Habakkuk · Chapter 3

V. 1. Upon Sigionoth-A musical instrument.

Verse 1. A prayer of Habakkuk—upon Shigionoth.] See the note on the title of Psalm 7:1, where the meaning of Shiggaion is given. The Vulgate has, pro ignorantiis, for ignorances, or sins committed in ignorance; and so it is understood by the Chaldee. The Syriac has nothing but merely, A prayer of Habakkuk. And the Septuagint, instead of Shigionoth, have meta wdhv, with a hymn, which is copied by the Arabic. I suspect that the title here given is of a posterior date to the prophecy. It appears to interrupt the connection between this and the termination of the preceding verse. See them together:—

Habakkuk 2:20:

“But the Lord is in his holy temple:

Be silent before him, all the earth.

Habakkuk 3:2:

O Lord, I have heard thy speech:

I have feared, O Lord, thy work.

As the years approach thou hast shown;

As the years approach thou makest known.

In wrath thou rememberest mercy.”

The prophet may here refer to the speech which God had communicated to him, Habakkuk 1:1-11; 2:4-20, and the terror with which he was struck, because of the judgments denounced against Jerusalem. I have followed the version of Apb. Newcome in this first verse. The critical reader may consult his notes, and the various readings of Kennicott and Deuteronomy Rossi.

Verse 1. A prayer of Habakkuk, &c. — The word prayer is here taken in a general sense for an act or exercise of devotion, including adoration, praise, and thanksgiving. The word shigionoth signifies wanderings, and may denote “cantio erratica, vel mixta,” a desultory, various, or mixed hymn; or, as Bishop Newcome thinks, “a musical instrument of great compass, with which the Jews accompanied this piece of poetry.”

Verse 1. A prayer of Habakkuk, by which he cheered and encouraged the church, and his own soul, under all the gloom that overspread the state of his country.

Shigionoth, the name of a pensive air in which David uttered the sorrows of his heart, when persecuted by Saul. Psalm 7. Other conjectures are given, but this agrees best with David’s hymn.

THE PRAYER OF HABAKKUK, 1-19.

The prophetic utterances in chapters 1, 2 are followed by a lyric poem, called in the title, Habakkuk 3:1, a prayer. Verse 2 contains the petition; it is followed by a description of divine interferences in the past for the salvation of his people (3-15). The knowledge of these past favors gives the prophet an unflinching confidence in Jehovah during the present and impending calamity; in spite of the severest danger, he will trust in the God of his salvation (16-19). In many places the text seems to have suffered in transmission, so that the details of translation and interpretation are not always beyond doubt.

1. Habakkuk — On the authorship of the poem see Introduction, pp. 472ff. Upon Shigionoth — R.V., “set to Shigionoth.” The singular of the noun occurs in Psalm 7:1, “Shiggaion of David.” The exact meaning of this and other technical musical terms in the psalm titles is not known. It seems to be related to a verb “to reel,” which is used of the giddiness of intoxication and of love. The primary meaning of the noun would seem to be “reeling”; as a musical term it probably denotes a particular style of poetry or music, or both; a song sung with great excitement, or with a rapid change of emotion. Such a poem is Psalm 7. The prayer of Habakkuk is said to be set to Shigionoth, that is, it is arranged and is to be sung after the manner of these “reeling songs.” Schmieder paraphrases it, “after the manner of a stormy, martial, and triumphant ode.”

V. 2. Thy speech-In answer to the inquiry made Habakkuk 1:13,14. Was afraid-Trembled at what thou speakest. In the midst of the years-Even before the seventy years are expired. Make known-Thy truth, wisdom, power, and compassion.

Verse 2. In the midst of the years] שנים brqb bekereb shanim, “As the years approach.” The nearer the time, the clearer and fuller is the prediction; and the signs of the times show that the complete fulfilment is at hand. But as the judgments will be heavy, (and they are not greater than we deserve,) yet, Lord, in the midst of wrath—infliction of punishment— remember mercy, and spare the souls that return unto thee with humiliation and prayer.

Verse 2. O Lord, I have heard thy speech and was afraid — I have heard what thou hast revealed to me concerning thy judgments to be executed, first upon thy own people, and afterward upon their enemies the Chaldeans, and the terribleness of them hath filled me with a reverential awe and dread. O Lord, revive, or preserve alive, thy work in the midst of the years — Habakkuk having understood, by divine revelation, that some time would intervene between the desolation of Judea and the punishment of the Chaldeans, here entreats God, that, during that interval, he would preserve or take care of his work; that is, his Israel, that work of his hands which he had formed for himself, that they might show forth his praise: (see Isaiah 43:21; 45:11:) together with the work of his grace in and among them; that he would keep that spark alive amidst the waters of tribulation and temptation through which they had to pass. Although all men are the work of God, yet the Jews might be called so more emphatically, because he had, by many extraordinary interpositions, raised them to be a peculiar people to himself, and had formed them such by laws given to them in a singular manner, not used with regard to any other people. In the midst of the years make known; in wrath remember mercy — Or, as Grotius interprets the clause, In that intervening time show, that although thou art angry, thou rememberest mercy. In the midst of these years of calamity let thy people experience, that even in thy indignation thou thinkest upon mercy, and dost not lay more upon them than thou enablest them to bear. The years here referred to seem plainly to be those in which the Jews were under the power of the Chaldeans, and Judea lay desolate. Mr. Green translates the verse, O Jehovah, I have heard thy report: (that is, what thou hast revealed concerning the captivity:) I am in pain, O Jehovah, for thy work: (that is, the Jewish people:) in the midst of the years revive it: (restore the Jews to their own land before the years appointed for their captivity are expired:) in the midst of the years show compassion; in wrath remember mercy.

Ver. 2. Oh Lord, I heard thy speech, and was afraid, as in the two preseding chapters, that the Chaldean armies should trample the nation under their feet, like vermin and reptiles; that they should encompass the people, as fishes in a net, and gather captives as the sand. Thy speech, oh Lord, was the echo of thy former words to Isaiah, that “the cities should be utterly wasted away:” Isaiah 6:11, 12. On hearing these words, all the horrors mentioned in the sixteenth verse seized his soul. Oh Lord, revive thy work, as in the days of Samuel and David, in the midst of the years, in which we hang as it were between life and death. In wrath remember mercy.

The Greek version of the LXX gives another turn to the Hebrew, which deserves notice: en mesw duo zwwn, in the midst of the two animals, or living creatures. They had the prayer, it would seem, of the eightieth Psalm in their view: Oh Shepherd of Israel—thou that dwellest on the mercyseat, between the (two) cherubim, shine forth. The prophet having said in the words before, “The Lord is in his holy temple,” now prays for mercy for his guilty country, that God would arise, as in the days of old, when he went forth for the salvation of his people; as when he drowned the Egyptians, and overthrew the countless armies of Midian and her allies. Above all, it must not escape remark, that the same Greek word, skhne, used in the new testament for the dwelling of Christ, the Word, in our flesh, and in the church, is the leading expression of his dwelling in the temple. Ezekiel 43:7. John 1:14. This whole song is therefore a full address of the prophet’s soul to Jehovah, the Christ, the Hope of Israel, and their Saviour in the time of trouble. Jeremiah 14:8.

Verse 2 contains the prayer proper. Thy speech — R.V., “the report of thee.” Some understand “the report of thee” in the sense of “thy report,” that is, thy declaration, namely, the announcement, in chapters i, ii, of judgment upon Judah and upon the Chaldeans. But the expression seems to be used always in the sense of report concerning some one (Genesis 29:13; 1 Kings 10:1). It is the report concerning Jehovah’s mighty manifestations, described in 3-15; of these the prophet has heard. Margin R.V., rightly, “thy fame.” I… was afraid — The greatness and sublimity of these interferences filled the prophet with fear, not fear of destruction, but a feeling of awe and reverence, which accompanies the recognition of the omnipotence of Jehovah. Fear of destruction would have silenced him or would have wrung from him a cry of despair; the feeling of awe inspired confidence. If Jehovah could help in the past, surely he can help in the present crisis. Revive thy work — The work of deliverance described in verses 3-15. The present and the immediate future seem to reveal Jehovah as indifferent toward the best interests of his people. O that he would repeat the wonderful acts of the past, when again and again he became the saviour of his people! In the midst of the years — This expression has been variously interpreted; but if taken in connection with the divine manifestations of the past (13-15), and with the promise that at the “appointed time” (Habakkuk 2:3) he would manifest himself again in mercy, the right interpretation suggests itself. The words refer to the period between the two manifestations, to the prophet’s own days and the days of distress yet to come. The petitioner prays Jehovah to come near to his people even now, to hasten the “appointed time.” Make known — Thy work, which is now hidden. This is essentially a repetition of the thought of the preceding clause. LXX. reads, “make thyself known.” In wrath remember mercy — The announcement of judgment in 1:5ff., seemed to be an indication of the divine anger. Unchecked it will accomplish the destruction of Judah. Troubled by these prospects, the prophet beseeches Jehovah to temper his wrath with mercy, even in executing judgment, and before the final deliverance promised for the “appointed time.” The thought becomes somewhat modified if we read, as is permitted by the Hebrew, “turmoil” for “wrath.”

The mighty works of Jehovah in the past, 3-15.

This section describes the mighty acts of Jehovah for a revival of which the prophet prays. It falls naturally into three parts: (1) a description of Jehovah’s terrible approach (3-7); (2) a question — Why did he manifest himself? (8-11); (3) the answer — For the salvation of his people (12-15). Jehovah’s terrible approach, 3-7.

V. 3. God-The God of our fathers, discovered himself from Teman, a mountain not far from mount Sinai, where the law was given. Paran-Near Sinai. His glory-This the prophet mentions as a support of his faith, that God so gloriously appeared among their fathers. Full of his praise-Of works which were worthy of all praise.

Verse 3. God came from Teman] Bp. Lowth observes: “This is a sudden burst of poetry, in the true spirit of the ode; the concealed connection being that God, who had formerly displayed such power in delivering the Israelites from Egyptian slavery, might succour their posterity in a like wonderful manner.” Hence the prophet selects the most striking facts of that first deliverance; and to decorate and render them impressive, brings forth all the powers of his genius, in all the strength and elegance of his language. “What crowns the sublimity of this piece,” says Bp. Lowth, “is the singular elegance of the close; and were it not that antiquity has here and there thrown its veil of obscurity over it, there could not be conceived a more perfect and masterly poem of its kind.” See, for more particulars, his twenty-eighth Prelection.

I shall endeavour to show the facts in the deliverance from Egypt, to which the prophet refers.

Teman] This was a city, the capital of a province of Idumea, to the south of the land of Canaan. Numbers 20:21; Jeremiah 49:7. Paran] Was a city which gave its name to a province in Arabia Petrea. Genesis 21:21; Deuteronomy 33:2.

Selah] This word is not well known; probably it means a pause or alteration in the music. See it in the Psalms, and its explanation there. His glory covered the heavens] His glory when he descended on Mount Sinai, and in the pillar of fire by night.

