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Title = 'The Book of Habakkuk';
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<p id="Chapter3" align="center">Commentary by A. R. FAUSSET<br>CHAPTER 3
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<p><a onclick="return mV('Hab',3,'1-19');">Hab 3:1-19</a>. HABAKKUK'S PRAYER TO GOD: GOD'S GLORIOUS REVELATION OF HIMSELF AT SINAI AND AT GIBEON, A PLEDGE OF HIS INTERPOSING AGAIN IN BEHALF OF ISRAEL AGAINST BABYLON, AND ALL OTHER FOES; HENCE THE PROPHET'S CONFIDENCE AMID CALAMITIES.
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<p>This sublime ode begins with an exordium (<a onclick="return mV('Hab',3,1,2);">Hab 3:1-2</a>), then follows the main subject, then the peroration (<a onclick="return mV('Hab',3,'16-19');">Hab 3:16-19</a> ), a summary of the practical truth, which the whole is designed to teach. (<a onclick="return mV('Deu',33,'2-5');">Deu 33:2-5</a>; <a onclick="return mV('Psa',77,'13-20');">Psa 77:13-20</a> are parallel odes). This was probably designed by the Spirit to be a fit formula of prayer for the people, first in their Babylonian exile, and now in their dispersion, especially towards the close of it, just before the great Deliverer is to interpose for them. It was used in public worship, as the musical term, "Selah!" (<a onclick="return mV('Hab',3,3,9,13);">Hab 3:3, 9, 13</a>), implies.
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<p><b>1. prayer</b>—the only strictly called prayers are in <a onclick="return mV('Hab',3,2);">Hab 3:2</a>. But all devotional addresses to God are called "prayers" (<a onclick="return mV('Psa',72,20);">Psa 72:20</a>). The <i>Hebrew</i> is from a root "to apply to a judge for a favorable decision." <i>Prayers</i> in which <i>praises</i> to God for deliverance, anticipated in the sure confidence of faith, are especially calculated to enlist Jehovah on His people's side (<a onclick="return mV('2Ch',20,'20-22',26);">2Ch 20:20-22, 26</a>).
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<br><br><b>upon Shigionoth</b>—a musical phrase, "after the manner of elegies," or mournful odes, from an <i>Arabic</i> root [LEE]; the phrase is <i>singular</i> in <a onclick="return mV('Psa',7,1);">Psa 7:1</a>, title. More simply, from a <i>Hebrew</i> root to "err," "on account of <i>sins of ignorance.</i>" Habakkuk thus teaches his countrymen to confess not only their more grievous sins, but also their <i>errors</i> and <i>negligences,</i> into which they were especially likely to fall when in exile away from the Holy Land [CALVIN]. So <i>Vulgate</i> and AQUILA, and SYMMACHUS. "For voluntary transgressors" [JEROME]. Probably the subject would regulate the kind of music. DELITZSCH and HENDERSON translate, "With triumphal music," from the same root "to err," implying its enthusiastic irregularity.
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<p id="Hab3_2"><b>2. I have heard thy speech</b>—Thy revelation to me concerning the coming chastisement of the Jews [CALVIN], and the destruction of their oppressors. This is Habakkuk's reply to God's communication [GROTIUS]. MAURER translates, "the report of Thy coming," literally, "Thy report."
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<br><br><b>and was afraid</b>—reverential fear of God's judgments (<a onclick="return mV('Hab',3,16);">Hab 3:16</a>).
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<br><br><b>revive thy work</b>—Perfect the <i>work</i> of delivering <i>Thy</i> people, and do not let Thy promise lie as if it were dead, but <i>give it new life</i> by performing it [MENOCHIUS]. CALVIN explains "thy work" to be <i>Israel;</i> called "the work of My hands" (<a onclick="return mV('Isa',45,11);">Isa 45:11</a>). God's elect people are peculiarly His work (<a onclick="return mV('Isa',43,1);">Isa 43:1</a>), pre-eminently illustrating His power, wisdom, and goodness. "Though we seem, as it were, dead nationally, <i>revive</i> us" (<a onclick="return mV('Psa',85,6);">Psa 85:6</a>). However (<a onclick="return mV('Psa',64,9);">Psa 64:9</a>), where "the work of God" refers to <i>His judgment on their enemies,</i> favors the former view (<a href= "#" onclick="return mV('Psa',90,16,17);">Psa 90:16-17</a>; <a onclick="return mV('Isa',51,9,10);">Isa 51:9-10</a>).
