Following are a number of back-translations as well as a sample translation for translators of Habakkuk 3:9:
Kupsabiny: “You pulled your bow and shot your arrows. A heavy rain rained until streams/rivers split apart the soil.” (Source: Kupsabiny Back Translation)
Newari: “You took your bow, you called for many arrows. shela You cut the earth with rivers.” (Source: Newari Back Translation)
Hiligaynon: “LORD, you (sing.) (are) like a soldier who rides on a chariot who will- really -cause-to-win in battle. You (sing.) (are) already ready to shoot-an-arrow. But to whom (are) you (sing.) angry for? Could-it-be-to the rivers and the seas? You (sing.) cut-into-half the ground and water flowed there.” (Source: Hiligaynon Back Translation)
Kankanaey: “You-got-ready your (sing.) bow-and-arrow and you (sing.) separated the land by-means-of rivers.” (Source: Kankanaey Back Translation)
English: “It was as though you uncovered your bow, took arrows from your quiver, and prepared to shoot them. Then with lightning you split open the earth, and streams burst forth.” (Source: Translation for Translators)
Translators of different languages have found different ways with what kind of formality God is addressed.
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Like many languages (but unlike Greek or Hebrew or modern English), Tuvan uses a formal vs. informal 2nd person pronoun (a familiar vs. a respectful “you”). Unlike other languages that have this feature, however, the translators of the Tuvan Bible have attempted to be very consistent in using the different forms of address in every case a 2nd person pronoun has to be used in the translation of the biblical text.
As Voinov shows in Pronominal Theology in Translating the Gospels (in: The Bible Translator2002, p. 210ff. ), the choice to use either of the pronouns many times involved theological judgment. While the formal pronoun can signal personal distance or a social/power distance between the speaker and addressee, the informal pronoun can indicate familiarity or social/power equality between speaker and addressee.
In these verses, in which humans address God, the informal, familiar pronoun is used that communicates closeness.
Voinov notes that “in the Tuvan Bible, God is only addressed with the informal pronoun. No exceptions. An interesting thing about this is that I’ve heard new Tuvan believers praying with the formal form to God until they are corrected by other Christians who tell them that God is close to us so we should address him with the informal pronoun. As a result, the informal pronoun is the only one that is used in praying to God among the Tuvan church.”
In Gbaya, “a superior, whether father, uncle, or older brother, mother, aunt, or older sister, president, governor, or chief, is never addressed in the singular unless the speaker intends a deliberate insult. When addressing the superior face to face, the second person plural pronoun ɛ́nɛ́ or ‘you (pl.)’ is used, similar to the French usage of vous.
Accordingly, the translators of the current version of the Gbaya Bible chose to use the plural ɛ́nɛ́ to address God. There are a few exceptions. In Psalms 86:8, 97:9, and 138:1, God is addressed alongside other “gods,” and here the third person pronoun o is used to avoid confusion about who is being addressed. In several New Testament passages (Matthew 21:23, 26:68, 27:40, Mark 11:28, Luke 20:2, 23:37, as well as in Jesus’ interaction with Pilate and Jesus’ interaction with the Samaritan woman at the well) the less courteous form for Jesus is used to indicate ignorance of his position or mocking.” (Source Philip Noss)
In the most recent Manchu translation of 1835 (a revision of an earlier edition from 1822), God is never addressed with a pronoun but with “father” (ama /ᠠᠮᠠ) instead. Chengcheng Liu (in this post on the Cambridge Centre for Chinese Theology blog ) explains: “In Manchu tradition, as in Chinese etiquette, second-person pronouns could be considered disrespectful when speaking to superiors or spiritual beings. Manchu Shamanist prayers avoided si [‘you’] and sini [‘your’] for this very reason. To use them for God would be, in Lipovzoff’s [one of the two translators] words, ‘the most uncouth and indecent way to speak to the Almighty — as if He were a servant or slave.’ There was also a grammatical problem. In Manchu, si and sini could refer to both singular and plural subjects. For a faith that insisted on the singularity of God, this was potentially confusing. By contrast, repeating ama removed any ambiguity.”
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Like a number of other East Asian languages, Japanese uses a complex system of honorifics, i.e. a system where a number of different levels of politeness are expressed in language via words, word forms or grammatical constructs. These can range from addressing someone or referring to someone with contempt (very informal) to expressing the highest level of reference (as used in addressing or referring to God) or any number of levels in-between.
One way Japanese shows different degree of politeness is through the usage of an honorific construction where the morpheme are (され) is affixed on the verb as shown here in the widely-used Japanese Shinkaiyaku (新改訳) Bible of 2017. This is particularly done with verbs that have God as the agent to show a deep sense of reverence. Here, s-are-ru (される) or “do/reckon” is used.
In general terms, this verse continues to describe the LORD’s activity in the storm by using symbolic language.
