HAB (Habakkuk)
HAB.1 • HAB.2 • HAB.3
HAB.1
[HAB.1.1] The burden which the prophet Habakkuk saw. [§]
ham-mas-sah ah-sher khah-zah khavak-kuk han-nav-ee
This verse introduces the book of Habakkuk. "ham-mas-sah" means 'the burden' or 'the oracle'. "ah-sher" means 'which'. "khah-zah" means 'he saw' or 'he envisioned'. "khavak-kuk" is the proper name, Habakkuk. "han-nav-ee" means 'the prophet'.
[HAB.1.2] Until when, Yahveh, have I cried out and you do not hear? I cry out to you because of violence, and you do not save. [§]
ad-anah Yahveh shivaati v'lo tishma; ez'ak eleicha chammas v'lo toshia.
This verse is a lament, a cry for help to God. 'Ad-anah' means 'until when'. 'Yahveh' is the proper name of God. 'Shivaati' means 'I have cried out'. 'V'lo tishma' means 'and you do not hear'. 'Ez'ak' means 'I cry out'. 'Eleicha' means 'to you'. 'Chammas' means 'violence'. 'V'lo toshia' means 'and you do not save'.
[HAB.1.3] Why do you show me iniquity, and look upon hardship and destruction and violence before me? And there will be strife and judgment. [§]
lamah tar'eni aven ve'amal tabit vesod vehamas lenegdi vayhi riv umadon yisa
This verse is a complaint to Yahveh. 'Lamah' means 'why'. 'Tar'eni' means 'you show me'. 'Aven' means 'iniquity'. 'Ve'amal' means 'and hardship'. 'Tabit' means 'you look at'. 'Ve'sod' means 'and destruction'. 'Ve'hamas' means 'and violence'. 'Lenegdi' means 'before me'. 'Vayhi' means 'and there was'. 'Riv' means 'strife'. 'Umadon' means 'and judgment'. 'Yisa' means 'will carry/bear'. Therefore, the verse questions why Yahveh shows iniquity and looks at hardship, destruction, and violence, and states that strife and judgment will come.
[HAB.1.4] Therefore, the law will be void, and justice will not come forth to eternity, for the wicked one overpowers the righteous one. Therefore, perverted judgment will come forth. [§]
al-ken ta-foo-g to-rah ve-lo ye-tseh la-netzach mish-pat kee ra-shah mak-teer et-ha-tzad-dik al-ken ye-tseh mish-pat me-uk-kal.
This verse discusses the failure of law and justice. "al-ken" means 'therefore'. "ta-foo-g" means 'will be void'. "to-rah" means 'law'. "ve-lo" means 'and not'. "ye-tseh" means 'will go out/come forth'. "la-netzach" means 'to eternity'. "mish-pat" means 'judgment/justice'. "kee" means 'for/because'. "ra-shah" means 'the wicked one'. "mak-teer" means 'surrounds/encircles/overpowers'. "et-ha-tzad-dik" means 'the righteous one'. The second "al-ken" again means 'therefore'. The final "ye-tseh" means 'will go out/come forth' and "mish-pat me-uk-kal" means 'perverted judgment/twisted justice'.
[HAB.1.5] See among the nations and look, and be astonished, be amazed, because a work, a work is being done in your days that you will not believe when it is reported. [§]
Re'u ba-go-yim ve-ha-vi-tu ve-hit-ma-hu te-ma-hu ki-po-el po-el bi-ye-mei-chem lo ta-a-mi-nu ki ye-su-par.
This verse instructs the audience to observe the nations and consider, to be astonished and amazed, because a work being done in their days will not be believed when it is reported. The words 'go-yim' refers to nations. The repeated 'po-el' (work) emphasizes the nature of the event. 'Bi-ye-mei-chem' means 'in your days'. 'Lo ta-a-mi-nu' means 'you will not believe'. 'Ye-su-par' means 'it will be reported'.
[HAB.1.6] Surely I am raising up the Chaldeans, the nation, the bitter and the hasty. The one walking to the wide spaces of the land to seize dwellings not to him. [§]
kee-heen-nee may-keem et ha-cash-deem ha-goy ha-mar veh-ha-nim-har ha-holech le-mer-cha-vay-eretz la-reshet mish-ka-noht lo-lo
This verse describes the raising up of the Chaldeans as a nation. 'Hinne' means 'behold' or 'surely'. 'Meekim' is a form of 'to raise up'. 'Ha-cashdeem' is 'the Chaldeans'. 'Ha-goy' means 'the nation'. 'Ha-mar' means 'the bitter'. 'Veh-ha-nimhar' means 'and the hasty'. 'Ha-holech' means 'the one walking'. 'Le-merchavai-eretz' means 'to the wide spaces of the land'. 'La-reshet' means 'to seize'. 'Mishkanot' means 'dwellings'. 'Lo-lo' means 'not to him'. The structure indicates a declaration of intent or a prophetic statement.
[HAB.1.7] Awesome and terrifying is he. His judgment proceeds from him, and his authority goes forth. [§]
Ayom venorah hoo, mimmenu mishpato us’eto yetzei.
