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Selected Verse: Habakkuk 2:15 - Strong Concordance

Verse	Translation	Text
Hab 2:15	Strong Concordance	Woe [01945] unto him that giveth his neighbour [07453] drink [08248], that puttest [05596] thy bottle [02573] to him, and makest him drunken [07937] also, that thou mayest look [05027] on their nakedness [04589]!
	King James	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!

Summary Of Commentaries Associated With The Selected Verse

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A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]
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 Isa 51:17; Oba 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).

A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]

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 Isa 51:17; Oba 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).

Notes on the Bible, by Albert Barnes, [1834]
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.

Commentary on the Old Testament, by Carl Friedrich Keil and Franz Delitzsch [1857-78]
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: Psa 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 (Nah 3:11), and the uncovering of the shame a figure denoting the ignominy that has fallen upon it (Nah 3:5; Isa 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 Psa 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 Isa 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 Isa 37:24, and probably also in Zac 11:1, the mountains of Lebanon, as the northern frontier of the Israelitish land, are mentioned synecdochically for the land itself, and the hewing of its cedars and cypresses may be a figurative representation of the devastation of the land and its inhabitants; these passages do not, for all that, furnish any conclusive evidence of the correctness of this view, inasmuch as in Isa 10:33-34, Lebanon with its forest is also a figure employed to denote the grand Assyrian army and its leaders, and in Isa 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 Isa 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 Isa 22:4 and Psa 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 Isa 33:1; and the tsere of the final syllable is exchanged for pathach because of the pause, as, for example, in התעלּם in Psa 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.

Commentary on the Old Testament, by Carl Friedrich Keil and Franz Delitzsch [1857-78]

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: Psa 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 (Nah 3:11), and the uncovering of the shame a figure denoting the ignominy that has fallen upon it (Nah 3:5; Isa 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 Psa 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 Isa 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 Isa 37:24, and probably also in Zac 11:1, the mountains of Lebanon, as the northern frontier of the Israelitish land, are mentioned synecdochically for the land itself, and the hewing of its cedars and cypresses may be a figurative representation of the devastation of the land and its inhabitants; these passages do not, for all that, furnish any conclusive evidence of the correctness of this view, inasmuch as in Isa 10:33-34, Lebanon with its forest is also a figure employed to denote the grand Assyrian army and its leaders, and in Isa 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 Isa 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 Isa 22:4 and Psa 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 Isa 33:1; and the tsere of the final syllable is exchanged for pathach because of the pause, as, for example, in התעלּם in Psa 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.

Adam Clarke Commentary on the Whole Bible - Published 1810-1826
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.

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²² And Ham [02526], the father [01] of Canaan [03667], saw [07200] the nakedness [06172] of his father [01], and told [05046] his two [08147] brethren [0251] without [02351].

¹⁶ For as ye have drunk [08354] upon my holy [06944] mountain [02022], so shall all the heathen [01471] drink [08354] continually [08548], yea, they shall drink [08354], and they shall swallow down [03886], and they shall be as though they had not [03808] been.

¹⁷ Awake [05782], awake [05782], stand up [06965], O Jerusalem [03389], which hast drunk [08354] at the hand [03027] of the LORD [03068] the cup [03563] of his fury [02534]; thou hast drunken [08354] the dregs [06907] of the cup [03563] of trembling [08653], and wrung them out [04680].

⁹ Stay [04102] yourselves, and wonder [08539]; cry ye out [08173], and cry [08173]: they are drunken [07937], but not with wine [03196]; they stagger [05128], but not with strong drink [07941].

⁸ Because thou hast spoiled [07997] many [07227] nations [01471], all the remnant [03499] of the people [05971] shall spoil [07997] thee; because of men's [0120] blood [01818], and for the violence [02555] of the land [0776], of the city [07151], and of all that dwell [03427] therein.

² Attend [07181] unto me, and hear [06030] me: I mourn [07300] in my complaint [07879], and make a noise [01949];

¹ Woe [01945] to thee that spoilest [07703], and thou wast not spoiled [07703]; and dealest treacherously [0898], and they dealt not treacherously [0898] with thee! when thou shalt cease [08552] to spoil [07703], thou shalt be spoiled [07703]; and when thou shalt make an end [05239] to deal treacherously [0898], they shall deal treacherously [0898] with thee.

⁶ The words [0565] of the LORD [03068] are pure [02889] words [0565]: as silver [03701] tried [06884] in a furnace [05948] of earth [0776], purified [02212] seven times [07659].

⁴ Therefore said [0559] I, Look away [08159] from me; I will weep [01065] bitterly [04843], labour [0213] not to comfort [05162] me, because of the spoiling [07701] of the daughter [01323] of my people [05971].

⁸ Yea, the fir trees [01265] rejoice [08055] at thee, and the cedars [0730] of Lebanon [03844], saying, Since thou art laid down [07901], no feller [03772] is come up [05927] against us.

¹³ Behold, is it not of the LORD [03068] of hosts [06635] that the people [05971] shall labour [03021] in the very [01767] fire [0784], and the people [03816] shall weary [03286] themselves for very [01767] vanity [07385]?

¹⁰ Thou hast consulted [03289] shame [01322] to thy house [01004] by cutting off [07096] many [07227] people [05971], and hast sinned [02398] against thy soul [05315].

