Bible question,in habakkuk, chapter 3-verse 3 it says God came from Teman,and the Holy one from Mount Paran?

Habakkuk 3:3 states:

God comes from Teman, the Holy One from Mount Paran.

This is like saying President Bush comes from the United States, the elected one from Texas.

God and the Holy One are the same person. Teman and Mount Paran define the same general place in different ways.

Teman is a region in Edom. Mount Paran is in the territory of Edom: or the northern part of the Sinaitic peninsula.

The Lord is represented as coming from Sinai, where he had appeared to Moses and given Israel the covenant and the law.

With love in Christ.

The charge that Habakkuk the prophet received in a vision.

divided into three parts. 1: Dialogue between the Prophet and his god(Yahweh)2:Curses on the oppressor3:Plea to Yahweh for deliverance.

Eloah(an ancient name for God).

Teman is a district

Paran a mountain in Edom

The verses you quote are from the third part.TITLE

3 A prayer of the prophet Habakkuk;tone as for dirges.

Prayer

Yahweh, I have heard of your renown;your work,Yahweh,inspires me with dread . Make it live again in our time;May it known in our time;in wrath remember mercy.

Theophany; Yahweh's approach

Eloah comes from Teman, and the Holy One from Mount Paran.(pause).

God has aways been It does not mean that is where God reignited from but the word Teman mean South. He came from the South and the Holy one from came Mount Paran.

This verse is talking about the exodus from Egypt. Teman means, "southland." This verse is saying that the pillars came from the southland for the departure and Mount Paran is northwest and from where He came later.

As Spatula said, this is a poetic reference to the wilderness when Israel came out of Egypt and received the covenant. It refers to God saying he would not accompany Israel into the promised land. Moses pleaded with God, and he relented, and said his presence would accompany them. So, it is a metaphor of God continuing with Israel into the promised land.

I think that what this verse is saying is that God is everywhere. God is not just from one point. God is over everyone and everything.

THAT IS NOT A KING JAMES BIBLE THAT IS FOR SURE SO LET ME JUST HELP YOU HERE GOD WAS ALWAYS THERE NO ONE KNOWS WHERE OR WHEN HE CAME HE JUST IS SO PLEASE CHANGE BIBLES AND YOU WILL LEARN THE CORRECT WAY

READ St.John's reply. I guess it is all there is you want to know.

B. God’s presence of majesty (3:3-15)

Habakkuk’s telephone-like conversation with God in chapter 1 became more like a closed-circuit television hookup in chapter 2. The audio connection (chap. 1) was enhanced by visuals witnessed from Habakkuk’s ramparts (2:1). Then suddenly the prophet was ushered into the very presence of the Creator with whom he had spoken so boldly from a distance. The prophet stood face-to-face, so to speak, with the sovereign Lord (cf. Job 42:5).

1. God’s Arrival (3:3a)

3:3a. As God came down to His people at Sinai to establish His covenant with them, so He would come to liberate His people and reaffirm His covenant with them. Habakkuk wrote of God’s earlier visitation at Sinai: God came from Teman, the Holy One (cf. 1:12) from Mount Paran. Moses had said the Lord’s appearance was like a light shining “from Seir... and from Mount Paran” (Deut. 33:2).

Teman was a desert oasis in Edom but it might also represent the entire region south of the Dead Sea. “Seir,” used by Moses, was a poetic name for the mountainous region referred to as Teman. Paran lies west of Edom across the valley Ghor, between the Sinai Peninsula to the south and Kadesh Barnea to the north, another mountainous area.

It may be of some significance that God’s appearance to Moses was in the region south of Judah while the Babylonians invaded from the north. Furthermore, it was in this area to the south that God performed many wonders as He led His people into the Promised Land from Egypt.

The term normally used for “God,” the plural ’ĕlōhm, is used in this verse in the singular, ’ĕlôah, which may stress the essential unity of the divine Deliverer, “the Holy One.”

