What Does Habakkuk 2:8 Mean in the King James?
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.
The analysis reads the King James wording.
King James Version The King James Version, first published in 1611. Selah Verse shows the standard text.
THE KEY
The same word for plundering is turned back on the plunderer: what is taken from many becomes the shape of what returns.
THE MEANING
The verse speaks wherever taking is mistaken for security: the force used to strip others can return through those left standing. Human bloodshed and violence against a land, a city, and its inhabitants belong to one account. The remnant remains in the sentence as the force that carries the reversal.
WHAT THIS UNDOES
The belief that power to plunder makes the plunderer untouchable is undone: those who remain after being stripped can become the ones who strip the taker.
THE ROOT
שָׁלּוֹת
shallot
GROWS FROM
שלל
To plunder, strip away, or take as spoil.
“spoiled / spoil” in this verse is shallot. English makes “spoiled” and “shall spoil” sound like repetitions, but the Hebrew repeats the same root for both actions. The one who strips many nations is answered by the same stripping, now carried out by the peoples who remain.
ALSO GROWS
shalal: Spoil, plunder, or booty.
שָׁלָל
This names what is seized; the verse turns the seized spoil back into the plunderer’s fate.
lishlol: To plunder or take as spoil.
לִשְׁלֹל
This verbal form carries the same action from the first clause into the response of the remnant.
חָמָס
ḥāmās
GROWS FROM
חמס
To act violently or wrongfully; violence and wrongful taking.
“violence” in this verse is ḥāmās. The word names more than a single blow: it can describe violent wrong as a way of treating others. Alongside plunder and bloodshed, it places the land, city, and inhabitants within the same account of harm.
ALSO GROWS
ḥāmās: Violence, wrong, or oppression.
חָמָס
This is the noun in the verse’s charge: the violence of the land, city, and all who dwell there.
ḥāmas: To act violently or do wrong.
חָמַס
The verb shows the violence as an action done to others, not an abstract condition.
יֶתֶר
yeter
GROWS FROM
יתר
To remain over, be left, or exceed.
The reversal is carried by what remains. The remnant is the portion still present after the plundering, and the verse makes those survivors the agents of what comes back.
ALSO GROWS
yeter: Remainder, rest, or what is left over.
יֶתֶר
This is the word for the remnant of peoples who answer the plunderer.
hôtîr: To leave over or preserve.
הוֹתִיר
This related form draws out the sense of what persists after others have been taken away.
THE PATTERN
The violence used to strip others returns upon the one who wields it.
Woe to thee that spoilest, and thou wast not spoiled; and dealest treacherously, and they dealt not treacherously with thee! when thou shalt cease to spoil, thou shalt be spoiled; and when thou shalt make an end to deal treacherously, they shall deal treacherously with thee.Then said Jesus unto him, Put up again thy sword into his place: for all they that take the sword shall perish with the sword.Be not deceived; God is not mocked: for whatsoever a man soweth, that shall he also reap.THE THREAD
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.The same word חָמָס (ḥāmās, violence) appears here and in verse 8. This verse carries the charge from human bloodshed and the violence of the city to Lebanon and its animals, extending the reach of the harm.
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