¹³ The glory [03519] of Lebanon [03844] shall come [0935] unto thee, the fir tree [01265], the pine tree [08410], and the box [08391] together [03162], to beautify [06286] the place [04725] of my sanctuary [04720]; and I will make the place [04725] of my feet [07272] glorious [03513].

³³ Behold, the Lord [0113], the LORD [03068] of hosts [06635], shall lop [05586] the bough [06288] with terror [04637]: and the high ones [07311] of stature [06967] shall be hewn down [01438], and the haughty [01364] shall be humbled [08213].
³⁴ And he shall cut down [05362] the thickets [05442] of the forest [03293] with iron [01270], and Lebanon [03844] shall fall [05307] by a mighty one [0117].

¹ Open [06605] thy doors [01817], O Lebanon [03844], that the fire [0784] may devour [0398] thy cedars [0730].

²⁴ By [03027] thy servants [05650] hast thou reproached [02778] the Lord [0136], and hast said [0559], By the multitude [07230] of my chariots [07393] am I come up [05927] to the height [04791] of the mountains [02022], to the sides [03411] of Lebanon [03844]; and I will cut down [03772] the tall [06967] cedars [0730] thereof, and the choice [04005] fir trees [01265] thereof: and I will enter [0935] into the height [04791] of his border [07093], and the forest [03293] of his Carmel [03760].

²³ O inhabitant [03427] of Lebanon [03844], that makest thy nest [07077] in the cedars [0730], how gracious [02603] shalt thou be when pangs [02256] come [0935] upon thee, the pain [02427] as of a woman in travail [03205] !

⁶ For thus saith [0559] the LORD [03068] unto the king's [04428] house [01004] of Judah [03063]; Thou art Gilead [01568] unto me, and the head [07218] of Lebanon [03844]: yet surely I will make [07896] thee a wilderness [04057], and cities [05892] which are not inhabited [03427] [03427].

¹⁷ For the violence [02555] of Lebanon [03844] shall cover [03680] thee, and the spoil [07701] of beasts [0929], which made them afraid [02865], because of men's [0120] blood [01818], and for the violence [02555] of the land [0776], of the city [07151], and of all that dwell [03427] therein.

²⁶ And all the kings [04428] of the north [06828], far [07350] and near [07138], one [0376] with another [0251], and all the kingdoms [04467] of the world [0776], which are upon the face [06440] of the earth [0127]: and the king [04428] of Sheshach [08347] shall drink [08354] after [0310] them.
²⁷ Therefore thou shalt say [0559] unto them, Thus saith [0559] the LORD [03068] of hosts [06635], the God [0430] of Israel [03478]; Drink [08354] ye, and be drunken [07937], and spue [07006], and fall [05307], and rise [06965] no more, because [06440] of the sword [02719] which I will send [07971] among you.

⁸ For all tables [07979] are full [04390] of vomit [06892] and filthiness [06675], so that there is no place [04725] clean.

⁶ For I desired [02654] mercy [02617], and not sacrifice [02077]; and the knowledge [01847] of God [0430] more than burnt offerings [05930].

⁵ God [0410] shall likewise destroy [05422] thee for ever [05331], he shall take thee away [02846], and pluck thee out [05255] of thy dwelling place [0168], and root thee out [08327] of the land [0776] of the living [02416]. Selah [05542].

¹⁰ Thou hast consulted [03289] shame [01322] to thy house [01004] by cutting off [07096] many [07227] people [05971], and hast sinned [02398] against thy soul [05315].

¹⁶ Thou art filled [07646] with shame [07036] for glory [03519]: drink [08354] thou also, and let thy foreskin be uncovered [06188]: the cup [03563] of the LORD'S [03068] right hand [03225] shall be turned [05437] unto thee, and shameful spewing [07022] shall be on thy glory [03519].

³ Thy nakedness [06172] shall be uncovered [01540], yea, thy shame [02781] shall be seen [07200]: I will take [03947] vengeance [05359], and I will not meet [06293] thee as a man [0120].

⁵ Behold, I am against thee, saith [05002] the LORD [03068] of hosts [06635]; and I will discover [01540] thy skirts [07757] upon thy face [06440], and I will shew [07200] the nations [01471] thy nakedness [04626], and the kingdoms [04467] thy shame [07036].

¹¹ Thou also shalt be drunken [07937]: thou shalt be hid [05956], thou also shalt seek [01245] strength [04581] because of the enemy [0341].

¹⁹ The waters [04325] wear [07833] the stones [068]: thou washest away [07857] the things which grow [05599] out of the dust [06083] of the earth [0776]; and thou destroyest [06] the hope [08615] of man [0582].

²⁵ Pour out [08210] thy fury [02534] upon the heathen [01471] that know [03045] thee not, and upon the families [04940] that call [07121] not on thy name [08034]: for they have eaten up [0398] Jacob [03290], and devoured [0398] him, and consumed [03615] him, and have made his habitation [05116] desolate [08074].

⁶ Pour out [08210] thy wrath [02534] upon the heathen [01471] that have not known [03045] thee, and upon the kingdoms [04467] that have not called [07121] upon thy name [08034].

¹⁵ Woe [01945] unto him that giveth his neighbour [07453] drink [08248], that puttest [05596] thy bottle [02573] to him, and makest him drunken [07937] also, that thou mayest look [05027] on their nakedness [04589]!