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<br><br><b>in the midst of the years</b>—namely, of calamity in which we live. Now that our calamities are at their height; during our seventy years' captivity. CALVIN more fancifully explains it, in the midst of the years of Thy people, extending from Abraham to Messiah; if they be cut off before His coming, they will be cut off as it were <i>in the midst of their years,</i> before attaining their maturity. So BENGEL makes <i>the midst of the years</i> to be the middle point of the years of the world. There is a strikingly similar phrase (<a onclick="return mV('Dan',9,27);">Dan 9:27</a>), <i>In the midst of the week.</i> The parallel clause, "in wrath" (that is, <i>in the midst</i> of wrath), however, shows that "in the midst of the years" means "in the years of our present exile and calamity."
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<br><br><b>make known</b>—Made <i>it</i> (<i>Thy</i> work) known by experimental proof; show in very deed, that this is Thy work.
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<p id="Hab3_3"><b>3. God</b>—<i>singular</i> in the <i>Hebrew,</i> "Eloah," instead of "Elohim," <i>plural,</i> usually employed. The <i>singular</i> is not found in any other of the minor prophets, or Jeremiah, or Ezekiel; but it is in Isaiah, Daniel, Job, and Deuteronomy.
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<br><br><b>from Teman</b>—the country south of Judea and near Edom, in which latter country Mount Paran was situated [HENDERSON]. "Paran" is the desert region, extending from the south of Judah to Sinai. Seir, Sinai, and Paran are adjacent to one another, and are hence associated together, in respect to God's giving of the law (<a onclick="return mV('Deu',33,2);">Deu 33:2</a>). Teman is so identified with Seir or <i>Edom,</i> as here to be substituted for it. Habakkuk appeals to God's glorious manifestations to His people at Sinai, as the ground for praying that God will "revive His work" (<a onclick="return mV('Hab',3,2);">Hab 3:2</a>) now. For He is the same God now as ever.
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<br><br><b>Selah</b>—a musical sign, put at the close of sections and strophes, always at the end of a verse, except thrice; namely, here, and <a onclick="return mV('Hab',3,9);">Hab 3:9</a>, and <a onclick="return mV('Psa',55,19);">Psa 55:19</a>; <a onclick="return mV('Psa',57,3);">57:3</a>, where, however, it closes the hemistich. It implies a change of the modulation. It comes from a root to "rest" or "pause" [GESENIUS]; implying a cessation of the chant, during an instrumental interlude. The solemn pause here prepares the mind for contemplating the glorious description of Jehovah's manifestation which follows.
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<br><br><b>earth...full of his praise</b>—that is, of His glories which were calculated to call forth universal <i>praise;</i> the parallelism to "glory" proves this to be the sense.
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<p id="Hab3_4"><b>4. as the light</b>—namely, of the sun (<a onclick="return mV('Job',37,21);">Job 37:21</a>; <a onclick="return mV('Pro',4,18);">Pro 4:18</a>).
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<br><br><b>horns</b>—the emblem of <i>power</i> wielded by "His hand" [LUDOVICUS DE DIEU]. "Rays" emanating from "His hand," compared by the Arabs to the horns of the gazelle (compare "hind of the morning," <a onclick="return mV('Psa',22,1);">Psa 22:1</a>, title, <i>Margin</i>). The <i>Hebrew</i> verb for to "emit rays," is from the root meaning "horns" (<a onclick="return mV('Exd',34,29,30,35);">Exd 34:29-30, 35</a>) [GROTIUS]. The rays are His <i>lightnings</i> ( <a onclick="return mV('Psa',18,8);">Psa 18:8</a>), [MAURER].