This verse describes God as awesome and terrifying. It states that judgment and authority proceed from God. 'Ayom' refers to awesome or terrible things. 'Norah' means terrible or fearful. 'Hoo' is he. 'Mimmenu' means from him. 'Mishpato' means his judgment. 'Us’eto' means his authority or power. 'Yetzei' means goes forth or proceeds.
[HAB.1.8] And they were light from leopards, their horses, and sharp from the evening wolves. And they spread their horsemen, and their horsemen come from afar. They will fly like an eagle, eager to eat. [§]
vekallu minmerim susav vachadu mizze’avei erev ufashu parashav ufarasav merachok yavo ya’ufu k’nesher chash le’echol.
This verse describes the swift and widespread arrival of an army. 'vekallu' means 'and they were light'. 'minmerim' means 'from leopards'. 'susav' means 'their horses'. 'vachadu' means 'and they were sharp'. 'mizze’avei erev' means 'from the evening wolves'. 'ufashu parashav' means 'and they spread their horsemen'. 'ufarasav merachok yavo' means 'and their horsemen come from afar'. 'ya’ufu k’nesher' means 'they will fly like an eagle'. 'chash le’echol' means 'eager to eat'.
[HAB.1.9] All of it comes for violence, the setting of their faces forward, and it gathered captives like a whirlwind. [§]
kul-loh le-cha-mas ya-vo me-ga-mat pe-nei-hem ka-di-mah va-ye-esof ka-chol she-vee
This verse describes a force coming with violence, their faces set forward, and gathering captives like a whirlwind. 'Kuloh' means 'all of it' or 'the whole of it'. 'L'chamas' means 'to violence' or 'for violence'. 'Yavo' means 'will come'. 'Megamat' relates to direction or setting of a face. 'Penehem' means 'their faces'. 'Kadima' means 'forward'. 'Va-ye-esof' means 'and gathered'. 'Ka-chol' means 'like a whirlwind'. 'Shevee' means 'captives'.
[HAB.1.10] And He mocks among the kings, and princes are a plaything to Him. He is a plaything to every fortress, and He gathers dust and lays a trap. [§]
vehu bam'lakhim yitkalas ve roznim miskhak lo hu lekhol mivtsar yiskhak vayitsbor afar vayil'khudah
This verse describes a powerful being who mocks kings and princes, considering fortresses as playthings. It speaks of gathering dust and laying a trap. The verse is figurative, indicating the futility of human power and the ultimate control of the divine being.
[HAB.1.11] Then the wind passed by, and the guilt of its power was to the Gods. [§]
az chalaf ruach vayavor veashem zu kochavo leeloho
This verse describes a wind passing by and a guilt being attributed to God. "az" means then. "chalaf" means passed by. "ruach" means wind. "vayavor" means and it passed. "veashem" means and the guilt. "zu" means this. "kochavo" means its power. "leeloho" means to God.
[HAB.1.12] Are you not from of old, Yahveh, the Gods, my holy ones? Do not perish, Yahveh, for judgment you have appointed, and the rock to prove you have established. [§]
Ha-lo atta mi-kedem Yahveh Elohim kadoshi lo namut Yahveh l'mishpat samto v'tzur l'hokhiakh yasadto.
This verse consists of several components. "Ha-lo atta" is an interrogative phrase meaning "Are you not...?" "Mi-kedem" means "from of old" or "from eternity". "Yahveh" is the proper name of God. "Elohim" refers to the Gods. "Kadoshi" means "my holy ones." "Lo namut" means "do not perish." "L'mishpat" means "for judgment." "Samto" means "you have appointed." "V'tzur" means "and the rock." "L'hokhiakh" means "to prove." "Yasadto" means "you have established".
[HAB.1.13] Pure are the eyes from seeing evil, and to behold toil you are not able. Why do you behold betrayers, remaining silent while the wicked swallow the righteous among us? [§]
tehor eineyim mereot ra, vehavitt el-amal lo tuchel, lamah tavitt bogdim tacharish bevala ra'ash tzadid minenu.
This verse describes a person with pure eyes who does not look upon evil. It then questions why this person would look at betrayers and remain silent while the wicked swallow the righteous. 'Tehor' means pure. 'Eineyim' means eyes. 'Mereot' means seeing/looking at. 'Ra' means evil. 'Havitt' means to look/behold. 'Amal' means labor/toil/wickedness. 'Tuchel' means you are able. 'Lama' means why. 'Bogdim' means betrayers. 'Tacharish' means to be silent. 'Bevala' means to swallow. 'Rashah' means wicked. 'Tzadik' means righteous. 'Minenu' means from us/among us.
[HAB.1.14] And humankind was made like the fish of the sea, like creatures that do not rule in it. [§]
va-ta-a-seh a-dam kid-gei ha-yam ke-re-mesh lo-mo-shel bo.
This verse describes how humankind was made like the fish of the sea, and like creatures that do not rule over it. 'Adam' means humankind. 'Kid-gei' means 'like the fish of'. 'Ha-yam' means 'the sea'. 'Ke-re-mesh' means 'like creatures'. 'Lo-mo-shel' means 'does not rule'. 'Bo' means 'in it'.
