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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1. Вводное замечание о получении пророком излагаемого в этой главе второго Божественного ответа. 2-3. Засвидетельствованная самим Богом важность этого ответа и откровения и отношение к отдаленному будущему. 4-5. Тема или основная и вместе исходная точка всего последующего содержания главы. 6-20. Пятикратное "горе" на нечестивых, безбожных победителей.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
In this chapter we have an answer expected by the prophet (ver. 1), and returned by the Spirit of God, to the complaints which the prophet made of the violences and victories of the Chaldeans in the close of the foregoing chapter. The answer is, I. That after God has served his own purposes by the prevailing power of the Chaldeans, has tried the faith and patience of his people, and distinguished between the hypocrites and the sincere among them, he will reckon with the Chaldeans, will humble and bring down, not only that proud monarch Nebuchadnezzar, but that proud monarchy, for their boundless and insatiable thirst after dominion and wealth, for which they themselves should at length be made a prey, ver. 2-8. II. That not they only, but all other sinners like them, should perish under a divine woe. 1. Those that are covetous, are greedy of wealth and honours, ver. 9, 11. 2. Those that are injurious and oppressive, and raise estates by wrong and rapine, ver. 12-14. 3. Those that promote drunkenness that they may expose their neighbours to shame, ver. 15-17. 4. Those that worship idols, ver. 18-20.
Adam Clarke: Commentary on the Bible - 1831
The prophet, waiting for a return to his expostulation, is answered by God that the time for the destruction of the Jewish polity by the Chaldeans is not only fixed in the Divine counsel, but is awfully near; and he is therefore commanded to write down the vision relative to this appalling subject in the most legible characters, and in the plainest language, that all who read it with attention (those just persons who exercise an unwavering faith in the declaration of God respecting the violent irruption of the merciless Babylonians) may flee from the impending vengeance, Hab 2:1-4. The fall of the Chaldeans, and of their ambitious monarch is then predicted, Hab 2:5-10; and, by a strong and bold personification, the very stone and wood of those magnificent buildings, which the Babylonish king had raised by oppression and bloodshed, pronounce his wo, and in responsive taunts upbraid him, Hab 2:11, Hab 2:12. The prophet then beautifully sets forth the absolute impotence of every effort, however well conducted, which is not in concert with the Divine counsel: for though the wicked rage, and threaten the utter extermination of the people of God; yet when the Set time to favor Zion is come, the destroyers of God's heritage shall themselves be destroyed, and "the earth shall be filled with the knowledge of the glory of God, as the waters cover the sea," Hab 2:13, Hab 2:14. See Psa 102:13-16. For the cup of idolatry which Babylon has given to many nations, she will receive of the Lord's hand the cup of fury by the insurrection of mighty enemies (the Medes and Persians) rushing like wild beasts to destroy her, Hab 2:15. In the midst of this distress the prophet very opportunely asks in what the Babylonians had profited by their idols, exposes the absurdity of trusting in them, and calls upon the whole world to stand in awe of the everlasting Jehovah, Hab 2:16-19.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Hab 2:1, Unto Habakkuk, waiting for an answer, is shewn that he must wait by faith; Hab 2:5, The judgment upon the Chaldean for unsatiableness, Hab 2:9, for covetousness, Hab 2:12. for cruelty, Hab 2:15. for drunkenness, Hab 2:18. and for idolatry.
Carl Friedrich Keil and Franz Delitzsch

Destruction of the Ungodly World-Power - Habakkuk 2
After receiving an answer to this supplicatory cry, the prophet receives a command from God: to write the oracle in plain characters, because it is indeed certain, but will not be immediately fulfilled (Hab 2:1-3). Then follows the word of God, that the just will live through his faith, but he that is proud and not upright will not continue (Hab 2:4, Hab 2:5); accompanied by a fivefold woe upon the Chaldaean, who gathers all nations to himself with insatiable greediness (Hab 2:6-20).
John Gill
INTRODUCTION TO HABAKKUK 2
This chapter contains an answer from the Lord to the expostulations, pleadings, and reasonings of the prophet, in the name of the people. The preparation of the prophet to receive this answer is described, Hab 2:1 then follows the answer itself, in which he is bid to write and make plain the vision he had, that it might be easily read, Hab 2:2 and a promise is made, that vision should still be continued to the appointed time, at which time the Messiah would come; and this the righteous man, in opposition to the vain and proud man, is encouraged to live in the faith of, Hab 2:3 and then the destruction of the enemies of the people of God is threatened for their pride, ambition, covetousness, oppression, and murder, Hab 2:5 which would be unavoidable, Hab 2:13 and issue in the spread of the knowledge of the glory of God in the world, Hab 2:14 and also the ruin of other enemies is threatened, for drawing men into apostasy, and for their violence and idolatry, Hab 2:15 upon which would follow an universal silence in the earth, Hab 2:20.
2:12:1: ՚Ի պահո՛ւ իմում կացից, եւ ելից ՚ի վերայ վիմի. եւ դիտեցից տեսանել զի՞նչ խօսիցի ընդ իս, եւ զի՛նչ տացէ պատասխանի յանդիմանութեան իմոյ[10717]։ [10717] Օրինակ մի. Վասն պահու իմում։ Ոմանք. Զինչ խօսեսցի... յանդիմանութեան իմում։ Ուր Ոսկան. իւրում։
1 Իմ պահակակէտում կը կանգնեմ, կը բարձրանամ ժայռի վրայ եւ կը տեսնեմ, թէ ինչ կը խօսի ինձ հետ եւ ինչ պատասխան կը տայ իմ յանդիմանութեան:
2 Իմ պահպանութեանս տեղը պիտի կենամ Ու պարսպին վրայ պիտի կայնիմ։Պիտի սպասեմ, որ տեսնեմ թէ ինծի հետ ի՞նչ պիտի խօսի Եւ թէ իմ կրած յանդիմանութեանս համար ի՛նչ պատասխան պիտի տամ։
Ի պահու իմում կացից, եւ ելից ի վերայ վիմի. եւ դիտեցից տեսանել զի՛նչ խօսիցի ընդ իս, եւ զինչ [16]տացէ պատասխանի յանդիմանութեան իմում:

2:1: ՚Ի պահո՛ւ իմում կացից, եւ ելից ՚ի վերայ վիմի. եւ դիտեցից տեսանել զի՞նչ խօսիցի ընդ իս, եւ զի՛նչ տացէ պատասխանի յանդիմանութեան իմոյ[10717]։
[10717] Օրինակ մի. Վասն պահու իմում։ Ոմանք. Զինչ խօսեսցի... յանդիմանութեան իմում։ Ուր Ոսկան. իւրում։
1 Իմ պահակակէտում կը կանգնեմ, կը բարձրանամ ժայռի վրայ եւ կը տեսնեմ, թէ ինչ կը խօսի ինձ հետ եւ ինչ պատասխան կը տայ իմ յանդիմանութեան:
2 Իմ պահպանութեանս տեղը պիտի կենամ Ու պարսպին վրայ պիտի կայնիմ։Պիտի սպասեմ, որ տեսնեմ թէ ինծի հետ ի՞նչ պիտի խօսի Եւ թէ իմ կրած յանդիմանութեանս համար ի՛նչ պատասխան պիտի տամ։
zohrab-1805▾ eastern-1994▾ western am▾
2:12:1 На стражу мою стал я и, стоя на башне, наблюдал, чтобы узнать, что скажет Он во мне, и что мне отвечать по жалобе моей?
2:1 ἐπὶ επι in; on τῆς ο the φυλακῆς φυλακη prison; watch μου μου of me; mine στήσομαι ιστημι stand; establish καὶ και and; even ἐπιβήσομαι επιβαινω mount; step on ἐπὶ επι in; on πέτραν πετρα.1 cliff; bedrock καὶ και and; even ἀποσκοπεύσω αποσκοπευω the ἰδεῖν οραω view; see τί τις.1 who?; what? λαλήσει λαλεω talk; speak ἐν εν in ἐμοὶ εμοι me καὶ και and; even τί τις.1 who?; what? ἀποκριθῶ αποκρινομαι respond ἐπὶ επι in; on τὸν ο the ἔλεγχόν ελεγχος conviction μου μου of me; mine
2:1 עַל־ ʕal- עַל upon מִשְׁמַרְתִּ֣י mišmartˈî מִשְׁמֶרֶת guard-post אֶעֱמֹ֔דָה ʔeʕᵉmˈōḏā עמד stand וְ wᵊ וְ and אֶֽתְיַצְּבָ֖ה ʔˈeṯyaṣṣᵊvˌā יצב stand עַל־ ʕal- עַל upon מָצֹ֑ור māṣˈôr מָצֹור siege וַ wa וְ and אֲצַפֶּ֗ה ʔᵃṣappˈeh צפה look out לִ li לְ to רְאֹות֙ rᵊʔôṯ ראה see מַה־ mah- מָה what יְדַבֶּר־ yᵊḏabber- דבר speak בִּ֔י bˈî בְּ in וּ û וְ and מָ֥ה mˌā מָה what אָשִׁ֖יב ʔāšˌîv שׁוב return עַל־ ʕal- עַל upon תֹּוכַחְתִּֽי׃ tôḵaḥtˈî תֹּוכַחַת rebuke
2:1. super custodiam meam stabo et figam gradum super munitionem et contemplabor ut videam quid dicatur mihi et quid respondeam ad arguentem meI will stand upon my watch, and fix my foot upon the tower: and I will watch, to see what will be said to me, and what I may answer to him that reproveth me.
1. I WILL stand upon my watch, and set me upon the tower, and will look forth to see what he will speak with me, and what I shall answer concerning my complaint.
2:1. I will stand firm during my watch, and fix my position over the fortification. And I will observe carefully, to see what might be said to me and what I might respond to my opponent.
2:1. I will stand upon my watch, and set me upon the tower, and will watch to see what he will say unto me, and what I shall answer when I am reproved.
I will stand upon my watch, and set me upon the tower, and will watch to see what he will say unto me, and what I shall answer when I am reproved:

2:1 На стражу мою стал я и, стоя на башне, наблюдал, чтобы узнать, что скажет Он во мне, и что мне отвечать по жалобе моей?
2:1
ἐπὶ επι in; on
τῆς ο the
φυλακῆς φυλακη prison; watch
μου μου of me; mine
στήσομαι ιστημι stand; establish
καὶ και and; even
ἐπιβήσομαι επιβαινω mount; step on
ἐπὶ επι in; on
πέτραν πετρα.1 cliff; bedrock
καὶ και and; even
ἀποσκοπεύσω αποσκοπευω the
ἰδεῖν οραω view; see
τί τις.1 who?; what?
λαλήσει λαλεω talk; speak
ἐν εν in
ἐμοὶ εμοι me
καὶ και and; even
τί τις.1 who?; what?
ἀποκριθῶ αποκρινομαι respond
ἐπὶ επι in; on
τὸν ο the
ἔλεγχόν ελεγχος conviction
μου μου of me; mine
2:1
עַל־ ʕal- עַל upon
מִשְׁמַרְתִּ֣י mišmartˈî מִשְׁמֶרֶת guard-post
אֶעֱמֹ֔דָה ʔeʕᵉmˈōḏā עמד stand
וְ wᵊ וְ and
אֶֽתְיַצְּבָ֖ה ʔˈeṯyaṣṣᵊvˌā יצב stand
עַל־ ʕal- עַל upon
מָצֹ֑ור māṣˈôr מָצֹור siege
וַ wa וְ and
אֲצַפֶּ֗ה ʔᵃṣappˈeh צפה look out
לִ li לְ to
רְאֹות֙ rᵊʔôṯ ראה see
מַה־ mah- מָה what
יְדַבֶּר־ yᵊḏabber- דבר speak
בִּ֔י bˈî בְּ in
וּ û וְ and
מָ֥ה mˌā מָה what
אָשִׁ֖יב ʔāšˌîv שׁוב return
עַל־ ʕal- עַל upon
תֹּוכַחְתִּֽי׃ tôḵaḥtˈî תֹּוכַחַת rebuke
2:1. super custodiam meam stabo et figam gradum super munitionem et contemplabor ut videam quid dicatur mihi et quid respondeam ad arguentem me
I will stand upon my watch, and fix my foot upon the tower: and I will watch, to see what will be said to me, and what I may answer to him that reproveth me.
2:1. I will stand firm during my watch, and fix my position over the fortification. And I will observe carefully, to see what might be said to me and what I might respond to my opponent.
2:1. I will stand upon my watch, and set me upon the tower, and will watch to see what he will say unto me, and what I shall answer when I am reproved.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1. Высказав пред Богом свои недоумения или жалобы по поводу господства язычников над избранным народом Божиим (I:12-17:), пророк желает от самого же Бога "пророческими очами узреть решение изыскуемого" (блаж. Феодорит, с. 27). "Он говорит: на страже своею я стану, т. е. в восхищении Духом пророческим, и буду смотреть, что последует затем после плена народа и после падения города и храма... нужно заметить и то, что пророческое видение и слово Божие было пророку не внешним, а внутренним способом и было обращено к внутреннему человеку. Посему и пророк Захария говорил: И Ангел, который говорил во мне (Зах I:9), и в Псалмах говорится: Я услышу, что скажет во мне Господь (Пс LXXXIV:9)" (блаж. Иероним, 154-155). Понятия "стража" (евр. мишмерет) и "укрепление" (евр. мацор) в данном случае имеют не буквальное значение, а переносное, именно представляют символическое обозначение (как в Ис XXI:8) отправления пророческого служения; таким образом, первая половина ст. 1: может быть перифразирована так: "(Пророк говорит) пребуду в том чине, в который возведен, и не оставлю твердыни" (блаж. Феодорит). Пророки вообще были стражами дома Израилева (Иез III:17;Иер VI:17;Ис LII:8; LVI:10), которых Бог Иегова, верховный Пастырь и Страж Израиля (Пс LXXIX:2; СХХ:4), воздвигал для охранения целости и святости завета и теократии среди народа Божия - ввиду частых его уклонений от этих начал. (См. P. Laur. Die Prophetennamen des Alten Testamentes. Freiburg. 1903. s. s. 103-107). "Возвышаясь всегда и во всех отношениях над своими современниками, постоянно изрекая им наставления, обличения, угрозы, угнетения и для сего просвещаясь от Духа Божия, испытующего самые глубины Божий, - эти люди, в случаях особенно важных и сомнительных, особенно усиливали свой подвиг стояния на вверенной им духовной страже стен Иерусалимских (Ис LXII:6) и сами молитвенно вопрошали Бога о воле Его, дабы возвестить ее народу. Сия молитва вообще признавалась одною из особенных обязанностей пророков (Иер XXXII:16, 26; Дан IX:3, 20), иногда же прямо заповедывалось им Богом" (проф. Голубев, с. 863). Так и пророк Аввакум, желая получить новый Божественный по высказанным им недоумениям, по жалобе (евр. токахат) его (гл. I), собирает все свое внимание, восходит на некоторый "камень, т. е. на некоторую возвышенную и безопасную твердыню мыслей" (св. Кирилл Александр. ) и ожидает откровения Божия для передачи его людям. Таким образом, "настоящее место весьма важно в психологическом отношении - для суждения о состоянии лиц, сподоблявшихся пророческого дара. Из начальных слов места открывается, что он не был постоянно присущ душе пророков, требовал предварительно некоторого особенного к получению его настроения души, что пророки постоянно нуждались в божественном озарении и получали его только по временами по частям, как учащиеся, получив сведение о началах учения, нуждаются еще в научении о каждом из них в частности (Ис L:4). Из слов последних, что этот дар не был самомечтанием, пророчеством от сердца своего (Иер XXIII:16, 26; Иез XIII:2, 3), но словом, исходящим из уст Божиих (Ис LV:11), даром подлинно божественным" (проф. Голубев, с. 866).

Независимо от этих особенностей, речь пророка в ст. I имеет для себя параллели у Мих VII:4, 7: и в псалмах: LXXXV:9; СХХ:1; CXXII:1.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
1 I will stand upon my watch, and set me upon the tower, and will watch to see what he will say unto me, and what I shall answer when I am reproved. 2 And the LORD answered me, and said, Write the vision, and make it plain upon tables, that he may run that readeth it. 3 For the vision is yet for an appointed time, but at the end it shall speak, and not lie: though it tarry, wait for it; because it will surely come, it will not tarry. 4 Behold, his soul which is lifted up is not upright in him: but the just shall live by his faith.
Here, I. The prophet humbly gives his attendance upon God (v. 1): "I will stand upon my watch, as a sentinel on the walls of a besieged city, or on the borders of an invaded country, that is very solicitous to gain intelligence. I will look up, will look round, will look within, and watch to see what he will say unto me, will listen attentively to the words of his mouth and carefully observe the steps of his providence, that I may not lose the least hint of instruction or direction. I will watch to see what he will say in me" (so it may be read), "what the Spirit of prophecy in me will dictate to me, by way of answer to my complaints." Even in a ordinary way, God not only speaks to us by his word, but speaks in us by our own consciences, whispering to us, This is the way, walk in it; and we must attend to the voice of God in both. The prophet's standing upon his tower, or high place, intimates his prudence, in making use of the helps and means he had within his reach to know the mind of God, and to be instructed concerning it. Those that expect to hear from God must withdraw from the world, and get above it, must raise their attention, fix their thought, study the scriptures, consult experiences and the experienced, continue instant in prayer, and thus set themselves upon the tower. His standing upon his watch intimates his patience, his constancy and resolution; he will wait the time, and weather the point, as a watchman does, but he will have an answer; he will know what God will say to him, not only for his own satisfaction, but to enable him as a prophet to give satisfaction to others, and answer their exceptions, when he is reproved or argued with. Herein the prophet is an example to us. 1. When we are tossed and perplexed with doubts concerning the methods of Providence, are tempted to think that it is fate, or fortune, and not a wise God, that governs the world, or that the church is abandoned, and God's covenant with his people cancelled and laid aside, then we must take pains to furnish ourselves with considerations proper to clear this matter; we must stand upon our watch against the temptation, that it may not get ground upon us, must set ourselves upon the tower, to see if we can discover that which will silence the temptation and solve the objected difficulties, must do as the psalmist, consider the days of old and make a diligent search (Ps. lxxvii. 6), must go into the sanctuary of God, and there labour to understand the end of these things (Ps. lxxiii. 17); we must not give way to our doubts, but struggle to make the best of our way out of them. 2. When we have been at prayer, pouring out our complaints and requests before God, we must carefully observe what answers God gives by his word, his Spirit, and his providences, to our humble representations; when David says, I will direct my prayer unto thee, as an arrow to the mark, he adds, I will look up, will look after my prayer, as a man does after the arrow he has shot, Ps. v. 3. We must hear what God the Lord will speak, Ps. lxxxv. 8. 3. When we go to read and hear the word of God, and so to consult the lively oracles, we must set ourselves to observe what God will thereby say unto us, to suit our case, what word of conviction, caution, counsel, and comfort, he will bring to our souls, that we may receive it, and submit to the power of it, and may consider what we shall answer, what returns we shall make to the word of God, when we are reproved by it. 4. When we are attacked by such as quarrel with God and his providence as the prophet here seems to have been--beset, besieged, as in a tower, by hosts of objectors--we should consider how to answer them, fetch our instructions from God, hear what he says to us for our satisfaction, and have that ready to say to others, when we are reproved, to satisfy them, as a reason of the hope that is in us (1 Pet. iii. 15), and beg of God a mouth and wisdom, and that it may be given us in that same hour what we shall speak.
II. God graciously gives him the meeting; for he will not disappoint the believing expectations of his people that wait to hear what he will say unto them, but will speak peace, will answer them with good words and comfortable words, Zech. i. 13. The prophet had complained of the prevalence of the Chaldeans, which God had given him a prospect of; now, to pacify him concerning it, he here gives him a further prospect of their fall and ruin, as Isaiah, before this, when he had foretold the captivity in Babylon, foretold also the destruction of Babylon. Now, this great and important event being made known to him by a vision, care is taken to publish the vision, and transmit it to the generations to come, who should see the accomplishment of it.
1. The prophet must write the vision, v. 2. Thus, when St. John had a vision of the New Jerusalem, he was ordered to write, Rev. xxi. 5. He must write it, that he might imprint it on his own mind, and make it more clear to himself, but especially that it might be notified to those in distant places and transmitted to those in future ages. What is handed down by tradition is easily mistaken and liable to corruption; but what is written is reduced to a certainty, and preserved safe and pure. We have reason to bless God for written visions, that God has written to us the great things of his prophets as well as of his law. He must write the vision, and make it plain upon tables, must write it legibly, in large characters, so that he who runs may read it, that those who will not allow themselves leisure to read it deliberately may not avoid a cursory view of it. Probably, the prophets were wont to write some of the most remarkable of their predictions in tables, and to hang them up in the temple, Isa. viii. 1. Now the prophet is told to write this very plain. Note, Those who are employed in preaching the word of God should study plainness as much as may be, so as to make themselves intelligible to the meanest capacities. The things of our everlasting peace, which God has written to us, are made plain, they are all plain to him that understands (Prov. viii. 9), and they are published with authority; God himself has prefixed his imprimatur to them; he has said, Make them plain.
2. The people must wait for the accomplishment of the vision (v. 3): "The vision is yet for an appointed time to come. You shall now be told of your deliverance by the breaking of the Chaldeans' power, and that the time of it is fixed in the counsel and decree of God. There is an appointed time, but it is not near; it is yet to be deferred a great while;" and that comes in here as a reason why it must be written, that it may be reviewed afterwards and the event compared with it. Note, God has an appointed time for his appointed work, and will be sure to do the work when the time comes; it is not for us to anticipate his appointments, but to wait his time. And it is a great encouragement to wait with patience, that, though the promised favour be deferred long, it will come at last, and be an abundant recompence to us for our waiting: At the end it shall speak and not lie. We shall not be disappointed of it, for it will come at the time appointed; nor shall we be disappointed in it, for it will fully answer our believing expectations. The promise may seem silent a great while, but at the end it shall speak; and therefore, though it tarry longer than we expected, yet we must continue waiting for it, being assured it will come, and willing to tarry until it does come. The day that God has set for the deliverance of his people, and the destruction of his and their enemies, is a day, (1.) That will surely come at last; it is never adjourned sine die--without fixing another day, but it will without fail come at the fixed time and the fittest time. (2.) It will not tarry, for God is not slack, as some count slackness (2 Pet. iii. 9); though it tarry past our time, yet it does not tarry past God's time, which is always the best time.
3. This vision, the accomplishment of which is so long waited for, will be such an exercise of faith and patience as will try and discover men what they are, v. 4. (1.) There are some who will proudly disdain this vision, whose hearts are so lifted up that they scorn to take notice of it; if God will work for them immediately, they will thank him, but they will not give him credit; their hearts are lifted up towards vanity, and, since God puts them off, they will shift for themselves and not be beholden to him; they think their own hands sufficient for them, and God's promise is to them an insignificant thing. That man's soul that is thus lifted up is not upright in him; it is not right with God, is not as it should be. Those that either distrust or despise God's all-sufficiency will not walk uprightly with him, Gen. xvii. 1. But, (2.) Those who are truly good, and whose hearts are upright with God, will value the promise, and venture their all upon it; and, in confidence of the truth of it, will keep close to God and duty in the most difficult trying times, and will then live comfortably in communion with God, dependence on him, and expectation of him. The just shall live by faith; during the captivity good people shall support themselves, and live comfortably, by faith in these precious promises, while the performance of them is deferred. The just shall live by his faith, by that faith which he acts upon the word of God. This is quoted in the New Testament (Rom. i. 17; Gal. iii. 11; Heb. x. 38), for the proof of the great doctrine of justification by faith only and of the influence which the grace of faith has upon the Christian life. Those that are made just by faith shall live, shall be happy here and for ever; while they are here, they live by it; when they come to heaven faith shall be swallowed up in vision.
Adam Clarke: Commentary on the Bible - 1831
2:1: I will stand upon my watch - The prophets are always represented as watchmen, watching constantly for the comfort, safety, and welfare of the people; and watching also to receive information from the Lord: for the prophetic influence was not always with them, but was granted only at particular times, according to the will of God. When, in doubtful cases, they wished to know what God was about to do with the country, they retired from society and gave themselves to meditation and prayer, waiting thus upon God to hear what he would say In them.
What he will say unto me - בי bi, In me - in my understanding and heart.
And what I shall answer when I am reproved - What I shall say to God in behalf of the people; and what the Lord shall command me to say to the people. Some translate, "And what he will answer for my conviction." Or, "what shall be answered to my pleading."
Albert Barnes: Notes on the Bible - 1834
2:1: I will stand - , i. e. I would stand now, as a servant awaiting his master,
Upon my watch - or, keep (Isa 21:8. משׁמר in the same sense Jer 51:12), and "set me (plant myself firmly) upon the tower" (literally, fenced place, but also one straitened and narrowly hemmed in), "and will watch" (it is a title of the prophets , as spying by God's enabling, things beyond human ken); I will spy out, to see a long way off, to see with the inward eye, what He will say unto me (literally, Jerome: in me); first Rev_ealing Himself in the prophets "within to the inner man;" then, through them. And what I shall answer when I am reproved , or, upon my complaint literally upon my reproof or arguing; which might mean, either that others argued against him, or that he had argued, pleaded in the name of others, and now listened to hear what God would answer in him (See Num 12:6, and at Zac 1:19), and so he, as taught by God should answer to his own plea. But he had so pleaded with God, repeatedly, why is this? He has given no hint, that any complained of or reproved him.
Theodotion: "By an image from those who, in war and siege, have the ward of the wall distributed to them, he says, I will stand upon my watch." Cyril: "It was the custom of the saints, when they wished to learn the things of God, and to receive the knowledge of things to come through His voice in their mind and heart, to raise it on high above distractions and anxieties and all worldly care, holding and keeping it unoccupied and peaceful, rising as to an eminence to look around and contemplate what the God of all knowledge should make clear to them. For He hateth the earth-bound and abject mind, and seeks hearts which can soar aloft, raised above earthly things and temporal desires." The prophet takes his stand, apart from people and the thoughts and cares of this world, on his lonely watch, as Moses on the rock, keeping himself and kept by God, and planted firm, so that nothing should move him, fenced around thought straitened in , as in a besieged camp committed to his ward, looking out from his lofty place what answer God would give as to times long distant, and what answer He should give first to himself, and to those to whom his office lay, God's people.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:1: stand: Psa 73:16, Psa 73:17; Isa 21:8, Isa 21:11, Isa 21:12
tower: Heb. fenced place, Sa2 18:24; Kg2 9:17, Kg2 17:9; Isa 21:5, Isa 62:6
and will: Hab 1:12-17; Psa 85:8
unto me: or, in me, Co2 13:3; Gal 1:16
when I am reproved: or, when I am argued with, Heb. upon my reproof, or arguing, Job 23:5-7, Job 31:35, Job 31:37; Jer 12:1
Carl Friedrich Keil and Franz Delitzsch
2:1
Hab 2:1-3 form the introduction to the word of God, which the prophet receives in reply to his cry of lamentation addressed to the Lord in Hab 1:12-17. Hab 2:1. "I will stand upon my watchtower, and station myself upon the fortress, and will watch to see what He will say in me, and what I answer to my complaint. Hab 2:2. Then Jehovah answered me, and said, Write the vision, and make it plain upon the tables, that he may run who reads it. Hab 2:3. For the vision is yet fore the appointed end, and strives after the end, and does not lie: if it tarry, wait for it; for it will come, it does not fail." Hab 2:1 contains the prophet's conversation with himself. After he has poured out his trouble at the judgment announced, in a lamentation to the Lord (Hab 1:12-17), he encourages himself - after a pause, which we have to imagine after Hab 1:17 - to wait for the answer from God. He resolves to place himself upon his observatory, and look out for the revelation which the Lord will give to his questions. Mishmereth, a place of waiting or observing; mâtsōr, a fortress, i.e., a watch-tower or spying-tower. Standing upon the watch, and stationing himself upon the fortification, are not to be understood as something external, as Hitzig supposes, implying that the prophet went up to a steep and lofty place, or to an actual tower, that he might be far away from the noise and bustle of men, and there turn his eyes towards heaven, and direct his collected mind towards God, to look out for a revelation. For nothing is known of any such custom as this, since the cases mentioned in Ex 33:21 and 3Kings 19:11, as extraordinary preparations for God to reveal Himself, are of a totally different kind from this; and the fact that Balaam the soothsayer went up to the top of a bare height, to look out for a revelation from God (Num 23:3), furnishes not proof that the true prophets of Jehovah did the same, but is rather a heathenish feature, which shows that it was because Balaam did not rejoice in the possession of a firm prophetic word, that he looked out for revelations from God in significant phenomena of nature (see at Num 23:3-4). The words of our verse are to be taken figuratively, or internally, like the appointment of the watchman in Is 21:6. The figure is taken from the custom of ascending high places for the purpose of looking into the distance (4Kings 9:17; 2Kings 18:24), and simply expresses the spiritual preparation of the prophet's soul for hearing the word of God within, i.e., the collecting of his mind by quietly entering into himself, and meditating upon the word and testimonies of God. Cyril and Calvin bring out the first idea. Thus the latter observes, that "the watch-tower is the recesses of the mind, where we withdraw ourselves from the world;" and then adds by way of explanation, "The prophet, under the name of the watch-tower, implies that he extricates himself as it were from the thoughts of the flesh, because there would be no end or measure, if he wished to judge according to his own perception;" whilst others find in it nothing more than firm continuance in reliance upon the word of God.
(Note: Theodoret very appropriately compares the words of Asaph in Ps 73:16., "When I thought to know this, it was too painful for me, until I entered into the sanctuaries of God, and gave heed to their end;" and observes, "And there, says the prophet, will I remain as appointed, and not leave my post, but, standing upon such a rock as that upon which God placed great Moses, watch with a prophet's eyes for the solution of the things that I seek.")
Tsippâh, to spy or watch, to wait for the answer from God. "This watching was lively and assiduous diligence on the part of the prophet, in carefully observing everything that took place in the spirit of his mind, and presented itself either to be seen or heard" (Burk). ידבּר־בּי, to speak in me, not merely to or with me; since the speaking of God to the prophets was an internal speaking, and not one that was perceptible from without. What I shall answer to my complaint (‛al tōkhachtı̄), namely, first of all to myself and then to the rest. Tōkhachath, lit., correction, contradiction. Habakkuk refers to the complaint which he raised against God in Hab 1:13-17, namely, that He let the wicked go on unpunished. He will wait for an answer from God to this complaint, to quiet his own heart, which is dissatisfied with the divine administration. Thus he draws a sharp distinction between his own speaking and the speaking of the Spirit of God within him. Jehovah gives the answer in what follows, first of all (Hab 2:2, Hab 2:3) commanding him to write the vision (châzōn, the revelation from God to be received by inward intuition) upon tables, so clearly, that men may be able to read it in running, i.e., quite easily.
בּאר as in Deut 27:8; see at Deut 1:5. The article attached to הלּחות does not point to the tables set up in the market-places for public notices to be written upon (Ewald), but simply means, make it clear on the tables on which thou shalt write it, referring to the noun implied in כּתב (write), though not expressed (Delitzsch). קורא בו may be explained from קרא בּספר in Jer 36:13. The question is a disputed one, whether this command is to be understood literally or merely figuratively, "simply denoting the great importance of the prophecy, and the consequent necessity for it to be made accessible to the whole nation" (Hengstenberg, Dissertation, vol. i. p. 460). The passages quoted in support of the literal view, i.e., of the actual writing of the prophecy which follows upon tables, viz., Is 8:1; Is 30:8, and Jer 30:2, are not decisive. In Jer 30:2 the prophet is commanded to write all the words of the Lord in a book (sēpher); and so again in Is 30:8, if כּתבהּ על־לוּח is synonymous with על־ספר חקּהּ. But in Is 8:1 there are only two significant words, which the prophet is to write upon a large table after having taken witnesses. It does not follow from either of these passages, that luchōth, tables, say wooden tables, had been already bound together into books among the Hebrews, so that we could be warranted in identifying the writing plainly upon tables with writing in a book. We therefore prefer the figurative view, just as in the case of the command issued to Daniel, to shut up his prophecy and seal it (Dan 12:4), inasmuch as the literal interpretation of the command, especially of the last words, would require that the table should be set up or hung out in some public place, and this cannot for a moment be thought of. The words simply express the thought, that the prophecy is to be laid to heart by all the people on account of its great importance, and that not merely in the present, but in the future also. This no doubt involved the obligation on the part of the prophet to take care, by committing it to writing, that it did not fall into oblivion. The reason for the writing is given in Hab 2:3. The prophecy is למּועד, for the appointed time; i.e., it relates to the period fixed by God for its realization, which was then still (עוד) far off. ל denotes direction towards a certain point either of place or time. The vision had a direction towards a point, which, when looked at from the present, was still in the future. This goal was the end (הקּץ towards which it hastened, i.e., the "last time" (מועד קץ, Dan 8:19; and עת קץ, Dan 8:17; Dan 11:35), the Messianic times, in which the judgment would fall upon the power of the world. יפח לקּץ, it pants for the end, inhiat fini, i.e., it strives to reach the end, to which it refers. "True prophecy is inspired, as it were, by an impulse to fulfil itself" (Hitzig). יפח is not an adjective, as in Ps 27:12, but the third pers. imperf. hiphil of pūăch; and the contracted form (יפח for יפיח), without a voluntative meaning, is the same as we frequently meet with in the loftier style of composition. ולא יכזּב, "and does not deceive," i.e., will assuredly take place. If it (the vision) tarry, i.e., be not fulfilled immediately, wait for it, for it will surely take place (the inf. abs. בּוא to add force, and בּוא applying to the fulfilment of the prophecy, as in 1Kings 9:6 and Jer 28:9), will not fail; אחר, to remain behind, not to arrive (Judg 5:28; 2Kings 20:5).
(Note: The lxx have rendered כּי בא יבא, ὅτι ἐρχόμενος ἥξει, which the author of the Epistle to the Hebrews (Heb 10:37) has still further defined by adding the article, and, connecting it with μικρὸν ὅσον ὅσον of Is 26:20 (lxx), has taken it as Messianic, and applied to the speedy coming of the Messiah to judgment; not, however, according to the exact meaning of the words, but according to the fundamental idea of the prophetic announcement. For the vision, the certain fulfilment of which is proclaimed by Habakkuk, predicts the judgment upon the power of the world, which the Messiah will bring to completion.)
Geneva 1599
2:1 I will stand upon my (a) watch, and seat myself upon the tower, and will watch to see what he will say to me, and what I shall answer when I am reproved.
(a) I will renounce my own judgment, and only depend on God to be instructed what I will answer those that abuse my preaching, and to be armed against all temptations.
John Gill
2:1 I will stand upon my watch,.... These are the words of the prophet: so the Targum introduces them,
"the prophet said;''
and this he said in character as a watchman, as all the prophets were: as a watchman takes the proper place he watches in and looks out, especially in time of danger and distress, if he can spy anyone bringing tidings, that he may receive it, and notify it to the people that have appointed him a watchman; so the prophet retired from the world, and gave himself up to meditation and prayer, and put himself in a waiting posture; looking up to the Lord, and expecting an answer to his expostulations with him, concerning the success of the enemies of God's people, and the calamities that were like to come upon them, that he might report it to them; see Is 21:8,
and set me upon the tower; a place of eminence, from which he could behold an object at a distance: it signifies a strait place, in which he was as one besieged; and may be an emblem of the straits and difficulties he was in, which he wanted to be extricated out of: the thoughts of his heart troubled him; he had a great many objections that rose up in his mind against the providences that were like to attend his people; he was beset with the temptations of Satan, and surrounded with objectors to what he had delivered, concerning the Chaldeans being raised up by God to the destruction of the Jewish nation; and, amidst these difficulties, he sets himself to reading the word of God, and meditation on it, to pray to God for instruction and information in this matter; as Asaph, in a like case, went into the sanctuary of the Lord, where he got satisfaction, Ps 73:2 as well as it may be expressive of the confidence he had in God, in his covenant and promises, which were as a fortress and strong tower to him; in short, he kept his place, he was found in the way of his duty, in the performance of his office, and was humbly and patiently waiting on God, to know more of his mind and will, and acquaint the people with it.
And will watch to see what he will say unto me; or "in me" (n); that is, what the Lord would say unto him, either outwardly by an audible voice; or inwardly by impressing things upon his mind; or in a vision by the Spirit of prophecy, as Kimchi; so David, "the Spirit of the Lord spoke by me", or "in me", 2Kings 23:2 he was determined to wait patiently for an answer, and to continue in the present posture, and constantly attend to every motion and dictate of the Spirit of God, and take particular notice of what should be suggested to him:
and what I shall answer when I am reproved; either by the Lord, for using so much freedom and boldness in expostulations and reasonings with him, who is under no obligation to give an account of his matters unto the children of men; or by others, how he should be able to satisfy his own mind, and remove the scruples, doubts, and objections, that arose there against the providence of God, in prospering the wicked, and afflicting the righteous, and repel the temptation he was under to quarrel with God, and arraign his proceedings; and how he should answer the objections that his people made, both against his prophecies, and the providence of God, for which they reproved him; or, however, he expected they would. The Targum is,
"and what will be returned to my request.''
(n) "in me", Pagninus, Montanus, Drusius, Tarnovius, Van Till, Burkius.
John Wesley
2:1 Upon my watch - I will stand as a watchman on my watch - tower. He - The Lord. Reproved - Called to give an account of the mysteriousness of providence; either to satisfy doubters, or to silence quarrellers.
Robert Jamieson, A. R. Fausset and David Brown
2:1 THE PROPHET, WAITING EARNESTLY FOR AN ANSWER TO HIS COMPLAINTS (FIRST CHAPTER), RECEIVES A REVELATION, WHICH IS TO BE FULFILLED, NOT IMMEDIATELY, YET IN DUE TIME, AND IS THEREFORE TO BE WAITED FOR IN FAITH: THE CHALDEANS SHALL BE PUNISHED FOR THEIR CRUEL RAPACITY, NOR CAN THEIR FALSE GODS AVERT THE JUDGMENT OF JEHOVAH, THE ONLY TRUE GOD. (Hab. 2:1-20)
stand upon . . . watch--that is, watch-post. The prophets often compare themselves, awaiting the revelations of Jehovah with earnest patience, to watchmen on an eminence watching with intent eye all that comes within their view (Is 21:8, Is 21:11; Jer 6:17; Ezek 3:17; Ezek 33:2-3; compare Ps 5:3; Ps 85:8). The "watch-post" is the withdrawal of the whole soul from earthly, and fixing it on heavenly, things. The accumulation of synonyms, "stand open . . . watch . . . set me upon . . . tower . . . watch to see" implies persevering fixity of attention.
what he will say unto me--in answer to my complaints (Hab 1:13). Literally, "in me," God speaking, not to the prophet's outward ear, but inwardly. When we have prayed to God, we must observe what answers God gives by His word, His Spirit, and His providences.
what I shall answer when I am reproved--what answer I am to make to the reproof which I anticipate from God on account of the liberty of my expostulation with Him. MAURER translates, "What I am to answer in respect to my complaint against Jehovah" (Hab 1:12-17).
2:22:2: Պատասխանի ետ ինձ Տէր՝ եւ ասէ. Գրեա՛ զտեսիլդ զայդ յայտնապէս ՚ի տախտակս. զի որ ընթեռնուն՝ համարձա՛կ ընթեռնուցու։
2 Պատասխանեց ինձ Տէրը եւ ասաց. «Պարզորոշ գրի՛ր այդ տեսիլքդ տախտակի վրայ, որպէսզի ով որ կարդայ, համարձակ կարդայ.
2 Տէրը ինծի պատասխան տուաւ ու ըսաւ.«Տեսիլքը գրէ՛ ու տախտակներու վրայ յայտնի նշանակէ, Որպէս զի զանիկա կարդացողը համարձակ կարդայ*։
Պատասխանի ետ ինձ Տէր եւ ասէ. Գրեա զտեսիլդ զայդ յայտնապէս ի տախտակս, զի որ ընթեռնուն` համարձակ ընթեռնուցու:

2:2: Պատասխանի ետ ինձ Տէր՝ եւ ասէ. Գրեա՛ զտեսիլդ զայդ յայտնապէս ՚ի տախտակս. զի որ ընթեռնուն՝ համարձա՛կ ընթեռնուցու։
2 Պատասխանեց ինձ Տէրը եւ ասաց. «Պարզորոշ գրի՛ր այդ տեսիլքդ տախտակի վրայ, որպէսզի ով որ կարդայ, համարձակ կարդայ.
2 Տէրը ինծի պատասխան տուաւ ու ըսաւ.«Տեսիլքը գրէ՛ ու տախտակներու վրայ յայտնի նշանակէ, Որպէս զի զանիկա կարդացողը համարձակ կարդայ*։
zohrab-1805▾ eastern-1994▾ western am▾
2:22:2 И отвечал мне Господь и сказал: запиши видение и начертай ясно на скрижалях, чтобы читающий легко мог прочитать,
2:2 καὶ και and; even ἀπεκρίθη αποκρινομαι respond πρός προς to; toward με με me κύριος κυριος lord; master καὶ και and; even εἶπεν επω say; speak γράψον γραφω write ὅρασιν ορασις appearance; vision καὶ και and; even σαφῶς σαφως in; on πυξίον πυξιον that way; how διώκῃ διωκω go after; pursue ὁ ο the ἀναγινώσκων αναγινωσκω read αὐτά αυτος he; him
2:2 וַ wa וְ and יַּעֲנֵ֤נִי yyaʕᵃnˈēnî ענה answer יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH וַ wa וְ and יֹּ֔אמֶר yyˈōmer אמר say כְּתֹ֣וב kᵊṯˈôv כתב write חָזֹ֔ון ḥāzˈôn חָזֹון vision וּ û וְ and בָאֵ֖ר vāʔˌēr באר explain עַל־ ʕal- עַל upon הַ ha הַ the לֻּחֹ֑ות lluḥˈôṯ לוּחַ tablet לְמַ֥עַן lᵊmˌaʕan לְמַעַן because of יָר֖וּץ yārˌûṣ רוץ run קֹ֥ורֵא qˌôrē קרא call בֹֽו׃ vˈô בְּ in
2:2. et respondit mihi Dominus et dixit scribe visum et explana eum super tabulas ut percurrat qui legerit eumAnd the Lord answered me, and said: Write the vision, and make it plain upon tables: that he that readeth it may run over it.
2. And the LORD answered me, and said, Write the vision, and make it plain upon tables, that he may run that readeth it.
2:2. And the Lord responded to me and said: Write the vision and explain it on tablets, so that he who reads it may run through it.
2:2. And the LORD answered me, and said, Write the vision, and make [it] plain upon tables, that he may run that readeth it.
And the LORD answered me, and said, Write the vision, and make [it] plain upon tables, that he may run that readeth it:

2:2 И отвечал мне Господь и сказал: запиши видение и начертай ясно на скрижалях, чтобы читающий легко мог прочитать,
2:2
καὶ και and; even
ἀπεκρίθη αποκρινομαι respond
πρός προς to; toward
με με me
κύριος κυριος lord; master
καὶ και and; even
εἶπεν επω say; speak
γράψον γραφω write
ὅρασιν ορασις appearance; vision
καὶ και and; even
σαφῶς σαφως in; on
πυξίον πυξιον that way; how
διώκῃ διωκω go after; pursue
ο the
ἀναγινώσκων αναγινωσκω read
αὐτά αυτος he; him
2:2
וַ wa וְ and
יַּעֲנֵ֤נִי yyaʕᵃnˈēnî ענה answer
יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH
וַ wa וְ and
יֹּ֔אמֶר yyˈōmer אמר say
כְּתֹ֣וב kᵊṯˈôv כתב write
חָזֹ֔ון ḥāzˈôn חָזֹון vision
וּ û וְ and
בָאֵ֖ר vāʔˌēr באר explain
עַל־ ʕal- עַל upon
הַ ha הַ the
לֻּחֹ֑ות lluḥˈôṯ לוּחַ tablet
לְמַ֥עַן lᵊmˌaʕan לְמַעַן because of
יָר֖וּץ yārˌûṣ רוץ run
קֹ֥ורֵא qˌôrē קרא call
בֹֽו׃ vˈô בְּ in
2:2. et respondit mihi Dominus et dixit scribe visum et explana eum super tabulas ut percurrat qui legerit eum
And the Lord answered me, and said: Write the vision, and make it plain upon tables: that he that readeth it may run over it.
2:2. And the Lord responded to me and said: Write the vision and explain it on tablets, so that he who reads it may run through it.
2:2. And the LORD answered me, and said, Write the vision, and make [it] plain upon tables, that he may run that readeth it.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
2-3. Божественный ответ на этот раз последовал, очевидно, немедленно, почему мы и не читаем прежнего скорбного: доколе (I:2). В этом ответе Иегова, прежде всего, поведывает записать нижеследующее откровение, а именно начертать его со всею ясностью на определенных скрижалях, евр. галлухот, чтобы читающий легко мог прочитать (ст. 2). Скрижали здесь разумеются, очевидно, подобные Синайским скрижалям каменным (Исх XXVI:12; XXXI:18; Втор IX:9); пророк Аввакум, подобно получавшему подобные повеления прор. Исаии (Ис ХХХ:8; VIII:1), должен был писалом человечьим (Ис VIII:1) написать сообщаемое на досках - каменных или медных (ср. Bтop XXVIL:8; 1: Maк XIV:27), ввиду нескорого исполнения откровения и нарочитой его важности (ср. Иер XXX:2; Иов XIX:24). Не невероятно мнение тех ученых (Эвальда, Клейнерта и др. ), что такие доски с написанными на них с пророческими речами, по объявлении последних народу, передавались в храм и там сохранились, чему мы обязаны не поврежденностью столь многих пророчеств; такой способ сохранения письменных памятников в древности подтверждается ассиро-вавилонскими клинописными документами, занимавшими целые комнаты. Конец ст. 2: с евр. т. буквально таков: "чтобы мог бежать читающий его", (как у LXX: opwV dia:4;kh, слав. яко да постигнет), т. е. "бежать с целью распространения известия в окрестностях Иерусалима, где оно дано, и далее... Благую весть пророческую должно распространять со всею скоростью" (ср. Наум I:15; Ис LII:7;Дан XII:4; Иер XXIII:21) (проф. Голубев, с. 868).

