English Standard Version
Was your wrath against the rivers, O LORD? Was your anger against the rivers, or your indignation against the sea, when you rode on your horses, on your chariot of salvation?
King James Bible
Was the LORD displeased against the rivers? was thine anger against the rivers? was thy wrath against the sea, that thou didst ride upon thine horses and thy chariots of salvation?
American Standard Version
Was Jehovah displeased with the rivers? Was thine anger against the rivers, Or thy wrath against the sea, That thou didst ride upon thy horses, Upon thy chariots of salvation?
Wast thou angry, O Lord, with the rivers? or was thy wrath upon the rivers? or thy indignation in the sea? Who will ride upon thy horses: and thy chariots are salvation.
English Revised Version
Was the LORD displeased against the rivers? was thine anger against the rivers, or thy wrath against the sea, that thou didst ride upon thine horses, upon thy chariots of salvation?
Webster's Bible Translation
Was the LORD displeased against the rivers? was thy anger against the rivers? was thy wrath against the sea, that thou didst ride upon thy horses, and thy chariots of salvation?
Habakkuk 3:8 Parallel
CommentaryKeil and Delitzsch Biblical Commentary on the Old Testament
From this salvation even the Israel that may be in misery or scattered abroad will not be excluded. Micah 4:6. "In that day, is the saying of Jehovah, will I assemble that which limps, and gather together that which has been thrust out, and which I have afflicted. Micah 4:7. And I will make that which limps into a remnant, and that which is far removed into a strong nation; and Jehovah will rule over them from henceforth, even for ever." "In that day" points back to the end of the days in Micah 4:1. At the time when many nations shall go on pilgrimage to the highly exalted mountain of the Lord, and therefore Zion-Jerusalem will not only be restored, but greatly glorified, the Lord will assemble that which limps and is scattered abroad. The feminines הצּלעה and הנּדּחה are neuters, and to be understood collectively. Limping denotes the miserable condition into which the dispersed have been brought (cf. Psalm 35:15; Psalm 38:18). And this misery is inflicted by God. The limping and dispersed are those whom Jehovah has afflicted, whom He has punished for their sins. The gathering together of the nation has already been promised in Micah 2:12; but there the assembling of all Israel was foretold, whereas here it is merely the assembling of the miserable, and of those who are scattered far and wide. There is no discrepancy in these two promises. The difference may easily be explained from the different tendencies of the two addressed. "All Jacob" referred to the two separate kingdoms into which the nation was divided in the time of the prophet, viz., Israel and Judah, and it was distinctly mentioned there, because the banishment of both had been foretold. This antithesis falls into the background here; and, on the other hand, prominence is given, in connection with what precedes, to the idea of happiness in the enjoyment of the blessings of the holy land. The gathering together involves reinstatement in the possession and enjoyment of these blessings. Hence only the miserable and dispersed are mentioned, to express the thought that no one is to be excluded from the salvation which the Lord will bestow upon His people in the future, though now he may be pining in the misery of the exile inflicted upon them. But just as the whole of the nation of Israel to be gathered together, according to Micah 2:12, consists of the remnant of the nation only, so does the gathering together referred to here point only to the restoration of the remnant, which is to become a strong nation, over which Jehovah reigns as King in Zion. מלך is emphatic, expressing the setting up of the perfected monarchy, as it has never yet existed, either in the present or the past.
(Note: "Micah does not mention the descendants of David here, but Jehovah Himself, not to exclude the kingdom of David, but to show that God will prove that He was the author of that kingdom, and that all the power is His. For although God governed the ancient people by the hand of David, and by the hand of Josiah and Hezekiah, yet there was as it were a cloud interposed, so that God then reigned obscurely. The prophet therefore indicates a certain difference here between that shadowy kingdom and the new kingdom which God will openly manifest at the advent of the Messiah." - Calvin.)
This dominion will never be interrupted again, as it formerly was, by the banishment of the nation into exile on account of its sins, but will endure מעתּה (henceforth), i.e., from the future, which is regarded as present, even for ever.
