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Selected Verse: Habakkuk 3:9 - Strong Concordance

Verse	Translation	Text
Hab 3:9	Strong Concordance	Thy bow [07198] was made quite [06181] naked [05783], according to the oaths [07621] of the tribes [04294], even thy word [0562]. Selah [05542]. Thou didst cleave [01234] the earth [0776] with rivers [05104].
	King James	Thy bow was made quite naked, according to the oaths of the tribes, even thy word. Selah. Thou didst cleave the earth with rivers.

Summary Of Commentaries Associated With The Selected Verse

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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]
bow . . . made . . . naked--that is, was drawn forth from its cover, in which bows usually were cased when not in use. Compare Isa 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 (Psa 77:8; Luk 1:73-74). 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 (Exo 17:6; Num 20:10-11; Psa 78:15-16; Psa 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.

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

bow . . . made . . . naked--that is, was drawn forth from its cover, in which bows usually were cased when not in use. Compare Isa 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 (Psa 77:8; Luk 1:73-74). 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 (Exo 17:6; Num 20:10-11; Psa 78:15-16; Psa 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.

Notes on the Bible, by Albert Barnes, [1834]
Thy bow was made quite naked - The word is repeated for emphasis. Literally, (In) "nakedness, it was laid naked;" the sheath being laid aside and cast away, as Isaiah says, Isa 22:6. "Kir laid bare the shield." Gregory, Mor. xix. 9. n. 54, Compare Augustine in Ps. 59, n. 6.: The bow represents the threat of the vengeance of Almighty God, from which it is at length discharged, if not turned aside; the longer the string is drawn, the sharper issueth the arrow. So then the more the coming of the day of judgment is delayed, the stricter is the severity of the judgment then issuing. So long as judgment is delayed, the bow seems laid up in its sheath. God's judgments mostly strike suddenly. Psa 64:7, "as with a swift arrow," because men regard them not, coming from a bow at a distance which they see not. His more signal judgments He makes bare in sight of all. According to the oath of (to) the tribes - "the oath which He swore unto our father Abraham," which oath He often renewed to Abraham, Isaac and Jacob, and again to David This oath, the word and promise of God, was the pledge of the deliverance of His people, that they "should be saved from their enemies, and from the hand of all that hate them." It lay, as it were, covered and hid, so long as God completed it not. Selah. A pause followeth, wherein to meditate on all which is contained in the word or promise of God, which is all time and eternity. Thou didst cleave the earth with (into) rivers - Sea and river had become dry land for the passing through of God's people; again, the rock, struck by Moses' rod, was split, so that "rivers ran in the dry places." Until that Rock, which was Christ, was stricken, and "out of His side came blood and water" Joh 19:24, the whole world was desert and barren; then it was turned into streams of water, and "now not four but twelve streams went forth from the Paradise of Scriptures" (Jerome) For from the One Fountain which is Christ, there issue many streams, even as many as convey the waters of His teaching, to water the earth.