В ст. 3: указывается причина или основание сказанного в ст. 2; предъизображаемое видением событие относится к определенному, именно отдаленному времени (ср. Дан VIII:17:, 19, 26; X:14; XI:27:, 35). Но при этом оно "спешит, буквально дышит, жадно стремится, влечется само собою, чтоб не опоздать (как параллельно говорится в самом конце стиха): истинное пророчество, как слово живого, всеведущего и всемогущего Бога, как бы одушевлено желанием своего конца, исполнения, подобно тому, как зачавшаяся здоровая жизнь одушевлена желанием рождения, исканием окончательного развития, - чего нет в пророчестве ложном - обмане" (проф. Голубев, с. 87:1). Не обманет - как обманывали людей ложные пророки, обещавшие слушателям разные блага в близком будущем (ср. Мих II:11). "А если случайно, вследствие твоей, читатель, нетерпеливости и пылкого желания тебе показалось бы, что обещанное несколько замедлило исполниться, то не отчаивайся в его наступлении, но терпеливо ожидай" (блаж. Иероним, с. 156). "Истинно слово предречения сего, посему не сомневайся, хотя и по прошествии многого времени не увидишь конца; потому что непременно совершится и не останется неисполненным" (блаж. Феодорит, с. 28). - Непременно сбудется, не отменится, евр.: бо ябо лой eaхер, Vulg.: veniens veniet, et non tardabit. LXX: ercomenoV hxei, kai oumh cronish)

LXX, а также Вульгата, понимали евр. бо не как infin. absolut, а как participium (евр. ба), и в этом причастии ("ercomenoV") видели указание на личного Мессию, который несомненно придет, как судия мира. В таком смысле рассматриваемые слова ст. 3: приведены и в послании к евреям, гл. X, ст. 37: грядый приидет, и не укоснит. Такое понимание, по своей идее и по существу, конечно, вполне приемлемо и совершенно правильно, но форма евр. выражения бо-ябо благоприятствует более абстрактному, чем конкретному пониманию субъекта при этом предикате ("грядый" было бы габба).
Adam Clarke: Commentary on the Bible - 1831
2:2: Write the vision - Carefully take down all that I shall say.
Make it plain upon tables - Write it in a full plain, legible hand.
That he may run that readeth it - That he who attentively peruses it may speed to save his life from the irruption of the Chaldeans, by which so many shall be cut off. The prophet does not mean that the words are to be made so plain, that a man running by may easily read them, and catch their meaning. This interpretation has been frequently given; and it has been incautiously applied to the whole of the Bible: "God's book is so plain, that he that runs may read;" but it is very foolish: God never intends that his words shall be understood by the careless. He that reads, studies, meditates, and prays, shall understand every portion of this sacred book that relates immediately to his own salvation. But no trifler can understand it. If the contents of a play-bill were to be read as many read the Bible, they would know just as much of the one as they do of the other.
Albert Barnes: Notes on the Bible - 1834
2:2: The answer is, that it is indeed for a long time yet. Write the vision, that it may remain for those who come after and not be forgotten, and make it plain upon the tables, whereon he was accustomed to write ; and that, in large lasting characters, that he may run that readeth it, that it may be plain to any, however occupied or in haste. So Isaiah too was commanded to write the four words, "haste-prey-speed-spoil."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:2: Write: Deu 27:8, Deu 31:19, Deu 31:22; Isa 8:1, Isa 30:8; Jer 36:2-4, Jer 36:27-32; Dan 12:4; Rev 1:18, Rev 1:19, Rev 14:13, Rev 19:9, Rev 21:5-8
make: Joh 11:28, Joh 11:29; Co1 14:19; Co2 3:12
Geneva 1599
2:2 And the LORD answered me, and said, Write the vision, and make [it] plain upon tablets, that he may run (b) that readeth it.
(b) Write it in great letters, that he that runneth may read it.
John Gill
2:2 And the Lord answered me,.... As he does his ministers and people sooner or later, in one way or another, when they call upon him with humility and reverence, with faith and fervency:
and said, Write the vision; which the prophet now had from him, concerning the coming of the Messiah, and the destruction of the enemies of the church and people of God: and this he has orders to "write"; not only to tell it to the people then present, for their particular information and satisfaction; but to write it, that it may be read over and over, and that it may remain, and be of use in times to come:
and make it plain upon tables, engrave it in plain legible letters on tables of wood; on box tree, as the Septuagint version; on which they used to write before paper was found out and used. Writing tables are of ancient use; they were used in and before the times of Homer, for he speaks (o) of writing very pernicious things on a two leaved table; wherefore Josephus must be mistaken when he suggests (p) that letters were not found out in the times of Homer. These tables were made of wood, sometimes of one sort, and sometimes of another; sometimes they were made of the pine tree, as appears from Euripides (q) but, for the most part, of box (r), according to the Greek version as above; and consisted sometimes of two leaves, for the most part of three or five, covered with wax (s), on which impressions were easily made, and continued long, and were very legible; and these impressions or letters were formed with an iron style or pen; see Jer 17:1 this the Greeks and Tuscans first used, but was afterwards forbidden by the Romans, who, instead of it, ordered an instrument of bone to be used (t): hence these tables were wont to be called "wax", because besmeared with it; and so, in wills and testaments written on them, the heirs are said to be written either in the first wax, or in the bottom of the wax (u), that is, of the will, or in the lowest part of the table, or what we should call the bottom of the leaf or page: and it was a custom among the Romans, as Cicero (w) relates, that the public affairs of every year were committed to writing by the Pontifex Maximus, or high priest, and published on a table, and set to view within doors, that the people might have an opportunity and be able to know them; yea, it was usual to hang up laws, approved and recorded, in tables of brass, in their market places, and in their temples, that (x) they might be seen and read; the same we call annals. In like manner the Jewish prophets used to write and expose their prophecies publicly on tables, either in their own houses, or in the temple, that everyone that passed by might read them.
That he may run that readeth it; may run through the whole without any difficulty, without making any stop, being written in such large capital letters; and those cut so well, and made so plain, that a man might run it over at once with ease, or even read it as he was running; nor need he stop his pace, or stand to read. The Targum is,
"write the prophecy, and explain it in the book of the law, that he may hasten to obtain wisdom, whoever he is that reads in it.''
(o) , &c. Homer. Iliad. 6. (p) Contr. Apion, l. 1. c. 2. (q) In Hippolito. (r) "Ergo tam doctae nobis periere tabellae, Non illas fixum charas effeceret aurum, Vulgari buxo sordida cera fuit. Propertius. Buxa crepent cerata------" Prudentius. (s) Alex. ab Alex. Genial. Dier. l. 2. c. 30. (t) Isidor. Originum, l. 6. c. 8. (u) "In ima cera", Sueton. in Vit. Jul. Caesar. c. 83. "in extrema cera", Cicero in Verrem, l. 3. Vid. Alex. ab Alex. ib. l. 1. c. 1. (w) De Oratore, l. 2. sect. 34. (x) Taciti Annales, l. 11. c. 14.
John Wesley
2:2 Upon tables - What was of publick concern, and therefore to be published, was anciently written or engraven upon tables, smooth stones, or wood, and then hung up in a publick place to be read. May run - That none may need to stop, but every one may plainly and clearly discern what is written.
Robert Jamieson, A. R. Fausset and David Brown
2:2 Write the vision--which I am about to reveal to thee.
make it plain-- (Deut 27:8). In large legible characters.
upon tables--boxwood tables covered with wax, on which national affairs were engraved with an iron pen, and then hung up in public, at the prophets own houses, or at the temple, that those who passed might read them. Compare Lk 1:63, "writing table," that is, tablet.
that he may run that readeth it--commonly explained, "so intelligible as to be easily read by any one running past"; but then it would be, that he that runneth may read it. The true sense is, "so legible that whoever readeth it, may run to tell all whom he can the good news of the foe's coming doom, and Judah's deliverance." Compare Dan 12:4, "many shall run to and fro," namely, with the explanation of the prophecy, then unsealed; also, Rev_ 22:17, "let him that heareth (the good news) say (to every one within his reach), Come." "Run" is equivalent to announce the divine revelation (Jer 23:21); as everyone who becomes informed of a divine message is bound to run, that is, use all despatch to make it known to others [HENDERSON]. GROTIUS, LUDOVICUS DE DIEU, and MAURER interpret it: "Run" is not literal running, but "that he who reads it may run through it," that is, read it at once without difficulty.
2:32:3: Զի տակաւին տեսիլդ ՚ի ժամանակս է. եւ ծագեսցէ ՚ի սպառ՝ եւ ո՛չ յունայնութեան։ Բայց եթէ անագանեսցի՝ համբե՛ր նմա. զի որ գալոցն է եկեսցէ՝ եւ ո՛չ անագանեսցի[10718]. [10718] Ոմանք. Եւ ոչ յունայնութիւն. բայց թէ անարգեսցի՝ համբեր նմա։
3 որովհետեւ տեսիլքիդ կատարման համար տակաւին ժամանակ կայ, այն կը ծագի անպայման եւ ոչ իզուր տեղը: Բայց եթէ ուշանայ, համբերի՛ր, որովհետեւ ինչ որ պիտի գայ, կը գայ եւ չի ուշանայ:
3 Քանզի տեսիլքը որոշուած ժամանակի համար է, Բայց դէպի վախճանը կ’արտորայ եւ սուտ պիտի չելլէ. Եթէ ուշանայ՝ անոր սպասէ, Քանզի անշուշտ պիտի գայ, ետ պիտի չմնայ։
Զի տակաւին տեսիլդ ի ժամանակս է, եւ [17]ծագեսցէ ի սպառ, եւ ոչ յունայնութեան. բայց`` եթէ անագանեսցէ, համբեր նմա. զի [18]որ գալոցն է եկեսցէ եւ ոչ անագանեսցէ:

2:3: Զի տակաւին տեսիլդ ՚ի ժամանակս է. եւ ծագեսցէ ՚ի սպառ՝ եւ ո՛չ յունայնութեան։ Բայց եթէ անագանեսցի՝ համբե՛ր նմա. զի որ գալոցն է եկեսցէ՝ եւ ո՛չ անագանեսցի[10718].
[10718] Ոմանք. Եւ ոչ յունայնութիւն. բայց թէ անարգեսցի՝ համբեր նմա։
3 որովհետեւ տեսիլքիդ կատարման համար տակաւին ժամանակ կայ, այն կը ծագի անպայման եւ ոչ իզուր տեղը: Բայց եթէ ուշանայ, համբերի՛ր, որովհետեւ ինչ որ պիտի գայ, կը գայ եւ չի ուշանայ:
3 Քանզի տեսիլքը որոշուած ժամանակի համար է, Բայց դէպի վախճանը կ’արտորայ եւ սուտ պիտի չելլէ. Եթէ ուշանայ՝ անոր սպասէ, Քանզի անշուշտ պիտի գայ, ետ պիտի չմնայ։
zohrab-1805▾ eastern-1994▾ western am▾
2:32:3 ибо видение относится еще к определенному времени и говорит о конце и не обманет; и хотя бы и замедлило, жди его, ибо непременно сбудется, не отменится.
2:3 διότι διοτι because; that ἔτι ετι yet; still ὅρασις ορασις appearance; vision εἰς εις into; for καιρὸν καιρος season; opportunity καὶ και and; even ἀνατελεῖ ανατελλω spring up; rise εἰς εις into; for πέρας περας extremity; limit καὶ και and; even οὐκ ου not εἰς εις into; for κενόν κενος hollow; empty ἐὰν εαν and if; unless ὑστερήσῃ υστερεω lack; fail ὑπόμεινον υπομενω endure; stay behind αὐτόν αυτος he; him ὅτι οτι since; that ἐρχόμενος ερχομαι come; go ἥξει ηκω here καὶ και and; even οὐ ου not μὴ μη not χρονίσῃ χρονιζω delay
2:3 כִּ֣י kˈî כִּי that עֹ֤וד ʕˈôḏ עֹוד duration חָזֹון֙ ḥāzôn חָזֹון vision לַ la לְ to † הַ the מֹּועֵ֔ד mmôʕˈēḏ מֹועֵד appointment וְ wᵊ וְ and יָפֵ֥חַ yāfˌēₐḥ פוח wheeze לַ la לְ to † הַ the קֵּ֖ץ qqˌēṣ קֵץ end וְ wᵊ וְ and לֹ֣א lˈō לֹא not יְכַזֵּ֑ב yᵊḵazzˈēv כזב lie אִם־ ʔim- אִם if יִתְמַהְמָהּ֙ yiṯmahmˌāh מָהַהּ tarry חַכֵּה־ ḥakkē- חכה wait לֹ֔ו lˈô לְ to כִּֽי־ kˈî- כִּי that בֹ֥א vˌō בוא come יָבֹ֖א yāvˌō בוא come לֹ֥א lˌō לֹא not יְאַחֵֽר׃ yᵊʔaḥˈēr אחר be behind
2:3. quia adhuc visus procul et apparebit in finem et non mentietur si moram fecerit expecta illum quia veniens veniet et non tardabitFor as yet the vision is far off, and it shall appear at the end, and shall notlie: if it make any delay, wait for it: for it shall surely come, and it shall not be slack.
3. For the vision is yet for the appointed time, and it hasteth toward the end, and shall not lie: though it tarry, wait for it; because it will surely come, it will not delay.
2:3. For as yet the vision is far off, and it will appear in the end, and it will not lie. If it expresses any delay, wait for it. For it is arriving and it will arrive, and it will not be hindered.
2:3. For the vision [is] yet for an appointed time, but at the end it shall speak, and not lie: though it tarry, wait for it; because it will surely come, it will not tarry.
For the vision [is] yet for an appointed time, but at the end it shall speak, and not lie: though it tarry, wait for it; because it will surely come, it will not tarry:

2:3 ибо видение относится еще к определенному времени и говорит о конце и не обманет; и хотя бы и замедлило, жди его, ибо непременно сбудется, не отменится.
2:3
διότι διοτι because; that
ἔτι ετι yet; still
ὅρασις ορασις appearance; vision
εἰς εις into; for
καιρὸν καιρος season; opportunity
καὶ και and; even
ἀνατελεῖ ανατελλω spring up; rise
εἰς εις into; for
πέρας περας extremity; limit
καὶ και and; even
οὐκ ου not
εἰς εις into; for
κενόν κενος hollow; empty
ἐὰν εαν and if; unless
ὑστερήσῃ υστερεω lack; fail
ὑπόμεινον υπομενω endure; stay behind
αὐτόν αυτος he; him
ὅτι οτι since; that
ἐρχόμενος ερχομαι come; go
ἥξει ηκω here
καὶ και and; even
οὐ ου not
μὴ μη not
χρονίσῃ χρονιζω delay
2:3
כִּ֣י kˈî כִּי that
עֹ֤וד ʕˈôḏ עֹוד duration
חָזֹון֙ ḥāzôn חָזֹון vision
לַ la לְ to
הַ the
מֹּועֵ֔ד mmôʕˈēḏ מֹועֵד appointment
וְ wᵊ וְ and
יָפֵ֥חַ yāfˌēₐḥ פוח wheeze
לַ la לְ to
הַ the
קֵּ֖ץ qqˌēṣ קֵץ end
וְ wᵊ וְ and
לֹ֣א lˈō לֹא not
יְכַזֵּ֑ב yᵊḵazzˈēv כזב lie
אִם־ ʔim- אִם if
יִתְמַהְמָהּ֙ yiṯmahmˌāh מָהַהּ tarry
חַכֵּה־ ḥakkē- חכה wait
לֹ֔ו lˈô לְ to
כִּֽי־ kˈî- כִּי that
בֹ֥א vˌō בוא come
יָבֹ֖א yāvˌō בוא come
לֹ֥א lˌō לֹא not
יְאַחֵֽר׃ yᵊʔaḥˈēr אחר be behind
2:3. quia adhuc visus procul et apparebit in finem et non mentietur si moram fecerit expecta illum quia veniens veniet et non tardabit
For as yet the vision is far off, and it shall appear at the end, and shall notlie: if it make any delay, wait for it: for it shall surely come, and it shall not be slack.
2:3. For as yet the vision is far off, and it will appear in the end, and it will not lie. If it expresses any delay, wait for it. For it is arriving and it will arrive, and it will not be hindered.
2:3. For the vision [is] yet for an appointed time, but at the end it shall speak, and not lie: though it tarry, wait for it; because it will surely come, it will not tarry.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
2:3: The vision is yet for an appointed time - The Chaldeans, who are to ruin Judea, shall afterwards be ruined themselves: but they must do this work before they receive their wages; therefore the vision is for an appointed time. But at the end it shall speak. When his work of devastation is done, his day of retribution shall take place.
Though it tarry - Though it appear to be long, do not be impatient; it will surely come; it will not tarry longer than the prescribed time, and this time is not far distant. Wait for it.
Albert Barnes: Notes on the Bible - 1834
2:3: For the vision is yet for an (the) appointed time - o Not for the present, but to develop itself in the course of time, down to a season which God only knows; as it is subsequently repeated (Dan 11:27, for it is for the appointed time, Dan 11:35), "for the end is yet for the appointed time Dan 8:19; for it is for the appointed time of the end;" and is explained Dan 10:1, Dan 10:14, "for the vision is yet for the days Dan 8:26; for it is for many days Eze 12:27; the house of Israel say, The vision that he seeth, is for many days and he prophesieth of the times far off;" yet it should haste toward the end, toward its fulfillment, so that, if it is not at once fulfilled, it should be surely waited for. Theodotion: "It shall certainly be; not in vain hath it been shewn, but as certainly to be. For whatever hath been shown to come and to be, will come and be."
But at the end it shall speak - o (or it breatheth, hasteth to the end), not simply "to its own fulfillment," but to that time of the end which should close the period assigned to it, during which it should continually be putting itself forth, it should come true in part or in shadow, gleams of it should here and then part the clouds, which, until the end, should surround and envelop it.
Being God's truth, he speaks of it as an animate living thing, not a dead letter, but running, hasting on its course, and accomplishing on its way that for which it was sent. The will and purpose of God hasteth on, though to man it seemeth to tarry; it can neither be hurried on, nor doth it linger; before "the appointed time" it cometh not; yet it hasteth toward it, and "will not be behindhand" when the time comes. It does not lie, either by failing to come, or failing, when come, of any jot or tittle. "Though it tarry or linger" , continually appearing, giving signs of itself, yet continually delaying its coming, "wait for it; because it will surely come, it will not be behindhand" , when the time comes, Rev 22:7, "He cometh quickly" also, as He saith; because, from Dion.: "though the delay of His coming and of the fulfillment of the vision seem long, yet, in comparison with eternity, it is very short. In His first coming, He taught why God permitteth these things; in the second coming, He shall teach by experience, how good it it is for the good to bear the persecution of the evil; whence Peter also has to say Pe2 3:9, "The Lord is not slack concerning His promise, as some men count slackness." The words seem to belong, in the first instance, to the vision itself; but the vision had no other existence or fulfillment than in Him who was the Object of it, and who, in it, was foreshadowed to the mind. The coming of the vision was no other than His coming.
The waiting, to which he exhorts, expresses the religious act, so often spoken of Psa 33:20; Isa 8:17; Isa 30:18; Isa 64:3; Zep 3:8; Dan 12:12; Psa 106:13, of waiting for God, or His counsel, or His promised time. The sense then is wholly the same, when Paul uses the words of the coming of our Lord Himself, Heb 10:37, "Yet a little while, and He that shall come, will come and will not tarry." Paul, as well as Habakkuk, is speaking of our Lord's second coming; Paul, of His Coming in Person, Habakkuk, of the effects of that Coming ; but both alike of the redressing of all the evil and wrong in the world's history, and the reward of the faithful oppressed. At His first coming He said, Joh 12:31, "Now is the judgment of this world; now shall the prince of this world be cast out." He came to "put down the mighty from their seat, and to exalt the humble and meek Luk 1:52;" but much more in the second coming, when "He shall come to judge the world with righteousness and the people with His truth" Psa 46:1-11 :13, and to "reward every man according to his works" Mat 16:27. At all times He seemeth continually to linger, to give signs of His coming, yet He cometh not; when the appointed season shall come, He shall be found not to be later than His word. Yea, all time shall shrink up into a little moment in the presence of a never-ending ever-present eternity.
Cyril: "Having named no one expressly, he says, wait for him, wait for him although delaying, and halt not in thy hope, but let it be rooted and firm, even if the interval be extended. For the God of all seemeth to suggest to the mind of the prophet, that He who was foretold would surely come, yet to enjoin on him to wait for Him on account of the interval. He who believeth My word shall possess life, for this is the reward of these who honor God, and a good reward of His benevolence. He who admitteth faith and love to dwell in his heart hath as a requital, unaging life and forgiveness of sins and sanctification by the Spirit." Alb.: "He shall live; for, God is not the God of the dead but of the living Mat 22:32, "Whoso liveth and believeth in Me, shall never die" Joh 11:26.
It will not lie - God vouchsafes to speak of Himself, as we should be ashamed to speak of one whom we love, teaching us that all doubts question His truth Num 23:19 "God is not a man, that He should lie: hath He said and shall He not do it?" "The strength of Israel shall neither lie nor repent" Sa1 15:29. "God that cannot lie promised before the world began" Tit 1:2 Therefore, it follows, "wait for Him," as Jacob says, Gen 49:18, "I have waited for Thy salvation, O Lord."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:3: the vision: Jer 27:7; Dan 8:19, Dan 9:24-27, Dan 10:1, Dan 10:14, Dan 11:27, Dan 11:35; Act 1:7, Act 17:26; Gal 4:2; Th2 2:6-8
but: Exo 12:41; Psa 102:13; Jer 25:12-14; Heb 10:36
wait: Kg2 6:33; Psa 27:14, Psa 130:5, Psa 130:6; Isa 30:18; Lam 3:25, Lam 3:26; Mic 7:7; Luk 2:25; Jam 5:7, Jam 5:8
it will surely: Luk 18:7, Luk 18:8; Pe2 2:3
Geneva 1599
2:3 For the vision [is] yet for an appointed time, but at the (c) end it shall speak, and not lie: though it may tarry, wait for it; because it will surely come, it will not tarry.
(c) Which contained the destruction of the enemy, and the comfort of the Church. And even though God does not execute this according to man's hasty affections, yet the issue of both is certain at his appointed time.
John Gill
2:3 For the vision is yet for an appointed time,.... Not the present vision only, but vision or prophecy in general: it was a doubt that arose in the minds of the prophet and other good men, upon the notice given that the Chaldeans would be raised up to the destruction of the Jews; that then the law of God would cease, his worship would not continue; vision and prophecy would be no more; it would be all over with the doctrine of the law and the prophets: now in answer to this, and to remove this doubt, they are assured that vision or prophecy should "yet", or still, continue, and even "to the appointed time"; the time fixed for the continuance of it, notwithstanding the people of the Jews should be carried captive into another land: and accordingly so it was; there were prophets, as Daniel and Ezekiel, in the time of the captivity; and, after it, Haggai, Zechariah, and Malachi; yea, the law and the prophets were until John; for vision and prophecy were to be sealed up by the Messiah, and not before; see Lk 16:16 it was true indeed with respect to the present vision or prophecy concerning the Messiah, that that was not to be fulfilled presently; there was some considerable time first to elapse; there was a time appointed for the accomplishment of it, and it would remain till that time, and then be most surely fulfilled; which would be before the sceptre departed from Judah, while the second temple was yet standing, and when Daniel's seventy weeks, or four hundred and ninety years, were come; which were the limited, determined, and appointed time for the Messiah's coming, the time appointed of the Father, the fulness of time; so there was an appointed time for his coming to take vengeance on the Jewish nation, for their rejection of him, to which the apostle applies these words, Heb 10:37 and also for his spiritual coming, to visit his people in a gracious way; there is a set time to favour Zion and her children; as well as there is a day fixed for his second coming, or coming to judgment.
But at the end it shall speak, and not lie; or rather, "he shall speak" (y); and so in the following clauses it should be rendered, not "it", but "he"; and so the apostle has taught us to interpret it of a person, and not a thing, Heb 10:37 that is, "at the end" of the time appointed, or at the end of the Jewish state, both civil and ecclesiastic, the Messiah should appear, as he did, which is called the end of the world, 1Cor 10:11 when a new world began, the world to come, the Gospel dispensation, of which Christ is said to be the Father, in the Greek version of Is 9:6 see Heb 2:5 and being come, he shall "speak"; or, as it may be rendered, "at the end thereof" shall be "the speaker", or "preacher" (z); that shall publish and proclaim the glad tidings of the Gospel; and this agrees with Christ, the Logos, or Word of God, the great Prophet that should be raised up in the church, the teacher sent of God, the Wonderful Counsellor, and faithful witness; who spoke out the whole mind and will of God; published the everlasting Gospel; delivered out the doctrines of grace and truth; and spoke such words of grace as never man did, and with such power and authority as the Scribes and Pharisees did not. Some render the words, "and he shall break forth as the morning" (a); so the word is used in Song 2:17 and so the Septuagint version, "he shall arise at the end"; like the rising sun: this agrees with Christ, the day spring from on high, and whose coming is said to be as the morning, Lk 1:78 and when he should thus appear, and exercise his prophetic office, he should "not lie"; this is the character of God himself, as opposed to a mere man, who is subject to lying and deceit; and suits well with Christ, who is truly God, and not a mere man; and answers to his character in prophecy and fact, that there was no guile in his mouth and lips, Is 53:4 and fitly describes him as a preacher, who is truth itself; taught the way of God in truth; spoke the word of truth, the Gospel of our salvation; and no lie is of the truth; and who is infallible in all his doctrines, and does not and cannot deceive any; all his words are to be depended upon as faithful and true.
Though it tarry, wait for it; or "though he tarry, wait for him"; not that he really would or did tarry; but he might seem to do so, not coming so soon as the Old Testament saints expected, and as they wished for and desired; it was a long time from the first promise of him; and sometimes the saints were ready to give it up, and their hearts to sink and faint, because it was seemingly deferred. This shows that this prophecy does not respect the Babylonish captivity; for that had no seeming delay, but, as soon as ever the seventy years were up, there was a deliverance from it; but the Messiah's coming was long expected, and seemed to be deferred, and the patience of the saints was almost wore out; but they are here encouraged, when this was the case, still to wait for him, as good old Simeon and others did, about the time of his coming; and so his spiritual and second coming should be waited patiently for, though they may seem to be delayed.
Because it will surely come, it will not tarry; or "for he that is to come", or "is coming, will come (b), and not tarry"; beyond the appointed time. This is a periphrasis of the Messiah; for, being so often spoken of as to come, it became a description of him, "he that is to come"; see Mt 11:3 and as it was foretold he would come, so assuredly he would come, and not stay a moment longer than the time appointed of the Father; in which fulness of time God sent him, and he came, Gal 4:3. The person here prophesied of is not Jeremiah, as Jarchi, but the Messiah; and this is acknowledged by some Jewish writers, ancient and modern; and removes the doubt and objection that might arise from the Chaldeans coming upon the Jews, and carrying them captive, as if the promise of the Messiah would fail, whereas it would not. In the Talmud (c), they say,
"God does not renew his world till after seven thousand years; another says five thousand. R. Nathan says, this Scripture penetrates and descends into the abyss; i.e. fixes no particular time; "the vision is for an appointed time", &c.; not as our Rabbins, who inquire the meaning of a time, and times, and half a time; what then is meant, "but at the end it shall speak", and "not lie?" Let them burst that compute the times, who used to say when the time comes, and he cometh not, he will never come; but wait for him, as it is said, "if he tarry, wait for him": perhaps you will say, we wait, but he does not wait; this may be an instruction to you what he says, "therefore the Lord waiteth to be gracious", &c.''
Maimonides says (d), their twelfth fundamental article of faith is, the days of the Messiah; that is, to believe, and be firmly persuaded, that he will come, nor will he tarry; "if he tarry, wait for him": though, he observes, this Scripture does not fix the certain time; nor is it to be so expounded, so as to gather from thence the exact time of his coming. This they do not choose to own, though it does, because the time is long ago elapsed. Abarbinel (e) owns that this vision is different from that in the preceding verse Hab 2:2, which concerns the second temple, but this another redemption; and would have it that the words may be explained thus, he that shall come will come at the time appointed, which is mentioned; and, after his coming, the King Messiah shall not tarry from coming to redeem you; which, though a wrong sense, shows his conviction of the prophecy belonging to the Messiah. So Abendana (f) says, our Rabbins understand this, "at the end it shall speak", of the end of our redemption from this captivity in which we now are; and in this way it appears right to explain it, for the prophet was complaining of the prosperity of Nebuchadnezzar; and the Lord answers him, that he should write the vision of the destruction of Babylon, which should be at the end of seventy years; and said, do not wonder that I prolong to Babylon seventy years, for "yet the vision is for an appointed time": as if he should say, yet there is a vision for times afar off, "and at the end it shall speak": in all which there are plain traces of the sense the ancient synagogue put on this text, though now perverted, to favour their hypothesis of the Messiah being yet to come and save them.
(y) "idque ille loquetur", Castalio. (z) "Praeco erit in fine", Cocceius; "et praeco aderit in fine", Van Till. (a) , Sept. (b) "quia veniens veniet", V. L.; "veniendo veniet", Pagninus, Montanus, Cocceius, Van Till, Burkius. (c) T. Bab. Sanhedrin, fol. 97. 2. (d) In Pocock. Porta Mosis, p. 176. (e) Mashmia Jeshua, fol. 64. 1. (f) Not. in Miclol Yophi in loc. Vid. Caphtor Uperah, fol. 6. 4. & 45. 1. 2.
John Wesley
2:3 At the end - When the period appointed of God shall come. Shall speak - Be accomplished, and not disappoint your expectation.
Robert Jamieson, A. R. Fausset and David Brown
2:3 for--assigning the cause why it ought to be committed to writing: because its fulfilment belongs to the future.
the vision is yet for an appointed time-- (Dan 10:14; Dan 11:27, Dan 11:35). Though the time appointed by God for the fulfilment be yet future, it should be enough for your faith that God hath spoken it (Lam 3:26).
at the end it shall speak--MAURER translates, "it pants for the end." But the antithesis between, "it shall speak," and "not be silent," makes English Version the better rendering. So the Hebrew is translated in Prov 12:17. Literally, "breathe out words," "break forth as a blast."
though it tarry, wait for it-- (Gen 49:18).
2:42:4: եւ եթէ երկմտեսցէ ոք՝ ո՛չ հաճեսցի ընդ նա անձն իմ։ Զի արդարն իմ ՚ի հաւատոց իմոց կեցցէ[10719]։ [10719] Ոմանք. Ընդ այն անձն իմ. զի արդարն ՚ի հաւատոց կեցցէ։
4 Եւ եթէ որեւէ մէկը երկմտի, իմ անձը բարեհաճ չի լինի նրա նկատմամբ»:
4 Ահա հպարտ մարդուն հոգին իր ներսիդին ուղիղ չէ, Բայց արդարը իր հաւատքովը պիտի ապրի։
եւ եթէ երկմտեսցէ ոք, ոչ հաճեսցի ընդ նա անձն իմ. զի արդարն ի հաւատոց կեցցէ:

2:4: եւ եթէ երկմտեսցէ ոք՝ ո՛չ հաճեսցի ընդ նա անձն իմ։ Զի արդարն իմ ՚ի հաւատոց իմոց կեցցէ[10719]։
[10719] Ոմանք. Ընդ այն անձն իմ. զի արդարն ՚ի հաւատոց կեցցէ։
4 Եւ եթէ որեւէ մէկը երկմտի, իմ անձը բարեհաճ չի լինի նրա նկատմամբ»:
4 Ահա հպարտ մարդուն հոգին իր ներսիդին ուղիղ չէ, Բայց արդարը իր հաւատքովը պիտի ապրի։
zohrab-1805▾ eastern-1994▾ western am▾
2:42:4 Вот, душа надменная не успокоится, а праведный своею верою жив будет.
2:4 ἐὰν εαν and if; unless ὑποστείληται υποστελλω aloof; draw back οὐκ ου not εὐδοκεῖ ευδοκεω satisfied ἡ ο the ψυχή ψυχη soul μου μου of me; mine ἐν εν in αὐτῷ αυτος he; him ὁ ο the δὲ δε though; while δίκαιος δικαιος right; just ἐκ εκ from; out of πίστεώς πιστις faith; belief μου μου of me; mine ζήσεται ζαω live; alive
2:4 הִנֵּ֣ה hinnˈē הִנֵּה behold עֻפְּלָ֔ה ʕuppᵊlˈā עפל be heedless לֹא־ lō- לֹא not יָשְׁרָ֥ה yāšᵊrˌā ישׁר be right נַפְשֹׁ֖ו nafšˌô נֶפֶשׁ soul בֹּ֑ו bˈô בְּ in וְ wᵊ וְ and צַדִּ֖יק ṣaddˌîq צַדִּיק just בֶּ be בְּ in אֱמוּנָתֹ֥ו ʔᵉmûnāṯˌô אֱמוּנָה steadiness יִחְיֶֽה׃ yiḥyˈeh חיה be alive
2:4. ecce qui incredulus est non erit recta anima eius in semet ipso iustus autem in fide sua vivetBehold, he that is unbelieving, his soul shall not be right in himself: but the just shall live in his faith.
4. Behold, his soul is puffed up, it is not upright in him: but the just shall live by his faith.
2:4. Behold, he who is unbelieving, his soul will not be right within himself; but he who is just shall live in his faith.
2:4. Behold, his soul [which] is lifted up is not upright in him: but the just shall live by his faith.
Behold, his soul [which] is lifted up is not upright in him: but the just shall live by his faith:

2:4 Вот, душа надменная не успокоится, а праведный своею верою жив будет.
2:4
ἐὰν εαν and if; unless
ὑποστείληται υποστελλω aloof; draw back
οὐκ ου not
εὐδοκεῖ ευδοκεω satisfied
ο the
ψυχή ψυχη soul
μου μου of me; mine
ἐν εν in
αὐτῷ αυτος he; him
ο the
δὲ δε though; while
δίκαιος δικαιος right; just
ἐκ εκ from; out of
πίστεώς πιστις faith; belief
μου μου of me; mine
ζήσεται ζαω live; alive
2:4
הִנֵּ֣ה hinnˈē הִנֵּה behold
עֻפְּלָ֔ה ʕuppᵊlˈā עפל be heedless
לֹא־ lō- לֹא not
יָשְׁרָ֥ה yāšᵊrˌā ישׁר be right
נַפְשֹׁ֖ו nafšˌô נֶפֶשׁ soul
בֹּ֑ו bˈô בְּ in
וְ wᵊ וְ and
צַדִּ֖יק ṣaddˌîq צַדִּיק just
בֶּ be בְּ in
אֱמוּנָתֹ֥ו ʔᵉmûnāṯˌô אֱמוּנָה steadiness
יִחְיֶֽה׃ yiḥyˈeh חיה be alive
2:4. ecce qui incredulus est non erit recta anima eius in semet ipso iustus autem in fide sua vivet
Behold, he that is unbelieving, his soul shall not be right in himself: but the just shall live in his faith.
2:4. Behold, he who is unbelieving, his soul will not be right within himself; but he who is just shall live in his faith.
2:4. Behold, his soul [which] is lifted up is not upright in him: but the just shall live by his faith.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
4-5. В Божественном ответе ст. 4: в двух противоположных, но взаимно поясняющих друг друга, положениях изображается Божественное суждение как о народе, имеющем угнетать народ Божий, так и об этом последнем, первому предвозвещается осуждение, второму - оправдание, жизнь, спасение. Грех народа - насильника обозначается глаголами: уплела и ло-яшара. Первый глагол означает: пухнуть, надуваться (соответствующее этому гл. имя существ. офел означает: опухоль, нарост) и выражает собою главный признак в характере халдеев, как народа завоевателя: надменность, самообожание с дерзким забвением о Боге (ср. Чис XIV:44; Втор I:43, где тот же гл. афал употреблен о дерзкой попытке евреев, после осуждения их на сорокалетнее странствование, занять ханаан, вопреки воле Божией). Равным образом и второй глагол означает отсутствие в характере этого народа нравственной прямоты, бесхитростности, кротости (гл. яшар в вещественном смысле означает уравнивание дорог, понижение гор, холмов и утесов (Ис XL:3-4), а в нравственном смысле - правоту путей жизни, и смирение и правоту сердца (Пс XXXI:11; XXXVI:14; СХХХ:2). Обоими глаголами, таким образом, дается Божественное подтверждение правдивости отзывов пророка о характере народа-завоевателя (I:15-16), выражается согласие на высказанные пророком мысли о последнем и о нравственном превосходстве народа Божия пред ним (I:13). Уже из первого полустишия ст. 4: можно, таким образом, выводить мысль об ожидающей нечестивый народ халдеев каре Божией. Но эта мысль еще очевиднее вытекает из второго полустишия ст. 4: а праведный верою своею жив будет (евр. вецаддик беемунатав ихьэ). Здесь Божественный ответ именует избранный народ Божий именем праведника, каким его ранее назвал пророк (I:13), равным образом и ожидающую его счастливую, блаженную будущность кратко, но и полно обозначает именем жизни - также по соответствию и противоположению словам пророка об угрожающей его народу смерти (I:12; жизнь, конечно, разумеется в том высшем понимании и смысле, какой вообще свойствен закону Моисееву (Втор XXX:15-19) и пророкам (Иез XVIII:22; Ам V:4). Такая жизнь будет дарована посредством веры (праведника) беемунато. Что последнее имя - эмуна в данном случае означает именно веру и упование [филологически, эмуна прежде всего означает твердость, стойкость на слове и обетовании Божием, несокрушимую никакими противоречиями действительности веру в невидимое греч. upostasiV, Евр XI:1; лат. constantia, fiducia] на Бога и Его спасение (а не человеческую честность и праведность, как изъясняли некоторые толкователи рационалистического направления), это очевидно как из контекста данного места, ст. 3-4, в котором говорится только об отношениях человека к Богу, так и из других ветхозаветных мест, где это же слово (эмуна), как и глагол одного с ним корня (именно, в форме Гиф. геэмин) означает в техническом смысле веру в Бога (Быт XV:6; Иcx XIV:31; XIX:9; Чис XIV:11; XX:12; Втор I:32; IX:23; 4: Цар XVII:14; 2: Пар XX:20; Пс LXXVII:23, Ион III:5; Ис XLIII:10: и др. ) причем обычно счастье жизни и спасение поставлялось в зависимость от веры (2: Пар XX:20; Ис XXVIII:16: и др. ). Так толковало рассматриваемое место и древнееврейское предание, как дают видеть сохранившиеся его следы в Талмуде и у отдельных раввинов (Babul, Gemara, tr. Makkot f. 24a), Важнее же всего то, что такое понимание из ветхозаветной церкви перешло и в новозаветную и утверждено троекратным свидетельством ев. Апостола Павла: Рим I:17;Гал III:11; Евр X:38, причем в последнем случае апостол приводит слова пророка ст. 4: по переводу LXX и притом с перестановкою двух половин стиха одной на место другой.

Перевод LXX-ти отличается в передаче ст. 4: тем, во-первых, что в первой половине стиха говорит не о надмении врага, а о сомнении, колебании, недостатке веры (в самих евреях же), и, во вторых, во второй половине стиха имеет "верою Моею" (а не "своею"), хотя многие кодексы не читают mou (см. код, 26, 36, 42, 49, 62, 68, 7:0, 86, 87:, 91, 97:, 228, 240, 310, 311: у Гольмеса). Первая особенность имеет место и в Вульгате и в славянск. перев. ("Аще усумнится, не благоволит душа Моя в нем, праведник же от веры жив будет").

Ст. 4-м, изображающим самую суть предлежащего Израилю подвига, собственно заканчивается Божественный ответ Аввакуму, и пророк и теперь, как и ранее (I:12), присоединяет к нему свое пространное размышление о полученном им на Божественной страже откровений ст. 5-20, каковое размышление, как изреченное пророком в момент озарения Духом Божиим, есть также истинное пророчество. Чтобы придать своим мыслям об ожидающей халдеев грозной участи большую выразительность, пророк, начиная со ст. 6, влагает свою, полную горечи и иронии речь в уста ограбленных и униженных халдеями племен и народов. От их лица возвещается халдеям пятикратное "горе". Но тема этих грозных для халдеев предвещаний дается в ст. 5. Здесь гибельная гордость и надменность халдеев поясняется сравнением с опьянением: оба понятия родственны, и, кроме того, халдеи, по свидетельству истории, много предавались вину, и самая гибель их столицы произошла среди опьянения (Иер LI:31, 39; Ис XXI:5; Дан V:1: сл. ). "Как вино производит на упивающегося такое действие, что, когда он поднимется, то ни ноги его, ни мысли не исполняют своих обязанностей, а быстрота мыслей приходит в расстройство; так и человек надменный не будет величаться, и не доведет своего желания до исполнения. Тот, кто подобен смерти и аду, не насытится и не будет видеть конца своей жадности, даже когда подчинит под свою власть все племена и все народы" (блаж. Иероним, с. 161). Ср. тот же образ ненасытности в Ис V:14; Притч XX:20; XXX:16.

