Commentario del capitolo
Habakkuk Capitolo 3
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Hab 3:1-19.
繁體中文
Originale inglese
Hab 3:1-19.
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.
This sublime ode begins with an exordium
(Hab 3:1, 2),
then follows the main subject, then the peroration
(Hab 3:16-19),
a summary of the practical truth, which the whole is designed to teach.
(De 33:2-5; Ps 77:13-20
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!"
(Hab 3:3, 9, 13),
implies.
1. prayer--the only strictly called prayers are in
Hab 3:2.
But all devotional addresses to God are called "prayers"
(Ps 72:20).
The Hebrew is from a root "to apply to a judge for a favorable decision." Prayers in which praises to God for deliverance, anticipated in the sure confidence of faith, are especially calculated to enlist Jehovah on His people's side
(2Ch 20:20-22, 26).
upon Shigionoth--a musical phrase, "after the manner of elegies," or mournful odes, from an Arabic root [LEE]; the phrase is singular in
Ps 7:1,
title. More simply, from a Hebrew root to "err," "on account of sins of ignorance." Habakkuk thus teaches his countrymen to confess not only their more grievous sins, but also their errors and negligences, into which they were especially likely to fall when in exile away from the Holy Land [CALVIN]. So Vulgate 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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2. 我聽見祢的言語就懼怕——指祢論及猶太人將受管教〔加爾文（Calvin）〕、以及其壓迫者將受毀滅的啟示。這是哈巴谷對神所傳信息的回答〔格羅提烏斯（Grotius）〕。毛勒（Maurer）譯作「祢降臨的消息」，按字面作「祢的消息」。
就懼怕——對神審判的敬畏
（哈 3:16）。
求祢……復興祢的作為——求祢成全拯救祢百姓的作為，不要讓祢的應許如已死一般擱置，卻以成全來使它重得生命〔梅諾修（Menochius）〕。加爾文（Calvin）把「祢的作為」解為以色列；他們被稱為「我手所造的」
（賽 45:11）。
神的選民特別是祂的作為
（賽 43:1），
最卓越地彰顯祂的能力、智慧與良善。「我們雖看似在國族上已如死了一般，求祢使我們復興」
（詩 85:6）。
然而
詩 64:9
中「神的作為」指祂對仇敵的審判，支持前一見解
（詩 90:16, 17； 賽 51:9, 10）。
在這些年間——即在我們所處的災禍年間。如今我們的災禍到了頂峰，即在我們七十年被擄之間。加爾文（Calvin）更憑想像地解為在祢百姓之年間（從亞伯拉罕延伸到彌賽亞）；他們若在祂來到之前被剪除，便如在他們年間中途被剪除，未達成熟。本革爾（Bengel）也把這些年間的中間視為世界年間的中點。有一句極相似的話
（但 9:27），
一七之半。然而平行的子句「在怒中」（即在怒的中途）表明「在這些年間」意即「在我們現今被擄與災禍的年間」。
求祢彰顯——以親身的經歷使它（即祢的作為）被認識；以實際作為表明，這是祢的作為。
Originale inglese
2. I have heard thy speech--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."
and was afraid--reverential fear of God's judgments
(Hab 3:16).
revive thy work--Perfect the work of delivering Thy people, and do not let Thy promise lie as if it were dead, but give it new life by performing it [MENOCHIUS]. CALVIN explains "thy work" to be Israel; called "the work of My hands"
(Isa 45:11).
God's elect people are peculiarly His work
(Isa 43:1),
pre-eminently illustrating His power, wisdom, and goodness. "Though we seem, as it were, dead nationally, revive us"
(Ps 85:6).
However
(Ps 64:9),
where "the work of God" refers to His judgment on their enemies, favors the former view
(Ps 90:16, 17; Isa 51:9, 10).
in the midst of the years--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 in the midst of their years, before attaining their maturity. So BENGEL makes the midst of the years to be the middle point of the years of the world. There is a strikingly similar phrase
(Da 9:27),
In the midst of the week. The parallel clause, "in wrath" (that is, in the midst of wrath), however, shows that "in the midst of the years" means "in the years of our present exile and calamity."
make known--Made it (Thy work) known by experimental proof; show in very deed, that this is Thy work.
