two-horned king. In the prophetical books of the Old Testament, as well as in the Apocalpyse, the horn is frequently used as a metaphor for a king or kingdom, as in this song of Zacharias; for example, the two horns of Media and Persia, the horn of the king of Grecia, the ten horns or kingdoms, the horn that had eyes, and a mouth that spake great things. In former times, a single horn, generally of silver, fastened over the forehead, was not an uncommon Syrian decoration of great men; but the fashion now lingers only in the Lebanon, where on gala days the married women of rank wear a silver horn about a foot long, fixed upright on the head, over which is thrown the veil. I have only once seen the horn worn, though specimens have several times been offered to me for sale by the villagers. In the vision in Hab 3:4, He had horns coming out of His hand, the rendering should be, as in Exodus, rays of light, or lightnings, darted from His hand. (H. B. Tristram, D.D.)
And there was the hiding of His power.
Gods reserved power
The prayer with which this prophecy concludes is one of the most remarkable pieces of composition ever written with pen, whether inspired or uninspired. The imagery employed is an impassioned setting forth of Gods majesty and beneficence as He led His people through the wilderness. The prophet comforts himself in the assurance that the same Jehovah is the God of Israel still The chief interest of the text lies in its concluding words–the hiding of His power. The thought is, the Divine concealments which accompany all Divine revelations.
I. What do the words mean, as applied to the events he mainly has in mind? The imagery here may have been suggested by the pillar of cloud and flame which led the host. When Gods hand was stretched out to work some miracle of deliverance, to feed the famishing multitude, to make rivers for them in the desert, or to smite the foe that withstood them, a glory streamed from it wholly Divine. In the imagery of the prophet, these rays of glorious manifestation were as horns, so often, in the poetical and prophetical Scriptures, used as symbols of power and sovereignty, coming out of His hand. And yet, so far from all these great acts of God constituting a full display of Him as He is, in reality they were but as hidings of His power. If you study closely those manifestations of Gods goodness and power which were then and thus made, you will see that this was so. Look at them–
1. As His providences on behalf of His people. Behind the providences there was a grace–more mighty, more amazing than the providences: Incidents then which seemed to intend some present deliverance, or some national restitution merely, we find now to have meant far more. Of even the smitten rock we read, That Rock was Christ. Concerning the manna, we find Christ declaring, I am that Bread from heaven. And the innocent victim from the flock, brought for sacrifice, led one, in the power of inspiration, to point to Jesus and say, Behold, the Lamb of God!
II. This of which we speak cannot be a merely arbitrary thing in God. Something in His dispensations without an adequate Divine reason. It results partly from the fact that in all the Divine dealings with us, it is God dealing with man. It must be the Study of a whole eternity for man to find out God or God s doings unto perfection. He must be full of concealments. And this applies even to the most common events and exigencies. It is impossible that God should, at each stage in our onward course, make us understand all things as He understands them. God leads us blindfold. Gods concealments are not arbitrary; they are a necessity; and while they are so, they serve, in a most Divine way, the purposes of human instruction.
III. What is meant here by the hiding of Gods power is the key to much of the mystery of His dispensations, both in providence and in grace. It is easy to say that what we see is the result of the operation of instituted laws and conditions. But this cannot be an exhaustive theory of the universe and of mans relation to it. The difficulties of providence have their solution, if not in any of our expedients for accounting for events, still in what we know of Gods infinite power and resources. What a hiding of power it was which the world saw in Jesus;–a wonderful manifestation indeed, yet a far more wonderful concealing, with the great reality breaking through only as the fit occasion served. (J. A. Smith, D. D.)
The hiding of His power
They saw marvellous light, exceeding power and magnificence; but, after all, there was even then only a partial display. Omnipotence had not shown itself, more was concealed than was unfolded.
I. In the realm of nature there are hidings of Gods power. When the geologist, physiologist, chemist, have told us all they know, we find they have left wondrous secrets unrevealed. Concerning the world of creation there is more unknown than known. We have not exhausted, and surely we cannot exhaust the resources of God.
