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Habakkuk 2:15 [study!]

American Standard Version (ASV 1901) [2]
— Woe unto him that giveth his neighbor drink, [to thee] that addest thy venom, and makest him drunken also, that thou mayest look on their nakedness!
King James Version (KJV 1769)
— Woe unto him that giveth his neighbour drink, that puttest thy bottle to [him], and makest [him] drunken also, that thou mayest look on their nakedness!
New American Standard Bible (NASB ©1995)
— “Woe to you who make your neighbors drink, Who mix in your venom even to make [them] drunk So as to look on their nakedness!
Webster's Revision of the KJB (WEB 1833)
— Woe to him that giveth his neighbor drink, that puttest thy bottle to [him], and makest [him] drunken also, that thou mayest look on their nakedness!
Darby's Translation (DBY 1890)
— Woe unto him that giveth his neighbour drink,—that pourest out thy flask, and makest [him] drunken also, that thou mayest look on their nakedness!
Rotherham's Emphasized Bible (EBR 1902)
— Alas! for him who causeth his neighbour to drink, from the goblet of thy fury, and also, making him drunk,—to the end thou mayest gloat over their parts of shame.
Young's Literal Translation (YLT 1898)
— Woe [to] him who is giving drink to his neighbour, Pouring out thy bottle, and also making drunk, In order to look on their nakedness.
Douay-Rheims Challoner Revision (DR 1750)
— Woe to him that giveth drink to his friend, and presenteth his gall, and maketh him drunk, that he may behold his nakedness.
Original King James Bible (AV 1611) [2]
— Woe vnto him that giueth his neighbour drinke: that puttest thy bottell to [him], and makest [him] drunken also; that thou mayest looke on their nakednesse.
Brenton Greek Septuagint (LXX, Restored Names)
— Woe to him that gives his neighbour to drink the thick lees [of wine], and intoxicates [him], that he may look upon their secret parts.
Full Hebrew Names / Holy Name KJV (2008) [2] [3]
— Woe unto him that giveth his neighbour drink, that puttest thy bottle to [him], and makest [him] drunken also, that thou mayest look on their nakedness!

Strong's Numbers & Hebrew NamesHebrew Old TestamentColor-Code/Key Word Studies
Woe 1945
{1945} Prime
הוֹי
howy
{hoh'ee}
A prolonged form of H1930 (akin to H0188); oh!.
unto him that giveth his neighbour y7453
[7453] Standard
רֵעַ
rea`
{ray'-ah}
From H7462; an associate (more or less close).
drink, 8248
{8248} Prime
שָׁקָה
shaqah
{shaw-kaw'}
A primitive root; to quaff, that is, (causatively) to irrigate or furnish a potion to.
z8688
<8688> Grammar
Stem - Hiphil (See H8818)
Mood - Participle (See H8813)
Count - 857
x7453
(7453) Complement
רֵעַ
rea`
{ray'-ah}
From H7462; an associate (more or less close).
that puttest 5596
{5596} Prime
סָפַח
caphach
{saw-fakh'}
A primitive root; properly to scrape out, but in certain peculiar senses (of removal or association).
z8764
<8764> Grammar
Stem - Piel (See H8840)
Mood - Participle (See H8813)
Count - 685
thy bottle 2573
{2573} Prime
חֵמֶת
chemeth
{klay'-meth}
From the same as H2346; a skin bottle (as tied up).
to [him], and makest [him] drunken 7937
{7937} Prime
שָׁכַר
shakar
{shaw-kar'}
A primitive root; to become tipsy; in a qualified sense, to satiate with a stimulating drink or (figuratively) influence. (Superlative of H8248.).
z8763
<8763> Grammar
Stem - Piel (See H8840)
Mood - Infinitive (See H8812)
Count - 790
also, x637
(0637) Complement
אַף
'aph
{af}
A primitive particle; meaning accession (used as an adverb or conjugation); also or yea; adversatively though.
that x4616
(4616) Complement
לְמַעַן
ma`an
{mah'-an}
From H6030; properly heed, that is, purpose; used only adverbially, on account of (as a motive or an aim), teleologically in order that.
thou mayest look 5027
{5027} Prime
נָבַט
nabat
{naw-bat'}
A primitive root; to scan, that is, look intently at; by implication to regard with pleasure, favor or care.
z8687
<8687> Grammar
Stem - Hiphil (See H8818)
Mood - Infinitive (See H8812)
Count - 1162
on x5921
(5921) Complement
עַל
`al
{al}
Properly the same as H5920 used as a preposition (in the singular or plural, often with prefix, or as conjugation with a particle following); above, over, upon, or against (yet always in this last relation with a downward aspect) in a great variety of applications.
their nakedness! 4589
{4589} Prime
מָעוֹר
ma`owr
{maw-ore'}
From H5783; nakedness, that is, (in plural) the pudenda.
Jamieson-Fausset-Brown Commentary

