7<\/strong>. that<\/em> shall bite thee<\/em> ] Such is the usual sense of the word, which is used of the serpent, Gen 49:17<\/span>; Num 21:8-9<\/span>; cf. Mic 3:5<\/span>. The term is employed here in a figurative sense of the attack of enemies. In one form the verb means to exact usury<\/em> from one, Deu 23:20<\/span>, and some would render here thy creditors<\/em>. This double sense is supposed by some to be one of the taunting allusions ( Hab 2:6<\/em><\/span>).<\/p>\n shall vex thee<\/em> ] Or, violently shake thee<\/strong>. Ecc 12:3<\/span>; Est 5:9<\/span>; cf. Dan 5:19<\/span>; Dan 6:27<\/span>; Deu 28:25<\/span>; Isa 28:19<\/span>.<\/p>\n Shall not they rise up suddenly that shall bite thee, and awake that shall vex thee? – <\/B>The destruction of the wicked is ever sudden at last. Such was the flood Luk 17:26-27<\/span>, the destruction of Sodom, of Pharaoh, of the enemies of Gods people through the Judges, of Sennacherib, Nineveh, Babylon by the Medes and Persians. Such shall the end be Mat 24:43-44<\/span>; Mat 25:13<\/span>; Luk 17:26-30<\/span>; Luk 21:34-35<\/span>; 1Th 5:3<\/U><\/span>; 2Pe 3:10<\/span>; Rev 16:15<\/span>. 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<\/span>; Isa 66:24<\/span>).<\/P> And thou shall be for booties unto them? – <\/B>The common phrase is modified to explain the manifoldness of the plunder which he should yield. So Jeremiah Jer 50:10<\/span>, 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<\/span>, How can one enter into a strong mans 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.<\/P> <\/p>\n Verse 7. Shall they not rise up suddenly<\/B><\/I>] Does not this refer to the sudden<\/I> and unexpected taking of Babylon by Cyrus<\/I>, 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<\/I> till they saw<\/I> the Persian soldiers rise up as in a moment<\/I>, in the very heart of their city?<\/P> <\/p>\n Shall they not?<\/B> this question doth more fully ascertain the thing. Rise up; either grow up, or else, as men who resolve to do a thing thoroughly, get upon their feet and stand to it. The Medes and Persians were growing to power, and would ere long rise up to ruin Babylon. <\/P> Suddenly; <\/B>and surprise it in security, so they were down ere they did perceive themselves falling; and such sudden ruin is most dreadful. <\/P> Bite thee; <\/B>devour and eat thee up. <\/P> And awake; <\/B>thou, O Belshazzar, (and Babylon with thee,) wilt in drunken slumbers (unable to resist) fall into the hands of the awakened Medes and Persians. <\/P> Vex thee; <\/B>as thou hast been, O Babylon, vexation to others by thy proud and insolent behaviour, by scoffs and cruelties, so others shall now be a vexation unto thee. <\/P> Thou shalt be for booties; <\/B>not only your lands, houses, and goods, but your persons, and those of your relations, shall be booties, taken and sold for slaves, to the profit of them, Medes and Persians. <\/P> <\/p>\n 7. suddenly<\/B>the answer to thequestion, “How long?” (Hab2:6<\/span>). <\/P> bite<\/B>often used ofusury;<\/I> so favoring LEE’Srendering (Hab 2:6<\/span>). As theChaldean, like a usurer, oppressed others, so other nations shall,like usurers, take pledges of,<\/I> that is, spoil, him.<\/P><\/p>\n Shall not they rise up suddenly that shall bite thee<\/strong>,…. 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:<\/p>\n and awake that shall vex thee<\/strong>, 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 Re 6:14<\/span>, 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:<\/p>\n and thou shalt be for booties unto them<\/strong>? 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.<\/p>\n 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.<\/p>\n The Prophet proceeds with the subject which we have already begun to explain; for he introduces here the common taunts against the king of Babylon and the whole tyrannical empire, by which many nations had been cruelly oppressed. He therefore says that enemies, who should bite him, (34) would suddenly and unexpectedly rise up. Some expound this of worms, but not rightly: for God not only inflicted punishment on the king when dead, but he intended also that there should be on earth an evident and a memorable proof of his vengeance on the Babylonians, by which it might be made known to all that their cruelty could not be suffered to go unpunished. <\/p>\n The words, Shall not they rise suddenly, are emphatical, both as to the question and as to the