Exegetical and Hermeneutical Commentary of Habakkuk 3:9
Thy bow was made quite naked, [according] to the oaths of the tribes, [even thy] word. Selah. Thou didst cleave the earth with rivers.
9. Thy bow was made quite naked ] is made bare. The “bow” is the battle-bow. It is bared of its covering in order to be freely used and to discharge its arrows a figure for the flashing thunderbolts, or for the missiles with which Jehovah smites the rivers and the sea.
According to the oaths of the tribes ] The words down to Selah form a riddle which all the ingenuity of scholars has not been able to solve. Delitzsch calculates that a hundred translations of them have been offered. The clause no doubt carries on the previous one, “thy bow is made bare,” just as it is taken up by the following one, “thou cleavest the rivers (or, currents) into dryland.” What must be described therefore is the discharge from the naked bow of the shafts which smote the rivers. The word rendered “tribes” (which have nothing to do here) may mean staves ( Hab 3:14), i.e. spears or shafts. The term “oaths” might more naturally be some derivative of the word seven and mean sevens, heptads (so Ewald), sevens of spears, with the meaning that Jehovah’s shafts were discharged not singly but in sevens. There still remains the expression word (A. V. even thy word), which is difficult to connect with the preceding. The idea that Jehovah’s arrows are really His “word,” whereby He rebukes and cleaves the sea, is not very natural. The multiplication of conjectures would serve no purpose.
Thou didst cleave the earth with rivers ] The language certainly admits of this sense, but the connexion seems rather to require: thou dost cleave the rivers (or, water-currents) into dryland. Both the words “rivers” and “earth” are in the accus.; and only the connexion can shew which is the direct object and which the more remote (acc. of result).
Fuente: The Cambridge Bible for Schools and Colleges
Thy bow was made quite naked – The word is repeated for emphasis. Literally, (In) nakedness, it was laid naked; the sheath being laid aside and cast away, as Isaiah says, Isa 22:6. Kir laid bare the shield. Gregory, Mor. xix. 9. n. 54, Compare Augustine in Ps. 59, n. 6.: The bow represents the threat of the vengeance of Almighty God, from which it is at length discharged, if not turned aside; the longer the string is drawn, the sharper issueth the arrow. So then the more the coming of the day of judgment is delayed, the stricter is the severity of the judgment then issuing. So long as judgment is delayed, the bow seems laid up in its sheath. Gods judgments mostly strike suddenly. Psa 64:7, as with a swift arrow, because men regard them not, coming from a bow at a distance which they see not. His more signal judgments He makes bare in sight of all.
According to the oath of (to) the tribes – the oath which He swore unto our father Abraham, which oath He often renewed to Abraham, Isaac and Jacob, and again to David This oath, the word and promise of God, was the pledge of the deliverance of His people, that they should be saved from their enemies, and from the hand of all that hate them. It lay, as it were, covered and hid, so long as God completed it not. Selah. A pause followeth, wherein to meditate on all which is contained in the word or promise of God, which is all time and eternity.
Thou didst cleave the earth with (into) rivers – Sea and river had become dry land for the passing through of Gods people; again, the rock, struck by Moses rod, was split, so that rivers ran in the dry places. Until that Rock, which was Christ, was stricken, and out of His side came blood and water Joh 19:24, the whole world was desert and barren; then it was turned into streams of water, and now not four but twelve streams went forth from the Paradise of Scriptures (Jerome) For from the One Fountain which is Christ, there issue many streams, even as many as convey the waters of His teaching, to water the earth.
Fuente: Albert Barnes’ Notes on the Bible
Hab 3:9
The bow was made quite naked, according to the oaths of the tribes, even Thy Word.
–The prophets closing prayer is that God would, in wrath, remember mercy. For this he is encouraged to hope by a remembrance of Gods past dealings with His people, which he reviews in a strain of sublime eloquence, lifting up his heart to God with devout acknowledgment of past help, he exclaims, Thy bow was made quite naked, etc. Apply
I. To the defence of Gods people against their enemies. There is allusion to the Eastern mode of warfare. The bow was taken out of its case, and placed upon the string ready to go forth on its errand of destruction against those who assailed the servants of God.
1. The opposition of the ungodly. There has always been a wide distinction between those who serve God, and those who serve Him not. The latter have always set themselves in fierce antagonism against the former. But Gods people have never wanted an avenger in God.