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3. 神——希伯來文用單數的「以羅阿（Eloah）」，而非通常複數的「以羅欣（Elohim）」。此單數不見於任何其他小先知書，也不見於耶利米書、以西結書；但見於以賽亞書、但以理書、約伯記、申命記。
從提幔——猶大以南、靠近以東之地；巴蘭山就在那以東地之內〔亨德森（Henderson）〕。「巴蘭」是從猶大以南延伸到西奈的曠野地區。西珥、西奈、巴蘭彼此相連，故此在神賜律法的事上同被提及
（申 33:2）。
提幔與西珥即以東等同，故此處以提幔代之。哈巴谷以神在西奈向百姓榮耀彰顯的作為根據，求神如今「復興祂的作為」
（哈 3:2）。
因祂如今仍是從前那同樣的神。
細拉——音樂記號，置於段落與詩節之末，除三處外總在節末；即此處、
哈 3:9，
以及詩 55:19; 57:3，
但那些地方它卻結束半節。它意味著曲調的變換。出自意為「休息」或「停頓」的詞根〔格塞尼烏斯（Gesenius）〕；暗示在樂器間奏之時歌唱停止。此處莊嚴的停頓，為要默想隨後對耶和華彰顯的榮耀描述而預備人心。
他的榮光遮蓋諸天——即充滿可召出普遍讚美的榮耀；與「榮光」的平行證明此乃其意。
Originale inglese
3. God--singular in the Hebrew, "Eloah," instead of "Elohim," plural, usually employed. The singular is not found in any other of the minor prophets, or Jeremiah, or Ezekiel; but it is in Isaiah, Daniel, Job, and Deuteronomy.
from Teman--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
(De 33:2).
Teman is so identified with Seir or Edom, 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"
(Hab 3:2)
now. For He is the same God now as ever.
Selah--a musical sign, put at the close of sections and strophes, always at the end of a verse, except thrice; namely, here, and
Hab 3:9, and Ps 55:19; 57:3,
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.
earth . . . full of his praise--that is, of His glories which were calculated to call forth universal praise; the parallelism to "glory" proves this to be the sense.
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4. 如光輝——即太陽的光
（伯 37:21； 箴 4:18）。
角——為「祂的手」〔路多維庫·德·迪厄（Ludovicus de Dieu）〕所揮舞的能力的象徵。「光線」從「祂的手」發出，阿拉伯人比之為羚羊的角（可比較「晨鹿」，
詩 22:1
標題，邊註）。希伯來文「發光線」的動詞，出自意為「角」的詞根
（出 34:29, 30, 35）
〔格羅提烏斯（Grotius）〕。這些光線就是祂的閃電
（詩 18:8），
〔毛勒（Maurer）〕。
在那裏——在那「輝煌」中。在其內，儘管輝煌，卻只是祂能力的「（隱藏）」之帷幕。連神的「衣服」——「光」——也只是遮蓋，而非完全顯露祂那超絕的榮耀
（詩 104:2）
〔亨德森（Henderson）〕。或作在西奈山上〔德魯修斯（Drusius）〕。（比較
出 24:17）。
七十士譯本與敘利亞譯本將「在那裏」讀作祂造了隱藏云云；祂以雲彩遮蔽自己。英文譯本較佳，加爾文（Calvin）解釋說：之所以說有「神能力的隱藏」，是因為神沒有把它無差別地向一切人顯明，而是特別向祂的百姓顯明
（詩 31:20）。
照我所見，對照在於「角」或祂能力（「手」）的發散與那「能力」本身之間。後者是隱藏的，只有「角」或發散彰顯出來。若僅僅點點火花便如此可畏地壓倒一切，那隱藏的能力本身更當如何！這在祂於西奈的彰顯中尤為真切
（詩 18:11；
比較
賽 45:15, 17）。
Originale inglese
4. as the light--namely, of the sun
(Job 37:21; Pr 4:18).
horns--the emblem of power 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,"
Ps 22:1,
title, Margin). The Hebrew verb for to "emit rays," is from the root meaning "horns"
(Ex 34:29, 30, 35)
[GROTIUS]. The rays are His lightnings
(Ps 18:8), [MAURER].
there--in that "brightness." In it, notwithstanding its brilliancy, there was but the veil "(the hiding) of His power." Even "light," God's "garment," covers, instead of revealing fully, His surpassing glory
(Ps 104:2)
[HENDERSON]. Or, on Mount Sinai [DRUSIUS]. (Compare
Ex 24:17).
