Habakkuk 3 7

Habakkuk 3:7 kjv

I saw the tents of Cushan in affliction: and the curtains of the land of Midian did tremble.

Habakkuk 3:7 nkjv

I saw the tents of Cushan in affliction; The curtains of the land of Midian trembled.

Habakkuk 3:7 niv

I saw the tents of Cushan in distress, the dwellings of Midian in anguish.

Habakkuk 3:7 esv

I saw the tents of Cushan in affliction; the curtains of the land of Midian did tremble.

Habakkuk 3:7 nlt

I see the people of Cushan in distress,
and the nation of Midian trembling in terror.

Habakkuk 3 verses

Habakkuk 3 7 Meaning

Habakkuk 3:7 portrays a powerful vision of God's majestic and terrifying approach. As God, the divine warrior, advances, distant and historically formidable nations—represented by Cushan and Midian—are overwhelmed by His presence. Their very dwellings and societal structures are shown as experiencing extreme distress, trembling, and affliction, demonstrating the irresistible power and ultimate sovereignty of the Lord over all human opposition and earthly might.

Habakkuk 3 7 Context

Habakkuk 3:7 is part of the prophet Habakkuk's grand prayer (Hab 3:1-19), often termed a theophany, hymn, or psalm. This chapter recounts a vision of the Lord's glorious and fearsome return to intervene on behalf of His people. After expressing his perplexity and lament regarding the wickedness in Judah and the impending judgment by the Babylonians (Chapter 1) and receiving divine answers (Chapter 2), Habakkuk offers this powerful prayer of awe and faith. The first part of the chapter (vv. 3-7) vividly describes God's majestic coming from the south (Teman and Mount Paran), radiating overwhelming light and power, causing the natural world to respond in cosmic tremor. Verse 7 specifically depicts the effect of this divine advent on powerful, traditional adversaries of Israel: the nomadic tribes represented by Cushan and Midian. This imagery reinforces God's universal sovereignty and assurance that He will ultimately act to deliver His people and judge the wicked, even if His methods (using Babylon) seem harsh or bewildering. Historically, this scene would comfort Judah facing Babylonian conquest, reminding them of God's historical power over nations.

Habakkuk 3 7 Word analysis

• I saw (רָאִיתִי - ra'iti): This is a direct prophetic observation, indicating that Habakkuk experienced a divine vision. The first-person past tense verb emphasizes the prophet's direct encounter with God's awe-inspiring display of power. It signifies divine revelation, not human speculation.
• tents (אֹהֶל - 'ohel): Literally meaning "tent" or "dwelling," here in plural. Tents signify nomadic peoples, representing their temporary homes and, by extension, the peoples themselves, their entire communities, and their way of life. It implies vulnerability in the face of God's power.
• Cushan (כּוּשָׁן - Kushan): This is a unique and somewhat enigmatic name. While "Cush" often refers to Ethiopia/Sudan, "Cushan" may refer to a specific nomadic tribe in the Arabian region, possibly linked to Midian geographically, or be a poetic variant. Some suggest a connection to Cushan-Rishathaim (Judg 3), an oppressor of Israel, symbolizing any formidable, distant enemy. Its inclusion emphasizes that even distant, powerful adversaries are not beyond God's reach.
• in affliction (תַּחַת אָוֶן - tachat aven): Literally "under trouble" or "under wickedness/calamity." The Hebrew term 'aven can denote sorrow, misery, iniquity, or futility. Here, it denotes being crushed under a heavy burden of calamity or distress, a profound suffering that results from God's overwhelming presence and judgment. It’s more than just trembling; it's being broken by the experience.
• curtains (יְרִיעוֹת - yeri'ot): The woven coverings of tents. This is poetic parallelism with "tents," further highlighting the homes and very fabric of nomadic life. It accentuates the fragility of human constructs and existence before divine might, suggesting a violent disruption.
• land of Midian (אֶרֶץ מִדְיָן - 'erets Midyan): Midian refers to the nomadic or semi-nomadic people living east and southeast of Canaan, known as ancient enemies of Israel (e.g., in Exodus, Numbers, Judges). Their historical defeat by God's people (Gideon, Num 31) serves as a paradigm of divine judgment. Their inclusion underscores God's dominion over Israel's historical and present foes.
• did tremble (תִּרְגְּזֶיןָ - tirgəzenah): From the verb ragaz, meaning "to tremble, rage, be disturbed, quake with fear." This strong verb denotes a violent, internal and external shaking, expressing extreme fear, disturbance, and panic. It perfectly captures the terror and overwhelming powerlessness experienced by nations in the direct presence of the Almighty.
• Tents of Cushan ... Curtains of the land of Midian: This is a classic example of Hebrew poetic parallelism (synonymous or perhaps slightly synthetic). The first line refers to "tents," representing the people, and "Cushan," a formidable entity. The second line reiterates the idea with "curtains" (metonymy for tents/homes) and "land of Midian," another known adversary. Both terms evoke the vulnerability of nomadic societies and highlight that powerful, seemingly untouchable nations are utterly overcome by God's manifest presence.
• In affliction ... did tremble: Another parallel structure emphasizing the internal and external effect of God's wrath or power. "In affliction" describes their internal state of being utterly broken or distressed, while "did tremble" describes their visible physical reaction of intense fear and disturbance. It points to a complete devastation and terror wrought by the Lord.

Habakkuk 3 7 Bonus section

• Echoes of the Exodus: The imagery of God marching forth causing nations to tremble strongly echoes the Song of the Sea (Exodus 15) and similar passages where God's display of power against Pharaoh instills dread in surrounding nations. This draws a direct link to God's consistent character as the Deliverer and Warrior.
• Theophany as Theodicy: The detailed description of God's terrifying majesty serves not only to declare His power but also to justify His ways. It is a theodicy—an argument for divine justice—demonstrating that even if God allows suffering for a time, His ultimate justice is unassailable and will terrify those who oppose Him.
• Symbolic Geography: While Cush and Midian have specific geographical locations, their appearance in this apocalyptic vision can also be symbolic. They represent all nations, from far-off powerful empires (Cush, associated with Egypt/Africa) to closer, perennial enemies (Midian, in the Arabian desert), demonstrating that God's authority extends globally.

Habakkuk 3 7 Commentary

Habakkuk 3:7 forms part of a magnificent divine advent, painting a picture of the Lord appearing as a majestic, terrifying warrior to exact justice and salvation. The verse is profoundly theological, underscoring God's absolute sovereignty over all nations and creation. When God's glory is revealed, no human power, no matter how mighty or seemingly secure in their "tents" or "curtains," can stand. Cushan and Midian represent both distant, generalized enemies and historical oppressors of Israel, embodying human opposition to God's will. Their experience of "affliction" and "trembling" before Him serves as a powerful reminder that all earthly strength pales in comparison to divine might. This provides immense comfort to God's people, assuring them that their struggles are temporary and that God will ultimately conquer all adversaries, fulfilling His promises through overwhelming power and righteous judgment. It signifies the end of all rebellion and the complete vindication of the Lord's plan and His people.