2. The designs of evil spirits. We have enemies in the invisible world. One arrow from the bow of the Almighty will put to flight the hosts of Satan.
3. The plague of our own hearts. We often carry our most dangerous enemies within us. If we allow sin to dwell unmolested within us, we carry about with us a combustible material. Until you get rid of these, you can have no abiding peace. The blood of Christ can wash them all away, the fire of the Holy Spirit can consume them all.
II. The triumph of Gods truth over every form of error.
1. The abominations of idolatry.
2. The delusions of superstition.
3. The fallacies of human reasoning.
Intellect alone is insufficient to guide us in our search after truth without some directing power from heaven. But the issue of conflict with all error is certain. These things will surely be accomplished according to the oaths of the tribes, that is, the covenant of God with His people, according to His infallible Word. (W. J. Brock, B. A,)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 9. Thy bow was made quite naked] That is, it was drawn out of its case; as the arrows had their quiver, so the bows had their cases. A fine oriental bow and bow-case, with quiver and arrows, are now before me; they show with what propriety Jehovah is represented as taking his bow out of its case, in order to set his arrow upon the cord, to shoot at his enemies. It is not the drawing out, or making bare the arrow, that is mentioned here; but the taking the bow out of its case to prepare to shoot.
This verse appears to be an answer to the questions in the preceding: “Was the Lord displeased,” c. The answer is, All this was done “according to the oaths of the tribes” the covenant of God, frequently repeated and renewed, which he made with the tribes, to give them the land of the Canaanites for their inheritance.
Thou didst cleave the earth with rivers.] Or, “Thou didst cleave the streams of the land.” Or, “Thou cleavedst the dry land into rivers.” This may be a reference to the passage of Jordan, and transactions at Arnon and the brook Jabbok. See Nu 21:13-15.
In this verse we have Selah again, which, as before, may signify a pause, or some alteration in the music.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Thy bow; one part of armour put for the whole; or else the Lord here is represented as armed, in readiness to smite through all enemies, having his bow in his hand.
Was made quite naked; the case taken off, that when it was to be used there might be no delay.
According to the oaths of the tribes; in pursuance of his oath made to our fathers: he promised, and confirmed the promise by oath, that he would drive out the Canaanites, and this oath is here called
oaths, because repeated and renewed at several times; and it is oaths of, i.e. to, the tribes, to raise their hope in their present low condition not Abraham here mentioned, lest they should be upbraided with degenerating and losing the right to the promises; but it is
tribes, the right is in them.
Even thy word of promise.
Selah; note it well.
Thou didst cleave the earth with rivers: when they were to march through a dry and thirsty land where no water was, how should they subsist? What good to be defended from perishing by the sword of an enemy, and be left to perish for want of refreshing waters? This then is added to complete the mercy; our God made rivers in the desert for them, and satisfied them with streams out of the flinty rock.
Fuente: English Annotations on the Holy Bible by Matthew Poole
9. bow . . . made . . . nakedthatis, was drawn forth from its cover, in which bows usually were casedwhen not in use. Compare Isa 22:6,”Kir uncovered the shield.”
according tothe oaths of the tribes even thy wordthatis, Thy oaths of promise to the tribes of Israel(Psa 77:8; Luk 1:73;Luk 1:74). Habakkuk shows thatGod’s miraculous interpositions for His people were not limited toone time, but that God’s oaths to His people are sure groundfor their always expecting them. The mention of the tribes,rather than Abraham or Moses, is in order that they may notdoubt that to them belongs this grace of which Abraham was thedepository [CALVIN andJEROME]. MAURERtranslates, “The spears were glutted with blood, the triumphalsong!” that is, no sooner did Jehovah begin the battle by baringHis bow, than the spears were glutted with blood and the triumphalsong sung.