The earth was full of his praise.] All the land was astonished at the magnificence of his works in behalf of his people. Instead of praise, some translate splendour. The whole land was illuminated by his glory.

Verse 3. God came from Teman, &c. — Bishop Lowth observes, that “this chapter affords us a remarkable instance of that sublimity which is peculiar to the ode, and which is principally owing to a bold and yet easy digression, or transition. The prophet, foreseeing the judgments of God, the calamities which were to be brought upon his countrymen by the Chaldeans, and then the punishments which awaited the Chaldeans themselves; partly struck with terror, partly revived with hope and confidence in the divine mercy, he prays that God would hasten the redemption and deliverance of his people, verse 3. Now here immediately occurs to every one’s mind a similitude between the Babylonish and Egyptian captivity; that it was possible an equal deliverance might be procured by the help of God; and how aptly the prophet might so have continued his prayer, namely, that God, who had wrought so many miracles in ancient days for the sake of his people, would likewise continue his providential regard toward them; and how much it would contribute to confirm and strengthen the minds of the pious, who should remember, that the God who formerly had manifested his infinite power in rescuing the Israelites out of such great calamities, was able to do the same by avenging their posterity likewise. But the prophet has omitted all these topics, for this very reason, because they so readily occur to the mind; and instead of expatiating in so large a field, he bursts forth with an unexpected impetuosity, God came from Teman, &c.” — Præl. Hebrews 28. Habakkuk, therefore, having offered up his petitions to God for the preservation and support of his people during their captivity, proceeds, from hence to verse 16, to recount, for their encouragement, the wonderful works which Jehovah had formerly wrought for them to deliver them from Egyptian slavery, and to put them in possession of the land of Canaan, intimating by this, that he would in due time show himself equally powerful in delivering them from the Babylonish captivity, and restoring them to their own land. In recounting these wonderful works he first exhibits a description of Jehovah, as king and commander of the thousands of Israel, marching at their head in a pillar of a cloud, to conduct them, and put them in possession of the promised land. When Jehovah sets out from Teman and Paran, so great is the majesty and glory with which he is arrayed, that the heaven and the earth are too little to contain them, verse 3. His brightness, like that of the meridian sun, is insupportable, and his power irresistible, verse 4. The pestilence and devouring fire attending him to do execution upon the enemy at his command, verse 5. As soon as he enters the land of Canaan, (verse 6,) he takes possession of it as rightful Lord; and the seven nations of Canaan, conscious that they had forfeited it by their wickedness, flee at the sight of him. The mountains of the land disperse to make way for him, the hills bow to pay him obeisance, and the highways own him for their Lord; and so great is the dread of him, that the neighbouring nations tremble while he passes by, verse 7. “Throughout the whole passage the prophet preserves the same magnificence with which he begins, choosing the noblest images which so copious a subject could afford, and illustrating them with the most splendid colours, images, figures, and the most elevated style. What crowns the sublimity of this piece, is the singular elegance of the close; and were it not that antiquity hath here and there thrown its veil of obscurity over it, there could not be conceived a more perfect and masterly poem of the kind.” — Bishop Lowth. “The grandest images,” adds Bishop Newcome, “are selected; and the diction is as splendid as the subjects.” Teman is thought to have been first the name of an encampment, and afterward of an Idumean city: see Job 2:11; Jeremiah 49:7. Paran was a part of Arabia Petræa, near mount Sinai: see Genesis 21:21; Deuteronomy 33:2. His glory covered the heavens — That excessive splendour which filled the air when God descended on mount Sinai, in flames of fire, lightnings, and thunders, to give the law to his people. And the earth was full of his praise — Green reads, And his glory filled the earth.

Ver. 3. God came from Teman, in the land of Moab, and the Holy One (of Israel, the Captain of the host) from mount Paran, the desert adjacent to Kadesh-Barnea, on the borders of Moab. Here, when the Hebrews rebelled, the glory of the Lord appeared bright as the sun, to save Moses and Aaron, Caleb and Joshua, from being stoned by the rebels. Numbers 13:26. 14:10. Thus Moses before he died sung: “The Lord came from Sinai, and rose up from Seir unto them; he shone forth from Paran.” Deuteronomy 33:2. The majesty of the divine presence was the glory and the song of his ancient people.

3. Teman — See on Amos 1:12. Mount Paran — In all probability the mountain range between Mount Seir and Mount Sinai. This whole region in the south was thought to be in a special manner the dwelling place of Jehovah, from which his manifestations proceeded (Judges 5:4; Deuteronomy 33:2). This belief undoubtedly arose from the fact that there Moses received his revelations, and there the covenant was established between Jehovah and Israel. Holy One — A descriptive title of Jehovah (see on Hosea 11:9). Selah — Occurs three times in this chapter (compare 9, 13), and seventy-one times in the Psalter, in thirty-nine psalms. There is still some uncertainty as to the meaning of the word. Some have thought that it marks strophe divisions; a more probable interpretation, however, is that which sees in it a direction to the musicians, either to increase the force of the music, or to play a musical interlude while the singing ceases. Glory — See on Habakkuk 2:14. Praise — The parallelism with “glory” indicates that the poet has in mind not so much the expression of praise by the people as that in Jehovah which evokes the praise, hence the expression is practically equivalent to “praiseworthy manifestation.” Heavens… earth — The whole universe. The thought of the entire verse is that, when Jehovah came forth, the whole universe was dazzled by the splendor and power of his manifestations.

In verse 4 the singer proceeds to describe in greater detail the glory of the divine appearance. And his brightness was as the light — Literally, And there appeared a brightness as the light. The splendor and brightness of Jehovah’s appearance are likened to the dazzling rays of the sun. He had horns — In Arabic poetry the first rays of the rising sun are frequently likened to the horns of a gazelle; R.V., “rays.” Out of his hand — Since the preceding is literally “two horns,” some have seen here a reference to Jehovah wielding and directing the thunderbolts with his hand. This would be in accord with the language in other poems, which describe the appearance of Jehovah in the imagery of a thunderstorm. But, since “horn” is not used ordinarily of lightning, it may be better to look for a different interpretation. The hands being on the sides of a person, “from his hand” may be equivalent to “from his side,” or even “from both sides.” As the disk of the sun is surrounded by bright rays, so Jehovah is thought of here as surrounded by radiant splendor. “Such a radiant splendor surrounding God is presupposed when it is affirmed of Moses that on coming from the presence of Jehovah his face was radiant, or emitted rays” (Exodus 34:29, 30). There — Within the brightness. The hiding of his power — All that can be seen is the radiance and the splendor; Jehovah himself is invisible. Ordinarily darkness is represented as covering the Godhead (Exodus 20:21; 1 Kings 8:12; Psalm 18:12, 13). Following in part LXX. and other ancient versions, Nowack alters 4b and reads verse 4 “His brightness was as the light; the rays at his side he made the hiding place of his power.”

V. 4. As the light-Pure, clear as the sun, but much more dazzling. His hand-The face of Moses shined; the face, yea, hands of our God, shine with glorious light. There-In that light wherewith he appeared. The hiding-Which discovered much of it, but hid much more; it was light inaccessible.

Verse 4. He had horns coming out of his hand] µynrq 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.

Verses 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 rwa, here rendered light, is translated the sun, Job 31:26; and that rendering seems to improve the sense here. The word µynrq, rendered horns, being derived from ˆrq, 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, (Psalm 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 Numbers 11:33, and 14:37, and 16:46. And burning coals — Or rather, as the expression would be better translated, devouring fire, or lightning, went forth at his feet — See Leviticus 10:2; Numbers 11:1, and 16:35, in which passages we read of the Israelites being consumed by a fire which went out from Jehovah. And (Leviticus 9:24) we learn, that the burnt-offering was consumed by a fire which came out from before him.

Ver. 4. He had horns coming out of his hand. The word “horn” is the same in most languages, slightly varied in spelling. The text reads the same in the Greek, and in all the versions. Yet learned men think the word may be understood of shafts of light emanating from his hand, as beams of light, when mortal men like Daniel have seen a presence more than human. Dr Kennicott would therefore read, “His brightness was as the sun, the splendour issuing from his hand, for there was the manifestation of his power.” Others read, “From his right hand issued streams of light.”—Dr. Durell.

THE PRAYER OF HABAKKUK, 1-19.

The prophetic utterances in chapters 1, 2 are followed by a lyric poem, called in the title, Habakkuk 3:1, a prayer. Verse 2 contains the petition; it is followed by a description of divine interferences in the past for the salvation of his people (3-15). The knowledge of these past favors gives the prophet an unflinching confidence in Jehovah during the present and impending calamity; in spite of the severest danger, he will trust in the God of his salvation (16-19). In many places the text seems to have suffered in transmission, so that the details of translation and interpretation are not always beyond doubt.

1. Habakkuk — On the authorship of the poem see Introduction, pp. 472ff. Upon Shigionoth — R.V., “set to Shigionoth.” The singular of the noun occurs in Psalm 7:1, “Shiggaion of David.” The exact meaning of this and other technical musical terms in the psalm titles is not known. It seems to be related to a verb “to reel,” which is used of the giddiness of intoxication and of love. The primary meaning of the noun would seem to be “reeling”; as a musical term it probably denotes a particular style of poetry or music, or both; a song sung with great excitement, or with a rapid change of emotion. Such a poem is Psalm 7. The prayer of Habakkuk is said to be set to Shigionoth, that is, it is arranged and is to be sung after the manner of these “reeling songs.” Schmieder paraphrases it, “after the manner of a stormy, martial, and triumphant ode.”

V. 5. Before him-When God was leading the Israelites out of Egypt, he made the pestilence go before him, so preparing room for his people.

Verse 5. Before him went the pestilence] This plague was several times inflicted on the disobedient Israelites in the wilderness; see Numbers 11:33; 14:37; 16:46; and was always the proof that the just God was then manifesting his power among them.

Burning coals event forth at his feet.] Newcome translates, “And flashes of fire went forth after him.” The disobedient Israelities were consumed by a fire that went out from Jehovah; see Leviticus 10:2; Numbers 11:1; 16:35. And the burnt-offering was consumed by a fire which came out from before Jehovah, Leviticus 11:24.

Verses 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 rwa, here rendered light, is translated the sun, Job 31:26; and that rendering seems to improve the sense here. The word µynrq, rendered horns, being derived from ˆrq, 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, (Psalm 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 Numbers 11:33, and 14:37, and 16:46. And burning coals — Or rather, as the expression would be better translated, devouring fire, or lightning, went forth at his feet — See Leviticus 10:2; Numbers 11:1, and 16:35, in which passages we read of the Israelites being consumed by a fire which went out from Jehovah. And (Leviticus 9:24) we learn, that the burnt-offering was consumed by a fire which came out from before him.

Ver. 5. Before him went the pestilence. When the Israelites murmured, “he gave their life over to the pestilence.” Psalm 78:50. He also sent his fear before them, to destroy the people of Canaan. Exodus 23. 27. Burning coals went forth at his feet. This is cited from the eighteenth Psalm. “Fire out of his mouth devoured: coals were kindled by it.” The fire first burned on the altar, and afterwards it burned in the uttermost parts of the camp. The Hebrew pvr reshep occurs in Job 5:7, and Song of Solomon 8:6; and must be understood of coals, though some would read burning disease.