The Septuagint and Syriac versions read for "there," He made a hiding, &c.; He hid Himself with clouds. English Version 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
(Ps 31:20).
The contrast seems to me to be between the "horns" or emanations out of His power ("hand"), and that "power" itself. The latter was hidden, whereas the "horns" or emanations 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
(Ps 18:11;
compare
Isa 45:15, 17).
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5. 瘟疫——為要毀滅祂百姓的仇敵
（撒上 5:9, 11）。
耶和華的降臨對祂百姓是榮耀的，對祂的仇敵卻是可畏的。
熱症——
詩 18:8
支持英文譯本。但按對仗，應如邊註所譯「發熱的疾病」（比較
申 32:24； 詩 91:6）。
行在……祂腳前——即在祂之後，作祂的隨從
（士 4:10）。
Originale inglese
5. pestilence--to destroy His people's foes
(1Sa 5:9, 11).
As Jehovah's advent is glorious to His people, so it is terrible to His foes.
burning coals--
Ps 18:8
favors English Version. But the parallelism requires, as the Margin translates, "burning disease" (compare
De 32:24; Ps 91:6).
went . . . at his feet--that is, after Him, as His attendants
(Jud 4:10).
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6. 祂站立，量了大地——耶和華在前進中，被描繪為忽然停步，以洞悉一切的目光量大地，於是普世震驚。毛勒（Maurer）據不同的詞根譯作「搖撼大地」，更合乎平行的「驅散」；不過後者的希伯來文譯作「使之戰慄」或許更佳。
永久的山——即從創世之基以來被記念為保持同一位置與形狀的山。
都謙卑——彷彿恭敬地降服。
祂的道路永存——祂為拯救百姓所行奇妙的作為，標誌著祂永恆的性情：祂從前為他們所行的如何，如今也必如何。
Originale inglese
6. He stood, and measured the earth--Jehovah, in His advance, is represented as stopping suddenly, and measuring the earth with His all-seeing glance, whereat there is universal consternation. MAURER, from a different root, translates, "rocked the earth"; which answers better to the parallel "drove asunder"; the Hebrew for which latter, however, may be better translated, "made to tremble."
everlasting mountains--which have ever been remembered as retaining the same place and form from the foundation of the world.
did bow--as it were, in reverent submission.
his ways are everlasting--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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7. 帳棚——即居住其中的人。
古珊——與古實（Cush）相同；為與平行子句中的「米-甸」（Midi-an）相諧，而作「古實-安」（Cush-an）。照樣創世記的希伯來文以羅坍（Lotan）指羅得（Lot）。故此博查特（Bochart）認為它等同於米甸，或阿拉伯的一部分。照樣
民 12:1
稱摩西的米甸妻子為古實女子（希伯來文作古實女子）。毛勒（Maurer）認為所指是阿拉伯灣即紅海兩岸的居民；因
哈 3:6
提到神拯救百姓永遠的、即古時的作為；而
哈 3:8
提到為他們分開紅海。可比較米利暗之歌所述由此使以色列遠近之仇都生恐懼
（出 15:14-16）。
希伯來註釋家把此處指向米所波大米或敘利亞王古珊利薩田，即以色列頭一個壓迫者
（士 3:8, 10），
俄陀聶從他手中拯救了他們。如此本節下半便指基甸拯救以色列脫離米甸
（士 6:1-7:25），
而
哈 3:11
明明提及此事。無論哪種見解為是，總的來說是指神古時對以色列仇敵的干預。
災難——不如作「在災難之下」（被視為）的重擔。按字面作「虛空」或「不義」，因而指其刑罰（比較
民 25:17, 18）。
幔子——他們帳棚的遮蓋；指遊牧部族流動的居所，類似今日的貝都因人。
戰兢——即在耶和華為以色列可畏地干預對付他們之時戰兢。
Originale inglese
7. the tents--that is, the dwellers.