Thou didst cleave the earthwith riversthe result of the earthquake caused by God’sapproach [MAURER]. GROTIUSrefers it to the bringing forth water from the rock (Exo 17:6;Num 20:10; Num 20:11;Psa 78:15; Psa 78:16;Psa 105:4). But the contextimplies not the giving of water to His people to drink, but thefearful physical phenomena attending Jehovah’s attack on Israel’sfoes.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Thy bow was made quite naked,…. It was took out of its case, and arrows out of their quiver, and these made use of against the enemies of his people: this is put for all weapons of war; the sword was unsheathed, and all military weapons employed, and the power of the Lord was exerted; or, as the Targum,
“the Lord was revealed in his power;”
fighting the battles of his people, as in the times of Joshua:
[according] to the oaths of the tribes, [even thy] word. Selah. That is, to fulfil his word of promise, to which he had annexed his oaths, he at several times swore to Abraham, Isaac, and Jacob, and to the fathers of the Israelites, that he would put them in possession of the land of Canaan; and which being worthy of notice, and to be remarked, the word “Selah” is added. So the Targum,
“in revealing thou art revealed in thy power, because of thy covenant which thy word made with the tribes for ever.”
The “bow” here is an emblem of the Gospel, with which Christ the Captain of our salvation, the antitype of Joshua, went forth, more especially in the first ages of Christianity, conquering and to conquer, Re 6:2. The arrows of this bow are the doctrines of the Gospel, which are sharp in the heart of Christ’s enemies, his elect; who are so in a state of nature, whereby they are brought into subjection to him, Ps 45:5 and hereby the promises of God confirmed by his oaths are accomplished, that the spiritual seed of Christ shall endure for ever; or he shall never want a seed to serve him, Ps 89:35:
Thou didst cleave the earth with rivers; which is generally supposed to allude to the smiting of the rock, from whence waters gushed out, and ran in dry places like a river; for which channels or canals were made in the earth, in which they flowed and followed the Israelites wherever they went, and supplied man and beast with water. So the Targum,
“for thou didst break strong rocks, rivers came forth overflowing the earth;”
see Ps 105:41 but this seems to be going back in the history; rather therefore this refers to the rivers formed in the land of Canaan, whereby it became fertile; hence it is called a land of brooks of water, of fountains and depths, that spring out of valleys and hills, De 8:7. This may respect, in futurity, either the provisions of grace, and the large abundance of the blessings of it, made for the supply and satisfaction of the children of God in times of distress and difficulty, Isa 41:17 or that help and assistance against, protection and deliverance from, the flood of persecution, cast out after the church by Satan, in order to overwhelm her, by the earth opening its mouth, and swallowing up the flood, Re 12:15.
Fuente: John Gill’s Exposition of the Entire Bible
God has already made bare the bow, to shoot His arrows at the foe. , third pers. imperf. niph. of , equivalent to (Isa 32:11), and the more usual , to be naked. To strengthen the thought, the noun is written before the verb instead of the inf. abs. (cf. Mic 1:11). The bow is made bare, not by the shooting of the arrows, but by its covering ( , corytus ) being removed, in order to use it as a weapon. The reference is to the bow used in war, which God carries as a warrior; so that we are not to think of the rainbow, even if the chariots might be understood as signifying the clouds, as in Isa 19:1 and Psa 104:3, since the rainbow is a sign of peace and of the covenant, whereas God is represented as attacking His enemies. The next clause, , is very obscure, and has not yet been satisfactorily explained. Of the two meanings which may be given to mattoth , viz., branches, rods, or staffs, and tribes of the people of Israel, the latter can hardly be thought of here, since mattoth would certainly have been defined by either a suffix or some determining clause, if the tribes of Israel were intended. On the other hand, the meaning staffs or sticks is very naturally suggested both by the context – viz. the allusion to the war-bow – and also by Hab 3:14, where mattm unquestionably signifies staves or lances. At the same time, the meaning spears or darts cannot be deduced from either Hab 3:14 or 2Sa 18:14. In both passages the meaning staves, used as lances or weapons, is quite sufficient. Matteh , a stick or staff with which blows were struck, might stand, as an instrument of chastisement, for the punishment or chastisement itself (cf. Isa 9:3; Isa 10:5), and in Mic 6:9 it denotes the rod. may be either the plural construct of , the seventh, the heptad, or the plural of , an oath, or the passive participle of , to be sworn, like in Eze 21:23. There is no material difference in the meaning obtained from the last two; and the view we take of the word must decide between them and the first explanation. This word, which is peculiar to poetry, denotes a discourse or a word, and in Job 22:28 the affair, or the occasion, like . Here, at any rate, it signifies the address or word of God, as in Psa 68:12; Psa 77:9, and is either a genitive dependent upon mattoth or an adverbial accusative. The Masoretic pointing, according to which mattoth is separated from ‘omer by tiphchah , and the latter joined to selah by munach , is connected with the evidently false rabbinical rendering of selah as eternity ( in sempiternum ), and being decidedly erroneous, cannot be taken into consideration at all. But the interpretation of as the seventh, does not suit either of these two possible views of ‘omer . We therefore prefer the second meaning, chastising rods or chastisements. , however, cannot be a genitive dependent upon mattoth ; since chastisements of speech would hardly stand for chastisements which God had spoken, but, according to the analogy of in Isa 11:4, would point to chastisements consisting in words, and this does not agree with the present train of thought. ‘Omer is rather an adverbial accusative, and belongs to , indicating the instrument or media employed in the swearing: sworn with the word or through the word, like in Psa 17:13 (for the use of the accusative to describe the substance or the instrumental medium of an action, see Ewald, 282, c).