Verse 5 points to the servants who accompanied the heavenly King, to carry out his bidding (2 Samuel 15:1; compare 1 Samuel 25:42). Pestilence — There was also a dark side to the divine manifestation; he came to execute judgment, and pestilence was his agent (see on Amos 4:10; compare Isaiah 37:36). Burning coals — The Revisers thought this to refer to the thunderbolts which he hurled against his enemies (Psalm 18:14), for they translated “fiery bolts.” This is a possible interpretation; but in parallelism with “pestilence” it is better understood as the burning fever heat of the plague. This he employed against the enemies of his people. As verse 7 refers to the events on Mount Sinai, so this verse probably refers to the plagues that fell upon the Egyptians before they permitted the Hebrews to depart; there may be an allusion also to the destruction of the army of Sennacherib (Isaiah 37:36). Having described the bright and the dark sides of Jehovah’s manifestation, the poet proceeds to picture in verses 6, 7 the impression made by the coming of Jehovah upon nature and upon man. Both verses refer probably to the events on Mount Sinai. He stood — Having reached the goal, he stopped. Measured — With the eyes, preliminary to action. The parallelism favors a verb corresponding to “drove asunder” in the next line. LXX. reads “was shaken”; Targum, “he shook”; the last reading is preferable. This may perhaps begotten from the present Hebrew verb, though it is not its usual meaning. Some commentators substitute a different verb. He beheld and drove asunder — The look of his eyes was sufficient to terrify and scatter all. The second verb means to start up in terror (Job 37:1). Everlasting mountains… perpetual hills — These are the firmest and most substantial portions of the globe; they have existed from the beginning (see on Micah 6:2; compare Psalm 90:2); one would naturally expect them to stand up under the blow, but before Jehovah they crumble. On everlasting see note on Habakkuk 1:12. Were scattered — Literally, burst. The meaning is not that the mountains were scattered in different directions, but that the mountains burst open or were cleaved asunder (Zechariah 14:4). Did bow — In terror. His ways are everlasting — R.V., “His goings were as of old.” The construction of this clause is uncertain. If it is taken as an independent clause either of these translations may be correct; then the words would have to be regarded as a parenthetical exclamation. R.V. expresses the thought that the divine manifestations for the salvation of Israel resembled those of more ancient times, namely, in creation, in the flood, etc. A.V., following the Hebrew text more closely, declares that Jehovah’s manifestations continue forever. In either case the exclamation interrupts the description. Hence several commentators take the words in apposition to “mountains” and “hills,” which is permitted by the Hebrew, “his pathways from of old.” The mountains and hills which have been pathways of Jehovah from of old (Amos 4:13; Micah 1:3) were cleaved and bowed before him. With the entire description should be compared Judges 5:4, 5; Psalm 18:7ff. Cushan… Midian — The former is a lengthened form of Cush, meaning perhaps “tribe of Cush.” This cannot be the Cush, or Ethiopia, in Africa (see on Zephaniah 2:12); the parallel “Midian” suggests a territory in Arabia, perhaps the home of one of the wives of Moses (Numbers 12:1). A district Cush in Arabia is mentioned in the Assyrian inscriptions. Probably both the Cushites and the Midianites were without settled abode; roaming up and down the desert, they stopped for a time wherever they could find pasture for their flocks. In the period of the Exodus the Midianites were near Mount Sinai; and this makes it probable that the poet alludes here to the events which took place there. Tents… curtains — The second refers to the tent curtains. The expressions include the persons living in the tents. They were terrified when they beheld the wonderful manifestations of Jehovah. Why did Jehovah manifest himself in terror? 8-11.

In verse 8 the poet inquires of Jehovah why all this was done; in 9-11 he continues the description; but throughout the whole section runs the question, Why?

Was Jehovah displeased against the rivers? — A literal translation of the first two lines is as follows, “Was displeasure against rivers, O Jehovah? was thy anger against the rivers?” Had they done anything to arouse the divine indignation? This is only a rhetorical question, for the singer knows well enough that a loftier motive impelled Jehovah (verse 13). The sea — Undoubtedly the Red Sea; the reference is again to events connected with the Exodus. Ride upon… horses… chariots — Jehovah is pictured as a man of war advancing to battle; his horses and chariots are the storm clouds (Psalm 18:10; Isaiah 19:1). Of salvation — The chariots are so called because wherever Jehovah appears deliverance is sure to be wrought. The idea is still very general; not until verse 13 is there a specific reference to the deliverance of Israel. A suitable rendering would be “victorious chariots.” Some take the last words as a separate statement, “thy chariots are salvation,” but this involves an improbable interpretation. The text of verse 8 is not above suspicion, but even as it stands the thought is clear; the poet inquires why Jehovah has smitten the rivers and the sea with such terrible fury. Various emendations have been attempted. Marti thinks the original to have been, “Was against the rivers thine anger, or against the sea, O Jehovah, thy wrath? thou didst cause to walk over the sea thy horses, thy chariots over heaps of water.”

V. 6. He stood-Gave his presence with Joshua, as one that stood by while the work was done. The land-The promised land. He beheld-Looked with a frowning countenance. Drove asunder-Cast them out, his eye did this, for he looked on them, and did this. His ways-The wisdom, goodness, justice, holiness, and power of God, which he shews in governing his people.

Verse 6. He stood, and measured the earth] xra erets, the land; he divided the promised land among the twelve tribes. This is the allusion; and this the prophet had in his eye. God not only made a general assignment of the land to the Hebrews; but he even divided it into such portions as the different families required. Here were both power and condescension. When a conqueror had subdued a country, he divided it among his soldiers. Among the Romans, those among whom the conquered lands were divided were termed beneficiary; and the lands beneficia, as being held on the beneficence of the sovereign.

He beheld, and drove asunder the nations] The nations of Canaan, the Hittites, Hivites, Jebusites, &c., and all who opposed his people. Even his look dispersed them.

The everlasting mountains were scattered] Or, broken asunder. This may refer to the convulsions on Mount Sinai; and to the earth quake which announced the descent of the Most High. See Exodus 19:18. “God occupied the summit of the eternal Mount Sinai; and led his people over the eternal mountains of Arabia Petræa; and this sense is preferable to the figurative one, that his ways or doings are predetermined front everlasting.”—Newcome.

The epithets d[ ad, and µlw[ olam, eternal, and everlasting, are applied to mountains and immense rocks, because no other parts of nature are less subject to decay or change, than these immense masses of earth and stone, and that almost indestructible stone, granite, out of which Sinai appears to be formed. A piece of the beautiful granite of this mountain now lies before me. This is a figurative description of the passage of the Israelites through the deserts of Arabia, over mountains, rocks, and through the trackless wilderness; over and through which God, by his power and providence, gave them a safe passage.

The following beautiful piece from the Fragments of Æschylus will illustrate the preceding description, and please the learned reader. Cwrize qnhtwn ton qeon, kai mh dokei

Omoion autw sarkinon kaqestanai,

Ouk oisqa d~ auton, pote men wv pur fainetai

Aplaston ormh, pote d~ udwr, pote de gnofov.

Kai qhrsin autov ginetai paremferhv,

Anemw, nefei te, kastraph, bronth, broch.

~Uphretei d~ autw qalassa, kai petrai,

Kai pasa phgh, c~ udatov susthmata,

Tremei d~ orh kai gaia kai pelwriov

Buqov qalasshv, kwrewn uyov mega,

Otan epibleyh gorgon omma despotou.

ÆSCHYLI Fragm.

Confound not God with man; nor madly deem

His form is mortal, and of flesh like thine.

Thou know’st him not. Sometimes like fire he glows

In wrath severe; sometimes as water flows;

In brooding darkness now his power conceals

And then in brutes that mighty power reveals.

In clouds tempestuous we the Godhead find;

He mounts the storm, and rides the winged wind;

In vivid lightnings flashes from on high;

In rattling thunders rends the lowering sky;

Fountains and rivers, seas and floods obey,

And ocean’s deep abyss yields to his sway;

The mountains tremble, and the hills sink down,

Crumbled to dust by the Almighty’s frown.

When God unfolds the terrors of his eye,

All things with horror quake, and in confusion lie.

J. B. B. CLARKE.

Verse 6. He stood and measured the earth — “It was customary for a conqueror, as soon as he became possessed of a country, to measure it out, and divide it among his people. Thus David, (Psalm 60:6,) I will divide Shechem, and mete out the valley of Succoth. Hence Jehovah, who takes possession of the land of Canaan, upon the flight and cession of its guilty inhabitants, is represented as dividing it among the tribes of Israel.” — Green, who translates the former part of the verse thus: He stood and measured out the land; he beheld and scattered the nations: the eternal mountains dispersed, the perpetual hills bowed. The passage is certainly extremely poetical; representing, not only the inhabitants of Canaan, but the land itself, as struck with conscious terror at the approach of Jehovah. His ways are everlasting — His purposes, foreknown from all eternity, will infallibly be executed in their appointed time: or, his wisdom, goodness, justice, holiness, and power, exerted and manifested in governing his people, are immutable and eternal.

Ver. 6. He stood and measured the earth, like the ancient conquerors, who drove affrighted nations before them, and gave their lands to whom they pleased. David also spake thus: “I will divide Shechem, and mete out the valley of Succoth.” Psalm 60:6. In this country, our Norman kings gave away manors to their knights.

THE PRAYER OF HABAKKUK, 1-19.

The prophetic utterances in chapters 1, 2 are followed by a lyric poem, called in the title, Habakkuk 3:1, a prayer. Verse 2 contains the petition; it is followed by a description of divine interferences in the past for the salvation of his people (3-15). The knowledge of these past favors gives the prophet an unflinching confidence in Jehovah during the present and impending calamity; in spite of the severest danger, he will trust in the God of his salvation (16-19). In many places the text seems to have suffered in transmission, so that the details of translation and interpretation are not always beyond doubt.

1. Habakkuk — On the authorship of the poem see Introduction, pp. 472ff. Upon Shigionoth — R.V., “set to Shigionoth.” The singular of the noun occurs in Psalm 7:1, “Shiggaion of David.” The exact meaning of this and other technical musical terms in the psalm titles is not known. It seems to be related to a verb “to reel,” which is used of the giddiness of intoxication and of love. The primary meaning of the noun would seem to be “reeling”; as a musical term it probably denotes a particular style of poetry or music, or both; a song sung with great excitement, or with a rapid change of emotion. Such a poem is Psalm 7. The prayer of Habakkuk is said to be set to Shigionoth, that is, it is arranged and is to be sung after the manner of these “reeling songs.” Schmieder paraphrases it, “after the manner of a stormy, martial, and triumphant ode.”

V. 7. The tents-The people that dwelt in them. Arabia-Near whose borders Israel marched. In affliction-In fear and pain, lest that mighty people should fall on them. The curtains-Those that dwelt within them; these people dwelt in tents, which were made up on the sides with curtains.

