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1This is a prayer of Habakkuk the prophet:[#tn The Hebrew text adds עַל שִׁגְיֹנוֹת (’al shigyonot, “upon [or, “according to”] shigyonot”). The meaning of this word is uncertain. It may refer to the literary genre of the prayer or to the musical style to be employed when it is sung. The NEB leaves the term untranslated; several other modern English versions transliterate the term into English, sometimes with explanatory notes (NASB, NRSV “according to Shigionoth”; NIV “On shigyonoth”).]
2Lord , I have heard the report of what you did;[#tn Heb “your report,” that is, “the report concerning you.”]
I am awed, Lord , by what you accomplished.
In our time repeat those deeds;
in our time reveal them again.
But when you cause turmoil, remember to show us mercy!
3God comes from Teman,[#tn In vv. 3-15 there is a mixture of eleven prefixed verbal forms (without vav [ו] consecutive or with vav conjunctive), sixteen suffixed forms, and three prefixed forms with vav consecutive. All of the forms are best taken as indicating completed action from the speaker’s standpoint (all of the prefixed forms being regarded as preterites). The forms could be translated with the past tense, but this would be misleading, for this is not a mere recital of God’s deeds in Israel’s past history. Habakkuk here describes, in terms reminiscent of past theophanies, his prophetic vision of a future theophany (see v. 7, “I saw”). From the prophet’s visionary standpoint the theophany is “as good as done.” This translation uses the English present tense throughout these verses to avoid misunderstanding. A similar strategy is followed by the NEB; in contrast note the NIV and NRSV, which consistently use past tenses throughout the section, and the NASB, which employs present tenses in vv. 3-5 and mostly past tenses in vv. 6-15.; #sn Teman was a city or region in southern Edom.]
the sovereign one from Mount Paran. Selah .
His splendor covers the skies,
his glory fills the earth.
4He is as bright as lightning;[#tn Heb “[His] radiance is like light.” Some see a reference to sunlight, but the Hebrew word אוֹר (’or) here refers to lightning, as the context indicates (see vv. 4b, 9, 11). The word also refers to lightning in Job 36:32 and 37:3, 11, 15.]
a two-pronged lightning bolt flashes from his hand.
This is the outward display of his power.
5Plague goes before him;
pestilence marches right behind him.
6He takes his battle position and shakes the earth;[#tn Heb “he stands.”; #tn This verb has been traditionally understood as “measure” (from מוּד, mud), but the immediately following context (vv. 6b-7) favors the meaning “shake” from מָוד (mavd; see HALOT 555 s.v.).]
with a mere look he frightens the nations.
The ancient mountains disintegrate;
the primeval hills are flattened.
He travels on the ancient roads.
7I see the tents of Cushan overwhelmed by trouble;[#tn Heb “under trouble I saw the tents of Cushan.”sn Cushan was located in southern Transjordan.]
the tent curtains of the land of Midian are shaking.
8Is the Lord mad at the rivers?
Are you angry with the rivers?
Are you enraged at the sea?
Is this why you climb into your horse-drawn chariots,
your victorious chariots?
9Your bow is ready for action;[#tn Heb “[into] nakedness your bow is laid bare.”]
you commission your arrows. Selah .
You cause flash floods on the earth’s surface.
10When the mountains see you, they shake.
The torrential downpour sweeps through.
The great deep shouts out;
it lifts its hands high.
11The sun and moon stand still in their courses;[#tn Heb “in their lofty dwelling places.”]
the flash of your arrows drives them away,
the bright light of your lightning-quick spear.
12You furiously stomp on the earth,
you angrily trample down the nations.
13You march out to deliver your people,
to deliver your special servant.
You strike the leader of the wicked nation,
laying him open from the lower body to the neck. Selah .
14You pierce the heads of his warriors with a spear.[#tn Some take “warriors” with the following line, in which case one should translate, “you pierce [his] head with a spear; his warriors storm forward to scatter us” (cf. NIV). The meaning of the Hebrew term פְּרָזוֹ (pÿrazo), translated here “his warriors,” is uncertain.; #tc Heb “his shafts.” Some emend to “your shafts.” The translation above assumes an emendation to מַטֶּה (matteh, “shaft, spear”), the vav-yod (ו-י) sequence being a corruption of an original he (ה).]
They storm forward to scatter us;
they shout with joy as if they were plundering the poor with no opposition.
15But you trample on the sea with your horses,
on the surging, raging waters.
16I listened and my stomach churned;[#tn Heb “my insides trembled.”]
the sound made my lips quiver.
My frame went limp, as if my bones were decaying,
and I shook as I tried to walk.
I long for the day of distress
to come upon the people who attack us.
17When the fig tree does not bud,[#tn Or “though.”]
and there are no grapes on the vines;
when the olive trees do not produce,
and the fields yield no crops;
when the sheep disappear from the pen,
and there are no cattle in the stalls,
18I will rejoice because of the Lord ;[#tn Or “in.”]
I will be happy because of the God who delivers me!
19The sovereign Lord is my source of strength.[#tn Or perhaps, “is my wall,” that is, “my protector.”]
He gives me the agility of a deer;
he enables me to negotiate the rugged terrain.
(This prayer is for the song leader. It is to be accompanied by stringed instruments.)