[HAB.1.15] He gathers the whole harvest with a threshing fork, he lifts it, he gathers it into his granary, and he stores it in his storage place. Therefore, he will rejoice and be glad. [§]
kulloh behakah he'aleh yegorehu behermo veyassefehu bemikhmarhto al-ken yismach veyagil.
This verse describes a farmer gathering his harvest. "kulloh" refers to the whole harvest. "behakah" means with a threshing fork. "he'aleh" means he raises or lifts. "yegorehu" means he gathers it. "behermo" means in his granary. "veyassefehu" means and he stores it. "bemikhmarhto" means in his storage place/winepress. "al-ken" means therefore. "yismach" means he will rejoice, and "yagil" means he will be glad.
[HAB.1.16] Therefore he will sacrifice to his destruction and offer incense to his hidden place, because the animal's fat is his portion, and his food is in abundance. [§]
al-ken ye-za-veh le-cher-mo ve-ee-ka-ter le-mich-mar-to ki be-he-mah sha-men chel-ko oo-ma-achal-o be-ree-ah.
This verse describes a person offering sacrifices to a male god and a female god. 'al-ken' means 'therefore'. 'ye-za-veh' means 'he will sacrifice'. 'le-cher-mo' means 'to his destruction (male god)'. 've-ee-ka-ter' means 'and he will offer incense'. 'le-mich-mar-to' means 'to his hidden place (female god)'. 'ki' means 'because'. 'be-he-mah' means 'animal'. 'sha-men' means 'fat'. 'chel-ko' means 'his portion'. 'oo-ma-achal-o' means 'and his food'. 'be-ree-ah' means 'in abundance'.
[HAB.1.17] Therefore, will the God empty its quiver and continually slaughter nations, showing no compassion? [§]
Ha'al ken yarik hermo vetamid laharog goyim lo yachmol.
This verse discusses a deity emptying its quiver and continually slaughtering nations without compassion. "Ha'al" refers to a god or deity. "ken" means therefore or thus. "yarik" means to empty. "hermo" means its quiver. "vetamid" means continually or forever. "laharog" means to kill or slaughter. "goyim" means nations or peoples. "lo yachmol" means will not have compassion or will not spare.
HAB.2
[HAB.2.1] Upon my watchpost I will stand, and I will station myself upon the siege works, and I will watch to see what speaks to me, and what I should answer regarding the rebuke. [§]
al mishmarti ee'emodah ve'et'yatzvah al matzor va'atzpeh lir'ot mah yidaber bi umah ashiv al tochat'ti.
This verse describes a watchman standing guard, waiting for a message or rebuke from God. "Mishmarti" refers to a post of duty or watch. "Matzor" means a siege or fortress, implying a place of observation. The speaker is waiting to see what God will communicate and how they should respond to any correction.
[HAB.2.2] And Yahveh answered me, and said, "Write the vision and make it clear on the tablets, so that a reader may run with it." [§]
Va-ya-a-neni Yahveh va-yo-amer k'tov hazon u-varer al-ha-luchot l'ma'an yarutz koreh bo.
This verse describes Yahveh answering the speaker and commanding him to write down a vision, clarifying it on tablets so that a reader may run with it, meaning so it can be easily disseminated and understood. "Va-ya-a-neni" means "and He answered me". "K'tov" means "write". "Hazon" means "vision". "U-varer" means "and clarify". "Al-ha-luchot" means "on the tablets". "L'ma'an" means "so that". "Yarutz" means "he may run". "Koreh" means "reader". "Bo" means "in it".
[HAB.2.3] For still there is a vision for the appointed time, and it will breathe at the end of the time, and it will not be false. If it tarries, wait for it, for it will come, it will not delay. [§]
kee ood khazon lammoed veyefach laketz velo yekazev im yitmehameh chakeh lo kee bo yavo lo ye'acher.
This verse contains several key names and concepts. "Khazon" means vision or prophecy. "Lammoed" refers to an appointed time or festival. "Laketz" means at the end of the time. "Yekazev" means to lie or be false. "Yitmehameh" means to delay. "Yavo" means he will come. Each word is translated according to its most literal meaning. The verse speaks of a vision for an appointed time which will certainly come, even if it tarries.
[HAB.2.4] Behold, a perversion is not straight in him, and the righteous one shall live by his faithfulness. [§]
hin-neh uf-lah lo-yash-rah naf-sho bo ve-tzad-eek be-em-oo-nah-to yikh-yeh
This verse discusses the unrighteous and the righteous. "Hinne" means 'behold'. "Uflah" refers to something turned away or perverted, referring to those who are not upright. "Lo-yashrah" means 'not straight' or 'not righteous'. "Nafsho" refers to 'his soul' or 'his person'. "Bo" means 'in him'. "Ve-tzadik" means 'and the righteous one'. "Be-emoonato" means 'in his faithfulness' or 'by his belief'. "Yikhyeh" means 'he shall live'. The verse contrasts those who are not righteous with the righteous, stating that the righteous shall live by faithfulness.
[HAB.2.5] And indeed, the wine is a deceiver, a proud man and he will not be satisfied, whose soul has expanded like the grave, and he is like death and will not be sated. Then he gathers to himself all the nations and collects to himself all the peoples. [§]
ve-af ki-hayayin boged geber yahir ve-lo yivne asher hirchiv kishao nafsho ve-hu kamavet ve-lo yisba va-ye'esof elav kol-hagoyim va-yiqbots elav kol-ha'amim.
