15 "Woe to him who gives his neighbor drink, pouring your inflaming wine until they are drunk, so that you may gaze at their naked bodies!
*Minor differences ignored. Grouped by changes, with first version listed as example.
This passage, in which the Prophet condemns the king of Babylon for his usual practice of rendering drunk his friends, is frigidly interpreted by most expounders. It has been already often said how bold the Jews are in contriving what is fabulous; when nothing certain occurs to them, they divine this or that without any discrimination or shame. Hence they say, that Nebuchadnezzar was given to excess, and led all whom he could into a participation of the same vice. They also think that his associates were captive kings, as though he bid them for the sake of sport to be brought to his table, and by drinking to their health, forced them to intoxication, that he might laugh at them when they made themselves base and ridiculous. But all this is groundless; for there is no history that relates any such thing. It is, however, easy to see that another matter is here treated of by the Prophet; for he does not speak of the king only, but he refers to the whole empire. I therefore doubt not but that this whole discourse, in which the Babylonian king is condemned for making drunk his associates or friends, is metaphorical or allegorical. But before I proceed further on the subject, I shall say something as to the words; for the meaning of the Prophet will thereby be made more evident. Woe, he says, to him who gives his friend drink; then he adds, msphch chmtk, mesephech chemetak, "who joinest and bottle." chmh, cheme, is taken in Hebrew for a bottle; and we know, and it is sufficiently evident from Scripture, that the Jews used bottles of skin, as there are casks and larger vessels with us. Since, then, they put their wine into bottles, these were often taken for their cups, as it is in our language, when one says, Des flacons, des bouteilles. Hence some give this explanation--that the king of Babylon brought forth his flagons, that he might force to intoxication, by excessive drinking, those who could not and dared not to resist his will. But others render chmh, cheme, wrath, with a preposition understood: and in order that nothing may be understood, some render the participle, msphch, "displaying," that is, "his fury." But as chmh, cheme, means to be hot, we may, therefore, properly give this version, "Uniting thy heat;" that is, "It is not enough for thee to inebriate others, except thou implicates them with thyself." We now perceive the meaning of this phrase. He adds, And thou also dost inebriate. We may hence learn that the Prophet had no other thing in view, but to show that the king of Babylon sought for himself many associates in his intemperance or excess: at the same time he takes, as I have said, excess in a metaphorical sense. I shall presently explain more fully what all this means; but now we only expound the words. And thou, he says, dost also inebriate: the particle 'ph, as it is well known, is laid down for the sake of amplifying. After having said, Thou unitest thy heat; that is, thou exhales thine intemperance, so that others also contract the same heat with thyself, he immediately adds, Thou inebriatest them. It follows, that their nakedness may be made open; that is, that they may disclose themselves with shame. The following verse I shall defer until we shall see more clearly what the Prophet had in view. [1] As I have already said the Prophet charges the Babylonian king with having implicated neighboring kings in his own evil desires, and with having in a manner inebriated them. He indeed compares the insatiable avarice of that king to intemperance; for as it is the object of drunken men not to drink what may suffice them, but to glut themselves with wine, so also when avarice is dominant in the hearts of men, they are seized with a certain kind of fury, like a person who has an immoderate love for wine. This is the reason for the metaphor; for the Babylonian king, when he thirsted for the blood of men, and also for wealth and kingdoms, led into the same kind of madness many other kings; for he could not have succeeded except he had allured the favor of many others, and deceived them with vain expectations. As a person who gives himself up to drinking wishes to leave associates, so Habakkuk lays the same thing to the charge of the king of Babylon; for being himself addicted to insatiable avarice, he procured associates to be as it were his guests, and quaffed wine to them, that is, elicited their cupidity, that they might join him in his wars; for each hoped for a part of the spoil after victory. Since, then, he had thus blinded many kings, they are said to have been inebriated by him. We indeed know that such allurements infatuate the minds and hearts of men; for there is no intoxication that stultifies men more than that eager appetite by which they devour both lands and seas. We now then apprehend what