TEXT [Commentary]

  2.   The Redeemer’s conquest (3:8-15)

8 Was it in anger, LORD, that you struck the rivers

and parted the sea?

Were you displeased with them?

No, you were sending your chariots of salvation!

9 You brandished your bow

and your quiver of arrows.

You split open the earth with flowing rivers.

10 The mountains watched and trembled.

Onward swept the raging waters.

The mighty deep cried out,

lifting its hands in submission.

11 The sun and moon stood still in the sky

as your brilliant arrows flew

and your glittering spear flashed.

12 You marched across the land in anger

and trampled the nations in your fury.

13 You went out to rescue your chosen people,

to save your anointed ones.

You crushed the heads of the wicked

and stripped their bones from head to toe.

14 With his own weapons,

you destroyed the chief of those

who rushed out like a whirlwind,

thinking Israel would be easy prey.

15 You trampled the sea with your horses,

and the mighty waters piled high.

NOTES

3:8 in anger. The NLT translates the sense of the third masculine singular verb in the MT. The LXX reads ōrgisthēs [TG3710, ZG3974] (Were you angry?) so as to make this line agree with the following lines. But such an adjustment is not necessary (Pope 1977:303-304).

rivers . . . sea? Many have pointed out the Ugaritic parallelism of ym (cf. yam [TH3220, ZH3542]) and nhr (cf. nahar [TH5104, ZH5643]). Thus Roberts (1991:137) remarks, “The parallel pair River/Sea is a traditional pair, representing alternative names for a single cosmic enemy of Baal in the Ugaritic (and presumably Canaanite) mythology.”

salvation! The translation of yeshu‘ah [TH3444, ZH3802] as “salvation” is traditional. Despite Keil’s (1954) objection, in a martial context, “victory” (NRSV) or “victorious” (NIV) is also appropriate. The metonymy here is effective—God’s deliverance being represented by the “chariots of salvation.”

3:9 You brandished. The NLT cuts through the problems of the difficult Hebrew line shebu‘oth mattoth ’omer. Attempts to determine the precise reading and sense of the line are manifold. One such attempt is to follow the lead of some ancient versions (e.g., Peshitta) and many scholars in reading (with no consonantal change) sibba‘ta [TH7646, ZH8425] (you were satisfied), an understanding attested elsewhere in contexts dealing with fighting and weaponry. In addition to Jer 46:10, one may note the case of Anat’s fighting as recorded in the Baal cycle: “Anat fought hard and gazed (on her work), she battled . . . until she was sated, fighting in the palace” (Driver 1956:84-85). The NIV relates the Masoretic consonants to sheba‘ [TH7651, ZH8679] (seven) and translates “many arrows.” Other versions trace the form to the verb shaba‘ [TH7650, ZH8678] (“swear”; NASB, KJV, NKJV), and some translate according to the sense: “You put (the arrow to) the string” (RSV; cf. NJB). Even though a final resolution for the line is not forthcoming, its association with the preceding lines and the literary motif of the Divine Warrior make the general sense of God’s actions on behalf of his people clear enough.

The final two words of this line have likewise been hotly debated. It is possible to retain the consonants of the text and view the mattoth [TH4294, ZH4751] as a war club, the traditional weapon of Baal. If so, the final ’omer [TH559/562, ZH606/608] (to say) might reflect a scribal pun on Baal’s war weapon aymur (Expeller) known from the Ugaritic texts (see ANET 131). Still another possibility would be to take the final taw of mattoth as a double-duty consonant, read the final word as the imperfect to’mar [TH559, ZH606], and translate the whole line, “You were satisfied with the club you commanded.”

bow . . . arrows. The mention of a divinity having weapons of war is familiar from the literature of the ancient Near East. Thus Ward (1911:23) remarks: “Syrian and Hittite art frequently represents Adad-ramman, god of storm, as armed with the same weapons, while the Babylonian art gave this western god the forked thunderbolt.”

3:10 Onward swept the raging waters. Hiebert (1986:29; cf. Roberts 1991:140) finds the influence of Ps 77:17 in this line, which he emends (with the support of a Heb. fragment from Wadi Murabba‘at) to read zoremu mayim ‘aboth [TH2229A/4325/5645, ZH2442/4784/6265] (clouds poured down water). Though the conjecture is attractive and has the advantage of some ancient manuscript support, as well as precedent in similar contexts (cf. Judg 5:4), the evidence is still too meager to set aside the MT, zerem mayim ‘abar [TH2230/4325/5674, ZH2443/4784/6296], which is nicely rendered by the NLT.

