Անգէ / Haggai - 2 | swap

Text: Zohrap 1805EAm-1994Western ArmenianRuLXXHebraica StuttgartensiaVulgateCatholic Public DomainKJV 1900

Haggai - 2Next >

jg▾ kad▾ tr▾ ac▾ mh▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914 1-9. Вторая речь пророка Аггея говорит об унынии строителей второго Иерусалимского храма ввиду его бедности в сравнении с храмом Соломоновым и, в связи с этим, возвещает о величайшей славе будущего храма во времена мессианские. 10-19. Речь третья подкрепляет обнаруженное народом усердие к постройке храма обещанием благословения Божия народу, в делах житейских, которого он был прежде лишен за небрежность к делу Божию. 20-33. Четвертая речь - обращение к Зоровавелю, как потомку дома Давидова и носителю данных этому дому обетований. Matthew Henry: Concise Commentary on the Whole Bible - 1706 In this chapter we have three sermons preached by the prophet Haggai for the encouragement of those that are forward to build the temple. In the first he assures the builders that the glory of the house they were now building should, in spiritual respects, though not in outward, exceed that of Solomon's temple, in which he has an eye to the coming of Christ, ver. 1-9. In the second he assures them that though their sin, in delaying to build the temple, had retarded the prosperous progress of all their other affairs, yet now that they had set about it in good earnest he would bless them, and give them success, ver. 10-19. In the third he assures Zerubbabel that, as a reward of his pious zeal and activity herein, he should be a favourite of Heaven, and one of the ancestors of Messiah the Prince, whose kingdom should be set up on the ruins of all opposing powers, ver. 20-23. Adam Clarke: Commentary on the Bible - 1831 When this prophecy was uttered, about four years before the temple was finished, and sixty-eight after the former one was destroyed, it appears that some old men among the Jews were greatly dispirited on account of its being so much inferior in magnificence to that of Solomon. Compare Ezr 3:12. To raise the spirits of the people, and encourage them to proceed with the work, the prophet assures them that the glory of the second temple should be greater than that of the first, alluding perhaps to the glorious doctrines which should be preached in it by Jesus Christ and his apostles, Hag 2:1-9. He then shows the people that the oblations brought by their priests could not sanctify them while they were unclean by their neglect of the temple; and to convince them that the difficult times they had experienced during that neglect proceeded from this cause, he promises fruitful seasons from that day forward, Hag 2:10-19. The concluding verses contain a prediction of the mighty revolutions that should take place by the setting up of the kingdom of Christ under the type of Zerubbabel, Hag 2:20-23. As the time which elapsed between the date of the prophecy and the dreadful concussion of nations is termed in Hag 2:6, A Little While, the words may likewise have reference to some temporal revolutions then near, such as the commotions of Babylon in the reign of Darius, the Macedonian conquests in Persia, and the wars between the successors of Alexander; but the aspect of the prophecy is more directly to the amazing victories of the Romans, who, in the time of Haggai and Zechariah, were on the Very Eve of their successful career, and in the lapse of a few centuries subjugated the whole habitable globe; and therefore, in a very good sense, God may be said by these people to have shaken "the heavens, and the earth, and the sea, and the dry land;" and thus to have prepared the way for the opening of the Gospel dispensation. See Heb 12:25-29. Others have referred this prophecy to the period of our Lord's second advent, to which there is no doubt it is also applicable; and when it will be in the most signal manner fulfilled. That the convulsion of the nations introducing this most stupendous event will be very great and terrible, is sufficiently plain from Isaiah 34, Isa 35:1-10, as well as from many other passages of holy writ. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 Hag 2:1, He encourages the people to the work, by promise of greater glory to the second temple than was in the first; Hag 2:10, In the type of holy things and unclean he shews their sins hindered the work; Hag 2:20, God's promise to Zerubbabel. Carl Friedrich Keil and Franz Delitzsch Glory of the New Temple, and the Blessings of the New Era - Haggai 2 This chapter contains three words of God, which Haggai published to the people in the seventh and ninth months of the second year of Darius, to strengthen them in their zeal for the building of the temple, and to preserve them from discouragement. The first of these words (Hag 2:1-9) refers to the relation in which the new temple would stand to the former one, and was uttered not quite four weeks after the building of the temple had been resumed. John Gill INTRODUCTION TO HAGGAI 2 This chapter contains three sermons or prophecies, delivered by the prophet to the people of the Jews. The design of the first is to encourage them to go on with the building of the temple, though it might seem to come greatly short of the former temple, as to its outward form and splendour. The time of the prophecy, Hag 2:1 an order to deliver it to the governor, high priest, and all the people, Hag 2:2. A question is put concerning the difference between this temple and the former; between which it is suggested there was no comparison; which is assented to by silence, Hag 2:3 nevertheless, the prince, priest, and people, are exhorted to go on strenuously in the work of building; encouraged with a promise of the presence of the Lord of hosts, and of his Word, in whom he covenanted with them at their coming out of Egypt, and of the blessed Spirit, and his continuance with them, Hag 2:4 and, the more to remove their fears and faintings, it is declared that in a very short time a most wonderful thing should be done in the world, which would affect all the nations of the earth; for that illustrious Person would come, whom all nations do or should desire; and, not only come into the world, but into that temple they were building, and give it a greater glory than the former; yea, a greater glory than if all the gold and silver in the world were laid out upon it, or brought into it; which being all the Lord's, could have been easily done by him; but he would give in it something infinitely greater than that, even the Prince of peace, with all the blessings of it, Hag 2:6 then follows the second sermon or prophecy, the time of which is observed, Hag 2:10 and it is introduced with some questions concerning ceremonial uncleanness, by an unclean person's touching holy flesh with the skirt of his garment; and other things, which is confirmed by the answer of the priests, Hag 2:11 the application of which is made to the people of the Jews, who were alike unclean; they, their works, and their sacrifices, Hag 2:14 and these are directed to consider, that, during the time they had neglected to build the temple, they were attended with scarcity of provisions; their fields and vineyards being blasted with mildew or destroyed by hail, and their labours proved unsuccessful, Hag 2:15 but now, since they had begun the work of building, it is promised they should be blessed with everything, though they had nothing in store, and everything was unpromising to them; which is designed to encourage them to go on cheerfully in their begun work, Hag 2:18 and the chapter is concluded with the last discourse or prophecy, the date of which is given, Hag 2:20 an instruction to deliver it to Zerubbabel, Hag 2:21 foretelling the destruction of the kingdoms of the heathen; and the setting up of the kingdom of the Messiah, of whom Zerubbabel was a type, precious and honourable in the sight of God, Hag 2:22.
2:12:1: ՚Ի քսան եւ ՚ի չորս ամսոյն վեցերորդի։ Յամին երկրորդի Դարեհի արքայի, 2:2: յամսեանն եւթներորդի, որ օր քսան եւ մի էր ամսոյն։ Խօսեցաւ Տէր ՚ի ձեռն Անգէի մարգարէի՝ եւ ասէ. 1 Վեցերորդ ամսի քսանչորսին Դարեհ արքայի երկրորդ տարում, եօթներորդ ամսում, ամսի քսանմէկերորդ օրը,[2] Տէրը խօսեց Անգէ մարգարէի միջոցով եւ ասաց. 2 Եօթներորդ ամսուան քսանմէկերորդ օրը Անգէ մարգարէին միջոցով Տէրոջը խօսքը եղաւ՝ ըսելով. Յամսեանն եւթներորդի, որ օր քսան եւ մի էր ամսոյն, խօսեցաւ Տէր ի ձեռն Անգէի մարգարէի, եւ ասէ: 2:1: ՚Ի քսան եւ ՚ի չորս ամսոյն վեցերորդի։ Յամին երկրորդի Դարեհի արքայի, 2:2: յամսեանն եւթներորդի, որ օր քսան եւ մի էր ամսոյն։ Խօսեցաւ Տէր ՚ի ձեռն Անգէի մարգարէի՝ եւ ասէ. 1 Վեցերորդ ամսի քսանչորսին Դարեհ արքայի երկրորդ տարում, եօթներորդ ամսում, ամսի քսանմէկերորդ օրը, [2] Տէրը խօսեց Անգէ մարգարէի միջոցով եւ ասաց. 2 Եօթներորդ ամսուան քսանմէկերորդ օրը Անգէ մարգարէին միջոցով Տէրոջը խօսքը եղաւ՝ ըսելով. zohrab-1805▾ eastern-1994▾ western am▾	2:12:1 В седьмой месяц, в двадцать первый день месяца, было слово Господне через Аггея пророка: 2:1 τῷ ο the ἑβδόμῳ εβδομος seventh μηνὶ μην.1 month μιᾷ εις.1 one; unit καὶ και and; even εἰκάδι εικας the μηνὸς μην.1 month ἐλάλησεν λαλεω talk; speak κύριος κυριος lord; master ἐν εν in χειρὶ χειρ hand Αγγαιου αγγαιος the προφήτου προφητης prophet λέγων λεγω tell; declare 2:1 בַּ ba בְּ in † הַ the שְּׁבִיעִ֕י ššᵊvîʕˈî שְׁבִיעִי seventh בְּ bᵊ בְּ in עֶשְׂרִ֥ים ʕeśrˌîm עֶשְׂרִים twenty וְ wᵊ וְ and אֶחָ֖ד ʔeḥˌāḏ אֶחָד one לַ la לְ to † הַ the חֹ֑דֶשׁ ḥˈōḏeš חֹדֶשׁ month הָיָה֙ hāyˌā היה be דְּבַר־ dᵊvar- דָּבָר word יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH בְּ bᵊ בְּ in יַד־ yaḏ- יָד hand חַגַּ֥י ḥaggˌay חַגַּי Haggai הַ ha הַ the נָּבִ֖יא nnāvˌî נָבִיא prophet לֵ lē לְ to אמֹֽר׃ ʔmˈōr אמר say 2:1. in die vicesima et quarta mensis in sexto mense in anno secundo Darii regisIn the four and twentieth day of the month, in the sixth month, in the second year of Darius the king, they began. 2:1. And in the seventh month, on the twenty-first of the month, the word of the Lord came, by the hand of Haggai the prophet, saying: 2:1. In the seventh [month], in the one and twentieth [day] of the month, came the word of the LORD by the prophet Haggai, saying, 1. In the seventh , in the one and twentieth of the month, came the word of the LORD by Haggai the prophet, saying, 2:1 In the seventh [month], in the one and twentieth [day] of the month, came the word of the LORD by the prophet Haggai, saying: 2:1 В седьмой месяц, в двадцать первый день месяца, было слово Господне через Аггея пророка: 2:1 τῷ ο the ἑβδόμῳ εβδομος seventh μηνὶ μην.1 month μιᾷ εις.1 one; unit καὶ και and; even εἰκάδι εικας the μηνὸς μην.1 month ἐλάλησεν λαλεω talk; speak κύριος κυριος lord; master ἐν εν in χειρὶ χειρ hand Αγγαιου αγγαιος the προφήτου προφητης prophet λέγων λεγω tell; declare 2:1 בַּ ba בְּ in † הַ the שְּׁבִיעִ֕י ššᵊvîʕˈî שְׁבִיעִי seventh בְּ bᵊ בְּ in עֶשְׂרִ֥ים ʕeśrˌîm עֶשְׂרִים twenty וְ wᵊ וְ and אֶחָ֖ד ʔeḥˌāḏ אֶחָד one לַ la לְ to † הַ the חֹ֑דֶשׁ ḥˈōḏeš חֹדֶשׁ month הָיָה֙ hāyˌā היה be דְּבַר־ dᵊvar- דָּבָר word יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH בְּ bᵊ בְּ in יַד־ yaḏ- יָד hand חַגַּ֥י ḥaggˌay חַגַּי Haggai הַ ha הַ the נָּבִ֖יא nnāvˌî נָבִיא prophet לֵ lē לְ to אמֹֽר׃ ʔmˈōr אמר say 2:1. in die vicesima et quarta mensis in sexto mense in anno secundo Darii regis In the four and twentieth day of the month, in the sixth month, in the second year of Darius the king, they began. 