II. In the revelations of spiritual truth there are hidings of Gods power. The universe is a revelation. But by revelation we understand direct knowledge of the character and the will of God, His relation to His creatures, His purposes and work in them, and their future destiny. Revelation, like all other things, has been progressive. While much was given, much was withheld for the fulness of time. What an enor mous difference is perceptible between the knowledge of God which the earliest people possessed and that which shines full orbed m Jesus Christ! And is it not still true? Do we know all, though we know so much? Are there not fresh revelations to come, through the power of the promised Teacher of the Church in every age?
III. In his providences there is the hiding of His power. By Divine providence is meant the foresight and control which God exercises over national and individual life. He does not reveal all He has in store for us at any one moment. There are reserves, hidings of Divine help until want presses, then the help will come, and come in fullest measure. As individuals we do not know for what we are now being prepared. God is educating and disciplining us by various processes. What truths should we learn from this? Reverence; confidence; hope. (William Braden.)
Gods hidden power
Habakkuk seems to have been wonderfully impressed with a sense of Gods majesty and power. And well he might be. We are astonished at the exhibitions of His creative power. But there is an unseen power–an invisible and subtle agent in the Divine arm, and in the Divine government. The Almighty often works in disguise, in a way, at least, in which we do not at the time recognise His hand. He often throws a thick cloud around His plans, and a mask about His operations which even the eye of faith cannot penetrate. Behind a screen He devises His most stupendous purposes. Look at some manifestations of hidden power.
I. As natural and physical forces. Illustrations in nature. Acorn. Corn grains in mummy cases. Elements of gunpowder. Steam, or power concealed in water-drops. Electricity. Telephone.
II. As moral and spiritual forces. The latent power there is in the simple Gospel of Christ and its institutions. There is power sufficient in the Gospel to evoke a spirit of faith and Christian heroism that will lead a million martyrs to the stake. How small and feeble in the beginning was the Church! The little mustard seed was the fit emblem to represent it. Is not the thought of the concentration of Gods vast powers–His hidden resources, as they shall be developed and brought to bear upon the Church and the world in the next century, well-nigh overwhelming? When art, science, and philosophy shall walk hand in hand with religion, there will be such a revealment of power as snail astonish corn men and angels. (J. L. Harris.)
The hiding of Gods power
In this chapter we have Habakkuks earnest prayer for deliverance from the foes of his people. He describes Jehovahs revelation of Himself at Sinai and at Gibeon as ground for believing that He will again interpose in behalf of Israel.
I. In the works of creation Gods omnipotence is hidden. God never makes display; in all His works we have evidences of restrained power. In nature nothing is forced to its utmost tension. All the objects of creation around us show marks of deliberate wisdom and restrained strength. The fruits of the earth. The flowers of the garden, the seasons, etc. Through all nature we see horns coming out of His hand–rays from the central sun of His omnipotence. But with regard to omnipotence, in all its essential grandeur, there is the hiding of His power.
II. In Gods providential dealings with the race there is the hiding of His power. There are many wrongs on earth that need righting. All things in providence proceed according to an eternal plan. His worlds circulate, so do His providential dealings. Gods worlds circulate quietly and without clashing; so do His providences; issuing from the source of all harmony and light they are gradually evolving light out of darkness, harmony out of discord, life out of death, happiness out of grief.
III. In Christs redemptive work there was the hiding of His power. Through our Saviours life there was the hiding of His power. Two methods are used to impress people with the idea of power. The passive method. The stock in trade of some public speakers is the trick of appearing wise. The demonstrative method of manifesting power is more popular. But how remarkably free from all display was the life of Christ. The death of Christ brings out this idea very forcibly. Lessons–