the Prophet meant--that the Babylonian king not only burnt with his own avarice, but kindled also, as it were, a flame in others, like drunken men who excite one another. As then he had thus inflamed all the neighboring kings to rush headlong without any consideration and without any shame, like a person suffocated and overcome by excessive drinking; so the Prophet designates this inflaming as quaffing wine to them. And this metaphor ought to be carefully observed; for we see at this day as in a mirror what the Prophet teaches here. For all the great princes, when they devise any plans of their own, send their ambassadors here and there, and seek to involve with themselves other cities and princes; and as no one is willing to endanger himself without reason, they set forth many fallacious allurements. And when any city fears a neighboring prince, it will seek to fortify itself by a new protection; so a treaty, when offered, becomes like a snare to it. And then when any inferior prince wishes to enlarge his borders, or to revenge himself, he willingly puts on arms, nay, anxiously, that he may be able, by the help of a greater, to effect his purpose, which he could not otherwise accomplish. Thus we see that dukes and counts, as they are called, and free cities, are daily inebriated. They who are chief kings, abounding in wine, that is, full of many vain promises, give to drink, as it were with full flagons, bidding wine to be brought forth on a well furnished table--"I will make thine enemy to give way to thee, and thou shalt compel him according to thy wish, and when I shall obtain the victory a part of the spoil shall be allotted to thee; I desire nothing but the glory. With regard to you, the free cities, see, ye tremble continually; now if you lie under my shadow, it will be the best security for you." Such quaffing is to be found at this day almost throughout the whole of Europe. Then the Prophet does not without reason commemorate this vice in the king of Babylon--that he made those associates drunk whom he had bound to himself by perfidious treaties; for as it has been said, there is no intoxication so dangerous as this madness; that is, when any one promises this or that to himself, and imagines what does not exist. Hence he not only says, that the Babylonian king gave drink to his friends, but also that he joined his bottles; as though he had said that he was very liberal, nay, prodigal, while seeking associates in his intemperance; for if one condition did not suffice, another was added--"Behold, my king is prepared; but if he is not enough another will be joined with him." They thus then join together their heat. If we take chmh, cheme, for a bottle, then to join together their bottles would mean, that they accumulated promises until they inebriated those whom they sought to deceive. But if the other interpretation be more approved, which I am disposed to follow, then the meaning would be--They join together their own heat, that is, they implicate others with themselves; as they burn themselves with insatiable cupidity, so they spread this ardor far and wide, so that the desires of many become united. He afterwards adds--that thou mayest see their nakedness. It was not indeed an object to the king of Babylon to disclose the reproach of all those whom he had induced to take part in his wars; but we know that great kings are wont to neglect their friends, to whom at first they promise every thing. When a king wishes to entice to himself a free city or an inferior prince, he will say--"See, I seek nothing but to be thy friend". We indeed see how shamefully they perjure themselves; nor is it enough for them to utter these perjuries in their courts; but not many years pass away before our great kings make public their abominable perjuries; and it appears immediately afterwards that they thus seek, without any shame, to mock both God and all mankind. After testifying that they seek nothing except to defend by their protection what is right and just, and to resist the tyranny and pride of others, they immediately draw back when anything adverse afterwards happens, and the city, which had hoped everything from so liberal a king, is afterwards forced to submit and to agree with its enemies, and to manage matters anyhow; thus its nakedness is disclosed. In the same manner also are inferior princes deprived of their power. And to whom is this to be imputed but to the principal author? For when any one, for the sake of ambition or avarice, leads others to inconvenience or to damage, he may justly and correctly be said to disclose their nakedness. We now apprehend the Prophet's real meaning, which interpreters have not understood. I come now to the next verse-- He says that he is satiated with shame instead of glory. Some give this rendering--"Thou art satiated with shame more than glory;" but this does not suit the passage; for the Prophet does not mean that the Babylonian king was satiated with his own reproach, but rather with that of