Havakuk 3 | "A Prayer of Havakuk the Prophet sung with Shiggayon"

Chapter 3 of the Book of Havakuk is unique within the book itself, and also in the landscape of prophetic literature as a whole. It is written in the style of a psalm, as though lifted directly from the Book of Tehillim. The opening words, “A prayer” and “shiggayon,” appear in various psalms (e.g., Psalms 7, 17, and others). The chapter includes expressions distinctive to Tehillim, such as the term “Selah”, and its content closely parallels that of other psalms (like Psalms 44, 74, and 77). These psalms too set in contrast the glorious history of God’s mighty acts on behalf of His people with the grim state of the present, and they call upon God to return and redeem His people once more.

The commentators (Rashi, Metzudat Zion) interpret the title “shiggayon” as stemming from the root for error or mistake (in Hebrew it says "שגינות" and mistake is "שגיאה") suggesting that the prophet is recanting earlier accusations he made against God and is now turning to praise Him. Prof. Avishur, in the Olam HaTanakh commentary, offers an alternative interpretation. He links the term to the Akkadian word 'sigu', meaning a 'lament song'. According to this view, the title reflects the chapter’s nature—a lamentation in which the prophet mourns the current state of affairs by invoking the radiant days of the past.

The psalm begins with a recollection of God's past deeds: “Lord, I have heard accounts of you and am afraid. O Lord, in the coming years renew Your deeds” (Havakuk 3:2). Havakuk describes appearances of God’s glory, for example: “His radiance illuminates like light; rays emanate from His every side” (3:4) alongside divine acts. These include acts in which God triumphed over nature: “age-old mountains shatter; everlasting hills bow low” (3:6), and acts in which He defeated Israel’s enemies: “In rage, You tread the earth; in wrath, You trampled nations. You emerge to liberate Your people, to liberate Your king” (3:12–13). Throughout the psalm, there are allusions to numerous biblical texts, and we encourage those who are interested to follow along with 'Da’at Mikra' or 'Olam HaTanakh' to trace these parallels.

Yet there is a significant difference between this chapter and the similar psalms in Tehillim, and it is no accident that this passage appears within prophetic literature, in the Book of Havakuk, rather than as a psalm in Tehillim. The corresponding psalms in Tehillim typically include a brief mention of praise but focus primarily on lamentation, and they conclude with an outcry and prayer. For instance, Psalm 44 ends with: “We are dragged down to the dust, our bodies pressed to the earth. Arise to help us; redeem us for the sake of Your loyalty” (Psalms 44:26–27). Similarly, Psalm 74 ends: “Arise, O God! defend Your cause; remember how brutes taunt You all day long. Do not forget the voice of Your foes, the ever-rising din of those against You” (Psalms 74:22–23). These psalms end with hope for change, but Havakuk concludes with confidence in change: “Yet I will delight in the Lord; I will rejoice in the God who will save me. God, my Lord, my strength, He makes my legs like a deer's and guides me to stride to the heights. This song is for the conductor; to Him I offer my melodies” (Havakuk 3:18–19). The psalmist in Tehillim demonstrates deep faith, turning his frustration with the present into a prayer that God will once again redeem His people. Havakuk, too, speaks from the depths of a dire reality. But the prophetic perspective allows him to see the broader picture with clarity. Through the eyes of the prophet, there is assurance that the situation will improve, that the same God who redeemed us in the past will also redeem us in the future. Havakuk prays, but not from a place of darkness or divine concealment. Rather, his is a prayer of awareness and conviction that God is with us and will continue to reveal Himself. As we transition from the Prophets to the Writings, this prophetic voice grants us a glimpse of the divine perspective. And with that clarity, even in difficult times, we can follow his footsteps and echo the spirit of Pesach: "He who redeemed us and redeemed our fathers from Egypt… so, Lord, our God and God of our fathers, bring us also to future Festivals and holidays in peace, gladdened in the rebuilding of Your city, and joyful at Your service. There we shall eat of the offerings and Pesach sacrifices, whose blood will gain the sides of Your altar for gracious acceptance. We shall then sing a new song of praise to You for our redemption and the liberation of our souls. Blessed are you, Lord, who has redeemed Israel."