3:11 sun and moon. The juxtaposition of sun and moon participating in earthly events is noted elsewhere (e.g., Josh 10:12-13; Isa 13:10; Joel 2:10; 2:31). The words are familiar set terms. For the participation of other celestial phenomena in earthly events, see Judg 5:20; Isa 60:19-20; and the remarks of Craigie (1977:33-49). For translational difficulties connected with the close of 3:10, see Patterson 1991:244-245.

brilliant arrows flew . . . spear flashed. Most modern translations take the subject of these prepositional phrases to be the sun and moon of the first line of the verse, an understanding found in some ancient versions (Vulgate, Peshitta) and followed by most commentators. The Masoretic accents, however, indicate that the subject of the two lines in question is to be understood differently, as reflected by Ward’s (1911:21) translation: “For light thine arrows go forth, for brightness the glittering of thy spear.” So perceived, the two prepositional phrases are viewed as governed by subjects in their own lines. This arrangement is also reflected in the LXX, Old Latin, and Targum. The NLT properly indicates that the celestial luminaries are obscured by the brilliance of the electric storm.

3:12 You marched across. The verb here (tsa‘ad [TH6805, ZH7575]) occurs with the verb yatsa’ [TH3318, ZH3655] (3:13) elsewhere in the epic literature detailing God’s actions on behalf of his people during the Exodus event (Judg 5:4; Ps 68:7). The reading of the LXX (oligōseis, “you will diminish”) indicates that its translators probably read the verb tsa‘ar [TH6819, ZH7592] (grow insignificant), doubtless due to the confusion between the similarly formed consonants daleth (ד) and resh (ר). The MT is supported by the Vulgate and Peshitta.

trampled. The term is a key one in Habakkuk’s double psalm. Thus Armerding (1985:530) observes that 3:12 “recapitulates the imagery of earthquake from v. 10: in effect it resumes and integrates the content of both vv. 3-7 and vv. 8, 9-11 at the introduction to this concluding section (vv. 12-15) in which the goal of the Lord’s ‘wrath’ and salvation becomes evident whether acting on the ‘earth’ or the ‘nations.’ ”

anger . . . fury. This parallel pair appears elsewhere regarding God’s indignation against his enemies (e.g., Isa 30:27). Especially instructive is Isa 10:5, where not only this pair is found but also matteh [TH4294, ZH4751] (“rod, club”; 3:9) appears: “What sorrow awaits Assyria, the rod of my anger. I use it as a club to express my anger.”

3:13 to save. The Hebrew text contains a noun rather than an infinitive: “for the salvation of.” The rendering of the NLT takes full note of the following particle ’eth [TH853, ZH906], which normally marks a direct accusative after a verbal form. However, Pusey (1953:217) reads the particle as the preposition ’eth [TH854, ZH907] (with) translating, “you went forth for victory with your people.” Perhaps the simplest solution is to view the particle as an instance of its use with a noun carrying an implied causative verbal force, an employment expanded from its normal function of marking the definite direct object of a verb. Its force is thus emphatic here (Roberts 1991:142).

your anointed ones. This term (which is singular in the Hebrew text, “your anointed”) has been taken as referring to the nation Israel (Ewald 1875), to Israel’s Davidic king (Roberts 1991, R. L. Smith 1984), to Cyrus (Robertson 1990), or to the Messiah (Hailey 1972, Keil 1954, Laetsch 1956, von Orelli 1897). If the reference is primarily historical and has in view the era of the Exodus and wilderness wanderings, the term must at least initially refer to Moses.

stripped . . . head to toe. The Hebrew form of the verb “stripped” is an infinitive absolute detailing the activity of the main verb. The “stripping” could refer to severe wounding or loss of life (cf. Ps 141:8). If so, this act is then followed by the traditional blow to the head found in ancient Near Eastern literature. A victor first delivered a blow to the body of a foe and then crushingly to the head. By the phrase “head to toe” (more lit., “from foundation [thigh] to neck”), Habakkuk’s poem maintains contact with the details of the two-stage fighting attested in the ancient literature, such as Marduk’s slaying of Tiamat first by delivering an arrow down her throat and then by a crushing blow to her skull, the Egyptian Sinuhe’s dispatching of his Amorite foe by an arrow to the neck followed by a deathblow with his battle-axe, and Baal’s defeat of Yamm with a blow first to the body and then to the head.