word, פתע, peto, suddenly. We indeed know that interrogations are more common in Hebrew than in Greek and Latin, and that they are stronger and more forcible. Our Prophet then speaks of what was indubitable. He adds, suddenly; for the Babylonians, relying on their own power, did not think that any evil was nigh them; and if any one dared to rise up against them, this could not have been so sudden, but they could have in time resisted and driven far away every danger. They indeed ruled far and wide; and we know that the wicked often sleep when they find themselves fortified on all sides. But the Prophet declares here that evil was nigh them, which would suddenly overwhelm them. It now follows— <\/p>\n (34) This is rendered by Henderson, “that have lent thee on usury;” but incorrectly, as the corresponding clause is found in the following, and not, as he says, in the preceding line. The literal version is as follows,— <\/p>\n Shall not suddenly arise thy biters, And awake thy tormentors, And thou become for spoils to them? <\/p>\n Now, the two corresponding words are “biters” and “tormentors;” and the idea of lending on usury cannot be admitted; and the common meaning of the word [ נשך ], is to bite, and means lending on usury only in Hiphil. What the Septuagint gives is δακνοντες— biters. <\/p>\n Here is an instance of the peculiar manner of the Prophets, and also of the writers of the New Testament; the most obvious act is mentioned first “arise,” and then what is previous to it, “awake.” There is also a similar difference in “biters” and “tormentors,” or those who vex and harass: to torment or vex is not so great an evil as to bite, as it were, like a serpent; for such is the biting meant here.— Ed. <\/p>\n (7) Bite.<\/strong>This verb nshac<\/em> also means to oppress with usury, and this is its force here. Thy<\/em> turn shall come, and men shall exact usury from thee. Similarly, the verb translated vex is, literally, to shake violently,<\/em> in allusion to a creditors forcible seizure of his debtor. (Comp. Mat. 18:28<\/span>.) The prediction of Habakkuk in these verses was fulfilled by the rise of the Medo-Persian power, and the capture of Babylon by the forces of Cyrus, cir. B.C. 538.<\/p>\n 7<\/strong>. <\/strong> Retribution will surely come; the nations will not submit forever.<\/p>\n They that shall bite thee <\/strong> The verb has a twofold meaning, “to bite” (Gen 49:17<\/span>; Num 21:8-9<\/span>), and “to exact usury” (compare margin R.V.; Deu 23:20<\/span>). Either sense fits admirably in this place. The use of ambiguous words is perfectly legitimate in a proverb-song. Since the verb is in the participial form it might be translated literally, “the biter” or “the (cruel) creditor.” The nations are so called because, on the one hand, the Chaldeans have taken their possessions and thus have become their debtors; on the other, the nations will take vengeance, they will bite and harass them. <\/p>\n Vex thee <\/strong> Margin R.V., “toss thee to and fro.” In Arabic the verb is used of the shaking of trees by the wind; here of the nations that will give the Chaldeans no rest or peace; they will drive them hither and thither until finally they will expel them from their possessions. <\/p>\n Shalt be for booties <\/strong> The wealth of the oppressor will fall into the hands of the angry nations.<\/p>\n Hab 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?<\/p>\n Ver. 7. Shall they not rise up suddenly that shall bite thee?<\/strong> ] Rend and tear thee as hunting dogs do the beast they pursue. See Isa 13:14<\/span> ; Isa 13:21 Jer 51:58<\/span> . The interrogation here used importeth both the certainty of the thing and their security, as if no such thing could possibly befall them. Suddenly, therefore, saith the prophet, shalt thou be surprised and spoiled by the Persians, when thy city Babylon is held impregnable, and boasteth of provision enough laid in for twenty years’ siege. Security is the certain usher of destruction, as we see in Benhadad’s army, and those Midianites, Jdg 7:12<\/span> ; Jdg 7:20-23<\/span> , and the Amalekites, 1Sa 30:16-17<\/span> ; and Pompey’s marching against Caesar; and the French at the battle of Agincourt; so confident they were of a victory, that they sent to our King Henry V, who was then in the field against them, and got the day, to know what ransom he would give.