2:1. And in the seventh month, on the twenty-first of the month, the word of the Lord came, by the hand of Haggai the prophet, saying: 2:1. In the seventh [month], in the one and twentieth [day] of the month, came the word of the LORD by the prophet Haggai, saying, ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ kad▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914 1. По LXX, слав. т. 2. Двадцать первое число седьмого месяца - Тисри было праздничным днем - седьмым или последним днем праздника Кущей, праздновавшегося семь дней, начиная с 15-го Тисри (Исх XXIII:16; Лев XXIII:34; Втор XVI:13). Стечение народа в Иерусалим в эти дни было особенно велико, и возможно, что пророк нарочито воспользовался этим благоприятным случаем для объявления народу ободрительного в его состоянии уныния пророчества о славном будущем строящегося храма. Быстрое же следование этого пророчества после предыдущего показывает, что доброе движение душ (I:12-14) слушателей первой речи пророка (I:1-11) привлекло к ним Божию милость и Божию помощь. "Из сего, - замечает блаж. Феодорит, - ясно познаем, что, решившись на доброе, вскоре получаем Божию помощь. Ибо и они, склонившись на лучшее, воспользовались Божиим соизволением, и Божественная благодать соделала их ревностнейшими" (с. 61). Matthew Henry: Concise Commentary on the Whole Bible - 1706 1 In the seventh month, in the one and twentieth day of the month, came the word of the LORD by the prophet Haggai, saying, 2 Speak now to Zerubbabel the son of Shealtiel, governor of Judah, and to Joshua the son of Josedech, the high priest, and to the residue of the people, saying, 3 Who is left among you that saw this house in her first glory? and how do ye see it now? is it not in your eyes in comparison of it as nothing? 4 Yet now be strong, O Zerubbabel, saith the LORD; and be strong, O Joshua, son of Josedech, the high priest; and be strong, all ye people of the land, saith the LORD, and work: for I am with you, saith the LORD of hosts: 5 According to the word that I covenanted with you when ye came out of Egypt, so my spirit remaineth among you: fear ye not. 6 For thus saith the LORD of hosts; Yet once, it is a little while, and I will shake the heavens, and the earth, and the sea, and the dry land; 7 And I will shake all nations, and the desire of all nations shall come: and I will fill this house with glory, saith the LORD of hosts. 8 The silver is mine, and the gold is mine, saith the LORD of hosts. 9 The glory of this latter house shall be greater than of the former, saith the LORD of hosts: and in this place will I give peace, saith the LORD of hosts. Here is, I. The date of this message, v. 1. It was sent on the twenty-first day of the seventh month, when the builders had been about a month at work (since the twenty-fourth day of the sixth month), and had got it in some forwardness. Note, Those that are hearty in the service of God shall receive fresh encouragements from him to proceed in it, as their case calls for them. Set the wheels a going, and God will oil them. II. The direction of this message, v. 2. The encouragements here are sent to the same persons to whom the reproofs in the foregoing chapter are directed; for those that are wounded by the convictions of the word shall be healed and bound up by its consolations. Speak to Zerubbabel, and Joshua, and the residue of the people, the very same that obeyed the voice of the Lord (ch. i. 12) and whose spirits God stirred up to do so (ch. i. 14); to them are sent these words of comfort. III. The message itself, in which observe, 1. The discouragements which those laboured under who were employed in this work. That which was such a damp upon them, and an alloy to their joy, when the foundation of the temple was laid, was still a clog upon them--that they could not build such a temple now as Solomon built, not so large, so stately, so sumptuous, a one as that was. This fetched tears from the eyes of many, when the dimensions of it were first laid (Ezra iii. 12), and still it made the work go on heavily--that the glory of this house, in comparison with that of the former, was as nothing, v. 3. It was now about seventy years since Solomon's temple was destroyed (for that was in the nineteenth year of the captivity, and this about the nineteenth after the captivity), so that there might be some yet alive who could remember to have seen it, and still they would be upbraiding themselves and their brethren with the great disparity between this house and that. One could remember the gold with which it was overlaid, another the precious stones with which it was garnished; one could describe the magnificence of the porch, another of the pillars--and where are these now? This weakened the hands of the builders; for, though our gracious God is pleased with us if we do in sincerity as well as we can in his service, yet our proud hearts will scarcely let us be pleased with ourselves unless we do as well as others whose abilities far exceed ours. And it is sometimes the fault of old people to discourage the services of the present age by crying up too much the performances and attainments of the former age, with which others should be provoked to emulation, but not exposed to contempt. Say not thou that the former days were better than these (Eccl. vii. 10), but thank God that there is any good in these, bad as they are. 2. The encouragement that is given them to go on in the work, notwithstanding (v. 4): Yet now, though this house is likely to be much inferior to the former, be strong, O Zerubbabel! and be strong, O Joshua! Let not these leading men give way to this suggestion, nor be disheartened by it, but do as well as they can, when they cannot do so well as they would; and let all the people of the land be strong too, and work; and, if the leaders have but a good heart on it, it is hoped that the followers will have the better heart. Note, Those that work for God ought to exert themselves with vigour, and then to encourage themselves with hope that it will end well. 3. The grounds of these encouragements. God himself says to them, Fear you not (v. 5), and he gives good reasons for it. (1.) They have God with them, his Spirit and his special presence: Be strong, for I am with you, saith the Lord of hosts, v. 4. This he had said before (ch. i. 13), I am with you. But we need to have these assurances repeated, that we may have strong consolation. The presence of God with us, as the Lord of hosts, is enough to silence all our fears and to help us over all the discouragements we may meet with in the way of our duty. The Jews had hosts against them, but they had the Lord of hosts with them, to take their part and plead their cause. He is with them; for, [1.] He adheres to his promise. His covenant is inviolable, and he will be always theirs, and will appear and act for them, according to the word that he covenanted with them when they came out of Egypt. Though he chastens them for their transgressions with the rod, yet he will not make his faithfulness to fail. [2.] He dwells among them by his Spirit, the Spirit of prophecy. When he first formed them into a people he gave his good Spirit to instruct them (Neh. ix. 20); and still the Spirit, though often grieved and provoked to withdraw, remained among them. It was the Spirit of God that stirred up their spirits to come out of Babylon (Ezra i. 5), and now to build the temple, Hag. i. 14. Note, We have reason to be encouraged as long as we have the Spirit of God remaining among us to work upon us, for so long we have God with us to work for us. (2.) They shall have the Messiah among them shortly--him that should come. To him bore all the prophets witness and this prophet particularly here, v. 6, 7. Here is an intimation of the time of his coming, that it should not be long ere he came: "Yet once, it is a little while, and he shall come. The Old-Testament church has but one stage more (if we may say so) to travel; five stages were now past, from Adam to Noah, thence to Abraham, thence to Moses, thence to Solomon's temple, thence to the captivity, and now yet one stage more, its sixth day's journey, and then comes the sabbatism of the Messiah's kingdom. Let the Son of man, when he comes, find faith on the earth, and let the children of promise continue still looking for him, for now it is but a little while and he will come; hold out, faith and patience, yet awhile, for he that shall come will come, and will not tarry." And, as he then said of his first appearance, so now of his second, Surely I come quickly. Now concerning his coming it is here foretold, [1.] That it shall be introduced by a general shaking (v. 6): I will shake the heavens, and the earth, and the sea, and the dry land. This is applied to the setting up of Christ's kingdom in the world, to make way for which he will judge among the heathen, Ps. cx. 6. God will once again do for his church as he did when he brought them out of Egypt; he shook the heavens and earth at Mount Sinai, with thunder, and lightnings, and earthquakes; he shook the sea and the dry land when lanes were made through the sea and streams fetched out of the rock. This shall be done again, when, at the sufferings of Christ, the sun shall be darkened, the earth shake, the rocks rend--when, at the birth of Christ, Herod and all Jerusalem are troubled (Matt. ii. 3), and he is set for the fall and rising again of many. When his kingdom was set up it was with a shock to the nations; the oracles were silenced, idols were destroyed, and the powers of the kingdoms were moved and removed, Heb. xii. 27. It denotes the removing of the things that are shaken. Note, The shaking of the nations is often in order to the settling of the church and the establishing of the things that cannot be shaken. [2.] That it shall issue in a general satisfaction. He shall come as the desire of all nations--desirable to all nations, for in him shall all the families of the earth be blessed with the best of blessings--long expected and desired by the good people in all nations, that had any intelligence from the Old-Testament predictions concerning him. Balaam in the land of Moab had spoken of a star that should arise out of Jacob, and Job in the land of Uz of his living Redeemer; the concourse of devout men from all parts at Jerusalem (Acts ii. 5) was in expectation of the setting up of the Messiah's kingdom about that time. All the nations that are brought in to Christ, and discipled in his name, have called him, and will call him, all their salvation and all their desire. This glorious title of Christ seems to refer to Jacob's prophecy (Gen. xlix. 10), that to him shall the gathering of the people be. (3.) The house they are now building shall be filled with glory to such a degree that its glory shall exceed that of Solomon's temple. The enemies of the Jews followed them with reproach, and cast contempt upon the house they were building; but they might very well endure that when God undertook to fill it with glory. It is God's prerogative to fill with glory; the glory that comes from him is satisfying, and not vain glory. Moses's tabernacle and Solomon's temple were filled with glory when God in a cloud took possession of them; but this house shall be filled with glory of another nature. [1.] Let them not be concerned because this house will not have so much silver and gold about it as Solomon's temple had, v. 8. God needs not the silver and gold to adorn his temple, for (says he), The silver is mine, and the gold is mine. All the silver and gold in the world are his; all that is hid in the bowels of the earth (for the earth is the Lord's and the fulness