---
title: "Commentary Critical and Explanatory on the Whole Bible -  Habakkuk 3"
description: "CHAPTER 3   :-. HABAKKUK"
image: "/images/missing.jpg"
url: "https://realbiblebelievers.com/commentaries/commentary-critical-and-explanatory-on-the-whole-bible/habakkuk/3"
---

CHAPTER 3

. 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](../../../kjv/habakkuk/3/1); [Habakkuk 3:2](../../../kjv/habakkuk/3/2)),
then follows the main subject, then the peroration ([Habakkuk 3:2](../../../kjv/habakkuk/3/2)), a summary of the practical truth, which the whole is
designed to teach. ([Deuteronomy 33:2-5](../../../kjv/deuteronomy/33/2-5);
[Psalms 77:13-20](../../../kjv/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](../../../kjv/habakkuk/3/3);
[Habakkuk 3:9](../../../kjv/habakkuk/3/9); [Habakkuk 3:13](../../../kjv/habakkuk/3/13)),
implies.

**1. prayer**—the only strictly
called prayers are in [Habakkuk 3:2](../../../kjv/habakkuk/3/2).
But all devotional addresses to God are called "prayers"
([Psalms 72:20](../../../kjv/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](../../../kjv/2-chronicles/20/20-22);
[2 Chronicles 20:26](../../../kjv/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 [2 Chronicles 20:26](../../../kjv/2-chronicles/20/26), 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.

**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 ([Habakkuk 3:16](../../../kjv/habakkuk/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"
([Isaiah 45:11](../../../kjv/isaiah/45/11)). God's elect
people are peculiarly His work ([Isaiah 45:11](../../../kjv/isaiah/45/11)), pre-eminently illustrating His power, wisdom, and
goodness. "Though we seem, as it were, dead nationally, *revive*
us" ([Psalms 85:6](../../../kjv/psalms/85/6)). However ([Psalms 85:6](../../../kjv/psalms/85/6)), where "the work of God" refers to *His
judgment on their enemies,* favors the former view ([Psalms 90:16](../../../kjv/psalms/90/16);
[Psalms 90:17](../../../kjv/psalms/90/17); [Isaiah 51:9](../../../kjv/isaiah/51/9);
[Isaiah 51:10](../../../kjv/isaiah/51/10)).
**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 ([Isaiah 51:10](../../../kjv/isaiah/51/10)), *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.

**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 ([Deuteronomy 33:2](../../../kjv/deuteronomy/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" ([Habakkuk 3:2](../../../kjv/habakkuk/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 [Habakkuk 3:3](../../../kjv/habakkuk/3/3);
[Habakkuk 3:9](../../../kjv/habakkuk/3/9); [Psalms 55:19](../../../kjv/psalms/55/19);
[Psalms 57:3](../../../kjv/psalms/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.

**4. as the light**—namely, of the
sun ([Job 37:21](../../../kjv/job/37/21); [Proverbs 4:18](../../../kjv/proverbs/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," [Psalms 22:1](../../../kjv/psalms/22/1), title,
*Margin*). The *Hebrew* verb for to "emit rays,"
is from the root meaning "horns" ([Exodus 34:29](../../../kjv/exodus/34/29);
[Exodus 34:30](../../../kjv/exodus/34/30); [Exodus 34:35](../../../kjv/exodus/34/35))
[GROTIUS]. The rays are
His *lightnings* ([Psalms 18:8](../../../kjv/psalms/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 ([Psalms 18:8](../../../kjv/psalms/18/8)) [HENDERSON].
Or, *on Mount Sinai* [DRUSIUS].
(Compare [Exodus 24:17](../../../kjv/exodus/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 ([Psalms 31:20](../../../kjv/psalms/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 ([Psalms 18:11](../../../kjv/psalms/18/11);
compare [Isaiah 45:15](../../../kjv/isaiah/45/15); [Isaiah 45:17](../../../kjv/isaiah/45/17)).

**5. pestilence**—to destroy His
people's foes ([1 Samuel 5:9](../../../kjv/1-samuel/5/9); [1 Samuel 5:11](../../../kjv/1-samuel/5/11)).
As Jehovah's advent is glorious to His people, so it is terrible to
His foes.
**burning coals**— [1 Samuel 5:11](../../../kjv/1-samuel/5/11) favors *English Version.* But the parallelism requires,
as the *Margin* translates, "burning disease" (compare
[Deuteronomy 32:24](../../../kjv/deuteronomy/32/24); [Psalms 91:6](../../../kjv/psalms/91/6)).
**went . . . at his feet**—that
is, after Him, as His attendants ([Psalms 91:6](../../../kjv/psalms/91/6)).