1. The hollowness of mere religious display.
2. That God has no absolute need of mans help in forwarding the interests of His kingdom.
3. Our need to get into sympathy with God. (Alex. Macfarlane.)
The hiding of Divine power
It is the glory of God, says an inspired writer, to conceal a thing. He holdeth back the face of His throne, and spreadeth a cloud upon it. Up to a given point all is clearness, beyond that all is mystery. It is revelation so far, it is reservation onward. And this, not to keep our curiosity and sense of wonder on perpetual stretch of seeking to pry into the hidden, but out of pity to our feeble finite eyes, which would be blinded for ever were the infinite blaze to be outpoured upon us. Concealment is absolutely necessary: the holding back is a boon. Full unfoldment would be cruel on the Divine Side, and inevitable death on the human side. Mystery, however, is a comparative term: what is mystery to a child is plain to a man. What is mystery to a peasant is intelligible and simple to a philosopher. What is mystery to a philosopher is easy reading to the saint in glory. The finite will never outgrow mystery. The depths of infinity, whether of power, of wisdom, or of love, can never be sounded by any human plumb-line of thought. However vast and rich may be the revelations given, Deity ever must be hidden in the abstract and absolute sense. Seeing God in His works is not seeing Him in His essence; beholding Him in His Word is not beholding Him as He is; even gazing on Him as incarnated in His beloved and sinless Son is not to see Him in the unclouded majesty and mystery of His Being. As the sun conceals more power than it can ever display, so Jehovah hides more might in the abysses of His nature than He can ever show. Bright beamings He gives apportioned to our strength of vision, but beyond that there is gracious reservation, there is merciful hiding. Power! Habakkuk was awed and impressed by the horns and hidings of this glorious attribute. Once have I heard this, says the Psalmist, yea, twice have I heard it that power belongeth unto God. A God without power–power to will, to think, to act, to create, to conserve, to govern, to reward and punish–would be, could be no God at all. Almightiness is an essential of Godhood, Omnipotence as well as eternity must inhere as an attribute in a Being existing from necessity. Its evolutions are vast, varied, minute, and majestic. In type of careering worlds and wheeling systems Jehovah has written the language of His power on the glorious page of the heavens. And what voluminous emblems and evidences of mightiness we have in the world of mind, and what in the universe of truth! Next to God Himself, man wields a power almost omnipotent; and through him Jehovah is bringing to bear upon races, tribes, nationalities, soul-worlds, evolutions of His almightiness, which effect magnificent reforms in mind and morals, and lead them up to imperial heights of moral and immortal honour, holiness, and truth, or sink them by wilful obstinacy and rebellion to depths of ruin and woe. Are storms and earthquakes, and rolling seasons and fruitful showers, and quickening Sunshine the result of wilful rebellious forces of caprice, or rioting powers of accidentalism? Do they look like it? Is it in the nature of caprice to be so unerringly regular in its freaks and doings as the revolutions of the seasons? Could an unconscious energy–a blind force–which is only another name from the vocabulary of scepticism for Chance.–could it possibly be so transcendently wise in its exploits and infinitely clever in its achievements as the miracles and manifestations of the power to be witnessed on the theatre of our globe? A thousand times no! These are the workings of Omnipotence through the medium of the material by which humanity may learn and receive constant assurance that verily there is a God to whom power belongeth, and that despite the most astounding manifestations thereof there still is and ever will be what the prophet has declared, the hiding of His power. But, I am asked, does creation apart from revelation afford proof that this power, the effects of which we see, is centred in and exercised by a person? Decidedly so. I would ask, in reply, do the effects beheld show evidences of thought, intelligence, wisdom? Laws argue a lawgiver, and a lawgiver argues an intelligent, personal being. Therefore nature does afford presumptive evidence that power, the effects of which we see, has behind it personality–that it is wielded by an imperial will, governed by an all-wise mind, and obedient to an infinite spirit. To supplement nature, Jehovah has graciously given us revelation. Power uncentred in an intelligent Personality, supposing it were possible, would be lawless, reckless, ruinous! Power is centred in the Living God. And His presence and power in nature is the source of all force, energy, and law, and the necessary condition of any course of events. While omnipotence in Jehovah is one as an attribute, nevertheless it is varied in its exertions and manifestations according to the mediums through which it operates. Seen in creation over matter, it is physical; in prophecy over mind, it is intellectual; in providence over events and circumstances, it is sovereign and judicial; in religious