Hence cannot be a noun, but must be a passive participle, sworn. The expression, “chastising rods (chastisements) are sworn through the word,” points to the solemn oath with which God promised in Deu 32:40-42 to take vengeance upon His enemies, and avenge the blood of His servants: “For I lift up my hand to heaven, and say, As I live for ever, when I have sharpened my glittering sword, and my hand grasps for judgment, I will render vengeance to mine adversaries, and repay them that hate me. I will make mine arrows drunk with blood, and my sword will eat flesh; from the blood of the slain and the captives, from the hairy head of the enemy.” That Habakkuk had in his mind this promise of the vengeance of God upon His enemies, which is strengthened by a solemn oath, is unmistakeably evident, if we compare in Hab 3:11 with in Deu 32:41, and observe the allusion in and in Hab 3:13 and Hab 3:14 to in Deu 32:42. From this promise the words of the prophet, which are so enigmatical in themselves, obtain the requisite light to render them intelligible. Gesenius ( Thes. p. 877) has explained the prophet’s words in a similar manner, jurejurando firmatae sunt castigationes promissae (the threatened rods, i.e., chastisements, are sworn), even without noticing the allusion to Deu 32:40. upon which these words are founded. Delitzsch was the first to call attention to the allusion to Deu 32:40.; but in his explanation, “the darts are sworn through his word of power ( jurejurando adstricta sunt tela verbo tuo ),” the swearing is taken in a sense which is foreign to Deuteronomy, and therefore conceals the connection with the original passage. Of the other explanations not one can be vindicated. The rabbinical view which we find in the Vulgate, juramenta tribubus quae locutus es , is overthrown by the fact that without a preposition cannot mean per , or ob , or juxta juramenta , as we should have to render it, and as Luther actually has rendered it in his version (“as Thou hadst sworn to the tribes”). Ewald’s rendering, “sevenfold darts of the word,” is precluded by the combination of ideas, “darts of the word,” which is quite foreign to the context. According to our explanation, the passage does indeed form simply a parenthesis in the description of the judicial interposition of God, but it contains a very fitting thought, through which the description gains in emphasis. In the last clause of the verse the description is continued in the manner already begun, and the effect indicated, which is produced upon the world of nature by the judicial interposition of God: “Thou splittest the earth into rivers.” is construed with a double accusative, as in Zec 14:4. This may be understood either as signifying that the earth trembles at the wrath of the Judge, and rents arise in consequence, through which rivers of water burst forth from the deep, or so that at the quaking of the earth the sea pours its waves over the land and splits it into rivers. The following verses point to an earthquake through which the form of the earth’s surface is changed.
Fuente: Keil & Delitzsch Commentary on the Old Testament
The Prophet explains the same thing more clearly in this verse—that the power of God was formerly manifested for no other reason but that the children of Abraham might be taught to expect from him a continued deliverance: for he says that the bow of God was made bare. By the bow, he means also the sword and other weapons; as though he had said, that God was then armed, as we have found declared before. God therefore was then furnished with weapons, and marched to the battle, having undertaken the cause of his chosen people, that he might defend them against the wicked. Since it was so, we hence see that these miracles were not to avail only for one period, but were intended perpetually to encourage the faithful to look ever for the aid of God, even in the midst of death; for he can find escapes, though they may not appear to us.