Habakkuk 2:15

_ _ giveth ... neighbour drink ... puttest ... bottle to him — literally, “skin,” as the Easterns use “bottles” of skin for wine. Maurer, from a different Hebrew root, translates, “that pourest in thy wrath.English Version keeps up the metaphor better. It is not enough for thee to be “drunken” thyself, unless thou canst lead others into the same state. The thing meant is, that the Chaldean king, with his insatiable desires (a kind of intoxication), allured neighboring states into the same mad thirst for war to obtain booty, and then at last exposed them to loss and shame (compare Isaiah 51:17; Obadiah 1:16). An appropriate image of Babylon, which at last fell during a drunken revel (Daniel 5:1-31).

_ _ that thou mayest look on their nakedness! — with light, like Ham of old (Genesis 9:22).

Matthew Henry's Commentary

Habakkuk 2:15-20

_ _ The three foregoing articles, upon which the woes here are grounded, are very near akin to each other. The criminals charged by them are oppressors and extortioners, that raise estates by rapine and injustice; and it is mentioned here again (Habakkuk 2:17), the very same that was said Habakkuk 2:8, for that is the crime upon which the greatest stress is laid; it is because of men's blood, innocent blood, barbarously and unjustly shed, which is a provoking crying thing; it is for the violence of the land, of the city, and of all that dwell therein, which God will certainly reckon for, sooner or later, as the asserter of right and the avenger of wrong.

_ _ But here are two articles more, of a different nature, which carry a woe to all those in general to whom they belong, and particularly to the Babylonian monarchs, by whom the people of God were taken and held captives.

_ _ I. The promoters of drunkenness stand here impeached and condemned. Belshazzar was one of those; he was so, remarkably that very night that the prophecy of this chapter was fulfilled in the period of his life and kingdom, when he drank wine before a thousand of his lords (Daniel 5:1), began the healths, and forced them to pledge him. And perhaps it was one reason why the succeeding monarchs of Persia made it a law of their kingdom that in drinking none should compel, but they should do according to every man's pleasure (as we find, Esther 1:8), because they had seen in the kings of Babylon the mischievous consequences of forcing healths and making people drunk. But the woe here stands firm and very fearful against all those, whoever they are, who are guilty of this sin at any time, and in any place, from the stately palace (where that was) to the paltry ale-house. Observe,

_ _ 1. Who the sinner is that is here articled against; it is he that makes his neighbour drunk, Habakkuk 2:15. To give a neighbour drink who is in want, who is thirsty and poor, though it be but a cup of cold water to a disciple, in the name of a disciple, to give drink to weary traveller, nay, and to give strong drink to him that is ready to perish, and wine to those that are heavy of heart, is a piece of charity which is required of us, and shall be recompensed to us. I was thirsty, and you gave me drink. But to give a neighbour drink who has enough already, and more than enough, with design to intoxicate him, that he may expose himself, may talk foolishly, and make himself ridiculous, may disclose his own secret concerns, or be drawn in to agree to a bad bargain for himself — this is abominable wickedness; and those who are guilty of it, who make a practice of it, and take a pride and pleasure in it, are rebels against God in heaven, and his sacred laws, factors for the devil in hell, and his cursed interests, and enemies to men on earth, and their honour and welfare; they are like the son of Nebat, who sinned and made Israel to sin. To entice others to drunkenness, to put the bottle to them, that they may be allured to it by its charms, by looking on the wine when it is red and gives its colour in the cup, or to force them to it, obliging them by the rules of the club (and club-laws indeed they are) to drink so many glasses, and so filled, is to do what we can, and perhaps more than we know of, towards the murder both of soul and body; and those that do so have a great deal to answer for.