others. Secondly, the particle m, mem, is not put here in a comparative sense, but the clause is on the contrary to be understood thus--"By thy glory, or, on account of thy glory, thou art satiated with shame". It must also in the third place be observed, that punishment is not what the Prophet describes in these words; for it immediately follows--sth gm 'chh, shite gam ate, "drink thou also." He comes now to punishment. By saying, then, that the king of Babylon was satiated with shame on account of glory, it is the same as though he had said, that while he was intent on increasing his own glory he brought all others to shame. It is indeed the common game of great kings, as it has been said, to enlarge their own power at the expense and loss of others. They would, indeed, if they could, render their friends safe; but when any one loses ground in their favor they neglect him. We see how at this day great kings, raising great armies, shed innocent blood. When a slaughter is made in war they express their grief, but it is only on account of their own glory or advantage. They will in words profess that they sympathise with the miserable men who faithfully spent their life for them, but they have for them no real concern. As, then, great kings draw human blood, and care nothing when many perish for their sake, the Prophet justly says, That the king of Babylon was satiated with shame on account of glory; that is, that while he was seeking his own glory he was satiated with the reproaches of many; for many perished on his account, many had been robbed of their power, or were afterwards to be robbed--for the Prophet refers not here to what had taken place, but he speaks of things future; and the past tense of verbs was intended to express certainty; and we know that this was a common mode of speaking with the Prophets. [2] He now adds--drink thou also. We hence see that the king of Babylon was secure as long as he remained untouched, though his alliance and friendship had proved ruinous to many. As long then as his kingdom flourished, the king of Babylon cared but little for the losses of others. Hence the Prophet says--"Thou shalt also drink; thou thinkest that others only shall be punished, as though thou were not exposed to God's judgement; but thou shalt come in thy turn and drink;"--in what way? He speaks here allegorically of the vengeance which was nigh the king of Babylon--"Thou, also," he says, "shalt drink and become a reproach," or, shalt be uncovered. The word rl, orel, means in Hebrew the foreskin; and the foreskinned, or uncircumcised, was the name given to the profane and the base, or the contaminated; and hence many give this rendering--"Thou also shalt become ignominious;" but others express more clearly the Prophet's meaning by this version--"Thou shalt be uncovered." Yet their opinion is not amiss who think that there is here a change of letters, that hrl, eorel, is put for hrl, erol; and rl, rol, means to be cast asleep; and it well suits a drunken man to say that he is stupefied. But as the Prophet had spoken of nakedness, I retain the word as it is; and thus the two clauses will correspond--Then thou shalt drink and be uncovered Then follows the explanation--Poured forth [3] into thee shall be the cup of Jehovah's right hand; that is, "the Lord shall in his time be thy cup-bearer; as thou hast inebriated many nations, and under the pretense of friendship hast defrauded those who, being bound to thee by treaties, have been ruined; so the Lord will now recompense thee with the reward which thou hast deserved: As thou hast been a cup-bearer to others, so the Lord will now become thy cup-bearer, and will inebriate thee, but after another manner." We indeed know what the Scripture everywhere means by the cup of God's hand--even vengeance of every kind. God strikes some with giddiness and precipitates them, when deprived of all humanity, into a state of madness; others he infatuates by insensibility; some he deprives of all understanding, so that they perceive nothing aright; against others he rouses up enemies, who treat them with cruelty. Hence the Lord is said to extend his cup to the wicked whenever he takes vengeance on them. Therefore he adds--the reproach of spewing shall be on thy glory. The word qyqlvn, kikolun, is a compound. [4] We have already seen that qlvk, kolun, is shame; and now he speaks of shameful spewing. And this may be referred to the king of Babylon--that he himself would shamefully spew out what he had before intemperately swallowed down; or it might be fitly applied to his enemies--that they would spew in the face of the king of Babylon. The end of which Habakkuk speaks, awaits all tyrants, who disturb the world by their cupidity. Ambition does indeed so infatuate them, that they neither spare human blood, nor hesitate to endanger their nearest and most friendly associates. Since then an insatiable thirst for glory thus inflames them, the Prophet justly allots to them this reward--that they shall receive filthy and shameful spewing instead of that glory, in seeking which they observed no limits. Let us now proceed -