This verse describes a deceitful wine, a proud man who is not satisfied, whose soul expands like the grave, and is like death, yet is never full. He gathers all nations to himself and collects all peoples.
[HAB.2.6] Are not these all carried upon him as parables, and pleading as riddles to him? And does he say, "Woe to the one who multiplies not to him, until when, and makes his idleness heavy upon him?" [§]
Ha-lo el-leh kul-lam alav mashal yis-sa-u u-melitzah chi-dot lo ve-yo-mar Hoy ha-mar-beh lo-lo ad-ma-tai u-mach-bid alav av-tit.
This verse appears to be a rhetorical question directed towards the Gods, questioning their actions and the burdens they place upon someone. 'Ha-lo' is an interrogative particle meaning 'is it not?'. 'El-leh' means 'these'. 'Kul-lam' means 'all of them'. 'Alav' means 'upon him'. 'Mashal' means 'parable/similitude'. 'Yis-sa-u' means 'they carry'. 'Melitzah' means 'intercession/pleading'. 'Chi-dot' means 'riddles'. 'Lo' means 'to him'. 'Hoy' is an interjection – often translated as 'woe'. 'Ha-mar-beh' means 'the one who multiplies'. 'Lo-lo' means 'not to him'. 'Ad-ma-tai' means 'until when'. 'Mach-bid' means 'he makes heavy'. 'Av-tit' means 'idleness/vanity'.
[HAB.2.7] Surely, will not those who bite you rise up, and those who trouble you become enraged, and you will become broken pieces for them? [§]
Ha-lo pe-ta yam-koo-moo nosh-keh-cha ve-yik-tzo mez-ah-zeh-eh-cha ve-ha-yee-ta le-mesh-is-so-t lah-mo.
This verse describes a future scenario where those who bite or harass you will rise up and those who trouble you will be enraged, resulting in your becoming broken pieces for them. Each word is translated literally, retaining the original meaning as closely as possible. 'Ha-lo' functions as a rhetorical question, similar to 'Surely...'. 'Nosh-keh-cha' refers to those who bite or harass 'you' (the possessive 'cha' indicates this). 'Mez-ah-zeh-eh-cha' means those who trouble 'you'. 'Le-mesh-is-so-t' refers to becoming broken pieces or ruins. 'Lah-mo' means 'for them'.
[HAB.2.8] Because you have calmed many nations, you will send away all the remainder of the peoples from bloodshed and violence concerning the land, the city, and all who dwell within it. [§]
ki atta shallot goyim rabim yeshallucha kol-yeter amim midmei adam vachamas-eretz kiryah vechol-yosvei bah.
This verse describes a situation where "you" (presumably a divine being) have calmed many nations and will send the remainder of the peoples away from bloodshed and violence concerning the land, the city, and all who dwell within it. "Shallot" appears to be a verb related to peace or calming. "Yeter" means remainder. "Amim" is peoples or nations. "Midmei adam" is literally "bloods of mankind" but represents bloodshed. "Chamas-eretz" is violence concerning the land. "Kiryah" is a city. "Yosvei bah" are those dwelling within it.
[HAB.2.9] Woe to the plunderer of unjust gain to his house, to set a nest on high to deliver himself from an evil hand. [§]
hoy botsay beh-tsah rah leh-bay-toh lah-soom bah-mah-rom keen-noh leh-hee-nah-tseh mee-kahf-rah
This verse uses several names and terms that require literal translation. "hoy" is an interjection expressing woe. "botsay" comes from the root meaning to plunder or gain by violence, therefore it refers to a plunderer. "beh-tsah" means unjust gain. "leh-bay-toh" means to his house. "lah-soom" means to put or set. "bah-mah-rom" means on high or in the heights. "keen-noh" means a nest. "leh-hee-nah-tseh" means to escape or deliver. "mee-kahf-rah" means from an evil hand.
[HAB.2.10] You have counselled shame for your house, the ends of many peoples, and the sinner of your soul. [§]
ya-atz-ta bo-shet le-bey-tech kah-tzot-am-im rab-bim ve-kho-tay naf-she-cha.
This verse uses several key terms. "Ya-atz-ta" is a verb meaning 'you have counselled', 'you have advised'. "Boshet" means 'shame' or 'dishonor'. "Le-bey-tech" means 'to your house'. "Kah-tzot-am-im" refers to 'the ends of peoples', meaning far-off nations. "Rab-bim" means 'many'. "Ve-kho-tay" means 'and the sinner'. "Naf-she-cha" means 'your soul'. Therefore, the verse speaks of giving counsel that brings shame to one’s house, and involves many nations, and concerns the sinner of your soul.
[HAB.2.11] For a stone from the wall will cry out, and a beam from the tree will answer it. [§]
kee-eh-ven mee-keer teez-ahk, vee-kah-fees meh-etz ya-ah-neh-nah.
This verse describes a scene where a stone cries out from a wall and a beam answers from a tree. "Kee" means "for" or "because". "Even" means "stone". "Mikkeer" means "from the wall". "Tiz'ak" means "it will cry out". "Vee" means "and". "Kapfees" means "palm branch" or "beam". "Me'etz" means "from the tree". "Ya'aneh" means "it will answer".