influences on conscience, character, life, it is moral. The seat of power is the Will. According to the teaching of this sacred book, the infinitude of power has been hidden in Jesus Christ. God, so to speak, has compressed Himself into the limits of the human. Omnipotence, with every other attribute of Divinity, has been presented in mysterious condensation in the person of the Loges. Christ, says St. Paul, is the power of God and the wisdom of God (1Co 1:24). What demonstrations thereof He gave when tabernacling in human form. From His look and touch and word outbeamed the horns, while behind the veil of flesh were the hidings of Onmipotence. The Cross is the centralisation of the highest power–the concentrated power of love! Christianity is moral plenipotence. The Gospel is the power of God. It creates not new worlds, but clean hearts. It subdues not earthly kingdoms, but rebel wills. Yes; the world is what it is to-day through the living revolutionising power of Christianity. Without Jesus Christ, says Pascal, the world would not even exist; for either it would have been already destroyed, or it would have become like a hell. Remember, it is not the human, but the Divine through the human, which has produced such effects. It is not the instrumentality, but the God-power through which it has wrought such supernatural changes in all lands where it has had full and unfettered sway. The age of physical miracles may be among the vestige of the past, but moral miracles, perhaps, were never so plentiful and constant as to-day. This, indeed, is the mighty power of God. The power of truth over mind, light over darkness, love over hate, divinity over human sin, sorrow, woe. Nothing can withstand it. What? I am not quite so sure of that. Moral power with Jehovah is powerless to effect a moral change in man if there be no concurrence of will. Physical might with Him is illimitable, nothing can withstand it; but moral might can only successfully work when and where there is voluntary acquiescence on the creature-side in the Divine will. Hence the slowness of Gospel progress of which our sceptical enemies accuse us, far from being evidence of failure, is a glaring and terrible illustration of mans deep-seated depravity and stubborn unwillingness to accept salvation. Did He proceed on the principle of coercion in the realm of truth, human hearts and wills would bend in subjection before Him as golden grain before the breeze; but it would be the subjection of trembling slaves, and not the loyal, loving homage of sons. Compulsion makes serfs, but not saints. From the hiding of His power–His grand reserve of forces–at His bidding, shall yet sally forth battalions of might to accomplish His purposes and promises of love, or execute His threatenings of wrath; for the kingdoms of this world are to become the kingdoms of our Lord and of His Christ. (J. O. Keen, D. D.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 4. He had horns coming out of his hand] karnayim, rays. His hand – his power – was manifested in a particular place, by the sudden issuing out of pencils of rays, which diverged in coruscations of light, so as to illuminate the whole hemisphere. Yet “there was the hiding of his power.” His Majesty could not be seen, nor any kind of image, because of the insufferable splendour. This may either refer to the lightnings on Mount Sinai; or to the brightness which occasionally proceeded from the shechinah or glory of God between the cherubim, over the mercy-seat. See Capellus and Newcome. If lightnings are intended, the dense cloud from which they proceeded may be meant by the “hiding of his power;” for when the lightnings burst forth, his power and energy became manifest.
Probably from this the Jupiter Keraunos or Jupiter Brontes of the heathens was borrowed; who is always represented with forked or zigzag lightnings in his hand.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
His brightness, that lustre in which God appeared, that unparalleled splendour which shined from him, was as the light; pure, clear as the sun, but much more dazzling and overcoming.
Horns: some read it beams or rays of light, and so the Hebrew will bear, and thus it is plain.
Out of his hand: our God is all glory and light; Mosess face shined; the face, yea hands, of our God shine with glorious light; he dwelleth in light.
There; either in that place where he thus appeared, or in that light wherewith he appeared
Was the hiding of his power: one would think his brightness should have discovered, not hid his power; it did both, it discovered much of it, but hid much more; it was light inaccessible, and therefore a hiding light.
Power; strength or might: by what was there done it did evidently appear, God, who was there, could do much more, but it could not appear how much he could do.
Fuente: English Annotations on the Holy Bible by Matthew Poole
4. as the lightnamely, of thesun (Job 37:21; Pro 4:18).
hornsthe emblem ofpower wielded by “His hand” [LUDOVICUSDE DIEU].”Rays” emanating from “His hand,” compared by theArabs to the horns of the gazelle (compare “hind of themorning,” Ps 22:1, title,Margin). The Hebrew verb for to “emit rays,”is from the root meaning “horns” (Exo 34:29;Exo 34:30; Exo 34:35)[GROTIUS]. The rays areHis lightnings (Ps 18:8),[MAURER].