thereof), all that is laid up in the exchequers, banks, and treasuries of the children of men, and all that circulates for the maintaining of trade and commerce; it is all the Lord's. Every penny bears his image as well as Cæsar's; and therefore when gold and silver are dedicated to his honour, and employed in his service, no addition is made to him, for it was his before. When David and his princes offered vast sums for the service of the house of God, they acknowledged, It is all thy own, and of thy own, Lord, have we given thee, 1 Chron. xxix. 14, 16. Therefore God needs not sacrifice, for every beast of the forest is his, Ps. l. 10. Note, If we have silver and gold, we must serve and honour God with them, for they are all his own, we have but the use of them, the property remains in him; but, if we have not silver and gold to honour him with, we must honour him with such as we have, and he will accept us, for he needs them not; all the silver and gold in the world are his already. The earth is full of his riches, so is the great and wide sea also. [2.] Let them be comforted with this, that, though this temple have less gold in it, it shall have more glory than Solomon's (v. 9): The glory of this latter house shall be greater than of the former. This was never true in respect of outward glory. This latter house was indeed in its latter times very much beautified and enriched by Herod, and we find the disciples admiring the stones and buildings of the temple, how fine they were (Mark xiii. 1); but it was nothing in comparison with Solomon's temple; and, besides, the Jews own that several of the divine glories of the first temple were wanting in this--the ark, the urim and thummim, the fire from heaven, and the Schechinah; so that we cannot conceive how the glory of this latter house should in any thing exceed that of the former, but in that which would indeed excel all the glories of the first house--the presence of the Messiah in it, the Son of God, his being presented there the glory of his people Israel, his attending there at twelve years old, and afterwards his preaching and working miracles there, and his driving the buyers and sellers out of it. It was necessary, then, that the Messiah should come while the second temple stood; but, that being long since destroyed, we must conclude that our Lord Jesus is the Christ, is he that should come, and we are to look for no other. It was also the glory of this latter house, First, That, before the coming of Christ, it was always kept free from idols and idolatries, and was never polluted with those abominable things, as the first temple often was (2 Kings xxiii. 11, 12), and in this its glory excelled all the glory of that. Note, The purity of the church, and the strict adherence to divine institutions, are much more its glory than external pomp and splendour. Secondly, That, after Christ, the gospel was preached in it by the apostles, even all the words of this life, Acts v. 20. In the temple Jesus Christ was daily preached, Acts v. 42. Now the ministration of righteousness and life by the gospel was unspeakably more glorious than the law, which was a ministration of death and condemnation, 2 Cor. iii. 9, 10. Note, That is the most valuable glory which arises from our relation to Christ and our interest in him. As, where Christ is, behold a greater than Solomon is there, so the heart in which he dwells, and makes a living temple, behold it is more glorious than Solomon's temple, and will be so to eternity. (4.) They should see a comfortable end of their present troubles, and enjoy the pleasure of a happy settlement: In this place will I give peace, saith the Lord of hosts. Note, God's presence with his people in his ordinances secures to them all good. If God be with us, peace is with us. But the Jews under the latter temple had so much trouble that we must conclude this promise to have its accomplishment in that spiritual peace which Jesus Christ has by his blood purchased for, and by his last will and testament bequeathed to, all believers (John xiv. 27), that peace which Christ himself preached as the prophet of peace, and gives as the prince of peace. God will give peace in this place; he will give his Son to be the peace, Eph. ii. 14. Adam Clarke: Commentary on the Bible - 1831 2:1: In the seventh month - This was a new message, and intended to prevent discouragement, and excite them to greater diligence in their work. Albert Barnes: Notes on the Bible - 1834 2:1: In the seventh month, in the one and twentieth day of the month - This was the seventh day of the feast of tabernacles, Lev 23:34, Lev 23:36, Lev 23:40-42. and its close. The eighth day was to be a sabbath, with its "holy convocation," but the commemorative feast, the dwelling in booths, in memory of God's bringing them out of Egypt, was to last seven days. The close then of this feast could not but Rev_ive their sadness at the glories of their first deliverance by God's "mighly hand and outstretched arm," and their present fewness and poverty. This depression could not but bring with it heavy thoughts about the work, in which they were, in obedience to God, engaged; and that, all the more, since Isaiah and Ezekiel had prophesied of the glories of the Christian Church under the symbol of the temple. This despondency Haggai is sent to relieve, owning plainly the reality of its present grounds, but renewing, on God's part, the pledge of the glories of this second temple, which should be thereafter. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 2:1: the seventh: Hag 2:10, Hag 2:20, Hag 1:15 the prophet: Heb. the hand of the prophet, etc. Hag 1:1; Pe2 1:21 Carl Friedrich Keil and Franz Delitzsch 2:1 Glory of the New Temple- Hag 2:1 and Hag 2:2. "In the seventh month, on the twenty-first day of the month, the word of the Lord came through Haggai," viz., to Zerubbabel, Joshua, and the remnant of the nation, that is to say, to the whole of the congregation that had returned from exile; whereas the first appeal was only addressed to Zerubbabel and Joshua (see the introduction to Hag 1:1), although it also applied to the whole nation. Just as in the second year of the return from Babylon, when the foundation for the temple, which was about to be rebuilt, was laid in the reign of Cyrus, many old men, who had seen the temple of Solomon, burst out into loud weeping when they saw the new foundation (Ezra 3:10.); a similar feeling of mourning and despair appears to have taken possession of the people and their rulers immediately after the work had been resumed under Darius, and doubts arose whether the new building was really well-pleasing to the Lord, and ought to be carried on. The occasion for this despondency is not to be sought, as Hitzig supposes, in the fact that objections were made to the continuance of the building (Ezra 5:3), and that the opinion prevailed in consequence that the works ought to be stopped till the arrival of the king's authority. For this view not only has no support whatever in our prophecy, but is also at variance with the account in the book of Ezra, according to which the governor and his companions, who had made inquiries concerning the command to build, did not stop the building while they sent word of the affair to the king (Ezra 5:5). Moreover, the conjecture that the people had been seized with a feeling of sadness, when the work had so far advanced that they were able to institute a comparison between the new temple and the earlier one (Hengstenberg), does not suffice to explain the rapid alteration which took place in the feelings of the people. The building could not have been so far advance din three weeks and a half as that the contrast between the new temple and the former one could be clearly seen, if it had not been noticed from the very first; a fact, however, to which Ezra 3:12 distinctly refers. But although it had been seen from the very beginning that the new building would not come up to the glory of the former temple, the people could not from the very outset give up the hope of erecting a building which, if not quite equal to the former one in glory, would at all events come somewhat near to it. Under these circumstances, their confidence in the work might begin to vanish as soon as the first enthusiasm flagged, and a time arrived which was more favourable for the quiet contemplation of the general condition of affairs. This explanation is suggested by the time at which the second word of God was delivered to the congregation through the prophet. The twenty-first day of the seventh month was the seventh day of the feast of tabernacles (cf. Lev 23:34.), the great festival of rejoicing, on which Israel was to give practical expression to its gratitude for the gracious guidance which it had received through the wilderness, as well as for the blessing of the ingathering of all the fruits of the ground, which ended with the gathering of the orchard-fruits and with the vintage, by the presentation of numerous burnt-offerings and other sacrifices (see my biblische Archologie, i. p. 415ff.). The return of this festal celebration, especially after a harvest which had turned out very miserably, and showed no signs of the blessing of God, could not fail to call up vividly before the mind the difference between the former times, when Israel was able to assemble in the courts of the Lord's house, and so to rejoice in the blessings of His grace in the midst of abundant sacrificial meals, and the present time, when the altar of burnt-sacrifice might indeed be restored again, and the building of the temple be resumed, but in which there was no prospect of erecting a building that would in any degree answer to the glory of the former temple; and when the prophecies of an Isaiah or an Ezekiel were remembered, according to which the new temple was to surpass the former one in glory, it would be almost sure to produce gloomy thoughts, and supply food for doubt whether the time had really come for rebuilding the temple, when after all it would be only a miserable hut. In this gloomy state of mind consolation was very necessary, if the hardly awakened zeal for the building of the house of God was not to cool down and vanish entirely away. To bring this consolation to those who were in despair was the object of the second word of God, which Haggai was to publish to the congregation. It runs as follows: John Gill 2:1 In the seventh month,.... The month Tisri, which answers to part of September and part of October: in the one and twentieth day of the month; being a month, wanting three days, from the time the Jews came and worked in the house of the Lord, Hag 1:14 it was toward the close of the feast of tabernacles: see Lev 23:34, came the word of the Lord by the Prophet Haggai; the word of prophecy, as the Targum: this was from the Lord, not from the prophet himself; he was only the messenger sent with it to deliver it: saying; to him the prophet, giving him orders as follow: Robert Jamieson, A. R. Fausset and David Brown 2:1 SECOND PROPHECY. The people, discouraged at the inferiority of this temple to Solomon's, are encouraged nevertheless to persevere, because God is with them, and this house by its connection with Messiah's kingdom shall have a glory far above that of gold and silver. (Hag 2:1-9) seventh month--of the Hebrew year; in the second year of Darius reign (Hag 1:1); not quite a month after they had begun the work (Hag 1:15). This prophecy was very shortly before that of Zechariah.