Commentary on the Old Testament, by Carl Friedrich Keil and Franz Delitzsch [1857-78]
God has already made bare the bow, to shoot His arrows at the foe. תּעור, third pers. imperf. niph. of עוּר, equivalent to ערר (Isa 32:11), and the more usual ערה, to be naked. To strengthen the thought, the noun עריה is written before the verb instead of the inf. abs. (cf. Mic 1:11). The bow is made bare, not by the shooting of the arrows, but by its covering (γωρυτός, corytus) being removed, in order to use it as a weapon. The reference is to the bow used in war, which God carries as a warrior; so that we are not to think of the rainbow, even if the chariots might be understood as signifying the clouds, as in Isa 19:1 and Psa 104:3, since the rainbow is a sign of peace and of the covenant, whereas God is represented as attacking His enemies. The next clause, שׁבעות מטּות אמר, is very obscure, and has not yet been satisfactorily explained. Of the two meanings which may be given to mattōth, viz., branches, rods, or staffs, and tribes of the people of Israel, the latter can hardly be thought of here, since mattōth would certainly have been defined by either a suffix or some determining clause, if the tribes of Israel were intended. On the other hand, the meaning staffs or sticks is very naturally suggested both by the context - viz. the allusion to the war-bow - and also by Hab 3:14, where mattı̄m unquestionably signifies staves or lances. At the same time, the meaning spears or darts cannot be deduced from either Hab 3:14 or Sa2 18:14. In both passages the meaning staves, used as lances or weapons, is quite sufficient. Matteh, a stick or staff with which blows were struck, might stand, as an instrument of chastisement, for the punishment or chastisement itself (cf. Isa 9:3; Isa 10:5), and in Mic 6:9 it denotes the rod. שׁבעות may be either the plural construct of שׁבוּע, the seventh, the heptad, or the plural of שׁבוּעה, an oath, or the passive participle of שׁבע, to be sworn, like שׁבעי שׁבעות in Eze 21:23. There is no material difference in the meaning obtained from the last two; and the view we take of the word אמר must decide between them and the first explanation. This word, which is peculiar to poetry, denotes a discourse or a word, and in Job 22:28 the affair, or the occasion, like דּבר. Here, at any rate, it signifies the address or word of God, as in Psa 68:12; Psa 77:9, and is either a genitive dependent upon mattōth or an adverbial accusative. The Masoretic pointing, according to which mattōth is separated from 'ōmer by tiphchah, and the latter joined to selâh by munach, is connected with the evidently false rabbinical rendering of selah as eternity (in sempiternum), and being decidedly erroneous, cannot be taken into consideration at all. But the interpretation of שׁבעות as the seventh, does not suit either of these two possible views of 'ōmer. We therefore prefer the second meaning, chastising rods or chastisements. אמר, however, cannot be a genitive dependent upon mattōth; since chastisements of speech would hardly stand for chastisements which God had spoken, but, according to the analogy of שׁבט פּיו in Isa 11:4, would point to chastisements consisting in words, and this does not agree with the present train of thought. 'Omer is rather an adverbial accusative, and belongs to שׁבעות, indicating the instrument or media employed in the swearing: sworn with the word or through the word, like חרבּך in Psa 17:13 (for the use of the accusative to describe the substance or the instrumental medium of an action, see Ewald, 282, c). Hence שׁבעות cannot be a noun, but must be a passive participle, sworn. The expression, "chastising rods (chastisements) are sworn through the word," points to the solemn oath with which God promised in Deu 32:40-42 to take vengeance upon His enemies, and avenge the blood of His servants: "For I lift up my hand to heaven, and say, As I live for ever, when I have sharpened my glittering sword, and my hand grasps for judgment, I will render vengeance to mine adversaries, and repay them that hate me. I will make mine arrows drunk with blood, and my sword will eat flesh; from the blood of the slain and the captives, from the hairy head of the enemy." That Habakkuk had in his mind this promise of the vengeance of God upon His enemies, which is strengthened by a solemn oath, is unmistakeably evident, if we compare בּרק חניתך in Hab 3:11 with בּרק חרבּי in Deu 32:41, and observe the allusion in ראשׁ מבּית רשׁע and ראשׁ פּרזו in Hab 3:13 and Hab 3:14 to ראשׁ פּרעות אויב in Deu 32:42. From this promise the words of the prophet, which are so enigmatical in themselves, obtain the requisite light to render them intelligible. Gesenius (Thes. p. 877) has explained the prophet's words in a similar manner, jurejurando firmatae sunt castigationes promissae (the threatened rods, i.e., chastisements, are sworn), even without noticing the allusion to Deu 32:40. upon which these words are founded. Delitzsch was the first to call attention to the allusion to Deu 32:40.; but in his explanation, "the darts are sworn through his word of power (jurejurando adstricta sunt tela verbo tuo)," the swearing is taken in a sense which is foreign to Deuteronomy, and therefore conceals the connection with the original passage. Of the other explanations not one can be vindicated. The rabbinical view which we find in the Vulgate, juramenta tribubus quae locutus es, is overthrown by the fact that שׁבעות without a preposition cannot mean per, or ob, or juxta juramenta, as we should have to render it, and as Luther actually has rendered it in his version ("as Thou hadst sworn to the tribes"). Ewald's rendering, "sevenfold darts of the word," is precluded by the combination of ideas, "darts of the word," which is quite foreign to the context. According to our explanation, the passage does indeed form simply a parenthesis in the description of the judicial interposition of God, but it contains a very fitting thought, through which the description gains in emphasis. In the last clause of the verse the description is continued in the manner already begun, and the effect indicated, which is produced upon the world of nature by the judicial interposition of God: "Thou splittest the earth into rivers." בּקּע is construed with a double accusative, as in Zac 14:4. This may be understood either as signifying that the earth trembles at the wrath of the Judge, and rents arise in consequence, through which rivers of water burst forth from the deep, or so that at the quaking of the earth the sea pours its waves over the land and splits it into rivers. The following verses point to an earthquake through which the form of the earth's surface is changed.