therein that”brightness.” In it, notwithstanding its brilliancy,there was but the veil “(the hiding) of His power.”Even “light,” God’s “garment,” covers, instead ofrevealing fully, His surpassing glory (Ps104:2) [HENDERSON].Or, on Mount Sinai [DRUSIUS].(Compare Ex 24:17). TheSeptuagint and Syriac versions read for “there,”He made a hiding, c. He hid Himself with clouds. EnglishVersion is better, which CALVINexplains, there is said to be “a hiding of God’s power,”because God did not reveal it indiscriminately to all, but speciallyto His people (Ps 31:20). Thecontrast seems to me to be between the “horns” oremanations out of His power (“hand”), and that”power” itself. The latter was hidden, whereas the”horns” or emanations alone were manifested. If themere scintillations were so awfully overwhelming, how much more sothe hidden power itself! This was especially true of Hismanifestation at Sinai (Ps 18:11;compare Isa 45:15; Isa 45:17).
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
And [his] brightness was as the light,…. Of fire, of devouring fire on the top of the mount, to which the sight of his glory was like, Ex 24:16 to which Kimchi refers it. Aben Ezra thinks the pillar of fire is intended, in which the Lord went before his people in the wilderness, Ex 13:21 or as the light and splendour of Bereshith, as the Targum, of that primogenital light which was produced on the first day of the creation; or as the light of the seven days of the creation, as Jarchi; see Isa 30:26 or rather as the light of the sun shining in its full strength, Christ being the light of the world, and the sun of righteousness; and so may describe him as the brightness of his Father’s glory; or his glory, as the only begotten of the Father, seen by his own disciples in the days of his flesh, shining through his works and miracles; or as exhibited in the light of his glorious Gospel, which is the great light that shined on men; and in and by which they that sat in darkness saw light, and who were darkness itself were made light in the Lord: what a glory, lustre, brightness, and light, did the Gospel spread in the world at the first publication of it!
he had horns coming out of his hand; which the Jewish interpreters understand of Moses having horns or beams of light and glory from the hand and power of God, when he conversed with him on the mount, and the skin of his face shone, where the same word is used as here,
Ex 34:29 though some of them interpret it of the two tables of the law, which came from the hand of the Lord, edged with glory and brightness, and looked like fire; hence called a “fiery law”, De 33:2. The words may be rendered, as in the margin, “he had beams” coming “out of his side” g; and be understood of Christ, who has beams and rays of glory on all sides of him, all around him; he is all glory h; he is crowned with glory and honour, and highly exalted at his Father’s right hand, above all principalities and powers: and “horns” being an emblem of power and might, authority and dominion, the phrase may denote that power and authority in heaven and in earth are given to him as Mediator, and exercised by him. Van Till observes, that the word “horn” is a military term, and is used for the wings of armies, the right and left; and as Christ is here described as a General of an army, marching forth in a warlike manner; these may denote the armies or companies under him, at his hand, and under his command, accoutred, and ready to obey his orders; and particularly may have respect to the division made among the apostles, whom he sent forth to subdue men to him; committing the Gospel of the circumcision to Peter, and of the uncircumcision to Paul, Ga 2:7 whose ministrations were made successful to the pulling down of the strong holds of sin and Satan, and reducing many to the obedience of Christ:
and there [was] the hiding of his power; that is, in his hand; there his power, which before was hidden, was made manifest; and yet so little displayed, in comparison of what it is in itself, that it may be rather said to be hid than revealed; or there, in his hand, lies his power, with which he hides and covers his people in the day of battle; especially his ministering servants, whom he holds in his right hand, and preserves them amidst a thousand dangers and difficulties, and keeps them for further usefulness; see Ac 18:10. The Targum is,
“sparks went out from the chariot of his glory; there he revealed his majesty, which was hid from the children of men, with sublime power.”
Aben Ezra thinks the ark is meant by “the hiding of his power”, called “the ark [of his] strength”, Ps 132:8.
g “e lateribus utrinque emicabant cornua”, i. e. “radii”, Drusius. h So R. Joseph Albo interprets them of sparks of spiritual light, which come from God himself, and not another. Vid. Sepher Ikkarim, l. 2. c. 29.