[HAB.2.12] Woe to the builder of a city with bloodsheds and one who establishes a city with iniquity. [§]
hoy boneh ir bedamim vechonen kiryah be'avlah
This verse uses several key terms. "hoy" is an interjection, expressing alarm or woe. "boneh" is a participle meaning 'builder'. "ir" means 'city'. "bedamim" means 'in bloods' or 'with blood'. "vechonen" means 'and establish'. "kiryah" means 'city' or 'stronghold'. "be'avlah" means 'with iniquity' or 'with perversity'. The verse describes someone building or establishing a city through violent and unjust means.
[HAB.2.13] Is it not, behold, from Yahveh of hosts that peoples will toil in fire and nations will wear themselves out in emptiness? [§]
Ha-lo hin-neh mei-et Yahveh tze-va-ot ve-yig-u am-im be-dei-esh u-le-um-im be-dei-reek yee-afu.
This verse begins with a rhetorical question, asking if something isn't evident. It then states that something comes 'from Yahveh of hosts'. The remainder of the verse describes the fruitless labor of peoples and nations, expending effort 'in fire' and 'in emptiness'. 'Tzevaot' means 'hosts' referring to armies or a multitude. 'Dei' means 'in'.
[HAB.2.14] For the earth will be filled with the knowledge of Yahveh’s glory, as the waters cover the sea. [§]
ki timale ha'aretz ladayat et-kevode Yahveh kamayim yekassu al-yam.
This verse states that the earth will be filled with the knowledge of Yahveh's glory, just as the waters cover the sea. "ki" means "for" or "because". "timale" means "will be filled". "ha'aretz" means "the earth". "ladayat" means "to know". "et-kevode" means "the glory of". "Yahveh" is the proper name of God. "kamayim" means "as the waters". "yekassu" means "will cover". "al-yam" means "upon the sea".
[HAB.2.15] Behold, give your companion drink, increase your wrath and even corruption, in order that you may look upon their faces. [§]
hoy mashkeh rea’ehuhu misapeach chamatecha va’af shacher lema’an habit al-me’oreihem.
This verse contains imperative verbs and possessive pronouns. “Hoy” is an interjection, often translated as “woe” or a call to attention. “Mashkeh” means “to give drink.” “Rea’ehuhu” means “your companion” (literally, “your friend”). “Misapeach” means “to add to” or “to increase”. “Chamatecha” means “your wrath.” “Va’af” means “and even.” “Shacher” means “to corrupt” or “to destroy”. “Lema’an” means “in order that”. “Habit” means “to look”. “Al-me’oreihem” means “upon their faces”.
[HAB.2.16] You have drunk fully of shame from honor, drink also, and the uncircumcised one. You will turn upon yourself the cup of the right hand of Yahveh, and fullness of shame upon your glory. [§]
savata kalon mikabod, shte geh-ata vehe'arel, tisov aleicha kos yamin Yahveh, vekikalon al-kevodecha.
This verse uses poetic language and imagery. 'Savata' means 'you have drunk fully'. 'Kalon' means 'shame' or 'dishonor'. 'Mikabod' means 'from honor' or 'from glory'. 'Shte' means 'drink'. 'Vehe’arel' means 'and the uncircumcised one'. 'Tisov' means 'you will turn'. 'Aleicha' means 'upon you'. 'Kos' means 'cup'. 'Yamin' means 'right hand'. 'Yahveh' is the proper name of God. 'Kikalon' means 'fullness of shame'. 'Al-kevodecha' means 'upon your glory'. The verse describes a divine judgment where shame is poured out upon someone.
[HAB.2.17] For violence of Lebanon will cover you, and the destruction of wild beasts will strike you. From the blood of humans and the violence of the land, a city, and all those who dwell in it. [§]
kee khamas levanon yekhasseka veshood behemot yekheetan midmei adam vakhamas eretz kiryah vekol yoshevei bah.
This verse describes a coming devastation. "Khamas" means violence or wrong. "Levanon" is Lebanon. "Yekhasseka" means it will cover you. "Shood" means spoil or destruction. "Behemot" refers to wild beasts. "Yekheetan" means it will strike. "Midmei adam" means the blood of humans. "Khamas eretz kiryah" means the violence of the land, a city. "Kol yoshevei bah" means all those who dwell in it.
[HAB.2.18] What benefit does a sculpted image have, since its maker sculpted it? A molten image and a teacher of falsehood, for the maker trusts in their own creation to make silent gods. [§]
mah-hoh-eel pesel ki pesalo yotzro massekah u-moreh shaker ki vatach yotzer yitzro alav la'asot elilim ilmim.
This verse questions the usefulness of an idol, stating that its maker trusts in their own creation. "Pesel" refers to a sculpted image or idol. "Yotzer" means maker or creator. "Massekah" means a molten image or idol. "Moreh shaker" is a teacher of falsehood. "Elilim" is plural for gods or idols, and "ilmim" means dumb or silent.
