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Verses 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 Isa 14:4, not a derisive song, for this subordinate meaning could only be derived from the context, as in Isa 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. Isa 5:20 and Isa 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