Fuente: John Gill’s Exposition of the Entire Bible
A splendour shines or arises like the light. does not point back to , “splendour like the sun will His glory be” (Hitzig); but it is the predicate to nogah in the sense of to become, or to arise. is the light of the sun. Like this light, or like the rising sun, when the Lord comes, there arises (spreads) a brilliant light, from which the rays emanate on its two sides. , according to in Exo 34:29-30, is to be taken in the sense of rays; and this meaning has developed itself from a comparison of the first rays of the rising sun, which shoot out above the horizon, to the horns or antlers of the gazelle, which is met with in the Arabian poets. , from His hand, i.e., since the hand is by the side, “at His side” (after the analogy of and ), and indeed “His hand” in a general sense, as signifying the hand generally, and not one single hand, equivalent therefore to “on both sides” (Delitzsch). As the disc of the sun is surrounded by a splendid radiance, so the coming of God is enclosed by rays on both sides. refers to God. “Such a radiant splendour ( ) 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). This interpretation of the words is established beyond all doubt, not only by the of the original passage in Deu 33:2, but also by the expressions which follow in Hab 3:5, viz., (before him) and (behind him); and consequently the interpretation “rays (emanating) from His hand are to Him,” with the idea that we are to think of flashes of lightning darting out of God’s hand (Schnur., Ros., Hitzig, Maurer, etc.), is proved to be untenable. According to Hebrew notions, flashes of lightning do not proceed from the hand of God (in Psa 18:9, which has been appealed to in support of this explanation, we have ); and does not occur either in Arabic or the later Hebrew in the sense of flashes of lightning, but only in the sense of the sun’s rays. , and there – namely, in the sun-like splendour, with the rays emanating from it – is the hiding of His omnipotence, i.e., the place where His omnipotence hides itself; in actual fact, the splendour forms the covering of the Almighty God at His coming, the manifestation of the essentially invisible God. The cloudy darkness is generally represented as the covering of the glory of God (Exo 20:21; 1Ki 8:12), not merely when His coming is depicted under the earthly substratum of a storm (Psa 18:12-13), but also when God was manifested in the pillar of cloud and fire (Exo 13:21) on the journey of the Israelites through the desert, where it was only by night that the cloud had the appearance of fire (Num 9:15-16). Here, on the contrary, the idea of the splendour of the rising sun predominates, according to which light is the garment in which God clothes Himself (Psa 104:2, cf. 1Ti 6:16), answering to His coming as the Holy One (Hab 3:3). For the sun-light, in its self-illumining splendour, is the most suitable earthly element to serve as a symbol of the spotless purity of the Holy One, in whom there is no variation of light and darkness (Jam 1:17; see at Exo 19:6). The alteration of into (he provides or contrives the concealment of His power), which Hitzig proposes after the lxx (Aq., Symm., and Syr.), must be rejected, inasmuch as in that case the object, which he makes into the covering (cf. Psa 18:12), could not be omitted; and this thought is by no means suitable here, and has merely been brought into the text on the assumption that God appears in a storm. As the Holy One, God comes to judgment upon the unholy world (Hab 3:5). Before Him goes debher , plague, and after His feet, i.e., behind Him, resheph , lit., burning heat, or a blaze (Son 8:6), here the burning heat of the pestilence, fever-heat, as in Deu 32:24. Plague and pestilence, as proceeding from God, are personified and represented as satellites; the former going before Him, as it were, as a shield-bearer (1Sa 17:7), or courier (2Sa 15:1); the latter coming after Him as a servant (1Sa 25:42). This verse prepares the way for the description, which commences with Hab 3:6, of the impression produced by the coming of God upon the world and its inhabitants.