Verse 7. I saw the tents of Cushan in affliction] Cush is Arabia. The Arabians dwelt in tents, hence they were called Scenitæ. When the Lord appeared on Mount Sinai, the Arabs of the Red Sea abandoned their tents, being terror-struck; and the Midianites also were seized with fear. See the desolation wrought among this people by Phinehas, Numbers 31:1, &c., on account of their having enticed the Israelites to idolatry, Numbers 25:1, &c. Either Cush and Midian lay contiguous to each other; or, these names are poetically used to express the same place.

Verse 7. I saw the tents of Cushan in affliction — Since Moses’s wife, who was a Midianite, is called (Numbers 12:1) a Cushite, Cushan may be here another name for Midian, and then the two members of this period will be equivalent; but if they be different, then the Cushites must have been an Arabian nation who dwelt in tents near the Midianites, and were seized with the same consternation, at the approach of Jehovah and his people Israel, as the latter were. The total overthrow which the Israelites gave the Midianites and their allies, as recorded Numbers 31:7-12, is probably here referred to. We can never sufficiently admire the strength and spirit, as well as justness and propriety, of this whole description. “The glory with which Jehovah is arrayed, is such as fills the heaven and the earth; a glory arising not from the pomp of external grandeur, and the parade of honourable followers, but from himself. His power is the terror of all the world around him; the insignia of it being, not the sword or the fasces, but the pestilence and devouring fire; and so great is the dread of him, that the Canaanites flee at his approach, the land trembles at his presence, and the nations around are not able to hide their dismay. Such is Habakkuk’s description of Jehovah, simple and plain, but yet grand and sublime; as much excelling every pagan description of Jupiter, as light surpasses darkness.” — Green and Houbigant.

Ver. 7. I saw the tents of Cushan in affliction. We read in Judges 3:8, that Chushan-rishathaim, king of Mesopotamia, oppressed the Israelites grievously for eight years, till the Lord raised up Othniel, who liberated his country by a complete overthrow of the tyrant. This, it would seem, is the powerful Syrian kingdom on the banks of the Euphrates, which was subdued by David. 2 Samuel 8:3.—Ethiopia is a reference too wide for probability. But Midian, which follows, is the next victory in the order of Hebrew history.

The curtains of the land of Midian did tremble, when the terrors of the Lord turned every man’s sword against his fellow. Judges 6. 7.

THE PRAYER OF HABAKKUK, 1-19.

The prophetic utterances in chapters 1, 2 are followed by a lyric poem, called in the title, Habakkuk 3:1, a prayer. Verse 2 contains the petition; it is followed by a description of divine interferences in the past for the salvation of his people (3-15). The knowledge of these past favors gives the prophet an unflinching confidence in Jehovah during the present and impending calamity; in spite of the severest danger, he will trust in the God of his salvation (16-19). In many places the text seems to have suffered in transmission, so that the details of translation and interpretation are not always beyond doubt.

1. Habakkuk — On the authorship of the poem see Introduction, pp. 472ff. Upon Shigionoth — R.V., “set to Shigionoth.” The singular of the noun occurs in Psalm 7:1, “Shiggaion of David.” The exact meaning of this and other technical musical terms in the psalm titles is not known. It seems to be related to a verb “to reel,” which is used of the giddiness of intoxication and of love. The primary meaning of the noun would seem to be “reeling”; as a musical term it probably denotes a particular style of poetry or music, or both; a song sung with great excitement, or with a rapid change of emotion. Such a poem is Psalm 7. The prayer of Habakkuk is said to be set to Shigionoth, that is, it is arranged and is to be sung after the manner of these “reeling songs.” Schmieder paraphrases it, “after the manner of a stormy, martial, and triumphant ode.”

V. 8. The sea-The Red Sea. Ride-As a general in the head of his army. Upon thine horses-Alluding to the manner of men. Salvation-No; but he came to save his people.

Verse 8. Was the Lord displeased against the rivers?] Floods; here is a reference to the passage of the Red Sea. The Lord is represented as heading his troops, riding in his chariot, and commanding the sea to divide, that a free passage might be left for his army to pass over.

Verses 8-10. Was the Lord, &c. — After the description of Jehovah, given in the preceding verses, the first of his wonderful works, recounted by the prophet, is the passage through the Red sea, where he represents the Lord as appearing at the head of the Israelites in his chariot of war, with his bow drawn in his hand, to rescue them from their cruel oppressors the Egyptians, and to give them the land of Canaan, according to the oath which he sware unto them, verses 8, 9. The next is his giving them water to drink in the wilderness, where the mountains moved at his presence. The next, his passage over Jordan, where the waters, testifying their ready obedience to his will, opened to the right and left to make way for his people to pass through. The next, his interposition at Joshua’s engagement with the Amorites, when the sun and moon stood still to give them time to discomfit their enemies, verses 9-11. The last wonderful works which the prophet recounts were performed after this engagement, when Jehovah marched before them to execute vengeance on the Canaanites, and to protect the Israelites; destroying utterly the princes of Canaan and their states, at a time when they made sure of Israel for their prey; and giving his own people entire possession of their country, from the river Jordan on the east, to the Mediterranean sea on the west, verses 12-15. — Green. Was the Lord displeased against the rivers — Can it be imagined, that when God caused the Red sea to be dry in the midst of it, and the waters of the river Jordan to stop, it was done out of displeasure against the waters? Surely not. But it was done out of God’s singular care of, and regard for, his people, for whose deliverance he appeared in as illustrious a manner, as if he had been seen riding in the clouds, (here termed his horses,) and carried upon the wings of the wind as in a chariot: see notes on Deuteronomy 33:26; Psalm 104:3; Isaiah 19:1. Thy bow was made quite naked — Or, Thou didst lay bare thy bow, to fight for Israel; that is, thou didst fight for Israel, as evidently as if thou hadst been seen with a bow in thy hand; according to the oath, &c. — That thou mightest fulfil the oaths and promises which thou hadst made, to give the tribes of Israel full possession of Canaan. Thou didst cleave the earth with rivers — Thou didst cleave the hard rocks, and the earth about them, and make the waters to run down in great streams, like rivers, which followed them a great part of their journey. The mountains saw thee, and they trembled — Mount Sinai, and the hills adjoining, felt the effects of thy presence. The overflowing of the water passed by — Or, hasted away, as Green renders it. “At the season when the Israelites passed over Jordan, this river over-flowed its banks; but as soon as the priests who bare the ark entered into it, the waters, rearing themselves upon the right hand and upon the left, parted asunder with a mighty noise; here nobly described by the deep uttering its voice, and lifting up its hands on high:” see Joshua 3:15, 16.

Ver. 8. Was the Lord displeased against the rivers? Oh no: nature was at his command. The heavens and the earth fought for Israel. To them his bow appeared visible in the clouds, which composed Jehovah’s chariot, when he went forth for the salvation of his people. He shot his arrows at their foes, according to the oath he swore to the tribes, to give them the promised land. His artillery were thunders and tempests of hail, the irresistible weapons of a God.

THE PRAYER OF HABAKKUK, 1-19.

The prophetic utterances in chapters 1, 2 are followed by a lyric poem, called in the title, Habakkuk 3:1, a prayer. Verse 2 contains the petition; it is followed by a description of divine interferences in the past for the salvation of his people (3-15). The knowledge of these past favors gives the prophet an unflinching confidence in Jehovah during the present and impending calamity; in spite of the severest danger, he will trust in the God of his salvation (16-19). In many places the text seems to have suffered in transmission, so that the details of translation and interpretation are not always beyond doubt.

1. Habakkuk — On the authorship of the poem see Introduction, pp. 472ff. Upon Shigionoth — R.V., “set to Shigionoth.” The singular of the noun occurs in Psalm 7:1, “Shiggaion of David.” The exact meaning of this and other technical musical terms in the psalm titles is not known. It seems to be related to a verb “to reel,” which is used of the giddiness of intoxication and of love. The primary meaning of the noun would seem to be “reeling”; as a musical term it probably denotes a particular style of poetry or music, or both; a song sung with great excitement, or with a rapid change of emotion. Such a poem is Psalm 7. The prayer of Habakkuk is said to be set to Shigionoth, that is, it is arranged and is to be sung after the manner of these “reeling songs.” Schmieder paraphrases it, “after the manner of a stormy, martial, and triumphant ode.”

V. 9. Thy bow-One part of armour is put for the whole. The Lord is represented as armed, in readiness to smite through all his enemies. According to the oaths-In pursuance of his oath made to our fathers, and their posterity. Cleave the earth-When they were to march through a dry and thirsty land.

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 Numbers 21:13-15.

In this verse we have Selah again, which, as before, may signify a pause, or some alteration in the music.

Verses 8-10. Was the Lord, &c. — After the description of Jehovah, given in the preceding verses, the first of his wonderful works, recounted by the prophet, is the passage through the Red sea, where he represents the Lord as appearing at the head of the Israelites in his chariot of war, with his bow drawn in his hand, to rescue them from their cruel oppressors the Egyptians, and to give them the land of Canaan, according to the oath which he sware unto them, verses 8, 9. The next is his giving them water to drink in the wilderness, where the mountains moved at his presence. The next, his passage over Jordan, where the waters, testifying their ready obedience to his will, opened to the right and left to make way for his people to pass through. The next, his interposition at Joshua’s engagement with the Amorites, when the sun and moon stood still to give them time to discomfit their enemies, verses 9-11. The last wonderful works which the prophet recounts were performed after this engagement, when Jehovah marched before them to execute vengeance on the Canaanites, and to protect the Israelites; destroying utterly the princes of Canaan and their states, at a time when they made sure of Israel for their prey; and giving his own people entire possession of their country, from the river Jordan on the east, to the Mediterranean sea on the west, verses 12-15. — Green. Was the Lord displeased against the rivers — Can it be imagined, that when God caused the Red sea to be dry in the midst of it, and the waters of the river Jordan to stop, it was done out of displeasure against the waters? Surely not. But it was done out of God’s singular care of, and regard for, his people, for whose deliverance he appeared in as illustrious a manner, as if he had been seen riding in the clouds, (here termed his horses,) and carried upon the wings of the wind as in a chariot: see notes on Deuteronomy 33:26; Psalm 104:3; Isaiah 19:1. Thy bow was made quite naked — Or, Thou didst lay bare thy bow, to fight for Israel; that is, thou didst fight for Israel, as evidently as if thou hadst been seen with a bow in thy hand; according to the oath, &c. — That thou mightest fulfil the oaths and promises which thou hadst made, to give the tribes of Israel full possession of Canaan. Thou didst cleave the earth with rivers — Thou didst cleave the hard rocks, and the earth about them, and make the waters to run down in great streams, like rivers, which followed them a great part of their journey. The mountains saw thee, and they trembled — Mount Sinai, and the hills adjoining, felt the effects of thy presence. The overflowing of the water passed by — Or, hasted away, as Green renders it. “At the season when the Israelites passed over Jordan, this river over-flowed its banks; but as soon as the priests who bare the ark entered into it, the waters, rearing themselves upon the right hand and upon the left, parted asunder with a mighty noise; here nobly described by the deep uttering its voice, and lifting up its hands on high:” see Joshua 3:15, 16.