2:22:3: Ասա՛ ցԶորաբաբէլ որդի Սաղաթիելի յազգէ Յուդայ, եւ ցՅեսու Յովսեդեկեայ քահանայ մեծ, եւ ցամենայն մնացորդս ժողովրդեանն[10778]։ [10778] Ոմանք. ՑԶորաբաբէլ Սաղաթիէլի... քահանայի մեծի։ 3 Ասա Յուդայի ազգից Սաղաթիէլի որդի Զորոբաբէլին, մեծ քահանայ Յոսեդեկի որդի Յեսուին եւ ժողովրդի բոլոր մնացորդներին. 2 «Հիմա Յուդայի իշխան Սաղաթիելեան Զօրաբաբէլին ու մեծ քահանայ Յովսեդեկեան Յեսուին եւ ժողովուրդին մնացորդին խօսէ՛ ու ըսէ՛. Ասա ցԶորաբաբէլ որդի Սաղաթիելի ^[12]յազգէ Յուդայ, եւ ցՅեսու Յովսեդեկեայ քահանայ մեծ, եւ ցամենայն մնացորդս ժողովրդեանն: 2:3: Ասա՛ ցԶորաբաբէլ որդի Սաղաթիելի յազգէ Յուդայ, եւ ցՅեսու Յովսեդեկեայ քահանայ մեծ, եւ ցամենայն մնացորդս ժողովրդեանն[10778]։ [10778] Ոմանք. ՑԶորաբաբէլ Սաղաթիէլի... քահանայի մեծի։ 3 Ասա Յուդայի ազգից Սաղաթիէլի որդի Զորոբաբէլին, մեծ քահանայ Յոսեդեկի որդի Յեսուին եւ ժողովրդի բոլոր մնացորդներին. 2 «Հիմա Յուդայի իշխան Սաղաթիելեան Զօրաբաբէլին ու մեծ քահանայ Յովսեդեկեան Յեսուին եւ ժողովուրդին մնացորդին խօսէ՛ ու ըսէ՛. zohrab-1805▾ eastern-1994▾ western am▾	2:22:2 скажи теперь Зоровавелю, сыну Салафиилеву, правителю Иудеи, и Иисусу, сыну Иоседекову, великому иерею, и остатку народа: 2:2 εἰπὸν επω say; speak δὴ δη in fact πρὸς προς to; toward Ζοροβαβελ ζοροβαβελ Zorobabel; Zorovavel τὸν ο the τοῦ ο the Σαλαθιηλ σαλαθιηλ Salathiēl; Salathil ἐκ εκ from; out of φυλῆς φυλη tribe Ιουδα ιουδα Iouda; Iutha καὶ και and; even πρὸς προς to; toward Ἰησοῦν ιησους Iēsous; Iisus τὸν ο the τοῦ ο the Ιωσεδεκ ιωσεδεκ the ἱερέα ιερευς priest τὸν ο the μέγαν μεγας great; loud καὶ και and; even πρὸς προς to; toward πάντας πας all; every τοὺς ο the καταλοίπους καταλοιπος left behind τοῦ ο the λαοῦ λαος populace; population λέγων λεγω tell; declare 2:2 אֱמָר־ ʔᵉmor- אמר say נָ֗א nˈā נָא yeah אֶל־ ʔel- אֶל to זְרֻבָּבֶ֤ל zᵊrubbāvˈel זְרֻבָּבֶל Zerubbabel בֶּן־ ben- בֵּן son שַׁלְתִּיאֵל֙ šaltîʔˌēl שְׁאַלְתִּיאֵל Shealtiel פַּחַ֣ת paḥˈaṯ פֶּחָה governor יְהוּדָ֔ה yᵊhûḏˈā יְהוּדָה Judah וְ wᵊ וְ and אֶל־ ʔel- אֶל to יְהֹושֻׁ֥עַ yᵊhôšˌuₐʕ יְהֹושֻׁעַ Joshua בֶּן־ ben- בֵּן son יְהֹוצָדָ֖ק yᵊhôṣāḏˌāq יְהֹוצָדָק Jehozadak הַ ha הַ the כֹּהֵ֣ן kkōhˈēn כֹּהֵן priest הַ ha הַ the גָּדֹ֑ול ggāḏˈôl גָּדֹול great וְ wᵊ וְ and אֶל־ ʔel- אֶל to שְׁאֵרִ֥ית šᵊʔērˌîṯ שְׁאֵרִית rest הָ hā הַ the עָ֖ם ʕˌām עַם people לֵ lē לְ to אמֹֽר׃ ʔmˈōr אמר say 2:2. in septimo mense vicesima et prima mensis factum est verbum Domini in manu Aggei prophetae dicensAnd in the seventh month, the word of the Lord came by the hand of Aggeus the prophet, saying: 2:2. Speak to Zerubbabel the son of Shealtiel, the governor of Judah, and to Jesus the son of Jehozadak, the high priest, and to the remainder of the people, saying: 2:2. Speak now to Zerubbabel the son of Shealtiel, governor of Judah, and to Joshua the son of Josedech, the high priest, and to the residue of the people, saying, 2. Speak now to Zerubbabel the son of Shealtiel, governor of Judah, and to Joshua the son of Jehozadak, the high priest, and to the remnant of the people, saying, 2:2 Speak now to Zerubbabel the son of Shealtiel, governor of Judah, and to Joshua the son of Josedech, the high priest, and to the residue of the people, saying: 2:2 скажи теперь Зоровавелю, сыну Салафиилеву, правителю Иудеи, и Иисусу, сыну Иоседекову, великому иерею, и остатку народа: 2:2 εἰπὸν επω say; speak δὴ δη in fact πρὸς προς to; toward Ζοροβαβελ ζοροβαβελ Zorobabel; Zorovavel τὸν ο the τοῦ ο the Σαλαθιηλ σαλαθιηλ Salathiēl; Salathil ἐκ εκ from; out of φυλῆς φυλη tribe Ιουδα ιουδα Iouda; Iutha καὶ και and; even πρὸς προς to; toward Ἰησοῦν ιησους Iēsous; Iisus τὸν ο the τοῦ ο the Ιωσεδεκ ιωσεδεκ the ἱερέα ιερευς priest τὸν ο the μέγαν μεγας great; loud καὶ και and; even πρὸς προς to; toward πάντας πας all; every τοὺς ο the καταλοίπους καταλοιπος left behind τοῦ ο the λαοῦ λαος populace; population λέγων λεγω tell; declare 2:2 אֱמָר־ ʔᵉmor- אמר say נָ֗א nˈā נָא yeah אֶל־ ʔel- אֶל to זְרֻבָּבֶ֤ל zᵊrubbāvˈel זְרֻבָּבֶל Zerubbabel בֶּן־ ben- בֵּן son שַׁלְתִּיאֵל֙ šaltîʔˌēl שְׁאַלְתִּיאֵל Shealtiel פַּחַ֣ת paḥˈaṯ פֶּחָה governor יְהוּדָ֔ה yᵊhûḏˈā יְהוּדָה Judah וְ wᵊ וְ and אֶל־ ʔel- אֶל to יְהֹושֻׁ֥עַ yᵊhôšˌuₐʕ יְהֹושֻׁעַ Joshua בֶּן־ ben- בֵּן son יְהֹוצָדָ֖ק yᵊhôṣāḏˌāq יְהֹוצָדָק Jehozadak הַ ha הַ the כֹּהֵ֣ן kkōhˈēn כֹּהֵן priest הַ ha הַ the גָּדֹ֑ול ggāḏˈôl גָּדֹול great וְ wᵊ וְ and אֶל־ ʔel- אֶל to שְׁאֵרִ֥ית šᵊʔērˌîṯ שְׁאֵרִית rest הָ hā הַ the עָ֖ם ʕˌām עַם people לֵ lē לְ to אמֹֽר׃ ʔmˈōr אמר say 2:2. in septimo mense vicesima et prima mensis factum est verbum Domini in manu Aggei prophetae dicens And in the seventh month, the word of the Lord came by the hand of Aggeus the prophet, saying: 2:2. Speak to Zerubbabel the son of Shealtiel, the governor of Judah, and to Jesus the son of Jehozadak, the high priest, and to the remainder of the people, saying: 2:2. Speak now to Zerubbabel the son of Shealtiel, governor of Judah, and to Joshua the son of Josedech, the high priest, and to the residue of the people, saying, ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914 2. Однако ревность народной массы легко могла ослабеть, и пророк, по-видимому, уже усматривал в народе признаки некоторого уныния, чем, быть может, и объясняется прибавление (против I:1) в обращении или адресе речи новых слов: везл-шеерит гаам, и остатку народа, по код. 155: Кенникотта, еще: кол (шеерит), LXX: proV pantaV touV kataloipouV tou laou, слав.: и ко всем прочим людям. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 2:2: governor: Hag 1:14; Ezr 1:8, Ezr 2:63; Neh 8:9 John Gill 2:2 Speak now to Zerubbabel, the son of Shealtiel, governor of Judah,.... Of whom, his descent and dignity; see Gill on Hag 1:1. The Septuagint version wrongly renders it "of the tribe of Judah"; in which it is followed by the Arabic version; for, though he was of the tribe of Judah, this does not sufficiently distinguish him; nor does it answer to the word here used, which is expressive of his office and dignity. The Vulgate Latin version, Luther, and Castalio, omit the particle rendered "now", which is very emphatic. The prophet is ordered to go and say what he is bid, directly, immediately, at once, without any delay; the very day before mentioned, yea, at that very instant or moment, the people being now at work, under the eye of their governor; in order to remove an offence, which might discourage them in their work, taken from the meanness of the building, in comparison of the former temple: and to Joshua the son of Josedech, the high priest, and to the residue of the people; these, besides the two former, even the whole body of the people, the remnant that were come out of the captivity of Babylon: saying; to the above persons, as follows:
2:32:4: Ո՞յր ՚ի ձէնջ տեսեալ իցէ զտունս զայս ՚ի փառաւորութեան իւրում զառաջինն. եւ ո՞րպէս արդ տեսանէք զդա որպէս զոչինչ առաջի ձեր[10779]։ [10779] Ոմանք. Տեսեալ է զտունս ՚ի փա՛՛... զդա իբրեւ զոչինչ առա՛՛։ 4 “Ո՞վ է ձեզանից տեսել այս Տունը իր նախկին փառքի մէջ եւ հիմա ինչպիսի՞ն էք տեսնում այն՝ կարծես ոչինչ չլինի ձեր առջեւ: 3 «Ձեր մէջ ո՞վ այս տունը իր նախկին փառաւորութիւնովը տեսած է։Հիմա զանիկա ի՞նչպէս կը տեսնէք։Միթէ ասիկա հինին քով ոչինչ բանի մը պէս չէ՞ ձեր աչքերուն առջեւ»։ Ո՞յր ի ձէնջ տեսեալ իցէ զտունս զայս ի փառաւորութեան իւրում զառաջինն, եւ ո՞րպէս արդ տեսանէք զդա` որպէս զոչինչ առաջի ձեր: 2:4: Ո՞յր ՚ի ձէնջ տեսեալ իցէ զտունս զայս ՚ի փառաւորութեան իւրում զառաջինն. եւ ո՞րպէս արդ տեսանէք զդա որպէս զոչինչ առաջի ձեր[10779]։ [10779] Ոմանք. Տեսեալ է զտունս ՚ի փա՛՛... զդա իբրեւ զոչինչ առա՛՛։ 4 “Ո՞վ է ձեզանից տեսել այս Տունը իր նախկին փառքի մէջ եւ հիմա ինչպիսի՞ն էք տեսնում այն՝ կարծես ոչինչ չլինի ձեր առջեւ: 3 «Ձեր մէջ ո՞վ այս տունը իր նախկին փառաւորութիւնովը տեսած է։Հիմա զանիկա ի՞նչպէս կը տեսնէք։Միթէ ասիկա հինին քով ոչինչ բանի մը պէս չէ՞ ձեր աչքերուն առջեւ»։ zohrab-1805▾ eastern-1994▾ western am▾	2:32:3 кто остался между вами, который видел этот дом в прежней его славе, и каким видите вы его теперь? Не есть ли он в глазах ваших как бы ничто? 2:3 τίς τις.1 who?; what? ἐξ εκ from; out of ὑμῶν υμων your ὃς ος who; what εἶδεν οραω view; see τὸν ο the οἶκον οικος home; household τοῦτον ουτος this; he ἐν εν in τῇ ο the δόξῃ δοξα glory αὐτοῦ αυτος he; him τῇ ο the ἔμπροσθεν εμπροσθεν in front; before καὶ και and; even πῶς πως.1 how ὑμεῖς υμεις you βλέπετε βλεπω look; see αὐτὸν αυτος he; him νῦν νυν now; present καθὼς καθως just as / like οὐχ ου not ὑπάρχοντα υπαρχοντα belongings ἐνώπιον ενωπιος in the face; facing ὑμῶν υμων your 2:3 מִ֤י mˈî מִי who בָכֶם֙ vāḵˌem בְּ in הַ ha הַ the נִּשְׁאָ֔ר nnišʔˈār שׁאר remain אֲשֶׁ֤ר ʔᵃšˈer אֲשֶׁר [relative] רָאָה֙ rāʔˌā ראה see אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the בַּ֣יִת bbˈayiṯ בַּיִת house הַ ha הַ the זֶּ֔ה zzˈeh זֶה this בִּ bi בְּ in כְבֹודֹ֖ו ḵᵊvôḏˌô כָּבֹוד weight הָ hā הַ the רִאשֹׁ֑ון rišˈôn רִאשֹׁון first וּ û וְ and מָ֨ה mˌā מָה what אַתֶּ֜ם ʔattˈem אַתֶּם you רֹאִ֤ים rōʔˈîm ראה see אֹתֹו֙ ʔōṯˌô אֵת [object marker] עַ֔תָּה ʕˈattā עַתָּה now הֲ hᵃ הֲ [interrogative] לֹ֥וא lˌô לֹא not כָמֹ֛הוּ ḵāmˈōhû כְּמֹו like כְּ kᵊ כְּ as אַ֖יִן ʔˌayin אַיִן [NEG] בְּ bᵊ בְּ in עֵינֵיכֶֽם׃ ʕênêḵˈem עַיִן eye 2:3. loquere ad Zorobabel filium Salathihel ducem Iuda et ad Iesum filium Iosedech sacerdotem magnum et ad reliquos populi dicensSpeak to Zorobabel the son of Salathiel the governor of Juda, and to Jesus the son of Josedec the high priest, and to the rest of the people, saying: 2:3. Who is left among you, who saw this house in its first glory? And how do you see it now? Is it not, in comparison to that, as nothing in your eyes? 2:3. Who [is] left among you that saw this house in her first glory? and how do ye see it now? [is it] not in your eyes in comparison of it as nothing? 3. Who is left among you that saw this house in its former glory? and how do ye see it now? is it not in your eyes as nothing? 2:3 Who [is] left among you that saw this house in her first glory? and how do ye see it now? [is it] not in your eyes in comparison of it as nothing: 2:3 кто остался между вами, который видел этот дом в прежней его славе, и каким видите вы его теперь? Не есть ли он в глазах ваших как бы ничто? 2:3 τίς τις.1 who?; what? ἐξ εκ from; out of ὑμῶν υμων your ὃς ος who; what εἶδεν οραω view; see τὸν ο the οἶκον οικος home; household τοῦτον ουτος this; he ἐν εν in τῇ ο the δόξῃ δοξα glory αὐτοῦ αυτος he; him τῇ ο the ἔμπροσθεν εμπροσθεν in front; before καὶ και and; even πῶς πως.1 how ὑμεῖς υμεις you βλέπετε βλεπω look; see αὐτὸν αυτος he; him νῦν νυν now; present καθὼς καθως just as / like οὐχ ου not ὑπάρχοντα υπαρχοντα belongings ἐνώπιον ενωπιος in the face; facing ὑμῶν υμων your 2:3 מִ֤י mˈî מִי who בָכֶם֙ vāḵˌem בְּ in הַ ha הַ the נִּשְׁאָ֔ר nnišʔˈār שׁאר remain אֲשֶׁ֤ר ʔᵃšˈer אֲשֶׁר [relative] רָאָה֙ rāʔˌā ראה see אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the בַּ֣יִת bbˈayiṯ בַּיִת house הַ ha הַ the זֶּ֔ה zzˈeh זֶה this בִּ bi בְּ in כְבֹודֹ֖ו ḵᵊvôḏˌô כָּבֹוד weight הָ hā הַ the רִאשֹׁ֑ון rišˈôn רִאשֹׁון first וּ û וְ and מָ֨ה mˌā מָה what אַתֶּ֜ם ʔattˈem אַתֶּם you רֹאִ֤ים rōʔˈîm ראה see אֹתֹו֙ ʔōṯˌô אֵת [object marker] עַ֔תָּה ʕˈattā עַתָּה now הֲ hᵃ הֲ [interrogative] לֹ֥וא lˌô לֹא not כָמֹ֛הוּ ḵāmˈōhû כְּמֹו like כְּ kᵊ כְּ as אַ֖יִן ʔˌayin אַיִן [NEG] בְּ bᵊ בְּ in עֵינֵיכֶֽם׃ ʕênêḵˈem עַיִן eye 2:3. loquere ad Zorobabel filium Salathihel ducem Iuda et ad Iesum filium Iosedech sacerdotem magnum et ad reliquos populi dicens Speak to Zorobabel the son of Salathiel the governor of Juda, and to Jesus the son of Josedec the high priest, and to the rest of the people, saying: 2:3. Who is left among you, who saw this house in its first glory? And how do you see it now? Is it not, in comparison to that, as nothing in your eyes? 2:3. Who [is] left among you that saw this house in her first glory? and how do ye see it now? [is it] not in your eyes in comparison of it as nothing? ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914 3-4. Далее указывается и то главное обстоятельство, которое особенно могло охлаждать и действительно охлаждало ревность строителей второго Иерусалимского храма: это - сравнительная простота и даже бедность его в сравнении с великолепием храма Соломонова. А такое сравнение для лиц, видевших последний, было естественно и необходимо. Что такие старожилы могли быть при воссоздании Иерусалимского храма и слушать речи пророка Аггея, это не может подлежать сомнению: 70-летний срок вавилонского плена легко могли пережить дети и даже юноши предпленной эпохи. Первая книга Ездры гл. III, ст. 12, прямо подтверждает присутствие при закладке второго храма лиц, видевших и прежний храм. Но что и сам пророк Аггей был из числа этих старожилов, как предполагают некоторые исследователи, этого отнюдь нельзя выводить из данного места. Пророк лишь отмечает факт малодушия своих современников в начатой постройке храма и сам безбоязненно констатирует действительность разницы между вторым храмом и первым, чтобы затем (ст. 7b, 9) в особенном блеске выступила слава второго храма, имеющего далеко превзойти первый. Теперь же - ст. 4: - он предварительно ободряет весь народ и его двух представителей и вождей на безостановочное продолжение начатого дела. Ободрение и на этот раз, как и прежде (I:5, 7), высказывается от лица Господа Саваофа. Содержание этого ободрения излагается в ст. 5-9. Adam Clarke: Commentary on the Bible - 1831 2:3: Who is left among you that saw this house in her first glory? - Who of you has seen the temple built by Solomon? The foundation of the present house had been laid about fifty-three years after the destruction of the temple built by Solomon and though this prophecy was uttered fifteen years after the foundation of this second temple, yet there might still survive some of those who had seen the temple of Solomon. Is it not in your eyes - Most certainly the Jews at this time had neither men nor means to make any such splendid building as that erected by Solomon. The present was as nothing when compared with the former. Albert Barnes: Notes on the Bible - 1834 2:3: Who is left among you? - The question implies that there were those among them, who had seen the first house in its glory, yet but few. When the foundations of the first temple were laid, there were many Ezr 3:12. "Many of the priests and Levites and chief of the fathers, ancient men, that had seen the first house, when the foundations of this house were laid before their eyes, wept with a loud voice." Fifty-nine years had elapsed from the destruction of the temple in the eleventh year of Zedekiah to the first of Cyrus; so that old men of seventy years had seen the first temple, when themselves eleven years old. In this second of Darius seventy years had passed, so that those of 78 or 80 years might still well remember it. Ezra's father, Seraiah, was slain in the eleventh year of Zedekiah; so he must have been born at latest a few months later; yet he lived to the second of Artaxerxes. Is not such as it is as nothing? - o Beside the richness of the sculptures in the former temple, everything, which admitted of it, was overlaid with gold Kg1 6:22, Kg1 6:28, Kg1 6:30, Kg1 6:32, Kg1 6:35, "Solomon overlaid the whole house with gold, until he had finished all the house, the whole altar by the oracle, the two cherubim, the floor of the house, the doors of the holy of holies" and the ornaments of it, "the cherubims thereon" and "the palm trees he covered with gold fitted upon the carved work Kg1 7:48-50, the altar of gold and the table of gold, whereupon the showbread was, the ten candlesticks of pure gold, with the flowers and the lamps and the tongs of gold, the bowls, the snuffers and the basons