Самая обличительная речь, возвещающая "горе" халдеям, состоит из пяти строф, каждая по три стиха: 1) 6-8; 2) 9-11; 3) 12-14; 4) 15-17; и 5) 18-20). При этом в четырех первых строфах каждый первый стих заключает в себе изречение горя, или проклятия, второй - обозначения его ("горя" образа или вида, а третий, постоянно начинающийся союзом так как (евр. ки), - указание его основания, мотивировку наказания или горя. Только в пятой строфе изречению "горя" (ст. 19) предшествует указание его основания (ст. 18). Вся речь, как уже было сказано, вложена в уста побежденных и угнетенных некогда халдеями народов и племен, ныне радующихся падению своего притеснителя (ср. Наум III:19), и, по самому содержанию и характеру своему, называется "притчею", машал в специальном смысле "насмешливой песни" (ст. 6, как и у Иc XIV:4; Мих II:4), "острою, колкою загадкою", мелица хидот (ср. Притч I:6). Имея ближайшее отношение собственно к халдеям Вавилону, эта песнь или речь содержит и общие, универсальные мысли религиозно-нравственного свойства, на что указывает заключительное восклицание речи: "да молчит вся земля пред лицем Иеговы" (ст. 20b).
Adam Clarke: Commentary on the Bible - 1831
2:4: Behold, his soul which is lifted up - He that presumes on his safety without any special warrant from God, is a proud man; and whatever he may profess, or think of himself, his mind is not upright in him. But he that is just by faith shall live - he that believes what God hath said relative to the Chaldeans besieging Jerusalem, shall make his escape from the place, and consequently shall save his life. The words in the New Testament are accommodated to the salvation which believers in Christ shall possess. Indeed, the just - the true Christians, who believed in Jesus Christ's words relative to the destruction of Jerusalem, when they found the Romans coming against it, left the city, and escaped to Pella in Coelesyria, and did live - their lives were saved: while the unbelieving Jews, to a man, either perished or were made slaves. One good sense is, He that believes the promises of God, and has found life through believing, shall live by his faith.
Albert Barnes: Notes on the Bible - 1834
2:4: Behold, his soul which is lifted up - literally, swollen
Is not upright in him - The construction is probably that of a condition expressed absolutely. Lo, swollen is it, not upright is his soul in him. We should say, "His soul, if it be swollen , puffed up, is not upright in him." The source of all sin was and is pride. It is especially the sin of all oppressors, of the Chaldee, of antichrists, and shall be of the antichrist. It is the parent of all heresy, and of all corruption and rejection of the gospel. It stands therefore as the type of all opposed to it. Of it he says, it is in its very inmost core ("in him") lacking in uprightness. It can have no good in it, because it denies God, and God denies it His grace. And having nothing upright in it, being corrupt in its very inmost being, it cannot stand or abide. God gives it no power to stand. The words stand in contrast with the following, the one speaking of the cause of death, the other of life. The soul, being swollen with pride, shuts out faith, and with it the Presence of God. It is all crooked in its very inner self or being. Paul gives the result, Heb 10:39, "if any man draw back, my soul hath no pleasure in him." The prophet's words describe the proud man who stunts aloof from God, in himself; Paul, as he is in the Eyes of God. As that which is swollen in nature cannot be straight, it is clean contrary that the soul should be swollen with pride and yet upright. Its moral life being destroyed in its very inmost heart, it must perish.
Alb.: "Plato saith, that properly is straight, which being applied to what is straight, touches and is touched everywhere. But God is upright, whom the upright soul touches and is touched everywhere; but what is not upright is bent away from God, Psa 73:1. "God is good unto Israel, the upright in heart;" Sol 1:4, "The upright love thee;" Isa 26:7, "The way of the just is uprightness, Thou, most Upright, doth weigh the path of the just."
But the just shall live by his faith - The accents emphasize the words , "The just, by his faith he shall live." They do not point to an union of the words, "the just by his faith." Isaiah says that Christ should "justify" many by the knowledge of Himself," but the expression, "just by his faith," does not occur either in the Old or New Testament. In fact, to speak of one really righteous as being "righteous by his faith" would imply that people could be righteous in some other way. "Without faith," Paul says at the commencement of his Old Testament pictures of giant faith, Heb 11:6, "it is impossible to please God." Faith, in the creature which does not yet see God, has one and the same principle, a trustful relying belief in its Creator. This was the characteristic of Abraham their father, unshaken, unswerving, belief in God who called him, whether in leaving his own land and going whither he knew not, for an end which he was never to see; or in believing the promise of the son through whom theft Seed was to be, in whom all the nations of the world should be blessed; or in the crowning act of offering that son to God, knowing that he should receive him back, even from the dead.
In all, it was one and the same principle. According to Gen 15:6, "His belief was counted to him for righteousness," though the immediate instance of that faith was not directly spiritual. In this was the good and bad of Israel. Exo 4:31 : "the people believed." Exo 14:31 : "they believed the Lord and His servant Moses." Psa 106:12 : "then believed they His word, they sang His praise." This contrariwise was their blame Deu 1:32 : "In this ye did not believe the Lord." Deu 9:23 : "ye rebelled against the commandment of the Lord your God, and believed Him not, nor hearkened to His voice." Psa 106:21, Psa 106:24 : "they forgat God their Saviour; they despised the pleasant land, they believed not His word." And God asks, Num 14:11, "How long will it be, ere this people belove Me, for all the signs which I have shown among them?" Psa 78:21-22 : "anger came upon Israel, because they believed not in God, and in His salvation trusted not."
Psa 78:32 : "for all this they sinned still, and believed not His wondrous works." Even of Moses and Aaron God assigns this as the ground, why they should not bring His people into the land which He gave them, Num 20:20, "Because ye believed Me not, to sanctify Me in the eyes of the children of Israel" (at Meribah). This was the watchword of Jehoshaphat's victory, Ch2 20:20, "Believe in the Lord your God and ye shall be established; believe His prophets, so shall ye prosper." This continued to be one central saying of Isaiah. It was his own commission to his people; Isa 6:9, "Go and say to this people; hear ye on, and understand not; see ye on and perceive not." In sight of the rejection of faith, he spake prominently of the loss upon unbelief; Isa 7:9, "If ye will not believe, surely ye shall not be established;" and, Isa 53:1, "Who hath believed our report?" he premises as the attitude of his people toward him, the Center of all faith - Jesus. Yet still, as to the blessings of faith, having spoken of Him, Isa 28:16, "Thus saith the Lord God, Behold, I lay in Zion for a foundation, a stone, a tried stone, a precious cornerstone," he subjoins, "he that believeth in Him shall not make haste."
So it had been the keynote of Habakkuk to his people, "Ye will not believe when it is declared unto you." Here he is told to declare contrariwise the blessing on belief. "The just shall live by his faith." The faith, then, of which Habakkuk speaks, is faith, in itself, but a real, true confiding faith. It is the one relation of the creature to the Creator, unshaken trust. The faith may vary in character, according as God Rev_eals more or less of Himself, but itself is one, a loving trust in Him, just as He Rev_eals Himself. Lap. (in Rom 1:17): "By this faith in God, each righteous person begins to live piously, righteously, holily, peacefully and divinely, and advanceth therein, since in every tribulation and misery, by this faith and hope in God he sustains, strengthens, and increases this life of the soul. He says then, "the just lives by faith," i. e., the unbelieving and unrighteous displeases God, and consequently will not live by the true, right, peaceful and happy life of grace, present righteousness, and future glory because God is displeased with him, and He places his hopes and fears, not in God, but in human beings and man's help and in created things. But the righteous who believeth in God shall live a right, sweet, quiet, happy, holy, untroubled life, because, fixed by faith and hope in God who is the true Life, and in God's promises, he is dear to God, and the object of His care.
"This sentence, 'the just shall live by faith,' is universal, belonging at once to Jews and Christians, to sinners who are first being justified, as also to those who are already justified. For the spiritual life of each of these begins, is maintained and grows through faith. When then it is said, 'the just shall live by his faith,' this word, his, marks the cause, which both begins and preserves life. The just, believing and hoping in God, begins to live spiritually, to have a soul right within him, whereby he pleases God; and again, advancing and making progress in this his faith and hope in God, therewith advances and makes progress in the spiritual life, in rightness and righteousness of soul, in the grace and friendship of God, so as more and more to please God."
Most even of the Jewish interpreters have seen this to be the literal meaning of the words. It stands in contrast with, illustrates and is illustrated by the first words, "his soul is swollen, is not upright in him." Pride and independence of God are the center of the want of rightness; a steadfast cleaving to God, whereby "the heart" (as Abraham's) "was stayed on God," is the center and cause of the life of the righteous. But since this stayedness of faith is in everything the source of the life of the righteous, then the pride, which issues in want of rightness of the inmost soul, must be a state of death. Pride estranges the soul from God, makes it self-sufficing, that it should not need God, so that he who is proud cannot come to God, to be by Him made righteous. So contrariwise, since by his faith doth the righteous live, this must be equally true whether he be just made righteous from unrighteous, or whether that righteousness is growing, maturing, being perfected in him.
This life begins in grace, lives on in glory. It is begun, in that God freely justifies the ungodly, accounting and making him righteous for and through the blood of Christ; it is continued in faith which worketh by love; it is perfected, when faith and hope are swallowed up in love, beholding God. In the Epistles to the Romans Rom 1:17 and the Galatians Gal 3:11 Paul applies these words to the first beginning of life, when they who had before been dead in sin, began to live by faith in Christ Jesus who gave them life and made them righteous. And in this sense he is called "just," although before he comes to the faith he is unjust and unrighteous, being unjustified. For Paul uses the word not of what he was before the faith, but what be is, when he lives by faith. Before, not having faith, he had neither righteousness nor life; having faith, he at once has both; he is at once "just" and "lives by his faith." These are inseparable. The faith by which he lives, is a living faith, Gal 5:6, "faith which worketh by love." In the Epistle to the Hebrews, Heb 10:38, Paul is speaking of their endurance in the faith, once received, whose faith is not shaken by the trial of their patience. They who look on beyond things present, and fix their minds steadfastly on the Coming of Christ, will not suffer shipwreck of their faith, through any troubles of this time. Faith is the foundation of all good, the beginning of the spiritual building, whereby it rests on The Foundation, Christ. "Without faith it is impossible to please God," and so the proud cannot please Him. Through it, is union with Christ and thereby a divine life in the soul, even a life, Gal 2:20, "through faith in the Son of God," holy, peaceful, self-posessed Luk 21:19, enduring to the end, being "kept by the power of God through faith unto salvation ready to be Rev_ealed in the last time" Pe1 1:5.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:4: his: Job 40:11, Job 40:12; Dan 4:30, Dan 4:37, Dan 5:20-23; Luk 18:14; Th2 2:4; Pe1 5:5
but: Joh 3:36; Rom 1:17; Gal 2:16, Gal 3:11, Gal 3:12; Heb 10:38; Jo1 5:10-12
Carl Friedrich Keil and Franz Delitzsch
2:4
With these verses the prophecy itself commences; namely, with a statement of the fundamental thought, that the presumptuous and proud will not continue, but the just alone will live. Hab 2:4. "Behold, puffed up, his soul is not straight within him: but the just, through his faith will he live. Hab 2:5. And moreover, the wine is treacherous: a boasting man, he continues not; he who has opened his soul as wide as hell, and is like death, and is not satisfied, and gathered all nations to himself, and collected all peoples to himself." These verses, although they contain the fundamental thought, or so to speak the heading of the following announcement of the judgment upon the Chaldaeans, are nevertheless not to be regarded as the sum and substance of what the prophet was to write upon the tables. For they do indeed give one characteristic of two classes of men, with a brief intimation of the fate of both, but they contain no formally rounded thought, which could constitute the motto of the whole; on the contrary, the description of the insatiable greediness of the Chaldaean is attached in Hab 2:5 to the picture of the haughty sinner, that the two cannot be separated. This picture is given in a subjective clause, which is only completed by the filling up in Hab 2:6. The sentence pronounced upon the Chaldaean in Hab 2:4, Hab 2:5, simply forms the preparatory introduction to the real answer to the prophet's leading question. The subject is not mentioned in Hab 2:4, but may be inferred from the prophet's question in Hab 1:12-17. The Chaldaean is meant. His soul is puffed up. עפּלה, perf. pual of עפל, of which the hiphil only occurs in Num 14:44, and that as synonymous with הזיד in Deut 1:43. From this, as well as from the noun עפל, a hill or swelling, we get the meaning, to be swollen up, puffed up, proud; and in the hiphil, to act haughtily or presumptuously. The thought is explained and strengthened by לא ישׁרה, "his soul is not straight." ישׁר, to be straight, without turning and trickery, i.e., to be upright. בּו does not belong to נפשׁו (his soul in him, equivalent to his inmost soul), but to the verbs of the sentence. The early translators and commentators have taken this hemistich differently. They divide it into protasis and apodosis, and take עפּלה either as the predicate or as the subject. Luther also takes it in the latter sense: "He who is stiff-necked will have no rest in his soul." Burk renders it still more faithfully: ecce quae effert se, non recta est anima ejus in eo. In either case we must supply נפשׁ אשׁר after עפּלה. But such an ellipsis as this, in which not only the relative word, but also the noun supporting the relative clause, would be omitted, is unparalleled and inadmissible, if only because of the tautology which would arise from supplying nephesh. This also applies to the hypothetical view of הנּה עפּלה, upon which the Septuagint rendering, ἐὰν ὑποστείληται, οὐκ εὐδοκεῖ ψυχή μου ἐν αὐτῶ, is founded. Even with this view nephesh could not be omitted as the subject of the protasis, and בּו would have no noun to which to refer. This rendering is altogether nothing more than a conjecture, עפל being confounded with עלף, and נפשׁו altered into נפשׁי. Nor is it proved to be correct, by the fact that the author of the Epistle to the Hebrews (Heb 10:38) makes use of the words of our verse, according to this rendering, to support his admonition is to stedfastness. For he does not introduce the verse as a quotation to prove his words, but simply clothes his own thoughts in these words of the Bible which floated before his mind, and in so doing transposes the two hemistichs, and thereby gives the words a meaning quite in accordance with the Scriptures, which can hardly be obtained from the Alexandrian version, since we have there to take the subject to ὑποστείληται from the preceding ἐρχόμενος, which gives no sense, whereas by transposing the clauses a very suitable subject can be supplied from ὁ δίκαιος.
The following clause, וצדּיק וגו, is attached adversatively, and in form is subordinate to the sentence in the first hemistich in this sense, "whilst, on the contrary, the righteous lives through his faith," notwithstanding the fact that it contains a very important thought, which intimates indirectly that pride and want of uprightness will bring destruction upon the Chaldaean. בּאמוּנתו belongs to יחיה, not to צדּיק. The tiphchah under the word does not show that it belongs to tsaddı̄q, but simply that it has the leading tone of the sentence, because it is placed with emphasis before the verb (Delitzsch). אמוּנה does not denote "an honourable character, or fidelity to conviction" (Hitzig), but (from 'âman, to be firm, to last) firmness (Ex 17:12); then, as an attribute of God, trustworthiness, unchangeable fidelity in the fulfilment of His promises (Deut 32:4; Ps 33:4; Ps 89:34); and, as a personal attribute of man, fidelity in word and deed (Jer 7:28; Jer 9:2; Ps 37:3); and, in his relation to God, firm attachment to God, an undisturbed confidence in the divine promises of grace, firma fiducia and fides, so that in 'ĕmūnâh the primary meanings of ne'ĕmân and he'ĕmı̄n are combined. This is also apparent from the fact that Abraham is called ne'ĕmân in Neh 9:8, with reference to the fact that it is affirmed of him in Gen 15:6 that האמין בּיהוה, "he trusted, or believed, the Lord;" and still more indisputably from the passage before us, since it is impossible to mistake the reference in צדּיק בּאמוּנתו יחיה to Gen 15:6, "he believed (he'ĕmı̄n) in Jehovah, and He reckoned it to him litsedâqâh." It is also indisputably evident from the context that our passage treats of the relation between man and God, since the words themselves speak of a waiting (chikkâh) for the fulfilment of a promising oracle, which is to be preceded by a period of severe suffering. "What is more natural than that life or deliverance from destruction should be promised to that faith which adheres faithfully to God, holds fast by the word of promise, and confidently waits for its fulfilment in the midst of tribulation? It is not the sincerity, trustworthiness, or integrity of the righteous man, regarded as being virtues in themselves, which are in danger of being shaken and giving way in such times of tribulation, but, as we may see in the case of the prophet himself, his faith. To this, therefore, there is appended the great promise expressed in the one word יחיה" (Delitzsch). And in addition to this, 'ĕmūnâh is opposed to the pride of the Chaldaean, to his exaltation of himself above God; and for that very reason it cannot denote integrity in itself, but simply some quality which has for its leading feature humble submission to God, that is to say, faith, or firm reliance upon God. The Jewish expositors, therefore, have unanimously retained this meaning here, and the lxx have rendered the word quite correctly πίστις, although by changing the suffix, and giving ἐκ πίστεώς μου instead of αὐτοῦ (or more properly ἑαυτοῦ: Aquila and the other Greek versions), they have missed, or rather perverted, the sense. The deep meaning of these words has been first fully brought out by the Apostle Paul (Rom 1:17; Gal 3:11 : see also Heb 10:38), who omits the erroneous μου of the lxx, and makes the declaration ὁ δίκαιος ἐκ πίστεως ζήσεται the basis of the New Testament doctrine of justification by faith.
Hab 2:5
Hab 2:5 is closely connected with Hab 2:4, not only developing still further the thought which is there expressed, but applying it to the Chaldaean. אף כּי does not mean "really if" (Hitzig and others), even in Job 9:14; Job 35:14; Ezek 15:5, or 1Kings 21:6 (see Delitzsch on Job 35:14), but always means "still further," or "yea also, that;" and different applications are given to it, so that, when used as an emphatic assurance, it signifies "to say nothing of the fact that," or when it gives emphasis to the thing itself, "all the more because," and in negative sentences "how much less" (e.g., 3Kings 8:27). In the present instance it adds a new and important feature to what is stated in Hab 2:4, "And add to this that wine is treacherous;" i.e., to those who are addicted to it, it does not bring strength and life, but leads to the way to ruin (for the thought itself, see Prov 23:31-32). The application to the Chaldaean is evident from the context. The fact that the Babylonians were very much addicted to wine is attested by ancient writers. Curtius, for example (Hab 2:1), says, "Babylonii maxime in vinum et quae ebrietatem sequuntur effusi sunt;" and it is well known from Daniel 5 that Babylon was conquered while Belshazzar and the great men of his kingdom were feasting at a riotous banquet. The following words גּבר יהיר are not the object to בּוגד, but form a fresh sentence, parallel to the preceding one: a boasting man, he continueth not. ולא introduces the apodosis to גבר יהיר, which is written absolutely. יהיר only occurs again in Prov 21:24, and is used there as a parallel to זד: ἀλαζών (lxx), swaggering, boasting. The allusion to the Chaldaean is evident from the relative clause which follows, and which Delitzsch very properly calls an individualizing exegesis to גבר יהיר. But looking to what follows, this sentence forms a protasis to Hab 2:6, being written first in an absolute form, "He, the widely opened one, etc., upon him will all take up," etc. Hirchı̄bh naphshō, to widen his soul, i.e., his desire, parallel to pâ‛ar peh, to open the mouth (Is 5:14), is a figure used to denote insatiable desire. כּשׁאול, like Hades, which swallows up every living thing (see Prov 27:20; Prov 30:15-16). The comparison to death has the same meaning. ולא ישׂבּע does not refer to מות, but to the Chaldaean, who grasps to himself in an insatiable manner, as in Hab 1:6-7, and Hab 1:15-17. The imperff. consecc. express the continued gathering up of the nations, which springs out of his insatiable desire.
Geneva 1599
2:4 Behold, (d) his soul [which] is lifted up is not upright in him: but the just shall live by his faith.
(d) To trust in himself, or in any worldly thing, is never to be at peace: for the only rest is to trust in God by faith; (Rom 1:17; Gal 3:11; Heb 10:38).
John Gill
2:4 Behold, his soul which is lifted up is not upright in him,.... This and the following clause describe two sorts of persons differently affected to the Messiah, and the promise of his coming. Here it points at such as were "incredulous", as the Vulgate Latin version renders it; that disbelieved his coming, and mocked and scoffed at the promise of it; as well as those that did not believe in him when he came, though he had all the characteristics of the Messiah; and damnation was the certain consequence of their unbelief. The proud and haughty Scribes and Pharisees are here plainly described, whose minds were elated with themselves; whose hearts were like bubbles, blown up, full of wind; whose souls swelled with pride and vanity, and a high conceit of themselves; of their merit and worth; of their holiness and works of righteousness; and treated those they thought below them in these things with the utmost disdain and contempt; and trusted in themselves, and to their own righteousness, to the great neglect of the true Messiah and his righteousness (g). The word for "lifted up" has in it the signification of a hill, mountain, fortress, or tower; see Is 32:14 as Aben Ezra observes. So R. Moses Kimchi interprets the passage,
"he whose soul is not right in him places himself in a fortress or tower, to set himself on high there from the enemy, and does not return to God, nor seek deliverance of him; but the righteous has no need to place himself on high in a fortress, for he shall live by his faith.''
Ophel was part of the hill of Zion, on which the temple was built; and Cocceius thinks there is a reference in the words to Mount Moriah, on which the temple stood: and in this sense the words aptly agree with the pharisaical Jews, who boasted of their temple, and gloried in it, and trusted in the service and sacrifices of it; and betook themselves to the observance of rites and ceremonies, and the traditions of their elders, and to their moral works of righteousness, for their justification and salvation, as their tower of safety, and place of defence; neglecting the Messiah, the Rock of salvation, the Rock of Israel, the munition of rocks, the strong hold and tower, where only safety and salvation are. The apostle, following the Greek version, renders the word in Heb 10:38, "if any man draw back", &c. and De Dieu (h) observes, that the word in the Arabic language signifies to neglect or withdraw the mind from a person or thing; and may be fitly applied to the same persons who neglected Christ, and the great salvation by him; hid their faces from him; would not look at him, nor converse with him, nor attend his ministry, nor suffer others to do it; they withdrew from his apostles and ministers, and the Christian churches, and persecuted them both in Judea and in the Gentile world; and many of the Jews that did make a profession, and joined themselves to Christian churches, after a time separated from them; being sensual, and not having the Spirit, went out from among them, not being truly of them, and forsook the assembling of themselves together with them; and to these the apostle applies the words in the aforementioned place. Now of every such person it may be said, "his soul is not upright in him"; either "in himself", as the Vulgate Latin version, and so Kimchi; he is not a just man, not truly upright and righteous, though he may think he is, and may be thought so by others; yet he is not in the sight of God; his heart is not sincere; he has not the truth of grace in him; a right spirit is not created and renewed in him; he never was convinced by the Spirit of God of sin and righteousness, or he would not be thus elated with himself: his soul is not upright towards God; he seeks himself, and his own applause, in all he does, and not the honour and glory of God, and the magnifying of his grace and goodness; he has no right notions of the righteousness of God, and of his holy law; nor of Christ, his person, and offices; nor indeed of himself. Or "his soul is not right in him" (i); that is, in Christ, who was to come, nor when he was come; that is, he is not rightly, sincerely, and heartily affected to him; he has no true knowledge of him, real desire unto him, hearty affection for him, or faith in him, or regard unto him, his Gospel and his ordinances; all which was most clearly true of the carnal Jews, and is of all self-righteous persons. The apostle, in Heb 10:38 seems to understand it of the soul of God, that that, or he, was not affected to, and pleased with, persons of such a character and complexion; see Lk 14:11.
But the just shall live by faith; the "just" man is the reverse of the former; he is one that believed in the coming of Christ, and believed in him when come; who has no overweening opinion of himself, and of his own righteousness; nor does he trust in it for his justification before God, and acceptance with him; but in the righteousness of Christ imputed to him, from whence he is denominated a just man: and such an one "shall live", not merely a corporeal life, for righteous men die as well as others; nor an eternal life, though such shall live this life, and have it now in some sense, for this life is enjoyed not by faith, but by sight; but a spiritual life, begun in regeneration, and maintained by the Spirit and grace of God; such live a life of justification on Christ, of sanctification from him, and of communion with him; they live cheerfully, comfortably, and delightfully, a life of peace, joy, and comfort; which is greatly the sense of the word here, as in Ps 22:26 and this is "by his faith"; his own faith, and not another's; which though for its kind is the same in all, alike precious faith, yet as to its actings is peculiar to one, and is not another's: or by the faith of God; that is, by that faith which is the gift of God, and of his operation, and has him for its object; such live by faith upon a promising God, and so live comfortably: or by the faith of Christ, promised to come in the preceding verse Hab 2:3; by that faith, of which he is the object, author, and finisher: just men live not upon their faith, but by it on Christ, as crucified for them, as the bread of life, and as the Lord their righteousness; and so have joy and peace in believing. There is a different accentuation of this clause. Some put the stop after "just", and read the words, "the just, by his faith shall live"; that is, he who is a just man, in an evangelical sense, he shall live by his faith, in the sense before explained; not that he is a just man that lives righteously and unblamably before men; but who lives a life of faith on Christ, and whose hope of eternal life is not founded upon his holy life and conversation, but upon the righteousness of Christ, which he by faith lives upon; for neither eternal life, nor the hope of it, are to be ascribed to faith in itself, but to the object of it. But the most correct Hebrew copies unite, by the accent "merca", the words "by his faith", to the "just man"; and so they are to be read, "the just by his faith, he shall live"; that is, the man who is just, not by the works of the law, but by faith in the righteousness of Christ, or through the righteousness of Christ received by faith; for it is not faith itself, or the act of believing, that is a man's justifying righteousness, or is imputed to him for righteousness, or denominates him righteous, but the righteousness of Christ he lays hold on by faith; and such a man shall live both spiritually and eternally. And this manner of accenting the words is approved of by Wasmuth (k), and by Reinbeck (l). Burkius, a late annotator thinks, it might be safest to repeat the word that is controverted, and read it thus, "the just in" or "by his faith": "in" or "by his faith he shall live"; which takes in both senses, and either of which rightly explained may be admitted. Junius, with whom Van Till agrees, is of opinion that respect is had to the example of Abraham, of whom we read Gen 15:6 and "he believed in the Lord", and "he counted it to him for righteousness"; not his faith, but the object of it, or what he believed, the promised seed. And so the ancient Jews compare this faith with Abraham's; for, mentioning the text in Gen 15:6, say they (m),
"this is the faith by which the Israelites inherit, of which the Scripture says, "and the just by his faith shall live".''
And they have also a saying (n), that the law, and all the precepts of it, delivered to Moses on Mount Sinai, are reduced by Habakkuk to one, namely this, "the just by his faith shall live"; which is true, if rightly understood; for the righteousness of Christ, the just man becomes so by, and which by faith he lives upon, is answerable to the whole law. The apostle produces this passage three times to prove that the righteousness of Christ revealed in the Gospel is to faith; that no man is justified by the law in the sight of God; that the just man shall live, and not die; shall not draw back to perdition, but believe to the saving of the soul, Rom 1:17 which shows that it belongs to Gospel times and things. The Targum of the whole is,
"behold, the wicked say all these things "shall not be", but the righteous shall remain in their truth.''
Kimchi interprets the former part of Nebuchadnezzar and Belshazzar his son; and the latter part of the Israelites carried into captivity with Zedekiah; but very wrongly.
(g) So Kimchi and Ben Melech observe the word has the signification of haughtiness of heart, and of pride; and Jarchi of impudence; and the Arabic word "muthaphilin", in Schindler, is rendered "despisers". (h) So according to Castel is "neglixit", Act. vi. 1. "substraxit se", Judg. xx. 36. and so it is used in the Alcoran, Surat. Joseph. ver. 13. and in the Arabic version of Psal. xxviii. 1. Matt. xxiii. 23. Heb. xii. 5. (i) "non recta (est) anima ejus in eo", Montanus, Calvin, Drusius, Burkius. (k) Vindiciae Hebr. par. 2. c. p. 322. (l) De Accent. Hebr. p. 488, 489. So Boston. Tract. Stigmologic. p. 33, 34. (m) Shemot Rabba, sect. 23. fol. 107. 3. (n) T. Bab. Maccot, fol. 24. 1.
John Wesley
2:4 Which is lifted up - That proudly contests with the justice and wisdom of the Divine Providence, and provides for his own safety by his own wit. The just - The humble and upright one, who adores the depth of divine providence, and is persuaded of the truth of divine promises. Shall live - Supports himself, by a firm expectation of the deliverance of Zion.
Robert Jamieson, A. R. Fausset and David Brown
2:4 his soul which is lifted up--the Chaldean's [MAURER]. The unbelieving Jew's [HENDERSON].
is not upright in him--that is, is not accounted upright in God's sight; in antithesis to "shall live." So Heb 10:38, which with inspired authority applies the general sense to the particular case which Paul had in view, "If any man draw back (one result of being 'lifted up' with overweening arrogancy), my soul shall have no pleasure in him."
the just shall live by his faith--the Jewish nation, as opposed to the unbelieving Chaldean (compare Hab 2:5, &c.; Hab 1:6, &c.; Hab 1:13) [MAURER]. HENDERSON'S view is that the believing Jew is meant, as opposed to the unbelieving Jew (compare Rom 1:17; Gal 3:11). The believing Jew, though God's promise tarry, will wait for it; the unbelieving "draws back," as Heb 10:38 expresses it. The sense, in MAURER'S view, which accords better with the context (Hab 2:5, &c.). is: the Chaldean, though for a time seeming to prosper, yet being lifted up with haughty unbelief (Hab 1:11, Hab 1:16), is not upright; that is, has no right stability of soul resting on God, to ensure permanence of prosperity; hence, though for a time executing God's judgments, he at last becomes "lifted up" so as to attribute to his own power what is the work of God, and in this sense "draws back" (Heb 10:38), becoming thereby a type of all backsliders who thereby incur God's displeasure; as the believing Jew is of all who wait for God's promises with patient faith, and so "live" (stand accepted) before God. The Hebrew accents induce BENGEL to translate, "he who is just by his faith shall live." Other manuscripts read the accents as English Version, which agrees better with Hebrew syntax.
2:52:5: Այլ կարծօղն եւ արհամարհօղն՝ ա՛յր ամբարտաւա՛ն է՝ եւ ո՛չ ինչ վճարեսցէ։ Որ ընդարձակեաց իբրեւ զդժոխս զանձն իւր, եւ անյա՛գ եղեւ իբրեւ զմահ. եւ ժողովեաց առ ինքն զամենայն հեթանոսս, եւ զազգս ամենայն յի՛նքն ամփոփեսցէ[10720]։ [10720] Ոմանք. Եւ ժողովեսցէ առ ինքն։
5 Արդարեւ արդարը հաւատքով կ’ապրի, իսկ կասկածողն ու արհամարհողը ամբարտաւան մարդ է եւ ոչինչ աւարտին չի հասցնի: Ով իր հոգին ընդարձակում է ինչպէս գերեզման եւ անյագ է ինչպէս մահը, իր շուրջը կը հաւաքի բոլոր հեթանոսներին եւ իր մէջ կ’ամփոփի բոլոր ազգերին:
5 Գինին կը կատղեցնէ, Հպարտ մարդը հանդարտ չի կենար, Քանզի իր հոգին գերեզմանի պէս կը լայնցնէ Ու մահուան պէս ըլլալով՝ չի կշտանար։Հապա բոլոր ազգերը իրեն կը հաւաքէ Ու բոլոր ժողովուրդները իր քով կը գումարէ։
Այլ կարծօղն եւ արհամարհօղն` այր ամբարտաւան է` եւ ոչ ինչ վճարեսցէ``. որ ընդարձակեաց իբրեւ զդժոխս զանձն իւր, եւ անյագ եղեւ իբրեւ զմահ. եւ ժողովեսցէ առ ինքն զամենայն հեթանոսս, եւ զազգս ամենայն յինքն ամփոփեսցէ:

2:5: Այլ կարծօղն եւ արհամարհօղն՝ ա՛յր ամբարտաւա՛ն է՝ եւ ո՛չ ինչ վճարեսցէ։ Որ ընդարձակեաց իբրեւ զդժոխս զանձն իւր, եւ անյա՛գ եղեւ իբրեւ զմահ. եւ ժողովեաց առ ինքն զամենայն հեթանոսս, եւ զազգս ամենայն յի՛նքն ամփոփեսցէ[10720]։
[10720] Ոմանք. Եւ ժողովեսցէ առ ինքն։
5 Արդարեւ արդարը հաւատքով կ’ապրի, իսկ կասկածողն ու արհամարհողը ամբարտաւան մարդ է եւ ոչինչ աւարտին չի հասցնի: Ով իր հոգին ընդարձակում է ինչպէս գերեզման եւ անյագ է ինչպէս մահը, իր շուրջը կը հաւաքի բոլոր հեթանոսներին եւ իր մէջ կ’ամփոփի բոլոր ազգերին:
5 Գինին կը կատղեցնէ, Հպարտ մարդը հանդարտ չի կենար, Քանզի իր հոգին գերեզմանի պէս կը լայնցնէ Ու մահուան պէս ըլլալով՝ չի կշտանար։Հապա բոլոր ազգերը իրեն կը հաւաքէ Ու բոլոր ժողովուրդները իր քով կը գումարէ։
zohrab-1805▾ eastern-1994▾ western am▾
2:52:5 Надменный человек, как бродящее вино, не успокаивается, так что расширяет душу свою как ад, и как смерть он ненасытен, и собирает к себе все народы, и захватывает себе все племена.
2:5 ὁ ο the δὲ δε though; while κατοινωμένος κατοινοομαι and; even καταφρονητὴς καταφρονητης scoffer ἀνὴρ ανηρ man; husband ἀλαζών αλαζων braggart οὐδὲν ουδεις no one; not one μὴ μη not περάνῃ περαινω who; what ἐπλάτυνεν πλατυνω broaden καθὼς καθως just as / like ὁ ο the ᾅδης αδης Hades τὴν ο the ψυχὴν ψυχη soul αὐτοῦ αυτος he; him καὶ και and; even οὗτος ουτος this; he ὡς ως.1 as; how θάνατος θανατος death οὐκ ου not ἐμπιπλάμενος εμπιπλημι fill in; fill up καὶ και and; even ἐπισυνάξει επισυναγω gather together; bring in ἐπ᾿ επι in; on αὐτὸν αυτος he; him πάντα πας all; every τὰ ο the ἔθνη εθνος nation; caste καὶ και and; even εἰσδέξεται εισδεχομαι receive πρὸς προς to; toward αὐτὸν αυτος he; him πάντας πας all; every τοὺς ο the λαούς λαος populace; population
2:5 וְ wᵊ וְ and אַף֙ ʔˌaf אַף even כִּֽי־ kˈî- כִּי that הַ ha הַ the יַּ֣יִן yyˈayin יַיִן wine בֹּוגֵ֔ד bôḡˈēḏ בגד deal treacherously גֶּ֥בֶר gˌever גֶּבֶר vigorous man יָהִ֖יר yāhˌîr יָהִיר haughty וְ wᵊ וְ and לֹ֣א lˈō לֹא not יִנְוֶ֑ה yinwˈeh נוה reach אֲשֶׁר֩ ʔᵃšˌer אֲשֶׁר [relative] הִרְחִ֨יב hirḥˌîv רחב be wide כִּ ki כְּ as שְׁאֹ֜ול šᵊʔˈôl שְׁאֹול nether world נַפְשֹׁ֗ו nafšˈô נֶפֶשׁ soul וְ wᵊ וְ and ה֤וּא hˈû הוּא he כַ ḵa כְּ as † הַ the מָּ֨וֶת֙ mmˈāweṯ מָוֶת death וְ wᵊ וְ and לֹ֣א lˈō לֹא not יִשְׂבָּ֔ע yiśbˈāʕ שׂבע be sated וַ wa וְ and יֶּאֱסֹ֤ף yyeʔᵉsˈōf אסף gather אֵלָיו֙ ʔēlāʸw אֶל to כָּל־ kol- כֹּל whole הַ ha הַ the גֹּויִ֔ם ggôyˈim גֹּוי people וַ wa וְ and יִּקְבֹּ֥ץ yyiqbˌōṣ קבץ collect אֵלָ֖יו ʔēlˌāʸw אֶל to כָּל־ kol- כֹּל whole הָ hā הַ the עַמִּֽים׃ ʕammˈîm עַם people
2:5. et quomodo vinum potantem decipit sic erit vir superbus et non decorabitur qui dilatavit quasi infernus animam suam et ipse quasi mors et non adimpletur et congregabit ad se omnes gentes et coacervabit ad se omnes populosAnd as wine deceiveth him that drinketh it: so shall the proud man be, and he shall not be honoured: who hath enlarged his desire like hell: and is himself like death, and he is never satisfied: but will gather together unto him all nations, and heap together unto him all people.
5. Yea, moreover, wine is a treacherous dealer, a haughty man, and that keepeth not at home; who enlargeth his desire as hell, and he is as death, and cannot be satisfied, but gathereth unto him all nations, and heapeth unto him all peoples.
2:5. And in the manner that wine deceives the heavy drinker, so will the arrogant man be deceived, and he will not be honored. He has enlarged his life like hellfire, and himself like death, and he is never fulfilled. And he will gather to himself all nations, and he will amass for himself all peoples.
2:5. Yea also, because he transgresseth by wine, [he is] a proud man, neither keepeth at home, who enlargeth his desire as hell, and [is] as death, and cannot be satisfied, but gathereth unto him all nations, and heapeth unto him all people:
Yea also, because he transgresseth by wine, [he is] a proud man, neither keepeth at home, who enlargeth his desire as hell, and [is] as death, and cannot be satisfied, but gathereth unto him all nations, and heapeth unto him all people:

2:5 Надменный человек, как бродящее вино, не успокаивается, так что расширяет душу свою как ад, и как смерть он ненасытен, и собирает к себе все народы, и захватывает себе все племена.
2:5
ο the
δὲ δε though; while
κατοινωμένος κατοινοομαι and; even
καταφρονητὴς καταφρονητης scoffer
ἀνὴρ ανηρ man; husband
ἀλαζών αλαζων braggart
οὐδὲν ουδεις no one; not one
μὴ μη not
περάνῃ περαινω who; what
ἐπλάτυνεν πλατυνω broaden
καθὼς καθως just as / like
ο the
ᾅδης αδης Hades
τὴν ο the
ψυχὴν ψυχη soul
αὐτοῦ αυτος he; him
καὶ και and; even
οὗτος ουτος this; he
ὡς ως.1 as; how
θάνατος θανατος death
οὐκ ου not
ἐμπιπλάμενος εμπιπλημι fill in; fill up
καὶ και and; even
ἐπισυνάξει επισυναγω gather together; bring in
ἐπ᾿ επι in; on
αὐτὸν αυτος he; him
πάντα πας all; every
τὰ ο the
ἔθνη εθνος nation; caste
καὶ και and; even
εἰσδέξεται εισδεχομαι receive
πρὸς προς to; toward
αὐτὸν αυτος he; him
πάντας πας all; every
τοὺς ο the
λαούς λαος populace; population
2:5
וְ wᵊ וְ and
אַף֙ ʔˌaf אַף even
כִּֽי־ kˈî- כִּי that
הַ ha הַ the
יַּ֣יִן yyˈayin יַיִן wine
בֹּוגֵ֔ד bôḡˈēḏ בגד deal treacherously
גֶּ֥בֶר gˌever גֶּבֶר vigorous man
יָהִ֖יר yāhˌîr יָהִיר haughty
וְ wᵊ וְ and
לֹ֣א lˈō לֹא not
יִנְוֶ֑ה yinwˈeh נוה reach
אֲשֶׁר֩ ʔᵃšˌer אֲשֶׁר [relative]
הִרְחִ֨יב hirḥˌîv רחב be wide
כִּ ki כְּ as
שְׁאֹ֜ול šᵊʔˈôl שְׁאֹול nether world
נַפְשֹׁ֗ו nafšˈô נֶפֶשׁ soul
וְ wᵊ וְ and
ה֤וּא hˈû הוּא he
כַ ḵa כְּ as
הַ the
מָּ֨וֶת֙ mmˈāweṯ מָוֶת death
וְ wᵊ וְ and
לֹ֣א lˈō לֹא not
יִשְׂבָּ֔ע yiśbˈāʕ שׂבע be sated
וַ wa וְ and
יֶּאֱסֹ֤ף yyeʔᵉsˈōf אסף gather
אֵלָיו֙ ʔēlāʸw אֶל to
כָּל־ kol- כֹּל whole
הַ ha הַ the
גֹּויִ֔ם ggôyˈim גֹּוי people
וַ wa וְ and
יִּקְבֹּ֥ץ yyiqbˌōṣ קבץ collect
אֵלָ֖יו ʔēlˌāʸw אֶל to
כָּל־ kol- כֹּל whole
הָ הַ the
עַמִּֽים׃ ʕammˈîm עַם people
2:5. et quomodo vinum potantem decipit sic erit vir superbus et non decorabitur qui dilatavit quasi infernus animam suam et ipse quasi mors et non adimpletur et congregabit ad se omnes gentes et coacervabit ad se omnes populos
And as wine deceiveth him that drinketh it: so shall the proud man be, and he shall not be honoured: who hath enlarged his desire like hell: and is himself like death, and he is never satisfied: but will gather together unto him all nations, and heap together unto him all people.
2:5. And in the manner that wine deceives the heavy drinker, so will the arrogant man be deceived, and he will not be honored. He has enlarged his life like hellfire, and himself like death, and he is never fulfilled. And he will gather to himself all nations, and he will amass for himself all peoples.
2:5. Yea also, because he transgresseth by wine, [he is] a proud man, neither keepeth at home, who enlargeth his desire as hell, and [is] as death, and cannot be satisfied, but gathereth unto him all nations, and heapeth unto him all people:
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Matthew Henry: Concise Commentary on the Whole Bible - 1706
5 Yea also, because he transgresseth by wine, he is a proud man, neither keepeth at home, who enlargeth his desire as hell, and is as death, and cannot be satisfied, but gathereth unto him all nations, and heapeth unto him all people: 6 Shall not all these take up a parable against him, and a taunting proverb against him, and say, Woe to him that increaseth that which is not his! how long? and to him that ladeth himself with thick clay! 7 Shall they not rise up suddenly that shall bite thee, and awake that shall vex thee, and thou shalt be for booties unto them? 8 Because thou hast spoiled many nations, all the remnant of the people shall spoil thee; because of men's blood, and for the violence of the land, of the city, and of all that dwell therein. 9 Woe to him that coveteth an evil covetousness to his house, that he may set his nest on high, that he may be delivered from the power of evil! 10 Thou hast consulted shame to thy house by cutting off many people, and hast sinned against thy soul. 11 For the stone shall cry out of the wall, and the beam out of the timber shall answer it. 12 Woe to him that buildeth a town with blood, and stablisheth a city by iniquity! 13 Behold, is it not of the LORD of hosts that the people shall labour in the very fire, and the people shall weary themselves for very vanity? 14 For the earth shall be filled with the knowledge of the glory of the LORD, as the waters cover the sea.
The prophet having had orders to write the vision, and the people to wait for the accomplishment of it, the vision itself follows; and it is, as divers other prophecies we have met with, the burden of Babylon and Babylon's king, the same that was said to pass over and offend, ch. i. 11. It reads the doom, some think, of Nebuchadnezzar, who was principally active in the destruction of Jerusalem, or of that monarchy, or of the whole kingdom of the Chaldeans, or of all such proud and oppressive powers as bear hard upon any people, especially upon God's people. Observe,
I. The charge laid down against this enemy, upon which the sentence is grounded, v. 5. The lusts of the flesh, the lusts of the eye, and the pride of life, are the entangling snares of men, and great men especially; and we find him that led Israel captive himself led captive by each of these. For, 1. He is sensual and voluptuous, and given to his pleasures: He transgresses by wine. Drunkenness is itself a transgression, and is the cause of abundance of transgression. We read of those that err through wine, Isa. xxviii. 7. Belshazzar (in whom particularly this prophecy had its accomplishment) was in the height of his transgression by wine when the hand-writing upon the wall signed the warrant for his immediate execution, pursuant to this sentence, Dan. v. 1. 2. He is haughty and imperious: He is a proud man, and his pride is a certain presage of his fall coming on. If great men be proud men, the great God will make them know he is above them. His transgressing by wine is made the cause of his arrogance and insolence: therefore he is a proud man. When a man is drunk, though he makes himself as mean as a beast, yet he thinks himself as great as a king, and prides himself in that by which he shames himself. We find the crown of pride upon the head of the drunkards of Ephraim, and a woe to both, Isa. xxviii. 1. 3. He is covetous and greedy of wealth, and this is the effect of his pride; he thinks himself worthy to enjoy all, and therefore makes it his business to engross all. The Chaldean monarchy aimed to be a universal one. He keeps not at home, is not content with his own, which he has an incontestable title to, but thinks it too little, and so enjoys it not, nor takes the comfort he might in his own palace, in his own dominion. His sin is his punishment, his ambition is his perpetual uneasiness. Though the home be a palace, yet to a discontented mind it is a prison. He enlarges his desire as hell, or the grave, which daily receives the body of the dead, and yet still cries, Give, give; he is as death, which continues to devour, and cannot be satisfied. Note, It is the sin and folly of many who have a great deal of the wealth of this world that they do not know when they have enough, but the more they have the more they would have, and the more eager they are for it. And it is just with God that the desires which are insatiable should still be unsatisfied; it is the doom passed on those that love silver that they shall never be satisfied with it, Eccl. v. 10. Those that will not be content with their allotments shall not have the comfort of their achievements. This proud prince is still gathering to him all nations, and heaping to him all people, invading their rights, seizing their properties, and they must not be unless they will be his, and under his command. One nation will not satisfy him unless he has another, and then another, and all at last; as those in a lower sphere, to gratify the same inordinate desire, lay house to house, and field to field, that they may be placed alone in the earth, Isa. v. 8. And it is hard to say which is more to be pitied, the folly of such ambitious princes as place their honour in enlarging their dominions, and not in ruling them well, or the misery of those nations that are harassed and pulled to pieces by them.
II. The sentence passed upon him (v. 6): Shall not all these take up a parable against him? His doom is,
1. That, since pride has been his sin, disgrace and dishonour shall be his punishment, and he shall be loaded with contempt, shall be laughed at and despised by all about him, as those that look big, and aim high, deserve to be, and commonly are, when they are brought down and baffled.
2. That, since he has been abusive to his neighbours, those very persons whom he has abused shall be the instruments of his disgrace: All those shall take up a taunting proverb against him. They shall have the pleasure of insulting over him and he the shame of being trampled upon by them. Those that shall triumph in the fall of this great tyrant are here furnished with a parable, and a taunting proverb, to take up against him. He shall say (he that draws up the insulting ditty shall say thus), Ho, he that increases that which is not his! Aha! what has become of him now? So it may be read in a taunting way. Or, He shall say, that is, the just, who lives by his faith, he to whom the vision is written and made plain, with the help of that shall say this, shall foretel the enemy's fall, even when he sees him flourishing, and suddenly curse his habitation, even when he is taking root, Job v. 3. He shall indeed denounce woes against him.
(1.) Here is a woe against him for increasing his own possessions by invading his neighbour's rights, v. 6-8. He increases that which is not his, but other people's. Note, No more of what we have is to be reckoned ours than what we came honestly by; nor will it long be ours, for wealth gotten by vanity will be diminished. Let not those that thrive in the world be too forward to bless themselves in it, for, if they do not thrive lawfully, they are under a woe. See here, [1.] What this prosperous prince is doing; he is lading himself with thick clay. Riches are but clay, thick clay; what are gold and silver but white and yellow earth? Those that travel through thick clay are both retarded and dirtied in their journey; so are those that go through the world in the midst of an abundance of the wealth of it; but, as if that were not enough, what fools are those that load themselves with it, as if this trash would be their treasure! They burden themselves with continual care about it, with a great deal of guilt in getting, saving, and spending it, and with a heavy account which they must give of it another day. They overload their ship with this thick clay, and so sink it and themselves into destruction and perdition. [2.] See what people say of him, while he is thus increasing his wealth; they cry, "How long? How long will it be ere he has enough?" They cry to God, "How long wilt thou suffer this proud oppressor to trouble the nations?" Or they say to one another, "See how long it will last, how long he will be able to keep what he gets thus dishonestly." They dare not speak out, but we know what they mean when they say, How long? [3.] See what will be in the end hereof. What he has got by violence from others, others shall take by violence from him. The Medes and Persians shall make a prey of the Chaldeans, as they have done of other nations, v. 7, 8. "There shall be those that will bite thee and vex thee; those from whom thou didst not fear any danger, that seemed asleep, shall rise up and awake to be a plague to thee. They shall rise up suddenly when thou are most secure, and least prepared to receive the shock and ward off the blow. Shall they not rise up suddenly? No doubt they shall, and thou thyself hast reason to expect it, to be dealt with as thou hast dealt with others, that thou shalt be for booties unto them, as others have been unto thee, that, according to the law of retaliation, as thou hast spoiled many nations so thou shalt thyself be spoiled (v. 8); all the remnant of the people shall spoil thee." The king of Babylon thought he had brought all the nations round about him so low that none of them would be able to make reprisals upon him; but though they were but a remnant of people, a very few left, yet these shall be sufficient to spoil him, when God has such a controversy with him, First, For men's blood, and the thousands of lives that have been sacrificed to his ambition and revenge, especially for the blood of Israelites, which is in a special manner precious to God. Secondly, For the violence of the land, his laying waste so many countries, and destroying the fruits of the earth, especially in the land of Israel. Thirdly, For the violence of the city, the many cities that he had turned into ruinous heaps, especially Jerusalem the holy city, and of all that dwelt therein, who were ruined by him. Note, The violence done by proud men to advance and enrich themselves will be called over again (and must be accounted for) another day, by him to whom vengeance belongs.
(2.) Here is a woe against him for coveting still more, and aiming to be still higher, v. 9-11. The crime for which this woe is denounced is much the same with that in the foregoing article--an insatiable desire of wealth and honour; it is coveting an evil covetousness to his house, that is, grasping at an abundance for his family. Note, Covetousness is a very evil thing in a family; it brings disquiet and uneasiness into it (he that is greedy of gain troubles his own house), and, which is worse, it brings the curse of God upon it and upon all the affairs of it. Woe to him that gains an evil gain; so the margin reads it. There is a lawful gain, which by the blessing of God may be a comfort to a house (a good man leaves an inheritance to his children's children), but what is got by fraud and injustice is ill-got, and will be poor gain, will not only do no good to a family, but will bring poverty and ruin upon it. Now observe, [1.] What this covetous wretch aims at; it is to set his nest on high, to raise his family to some greater dignity than it had before arrived at, or to set it, as he apprehends, out of the reach of danger, that he may be delivered from the power of evil, that it may not be in the power of the worst of his enemies to do him a mischief nor so much as to disturb his repose. Note, It is common for men to pretend it as an excuse for their covetousness and ambition that they only consult their own safety, and aim to secure themselves; and yet they do but deceive themselves when they think their wealth will be a strong city to them, and a high wall, for it is so only in their own conceit, Prov. xviii. 11. [2.] What he will get by it: Thou hast consulted, not safety, but shame, to thy house, by cutting off many people, v. 10. Note, An estate raised by iniquity is a scandal to a family. Those that cut off, or undermine, others, to make room for themselves, that impoverish others to enrich themselves, do but consult shame to their houses, and fasten upon them a mark of infamy. Yet that is not the worst of it: "Thou hast sinned against thy own soul, hast brought that under guilt and wrath, and endangered that." Note, Those that do wrong to their neighbour do a much greater wrong to their own souls. But if the sinner pleads, Not guilty, and thinks he has managed his frauds and violence with so much art and contrivance that they cannot be proved upon him, let him know that if there be no other witnesses against him the stone shall cry out of the wall against him, and the beam out of the timber in the roof shall answer it, shall second it, shall witness it, that the money and materials wherewith he built the house were unjustly gotten, v. 11. The stones and timber cry to heaven for vengeance, as the whole creation groans under the sin of man and waits to be delivered from that bondage of corruption.
(3.) Here is a woe against him for building a town and a city by blood and extortion (v. 12): He builds a town, and is him-self lord of it; he establishes a city, and makes it his royal seat. So Nebuchadnezzar did (Dan. iv. 30): Is not this great Babylon that I have built for the house of the kingdom? But it is built with the blood of his own subjects, whom he has oppressed, and the blood of his neighbours, whom he has unjustly invaded; it is established by iniquity, by the unrighteous laws that are made for the security of it. Woe to him that does so; for the towns and cities thus built can never be established; they will fall, and their founders be buried in the ruins of them. Babylon, which was built by blood and iniquity, did not continue long; its day soon came to fall; and then this woe took effect, when that prophecy, which is expressed as a history (Isa. xxi. 9), proved a history indeed: Babylon has fallen, has fallen! And the destruction of that city was, [1.] The shame of the Chaldeans, who had taken so much pains, and were at such a vast expense, to fortify it (v. 13): Is it not of the Lord of hosts that the people who have laboured so hard to defend that city shall labour in the very fire, shall see the out-works which they confided in the strength of set on fire, and shall labour in vain to save them? Or they, in their pursuits of worldly wealth and honour, put themselves to great fatigue, and ran a great hazard, as those that labour in the fire do. The worst that can be said of the labourers in God's vineyards is that they have borne the burden and heat of the day (Matt. xx. 12); but those that are eager in their worldly pursuits labour in the very fire, make themselves perfect slaves to their lusts. There is not a greater drudge in the world than he that is under the power of reigning covetousness. And what comes of it? Though they take a world of pains they are but poorly paid for it; for, after all, they weary themselves for very vanity; they were told it was vanity, and when they find themselves disappointed of it, and disappointed in it, they will own it is worse than vanity, it is vexation of spirit. [2.] It was the honour of God, as a God of impartial justice and irresistible power; for by the ruin of the Chaldean monarchy (which all the world could not but take notice of) the earth was filled with the knowledge of the glory of the Lord, v. 14. The Lord is known by these judgments which he executes, especially when he is pleased to look upon proud men and abase them, for he thereby proves himself to be God alone, Job xl. 11, 12. See what good God brings out of the staining and sinking of earthly glory; he thereby manifests and magnifies his own glory, and fills the earth with the knowledge of it as plentifully as the waters cover the sea, which lie deep, spread far, and shall not be dried up until time shall be no more. Such is the knowledge of the glory of God in the face of Jesus Christ given by the gospel (2 Cor. iv. 6), and such was the knowledge of his glory by the miraculous ruin of Babylon. Note, Such as will not be taught the knowledge of God's glory by the judgments of his mouth shall be made to know and acknowledge it by the judgments of his hand.
Adam Clarke: Commentary on the Bible - 1831
2:5: Because he transgresseth by wine - From the present translation, it is not easy to see either reason or meaning in the first clause of this verse. Newcome translates, "Moreover, as a mighty man transgresseth through wine, he is proud, and remaineth not at rest." Houbigant thus: "For he, though he be a despiser, and powerful, and proud, yet shall he not have rest."
Nebuchadnezzar is here represented in his usual character, proud, haughty, and ambitious; inebriated with his successes, and determined on more extensive conquests; and, like the grave, can never have enough: yet, after the subjugation of many peoples and nations, he shall be brought down, and become so despicable that he shall be a proverb of reproach, and be taunted and scorned by all those whom he had before enslaved.
And cannot be satisfied - When he has obtained all that is within his reach, he wishes for more; and becomes miserable, because any limits are opposed to his insatiable ambition. It is said of Alexander: -
Unus Pellaeo juveni non sufficit orbis;
Aestuat infelix angusto limite mundi.
Juv. Sat. 10:168.
One world sufficed not Alexander's mind;
Coop'd up, he seem'd on earth and seas confined.
And the poet justly ridicules him, because at last the sarcophagus was found too large for his body!
Albert Barnes: Notes on the Bible - 1834
2:5: This general rule the prophet goes on to apply in words which belong in part to all oppressors and in the first instance to the Chaldaean, in part yet more fully to the end and to antichrist. "Yea also, because he transgresseth by wine" (or better, "Yea, how much more, since wine is a deceiver , as Solomon says, Pro 20:1, "Wine is a mocker, strong drink is raging, and whosoever erreth thereby shall not be wise;" and Pro 23:32, "In the end it biteth like a serpent and pierceth like an adder;" and Hosea Hos 4:11, "Whoredom and wine and new wine take away the heart." As wine at first gladdens, then deprives of all reason, and lays a man open to any deceit, so also pride. And whereas all pride deceives, how much more , when people are either heated and excited by the abuse of God's natural gifts, or drunken with prosperity and hurried away, as conquerors are, to all excess of cruelty or lust to fulfill their own will, and neglect the laws of God and man.
Literal drunkenness was a sin of the Babylonians under the Persian rule, so that even a pagan says of Babylon, "Nothing can be more corrupt than the manners of that city, and more provided with all to rouse and entice immoderate pleasures;" and "the Babylonians give themselves wholly to wine, and the things which follow upon drunkenness." It was when flushed with wine, that Belshazzar, with his princes his wives and his concubines, desecrated the sacred vessels, insulted God in honor of his idols, and in the night of his excess "was slain." Pride blinded, deceived, destroyed him. It was the general drunkenness of the inhabitants, at that same feast, which enabled Cyrus, with a handful of men, to penetrate, by means of its river, the city which, with its provisions for many years and its impregnable walls, mocked at his siege. He calculated beforehand on its feast and the consequent dissolution of its inhabitants; but for this, in the language of the pagan historian, he would have been caught "as in a trap," his soldiery drowned.
He is a proud man, neither keepeth at home. - It is difficult to limit the force of the rare Hebrew word rendered "keep at home;" for one may cease to dwell or abide at home either with his will or without it; and, as in the case of invaders, the one may he the result of the other. He who would take away the home of others becomes, by God's Providence, himself homeless. The context implies that the primary meaning is the restlessness of ambition; which abides not at home, for his whole pleasure is to go forth to destroy. Yet there sounds, as it were, an undertone, "he would not abide in his home and he shall not." We could scarcely avoid the further thought, could we translate by a word which does not determine the sense, "he will not home," "he will not continue at home." The words have seemed to different minds to mean either; as they may . Such fullness of meaning is the contrary of the ambiguity of pagan oracles; they are not alternative meanings, which might be justified in either case, but cumlative, the one on the other. The ambitious part with present rest for future loss. Nebuchadnezzar lost his kingdom and his reason through pride, received them back when he humbled himself; Belshazzar, being proud and impenitent, lost both his kingdom and life.
Who enlargeth his desire - literally, his soul. The soul becomes like what it loves. The ambitious man is, as we say, "all ambition;" the greedy man, "all appetite;" the cruel man, "all savagery;" the vain-glorious, "all vain glory." The ruling passion absorbs the whole being. It is his end, the one object of his thoughts, hopes, fears. So, as we speak of "largeness of heart," which can embrace in its affections all varieties of human interests, whatever affects man, and "largeness of mind" uncramped by narrowing prejudices, the prophet speaks of this "ambitious man widening his soul," or, as we should speak, "appetite," so that the whole world is not too large for him to long to grasp or to devour. So the Psalmist prays not to be delivered into the murderous desire of his enemies (Psa 27:12; Compare Psa 41:3 (Psa 41:2 in English); Ezek. 26:27) (literally their soul,) and Isaiah, with a metaphor almost too bold for our language Isa 5:14, "Hell hath enlarged her soul, and opened her mouth beyond measure." It devours, as it were, first in its cravings, then in act.
As hell - which is insatiable Pro 30:15. He saith, "enlargeth"; for as hell and the grave are year by year fuller, yet there is no end, the desire "enlargeth" and becometh wider, the more is given to it to satisfy it.
And (he) is (himself) as death - o, sparing none. Our poetry would speak of a destroyer as being "like the angel of death;" his presence, as the presence of death itself. Where he is, there is death. He is as terrible and as destroying as the death which follows him.
And cannot be satisfied - Even human proverbs say (Juv. Sat. xiv. 139): "The love of money groweth as much as the money itself groweth." "The avaricious is ever needy." Ecc 5:10 : "he that loveth silver shall not be satisfied with silver." For these fleeting things cannot satisfy the undying soul. It must hunger still; for it has not found what will allay its cravings .
But gathereth - literally, "And hath gathered" - He describes it, for the rapidity with which he completes what he longs for, as though it were already done.
Unto him all nations, and heapeth unto him all people - One is still the subject of the prophecy, rising up at successive times, fulfilling it and passing away, Nebuchadnezzar, Alexander, Attila, Timur, Genghizchan, Hunneric, scourges of God, all deceived by pride, all sweeping the earth, all in their ambition and wickedness the unknowing agents and images of the evil One, who seeks to bring the whole world under his rule. But shall it prosper?
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:5: Yea also: or, How much more
he transgresseth: Pro 20:1, Pro 23:29-33, Pro 31:4, Pro 31:5; Isa 5:11, Isa 5:12, Isa 5:22, Isa 5:23, Isa 21:5; Jer 51:39; Dan 5:1-4, Dan 5:23; Nah 1:9, Nah 1:10
a proud man: Hab 2:4; Psa 138:6; Pro 30:13, Pro 30:14; Isa 2:11, Isa 2:12, Isa 2:17, Isa 16:6; Jer 50:29; Dan 5:20-23; Jam 4:6
keepeth: Kg2 14:10; Th1 4:11 *Gr.
who: Isa 5:8, Isa 10:7-13
as hell: Pro 27:20, Pro 30:15, Pro 30:16; Ecc 5:10
gathereth: Hab 2:8-10; Isa 14:16, Isa 14:17; Jer 25:9, Jer 25:17-29
Geneva 1599
2:5 Yea also, because (e) he transgresseth by wine, [he is] a proud man, neither keepeth at home, who enlargeth his desire as hell, and [is] as death, and cannot be satisfied, but gathereth to him all nations, and heapeth to him all people:
(e) He compares the proud and covetous man to a drunkard that is without reason and sense, whom God will punish and make a laughing stock to all the world: and this he speaks for the comfort of the godly, and against the Chaldeans.
John Gill
2:5 Yea also, because he transgresseth by wine,.... Or rather, "how much less" or "more (o), wine dealing treacherously": or "a man of wine", as Aben Ezra supplies it; that is, a winebibber, as Kimchi and Ben Melech interpret it: and the sense in connection with the preceding verse Hab 2:4 is, if a Jew, elated with his works of righteousness, his soul is not right in him, "how much less" a drunken, treacherous, proud, and ambitious heathen? if the Scribes and Pharisees, who expected the coming of the Messiah, yet withdrew from him, and opposed themselves unto him when come, "how much more" will such persons set themselves against him and his interest, thus described? by whom are meant, not the Babylonian monarchs, Nebuchadnezzar and Belshazzar and the Chaldeans, as usually interpreted, though there are many things in the account applicable to them; but this is breaking the thread of the prophecy, which carries on the account of the enemies of Christ, and of his kingdom, from his first to his second coming; whereas to interpret this prophecy of the Chaldeans is to go back to times before the first coming of Christ; nor does it seem necessary to say anything more concerning them, since the people of God might be satisfied that these would be in their turn destroyed, and they delivered from them; and that they, the Jews, could not be cut off as a people, since the promise of the Messiah, as springing from them, is firmly established; and it is so strongly asserted, that he should come at the appointed time, and not tarry: after which the prophet goes on to observe two different sorts of people among the Jews; one sort proud and vain glorious, who opposed themselves to Christ when he came; the other sort true believers in him, who lived by faith upon him: so things would stand among the Jews when Christ came, and so they did; there was a separation among them on his account: next the prophet proceeds to observe another sort of enemies to Christ and his interest among the heathens, which was not to be wondered at, and therefore introduced by a comparative particle, "how much more" or "less"; and who must be removed to make way for his kingdom and glory in the latter day, manifestly pointed at in Hab 2:14 now who can these be but the Romans, both Pagan and Papal in succession? and with these and their rulers, civil and ecclesiastical, do the characters given as well agree as with the Babylonian monarchy, and the Chaldeans, or better and therefore, after Cocceius and Van Till I shall choose to interpret the whole of them; and it is well known that several of the Roman emperors were greatly given to luxury and intemperance, the first character they stand described by in the text. Tiberius was greatly addicted to this vice; and, because of his greediness after wine (p), used to be called Biberius Caldius Mero, instead of Tiberius Claudius Nero; his successor Caligula spent the immense riches Tiberius had gathered together in less than a year's time in luxury and intemperance (q); and Claudius, that succeeded him, scarce ever went out of his doors but he was drunk (r); and Nero, who came after him to the empire, was of unusual luxury and sumptuousness, as the historian says (s); he used to keep on his banquets from the middle of the day to the middle of the night (t); to say nothing of Domitian, Commodus, and other emperors that followed after them: and these men were deceitful and treacherous, both to their friends and enemies; and it is no wonder that such as these should oppose themselves to the kingdom and interest of Christ, as they did. Kimchi interprets this of Nebuchadnezzar; and Jarchi of Belshazzar; and most interpreters think it refers to his drinking in the vessels of the temple, Dan 5:2,
he is a proud man; the Roman emperors were excessively proud, like the unjust judge, neither feared God, nor regarded man; nay, set up themselves for gods, and required divine worship to be given them. Caius Caligula claimed divine majesty to himself, and set himself up to be worshipped among his brother gods; he built a temple to his own deity, and appointed priests and sacrifices; and placed a golden image of himself in it, and clothed it every day with such a garment as he himself wore (u); he also set up his own image in the temple at Jerusalem. Nero suffered himself to be called lord and god by Tiridates king of the Armenians, with bended knees, and hands lift up to heaven. Domitian and Aurelianus took the same titles as Nero did; and Dioclesian would be worshipped as a god, and called himself the brother of the sun and moon; and no marvel that such men as these should be enemies to Christ, and persecutors of his people:
neither keepeth at home; or "dwells not in the fold" (w); in the sheepfold of Christ, in his church, being none of his sheep, an alien from the commonwealth of Israel; and so it denotes a infidel, an heathen; a fit character for the Pagan emperors, who had no habitation in the house of God. Kimchi interprets it of Nebuchadnezzar's kingdom not being continued; or of his being driven from his habitation, his palace, from among men, to live with beasts; but it is the character, and not the punishment, of the person that is here pointed at:
who enlargeth his desire as hell, and is as death, and cannot be satisfied; death and the grave, though such vast numbers are continually slain by the one, and laid in the other, yet are never satisfied; see Prov 27:20. This describes the insatiable thirst of the Roman emperors after honour, riches, and universal monarchy; who were never satisfied with what they obtained:
but gathereth unto him all nations, and heapeth unto him all people; that is, subdued them, and made them provinces of the Roman empire, and tributary to it, even almost all the then known world; hence the Roman empire is called the whole world, Lk 2:1 so Agrippa, in his orations to the Jews, mentions all nations as subject to the Romans (x).
(o) "quanto magis", Calvin, Drusius, Tarnovius, Cocceius, Van Till, Burkius. (p) Suetonius in Vita Tiberii, c. 42. (q) Ib. Vita Caligulae, c. 37. (r) Ib. Vita Claudii, c. 33. (s) Eutrop. Hist. Rom. l. 7. (t) Suetonius in Vita Neronis, c. 27. (u) Suetonius in Vita Caligulae, c. 22. (w) "qui non habitat; quod de mansionibus ovium imprimius dicitur", Cocceius; "qui non inhabitat grata", Van Till. (x) Apud Joseph de Bello Jud. l. 2. c. 16. sect. 4.
John Wesley
2:5 He - The king of Babylon. Wine - Hereby Belshazzar, his city and kingdom of Babylon fell a prey to Darius and Cyrus. At home - Is ever abroad warring upon some or other. Unto him - To his kingdom. All nations - That are round about him.
Robert Jamieson, A. R. Fausset and David Brown
2:5 Yea also, because--additional reason why the Jews may look for God punishing their Chaldean foe, namely, because . . . he is
a proud man--rather, this clause continues the reason for the Jews expecting the punishment of the Chaldeans, "because he transgresseth by wine (a besetting sin of Babylon, compare Dan. 5:1-31, and CURTIUS [5.1]), being a proud man." Love of wine often begets a proud contempt of divine things, as in Belshazzar's case, which was the immediate cause of the fall of Babylon (Dan 5:2-4, Dan 5:30; compare Prov 20:1; Prov 30:9; Prov 31:5).
enlargeth his desire as hell--the grave, or the unseen world, which is "never full" (Prov 27:20; Prov 30:16; Is 5:14). The Chaldeans under Nebuchadnezzar were filled with an insatiable desire of conquest. Another reason for their punishment.
2:62:6: Ոչ ապաքէն զայս ամենայն առակ՝ զնմանէ՛ առակեսցեն. եւ զնա արկցեն յերգ եւ ասասցեն. Վա՛յ որ յաճախէ անձին իւրում որ ո՛չ իւր իցէ. եւ մինչեւ ցե՞րբ ծանրացուցանէ զանուր իւր ծանրութեամբ։
6 Արդարեւ, սրանք, այս բոլորը նրա մասին պատմութիւններ չե՞ն յօրինի. նրան կը մտցնեն երգերի մէջ եւ կ’ասեն. “ Վա՜յ նրան, ով իւրացնում է այն, ինչ իրենը չէ. մինչեւ ե՞րբ նա այդքան շատ պիտի ծանրացնի իր տանջօղակները,
6 Միթէ անոնք բոլորը ծաղրանքի առարկայ պիտի չըլլա՞նՈւ անոր համար ծաղրական խօսքեր պիտի չըսե՞ն։«Վա՜յ անոր, որ իրենը չեղածը կը շատցնէ(Մինչեւ ե՞րբ պիտի տեւէ) Ու իր վրայ գրաւներ* կը բեռցնէ»։
Ո՞չ ապաքէն զայս ամենայն առակ զնմանէ առակեսցեն, եւ զնա արկցեն յերգ եւ ասասցեն. Վա՜յ որ յաճախէ անձին իւրում որ ոչ իւր իցէ, մինչեւ ցե՞րբ, ծանրացուցանէ [19]զանուր իւր ծանրութեամբ:

2:6: Ոչ ապաքէն զայս ամենայն առակ՝ զնմանէ՛ առակեսցեն. եւ զնա արկցեն յերգ եւ ասասցեն. Վա՛յ որ յաճախէ անձին իւրում որ ո՛չ իւր իցէ. եւ մինչեւ ցե՞րբ ծանրացուցանէ զանուր իւր ծանրութեամբ։
6 Արդարեւ, սրանք, այս բոլորը նրա մասին պատմութիւններ չե՞ն յօրինի. նրան կը մտցնեն երգերի մէջ եւ կ’ասեն. “ Վա՜յ նրան, ով իւրացնում է այն, ինչ իրենը չէ. մինչեւ ե՞րբ նա այդքան շատ պիտի ծանրացնի իր տանջօղակները,
6 Միթէ անոնք բոլորը ծաղրանքի առարկայ պիտի չըլլա՞նՈւ անոր համար ծաղրական խօսքեր պիտի չըսե՞ն։«Վա՜յ անոր, որ իրենը չեղածը կը շատցնէ(Մինչեւ ե՞րբ պիտի տեւէ) Ու իր վրայ գրաւներ* կը բեռցնէ»։
zohrab-1805▾ eastern-1994▾ western am▾
2:62:6 Но не все ли они будут произносить о нем притчу и насмешливую песнь: >
2:6 οὐχὶ ουχι not; not actually ταῦτα ουτος this; he πάντα πας all; every παραβολὴν παραβολη parable κατ᾿ κατα down; by αὐτοῦ αυτος he; him λήμψονται λαμβανω take; get καὶ και and; even πρόβλημα προβλημα into; for διήγησιν διηγησις narration; narrative αὐτοῦ αυτος he; him καὶ και and; even ἐροῦσιν ερεω.1 state; mentioned οὐαὶ ουαι woe ὁ ο the πληθύνων πληθυνω multiply ἑαυτῷ εαυτου of himself; his own τὰ ο the οὐκ ου not ὄντα ειμι be αὐτοῦ αυτος he; him ἕως εως till; until τίνος τις.1 who?; what? καὶ και and; even βαρύνων βαρυνω weighty; weigh down τὸν ο the κλοιὸν κλοιος he; him στιβαρῶς στιβαρως stoutly
2:6 הֲ hᵃ הֲ [interrogative] לֹוא־ lô- לֹא not אֵ֣לֶּה ʔˈēlleh אֵלֶּה these כֻלָּ֗ם ḵullˈām כֹּל whole עָלָיו֙ ʕālāʸw עַל upon מָשָׁ֣ל māšˈāl מָשָׁל proverb יִשָּׂ֔אוּ yiśśˈāʔû נשׂא lift וּ û וְ and מְלִיצָ֖ה mᵊlîṣˌā מְלִיצָה saying חִידֹ֣ות ḥîḏˈôṯ חִידָה riddle לֹ֑ו lˈô לְ to וְ wᵊ וְ and יֹאמַ֗ר yōmˈar אמר say הֹ֚וי ˈhôy הֹוי alas הַ ha הַ the מַּרְבֶּ֣ה mmarbˈeh רבה be many לֹּא־ llō- לֹא not לֹ֔ו lˈô לְ to עַד־ ʕaḏ- עַד unto מָתַ֕י māṯˈay מָתַי when וּ û וְ and מַכְבִּ֥יד maḵbˌîḏ כבד be heavy עָלָ֖יו ʕālˌāʸw עַל upon עַבְטִֽיט׃ ʕavṭˈîṭ עַבְטִיט debt
2:6. numquid non omnes isti super eum parabolam sument et loquellam enigmatum eius et dicetur vae ei qui multiplicat non sua usquequo et adgravat contra se densum lutumShall not all these take up a parable against him, and a dark speech concerning him: and it shall be said: Woe to him that heapeth together that which is not his own? how long also doth he load himself with thick clay?
6. Shall not all these take up a parable against him, and a taunting proverb against him, and say, Woe to him that increaseth that which is not his! how long? and that ladeth himself with pledges!
2:6. Shall not all these take up a parable against him, and an enigmatic utterance about him? And it will be said, “Woe to him who increases what is not his own.” How long, then, will he lay down dense clay against himself?
2:6. Shall not all these take up a parable against him, and a taunting proverb against him, and say, Woe to him that increaseth [that which is] not his! how long? and to him that ladeth himself with thick clay!
Shall not all these take up a parable against him, and a taunting proverb against him, and say, Woe to him that increaseth [that which is] not his! how long? and to him that ladeth himself with thick clay:

2:6 Но не все ли они будут произносить о нем притчу и насмешливую песнь: <<горе тому, кто без меры обогащает себя не своим, на долго ли? и обременяет себя залогами!>>
2:6
οὐχὶ ουχι not; not actually
ταῦτα ουτος this; he
πάντα πας all; every
παραβολὴν παραβολη parable
κατ᾿ κατα down; by
αὐτοῦ αυτος he; him
λήμψονται λαμβανω take; get
καὶ και and; even
πρόβλημα προβλημα into; for
διήγησιν διηγησις narration; narrative
αὐτοῦ αυτος he; him
καὶ και and; even
ἐροῦσιν ερεω.1 state; mentioned
οὐαὶ ουαι woe
ο the
πληθύνων πληθυνω multiply
ἑαυτῷ εαυτου of himself; his own
τὰ ο the
οὐκ ου not
ὄντα ειμι be
αὐτοῦ αυτος he; him
ἕως εως till; until
τίνος τις.1 who?; what?
καὶ και and; even
βαρύνων βαρυνω weighty; weigh down
τὸν ο the
κλοιὸν κλοιος he; him
στιβαρῶς στιβαρως stoutly
2:6
הֲ hᵃ הֲ [interrogative]
לֹוא־ lô- לֹא not
אֵ֣לֶּה ʔˈēlleh אֵלֶּה these
כֻלָּ֗ם ḵullˈām כֹּל whole
עָלָיו֙ ʕālāʸw עַל upon
מָשָׁ֣ל māšˈāl מָשָׁל proverb
יִשָּׂ֔אוּ yiśśˈāʔû נשׂא lift
וּ û וְ and
מְלִיצָ֖ה mᵊlîṣˌā מְלִיצָה saying
חִידֹ֣ות ḥîḏˈôṯ חִידָה riddle
לֹ֑ו lˈô לְ to
וְ wᵊ וְ and
יֹאמַ֗ר yōmˈar אמר say
הֹ֚וי ˈhôy הֹוי alas
הַ ha הַ the
מַּרְבֶּ֣ה mmarbˈeh רבה be many
לֹּא־ llō- לֹא not
לֹ֔ו lˈô לְ to
עַד־ ʕaḏ- עַד unto
מָתַ֕י māṯˈay מָתַי when
וּ û וְ and
מַכְבִּ֥יד maḵbˌîḏ כבד be heavy
עָלָ֖יו ʕālˌāʸw עַל upon
עַבְטִֽיט׃ ʕavṭˈîṭ עַבְטִיט debt
2:6. numquid non omnes isti super eum parabolam sument et loquellam enigmatum eius et dicetur vae ei qui multiplicat non sua usquequo et adgravat contra se densum lutum
Shall not all these take up a parable against him, and a dark speech concerning him: and it shall be said: Woe to him that heapeth together that which is not his own? how long also doth he load himself with thick clay?
2:6. Shall not all these take up a parable against him, and an enigmatic utterance about him? And it will be said, “Woe to him who increases what is not his own.” How long, then, will he lay down dense clay against himself?
2:6. Shall not all these take up a parable against him, and a taunting proverb against him, and say, Woe to him that increaseth [that which is] not his! how long? and to him that ladeth himself with thick clay!
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
6-8. Первое "горе": народу - врагу, олицетворявшему, как и в ст. 5, в образе одного человека, вменяется в вину его безмерная стяжательность, из-за которой он немилосердно грабил многие народы и города; он безмерно обременил себя "залогами" или "заложниками", евр. абтит (ст. 6). Последнее темное слово раввины и сирийский перевод понимали, как сложенное из аб, облако, густота, и mum, грязь, - "масса грязи"; такое понимание известно было от еврейских учителей и блаженному Иерониму: "обрати внимание - говорит он - и на то, как тонко назвал он густою грязью накопленные богатства" (с. 162). Преступлению Вавилона будет вполне соответствовать наказание: ограбленные им народа с лихвою, с процентами (ст. 7: евр. ) взыщут с него свое добро, а он достанется им на полное разграбление (ст. 7:-8, ср. Ис XXXIII:1).
Adam Clarke: Commentary on the Bible - 1831
2:6: Shall not all these take up a parable against him - His ambition, derangement, and the final destruction of his mighty empire by the Persians, shall form the foundation of many sententious sayings among the people. "He who towered so high, behold how low he is fallen!" "He made himself a god; behold, he herds with the beasts of the field!" "The disturber of the peace of the world is now a handful of dust!"
Albert Barnes: Notes on the Bible - 1834
2:6: Shall not all these take up a parable against him, and a taunting proverb against him? - Nebuchadnezzar gathered, Dan 3:4-5, "all people, nations, and languages, to worship the golden image which he had set up." The second Babylon, pagan Rome, sought to blot out the very Christian Name; but mightier were the three children than the King of Babylon; mightier, virgins, martyrs, and children than Nero or Decius. These shall rejoice over Babylon, that, Rev 18:20, "God hath avenged them on her."
Woe to him that increaseth that which is not his! - Truly wealth ill-gotten by fraud or oppression, "is not his," who winneth it, before he had it, nor when he hath it, but a woe. It is not his; the woe is his. "Woe unto him." He shall have no joy in what he gaineth, and what he hath he shall lose.
How long? - What is the measure of thine impiety and greediness and cruelty? Yet if these are like hell, without measure, there remains another "How long?" How long will the forbearance of God endure thee, which thou art daily exhausting?
This is then the end of all. The conqueror sweeps to him "all nations" and gathereth to him "all peoples." To what end? As one vast choir in one terrible varied chant of all those thousand thousand voices, to sing a dirge over him of the judgments of God which his ill-doings to them should bring upon him, a fivefold Woe, woe, woe, woe, woe! Woe for its rapacity! Woe for its covetousness! Woe for its oppression! Woe for its insolence to the conquered! Woe to it in its rebellion against God! It is a more measured rhythm than any besides in Holy Scripture; each of the fivefold woes comprised in three verses, four of them closing with the ground, because, for. The opening words carry the mind back to the fuller picture of Isaiah. But Isaiah sees Babylon as already overthrown; Habakkuk pronounces the words upon it, not by name, but as certainly to come, upon it and every like enemy of God's kingdom. With each such fall, unto the end of all things, the glory of God is increased and made known. Having, for their own ends, been unconscious and even unwilling promoters of God's end, they, when they had accomplished it, are themselves flung away. The pride of human ambition, when successful, boasts "woe to the conquered." Since "whom the Lord loveth He chasteneth," the ungodly saying of the pagan is Rev_ersed, and it stands, "Man sympathizes with the conquering side, God with the conquered." It is a terrible thought that people should have been the instruments of God, that they should, through ambition or other ends short of God, have promoted His ends which they thought not of, and then should be "weighed in the balance and found wanting," and themselves be flung away.
Cyr: "Gentiles also departed from their worship under Satan, and having deserted him who aforetime called them, ran unto Christ. For Satan gathered what was not his; but Christ received what was His. For, as God, He is Lord of all."
And to him that ladeth himself with thick clay - It is the character of these proverbs to say much in few words, sometimes in one, and more than appears. So the word translated "thick-clay," as if it were two words, in another way means in an intensive sense, "a strong deep pledge." At best gold and silver are, as they have been called, red and white earth. Bern. Serm. 4. in Adv: "What are gold and silver but red and white earth, which the error of man alone maketh, or accounteth precious? What are gems, but stones of the earth? What silk, but webs of worms?" These he "maketh heavy upon" or "against himself" (so the words strictly mean). "For He weigheth himself down with thick clay, who, by avarice multiplying earthly things, hems himself in by the oppressiveness of his own sin, imprisons and, as it were, buries the soul, and heaps up sin as he heaps up wealth." With toil they gather what is not worthless only, but is a burden upon the soul, weighing it down that it should not rise Heavenwards, but should be bowed down to Hell. And so in that other sense while, as a hard usurer, he heaps up the pledges of these whom he oppresses and impoverishes, and seems to increase his wealth, he does in truth "increase against himself a strong pledge," whereby not others are debtors to him, but he is a debtor to Almighty God who careth for the oppressed Jer 17:11 "He that gathereth riches had not by right, shall leave them in the midst of his days and at his end shall be a fool."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:6: take: Num 23:7, Num 23:18; isa 14:4-19; Jer 29:22, Jer 50:13; Eze 32:21; Mic 2:4
Woe to him: or, Ho, he
that increaseth: Hab 1:9, Hab 1:10, Hab 1:15; Job 20:15-29, Job 22:6-10; Pro 22:16; Jer 51:34, Jer 51:35; Jam 5:1-4
how: Psa 94:3; Luk 12:20; Co1 7:29-31; Pe1 4:7
ladeth: Hab 2:13; Isa 44:20, Isa 55:2
Carl Friedrich Keil and Franz Delitzsch
2:6
In Hab 2:6-20 the destruction of the Chaldaean, which has been already intimated in Hab 2:4, Hab 2:5, is announced in the form of a song composed of threatening sentences, which utters woes in five strophes consisting of three verses each: (1) upon the rapacity and plundering of the Chaldaean (Hab 2:6-8); (2) upon his attempt to establish his dynasty firmly by means of force and cunning (Hab 2:9-11); (3) upon his wicked ways of building (Hab 2:12-14); (4) upon his base treatment of the subjugated nations (Hab 2:15-17); and (5) upon his idolatry (Hab 2:18-20). These five strophes are connected together, so as to form two larger divisions, by a refrain which closes the first and fourth, as well as by the promise explanatory of the threat in which the third and fifth strophes terminate; of which two divisions the first threatens the judgment of retribution upon the insatiableness of the Chaldaean in three woes (Hab 2:5), and the second in two woes the judgment of retribution upon his pride. Throughout the whole of the threatening prophecy the Chaldaean nation is embraced, as in Hab 2:4, Hab 2:5, in the ideal person of its ruler.
(Note: The unity of the threatening prophecy, which is brought out in the clearest manner in this formal arrangement, has been torn in pieces in the most violent manner by Hitzig, through his assumption that the oracle of God includes no more than Hab 2:4-8, and that a second part is appended to it in Hab 2:9-20, in which the prophet expresses his own thoughts and feelings, first of all concerning king Jehoiakim (Hab 2:9-14), and then concerning the Egyptians (Hab 2:15-20). This hypothesis, of which Maurer observes quite correctly, Qua nulla unquam excogitata est infelicior, rests upon nothing more than the dogmatic assumption, that there is no such thing as prophecy effected by supernatural causality, and therefore Habakkuk cannot have spoken of Nebuchadnezzar's buildings before they were finished, or at any rate in progress. The two strophes in Hab 2:9-14 contain nothing whatever that would not apply most perfectly to the Chaldaean, or that is not covered by what precedes and follows (compare Hab 2:9 with 6b and 8a, and Hab 2:10 with 5b and 8a). "The strophe in Hab 2:9-11 contains the same fundamental thought as that expressed by Isaiah in Is 14:12-14 respecting the Chaldaean, viz., the description of his pride, which manifests itself in ambitious edifices founded upon the ruins of the prosperity of strangers" (Delitzsch). The resemblance between the contents of this strophe and the woe pronounced upon Jehoiakim by Jeremiah in Jer 12:13-17 may be very simply explained from the fact that Jehoiakim, like the Chaldaean, was a tyrant who occupied himself with the erection of large state buildings and fortifications, whereas the extermination of many nations does not apply in any respect to Jehoiakim. Lastly, there is no plausible ground whatever for referring the last two strophes (Hab 2:15-20) to the Egyptian, for the assertion that Habakkuk could not pass over the Egyptian in silence, unless he meant to confine himself to the Chaldaean, is a pure petitio principii; and to any unprejudiced mind the allusion to the Chaldaean in this verse is placed beyond all possible doubt by Is 14:8, where the devastation of Lebanon is also attributed to him, just as it is in Hab 2:17 of our prophecy.)
Hab 2:6-8
Introduction of the ode and first strophe. - Hab 2:6. "Will not all these lift up a proverb upon him, and a song, a riddle upon him? And men will say, Woe to him who increases what is not his own! For how long? and who loadeth himself with the burden of pledges. Hab 2:7. Will not thy biters rise up suddenly, and thy destroyers wake up, and thou wilt become booty to them? Hab 2:8. For thou hast plundered many nations, all the rest of the nations will plunder thee, for the blood of men and wickedness on the earth, the city, and all its inhabitants." הלוא is here, as everywhere else, equivalent to a confident assertion. "All these:" this evidently points back to "all nations" and "all people." Nevertheless the nations as such, or in pleno, are not meant, but simply the believers among them, who expect Jehovah to inflict judgment upon the Chaldaeans, and look forward to that judgment for the revelation of the glory of God. For the ode is prophetical in its nature, and is applicable to all times and all nations. Mâshâl is a sententious poem, as in Mic 2:4 and Is 14:4, not a derisive song, for this subordinate meaning could only be derived from the context, as in Is 14:4 for example; and there is nothing to suggest it here. So, again, melı̄tsâh neither signifies a satirical song, nor an obscure enigmatical discourse, but, as Delitzsch has shown, from the first of the two primary meanings combined in the verb לוּץ, lucere and lascivire, a brilliant oration, oratio splendida, from which מליץ is used to denote an interpreter, so called, not from the obscurity of the speaking, but from his making the speech clear or intelligible. חידות לו is in apposition to מליצה and משׁל, adding the more precise definition, that the sayings contain enigmas relating to him (the Chaldaean). The enigmatical feature comes out more especially in the double meaning of עבטיט in Hab 2:6, נשׁכיך in Hab 2:7, and קיקלון in Hab 2:16. לאמר serves, like לאמר elsewhere, as a direct introduction to the speech. The first woe applies to the insatiable rapacity of the Chaldaean. המּרבּה לא־לו, who increases what does not belong to him, i.e., who seizes upon a large amount of the possessions of others. עד־מתי, for how long, sc. will he be able to do this with impunity; not "how long has he already done this" (Hitzig), for the words do not express exultation at the termination of the oppression, but are a sign appended to the woe, over the apparently interminable plunderings on the part of the Chaldaean. וּמכבּיד is also dependent upon hōi, since the defined participle which stands at the head of the cry of woe is generally followed by participles undefined, as though the former regulated the whole (cf. Is 5:20 and Is 10:1). At the same time, it might be taken as a simple declaration in itself, though still standing under the influence of the hōi; in which case הוּא would have to be supplied in thought, like וחוטא in Hab 2:10. And even in this instance the sentence is not subordinate to the preceding one, as Luther follows Rashi in assuming ("and still only heaps much slime upon himself"); but is co-ordinate, as the parallelism of the clauses and the meaning of עבטיט require. The ἁπ. λεγ. עבטיט is probably chosen on account of the resemblance in sound to מכבּיד, whilst it also covers an enigma or double entendre. Being formed from עבט (to give a pledge) by the repetition of the last radical, עבטיט signifies the mass of pledges (pignorum captorum copia: Ges., Maurer, Delitzsch), not the load of guilt, either in a literal or a tropico-moral sense. The quantity of foreign property which the Chaldaean has accumulated is represented as a heavy mass of pledges, which he has taken from the nations like an unmerciful usurer (Deut 24:10), to point to the fact that he will be compelled to disgorge them in due time. הכבּיד, to make heavy, i.e., to lay a heavy load upon a person. The word עבטיט, however, might form two words so far as the sound is concerned: עב טיט, cloud (i.e., mass) of dirt, which will cause his ruin as soon as it is discharged. This is the sense in which the Syriac has taken the word; and Jerome does the same, observing, considera quam eleganter multiplicatas divitias densum appellaverit lutum, no doubt according to a Jewish tradition, since Kimchi, Rashi, and Ab. Ezra take the word as a composite one, and merely differ as to the explanation of עב. Grammatically considered, this explanation is indeed untenable, since the Hebrew language has formed no appellative nomina composita; but the word is nevertheless enigmatical, because, when heard from the lips, it might be taken as two words, and understood in the sense indicated.
In Hab 2:7 the threatening hōi is still further developed. Will not thy biters arise? נשׁכיך = נשׁכתם אתך, those who bite thee. In the description here given of the enemy as savage vipers (cf. Jer 8:17) there is also an enigmatical double entendre, which Delitzsch has admirably interpreted thus: "המּרבּה," he says, "pointed to תּרבּית (interest). The latter, favoured by the idea of the Chaldaean as an unmerciful usurer, which is concentrated in עבטיט, points to נשׁך, which is frequently connected with תּרבּית, and signifies usurious interest; and this again to the striking epithet נשׁכתם, which is applied to those who have to inflict the divine retribution upon the Chaldaean. The prophet selected this to suggest the thought that there would come upon the Chaldaean those who would demand back with interest (neshek) the capital of which he had unrighteously taken possession, just as he had unmercifully taken the goods of the nations from them by usury and pawn." יקצוּ, from יקץ, they will awake, viz., מזעזעך, those who shake or rouse thee up. זעזע, pilel of זוּע, σείω, is used in Arabic of the wind (to shake the tree); hence, as in this case, it was employed to denote shaking up or scaring away from a possession, as is often done, for example, by a creditor (Hitzig, Delitzsch). משׁסּות is an intensive plural.
So far as this threat applies to the Chaldaeans, it was executed by the Medes and Persians, who destroyed the Chaldaean empire. But the threat has a much more extensive application. This is evident, apart from other proofs, from Hab 2:8 itself, according to which the whole of the remnant of the nations is to inflict the retribution. Gōyı̄m rabbı̄m, "many nations:" this is not to be taken as an antithesis to kol-haggōyı̄m (all nations) in Hab 2:5, since "all nations" are simply many nations, as kol is not to be taken in its absolute sense, but simply in a relative sense, as denoting all the nations that lie within the prophet's horizon, as having entered the arena of history. Through ישׁלּוּך, which is placed at the head of the concluding clause without a copula, the antithesis to שׁלּות is sharply brought out, and the idea of the righteous retaliation distinctly expressed. כּל־יתר עמּים, the whole remnant of the nations, is not all the rest, with the exception of the one Chaldaean, for yether always denotes the remnant which is left after the deduction of a portion; nor does it mean all the rest of the nations, who are spared and not subjugated, in distinction from the plundered and subjugated nations, as Hitzig with many others imagine, and in proof of which he adduces the fact that the overthrow of the Chaldaeans was effected by nations that had not been subdued. But, as Delitzsch has correctly observed, this view makes the prophet contradict not only himself, but the whole of the prophetic view of the world-wide dominion of Nebuchadnezzar. According to Hab 2:5, the Chaldaean has grasped to himself the dominion over all nations, and consequently there cannot be any nations left that he has not plundered. Moreover, the Chaldaean, or Nebuchadnezzar as the head of the Chaldaean kingdom, appears in prophecy (Jer 27:7-8), as he does in history (Dan 2:38; 3:31; Dan 5:19) throughout, as the ruler of the world in the highest sense, who has subjugated all nations and kingdoms round about, and compelled them to serve him. These nations include the Medes and Elamites (= Persians), to whom the future conquest of Babylon is attributed in Is 13:17; Is 21:2; Jer 51:11, Jer 51:28. They are both mentioned in Jer 25:25 among the nations, to whom the prophet is to reach the cup of wrath from the hand of Jehovah; and the kingdom of Elam especially is threatened in Jer 49:34. with the destruction of its power, and dispersion to all four winds. In these two prophecies, indeed, Nebuchadnezzar is not expressly mentioned by name as the executor of the judgment of wrath; but in Jeremiah 25 this may plainly be inferred from the context, partly from the fact that, according to Jer 25:9, Judah with its inhabitants, and all nations round about, are to be given into the hand of Nebuchadnezzar, and partly from the fact that in the list of the nations enumerated in Jer 25:18-26 the king of Sesach (i.e., Babel) is mentioned as he who is to drink the cup "after them" (Jer 25:26). The expression 'achărēhem (after them) shows very clearly that the judgment upon the nations previously mentioned, and therefore also upon the kings of Elam and Media, is to occur while the Chaldaean rule continues, i.e., is to be executed by the Chaldaeans. This may, in fact, be inferred, so far as the prophecy respecting Elam in Jer 49:34. is concerned, from the circumstance that Jeremiah's prophecies with regard to foreign nations in Jeremiah 46-51 are merely expansions of the summary announcement in Jer 25:19-26, and is also confirmed by Ezek 32:24, inasmuch as Elam is mentioned there immediately after Asshur in the list of kings and nations that have sunk to the lower regions before Egypt. And if even this prophecy has a much wider meaning, like that concerning Elam in Jer 49:34, and the elegy over Egypt, which Ezekiel strikes up, is expanded into a threatening prophecy concerning the heathen generally (see Kliefoth, Ezech. p. 303), this further reference presupposes the historical fulfilment which the threatening words of prophecy have received through the judgment inflicted by the Chaldaeans upon all the nations mentioned, and has in this its real foundation and soil.
History also harmonizes with this prophetic announcement. The arguments adduced by Hvernick (Daniel, p. 547ff.) to prove that Nebuchadnezzar did not extend his conquests to Elam, and neither subdued this province nor Media, are not conclusive. The fact that after the fall of Nineveh the conquerors, Nabopolassar of Babylonia, and Cyaxares the king of Media, divided the fallen Assyrian kingdom between them, the former receiving the western provinces, and the latter the eastern, does not preclude the possibility of Nebuchadnezzar, the founder of the Chaldaean empire, having made war upon the Median kingdom, and brought it into subjection. There is no historical testimony, however, to the further assertion, that Nebuchadnezzar was only concerned to extend his kingdom towards the west, that his conquests were all of them in the lands situated there, and gave him so much to do that he could not possibly think of extending his eastern frontier. It is true that the opposite of this cannot be inferred from Strabo, xvi. 1, 18;
(Note: This passage is quoted by Hitzig (Ezech. p. 251) as a proof that Elam made war upon the Babylonians, and, indeed, judging from Jer 49:34, an unsuccessful war. But Strabo speaks of a war between the Elymaeans (Elamites) and the Babylonians and Susians, which M. v. Niebuhr (p. 210) very properly assigns to the period of the alliance between Media (as possessor of Susa) and Babylon.)
but it may be inferred, as M. v. Niebuhr (Gesch. Assurs, pp. 211-12) has said, from the fact that according to Jeremiah 27 and 28, at the beginning of Zedekiah's reign, and therefore not very long after Nebuchadnezzar had conquered Jerusalem in the time of Jehoiachin, and restored order in southern Syria in the most energetic manner, the kings of Edom, Moab, Ammon, Tyre, and Zidon, entered into negotiations with Zedekiah for a joint expedition against Nebuchadnezzar. M. v. Niebuhr infers from this that troublous times set in at that period for Nebuchadnezzar, and that this sudden change in the situation of affairs was connected with the death of Cyaxares, and leads to the conjecture that Nebuchadnezzar, who had sworn fealty to Cyaxares, refused at his death to do homage to his successor; for fidelity to a father-in-law, with whose help the kingdom was founded, would assume a very different character if it was renewed to his successor. Babel was too powerful to accept any such enfeoffment as this. And even if Nebuchadnezzar was not a vassal, there could not be a more suitable opportunity for war with Media than that afforded by a change of government, since kingdoms in the East are so easily shaken by the death of a great prince. And there certainly was no lack of inducement to enter upon a war with Media. Elam, for example, from its very situation, and on account of the restlessness of its inhabitants, must have been a constant apple of discord. This combination acquires extreme probability, partly from the fact that Jeremiah's prophecy concerning Elam, in which that nation is threatened with the destruction of its power and dispersion to all four winds, was first uttered at the commencement of Zedekiah's reign (Jer 49:34), whereas the rest of his prophecies against foreign nations date from an earlier period, and that against Babel is the only one which falls later, namely, in the fourth year of Zedekiah (Jer 51:59), which appears to point to the fact that at the commencement of Zedekiah's reign things were brewing in Elam which might lead to his ruin. And it is favoured in part by the account in the book of Judith of a war between Nabuchodonosor (Nebuchadnezzar) and Media, which terminated victoriously according to the Rec. vulg. in the twelfth year of his reign, since this account is hardly altogether a fictitious one. These prophetic and historical testimonies may be regarded as quite sufficient, considering the universally scanty accounts of the Chaldaean monarchy given by the Greeks and Romans, to warrant us in assuming without hesitation, as M. v. Niebuhr has done, that between the ninth and twentieth years of Nebuchadnezzar's reign - namely, at the commencement of Zedekiah's reign - the former had to make war not only with Elam, but with Media also, and that it is to this eastern war that we should have to attribute the commotion in Syria.
From all this we may see that there is no necessity to explain "all the remnant of the nations" as relating to the remainder of the nations that had not been subjugated, but that we may understand it as signifying the remnant of the nations plundered and subjugated by the Chaldaeans (as is done by the lxx, Theodoret, Delitzsch, and others), which is the only explanation in harmony with the usage of the language. For in Josh 23:12 yether haggōyı̄m denotes the Canaanitish nations left after the war of extermination; and in Zech 14:2 yether hâ‛âm signifies the remnant of the nation left after the previous conquest of the city, and the carrying away of half its inhabitants. In Zeph 2:9 yether gōi is synonymous with שׁארית עמּי, and our יתר עמּים is equivalent to שׁארית הגּוים in Ezek 36:3-4. מדּמי אדם: on account of the human blood unjustly shed, and on account of the wickedness on the earth (chămas with the Genesis obj. as in Joel 3:19 and Obad 1:10). 'Erets without an article is not the holy land, but the earth generally; and so the city (qiryâh, which is still dependent upon chămas) is not Jerusalem, nor any one particular city, but, with indefinite generality, "cities." The two clauses are parallel, cities and their inhabitants corresponding to men and the earth. The Chaldaean is depicted as one who gathers men and nations in his net (Hab 1:14-17). And so in Jer 50:23 he is called a hammer of the whole earth, in Jer 51:7 a cup of reeling, and in Jer 51:25 the destroyer of the whole earth.
Geneva 1599
2:6 Shall not all these take up a parable against him, and a taunting proverb against him, and say, Woe to him that increaseth [that which is] not his! (f) how long? and to him that ladeth himself with thick clay!
(f) Signifying that all the world will wish the destruction of tyrants, and that by their oppression and covetousness, they heap but upon themselves more heavy burdens: for the more they get, the more are they troubled.
John Gill
2:6 Shall not all these take up a parable against him,.... A proverbial expression, a short sentence, a laconic speech, delivered in a few words, which contains much in them concerning the vices of these emperors, and imprecating judgments upon them for them; took up and expressed by the nations brought into subjection unto them, and especially by the Christians in those nations spoiled and persecuted by them:
and a taunting proverb against him; or, "whose explanation are riddles to him" (y); the proverb, when explained, would be a riddle to him, which he could not understand, nor would give any credit to; taking it not to belong to him or them, and in which they had no concern; though afterwards would find they had, to their great mortification:
and say, Woe to him that increaseth that which is not his! substance or goods, not his own, as the Targum explains it; which they had no right unto, nor property in, but were another's; and therefore guilty of great injustice in taking it from them, and might justly expect vengeance would pursue them for it; such were the goods they spoiled the Christians of for not worshipping their idols, and for professing and abiding by the Christian religion:
how long? that is, how long shall they go on increasing their substance by such unjust and unlawful methods? how long shall they keep that which they have so unjustly got? this suggests as if it was a long time, which, as Cocceius observes, does not so well agree with the Babylonian as the Roman empire, which stood much longer:
and to him that ladeth himself with thick clay: such is gold and silver, no other than yellow and white dust and dirt; and may be called clay, because dug out of the earth, as that; and as clay is defiling, so are gold and silver, when ill gotten, or ill used, or the heart set too much upon them; and as that is very ponderous and troublesome to carry, so an abundance of riches bring much care with them, and often are very troublesome to the owners of them, and frequently hinder their sleep, rest, and ease; and as clay when it sticks to the heels hinders walking, so riches, when the affections are too much set on them, are great obstacles in the way of true religion and godliness; hence our Lord observes, "how hard it is them, that trust in riches to enter into the kingdom of God", Mk 10:24 they are even a weight, a clog to good men. The phrase seems to point at the meanness of them, as well as the hurt that sometimes comes by them, and the contempt they should be had in, in comparison of the true riches; hence, agreeable to this way of speaking, a good man Drusius makes mention of used to call gold "yellow earth": and a certain Greek writer (z) says gold is ashes, and so is silver. The word used is a compound; and, as Kimchi observes, signifies an abundance of riches; but our countryman Mr. Fuller (a) chooses rather to render it an "abundance of pledges"; and thinks it has respect to the many pledges which the person here spoken of, by whom he supposes is meant the Babylonian monarch, had in an unjust manner took of several nations, and heaped up like an usurer; and which should in due time be taken from him, by those whom he had plundered of them: but this expresses the greedy desire of the Romans after money, as well as the unlawful methods they took to acquire wealth, and the vast sums they became masters of, so that they were even loaded with it; but, getting it in an unrighteous manner, it brought the curses and imprecations of the people upon them, especially those they defrauded of it. Joseph Kimchi, as his son David observes, interprets it,
"he shall make thick clay lie heavy on his grave;''
and it was a custom with the Romans, as Drusius (b) relates, that when one imprecated evil upon another, he used to wish a heavy load of earth upon him, that is, when he was dead; as, on the contrary, when one was wished well after death, it was desired he might have a light earth upon him: so Julian the emperor, speaking of Constantius, says (c),
"when he is become happy, or departs out of this life, may the earth be light upon him;''
which is wishing all felicity, and freedom from punishment; whereas the contrary, to have a load of earth or thick clay, is an imprecation of the heaviest punishment.
(y) "et interpretationem aenigmata ei", Drusius, Burkius; "et interpretatio erit aenigmata ipsi", Cocceius; "cujus explicatio illi erit aenigmatum loco", Van Till. (z) , , Naumachius apud Grotium in loc. (a) Miscel. Sacr. l. 5. c. 8. (b) Observat. l. 15. c. 18. (c) Epist. Hermogeni, Ep. 23. p. 141.
Robert Jamieson, A. R. Fausset and David Brown
2:6 Shall not all these--the "nations" and "peoples" (Hab 2:5) "heaped unto him" by the Chaldean.
take up a parable--a derisive song. Habakkuk follows Isaiah (Is 14:4) and Micah (Mic 2:4) in the phraseology.
against him--when dislodged from his former eminence.
Woe--The "derisive song" here begins, and continues to the end of the chapter. It is a symmetrical whole, and consists of five stanzas, the first three consisting of three verses each, the fourth of four verses, and the last of two. Each stanza has its own subject, and all except the last begin with "Woe"; and all have a closing verse introduced with "for," "because," or "but."
how long?--how long destined to retain his ill-gotten gains? But for a short time, as his fall now proves [MAURER]. "Covetousness is the greatest bane to men. For they who invade others' goods, often lose even their own" [MENANDER]. CALVIN makes "how long?" to be the cry of those groaning under the Chaldean oppression while it still lasted: How long shall such oppression be permitted to continue? But it is plainly part of the derisive song, after the Chaldean tyranny had passed away.
ladeth himself with thick clay--namely, gold and silver dug out of the "clay," of which they are a part. The covetous man in heaping them together is only lading himself with a clay burden, as he dares not enjoy them, and is always anxious about them. LEE and FULLER translate the Hebrew as a reduplicated single noun, and not two words, "an accumulation of pledges" (Deut 24:10-13). The Chaldean is compared to a harsh usurer, and his ill-gotten treasures to heaps of pledges in the hands of a usurer.
2:72:7: Զի յանկարծակի՛ յարիցեն կերիչք նորա, եւ զարթիցեն դաւաճանք նորա. եւ եղիցես նոցա յափշտակութիւն[10721]։ [10721] Ոմանք. Եւ յանկարծակի յարի՛՛։
7 որովհետեւ յանկարծ կ’ելնեն նրան ուտողները, կը զարթնեն նրա դաւաճանները, եւ դու աւար կը դառնաս նրանց համար:
7 Միթէ յանկարծ քեզ խածնողներ պիտի չելլե՞ն, Քեզի նեղութիւն տուողներ պիտի չարթննա՞ն, Դուն անոնց աւար պիտի չըլլա՞ս։
Զի`` յանկարծակի յարիցեն կերիչք [20]նորա, եւ զարթիցեն դաւաճանք [21]նորա. եւ եղիցես նոցա յափշտակութիւն:

2:7: Զի յանկարծակի՛ յարիցեն կերիչք նորա, եւ զարթիցեն դաւաճանք նորա. եւ եղիցես նոցա յափշտակութիւն[10721]։
[10721] Ոմանք. Եւ յանկարծակի յարի՛՛։
7 որովհետեւ յանկարծ կ’ելնեն նրան ուտողները, կը զարթնեն նրա դաւաճանները, եւ դու աւար կը դառնաս նրանց համար:
7 Միթէ յանկարծ քեզ խածնողներ պիտի չելլե՞ն, Քեզի նեղութիւն տուողներ պիտի չարթննա՞ն, Դուն անոնց աւար պիտի չըլլա՞ս։
zohrab-1805▾ eastern-1994▾ western am▾
2:72:7 Не восстанут ли внезапно те, которые будут терзать тебя, и не поднимутся ли против тебя грабители, и ты достанешься им на расхищение?
2:7 ὅτι οτι since; that ἐξαίφνης εξαιφνης all of a sudden ἀναστήσονται ανιστημι stand up; resurrect δάκνοντες δακνω bite αὐτόν αυτος he; him καὶ και and; even ἐκνήψουσιν εκνηφω sober up οἱ ο the ἐπίβουλοί επιβουλος of you; your καὶ και and; even ἔσῃ ειμι be εἰς εις into; for διαρπαγὴν διαρπαγη he; him
2:7 הֲ hᵃ הֲ [interrogative] לֹ֣וא lˈô לֹא not פֶ֗תַע fˈeṯaʕ פֶּתַע instant יָק֨וּמוּ֙ yāqˈûmû קום arise נֹשְׁכֶ֔יךָ nōšᵊḵˈeʸḵā נשׁך claim interest וְ wᵊ וְ and יִקְצ֖וּ yiqṣˌû יקץ awake מְזַעְזְעֶ֑יךָ mᵊzaʕzᵊʕˈeʸḵā זוע tremble וְ wᵊ וְ and הָיִ֥יתָ hāyˌîṯā היה be לִ li לְ to מְשִׁסֹּ֖ות mᵊšissˌôṯ מְשִׁסָּה plunder לָֽמֹו׃ lˈāmô לְ to
2:7. numquid non repente consurgent qui mordeant te et suscitabuntur lacerantes te et eris in rapinam eisShall they not rise up suddenly that shall bite thee: and they be stirred up that shall tear thee, and thou shalt be a spoil to them?
7. Shall they not rise up suddenly that shall bite thee, and awake that shall vex thee, and thou shalt be for booties unto them?
2:7. Shall they not suddenly rise up, who would bite you, and be stirred up, who would tear you, so that you will be a prey for them?
2:7. Shall they not rise up suddenly that shall bite thee, and awake that shall vex thee, and thou shalt be for booties unto them?
Shall they not rise up suddenly that shall bite thee, and awake that shall vex thee, and thou shalt be for booties unto them:

2:7 Не восстанут ли внезапно те, которые будут терзать тебя, и не поднимутся ли против тебя грабители, и ты достанешься им на расхищение?
2:7
ὅτι οτι since; that
ἐξαίφνης εξαιφνης all of a sudden
ἀναστήσονται ανιστημι stand up; resurrect
δάκνοντες δακνω bite
αὐτόν αυτος he; him
καὶ και and; even
ἐκνήψουσιν εκνηφω sober up
οἱ ο the
ἐπίβουλοί επιβουλος of you; your
καὶ και and; even
ἔσῃ ειμι be
εἰς εις into; for
διαρπαγὴν διαρπαγη he; him
2:7
הֲ hᵃ הֲ [interrogative]
לֹ֣וא lˈô לֹא not
פֶ֗תַע fˈeṯaʕ פֶּתַע instant
יָק֨וּמוּ֙ yāqˈûmû קום arise
נֹשְׁכֶ֔יךָ nōšᵊḵˈeʸḵā נשׁך claim interest
וְ wᵊ וְ and
יִקְצ֖וּ yiqṣˌû יקץ awake
מְזַעְזְעֶ֑יךָ mᵊzaʕzᵊʕˈeʸḵā זוע tremble
וְ wᵊ וְ and
הָיִ֥יתָ hāyˌîṯā היה be
לִ li לְ to
מְשִׁסֹּ֖ות mᵊšissˌôṯ מְשִׁסָּה plunder
לָֽמֹו׃ lˈāmô לְ to
2:7. numquid non repente consurgent qui mordeant te et suscitabuntur lacerantes te et eris in rapinam eis
Shall they not rise up suddenly that shall bite thee: and they be stirred up that shall tear thee, and thou shalt be a spoil to them?
2:7. Shall they not suddenly rise up, who would bite you, and be stirred up, who would tear you, so that you will be a prey for them?
2:7. Shall they not rise up suddenly that shall bite thee, and awake that shall vex thee, and thou shalt be for booties unto them?
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
2:7: Shall they not rise up suddenly - Does not this refer to the sudden and unexpected taking of Babylon by Cyrus, whose troops entered into the city through the bed of the Euphrates, whose waters they had diverted by another channel; so that the Babylonians knew nothing of the matter till they saw the Persian soldiers rise up as in a moment, in the very heart of their city?
Albert Barnes: Notes on the Bible - 1834
2:7: Shall not they rise up suddenly that shall bite thee, and awake that shall vex thee? - The destruction of the wicked is ever sudden at last. Such was the flood Luk 17:26-27, the destruction of Sodom, of Pharaoh, of the enemies of God's people through the Judges, of Sennacherib, Nineveh, Babylon by the Medes and Persians. Such shall the end be Mat 24:43-44; Mat 25:13; Luk 17:26-30; Luk 21:34-35; Th1 5:3; Pe2 3:10; Rev 16:15. As he by his oppressions had pierced others (it is the word used of the oppression of usury), so should it be done to him. "The Medes and Persians who were before subject to the Babylonian empire, and whose kings were subject to Nebuchudnezzar and his successors, rose up and awaked, i. e., stirred themselves up in the days of Belshazzar to rebel against the successors of Nebuchadnezzar which sat on his throne, like a man who awaketh from sleep." The words "awake," "arise," are used also of the resurrection, when the worm of the wicked gnaweth and dieth not (See Isa 14:11; Isa 66:24).
And thou shall be for booties unto them? - The common phrase is modified to explain the manifoldness of the plunder which he should yield. So Jeremiah Jer 50:10, "Chaldaea shall be a spoil; all that spoil her shall be satisfied, saith the Lord." See Cyr: "We may hear Him who saith Mat 12:29, 'How can one enter into a strong man's house, and spoil his goods, except he first bind the strong man? and then he will spoil his house.' For, as soon as He was born of the holy Virgin, He began to 'spoil his goods.' For the Magi came from the East - and worshiped Him and honored Him with gifts and became a first-fruits of the Church of the Gentiles. And being vessels of Satan, and the most honored of all his members, they hastened to Christ."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:7: they: Pro 29:1; Isa 13:1-5, Isa 13:16-18, Isa 21:2-9, Isa 41:25, Isa 45:1-3, Isa 46:11, Isa 47:11; Isa 48:14, Isa 48:15; Jer 50:21-32, Jer 51:11, Jer 51:27, Jer 51:28, Jer 51:57; Dan 5:25-31; Nah 1:9, Nah 1:10; Th1 5:3
bite: Ecc 10:8; Jer 8:17
Geneva 1599
2:7 Shall (g) they not rise suddenly that shall bite thee, and awake that shall oppress thee, and thou shalt be for booty to them?
(g) That is, the Medes and persians, that would destroy the Babylonians?
John Gill
2:7 Shall not they rise up suddenly that shall bite thee,.... Or, "thy usurers", or "creditors" (d), as some render it; the Christians, whose money, goods, and substance, they had spoiled them of, but now should be repaid with great usury and gain; these, that is, their princes and emperors, as Constantine and Theodosius, rose up suddenly, and conquered the heathen emperors, and took away their power and authority from them, and their wealth and riches, and gave them to the Christians, what they and those under them had plundered them of:
and awake that shall vex thee, or "move thee" (e); the emperor, from the throne of the empire; and other subordinate magistrates from their places of dignity, trust, and profit; the priests out of their temples; and change the face of things everywhere; and which is expressed in language agreeable to this, in Rev_ 6:14, and has respect to the same times and things, "and the heaven departed as a scroll when it is rolled together, and every mountain and island were moved out of their place"; which is to be understood of the fall of the Pagan Roman empire:
and thou shalt be for booties unto them? the wealth and riches found in the Roman empire, as it fell into the hands of Constantine, were converted to the use of the Christians for the building of their temples, and the maintenance of their ministers, the relief of their poor, and for the reparation of losses others had sustained under the persecutions: thus the Christian emperors rose up at once, and exerted themselves; and who before seemed to be asleep awoke, and seized upon the empire, and the riches of it, and divided the spoil among themselves and their people.
(d) "foeneratores tui, seu creditores tui", Cocceius, Van Till. (e) "qui commoveant te", Pagninus, Vatablus; so R. Sol. Urbin. Ohel Moed, fol. 56. 1. "excutientes", Cocceius, Van Till; "commoventes te", Burkius.
Robert Jamieson, A. R. Fausset and David Brown
2:7 suddenly--the answer to the question, "How long?" (Hab 2:6).
bite--often used of usury; so favoring LEE'S rendering (Hab 2:6). As the Chaldean, like a usurer, oppressed others, so other nations shall, like usurers, take pledges of, that is, spoil, him.
2:82:8: Զի դո՛ւ կողոպտեցեր զազգս բազումս, եւ զքեզ կողոպտեսցեն ամենայն մնացորդք ժողովրդոց՝ վասն արեանց մարդկան, եւ ամպարշտութեան երկրի եւ քաղաքի՝ եւ ամենայն բնակչաց նորա։
8 Քանի որ դու կողոպտեցիր բազում ազգերի, ժողովուրդների ամբողջ մնացորդացը քե՛զ կը կողոպտի մարդկանց արեան, երկրի, քաղաքի եւ նրա բոլոր բնակիչների ամբարշտութեան համար:
8 Որովհետեւ դուն շատ ազգեր կողոպտեցիր, Քեզ ալ ժողովուրդներուն բոլոր մնացորդները պիտի կողոպտեն՝ Մարդոց արիւններուն Ու երկրին, քաղաքին եւ բոլոր անոր մէջ բնակողներուն զրկանքին համար։
Զի դու կողոպտեցեր զազգս բազումս, եւ զքեզ կողոպտեսցեն ամենայն մնացորդք ժողովրդոց` վասն արեանց մարդկան, եւ ամպարշտութեան երկրի եւ քաղաքի եւ ամենայն բնակչաց նորա:

2:8: Զի դո՛ւ կողոպտեցեր զազգս բազումս, եւ զքեզ կողոպտեսցեն ամենայն մնացորդք ժողովրդոց՝ վասն արեանց մարդկան, եւ ամպարշտութեան երկրի եւ քաղաքի՝ եւ ամենայն բնակչաց նորա։
8 Քանի որ դու կողոպտեցիր բազում ազգերի, ժողովուրդների ամբողջ մնացորդացը քե՛զ կը կողոպտի մարդկանց արեան, երկրի, քաղաքի եւ նրա բոլոր բնակիչների ամբարշտութեան համար:
8 Որովհետեւ դուն շատ ազգեր կողոպտեցիր, Քեզ ալ ժողովուրդներուն բոլոր մնացորդները պիտի կողոպտեն՝ Մարդոց արիւններուն Ու երկրին, քաղաքին եւ բոլոր անոր մէջ բնակողներուն զրկանքին համար։
zohrab-1805▾ eastern-1994▾ western am▾
2:82:8 Так как ты ограбил многие народы, то и тебя ограбят все остальные народы за пролитие крови человеческой, за разорение страны, города и всех живущих в нем.
2:8 διότι διοτι because; that σὺ συ you ἐσκύλευσας σκυλευω nation; caste πολλά πολυς much; many σκυλεύσουσίν σκυλευω you πάντες πας all; every οἱ ο the ὑπολελειμμένοι υπολειπω leave below / behind λαοὶ λαος populace; population δι᾿ δια through; because of αἵματα αιμα blood; bloodstreams ἀνθρώπων ανθρωπος person; human καὶ και and; even ἀσεβείας ασεβεια irreverence γῆς γη earth; land καὶ και and; even πόλεως πολις city καὶ και and; even πάντων πας all; every τῶν ο the κατοικούντων κατοικεω settle αὐτήν αυτος he; him
2:8 כִּֽי kˈî כִּי that אַתָּ֤ה ʔattˈā אַתָּה you שַׁלֹּ֨ותָ֙ šallˈôṯā שׁלל plunder גֹּויִ֣ם gôyˈim גֹּוי people רַבִּ֔ים rabbˈîm רַב much יְשָׁלּ֖וּךָ yᵊšāllˌûḵā שׁלל plunder כָּל־ kol- כֹּל whole יֶ֣תֶר yˈeṯer יֶתֶר remainder עַמִּ֑ים ʕammˈîm עַם people מִ mi מִן from דְּמֵ֤י ddᵊmˈê דָּם blood אָדָם֙ ʔāḏˌām אָדָם human, mankind וַ wa וְ and חֲמַס־ ḥᵃmas- חָמָס violence אֶ֔רֶץ ʔˈereṣ אֶרֶץ earth קִרְיָ֖ה qiryˌā קִרְיָה town וְ wᵊ וְ and כָל־ ḵol- כֹּל whole יֹ֥שְׁבֵי yˌōšᵊvê ישׁב sit בָֽהּ׃ פ vˈāh . f בְּ in
2:8. quia tu spoliasti gentes multas spoliabunt te omnes qui reliqui fuerint de populis propter sanguinem hominis et iniquitatem terrae civitatis et omnium habitantium in eaBecause thou hast spoiled many nations, all that shall be left of the people shall spoil thee: because of men's blood, and for the iniquity of the land, of the city, and of all that dwell therein.
8. Because thou hast spoiled many nations, all the remnant of the peoples shall spoil thee; because of men’s blood, and for the violence done to the land, to the city and to all that dwell therein.
2:8. Because you have despoiled many peoples, all those who are left of the people shall despoil you, because of the blood of men, and the iniquity of the earth, of the city and all who dwell therein.
2:8. Because thou hast spoiled many nations, all the remnant of the people shall spoil thee; because of men’s blood, and [for] the violence of the land, of the city, and of all that dwell therein.
Because thou hast spoiled many nations, all the remnant of the people shall spoil thee; because of men' s blood, and [for] the violence of the land, of the city, and of all that dwell therein:

2:8 Так как ты ограбил многие народы, то и тебя ограбят все остальные народы за пролитие крови человеческой, за разорение страны, города и всех живущих в нем.
2:8
διότι διοτι because; that
σὺ συ you
ἐσκύλευσας σκυλευω nation; caste
πολλά πολυς much; many
σκυλεύσουσίν σκυλευω you
πάντες πας all; every
οἱ ο the
ὑπολελειμμένοι υπολειπω leave below / behind
λαοὶ λαος populace; population
δι᾿ δια through; because of
αἵματα αιμα blood; bloodstreams
ἀνθρώπων ανθρωπος person; human
καὶ και and; even
ἀσεβείας ασεβεια irreverence
γῆς γη earth; land
καὶ και and; even
πόλεως πολις city
καὶ και and; even
πάντων πας all; every
τῶν ο the
κατοικούντων κατοικεω settle
αὐτήν αυτος he; him
2:8
כִּֽי kˈî כִּי that
אַתָּ֤ה ʔattˈā אַתָּה you
שַׁלֹּ֨ותָ֙ šallˈôṯā שׁלל plunder
גֹּויִ֣ם gôyˈim גֹּוי people
רַבִּ֔ים rabbˈîm רַב much
יְשָׁלּ֖וּךָ yᵊšāllˌûḵā שׁלל plunder
כָּל־ kol- כֹּל whole
יֶ֣תֶר yˈeṯer יֶתֶר remainder
עַמִּ֑ים ʕammˈîm עַם people
מִ mi מִן from
דְּמֵ֤י ddᵊmˈê דָּם blood
אָדָם֙ ʔāḏˌām אָדָם human, mankind
וַ wa וְ and
חֲמַס־ ḥᵃmas- חָמָס violence
אֶ֔רֶץ ʔˈereṣ אֶרֶץ earth
קִרְיָ֖ה qiryˌā קִרְיָה town
וְ wᵊ וְ and
כָל־ ḵol- כֹּל whole
יֹ֥שְׁבֵי yˌōšᵊvê ישׁב sit
בָֽהּ׃ פ vˈāh . f בְּ in
2:8. quia tu spoliasti gentes multas spoliabunt te omnes qui reliqui fuerint de populis propter sanguinem hominis et iniquitatem terrae civitatis et omnium habitantium in ea
Because thou hast spoiled many nations, all that shall be left of the people shall spoil thee: because of men's blood, and for the iniquity of the land, of the city, and of all that dwell therein.
2:8. Because you have despoiled many peoples, all those who are left of the people shall despoil you, because of the blood of men, and the iniquity of the earth, of the city and all who dwell therein.
2:8. Because thou hast spoiled many nations, all the remnant of the people shall spoil thee; because of men’s blood, and [for] the violence of the land, of the city, and of all that dwell therein.
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Adam Clarke: Commentary on the Bible - 1831
2:8: For the violence of the land - Or, for the violence done to the land of Judea, and to the city of Jerusalem.
Albert Barnes: Notes on the Bible - 1834
2:8: Because (or For). The prophet assigns the reason of the woes he had just pronounced. "Thou (emphatic), thou hast spoiled many nations, all the resonant of the people shall spoil thee." So Isaiah Isa 33:1, "When thou shalt cease to spoil, thou shalt be spoiled; when thou shalt make an end to deal treacherously, they shall deal treacherously with thee." Boundless as his conquests were, each remaining people, tribe, or family shall be his foe. Theodotion: "Having subdued very many, thou shalt be destroyed by few, and they who long endured thy tyranny, arising as from sleep, shall compass thy destruction; and thou shalt pay the penalty of thy countless slaughters and thy great ungodliness and thy lawless violence to cities which thou modest desolate of inhabitants." Nothing was too great or too little to escape this violence.
All the remnant - Theodotion: "As thou, invading, didst take away the things of others, in like way shall what appertaineth to thee be taken away by those who are left for vengeance." Jeremiah foretold of Elam "in the beginning of the reign of Zedekiah" Jer 49:34-39 (in expansion of the prophecy in the reign of Jehoiakim) ; "Thus saith the Lord of hosts, Behold, I will break the bow of Elam, the chief of their might. And upon Elam I will bring the four winds from the four quarters of the heavens, and will scatter them toward all these winds, and there shall be no nation where the outcasts of Elam shall not come. For I will cause Elam to be dismayed before her enemies; but it shall come to pass in the latter days, that I will bring again the captivity of Elam, saith the Lord." Elam is also counted by Ezekiel Ezek. 32:17-32 among those who, together with Pharaoh, should be brought down to the grave, with Asshur, Meshech, Tabal, Edom and all the Zidonians, by the king of Babylon. They were then all which remained, Jer 39:9) of the nations which he had conquered, who should be gathered against his house.
"Because of men's blood and of the violence of" i. e., "to the land, as the violence of," i. e., "to , Lebanon," and "men's blood" is their blood which was shed. "To land, city, and all dwellers therein." Land or earth, city, are left purposely undefined, so that while that in which the offence culminated should be, by the singular, specially suggested, the violence to Judah and Jerusalem, the cruelty condemned should not be limited, to these. The violence was dealt out to the whole land or earth, and in it, to cities, and in each, one by one, to all its inhabitants. Babylon is called Jer 50:23, "the hammer of the whole earth Jer 51:7; a golden cup in the Lord's hand, that made all the earth drunken; jer 25 a destroying mountain, which destroyeth the whole earth; the whole earth is at rest and is quiet" Isa 14:7, after Babylon, "which made it to tremble" Isa 14:16, is overthrown.
So Satan had by violence and deceit subdued the whole earth, yet Christ made him a spoil to those whom he had spoiled, and the strong man was bound and his goods Spoiled and himself trampled underfoot. Yet here as throughout the prophets, it is a "remnant" only which is saved Cyril: "Satan too was spoiled by the remnant of the people, i. e., by those justified by Christ and sanctified in the Spirit. For the remnant of Israel was saved."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:8: thou: Hab 2:10, Hab 2:17; Isa 33:1, Isa 33:4; Jer 27:7, Jer 30:16, Jer 50:10, Jer 50:37, Jer 51:13, Jer 51:44, Jer 51:48, Jer 51:55, Jer 51:56; Zac 2:8, Zac 2:9
blood: Heb. bloods, Hab 2:17
the violence: Psa 137:8; Isa 47:6; Jer 50:11, Jer 50:17, Jer 50:18, Jer 50:28, Jer 50:33, Jer 50:34, Jer 51:8, Jer 51:24, Jer 51:34, Jer 51:35; Mic 4:11-13; Zac 1:15, Zac 2:8, Zac 12:2-4, Zac 14:12; Rev 6:10, Rev 18:20-24
John Gill
2:8 Because thou hast spoiled many nations, all the remnant of the people shall spoil thee,.... Those that survived the persecutions of the Roman emperors; those that were left of the great numbers put to death by them; those under Constantine rose up, and by just retaliation spoiled them of all their power and wealth:
because of men's blood; the blood of the saints and martyrs of Jesus, of those under the altar, whose blood cried for vengeance, Rev_ 6:9, which was shed under the ten bloody persecutions: or, "because of the blood of a man": of Adam (f), as it may be rendered; the blood of Christ the second Adam, which, though shed at the instance of the Jews, yet by the order of Pontius Pilate, the Roman governor:
and for the violence of the land, and of the city, and of all that dwell therein: that is, for the violence and injuries done to the land of Israel and city of Jerusalem, and the inhabitants thereof, as the Targum, and so Jarchi; and which were done by the Romans to those places and people, under Titus Vespasian, when he invaded the country of Judea, and made it desolate; besieged and took Jerusalem, and burnt it with fire; destroyed great numbers of its inhabitants, and carried them captive, and sent great multitudes of them to the mines; as well as for what were done to the Christians in every country and city where they dwelt; and to the city of the living God, the church, the heavenly Jerusalem, and the citizens of it, who were used by them in a very cruel and inhuman manner, and for which vengeance would be, and was, taken upon them.
(f) "propter sanguinem hominis", i. e. "Christi, qui est secundus Adam", Cocceius, Van Till.
John Wesley
2:8 Of the land - Of the whole land of Chaldea. The city - Babylon.
Robert Jamieson, A. R. Fausset and David Brown
2:8 the remnant of the people--Those remaining of the peoples spoiled by thee, though but a remnant, will suffice to inflict vengeance on thee.
the violence of the land . . . city--that is, on account of thy violent oppression of the lands and cities of the earth [GROTIUS] (compare Hab 2:5-6, Hab 2:12). The same phrase occurs in Hab 2:17, where the "land" and "city" are Judea and Jerusalem.
2:92:9: Վա՛յ որ ագահէ զագահութիւն չար՝ տա՛ն իւրոյ, դնել ՚ի բարձունս զբոյն իւր, կորզել ՚ի ձեռաց չարաց։
9 Վա՜յ նրան, ով իր տան համար ագահութիւն կ’անի, իր բոյնը բարձր տեղ կը դնի չար ձեռքերից ազատելու համար:
9 Վա՜յ անոր, որ իր տանը համար ագահութեամբ կը վաստկի, Որպէս զի իր բոյնը բարձր տեղ դնէ, Չարին ձեռքէն ազատելու համար։
Վա՜յ որ ագահէ զագահութիւն չար տան իւրոյ, դնել ի բարձունս զբոյն իւր, [22]կորզել ի ձեռաց չարաց:

2:9: Վա՛յ որ ագահէ զագահութիւն չար՝ տա՛ն իւրոյ, դնել ՚ի բարձունս զբոյն իւր, կորզել ՚ի ձեռաց չարաց։
9 Վա՜յ նրան, ով իր տան համար ագահութիւն կ’անի, իր բոյնը բարձր տեղ կը դնի չար ձեռքերից ազատելու համար:
9 Վա՜յ անոր, որ իր տանը համար ագահութեամբ կը վաստկի, Որպէս զի իր բոյնը բարձր տեղ դնէ, Չարին ձեռքէն ազատելու համար։
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2:92:9 Горе тому, кто жаждет неправедных приобретений для дома своего, чтобы устроить гнездо свое на высоте и тем обезопасить себя от руки несчастья!
2:9 ὦ ω.1 oh! ὁ ο the πλεονεκτῶν πλεονεκτεω exploit πλεονεξίαν πλεονεξια greed; exploitation κακὴν κακος bad; ugly τῷ ο the οἴκῳ οικος home; household αὐτοῦ αυτος he; him τοῦ ο the τάξαι τασσω arrange; appoint εἰς εις into; for ὕψος υψος height; on high νοσσιὰν νοσσια brood αὐτοῦ αυτος he; him τοῦ ο the ἐκσπασθῆναι εκσπαω from; out of χειρὸς χειρ hand κακῶν κακος bad; ugly
2:9 הֹ֗וי hˈôy הֹוי alas בֹּצֵ֛עַ bōṣˈēₐʕ בצע cut off בֶּ֥צַע bˌeṣaʕ בֶּצַע profit רָ֖ע rˌāʕ רַע evil לְ lᵊ לְ to בֵיתֹ֑ו vêṯˈô בַּיִת house לָ lā לְ to שׂ֤וּם śˈûm שׂים put בַּ ba בְּ in † הַ the מָּרֹום֙ mmārôm מָרֹום high place קִנֹּ֔ו qinnˈô קֵן nest לְ lᵊ לְ to הִנָּצֵ֖ל hinnāṣˌēl נצל deliver מִ mi מִן from כַּף־ kkaf- כַּף palm רָֽע׃ rˈāʕ רַע evil
2:9. vae qui congregat avaritiam malam domui suae ut sit in excelso nidus eius et liberari se putat de manu maliWoe to him that gathereth together an evil covetousness to his house, that his nest may be on high, and thinketh he may be delivered out of the hand of evil.
9. Woe to him that getteth an evil gain for his house, that he may set his nest on high, that he may be delivered from the hand of evil!
2:9. Woe to him who gathers together an evil greed for his house, so that his nest may be exalted, and thinking that he might free himself from the hand of evil.
2:9. Woe to him that coveteth an evil covetousness to his house, that he may set his nest on high, that he may be delivered from the power of evil!
Woe to him that coveteth an evil covetousness to his house, that he may set his nest on high, that he may be delivered from the power of evil:

2:9 Горе тому, кто жаждет неправедных приобретений для дома своего, чтобы устроить гнездо свое на высоте и тем обезопасить себя от руки несчастья!
2:9
ω.1 oh!
ο the
πλεονεκτῶν πλεονεκτεω exploit
πλεονεξίαν πλεονεξια greed; exploitation
κακὴν κακος bad; ugly
τῷ ο the
οἴκῳ οικος home; household
αὐτοῦ αυτος he; him
τοῦ ο the
τάξαι τασσω arrange; appoint
εἰς εις into; for
ὕψος υψος height; on high
νοσσιὰν νοσσια brood
αὐτοῦ αυτος he; him
τοῦ ο the
ἐκσπασθῆναι εκσπαω from; out of
χειρὸς χειρ hand
κακῶν κακος bad; ugly
2:9
הֹ֗וי hˈôy הֹוי alas
בֹּצֵ֛עַ bōṣˈēₐʕ בצע cut off
בֶּ֥צַע bˌeṣaʕ בֶּצַע profit
רָ֖ע rˌāʕ רַע evil
לְ lᵊ לְ to
בֵיתֹ֑ו vêṯˈô בַּיִת house
לָ לְ to
שׂ֤וּם śˈûm שׂים put
בַּ ba בְּ in
הַ the
מָּרֹום֙ mmārôm מָרֹום high place
קִנֹּ֔ו qinnˈô קֵן nest
לְ lᵊ לְ to
הִנָּצֵ֖ל hinnāṣˌēl נצל deliver
מִ mi מִן from
כַּף־ kkaf- כַּף palm
רָֽע׃ rˈāʕ רַע evil
2:9. vae qui congregat avaritiam malam domui suae ut sit in excelso nidus eius et liberari se putat de manu mali
Woe to him that gathereth together an evil covetousness to his house, that his nest may be on high, and thinketh he may be delivered out of the hand of evil.
2:9. Woe to him who gathers together an evil greed for his house, so that his nest may be exalted, and thinking that he might free himself from the hand of evil.
2:9. Woe to him that coveteth an evil covetousness to his house, that he may set his nest on high, that he may be delivered from the power of evil!
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
9-11. Второе "горе" ставит предметом обличения тоже лихоимство врага, но со стороны ложно им понятой цели обезопасить себя от врага: злом нельзя укрыться от зла, на хищении и неправде нельзя созидать свое благосостояние (ст. 9, ср. Иер XXII:13: сл. ); по закону правды Божией, удел поступающего так - бесславие, позор и гибель (ст. 10). "Подлинно злосчастен и троекратно злосчастен, кто желает большего, такими средствами покушается обогатить свой дом, и усиливается стать выше всех людей. Таковой потерпит вящшее падение, как с большой высоты низвергающийся в глубину. Тысячи зол причинив многим народам, душу свою пронзил ты грехами и весь дом покрывал стыдом" (блаж. Феодорит, с. 29). Подобный образ - в Притч I:18: и в Пс IX:16-17. Самые камни и дерево - материал неправедно созданного дома - засвидетельствуют непрочность и гибельность такого строительства. "Не разумом только одаренные, но и неодушевленные и неразумные твари возопиют о твоем неразумии и неистовстве" (блаж. Феодорит, с. 30). Ср. Мф ХXI:9, 16; Лк XIX:40.
Adam Clarke: Commentary on the Bible - 1831
2:9: An evil covetousness to his house - Nebuchadnezzar wished to aggrandize his family, and make his empire permanent: but both family and empire were soon cut off by the death of his son Belshazzar, and the consequent destruction of the Chaldean empire.
Albert Barnes: Notes on the Bible - 1834
2:9: Woe to him that coveteth an evil covetousness to his house - (or, with accents, "that coveteth covetousness or unjust gain, an evil to his house.") What man coveteth seems gain, but is evil "to his house" after him, destroying both himself and his whole family or race with him . "That he may set his nest on high," as an eagle, to which he had likened the Chaldee (Hab 1:8. Compare Jer 20:16). A pagan called "strongholds, the nests of tyrants." The nest was placed "on high" which means also "heaven," as it is said, Oba 1:4, "though thou set thy nest among the stars;" and the tower of Babel was to "reach unto heaven" Gen 11:4; and the antichrist, whose symbol the King of Babylon is, Isa 14:13 says, "I will exalt my throne above the stars of God." Babylon lying in a large plain, on the sides of the Euphrates, the image of its eagle's-nest on high must be taken, not from any natural eminence, but wholly from the works of man.
Its walls, and its hanging gardens were among "the seven wonders of the world." Eye-witnesses speak of its walls, encompassing at least 100 square miles , "and as large as the land-graviat of Hesse Homberg;" those walls, 335, or 330 feet high, and 85 feet broad ; a fortified palace, nearly 7 miles in circumference; gardens, 400 Greek feet square, supporting at an artificial height arch upon arch, of "at least 75 feet," forest trees; a temple to its god, said to have been at least 600 feet high.
If we, creatures of a day, had no one above us, Nebuchadnezzars boast had been true Dan 4:30, "Is not this great Babylon that I have built for the house of the Kingdom by the might of my power and for the honor of my majesty?" He had built an eagle's nest, which no human arm could reach, encircled by walls which laughed its invaders to scorn, which, at that time, no skill could scale or shatter or mine. Even as one sees in a picture the vast mounds which still remain , one can hardly imagine that they were, brick upon brick, wholly the work of man.
To be delivered from the hand (grasp) of evil - that it should not be able to reach him. Evil is spoken of as a living power , which would seize him, whose grasp he would defy. It was indeed a living power, since it was the will of Almighty God, whose servant and instrument Cyrus was, to chasten Babylon, when its sins were full. Such was the counsel, what the result? The evil covetousness which he worked, brought upon him the evil, from which, in that nest built by the hard toil of his captives, he thought to deliver himself.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:9: that coveteth an evil covetousness: or, that gaineth an evil gain, Gen 13:10-13, Gen 19:26-38; Deu 7:25, Deu 7:26; Jos 7:21-26; Kg1 21:2-4, Kg1 21:19-24; Kg2 5:20-27; Job 20:19-28; Jer 22:13-19; Zac 5:1-4; Act 1:17-25; Jde 1:11
set: Psa 10:3-6, Psa 49:11, Psa 52:7; Pro 18:11, Pro 18:12; Isa 28:15, Isa 47:7-9; Jer 49:16; Oba 1:4
power of evil: Heb. palm of the hand
Carl Friedrich Keil and Franz Delitzsch
2:9
The second woe is pronounced upon the wickedness of the Chaldaean, in establishing for himself a permanent settlement through godless gain. Hab 2:9. "Woe to him who getteth a godless gain for his house, to set his nest on high, to save himself from the hand of calamity. Hab 2:10. Thou hast consulted shame to thy house, destruction of many nations, and involvest thy soul in guilt. Hab 2:11. For the stone out of the wall will cry, and the spar out of the wood will answer it." To the Chaldaean's thirst for robbery and plunder there is attached quite simply the base avarice through which he seeks to procure strength and durability for his house. בּצע בּצע, to get gain, has in itself the subordinate idea of unrighteous gain or sinful covetousness, since בּצע denotes cutting or breaking something off from another's property, though here it is still further strengthened by the predicate רע, evil (gain). בּיתו (his house) is not the palace, but the royal house of the Chaldaean, his dynasty, as Hab 2:10 clearly shows, where בּית evidently denotes the king's family, including the king himself. How far he makes בּצע for his family, is more precisely defined by לשׂוּם וגו. קנּו, his (the Chaldaean's) nest, is neither his capital nor his palace or royal castle; but the setting up of his nest on high is a figure denoting the founding of his government, and securing it against attacks. As the eagle builds its nest on high, to protect it from harm (cf. Job 39:27), so does the Chaldaean seek to elevate and strengthen his rule by robbery and plunder, that it may never be wrested from his family again. We might here think of the buildings erected by Nebuchadnezzar for the fortification of Babylon, and also of the building of the royal palace (see Berosus in Hos. c. Ap. i. 19). We must not limit the figurative expression to this, however, but must rather refer it to all that the Chaldaean did to establish his rule. This is called the setting on high of his nest, to characterize it as an emanation from his pride, and the lofty thoughts of his heart. For the figure of the nest, see Num 24:21; Obad 1:4; Jer 49:16. His intention in doing this is to save himself from the hand of adversity. רע is not masculine, the evil man; but neuter, adversity, or "the hostile fate, which, so far as its ultimate cause is God (Is 45:7), is inevitable and irreversible" (Delitzsch). In Hab 2:10 the result of his heaping up of evil gain is announced: he has consulted shame to his house. יעץ, to form a resolution. His determination to establish his house, and make it firm and lofty by evil gain, will bring shame to his house, and instead of honour and lasting glory, only shame and ruin. קצות, which has been variously rendered, cannot be the plural of the noun קצה, "the ends of many nations," since it is impossible to attach any intelligent meaning to this. It is rather the infinitive of the verb קצה, the occurrence of which Hitzig can only dispute by an arbitrary alteration of the text in four different passages, and is equivalent to קצץ, to cut off, hew off, which occurs in the piel in 4Kings 10:32 and Prov 26:6, but in the kal only here. The infinitive construct does not stand for the inf. abs., or for לקצות, exscindendo, but is used substantively, and is governed by יעצתּ, which still retains its force from the previous clause. Thou hast consulted (resolved upon) the cutting off, or destruction, of many nations. וחוטא, and sinnest against thy soul thereby, i.e., bringest retribution upon thyself, throwest away thine own life. On the use of the participle in the sense of the second person without אתּה, see at Hab 1:5. חטא, with the accusative of the person, as in Prov 20:2 and Prov 8:36, instead of חטא בנפשׁו. The participle is used, because the reference is to a present, which will only be completed in the future (Hitzig and Delitzsch). The reason for this verdict, and also for the hōi which stands at the head of this strophe, follows in Hab 2:11. The stone out of the wall and the spar out of the woodwork will cry, sc. because of the wickedness which thou hast practised in connected with thy buildings (Hab 1:2), or for vengeance (Gen 4:10), because they have been stolen, or obtained from stolen property. The apparently proverbial expression of the crying of stones is applied in a different way in Lk 19:40. קיר does not mean the wall of a room here, but, as distinguished from עץ, the outside wall, and עץ, the woodwork or beams of the buildings. The ἁπ. λεγ. כּפיס, lit., that which binds, from כפס in the Syriac and Targum, to bind, is, according to Jerome, "the beam which is placed in the middle of any building to hold the walls together, and is generally called ἱμάντωσις by the Greeks." The explanations given by Suidas is, δέσις ξύλων ἐμβαλλομένων ἐν τοῖς οἰκοδομήσασι, hence rafters or beams. יעננּה, will answer, sc. the stone, i.e., join in its crying (cf. Is 34:14).
John Gill
2:9 Woe to him that coveteth an evil covetousness to his house,.... The bishops of Rome, being enriched by the donations of Constantine, were not satisfied, but coveted more; these are the greedy dogs Isaiah speaks of, that could never have enough, Is 56:11 but were still seeking and gaping after more for themselves and families, and for their own house or church; which, from the time of their apostasy, became their own house, in distinction from, and in opposition to, the house or true church of God; and of those covetous bishops, or Rome Papal, are these and the following words to Hab 2:9 to be understood:
that he may set his nest on high: in allusion to birds, especially the eagle, which builds its nest in high places, that it may be secure from any that would otherwise disturb it, or take it away: so these covetous and ambitious bishops, getting great wealth and riches, and large dominions into their hands, secular power and authority, as well as ecclesiastical, set themselves up, and advanced their see and seat, not only above all other bishops, but even above the kings and princes of the earth, above all that are called gods, Th2 2:4 and by such means endeavoured to gain their point, the main thing they had in view:
that he may be delivered from the power of evil; that they might be safe and secure against all worldly power, and be out of the jurisdiction of the princes of the earth, and in no danger of being dispossessed or crushed by them.
John Wesley
2:9 To his house - His family which he would enrich, and raise high. Delivered - Kept secure and out of danger from all below him.
Robert Jamieson, A. R. Fausset and David Brown
2:9 coveteth an evil covetousness--that is, a covetousness so surpassingly evil as to be fatal to himself.
to his house--greedily seizing enormous wealth, not merely for himself, but for his family, to which it is destined to be fatal. The very same "evil covetousness" that was the cause of Jehoiakim's being given up to the Chaldean oppressor (Jer 22:13) shall be the cause of the Chaldean's own destruction.
set his nest on high-- (Num 24:21; Jer 49:16; Obad 1:4). The image is from an eagle (Job 39:27). The royal citadel is meant. The Chaldean built high towers, like the Babel founders, to "be delivered from the power of evil" (Gen 11:4).
2:102:10: Խորհեցա՛ր զամօթ տան քոյ. սպառեցեր զազգս բազումս. եւ յանցեա՛ւ անձն քո։
10 Քո տան ամօթը հաստատեցիր. ոչնչացրիր բազում ազգերի եւ դու յանցանք գործեցիր.
10 Շատ ժողովուրդներ կոտորելով Քու տանդ վրայ անարգանք բերիր*Եւ քու հոգիիդ դէմ մեղք գործեցիր։
Խորհեցար զամօթ տան քո, [23]սպառեցեր զազգս բազումս, եւ յանցեաւ անձն քո:

2:10: Խորհեցա՛ր զամօթ տան քոյ. սպառեցեր զազգս բազումս. եւ յանցեա՛ւ անձն քո։
10 Քո տան ամօթը հաստատեցիր. ոչնչացրիր բազում ազգերի եւ դու յանցանք գործեցիր.
10 Շատ ժողովուրդներ կոտորելով Քու տանդ վրայ անարգանք բերիր*Եւ քու հոգիիդ դէմ մեղք գործեցիր։
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2:102:10 Бесславие измыслил ты для твоего дома, истребляя многие народы, и согрешил против души твоей.
2:10 ἐβουλεύσω βουλευω intend; deliberate αἰσχύνην αισχυνη shame τῷ ο the οἴκῳ οικος home; household σου σου of you; your συνεπέρανας συμπεραινω populace; population πολλούς πολυς much; many καὶ και and; even ἐξήμαρτεν εξαμαρτανω the ψυχή ψυχη soul σου σου of you; your
2:10 יָעַ֥צְתָּ yāʕˌaṣtā יעץ advise בֹּ֖שֶׁת bˌōšeṯ בֹּשֶׁת shame לְ lᵊ לְ to בֵיתֶ֑ךָ vêṯˈeḵā בַּיִת house קְצֹות־ qᵊṣôṯ- קצה cut off עַמִּ֥ים ʕammˌîm עַם people רַבִּ֖ים rabbˌîm רַב much וְ wᵊ וְ and חֹוטֵ֥א ḥôṭˌē חטא miss נַפְשֶֽׁךָ׃ nafšˈeḵā נֶפֶשׁ soul
2:10. cogitasti confusionem domui tuae concidisti populos multos et peccavit anima tuaThou hast devised confusion to thy house, thou hast cut off many people, and thy soul hath sinned.
10. Thou hast consulted shame to thy house, by cutting off many peoples, and hast sinned against thy soul.
2:10. You have devised confusion for your house, you have cut to pieces many peoples, and your soul has sinned.
2:10. Thou hast consulted shame to thy house by cutting off many people, and hast sinned [against] thy soul.
Thou hast consulted shame to thy house by cutting off many people, and hast sinned [against] thy soul:

2:10 Бесславие измыслил ты для твоего дома, истребляя многие народы, и согрешил против души твоей.
2:10
ἐβουλεύσω βουλευω intend; deliberate
αἰσχύνην αισχυνη shame
τῷ ο the
οἴκῳ οικος home; household
σου σου of you; your
συνεπέρανας συμπεραινω populace; population
πολλούς πολυς much; many
καὶ και and; even
ἐξήμαρτεν εξαμαρτανω the
ψυχή ψυχη soul
σου σου of you; your
2:10
יָעַ֥צְתָּ yāʕˌaṣtā יעץ advise
בֹּ֖שֶׁת bˌōšeṯ בֹּשֶׁת shame
לְ lᵊ לְ to
בֵיתֶ֑ךָ vêṯˈeḵā בַּיִת house
קְצֹות־ qᵊṣôṯ- קצה cut off
עַמִּ֥ים ʕammˌîm עַם people
רַבִּ֖ים rabbˌîm רַב much
וְ wᵊ וְ and
חֹוטֵ֥א ḥôṭˌē חטא miss
נַפְשֶֽׁךָ׃ nafšˈeḵā נֶפֶשׁ soul
2:10. cogitasti confusionem domui tuae concidisti populos multos et peccavit anima tua
Thou hast devised confusion to thy house, thou hast cut off many people, and thy soul hath sinned.
2:10. You have devised confusion for your house, you have cut to pieces many peoples, and your soul has sinned.
2:10. Thou hast consulted shame to thy house by cutting off many people, and hast sinned [against] thy soul.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
2:10: Hast sinned against thy soul - Thy life is forfeited by thy crimes.
Albert Barnes: Notes on the Bible - 1834
2:10: Thou hast consulted shame to thy house, the cutting off many people, and sinning against thy soul - The wicked, whether out of passion or with his whole mind and deliberate choice and will, takes that counsel, which certainly brings shame to himself and his house, according to the law of God, whereby, according to Exo 20:5, He "visits the iniquities of the fathers upon the children unto the third and fourth generation of them that hate Him," i. e., until by righteousness and restitution the curse is cut off. Pro 15:27 : "he that is greedy of gain troubleth his own house." So Jeremiah says Jer 7:19 : "Thus saith the Lord, Is it Me they are vexing? Is it not themselves, for the confusion of their faces?" i. e., with that end and object. Holy Scripture overlooks the means, and places us at the end of all. Whatever the wicked had in view, to satisfy ambition, avarice, passion, love of pleasure, or the rest of man's immediate ends, all he was doing was leading on to a further end - shame and death. He was bringing about, not only these short-lived, but the lasting ends beyond, and these far more than the others, since that is the real end of a thing which abides, in which it at last ends. He consulted to cut off many people and was thereby (though he did not know it) by one and the same act, "guilty of and forfeiting his OWN soul" Pro 8:36. The contemporaneousness of the act is expressed by the participle; the pronoun is omitted as in Hab 1:5).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:10: consulted: Kg2 9:26, Kg2 10:7; Isa 14:20-22; Jer 22:30, Jer 36:31; Nah 1:14; Mat 27:25
sinned: Num 16:38; Kg1 2:23; Pro 1:18, Pro 8:36; Isa 33:11
Geneva 1599
2:10 Thou (h) gavest shameful counsel to thy house by cutting off many people, and hast sinned [against] thy soul.
(h) Signifying that the covetous man is the ruin of his own house, when he thinks to enrich it be cruelty and oppression.
John Gill
2:10 Thou hast consulted shame to thy house,.... Instead of bringing real honour and glory to their church, and that into the esteem of men, by such covetousness, ambition, and arrogance, they brought it into shame and disgrace, especially with all good men; and which they as effectually did as if they had studied it, and as if this was the thing they had in view in all their schemes and measures: this they procured
by cutting off many people; by making war with the saints, and killing great multitudes of them with the sword, as the Waldenses and Albigenses, and many of the Protestants by fire and faggot; and also by cutting off all such they called heretics and schismatics, with their anathemas and excommunications; neither of which were to their honour, but to their eternal infamy:
and hast sinned against thy soul; and exposed it to eternal damnation; that is, they sinned against the light and dictates of their own consciences, which is an aggravation of their sin, and might justly cause shame and confusion of mind.
John Wesley
2:10 Thou - Nebuchadnezzar.
Robert Jamieson, A. R. Fausset and David Brown
2:10 Thou hast consulted shame . . . by cutting off many--MAURER, more literally, "Thou hast consulted shame . . . to destroy many," that is, in consulting (determining) to cut off many, thou hast consulted shame to thy house.
sinned against thy soul--that is, against thyself; thou art the guilty cause of thine own ruin (Prov 8:36; Prov 20:2). They who wrong their neighbors, do much greater wrong to their own souls.
2:112:11: Զի քա՛ր ՚ի հիմանէ աղաղակեսցէ. եւ ո՛րդն ՚ի փայտէ գոչեսցէ զայդ։
11 քանի որ քարը հիմքից կ’աղաղակի, եւ որդը փայտի միջից այդ մասին ձայն կը տայ:
11 Քանզի քարը պատէն պիտի աղաղակէ Ու գերանը շէնքին փայտերուն մէջէն պատասխան պիտի տայ անոր։
Զի քար [24]ի հիմանէ աղաղակեսցէ, եւ որդն ի փայտէ գոչեսցէ զայդ:

2:11: Զի քա՛ր ՚ի հիմանէ աղաղակեսցէ. եւ ո՛րդն ՚ի փայտէ գոչեսցէ զայդ։
11 քանի որ քարը հիմքից կ’աղաղակի, եւ որդը փայտի միջից այդ մասին ձայն կը տայ:
11 Քանզի քարը պատէն պիտի աղաղակէ Ու գերանը շէնքին փայտերուն մէջէն պատասխան պիտի տայ անոր։
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2:112:11 Камни из стен возопиют и перекладины из дерева будут отвечать им:
2:11 διότι διοτι because; that λίθος λιθος stone ἐκ εκ from; out of τοίχου τοιχος wall βοήσεται βοαω scream; shout καὶ και and; even κάνθαρος κανθαρος from; out of ξύλου ξυλον wood; timber φθέγξεται φθεγγομαι enunciate; speak αὐτά αυτος he; him
2:11 כִּי־ kî- כִּי that אֶ֖בֶן ʔˌeven אֶבֶן stone מִ mi מִן from קִּ֣יר qqˈîr קִיר wall תִּזְעָ֑ק tizʕˈāq זעק cry וְ wᵊ וְ and כָפִ֖יס ḵāfˌîs כָּפִיס stucco-work מֵ mē מִן from עֵ֥ץ ʕˌēṣ עֵץ tree יַעֲנֶֽנָּה׃ פ yaʕᵃnˈennā . f ענה answer
2:11. quia lapis de pariete clamabit et lignum quod inter iuncturas aedificiorum est respondebitFor the stone shall cry out of the wall: and the timber that is between the joints of the building, shall answer.
11. For the stone shall cry out of the wall, and the beam out of the timber shall answer it.
2:11. For the stone will cry out from the wall, and the wood that is between the joints of the building will respond.
2:11. For the stone shall cry out of the wall, and the beam out of the timber shall answer it.
For the stone shall cry out of the wall, and the beam out of the timber shall answer it:

2:11 Камни из стен возопиют и перекладины из дерева будут отвечать им:
2:11
διότι διοτι because; that
λίθος λιθος stone
ἐκ εκ from; out of
τοίχου τοιχος wall
βοήσεται βοαω scream; shout
καὶ και and; even
κάνθαρος κανθαρος from; out of
ξύλου ξυλον wood; timber
φθέγξεται φθεγγομαι enunciate; speak
αὐτά αυτος he; him
2:11
כִּי־ kî- כִּי that
אֶ֖בֶן ʔˌeven אֶבֶן stone
מִ mi מִן from
קִּ֣יר qqˈîr קִיר wall
תִּזְעָ֑ק tizʕˈāq זעק cry
וְ wᵊ וְ and
כָפִ֖יס ḵāfˌîs כָּפִיס stucco-work
מֵ מִן from
עֵ֥ץ ʕˌēṣ עֵץ tree
יַעֲנֶֽנָּה׃ פ yaʕᵃnˈennā . f ענה answer
2:11. quia lapis de pariete clamabit et lignum quod inter iuncturas aedificiorum est respondebit
For the stone shall cry out of the wall: and the timber that is between the joints of the building, shall answer.
2:11. For the stone will cry out from the wall, and the wood that is between the joints of the building will respond.
2:11. For the stone shall cry out of the wall, and the beam out of the timber shall answer it.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
2:11: The stone shall cry out of the wall, and the beam out of the timber shall answer it - This appears to refer to the ancient mode of building walls; two or three courses of stone. and then one course of timber. See Kg1 6:36 : thus was the palace of Solomon built. The splendid and costly buildings of Babylon have been universally celebrated. But how were these buildings erected? By the spoils of conquered nations, and the expense of the blood of multitudes; therefore the stones and the timber are represented as calling out for vengeance against this ruthless conqueror.
Albert Barnes: Notes on the Bible - 1834
2:11: For the stone shall cry out of the wall, and the beam out of the timber shall answer it - All things have a voice, in that they are . God's works speak that, for which He made them Psa 19:1 : "The heavens declare the glory of God." Psa 65:13 : "the valleys are clad with corn, they laugh, yea, they sing;" their very look speaks gladness. Cyril: "For the creation itself proclaims the glory of the Maker, in that it is admired as well made. Wherefore there are voices in things, although there are not words." Man's works speak of that in him, out of which and for which he made them. Works of mercy go up for a memorial before God, and plead there; great works, performed amid wrong and cruelty and for man's ambition and pride, have a voice too, and cry out to God, calling down His vengeance on the oppressor. Here the stones of the wall, whereby the building is raised, and the beam, the tye-beam, out of the timber-work wherewith it is finished, and which, as it were, crowns the work, join, as in a chorus, answering one another, and in a deep solemn wailing, before God and the whole world, together chant "Woe, Woe." Did not the blood and groans of men cry out to God, speechless things have a voice to appeal to Him (See Luk 19:40). Against Belshazzar the wall had, to the letter, words to speak.
Each three verses forming one stanza, as it were, of the dirge, the following words are probably not directly connected with the former, as if the woe, which follows, were, so to speak, the chant of these inanimate witnesses against the Chaldaeans; yet they stand connected with it. The dirge began with woe on the wrongful accumulation of wealth from the conquered and oppressed people: it continues with the selfish use of the wealth so won.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:11: the stone: Gen 4:10; Jos 24:27; Job 31:38-40; Luk 19:40; Heb 12:24; Jam 5:3, Jam 5:4; Rev 6:10
beam: or, piece, or, fastening
answer it: or, witness against it
Geneva 1599
2:11 For the (i) stone shall cry out of the wall, and the beam out of the timber shall answer it.
(i) The stones of the house will cry, and say that they are built from blood, and the wood will answer and say the same of itself.
John Gill
2:11 For the stone shall cry out of the wall,.... Of their own house; some from among themselves, that truly feared God, seeing the evil practices done among them, and abhorring them, such as their covetousness, ambition, murders, excommunications, and anathemas, should cry out against them in their sermons and writings; such as were lively stones, eminent for religion and godliness, as Bernard, Wickliff, Huss, and others:
and the beam out of the timber shall answer it; such as were of eminent note in things civil, as beams and rafters in the house; emperors and governors of provinces, who observed the complaints of godly ministers and people, answered to them, and checked the evil bishops and clergy, and hindered them in the pursuit of their schemes, and so brought them to shame and confusion. Aben Ezra observes, that the word signifies the hard place in the wood; or the harder part of it, the knotty part, or the knot in it; and which is confirmed by the use of the word in the Arabic language, as Hottinger (g) observes; and so may have respect to such persons as were raised up at the beginning of the Reformation, who were of rough dispositions, and hardy spirits, fit to go through the work they were called to; such as Luther, and others, who answered and were correspondent to the doctrines of those before mentioned, who preceded them: for not a beetle, as the Septuagint version, which breeds, and lives not in wood, and so represents heretics, as Jerom; much better, as some other Greek versions, a "worm"; though rather the word may signify a brick, as it is used by the Talmudists (h) for one of a span and a half, which answers well enough to a stone in the former clause; nor is it unusual with heathen writers (i) to represent stones and timbers speaking, when any criminal silence is kept; see Lk 19:40.
(g) Smegma Orientale, l. 1. c. 7. p. 163. (h) T. Bava Metzia, fol. 117. 2. & Bathra, fol. 3. 1. (i) "----Secretum divitis ullum Esse putas? servi ut taceant, jumenta loquentur, Et canis, et postes, et marmora.----" Juvenal. Satyr. 9.
John Wesley
2:11 Shall cry out - As if it had a voice, it cries to God for vengeance. Answer it - Confirm the charge against thee.
Robert Jamieson, A. R. Fausset and David Brown
2:11 stone . . . cry out--personification. The very stones of thy palace built by rapine shall testify against thee (Lk 19:40).
the beam out of the timber--the crossbeam or main rafter connecting the timbers in the walls.
shall answer it--namely, the stone. The stone shall begin and the crossbeam continue the cry against thy rapine.
2:122:12: Վա՛յ որ շինէ զքաղաք արեամբ, եւ պատրաստէ զքաղաք անիրաւութեամբ։
12 Վա՜յ նրան, ով քաղաքը արեան վրայ է կառուցում եւ քաղաք է հաստատում անիրաւութեամբ:
12 Վա՜յ անոր, որ արիւններով քաղաք կը շինէ Ու անիրաւութեամբ աւան կը հաստատէ։
Վա՜յ որ շինէ զքաղաք արեամբ, եւ պատրաստէ զքաղաք անիրաւութեամբ:

2:12: Վա՛յ որ շինէ զքաղաք արեամբ, եւ պատրաստէ զքաղաք անիրաւութեամբ։
12 Վա՜յ նրան, ով քաղաքը արեան վրայ է կառուցում եւ քաղաք է հաստատում անիրաւութեամբ:
12 Վա՜յ անոր, որ արիւններով քաղաք կը շինէ Ու անիրաւութեամբ աւան կը հաստատէ։
zohrab-1805▾ eastern-1994▾ western am▾
2:122:12 >
2:12 οὐαὶ ουαι woe ὁ ο the οἰκοδομῶν οικοδομεω build πόλιν πολις city ἐν εν in αἵμασιν αιμα blood; bloodstreams καὶ και and; even ἑτοιμάζων ετοιμαζω prepare πόλιν πολις city ἐν εν in ἀδικίαις αδικια injury; injustice
2:12 הֹ֛וי hˈôy הֹוי alas בֹּנֶ֥ה bōnˌeh בנה build עִ֖יר ʕˌîr עִיר town בְּ bᵊ בְּ in דָמִ֑ים ḏāmˈîm דָּם blood וְ wᵊ וְ and כֹונֵ֥ן ḵônˌēn כון be firm קִרְיָ֖ה qiryˌā קִרְיָה town בְּ bᵊ בְּ in עַוְלָֽה׃ ʕawlˈā עַוְלָה wickedness
2:12. vae qui aedificat civitatem in sanguinibus et praeparat urbem in iniquitateWoe to him that buildeth a town with blood, and prepareth a city by iniquity.
12. Woe to him that buildeth a town with blood, and stablisheth a city by iniquity!
2:12. Woe to him who builds a town with blood and prepares a city by iniquity.
2:12. Woe to him that buildeth a town with blood, and stablisheth a city by iniquity!
Woe to him that buildeth a town with blood, and stablisheth a city by iniquity:

2:12 <<горе строящему город на крови и созидающему крепости неправдою!>>
2:12
οὐαὶ ουαι woe
ο the
οἰκοδομῶν οικοδομεω build
πόλιν πολις city
ἐν εν in
αἵμασιν αιμα blood; bloodstreams
καὶ και and; even
ἑτοιμάζων ετοιμαζω prepare
πόλιν πολις city
ἐν εν in
ἀδικίαις αδικια injury; injustice
2:12
הֹ֛וי hˈôy הֹוי alas
בֹּנֶ֥ה bōnˌeh בנה build
עִ֖יר ʕˌîr עִיר town
בְּ bᵊ בְּ in
דָמִ֑ים ḏāmˈîm דָּם blood
וְ wᵊ וְ and
כֹונֵ֥ן ḵônˌēn כון be firm
קִרְיָ֖ה qiryˌā קִרְיָה town
בְּ bᵊ בְּ in
עַוְלָֽה׃ ʕawlˈā עַוְלָה wickedness
2:12. vae qui aedificat civitatem in sanguinibus et praeparat urbem in iniquitate
Woe to him that buildeth a town with blood, and prepareth a city by iniquity.
2:12. Woe to him who builds a town with blood and prepares a city by iniquity.
2:12. Woe to him that buildeth a town with blood, and stablisheth a city by iniquity!
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Adam Clarke: Commentary on the Bible - 1831
2:12: Wo to him that buildeth a town with blood - At the expense of much slaughter. This is the answer of the beam to the stone. And these things will refer to the vast fortunes gained, and the buildings erected, by means of the slave-trade; where, to a considerate and humane mind, the walls appear as if composed of the bones of negroes, and cemented by their blood! But the towns or houses established by this iniquity soon come to ruin; and the fortunes made have, in most cases, become as chaff and dust before the whirlwind of God's indignation. But where are the dealers in the souls and bodies of men? Ask him who has them in his keeping. He can tell.
Albert Barnes: Notes on the Bible - 1834
2:12: Woe to him that buildeth a town with blood, and establisheth a city by iniquity! - Nebuchadnezzar "encircled the inner city with three walls and the outer city also with three, all of burnt brick. And having fortified the city with wondrous works, and adorned the gates like temples, he built another palace near the palace of his fathers, surpassing it in height and its great magnificence." He seemed to strengthen the city, and to establish it by outward defenses. But it was built through cruelty to conquered nations, and especially God's people, and by oppression, against His holy Will. So there was an inward rottenness and decay in what seemed strong and majestic, and which imposed on the outward eye; it would not stand, but fell. Babylon, which had stood since the flood, being enlarged contrary to the eternal laws of God, fell in the reign of his son. Such is all empire and greatness, raised on the neglect of God's laws, by unlawful conquests, and by the toil and sweat and hard service of the poor. Its aggrandizement and seeming strength is its fall. Daniel's exhortation to Nebuchadnezzar Dan 4:27, "Redeem thy sins by righteousness, and thine iniquities by showing mercy on the poor," implies that oppressiveness had been one of his chief sins.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:12: him: Gen 4:11-17; Jos 6:26; Kg1 16:34; Jer 22:13-17; Eze 24:9; Dan 4:27-31; Mic 3:10; Nah 3:1; Joh 11:47-50; Rev 17:6
blood: Heb. bloods, Hab 2:8
Carl Friedrich Keil and Franz Delitzsch
2:12
The third woe refers to the building of cities with the blood and property of strangers. Hab 2:12. "Woe to him who buildeth cities with blood, and foundeth castles with injustice. Hab 2:14. For the earth will be filled with knowledge of the glory of Jehovah, as the waters cover the sea." The earnest endeavour of the Chaldaean to found his dynasty in permanency through evil gain, manifested itself also in the building of cities with the blood and sweat of the subjugated nations. עיר and קריה are synonymous, and are used in the singular with indefinite generality, like קריה in Hab 2:8. The preposition ב, attached to דּמים and עולה, denotes the means employed to attain the end, as in Mic 3:10 and Jer 22:13. This was murder, bloodshed, transportation, and tyranny of every kind. Kōnēn is not a participle with the Mem dropped, but a perfect; the address, which was opened with a participle, being continued in the finite tense (cf. Ewald, 350, a). With Hab 2:13 the address takes a different turn from that which it has in the preceding woes. Whereas there the woe is always more fully expanded in the central verse by an exposition of the wrong, we have here a statement that it is of Jehovah, i.e., is ordered or inflicted by Him, that the nations weary themselves for the fire. The ו before יינעוּ introduces the declaration of what it is that comes from Jehovah. הלוא הנּה (is it not? behold!) are connected together, as in 2Chron 25:26, to point to what follows as something great that was floating before the mind of the prophet. בּדי אשׁ, literally, for the need of the fire (compare Nahum 2:13 and Is 40:16). They labour for the fire, i.e., that the fire may devour the cities that have been built with severe exertion, which exhausts the strength of the nations. So far they weary themselves for vanity, since the buildings are one day to fall into ruins, or be destroyed. Jeremiah (Jer 51:58) has very suitably applied these words to the destruction of Babylon. This wearying of themselves for vanity is determined by Jehovah, for (Hab 2:14) the earth shall be filled with the knowledge of the glory of Jehovah. That this may be the case, the kingdom of the world, which is hostile to the Lord and His glory, must be destroyed. This promise therefore involves a threat directed against the Chaldaean. His usurped glory shall be destroyed, that the glory of Jehovah of Sabaoth, i.e., of the God of the universe, may fill the whole earth. The thought in Hab 2:14 is formed after Is 11:9, with trifling alterations, partly substantial, partly only formal. The choice of the niphal תּפּלא instead of the מלאה of Isaiah refers to the actual fact, and is induced in both passages by the different turn given to the thought. In Isaiah, for example, this thought closes the description of the glory and blessedness of the Messianic kingdom in its perfected state. The earth is then full of the knowledge of the Lord, and the peace throughout all nature which has already been promised is one fruit of that knowledge. In Habakkuk, on the other hand, this knowledge is only secured through the overthrow of the kingdom of the world, and consequently only thereby will the earth be filled with it, and that not with the knowledge of Jehovah (as in Isaiah), but with the knowledge of His glory (כּבוד יי), which is manifested in the judgment and overthrow of all ungodly powers (Is 2:12-21; Is 6:3, compared with the primary passage, Num 14:21). כּבוד יי is "the δόξα of Jehovah, which includes His right of majesty over the whole earth" (Delitzsch). יכסּוּ על־ים is altered in form, but not in sense, from the ליּם מכסּים of Isaiah; and יכסּוּ is to be taken relatively, since כ is only used as a preposition before a noun or participle, and not like a conjunction before a whole sentence (comp. Ewald, 360, a, with 337, c). לדער is an infinitive, not a noun, with the preposition ל; for מלא, ימּלא is construed with the accus. rei, lit., the earth will be filled with the acknowledging. The water of the sea is a figure denoting overflowing abundance.
John Gill
2:12 Woe to him that buildeth a town with blood, and establisheth a city by iniquity! This is what the stone and beam should say, if others were silent. The town and city are the church of Rome, mystical Babylon, the great city, called spiritually Egypt and Sodom; the builder of this is the pope of Rome, the bishops of it in succession, who built it with blood: the pope of Rome received his title as head of the church from Phocas, that murdered the emperor Mauritius; the foundation of the church of Rome is the blood of the saints, shed in persecutions and wars; hence she is said to be drunk with the blood of them, and to have the blood of prophets and saints found in her, Rev_ 17:5 and it is established by unjust exactions of tribute from all countries subject to it, and by indulgences, processions, and various methods taken to extort money from the people, to support its pageantry, pomp, and grandeur; but there is a "woe" denounced against such that are concerned herein, and which will take place in due time, nor can it be awarded, as follows:
Robert Jamieson, A. R. Fausset and David Brown
2:12 buildeth a town with blood--namely, Babylon rebuilt and enlarged by blood-bought spoils (compare Dan 4:30).
2:132:13: Ո՞չ այս ամենայն ՚ի Տեառնէ ամենակալէ է. եւ պակասեսցին ժողովուրդք բազումք ՚ի հրոյ, եւ ազգք բազումք նուազեցան[10722]։ [10722] Ոմանք. Ո՞չ այդ ամենայն... եւ պակասեցին ժո՛՛։
13 Այդ բոլորը Ամենակալ Տիրոջ կողմից չի՞ լինում. շատ ժողովուրդներ պակասեցին կրակի պատճառով, եւ շատ ազգեր նուազեցին,
13 Ահա ասիկա զօրքերու Տէրոջմէն չէ՞,Որ ժողովուրդները կրակի համար կ’աշխատին Ու ազգերը պարապ տեղ կը յոգնին։
Ո՞չ այս ամենայն ի Տեառնէ ամենակալէ է. եւ [25]պակասեցին ժողովուրդք բազումք ի հրոյ, եւ ազգք բազումք նուազեցան:

2:13: Ո՞չ այս ամենայն ՚ի Տեառնէ ամենակալէ է. եւ պակասեսցին ժողովուրդք բազումք ՚ի հրոյ, եւ ազգք բազումք նուազեցան[10722]։
[10722] Ոմանք. Ո՞չ այդ ամենայն... եւ պակասեցին ժո՛՛։
13 Այդ բոլորը Ամենակալ Տիրոջ կողմից չի՞ լինում. շատ ժողովուրդներ պակասեցին կրակի պատճառով, եւ շատ ազգեր նուազեցին,
13 Ահա ասիկա զօրքերու Տէրոջմէն չէ՞,Որ ժողովուրդները կրակի համար կ’աշխատին Ու ազգերը պարապ տեղ կը յոգնին։
zohrab-1805▾ eastern-1994▾ western am▾
2:132:13 Вот, не от Господа ли Саваофа это, что народы трудятся для огня и племена мучат себя напрасно?
2:13 οὐ ου not ταῦτά ουτος this; he ἐστιν ειμι be παρὰ παρα from; by κυρίου κυριος lord; master παντοκράτορος παντοκρατωρ almighty καὶ και and; even ἐξέλιπον εκλειπω leave off; cease λαοὶ λαος populace; population ἱκανοὶ ικανος adequate; sufficient ἐν εν in πυρί πυρ fire καὶ και and; even ἔθνη εθνος nation; caste πολλὰ πολυς much; many ὠλιγοψύχησαν ολιγοψυχεω get discouraged
2:13 הֲ hᵃ הֲ [interrogative] לֹ֣וא lˈô לֹא not הִנֵּ֔ה hinnˈē הִנֵּה behold מֵ mē מִן from אֵ֖ת ʔˌēṯ אֵת together with יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH צְבָאֹ֑ות ṣᵊvāʔˈôṯ צָבָא service וְ wᵊ וְ and יִֽיגְע֤וּ yˈîḡᵊʕˈû יגע be weary עַמִּים֙ ʕammîm עַם people בְּ bᵊ בְּ in דֵי־ ḏê- דַּי sufficiency אֵ֔שׁ ʔˈēš אֵשׁ fire וּ û וְ and לְאֻמִּ֖ים lᵊʔummˌîm לְאֹם people בְּ bᵊ בְּ in דֵי־ ḏê- דַּי sufficiency רִ֥יק rˌîq רִיק emptiness יִעָֽפוּ׃ yiʕˈāfû יעף be weary
2:13. numquid non haec a Domino sunt exercituum laborabunt enim populi in multo igni et gentes in vacuum et deficientAre not these things from the Lord of hosts? for the people shall labour in a great fire: and the nations in vain, and they shall faint.
13. Behold, is it not of the LORD of hosts that the peoples labour for the fire, and the nations weary themselves for vanity?
2:13. Are not these things before the Lord of hosts? For the people will labor amid a great fire, and the nations will labor in emptiness, and they will fail.
2:13. Behold, [is it] not of the LORD of hosts that the people shall labour in the very fire, and the people shall weary themselves for very vanity?
Behold, [is it] not of the LORD of hosts that the people shall labour in the very fire, and the people shall weary themselves for very vanity:

2:13 Вот, не от Господа ли Саваофа это, что народы трудятся для огня и племена мучат себя напрасно?
2:13
οὐ ου not
ταῦτά ουτος this; he
ἐστιν ειμι be
παρὰ παρα from; by
κυρίου κυριος lord; master
παντοκράτορος παντοκρατωρ almighty
καὶ και and; even
ἐξέλιπον εκλειπω leave off; cease
λαοὶ λαος populace; population
ἱκανοὶ ικανος adequate; sufficient
ἐν εν in
πυρί πυρ fire
καὶ και and; even
ἔθνη εθνος nation; caste
πολλὰ πολυς much; many
ὠλιγοψύχησαν ολιγοψυχεω get discouraged
2:13
הֲ hᵃ הֲ [interrogative]
לֹ֣וא lˈô לֹא not
הִנֵּ֔ה hinnˈē הִנֵּה behold
מֵ מִן from
אֵ֖ת ʔˌēṯ אֵת together with
יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH
צְבָאֹ֑ות ṣᵊvāʔˈôṯ צָבָא service
וְ wᵊ וְ and
יִֽיגְע֤וּ yˈîḡᵊʕˈû יגע be weary
עַמִּים֙ ʕammîm עַם people
בְּ bᵊ בְּ in
דֵי־ ḏê- דַּי sufficiency
אֵ֔שׁ ʔˈēš אֵשׁ fire
וּ û וְ and
לְאֻמִּ֖ים lᵊʔummˌîm לְאֹם people
בְּ bᵊ בְּ in
דֵי־ ḏê- דַּי sufficiency
רִ֥יק rˌîq רִיק emptiness
יִעָֽפוּ׃ yiʕˈāfû יעף be weary
2:13. numquid non haec a Domino sunt exercituum laborabunt enim populi in multo igni et gentes in vacuum et deficient
Are not these things from the Lord of hosts? for the people shall labour in a great fire: and the nations in vain, and they shall faint.
2:13. Are not these things before the Lord of hosts? For the people will labor amid a great fire, and the nations will labor in emptiness, and they will fail.
2:13. Behold, [is it] not of the LORD of hosts that the people shall labour in the very fire, and the people shall weary themselves for very vanity?
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
13-14. Мысль предыдущей строфы продолжается и в настоящей строфе, но развивается с большею широтою: ранее обличаемый враг представлялся строителем дома неправды, здесь целых городов и крепостей, и в качестве строителя выступает уже не один, а целая совокупность народов. Совершенное ничтожество совершаемых на основе беззакония трудов целых народов (ст. 13, ср. Иер LI:58), пророк показывает в самом имени Бога, по определению Которого, ничтожными оказываются все их начинания без содействия Божия (ср. Пc CXXVI:1), - именно наименовании Господа Саваофа, Иеговы воинств (Иегова Цебаот; о значении этого имени Божия, употребительного именно в царско-пророческий период библейской истории, см. в книге свящ. - проф. А. А. Глаголева, Ветхозаветное библейское учение об Ангелах, 1900, с. 238-256). В противоположность ничтожеству человеческих деяний (ср. Мих III:10; Еккл I:3; V:15), тем ярче просияет величие и слава Господа во суде его над гордым и нечестивым царством (халдеев), и знание этой славы должно распространиться по всей земле (ст. 14, ср. Ис ХI:9).
Adam Clarke: Commentary on the Bible - 1831
2:13: The people shall labor in the very fire - All these superb buildings shall be burnt down. See the parallel passage, Jer 51:58 (note), and the note there.
Shall weary themselves for very vanity? - For the gratification of the wishes of ambition, and in buildings which shall be brought to naught.
Albert Barnes: Notes on the Bible - 1834
2:13: Behold, is it not of the Lord of hosts that (the) people (nations) shall labor - o
In (for) the very fire - literally, to suffice the fire? By God's appointment, the end of all their labor is for the fire, what may suffice it to consume. This is the whole result of their labor; and so it is as if they had toiled for this; they built ceiled palaces and gorgeous buildings, only for the fire to consume them.
And the peoples shall weary themselves for very vanity - They wearied themselves, and what was their reward? What had they to suffice and fill them? "Emptiness." This is "from the Lord of hosts," whom all the armies of heaven obey and all creatures stand at His command against the ungodly, and in whose Hand are all the hosts of earth, and so the oppressor's also, to turn as He wills.
Near upon the first stage of the fulfillment, Jeremiah reinforces the words with the name of Babylon; Jer 51:58 : "Thus saith the Lord of hosts! The broad walls of Babylon, shall be utterly destroyed, and her high gates shall be burned with fire; and the people shall labor in vain (for vanity), and the folk in (for) the fire, and they shall be weary."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:13: is it: Gen 11:6-9; Sa2 15:31; Job 5:13, Job 5:14; Psa 39:6, Psa 127:1, Psa 127:2; Pro 21:30; Isa 41:5-8, Isa 50:11, Isa 55:2; Jer 51:58, Jer 51:64; Mal 1:4
for very vanity: or, in vain
Geneva 1599
2:13 Behold, [is it] not from the (k) LORD of hosts that the people shall labour [only] for fire, and the nations shall weary themselves for nothing?
(k) Meaning, that God will not defer his vengeance long, but will come and destroy all their labours, as though they were consumed with fire.
John Gill
2:13 Behold, is it not of the Lord of hosts?.... That which follows; the judgments of God upon the bloody city, which they that labour to prevent labour in vain. So the Targum,
"lo, strong and mighty blows or judgments come from the Lord of hosts;''
the mighty God, the Lord of armies, whose hand when stretched out none can turn back; he does what he pleases, and none can hinder him; when the decree is gone forth from him, it is in vain to attempt to stop it:
that the people shall labour in the very fire, and the people shall weary themselves for very vanity? words of the same import, and expressed in much the same language, were used of the destruction of literal Babylon by fire, and of the vain attempts of the Chaldeans in labouring and wearying themselves to quench it, Jer 51:58 and here of mystical Babylon, and the vanity of the people of it, in labouring to support it by their wars, for recovering the holy land from the Turks, and against the Waldenses, Hussites, and Bohemians; for, notwithstanding all their successes, and the vast number of persons slain by them, yet they could never prevail so as to root out the kingdom and interest of Christ: and their city and state shall fall, and they will not be able to uphold it; and a considerable blow and shock it received at the time of the Reformation; and this great city Babylon will be destroyed by fire, which its best friends cannot prevent; even the ten kings that have given their kingdom to the beast will hate the whore, and burn her with fire; and those antichristian kings that will continue friends to her, when they see her burning, will find it in vain to attempt to help her, and will stand afar off lamenting her case, Rev_ 17:16. Kimchi begins here to see that this section and paragraph does not belong to Nebuchadnezzar and the Chaldeans, but to the times of the Messiah; and interprets it of the vengeance of God that shall come upon all the nations that come along with Gog against Jerusalem in the latter day; but he is mistaken: it designs what will come on mystical Babylon; so Abarbinel owns, that, from Hab 2:12, what is said belongs to the Roman empire, which he calls the kingdom of Edom.
John Wesley
2:13 Is it not of the Lord - Is it not a judgment from God? Shall labour - That men go thro' the most painful labour. For very vanity - For nothing; without any reward of their labour.
Robert Jamieson, A. R. Fausset and David Brown
2:13 is it not of the Lord of hosts--JEHOVAH, who has at His command all the hosts of heaven and earth, is the righteous author of Babylon's destruction. "Shall not God have His turn, when cruel rapacious men have triumphed so long, though He seem now to be still?" [CALVIN].
people . . . labour in the . . . fire . . . weary themselves for . . . vanity--The Chaldeans labor at what is to be food for the fire, namely, their city and fortresses which shall be burnt. Jer 51:58 adopts the same phraseology to express the vanity of the Chaldean's labor on Babylon, as doomed to the flames.
2:142:14: Զի լցցի երկիր գիտութեամբ փառաց Տեառն իբրեւ զջուրս բազումս որ ծածկեն զծովս[10723]։ [10723] Ոմանք. Զի լցաւ երկիր... իբրեւ ջուր բազում որ ծածկէ զծովս։
14 որպէսզի երկիրը լցուի Տիրոջ փառքի գիտութեամբ, ինչպէս ծովերը ծածկող բազում ջրերն են:
14 Քանզի երկիրը Տէրոջը փառքին գիտութիւնովը պիտի լեցուի, Ինչպէս ջուրերը ծովը կը ծածկեն։
Զի լցցի երկիր գիտութեամբ փառաց Տեառն իբրեւ զջուրս [26]բազումս որ ծածկեն զծովս:

2:14: Զի լցցի երկիր գիտութեամբ փառաց Տեառն իբրեւ զջուրս բազումս որ ծածկեն զծովս[10723]։
[10723] Ոմանք. Զի լցաւ երկիր... իբրեւ ջուր բազում որ ծածկէ զծովս։
14 որպէսզի երկիրը լցուի Տիրոջ փառքի գիտութեամբ, ինչպէս ծովերը ծածկող բազում ջրերն են:
14 Քանզի երկիրը Տէրոջը փառքին գիտութիւնովը պիտի լեցուի, Ինչպէս ջուրերը ծովը կը ծածկեն։
zohrab-1805▾ eastern-1994▾ western am▾
2:142:14 Ибо земля наполнится познанием славы Господа, как воды наполняют море.
2:14 ὅτι οτι since; that πλησθήσεται πληθω fill; fulfill ἡ ο the γῆ γη earth; land τοῦ ο the γνῶναι γινωσκω know τὴν ο the δόξαν δοξα glory κυρίου κυριος lord; master ὡς ως.1 as; how ὕδωρ υδωρ water κατακαλύψει κατακαλυπτω veil αὐτούς αυτος he; him
2:14 כִּ֚י ˈkî כִּי that תִּמָּלֵ֣א timmālˈē מלא be full הָ hā הַ the אָ֔רֶץ ʔˈāreṣ אֶרֶץ earth לָ lā לְ to דַ֖עַת ḏˌaʕaṯ ידע know אֶת־ ʔeṯ- אֵת [object marker] כְּבֹ֣וד kᵊvˈôḏ כָּבֹוד weight יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH כַּ ka כְּ as † הַ the מַּ֖יִם mmˌayim מַיִם water יְכַסּ֥וּ yᵊḵassˌû כסה cover עַל־ ʕal- עַל upon יָֽם׃ ס yˈom . s יָם sea
2:14. quia replebitur terra ut cognoscat gloriam Domini quasi aquae operientes mareFor the earth shall be filled, that men may know the glory of the Lord, as waters covering the sea.
14. For the earth shall be filled with the knowledge of the glory of the LORD, as the waters cover the sea.
2:14. For the earth shall be filled, that they might know the glory of the Lord, like the waters spreading over the sea.
2:14. For the earth shall be filled with the knowledge of the glory of the LORD, as the waters cover the sea.
For the earth shall be filled with the knowledge of the glory of the LORD, as the waters cover the sea:

2:14 Ибо земля наполнится познанием славы Господа, как воды наполняют море.
2:14
ὅτι οτι since; that
πλησθήσεται πληθω fill; fulfill
ο the
γῆ γη earth; land
τοῦ ο the
γνῶναι γινωσκω know
τὴν ο the
δόξαν δοξα glory
κυρίου κυριος lord; master
ὡς ως.1 as; how
ὕδωρ υδωρ water
κατακαλύψει κατακαλυπτω veil
αὐτούς αυτος he; him
2:14
כִּ֚י ˈkî כִּי that
תִּמָּלֵ֣א timmālˈē מלא be full
הָ הַ the
אָ֔רֶץ ʔˈāreṣ אֶרֶץ earth
לָ לְ to
דַ֖עַת ḏˌaʕaṯ ידע know
אֶת־ ʔeṯ- אֵת [object marker]
כְּבֹ֣וד kᵊvˈôḏ כָּבֹוד weight
יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH
כַּ ka כְּ as
הַ the
מַּ֖יִם mmˌayim מַיִם water
יְכַסּ֥וּ yᵊḵassˌû כסה cover
עַל־ ʕal- עַל upon
יָֽם׃ ס yˈom . s יָם sea
2:14. quia replebitur terra ut cognoscat gloriam Domini quasi aquae operientes mare
For the earth shall be filled, that men may know the glory of the Lord, as waters covering the sea.
2:14. For the earth shall be filled, that they might know the glory of the Lord, like the waters spreading over the sea.
2:14. For the earth shall be filled with the knowledge of the glory of the LORD, as the waters cover the sea.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
2:14: For the earth shall be filled - This is a singular and important verse. It may be first applied to Babylon. God's power and providence shall be widely displayed in the destruction of this city and empire, in the humiliation of Nebuchadnezzar, Dan 4:37, and in the captivity and restoration of his people. See Newcome, and see Isa 11:9.
Secondly. It may be applied to the glorious days of the Messiah. The land of Judea should by his preaching, and that of his disciples, be filled with the knowledge of God. God's great design fully discovered, and the scheme of salvation amply explained.
Thirdly. It may be applied to the universal spread of the Gospel over the habitable globe; when the fullness of the Gentiles should be brought in, and the Jews gathered in with that fullness. The earth cannot perish till every continent, island, and inhabitant, is illuminated with the light of the Gospel.
Albert Barnes: Notes on the Bible - 1834
2:14: For the earth shall be filled with the knowledge of the glory of the Lord - Habakkuk modifies in a degree the words of Isaiah which he embodies, marking that the destruction of Babylon was a stage only toward the coming of those good things which God taught His people to long for, not their very coming. All the world should be then full of the knowledge of the glory of the Lord, not, as yet, wholly of Himself Jerome: "When Babylon shall be overthrown, then shall the power of the might of the Lord be known unto all. So shall the whole earth be filled with the glory of the Lord, as the waters cover the bottom of the sea. This as to the letter. But it is plain, that the Devil also and antichrist, and the perverse teaching of heretics, built a city in blood; i. e, their own Church, with the destruction of those whom they deceive ... But when they fail in the fire (either this fire which is felt, or consumed in the fire of the devil their prince, or burned up with the fire whereof the Lord says, 'I came to send a fire upon the earth,' and so brought back from their former course, and doing penitence), the whole earth shall be filled with the glory of the Lord, when, at the preaching of the apostles, their 'sound shall go out into all the world,' as waters covering the sea, i. e., all the saltness and bitterness of the world which Satan had rained down and the earth had drunk, the waters of the Lord shall cover, and cause the place of their ancient bitterness not to appear."
Rup.: "'For the Spirit of the Lord filled the earth,' and when He filled it, 'the earth was filled with the knowledge of the glory of the Lord,' so that unlearned and ignorant men became wise and eloquent, and earthly became heavenly, yea, they who were earth became heaven, knowing the glory of the Lord, declaring the glory of God, not any how, but as waters cover the sea. Great as must be waters, which would cover the sea, or compared to which the sea were nothing, far greater is the miracle, when the abundance of heavenly wisdom, given to the simple, surpassed the sea, i. e., the wisdom of all mankind." This verse being already a received image of the spread of the gospel Isa 11:9, it would of itself be understood to include this also; but more generally, it declares how upon all the judgments of God, a larger knowledge of Him would follow Cyril: "All things are full of Christ, who is the Glory of the Father; wherefore also He said Joh 17:4, I have glorified Thee on earth, I have finished the work which Thou gavest me to do."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:14: the earth: Psa 22:27, Psa 67:1, Psa 67:2, Psa 72:19, Psa 86:9, Psa 98:1-3; Isa 6:3, Isa 11:9; Zac 14:8, Zac 14:9; Rev 11:15, Rev 15:4
with the knowledge of the glory: or, by knowing the glory
Geneva 1599
2:14 For the earth shall (l) be filled with the knowledge of the glory of the LORD, as the waters cover the sea.
(l) In the destruction of the Babylonians his glory will appear through all the world.
John Gill
2:14 For the earth shall be filled with the knowledge of the glory of the Lord,.... Of the glory of the Lord Jesus Christ; of the glory of his person, as the Son of God, and truly God; which is essential to him, and underived; the same with his Father's, and what transcends the glory of all created beings; and of the glory of his office as Mediator, which itself is glorious and honourable: and this his glory lies in his fitness for it; in his faithful performance of it, and the honour given him by his Father upon it; as well as in the fulness of grace in him, which makes him appear glorious to his people; and who are continually giving glory to him as the Lord their righteousness, by exercising faith on his righteousness, and glorying in it; and as their only Saviour and Redeemer, by looking to him, and believing in him as such; and as the only Head of the church, by owning and holding to him; and as the only Mediator between God and man, by making use of him for that purpose, and not angels and saints; and as their Prophet, by hearkening to his voice, yielding a subjection to his Gospel, and submission to his ordinances; and as their Priest, by dealing with his blood and sacrifice for the atonement and pardon of their sins; and as their King, by obedience to his commands; and who will now take to himself his great power, and reign gloriously before his saints; the glory of his kingly office will be now seen and known, when this prophecy shall have its full accomplishment, and which seems greatly intended. The "knowledge" of all this glory will not be a mere notional and speculative one, but special and spiritual; an experimental knowledge, accompanied with affection, approbation, confidence, and appropriation: and "the earth will be filled with" this; that is, the inhabitants of it: this had an accomplishment in part in the times of the apostles, when they were sent into all the world to preach the Gospel to every creature, and diffused the savour of the knowledge of Christ everywhere; and had a further accomplishment in the times of Constantine, when the whole Roman empire, or all the world, became Christians; and again at the time of the Reformation, when many nations, especially in Europe, were freed from Popish darkness by the pure light of the Gospel; but will have its final accomplishment in the latter day; and which will bring on the destruction of antichrist, and seems here intended; since this is given as a reason why it will be all labour in vain to attempt the prevention of it. It will be by means of the Gospel spreading the knowledge of Christ everywhere that antichrist will fall; this is the brightness of Christ's coming, with which he will be destroyed; hence the angel, with the everlasting Gospel to preach to all nations, and with whose glory the whole earth will be lightened, is represented as preceding the fall of Babylon, and as the means of it; see Th2 2:8 and the great spread and large abundance of this knowledge communicated by the preaching of the Gospel is thus illustrated and exemplified,
as the waters cover the sea; expressing the nature of Gospel doctrines, revealing the glory of Christ and his grace, which, like waters, refresh and make fruitful; and the force and power of them, bearing down all before them, like an inundation of water when it breaks its banks; and likewise the depths of them, these being the deep things of God; and more especially the general spread and large abundance of them, and of the knowledge conveyed by them; which will fill the earth, as the waters of the sea fill up and cover the vast chasm prepared for them; see Is 11:9.
Robert Jamieson, A. R. Fausset and David Brown
2:14 Adapted from Is 11:9. Here the sense is, "The Jews shall be restored and the temple rebuilt, so that God's glory in saving His people, and punishing their Chaldean foe, shall be manifested throughout the world," of which the Babylonian empire formed the greatest part; a type of the ultimate full manifestation of His glory in the final salvation of Israel and His Church, and the destruction of all their foes.
waters cover the sea--namely, the bottom of the sea; the sea-bed.
2:152:15: Վա՛յ որ արբուցանէ ընկերի իւրում հրապո՛յրս պղտորս. եւ արբուցանէ զի հայեսցի յայրս նոցա[10724]։ [10724] Ոմանք. Զի հայեսցի յայս նոցա։
15 Վա՜յ նրան, ով ընկերոջը պղտոր հրապոյրներով է արբեցնում, արբեցնում է, որպէսզի նայի նրանց մերկութեանը:
15 Վա՜յ քեզի, որ քու ընկերիդ գինի կը խմցնես, Եւ արբեցուցիչ ըմպելին* առատ կը բաշխես, Որ ուրիշներն ալ գինովցնես, Որպէս զի անոնց մերկութիւնը տեսնես։
Վա՜յ որ [27]արբուցանէ ընկերի իւրում հրապոյրս պղտորս, եւ արբուցանէ, զի հայեսցի յայրս նոցա:

2:15: Վա՛յ որ արբուցանէ ընկերի իւրում հրապո՛յրս պղտորս. եւ արբուցանէ զի հայեսցի յայրս նոցա[10724]։
[10724] Ոմանք. Զի հայեսցի յայս նոցա։
15 Վա՜յ նրան, ով ընկերոջը պղտոր հրապոյրներով է արբեցնում, արբեցնում է, որպէսզի նայի նրանց մերկութեանը:
15 Վա՜յ քեզի, որ քու ընկերիդ գինի կը խմցնես, Եւ արբեցուցիչ ըմպելին* առատ կը բաշխես, Որ ուրիշներն ալ գինովցնես, Որպէս զի անոնց մերկութիւնը տեսնես։
zohrab-1805▾ eastern-1994▾ western am▾
2:152:15 Горе тебе, который подаешь ближнему твоему питье с примесью злобы твоей и делаешь его пьяным, чтобы видеть срамоту его!
2:15 ὦ ω.1 oh! ὁ ο the ποτίζων ποτιζω give a drink; water τὸν ο the πλησίον πλησιον near; neighbor αὐτοῦ αυτος he; him ἀνατροπῇ ανατροπη and; even μεθύσκων μεθυω get drunk ὅπως οπως that way; how ἐπιβλέπῃ επιβλεπω look on ἐπὶ επι in; on τὰ ο the σπήλαια σπηλαιον cave αὐτῶν αυτος he; him
2:15 הֹ֚וי ˈhôy הֹוי alas מַשְׁקֵ֣ה mašqˈē שׁקה give drink רֵעֵ֔הוּ rēʕˈēhû רֵעַ fellow מְסַפֵּ֥חַ mᵊsappˌēₐḥ ספח attach חֲמָתְךָ֖ ḥᵃmāṯᵊḵˌā חֵמָה heat וְ wᵊ וְ and אַ֣ף ʔˈaf אַף even שַׁכֵּ֑ר šakkˈēr שׁכר be drunk לְמַ֥עַן lᵊmˌaʕan לְמַעַן because of הַבִּ֖יט habbˌîṭ נבט look at עַל־ ʕal- עַל upon מְעֹורֵיהֶֽם׃ mᵊʕôrêhˈem מָעֹור nakedness
2:15. vae qui potum dat amico suo mittens fel suum et inebrians ut aspiciat nuditatem eiusWoe to him that giveth drink to his friend, and presenteth his gall, and maketh him drunk, that he may behold his nakedness.
15. Woe unto him that giveth his neighbour drink, that addest thy venom , and makest him drunken also, that thou mayest look on their nakedness!
2:15. Woe to anyone who gives a drink to a friend, releasing a drug and inebriating, so as to look upon their nakedness.
2:15. 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!
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:

2:15 Горе тебе, который подаешь ближнему твоему питье с примесью злобы твоей и делаешь его пьяным, чтобы видеть срамоту его!
2:15
ω.1 oh!
ο the
ποτίζων ποτιζω give a drink; water
τὸν ο the
πλησίον πλησιον near; neighbor
αὐτοῦ αυτος he; him
ἀνατροπῇ ανατροπη and; even
μεθύσκων μεθυω get drunk
ὅπως οπως that way; how
ἐπιβλέπῃ επιβλεπω look on
ἐπὶ επι in; on
τὰ ο the
σπήλαια σπηλαιον cave
αὐτῶν αυτος he; him
2:15
הֹ֚וי ˈhôy הֹוי alas
מַשְׁקֵ֣ה mašqˈē שׁקה give drink
רֵעֵ֔הוּ rēʕˈēhû רֵעַ fellow
מְסַפֵּ֥חַ mᵊsappˌēₐḥ ספח attach
חֲמָתְךָ֖ ḥᵃmāṯᵊḵˌā חֵמָה heat
וְ wᵊ וְ and
אַ֣ף ʔˈaf אַף even
שַׁכֵּ֑ר šakkˈēr שׁכר be drunk
לְמַ֥עַן lᵊmˌaʕan לְמַעַן because of
הַבִּ֖יט habbˌîṭ נבט look at
עַל־ ʕal- עַל upon
מְעֹורֵיהֶֽם׃ mᵊʕôrêhˈem מָעֹור nakedness
2:15. vae qui potum dat amico suo mittens fel suum et inebrians ut aspiciat nuditatem eius
Woe to him that giveth drink to his friend, and presenteth his gall, and maketh him drunk, that he may behold his nakedness.
2:15. Woe to anyone who gives a drink to a friend, releasing a drug and inebriating, so as to look upon their nakedness.
2:15. 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!
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
15-17. В четвертом, "горе", именно в первом положении (ст. 15) указан особенно характерный признак хитрой, коварной злобы халдеев: подобно коварному другу, спаивающего своего ближнего вином лишь затем, чтобы после злорадно насладиться его униженным видом. Вавилон увлекал народы в дружественные союзы с собою (ср. 4: Цар XX:12: сл. ), чтобы затем, упоив их из чаши злобы своей (ср. Иер XXV:15: сл., ср. Наум III:11), увеселяться их же крайним унижением, срамом (ср. Наум III:5; Ис XLVII:3), - образ заимствованный от чрезвычайного развращения нравов, какому предавался враг на своих пиршествах (причем, по еврейскому преданию, на эти пиры были приводимы пленники, их поили вином, заставляли плясать до изнеможения и обнажения наготы, и этим презрительно забавлялись). Преступлению будет точно отвечать и наказание - по общему закону правды Божией: Иеговою, некогда вручившим чашу Своего гнева Вавилону для поднесения ее другим народам (Иер XXV:15: сл. ; ср. Ис LI:17;Пс LIX:5: LXXIV:9), теперь возвращается к самому Вавилону - он неминуемо должен испить ее до дна (см. Авд ст. 16; Иер LI:7:, 39), и его ожидают те же самые унижения, позор и срам, которые он уготовлял другим (ст. 16: геарел, покажи слово необрезание; кикалон - блевотина, ср. Ис XXVIII:8). В ст. 17: указано основание такого возмездия Божия Вавилону, именно - произведенные им злодейства и опустошения на Ливане (ст. 17), как представитель земли обетованной (Иер XXII:6, 23).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
15 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! 16 Thou art filled with shame for glory: drink thou also, and let thy foreskin be uncovered: the cup of the LORD's right hand shall be turned unto thee, and shameful spewing shall be on thy glory. 17 For the violence of Lebanon shall cover thee, and the spoil of beasts, which made them afraid, because of men's blood, and for the violence of the land, of the city, and of all that dwell therein. 18 What profiteth the graven image that the maker thereof hath graven it; the molten image, and a teacher of lies, that the maker of his work trusteth therein, to make dumb idols? 19 Woe unto him that saith to the wood, Awake; to the dumb stone, Arise, it shall teach! Behold, it is laid over with gold and silver, and there is no breath at all in the midst of it. 20 But the LORD is in his holy temple: let all the earth keep silence before him.
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 (v. 17), the very same that was said v. 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 (Dan. v. 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, Esth. i. 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, v. 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 (v. 15), and a punishment (v. 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, Jer. xxv. 15, 16, 18, 26, 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, Rev. xviii. 3, 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 (v. 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 (Deut. iii. 25) and the temple (Zech. xi. 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, Jer. l. 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, Ps. xliv. 23. They own their image to be a god by praying to it. Deliver me, for thou art my God, Isa. xliv. 17. Deos qui rogat ille facit--That 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 (v. 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, Jer. x. 8, 14, 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 (v. 20): But the Lord is in his holy temple. (1.) Our rock is not as their rock, Deut. xxxii. 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 Ps. cxv. 3, But our God is in the heavens, and Ps. xi. 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 (Ps. lxv. 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, Zech. ii. 13.
Adam Clarke: Commentary on the Bible - 1831
2:15: 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.
Albert Barnes: Notes on the Bible - 1834
2:15: 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 Isa 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.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:15: unto: Gen 19:32-35; Sa2 11:13, Sa2 13:26-28; Jer 25:15, Jer 51:7; Rev 17:2, Rev 17:6, Rev 18:3
that puttest: Hos 7:5
that thou: Gen 9:22; Exo 32:25
Carl Friedrich Keil and Franz Delitzsch
2:15
The fourth woe is an exclamation uttered concerning the cruelty of the Chaldaean in the treatment of the conquered nations. Hab 2:15. "Woe to him that giveth his neighbour to drink, mixing thy burning wrath, and also making drunk, to look at their nakedness. Hab 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. Hab 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 Hab 2:15 and Hab 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: Ps 79:6; Jer 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; Is 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 (Hab 2:16). The perfect שׂבעתּ does not apply prophetically to the certain future; but, as in the earlier strophes (Hab 2:8 and Hab 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 Ps 52:5, in the sense of ולא, with which it alternates in Hos 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 Jer 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 Is 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. Jer 25:26-27).
This threat is explained in Hab 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 Jer 22:6 as a symbol of the royal family of Judaea, and in Jer 22:23 as a figure denoting Jerusalem, and that in Is 37:24, and probably also in Zech 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 Is 10:33-34, Lebanon with its forest is also a figure employed to denote the grand Assyrian army and its leaders, and in Is 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. Hab 2:8, Hab 2:10, Hab 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 Is 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 Is 22:4 and Ps 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 Is 33:1; and the tsere of the final syllable is exchanged for pathach because of the pause, as, for example, in התעלּם in Ps 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 Hab 2:8.
Geneva 1599
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.
John Gill
2:15 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, Rev_ 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", Rev_ 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.
Robert Jamieson, A. R. Fausset and David Brown
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 Is 51:17; Obad 1:16). An appropriate image of Babylon, which at last fell during a drunken revel (Dan. 5:1-31).
that thou mayest look on their nakedness!--with light, like Ham of old (Gen 9:22).
2:162:16: Զյագուրդ անարգանաց ՚ի փառաց, ա՛րբ եւ դու, շարժեա՛ց եւ դողա՛։ Պաշարեաց զքեզ բաժակ աջո՛յ Տեառն. եւ ժողովեցաւ անարգութիւն ՚ի վերայ փառաց քոց։
16 Փառքի փոխարէն անարգանքով լիացար. դու էլ խմի՛ր, շարժուի՛ր եւ դողա՛: Պաշարեց քեզ Տիրոջ Աջի բաժակը, եւ անարգութիւն կուտակուեց քո փառքի վրայ.
16 Փառքէն աւելի ամօթով կշտացար, Դուն ալ խմէ՛ ու մերկացի՛ր։Տէրոջը աջ ձեռքին բաժակը քեզի պիտի դառնայ Եւ քու փառքիդ վրայ անարգանք պիտի գայ։
Զյագուրդ անարգանաց ի փառաց` արբ եւ դու, շարժեաց եւ դողա. պաշարեաց զքեզ բաժակ աջոյ Տեառն, եւ ժողովեցաւ`` անարգութիւն ի վերայ փառաց քոց:

2:16: Զյագուրդ անարգանաց ՚ի փառաց, ա՛րբ եւ դու, շարժեա՛ց եւ դողա՛։ Պաշարեաց զքեզ բաժակ աջո՛յ Տեառն. եւ ժողովեցաւ անարգութիւն ՚ի վերայ փառաց քոց։
16 Փառքի փոխարէն անարգանքով լիացար. դու էլ խմի՛ր, շարժուի՛ր եւ դողա՛: Պաշարեց քեզ Տիրոջ Աջի բաժակը, եւ անարգութիւն կուտակուեց քո փառքի վրայ.
16 Փառքէն աւելի ամօթով կշտացար, Դուն ալ խմէ՛ ու մերկացի՛ր։Տէրոջը աջ ձեռքին բաժակը քեզի պիտի դառնայ Եւ քու փառքիդ վրայ անարգանք պիտի գայ։
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2:162:16 Ты пресытился стыдом вместо славы; пей же и ты и показывай срамоту, обратится и к тебе чаша десницы Господней и посрамление на славу твою.
2:16 πλησμονὴν πλησμονη repletion; satisfaction ἀτιμίας ατιμια dishonor ἐκ εκ from; out of δόξης δοξα glory πίε πινω drink καὶ και and; even σὺ συ you καὶ και and; even διασαλεύθητι διασαλευω and; even σείσθητι σειω shake ἐκύκλωσεν κυκλοω encircle; surround ἐπὶ επι in; on σὲ σε.1 you ποτήριον ποτηριον cup δεξιᾶς δεξιος right κυρίου κυριος lord; master καὶ και and; even συνήχθη συναγω gather ἀτιμία ατιμια dishonor ἐπὶ επι in; on τὴν ο the δόξαν δοξα glory σου σου of you; your
2:16 שָׂבַ֤עְתָּ śāvˈaʕtā שׂבע be sated קָלֹון֙ qālôn קָלֹון dishonour מִ mi מִן from כָּבֹ֔וד kkāvˈôḏ כָּבֹוד weight שְׁתֵ֥ה šᵊṯˌē שׁתה drink גַם־ ḡam- גַּם even אַ֖תָּה ʔˌattā אַתָּה you וְ wᵊ וְ and הֵֽעָרֵ֑ל hˈēʕārˈēl ערל leave unharvested תִּסֹּ֣וב tissˈôv סבב turn עָלֶ֗יךָ ʕālˈeʸḵā עַל upon כֹּ֚וס ˈkôs כֹּוס cup יְמִ֣ין yᵊmˈîn יָמִין right-hand side יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH וְ wᵊ וְ and קִיקָלֹ֖ון qîqālˌôn קִיקָלֹון disgrace עַל־ ʕal- עַל upon כְּבֹודֶֽךָ׃ kᵊvôḏˈeḵā כָּבֹוד weight
2:16. repletus est ignominia pro gloria bibe tu quoque et consopire circumdabit te calix dexterae Domini et vomitus ignominiae super gloriam tuamThou art filled with shame instead of glory: drink thou also, and fall fast asleep: the cup of the right hand of the Lord shall compass thee, and shameful vomiting shall be on thy glory.
16. Thou art filled with shame for glory: drink thou also, and be as one uncircumcised: the cup of the LORD’S right hand shall be turned unto thee, and foul shame shall be upon thy glory.
2:16. You are filled with disgrace in place of glory. So then, drink and fall fast asleep, for the cup of the right hand of the Lord will surround you, and a disgraceful vomit will cover your glory.
2:16. Thou art filled with shame for glory: drink thou also, and let thy foreskin be uncovered: the cup of the LORD’S right hand shall be turned unto thee, and shameful spewing [shall be] on thy glory.
Thou art filled with shame for glory: drink thou also, and let thy foreskin be uncovered: the cup of the LORD' S right hand shall be turned unto thee, and shameful spewing [shall be] on thy glory:

2:16 Ты пресытился стыдом вместо славы; пей же и ты и показывай срамоту, обратится и к тебе чаша десницы Господней и посрамление на славу твою.
2:16
πλησμονὴν πλησμονη repletion; satisfaction
ἀτιμίας ατιμια dishonor
ἐκ εκ from; out of
δόξης δοξα glory
πίε πινω drink
καὶ και and; even
σὺ συ you
καὶ και and; even
διασαλεύθητι διασαλευω and; even
σείσθητι σειω shake
ἐκύκλωσεν κυκλοω encircle; surround
ἐπὶ επι in; on
σὲ σε.1 you
ποτήριον ποτηριον cup
δεξιᾶς δεξιος right
κυρίου κυριος lord; master
καὶ και and; even
συνήχθη συναγω gather
ἀτιμία ατιμια dishonor
ἐπὶ επι in; on
τὴν ο the
δόξαν δοξα glory
σου σου of you; your
2:16
שָׂבַ֤עְתָּ śāvˈaʕtā שׂבע be sated
קָלֹון֙ qālôn קָלֹון dishonour
מִ mi מִן from
כָּבֹ֔וד kkāvˈôḏ כָּבֹוד weight
שְׁתֵ֥ה šᵊṯˌē שׁתה drink
גַם־ ḡam- גַּם even
אַ֖תָּה ʔˌattā אַתָּה you
וְ wᵊ וְ and
הֵֽעָרֵ֑ל hˈēʕārˈēl ערל leave unharvested
תִּסֹּ֣וב tissˈôv סבב turn
עָלֶ֗יךָ ʕālˈeʸḵā עַל upon
כֹּ֚וס ˈkôs כֹּוס cup
יְמִ֣ין yᵊmˈîn יָמִין right-hand side
יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH
וְ wᵊ וְ and
קִיקָלֹ֖ון qîqālˌôn קִיקָלֹון disgrace
עַל־ ʕal- עַל upon
כְּבֹודֶֽךָ׃ kᵊvôḏˈeḵā כָּבֹוד weight
2:16. repletus est ignominia pro gloria bibe tu quoque et consopire circumdabit te calix dexterae Domini et vomitus ignominiae super gloriam tuam
Thou art filled with shame instead of glory: drink thou also, and fall fast asleep: the cup of the right hand of the Lord shall compass thee, and shameful vomiting shall be on thy glory.
2:16. You are filled with disgrace in place of glory. So then, drink and fall fast asleep, for the cup of the right hand of the Lord will surround you, and a disgraceful vomit will cover your glory.
2:16. Thou art filled with shame for glory: drink thou also, and let thy foreskin be uncovered: the cup of the LORD’S right hand shall be turned unto thee, and shameful spewing [shall be] on thy glory.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
2:16: The cup of the Lord's right hand - Among the ancients, all drank out of the same cup; was passed from hand to hand, and each drank as much as he chose. The Chaldeans gave to the neighboring nations the cup of idolatry and of deceitful alliance: and in return they received from the Lord the cup of his fury. So Grotius.
Albert Barnes: Notes on the Bible - 1834
2:16: Thou art filled with shame for glory - Oppressors think to make themselves great by bringing others down, to fill themselves with riches, by spoiling others. They loved shame Hos 4:8, because they loved that, which brought shame; they were filled with shame, in that they sated themselves with shamefulness, which was their shame within, before, in the just judgment of God, shame came on them from without Phi 3:19. "Their glory was in their shame." They shall be filled, yea, he says, they are already filled; they would satisfy, gorge themselves, with all their hearts' desires; they are "filled to the full," but with shame instead of glory which they sought, or which they already had. "From" and "for" a state of "glory," they were filled with contempt.
Drink thou also, and let thy foreskin be uncovered - thy shame like those whom thou puttest to shame, only the greater in being uncircumcised. "The cup of the Lord's Right Hand shall be turned (round) unto thee (or against thee)." It had gone round the circuit of the nations whom God had employed him to chasten, and now, the circle completed, it should be brought round to himself, "With what measure ye mete, it shall be measured unto you again" Mat 7:2. So Jeremiah says, Jer 25:26, "And the king of Shesbach shall drink after them;" and of Edom, Lam 4:21, "To thee also shall the cup be brought round." Thou, a man, madest man to drink of the cup of thine anger: the cup shall be brought round to thee, but not by man; to thee it shall be given by "the Right Hand of the Lord," which thou canst not escape; it shall be "the cup of the wine of the fierceness of the wrath of Almighty God" Rev 16:19; as Asaph had said, Psa 76:8, "There is a cup in the Lord's hand; it is full of mixture, and He poureth out therefrom; but the dregs thereof all the ungodly of the earth shall suck them out, shall drink them."
And shameful spewing shall be on thy glory - Jerome: "With the shame of thy spewing shalt thou bring up all thou hast swallowed down, and from the height of glory shalt thou be brought to the utmost ills." The shame of the ungodly cometh forth from himself; the shame he put others to is doubled upon himself; and the very means which he had used to fill himself with glory and greatness, cover the glory which by nature he had, with the deeper disgrace, so that he should be a loathsome and Rev_olting sight to all. Man veils foul deeds under fair words; God, in His word, unveils the foulness.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:16: with shame for glory: or, more with shame than with glory, Pro 3:35; Isa 47:3; Hos 4:7; Phi 3:19
drink: Psa 75:8; Isa 49:26, Isa 51:21-23; Jer 25:26, Jer 25:27, Jer 51:57; Rev 18:6
and let: Isa 20:4, Isa 47:3; Nah 3:5
the cup: Jer 25:27-29
and shameful: Isa 28:7, Isa 28:8; Hos 7:5
Geneva 1599
2:16 Thou art filled with shame (n) for glory: drink thou also, and let thy shame come upon thee: the cup of the LORD'S right hand shall be turned to thee, and utter shame [shall be] on thy glory.
(n) Whereas you thought to have the glory of these your doings, they will turn to your shame: for you will drink of the same cup with others in your turn.
John Gill
2:16 Thou art filled with shame for glory,.... This is said by the Lord to the man that gives his neighbour drink to intoxicate him, that he may draw him into uncleanness, and please himself with it; who, instead of being filled with the glory of the Lord, and the knowledge of it, as the earth is before said to be, such are filled with shameful doctrines and abominable practices, as those of the church of Rome are; and instead of seeking the glory of God, and the honour of their neighbours, they are satiated with the shameful spectacle of their apostasy, they have been the instruments of; and yet, instead of taking shame to themselves, as they ought to do, they glory in their shame; count it an honour they have been the instruments of bringing them into such uncleanness and idolatry; and glut themselves with the delightful sight; which in the esteem of God, was filling themselves with shame, instead of bringing any glory to him, to themselves, or their neighbours; and therefore should severely smart for it:
drink thou also: of another cup, the cup "of the wine of the wrath of God"; as a just retaliation for giving to others "the wine of wrath of fornication" to drink, and to intoxicate men with; which will be given to mystical Babylon at the time she comes into remembrance before God, or when the time to punish her is come, and to all the followers and worshippers of the beast; see Rev_ 14:10,
and let thy foreskin be uncovered; in retaliation for uncovering the nakedness of others, and looking with pleasure on it; by which it will appear that the men here spoken of, that take all the above methods to draw or force others into the communion of their church, are no other than heathens; their religion consisting greatly of Gentilism; or what has a very great likeness to it; hence the Papists are sometimes called Heathens and Gentiles; see Ps 10:16,
the cup of the Lord's right hand shall be turned unto thee; who, in their turn, shall drink of it, when his right hand, in which it is, shall reach it out; for there is no resisting the power of that; when he gives the orders to drink it, they must; and this cup in his right hand is a cup of red wine, of the wrath, fury, and indignation of God, the dregs of which these wicked men must wring out, and drink up; see Ps 75:8. It is no unusual thing in Scripture for the wrath, vengeance, and judgments of God to be represented by a cup, as in Is 51:17,
and shameful spewing shall be on thy glory: signifying that they should be like a man intoxicated with wine, that vomits it up again; and which, falling on his fine clothes, spoils the glory of them: so when this cup of wrath and vengeance should be given unto them, and they be made to drink of it, they should be so full of it, that all their glory should be covered with shame; or all their glorious things should be spoiled, and they deprived of all their riches and honours, their titles and grandeur; the magnificence of their temples, altars, idols, and vestments, &c.
John Wesley
2:16 Thou - O king of Babylon. Shall be turned - They turned the cup of pleasure about, God will carry the cup of indignation about also, and make them drink deep of it. Shameful spewing - Thou shalt be as much loathed as a shameful drunkard is in his vomit.
Robert Jamieson, A. R. Fausset and David Brown
2:16 art filled--now that thou art fallen. "Thou art filled" indeed (though so insatiable), but it is "with shame."
shame for glory--instead of thy former glory (Hos 4:7).
drink thou also--The cup of sorrow is now in thy turn to pass to thee (Jer 25:15-17; Lam 4:21).
thy foreskin--expressing in Hebrew feeling the most utter contempt. So of Goliath (1Kings 17:36). It is not merely thy "nakedness," as in Hab 2:15, that shall be "uncovered," but the foreskin, the badge of thy being an uncircumcised alien from God. The same shall be done to thee, as thou didst to others, and worse.
cup . . . shall be turned unto thee--literally, "shall turn itself," namely, from the nations whom thou hast made to drink it. "Thou shalt drink it all, so that it may be turned as being drained" [GROTIUS].
shameful spewing--that is, vomiting; namely, that of the king of Babylon, compelled to disgorge the spoil he had swallowed. It expresses also the ignominious state of Babylon in its calamity (Jer 25:27). "Be drunken, spew, and fall." Less appropriately it is explained of the foe spewing in the face of the Babylonian king.
2:172:17: Զի ամպարշտութիւն Լիբանանու ծածկեսցէ զքեզ, եւ թշուառութիւն գազանաց զարհուրեցուսցէ զքեզ. վասն արեանց մարդկան եւ ամպարշտութեան երկրի եւ քաղաքի՝ եւ ամենայն բնակչա՛ց նորա[10725]։ [10725] Ոմանք. Եւ ամբարշտութեանց երկ՛՛։
17 քանի որ Լիբանանի ամբարշտութիւնը կը ծածկի քեզ, գազանների թշուառութիւնը կը զարհուրեցնի քեզ՝ մարդկանց արեան, երկրի, քաղաքի ու նրա բոլոր բնակիչների ամբարշտութեան պատճառով:
17 Քանզի Լիբանանի զրկանքը քեզ պիտի ծածկէ։Գազաններուն յափշտակութիւնը պիտի վախցնէ՝ Մարդոց արիւններուն Ու երկրին, քաղաքին եւ բոլոր անոր մէջ բնակողներուն զրկանքին համար։
Զի ամպարշտութիւն Լիբանանու ծածկեսցէ զքեզ եւ [28]թշուառութիւն գազանաց զարհուրեցուսցէ զքեզ` վասն արեանց մարդկան եւ ամպարշտութեան երկրի եւ քաղաքի եւ ամենայն բնակչաց նորա:

2:17: Զի ամպարշտութիւն Լիբանանու ծածկեսցէ զքեզ, եւ թշուառութիւն գազանաց զարհուրեցուսցէ զքեզ. վասն արեանց մարդկան եւ ամպարշտութեան երկրի եւ քաղաքի՝ եւ ամենայն բնակչա՛ց նորա[10725]։
[10725] Ոմանք. Եւ ամբարշտութեանց երկ՛՛։
17 քանի որ Լիբանանի ամբարշտութիւնը կը ծածկի քեզ, գազանների թշուառութիւնը կը զարհուրեցնի քեզ՝ մարդկանց արեան, երկրի, քաղաքի ու նրա բոլոր բնակիչների ամբարշտութեան պատճառով:
17 Քանզի Լիբանանի զրկանքը քեզ պիտի ծածկէ։Գազաններուն յափշտակութիւնը պիտի վախցնէ՝ Մարդոց արիւններուն Ու երկրին, քաղաքին եւ բոլոր անոր մէջ բնակողներուն զրկանքին համար։
zohrab-1805▾ eastern-1994▾ western am▾
2:172:17 Ибо злодейство твое на Ливане обрушится на тебя за истребление устрашенных животных, за пролитие крови человеческой, за опустошение страны, города и всех живущих в нем.
2:17 διότι διοτι because; that ἀσέβεια ασεβεια irreverence τοῦ ο the Λιβάνου λιβανος cover σε σε.1 you καὶ και and; even ταλαιπωρία ταλαιπωρια wretchedness θηρίων θηριον beast πτοήσει πτοεω frighten σε σε.1 you διὰ δια through; because of αἵματα αιμα blood; bloodstreams ἀνθρώπων ανθρωπος person; human καὶ και and; even ἀσεβείας ασεβεια irreverence γῆς γη earth; land καὶ και and; even πόλεως πολις city καὶ και and; even πάντων πας all; every τῶν ο the κατοικούντων κατοικεω settle αὐτήν αυτος he; him
2:17 כִּ֣י kˈî כִּי that חֲמַ֤ס ḥᵃmˈas חָמָס violence לְבָנֹון֙ lᵊvānôn לְבָנֹון Lebanon יְכַסֶּ֔ךָּ yᵊḵassˈekkā כסה cover וְ wᵊ וְ and שֹׁ֥ד šˌōḏ שֹׁד violence בְּהֵמֹ֖ות bᵊhēmˌôṯ בְּהֵמָה cattle יְחִיתַ֑ן yᵊḥîṯˈan חתת be terrified מִ mi מִן from דְּמֵ֤י ddᵊmˈê דָּם blood אָדָם֙ ʔāḏˌām אָדָם human, mankind וַ wa וְ and חֲמַס־ ḥᵃmas- חָמָס violence אֶ֔רֶץ ʔˈereṣ אֶרֶץ earth קִרְיָ֖ה qiryˌā קִרְיָה town וְ wᵊ וְ and כָל־ ḵol- כֹּל whole יֹ֥שְׁבֵי yˌōšᵊvê ישׁב sit בָֽהּ׃ ס vˈāh . s בְּ in
2:17. quia iniquitas Libani operiet te et vastitas animalium deterrebit eos de sanguinibus hominis et iniquitate terrae et civitatis et omnium habitantium in eaFor the iniquity of Libanus shall cover thee, and the ravaging of beasts shall terrify them because of the blood of men, and the iniquity of the land, and of the city, and of all that dwell therein.
17. For the violence done to Lebanon shall cover thee, and the destruction of the beasts, which made them afraid; because of men’s blood, and for the violence done to the land, to the city and to all that dwell therein.
2:17. For the iniquity of Lebanon will cover you, and the devastation of animals which will deter them from the blood of men, and the iniquity of the earth and the city, and of all who dwell therein.
2:17. For the violence of Lebanon shall cover thee, and the spoil of beasts, [which] made them afraid, because of men’s blood, and for the violence of the land, of the city, and of all that dwell therein.
For the violence of Lebanon shall cover thee, and the spoil of beasts, [which] made them afraid, because of men' s blood, and for the violence of the land, of the city, and of all that dwell therein:

2:17 Ибо злодейство твое на Ливане обрушится на тебя за истребление устрашенных животных, за пролитие крови человеческой, за опустошение страны, города и всех живущих в нем.
2:17
διότι διοτι because; that
ἀσέβεια ασεβεια irreverence
τοῦ ο the
Λιβάνου λιβανος cover
σε σε.1 you
καὶ και and; even
ταλαιπωρία ταλαιπωρια wretchedness
θηρίων θηριον beast
πτοήσει πτοεω frighten
σε σε.1 you
διὰ δια through; because of
αἵματα αιμα blood; bloodstreams
ἀνθρώπων ανθρωπος person; human
καὶ και and; even
ἀσεβείας ασεβεια irreverence
γῆς γη earth; land
καὶ και and; even
πόλεως πολις city
καὶ και and; even
πάντων πας all; every
τῶν ο the
κατοικούντων κατοικεω settle
αὐτήν αυτος he; him
2:17
כִּ֣י kˈî כִּי that
חֲמַ֤ס ḥᵃmˈas חָמָס violence
לְבָנֹון֙ lᵊvānôn לְבָנֹון Lebanon
יְכַסֶּ֔ךָּ yᵊḵassˈekkā כסה cover
וְ wᵊ וְ and
שֹׁ֥ד šˌōḏ שֹׁד violence
בְּהֵמֹ֖ות bᵊhēmˌôṯ בְּהֵמָה cattle
יְחִיתַ֑ן yᵊḥîṯˈan חתת be terrified
מִ mi מִן from
דְּמֵ֤י ddᵊmˈê דָּם blood
אָדָם֙ ʔāḏˌām אָדָם human, mankind
וַ wa וְ and
חֲמַס־ ḥᵃmas- חָמָס violence
אֶ֔רֶץ ʔˈereṣ אֶרֶץ earth
קִרְיָ֖ה qiryˌā קִרְיָה town
וְ wᵊ וְ and
כָל־ ḵol- כֹּל whole
יֹ֥שְׁבֵי yˌōšᵊvê ישׁב sit
בָֽהּ׃ ס vˈāh . s בְּ in
2:17. quia iniquitas Libani operiet te et vastitas animalium deterrebit eos de sanguinibus hominis et iniquitate terrae et civitatis et omnium habitantium in ea
For the iniquity of Libanus shall cover thee, and the ravaging of beasts shall terrify them because of the blood of men, and the iniquity of the land, and of the city, and of all that dwell therein.
2:17. For the iniquity of Lebanon will cover you, and the devastation of animals which will deter them from the blood of men, and the iniquity of the earth and the city, and of all who dwell therein.
2:17. For the violence of Lebanon shall cover thee, and the spoil of beasts, [which] made them afraid, because of men’s blood, and for the violence of the land, of the city, and of all that dwell therein.
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Adam Clarke: Commentary on the Bible - 1831
2:17: For the violence of Lebanon - Or, the violence done to Lebanon; to men, to cattle, to Judea, and to Jerusalem. See the note on the parallel place, Hab 2:8 (note). This may be a threatening against Egypt, as the former was against Chaldea.
Albert Barnes: Notes on the Bible - 1834
2:17: For the violence of Lebanon - i. e., done to Lebanon, whether the land of Israel of which it was the entrance and the beauty (See Isa 37:24, and, as a symbol, Jer 22:6, Jer 22:23; Eze 17:3; but it is used as a symbol of Sennacherib's army, Isa 10:34, and the king of Asshur is not indeed spoken of under the name as a symbol (in Eze 21:3,) but is compared to it), or the temple (See the note at Zac 12:1), both of which Nebuchadnezzar laid waste; or, more widely, it may be a symbol of all the majesty of the world and its empires, which he subdues, as Isaiah uses it, when speaking of the judgment on the world, Isa 2:13, "It shall cover thee, and the spoil (i. e., spoiling, destruction) of beasts (the inhabitants of Lebanon) which made them afraid," or more simply, "the wasting of wild beasts shall crush , Pro 10:14; Pro 13:3; Pro 14:14; Pro 18:7) them (selves)," i. e., as it is in irrational nature, that "the frequency of the incursions of very mischievous animals becomes the cause that people assemble against them and kill them, so their (the Chaldaeans') frequent injustice is the cause that they haste to be avenged on thee" .
Having become beasts, they shared their history. They spoiled, scared, laid waste, were destroyed. "Whoso seeketh to hurt another, hurteth himself." The Chaldaeans laid waste Judea, scared and wasted its inhabitants; the end of its plunder should be, not to adorn, but to cover them, overwhelm them as in ruins, so that they should not lift up their heads again. Violence returns upon the head of him who did it; they seem to raise a lofty fabric, but are buried under it. He sums up their past experience, what God had warned them beforehand, what they had found.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:17: the violence: Zac 11:1
because: Hab 2:8; Psa 55:23, Psa 137:8; Pro 28:17; Rev 18:20-24
of the city: Jer 50:28, Jer 50:33, Jer 50:34, Jer 51:24, Jer 51:34-37
Geneva 1599
2:17 For the (o) violence of Lebanon shall cover thee, and the spoil of beasts, [which] made them afraid, because of men's blood, and for the violence of the land, of the city, and of all that dwell in it.
(o) Because the Babylonians were cruel not only against other nations, but also against the people of God, which is meant by Lebanon and the beast in it, he shows that the same cruelly will be executed against them.
John Gill
2:17 For the violence of Lebanon shall cover thee,.... Lebanon was a mountain on the borders of the land of Israel, from whence cedar wood was brought, of which the temple was built, and for that reason is sometimes so called, as in Zech 11:1 and so the Targum and Jarchi interpret it,
"the violence of the house of the sanctuary shall cover thee;''
and this was a type of the church of Christ, the violence of which is that which is offered to it, and which it suffers; and designs all the injuries, oppressions, and persecutions of it by the Papists; who shall be surrounded with the judgments of God, and covered with his wrath and vengeance for the violence done to his people, as a man is covered with a garment: or else the sense is, that the same, or a like judgment, should come upon them, as did on Lebanon, or the material temple of Jerusalem, which with great force and violence destroyed it; as that was consumed by fire for the sins of the Jews in rejecting Christ and persecuting his people, so shall Rome be burnt with fire for the opposition of the inhabitants of it to Christ, and the injuries they have done to his church and people:
and the spoil of beasts, which made them afraid; or, "the spoil of the beasts" shall cover thee, which "made them afraid"; we read of two beasts, one rising out of the sea, and the other out of the earth; and both design the pope of Rome in different capacities, as considered in his secular and ecclesiastical power; and the spoil he has made of those that oppose him, the calamities of fire and sword he has brought upon them, are what have greatly terrified the sheep of Christ; but for all the spoil and havoc he has made, the judgments of God shall come upon him on all sides, and utterly destroy him; the beast and false prophet shall be cast into the lake of fire and brimstone; see Rev_ 13:1,
because of men's blood, and for the violence of the land, of the city, and of all that dwell therein; the same that is said in Hab 2:8 and here repeated, as respecting another body of men, guilty of the same or like crimes: there Rome Pagan, concerned in the crucifixion of Christ, the desolation of the land of Judea, and city of Jerusalem, and their inhabitants, as well as in persecuting the saints, the citizens of the church of God; here Rome Papal, where our Lord has been crucified again, and his blood, and the efficacy of it, set at nought; the blood of the saints and martyrs of Jesus shed in great abundance, and violent persecutions of the churches of Christ, and the members of them; for all which the above judgments shall come upon them; see Rev_ 11:8.
John Wesley
2:17 The violence - The violence thou hast done to Judea shall overwhelm thee. The spoil of brass - Such spoil as by hunters is made among wild beasts, when they endeavour to destroy the whole kind.
Robert Jamieson, A. R. Fausset and David Brown
2:17 the violence of Lebanon--thy "violence" against "Lebanon," that is, Jerusalem (Is 37:24; Jer 22:23; Ezek 17:3, Ezek 17:12; for Lebanon's cedars were used in building the temple and houses of Jerusalem; and its beauty made it a fit type of the metropolis), shall fall on thine own head.
cover--that is, completely overwhelm.
the spoil of beasts, which made them afraid--MAURER explains, "the spoiling inflicted on the beasts of Lebanon (that is, on the people of Jerusalem, of which city 'Lebanon' is the type), which made them afraid (shall cover thee)." But it seems inappropriate to compare the elect people to "beasts." I therefore prefer explaining, "the spoiling of beasts," that is, such as is inflicted on beasts caught in a net, and "which makes them afraid (shall cover thee)." Thus the Babylonians are compared to wild beasts terrified at being caught suddenly in a net. In cruel rapacity they resembled wild beasts. The ancients read, "the spoiling of wild beasts shall make THEE afraid." Or else explain, "the spoiling of beasts (the Medes and Persians) which (inflicted by thee) made them afraid (shall in turn cover thyself--revert on thyself from them)." This accords better with the parallel clause, "the violence of Lebanon," that is, inflicted by thee on Lebanon. As thou didst hunt men as wild beasts, so shalt thou be hunted thyself as a wild beast, which thou resemblest in cruelty.
because of men's blood--shed by thee; repeated from Hab 2:8. But here the "land" and "city" are used of Judea and Jerusalem: not of the earth and cities generally, as in Hab 2:8.
the violence of the land, &c.--that is, inflicted on the land by thee.
2:182:18: Զի՞նչ օգուտ է դրօշեալ զի դրօշեցին զնա. ստեղծին զնա ձուլածոյ, երեւոյթ սուտ. զի յուսացաւ որ ստեղծն ՚ի ստեղծուածն իւր առնե՛լ իւր կուռս անօգուտս։
18 Ինչ օգուտ ունի քանդակուած արձանը, երբ քանդակեցին, ձուլեցին այն. սուտ երեւոյթ. իսկ ստեղծողը յոյսը դրեց իր ստեղծածի վրայ՝ իր համար անօգուտ կուռքեր շինելով:
18 Ի՞նչ օգուտ ունի արհեստագէտին քանդակած կուռքը, Ձուլածոյ կուռքը եւ ստութիւն սորվեցնողը, Որ շինողը իր շինած բանին ապաւինի, Երբ համր կուռքեր կը շինէ։
Զի՞նչ օգուտ է [29]դրօշեալ` զի դրօշեցին զնա, ստեղծին զնա ձուլածոյ, երեւոյթ սուտ``. զի յուսացաւ որ ստեղծն ի ստեղծուածն իւր առնել իւր կուռս [30]անօգուտս:

2:18: Զի՞նչ օգուտ է դրօշեալ զի դրօշեցին զնա. ստեղծին զնա ձուլածոյ, երեւոյթ սուտ. զի յուսացաւ որ ստեղծն ՚ի ստեղծուածն իւր առնե՛լ իւր կուռս անօգուտս։
18 Ինչ օգուտ ունի քանդակուած արձանը, երբ քանդակեցին, ձուլեցին այն. սուտ երեւոյթ. իսկ ստեղծողը յոյսը դրեց իր ստեղծածի վրայ՝ իր համար անօգուտ կուռքեր շինելով:
18 Ի՞նչ օգուտ ունի արհեստագէտին քանդակած կուռքը, Ձուլածոյ կուռքը եւ ստութիւն սորվեցնողը, Որ շինողը իր շինած բանին ապաւինի, Երբ համր կուռքեր կը շինէ։
zohrab-1805▾ eastern-1994▾ western am▾
2:182:18 Что за польза от истукана, сделанного художником, этого литого лжеучителя, хотя ваятель, делая немые кумиры, полагается на свое произведение?
2:18 τί τις.1 who?; what? ὠφελεῖ ωφελεω useful; assist γλυπτόν γλυπτος since; that ἔγλυψαν γλυφω he; him ἔπλασαν πλασσω contrive; form αὐτὸ αυτος he; him χώνευμα χωνευμα pomp; apparition ψευδῆ ψευδης false ὅτι οτι since; that πέποιθεν πειθω persuade ὁ ο the πλάσας πλασσω contrive; form ἐπὶ επι in; on τὸ ο the πλάσμα πλασμα contrivance; form αὐτοῦ αυτος he; him τοῦ ο the ποιῆσαι ποιεω do; make εἴδωλα ειδωλον idol κωφά κωφος mute; dull
2:18 מָֽה־ mˈā- מָה what הֹועִ֣יל hôʕˈîl יעל profit פֶּ֗סֶל pˈesel פֶּסֶל idol כִּ֤י kˈî כִּי that פְסָלֹו֙ fᵊsālˌô פסל cut יֹֽצְרֹ֔ו yˈōṣᵊrˈô יצר shape מַסֵּכָ֖ה massēḵˌā מַסֵּכָה molten image וּ û וְ and מֹ֣ורֶה mˈôreh ירה teach שָּׁ֑קֶר ššˈāqer שֶׁקֶר lie כִּ֣י kˈî כִּי that בָטַ֞ח vāṭˈaḥ בטח trust יֹצֵ֤ר yōṣˈēr יצר shape יִצְרֹו֙ yiṣrˌô יֵצֶר form עָלָ֔יו ʕālˈāʸw עַל upon לַ la לְ to עֲשֹׂ֖ות ʕᵃśˌôṯ עשׂה make אֱלִילִ֥ים ʔᵉlîlˌîm אֱלִיל god אִלְּמִֽים׃ ס ʔillᵊmˈîm . s אִלֵּם speechless
2:18. quid prodest sculptile quia sculpsit illud fictor suus conflatile et imaginem falsam quia speravit in figmento fictor eius ut faceret simulacra mutaWhat doth the graven thing avail, because the maker thereof hath graven it, a molten, and a false image? because the forger thereof hath trusted in a thing of his own forging, to make dumb idols.
18. What profiteth the graven image, that the maker thereof hath graven it; the molten image, and the teacher of lies, that the maker of his work trusteth therein, to make dumb idols?
2:18. Of what benefit is the graven image? For its maker has formed it, a molten and imaginary deception. For its maker has hoped in a figment of his own creation, so as to make a dumb likeness.
2:18. What profiteth the graven image that the maker thereof hath graven it; the molten image, and a teacher of lies, that the maker of his work trusteth therein, to make dumb idols?
What profiteth the graven image that the maker thereof hath graven it; the molten image, and a teacher of lies, that the maker of his work trusteth therein, to make dumb idols:

2:18 Что за польза от истукана, сделанного художником, этого литого лжеучителя, хотя ваятель, делая немые кумиры, полагается на свое произведение?
2:18
τί τις.1 who?; what?
ὠφελεῖ ωφελεω useful; assist
γλυπτόν γλυπτος since; that
ἔγλυψαν γλυφω he; him
ἔπλασαν πλασσω contrive; form
αὐτὸ αυτος he; him
χώνευμα χωνευμα pomp; apparition
ψευδῆ ψευδης false
ὅτι οτι since; that
πέποιθεν πειθω persuade
ο the
πλάσας πλασσω contrive; form
ἐπὶ επι in; on
τὸ ο the
πλάσμα πλασμα contrivance; form
αὐτοῦ αυτος he; him
τοῦ ο the
ποιῆσαι ποιεω do; make
εἴδωλα ειδωλον idol
κωφά κωφος mute; dull
2:18
מָֽה־ mˈā- מָה what
הֹועִ֣יל hôʕˈîl יעל profit
פֶּ֗סֶל pˈesel פֶּסֶל idol
כִּ֤י kˈî כִּי that
פְסָלֹו֙ fᵊsālˌô פסל cut
יֹֽצְרֹ֔ו yˈōṣᵊrˈô יצר shape
מַסֵּכָ֖ה massēḵˌā מַסֵּכָה molten image
וּ û וְ and
מֹ֣ורֶה mˈôreh ירה teach
שָּׁ֑קֶר ššˈāqer שֶׁקֶר lie
כִּ֣י kˈî כִּי that
בָטַ֞ח vāṭˈaḥ בטח trust
יֹצֵ֤ר yōṣˈēr יצר shape
יִצְרֹו֙ yiṣrˌô יֵצֶר form
עָלָ֔יו ʕālˈāʸw עַל upon
לַ la לְ to
עֲשֹׂ֖ות ʕᵃśˌôṯ עשׂה make
אֱלִילִ֥ים ʔᵉlîlˌîm אֱלִיל god
אִלְּמִֽים׃ ס ʔillᵊmˈîm . s אִלֵּם speechless
2:18. quid prodest sculptile quia sculpsit illud fictor suus conflatile et imaginem falsam quia speravit in figmento fictor eius ut faceret simulacra muta
What doth the graven thing avail, because the maker thereof hath graven it, a molten, and a false image? because the forger thereof hath trusted in a thing of his own forging, to make dumb idols.
2:18. Of what benefit is the graven image? For its maker has formed it, a molten and imaginary deception. For its maker has hoped in a figment of his own creation, so as to make a dumb likeness.
2:18. What profiteth the graven image that the maker thereof hath graven it; the molten image, and a teacher of lies, that the maker of his work trusteth therein, to make dumb idols?
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
18-20. Пятое и последнее "горе" обличает корень злобы и нечестия халдеев (как и других языческих народов), именно: идолослужение их. Идолы всех видов: кумир деревянный или каменный, песел или литой из металла, массека - совершенное ничтожество, и молитвенное обращение к нему - нелепость; первое доказывается обычным у библейских писателей указанием на то, что идол - дело и произведение рук человеческих (ст. 18: ср. Пс CXXXIV:15: сл. Ис XLIV:9), второе - тем, что идолы суть "учители лжи" - в том смысле, что от них люди ожидали мудрых советов и пророчеств, но те и другие оказывались сплошною ложью.

Ст. 20, не относящийся уже к грозной речи "горя", а служащий переходом к гл. III, указывает, что единственно достойными предметами веры и надежды людей может быть только Иегова. Пред Иеговою, обитающим на небе (ср. Втор XXVI:15; Пс X:4), а также в храме Иерусалимском (ср. Ис LXVI:6; Иоил III:16; Ам I:2) должна умолкнуть вся земля (ср. Соф I:7), а не одни халдеи. "Идолы немы и лишены всякой силы; а Владыке нашему как бы неким храмом служит небо, и на земле в Иерусалиме, есть у Него посвященное Ему место".
Adam Clarke: Commentary on the Bible - 1831
2:18: What profiteth the graven image - This is against idolatry in general, and every species of it, as well as against those princes, priests, and people who practice it, and encourage others to do the same. See on Isa 44:9-10 (note); Isa 46:2 (note).
Dumb idols? - אלילים אלמים elilim illemim, "dumb nothings." This is exactly agreeable to St. Paul, Co1 8:4, who says, "An idol is nothing in the world." What signify the idols worshipped by the Chaldeans, Tyrians, and Egyptians? They have not been able to save their worshippers.
Albert Barnes: Notes on the Bible - 1834
2:18: What profiteth - (Hath profited) הועיל מה. Samuel warned them, "Serve the Lord with all your heart, and turn ye not aside; for (it would be) after vanities which will not profit nor deliver for they are vain:" and Jeremiah tells their past; "their prophets prophesied by Baal; and after things יועילי לא which profit not, have they gone." Elsewhere the idol is spoken of as a thing "which will not profit" (future) "My people hath changed its glory יועיל בלא for that which profiteth not," Jer 2:8, Jer 2:11. So Isaiah, "Who hath formed a god, הועיל לבלתי not to profit." Isa 44:9. 10. "The makers of a graven image are all of them vanity, and their desirable things יועילו בל will not profit."
The graven image, that the maker therefore hath graven it? - What did Baal and Ashtaroth profit you? What availed it ever but to draw down the wrath of God? Even so neither shall it profit the Chaldaean. As their idols availed them not, so neither need they fear them. Sennacherib and Nebuchadnezzar were propagandists of their own belief and would destroy, if they could, all other worship, false or true : Nebuchadnezzar is thought to have set up his own image Dan. 3. Antichrist will set himself up as God Th2 2:4; Rev 13:15-17. We may take warning at least by our own sins. If we had no profit at all from them, neither will the like profit others. the Jews did, in the main, learn this in their captivity.
The molten image and teacher of lies - It is all one whether by "teacher of lies" we understand the idol , or its priest . For its priest gave it its voice, as its maker created its form. It could only seem to teach through the idol-priest. Isaiah used the title "teacher of lies," of the false prophet Isa 9:14. It is all one. Zechariah combines them Zac 10:2; "The teraphim have spoken vanity, and the diviners have seen a lie, and have had false dreams."
That the maker of his work trusteth therein - This was the special folly of idolatry. The thing made must needs he inferior to its maker. It was one of the corruptions of idolatry that the maker of his own work should trust in what was wholly his own creation, what, not God, but himself created, what had nothing but what it had from himself . He uses the very words which express the relation of man to God, "the Framer" and "the thing framed." Isa 29:16, "O your perverseness! Shall the framer be accounted as clay, theft the thing made should say of its Maker, He made me not, and the thing framed say of its Framer, He hath no hands?" The idol-maker is "the creator of his creature," of his god whom he worships. Again the idol-maker makes "dumb idols" (literally, "dumb nothings") in themselves nothings, and having no power out of themselves; and what is uttered in their name, are but lies. And what else are man's idols of wealth, honor, fame, which he makes to himself, the creatures of his own hands or mind, their greatness existing chiefly in his own imagination before which he bows down himself, who is the image of God?
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:18: profiteth: Isa 37:38, Isa 42:17, Isa 44:9, Isa 44:10, Isa 45:16, Isa 45:20, Isa 46:1, Isa 46:2, Isa 46:6-8; Jer 2:27, Jer 2:28, Jer 10:3-5; Jer 50:2; Rom 6:21
a teacher: Jer 10:8, Jer 10:14, Jer 10:15; Jon 2:8; Zac 10:2; Rom 1:23-25; Th2 2:9-11; Ti1 4:1, Ti1 4:2; Rev 13:11-15, Rev 19:20
that the: Psa 115:4-8, Psa 135:15-18; Isa 1:31, Isa 44:14-20
maker of his work: Heb. fashioner of his fashion
dumb: Co1 12:2
Carl Friedrich Keil and Franz Delitzsch
2:18
Fifth and last strophe. - Hab 2:18. "What profiteth the graven image, that the maker thereof hath carved it; the molten image and the teacher of lies, that the maker of his image trusteth in him to make dumb idols? Hab 2:19. Woe to him that saith to the wood, Wake up; Awake, to the hard stone. Should it teach? Behold, it is encased in gold and silver, and there is nothing of breath in its inside. Hab 2:20. But Jehovah is in His holy temple: let all the world be silent before Him." This concluding strophe does not commence, like the preceding ones, with hōi, but with the thought which prepares the way for the woe, and is attached to what goes before to strengthen the threat, all hope of help being cut off from the Chaldaean. Like all the rest of the heathen, the Chaldaean also trusted in the power of his gods. This confidence the prophet overthrows in Hab 2:18 : "What use is it?" equivalent to "The idol is of no use" (cf. Jer 2:11; Is 44:9-10). The force of this question still continues in massēkhâh: "Of what use is the molten image?" Pesel is an image carved out of wood or stone; massēkhâh an image cast in metal. הועיל is the perfect, expressing a truth founded upon experience, as a fact: What profit has it ever brought? Mōreh sheqer (the teacher of lies) is not the priest or prophet of the idols, after the analogy of Mic 3:11 and Is 9:14; for that would not suit the following explanatory clause, in which עליו (in him) points back to mōreh sheqer: "that the maker of idols trusteth in him (the teacher of lies)." Consequently the mōreh sheqer must be the idol itself; and it is so designated in contrast with the true God, the teacher in the highest sense (cf. Job 36:22). The idol is a teacher of lying, inasmuch as it sustains the delusion, partly by itself and partly through its priests, that it is God, and can do what men expect from God; whereas it is nothing more than a dumb nonentity ('elı̄l 'illēm: compare εἴδωλα ἄφωνα, 1Cor 12:2). Therefore woe be to him who expects help from such lifeless wood or image of stone. עץ is the block of wood shaped into an idol. Hâqı̄tsâh, awake! sc. to my help, as men pray to the living God (Ps 35:23; Ps 44:24; Ps 59:6; Is 51:9). הוּא יורה is a question of astonishment at such a delusion. This is required by the following sentence: it is even encased in gold. Tâphas: generally to grasp; here to set in gold, to encase in gold plate (zâhâbh is an accusative). כּל אין: there is not at all. רוּח, breath, the spirit of life (cf. Jer 10:14). Hab 2:18 and Hab 2:19 contain a concise summary of the reproaches heaped upon idolatry in Is 44:9-20; but they are formed quite independently, without any evident allusions to that passage. In Hab 2:20 the contrast is drawn between the dumb lifeless idols and the living God, who is enthroned in His holy temple, i.e., not the earthly temple at Jerusalem, but the heavenly temple, or the temple as the throne of the divine glory (Is 66:1), as in Mic 1:2, whence God will appear to judge the world, and to manifest His holiness upon the earth, by the destruction of the earthly powers that rise up against Him. This thought is implied in the words, "He is in His holy temple," inasmuch as the holy temple is the palace in which He is enthroned as Lord and Ruler of the whole world, and from which He observes the conduct of men (Ps 11:4). Therefore the whole earth, i.e., all the population of the earth, is to be still before Him, i.e., to submit silently to Him, and wait for His judgment. Compare Zeph 1:7 and Zech 2:13, where the same command is borrowed from this passage, and referred to the expectation of judgment. חס is hardly an imper. apoc. of הסה, but an interjection, from which the verb hâsâh is formed. But if the whole earth must keep silence when He appears as Judge, it is all over with the Chaldaean also, with all his glory and might.
Geneva 1599
2:18 What profiteth the graven (p) image that its maker hath engraved it; the molten image, and a teacher of lies, that the maker of his work trusteth in it, to make dumb idols?
(p) He shows that the Babylonian gods could not help them at all, for they were but blocks or stones. See Jer 10:8
John Gill
2:18 What profiteth the graven image that the maker thereof hath graven it,.... The graven images the church of Rome enjoins the worship of; the images of the Trinity, of Christ, of the Virgin Mary, of angels and saints departed, and which are still continued since the Reformation; but of what profit and advantage are they? they may be profitable to the graver, who is paid for graving them; and the metal or matters of which they are made, if sold, and converted to another use, may turn to account; but as deities, and worshipped as such, they are of no profit to them that worship them; they can not hear their prayers, nor answer them; can not bestow any favours on them, and deliver them out of any distress; and particularly can not save them from the judgments before denounced:
the molten image, and a teacher of lies: nor is a molten image any ways profitable, which is made of liquid matter, gold or silver melted and poured into a mould, from whence it receives its form: it may be profitable to the founder, and the metal to the owner, if put to another use; but, as a god, is of no service; and both the graven and molten image, the one and the other, each of then is "a teacher of lies", and so unprofitable; if they are laymen's books, as they are said to be, they do not teach them truth; they do not teach them what God is in his nature and perfections; what Christ is in his person and offices; what angels are, who are incorporeal; nor the saints, they neither describe the shape and features of their body, nor express their characters, minds, or manners; they teach men to believe lies, and to worship false deities, as they are. So the Targum renders it, a false deity; which imposes on men, and therefore cannot profit them: or this may be understood of an idolatrous priest, as Aben Ezra; as the idol itself cannot profit, so neither can the priest that teaches men such lies as to worship the idol, and put trust in it:
that the maker of his work trusteth therein, to make dumb idols? or, "whilst making dumb idols" (m); which is great stupidity indeed! that while a man is graving an image, or casting an idol, which are lifeless senseless things, that can neither move nor speak, yea, are his workmanship, yet puts his trust and confidence in them, that they can do him service he needs, help him in distress, and save him out of his troubles; what profit can be expected from these, though ever so nicely framed, when he considers they are of his own framing, and that they are idols, which are nothing in the world, as the word (n) here used signifies; and dumb ones, which can give no answer to the requests of their votaries? The Targum is,
"idols in whom there is no profit.''
(m) "faciendo idola muta", Junius & Tremellius, Piscator, Vatablus. (n) "dii nihili", Drusius.
Robert Jamieson, A. R. Fausset and David Brown
2:18 The powerlessness of the idols to save Babylon from its doom is a fitting introduction to the last stanza (Hab 2:19), which, as the former four, begins with "Woe."
teacher of lies--its priests and prophets uttering lying oracles, as if from it.
make dumb idols--Though men can "make" idols, they cannot make them speak.
2:192:19: Վա՛յ որ ասէ ցփայտ. Սթափեա՛ց եւ զարթի՛ր, եւ ցքարն՝ թէ բարձրացի՛ր, եւ նա՛ է երեւոյթ առ աչօք. եւ նա՛ է կռած արծաթոյ եւ ոսկւոյ, եւ ամենեւին շունչ ո՛չ գոյ ՚ի նոսա[10726]։ [10726] Ոմանք. Որ ասէ ցփայտս. Թափեաց եւ զար՛՛... եւ նա է կրարծաթոյ եւ ոսկ՛՛։
19 Վա՜յ նրան, ով փայտին ասում է՝ սթափուի՛ր եւ զարթնի՛ր, իսկ քարին՝ բարձրացի՛ր, մինչ դրանք աչքի առաջ գտնուող երեւոյթ են՝ արծաթից ու ոսկուց կռած, եւ բոլորովին շունչ չկայ դրանց մէջ:
19 Վա՜յ անոր, որ փայտին կ’ըսէ՝ ‘Արթնցի՛ր’Եւ համր քարին՝ ‘Ելի՛ր’.Միթէ անիկա բան մը պիտի սորվեցնէ՞.Ահա անիկա ոսկիով ու արծաթով պատուած է Եւ անոր մէջ ամենեւին հոգի չկայ։
Վա՜յ որ ասէ ցփայտ. Սթափեաց, եւ զարթիր [31]եւ ցքարն թէ` Բարձրացիր, եւ նա է երեւոյթ առ աչօք. եւ`` նա է կռած արծաթոյ եւ ոսկւոյ, եւ ամենեւին շունչ ոչ գոյ [32]ի նոսա:

2:19: Վա՛յ որ ասէ ցփայտ. Սթափեա՛ց եւ զարթի՛ր, եւ ցքարն՝ թէ բարձրացի՛ր, եւ նա՛ է երեւոյթ առ աչօք. եւ նա՛ է կռած արծաթոյ եւ ոսկւոյ, եւ ամենեւին շունչ ո՛չ գոյ ՚ի նոսա[10726]։
[10726] Ոմանք. Որ ասէ ցփայտս. Թափեաց եւ զար՛՛... եւ նա է կրարծաթոյ եւ ոսկ՛՛։
19 Վա՜յ նրան, ով փայտին ասում է՝ սթափուի՛ր եւ զարթնի՛ր, իսկ քարին՝ բարձրացի՛ր, մինչ դրանք աչքի առաջ գտնուող երեւոյթ են՝ արծաթից ու ոսկուց կռած, եւ բոլորովին շունչ չկայ դրանց մէջ:
19 Վա՜յ անոր, որ փայտին կ’ըսէ՝ ‘Արթնցի՛ր’Եւ համր քարին՝ ‘Ելի՛ր’.Միթէ անիկա բան մը պիտի սորվեցնէ՞.Ահա անիկա ոսկիով ու արծաթով պատուած է Եւ անոր մէջ ամենեւին հոգի չկայ։
zohrab-1805▾ eastern-1994▾ western am▾
2:192:19 Горе тому, кто говорит дереву: > и бессловесному камню: > Научит ли он чему-нибудь? Вот, он обложен золотом и серебром, но дыхания в нем нет.
2:19 οὐαὶ ουαι woe ὁ ο the λέγων λεγω tell; declare τῷ ο the ξύλῳ ξυλον wood; timber ἔκνηψον εκνηφω sober up ἐξεγέρθητι εξεγειρω raise up; awakened καὶ και and; even τῷ ο the λίθῳ λιθος stone ὑψώθητι υψοω elevate; lift up καὶ και and; even αὐτό αυτος he; him ἐστιν ειμι be φαντασία φαντασια pomp; apparition τοῦτο ουτος this; he δέ δε though; while ἐστιν ειμι be ἔλασμα ελασμα gold piece; gold leaf καὶ και and; even ἀργυρίου αργυριον silver piece; money καὶ και and; even πᾶν πας all; every πνεῦμα πνευμα spirit; wind οὐκ ου not ἔστιν ειμι be ἐν εν in αὐτῷ αυτος he; him
2:19 הֹ֣וי hˈôy הֹוי alas אֹמֵ֤ר ʔōmˈēr אמר say לָ lā לְ to † הַ the עֵץ֙ ʕˌēṣ עֵץ tree הָקִ֔יצָה hāqˈîṣā קיץ pass summer ע֖וּרִי ʕˌûrî עור be awake לְ lᵊ לְ to אֶ֣בֶן ʔˈeven אֶבֶן stone דּוּמָ֑ם dûmˈām דּוּמָם silently ה֣וּא hˈû הוּא he יֹורֶ֔ה yôrˈeh ירה teach הִנֵּה־ hinnē- הִנֵּה behold ה֗וּא hˈû הוּא he תָּפוּשׂ֙ tāfûś תפשׂ seize זָהָ֣ב zāhˈāv זָהָב gold וָ wā וְ and כֶ֔סֶף ḵˈesef כֶּסֶף silver וְ wᵊ וְ and כָל־ ḵol- כֹּל whole ר֖וּחַ rˌûₐḥ רוּחַ wind אֵ֥ין ʔˌên אַיִן [NEG] בְּ bᵊ בְּ in קִרְבֹּֽו׃ qirbˈô קֶרֶב interior
2:19. vae qui dicit ligno expergiscere surge lapidi tacenti numquid ipse docere poterit ecce iste coopertus est auro et argento et omnis spiritus non est in visceribus eiusWoe to him that saith to wood: Awake: to the dumb stone: Arise: can it teach? Behold, it is laid over with gold, and silver, and there is no spirit in the bowels thereof.
19. Woe unto him that saith to the wood, Awake; to the dumb stone, Arise! Shall this teach? Behold, it is laid over with gold and silver, and there is no breath at all in the midst of it.
2:19. Woe to him who says to wood, “Awaken,” to the silent stone, “Arise.” Is it able to teach? Behold, it has been entirely covered with gold and silver; and there is no spirit at all in its inner workings.
2:19. Woe unto him that saith to the wood, Awake; to the dumb stone, Arise, it shall teach! Behold, it [is] laid over with gold and silver, and [there is] no breath at all in the midst of it.
Woe unto him that saith to the wood, Awake; to the dumb stone, Arise, it shall teach! Behold, it [is] laid over with gold and silver, and [there is] no breath at all in the midst of it:

2:19 Горе тому, кто говорит дереву: <<встань!>> и бессловесному камню: <<пробудись!>> Научит ли он чему-нибудь? Вот, он обложен золотом и серебром, но дыхания в нем нет.
2:19
οὐαὶ ουαι woe
ο the
λέγων λεγω tell; declare
τῷ ο the
ξύλῳ ξυλον wood; timber
ἔκνηψον εκνηφω sober up
ἐξεγέρθητι εξεγειρω raise up; awakened
καὶ και and; even
τῷ ο the
λίθῳ λιθος stone
ὑψώθητι υψοω elevate; lift up
καὶ και and; even
αὐτό αυτος he; him
ἐστιν ειμι be
φαντασία φαντασια pomp; apparition
τοῦτο ουτος this; he
δέ δε though; while
ἐστιν ειμι be
ἔλασμα ελασμα gold piece; gold leaf
καὶ και and; even
ἀργυρίου αργυριον silver piece; money
καὶ και and; even
πᾶν πας all; every
πνεῦμα πνευμα spirit; wind
οὐκ ου not
ἔστιν ειμι be
ἐν εν in
αὐτῷ αυτος he; him
2:19
הֹ֣וי hˈôy הֹוי alas
אֹמֵ֤ר ʔōmˈēr אמר say
לָ לְ to
הַ the
עֵץ֙ ʕˌēṣ עֵץ tree
הָקִ֔יצָה hāqˈîṣā קיץ pass summer
ע֖וּרִי ʕˌûrî עור be awake
לְ lᵊ לְ to
אֶ֣בֶן ʔˈeven אֶבֶן stone
דּוּמָ֑ם dûmˈām דּוּמָם silently
ה֣וּא hˈû הוּא he
יֹורֶ֔ה yôrˈeh ירה teach
הִנֵּה־ hinnē- הִנֵּה behold
ה֗וּא hˈû הוּא he
תָּפוּשׂ֙ tāfûś תפשׂ seize
זָהָ֣ב zāhˈāv זָהָב gold
וָ וְ and
כֶ֔סֶף ḵˈesef כֶּסֶף silver
וְ wᵊ וְ and
כָל־ ḵol- כֹּל whole
ר֖וּחַ rˌûₐḥ רוּחַ wind
אֵ֥ין ʔˌên אַיִן [NEG]
בְּ bᵊ בְּ in
קִרְבֹּֽו׃ qirbˈô קֶרֶב interior
2:19. vae qui dicit ligno expergiscere surge lapidi tacenti numquid ipse docere poterit ecce iste coopertus est auro et argento et omnis spiritus non est in visceribus eius
Woe to him that saith to wood: Awake: to the dumb stone: Arise: can it teach? Behold, it is laid over with gold, and silver, and there is no spirit in the bowels thereof.
2:19. Woe to him who says to wood, “Awaken,” to the silent stone, “Arise.” Is it able to teach? Behold, it has been entirely covered with gold and silver; and there is no spirit at all in its inner workings.
2:19. Woe unto him that saith to the wood, Awake; to the dumb stone, Arise, it shall teach! Behold, it [is] laid over with gold and silver, and [there is] no breath at all in the midst of it.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
2:19: Wo unto him - How foolish and contemptible to worship a thing formed by the hand of man out of wood, stone, gold, or silver! The meanest brute is superior to them all; it breathes and lives, but they have no breath in them. However, they are said above to be teachers of lies; that is, they appeared to give out oracles: but these were lies; and were not given by the statue, but by the priest.
Albert Barnes: Notes on the Bible - 1834
2:19: But then the greater is the "Woe" to him who deceiveth by them. The prophet passes away from the idols as "nothings" and pronounces "woe" on those who deceive by them. He . first expostulates with them on their folly, and would awaken them. "What hath it profited?" (As in Psa 115:5; Co1 12:2) Then on the obstinate he denounces "woe." "Woe unto him that saith to the wood, Awake; to the dumb stone, Arise." Self-made blindness alone could, in the light of truth, so speak; but yet more lies in the emphatic word, "It." The personal pronoun stands emphatically in Hebrew; He shall teach, lo, He (this same of whom he speaks) this is It which shall teach: It, and not the living God. And yet this same It (the word is again emphatic) he points, as with the finger, to it, "behold, It is laid over with, held fast by , gold and silver," so that no voice could escape, if it had any. "And there is no breath at all in the midst of it" (Compare Jer 10:14 repeated Jer 51:17), literally "All breath, all which is breath, there is none within it;" he first suggests the thought, breath of every sort, and then energetically denies it all ; no life of any sort, of man, or bird, or beast, or creeping thing Isa 41:23; Jer 10:5; none, good or bad; from God or from Satan; none whereby it can do good or do evil; for which it should be loved or feared. Evil spirits may have made use of idols: they could not give them life, nor dwell in them.
The words addressed to it are the language of the soul in the seeming absence or silence of God (Psa 7:7; Psa 35:23; Psa 44:24; Psa 59:6; Isa 51:9; Delitszch), but mockery as spoken to the senseless stone, as Ehijah had mocked the Baal-priests, "peradventure he sleepeth and must be awaked" Kg1 18:26-27.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:19: that: Kg1 18:26-29; Psa 97:7; Isa 44:17; Jer 51:47; Dan 3:7, Dan 3:18, Dan 3:29, Dan 5:23; Jon 1:5
it is: Isa 40:19, Isa 46:6; Jer 10:4, Jer 10:9; Dan 3:1; Act 17:29; Rev 17:4
and there: Psa 135:17
Geneva 1599
2:19 Woe to him that saith to the wood, Awake; to the dumb stone, Arise, it shall teach! (q) Behold, it [is] laid over with gold and silver, and [there is] no breath at all within it.
(q) If you will consider what it is, and how it has neither breath nor life, but is a dead thing.
John Gill
2:19 Woe to him that saith to the wood, Awake,.... That saith to a wooden image, let him go by what name he will; saint such an one, or such an one; awake, arise, exert thyself on our behalf; deliver us from present danger; save us from our enemies; or pray and intercede for us, that we may be delivered and saved, as the Papists do; addressing a block of wood as they would God himself, or as his people do, Ps 44:23. This must be very displeasing and detestable to God, and therefore a woe is threatened to such idol worshippers: who also say
to the dumb stone, Arise; to the idol of stone, as the Targum; the stone statue, an image made of stone, such as the Papists have even of wood, and of stone, as well as of gold, and silver, and brass, Rev_ 9:20 and so stupid as to say to such stocks and stones, arise, stand up, and help us:
Tit shall teach; the stone itself would teach them better, would they but consider what it is, look upon it, and handle it, when they would find it to be a mere stone, and no deity: or, "shall it teach?" so Jarchi, Kimchi, and Ben Melech; no, it cannot teach any true doctrine, or direct to right worship; it cannot teach men their duty, or where they may have help; it is a dumb idol; it cannot teach men the nature of God, and the knowledge of him; or instruct in his mind and will; or inform of things secret or future:
Tit is laid over with gold and silver; it is made of stone, and covered with gold and silver; how should it teach?
and there is no breath at all in the midst of it; or, "no spirit" (o); so far from having the spirit of divinity in it, or the Spirit of God, that it has not the spirit of a man in it, nor even the spirit of a brute creature; it has not so much as animal breath, and so no life, motion, or activity in it; and therefore must be quite unprofitable to the worshipper of it; incapable of teaching those who apply to it; and they must be stupid that do it, and most righteously bring themselves under the displeasure and wrath of God, and expose themselves to the woe here denounced against such persons.
(o) "spiritus", Pagninus, Montanus, Junius & Tremellius, Piscator, Cocceius, Burkius.
Robert Jamieson, A. R. Fausset and David Brown
2:19 Awake--Arise to my help.
Tit shall teach!--rather, An exclamation of the prophet, implying an ironical question to which a negative answer must be given. What! "It teach?" Certainly not [MAURER]. Or, "It (the idol itself) shall (that is, ought to) teach you that it is deaf, and therefore no God" [CALVIN]. Compare "they are their own witnesses" (Is 44:9).
Behold--The Hebrew is nominative, "There it is" [HENDERSON].
Tit is laid over with gold . . . no breath . . . in the midst--Outside it has some splendor, within none.
2:202:20: Այլ Տէր ՚ի տաճարի՛ սրբութեան իւրում. եւ երկիցէ յերեսաց նորա ամենայն երկիր[10727]։[10727] Ոմանք. Սրբութեան իւրոյ։
20 Սակայն Տէրը իր սուրբ տաճարի մէջ է, եւ ամբողջ երկիրը թող վախենայ նրանից:
20 Սակայն Տէրը իր սուրբ տաճարին մէջ է. Անոր երեսին առջեւ լո՛ւռ կեցիր, ո՛վ երկիր։
Այլ Տէր ի տաճարի սրբութեան իւրոյ, [33]եւ երկիցէ`` յերեսաց նորա ամենայն երկիր:

2:20: Այլ Տէր ՚ի տաճարի՛ սրբութեան իւրում. եւ երկիցէ յերեսաց նորա ամենայն երկիր[10727]։
[10727] Ոմանք. Սրբութեան իւրոյ։
20 Սակայն Տէրը իր սուրբ տաճարի մէջ է, եւ ամբողջ երկիրը թող վախենայ նրանից:
20 Սակայն Տէրը իր սուրբ տաճարին մէջ է. Անոր երեսին առջեւ լո՛ւռ կեցիր, ո՛վ երկիր։
zohrab-1805▾ eastern-1994▾ western am▾
2:202:20 А Господь во святом храме Своем: да молчит вся земля пред лицем Его!
2:20 ὁ ο the δὲ δε though; while κύριος κυριος lord; master ἐν εν in ναῷ ναος sanctuary ἁγίῳ αγιος holy αὐτοῦ αυτος he; him εὐλαβείσθω ευλαβεομαι conscientious ἀπὸ απο from; away προσώπου προσωπον face; ahead of αὐτοῦ αυτος he; him πᾶσα πας all; every ἡ ο the γῆ γη earth; land
2:20 וַֽ wˈa וְ and יהוָ֖ה [yhwˌāh] יְהוָה YHWH בְּ bᵊ בְּ in הֵיכַ֣ל hêḵˈal הֵיכָל palace קָדְשֹׁ֑ו qoḏšˈô קֹדֶשׁ holiness הַ֥ס hˌas הסה be still מִ mi מִן from פָּנָ֖יו ppānˌāʸw פָּנֶה face כָּל־ kol- כֹּל whole הָ hā הַ the אָֽרֶץ׃ פ ʔˈāreṣ . f אֶרֶץ earth
2:20. Dominus autem in templo sancto suo sileat a facie eius omnis terraBut the Lord is in his holy temple: let all the earth keep silence before him.
20. But the LORD is in his holy temple: let all the earth keep silence before him.
2:20. But the Lord is in his holy temple. May all the earth be silent before his face.
2:20. But the LORD [is] in his holy temple: let all the earth keep silence before him.
But the LORD [is] in his holy temple: let all the earth keep silence before him:

2:20 А Господь во святом храме Своем: да молчит вся земля пред лицем Его!
2:20
ο the
δὲ δε though; while
κύριος κυριος lord; master
ἐν εν in
ναῷ ναος sanctuary
ἁγίῳ αγιος holy
αὐτοῦ αυτος he; him
εὐλαβείσθω ευλαβεομαι conscientious
ἀπὸ απο from; away
προσώπου προσωπον face; ahead of
αὐτοῦ αυτος he; him
πᾶσα πας all; every
ο the
γῆ γη earth; land
2:20
וַֽ wˈa וְ and
יהוָ֖ה [yhwˌāh] יְהוָה YHWH
בְּ bᵊ בְּ in
הֵיכַ֣ל hêḵˈal הֵיכָל palace
קָדְשֹׁ֑ו qoḏšˈô קֹדֶשׁ holiness
הַ֥ס hˌas הסה be still
מִ mi מִן from
פָּנָ֖יו ppānˌāʸw פָּנֶה face
כָּל־ kol- כֹּל whole
הָ הַ the
אָֽרֶץ׃ פ ʔˈāreṣ . f אֶרֶץ earth
2:20. Dominus autem in templo sancto suo sileat a facie eius omnis terra
But the Lord is in his holy temple: let all the earth keep silence before him.
2:20. But the Lord is in his holy temple. May all the earth be silent before his face.
2:20. But the LORD [is] in his holy temple: let all the earth keep silence before him.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
2:20: The Lord is in his holy temple - Jehovah has his temple, the place where he is to be worshipped; but there there is no image. Oracles, however, are given forth; and every word of them is truth, and is fulfilled in its season. And this temple and its worship are holy; no abomination can be practiced there, and every thing in it leads to holiness of heart and life.
Let all the earth keep silence before him - Let all be dumb. Let none of them dare to open their mouths in the presence of Jehovah. He alone is Sovereign. He alone is the arbiter of life and death. Let all hear his commands with the deepest respect, obey them with the promptest diligence, and worship him with the most profound reverence. When an Asiatic sovereign goes to the mosque on any of the eastern festivals, such as the Bairham, the deepest silence reigns among all his retinue, viziers, foreign ambassadors, etc. They all bow respectfully before him; but no word is spoken, no sound uttered. It is to this species of reverence that the prophet alludes, and with this he concludes the prophetic part of this book. What God has threatened or promised, that he will fulfill. Let every soul bow before him, and submit to his authority.
Albert Barnes: Notes on the Bible - 1834
2:20: And now having declared the nothingness of all which is not God, the power of man or his gods, he answers again his own question, by summoning all before the presence of the majesty of God.
But the Lord - He had, in condemning them, pictured the tumult of the world, the oppressions, the violence, bloodsheddings, covetousness, insolence, self-aggrandizement of the then world-empire, and had denounced woe upon it; we see man framing his idols, praying to the lifeless stones; and God, of whom none thought, where was He? These were people's ways. "But the Lord," he joins it on, as the complement and corrective of all this confusion.
The Lord is in His holy temple - awaiting, in His long-suffering, to judge. "The temple of God" is where God enshrines Himself, or allows Himself to be seen and adored. "God is wholly everywhere, the whole of Him no where." There is no contrast between His temple on earth, and His temple in heaven. He is not more locally present in heaven than in earth. It were as anthropomorphic but less pious to think of God, as confined, localized, in heaven as on earth; because it would be simply removing God away from man. Solomon knew, when he built the temple, that "the heaven and heaven of heavens could not contain Kg1 8:27 God." The "holy temple," which could be destroyed Psa 79:1, toward which people were to pray Psa 5:7; Psa 138:2; Jon 2:4, was the visible temple Kg1 8:29-30, Kg1 8:35, Kg1 8:38, Kg1 8:42, Kg1 8:44, Kg1 8:48, where were the symbols of God's Presence, and of the stoning Sacrifice; but lest His presence should be localized, Solomon's repeated prayer is Kg1 8:30, Kg1 8:39, Kg1 8:43, Kg1 8:49, "hear Thou in heaven Thy dwelling place" Kg1 8:32, Kg1 8:34, Kg1 8:36, Kg1 8:45; "hear Thou in heaven." There is then no difference, as though in earlier books the "holy temple" meant that at Jerusalem, in the later, "the heavens?" In the confession at the offering of the "third year's tithes," the prayer is, Deu 27:15, "look down from Thy holy habitation, from heaven;" and David says, "the Lord is in His holy temple, the Lord's throne is in heaven" Psa 11:4; and, Psa 18:6, Psa 18:9 : "He heard my voice out of His temple - He bowed the heavens also and came down;" and, Psa 29:9, "In His temple doth everyone say, Glory." The simple words are identical though not in the same order as those, in which David, in the same contrast with the oppression of man, ushers in the judgment and final retribution to good and bad, by declaring the unseen presence of God upon His Throne in heaven, beholding and testing the sons of men.
In His Presence, all the mysteries of our being are solved.
The Lord is in His holy Temple - not, as the idols in temples made with hands, but Rev_ealing Himself in the visible temple (Jerome), "dwelling in the Son, by Nature and Union, as He saith Joh 14:10, "The Father who dwelleth in Me doeth the works;" in each one of the bodies and souls of the saints by His Spirit Co1 6:19, in the Blessed, in glory; in the Heavens, by the more evident appearance of His Majesty and the workings of His Power ; "everywhere by Essence, Presence, and Power, 'for in Him we live, and move, and have our being;' nowhere as confined or inclosed." Since then God is in Heaven, beholding the deeds of people, Himself Unchangeable, Almighty, All-holy, "let all the earth keep silence before Him," literally, "hush before Him all the earth," waiting from Him in hushed stillness the issue of this tangled state of being. And to the hashed soul, hushed to itself and its own thought, hushed in awe of His Majesty and "His Presence, before His face," God speaks .
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:20: the Lord: Psa 11:4, Psa 115:3, Psa 132:13, Psa 132:14; Isa 6:1, Isa 66:1, Isa 66:6; Jon 2:4, Jon 2:7; Eph 2:21, Eph 2:22
let all the earth keep silence before him: Heb. be silent all the earth before him, Psa 46:10, Psa 76:8, Psa 76:9; Zep 1:7; Zac 2:13
John Gill
2:20 But the Lord is in his holy temple,.... Not in graven and molten images; not in idols of wood and stone, covered with gold and silver; but in heaven, the habitation of his holiness, the place of his residence, where he is seen and worshipped by the holy angels and glorified saints; and from whence he surveys all the children of men, and their actions; observes the folly and stupidity of idol worshippers; and hears and answers the prayers of his own people: or this intends his church, which is his temple, sanctified by him, and set apart for his service, worship, and glory: here he grants his gracious presence to those who worship him in spirit and in truth; and here he will appear as King of saints, in a most glorious manner, when these several woes before mentioned have taken place; as on Rome Pagan already, and in part on Rome Papal at the Reformation, so completely on it, and all worshippers of images hereafter. The word here used, signifies that part of the temple, called the holy place, as distinct from the holy of holies; which was the proper seat of the divine Majesty, and a figure of heaven, as the holy place was of the church; and so he was, as it were, removed from the one to the other; hence the more observable and remarkable, and the greater reason for what follows; and this serves to illustrate and confirm the sense given:
let all the earth keep silence before him; stand in awe of him, and reverence him; be subject to him, and silently adore him; as all the inhabitants of the earth will when the above enemies of his are entirely removed out of it; there will be no more clamours and objections against the Christian religion by Jews and Mahometans, on account of image worship, which will be no more; no more wars, or rumours of wars, but a profound peace everywhere; no more persecutions of the saints; no more will be heard the cry of violence and oppression, all their enemies being destroyed; no more repining and murmurings among the people of God, through impatience and unbelief, all afflictions being at an end; there will be an entire silence of this kind everywhere; only the voice of the Gospel, prayer, praise, and thanksgiving, will be heard. This is not the case now, nor was there ever as yet such a time on earth; this shows that the prophecy regards time to come.
John Wesley
2:20 The Lord - He is Jehovah, the fountain of being, life, power, and salvation to his people. Keep silence - Fear, submit, and depend on him; let his enemies be silent, reverence, hope, pray and wait for him, who will arise and have mercy on them, who will make it to be well with the righteous, and ill with the wicked, who will fully and satisfactorily solve the doubts, and unfold the riddles of his providence.
Robert Jamieson, A. R. Fausset and David Brown
2:20 But the Lord--JEHOVAH; in striking contrast with the idols.
in his holy temple--"His place" (Is 26:21); heaven (Ps 11:4; Jon 2:7; Mic 1:2). The temple at Jerusalem is a type of it, and there God is to be worshipped. He does not lie hid under gold and silver, as the idols of Babylon, but reigns in heaven and fills heaven, and thence succors His people.
keep silence--in token of reverent submission and subjection to His judgments (Job 40:4; Ps 76:8; Zeph 1:7; Zech 2:13).
This sublime ode begins with an exordium (Hab 3:1-2), then follows the main subject, then the peroration (Hab 3:16-19), a summary of the practical truth, which the whole is designed to teach. (Deut 33:2-5; Ps 77:13-20 are parallel odes). This was probably designed by the Spirit to be a fit formula of prayer for the people, first in their Babylonian exile, and now in their dispersion, especially towards the close of it, just before the great Deliverer is to interpose for them. It was used in public worship, as the musical term, "Selah!" (Hab 3:3, Hab 3:9, Hab 3:13), implies.