[HAB.2.19] Alas, saying to a tree, "Awake!", to a silent stone, "Wake up!" He teaches, behold, he is covered in gold and silver, and no breath is within him. [§]
Hoy omer laetz hakitza, uri le-even dumam, hu yoreh, hineh-hu tafush zahav vachessef, vechol ruach ein bekirbo.
This verse describes an idol made of gold and silver. "Hoy" is an interjection expressing dismay. "Omer" means "saying". "Le-etz" means "to a tree". "Hakitza" means "the awakening". "Uri" means "wake up". "Le-even" means "to stone". "Dumam" means "silent". "Hu" means "he". "Yoreh" means "teaches" or "points". "Hineh-hu" means "behold, he". "Tafush" means "covered" or "filled". "Zahav" means "gold". "Vachessef" means "and silver". "Vechol ruach" means "and no breath". "Ein bekirbo" means "is within him". The verse is essentially a rebuke to someone who addresses a lifeless object as if it can respond.
[HAB.2.20] And Yahveh was in his holy temple, and silence fell over all the land before him. [§]
Va-yahveh be-heykal kadsho, has min panav kol-ha'aretz.
This verse describes Yahveh being in his holy temple, and silence falling over all the land before him. 'Va' is a conjunction meaning 'and'. 'Yahveh' is the proper name of God. 'Be' means 'in'. 'Heykal' refers to a temple or palace. 'Kadsho' means 'his holiness' or 'holy'. 'Has' means 'silence'. 'Min panav' literally means 'from before his face', which idiomatically means 'before him'. 'Kol' means 'all'. 'Ha'aretz' means 'the land'.
HAB.3
[HAB.3.1] A prayer to Habakkuk the prophet concerning melodies. [§]
teh-fee-lah lah-hah-vahk-ook hah-nah-vee-ah al shig-yoh-noht
This verse introduces the book of Habakkuk. 'Tefillah' means prayer. 'Lachavakook' means 'to Habakkuk'. 'Hanavi' means 'the prophet'. 'Al Shigyonot' is more difficult, but likely refers to a musical or poetic style, something akin to 'regarding melodies' or 'concerning songs'.
[HAB.3.2] Yahveh, I have heard your name, and I have feared. Yahveh, your work in the midst of the years has quickened. In the midst of the years you will declare, in wrath you will show mercy, and you will remember. [§]
Yahveh shamati shimcha yareti Yahveh paalach bekerev shanim chaiyahu bekerev shanim todia berogez racham tizkor.
This verse consists of several clauses, each expressing a different aspect of the speaker's relationship with Yahveh. 'Shamati shimcha' means 'I have heard your name.' 'Yareti' means 'I have feared.' 'Paalach' means 'your work' or 'your deeds.' 'Bekerev shanim' means 'in the midst of the years.' 'Chaiyahu' means 'you have quickened' or 'you have revived.' 'Todia' means 'you will declare.' 'Berogez' means 'in wrath.' 'Racham' means 'mercy.' 'Tizkor' means 'you will remember.' The verse expresses awe, reverence, and recognition of Yahveh's power and enduring nature, even in times of anger.
[HAB.3.3] God from Teman will come, and the holy one from Mount Paran. Selah. He covered the heavens with His glory, and His praise filled the earth. [§]
Eloah miteeman yavoh vekadosh mehar-paran selah kissa shamayim hodo uthilato malea haaretz.
Eloah refers to God. Miteeman means from Teman, a region. Yavoh means 'will come'. Kadosh means holy. Mehar-paran means from Mount Paran. Selah is a term of uncertain meaning, often interpreted as a pause or an emphatic marker. Kissa means covered. Shamayim means heavens. Hodo means His glory. Uthilato means and His praise. Malea means filled. Haaretz means the earth.
[HAB.3.4] And its brightness will be like light, horns from its hand to it, and there hidden is the strength of its power. [§]
veh-noh-gahk kah-ohr tee-heh kar-nah-yim mee-yah-doh loh veh-shahm kheh-vyon oo-zah
This verse describes a radiant appearance associated with a divine being. 'Nogah' refers to brightness or radiance. 'Kar-nah-yim' is the plural of 'karen', meaning horn, used here metaphorically for power or strength. 'Chevyon' means hidden, and 'oozah' means strength or power. The verse uses imagery to depict this being’s might and concealed strength.
[HAB.3.5] A word will go before Yahveh, and a flash of lightning will emerge at his feet. [§]
Le-fanav yeilech davar ve-yetze reshef le-raglav.
This verse describes something going before Yahveh and something else emerging at his feet. 'Le-fanav' means 'before his face,' which is a common idiom for 'before him.' 'Yeilech' means 'will go.' 'Davar' means 'word' or 'thing.' 'Ve-yetze' means 'and will come out.' 'Reshef' is a flash of lightning or a fiery spark. 'Le-raglav' means 'to his feet.'
[HAB.3.6] He stood and measured the earth; He saw and scattered the nations, and the mountains of ancient times were shattered; the hills of eternity dissolved. His pathways are eternal. [§]
ah-mahd vahy-moh-ded eh-rets rah-ah vahy-teh-ter go-yim vahy-teef-tzo-tzoo hah-reh-ee-ahd shah-hoo giv-oht oh-lahm hah-lee-koht oh-lahm loh.
