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Selected Verse: Habakkuk 3:3 - King James

Verse	Translation	Text
Hab 3:3	King James	God came from Teman, and the Holy One from mount Paran. Selah. His glory covered the heavens, and the earth was full of his praise.

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A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]
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 (Deu 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 Psa 55:19; Psa 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.

A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]

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 (Deu 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 Psa 55:19; Psa 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.

Notes on the Bible, by Albert Barnes, [1834]
God came - literally, shall come From Teman - "God shall come," as He came of old, clothed with majesty and power; but it was not mere power. The center of the whole picture is, as Micah and Isaiah had prophesied that it was to be, a new revelation Isa 2:3; Mic 4:2 : "The law shall go forth from Zion, and the word of the Lord from Jerusalem." Isa 44:5, "I will give Thee for a covenant to the people (Israel), for a light of the Gentiles." So now, speaking of the new work in store, Habakkuk renews the imagery in the Song of Moses Deu 33:2, in Deborah's Song Jdg 5:5, and in David; Psa 68:7 but there the manifestation of His glory is spoken of wholly in time past, and Mount Sinai is named. Habakkuk speaks of that coming as yet to be, and omits the express mention of Mount Sinai, which was the emblem of the law . And so he directs us to another Lawgiver, whom God should raise up like unto Moses Deu 18:15-18, yet with a law of life, and tells how He who spake the law, God, shall come in likeness of our flesh. And the Holy One from Mount Paran In the earliest passage three places are mentioned, in which or from which the glory of God was manifested; with this difference however, that it is said Deu 33:2, The Lord came from Sinai, but His glory arose, as we should say "dawned" unto them from Seir, and flashed forth from Mount Paran Seir and Mount Paran are joined together by the symbol of the light which dawned or shone forth from them. In the second passage, the Song of Deborah, Seir and the field of Edom are the place whence God came forth; Sinai melted Jdg 5:4-5 at His presence. In Ps. 68 the mention of Edom is dropped; and the march through the wilderness under the leading of God, is alone mentioned, together with the shaking of Sinai. In Habakkuk, the contrast is the same as in Moses; only Tehran stands in place of Seir . Theman and Mount Paran are named probably, as the two opposed boundaries of the journeyings of Israel through the desert. They came to Mount Sinai through the valley, now called Wady Feiran or Paran; Edom was the bound of their wanderings to their promised land Num 20:14-20; Deut. 2. God who guided, fed, protected them from the beginning, led them to the end. Between Paran also and Edom or Teman was the gift of the Spirit to the seventy, which was the shadow of the day of Pentecost; there, was the brass serpent lifted up, the picture of the healing of the Cross . If Mount Paran is near Kadesh, then Moses in the opening of his song describes the glory of God as manifested from that first revelation of His Law on Mount Sinai; then in that long period of Israel's waiting there to its final departure for the promised land, when Mount Hor was consecrated and God's awful Holiness declared in the death of Aaron. He who "shall come," is God , "the Holy One" (a proper name of gods) . Perfect in Holiness, as God, the Son of God, and as Man also all-holy, with a human will, always exactly accompanying the Divine Will, which was: "The passion of His Heart Those Three-and-thirty years." On this there follows a pause denoted by "Selah" (which occurs thrice according to the mystery of that number,) that the soul may dwell on the greatness of the majesty and mercy of God. Selah - There is no doubt as to the general purport of the word, that it is a musical direction, that there should be a pause, the music probably continuing alone, while the mind rested upon the thought, which had just been presented to it; our "interlude" . It is always placed at some pause of thought, even when not at the end of a strophe, or, as twice in this hymn , at the end of the verse. Gregory of Nyssa modifies this thought, supposing "Selah" to express a pause made by the writer, that "while the psalmody, with which David's prophesying was accompanied, went on in its course, another illumining of the Holy Spirit, and an addition to the gift according to knowledge, came for the benefit of those who received the prophecy, he, holding in his verse, gave time for his mind to receive the knowledge of the thought, which took place in him from the divine illumining. He defines it to be "a sudden silence in the midst of the Psalmody for the reception of the illumining." His Glory covered the heavens, and the earth was full of His praise - This is plainly no created glory, but anticipates the Angelic Hymn Luk 2:14 "Glory to God in the highest, and on earth peace, good-will toward men," or, as the Seraphim sing first glory to God in Heaven Isa 6:3, "Holy Holy Holy is the Lord God of Sabaoth," and then, the whole earth is full of His glory; and Uncreated Wisdom saith (Ecclesiasticus 24:5), "I alone compassed the circuit of Heaven, and walked in the bottom of the deep." Nor are they our material heavens, much less this lowest heaven over our earth nor is "His glory" any of God, which rules, encompasses, fills, penetrates the orbs of heaven and all its inhabitants, and yet is not enclosed nor bounded thereby. Those who are made as the heavens by the indwelling of God He spiritually "covers," filling them with the light of glory and splendor of grace and brightness of wisdom, as it saith, "Is there any number of His armies, and upon whom doth not His light arise? Job 25:3 and so the earth was full of His praise," i. e., the Church militant spread throughout the world, as in the Psalm Psa 112:3, "The Lord's name is praised from the rising up of the sun unto the going down of the same, and, Psa 8:1, O Lord, our Lord, how excellent is Thy name in all the earth, who hast set Thy glory above the heavens."

