Авакум 3:10

"The mountains see Thee, they writhe: a shower of waters passes along: the abyss lifts up its voice, it lifts up its hands on high. Hab 3:11. Sun, moon, enter into their habitation at the light of Thine arrows which shoot by, at the shining of the lightning of Thy spear." The effect of the coming of God upon the mountains was already referred to in Hab 3:6. There they crumbled into ruins, here they writhe with terror. This difference is to be explained from the fact that there (Hab 3:6) the general effect of the omnipotence of God upon nature was intended, whereas here (Hab 3:10, Hab 3:11) the special effect is described, which is produced upon nature by the judgment about to be executed by God upon the nations. The perfects in the description represent this effect as following immediately upon the coming of God. But in the first clause of Hab 3:10 the perfect ראוּך is followed by the imperfect יחילוּ, because the writhing is a lasting condition. The force of the description is heightened by the omission of the copula before the clauses and the particular objects. The two verbs of the first clause stand in the relation of cause and effect to one another: when the mountains have seen Thee, they writhe with terror. The further description is not founded upon the idea of a terrible storm; for there is no reference to thunder, nor even to lightnings, but only to the arrows (Hab 3:11), which may be explained from the idea of God, as a warlike hero, making bare His bow. The colours and different features of the description are borrowed from the judgment of the flood. Hab 3:10 (a and b) points to this divine judgment of the olden time, both the coming of the showers of water (geshem as in Gen 7:12 and Gen 8:2, and strengthened by mayim, analogous to hammabbūl hâyâh mayim in…

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).

3:10 waters: See study note on 3:8; see also Exod 15:1-18.