Mazmur 77:5
Konteks77:5 I thought about the days of old,
about ancient times. 1
Keluaran 15:6
Konteks15:6 Your right hand, O Lord, was majestic 2 in power,
your right hand, O Lord, shattered the enemy.
Bilangan 23:21-22
Konteks23:21 He 3 has not looked on iniquity in Jacob, 4
nor has he seen trouble 5 in Israel.
The Lord their God is with them;
his acclamation 6 as king is among them.
23:22 God brought them 7 out of Egypt.
They have, as it were, the strength of a wild bull. 8
Ulangan 4:34
Konteks4:34 Or has God 9 ever before tried to deliver 10 a nation from the middle of another nation, accompanied by judgments, 11 signs, wonders, war, strength, power, 12 and other very terrifying things like the Lord your God did for you in Egypt before your very eyes?
Habakuk 3:2-13
Konteks3:2 Lord, I have heard the report of what you did; 13
I am awed, 14 Lord, by what you accomplished. 15
In our time 16 repeat those deeds; 17
in our time reveal them again. 18
But when you cause turmoil, remember to show us mercy! 19
3:3 God comes 20 from Teman, 21
the sovereign 22 one from Mount Paran. 23 Selah. 24
His splendor covers the skies, 25
his glory 26 fills the earth.
3:4 He is as bright as lightning; 27
a two-pronged lightning bolt flashes from his hand. 28
This is the outward display of his power. 29
3:5 Plague goes before him;
pestilence 30 marches right behind him. 31
3:6 He takes his battle position 32 and shakes 33 the earth;
with a mere look he frightens 34 the nations.
The ancient mountains disintegrate; 35
the primeval hills are flattened.
He travels on the ancient roads. 36
3:7 I see the tents of Cushan overwhelmed by trouble; 37
the tent curtains of the land of Midian are shaking. 38
3:8 Is the Lord mad at the rivers?
Are you angry with the rivers?
Are you enraged at the sea? 39
Is this why 40 you climb into your horse-drawn chariots, 41
your victorious chariots? 42
3:9 Your bow is ready for action; 43
you commission your arrows. 44 Selah.
You cause flash floods on the earth’s surface. 45
3:10 When the mountains see you, they shake.
The torrential downpour sweeps through. 46
The great deep 47 shouts out;
it lifts its hands high. 48
3:11 The sun and moon stand still in their courses; 49
the flash of your arrows drives them away, 50
the bright light of your lightning-quick spear. 51
3:12 You furiously stomp on the earth,
you angrily trample down the nations.
3:13 You march out to deliver your people,
to deliver your special servant. 52
You strike the leader of the wicked nation, 53
laying him open from the lower body to the neck. 54 Selah.
[77:5] 1 tn Heb “the years of antiquity.”
[15:6] 2 tn The form נֶאְדָּרִי (ne’dari) may be an archaic infinitive with the old ending i, used in place of the verb and meaning “awesome.” Gesenius says that the vowel ending may be an old case ending, especially when a preposition is inserted between the word and its genitive (GKC 253 §90.l), but he suggests a reconstruction of the form.
[23:21] 3 tn These could be understood as impersonal and so rendered “no one has discovered.”
[23:21] 4 sn The line could mean that God has regarded Israel as the ideal congregation without any blemish or flaw. But it could also mean that God has not looked on their iniquity, meaning, held it against them.
[23:21] 5 tn The word means “wrong, misery, trouble.” It can mean the idea of “disaster” as well, for that too is trouble. Here it is parallel to “iniquity” and so has the connotation of something that would give God reason to curse them.
[23:21] 6 tn The people are blessed because God is their king. In fact, the shout of acclamation is among them – they are proclaiming the
[23:22] 7 tn The form is the Hiphil participle from יָצַא (yatsa’) with the object suffix. He is the one who brought them out.
[23:22] 8 sn The expression is “the horns of the wild ox” (KJV “unicorn”). The point of the image is strength or power. Horns are also used in the Bible to represent kingship (see Pss 89 and 132).