Commentary on the Old Testament, by Carl Friedrich Keil and Franz Delitzsch [1857-78]
Coming of the Lord to judge the nations and to redeem His people. The description of this theophany rests throughout upon earlier lyrical descriptions of the revelations of God in the earlier times of Israel. Even the introduction (Hab 3:3) has its roots in the song of Moses in Deu 33:2; and in the further course of the ode we meet with various echoes of different psalms (compare Hab 3:6 with Psa 18:8; Hab 3:8 with Psa 18:10; Hab 3:19 with Psa 18:33-34; also Hab 3:5 with Psa 68:25; Hab 3:8 with Psa 68:5, Psa 68:34). The points of contact in Hab 3:10-15 with Ps. 77:17-21, are still more marked, and are of such a kind that Habakkuk evidently had the psalm in his mind, and not the writer of the psalm the hymn of the prophet, and that the prophet has reproduced in an original manner such features of the psalm as were adapted to his purpose. This is not only generally favoured by the fact that Habakkuk's prayer is composed throughout after the poetry of the Psalms, but still more decidedly by the circumstance that Habakkuk depicts a coming redemption under figures borrowed from that of the past, to which the singer of this psalm looks back from his own mournful times, comforting himself with the picture of the miraculous deliverance of his people out of Egypt (see Hengstenberg and Delitzsch on Psalm 77). For it is very evident that Habakkuk does not describe the mighty acts of the Lord in the olden time, in order to assign a motive for his prayer for the deliverance of Israel out of the affliction of exile which awaits it in the future, as many of the earlier commentators supposed, but that he is predicting a future appearance of the Lord to judge the nations, from the simple fact that he places the future יבוא (Hab 3:3) at the head of the whole description, so as to determine all that follows; whilst it is placed beyond the reach of doubt by the impossibility of interpreting the theophany historically, i.e., as relating to an earlier manifestation of God. Hab 3:3 "Eloah comes from Teman, and the Holy One from the mountains of Paran. Selah. His splendour covers the sky, and the earth is full of His glory. Hab 3:4. And brightness appears like sunlight, rays are at His hand, and there His power is concealed. Hab 3:5. Before Him goes the plague, and pestilence follows His feet." As the Lord God once came down to His people at Sinai, when they had been redeemed out of Egypt, to establish the covenant of His grace with them, and make them into a kingdom of God, so will He appear in the time to come in the terrible glory of His omnipotence, to liberate them from the bondage of the power of the world, and dash to pieces the wicked who seek to destroy the poor. The introduction to this description is closely connected with Deu 33:2. As Moses depicts the appearance of the Lord at Sinai as a light shining from Seir and Paran, so does Habakkuk also make the Holy One appears thence in His glory; but apart from other differences, he changes the preterite בּא (Jehovah came from Sinai) into the future יבוא, He will come, or comes, to indicate at the very outset that he is about to describe not a past, but a future revelation of the glory of the Lord. This he sees in the form of a theophany, which is fulfilled before his mental eye; hence יבוא does not describe what is future, as being absolutely so, but is something progressively unfolding itself from the present onwards, which we should express by the present tense. The coming one is called Eloah (not Jehovah, as in Deu 33:2, and the imitation in Jdg 5:4), a form of the name Elohim which only occurs in poetry in the earlier Hebrew writings, which we find for the first time in Deu 32:15, where it is used of God as the Creator of Israel, and which is also used here to designate God as the Lord and Governor of the whole world. Eloah, however, comes as the Holy One (qâdōsh), who cannot tolerate sin (Hab 1:13), and who will judge the world and destroy the sinners (Hab 3:12-14). As Eloah and Qâdōsh are names of one God; so "from Teman" and "from the mountain of Paran" are expressions denoting, not two starting-points, but simply two localities of one single starting-point for His appearance, like Seir and the mountains of Paran in Deu 33:2. Instead of Seir, the poetical name of the mountainous country of the Edomites, Teman, the southern district of Edomitish land, is used per synecdochen for Idumaea generally, as in Oba 1:9 and Amo 1:12 (see p. 168). The mountains of Paran are not the Et-Tih mountains, which bounded the desert of Paran towards the south, but the high mountain-land which formed the eastern half of that desert, and the northern portion of which is now called, after its present inhabitants, the mountains of the Azazimeh (see comm. on Num 10:12). The two localities lie opposite to one another, and are only separated by the Arabah (or deep valley of the Ghor). We are not to understand the naming of these two, however, as suggesting the idea that God was coming from the Arabah, but, according to the original passage in Deu 33:2, as indicating that the splendour of the divine appearance spread over Teman and the mountains of Paran, so that the rays were reflected from the two mountainous regions. The word Selâh does not form part of the subject-matter of the text, but shows that the music strikes in here when the song is used in the temple, taking up the lofty thought that God is coming, and carrying it out in a manner befitting the majestic appearance, in the prospect of the speedy help of the Lord. The word probably signified elevatio, from sâlâh = sâlal, and was intended to indicate the strengthening of the musical accompaniment, by the introduction, as is supposed, of a blast from the trumpets blown by the priests, corresponding therefore to the musical forte. (For further remarks, see Hvernick's Introduction to the Old Testament, iii. p. 120ff., and Delitzsch on Psa 3:1-8.) In Hab 3:3 the glory of the coming of God is depicted with reference to its extent, and in Hab 3:4 with reference to its intensive power. The whole creation is covered with its splendour. Heaven and earth reflect the glory of the coming one. הודו, His splendour or majesty, spreads over the whole heaven, and His glory over the earth. Tehillâh does not mean the praise of the earth, i.e., of its inhabitants, where (Chald., Ab. Ezr., Ros., and others); for there is no allusion to the manner in which the coming of God is received, and according to Hab 3:6 it fills the earth with trembling; but it denotes the object of the praise or fame, the glory, ἡ δόξα, like hâdâr in Job 40:10, or kâbhōd in Isa 6:3; Isa 42:8, and Num 14:21. Grammatically considered, תּהלּתו is the accusative governed by מלאה, and הארץ is the subject.

