Hab 3:16 | KD | STEP | form the second part of the psalm, in which the prophet describes the feelings that are produced within himself by the coming of the Lord to judge the nations, and to rescue His own people; viz., first of all, fear and trembling at the tribulation ( , ); then exulting joy, in his confident trust in the God of salvation ( , ). Hab 3:16. “I heard it, then my belly trembled, at the sound my lips yelled; rottenness forces itself into my bones, and I tremble under myself, that I am to wait quietly for the day of tribulation, when he that attacketh it approacheth the nation. Hab 3:17. For the fig-tree will not blossom, and there is no yield on the vines; the produce of the olive-tree disappoints, and the corn-fields bear no food; the flock is away from the fold, and no ox in the stalls.” שׁמעתּי is not connected with the theophany depicted in , since this was not an audible phenomenon, but was an object of inward vision, “a spectacle which presented itself to the eye.” “I heard” corresponds to “I have heard” in , and, like the latter, refers to the report heard from God of the approaching judgment. This address goes back to its starting-point, to explain the impression which it made upon the prophet, and to develop still how he “was afraid.” The alarm pervades his whole body, belly, and bones, i.e., the softer and firmer component parts of the body; lips and feet, i.e., the upper and lower organs of the body. The lips cried leqōl , at the voice, the sound of God, which the prophet heard. Tsâlal is used elsewhere only of the ringing of the ears ( ; 2Ki 21:12; ); but here it is applied to the chattering sound produced by the lips, when they smite one another before crying out, not to the chattering of the teeth. Into the bones there penetrates râqâbh , rottenness, inward consumption of the bones, as an effect of alarm or pain, which paralyzes all the powers, and takes away all firmness from the body (cf. ; ). Tachtai , under me, i.e., in my lower members, knees, feet: not as in ; , on the spot where I stand (cf. Ewald, §217, k ). אשׁר אנוּח might mean, “I who was to rest;” but it is more appropriate to take 'ăsher as a relative conjunction, “that I,” since the clause explains the great fear that had fallen upon him. אשׁר is used in a similar way viz., as a conjunction with the verb in the first person, in Ezek. 29:29. Nūăch , to rest, not to rest in the grave (Luther and others), nor to bear quietly or endure (Ges., Maurer), but to wait quietly or silently. For it could hardly occasion such consuming pain to a God-fearing man as that which the prophet experienced, to bear misfortune quietly, when it has already come, and cannot be averted; but it might be to wait quietly and silently, in constant anticipation. Tsârâh , the trouble which the Chaldaeans bring upon Judah. לעלות is not subordinate to ליום צרה, but co-ordinate with it, and is still dependent upon אנוּח; and יגוּדנּוּ, as a relative clause (who oppresses it), is the subject to לעלות: “that I am to wait quietly for him that attacketh to approach my nation.” For if לעלוי were dependent upon ליום, it would be necessary to supply יום as the subject: “when it (the day) comes.” But this is precluded by the fact that עלה is not used for the approach or breaking of day. לעם, to the people, dativ. incomm. , is practically equivalent to על עם, against the people. עם, used absolutely, as in ; , is the nation of Israel. Gūd , as in , i.e., gâdad , to press upon a person, to attack him, or crowd together against him (cf. ). In the trouble of this day is described; and the sensation of pain, in the anticipation of the period of calamity, is thereby still further accounted for. The plantations and fields yield no produce. Folds and stalls are empty in consequence of the devastation of the land by the hostile troops and their depredations: “a prophetic picture of the devastation of the holy land by the Chaldaean war” (Delitzsch). Fig-tree and vine are mentioned as the noblest fruit-trees of the land, as is frequently the case (see ; Hos 2:14; Mic 4:4). To this there is added the olive-tree, as in Mic 6:15; ; , etc. Ma‛asēh zayith is not the shoot, but the produce or fruit of the olive-tree, after the phrase עשׂה פרי, to bear fruit. Kichēsh , to disappoint, namely the expectation of produce, as in Hos 9:2. Shedēmôth , which only occurs in the plural, corn-fields, is construed here as in , with the verb in the singular, because, so far as the sense was concerned, it had become almost equivalent to sâdeh , the field (see Ewald, §318, a ). Gâzar , to cut off, used here in a neuter sense: to be cut off or absent. מכלה, contracted from מכלאה: fold, pen, an enclosed place for sheep. Repheth , ἁπ. λεγ., the rack, then the stable or stall.