**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.

**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 [Numbers 12:1](../../../kjv/numbers/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 [Habakkuk 3:6](../../../kjv/habakkuk/3/6)
God's *everlasting* or ancient *ways* of delivering His
people are mentioned; and in [Habakkuk 3:6](../../../kjv/habakkuk/3/6), 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
([Exodus 15:14-16](../../../kjv/exodus/15/14-16)). Hebrew
expositors refer it to Chushan-rishathaim, king of Mesopotamia, or
Syria, the first oppressor of Israel ([Judges 3:8](../../../kjv/judges/3/8);
[Judges 3:10](../../../kjv/judges/3/10)), from whom Othniel
delivered them. Thus the second hemistich of the verse will refer to
the deliverance of Israel from Midian by Gideon ([Judges 3:10](../../../kjv/judges/3/10)) to which [Habakkuk 3:11](../../../kjv/habakkuk/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 [Numbers 25:17](../../../kjv/numbers/25/17);
[Numbers 25:18](../../../kjv/numbers/25/18)).
**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.

**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 [Habakkuk 3:10](../../../kjv/habakkuk/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 ([Exodus 14:7](../../../kjv/exodus/14/7);
[Exodus 14:9](../../../kjv/exodus/14/9); [Exodus 14:23](../../../kjv/exodus/14/23);
[Exodus 14:25-28](../../../kjv/exodus/14/25-28); [Exodus 15:3-8](../../../kjv/exodus/15/3-8);
[Exodus 15:19](../../../kjv/exodus/15/19)). Jehovah's chariots are
His angels ([Psalms 68:17](../../../kjv/psalms/68/17)), or the
cherubim, or the ark ([Joshua 3:13](../../../kjv/joshua/3/13);
[Joshua 4:7](../../../kjv/joshua/4/7); compare [Joshua 4:7](../../../kjv/joshua/4/7)).

**9. bow . . . made . . . naked**—that
is, was drawn forth from its cover, in which bows usually were cased
when not in use. Compare [Isaiah 22:6](../../../kjv/isaiah/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
([Psalms 77:8](../../../kjv/psalms/77/8); [Luke 1:73](../../../kjv/luke/1/73);
[Luke 1:74](../../../kjv/luke/1/74)). 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 ([Exodus 17:6](../../../kjv/exodus/17/6);
[Numbers 20:10](../../../kjv/numbers/20/10); [Numbers 20:11](../../../kjv/numbers/20/11);
[Psalms 78:15](../../../kjv/psalms/78/15); [Psalms 78:16](../../../kjv/psalms/78/16);
[Psalms 105:4](../../../kjv/psalms/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.

**10. The mountains**—repetition
with increased emphasis of some of the tremendous phenomena mentioned
in [Habakkuk 3:6](../../../kjv/habakkuk/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 ([Exodus 14:22](../../../kjv/exodus/14/22);
[Joshua 3:16](../../../kjv/joshua/3/16); [Psalms 77:17](../../../kjv/psalms/77/17);
[Psalms 77:18](../../../kjv/psalms/77/18); [Psalms 114:4](../../../kjv/psalms/114/4)).

**11. sun . . . moon stood still**—at
Joshua's command ([Joshua 10:12](../../../kjv/joshua/10/12);
[Joshua 10:13](../../../kjv/joshua/10/13)). 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 ([Joshua 10:10](../../../kjv/joshua/10/10);
[Joshua 10:11](../../../kjv/joshua/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.

**12. march**—implying Jehovah's
majestic and irresistible progress before His people ([Judges 5:4](../../../kjv/judges/5/4);
[Psalms 68:7](../../../kjv/psalms/68/7)). Israel would not have
dared to attack the nations, unless Jehovah had gone before.
**thresh**— ([Psalms 68:7](../../../kjv/psalms/68/7)).

