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 is all the more inapplicable here, because yeshū‛âh is interpreted in Hab 3:13 by לישׁע. By describing the chariots of God as chariots of salvation, the prophet points at the outset to the fact, that the riding of God has for its object the salvation or deliverance of His people.

Verse 9
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 2Sa 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