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<br><br><b>there</b>—<i>in that "brightness." In it,</i> notwithstanding its brilliancy, there was but the veil "(<i>the hiding</i>) of His power." Even "light," God's "garment," covers, instead of revealing fully, His surpassing glory (<a onclick="return mV('Psa',104,2);">Psa 104:2</a>) [HENDERSON]. Or, <i>on Mount Sinai</i> [DRUSIUS]. (Compare <a onclick="return mV('Exd',24,17);">Exd 24:17</a>). The <i>Septuagint</i> and <i>Syriac</i> versions read for "there," <i>He made</i> a hiding, etc.; He hid Himself with clouds. <i>English Version</i> is better, which CALVIN explains, there is said to be "a hiding of God's power," because God did not reveal it indiscriminately to all, but specially to His people (<a onclick="return mV('Psa',31,20);">Psa 31:20</a>). The contrast seems to me to be between the "horns" or <i>emanations</i> out of His power ("hand"), and that "power" itself. The latter was <i>hidden,</i> whereas the "horns" or <i>emanations</i> alone were manifested. If the mere scintillations were so awfully overwhelming, how much more so the hidden power itself! This was especially true of His manifestation at Sinai (<a onclick="return mV('Psa',18,11);">Psa 18:11</a>; compare <a onclick="return mV('Isa',45,15,17);">Isa 45:15, 17</a>).
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<p id="Hab3_5"><b>5. pestilence</b>—to destroy His people's foes (<a onclick="return mV('1Sa',5,9,11);">1Sa 5:9, 11</a>,). As Jehovah's advent is glorious to His people, so it is terrible to His foes.
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<br><br><b>burning coals</b>—<a onclick="return mV('Psa',18,8);">Psa 18:8</a> favors <i>English Version.</i> But the parallelism requires, as the <i>Margin</i> translates, "burning disease" (compare <a onclick="return mV('Deu',32,24);">Deu 32:24</a>; <a onclick="return mV('Psa',91,6);">Psa 91:6</a>).
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<br><br><b>went...at his feet</b>—that is, after Him, as His attendants (<a onclick="return mV('Jdg',4,10);">Jdg 4:10</a>).
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<p id="Hab3_6"><b>6. He stood, and measured the earth</b>—Jehovah, in His advance, is represented as stopping suddenly, and <i>measuring</i> the earth with His all-seeing glance, whereat there is universal consternation. MAURER, from a different root, translates, "<i>rocked</i> the earth"; which answers better to the parallel "drove asunder"; the <i>Hebrew</i> for which latter, however, may be better translated, "made to tremble."
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<br><br><b>everlasting mountains</b>—which have ever been remembered as retaining the same place and form from the foundation of the world.
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<br><br><b>did bow</b>—as it were, in reverent submission.
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<br><br><b>his ways are everlasting</b>—His marvellous ways of working for the salvation of His people mark His everlasting character: such as He was in His workings for them formerly, such shall He be now.
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<p id="Hab3_7"><b>7. the tents</b>—that is, the dwellers.