Cushan--the same as Cush; made "Cush-an" to harmonize with "Midi-an" in the parallel clause. So Lotan is found in the Hebrew of Genesis for Lot. BOCHART therefore considers it equivalent to Midian, or a part of Arabia. So in
Nu 12:1,
Moses' Midianite wife is called an Ethiopian (Hebrew, Cushite). MAURER thinks the dwellers on both sides of the Arabian Gulf, or Red Sea, are meant; for in
Hab 3:6
God's everlasting or ancient ways of delivering His people are mentioned; and in
Hab 3:8,
the dividing of the Red Sea for them. Compare Miriam's song as to the fear of Israel's foes far and near caused thereby
(Ex 15:14-16).
Hebrew expositors refer it to Chushan-rishathaim, king of Mesopotamia, or Syria, the first oppressor of Israel
(Jud 3:8, 10),
from whom Othniel delivered them. Thus the second hemistich of the verse will refer to the deliverance of Israel from Midian by Gideon
(Jud 6:1-7:25)
to which
Hab 3:11
plainly refers. Whichever of these views be correct, the general reference is to God's interpositions against Israel's foes of old.
in affliction--rather, "under affliction" (regarded) as a heavy burden. Literally, "vanity" or "iniquity," hence the punishment of it (compare
Nu 25:17, 18).
curtains--the coverings of their tents; the shifting habitations of the nomad tribes, which resembled the modern Bedouins.
tremble--namely, at Jehovah's terrible interposition for Israel against them.
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8. 耶和華向江河發怒嗎？——「祂分開紅海與約但河，原因是向這些水發怒嗎？」答案暗含於「祢拯救的戰車」一語中。「不；不是向水發怒，而是樂意為祂百姓的拯救而干預」（比較
哈 3:10）。
祢的戰車——與祢的仇敵法老的戰車相對；那些戰車雖勢大數多，卻被吞沒於毀滅的水中。神能使最不可能的手段為祂百姓的拯救效力
（出 14:7, 9, 23, 25-28; 15:3-8, 19）。
耶和華的戰車是祂的使者
（詩 68:17），
或基路伯，或約櫃
（書 3:13; 4:7；
比較
歌 1:9）。
Originale inglese
8. Was the Lord displeased against the rivers?--"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 of salvation." "Nay; it was not displeasure against the waters, but His pleasure in interposing for His people's salvation" (compare
Hab 3:10).
thy chariots--in antithesis to Thy foe, Pharaoh's chariots," which, notwithstanding their power and numbers, were engulfed in the waters of destruction. God can make the most unlikely means work for His people's salvation
(Ex 14:7, 9, 23, 25-28; 15:3-8, 19).
Jehovah's chariots are His angels
(Ps 68:17),
or the cherubim, or the ark
(Jos 3:13; 4:7;
compare
So 1:9).
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9. 弓……顯露——即從弓套中抽出；弓不用時通常藏於套中。可比較
賽 22:6，
「基珥露出盾牌」。
按著眾支派的起誓……祢的言語——即祢向以色列眾支派所發應許的誓言
（詩 77:8； 路 1:73, 74）。
哈巴谷表明神為百姓所行的奇事不限於某一個時代，神對祂百姓所發的誓言是他們恆常期待這些奇事的確實根據。提眾支派而非亞伯拉罕或摩西，是要使他們不疑這恩典——亞伯拉罕不過是其保管者——是屬於他們的〔加爾文（Calvin）與耶柔米（Jerome）〕。毛勒（Maurer）譯作「矛槍飽飲鮮血，凱歌響起！」即耶和華一以露弓開戰，矛槍便飽飲鮮血，凱歌便響起。
諸山分裂……江河——指神臨近所引發地震的結果〔毛勒（Maurer）〕。格羅提烏斯（Grotius）指向磐石出水
（出 17:6； 民 20:10, 11； 詩 78:15, 16; 105:4）。
但上下文不是指賜水給百姓喝，而是指耶和華攻擊以色列仇敵時所伴隨的可畏自然現象。
Originale inglese
9. bow . . . made . . . naked--that is, was drawn forth from its cover, in which bows usually were cased when not in use. Compare
Isa 22:6,
"Kir uncovered the shield."
according to the oaths of the tribes even thy word--that is, Thy oaths of promise to the tribes of Israel
(Ps 77:8; Lu 1:73, 74).