This verse describes a divine action of measuring and dividing the earth, observing nations, and shattering mountains and hills from ancient times to eternity. The verbs imply a powerful, deliberate action by a divine being. ‘Eretz’ means ‘earth’ or ‘land’. ‘Goyim’ means ‘nations’ or ‘gentiles’. The verse uses poetic parallelism to emphasize the scope and duration of this divine act.
[HAB.3.7] Instead of iniquity, I have seen the tents of Kushan tremble, and the coverings of the land of Midian shake. [§]
takhat aven ra'iti oholei kushan yirg'zon yri'ot eretz midyan.
This verse describes a vision of tents of Kushan trembling and the coverings of the land of Midian shaking. 'Takhat' means 'instead of' or 'in place of'. 'Aven' signifies 'iniquity' or 'wrongdoing'. 'Ra'iti' means 'I have seen'. 'Oholei' is 'tents of'. 'Kushan' is a proper noun, a people or place. 'Yirg'zon' means 'they tremble'. 'Yri'ot' means 'coverings' or 'curtains'. 'Eretz' means 'land'. 'Midyan' is a proper noun, the land of Midian.
[HAB.3.8] Have the rivers burned with Yahveh's anger, or is your anger among the rivers? Or is your strength in the sea? For you ride on your horses, your chariots bring salvation. [§]
Hab'niharim charah Yahveh im ban'nharim apecha im bayam evratecha ki tirchav al susaycha marcharbotecha yshuah.
This verse uses several names for God. 'Hab'niharim' refers to 'the rivers'. 'Charah' means 'burned with anger'. 'Yahveh' is the proper name of God. 'Apecha' means 'your anger'. 'Bayam' means 'in the sea'. 'Evratecha' means 'your strength/power'. 'Tirchav' means 'you ride'. 'Susaycha' means 'your horses'. 'Marcharbotecha' means 'your chariots'. 'Yshuah' means 'salvation'. The verse is a poetic inquiry about where God displays his power and anger, ultimately linking it to salvation.
[HAB.3.9] The lioness awakens your bow, the oaths of tribes say, Selah. Rivers will cleave the land. [§]
Er-yah tay-ohr kash-teh-kah shvuh-ot ma-tot o-mer seh-lah neh-ha-rot teh-bah-kah-ah-rets
This verse contains several words with complex meanings. "Er-yah" likely refers to a lion or lioness, symbolically representing a powerful nation or force. "Tay-ohr" means to arouse or awaken. "Kash-teh-kah" means your bow. "Shvuh-ot" refers to oaths. "Ma-tot" translates to tribes or staffs. "O-mer" means to say. "Seh-lah" is a musical term, often interpreted as an emphatic pause or a call for reflection. "Neh-ha-rot" means rivers. "Teh-bah-kah" means to cleave or split. "Ah-rets" means the land or earth. The verse appears to be a poetic call to arms, describing a powerful force preparing for battle, invoking oaths, and predicting the splitting of the land.
[HAB.3.10] The mountains trembled at seeing you. A stream of waters passed by. The deep gave its voice. Exalted is his hand, he lifted it up. [§]
ra'ucha yachilu harim zerem mayim avar natan tehom qolo rom yadeihu nasa.
This verse describes a theophany, a manifestation of the divine. 'Ra'ucha' means 'they tremble' or 'they fear' referring to mountains. 'Yachilu' also means 'they tremble'. 'Harim' means 'mountains'. 'Zerem mayim' means 'a stream of waters'. 'Avar' means 'passed'. 'Natan' means 'gave'. 'Tehom' means 'the deep' or 'the abyss'. 'Qolo' means 'its voice'. 'Rom' means 'exalted' or 'high'. 'Yadeihu' means 'his hands'. 'Nasa' means 'lifted up'. The verse speaks of mountains trembling at the sight of Yahveh, a stream of water passing, the deep giving voice, and his hands being lifted.
[HAB.3.11] The sun and the moon stood still, exalted for light; your arrows will go to brightness, and the flash of your spear will illuminate. [§]
Shemesh Yareach amad Zebulah le'or chitzeycha yehalekhu lenogah berak chanitecha.
Shemesh means "sun". Yareach means "moon". Amad means "stood" or "remained". Zebulah means "exalted". Le'or means "for light". Chitzeycha means "your arrows". Yehalekhu means "they will walk" or "they will go". Lenogah means "to brightness". Berak means "lightning" or "flash". Chanitecha means "your spear". This verse describes the sun and moon standing still, providing light for the arrows and brightness for the spear, presumably in a divine or warlike context.
[HAB.3.12] In fury God will march upon the land. In anger the Gods will crush nations. [§]
bə·za·‘am tiṣ·‘aḏ-’ā·reṣ bə·’ap̄ tā·dūš gō·yim.
This verse describes God’s righteous anger and judgement. "za'am" refers to intense anger or fury. "tiṣ'aḏ" means to march or tread. "'āreṣ" is the land or earth. "'ap̄" signifies anger or rage, often a burning, hot anger. "tā·dūš" means to crush, trample, or press down. "gō·yim" is nations or peoples.