[4:34] 9 tn The translation assumes the reference is to Israel’s God in which case the point is this: God’s intervention in Israel’s experience is unique in the sense that he has never intervened in such power for any other people on earth. The focus is on the uniqueness of Israel’s experience. Some understand the divine name here in a generic sense, “a god,” or “any god.” In this case God’s incomparability is the focus (cf. v. 35, where this theme is expressed).
[4:34] 10 tn Heb “tried to go to take for himself.”
[4:34] 11 tn Heb “by testings.” The reference here is the judgments upon Pharaoh in the form of plagues. See Deut 7:19 (cf. v. 18) and 29:3 (cf. v. 2).
[4:34] 12 tn Heb “by strong hand and by outstretched arm.”
[3:2] 13 tn Heb “your report,” that is, “the report concerning you.”
[3:2] 14 tn Heb “I fear.” Some prefer to read, “I saw,
[3:2] 16 tn Heb “in the midst of years.” The meaning of the phrase, which occurs only here in the OT, is uncertain (cf. NIV “in our day”; NEB, NASB “in the midst of the years”).
[3:2] 17 tn Heb “revive it” (i.e., “your work”).
[3:2] 18 tn Heb “make known.” The implied object is “your deeds”; the pronoun “them,” referring to “deeds” in the previous line, was employed in the translation to avoid redundancy. The suffix on the form חַיֵּיהוּ (khayyehu, “revive it”) does double duty in the parallelism.
[3:2] 19 tn Heb “in turmoil remember [to show] compassion.”
[3:3] 20 tn In vv. 3-15 there is a mixture of eleven prefixed verbal forms (without vav [ו] consecutive or with vav conjunctive), sixteen suffixed forms, and three prefixed forms with vav consecutive. All of the forms are best taken as indicating completed action from the speaker’s standpoint (all of the prefixed forms being regarded as preterites). The forms could be translated with the past tense, but this would be misleading, for this is not a mere recital of God’s deeds in Israel’s past history. Habakkuk here describes, in terms reminiscent of past theophanies, his prophetic vision of a future theophany (see v. 7, “I saw”). From the prophet’s visionary standpoint the theophany is “as good as done.” This translation uses the English present tense throughout these verses to avoid misunderstanding. A similar strategy is followed by the NEB; in contrast note the NIV and NRSV, which consistently use past tenses throughout the section, and the NASB, which employs present tenses in vv. 3-5 and mostly past tenses in vv. 6-15.
[3:3] 21 sn Teman was a city or region in southern Edom.
[3:3] 22 tn Or traditionally, “holy one.” The term קָדוֹשׁ (qadosh, “holy [one]”) here refers to God’s sovereignty. See v. 3b.
[3:3] 23 sn The precise location of Mount Paran is unknown, but like Teman it was located to the southeast of Israel. Habakkuk saw God marching from the direction of Sinai.
[3:3] 24 tn Selah. The meaning of this musical term (which also appears in vv. 9, 13, and in the Psalms as well) is unknown.
[3:3] 26 tn Heb “praise.” This could mean that the earth responds in praise as God’s splendor is observed in the skies. However, the Hebrew term תְּהִלָּה (tÿhillah, “praise”) can stand by metonymy for what prompts it (i.e., fame, glory, deeds).
[3:4] 27 tn Heb “[His] radiance is like light.” Some see a reference to sunlight, but the Hebrew word אוֹר (’or) here refers to lightning, as the context indicates (see vv. 4b, 9, 11). The word also refers to lightning in Job 36:32 and 37:3, 11, 15.
[3:4] 28 tn Heb “two horns from his hand to him.” Sharp, pointed lightning bolts have a “horn-like” appearance. The weapon of “double lightning” appears often in Mesopotamian representations of gods. See Elizabeth Van Buren, Symbols of the Gods in Mesopotamian Art (AnOr), 70-73.
[3:4] 29 tn Heb “and there [is] the covering of his strength”; or “and there is his strong covering.” The meaning of this line is unclear. The point may be that the lightning bolts are merely a covering, or outward display, of God’s raw power. In Job 36:32 one reads that God “covers his hands with light [or, “lightning”].”