Fuente: Keil & Delitzsch Commentary on the Old Testament
He confirms the declaration which I have explained that God, when he intended his presence to be made known to his people, gave evidences of his wonderful power, capable of awakening the minds of all. He then says, that the brightness was like light. By the word אור, aur, is doubtless meant the light, which diffuses itself through the whole world, and proceeds from the sun. Then he says, that the brightness which appeared on mount Sinai was equal to the light of the sun, capable of filling the whole world. He adds, that horns were to him from the hand. Some render it, splendor; but קרן, coren, properly means a horn, and קרנים, corenium, is here in the dual number: it is therefore more probable, that the Prophet ascribes horns to God, carried in both hands; and it more corresponds with what immediately follows, that “there was the hiding of his strength,” or that “there was his power hidden.” They who render the word, splendours, think that what had been said is repeated, that is, that the brightness was like light; but they are mistaken, for we may collect from the verse that two different things are expressed by the Prophet: he first speaks of the visible form of God; and then he adds his power, designating it metaphorically by horns, which is common in Scripture. Indeed this mode of speaking occurs often. He then says, that God came armed with power, when he gave the law to his people; for he bore horns in his hands, where his strength was hid. (53)
As to the word hiding, some indeed give this refined view, that God then put forth his strength, which was before hidden. But this is a very strained explanation. To me it seems evident, that the Prophet in the first place says, that God’s glory was conspicuous, capable of irradiating the whole world like the light of the sun; and he then adds, that this splendor was connected with power, for God carried horns in both his hands, where his strength was laid: and he says, that it was hid, because God did not intend to make known his power indiscriminately throughout the world, but peculiarly to his own people; as it is also said in Psa 31:20, that
“
the greatness of his goodness is laid up for the faithful alone, who fear and reverence him.”
As then it is said, that the goodness of God is laid up for the faithful, for they enjoy it as children and members of the household; so also the power of God is said to be laid up, because he testifies that he is armed with power to defend his Church, that he may render safe the children of Abraham, whom he has taken under his protection. It afterwards follows—
(53) That [ קרז ] means to irradiate or to shine, is clear from Exo 34:29; “for shine did the skin of his face,” [ כי קרז עור פניי ]. Most critics consider that the noun here, though in this sense in no other instance, means rays, or beams of light; and this corresponds with the description given elsewhere of God’s appearance on mount Sinai. Drusius, Marckius, Newcome, and Henderson, render it “rays.” The line then would literally be —
Rays from his hand were to him.
or, to retain the English idiom.
He had rays from his hand.
To render the line, “Rays streamed from his hand,” is to give a paraphrase.
The objection of Calvin as to the next line, seems not valid; for the hiding of strength may refer to the hand, or to the place, Sinai, whether we render the previous word, rays or horns;—to the place, if we retain our present reading, [ עזה ], “of its strength;” but to the hand, if we adopt the reading of many copies, [ עזו ] “of his strength,” which is perhaps the most accordant with the passage.— Ed.
Fuente: Calvin’s Complete Commentary
(4) And his brightness was as the light. . . .Better, And a brightness shall there be, like sunlight, and rays are at His side; and there [i.e., in this radiance] is the tabernacle of His power.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
Hab 3:4. And his brightness was as the light Green renders this verse thus:
His brightness was as the brightness of the sun; He had rays of light beaming from his hand.
(See Deu 33:2.)
And there was the hiding-place of his power.
As the cloud was a hiding-place or veil to the glory of Jehovah, when it did not shine forth; so was it considered as the hiding-place of his power, when not manifested in act. See Num 16:42; Num 16:46. Dr. Kennicott would render the verse, His brightness was as the sun; the splendours issuing from his hand; for there was the manifestation of his power. As the Hebrew word our, here rendered light, is rendered in Job 31:26 the sun; (which being the principal source of light, through this system, may be properly called light, or the light, by way of eminence;) that rendering seems to improve the sense here. As karnaim, is derived from karan, to shine, or emit rays of light, it is much better rendered splendours than horns: see Parkhurst on the word. And as the hand, right-hand, and arm, are expressions applied to God upon any signal display of the divine power; perhaps the hand of God cannot so properly be said to hide and conceal, as to exert and manifest his power and majesty: and that the verb whence the noun chebion, is derived, gives this idea of shewing forth, is evident from several places in the Samaritan versions; as Gen 41:25; Gen 41:57. In this illustrious passage, then, we see the brightness or splendour poetically represented as streaming from the hand of God; that awful hand, which is mighty in operation, and which has so often manifested the divine power to a wondering world. See Kennicott’s Dissert. vol. 1: p. 428.