Verse 9 pictures Jehovah standing upon his chariot ready for battle. Thy bow was made quite naked — R.V., “bare.” The covering is removed and the bow is ready for use. The bow is not, as is thought by some, the rainbow, but the bow of the warrior God with which he shoots the thunderbolts. According to the oaths of the tribes, even thy word — R.V., “The oaths to the tribes were a sure word.” The present Hebrew text plus a considerable amount of imagination may give this translation, the thought being that the promises made to the tribes of Israel by Jehovah were sure of fulfillment. The peculiarity of the Hebrew and the fact that the thought which can be gotten from it does not fit in the context have led most commentators to suspect a corruption of the text. The marginal translation, “Sworn were the chastisements of thy word,” does not remove the difficulty. Of the many translations offered, in Delitzsch’s day about one hundred, not one can be considered quite satisfactory. An easy way out of the difficulty is to say with Von Orelli that “the words are intentionally enigmatical in solemn menace.” It is more likely, however, that the obscurity has arisen from a corruption of the text. Partly on the basis of LXX. and partly by conjecture Nowack emends, “Thou hast filled with arrows thy quiver,” which is more suitable than the present text. Thou didst cleave the earth with rivers — Or, into rivers. Jehovah cleaved the earth and rivers flowed from it. If the poet thinks of manifestations of divine power in general, this is the most natural rendering; if he has in mind the Exodus, a better translation, equally possible so far as the Hebrew is concerned, would be, “Thou didst cleave the rivers into dry land.” Jehovah smote the rivers, so that they became dry land, and the people passed over them dry-shod (Isaiah 11:15).

V. 10. Overflowing-The inundation which at that season was wont to be very great in and round Jordan, passed away at the word of God; the waters below flowed, and ran from those above, which stood on a heap to make a path for Israel. The deep-Either the deep channel in which Jordan flowed, or the Red Sea with dreadful roaring parted its waters. Lift up his hands-Its waves which stood on an heap.

Verse 10. The mountains saw thee] This is the continued answer to the questions in Habakkuk 3:8. These are figures highly poetic, to show with what ease God accomplished the most arduous tasks in behalf of his people. As soon as the mountains saw him, they trembled, they were in pangs. When he appeared, the sea fled to right and left, to give him a passage. “It uttered its voice.” The separation of the waters occasioned a terrible noise. “And it lifted up its hands on high.” Its waters, being separated, stood in heaps on the right hand and left. These heaps or waves are poetically represented here as the hands of the sea.

Verses 8-10. Was the Lord, &c. — After the description of Jehovah, given in the preceding verses, the first of his wonderful works, recounted by the prophet, is the passage through the Red sea, where he represents the Lord as appearing at the head of the Israelites in his chariot of war, with his bow drawn in his hand, to rescue them from their cruel oppressors the Egyptians, and to give them the land of Canaan, according to the oath which he sware unto them, verses 8, 9. The next is his giving them water to drink in the wilderness, where the mountains moved at his presence. The next, his passage over Jordan, where the waters, testifying their ready obedience to his will, opened to the right and left to make way for his people to pass through. The next, his interposition at Joshua’s engagement with the Amorites, when the sun and moon stood still to give them time to discomfit their enemies, verses 9-11. The last wonderful works which the prophet recounts were performed after this engagement, when Jehovah marched before them to execute vengeance on the Canaanites, and to protect the Israelites; destroying utterly the princes of Canaan and their states, at a time when they made sure of Israel for their prey; and giving his own people entire possession of their country, from the river Jordan on the east, to the Mediterranean sea on the west, verses 12-15. — Green. Was the Lord displeased against the rivers — Can it be imagined, that when God caused the Red sea to be dry in the midst of it, and the waters of the river Jordan to stop, it was done out of displeasure against the waters? Surely not. But it was done out of God’s singular care of, and regard for, his people, for whose deliverance he appeared in as illustrious a manner, as if he had been seen riding in the clouds, (here termed his horses,) and carried upon the wings of the wind as in a chariot: see notes on Deuteronomy 33:26; Psalm 104:3; Isaiah 19:1. Thy bow was made quite naked — Or, Thou didst lay bare thy bow, to fight for Israel; that is, thou didst fight for Israel, as evidently as if thou hadst been seen with a bow in thy hand; according to the oath, &c. — That thou mightest fulfil the oaths and promises which thou hadst made, to give the tribes of Israel full possession of Canaan. Thou didst cleave the earth with rivers — Thou didst cleave the hard rocks, and the earth about them, and make the waters to run down in great streams, like rivers, which followed them a great part of their journey. The mountains saw thee, and they trembled — Mount Sinai, and the hills adjoining, felt the effects of thy presence. The overflowing of the water passed by — Or, hasted away, as Green renders it. “At the season when the Israelites passed over Jordan, this river over-flowed its banks; but as soon as the priests who bare the ark entered into it, the waters, rearing themselves upon the right hand and upon the left, parted asunder with a mighty noise; here nobly described by the deep uttering its voice, and lifting up its hands on high:” see Joshua 3:15, 16.

Ver. 10. The mountains saw thee, and they trembled. The mountains skipped like rams, and the little hills like lambs; all nature was moved at Jehovah’s presence. Psalm 114:4.

What ailed thee, oh thou trembling sea;

What horror turned the river back?

Was nature’s God displeased with thee;

And why should hills and mountains shake?

Ye mountains huge that skipped like rams,

Ye hills that leaped as frighted lambs.

Verse 10 presents another picture of the convulsions in nature. The mountains saw thee, and they trembled — Even the majestic mountains were terror-struck (compare verse 6); literally, were in agony. The verb denotes the agony of a woman in childbirth. LXX. reads “nations saw,” but the Hebrew is preferable. The overflowing of the water passed by — Here again the Hebrew is peculiar. The clause is commonly interpreted as meaning that when the mountains were rent in pain, water burst forth. A very slight emendation, favored by the similar passage in Psalm 77:17, would give “the clouds poured out water,” which gives good sense and supplies a suitable contrast to the next clause. The deep uttered his voice — The deep denotes ordinarily the great subterranean waters (see on Amos 7:4; compare Genesis 7:11), but here the poet may be thinking of the Red Sea (compare Isaiah 63:13). The voice is the roar of the troubled waters. And lifted up his hands — A figurative description of the heaping up of the waves by the storm. The throwing up of the hands is an involuntary act of terror; perhaps there is also implied the thought of raising the hands in a frantic appeal for mercy. Partly on the basis of LXX. some commentators change “hands” into “roar.”

V. 11. Stood still-At the prayer of Joshua. In the light-Which was most miraculously continued.

Verse 11. The sun and moon stood still] This was at the prayer of Joshua, when he fought against the Amorites. See Joshua 10:11, 12, and the notes there.

At the light of thine arrows they went] I think we should translate,— By their light, thine arrows went abroad;

By their brightness, the lightning of thy spear.

Calvin very justly remarks that the arrows and spears of the Israelites are called those of God, under whose auspices the people fought: the meaning is, that by the continuation of the light of the sun and moon, then stayed in their course, the Israelites saw how to continue the battle, till their enemies were all defeated.

Verses 11, 12. The sun and moon stood still in their habitation — At the command of Joshua. At the light of thine arrows they went — Or rather, by their light (namely, the light of the sun and moon) thine arrows flew abroad, and by their shining, thy glittering spear. It was to give the Israelites time for the destruction of their enemies, that God caused the sun and moon to stand still; and while these gave them light, Jehovah sent out his arrows and scattered them, &c., Psalm 18:14. He alludes to God’s casting down great hailstones and lightnings from heaven, to discomfit the Amorites: see the margin. Thou didst march, &c. — Jehovah is here represented as marching before his people, through the land of Canaan, in his chariot of war, and trampling under foot those that rose up against him; which seems to be the meaning of the second clause, Thou didst thrash, &c.

Ver. 11. The sun and moon stood still, as it were to see the battle, and prolong the day, that kings, the heads of towns, might fall, and their captain be pierced with spears. Joshua 10:12. The conquest of Canaan, whose armies were powerful, whose princes were martial, whose fortresses were impregnable, demonstrates the fidelity of God to his oath, in giving the land to Abraham’s seed. The ten spies, looking solely at human power, were justified in saying, We cannot conquer it; but Caleb and Joshua looked at God.

11. To increase the terror, black darkness covered the whole earth. Stood still in their habitation — The habitation is the place whence the sun and moon were thought to come forth, and whither they were thought to return at the close of the journey. “The sun and the moon,” says Delitzsch, “withdraw altogether, from the fear and horror which pervade all nature and which are expressed in the mountains by trembling, in the waters by roaring, and in the sun and moon by obscuration.” This interpretation is preferable to that of Ewald, that they “turn pale in consequence of the surpassing brilliancy of the lightnings” (compare Isaiah 24:23). Arrows… spear — The thunderbolts and flashes of lightning which Jehovah sent against his enemies (Psalm 18:14; 77:17, 18). From verse 8 on the manifestation of Jehovah is described, as frequently in the Old Testament, in the imagery of a thunderstorm.

The salvation of his people was the object of Jehovah, 12-15.

Verse 12. Thou didst march through the land] This refers to the conquest of Canaan. God is represented as going at the head of his people as general-in-chief; and leading them on from conquest to conquest-which was the fact.

Thou didst thresh the heathen in anger.] Thou didst tread them down, as the oxen do the sheaves on the threshing-floor.

Verses 11, 12. The sun and moon stood still in their habitation — At the command of Joshua. At the light of thine arrows they went — Or rather, by their light (namely, the light of the sun and moon) thine arrows flew abroad, and by their shining, thy glittering spear. It was to give the Israelites time for the destruction of their enemies, that God caused the sun and moon to stand still; and while these gave them light, Jehovah sent out his arrows and scattered them, &c., Psalm 18:14. He alludes to God’s casting down great hailstones and lightnings from heaven, to discomfit the Amorites: see the margin. Thou didst march, &c. — Jehovah is here represented as marching before his people, through the land of Canaan, in his chariot of war, and trampling under foot those that rose up against him; which seems to be the meaning of the second clause, Thou didst thrash, &c.

12. Through the land — Better, through the earth; for Jehovah fought against more than one nation. Thresh — Literally, tread down (see on Amos 1:3; compare 2 Kings 13:7; Job 39:15). He spared no one. In indignation,… in anger — Because they had wronged his people.

V. 13. With thine anointed-Under the conduct of thine anointed, Joshua, the type of the Messiah. Thou woundest-Gavest a deadly wound to the kings of Canaan. The house of the wicked-The courts of these kings were houses of the vilest wickedness. By discovering-Destroying all from head to foot.

