Habakkuk 2:15-17

Woe upon cruelty toward other nations, Habakkuk 2:15-17.

Habakkuk 2:15 presents a figurative description of the craftiness, cruelty, and cunning by the use of which the Chaldeans have reduced the nations to helplessness. The picture is that of a man giving poisonous or intoxicating drink to another, for the express purpose of taking delight in his shame (Genesis 9:21), or taking advantage of him. But the oppressor will be compelled to drink of the same cup and suffer shame, only in an intensified form (Habakkuk 2:16-17).

The thought of Habakkuk 2:15 is clear, but there is some uncertainty as to details.

That giveth his neighbor drink, that puttest thy bottle to him The meaning of some of the words is uncertain; hence the difference between A.V. and R.V., “that giveth his neighbor drink, to thee that addest thy venom.” The grammatical construction differs from that in the preceding woes (Habakkuk 2:6; Habakkuk 2:9; Habakkuk 2:12). The meaning of the verb translated “add” or “puttest” is uncertain; the translation “bottle” requires a change of vowel points; on the other hand, the expression “to add venom” is peculiar. This accumulation of peculiarities has led most scholars to suspect a corruption of the text, and various emendations have been attempted. That of Wellhausen is the simplest; it requires but slight alterations, removes the difficulties, and gives a very satisfactory sense: “Woe unto him that giveth his neighbor drink out of the cup of his wrath, and maketh him drunken also” (compare Zechariah 12:2). The cup of wrath is one offered in wrath, which, therefore, does not contain a pleasant, refreshing drink, but one bitter and destructive. The cruel, heartless man offers this cup and compels his enemy to drink it to the dregs, until he becomes helpless in his intoxication. An apt illustration of the manner in which the Chaldeans treated other nations.

That thou mayest look on their nakedness An indication of the shameful purpose inspiring the act. The one who gives the drink is the Chaldean, those who drink it are the nations; the prostrate condition of the drunken man represents the pitiful condition of the conquered nations, the uncovering of the nakedness suggests the depth of ignominy the conquered nations were made to suffer (Nahum 3:5).

Habakkuk 2:16 announces the divine judgment upon the Chaldean; he hoped to exalt himself by bringing shame upon others, and temporarily his hopes appear to be realized, but in the end the ignominy will return upon his own head.

Thou art filled with shame for glory R.V., “with shame, and not glory.” A somewhat freer rendering expresses the thought more clearly, “Thou art filled with shame instead of glory.” The Chaldean’s object in conquest was to win glory; instead he has brought upon himself shame, for he must suffer the same treatment which he has accorded to others.

Drink thou The cup of the divine wrath.

Let thy foreskin be uncovered R.V., “be as one uncircumcised.” Here equivalent to “show thy nakedness.” He compelled others to do this (Habakkuk 2:15). LXX. and other ancient versions read “stagger” instead of “let thy foreskin be uncovered”; the whole clause, “drink thou also and stagger,” which may be original (Nahum 2:4; Zechariah 12:2).

The cup of Jehovah’s right hand Thus far he has compelled the nations to drink the cup he handed them, now he must take from Jehovah’s right hand the cup containing a similar drink.

Shameful spewing R.V., “foul shame.” The translation of A.V. is due to the erroneous dividing of one word into two; it is one word, an intensive form of the ordinary word for shame.

Shall be on thy glory Shall cover it so that it is seen no more; it will entirely displace it.

R.V. expresses more clearly the thought of 17a: “For the violence done to Lebanon shall cover thee, and the destruction of the beasts, which made them afraid.”

The violence of [“done to”] Lebanon This might be understood as a figurative representation of the devastation of Palestine; it is more likely, however, that it is meant literally. The violence is that done to Lebanon by cutting down its stately cedars for use in building enterprises. The inscriptions of both Assyrian and Chaldean kings state that the cedar wood was brought from great distances sometimes Mount Lebanon is mentioned by name to be used in the erection of temples and palaces. The more extensive the building enterprises, the greater the violence to Lebanon. The use of the cedars of Lebanon in the building of heathen temples may have been considered by the Israelites an act of profanity (Isaiah 14:8).

Shall cover thee Shall return upon thine own head (Obadiah 1:10; Jeremiah 3:25).

The spoil of beasts [“the destruction of the beasts”] That is, of Lebanon. The inscriptions and monuments reveal what enthusiastic hunters were the kings of the East.

The invasion of Lebanon for such purposes may also have been considered desecration.

Which made them afraid The destruction which made afraid the beasts of Lebanon shall return upon the Chaldean’s own head. Though this thought, which can be had from the present Hebrew text, is not unsuitable, many commentators prefer the reading of some of the ancient versions, “and the destruction of the beasts shall make thee afraid.”

The refrain is repeated from Habakkuk 2:11.