Fuente: Commentary on the Holy Bible by Thomas Coke
It is impossible by any comment, even if written with the pen of an angel, to add any beauty to this most sublime passage. I retire from it therefore, and only beg the Reader, as he reads it, to connect with it what is uniformly said of Jesus. Surely the whole scriptures, with one concurring voice, speak of Him as the only visible Jehovah. And who that remembers Christ’s transfiguration on the Mount, and compares it with what is said of glory here, can doubt but that it was a renewal of the same scene as at Sinai. Who that calls to mind Peter’s observation at that vision, can question whether the same spirit did not rest upon him and his companions, James and John, as filled the mind of Moses? Compare Exo 24:10 to the end, with Mat 17:2-5 and 2Pe 1:19 .
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
Hab 3:4 And [his] brightness was as the light; he had horns [coming] out of his hand: and there [was] the hiding of his power.
Ver. 4. And his brightness was as the light ] The glory of the Lord was as a devouring fire on the top of the mountain, Exo 24:17 ; the noonday light, the sun in his strength was nothing to this incomparable brightness, which was as the light, or as the sun, see Job 31:26 ; Job 37:20 . Hence the heathens called Apollo or the sun Orus (which is the word here used), hence also the Greek , to see ( ).
He had horns coming out of his hand
And there was the hiding of his power
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
horns = power. Put by Figure of speech Metonymy (of Effect), App-6, for the power put forth by them. Hebrew dual = two rays.
coming out of = from: i.e. power from [His] hands [is] His.
the hiding, &c. = hiding (or concealing) of His [full] power.
Fuente: Companion Bible Notes, Appendices and Graphics
brightness: Exo 13:21, Exo 14:20, Neh 9:12, Psa 104:2, Isa 60:19, Isa 60:20, Mat 17:2, 1Ti 6:16, Rev 21:23, Rev 22:5
horns coming out of his hand: or, bright beams out of his side
the hiding: Job 26:14, Pro 18:10
Reciprocal: Exo 24:17 – like devouring fire Psa 18:12 – At the Psa 50:2 – God Psa 77:18 – lightnings Act 12:7 – and a Rev 5:6 – seven horns
Fuente: The Treasury of Scripture Knowledge
Hab 3:4. Horns is a figurative symbol of power and glory and it is ascribed to God.
Fuente: Combined Bible Commentary
Hab 3:4-5. And his brightness was as the light Green renders this verse thus: His brightness was as the brightness of the sun; he had rays of light beaming from his hand; and there was the hiding-place of his power. The Hebrew word , here rendered light, is translated the sun, Job 31:26; and that rendering seems to improve the sense here. The word , rendered horns, being derived from , to shine, or emit rays of light, is much better rendered rays, or splendours, here, than horns: see Parkhurst on the word. In this illustrious passage, then, we see the brightness, or splendour, poetically represented as streaming from the hand of God, that awful hand which is mighty in operation, and which has so often manifested the divine power to a wondering world. Or, as others explain it, The Shechinah, or symbol of the divine presence, had rays of light issuing out on every side, and yet that was but a hiding, or veil, to the Divine Majesty, who covereth himself with light as with a garment, (Psa 104:2,) and who dwelleth in light inaccessible, or of too resplendent brightness to be approached, or gazed at, by mortals. Before him went the pestilence Occasionally inflicted on the Israelites for their guilt: see Num 11:33; Num 14:37; Num 16:46. And burning coals Or rather, as the expression would be better translated, devouring fire, or lightning, went forth at his feet See Lev 10:2; Num 11:1; Num 16:35, in which passages we read of the Israelites being consumed by a fire which went out from Jehovah. And (Lev 9:24) we learn, that the burnt-offering was consumed by a fire which came out from before him.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
3:4 And [his] brightness was as the light; {e} he had horns [coming] out of his hand: and there [was] the hiding of his power.
(e) By which is meant a power that was joined with his brightness, which was hidden to the rest of the world, but was revealed at Mount Sinai to his people; Psa 31:16 .
Fuente: Geneva Bible Notes
The radiance of the Holy One’s glory was like the sunlight. Power seemed to flash from His fingertips as rays (lit. horns) of light stretch from the rising sun (cf. Exo 34:29-30; Exo 34:35). In spite of this, most of His power remained concealed.