Thou didst strip the sheath from thy bow means that the LORD took his bow from its protective cover, ready for use. Jerusalem Bible puts it more simply as “You uncover your bow,” and Good News Translation explains the meaning of this action by saying “You got ready to use your bow.”
And put the arrows to the string: in this line the three Hebrew words of the traditional text are a serious problem. The first two words have different possible meanings, but no combination of the various possibilities makes much sense or shows much connection with the context. Probably the best one is found in the Revised Version: “The oaths to the tribes were a sure word.” This can be taken to mean that the LORD had promised to act on behalf of his people, to save them (compare verse 13).
However, after the mention of a bow in the first line, one expects some mention of arrows in the second line. The word translated “tribes” in Revised Version may also mean “rods, sticks,” which can stand symbolically for arrows. The word translated “oaths” in Revised Version may be read with different vowels with the meaning “you filled.” One manuscript of the Septuagint has a translation “you filled your quiver with arrows”; this involves assuming that the third Hebrew word is different from the one in the traditional text, but it does give a meaning which fits the context. This possibility is accepted by some modern versions: New American Bible has “filled with arrows is your quiver,” and New English Bible “charge thy quiver with shafts.”
Other scholars prefer to assume a different change in the third Hebrew word and translate as put arrows to the string or “you ply its string with arrows” (Jerusalem Bible).
Good News Translation feels the importance of mentioning arrows in this context but does not indicate whether it prefers to understand “quivers” or “strings.” Good News Translation has translated with a general statement, “ready to shoot your arrows,” which gives a good parallel with the first line.
New International Version tries to obtain sense without changing the traditional Hebrew text. To do this its translators have accepted a third possible meaning for the first of the three Hebrew words, namely, “sevens,” that is, “many.” New International Version thus translates “you called for many arrows.” Yet another possibility that retains the traditional Hebrew text is found in the French Traduction œcuménique de la Bible, “the words of oaths are arrows” (compare New Jerusalem Bible, Bible en français courant, Die Bibel im heutigen Deutsch, Hebrew Old Testament Text Project).
With so many possibilities to be found in reputable translations (and many other suggestions in scholarly writings), how are translators to decide what to do? Their first and most important duty is to say something that makes sense, and in this case it seems that this is best achieved by accepting that the traditional Hebrew text needs to be changed. The change followed by New American Bible and New English Bible has at least some ancient manuscript support and therefore seems to offer the best possibility available. We therefore suggest as a translation base for these first two lines “You drew your bow from its case and filled your quiver with arrows.” It is also acceptable to express this meaning in more general terms, as Good News Translation has done. “Quiver” in certain languages will be expressed as “container for arrows.”
It remains to note that the arrows here are symbolic and stand for the flashes of lightning that in ancient thinking were shot from the hand of God (compare Psa 29.7; 77.18; Hab 3.4).
The second line in Hebrew ends with the word Selah. See comments on verse 3.
The third line, Thou didst cleave the earth with rivers, is expressed in more modern language by New International Version as “you split the earth with rivers.” Good News Translation has linked this with the earlier part of the verse, understanding an implied cause–effect relationship, and at the same time has made explicit that the arrows stand for lightning flashes: “Your lightning split open the earth.” It is not clear why Good News Translation, unlike Bible en français courant and Die Bibel im heutigen Deutsch, has failed to mention the rivers. There seems to be no good reason for this. In mountainous desert areas the rare and fierce thunderstorms do indeed quickly produce roaring torrents of water which can change the landscape considerably (compare Judges 5.21). The mention of God making rivers reminded the original readers of the way he provided water in the desert for the people of Moses’ day (Exo 17.6; Num 20.11; compare Psa 74.15; 77.17-18; 78.15-16). One possible translation model is “As your lightning flashes, rivers split the earth.” Other possibilities are “The earth opens and rivers gush out” (Bible en français courant) or “You split the earth and streams spurt forth” (Die Bibel im heutigen Deutsch).
Quoted with permission from Clark, David J. & Hatton, Howard A. A Handbook on the Book of Habakkuk. (UBS Helps for Translators). New York: UBS, 1989. For this and other handbooks for translators see here .
3:9a You brandished Your bow; You called for many arrows. Selah
The meaning of “Selah” is debated, but it probably is a musical term. Many English translations, like New International Version, do not include this word. Others, like the Berean Standard Bible, just say “Selah” or in one case “Pause.” Do what is most suitable in your language.
You (sing.) uncover your bow and command ⌊someone⌋ to bring you arrows. -or-
You will get ready to use your bow, ready to shoot your arrows. -or-
You will prepare to use your bow and arrows.
3:9b You split the earth with rivers.
You (sing.) flood the earth with streams and rivers. -or-
You will cause ⌊heavy rains to come down⌋ and cover the earth’s surface with floods.
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