Commentary on the Old Testament, by Carl Friedrich Keil and Franz Delitzsch [1857-78]

Coming of the Lord to judge the nations and to redeem His people. The description of this theophany rests throughout upon earlier lyrical descriptions of the revelations of God in the earlier times of Israel. Even the introduction (Hab 3:3) has its roots in the song of Moses in Deu 33:2; and in the further course of the ode we meet with various echoes of different psalms (compare Hab 3:6 with Psa 18:8; Hab 3:8 with Psa 18:10; Hab 3:19 with Psa 18:33-34; also Hab 3:5 with Psa 68:25; Hab 3:8 with Psa 68:5, Psa 68:34). The points of contact in Hab 3:10-15 with Ps. 77:17-21, are still more marked, and are of such a kind that Habakkuk evidently had the psalm in his mind, and not the writer of the psalm the hymn of the prophet, and that the prophet has reproduced in an original manner such features of the psalm as were adapted to his purpose. This is not only generally favoured by the fact that Habakkuk's prayer is composed throughout after the poetry of the Psalms, but still more decidedly by the circumstance that Habakkuk depicts a coming redemption under figures borrowed from that of the past, to which the singer of this psalm looks back from his own mournful times, comforting himself with the picture of the miraculous deliverance of his people out of Egypt (see Hengstenberg and Delitzsch on Psalm 77). For it is very evident that Habakkuk does not describe the mighty acts of the Lord in the olden time, in order to assign a motive for his prayer for the deliverance of Israel out of the affliction of exile which awaits it in the future, as many of the earlier commentators supposed, but that he is predicting a future appearance of the Lord to judge the nations, from the simple fact that he places the future יבוא (Hab 3:3) at the head of the whole description, so as to determine all that follows; whilst it is placed beyond the reach of doubt by the impossibility of interpreting the theophany historically, i.e., as relating to an earlier manifestation of God.