Verse 13. Thou wentest forth for the salvation of thy people] Their deliverance would not have been effected but through thy interference. For salvation with thine anointed] That is, with Joshua, whom God had anointed, or solemnly appointed to fill the place of Moses, and lead the people into the promised land. If we read, with the common text, Ëjyvm meshichecha, “thy anointed,” the singular number, Joshua is undoubtedly meant, who was God’s instrument to put the people in possession of Canaan: but if, with several MSS. and some copies of the Septuagint, we read Ëyjyvm meshicheycha, “thy anointed ones,” the Israelites must be intended. They are frequently called God’s anointed, or God’s saints. The sense is very far-fetched when applied to Jesus Christ. Thou woundedst the head out of the house of the wicked] This alludes to the slaying of the first-born through all the land of Egypt. These were the heads of the houses or families.

By discovering the foundation unto the neck.] The general meaning of this clause is sufficiently plain: the government of these lands should be utterly subverted; the very foundations of it should be razed. But what means unto the neck, rawx d[ ad tsavvar? Several critics read rwx d[ ad tsur, “Unto the ROCK,” that on which the house is founded: and this very intelligible reading is obtained by the omission of a single letter, a aleph, from the word r[wx, This conjecture has been adopted by Newcome, though unsupported either by MS. or version. But is the conjecture necessary? I think not: read the verse as it ought to be read, and all will be plain. “Thou hast wounded the head even unto the neck, in the house of the wicked, by laying bare the foundation.” The whole head, neck, and all are cut off. There was no hope left to the Egyptians, because the first-born of every family was cut off, so that the very foundation was laid bare, no first-born being left to continue the heirship of families.

Verses 13-15. Thou wentest forth for the salvation of thy people — For their deliverance and protection; even for salvation with thine anointed — With those appointed and qualified to be leaders and rulers of thy people; such as Moses, Joshua, Samuel, and David. Thou woundedst the head out of the house of the wicked — That is, the heads, or confederate princes, of the Canaanites, Joshua 10:3, and 11:1; by discovering the foundation unto the neck — Or, as Green renders it, Thou rasedst the foundations even to the rock. Thou didst strike through with his staves, &c. — Waterland reads, Thou didst strike through the head of his warriors among his tribes: and Houbigant, Thou, with thy sceptre, didst strike through the head of his princes. Thou didst discomfit all the petty kings of the several clans carrying on the war against Joshua. They came out as a whirlwind to scatter me — The prophet here assumes the person of the Israelitish people, and therefore says, They came out to scatter me. Armies are sometimes spoken of as whirlwinds: see Zechariah 9:14. Their rejoicing was as to devour the poor secretly — Or, in secret, that is, to devour those who were weak and defenceless, and should keep themselves in secret for fear. So the enemies of the Israelites, who came out as a whirlwind to scatter them, thought that they were not able to oppose them, but would hide themselves through fear; and they therefore exulted, as if they were marching to certain victory. Thou didst walk through the sea with thy horses — This seems to be a highly figurative expression, to signify God’s dividing the waters of the Red sea and the river Jordan, and making them to stand on a heap, while the Israelites went through with as much safety as if they had rode on horses.

Verse 13 declares, at last, why Jehovah went forth. Thou wentest forth — To war on behalf of his people (Judges 5:4; Isaiah 42:13). For the salvation — To bring deliverance from all enemies. Of thy people,… with thine anointed — This is a literal reproduction of the original; but the expression “with thine anointed” creates difficulty. Who is this anointed one? It cannot be the expected Messiah, because the verse points to events in the past. R.V. renders “of thine anointed,” which produces a good parallelism and suggests that “thy people” and “thine anointed” are identical. In other passages also the term is applied to the nation, for anyone who has a special commission from Jehovah may be called “the anointed one.” In accordance with this principle the term is applied to Cyrus (Isaiah 45:1), to the high priest (Leviticus 4:3, 5, 16), to the king (1 Samuel 24:6), to the patriarchs (Psalm 105:15), to the godly in the nation (Psalm 132:10), and to the people Israel (Psalm 84:9; 89:38, 51). It must refer to the people, even if the translation of A.V. is retained; he went forth with his people for their salvation. Thou woundedst the head out of the house of the wicked — This might possibly mean that Jehovah smote the head of the chief of the evildoers, but with this translation the last clause becomes unintelligible; margin R.V. gives better sense, “Thou didst smite off the head from the house of the wicked man.” To this may be joined the rest of the verse as translated in R.V., “laying bare the foundation even unto the neck.” The last clause indicates that, though the whole is figurative, within the figure “house” is to be understood literally; the “head” is the upper part, the roof, the “neck” is its central portion, the “foundation” the lowest part; the “wicked man” is the enemy of the “anointed one.” The whole is a picture of the utter destruction of this enemy of the people of Jehovah. Who this enemy is taken to be depends upon the interpretation of the poem as a whole. If the poet is describing the divine interference at the time of the Exodus, the enemy is Pharaoh or the Egyptian nation; if the poem contains a summary of all the divine manifestations of the past, he represents all the hostile nations ever encountered by Israel; if it points to the future, which is not likely, he is the Chaldean. The tone of the entire context suggests that the first view is to be preferred (compare verse 15). Laying bare (R.V.) — Used here in the general sense of “destroy” (Micah 1:6; Psalm 137. 7). It must be admitted that the whole figure is a strange one; LXX. either read a different text or could not make anything out of the Hebrew; several recent commentators consider the text hopelessly corrupt.

V. 14. Villages-All the cities and all the unwalled towns. They-The inhabitants of Canaan. As a whirlwind-With violence invading me on every side. To scatter-To disperse and drive away the Israelites. Their rejoicing-They rejoiced in full confidence of swallowing up Israel unawares.

Verse 14. Thou didst strike through] The Hebrew will bear this sense: “Thou hast pierced amidst their tribes the head of their troops,” referring to Pharaoh and his generals, who came like a whirlwind to fall upon the poor Israelites, when they appeared to be hemmed in by sea, and no place for their escape. If we follow the common reading, it seems to intimate that the troops of Pharaoh, in their confusion (for God shone out upon them from the cloud) fell foul of each other; and with their staves, or weapons, slew one another: but the head of the villages or towns, i.e., Pharaoh, was drowned with his army in the Red Sea.

Verses 13-15. Thou wentest forth for the salvation of thy people — For their deliverance and protection; even for salvation with thine anointed — With those appointed and qualified to be leaders and rulers of thy people; such as Moses, Joshua, Samuel, and David. Thou woundedst the head out of the house of the wicked — That is, the heads, or confederate princes, of the Canaanites, Joshua 10:3, and 11:1; by discovering the foundation unto the neck — Or, as Green renders it, Thou rasedst the foundations even to the rock. Thou didst strike through with his staves, &c. — Waterland reads, Thou didst strike through the head of his warriors among his tribes: and Houbigant, Thou, with thy sceptre, didst strike through the head of his princes. Thou didst discomfit all the petty kings of the several clans carrying on the war against Joshua. They came out as a whirlwind to scatter me — The prophet here assumes the person of the Israelitish people, and therefore says, They came out to scatter me. Armies are sometimes spoken of as whirlwinds: see Zechariah 9:14. Their rejoicing was as to devour the poor secretly — Or, in secret, that is, to devour those who were weak and defenceless, and should keep themselves in secret for fear. So the enemies of the Israelites, who came out as a whirlwind to scatter them, thought that they were not able to oppose them, but would hide themselves through fear; and they therefore exulted, as if they were marching to certain victory. Thou didst walk through the sea with thy horses — This seems to be a highly figurative expression, to signify God’s dividing the waters of the Red sea and the river Jordan, and making them to stand on a heap, while the Israelites went through with as much safety as if they had rode on horses.

14. The enemy was overwhelmed completely when his warriors were cut to pieces. With his staves — Or, spears; R.V., “with his own staves”; that is, the staves of the enemy. His own weapons, now directed by Jehovah, will be used by the destroyers (compare Ezekiel 38:21; Zechariah 14:13). It is not impossible, however, that for “his” we should read “thy,” that is, the staves or spears of Jehovah (compare verse 11). The head of his villages — R.V., “the head of his warriors.” The doubtful word is found only here; LXX. renders “princes.” The use of other words derived from the same root would favor the meaning “inhabitants of the plain,” in distinction from those living in walled towns; hence the translation of A.V., “villages.” From the meaning people scattered over the plain the more general “crowd” or “multitude” (compare margin, “hordes”) is derived, and since the poet deals with war, a “horde of warriors”; and this seems to be the meaning most suitable in this place, Jehovah pierced the heads of the hostile warriors. They came out as a whirlwind — These words are better connected with the preceding as a relative clause, “who came out as a whirlwind,” that is, with the swiftness and violence of a storm. To scatter me — In the vividness of the description the poet transposes himself into the midst of the events and includes himself among the people threatened by the enemy. Their rejoicing was as to devour the poor secretly — Again better taken as a relative clause, “whose rejoicing.… “ The thought of the line seems to be that, while the enemies were advancing, they rejoiced at the thought of the helplessness of Israel, and they looked forward with exultation to the moment when they would have the poor, helpless people at their mercy, to devour them at their leisure (compare Exodus 14:3; 15:9). The figure is taken from the practice of a wild beast to seize the prey and carry it to its den, there to devour it (Psalm 10:9; Isaiah 5:29). While this seems to be the general thought, it is difficult to get it from the present Hebrew text. Marti alters the text of verse 14 so as to read, “thou didst pierce with thy weapons his head; his princes scattered like chaff; to scatter me came their army, to devour the poor in secret.”

V. 15. Didst walk-Thou heldest on thy way, from thy entering in on the east of the land, to the west thereof.

Verse 15. Thou didst walk through the sea] There was no occasion to hurry across; all was safe, for God had divided the waters: and his terrible cloud had removed from before, and stood behind them, so that it was between them and the Egyptians. See Exodus 14:19, 20.

Verses 13-15. Thou wentest forth for the salvation of thy people — For their deliverance and protection; even for salvation with thine anointed — With those appointed and qualified to be leaders and rulers of thy people; such as Moses, Joshua, Samuel, and David. Thou woundedst the head out of the house of the wicked — That is, the heads, or confederate princes, of the Canaanites, Joshua 10:3, and 11:1; by discovering the foundation unto the neck — Or, as Green renders it, Thou rasedst the foundations even to the rock. Thou didst strike through with his staves, &c. — Waterland reads, Thou didst strike through the head of his warriors among his tribes: and Houbigant, Thou, with thy sceptre, didst strike through the head of his princes. Thou didst discomfit all the petty kings of the several clans carrying on the war against Joshua. They came out as a whirlwind to scatter me — The prophet here assumes the person of the Israelitish people, and therefore says, They came out to scatter me. Armies are sometimes spoken of as whirlwinds: see Zechariah 9:14. Their rejoicing was as to devour the poor secretly — Or, in secret, that is, to devour those who were weak and defenceless, and should keep themselves in secret for fear. So the enemies of the Israelites, who came out as a whirlwind to scatter them, thought that they were not able to oppose them, but would hide themselves through fear; and they therefore exulted, as if they were marching to certain victory. Thou didst walk through the sea with thy horses — This seems to be a highly figurative expression, to signify God’s dividing the waters of the Red sea and the river Jordan, and making them to stand on a heap, while the Israelites went through with as much safety as if they had rode on horses.