What is generally considered another musical notation, Selah (Hab. 3:3, 9, 13), probably indicates a pause in the song. (In the niv “Selah“ is in the right-hand marg., whereas in other versions it is within the verses.) “Selah” is used elsewhere only in the Psalms, where it occurs 71 times. The Hebrew verb from which the term comes means “to exalt, to lift up.” It may mean a pause (a) to elevate to a higher key or increase the volume, (b) to reflect on what has been sung and exalt the Lord in praise, or (c) to lift up certain instruments for something like a trumpet fanfare. Whatever its meaning, an obvious break was intended in the middle of Habakkuk 3:3.

2. God’s Appearance (3:3b-7)

3:3b. At Sinai God had come like an awesome thunderstorm sweeping down from the mountainous region in the south. As His glory covered the heavens, the sun and the moon appeared pale in comparison. God’s shimmering glory not only filled the heavens but His praise filled the earth. “Praise” probably refers not to the response of mankind but to the reality of God’s fame. God’s revelation of Himself encompassed the heavens and penetrated to the uttermost parts of the earth.

3:4. The prophet indicated a progressive quality to God’s appearance by comparing His splendor to a sunrise. The heavens are first tinted with early rays of the hidden sun, then the earth is illuminated as the ball of fire appears over the horizon, and finally everything is flooded with brilliant, glorious light. Just as rays of light streak across the morning sky, so rays flashed from God’s hand. As God advanced, the all-pervading light was traced to its source, the hand of the Lord. The rays (lit., “horns”) emanated from God as they do from the sun. People often illustrate a sunrise by drawing a circle surrounded by lines, cones, or horns, a rather crude but nevertheless effective way of depicting radiance. Interestingly the Hebrew verb “to send out rays,” related to the Hebrew noun for “horns,” was used to describe Moses’ countenance after he had come down from Mount Sinai: “his face was radiant” (lit., “his face sent out rays of light,” Ex. 34:29-30, 35). This accounts for the strange horns emanating from Michelangelo’s famed statue of Moses.

God’s radiance is both emanating and concealing. It reveals His glory but veils His power. It is easy to forget that the light and warmth which showers the earth with blessing comes from a ball of fire that could consume the globe in a moment. So God’s power is hidden in His glory. His revelation is restrained lest it consume its beholders.

3:5. God is fully capable of exercising His might. He is a terrifying God to those who oppose Him. Habakkuk saw that as God moved across the land, plague preceded Him and pestilence (lit., “burning heat” or “bolts of fire”) lay in His wake. At His will God can strike down His enemies with plagues (as in the 10 plagues on Egypt, Ex. 7:14-11:10) or with pestilence (cf. Deut. 32:24). The pestilence here may refer to some disease that is accompanied with a burning fever or to the charring of the earth by lightning bolts. God is not a little old man upstairs who dotes on people with sweetness and light. He is all-powerful as He is all-loving. His grace and glory are coupled with might and majesty.

3:6. Habakkuk’s vision of God coming from the distance and marching across the land rose to a climax. Having reached the place from which He would execute judgment, God stopped, stood, and shook the earth. His very presence caused the earth to shake. Furthermore, by a mere glance at the nations He caused them to tremble (lit., “leap in terror”) and even the framework of nature was shattered. The primeval mountains and age-old hills, the firmest constituents of the globe, crumbled into dust. He came down on Mount Sinai with thunder, lightning, and fire amidst shaking mountains (Ex. 19:16-19). Though the age-old (lit., “eternal”) hills collapsed, God’s everlasting ways go on. Here is a stark warning to those who honor the creation over the Creator! (Cf. Hab. 2:19-20.)

3:7. Witnesses to God’s appearance at the Exodus and in the wilderness wanderings were Cushan and Midian, nations that lay on either side of the Red Sea (or Cushan may be another name for Midian). God’s wondrous acts at the Red Sea (when He led His people from Egyptian captivity) threw neighboring nations into terror and they experienced distress (fear) and anguish. Other nations too heard of God’s mighty acts and were in fear (Ex. 15:14-16; Deut. 2:25; Josh. 2:9; 5:1). Reference to the people’s tents and dwellings (lit., “tent hangings”) seems to emphasize their precarious state. If the mountains melted away, what hope was there for those who huddled under canvas?

—Bible Knowledge Commentary