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

God has already made bare the bow, to shoot His arrows at the foe. תּעור, third pers. imperf. niph. of עוּר, equivalent to ערר (Isa 32:11), and the more usual ערה, to be naked. To strengthen the thought, the noun עריה is written before the verb instead of the inf. abs. (cf. Mic 1:11). The bow is made bare, not by the shooting of the arrows, but by its covering (γωρυτός, corytus) being removed, in order to use it as a weapon. The reference is to the bow used in war, which God carries as a warrior; so that we are not to think of the rainbow, even if the chariots might be understood as signifying the clouds, as in Isa 19:1 and Psa 104:3, since the rainbow is a sign of peace and of the covenant, whereas God is represented as attacking His enemies. The next clause, שׁבעות מטּות אמר, is very obscure, and has not yet been satisfactorily explained. Of the two meanings which may be given to mattōth, viz., branches, rods, or staffs, and tribes of the people of Israel, the latter can hardly be thought of here, since mattōth would certainly have been defined by either a suffix or some determining clause, if the tribes of Israel were intended. On the other hand, the meaning staffs or sticks is very naturally suggested both by the context - viz. the allusion to the war-bow - and also by Hab 3:14, where mattı̄m unquestionably signifies staves or lances. At the same time, the meaning spears or darts cannot be deduced from either Hab 3:14 or Sa2 18:14. In both passages the meaning staves, used as lances or weapons, is quite sufficient. Matteh, a stick or staff with which blows were struck, might stand, as an instrument of chastisement, for the punishment or chastisement itself (cf. Isa 9:3; Isa 10:5), and in Mic 6:9 it denotes the rod. שׁבעות may be either the plural construct of שׁבוּע, the seventh, the heptad, or the plural of שׁבוּעה, an oath, or the passive participle of שׁבע, to be sworn, like שׁבעי שׁבעות in Eze 21:23. There is no material difference in the meaning obtained from the last two; and the view we take of the word אמר must decide between them and the first explanation. This word, which is peculiar to poetry, denotes a discourse or a word, and in Job 22:28 the affair, or the occasion, like דּבר. Here, at any rate, it signifies the address or word of God, as in Psa 68:12; Psa 77:9, and is either a genitive dependent upon mattōth or an adverbial accusative. The Masoretic pointing, according to which mattōth is separated from 'ōmer by tiphchah, and the latter joined to selâh by munach, is connected with the evidently false rabbinical rendering of selah as eternity (in sempiternum), and being decidedly erroneous, cannot be taken into consideration at all. But the interpretation of שׁבעות as the seventh, does not suit either of these two possible views of 'ōmer. We therefore prefer the second meaning, chastising rods or chastisements. אמר, however, cannot be a genitive dependent upon mattōth; since chastisements of speech would hardly stand for chastisements which God had spoken, but, according to the analogy of שׁבט פּיו in Isa 11:4, would point to chastisements consisting in words, and this does not agree with the present train of thought. 'Omer is rather an adverbial accusative, and belongs to שׁבעות, indicating the instrument or media employed in the swearing: sworn with the word or through the word, like חרבּך in Psa 17:13 (for the use of the accusative to describe the substance or the instrumental medium of an action, see Ewald, 282, c).