Hab 3:3

"Eloah comes from Teman, and the Holy One from the mountains of Paran. Selah. His splendour covers the sky, and the earth is full of His glory. Hab 3:4. And brightness appears like sunlight, rays are at His hand, and there His power is concealed. Hab 3:5. Before Him goes the plague, and pestilence follows His feet." As the Lord God once came down to His people at Sinai, when they had been redeemed out of Egypt, to establish the covenant of His grace with them, and make them into a kingdom of God, so will He appear in the time to come in the terrible glory of His omnipotence, to liberate them from the bondage of the power of the world, and dash to pieces the wicked who seek to destroy the poor. The introduction to this description is closely connected with Deu 33:2. As Moses depicts the appearance of the Lord at Sinai as a light shining from Seir and Paran, so does Habakkuk also make the Holy One appears thence in His glory; but apart from other differences, he changes the preterite בּא (Jehovah came from Sinai) into the future יבוא, He will come, or comes, to indicate at the very outset that he is about to describe not a past, but a future revelation of the glory of the Lord. This he sees in the form of a theophany, which is fulfilled before his mental eye; hence יבוא does not describe what is future, as being absolutely so, but is something progressively unfolding itself from the present onwards, which we should express by the present tense. The coming one is called Eloah (not Jehovah, as in Deu 33:2, and the imitation in Jdg 5:4), a form of the name Elohim which only occurs in poetry in the earlier Hebrew writings, which we find for the first time in Deu 32:15, where it is used of God as the Creator of Israel, and which is also used here to designate God as the Lord and Governor of the whole world. Eloah, however, comes as the Holy One (qâdōsh), who cannot tolerate sin (Hab 1:13), and who will judge the world and destroy the sinners (Hab 3:12-14). As Eloah and Qâdōsh are names of one God; so "from Teman" and "from the mountain of Paran" are expressions denoting, not two starting-points, but simply two localities of one single starting-point for His appearance, like Seir and the mountains of Paran in Deu 33:2. Instead of Seir, the poetical name of the mountainous country of the Edomites, Teman, the southern district of Edomitish land, is used per synecdochen for Idumaea generally, as in Oba 1:9 and Amo 1:12 (see p. 168). The mountains of Paran are not the Et-Tih mountains, which bounded the desert of Paran towards the south, but the high mountain-land which formed the eastern half of that desert, and the northern portion of which is now called, after its present inhabitants, the mountains of the Azazimeh (see comm. on Num 10:12). The two localities lie opposite to one another, and are only separated by the Arabah (or deep valley of the Ghor). We are not to understand the naming of these two, however, as suggesting the idea that God was coming from the Arabah, but, according to the original passage in Deu 33:2, as indicating that the splendour of the divine appearance spread over Teman and the mountains of Paran, so that the rays were reflected from the two mountainous regions. The word Selâh does not form part of the subject-matter of the text, but shows that the music strikes in here when the song is used in the temple, taking up the lofty thought that God is coming, and carrying it out in a manner befitting the majestic appearance, in the prospect of the speedy help of the Lord. The word probably signified elevatio, from sâlâh = sâlal, and was intended to indicate the strengthening of the musical accompaniment, by the introduction, as is supposed, of a blast from the trumpets blown by the priests, corresponding therefore to the musical forte. (For further remarks, see Hvernick's Introduction to the Old Testament, iii. p. 120ff., and Delitzsch on Psa 3:1-8.) In Hab 3:3 the glory of the coming of God is depicted with reference to its extent, and in Hab 3:4 with reference to its intensive power. The whole creation is covered with its splendour. Heaven and earth reflect the glory of the coming one. הודו, His splendour or majesty, spreads over the whole heaven, and His glory over the earth. Tehillâh does not mean the praise of the earth, i.e., of its inhabitants, where (Chald., Ab. Ezr., Ros., and others); for there is no allusion to the manner in which the coming of God is received, and according to Hab 3:6 it fills the earth with trembling; but it denotes the object of the praise or fame, the glory, ἡ δόξα, like hâdâr in Job 40:10, or kâbhōd in Isa 6:3; Isa 42:8, and Num 14:21. Grammatically considered, תּהלּתו is the accusative governed by מלאה, and הארץ is the subject.