We now see the import of the text; but he emphatically adds, The oaths of the tribes; for hereby he more fully confirms that God had not then assisted the children of Abraham, so as to discard them afterwards; but that he had really proved how true he was in his promises; for by the oaths of (or to) the tribes he means the covenant that God had made not only with Abraham, but also with his posterity for ever. He puts oaths in the plural number, because God had not only once promised to be a God to Abraham and to his seed, but had often repeated the same promise, in order that faith might be rendered more certain, inasmuch as we have need of more than one thing to confirm us. For we see how our infirmity always vacillates, unless God supplies us with many props. As, then, God had often confirmed his servant Abraham, the Prophet speaks here of his oaths: but then as to the substance, the oath of God is the same; which was, that he had taken the race of Abraham under his protection, and promised that they should be to him a peculiar people, and, especially, that he had united the people under one head; for except Christ had been introduced, that covenant of God would not have been ratified nor valid. As, then, God had once included every thing when he said to Abraham, “I am God Almighty, and I shall be a God to you and to your children;” it is certain that nothing was added when God afterwards confirmed the faith of Abraham: but yet the Prophet does not without reason use the plural number; it was done, that the faithful might recomb with less fear on God’s promise, seeing, that it had been so often and by so many words confirmed.
He calls them too the oaths to the tribes: for though God had spoken to Abraham and afterwards to Moses, yet the promise was deposited in the hands of Abraham, and of the patriarchs, and afterwards in those of Moses, that the people might understand that it belonged equally to them; for it would have been no great matter to promise what we read of to a few men only. But Abraham was as it were the depository; and it was a certain solemn stipulation made with his whole race. We hence see why the Prophet here mentions the tribes rather than Abraham, or the patriarchs or Moses. He had indeed a special regard to those of his own time, in order to confirm them, that they might not doubt but that God would extend to them also the same power. How so? Because God had formerly wrought in a wonderful manner for the deliverance of his people. Why? That he might prove himself to be true and faithful. In what respect? Because he had said, that he would be the protector of his people; and he did not adopt a few men only, but the whole race of Abraham. Since it was so, why should not his posterity hope for that which they knew was promised to their fathers? for the truth of God can never fail. Though many ages had passed away, the faith of his people ought to have remained certain, for God intended to show himself to be the same as he had been formerly known by their fathers.
He afterwards adds אמר, amer, which means a word or speech; but it is to be taken here for a fixed and an irrevocable word. The word, אמר, amer, he says; that is, as they say, the word and the deed: for when we say, that words are given, we often understand that those who liberally promise are false men, and that we are only trifled with and disappointed when we place confidence in them. But the term, word, is sometimes taken in a good sense. “This is the word,” we often say, when we intend to remove every doubt. We now then perceive what the Prophet meant by adding אמר, amer, the word. “O Lord, thou hast not given mere words to a people; but what has proceeded from thy mouth has been found to be true and valid. Such, therefore, is and faithfulness in thy promises, that we ought not to entertain the least doubt as to the event. As soon as thou givest to us any hope, we ought to feel assured of its accomplishment, as though it were not a word but the exhibition of the thing itself.” In short, by this term the Prophet commends the faithfulness of God, lest we should harbour doubts as to his promises. (58)
He then says, that by rivers had been cleft the earth. He refers, I doubt not, to the history we read in Num 14:0; for the Lord, when the people were nearly dead through thirst, drew forth water from the rock, and caused a river to flow wherever the people journeyed. As then he had cleft the earth to make a perpetual course for the stream, and thus supplied the people in dry places with abundance of water, the Prophet says here, that the earth had been cleft by rivers or streams. It was indeed but one river; but he amplifies, and justly so, that remarkable work of God. He afterwards adds—
(58) This clause has been variously explained: the interpretation here given has been mostly adopted. In the Barberinean manuscript the whole of this prayer is given in many respects different from the present received text of the Septuagint, and this clause is thus found in it —ἐχορτασας βολιδας της φαρετρας ἀυτου. It is evident that this idea falls in more with the preceding clause than any other; and the Hebrew will admit of a sense bordering on this with less alteration than any other that has been offered. No version has been given without supposing something to be understood. Newcome says, that sixteen MSS. read [ שבועת ]; by leaving out the [ ו ], it may be a verb in Kal in the past tense, as rendered above, and writers might have easily put down [ אמר ] for [ אזור ]. Then the line in Hebrew would be,
[ שבעת מטות אזור ]
“
Thou hast filled with arrows the girdle.”