Hence שׁבעות cannot be a noun, but must be a passive participle, sworn. The expression, "chastising rods (chastisements) are sworn through the word," points to the solemn oath with which God promised in Deu 32:40-42 to take vengeance upon His enemies, and avenge the blood of His servants: "For I lift up my hand to heaven, and say, As I live for ever, when I have sharpened my glittering sword, and my hand grasps for judgment, I will render vengeance to mine adversaries, and repay them that hate me. I will make mine arrows drunk with blood, and my sword will eat flesh; from the blood of the slain and the captives, from the hairy head of the enemy." That Habakkuk had in his mind this promise of the vengeance of God upon His enemies, which is strengthened by a solemn oath, is unmistakeably evident, if we compare בּרק חניתך in Hab 3:11 with בּרק חרבּי in Deu 32:41, and observe the allusion in ראשׁ מבּית רשׁע and ראשׁ פּרזו in Hab 3:13 and Hab 3:14 to ראשׁ פּרעות אויב in Deu 32:42. From this promise the words of the prophet, which are so enigmatical in themselves, obtain the requisite light to render them intelligible. Gesenius (Thes. p. 877) has explained the prophet's words in a similar manner, jurejurando firmatae sunt castigationes promissae (the threatened rods, i.e., chastisements, are sworn), even without noticing the allusion to Deu 32:40. upon which these words are founded. Delitzsch was the first to call attention to the allusion to Deu 32:40.; but in his explanation, "the darts are sworn through his word of power (jurejurando adstricta sunt tela verbo tuo)," the swearing is taken in a sense which is foreign to Deuteronomy, and therefore conceals the connection with the original passage. Of the other explanations not one can be vindicated. The rabbinical view which we find in the Vulgate, juramenta tribubus quae locutus es, is overthrown by the fact that שׁבעות without a preposition cannot mean per, or ob, or juxta juramenta, as we should have to render it, and as Luther actually has rendered it in his version ("as Thou hadst sworn to the tribes"). Ewald's rendering, "sevenfold darts of the word," is precluded by the combination of ideas, "darts of the word," which is quite foreign to the context. According to our explanation, the passage does indeed form simply a parenthesis in the description of the judicial interposition of God, but it contains a very fitting thought, through which the description gains in emphasis. In the last clause of the verse the description is continued in the manner already begun, and the effect indicated, which is produced upon the world of nature by the judicial interposition of God: "Thou splittest the earth into rivers." בּקּע is construed with a double accusative, as in Zac 14:4. This may be understood either as signifying that the earth trembles at the wrath of the Judge, and rents arise in consequence, through which rivers of water burst forth from the deep, or so that at the quaking of the earth the sea pours its waves over the land and splits it into rivers. The following verses point to an earthquake through which the form of the earth's surface is changed.

Explanatory Notes on the Whole Bible, by John Wesley [1754-65]
Thy bow - One part of armour is put for the whole. The Lord is represented as armed, in readiness to smite through all his enemies. According to the oaths - In pursuance of his oath made to our fathers, and their posterity. Cleave the earth - When they were to march through a dry and thirsty land.

Adam Clarke Commentary on the Whole Bible - Published 1810-1826
Thy bow was made quite naked - That is, it was drawn out of its case; as the arrows had their quiver, so the bows had their cases. A fine oriental bow and bow-case, with quiver and arrows, are now before me; they show with what propriety Jehovah is represented as taking his bow out of its case, in order to set his arrow upon the cord, to shoot at his enemies. It is not the drawing out, or making bare the arrow, that is mentioned here; but the taking the bow out of its case to prepare to shoot. This verse appears to be an answer to the questions in the preceding: "Was the Lord displeased," etc. The answer is, All this was done "according to the oaths of the tribes;" the covenant of God, frequently repeated and renewed, which he made with the tribes, to give them the land of the Canaanites for their inheritance. Thou didst cleave the earth with rivers - Or, "Thou didst cleave the streams of the land." Or, "Thou cleavedst the dry land into rivers." This may be a reference to the passage of Jordan, and transactions at Arnon and the brook Jabbok. See Num 21:13-15. In this verse we have Selah again, which, as before, may signify a pause, or some alteration in the music.

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⁴ Seek [01875] the LORD [03068], and his strength [05797]: seek [01245] his face [06440] evermore [08548].

¹⁵ He clave [01234] the rocks [06697] in the wilderness [04057], and gave them drink [08248] as out of the great [07227] depths [08415].
¹⁶ He brought [03318] streams [05140] also out of the rock [05553], and caused waters [04325] to run down [03381] like rivers [05104].

¹⁰ And Moses [04872] and Aaron [0175] gathered [06950] the congregation [06951] together before [06440] the rock [05553], and he said [0559] unto them, Hear [08085] now, ye rebels [04784]; must we fetch [03318] you water [04325] out of this rock [05553]?
¹¹ And Moses [04872] lifted up [07311] his hand [03027], and with his rod [04294] he smote [05221] the rock [05553] twice [06471]: and the water [04325] came out [03318] abundantly [07227], and the congregation [05712] drank [08354], and their beasts [01165] also.