1 - The rendering of this verse has been various, though most agree as to its import. Grotius, Marckius, and Henderson, take nearly the same view of its meaning as Calvin, regarding it as metaphorical. But Marckius thinks that the drunkenness which the king of Babylon produced, means the evils which he inflicted on other nations. To make a nation drunk was to subdue and oppress it. See Isaiah 51:17,22; Jeremiah 25:15,16, 27,28; 51:7,39,57. This view is confirmed by the following verse, where the king of Babylon is threatened with a similar judgment; he was also to drink of the cup of Jehovah's right hand. As he made other nations drunk, so the Lord threatens him with a like visitation. The verse will admit of a much simpler rendering than what has been commonly offered, such as the following:-- Woe to him who makes his neighbor to drink, Who adds his bottle, and also strong drink, In order that he may look on their nakedness. To render [chmh], wrath, or heat, or gall, or poison, as some have done, is to introduce an idea foreign to the context, and the word is often found to signify the bottle of skin in which wine was kept. Newcome renders it "flagon." By mentioning bottle, abundance of wine was probably intended, and to this abundance was added the strong drink, [skr], intoxicating liquor. It is commonly rendered as though it were a verb in Hiphil; but it is not so. It means here no doubt, as in other places, strong drink. This line is only an application, as we find often in the Prophets, of the preceding line. Though there is no MS. which has "his" instead of "thy" connected with "bottle," yet the preceding and the following lines seem to require it; and this is the reading of Symmachus and of the Vulgate. The change of persons, it is true, is very common in the Prophets, but not in such a way as we find here, the third person being adopted both in the preceding and in the following line. The idea of drinking as a judgment may have arisen from the cup of malediction given to criminals before their execution. See also Psalms 75:8. Babylon is in Jeremiah 51:7, represented as "a golden cup" in God's hand to make the nations drunken. It was "golden" to signify an outward appearance that was plausible, and alluring. So the mystic Babylon is said to have a golden cup, which was full of all abominations, Revelation 17:4.--Ed.
2 - The view presented here of the first clause of the verse is striking, and such as the words may admit. But most commentators attach to them another meaning. Newcome's version is-- Thou art filled with shame instead of glory. Henderson's rendering is-- Thou art filled with shame, not with glory. The verb being in the past tense seems to favor Calvin's view--"Thou hast been satiated with shame from glory," that is, thou hast been filled to satiety with the shame occasioned to others, arising from the pursuit of thine own glory. And then, as Calvin justly observes, his punishment is denounced.--"Drink thou also."--Ed.
3 - The verb [tsvv], loosely expressed here, is very correctly rendered by Henderson "shall come round;" and this is the idea which Calvin suggests in the following explanation.--Ed.
4 - It is commonly derived from [qy], a contraction of [qy'], a vomit or spewing, and [qlvz], shame. Compounds are no common things in Hebrew; and these are found separate in nine MSS. The Septuagint have atimia, reproach only; and the Vulgate, "vomitus ignominiae--the spewing of shame." Newcome renders it "foul shame," and Henderson "great ignominy," regarding it as a reduplicate noun for [qlqlvz]. But as drunkenness is the metaphor used, "shameful spewing," or the spewing of shame or of reproach is most suitable to the passage.--Ed.
From cruelty the prophet goes on to denounce the woe on insolence. "Woe unto him that giveth his neighbor" (to whom he owes love) drink (literally, that maketh him drink); that puttest thy bottle to him, and makest him drunken also , that thou mayest look (gaze with devilish pleasure) on their nakedness." This may either be of actual insults (as in the history of Noah), in keeping certainly with the character of the later Babylonians, the last wantonness of unbridled power, making vile sport of those like himself (his neighbor), or it may be drunkenness through misery Isaiah 29:9 wherein they are bared of all their glory and brought to the lowest shame. The woe also falls on all, who in any way intoxicate others with flattering words or reigned affection, mixing poison under things pleasant, to bring them to shame.
Wo unto him that giveth his neighbor drink - This has been considered as applying to Pharaoh-hophra, king of Egypt, who enticed his neighbors Jehoiachin and Zedekiah to rebel against Nebuchadnezzar, whereby the nakedness and imbecility of the poor Jews was soon discovered; for the Chaldeans soon took Jerusalem, and carried its kings, princes, and people, into captivity.