_ _ 2. What the sentence is that is here passed upon him. There is a woe to him (Habakkuk 2:15), and a punishment (Habakkuk 2:16) that shall answer to the sin. (1.) Does he put the cup of drunkenness into the hand of his neighbour? The cup of fury, the cup of trembling, the cup of the Lord's right hand, shall be turned unto him; the power of God shall be armed against him. That cup which had gone round among the nations, to make them a desolation, an astonishment, and a hissing, which had made them stumble and fall, so that they could rise no more, shall at length be put into the hand of the king of Babylon, as was foretold, Jeremiah 25:15, Jeremiah 25:16, Jeremiah 25:18, Jeremiah 25:26, Jeremiah 25:27. Thus the New Testament Babylon, which had made the nations drunk with the cup of her fornications, shall have blood given her to drink, for she is worthy, Revelation 18:3, Revelation 18:6. (2.) Does he take a pleasure in putting his neighbour to shame? He shall himself be loaded with contempt: “Thou art filled with shame for glory, with shame instead of glory, or art filled now with shame more than ever thou wast with glory; and the glory thou hast been filled with shall but serve to make thy shame the more grievous to thyself, and the more ignominious in the eyes of others. Thou also shalt drink of the cup of trembling, and shalt expose thyself by thy fear and cowardice, which shall be as the uncovering of thy nakedness, to thy shame; and all about thee shall load thee with disgrace, for shameful spewing shall be on thy glory, on that which thou hast most prided thyself in, thy dignity, wealth, and dominion; those whom thou hast made drunk shall themselves spew upon it. For the violence of Lebanon shall cover thee, and the spoil of beasts (Habakkuk 2:17); thou shalt be hunted and run down with as much violence as ever any wild beasts in Lebanon were, shall be spoiled as they are, and thy fall made a sport of; for thou art as one of the beasts that made them afraid, and therefore they triumph when they have got the mastery of thee.” Or, “It is because of the violence thou hast done to Lebanon, that is, the land of Israel (Deuteronomy 3:25) and the temple (Zechariah 11:1), that God now reckons with thee; that is the sin that now covers thee.”

_ _ II. The promoters of idolatry stand here impeached and condemned; and this also was a sin that Babylon was notoriously guilty of; it was the mother of harlots. Belshazzar, in his revels, praised his idols. And for this, here is a woe against them, and in them against all others that do likewise, particularly the New Testament Babylon. Now see here,

_ _ 1. What they do to promote idolatry; they are mad upon their idols; so the Chaldeans are said to be, Jeremiah 50:38. For, (1.) They have a great variety of idols, their graven images and molten images, that people may take their choice, which they like best. (2.) They are very nice and curious in the framing of them: The maker of the work has performed his part admirably well, the fashioner of his fashion (so it is in the margin), that contrived the model in the most significant manner. (3.) They are at great expense in beautifying and adorning them: They lay them over with gold and silver; because these are things people love and dote upon wherever they meet with them, they dress up their idols in them, the more effectually to court the adoration of the children of this world. (4.) They have great expectations from them: The maker of the work trusts therein as his god, puts a confidence in it, and gives honour to it as his god. The worshippers of God give honour to him, by offering up their prayers to him, and waiting to receive instructions and directions from him; and these honours they give to their idols. [1.] They pray to them: They say to the wood, Awake for our relief, “awake to hear our prayers;” and to the dumb stone, “Arise, and save us,” as the church prays to her God, Awake, O Lord! arise, Psalms 44:23. They own their image to be a god by praying to it. Deliver me, for thou art my God, Isaiah 44:17. Deos qui rogat ille facitThat to which a man addresses petitions is to him a god. [2.] They consult them as oracles, and expect to be directed and dictated to by them: They say to the dumb stone, though it cannot speak, yet it shall teach. What the wicked demon, or no less wicked priest, speaks to them from the image, they receive with the utmost veneration, as of divine authority, and are ready to be governed by it. Thus is idolatry planted and propagated under the specious show of religion and devotion.

_ _ 2. How the extreme folly of this is exposed. God, by Isaiah, when he foretold the deliverance of his people out of Babylon, largely showed the shameful stupidity and sottishness of idolaters, and so he does here by the prophet, on the like occasion. (1.) Their images, when they have made them, are but mere matter, which is the meanest lowest rank of being; and all the expense they are at upon them cannot advance them one step above that. They are wholly void both of sense and reason, lifeless and speechless (the idol is a dumb idol, a dumb stone, and there is no breath at all in the midst of it), so that the most minute animal, that has but breath and motion, is more excellent then they. They have not so much as the spirit of a beast. (2.) It is not in their power to do their worshippers any good (Habakkuk 2:18): What profits the graven image? Though it be mere matter, if it were cast into some other form it might be serviceable to some purpose or other of human life; but, as it is made a god of, it is of no profit at all, nor can do its worshippers the least kindness. Nay, (3.) It is so far from profiting them that it puts a cheat upon them, and keeps them under the power of a strong delusion; they say, It shall teach, but it is a teacher of lies; for it represents God as having a body, as being finite, visible, and dependent, whereas he is a Spirit, infinite, invisible, and independent, and it confirms those that become vain in their imaginations in the false notions they have of God, and makes the idea of God to be a precarious thing, and what every man pleases. If we may say to the works of our hands, You are our gods, we may say so to any of the creatures of our own fancy, though the chimera be ever so extravagant. An image is a doctrine of vanities; it is falsehood, and a work of errors, Jeremiah 10:8, Jeremiah 10:14, Jeremiah 10:15. It is therefore easy to see what the religion of those is, and what they aim at, who recommend those teachers of lies as laymen's books, which they are to study and govern themselves by, when they have locked up from them the book of the scriptures in an unknown tongue.