Habakkuk shows that God's miraculous interpositions for His people were not limited to one time, but that God's oaths to His people are sure ground for their always expecting them. The mention of the tribes, rather than Abraham 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.
Thou didst cleave the earth with rivers--the result of the earthquake caused by God's approach [MAURER]. GROTIUS refers it to the bringing forth water from the rock
(Ex 17:6; Nu 20:10, 11; Ps 78:15, 16; 105:4).
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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繁體中文
10. 諸山——對
哈 3:6
所提一些可畏現象的反覆，語氣更為加重。
水氾濫而過——指紅海；又指約但河。神在一切元素之中向百姓施恩，使一切阻礙他們前進的——山也好、水也好——都「過去」〔加爾文（Calvin）〕。毛勒（Maurer）較不貼切地譯作「水流（雨水）傾瀉而下」。
高舉……手——指其波濤被暴風高舉。擬人化。正如人以聲音或手勢表示遵命而行，照樣自然界這些部分也見證了對神旨意的順服
（出 14:22； 書 3:16； 詩 77:17, 18; 114:4）。
Originale inglese
10. The mountains--repetition with increased emphasis of some of the tremendous phenomena mentioned in
Hab 3:6.
overflowing of the water passed by--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."
lifted . . . hands on high--namely, its billows lifted on high by the tempest. Personification. As men signify by voice or gesture of hand that they will do what they are commanded, so these parts of nature testified their obedience to God's will
(Ex 14:22; Jos 3:16; Ps 77:17, 18; 114:4).
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11. 日月……停留——因約書亞的命令
（書 10:12, 13）。
毛勒（Maurer）誤譯為「站立」（在雷聲之時被雲遮蔽而退去或隱沒）。
祢箭的光發出——指夾雜閃電的冰雹
（書 10:10, 11）。
而行——日頭與月亮「而行」，但不像往常那樣，而是按耶和華之箭——即祂為護衛百姓而擲出的閃電——的光與方向而行；它們因驚異而停留〔加爾文（Calvin）〕。毛勒（Maurer）譯作「因祢箭的光（它們）飛行」。
Originale inglese
11. sun . . . moon stood still--at Joshua's command
(Jos 10:12, 13).
MAURER wrongly translates, "stand" (withdrawn, or hidden from view, by the clouds which covered the sky during the thunders).
light of thine arrows--hail mixed with lightnings
(Jos 10:10, 11).
they went--The sun and moon "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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12. 行走——暗示耶和華在百姓之前莊嚴而不可抵擋的前進
（士 5:4； 詩 68:7）。
若非耶和華在前，以色列斷不敢攻擊列國。
踐踏——
（彌 4:13）。
Originale inglese
12. march--implying Jehovah's majestic and irresistible progress before His people
(Jud 5:4; Ps 68:7).
Israel would not have dared to attack the nations, unless Jehovah had gone before.
thresh--
(Mic 4:13).