3:14 easy prey. Verse 14 is extremely difficult. Thus Margulis (1970:427) declares, “This text seems to defy comprehension. It is at first sight the most seriously damaged portion of the poem.” Despite Roberts’s (1991:157) observations that “the extensive corruption in this verse makes any discussion of it somewhat problematic,” the NLT has captured well the basic thrust of the verse.

3:15 the sea. For the figure of God treading upon the sea, see Ps 77:19.

piled high. The tarassontas [TG5015, ZG5429] (stirring up) in the LXX also represents a valid understanding of the Hebrew khomer [TH2563B, ZH2816]; cf. NIV. However, the idea of the heaping up of the waters (as in the NLT) is not inappropriate to the context, particularly as one that originates in the epic literature concerning the Exodus (cf. Exod 15:8; Josh 3:13, 16).

COMMENTARY [Text]

The second poem is a victory ode that sings of the mighty strength of Israel’s Redeemer. His power is displayed at the waters of testing (3:8-9b), unleashed in the natural world (3:9c-11), and viewed by the enemy (3:12-15). Whereas the first two sections deal in a general way with the entire Exodus event (focusing particularly on the final movement into Canaan), the final section fixes its attention on the initial stage of the Exodus.

The rhetorical question with which the second poem begins is for emphasis and vividness. Using phraseology drawn from the epic literature familiar to the people of the Levant, particularly of Syro-Palestine, Yahweh is portrayed metaphorically as Israel’s mighty warrior who appears in his battle chariot (3:8), armed with bow (3:9), club (3:9; see note), arrows (3:11), and spear (3:11). Though the literary allusion is probably to Baal’s dispatching of his enemy Yamm (Sea) (Cassuto 1975:11-12), here Yahweh is shown to be the true master over the forces of nature.

This, however, is no cosmic battle between deities representing the forces of nature; Yahweh comes as Israel’s champion against human opponents. In giving his people the victory, he uses his power over the elements to aid his people (cf. Judg 5:19-21). Not only at the Exodus from Egypt itself (cf. Exod 15:12-15), but also at the Jordan River, Yahweh showed himself to be sovereign over all forces and events.

The reference to waters here probably intends the activities of God in connection with the entire Exodus event. The theme of water is prominent not only in the triumph at the Red Sea (Exod 15) but also in passing through the Jordan (Josh 3–4). In accordance with his promise to defend his people (Deut 32:40-42), the God who is the Creator of the abyss and seas (Gen 1:6-8; Pss 24:2; 104:6; 2 Pet 3:5) and the controller of the flood (Gen 6–8; 2 Pet 3:6) and all watery domains (Job 38:8-11; Pss 24:2; 104:7-13; 2 Pet 3:5-7) moves the waters so that his people can make their escape.

In 3:10 the waters of the abyss (Gen 49:25; Deut 33:13) are said to cry out and lift up their hands, perhaps in terror or prayer. As a figure of battle, this doubtless refers to the force with which the waters roar from their subterranean prisons and the tossing waves that cap the surface of the waters. The imagery of a plaintiff crying to the God who alone rescues from danger may also be present. If nature is subject to the omnipotent one, surely the case is no different for mankind (cf. Pss 19:1-4[2-5]; 104:31-35; 148:1-4).

The drama of warfare continues in 3:11 with a hyperbolic description of the celestial scene. The Divine Warrior shoots his arrows and hurls his spears so that the sun and the moon appear to stand still in their courses. They are largely obscured by the darkness that attends the heavy clouds, seen only intermittently amid the flashing lightning.

