حبقوق ٣:٦

"He stands, and sets the earth reeling: He looks, and makes nations tremble; primeval mountains burst in pieces, the early hills sink down: His are ways of the olden time. Hab 3:7. I saw the tents of Cushan under affliction: the curtains of the land of Midian tremble." God coming from afar has now drawn near and taken His stand, to smite the nations as a warlike hero (cf. Hab 3:8, Hab 3:9, and Hab 3:11, Hab 3:12). This is affirmed in עמד, He has stationed Himself, not "He steps forth or appears." This standing of Jehovah throws the earth and the nations into trembling. ימדד cannot mean to measure here, for there is no thought of any measuring of the earth, and it cannot be shown that mâdad is used in the sense of measuring with the eye (Ros. and Hitzig). Moreover, the choice of the poel, instead of the piel, would still remain unexplained, and the parallelism of the clauses would be disregarded. We must therefore follow the Chaldee, Ges., Delitzsch, and others, who take מדד as the poel of מוּד = טוּט, to set in a reeling motion. It is only with this interpretation that the two parallel clauses correspond, in which יתּר, the hiphil of נתר, to cause to shake or tremble, answers to ימדד. This explanation is also required by what follows. For just as Hab 3:7 unquestionably gives a further expansion of יתּר גּוים, so does לולם ... יתפּצצוּ contain the explanation of ימדד ארץ. The everlasting hills crumble (יתפּצצוּ from פּוּץ), i.e., burst and resolve themselves into dust, and the hills sink down, pass away, and vanish (compare the similar description in Nah 1:5 and Mic 1:4). הררי־עד (= הררי קדם, Deu 33:15) in parallelism with נּבעות עולם are the primeval mountains, as being the oldest and firmest constituents of the globe, which have existed from the beginning (מנּי עד, Jo…

Still the correspondence is kept up between God and his prophet. In the first chapter he spoke to God, then God to him, and then he to God again; in the second chapter God spoke wholly to him by the Spirit of prophecy; now, in this chapter, he speaks wholly to God by the Spirit of prayer, for he would not let the intercourse drop on his side, like a genuine son of Abraham, who "returned not to his place until God had left communing with him." Gen 18:33. The prophet's prayer, in this chapter, is in imitation of David's psalms, for it is directed "to the chief musician," and is set to musical instruments. The prayer is left upon record for the use of the church, and particularly of the Jews in their captivity, while they were waiting for their deliverance, promised by the vision in the foregoing chapter. I. He earnestly begs of God to relieve and succour his people in affliction, to hasten their deliverance, and to comfort them in the mean time (Hab 3:2). II. He calls to mind the experiences which the church formerly had of God's glorious and gracious appearances on her behalf, when he brought Israel out of Egypt through the wilderness to Canaan, and there many a time wrought wonderful deliverances for them (Hab 3:3-15). III. He affects himself with a holy concern for the present troubles of the church, but encourages himself and others to hope that the issue will be comfortable and glorious at last, though all visible means fail (Hab 3:16-19).