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<br><br><b>Cushan</b>—the same as <i>Cush;</i> made "Cush-<i>an</i>" to harmonize with "Midi-<i>an</i>" in the parallel clause. So <i>Lotan</i> is found in the <i>Hebrew</i> of Genesis for <i>Lot.</i> BOCHART therefore considers it equivalent to Midian, or a part of Arabia. So in <a onclick="return mV('Num',12,1);">Num 12:1</a>, Moses' Midianite wife is called an Ethiopian (<i>Hebrew, Cushite</i>). MAURER thinks <i>the dwellers on both sides of the Arabian Gulf,</i> or <i>Red Sea,</i> are meant; for in <a onclick="return mV('Hab',3,6);">Hab 3:6</a> God's <i>everlasting</i> or ancient <i>ways</i> of delivering His people are mentioned; and in <a onclick="return mV('Hab',3,8);">Hab 3:8</a>, the dividing of the Red Sea for them. Compare Miriam's song as to the <i>fear</i> of Israel's foes far and near caused thereby (<a onclick="return mV('Exd',15,'14-16');">Exd 15:14-16</a>). Hebrew expositors refer it to Chushan-rishathaim, king of Mesopotamia, or Syria, the first oppressor of Israel (<a onclick="return mV('Jdg',3,8,10);">Jdg 3:8, 10</a>), from whom Othniel delivered them. Thus the second hemistich of the verse will refer to the deliverance of Israel from Midian by Gideon ( <a onclick="return mV('Jdg',6,'1-');">Jdg 6:1 - 7:25</a> ) to which <a onclick="return mV('Hab',3,11);">Hab 3:11</a> plainly refers. Whichever of these views be correct, the general reference is to God's interpositions against Israel's foes of old.
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<br><br><b>in affliction</b>—rather, "<i>under</i> affliction" (regarded) as a heavy burden. Literally, "vanity" or "iniquity," hence the <i>punishment</i> of it (compare <a onclick="return mV('Num',25,17,18);">Num 25:17-18</a>).
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<br><br><b>curtains</b>—the coverings of their tents; the shifting habitations of the nomad tribes, which resembled the modern Bedouins.
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<br><br><b>tremble</b>—namely, at Jehovah's terrible interposition for Israel against them.
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<p id="Hab3_8"><b>8. Was the Lord displeased against the rivers?</b>—"Was the cause of His dividing the Red Sea and Jordan His displeasure against these waters?" The answer to this is tacitly implied in "Thy chariots <i>of salvation.</i>" "Nay; it was not displeasure against the waters, but His pleasure in interposing for His people's <i>salvation</i>" (compare <a onclick="return mV('Hab',3,10);">Hab 3:10</a>).
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<br><br><b>thy chariots</b>—in antithesis to Thy foe, <i>Pharaoh's</i> chariots," which, notwithstanding their power and numbers, were engulfed in the waters of <i>destruction.</i> God can make the most unlikely means work for His people's salvation (<a onclick="return mV('Exd',14,7,9,23,'25-28');">Exd 14:7, 9, 23, 25-28</a>; <a onclick="return mV('Exd', 15,'3-8',19);">15:3-8, 19</a>). Jehovah's chariots are His angels (<a onclick="return mV('Psa',68,17);">Psa 68:17</a>), or the cherubim, or the ark (<a onclick="return mV('Jos',3,13);">Jos 3:13</a>; (<a onclick="return mV('Jos',3,13);">4:7</a>; compare <a onclick="return mV('Sgs',1,9);">Sgs 1:9</a>).
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<p id="Hqab3_9"><b>9. bow...made...naked</b>—that is, was drawn forth from its cover, in which bows usually were cased when not in use. Compare <a onclick="return mV('Isa',22,6);">Isa 22:6</a>, "Kir uncovered the shield."
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<br><br><b><i>according</i> to the oaths of the tribes <i>even thy</i> word</b>—that is, Thy <i>oaths</i> of promise to <i>the tribes</i> of Israel (<a onclick="return mV('Psa',77,8);">Psa 77:8</a>; <a onclick="return mV('Luk',1,73,74);">Luk 1:73-74</a>). Habakkuk shows that God's miraculous interpositions for His people were not limited to one time, but that God's <i>oaths</i> to His people are sure ground for their always expecting them. The mention of the <i>tribes,</i> rather than <i>Abraham</i> or Moses, is in order that they may not doubt that to them belongs this grace of which Abraham was the depository [CALVIN and JEROME]. MAURER translates, "The spears were glutted with blood, the triumphal song!" that is, no sooner did Jehovah begin the battle by baring His bow, than the spears were glutted with blood and the triumphal song sung.