<\/p>\n bite: or, exact usury. <\/p>\n vex = shake. <\/p>\n 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, 1Th 5:3 <\/p>\n bite: Ecc 10:8, Jer 8:17 <\/p>\n Reciprocal: Pro 13:11 – Wealth Jer 27:7 – until<\/p>\n Hab 2:7. This verse is in Question form, but it is a prediction that the nations that Babylon had depressed would rebound and take vengeance on it.<\/p>\n Hab 2:7-8. Shall they not rise up suddenly that shall bite thee? Is it not just, or what thou deservest, that others should suddenly rise against thee, and bite and tear thee? It is a metaphor taken from the hunting of wild beasts. And awake that shall vex thee As thou hast been a vexation to others by thy tyranny and cruelty. And thou shalt be for booties unto them Unto the Medes and Persians. The expression, rise up suddenly, very fitly describes the suddenness with which the Babylonian empire was afterward overthrown. For though Cyrus could not be said to come upon them suddenly, or unexpectedly, yet the blow, whereby the Babylonian empire was overturned, was struck extremely suddenly; for, after all Cyruss victories, they thought themselves very secure within the walls of Babylon; and that Cyrus must be wearied out, and his army mouldered away, before he could make himself master of it: but by an unexpected stratagem, in draining the Euphrates, he got possession of the city, and destroyed the king and all his principal men in a few hours time: see notes on Isa 13:20; Jer 50:38; and Dan 5:30. Because, &c. The prophet proceeds to give an account of the reasons on which divine vengeance proceeded in this affair. Thou hast spoiled many nations <\/p>\n Hast slain or led captive their people, destroyed their cities, robbed their treasuries, deposed their kings; and hast done this to many nations, whose cry for vengeance is come up to heaven. All the remnant of the people shall spoil thee Now shalt thou be paid in thine own coin: the remnant of the nations, unspoiled by thee, shall combine against thee, and execute the Lords just sentence upon thee. This was evidently verified in the destruction of the Babylonian empire; for Cyruss army was made up of a great many different nations. Because of mens blood As a just return for thy cruelty, in the slaughter thou hast made of mankind. And for the violence of Or rather, against, the land And particularly for the violence offered to the land of Judea, and the city of Jerusalem, and its temple and inhabitants.<\/p>\n 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?<\/p>\n (g) That is, the Medes and persians, that would destroy the Babylonians?<\/p>\n Those from whom Babylon had stolen would surely rise up and rebel when they woke up to what was going on. Then they would turn the tables and Babylon would become plunder for them. This happened when the Medes and Persians rose up and overthrew Babylon in 539 B.C.<\/p>\n Shall they not rise up suddenly that shall bite thee, and awake that shall vex thee, and thou shalt be for booties unto them? 7. that shall bite thee ] Such is the usual sense of the word, which is used of the serpent, Gen 49:17; Num 21:8-9; cf. Mic 3:5. The term is employed … Continue reading “Exegetical and Hermeneutical Commentary of Habakkuk 2:7”<\/span><\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"","ping_status":"","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-22766","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/22766","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/comments?post=22766"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/22766\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=22766"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=22766"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=22766"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: Albert Barnes’ Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: English Annotations on the Holy Bible by Matthew Poole<\/b><\/i><\/h4>\n
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible <\/b><\/i><\/h4>\n
Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
Fuente: Calvin’s Complete Commentary<\/b><\/i><\/h4>\n
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Whedon’s Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Companion Bible Notes, Appendices and Graphics<\/b><\/i><\/h4>\n
Fuente: The Treasury of Scripture Knowledge<\/b><\/i><\/h4>\n
Fuente: Combined Bible Commentary<\/b><\/i><\/h4>\n
Fuente: Joseph Bensons Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n
Fuente: Geneva Bible Notes<\/b><\/i><\/h4>\n
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"