Verse 15 closes the description of the mighty works of Jehovah in the past. Thine horses — See on verse 8. Sea… the heap of great waters — Here, as throughout the entire poem, the reference seems to be to the events connected with the Exodus from Egypt; in this verse to the crossing of the Red Sea. Jehovah, the mighty conqueror, delivered his people in that greatest crisis in their history (Exodus 14:15; compare Isaiah 11:15, 16); well may the singer trust that he will not fail them in the present calamity.

The poet’s confidence in Jehovah, the God of his salvation, 16-19. In the closing verses of chapter 3 the psalmist describes the feelings produced within himself by the remembrance of the divine manifestations in the past; at first, fear and trembling (16a), then joy and confidence in the God of his salvation (16b-19).

V. 16. When I heard-What dreadful desolations God threatened against Israel. My heart trembled-Another effect of surprising fears and astonishment. Rottenness-A decay of all my strength. That I might rest-These fears made me betake myself to God, that I might rest in him. He-The king of Babylon. The people-The Jews.

Verse 16. When I heard, my belly trembled] The prophet, having finished his account of the wonders done by Jehovah, in bringing their fathers from Egypt into the promised land, now returns to the desolate state of his countrymen, who are shortly to be led into captivity, and suffer the most grievous afflictions; and although he had a sure word of prophecy that they should be ultimately delivered, yet the thoughts of the evils they must previously endure filled his soul with terror and dismay; so that he wishes to be removed from earth before this tribulation should come, that his eyes might not behold the desolations of his country. When he (Nebuchadnezzar) cometh up unto the people, (the Jews,) he will invade them (overpower and carry them away captive) with his troops.

Verse 16. When I heard, my belly trembled — The prophet, having recounted, for the present encouragement of the faithful, the wonderful works which God had formerly wrought for his people, here returns again to his first subject, namely, the revelation which he had received from God, concerning the calamities which should be brought on the Jewish people by the Chaldeans. My belly trembled, my lips quivered, &c. — A consternation and shaking seized me, and I could not speak for grief and astonishment, at being informed what great miseries were coming upon my nation. Rottenness entered into my bones — I could no more stand than a person whose bones are rendered rotten by disease. That I might rest in the day of trouble — These words are interpreted in different ways: some suppose that the prophet here expresses a desire of being gathered to his fathers in peace, before the king of Babylon should invade Judea, and carry the people away captive; and that he adds, as a reason of his prayer, a description of the desolation which should then come upon the land. In this sense the clause is understood by Mr. Green, who therefore interprets it, O that I might be at rest before the day of distress, when the invader shall come up against the people with his troops! But Noldius, whose interpretation is approved by Lowth, reads, Yet I shall rest in the day of trouble, when he shall come up against the people, even he who shall invade them with his troops. The prophet may be considered as speaking in the person of every truly pious Jew; I shall rest secure under the divine protection, when the Chaldeans shall come to invade Judea. This sense of the clause accords well, perhaps better than any other, with the following verses; in which we have a plain and noble description of the confidence we ought to have in God, in the most trying times, and when involved in the greatest calamities.

Ver. 16. When I heard thy speech, oh Jehovah, the ever-living Word, my belly trembled. I saw nothing for my country but darkness and death. Rottenness and trembling seized my bones. I fled to the Lord my only refuge and strength. He is the rock of my salvation.

16. When I heard — R.V. simply, “I heard.” The report of thee (verse 2); that is, the report of the wonderful manifestations of Jehovah in the hour of Israel’s distress (compare 3-15). My belly trembled — R.V., “my body.” An expansion of “was afraid” (verse 2). Jehovah’s approach was terrible to behold, so that all nature trembled. No wonder that even the report of it should cause the prophet and the people to quake, though they have nothing to fear. My lips quivered — The verb is used elsewhere of the ringing of the ears (1 Samuel 3:11; 2 Kings 21:12); in this place the poet may mean more than simply the quivering of the lips, he may have in mind also the chattering of the teeth; so that “lips” would stand for the lips plus the teeth covered by the lips. At the voice — Since nothing is said of a voice speaking to the singer, the noun may be used in the more general sense of “report,” or of “noise” (Genesis 3:8; 1 Kings 1:41), made by Jehovah advancing to battle. The events are so vivid in the mind of the singer that he seems to hear Jehovah coming. Rottenness entered into my bones — Terror robbed him of all strength; his powers became paralyzed. I trembled in myself — R.V., “in my place”; literally, under me, that is, where I stood (Exodus 16:29; 2 Samuel 2:23). His knees shook under him.

To this point the verse is quite clear; it describes the fear which seized the poet when he remembered the mighty works of Jehovah. The rest is exceedingly obscure. The translators were perplexed, as may be seen from the differences between the two translations: A.V., “that I might rest in the day of trouble: when he cometh up unto the people, he will invade them with his troops”; R.V., “Because I must wait quietly for the day of trouble, for the coming up of the people that invadeth us.” The translation of A.V. gives little sense, for how can the trembling produce rest in the day of trouble? R.V. is more satisfactory. It states that the trembling is due to the fact that the singer must sit down quietly and wait for the calamity that will befall his people, unable to do anything to turn it aside. But even this thought is not quite suitable; besides it is not very easy to get it from the present Hebrew text. For the last line, which is even more obscure, a third translation is offered in margin R.V., “when there shall come up against the people he that invadeth them.” Again A.V. gives the least sense; R.V. places the last line in apposition to the preceding, and the result is more satisfactory; the marginal reading expresses essentially the same idea. The whole verse becomes clearer, if in one point we follow LXX. instead of the present Hebrew text; the former does not seem to have read the relative, which the English translators reproduce as a conjunction, A.V. “that,” R.V. “because.” With this omitted the second part of verse 16 marks a new beginning and is to be understood not as an expression of fear but of confidence, like verses 17-19. At first the memory of the manifestations of Jehovah in the past terrified the psalmist: “I heard, and my body trembled, my lips quivered at the voice; rottenness entered into my bones, and I trembled in my place.” But soon fear was displaced by confidence. If Jehovah could help then, surely he can help now; therefore he breaks out into a song of joy and confidence, of which 16b is the beginning: “I will wait quietly for the day of trouble, for the coming up of the people that invadeth us.” This interpretation of 16b is preferable to all others.

V. 17. The labour-The labour bestowed upon the olive. Yield no meat-Corn. Flock-Of sheep.

Verse 17. Although the fig tree shall not blossom] jrpt tiphrach, “shall not flourish,” shall not put forth its young figs, for the fig tree does not blossom. The young figs appear as soon as the old ones are ripe, as I have often had occasion to observe.

This verse most nervously paints the desolate state of the land of Judea during the captivity. In its hemistich form, it may be translated thus:— For the fig tree shall not flourish,

And there shall be no fruit on the vines;

The fruit of the olive shall fail,

And the fields shall supply no food:

The flocks shall be cut off from the fold,

And no herds shall be found in the stalls:

Yet in Jehovah will I exult;

I will joy in the God of my salvation.

The Vulgate has:—

Yet I in the Lord will rejoice,

And will exult in Jesus my God.

The Targum countenances this version:—

[wba yyd armymb anaw veana bemeimra dayai abua, “But in the WORD of the Lord will I rejoice,” i.e., the personal, substantial Word of Jehovah.

These two verses give the finest display of resignation and confidence that I have ever met with. He saw that evil was at hand, and unavoidable, he submitted to the dispensation of God, whose Spirit enabled him to paint it in all its calamitous circumstances. He knew that God was merciful and gracious. He trusted to his promise, though all appearances were against its fulfilment; for he knew that the word of Jehovah could not fail, and therefore his confidence is unshaken.

No paraphrase can add any thing to this hymn, which is full of inexpressible dignity and elegance, leaving even its unparalleled piety out of the question.

Verses 17, 18. Although the fig-tree shall not blossom — Though all outward means of support should fail, yet will I still have a firm confidence in the power, goodness, and faithfulness of God, that he will preserve me, and supply me with all things necessary; and therefore, amidst the most threatening appearances of affairs, I shall still preserve inward peace and serenity of mind, as trusting in him in whom is everlasting strength, Isaiah 26:3, 4. The state of the land during the captivity may be here prophetically described, when the vineyards, olive-yards, fields, and pastures, would be in a desolate and barren state: or the prophet may be considered as declaring, that even such circumstances should not shake his confidence in God. Yet will I rejoice in the Lord — I shall have him to rejoice in, and will rejoice in him. I will joy in the God of my salvation — In the knowledge and love, the favour and friendship, the care and kindness of him in whom I have present, and hope to have future and eternal salvation. Observe: reader, this is the principal ground of our joy in God, that he is the God of our salvation; our everlasting salvation, the salvation of our souls; and if he be so, we may rejoice in him as such in our greatest distresses, since by them our salvation cannot be hindered, but may be furthered. Instead of, the God of my salvation, the LXX. read, epi tw Qew tw swthri mou, in God my Saviour; and the Vulgate, in Deo Jesu meo, in God my Jesus, or, in Jesus my God. “That Jesus,” says Calmet, “who is the joy, the consolation, the hope, the life of believers; without whom the world can offer us nothing but false joys; who was the object of the desires, and the perpetual consolation of the prophets and patriarchs:” see John 8:56.

Verses 17-19 contain one of the most sublime expressions of confidence in Jehovah found anywhere in the Old Testament. If the above suggested interpretation of 16b is correct, verse 17 becomes the natural continuation. The prophet looks forward to the day of trouble announced in 1:6ff., but the help of Jehovah in the past brings to him the assurance that in the present also he will stand by his people; therefore, however severe the temporary affliction, he will still rejoice in Jehovah and wait for the God of his salvation. Fig tree… vines… olive — The chief products of Palestine (see on Joel 1:7, 10). Fields — The cornfields. Meat — Better, R.V., “food.” Flock… herd — A portion of the inhabitants of Judah remained shepherds throughout the entire history of the Hebrews. All the natural resources of Judah are here enumerated, and the poet assumes a complete failure of all these resources; but, he continues, though all may fail, he will rely upon Jehovah, who is his strength and will supply all his needs. Some have thought that the historical background of verse 17 is not that of chapters 1, 2, and for this reason they have denied the entire third chapter to Habakkuk (see Introduction, p. 473). Others, for the same reason, have raised doubts concerning the genuineness of verse 17 or of verses 17-19. “This verse (17) does not suggest a condition of scarcity and barrenness arising from a hostile invasion of the land, but rather one due to severe natural calamities.” This consideration leads A.B. Davidson to say, “It is possible that the poem originally ended with verse 16, and that verses 17-19 are an addition.” In reply it may be pointed out (1) that the term “God of my salvation” is used frequently, if not exclusively, in connection with deliverance from enemies; (2) that expressions similar to those in verse 19 are used in Psalm 18:33, of Jehovah’s help against hostile armies. In any case, the objections can be urged only against verse 17; but even there it is by no means certain that the reference is to drought and resulting barrenness and to other natural calamities. A hostile army overrunning the land, destroying the crops, tramping down the fields, and killing the cattle and sheep could easily cause the very kind of suffering pictured in verse 17 (compare Isaiah 1:7-9, or almost any historical inscription of the Assyrian kings). Another objection, based upon the sudden transition from gloom to confidence, is without any force. Similar transitions occur in all poetry, they are very numerous in the psalms, and in the present case it is quite natural.

