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שֶׁמֶשׁ אוֹמֵר - Sun Says:

Chavakuk 3:11

שֶׁמֶשׁ יָרֵחַ עָמַד זְבֻלָה לְאוֹר חִצֶּיךָ יְהַלֵּכוּ לְנֹגַהּ בְּרַק חֲנִיתֶךָ

shemesh yareach amad zevula leor chitzeicha yehalechu lenoga berak chanitecha.

Sun and moon stood still in its habitat; at the light of Your arrows as they go, 

at the brightness of the gleam of Your spear.

The prophet recalls the wars waged by Yehoshua, when "Sun and moon stood still in their habitat."  The heavens came to a standstill for the Benei Yisrael, "until the nation had avenged themselves of their enemies" (Yehoshua 10:13).

In the course of the battle, the Almighty cast lightning bolts and hailstones upon their enemies, who fled before the Benei Yisrael.  The lightning bolts are referred to as "arrows of G-d" and as "Your spear."

Both the sun and the moon are mentioned, yet the singular form of "stood" appears עמד (amad).  For in the future to come, the sun and moon will enjoy the same stature.  The Sages teach that they will shine with equal brightness, just as they did at the time of their creation.  It will happen after the Third Temple is built.

I am the sun, the mighty king of the sky

The most powerful man, can't look me straight in the eye

People think I am the source of all light but I wonder why

I am simply a humble servant of my master on high

To conceal His brilliant light, Hashem made me His mask

To see through this ruse, is your life's ultimate task

I yearn for the day when people will not question or ask

Together in Hashem's light, you and I will both bask 

(Revach)

לַיְלָה אוֹמֵר - Night Says:

[Night at Haifa Bay, Israel]

Tehillim 92:3

לְהַגִּיד בַּבֹּקֶר חַסְדֶּךָ וֶאֱמוּנָתְךָ בַּלֵּילוֹת

Lehagid baboker chasdecha ve'emunatcha baleilot

To relate Your loving-kindness in the morning, and Your faithfulness in the nights.

Why do we focus on "kindness" in the morning but on "faith" at night? Daytime represents clarity, when one can see and comprehend with certainty; things are "clear as day", as the saying goes. This refers to the kindnesses and miracles that He performed for us. Nighttime, however, indicates the doubt and uncertainty we may have as to when and how we will be extricated from our communal and personal challenges. As such, nighttime is a time to draw upon one's faith that redemption- geulah will come.  Even when it is darkest, we believe that G-d is faithful to us. This is one of the tests with which G-d tries us. Despite everything, we continue to cling to G-d.

The night, in relation to the day, is like the preparation in relation to the goal. The rest we have at night prepares for the work of the day. So too, emuna (belief) prepares for the completeness of true knowledge regarding Hashem’s kindness. Without belief one would not fulfill mitzvot and all the attributes that eventually lead to recognition of the truth. Therefore, belief is considered like preparation, which night represents, in regard to what the intellect and senses grasp. It is necessary for one who is to grasp as he reaches the heights of intellect to be properly led in the path of belief. He certainly cannot reach true knowledge without being prepared by belief.

A person also will not have flashes of truth at all times, as the Rambam says. His intellect may work well, and he will independently realize the truth of the Torah views. Yet, even as one who is in the light of day, he still must always be armed with the ammunition of belief. This enables his completeness to find a place to give light even when the intellectual inspiration subsides, a time that can be compared to night. That’s why day is mentioned before night, because often, even during the times of “intellectual daylight,” some “dark of night” lingers. Therefore, one always needs to be ready to hold on to belief, which is the eternal light. This is also hinted at regarding the moon, about which it says: “Go and rule in the day and the night” (Eretz Hemdah; Chulin 60b).

Song of the Day, Night and the Legions of Heaven

G-d proclaims that all of Creation is for His glory, "Everyone who is called by My Name and whom I have created for My glory, whom I have fashioned, even perfected" (Yeshyahu 43:7)

יוֹם אוֹמֵר - Day Says:

Tehillim 19:3

יוֹם לְיוֹם יַבִּיעַ אֹמֶר וְלַיְלָה לְּלַיְלָה יְחַוֶּה-דָּעַת

Yom leyom yabia omer velaila lelaila yechave-daat

Day to day utters speech and night to night expresses knowledge.

The works of Creation are renewed day by day.  In the evening the sun sets and in the morning it rises, which inspires men to words of praise.  It is as if by teaching man to utter songs of acclaim and thanksgiving, the days and nights themselves "utter speech."

Renewal of Creation every day makes it plain that this pattern cannot be due to chance, and every man perceives this manifestation of G-d's might.

This chapter in Tehillim continues by comparing the rising of the sun with a groom who emerges from his chamber in the morning. The Midrash Tehillim 19 explains the comparison. Just as a groom enters in purity and emerges impure so too the sun goes from purity to impurity. The physical in relation to the spiritual realms is called impure because it cannot exist without the spiritual much like a body is dead without the soul. Each day G-d renews the workings of the Creation and draws new life from the source of life to all the creations. In this context purity represents life that comes from the source of life whereas impurity is the physical Creation without the spiritual.