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Jehovah, Thy work, in the midst of the years call it to life, in the midst of the years make it known; in wrath remember mercy.” שׁמעך is the tidings (ἀκοή) of God; what the prophet has heard of God, i.e., the tidings of the judgment which God is about to inflict upon Judah through the Chaldaeans, and after that upon the Chaldaeans themselves. The prophet is alarmed at this. The word יראתי (I am alarmed) does not compel us to take what is heard as referring merely to the judgment to be inflicted upon Judah by the Chaldaeans. Even in the overthrow of the mighty Chaldaean, or of the empire of the world, the omnipotence of Jehovah is displayed in so terrible a manner, that this judgment not only inspires with joy at the destruction of the foe, but fills with alarm at the omnipotence of the Judge of the world. The prayer which follows, “Call Thy work to life,” also refers to this twofold judgment which God revealed to the prophet in ch. 1 and 2. פּעלך, placed absolutely at the head for the sake of emphasis, points back to the work (pō‛al) which God was about to do (Hab 1:5); but this work of God is not limited to the raising up of the Chaldaean nation, but includes the judgment which will fall upon the Chaldaean after he has offended (Hab 1:11). This assumption is not at variance even with חיּיהוּ. For the opinion that חיּה never means to call a non-existent thing to life, but always signifies either to give life to an inorganic object (Job 33:4), or to keep a living thing alive, or (and this most frequently) to restore a dead thing to life, and that here the word must be taken in the sense of restoring to life, because in the description which follows Habakkuk looks back to Psalm 77 and the pō‛al depicted there, viz., the deliverance out of Egyptian bondage, is not correct. חיּה does not merely mean to restore to life and keep alive, but also to give life and call to life. In Job 33:4, where תּחיּני is parallel to עשׂתני, the reference is not to the impartation of life to an inorganic object, but to the giving of life in the sense of creating; and so also in Gen 7:3 and Gen 19:32, חיּה זרע means to call seed to life, or raise it up, i.e., to call a non-existent thing to life. Moreover, the resemblances in the theophany depicted in what follows to Psalm 77 do not require the assumption that Habakkuk is praying for the renewal of the former acts of God for the redemption of His people, but may be fully explained on the ground that the saving acts of God on behalf