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13. 與祢的受膏者——與彌賽亞同；摩西、約書亞、大衛這些神所膏的以色列領袖，都是祂的預表
（詩 89:19, 20, 38）。
神從起初便親自、或藉中保之手拯救祂的百姓
（賽 63:11）。
如此，哈巴谷堅固信徒得拯救的盼望，既因神總不改變，也因同一位受膏中保如今也如古時一般，預備成全神旨、為以色列干預〔加爾文（Calvin）〕。毛勒（Maurer）為合乎對仗，譯作「為拯救祢的受膏者」，即抽象意義上的以色列王，與前一子句的「百姓」相對（比較
詩 28:8； 哀 4:20）。
或作指以色列，即耶和華所分別為聖、受膏的百姓
（詩 105:15）。
打破了惡人之家的頭——大概是暗指
詩 68:21。
指出於以色列惡敵之家、屬於那家的各首領人物；如耶賓，他的城夏瑣是迦南「諸國之首」
（書 11:10；
比較
士 4:2, 3, 13）。
露出根基——祢毀滅了高處與低處。「家之頭」指君王，「根基」則指仇敵的一般軍兵。
直到頸項——取自及於項的洪水之喻
（賽 8:8; 30:28）。
照樣，神以氾濫於仇敵之上的怒氣，使他們的君王之頸項被以色列的首領踐踏
（書 10:24; 11:8, 12）。
Originale inglese
13. with thine anointed--with Messiah; of whom Moses, Joshua, and David, God's anointed leaders of Israel, were the types
(Ps 89:19, 20, 38).
God from the beginning delivered His people in person, or by the hand of a Mediator
(Isa 63:11).
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 king in the abstract, answering to the "people" in the former clause (compare
Ps 28:8; La 4:20).
Or Israel is meant, the anointed, that is, consecrated people of Jehovah
(Ps 105:15).
woundedst the head out of the house of the wicked--probably an allusion to
Ps 68:21.
Each head person sprung from and belonging to the house of Israel's wicked foes; such as Jabin, whose city Hazor was "the head of all the kingdoms" of Canaan
(Jos 11:10;
compare
Jud 4:2, 3, 13).
discovering the foundation--Thou destroyedst high and low. As "the head of the house" means the prince, so the "foundation" means the general host of the enemy.
unto the neck--image from a flood reaching to the neck
(Isa 8:8; 30:28).
So God, by His wrath overflowing on the foe, caused their princes' necks to be trodden under foot by Israel's leaders
(Jos 10:24; 11:8, 12).
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14. 用他的戈矛刺透——以「惡」
（哈 3:13）
之敵自己的劍（毛勒（Maurer）譯作「矛槍」）
（士 7:22）。
他村莊的首領——不但君王被神的手傾覆，祂的報復也經過仇敵的村莊與屬地。這是公義的報應，因仇敵曾「使以色列村莊的居民止息」
（士 5:7）。
格羅提烏斯（Grotius）譯作「他的戰士」；格塞尼烏斯（Gesenius）譯作「他軍長之首」。
要將我分散——指以色列；哈巴谷與之認同（比較
哈 1:12）。
樂意暗中吞噬困苦人——「困苦人」指以色列人；他們在無助之時，仇敵如野獸伏在暗處，要撲上吞噬
（詩 10:9; 17:12）。
Originale inglese
14. strike . . . with his staves--with the "wicked"
(Hab 3:13)
foe's own sword (MAURER translates, "spears")
(Jud 7:22).
head of his villages--Not only kings were overthrown by God's hand, but His vengeance passed through the foe's villages and dependencies. A just retribution, as the foe had made "the inhabitants of Israel's villages to cease"
(Jud 5:7).
GROTIUS translates, "of his warriors"; GESENIUS, "the chief of his captains."
to scatter me--Israel, with whom Habakkuk identifies himself (compare
Hab 1:12).
rejoicing . . . to devour the poor secretly--"The poor" means the Israelites, for whom in their helpless state the foe lurks in his lair, like a wild beast, to pounce on and devour
(Ps 10:9; 17:12).
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15. 祢乘馬踐踏紅海——
（哈 3:8）。
引領祢百姓安然前往他們的產業時，無論是紅海、約但，還是攻擊以色列而洶湧的仇敵之喻式波濤，都不能攔阻祢的前進
（詩 65:7; 77:19）。
Originale inglese
15. Thou didst walk through the sea with thine horses--
(Hab 3:8).
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
(Ps 65:7; 77:19).