[HAB.3.13] You went forth to save your people, to save your anointed one. You crushed the head in the house of the wicked, exposing the foundation up to the neck. Selah. [§]
ya-tza-ta le-ye-sha am-mech le-ye-sha et-me-shi-che-cha ma-cha-ta rosh mi-beit ra-sha a-rot yesod ad-tza-var se-lah.
This verse describes God going forth to save his people and to save his anointed one. It continues by describing a crushing of the head in the house of the wicked, and the exposure of the foundation up to the neck. ‘Selah’ is a term used in the Psalms, likely indicating a pause for reflection.
[HAB.3.14] You have pierced with arrows the head of the wild donkey. They stir up to scatter me. Their joy is like devouring the afflicted in secret. [§]
nah-kahv-tah beh-mah-tah-yoo ro-sh peh-rah-zoh yis-ah-roo lah-heh-feet-seh-nee ah-lee-tzoo-tahm keh-moh-leh-eh-kohl ah-nee bah-mis-tahr.
This verse uses vivid imagery to describe a perceived attack. 'Nakavta' means 'you have pierced'. 'Bemattay' means 'with your arrows'. 'Rosh' means 'head'. 'Perez' means 'wild donkey', referring to a person. 'Yis'aru' means 'they stir up'. 'Lahapitzeni' means 'to scatter me'. 'Alitzutam' means 'their mirth', or 'their joy'. 'Kemole' means 'like eating'. 'Ani' means 'poor', or 'afflicted'. 'Bamistar' means 'in secret'. The verse describes someone feeling attacked and mocked.
[HAB.3.15] You have trodden upon your horses in the sea, a great quantity of waters. [§]
da-rakh-ta ba-yam su-sey-kha kho-mer ma-yim ra-bim.
This verse describes God treading upon the horses in the sea, a great quantity of waters. ‘Darrakhta’ means ‘you have trodden’. ‘Ba-yam’ means ‘in the sea’. ‘Susey-kha’ means ‘your horses’. ‘Chomer’ means ‘a great quantity/abundance’. ‘Mayim’ means ‘waters’. ‘Rabim’ means ‘many/great numbers’. Because the verse is addressed *to* God, the verb is in the second person.
[HAB.3.16] I have heard, and my insides trembled. At the sound, my lips quivered. Decay comes into my bones, and beneath me I shake. I wish for rest on a day of trouble, so that a nation may be delivered. [§]
sha-ma-tee va-tee-r-gaz beet-nee le-kol tza-la-loo se-fa-tai ya-vo ra-kab ba-atz-mai ve-tach-ta-ee er-gaz a-sher a-no-ach le-yom tza-ra-ah la-a-lot le-am ye-gu-den-nu.
This verse describes a physical and emotional reaction to distress. It details feelings of trembling, weakness, and a longing for relief. 'Shama'ti' means 'I have heard', implying a distressing announcement or news. The speaker feels their insides tremble, their lips quiver, and decay seems to enter their bones. They express a desire to find rest in a time of trouble, hoping for deliverance for their people.
[HAB.3.17] For the fig tree will not blossom, and there will be no fruit on the vines, the work of the olive will deceive, and the fields will not make food. He has cut off the flock from the fold, and there are no cattle in the stalls. [§]
ki-te'enah lo-tifrach ve-ein yevul bagfanim kihesh ma'aseh-za'it ushdemot lo-asah ochel gazar mimikhlah tzon ve-ein bakar barfatim.
This verse describes a curse upon the land, resulting in agricultural failure and livestock loss. Let's break down the names of God within it: There are no explicit names of God in this verse. However, the concept of a curse implies divine agency. The verse details the failure of fig trees to blossom, a lack of grape harvest, olive crops failing, fields not producing food, cutting off the flock from the fold, and a lack of cattle in the stalls. It’s a comprehensive depiction of economic and agricultural devastation.
[HAB.3.18] And I, in Yahveh will rejoice; I will sing in the Gods of my salvation. [§]
va-ani ba-Yahveh e-el-ozah agilah be-Elohei yish'i
This verse consists of several parts. 'Va-ani' means 'and I'. 'Ba-Yahveh' means 'in Yahveh'. 'E-el-ozah' means 'I will rejoice'. 'Agilah' means 'I will sing'. 'Be-Elohei' means 'in the Gods of'. 'Yish'i' means 'my salvation'. Therefore, the sentence is stating that the speaker will rejoice in Yahveh and sing in the Gods of their salvation.
[HAB.3.19] Yahveh, my Lord, is my strength, and He set my feet like gazelles, and upon my heights He guides me, to the one who overcomes with my songs. [§]
Yehveh Adonai cheyli, vayyasem raglai ka'ayyalot, ve'al bamotai yadricheyni, lamnatzach b'niginotai.
This verse contains several names for God. "Yehveh" is the proper name of God, traditionally rendered as Lord. "Adonai" means "my Lord". "Cheyli" is a possessive form of "koach" meaning "my strength" or "my power". The verse also uses descriptive terms like "raglai" meaning "my feet", "ka'ayyalot" meaning "like gazelles", "bamotai" meaning "my heights", and "niginotai" meaning "my songs". The verb forms indicate past action ("vayyasem" - and He set) and continuous guidance ("yadricheyni" - He guides me). "Lamnatzach" means 'for the victor' or 'to the one who overcomes'.