**13. with thine anointed**—with
Messiah; of whom Moses, Joshua, and David, God's anointed leaders of
Israel, were the types ([Psalms 89:19](../../../kjv/psalms/89/19);
[Psalms 89:20](../../../kjv/psalms/89/20); [Psalms 89:38](../../../kjv/psalms/89/38)).
God from the beginning delivered His people in person, or by the hand
of a Mediator ([Isaiah 63:11](../../../kjv/isaiah/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 [Psalms 28:8](../../../kjv/psalms/28/8);
[Lamentations 4:20](../../../kjv/lamentations/4/20)). Or Israel is meant,
the *anointed,* that is, consecrated people of Jehovah ([Lamentations 4:20](../../../kjv/lamentations/4/20)).
**woundedst the head out of the
house of the wicked**—probably an allusion to [Lamentations 4:20](../../../kjv/lamentations/4/20). 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 ([Lamentations 4:20](../../../kjv/lamentations/4/20); compare [Judges 4:2](../../../kjv/judges/4/2);
[Judges 4:3](../../../kjv/judges/4/3); [Judges 4:13](../../../kjv/judges/4/13)).
**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* ([Isaiah 8:8](../../../kjv/isaiah/8/8);
[Isaiah 30:28](../../../kjv/isaiah/30/28)). So God, by His wrath
overflowing on the foe, caused their princes' *necks* to be
trodden under foot by Israel's leaders ([Joshua 10:24](../../../kjv/joshua/10/24);
[Joshua 11:8](../../../kjv/joshua/11/8); [Joshua 11:12](../../../kjv/joshua/11/12)).

**14. strike . . . with his
staves**—with the "wicked" () foe's own sword (MAURER
translates, "spears") ().
**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" ([Judges 5:7](../../../kjv/judges/5/7)).
GROTIUS translates, "of
his warriors"; GESENIUS,
"the chief of his captains."
**to scatter me**—*Israel,*
with whom Habakkuk identifies himself (compare [Judges 5:7](../../../kjv/judges/5/7)).
**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* ([Psalms 10:9](../../../kjv/psalms/10/9);
[Psalms 17:12](../../../kjv/psalms/17/12)).

**15. Thou didst walk through the sea
with thine horses**— ([Habakkuk 3:8](../../../kjv/habakkuk/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 ([Psalms 65:7](../../../kjv/psalms/65/7);
[Psalms 77:19](../../../kjv/psalms/77/19)).

**16. When I heard . . .
trembled**—namely, at the judgments which God had declared () were to be inflicted on Judea by the Chaldeans.
**belly**—The *bowels*
were thought by the Hebrews to be the seat of yearning compassion
([Jeremiah 31:20](../../../kjv/jeremiah/31/20)). Or "heard"
may refer to [Habakkuk 3:2](../../../kjv/habakkuk/3/2), "When
I *heard* as to Jehovah's coming interposition for Israel
against the Chaldeans being still at some distance" ([Habakkuk 3:2](../../../kjv/habakkuk/3/2)); so also the voice" [MAURER].
**at the voice**—of the
divine threatenings ([Habakkuk 1:6](../../../kjv/habakkuk/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 ([Habakkuk 1:6](../../../kjv/habakkuk/1/6)). But that sentiment does not seem to be directly asserted
till [Habakkuk 3:17](../../../kjv/habakkuk/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.*

**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](../../../kjv/job/13/15); [Psalms 4:7](../../../kjv/psalms/4/7);
[Psalms 43:3](../../../kjv/psalms/43/3); [Psalms 43:5](../../../kjv/psalms/43/5)).
**labour of the olive**—that
is, the *fruit* expected from the olive.
**fail**—literally, "lie,"
that is, disappoint the hope ([Psalms 43:5](../../../kjv/psalms/43/5), *Margin*).
**fields**—from a *Hebrew*
root meaning "to be yellow"; as they look at harvest-time.
**meat**—food, grain.
**cut off**—that is, cease.

**18. yet I will rejoice**—The
prophet speaks in the name of his people.

**19. hinds' feet . . . walk upon . .
. high places**—Habakkuk has here before his mind [Psalms 18:33](../../../kjv/psalms/18/33);
[Psalms 18:34](../../../kjv/psalms/18/34); [Deuteronomy 32:13](../../../kjv/deuteronomy/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 [Genesis 19:17](../../../kjv/genesis/19/17);
[Matthew 24:16](../../../kjv/matthew/24/16)). Probably not only the
*safety,* but the *moral elevation,* of Israel above all
the lands of the earth is implied ([Matthew 24:16](../../../kjv/matthew/24/16)).
**on my stringed
instruments**—*neginoth.* This is the prophet's direction to
the *precentor* ("chief singer") as to how the
preceding ode ([Habakkuk 3:1-19](../../../kjv/habakkuk/3/1-19))
is to be performed (compare [Psalms 4:1](../../../kjv/psalms/4/1);
[Psalms 6:1](../../../kjv/psalms/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 [Psalms 6:1](../../../kjv/psalms/6/1)).

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