[3:5] 30 tn Because of parallelism with the previous line, the meaning “pestilence” is favored for רֶשֶׁף (reshef) here, but usage elsewhere suggests a destructive bolt of fire may be in view. See BDB 958 s.v.
[3:5] sn There are mythological echoes here, for in Canaanite literature the god Resheph aids Baal in his battles. See J. Day, “New Light on the Mythological Background of the Allusion to Resheph in Habakkuk III 5,” VT 29 (1979): 353-55.
[3:5] 31 tn Heb “goes out at his feet.”
[3:6] 33 tn This verb has been traditionally understood as “measure” (from מוּד, mud), but the immediately following context (vv. 6b-7) favors the meaning “shake” from מָוד (mavd; see HALOT 555 s.v.).
[3:6] 34 tn Heb “makes [the nations] jump [in fear].”
[3:6] 35 tn Or “crumbled,” broke into pieces.”
[3:6] 36 tn Heb “ancient ways [or, “doings”] are his.” The meaning of this line is unclear. Traditionally it has been translated, “his ways are eternal.” However, in this context (see vv. 3, 7) it is more likely that the line speaks of the
[3:7] 37 tn Heb “under trouble I saw the tents of Cushan.”
[3:7] sn Cushan was located in southern Transjordan.
[3:7] 38 tn R. D. Patterson takes תַּחַת אֲוֶן (takhat ’aven) in the first line as a place name, “Tahath-Aven.” (Nahum, Habakkuk, Zephaniah [WEC], 237.) In this case one may translate the verse as a tricolon: “I look at Tahath-Aven. The tents of Cushan are shaking, the tent curtains of the land of Midian.”
[3:8] 39 sn The following context suggests these questions should be answered, “Yes.” The rivers and the sea, symbolizing here the hostile nations (v. 12), are objects of the Lord’s anger (vv. 10, 15).
[3:8] 40 tn Heb “so that.” Here כִּי (ki) is resultative. See the note on the phrase “make it” in 2:18.
[3:8] 41 tn Heb “you mount your horses.” As the next line makes clear, the Lord is pictured here as a charioteer, not a cavalryman. Note NRSV here, “when you drove your horses, // your chariots to victory.”
[3:8] 42 tn Or “chariots of deliverance.”
[3:9] 43 tn Heb “[into] nakedness your bow is laid bare.”
[3:9] 44 tn Heb “sworn in are the arrow-shafts with a word.” The passive participle of שָׁבַע (shava’), “swear an oath,” also occurs in Ezek 21:23 ET (21:28 HT) referencing those who have sworn allegiance. Here the
[3:9] 45 tn Heb “[with] rivers you split open the earth.” A literal rendering like “You split the earth with rivers” (so NIV, NRSV) suggests geological activity to the modern reader, but in the present context of a violent thunderstorm, the idea of streams swollen to torrents by downpours better fits the imagery.
[3:9] sn As the
[3:10] 46 tn Heb “a heavy rain of waters passes by.” Perhaps the flash floods produced by the downpour are in view here.
[3:10] 47 sn The great deep, which is to be equated with the sea (vv. 8, 15), is a symbol of chaos and represents the Lord’s enemies.
[3:10] 48 sn Lifting the hands here suggests panic and is accompanied by a cry for mercy (see Ps 28:2; Lam 2:19). The forces of chaos cannot withstand the Lord’s power revealed in the storm.
[3:11] 49 tn Heb “in their lofty dwelling places.”
[3:11] 50 tn Or “at the light of your arrows they vanish.”
[3:11] 51 tn Heb “at the brightness of the lightning of your spear.”
[3:13] 52 tn Heb “anointed one.” In light of the parallelism with “your people” in the preceding line this could refer to Israel, but elsewhere the Lord’s anointed one is always an individual. The Davidic king is the more likely referent here.
[3:13] 53 tn Heb “you strike the head from the house of wickedness.”
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