⁶ Behold, I will stand [05975] before [06440] thee there upon the rock [06697] in Horeb [02722]; and thou shalt smite [05221] the rock [06697], and there shall come [03318] water [04325] out of it, that the people [05971] may drink [08354]. And Moses [04872] did [06213] so in the sight [05869] of the elders [02205] of Israel [03478].

⁷³ The oath [3727] which [3739] he sware [3660] to [4314] our [2257] father [3962] Abraham [11],
⁷⁴ That he would grant [1325] unto us [2254], that we being delivered [4506] out of [1537] the hand [5495] of our [2257] enemies [2190] might serve [3000] him [846] without fear [870],

⁸ Is his mercy [02617] clean gone [0656] for ever [05331]? doth his promise [0562] fail [01584] for evermore [01755] [01755]?

⁶ And Elam [05867] bare [05375] the quiver [0827] with chariots [07393] of men [0120] and horsemen [06571], and Kir [07024] uncovered [06168] the shield [04043].

²⁴ They said [2036] therefore [3767] among [4314] themselves [240], Let us [4977] not [3361] rend [4977] it [846], but [235] cast lots [2975] for [4012] it [846], whose [5101] it shall be [2071]: that [2443] the scripture [1124] might be fulfilled [4137], which [3588] saith [3004], They parted [1266] my [3450] raiment [2440] among them [1438], and [2532] for [1909] my [3450] vesture [2441] they did cast [906] lots [2819]. These things [5023] [3303] therefore [3767] the soldiers [4757] did [4160].

⁷ But God [0430] shall shoot [03384] at them with an arrow [02671]; suddenly [06597] shall they be wounded [04347].

⁶ And Elam [05867] bare [05375] the quiver [0827] with chariots [07393] of men [0120] and horsemen [06571], and Kir [07024] uncovered [06168] the shield [04043].

⁴ And his feet [07272] shall stand [05975] in that day [03117] upon the mount [02022] of Olives [02132], which is before [06440] Jerusalem [03389] on the east [06924], and the mount [02022] of Olives [02132] shall cleave [01234] in the midst [02677] thereof toward the east [04217] and toward the west [03220], and there shall be a very [03966] great [01419] valley [01516]; and half [02677] of the mountain [02022] shall remove [04185] toward the north [06828], and half [02677] of it toward the south [05045].

⁴⁰ For I lift up [05375] my hand [03027] to heaven [08064], and say [0559], I live [02416] for ever [05769].

⁴² I will make mine arrows [02671] drunk [07937] with blood [01818], and my sword [02719] shall devour [0398] flesh [01320]; and that with the blood [01818] of the slain [02491] and of the captives [07633], from the beginning [07218] of revenges [06546] upon the enemy [0341].

¹⁴ Thou didst strike through [05344] with his staves [04294] the head [07218] of his villages [06518]: they came out as a whirlwind [05590] to scatter [06327] me: their rejoicing [05951] was as to devour [0398] the poor [06041] secretly [04565].

¹³ Thou wentest forth [03318] for the salvation [03468] of thy people [05971], even for salvation [03468] with thine anointed [04899]; thou woundedst [04272] the head [07218] out of the house [01004] of the wicked [07563], by discovering [06168] the foundation [03247] unto the neck [06677]. Selah [05542].

⁴¹ If I whet [08150] my glittering [01300] sword [02719], and mine hand [03027] take hold [0270] on judgment [04941]; I will render [07725] vengeance [05359] to mine enemies [06862], and will reward [07999] them that hate [08130] me.

¹¹ The sun [08121] and moon [03394] stood still [05975] in their habitation [02073]: at the light [0216] of thine arrows [02671] they went [01980], and at the shining [05051] of thy glittering [01300] spear [02595].