‏ Habakkuk 3:16

Hab 3:16-19 form the second part of the psalm, in which the prophet describes the feelings that are produced within himself by the coming of the Lord to judge the nations, and to rescue His own people; viz., first of all, fear and trembling at the tribulation (Hab 3:16, Hab 3:17); then exulting joy, in his confident trust in the God of salvation (Hab 3:18, Hab 3:19). Hab 3:16. “I heard it, then my belly trembled, at the sound my lips yelled; rottenness forces itself into my bones, and I tremble under myself, that I am to wait quietly for the day of tribulation, when he that attacketh it approacheth the nation. Hab 3:17. For the fig-tree will not blossom, and there is no yield on the vines; the produce of the olive-tree disappoints, and the corn-fields bear no food; the flock is away from the fold, and no ox in the stalls.” שׁמעתּי is not connected with the theophany depicted in Hab 3:3-15, since this was not an audible phenomenon, but was an object of inward vision, “a spectacle which presented itself to the eye.” “I heard” corresponds to “I have heard” in Hab 3:2, and, like the latter, refers to the report heard from God of the approaching judgment. This address goes back to its starting-point, to explain the impression which it made upon the prophet, and to develop still how he “was afraid.” The alarm pervades his whole body, belly, and bones, i.e., the softer and firmer component parts of the body; lips and feet, i.e., the upper and lower organs of the body. The lips cried leqōl, at the voice, the sound of God, which the prophet heard. Tsâlal is used elsewhere only of the ringing of the ears (1Sa 3:11; 2Ki 21:12; Jer 19:3); but here it is applied to the chattering sound produced by the lips, when they smite one another before crying out, not to the chattering of the teeth. Into the bones there penetrates râqâbh, rottenness, inward consumption of the bones, as an effect of alarm or pain, which paralyzes all the powers, and takes away all firmness from the body (cf. Pro 12:4; Pro 14:30). Tachtai, under me, i.e., in my lower members, knees, feet: not as in Exo 16:29; 2Sa 2:23, on the spot where I stand (cf. Ewald, §217, k). אשׁר אנוּח might mean, “I who was to rest;” but it is more appropriate to take 'ăsher as a relative conjunction, “that I,” since the clause explains the great fear that had fallen upon him. אשׁר is used in a similar way viz., as a conjunction with the verb in the first person, in Ezek. 29:29. Nūăch, to rest, not to rest in the grave (Luther and others), nor to bear quietly or endure (Ges., Maurer), but to wait quietly or silently. For it could hardly occasion such consuming pain to a God-fearing man as that which the prophet experienced, to bear misfortune quietly, when it has already come, and cannot be averted; but it might be to wait quietly and silently, in constant anticipation. Tsârâh, the trouble which the Chaldaeans bring upon Judah. לעלות is not subordinate to ליום צרה, but co-ordinate with it, and is still dependent upon אנוּח; and יגוּדנּוּ, as a relative clause (who oppresses it), is the subject to לעלות: “that I am to wait quietly for him that attacketh to approach my nation.” For if לעלוי were dependent upon ליום, it would be necessary to supply יום as the subject: “when it (the day) comes.” But this is precluded by the fact that עלה is not used for the approach or breaking of day. לעם, to the people, dativ. incomm., is practically equivalent to על עם, against the people. עם, used absolutely, as in Isa 26:11; Isa 42:6, is the nation of Israel. Gūd, as in Gen 49:19-20, i.e., gâdad, to press upon a person, to attack him, or crowd together against him (cf. Psa 94:21). In Hab 3:17 the trouble of this day is described; and the sensation of pain, in the anticipation of the period of calamity, is thereby still further accounted for. The plantations and fields yield no produce. Folds and stalls are empty in consequence of the devastation of the land by the hostile troops and their depredations: “a prophetic picture of the devastation of the holy land by the Chaldaean war” (Delitzsch). Fig-tree and vine are mentioned as the noblest fruit-trees of the land, as is frequently the case (see Joe 1:7; Hos 2:14; Mic 4:4). To this there is added the olive-tree, as in Mic 6:15; Deu 6:11; Deu 8:8, etc. Ma‛asēh zayith is not the shoot, but the produce or fruit of the olive-tree, after the phrase עשׂה פרי, to bear fruit. Kichēsh, to disappoint, namely the expectation of produce, as in Hos 9:2. Shedēmôth, which only occurs in the plural, corn-fields, is construed here as in Isa 16:8, with the verb in the singular, because, so far as the sense was concerned, it had become almost equivalent to sâdeh, the field (see Ewald, §318, a). Gâzar, to cut off, used here in a neuter sense: to be cut off or absent. מכלה, contracted from מכלאה: fold, pen, an enclosed place for sheep. Repheth, ἁπ. λεγ., the rack, then the stable or stall.