Explanatory Notes on the Whole Bible, by John Wesley [1754-65]
God - The God of our fathers, discovered himself from Teman, a mountain not far from mount Sinai, where the law was given. Paran - Near Sinai. His glory - This the prophet mentions as a support of his faith, that God so gloriously appeared among their fathers. Full of his praise - Of works which were worthy of all praise.

Adam Clarke Commentary on the Whole Bible - Published 1810-1826
God came from Teman - Bp. Lowth observes: "This is a sudden burst of poetry, in the true spirit of the ode; the concealed connection being that God, who had formerly displayed such power in delivering the Israelites from Egyptian slavery, might succor their posterity in a like wonderful manner." Hence the prophet selects the most striking facts of that first deliverance; and to decorate and render them impressive, brings forth all the powers of his genius, in all the strength and elegance of his language. "What crowns the sublimity of this piece," says Bp. Lowth, "is the singular elegance of the close; and were it not that antiquity has here and there thrown its veil of obscurity over it, there could not be conceived a more perfect and masterly poem of its kind." See, for more particulars, his twenty-eighth Prelection. I shall endeavor to show the facts in the deliverance from Egypt, to which the prophet refers. Teman - This was a city, the capital of a province of Idumea, to the south of the land of Canaan. Num 20:21; Jer 49:7. Paran - Was a city which gave its name to a province in Arabia Petraea. Gen 21:21; Deu 33:2. Selah - This word is not well known; probably it means a pause or alteration in the music. See it in the Psalms, and its explanation there. His glory covered the heavens - His glory when he descended on Mount Sinai, and in the pillar of fire by night. The earth was full of his praise - All the land was astonished at the magnificence of his works in behalf of his people. Instead of praise, some translate splendor. The whole land was illuminated by his glory.

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³ He shall send from heaven, and save me from the reproach of him that would swallow me up. Selah. God shall send forth his mercy and his truth.

¹⁹ God shall hear, and afflict them, even he that abideth of old. Selah. Because they have no changes, therefore they fear not God.

⁹ Thy bow was made quite naked, according to the oaths of the tribes, even thy word. Selah. Thou didst cleave the earth with rivers.

² O LORD, I have heard thy speech, and was afraid: O LORD, revive thy work in the midst of the years, in the midst of the years make known; in wrath remember mercy.

² And he said, The LORD came from Sinai, and rose up from Seir unto them; he shined forth from mount Paran, and he came with ten thousands of saints: from his right hand went a fiery law for them.

¹ To the chief Musician upon Gittith, A Psalm of David. O LORD our Lord, how excellent is thy name in all the earth! who hast set thy glory above the heavens.

³ Wealth and riches shall be in his house: and his righteousness endureth for ever.

³ Is there any number of his armies? and upon whom doth not his light arise?

³ And one cried unto another, and said, Holy, holy, holy, is the LORD of hosts: the whole earth is full of his glory.

¹⁴ Glory to God in the highest, and on earth peace, good will toward men.

¹⁴ And Moses sent messengers from Kadesh unto the king of Edom, Thus saith thy brother Israel, Thou knowest all the travail that hath befallen us:
¹⁵ How our fathers went down into Egypt, and we have dwelt in Egypt a long time; and the Egyptians vexed us, and our fathers:
¹⁶ And when we cried unto the LORD, he heard our voice, and sent an angel, and hath brought us forth out of Egypt: and, behold, we are in Kadesh, a city in the uttermost of thy border:
¹⁷ Let us pass, I pray thee, through thy country: we will not pass through the fields, or through the vineyards, neither will we drink of the water of the wells: we will go by the king's high way, we will not turn to the right hand nor to the left, until we have passed thy borders.
¹⁸ And Edom said unto him, Thou shalt not pass by me, lest I come out against thee with the sword.
¹⁹ And the children of Israel said unto him, We will go by the high way: and if I and my cattle drink of thy water, then I will pay for it: I will only, without doing any thing else, go through on my feet.
²⁰ And he said, Thou shalt not go through. And Edom came out against him with much people, and with a strong hand.

