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Habakkuk 3:1 [study!]

American Standard Version (ASV 1901) [2]
— A prayer of Habakkuk the prophet, set to Shigionoth.
King James Version (KJV 1769)
— A prayer of Habakkuk the prophet upon Shigionoth.
New American Standard Bible (NASB ©1995)
— A prayer of Habakkuk the prophet, according to Shigionoth.
Webster's Revision of the KJB (WEB 1833)
— A prayer of Habakkuk the prophet upon Shigionoth.
Darby's Translation (DBY 1890)
— A Prayer of Habakkuk the prophet upon Shigionoth.
Rotherham's Emphasized Bible (EBR 1902)
— A prayer by Habakkuk the prophet,—in the manner of an Ode.
Young's Literal Translation (YLT 1898)
— A prayer of Habakkuk the prophet concerning erring ones:
Douay-Rheims Challoner Revision (DR 1750)
Original King James Bible (AV 1611) [2]
— A prayer of Habakkuk the prophet vpon Sigionoth.
Brenton Greek Septuagint (LXX, Restored Names)
Full Hebrew Names / Holy Name KJV (2008) [2] [3]
— A prayer of Chavaqquq the prophet upon Shigyonoth.

Strong's Numbers & Hebrew NamesHebrew Old TestamentColor-Code/Key Word Studies
A prayer 8605
{8605} Prime
From H6419; intercession, supplication; by implication a hymn.
of vakkk חֲבַקּוּק 2265
{2265} Prime
By reduplication from H2263; embrace; Chabakkuk, the prophet.
the prophet 5030
{5030} Prime
From H5012; a prophet or (generally) inspired man.
upon x5921
(5921) Complement
Properly the same as H5920 used as a preposition (in the singular or plural, often with prefix, or as conjugation with a particle following); above, over, upon, or against (yet always in this last relation with a downward aspect) in a great variety of applications.
iqyn שִׁגיֹנוֹת. 7692
{7692} Prime
From H7686; properly aberration, that is, (technically) a dithyramb or rambling poem.
Jamieson-Fausset-Brown Commentary

Habakkuk 3:1

_ _ Habakkuk 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 (Habakkuk 3:1, Habakkuk 3:2), then follows the main subject, then the peroration (Habakkuk 3:16-19), a summary of the practical truth, which the whole is designed to teach. (Deuteronomy 33:2-5; Psalms 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!” (Habakkuk 3:3, Habakkuk 3:9, Habakkuk 3:13), implies.

_ _ prayer — the only strictly called prayers are in Habakkuk 3:2. But all devotional addresses to God are called “prayers” (Psalms 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 (2 Chronicles 20:20-22, 2 Chronicles 20:26).

_ _ upon Shigionoth — a musical phrase, “after the manner of elegies,” or mournful odes, from an Arabic root [Lee]; the phrase is singular in Psalms 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.