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.
Woe unto him that giveth his neighbour drink,.... Before the full accomplishment of the above prophecy concerning the abundance of the knowledge of the Lord in the earth, and before the utter destruction of antichrist; between that and the Reformation, when it had its fulfilment in part; the following practices inveighed against would be used, as we find they are, and for which the man of sin and his followers will be punished: one of which is expressed by a man's "giving his neighbour drink"; which is a commendable action, when drink is given to a person in want to quench his thirst, or in sorrowful and distressed circumstances to refresh and cheer him; but when this is done to intoxicate him, and draw him into uncleanness, it is an evil one; and which is the sense of the phrase here, as appears by the "woe" denounced, and by what follows; and is to be understood, not in a literal sense, but in a figurative one; and is expressive of the various artful methods and alluring ways used by the Papists, especially the Jesuits, after the Reformation, with the Protestants, to forsake their religion, and to draw them into the superstition and idolatry of the church of Rome; and which are in the New Testament signified by "the wine of her fornication", with which the kings, nations, and inhabitants of the earth, are made drunk, Revelation 17:2 crying up the devotion and religion of their church, its antiquity, purity, holiness, and unity; pretending great love to the souls of men, that they seek nothing but their spiritual good; promising them great advantages, temporal and spiritual, worldly riches and honour, and sure and certain salvation within the pale of their church, without which they say there is none; and by such means they have intoxicated many princes, kingdoms, and multitudes of people, since the Reformation; and have drawn them off from the profession of the Protestant religion, and brought them back to Popery again, as in Poland, Bohemia, Hungary, Germany, France, and other places; and these methods they are now taking in all Protestant countries, and in ours, and that with great success, as is notorious, and time will more abundantly show; but there is a "woe" lies against them for it:
that puttest thy bottle to him; giving him not only a glass or cup at a time, but a whole bottle to drink off at once, in order to inebriate him. The word is by some translated "thy gall", or "thy poison" (k); which fitly enough expresses the poisonous doctrines of the church of Rome, which men insensibly imbibe, infused in her wine of fornication, or drink in through the alluring and ensnaring methods taken. It properly signifies "heat" or "wrath". The Targum is,
"that pours it with heat, that he may drink, and be inebriated.''
The Syriac version is,
"woe to him that gives his neighbour to drink the dregs of fury.''
The words may be truly rendered, "adding thy wrath" (l); that is, to the alluring and enticing methods before mentioned, adding menaces, wrathful words, and furious persecutions: and this the Papists do where they can; when good words and fair speeches will not prevail, and they can not gain over proselytes with flattery, deceit, and lying, they threaten them with racks and tortures, with prisons and galleys, and death itself in various shapes, to force men into their communion; and which they have put in execution in many places, in Bohemia, Hungary, and in France even to this day; and this is what in the New Testament is called "the wine of the wrath of her fornication", Revelation 14:8,
and makest him drunken also, that thou mayest look on their nakedness! as Ham did on his father's nakedness when in such circumstances: all the above methods are taken in order to intoxicate them, deprive them of the use of their reason, as is the case of a drunken man; and so bring them to believe, with an implicit faith, as the church believes; to believe things contrary to reason; to give into the spiritual whoredom and idolatry of that church, as men when drunk are easily drawn into uncleanness; to cast off their profession of the true religion, as a garment is cast off, as men when drunk are apt to do; and particularly to reject the doctrine of justification by the righteousness of Christ, which is the only robe to cover the nakedness of men, and receive the doctrine of merit and justification by works; in short, to apostatize wholly from the religion they have professed, and join in communion with the whore of Rome, that so they may look upon their apostasy, which is their nakedness, with the utmost pleasure and delight.
(k) "venenum tuum", Montanus; so some in Drusius, and R. Jonah in Ben Melech. (l) "adjugenti, sive adhibenti furorem tuum", Tigurine version.