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16. 我聽見……戰兢——即因神所宣告
（哈 1:1-17）
要藉迦勒底人加於猶大的審判而戰兢。
肚腹——希伯來人認為腸是熱切憐憫之所在
（耶 31:20）。
或作「聽見」可指
哈 3:2，
「當我聽見耶和華為以色列對抗迦勒底人而行干預仍在遙遠之時」
（哈 2:3）；
「聲音也是如此」〔毛勒（Maurer）〕。
聲音——指神威嚇之聲
（哈 1:6）。
忠信的人在神施罰之前，單因祂的聲音便戰兢。哈巴谷以以色列一切忠信之人的身分發言。
我骨中戰兢——即我全身戰兢〔格羅提烏斯（Grotius）〕。
我只可安靜等候災難之日——到達安靜的真實惟一之路，是經過這樣的敬畏。凡對神安逸麻木剛硬的人，在患難之日必大大動搖，以致為自己招來更重的毀滅；但及時面對神的烈怒、因祂的威嚇而戰兢的人，卻為自己在患難之日預備了最好的安靜〔加爾文（Calvin）〕。亨德森（Henderson）譯作「然而我可以安靜」。哈巴谷如此安慰己心：雖因將至的災禍而戰兢，我卻可在神裏得安靜
（賽 26:3）。
但這情意似乎直到
哈 3:17
才直接陳明，因本節末尾隨後的話有此暗示。
他上來攻擊民的時候，必侵入——不如作（因英文譯本不過是不言自明之理）與前子句相連：「我只可安靜等候……他（迦勒底仇敵）上來攻擊百姓（猶太人）、要剪除他們之時」〔加爾文（Calvin）〕。「侵入」的希伯來文意為以聚集的軍兵猛撲、攻擊並剪除。
Originale inglese
16. When I heard . . . trembled--namely, at the judgments which God had declared
(Hab 1:1-17)
were to be inflicted on Judea by the Chaldeans.
belly--The bowels were thought by the Hebrews to be the seat of yearning compassion
(Jer 31:20).
Or "heard" may refer to
Hab 3:2,
"When I heard as to Jehovah's coming interposition for Israel against the Chaldeans being still at some distance"
(Hab 2:3);
so also the voice" [MAURER].
at the voice--of the divine threatenings
(Hab 1:6).
The faithful tremble at the voice alone of God before He inflicts punishment. Habakkuk speaks in the person of all the faithful in Israel.
trembled in myself--that is, I trembled all over [GROTIUS].
that I might rest in the day of trouble--The true and only path to rest 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 rest 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
(Isa 26:3).
But that sentiment does not seem to be directly asserted till
Hab 3:17,
as the words following at the close of this verse imply.
when he cometh up unto the people, he will invade--rather (as English Version 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), that he may cut them off" [CALVIN]. The Hebrew for "invade" means, to rush upon, or to attack and cut off with congregated troops.
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17. 毀掉屬肉體之心的「葡萄樹」與「無花果樹」，他的歡樂便止息。但那些在豐足時於萬有中享受神的人，在被倒空之時也能在神裏享受萬有。他們能在受造之安慰破敗堆積的廢墟上安然坐下，以祂為「拯救我的神」而喜樂。順著祂誡命的道路奔跑，我們便跑在患難之前。如此，哈巴谷以戰兢開始的禱告，卻以一首凱歌結束
（伯 13:15； 詩 4:7; 43:3, 5）。
橄欖樹的效力——指期望從橄欖樹所得的果子。
不發旺——按字面作「說謊」，即令盼望失望
（賽 58:11，
邊註）。
田地——出自意為「變黃」的希伯來文詞根；因田地在收割時如此。
食物——糧食。
斷絕——即止息。
Originale inglese
17. 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
(Job 13:15; Ps 4:7; 43:3, 5).
labour of the olive--that is, the fruit expected from the olive.
fail--literally, "lie," that is, disappoint the hope
(Isa 58:11, Margin).
fields--from a Hebrew root meaning "to be yellow"; as they look at harvest-time.
meat--food, grain.
cut off--that is, cease.
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18. 然而我因耶和華歡欣——先知以自己百姓的名義發言。
Originale inglese
18. yet I will rejoice--The prophet speaks in the name of his people.