The closing verses (3:12-15) describe both the defeat of Israel’s enemies and the deliverance of God’s people. The salvation of God’s anointed is singled out for particular attention. Although historically the term here probably has reference to Moses, it can be applied also to the ruling member of the Davidic line, whose future coming was recorded by Moses (cf. Gen 49:10; Num 24:19). David understood his role as God’s anointed (2 Sam 7:8-29; 23:1-7), and the Scriptures from his time forward proclaim the inviolability of the far-reaching provisions in the Davidic covenant (cf. Pss 2; 45:2-7; 89:3-4, 19-24, 27-37; 110:1-7; Jer 33:19-26; Ezek 34:20-31) that will find their ultimate realization in Israel’s Messiah (Isa 42:1-7; 48:16-17; 49:1-7; 52:13–53:12; Jer 23:5-8; Ezek 37:24-28; Zech 9:9; cf. Isa 61:1-2 with Luke 4:18-19; see further Luke 1:68-79; Acts 2:29-36; 3:24-26; 15:16-17; Rev 11:15).

Because the primary orientation of these verses is the redemption in Exodus, probably the historical reference is to Pharaoh and the armies of Egypt over whom God, through Moses, his anointed, achieved the victory. The idea of a victorious Redeemer could be applied to the subsequent defeat of the enemy in the land (cf. Josh 6:10; Judg 5:19-23) and to all the victories that the Lord gave to Israel (e.g., 2 Kgs 19:32-36) and will yet accomplish in a future day (Ps 110:5-6; Isa 63:1-6; 66:14-16, 22-24; Ezek 38–39; Joel 3:9-17; Amos 9:11-12).

Verses 14b-15 provide a follow-up to the previous scene. The enemy’s warriors storm out against the people of God like brigands coming upon the helpless. The event commemorated here may be the Egyptians’ pursuit of the fleeing Hebrews (Exod 14:5-9). If so, the last verse of the poem is doubly apropos: It not only sings of the miraculous deliverance of the children of Israel through the “mighty waters” (cf. Exod 15:10) of the Red Sea (Exod 14:13-22, 29-31) but also bookends the theme of God’s action against waters with which the poem began (3:8).

Thus this second poem deals with the great deliverance from Egypt, the entire psalm (3:3-15) being concluded on a note of redemption. Israel’s God, who brought them through the waters of testing with a mighty power that left all nature in convulsion and who led his people in triumph, was the one who had been with them since the deliverance out of Egypt. A victorious Redeemer, he could be counted on to again save a repentant and submissive people. This truth should be a source of assurance for the troubled prophet.

Theologically, 3:8-15 continues to underscore the might of the Creator and Controller of earth’s forces. River and sea, earth and sky, all are under his sovereign power. And not only that, they are but the arsenal of the Divine Warrior who acts on behalf of his own people. This motif of the Divine Warrior spans the literature of both Testaments.[101] The theme is particularly tied to Israel’s Exodus, which commemorates Israel’s deliverance from Egypt and the movement to Mount Sinai (Exod 15:1-18),[102] Israel’s approach to the Promised Land from the south, and the triumphs of the early conquest period (cf. 3:3-15 with Judg 5:4-5; Pss 18:8-16; 68:8-9; 77:16-20; 144:5-6). The theme continues throughout the Hebrew Scriptures, the emphasis being on God’s intervention on behalf of his people as their victorious Redeemer. As the spiritual basis for all of Israel’s redemptive experience, nationally and individually, it is cited or alluded to repeatedly (e.g., Josh 3:5; 4:18-24; 5:10-15; 1 Sam 12:6; Pss 105:26-45; 106:7-12; Jer 11:7). The traditional account is then often recast by Israel’s prophets to portray God’s future intervention on behalf of his people so as to bring them once again to the land of blessing (e.g., Isa 11:11-16; 51:9-11; Jer 16:14-15; 23:7-8; Mic 7:14-15).

Attested in several intertestamental works (e.g., 3 Macc 2:6-8, 64; 1 Enoch 89:10-27; Jubilees 49), the Exodus theme reaches into the New Testament where it is used to depict Christ’s redemptive work. It culminates in our Lord’s second coming as a Divine Warrior to liberate his followers from the realm of oppression in a new Exodus (e.g., Rev 15:3-4; 19:11-21). Strengthened by this knowledge, believers may take courage in the midst of spiritual warfare. Properly armed and equipped (Eph 6:10-18), they understand that their Redeemer and victorious Divine Warrior always leads his believers in triumph (2 Cor 2:14). Christians, therefore, can rest in that certain hope of final redemption in which Christ will triumph over death itself (Rom 8:18-25; 1 Cor 15:51-57).