Habakkuk 2:15
Parallel Verses
English Standard Version
“Woe to him who makes his neighbors drink— you pour out your wrath and make them drunk, in order to gaze at their nakedness!

King James Bible
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!

American Standard Version
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!

Douay-Rheims Bible
Woe to him that giveth drink to his friend, and presenteth his gall, and maketh him drunk, that he may behold his nakedness.

English Revised Version
Woe unto him that giveth his neighbour drink, that addest thy venom thereto, and makest him drunken also, that thou mayest look on their nakedness!

Webster's Bible Translation
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!

Habakkuk 2:15 Parallel
Commentary
Keil and Delitzsch Biblical Commentary on the Old Testament

In the second strophe, Micah turns from the godless princes and judges to the prophets who lead the people astray, with whom he contrasts the true prophets and their ways. Micah 3:5. Thus saith Jehovah concerning the prophets who lead my people astray, who bite with their teeth, and preach peace; and whoever should put nothing into their mouths, against him they sanctify war. Micah 3:6. Therefore night to you because of the visions, and darkness to you because of the soothsaying! and the sun will set over the prophets, and the day blacken itself over them. Micah 3:7. And the seers will be ashamed, and the soothsayers blush, and all cover their beard, because (there is) no answer of God. Micah 3:8. But I, I am filled with power, with the Spirit of Jehovah, and with judgment and strength, to show to Jacob his transgression, and to Israel his sin." As the first strophe attaches itself to Micah 2:1-2, so does the second to Micah 2:6 and Micah 2:11, carrying out still further what is there affirmed concerning the false prophets. Micah describes them as people who predict peace and prosperity for a morsel of bread, and thereby lead the people astray, setting before them prosperity and salvation, instead of preaching repentance to them, by charging them with their sins. Thus they became accomplices of the wicked rulers, with whom they are therefore classed in Micah 3:11, together with the wicked priests. המּתעים, leading astray (cf. Isaiah 3:12; Isaiah 9:15) my people, namely, by failing to charge them with their sins, and preach repentance, as the true prophets do, and predicting prosperity for bread and payment. The words, "who bite with their teeth," are to be connected closely with the next clause, "and they preach peace," in the sense of "who preach peace if they can bite with their teeth," i.e., if they receive something to bite (or eat). This explanation, which has already been expressed by the Chaldee, is necessarily required by the antithesis, "but whoever puts nothing into their mouth," i.e., gives them nothing to eat, notwithstanding the fact that in other passages nâshakh only signifies to bite, in the sense of to wound, and is the word generally applied to the bite of a snake (Amos 5:19; Genesis 49:17; Numbers 21:6, Numbers 21:8). If, however, we understand the biting with the teeth as a figurative representation of the words of the prophets who always preach prosperity, and of the injury they do to the real welfare of the people (Ros., Casp., and others), the obvious antithesis of the two double clauses of Micah 3:5 is totally destroyed. The harsh expression, to "bite with the teeth," in the sense of "to eat," is perfectly in harmony with the harsh words of Micah 3:2 and Micah 3:3. Qiddēsh milchâmâh, to sanctify war, i.e., to preach a holy war (cf. Joel 3:9), or, in reality, to proclaim the vengeance of God. For this shall night and darkness burst upon them. Night and darkness denote primarily the calamity which would come upon the false prophets (unto you) in connection with the judgment (Micah 2:4). The sun which sets to them is the sun of salvation or prosperity (Amos 8:9; Jeremiah 15:9); and the day which becomes black over them is the day of judgment, which is darkness, and not light (Amos 5:18). This calamity is heightened by the fact that they will then stand ashamed, because their own former prophecies are thereby proved to be lies, and fresh, true prophecies fail them, because God gives no answer. "Convicted by the result, they are thus utterly put to shame, because God does not help them out of their trouble by any word of revelation" (Hitzig). Bōsh, to be ashamed, when connected with châphēr (cf. Jeremiah 15:9; Psalm 35:26., etc.), signifies to become pale with shame; châphēr, to blush, with min causae, to denote the thing of which a man is ashamed. Qōsemı̄m (diviners) alternates with chōzı̄m (seers), because these false prophets had no visions of God, but only divinations out of their own hearts. ‛Atâh sâphâm: to cover the beard, i.e., to cover the face up to the nose, is a sign of mourning (Leviticus 13:45), here of trouble and shame (cf. Ezekiel 24:17), and is really equivalent to covering the head (Jeremiah 14:4; Esther 6:12). Ma‛ănēh, the construct state of the substantive, but in the sense of the participle; some codd. have indeed מענה. In Micah 3:8 Micah contrasts himself and his own doings with these false prophets, as being filled with power by the Spirit of Jehovah (i.e., through His assistance) and with judgment. Mishpât, governed by מלא, is the divine justice which the prophet has to proclaim, and gebhūrâh strength, manliness, to hold up before the people their sins and the justice of God. In this divine strength he can and must declare their unrighteousness to all ranks of the people, and predict the punishment of God (Micah 3:9-12).

Habakkuk 2:15 Parallel Commentaries

Treasury of Scripture Knowledge

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...

2 Samuel 11:13 And when David had called him, he did eat and drink before him; and he made him drunk...

2 Samuel 13:26-28 Then said Absalom, If not, I pray you, let my brother Amnon go with us. And the king said to him, Why should he go with you...

Jeremiah 25:15 For thus said the LORD God of Israel to me; Take the wine cup of this fury at my hand, and cause all the nations, to whom I send you...

Jeremiah 51:7 Babylon has been a golden cup in the LORD's hand, that made all the earth drunken: the nations have drunken of her wine...

Revelation 17:2,6 With whom the kings of the earth have committed fornication...

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...

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 brothers without.

Exodus 32:25 And when Moses saw that the people were naked; (for Aaron had made them naked to their shame among their enemies:)

Cross References
Genesis 9:22
And Ham, the father of Canaan, saw the nakedness of his father and told his two brothers outside.

Isaiah 5:22
Woe to those who are heroes at drinking wine, and valiant men in mixing strong drink,

Isaiah 28:7
These also reel with wine and stagger with strong drink; the priest and the prophet reel with strong drink, they are swallowed by wine, they stagger with strong drink, they reel in vision, they stumble in giving judgment.

Habakkuk 2:14
For the earth will be filled with the knowledge of the glory of the LORD as the waters cover the sea.

Habakkuk 2:16
You will have your fill of shame instead of glory. Drink, yourself, and show your uncircumcision! The cup in the LORD's right hand will come around to you, and utter shame will come upon your glory!

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