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19. 鹿的腳……行走……高處——哈巴谷此處心中所記的是
詩 18:33, 34； 申 32:13。
「鹿（羚羊）的腳」暗示神使他（先知與他的百姓）逃避仇敵、歸回故土的迅捷。「高處」稱為「我的」，是要表明以色列必歸回自己的地，那是有山嶺之地，山嶺為安全與崇高之所（比較
創 19:17； 太 24:16）。
或許所暗示的不僅是以色列的安全，還有他在全地萬國之上的道德高升
（申 33:29）。
用絲弦的樂器——尼革約（neginoth）。這是先知對領唱者（「詩班長」）關於前一首詩歌
（哈 3:1-19）
當如何演唱的指示（比較
詩 4:1; 6:1
標題）。先知心中惦記某種適合特定節奏與拍子的絃樂器。詩歌末尾這道指示所用樂器種類的格式，與開頭指示樂曲種類的格式相吻合（比較
賽 38:20）。
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羅伯特·詹姆遜（Robert Jamieson）、A. R. 法賽特（A. R. Fausset）、大衛·布朗（David Brown）
《全本聖經批判與解釋註釋》（Commentary Critical and Explanatory on the Whole Bible）（1871）
補遺、勘誤與意見請寄給編者
Originale inglese
19. hinds' feet . . . walk upon . . . high places--Habakkuk has here before his mind
Ps 18:33, 34; De 32:13.
"Hinds' (gazelles') feet" imply the swiftness 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 his own land, a land of hills which are places of safety and of eminence (compare
Ge 19:17; Mt 24:16).
Probably not only the safety, but the moral elevation, of Israel above all the lands of the earth is implied
(De 33:29).
on my stringed instruments--neginoth. This is the prophet's direction to the precentor ("chief singer") as to how the preceding ode
(Hab 3:1-19)
is to be performed (compare
Ps 4:1; 6:1,
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
Isa 38:20).
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Robert Jamieson, A. R. Fausset and David Brown
Commentary Critical and Explanatory on the Whole Bible (1871)
Send Addenda, Corrigenda, and Sententiae to the editor
哈 3:1-19.
哈巴谷向神的禱告：神在西奈與基遍榮耀地啟示自己，是祂將為以色列再向巴比倫及一切仇敵介入的憑據；故此先知在災禍中仍有確信。
這首崇高的詩歌以序言
（哈 3:1, 2）
開始，繼以主體，最後以結語
（哈 3:16-19）
作結，總結全篇所要教導的實踐真理。
（申 33:2-5； 詩 77:13-20
是平行的詩歌）。這大概為聖靈所設計，作為百姓合宜的禱告範本：先在他們巴比倫的被擄中，如今在他們分散之中，尤其是分散末期、大拯救者將為他們介入之前。正如音樂術語「細拉！」
（哈 3:3, 9, 13）
所暗示，它曾在公開敬拜中使用。
1. 禱告——嚴格稱為禱告的僅在
哈 3:2。
但一切向神發出的敬虔呼求都稱為「禱告」
（詩 72:20）。
希伯來文出自意為「向審判官求取有利判決」的詞根。在信心的確據中預先看見拯救而向神發出讚美的禱告，尤其能促使耶和華站在祂百姓一邊
（代下 20:20-22, 26）。
流離歌——一音樂術語，意為「按輓歌的方式」，即悲愴的詩歌，出自阿拉伯文詞根〔李（Lee）〕；該詞在
詩 7:1
的標題中以單數出現。較簡單的解法是出自意為「偏差」的希伯來文詞根，作「因無知之罪」。如此，哈巴谷教導同胞不僅要承認較重大的罪，也要承認他們在被擄離開聖地時尤其容易陷入的錯誤與疏忽〔加爾文（Calvin）〕。武加大譯本、亞居拉（Aquila）與辛馬庫（Symmachus）亦然。耶柔米（Jerome）則作「為故意犯罪的人」。大概主題會決定音樂的種類。德利奇（Delitzsch）與亨德森（Henderson）據同一「偏差」詞根，譯作「以凱旋的音樂」，暗示其熱烈的不規整。