It is a description of one equipped for battle; his bow was made ready, and he had filled his girdle, that is, his military guide, with arrows; for this girdle the preceding Greek version introduced the quiver, in which arrows were commonly carried. The word [ מטות ], means rods or staves, that is, of arrows, as we may take it here. This is the most satisfactory solution of the difficulties connected with this line, of which there have been, as Henderson says, more than a hundred interpretations.
The last clause of the verse is thus rendered by Newcome, —
Thou didst cleave the streams of the land;
and by Henderson, —
Thou didst cleave the earth into rivers.
The words will not admit the first version; the genitive case in Hebrew is always by juxtaposition; here “streams” and “earth” are separated by the verb. The other version contains hardly a meaning. The most literal rendering is that given by Calvin, and it affords the best sense. The words will admit of the following, which is materially the same,—
By streams didst thou cleavest the earth.
The allusion evidently to the streams of that water which miraculously issued from the smitten rock, and followed the Israelites in the wilderness.— Ed.
Fuente: Calvin’s Complete Commentary
(9) Thy bow was made quite naked.Better, Thy bow shall be bared, even the chastisements sworn by Thy word. Selah. With rivers shalt thou cleave the earth. Gods chastisements, which are compared in Psa. 21:12 to arrows fitted to the string, are here represented as a bow taken out of the case, and so made naked, or bared. The word matteh, rod, stem (hence, also, tribe), used to denote an instrument of chastisement in Mic. 6:9, Isa. 30:32, here apparently means the punishment, or chastisement, of heathen iniquities, which God has sworn (see Deu. 32:40-41) to execute. On the term Selah see Psa. 3:4 note. With rivers shalt thou cleave the earth, i.e., the rocks shall send forth new watercourses at Jehovahs bidding, so that rivers run in the dry places. (See Exo. 17:6; Num. 20:11.)
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
‘The bow was made quite bare,
The oaths to the tribes were a spoken word. Selah. (Consider that!)’
This probably denotes the moment of entry into Canaan. God prepared His bow for action and confirmed His oaths personally to the tribes in readiness to march through the land in His wrath (Hab 3:12). For we know that the entry of His people into the land of Canaan was not only in order to present them with an inheritance, but also to bring His dire judgment on the Canaanites (Amorites) because of their extreme sinfulness (see Gen 15:16).
And Habakkuk knew that God’s bow was still bared, and that His promises to His true people, His remnant, still stood firm. He would still protect them and deliver them.
Fuente: Commentary Series on the Bible by Peter Pett
‘You divided the earth with rivers,
The mountains saw you and were afraid,
The tempest of waters passed by,
The deep uttered his voice,
And lifted up his hands on high.
The sun and moon stood still in their habitation,
At the light of your arrows as they went,
At the shining of your glittering spear.’
All that is permanent in the world is seen as responding to God as He comes to the aid of His people. The rivers, the mountains, the tempest of waters, the deep, the sun and the moon all yield obedience to Him.
In mind here, at least partly, are the natural phenomena that came to the assistance of God’s people as they conquered Canaan. Note how in Jdg 5:4-5, as here in Hab 3:3-4, the march of God out of Edom is connected with the deliverance of His people. In the case of Judges it was that wrought for Deborah against Sisera. Thus we have the rocks cloven by the rivers in the wilderness (Psa 78:15-16; Psa 78:20), the quaking of the mountains at Sinai (Exo 19:18), the earthquake at Jericho as the mountains no doubt also quaked (Jos 6:20), the overflowing of waters ‘passed by’ (did not interfere with them), and the deep refused to swallow them up, either at the Reed Sea (Isa 63:12-13) or at Jordan, the hailstones in the mountain passes fell like God’s arrows (Jos 10:11; Psa 18:13-14), the sun and the moon affecting the light (Jos 10:12-13), and the river Kishon overflowing its banks (Jdg 5:21).
There would seem certainly to be an element of protection. The rivers provide water to drink, the mountains (possibly also representing difficult opponents) make no move because they are afraid, the tempest of water (great storm) passes by instead of overwhelming them, the deep, that recognised enemy of the people of Israel, speaks and lifts up his hands, probably in fealty to YHWH. His people are protected by their connection with YHWH on all sides.