⁴ LORD, when thou wentest out of Seir, when thou marchedst out of the field of Edom, the earth trembled, and the heavens dropped, the clouds also dropped water.
⁵ The mountains melted from before the LORD, even that Sinai from before the LORD God of Israel.

² And he said, The LORD came from Sinai, and rose up from Seir unto them; he shined forth from mount Paran, and he came with ten thousands of saints: from his right hand went a fiery law for them.

¹⁵ The LORD thy God will raise up unto thee a Prophet from the midst of thee, of thy brethren, like unto me; unto him ye shall hearken;
¹⁶ According to all that thou desiredst of the LORD thy God in Horeb in the day of the assembly, saying, Let me not hear again the voice of the LORD my God, neither let me see this great fire any more, that I die not.
¹⁷ And the LORD said unto me, They have well spoken that which they have spoken.
¹⁸ I will raise them up a Prophet from among their brethren, like unto thee, and will put my words in his mouth; and he shall speak unto them all that I shall command him.

⁷ O God, when thou wentest forth before thy people, when thou didst march through the wilderness; Selah:

⁵ The mountains melted from before the LORD, even that Sinai from before the LORD God of Israel.

² And he said, The LORD came from Sinai, and rose up from Seir unto them; he shined forth from mount Paran, and he came with ten thousands of saints: from his right hand went a fiery law for them.

⁵ One shall say, I am the LORD'S; and another shall call himself by the name of Jacob; and another shall subscribe with his hand unto the LORD, and surname himself by the name of Israel.

² And many nations shall come, and say, Come, and let us go up to the mountain of the LORD, and to the house of the God of Jacob; and he will teach us of his ways, and we will walk in his paths: for the law shall go forth of Zion, and the word of the LORD from Jerusalem.

³ And many people shall go and say, Come ye, and let us go up to the mountain of the LORD, to the house of the God of Jacob; and he will teach us of his ways, and we will walk in his paths: for out of Zion shall go forth the law, and the word of the LORD from Jerusalem.

²¹ But as truly as I live, all the earth shall be filled with the glory of the LORD.

⁸ I am the LORD: that is my name: and my glory will I not give to another, neither my praise to graven images.

³ And one cried unto another, and said, Holy, holy, holy, is the LORD of hosts: the whole earth is full of his glory.

¹⁰ Deck thyself now with majesty and excellency; and array thyself with glory and beauty.

⁶ He stood, and measured the earth: he beheld, and drove asunder the nations; and the everlasting mountains were scattered, the perpetual hills did bow: his ways are everlasting.

⁴ And his brightness was as the light; he had horns coming out of his hand: and there was the hiding of his power.

³ God came from Teman, and the Holy One from mount Paran. Selah. His glory covered the heavens, and the earth was full of his praise.

¹ A Psalm of David, when he fled from Absalom his son. LORD, how are they increased that trouble me! many are they that rise up against me.
² Many there be which say of my soul, There is no help for him in God. Selah.
³ But thou, O LORD, art a shield for me; my glory, and the lifter up of mine head.
⁴ I cried unto the LORD with my voice, and he heard me out of his holy hill. Selah.
⁵ I laid me down and slept; I awaked; for the LORD sustained me.
⁶ I will not be afraid of ten thousands of people, that have set themselves against me round about.
⁷ Arise, O LORD; save me, O my God: for thou hast smitten all mine enemies upon the cheek bone; thou hast broken the teeth of the ungodly.
⁸ Salvation belongeth unto the LORD: thy blessing is upon thy people. Selah.

² And he said, The LORD came from Sinai, and rose up from Seir unto them; he shined forth from mount Paran, and he came with ten thousands of saints: from his right hand went a fiery law for them.

¹² And the children of Israel took their journeys out of the wilderness of Sinai; and the cloud rested in the wilderness of Paran.

¹² But I will send a fire upon Teman, which shall devour the palaces of Bozrah.

⁹ And thy mighty men, O Teman, shall be dismayed, to the end that every one of the mount of Esau may be cut off by slaughter.

