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 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