A severe woe is pronounced against drunkenness; it is very fearful against all who are guilty of drunkenness at any time, and in any place, from the stately palace to the paltry ale-house. To give one drink who is in want, who is thirsty and poor, or a weary traveller, or ready to perish, is charity; but to give a neighbour drink, that he may expose himself, may disclose secret concerns, or be drawn into a bad bargain, or for any such purpose, this is wickedness. To be guilty of this sin, to take pleasure in it, is to do what we can towards the murder both of soul and body. There is woe to him, and punishment answering to the sin. The folly of worshipping idols is exposed. The Lord is in his holy temple in heaven, where we have access to him in the way he has appointed. May we welcome his salvation, and worship him in his earthly temples, through Christ Jesus, and by the influence of the Holy Spirit.
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).
The fourth woe is an exclamation uttered concerning the cruelty of the Chaldaean in the treatment of the conquered nations. Habakkuk 2:15. "Woe to him that giveth his neighbour to drink, mixing thy burning wrath, and also making drunk, to look at their nakedness. Habakkuk 2:16. Thou hast satisfied thyself with shame instead of with honour; then drink thou also, and show the foreskin. The cup of Jehovah's right hand will turn to thee, and the vomiting of shame upon thy glory. Habakkuk 2:17. For the wickedness at Lebanon will cover thee, and the dispersion of the animals which frightened them; for the blood of the men and the wickedness on the earth, upon the city and all its inhabitants." The description in Habakkuk 2:15 and Habakkuk 2:16 is figurative, and the figure is taken from ordinary life, where one man gives another drink, so as to intoxicate him, for the purpose of indulging his own wantonness at his expense, or taking delight in his shame. This helps to explain the משׁקה רעהוּ, who gives his neighbour to drink. The singular is used with indefinite generality, or in a collective, or speaking more correctly, a distributive sense. The next two circumstantial clauses are subordinate to הוי משׁקה, defining more closely the mode of the drinking. ספּח does not mean to pour in, after the Arabic sfḥ; for this, which is another form for Arab. sfk, answers to the Hebrew שׁפך, to pour out (compare שׁפך חמתו, to pour out, or empty out His wrath: Psalm 79:6; Jeremiah 10:25), but has merely the meaning to add or associate, with the sole exception of Job 14:19, where it is apparently used to answer to the Arabic sfḥ; consequently here, where drink is spoken of, it means to mix wrath with the wine poured out. Through the suffix חמתך the woe is addressed directly to the Chaldaean himself, - a change from the third person to the second, which would be opposed to the genius of our language. The thought is sharpened by ואף שׁכּר, "and also (in addition) making drunk" (shakkēr, inf. abs.). To look upon their nakednesses: the plural מעוריהם is used because רעהוּ has a collective meaning. The prostrate condition of the drunken man is a figurative representation of the overthrow of a conquered nation (Nahum 3:11), and the uncovering of the shame a figure denoting the ignominy that has fallen upon it (Nahum 3:5; Isaiah 47:3). This allegory, in which the conquest and subjugation of the nations are represented as making them drink of the cup of wrath, does not refer to the open violence with which the Chaldaean enslaves the nations, but points to the artifices with which he overpowers them, "the cunning with which he entices them into his alliance, to put them to shame" (Delitzsch). But he has thereby simply prepared shame for himself, which will fall back upon him (Habakkuk 2:16). The perfect שׂבעתּ does not apply prophetically to the certain future; but, as in the earlier strophes (Habakkuk 2:8 and Habakkuk 2:10) which are formed in a similar manner, to what the Chaldaean has done, to bring upon himself the punishment mentioned in what follows. The shame with which he has satisfied himself is the shamefulness of his conduct; and שׂבע, to satisfy himself, is equivalent to revelling in shame. מכּבוד, far away from honour, i.e., and not in honour. מן is the negative, as in Psalm 52:5, in the sense of ולא, with which it alternates in Hosea 6:6. For this he is now also to drink the cup of wrath, so as to fall down intoxicated, and show himself as having a foreskin, i.e., as uncircumcised ( הערל from ערלה ). This goblet Jehovah will hand to him. Tissōbh, he will turn. על (upon thee, or to thee). This is said, because the cup which the Chaldaean had reached to other nations was also handed over to him by Jehovah. The nations have hitherto been obliged to drink it out of the hand of the Chaldaean. Now it is his turn, and he must drink it out of the hand of Jehovah (see Jeremiah 25:26). וקיקלון, and shameful vomiting, (sc., יהיה) will be over thine honour, i.e., will cover over thine honour or glory, i.e., will destroy thee. The ἁπ. λεγ. קיקלון is formed from the pilpal קלקל from קלל, and softened down from קלקלון, and signifies extreme or the greatest contempt. This form of the word, however, is chosen for the sake of the play upon קיא קלון, vomiting of shame, vomitus ignominiae (Vulg.; cf. קיא צאה in Isaiah 28:8), and in order that, when the word was heard, it should call up the subordinate meaning, which suggests itself the more naturally, because excessive drinking is followed by vomiting (cf. Jeremiah 25:26-27).