⁴⁰ For I lift up [05375] my hand [03027] to heaven [08064], and say [0559], I live [02416] for ever [05769].
⁴¹ If I whet [08150] my glittering [01300] sword [02719], and mine hand [03027] take hold [0270] on judgment [04941]; I will render [07725] vengeance [05359] to mine enemies [06862], and will reward [07999] them that hate [08130] me.
⁴² I will make mine arrows [02671] drunk [07937] with blood [01818], and my sword [02719] shall devour [0398] flesh [01320]; and that with the blood [01818] of the slain [02491] and of the captives [07633], from the beginning [07218] of revenges [06546] upon the enemy [0341].

¹³ Arise [06965], O LORD [03068], disappoint [06923] him [06440], cast him down [03766]: deliver [06403] my soul [05315] from the wicked [07563], which is thy sword [02719]:

⁴ But with righteousness [06664] shall he judge [08199] the poor [01800], and reprove [03198] with equity [04334] for the meek [06035] of the earth [0776]: and he shall smite [05221] the earth [0776] with the rod [07626] of his mouth [06310], and with the breath [07307] of his lips [08193] shall he slay [04191] the wicked [07563].

⁹ Hath God [0410] forgotten [07911] to be gracious [02589]? hath he in anger [0639] shut up [07092] his tender mercies [07356]? Selah [05542].

¹² Kings [04428] of armies [06635] did flee [05074] apace [05074]: and she that tarried [05116] at home [01004] divided [02505] the spoil [07998].

²⁸ Thou shalt also decree [01504] a thing [0562], and it shall be established [06965] unto thee: and the light [0216] shall shine [05050] upon thy ways [01870].

²³ And it shall be unto them as a false [07723] divination [07080] in their sight [05869], to them that have sworn [07650] oaths [07621]: but he will call to remembrance [02142] the iniquity [05771], that they may be taken [08610].

⁹ The LORD'S [03068] voice [06963] crieth [07121] unto the city [05892], and the man of wisdom [08454] shall see [07200] thy name [08034]: hear [08085] ye the rod [04294], and who hath appointed [03259] it.

⁵ O [01945] Assyrian [0804], the rod [07626] of mine anger [0639], and the staff [04294] in their hand [03027] is mine indignation [02195].

³ Thou hast multiplied [07235] the nation [01471], and not increased [01431] the joy [08057]: they joy [08055] before [06440] thee according to the joy [08057] in harvest [07105], and as men rejoice [01523] when they divide [02505] the spoil [07998].

¹⁴ Then said [0559] Joab [03097], I may not tarry [03176] thus with thee [06440]. And he took [03947] three [07969] darts [07626] in his hand [03709], and thrust [08628] them through the heart [03820] of Absalom [053], while he was yet alive [02416] in the midst of the oak [0424].

³ Who layeth the beams [07136] of his chambers [05944] in the waters [04325]: who maketh [07760] the clouds [05645] his chariot [07398]: who walketh [01980] upon the wings [03671] of the wind [07307]:

¹ The burden [04853] of Egypt [04714]. Behold, the LORD [03068] rideth [07392] upon a swift [07031] cloud [05645], and shall come [0935] into Egypt [04714]: and the idols [0457] of Egypt [04714] shall be moved [05128] at his presence [06440], and the heart [03824] of Egypt [04714] shall melt [04549] in the midst [07130] of it.

¹¹ Pass ye away [05674], thou inhabitant [03427] of Saphir [08208], having thy shame [01322] naked [06181]: the inhabitant [03427] of Zaanan [06630] came not forth [03318] in the mourning [04553] of Bethezel [01018]; he shall receive [03947] of you his standing [05979].

¹¹ Tremble [02729], ye women that are at ease [07600]; be troubled [07264], ye careless ones [0982]: strip [06584] you, and make you bare [06209], and gird [02290] sackcloth upon your loins [02504].

¹³ From thence they removed [05265], and pitched [02583] on the other side [05676] of Arnon [0769], which is in the wilderness [04057] that cometh out [03318] of the coasts [01366] of the Amorites [0567]: for Arnon [0769] is the border [01366] of Moab [04124], between Moab [04124] and the Amorites [0567].
¹⁴ Wherefore it is said [0559] in the book [05612] of the wars [04421] of the LORD [03068], What he did [02052] in the Red sea [05492], and in the brooks [05158] of Arnon [0769],
¹⁵ And at the stream [0793] of the brooks [05158] that goeth down [05186] to the dwelling [03427] of Ar [06144], and lieth [08172] upon the border [01366] of Moab [04124].