Verses 17, 18. Although the fig-tree shall not blossom — Though all outward means of support should fail, yet will I still have a firm confidence in the power, goodness, and faithfulness of God, that he will preserve me, and supply me with all things necessary; and therefore, amidst the most threatening appearances of affairs, I shall still preserve inward peace and serenity of mind, as trusting in him in whom is everlasting strength, Isaiah 26:3, 4. The state of the land during the captivity may be here prophetically described, when the vineyards, olive-yards, fields, and pastures, would be in a desolate and barren state: or the prophet may be considered as declaring, that even such circumstances should not shake his confidence in God. Yet will I rejoice in the Lord — I shall have him to rejoice in, and will rejoice in him. I will joy in the God of my salvation — In the knowledge and love, the favour and friendship, the care and kindness of him in whom I have present, and hope to have future and eternal salvation. Observe: reader, this is the principal ground of our joy in God, that he is the God of our salvation; our everlasting salvation, the salvation of our souls; and if he be so, we may rejoice in him as such in our greatest distresses, since by them our salvation cannot be hindered, but may be furthered. Instead of, the God of my salvation, the LXX. read, epi tw Qew tw swthri mou, in God my Saviour; and the Vulgate, in Deo Jesu meo, in God my Jesus, or, in Jesus my God. “That Jesus,” says Calmet, “who is the joy, the consolation, the hope, the life of believers; without whom the world can offer us nothing but false joys; who was the object of the desires, and the perpetual consolation of the prophets and patriarchs:” see John 8:56.

18, 19. Whatever the severity of the affliction, the prophet and those whose mouthpiece he is, will rejoice in Jehovah (Psalm 5:11), for he can supply all needs, and in due time he will prepare a way of escape. God of my salvation — A God who delivers from suffering and distress and restores to the former prosperity and felicity (Micah 7:7; Psalm 18:46). Verse 19 shows resemblance with Psalm 18:32, 33. My strength — The source of strength in times of calamity (Psalm 18:32; compare 2 Corinthians 12:9). Like hinds’ feet — The point of comparison is not named; it is undoubtedly swiftness, one of the most important qualifications of an ancient hero (2 Samuel 1:23; 1 Chronicles 12:8). And he will make me to walk upon mine high places — A continuation of the preceding figure; the high places are those on which the hinds skip. The thought is of the ease with which the singer, with Jehovah’s help, can walk firmly in difficult places and overcome obstacles which without Jehovah’s aid would be insurmountable. Ultimately the people of Jehovah will triumph. The thought remains the same if, following the most important ancient versions, we omit the pronoun “mine.” Here ends the poem proper. What follows, “To the chief singer on my stringed instruments,” is the subscription, which, with the exception of the pronoun, is identical with the headings of several psalms in the Psalter (see Introduction, p. 473). Chief singer — R.V., “chief musician.” This word occurs in the headings of fifty-five psalms; it is a participial form of a verb used in Chronicles and Ezra in the sense of “superintending”; in 1 Chronicles 15:21, in the specific sense of “leading the music.” There can be little doubt that the word used here and in the psalm titles means “precentor” or “conductor” of the temple choir. Delitzsch thinks that “To the chief musician” is the direction to this leader to receive a hymn with that superscription into the temple collection. On my stringed instruments — The verb from which this noun is derived means “to pluck the strings,” “to play upon stringed instruments”; the phrase means, therefore, “with the accompaniment of stringed instruments,” and it is a direction that stringed instruments, and no others, are to be used to accompany the singing. The force of the pronoun “my” is doubtful. Does it refer to the poet in the sense that he will accompany the singing with his own stringed instruments? If so, the plural would not be expected. A comparison with Isaiah 38:20, has led some to interpret “my” in a collective sense, referring to the people, equivalent to “our.” If the pronoun is original, the second interpretation is to be preferred. LXX. reads “his,” that is, of the chief musician. However, in view of the fact that the pronoun is found nowhere in the psalm titles, it is probable that here also it should be omitted, that we should read simply, “on stringed instruments.” Why this musical note stands at the end rather than at the beginning, as in the psalms, is still an open question. Some think that when this psalm was taken from the psalm collection (see Introduction, p. 473) the words, which were intended to be the heading of the next psalm, were copied erroneously and carried over with this psalm. As there were in the beginning no well-marked divisions between the separate psalms, such mistake might easily have been made. On the other hand, it is claimed (see Thirtle, The Titles of the Psalms) that originally only the notices indicating the author and the historical situation were placed at the head, while the musical notes were always placed at the end; that in the present case the original order has been preserved, while in the Psalter the musical notes have been taken from the end of the psalms for which they were intended and have been placed erroneously at the head of the succeeding psalms, which has resulted in much confusion. Thirtle has made out a strong case; he has succeeded in removing some grave difficulties, and much may be said in favor of his view; but it would be perhaps too much to claim that he has placed the subject entirely beyond question.

V. 19. Like hinds feet-That I may escape to God my refuge. He will make me-To conquer and triumph.

Verse 19. The Lord God is my strength] This is an imitation, if not a quotation, from Psalm 18:32, 33, where see the notes. Will make me to walk upon mine high places] This last verse is spoken in the person of the people, who seem to anticipate their restoration; and that they shall once more rejoice in the hills and mountains of Judea. To the chief singer on my stringed instruments.] This line, which is evidently a superscription, leads me to suppose that when the prophet had completed his short ode, he folded it up, with the above direction to the master singer, or leader of the choir, to be sung in the temple service. Many of the Psalms are directed in the same way. “To the master singer;” or, “chief musician;” to be sung, according to their nature, on different kinds of instruments, or with particular airs or tunes. Neginoth, twnygn which we translate stringed instruments, means such as were struck with a plectrum, or excited by some kind of friction or pulsation; as violins and cymbals or tambarines are. I do not think that the line makes any part of the prophecy, but merely the superscription or direction of the work when it was finished. The ending will appear much more dignified, this line being separated from it.

Verse 19. The Lord God is my strength — He that is the God of our salvation in another world, will be our strength in this world, to carry us on in our journey thither, and help us over the difficulties and oppositions we meet with in our way, even then when provisions are cut off, to make it appear that man does not live by bread alone, but may have the want of bread supplied by the graces and comforts of God’s Spirit. Observe, reader: 1st, We may be strong for our spiritual warfare and work, The Lord God is my strength, the strength of my heart, Psalm 73:26. 2d, We may be swift for our spiritual race, He will make my feet like hinds’ feet, that with enlargement of heart I may run the way of his commandments. 3d, We may be successful in our spiritual enterprises, He will make me to walk upon my high places: that is, I shall gain my point, shall be restored unto my land, and tread upon the high places of the enemy: see the notes on Psalm 18:33; Deuteronomy 32:13, and 33:29. Thus the prophet, who began his prayer with fear and trembling, concludes it with joy and triumph; for prayer is the support and consolation of a pious soul. And as he seems to have had the beginning of Moses’s blessing in his eye, at verse 3, so in this he alludes to the conclusion of it. Some think it appears from the last words, To the chief singers, &c., that this prayer was sung in the temple service. Houbigant, however, gives the last words another turn, rendering them thus: And shall bring me to the tops of the mountains to victory in my song; or, that I may overcome, when those things which I here sing shall have their completion.

18, 19. Whatever the severity of the affliction, the prophet and those whose mouthpiece he is, will rejoice in Jehovah (Psalm 5:11), for he can supply all needs, and in due time he will prepare a way of escape. God of my salvation — A God who delivers from suffering and distress and restores to the former prosperity and felicity (Micah 7:7; Psalm 18:46). Verse 19 shows resemblance with Psalm 18:32, 33. My strength — The source of strength in times of calamity (Psalm 18:32; compare 2 Corinthians 12:9). Like hinds’ feet — The point of comparison is not named; it is undoubtedly swiftness, one of the most important qualifications of an ancient hero (2 Samuel 1:23; 1 Chronicles 12:8). And he will make me to walk upon mine high places — A continuation of the preceding figure; the high places are those on which the hinds skip. The thought is of the ease with which the singer, with Jehovah’s help, can walk firmly in difficult places and overcome obstacles which without Jehovah’s aid would be insurmountable. Ultimately the people of Jehovah will triumph. The thought remains the same if, following the most important ancient versions, we omit the pronoun “mine.” Here ends the poem proper. What follows, “To the chief singer on my stringed instruments,” is the subscription, which, with the exception of the pronoun, is identical with the headings of several psalms in the Psalter (see Introduction, p. 473). Chief singer — R.V., “chief musician.” This word occurs in the headings of fifty-five psalms; it is a participial form of a verb used in Chronicles and Ezra in the sense of “superintending”; in 1 Chronicles 15:21, in the specific sense of “leading the music.” There can be little doubt that the word used here and in the psalm titles means “precentor” or “conductor” of the temple choir. Delitzsch thinks that “To the chief musician” is the direction to this leader to receive a hymn with that superscription into the temple collection. On my stringed instruments — The verb from which this noun is derived means “to pluck the strings,” “to play upon stringed instruments”; the phrase means, therefore, “with the accompaniment of stringed instruments,” and it is a direction that stringed instruments, and no others, are to be used to accompany the singing. The force of the pronoun “my” is doubtful. Does it refer to the poet in the sense that he will accompany the singing with his own stringed instruments? If so, the plural would not be expected. A comparison with Isaiah 38:20, has led some to interpret “my” in a collective sense, referring to the people, equivalent to “our.” If the pronoun is original, the second interpretation is to be preferred. LXX. reads “his,” that is, of the chief musician. However, in view of the fact that the pronoun is found nowhere in the psalm titles, it is probable that here also it should be omitted, that we should read simply, “on stringed instruments.” Why this musical note stands at the end rather than at the beginning, as in the psalms, is still an open question. Some think that when this psalm was taken from the psalm collection (see Introduction, p. 473) the words, which were intended to be the heading of the next psalm, were copied erroneously and carried over with this psalm. As there were in the beginning no well-marked divisions between the separate psalms, such mistake might easily have been made. On the other hand, it is claimed (see Thirtle, The Titles of the Psalms) that originally only the notices indicating the author and the historical situation were placed at the head, while the musical notes were always placed at the end; that in the present case the original order has been preserved, while in the Psalter the musical notes have been taken from the end of the psalms for which they were intended and have been placed erroneously at the head of the succeeding psalms, which has resulted in much confusion. Thirtle has made out a strong case; he has succeeded in removing some grave difficulties, and much may be said in favor of his view; but it would be perhaps too much to claim that he has placed the subject entirely beyond question.