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<br><br><b>Thou didst cleave the earth with rivers</b>—the result of the earthquake caused by God's approach [MAURER]. GROTIUS refers it to the bringing forth water from the rock (<a onclick="return mV('Exd',17,6);">Exd 17:6</a>; <a onclick="return mV('Num',20,10,11);">Num 20:10-11</a>; <a onclick="return mV('Psa',78,15,16);">Psa 78:15-16</a>; <a onclick="return mV('Psa',105,4);">105:4</a>). But the context implies not the giving of water to His people to drink, but the fearful physical phenomena attending Jehovah's attack on Israel's foes.
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<p id="Hab3_10"><b>10. The mountains</b>—repetition with increased emphasis of some of the tremendous phenomena mentioned in <a onclick="return mV('Hab',3,6);">Hab 3:6</a>.
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<br><br><b>overflowing of the water passed by</b>—namely, of the Red Sea; and again, of the Jordan. God marked His favor to His people in all the elements, causing every obstacle, whether mountains or waters, which impeded their progress, to "pass away" [CALVIN]. MAURER, not so well, translates, "torrents (rains) of water rush down."
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<br><br><b>lifted...hands on high</b>—namely, its billows <i>lifted on high</i> by the tempest. Personification. As men signify by voice or gesture of <i>hand</i> that they will do what they are commanded, so these parts of nature testified their obedience to God's will (<a onclick="return mV('Exd',14,22);">Exd 14:22</a>; <a onclick="return mV('Jos',3,16);">Jos 3:16</a>; <a onclick="return mV('Psa',77,17,18);">Psa 77:17-18</a>; <a onclick="return mV('Psa',144,4);">114:4</a>).
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<p id="Hab3_11"><b>11. sun...moon stood still</b>—at Joshua's command ( <a onclick="return mV('Jos',10,12,13);">Jos 10:12-13</a>). MAURER wrongly translates, "stand" (<i>withdrawn,</i> or <i>hidden from view,</i> by the clouds which covered the sky during the thunders).
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<br><br><b>light of thine arrows</b>—hail mixed with lightnings (<a onclick="return mV('Jos',10,10,11);">Jos 10:10-11</a>).
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<br><br><b>they went</b>—The <i>sun</i> and <i>moon</i> "went," not as always heretofore, but according to the light and direction of Jehovah's arrows, namely, His lightnings hurled in defense of His people; astonished at these they stood still [CALVIN]. MAURER translates, "At the light of Thine arrows (which) went" or flew.
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<p id="Hab3_12"><b>12. march</b>—implying Jehovah's majestic and irresistible progress before His people (<a onclick="return mV('Jdg',5,4);">Jdg 5:4</a>; <a onclick="return mV('Psa',68,7);">Psa 68:7</a>). Israel would not have dared to attack the nations, unless Jehovah had gone before.
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<br><br><b>thresh</b>— (<a onclick="return mV('Mic',4,13);">Mic 4:13</a>).
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<p id="Hab3_13"><b>13. with thine anointed</b>—with Messiah; of whom Moses, Joshua, and David, God's anointed leaders of Israel, were the types (<a onclick="return mV('Psa',89,19);">Psa 89:19-20, 38</a>). God from the beginning delivered His people in person, or by the hand of a Mediator (<a onclick="return mV('Isa',63,11);">Isa 63:11</a>). Thus Habakkuk confirms believers in the hope of their deliverance, as well because God is always the same, as also because the same anointed Mediator is ready now to fulfil God's will and interpose for Israel, as of old [CALVIN]. MAURER translates to suit the parallelism, "for salvation to Thine anointed," namely, Israel's <i>king</i> in the abstract, answering to the "people" in the former clause (compare <a onclick="return mV('Psa',28,8);">Psa 28:8</a>; <a onclick="return mV('Lam',4,20);">Lam 4:20</a>). Or Israel is meant, the <i>anointed,</i> that is, consecrated people of Jehovah (<a onclick="return mV('Psa',105,15);">Psa 105:15</a> ).