This threat is explained in Habakkuk 2:17, in the statement that the wickedness practised by the Chaldaean on Lebanon and its beasts will cover or fall back upon itself. Lebanon with its beasts is taken by most commentators allegorically, as a figurative representation of the holy land and its inhabitants. But although it may be pleaded, in support of this view, that Lebanon, and indeed the summit of its cedar forest, is used in Jeremiah 22:6 as a symbol of the royal family of Judaea, and in Jeremiah 22:23 as a figure denoting Jerusalem, and that in Isaiah 37:24, and probably also in Zac 11:1, the mountains of Lebanon, as the northern frontier of the Israelitish land, are mentioned synecdochically for the land itself, and the hewing of its cedars and cypresses may be a figurative representation of the devastation of the land and its inhabitants; these passages do not, for all that, furnish any conclusive evidence of the correctness of this view, inasmuch as in Isaiah 10:33-34, Lebanon with its forest is also a figure employed to denote the grand Assyrian army and its leaders, and in Isaiah 60:13 is a symbol of the great men of the earth generally; whilst in the verse before us, the allusion to the Israelitish land and nation is neither indicated, nor even favoured, by the context of the words. Apart, for example, from the fact that such a thought as this, "the wickedness committed upon the holy land will cover thee, because of the wickedness committed upon the earth," not only appears lame, but would be very difficult to sustain on biblical grounds, inasmuch as the wickedness committed upon the earth and its inhabitants would be declared to be a greater crime than that committed upon the land and people of the Lord; this view does not answer to the train of thought in the whole of the ode, since the previous strophes do not contain any special allusion to the devastation of the holy land, or the subjugation and ill-treatment of the holy people, but simply to the plundering of many nations, and the gain forced out of their sweat and blood, as being the great crime of the Chaldaean (cf. Habakkuk 2:8, Habakkuk 2:10, Habakkuk 2:13), for which he would be visited with retribution and destruction. Consequently we must take the words literally, as referring to the wickedness practised by the Chaldaean upon nature and the animal world, as the glorious creation of God, represented by the cedars and cypresses of Lebanon, and the animals living in the forests upon those mountains. Not satisfied with robbing men and nations, and with oppressing and ill-treating them, the Chaldaean committed wickedness upon the cedars and cypresses also, and the wild animals of Lebanon, cutting down the wood either for military purposes or for state buildings, so that the wild animals were unsparingly exterminated. There is a parallel to this in Isaiah 14:8, where the cypresses and cedars of Lebanon rejoice at the fall of the Chaldaean, because they will be no more hewn down. Shōd behēmōth, devastation upon (among) the animals (with the gen. obj., as in Isaiah 22:4 and Psalm 12:6). יחיתן is a relative clause, and the subject, shōd, the devastation which terrified the animals. The form יחיתן for יחתּן, from יחת, hiphil of חתת, is anomalous, the syllable with dagesh being resolved into an extended one, like התימך for התמּך in Isaiah 33:1; and the tsere of the final syllable is exchanged for pathach because of the pause, as, for example, in התעלּם in Psalm 55:2 (see Olshausen, Gramm. p. 576). There is no necessity to alter it into יחיתך (Ewald and Olshausen after the lxx, Syr., and Vulg.), and it only weakens the idea of the talio. The second hemistich is repeated as a refrain from Habakkuk 2:8.
*More commentary available at chapter level.