Let us, however, examine the ideas in more depth.
‘You divided (or ‘cleaved’) the earth with rivers.’ This could refer back to the beginning of creation, where rivers were the provision of God for the peoples of the earth and were divided up outside Eden, thus themselves dividing the earth (Gen 2:10). Everywhere they provided sustenance for the world. But cleaving the earth with rivers might refer to the cleaving of the rock with rivers, which burst through the rock at Moses’ command. See Psa 78:15-16 (compare Isa 43:20) where the opening of the rock to provide water to Israel in the wilderness is described in terms of rivers and streams. They would be seen as coming from some underground source. Deu 33:13 speaks of ‘the deep that couches beneath’, and we can compare the river of God which is full of water (Psa 65:9). Israel thought in terms of a great table of water beneath the ground (which, of course, there is).
Psa 78:15-16 says , ‘He brought streams also out of the rock, and caused waters to come down like rivers.’ And again, ‘He smote the rock and waters gushed out, and streams overflowed’ (Psa 78:20). Both thus see rivers as cleaving the rock. Thus Habakkuk seems here to be centring on God’s creative power in the phenomena of nature, while having in mind also His use of them especially on behalf of His people.
‘The mountains saw you and were afraid.’ See Exo 19:18; Jdg 5:5, both connected with Sinai. The mountains quivered or flowed down before His presence. He is not only the Creator but also the Mighty One before Whom even the mountains tremble. But mountains can also portray great obstacles and powerful enemies (Jer 51:25; Zec 4:7). They too yield to YHWH.
‘The tempest (overflowing) of waters passed by.’ This may have in mind the Flood, with the significance here that God will not allow such a catastrophe to overflow His people. It passed by the remnant of His people in the days of Noah, and it will still do so, in whatever new form God’s judgment takes. But Isa 28:2 (compare Jer 47:2) also compares the tempest of waters to the activities of a mighty and strong one who casts down to the earth, which probably signifies the king of Assyria overwhelming the northern kingdom of Israel by defeat and transportation. Either way, when YHWH gives the word such a tempest of waters ‘passes by’ rather than overwhelming. It is under YHWH’s control. However it might also refer to the overflowing Jordan which halted in its way while Israel crossed, thus ‘passing them by’.
‘The deep uttered his voice, and lifted up his hands on high’. The deep was always seen by Israel as their enemy (Psa 69:14-15; ), although thankfully controlled by YHWH, Whose word it obeys (contrary to some claims He is never literally depicted as struggling with it. That is read in by those who wish to do so). It was from the inanimate deep that creation took place (Gen 1:2; Gen 1:6). The floods lift up their voices to YHWH, acknowledging His authority (Psa 93:3-4), and here the deep does so with hands lifted high, probably in covenant fealty (see Dan 12:7). The deep can also refer to powerful enemies who seek to overwhelm Israel (Eze 26:19), while the waters of the Reed Sea were ‘the deeps’ through which Israel passed safely, in contrast with the enemy, when YHWH delivered His people (Isa 63:13 see also Exo 15:8).
‘The sun and moon stood still in their habitation, at the light of your arrows as they went, at the shining of your glittering spear.’ It is difficult not to see here the battle near Aijalon in Jos 10:9-14, where the sun and moon stood still, the hailstones (arrows – Psa 18:13-14; Psa 77:17; 2Sa 22:15) hurtled down on the enemy, and God fought for Israel. The glittering spear would represent the lightning which would probably accompany the hailstones (see Psa 144:6; 2Sa 22:15; where it parallels the arrows of God).
But there is probably also to be understood that the sun and moon would also stand still in awe, at the sight of the God of battle, with his hailstone-arrows, and His glittering lightning-spear, whenever He was protecting His people.
Hab 3:12-13
‘You marched through the land in indignation,
You threshed the nations in anger.
You went out for the deliverance of your people,
For the salvation of your anointed.’
Here we come face to face with YHWH carrying out His wrath against their sin on the inhabitants of Canaan. Of all the nations they had gone too far with their perverted sexual religion, and their extreme behaviour. But it was also in order to finalise the delivering of His people, those who were His anointed, that is those who were set apart for Himself. (Although the anointed one may be Joshua). Anointing was an act of separation for service and they had been called to be a kingdom of priests (Exo 19:6; for their anointing see Eze 16:9; Isa 10:27).
