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insatiable greediness of the Chaldaean is attached in Hab 2:5 to the picture of the haughty sinner, that the two cannot be separated. This picture is given in a subjective clause, which is only completed by the filling up in Hab 2:6. The sentence pronounced upon the Chaldaean in Hab 2:4, Hab 2:5, simply forms the preparatory introduction to the real answer to the prophet's leading question. The subject is not mentioned in Hab 2:4, but may be inferred from the prophet's question in Hab 1:12-17. The Chaldaean is meant. His soul is puffed up. עפּלה, perf. pual of עפל, of which the hiphil only occurs in Num 14:44, and that as synonymous with הזיד in Deu 1:43. From this, as well as from the noun עפל, a hill or swelling, we get the meaning, to be swollen up, puffed up, proud; and in the hiphil, to act haughtily or presumptuously. The thought is explained and strengthened by לא ישׁרה, “his soul is not straight.” ישׁר, to be straight, without turning and trickery, i.e., to be upright. בּו does not belong to נפשׁו (his soul in him, equivalent to his inmost soul), but to the verbs of the sentence. The early translators and commentators have taken this hemistich differently. They divide it into protasis and apodosis, and take עפּלה either as the predicate or as the subject. Luther also takes it in the latter sense: “He who is stiff-necked will have no rest in his soul.” Burk renders it still more faithfully: ecce quae effert se, non recta est anima ejus in eo. In either case we must supply נפשׁ אשׁר after עפּלה. But such an ellipsis as this, in which not only the relative word, but also the noun supporting the relative clause, would be omitted, is unparalleled and inadmissible, if only because of the tautology which would arise from supplying nephesh. This also applies to the hypothetical view of הנּה עפּלה, upon which the Septuagint rendering, ἐὰν ὑποστείληται, οὐκ εὐδοκεῖ ψυχή μου ἐν αὐτῶ, is founded. Even with this view nephesh could not be omitted as the subject of the protasis, and בּו would have no noun to which to refer. This rendering is altogether nothing more than a conjecture, עפל being confounded with עלף, and נפשׁו altered into נפשׁי. Nor is it proved to be correct, by the fact that the author of the Epistle to the Hebrews (Heb 10:38) makes use of the words of our verse, according to this rendering, to support his admonition is to stedfastness. For he does not introduce the verse as a quotation to prove his words, but simply clothes his own