So far as the realization of this exceedingly glorious promise is concerned, the expression standing at the head, be'achărı̄th hayyâmı̄m (at the end of the days), already points to the Messianic times: and the substance of the promise itself points to the times of the completion of the Messianic kingdom, i.e., to the establishment of the kingdom of glory (Matthew 19:28). The temple mountain is a type of the kingdom of God in its New Testament form, which is described by all the prophets after the forms of the Old Testament kingdom of God. Accordingly, the going of the nations to the mountain of the house of Jehovah is, as a matter of fact, the entrance of the heathen who have been brought to the faith into the kingdom of Christ. This commenced with the spread of the gospel among the Gentiles, and has been continued through all the ages of the Christian church. But however many nations have hitherto entered into the Christian church, the time has not yet come for them to be so entirely pervaded with the spirit of Christ, as to allow their disputes to be settled by the Lord as their King, or to renounce war, and live in everlasting peace. Even for Israel the time has not yet come for the limping and exiled to be gathered together and made into a strong nation, however many individual Jews have already found salvation and peace within the bosom of the Christian church. The cessation of war and establishment of eternal peace can only take place after the destruction of all the ungodly powers on earth, at the return of Christ to judgment and for the perfecting of His kingdom. But even then, when, according to Romans 11:25., the pleroma of the Gentiles shall have entered into the kingdom of God, and Israel as a nation (πᾶς Ἰσραήλ equals יעקב כּלּו in Micah 2:12) shall have turned to its Redeemer, and shall be assembled or saved, no physical elevation of the mountain of Zion will ensue, nor any restoration of the temple in Jerusalem, or return of the dispersed of Israel to Palestine. The kingdom of glory will be set up on the new earth, in the Jerusalem which was shown to the holy seer on Patmos in the Spirit, on a great and lofty mountain (Revelation 21:10). In this holy city of God there will be no temple, "for the Lord, the Almighty God, and the Lamb, are the temple thereof" (Revelation 21:22). The word of the Lord to the Samaritan woman concerning the time when men would neither worship God on this mountain, nor yet in Jerusalem, but worship Him in spirit and in truth (John 4:21, John 4:23), applies not only to the kingdom of God in its temporal development into the Christian church, but also to the time of the completion of the kingdom of God in glory.
Treasury of Scripture Knowledge
of salvation. or, were salvation.
And the LORD said to Moses, "Say to Aaron, 'Take your staff and stretch out your hand over the waters of Egypt, over their rivers, their canals, and their ponds, and all their pools of water, so that they may become blood, and there shall be blood throughout all the land of Egypt, even in vessels of wood and in vessels of stone.'"
Moses and Aaron did as the LORD commanded. In the sight of Pharaoh and in the sight of his servants he lifted up the staff and struck the water in the Nile, and all the water in the Nile turned into blood.
Lift up your staff, and stretch out your hand over the sea and divide it, that the people of Israel may go through the sea on dry ground.
Then Moses stretched out his hand over the sea, and the LORD drove the sea back by a strong east wind all night and made the sea dry land, and the waters were divided.
"There is none like God, O Jeshurun, who rides through the heavens to your help, through the skies in his majesty.
the waters coming down from above stood and rose up in a heap very far away, at Adam, the city that is beside Zarethan, and those flowing down toward the Sea of the Arabah, the Salt Sea, were completely cut off. And the people passed over opposite Jericho.
He rode on a cherub and flew; he came swiftly on the wings of the wind.
Jump to PreviousAnger Angry Burning Chariot Chariots Displeased Horses Indignation Kindled Rage Ride Rivers Rode Salvation Sea Streams Victorious Victory War-Carriages Wrath Wrathful
Jump to NextAnger Angry Burning Chariot Chariots Displeased Horses Indignation Kindled Rage Ride Rivers Rode Salvation Sea Streams Victorious Victory War-Carriages Wrath Wrathful
LinksHabakkuk 3:8 NIV
Habakkuk 3:8 NLT
Habakkuk 3:8 ESV
Habakkuk 3:8 NASB
Habakkuk 3:8 KJV
Habakkuk 3:8 Bible Apps
Habakkuk 3:8 Biblia Paralela
Habakkuk 3:8 Chinese Bible
Habakkuk 3:8 French Bible
Habakkuk 3:8 German Bible
ESV Text Edition: 2016. The Holy Bible, English Standard Version® copyright © 2001 by Crossway Bibles, a publishing ministry of Good News Publishers.