‘Threshed.’ Threshing is the act of beating the grain to remove the chaff. See Mic 4:13; Amo 1:3 for its application to warfare.
Fuente: Commentary Series on the Bible by Peter Pett
Hab 3:9-10. Thou didst cleave the earth, &c. The 10th verse should certainly begin with this clause, where the prophet begins a new subject. Green renders it,
Thou cleavedst the dry land into rivers.
See commentary on Hab 3:8
Fuente: Commentary on the Holy Bible by Thomas Coke
Hab 3:9 Thy bow was made quite naked, [according] to the oaths of the tribes, [even thy] word. Selah. Thou didst cleave the earth with rivers.
Ver. 9. Thy bow was made quite naked ] sc. Out of the case. He meaneth, thy power was clearly manifested and powerfully exerted against the nations above mentioned; so that all men might see plainly that thou wert that man of war, Exo 15:3 , which shootest thine arrows at a certainty, and never missest thine enemies, thy buttmark, see Job 16:12 .
According to the oaths of the tribes, even thy word
Thou didst cleave the earth with rivers
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
Thy bow = [Nay] Thy how, &c.
naked = bare.
according to the oaths of the tribes . . . Selah. This second “Selah” (see App-66) is to connect the remarkable parenthetic statement with the continuation of the details of Israel’s deliverances, which it interrupts, and might otherwise have disturbed. The text of this clause is not “corrupt”, as alleged by some modern critics. The oaths are the promises sworn to the fathers or the tribes [of Israel] when still in the loins of the patriarchs.
with rivers = [and the waters gushed out] with rivers. See Psa 74:15; Psa 78:15, Psa 78:16; Psa 105:41.
Fuente: Companion Bible Notes, Appendices and Graphics
bow: Deu 32:23, Psa 7:12, Psa 7:13, Psa 35:1-3, Isa 51:9, Isa 51:10, Isa 52:10, Lam 2:4
according: Gen 15:18-21, Gen 17:7, Gen 17:8, Gen 22:16-18, Gen 26:3, Gen 26:4, Gen 28:13, Gen 28:14, Psa 105:8-11, Luk 1:72-75, Heb 6:13-18
Selah: Hab 3:9, Psa 143:6
Thou: Exo 17:6, Num 20:11, Psa 78:15, Psa 78:16, Psa 105:41, 1Co 10:4
the earth with rivers: or, the rivers of the earth
Reciprocal: Job 28:10 – every precious thing Psa 3:2 – Selah Psa 74:15 – flood Psa 114:3 – Jordan
Fuente: The Treasury of Scripture Knowledge
Hab 3:9. The power and greatness of God, whether in war or peace, is the subject of this verse. Bow made naked. A bow was an instrument of war and to be made naked denotes that it is uncovered and ready for action. Oaths of the tribes. God had sworn that he would protect the tribes of Israel against their many toes, Selah is explained at verse 3. Cleave the earth with rivers. One of the most wonderful and artistic works of God is the river system ot the earth. These streams of water ever flowing on and on, century after century, through rich or infertile countries, until they reach at last the sea, demonstrates the unchanging law of gravitation. And it all adds up to the conclusion that the God of the universe is allwise and all-powerful.
Fuente: Combined Bible Commentary
3:9 Thy {k} bow was made quite naked, [according] to the {l} oaths of the tribes, [even thy] word. Selah. Thou {m} didst cleave the earth with rivers.
(k) That is, your power.
(l) For he had not only made a covenant with Abraham, but renewed it with his posterity.
(m) Read Num 20:11 .
Fuente: Geneva Bible Notes
He pulled His powerful bow out and prepared to use it. He called for many arrows to shoot at His enemies (cf. Deuteronomy 32). This is a notoriously difficult phrase to translate.
"God had enlisted weapons and pledged them on oath for the destruction of his enemies." [Note: Robertson, p. 234.]
"In the ancient Near East, warriors would sometimes empower their weapons with a magical formula. The Lord is depicted here as doing the same (see also Jer 47:6-7)." [Note: Chisholm, Handbook on . . ., p. 442. See also R. D. Haak, Habakkuk, p. 95.]
Selah. Think of that.
The prophet envisioned the rivers as God’s instruments in dividing portions of the earth.