² And he said, The LORD came from Sinai, and rose up from Seir unto them; he shined forth from mount Paran, and he came with ten thousands of saints: from his right hand went a fiery law for them.

¹² Thou didst march through the land in indignation, thou didst thresh the heathen in anger.
¹³ Thou wentest forth for the salvation of thy people, even for salvation with thine anointed; thou woundedst the head out of the house of the wicked, by discovering the foundation unto the neck. Selah.
¹⁴ Thou didst strike through with his staves the head of his villages: they came out as a whirlwind to scatter me: their rejoicing was as to devour the poor secretly.

¹³ Thou art of purer eyes than to behold evil, and canst not look on iniquity: wherefore lookest thou upon them that deal treacherously, and holdest thy tongue when the wicked devoureth the man that is more righteous than he?

¹⁵ But Jeshurun waxed fat, and kicked: thou art waxen fat, thou art grown thick, thou art covered with fatness; then he forsook God which made him, and lightly esteemed the Rock of his salvation.

⁴ LORD, when thou wentest out of Seir, when thou marchedst out of the field of Edom, the earth trembled, and the heavens dropped, the clouds also dropped water.

² And he said, The LORD came from Sinai, and rose up from Seir unto them; he shined forth from mount Paran, and he came with ten thousands of saints: from his right hand went a fiery law for them.

⁵ Before him went the pestilence, and burning coals went forth at his feet.

⁴ And his brightness was as the light; he had horns coming out of his hand: and there was the hiding of his power.

³ God came from Teman, and the Holy One from mount Paran. Selah. His glory covered the heavens, and the earth was full of his praise.

¹⁰ The mountains saw thee, and they trembled: the overflowing of the water passed by: the deep uttered his voice, and lifted up his hands on high.
¹¹ The sun and moon stood still in their habitation: at the light of thine arrows they went, and at the shining of thy glittering spear.
¹² Thou didst march through the land in indignation, thou didst thresh the heathen in anger.
¹³ Thou wentest forth for the salvation of thy people, even for salvation with thine anointed; thou woundedst the head out of the house of the wicked, by discovering the foundation unto the neck. Selah.
¹⁴ Thou didst strike through with his staves the head of his villages: they came out as a whirlwind to scatter me: their rejoicing was as to devour the poor secretly.
¹⁵ Thou didst walk through the sea with thine horses, through the heap of great waters.

³⁴ Ascribe ye strength unto God: his excellency is over Israel, and his strength is in the clouds.

⁵ A father of the fatherless, and a judge of the widows, is God in his holy habitation.

⁸ 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?

²⁵ The singers went before, the players on instruments followed after; among them were the damsels playing with timbrels.

⁵ Before him went the pestilence, and burning coals went forth at his feet.

³³ He maketh my feet like hinds' feet, and setteth me upon my high places.
³⁴ He teacheth my hands to war, so that a bow of steel is broken by mine arms.

¹⁹ The LORD God is my strength, and he will make my feet like hinds' feet, and he will make me to walk upon mine high places. To the chief singer on my stringed instruments.

¹⁰ And he rode upon a cherub, and did fly: yea, he did fly upon the wings of the wind.

⁸ 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?

⁸ There went up a smoke out of his nostrils, and fire out of his mouth devoured: coals were kindled by it.

⁶ He stood, and measured the earth: he beheld, and drove asunder the nations; and the everlasting mountains were scattered, the perpetual hills did bow: his ways are everlasting.

² And he said, The LORD came from Sinai, and rose up from Seir unto them; he shined forth from mount Paran, and he came with ten thousands of saints: from his right hand went a fiery law for them.

³ God came from Teman, and the Holy One from mount Paran. Selah. His glory covered the heavens, and the earth was full of his praise.

² And he said, The LORD came from Sinai, and rose up from Seir unto them; he shined forth from mount Paran, and he came with ten thousands of saints: from his right hand went a fiery law for them.

²¹ And he dwelt in the wilderness of Paran: and his mother took him a wife out of the land of Egypt.

⁷ Concerning Edom, thus saith the LORD of hosts; Is wisdom no more in Teman? is counsel perished from the prudent? is their wisdom vanished?

²¹ Thus Edom refused to give Israel passage through his border: wherefore Israel turned away from him.