and the spoons and the censers of pure gold, and hinges of pure gold for all the doors of the temple Ch2 3:4-9. The porch that was in the front of the house, twenty cubits broad and 120 cubits high, was overlaid within with pure gold;" the house glistened with precious stones; and the gold (it is added) was "gold of Parvaim," a land distant of course and unknown to us. "Six hundred talents of gold" (about 4, 320, 000 British pounds were employed in overlaying the holy of holies. "The upper chambers were also of gold; the weight of the nails was fifty shekels of gold." R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 2:3: is left: Ezr 3:12; Zac 4:9, Zac 4:10 glory: Eze 7:20; Luk 21:5, Luk 21:6 Carl Friedrich Keil and Franz Delitzsch 2:3 "Who is left among you, that saw this house in its former glory? and how do ye see it now? Is it not as nothing in your eyes? Hag 2:4. And now be comforted, Zerubbabel, is the saying of Jehovah; and be comforted, Joshua son of Jozadak, thou high priest; and be comforted all the people of the land, is the saying of Jehovah, and work: for I am with you, is the saying of Jehovah of hosts. Hag 2:5. The word that I concluded with you at your coming out of Egypt, and my Spirit, stand in the midst of you; fear ye not." The prophet, admitting the poverty of the new building in comparison with the former one, exhorts them to continue the work in comfort, and promises them that the Lord will be with them, and fulfil His covenant promises. The question in Hag 2:3 is addressed to the old men, who had seen Solomon's temple in all its glory. There might be many such men still living, as it was only sixty-seven or sixty-eight years since the destruction of the first temple. הנּשׁאר is the predicate to the subject מי, and has the article because it is defined by the reflex action of the relative clause which follows (compare Ewald, 277, a). The second question, וּמה אתּם וגו, et qualem videtis, In what condition do ye see it now? is appended to the last clause of the first question: the house which ye saw in its former glory. There then follows with הלוא, in the form of a lively assurance, the statement of the difference between the two buildings. כּמהוּ כּאין, which has been interpreted in very different ways, may be explained from the double use of the כ in comparisons, which is common in Hebrew, and which answers to our as - so: here, however, it is used in the same way as in Gen 18:25 and Gen 44:18; that is to say, the object to be compared is mentioned first, and the object with which the comparison is instituted is mentioned afterwards, in this sense, "so is it, as having no existence," in which case we should either leave out the first particle of comparison, or if it were expressed, should have to reverse the order of the words: "as not existing (nothing), so is it in your eyes." Koehler gives this correct explanation; whereas if כּמהוּ be explained according to Joel 2:2, its equal, or such an one, we get the unsuitable thought, that it is not the temple itself, but something like the temple, that is compared to nothing. Even in Gen 44:18, to which Ewald very properly refers as containing a perfectly equivalent phrase, it is not a man equal to Joseph, but Joseph himself, who is compared to Pharaoh, and described as being equal to him. Nevertheless they are not to let their courage fail, but to be comforted and to work. Châzaq, to be inwardly strong, i.e., to be comforted, 'Ash, to work or procure, as in Ruth 2:19 and Prov 31:13, in actual fact, to continue the work of building bravely, without there being any necessity to supply מלאכה from Hag 1:14. For Jehovah will be with them (cf. Hag 1:13). In confirmation of this promise the Lord adds, that the word which He concluded with them on their coming out of Egypt, and His Spirit, will continue among them. "The word" ('eth-haddâbhâr) cannot be either the accusative of the object to the preceding verb ‛ăsū (Hag 2:4), or to any verb we may choose to supply, or the preposition 'ēth, with, or the accusative of norm or measure (Luther, Calvin, and others). To connect it with ‛ăsū yields no suitable meaning. It is not the word, which they vowed to the Lord, at the conclusion of the covenant, that they are to do now, but the work which they had begun, viz., the building of the temple, they are now to continue. It is perfectly arbitrary to supply the verb zikhrū, remember (Ewald and Hengstenberg), and to understand the prophet as reminding them of the word "fear not" (Ex 20:17-20). That word, "fear not," with which Moses, not God, infused courage into the people, who were alarmed at the terrible phenomenon with which Jehovah came down upon Sinai, has no such central significance as that Haggai could point to it without further introduction, and say that Jehovah had concluded it with them on their coming out of Egypt. The word which the Lord concluded with Israel when He led it out of Egypt, can only be the promise which established the covenant, to the fulfilment of which God bound Himself in relation to the people, when He led them out of Egypt, namely, the word that He would make Israel into His own property out of all nations (Ex 19:5-6; Deut 7:6; cf. Jer 7:22-23, and Jer 11:4). It would quite agree with this to take 'ēth as the accusative of the norm, and also to connect it as a preposition, if this could only be shown to be in accordance with the rules of the language. But although the accusative in Hebrew is often used, in the relation of free subordination, "to express more precisely the relation of measure and size, space and time, mode and kind" (cf. Ewald, 204-206), it is impossible to find any example of such an accusative of norm as is here assumed, especially with 'ēth preceding it. But if 'ēth were a preposition instead of אתּכם, we should have עמּכם, inasmuch as the use of את־הדּבר, as a parallel to אתּכם, makes the words clumsy and awkward. The thought which Haggai evidently wishes to express requires that haddâbhâr should stand upon the same line with rūchı̄, so that 'eth-haddâbhâr is actually the subject to ‛ōmedeth, and 'ēth is simply used to connect the new declaration with the preceding one, and to place it in subjection to the one which follows, in the sense of "as regards," quoad (Ewald, 277, d, pp. 683-4), in which case the choice of the accusative in the present instance may either be explained from a kind of attraction (as in the Latin, urbem quam statuo vestra est), as Hitzig supposes, or from the blending together of two constructions, as Koehler maintains; that is to say, Haggai intended to write את־הדּבר ורוּחי העמדתּי, but was induced to alter the proposed construction by the relative clause אשׁר כּרתּי וגו attaching itself to הדּבר. Consequently ‛ōmedeth, as predicate, not only belongs to rūchı̄, but also to haddâbhâr, in the sense of to have continuance and validity; and according to a later usage of the language, עמד is used for קוּם, to stand fast (compare Is 40:8 with Dan 11:14). The word, that Israel is the property of Jehovah, and Jehovah the God of Israel, still stands in undiminished force; and not only so, but His Spirit also still works in the midst of Israel. Rūăch, in parallelism with the word containing the foundation of the covenant, is neither the spirit of prophecy (Chald., J. D. Mich.), nor the spirit which once filled Bezaleel and his companions (Ex 31:1., Ex 36:1.), enabling them to erect the tabernacle in a proper manner, and one well-pleasing to God (Luc., Osiander, and Koehler). Both views are too narrow; rūăch is the divine power which accompanies the word of promise and realizes it in a creative manner, i.e., not merely "the virtue with which God will establish their souls, that they may not