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<br><br><b>woundedst the head out of the house of the wicked</b>—probably an allusion to <a onclick="return mV('Psa',68,21);">Psa 68:21</a>. Each <i>head person</i> sprung from and belonging to <i>the house of</i> Israel's <i>wicked</i> foes; such as Jabin, whose city Hazor was "the head of all the kingdoms" of Canaan (<a onclick="return mV('Jos',11,10);">Jos 11:10</a>; compare <a onclick="return mV('Jdg',4,2,3,13);">Jdg 4:2-3, 13</a>).
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<br><br><b>discovering the foundation</b>—Thou destroyedst high and low. As "the <i>head</i> of the house" means the prince, so the "foundation" means the general <i>host</i> of the enemy.
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<br><br><b>unto the neck</b>—image from a flood reaching <i>to the neck</i> (<a onclick="return mV('Isa',8,8);">Isa 8:8</a>; <a onclick="return mV('Isa',30,28);">30:28</a>). So God, by His wrath overflowing on the foe, caused their princes' <i>necks</i> to be trodden under foot by Israel's leaders (<a onclick="return mV('Jos',10,24);">Jos 10:24</a> 11:8, 12).
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<p id="Hab3_14"><b>14. strike...with his staves</b>—with the "wicked" ( <a onclick="return mV('Hab',3,13);">Hab 3:13</a>) foe's own sword (MAURER translates, "spears") (<a onclick="return mV('Jdg',7,22);">Jdg 7:22</a>).
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<br><br><b>head of his villages</b>—Not only kings were overthrown by God's hand, but His vengeance passed through the foe's <i>villages</i> and dependencies. A just retribution, as the foe had made "the inhabitants of Israel's villages to cease" (<a onclick="return mV('Jdg',5,7);">Jdg 5:7</a>). GROTIUS translates, "of his warriors"; GESENIUS, "the chief of his captains."
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<br><br><b>to scatter me</b>—<i>Israel,</i> with whom Habakkuk identifies himself (compare <a onclick="return mV('Hab',1,12);">Hab 1:12</a>).
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<br><br><b>rejoicing...to devour the poor secretly</b>—"The poor" means the <i>Israelites,</i> for whom in their helpless state the foe lurks <i>in his lair,</i> like a wild beast, to pounce on and <i>devour</i> (<a onclick="return mV('Psa',10,9);">Psa 10:9</a> 17:12).
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<p id="Hab3_15"><b>15. Thou didst walk through the sea with thine horses</b>— (<a onclick="return mV('Hab',3,8);">Hab 3:8</a>). No obstacle could prevent Thy progress when leading Thy people in safety to their inheritance, whether the Red Sea, Jordan, or the figurative waves of foes raging against Israel (<a onclick="return mV('Psa',65,7);">Psa 65:7</a>; <a onclick="return mV('Psa',77,19);">77:19</a>).
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<p id="Hab3_16"><b>16. When I heard...trembled</b>—namely, at the judgments which God had declared (<a onclick="return mV('Hab',1,'1-17');">Hab 1:1-17</a>) were to be inflicted on Judea by the Chaldeans.
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<br><br><b>belly</b>—The <i>bowels</i> were thought by the Hebrews to be the seat of yearning compassion (<a onclick="return mV('Jer',31,20);">Jer 31:20</a>). Or "heard" may refer to <a onclick="return mV('Hab',3,2);">Hab 3:2</a>, "When I <i>heard</i> as to Jehovah's coming interposition for Israel against the Chaldeans being still at some distance" (<a onclick="return mV('Hab',2,3);">Hab 2:3</a>); so also the voice" [MAURER].
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<br><br><b>at the voice</b>—of the divine threatenings (<a onclick="return mV('Hab',1,6);">Hab 1:6</a>). The faithful tremble at the <i>voice</i> alone of God before He inflicts punishment. Habakkuk speaks in the person of all the faithful in Israel.
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<br><br><b>trembled in myself</b>—that is, I trembled all over [GROTIUS].