_ _ 3. How the people of God triumph in him, and therewith support themselves, when the idolaters thus shame themselves (Habakkuk 2:20): But the Lord is in his holy temple. (1.) Our rock is not as their rock, Deuteronomy 32:31. Theirs are dumb idols; ours is Jehovah, a living God, who is what he is, and not, as theirs, what men please to make him. He is in his holy temple in heaven, the residence of his glory, where we have access to him in the way, not which we have invented, but which he himself has instituted. Compare Psalms 115:3, But our God is in the heavens, and Psalms 11:4. (2.) The multitude of their gods which they set up, and take so much pains to support, cannot thrust out our God; he is, and will be, in his holy temple still, and glorious in holiness. They have laid waste his temple at Jerusalem; but he has a temple above that is out of the reach of their rage and malice, but within the reach of his people's faith and prayers. (3.) Our God will make all the world silent before him, will strike the idolaters as dumb as their idols, convincing them of their folly, and covering them with shame. He will silence the fury of the oppressors, and check their rage against his people. (4.) It is the duty of his people to attend him with silent adorings (Psalms 65:1), and patiently to wait for his appearing to save them in his own way and time. Be still, and know that he is God, Zechariah 2:13.

John Wesley's Explanatory Notes

[[no comment]]

Geneva Bible Translation Notes

Habakkuk 2:15

Woe to him that giveth his neighbour (m) drink, that puttest thy bottle to [him], and makest [him] drunk also, that thou mayest look on their nakedness!

(m) He reproaches by this the king of Babylon, who as he was drunken with covetousness and cruelty, so he provoked others to the same, and inflamed them by his madness, and so in the end brought them to shame.

Cross-Reference Topical ResearchStrong's Concordance
unto:

Genesis 19:32-35 Come, let us make our father drink wine, and we will lie with him, that we may preserve seed of our father. ... And they made their father drink wine that night also: and the younger arose, and lay with him; and he perceived not when she lay down, nor when she arose.
2 Samuel 11:13 And when David had called him, he did eat and drink before him; and he made him drunk: and at even he went out to lie on his bed with the servants of his lord, but went not down to his house.
2 Samuel 13:26-28 Then said Absalom, If not, I pray thee, let my brother Amnon go with us. And the king said unto him, Why should he go with thee? ... Now Absalom had commanded his servants, saying, Mark ye now when Amnon's heart is merry with wine, and when I say unto you, Smite Amnon; then kill him, fear not: have not I commanded you? be courageous, and be valiant.
Jeremiah 25:15 For thus saith the LORD God of Israel unto me; Take the wine cup of this fury at my hand, and cause all the nations, to whom I send thee, to drink it.
Jeremiah 51:7 Babylon [hath been] a golden cup in the LORD'S hand, that made all the earth drunken: the nations have drunken of her wine; therefore the nations are mad.
Revelation 17:2 With whom the kings of the earth have committed fornication, and the inhabitants of the earth have been made drunk with the wine of her fornication.
Revelation 17:6 And I saw the woman drunken with the blood of the saints, and with the blood of the martyrs of Jesus: and when I saw her, I wondered with great admiration.
Revelation 18:3 For all nations have drunk of the wine of the wrath of her fornication, and the kings of the earth have committed fornication with her, and the merchants of the earth are waxed rich through the abundance of her delicacies.

that puttest:

Hosea 7:5 In the day of our king the princes have made [him] sick with bottles of wine; he stretched out his hand with scorners.

that thou:

Genesis 9:22 And Ham, the father of Canaan, saw the nakedness of his father, and told his two brethren without.
Exodus 32:25 And when Moses saw that the people [were] naked; (for Aaron had made them naked unto [their] shame among their enemies:)
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Gn 9:22; 19:32. Ex 32:25. 2S 11:13; 13:26. Jr 25:15; 51:7. Ho 7:5. Rv 17:2, 6; 18:3.

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