be overcome by temptations" (Calvin), but also the power of the Spirit working in the world, which is able to remove all the external obstacles that present themselves to the realization of the divine plan of salvation. This Spirit is still working in Israel ("in the midst of you"); therefore they are not to fear, even if the existing state of things does not correspond to human expectations. The omnipotence of God can and will carry out His word, and glorify His temple. This leads to the further promise in Hag 2:6-9, which gives the reason for the exhortation, "Fear ye not." Geneva 1599 2:3 Who [is] left among you that saw this (a) house in her first glory? and how do ye see it now? [is it] not in your eyes in comparison of it as nothing? (a) For the people according as had been prophesied in (Is 2:2) and (Eze. 41:1-26), thought this temple should have been more excellent than Solomon's temple, which was destroyed by the Babylonians, but the Prophets meant the spiritual Temple, the Church of Christ. John Gill 2:3 Who is left among you that saw this house in her first glory?.... Not taken away by death, yet alive, and dwelling among them; and who lived before the destruction of the first temple, built by Solomon; and has seen it in all its magnificence; its grand and noble structure; its stately pillars; its carved work, and decorations of gold. This shows that it was not in the times of Darius Nothus, but of Darius Hystaspis, that Haggai prophesied: those who go the former way make these men to have lived near two hundred years at least, which was greatly beyond the common time of man's life in that age; or consider these words as a mere supposition, that, if there were or had been such persons then living, this building, in comparison of the former, must have appeared mean and contemptible unto them: but the words manifestly imply that there were persons among them then living, who had seen Solomon's temple in all its glory; and who are particularly and personally addressed in the following clauses; and of whom there might be several at this time, going the latter way; for the seventy years' captivity are to be reckoned from the fourth year of Jehoiakim, in which the captivity began, and which was the first year of Nebuchadnezzar, Jer 25:1 but it was not until the nineteenth year of his reign that the temple, was burnt by him, Jer 52:12 and the time of Haggai's prophesying being about seventeen or eighteen years after the proclamation of Cyrus, when the seventy years' captivity ended; this shows that it was scarcely seventy years from the time the temple was destroyed; and therefore it may be reasonably supposed there were several ancient persons living that could remember to have seen it; and it is certain that there were a great number of such living that returned from Babylon, who wept when they saw the foundation of the second temple laid, which was but fifteen years before this, Ezra 3:12 some of whom, in all probability, were now alive, yea, it is certain there were, to whom the following questions were put: and how do ye see it now? is not this that is building very different from that? does it promise anything like it? what ideas have you of it? can you conceive in your minds that it will ever rise up to such grandeur and stateliness as the former? what is your judgment, and what your sentiments concerning it? can you think of it with equal delight and pleasure as of the former? is it not in your eyes in comparison of it as nothing? do not you think that it is not to be mentioned, or once named, in comparison of the former temple? or that a man had as good say nothing at all, as to attempt a comparison of them? or that this building and nothing are alike? and that the one is a nonentity, as well as the other, comparatively speaking, when set in competition with the first temple? and are not you of opinion that the people had as good do nothing, and that in effect they are doing nothing, and all their labour lost, who are working in this house? no answer is returned, nor any waited for: but it is as if the Lord had said, I, who am the omniscient God, the discerner of the thoughts of men, know that these are your sentiments, and these the reasonings of your minds; and but now lest discovering these thoughts of theirs, and speaking out their minds freely as they might, which would tend to discourage the governors and the people in carrying on the work they had engaged in; the Lord by the prophet says to them, as follows: John Wesley 2:3 That saw - Near fourscore years ago. This house - The temple built by Solomon. Robert Jamieson, A. R. Fausset and David Brown 2:3 Who is left . . . that saw . . . first glory--Many elders present at the laying of the foundation of the second temple who had seen the first temple (Ezra 3:12-13) in all its glory, wept at the contrast presented by the rough and unpromising appearance of the former in its beginnings. From the destruction of the first temple to the second year of Darius Hystaspes, the date of Haggai's prophecy, was a space of seventy years (Zech 1:12); and to the first year of Cyrus, or the end of the captivity, fifty-two years; so that the elders might easily remember the first temple. The Jews note five points of inferiority: The absence from the second temple of (1) the sacred fire; (2) the Shekinah; (3) the ark and cherubim; (4) the Urim and Thummim; (5) the spirit of prophecy. The connection of it with Messiah more than counterbalanced all these; for He is the antitype to all the five (Hag 2:9). how do ye see it now?--God's estimate of things is very different from man's (Zech 8:6; compare 1Kings 16:7). However low their estimate of the present temple ("it") from its outward inferiority, God holds it superior (Zech 4:10; 1Cor 1:27-28).
2:42:5: Եւ արդ զօրացի՛ր դու Զորաբաբէլ՝ ասէ Տէր, եւ զօրացի՛ր Յեսու Յովսեդեկեայ քահանայ մեծ, եւ զօրասցի ամենայն ժողովուրդ երկրիդ՝ ասէ Տէր. եւ գործեցէ՛ք զի ես ընդ ձե՛զ եմ ասէ Տէր ամենակալ։ 5 Իսկ արդ, զօրացի՛ր դու, Զորոբաբէ՛լ, - ասում է Տէրը, - զօրացի՛ր, մեծ քահանայ Յոսեդեկի որդի Յեսո՛ւ, եւ թող զօրանայ այդ երկրի ամբողջ ժողովուրդը, - ասաց Տէրը. - գործի՛ անցէք, որովհետեւ ես ձեզ հետ եմ, - ասում է Ամենակալ Տէրը: 4 «Բայց արդ՝ զօրացի՛ր, ո՛վ Զօրաբաբէլ, կ’ըսէ Տէրը Եւ ո՛վ Յովսեդեկեան Յեսու՝ մեծ քահանայ՝ զօրացի՛րՈւ դո՛ւք, ո՛վ երկրին բոլոր ժողովուրդը, Զօրացէ՛ք, կ’ըսէ Տէրը ու աշխատեցէ՛ք. Քանզի ես ձեզի հետ եմ», կ’ըսէ զօրքերու Տէրը։ Եւ արդ զօրացիր դու, Զորաբաբէլ, ասէ Տէր, եւ զօրացիր, Յեսու Յովսեդեկեայ քահանայ մեծ, եւ զօրասցի ամենայն ժողովուրդ երկրիդ, ասէ Տէր, եւ գործեցէք զի ես ընդ ձեզ եմ, ասէ Տէր ամենակալ: 2:5: Եւ արդ զօրացի՛ր դու Զորաբաբէլ՝ ասէ Տէր, եւ զօրացի՛ր Յեսու Յովսեդեկեայ քահանայ մեծ, եւ զօրասցի ամենայն ժողովուրդ երկրիդ՝ ասէ Տէր. եւ գործեցէ՛ք զի ես ընդ ձե՛զ եմ ասէ Տէր ամենակալ։ 5 Իսկ արդ, զօրացի՛ր դու, Զորոբաբէ՛լ, - ասում է Տէրը, - զօրացի՛ր, մեծ քահանայ Յոսեդեկի որդի Յեսո՛ւ, եւ թող զօրանայ այդ երկրի ամբողջ ժողովուրդը, - ասաց Տէրը. - գործի՛ անցէք, որովհետեւ ես ձեզ հետ եմ, - ասում է Ամենակալ Տէրը: 4 «Բայց արդ՝ զօրացի՛ր, ո՛վ Զօրաբաբէլ, կ’ըսէ Տէրը Եւ ո՛վ Յովսեդեկեան Յեսու՝ մեծ քահանայ՝ զօրացի՛րՈւ դո՛ւք, ո՛վ երկրին բոլոր ժողովուրդը, Զօրացէ՛ք, կ’ըսէ Տէրը ու աշխատեցէ՛ք. Քանզի ես ձեզի հետ եմ», կ’ըսէ զօրքերու Տէրը։ zohrab-1805▾ eastern-1994▾ western am▾	2:42:4 Но ободрись ныне, Зоровавель, говорит Господь, ободрись, Иисус, сын Иоседеков, великий иерей! ободрись, весь народ земли, говорит Господь, и производите работы, ибо Я с вами, говорит Господь Саваоф. 