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<br><br><b>that I might rest in the day of trouble</b>—The true and only path to <i>rest</i> is through such fear. Whoever is securely torpid and hardened towards God, will be tumultuously agitated in the day of affliction, and so will bring on himself a worse destruction; but he who in time meets God's wrath and trembles at His threats, prepares the best <i>rest</i> for himself in the day of affliction [CALVIN]. HENDERSON translates, "Yet I shall have rest." Habakkuk thus consoling his mind, Though trembling at the calamity coming, yet I shall have rest in God (<a onclick="return mV('Isa',26,3);">Isa 26:3</a>). But that sentiment does not seem to be directly asserted till <a onclick="return mV('Hab',3,17);">Hab 3:17</a>, as the words following at the close of this verse imply.
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<br><br><b>when he cometh up unto the people, he will invade</b>—rather (as <i>English Version</i> is a mere truism), connected with the preceding clause, "that I might rest...when he (the Chaldean foe) cometh up unto the people (the Jews), <i>that he may cut them off</i>" [CALVIN]. The <i>Hebrew</i> for "invade" means, <i>to rush upon, or to attack and cut off with congregated troops.</i> /n<p id="Hab3_17"><b>17.</b> Destroy the "vines" and "fig trees" of the carnal heart, and his mirth ceases. But those who when full enjoyed God in all, when emptied can enjoy all in God. They can sit down upon the heap of ruined creature comforts, and rejoice in Him as the "God of their salvation." Running in the way of His commandments, we outrun our troubles. Thus Habakkuk, beginning his prayer with trembling, ends it with a song of triumph (<a onclick="return mV('Job',13,15);">Job 13:15</a>; <a onclick="return mV('Psa',4,7);">Psa 4:7</a>; <a onclick="return mV('Psa',43,3,5);">43:3, 5</a>).
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<br><br><b>labour of the olive</b>—that is, the <i>fruit</i> expected from the olive.
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<br><br><b>fail</b>—literally, "lie," that is, disappoint the hope (<a onclick="return mV('Isa',58,11);">Isa 58:11</a>, <i>Margin</i>).
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<br><br><b>fields</b>—from a <i>Hebrew</i> root meaning "to be yellow"; as they look at harvest-time.
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<br><br><b>meat</b>—food, grain.
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<br><br><b>cut off</b>—that is, cease.
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<p id="Hab3_18"><b>18. yet I will rejoice</b>—The prophet speaks in the name of his people.
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<p id="Hab3_19"><b>19. hinds' feet...walk upon...high places</b>—Habakkuk has here before his mind <a onclick="return mV('Psa',18,33,34);">Psa 18:33-34</a>; <a onclick="return mV('Deu',32,13);">Deu 32:13</a>. "Hinds' (gazelles') feet" imply the <i>swiftness</i> with which God enables him (the prophet and his people) to escape from his enemies, and return to his native land. The "high places" are called "mine," to imply that Israel shall be restored to <i>his own</i> land, a land of hills which are places of safety and of eminence (compare <a onclick="return mV('Gen',19,17);">Gen 19:17</a>; <a onclick="return mV('Mat',24,16);">Mat 24:16</a>). Probably not only the <i>safety,</i> but the <i>moral elevation,</i> of Israel above all the lands of the earth is implied (<a onclick="return mV('Deu',33,29);">Deu 33:29</a>).
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<br><br><b>on my stringed instruments</b>—<i>neginoth.</i> This is the prophet's direction to the <i>precentor</i> ("chief singer") as to how the preceding ode (<a onclick="return mV('Hab',3,'1-19');">Hab 3:1-19</a>) is to be performed (compare <a onclick="return mV('Psa',4,1);">Psa 4:1</a>; <a onclick="return mV('Psa',6,1);">6:1</a>, titles). The prophet had in mind a certain form of stringed instrument adapted to certain numbers and measures. This formula at the end of the ode, directing the kind of instrument to be used, agrees with that in the beginning of it, which directs the kind of melody (compare <a onclick="return mV('Isa',38,20);">Isa 38:20</a>).
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