Matthew Henry's Commentary

Habakkuk 3:1-2

_ _ This chapter is entitled a prayer of Habakkuk. It is a meditation with himself, an intercession for the church. Prophets were praying men; this prophet was so (He is a prophet, and he shall pray for thee, Genesis 20:7); and sometimes they prayed for even those whom they prophesied against. Those that were intimately acquainted with the mind of God concerning future events knew better than others how to order their prayers, and what to pray for, and, in the foresight of troublous times, could lay up a stock of prayers that might then receive a gracious answer, and so be serving the church by their prayers when their prophesying was over. This prophet had found God ready to answer his requests and complaints before, and therefore now repeats his applications to him. Because God has inclined his ear to us, we must resolve that therefore we will call upon him as long as we live. 1. The prophet owns the receipt of God's answer to his former representation, and the impression it made upon him (v. 2): “O Lord! I have heard thy speech, thy hearing” (so some read it), “that which thou wouldst have us hear, the decree that has gone forth for the afflicting of thy people. I received thine, and it is before me.” Note, Those that would rightly order their speech to God must carefully observe, and lay before them, his speech to them. He had said (Habakkuk 2:1), I will watch to see what he will say; and now he owns, Lord, I have heard thy speech; for, if we turn a deaf ear to God's word, we can expect no other than that he should turn a deaf ear to our prayers, Proverbs 28:9. I heard it, and was afraid. Messages immediately from heaven commonly struck even the best and boldest men into a consternation; Moses, Isaiah, and Daniel, did exceedingly fear and quake. But, besides that, the matter of this message made the prophet afraid, when he heard how low the people of God should be brought, under the oppressing power of the Chaldeans, and how long they should continue under it; he was afraid lest their spirits should quite fail, and lest the church should be utterly rooted out and run down, and, being kept low so long, should be lost at length. 2. He earnestly prays that for the elect's sake these days of trouble might be shortened, or the trouble of these days mitigated and moderated, or the people of God supported and comforted under it. He thinks it very long to wait till the end of the years; perhaps he refers to the seventy years fixed for the continuance of the captivity, and therefore, “Lord,” says he, “do something on our behalf in the midst of the years, those years of our distress; though we be not delivered, and our oppressors destroyed, yet let us not be abandoned and cast off.” (1.) “Do something for thy own cause: Revive thy work, thy church” (that is the work of God's own hand, formed by him, formed for him); “revive that, even when it walks in the midst of trouble, Psalms 138:7, Psalms 138:8. Grant thy people a little reviving in their bondage, Ezra 9:8; Psalms 85:6. Preserve alive thy work” (so some read it); “though thy church be chastened, let it not be killed; though it have not its liberty, yet continue its life, save a remnant alive, to be a seed of another generation. Revive the work of thy grace in us, by sanctifying the trouble to us and supporting us under it, though the time be not yet come, even the set time, for our deliverance out of it. Whatever becomes of us, though we be as dead and dry bones, Lord, let thy work be revived, let not that sink, and go back, and come to nothing.” (2.) “Do something for thy own honour: In the midst of the years make known, make thyself known, for now verily thou art a God that hidest thyself (Isaiah 45:15), make known thy power, thy pity, thy promise, thy providence, in the government of the world, for the safety and welfare of thy church. Though we be buried in obscurity, yet, Lord, make thyself known; whatever becomes of Israel, let not the God of Israel be forgotten in the world, but discover himself even in the midst of the dark years, before thou art expected to appear.” When in the midst of the years of the captivity God miraculously owned the three children in the fiery furnace, and humbled Nebuchadnezzar, this prayer was answered, In the midst of the years make known. (3.) “Do something for thy people's comfort: In wrath remember mercy, and make that known. Show us thy mercy, O Lord!Psalms 85:7. They see God's displeasure against them in their troubles, and that makes them grievous indeed. There is wrath in the bitter cup; that therefore they deprecate, and are earnest in begging that he is a merciful God and they are vessels of his mercy. Note, Even those that are under the tokens of God's wrath must not despair of his mercy; and mercy, mere mercy, is that which we must flee to for refuge, and rely upon as our only plea. He does not say, Remember our merit, but, Lord, remember thy own mercy.

John Wesley's Explanatory Notes

Habakkuk 3:1

Upon Sigionoth — A musical instrument.

Geneva Bible Translation Notes

Habakkuk 3:1

A prayer of Habakkuk the prophet (a) upon Shigionoth.

(a) "upon Shigionoth" or "for the ignorance". The prophet instructs his people to pray to God, not only because of their great sins, but also for those they had committed in ignorance.

Cross-Reference Topical ResearchStrong's Concordance

Psalms 86:1-17 [[A Prayer of David.]] Bow down thine ear, O LORD, hear me: for I [am] poor and needy. ... Shew me a token for good; that they which hate me may see [it], and be ashamed: because thou, LORD, hast holpen me, and comforted me.
Psalms 90:1-17 [[A Prayer of Moses the man of God.]] Lord, thou hast been our dwelling place in all generations. ... And let the beauty of the LORD our God be upon us: and establish thou the work of our hands upon us; yea, the work of our hands establish thou it.

upon Shigionoth:
or, according to variable songs, or tunes, called in Hebrew, Shigionoth.
Psalms 7:1-17 [[Shiggaion of David, which he sang unto the LORD, concerning the words of Cush the Benjamite.]] O LORD my God, in thee do I put my trust: save me from all them that persecute me, and deliver me: ... I will praise the LORD according to his righteousness: and will sing praise to the name of the LORD most high.
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Ps 7:1; 86:1; 90:1.

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