2:4 καὶ και and; even νῦν νυν now; present κατίσχυε κατισχυω force down; prevail Ζοροβαβελ ζοροβαβελ Zorobabel; Zorovavel λέγει λεγω tell; declare κύριος κυριος lord; master καὶ και and; even κατίσχυε κατισχυω force down; prevail Ἰησοῦ ιησους Iēsous; Iisus ὁ ο the τοῦ ο the Ιωσεδεκ ιωσεδεκ the ἱερεὺς ιερευς priest ὁ ο the μέγας μεγας great; loud καὶ και and; even κατισχυέτω κατισχυω force down; prevail πᾶς πας all; every ὁ ο the λαὸς λαος populace; population τῆς ο the γῆς γη earth; land λέγει λεγω tell; declare κύριος κυριος lord; master καὶ και and; even ποιεῖτε ποιεω do; make διότι διοτι because; that μεθ᾿ μετα with; amid ὑμῶν υμων your ἐγώ εγω I εἰμι ειμι be λέγει λεγω tell; declare κύριος κυριος lord; master παντοκράτωρ παντοκρατωρ almighty 2:4 וְ wᵊ וְ and עַתָּ֣ה ʕattˈā עַתָּה now חֲזַ֣ק ḥᵃzˈaq חזק be strong זְרֻבָּבֶ֣ל׀ zᵊrubbāvˈel זְרֻבָּבֶל Zerubbabel נְאֻם־ nᵊʔum- נְאֻם speech יְהוָ֡ה [yᵊhwˈāh] יְהוָה YHWH וַ wa וְ and חֲזַ֣ק ḥᵃzˈaq חזק be strong יְהֹושֻׁ֣עַ yᵊhôšˈuₐʕ יְהֹושֻׁעַ Joshua בֶּן־ ben- בֵּן son יְהֹוצָדָק֩ yᵊhôṣāḏˌāq יְהֹוצָדָק Jehozadak הַ ha הַ the כֹּהֵ֨ן kkōhˌēn כֹּהֵן priest הַ ha הַ the גָּדֹ֜ול ggāḏˈôl גָּדֹול great וַ wa וְ and חֲזַ֨ק ḥᵃzˌaq חזק be strong כָּל־ kol- כֹּל whole עַ֥ם ʕˌam עַם people הָ hā הַ the אָ֛רֶץ ʔˈāreṣ אֶרֶץ earth נְאֻם־ nᵊʔum- נְאֻם speech יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH וַֽ wˈa וְ and עֲשׂ֑וּ ʕᵃśˈû עשׂה make כִּֽי־ kˈî- כִּי that אֲנִ֣י ʔᵃnˈî אֲנִי i אִתְּכֶ֔ם ʔittᵊḵˈem אֵת together with נְאֻ֖ם nᵊʔˌum נְאֻם speech יְהוָ֥ה [yᵊhwˌāh] יְהוָה YHWH צְבָאֹֽות׃ ṣᵊvāʔˈôṯ צָבָא service 2:4. quis in vobis est derelictus qui vidit domum istam in gloria sua prima et quid vos videtis hanc nunc numquid non ita est quasi non sit in oculis vestrisWho is left among you, that saw this house in its first glory? and how do you see it now? is it not in comparison to that as nothing in your eyes? 2:4. And now be strengthened, Zerubbabel, says the Lord. And be strengthened, Jesus the son of Jehozadak, the high priest. And be strengthened, all people of the land, says the Lord of hosts. For I am with you, says the Lord of hosts. 2:4. Yet now be strong, O Zerubbabel, saith the LORD; and be strong, O Joshua, son of Josedech, the high priest; and be strong, all ye people of the land, saith the LORD, and work: for I [am] with you, saith the LORD of hosts: 4. Yet now be strong, O Zerubbabel, saith the LORD; and be strong, O Joshua, son of Jehozadak, the high priest; and be strong, all ye people of the land, saith the LORD, and work: for I am with you, saith the LORD of hosts, 2:4 Yet now be strong, O Zerubbabel, saith the LORD; and be strong, O Joshua, son of Josedech, the high priest; and be strong, all ye people of the land, saith the LORD, and work: for I [am] with you, saith the LORD of hosts: 2:4 Но ободрись ныне, Зоровавель, говорит Господь, ободрись, Иисус, сын Иоседеков, великий иерей! ободрись, весь народ земли, говорит Господь, и производите работы, ибо Я с вами, говорит Господь Саваоф. 2:4 καὶ και and; even νῦν νυν now; present κατίσχυε κατισχυω force down; prevail Ζοροβαβελ ζοροβαβελ Zorobabel; Zorovavel λέγει λεγω tell; declare κύριος κυριος lord; master καὶ και and; even κατίσχυε κατισχυω force down; prevail Ἰησοῦ ιησους Iēsous; Iisus ὁ ο the τοῦ ο the Ιωσεδεκ ιωσεδεκ the ἱερεὺς ιερευς priest ὁ ο the μέγας μεγας great; loud καὶ και and; even κατισχυέτω κατισχυω force down; prevail πᾶς πας all; every ὁ ο the λαὸς λαος populace; population τῆς ο the γῆς γη earth; land λέγει λεγω tell; declare κύριος κυριος lord; master καὶ και and; even ποιεῖτε ποιεω do; make διότι διοτι because; that μεθ᾿ μετα with; amid ὑμῶν υμων your ἐγώ εγω I εἰμι ειμι be λέγει λεγω tell; declare κύριος κυριος lord; master παντοκράτωρ παντοκρατωρ almighty 2:4 וְ wᵊ וְ and עַתָּ֣ה ʕattˈā עַתָּה now חֲזַ֣ק ḥᵃzˈaq חזק be strong זְרֻבָּבֶ֣ל׀ zᵊrubbāvˈel זְרֻבָּבֶל Zerubbabel נְאֻם־ nᵊʔum- נְאֻם speech יְהוָ֡ה [yᵊhwˈāh] יְהוָה YHWH וַ wa וְ and חֲזַ֣ק ḥᵃzˈaq חזק be strong יְהֹושֻׁ֣עַ yᵊhôšˈuₐʕ יְהֹושֻׁעַ Joshua בֶּן־ ben- בֵּן son יְהֹוצָדָק֩ yᵊhôṣāḏˌāq יְהֹוצָדָק Jehozadak הַ ha הַ the כֹּהֵ֨ן kkōhˌēn כֹּהֵן priest הַ ha הַ the גָּדֹ֜ול ggāḏˈôl גָּדֹול great וַ wa וְ and חֲזַ֨ק ḥᵃzˌaq חזק be strong כָּל־ kol- כֹּל whole עַ֥ם ʕˌam עַם people הָ hā הַ the אָ֛רֶץ ʔˈāreṣ אֶרֶץ earth נְאֻם־ nᵊʔum- נְאֻם speech יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH וַֽ wˈa וְ and עֲשׂ֑וּ ʕᵃśˈû עשׂה make כִּֽי־ kˈî- כִּי that אֲנִ֣י ʔᵃnˈî אֲנִי i אִתְּכֶ֔ם ʔittᵊḵˈem אֵת together with נְאֻ֖ם nᵊʔˌum נְאֻם speech יְהוָ֥ה [yᵊhwˌāh] יְהוָה YHWH צְבָאֹֽות׃ ṣᵊvāʔˈôṯ צָבָא service 2:4. quis in vobis est derelictus qui vidit domum istam in gloria sua prima et quid vos videtis hanc nunc numquid non ita est quasi non sit in oculis vestris Who is left among you, that saw this house in its first glory? and how do you see it now? is it not in comparison to that as nothing in your eyes? 2:4. And now be strengthened, Zerubbabel, says the Lord. And be strengthened, Jesus the son of Jehozadak, the high priest. And be strengthened, all people of the land, says the Lord of hosts. For I am with you, says the Lord of hosts. 2:4. Yet now be strong, O Zerubbabel, saith the LORD; and be strong, O Joshua, son of Josedech, the high priest; and be strong, all ye people of the land, saith the LORD, and work: for I [am] with you, saith the LORD of hosts: ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 1831 2:4: Yet now be strong - Do not let this discourage you. The chief glory of the temple is not its splendid building, but my presence; and as I covenanted to be with you when ye came out of Egypt, so I will fulfill my covenant; for my Spirit remaineth among you, fear not; Hag 2:5. What is the most splendid cathedral, if God be not in it, influencing all by his presence and Spirit? But he will not be in it unless there be a messenger of the Lord there, and unless he deliver the Lord's message. Albert Barnes: Notes on the Bible - 1834 2:4: Yet now be strong ... and work - They are the words with which David exhorted Solomon his son to be earnest and to persevere in the building of the first temple Ch1 28:10. "Take heed now, for the Lord hath chosen thee to build an house for the sanctuary: be strong and do" Ch1 28:20. "Be strong and of good courage, and do." This combination of words occurs once only elsewhere Ch2 19:11, in Jehoshaphat's exhortation to "the Ch2 19:8. Levites and priests and chiefs of the fathers of Israel," whom he had set as judges in Jerusalem. Haggai seems then to have adopted the words, with the purpose of suggesting to the down-hearted people, that there was need of the like exhortation, in view of the building of the former temple, whose relative glory so depressed them. The word "be strong" (elsewhere rendered, "be of good courage") occurs commonly in exhortations to persevere and hold fast, amid whatever obstacles. . R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 2:4: now: Deu 31:23; Jos 1:6, Jos 1:9; Ch1 22:13, Ch1 28:20; Zac 8:9; Co1 16:13; Eph 6:10; Ti2 2:1 for: Hag 1:13; Exo 3:12; Jdg 2:18; Sa1 16:18; Sa2 5:10; Mar 16:20; Act 7:9; Ti2 4:17 Geneva 1599 2:4 Yet now be strong, O Zerubbabel, saith the LORD; and be strong, O Joshua, son of Josedech, the high priest; and be strong, all ye people of the land, saith the LORD, and (b) work: for I [am] with you, saith the LORD of hosts: (b) That is, go forward in building the temple. John Gill 2:4 Yet now be strong, O Zerubbabel, saith the Lord,.... Take heart, be of good courage, do not be dismayed at these things; though, the building may be contemptible in the eyes of some, nevertheless go on with it manfully and vigorously; let, none despise the day of small things; for from these low beginnings great things will arise, and glorious things will follow, as hereafter predicted; see Zech 4:9 attend this, work diligently, desist not from it, continue to preside over it, and encourage the people in it; let not thine heart faint, or thine hands be slack; act the part of man, of a good man, and of a governor: and be strong, O Joshua, son of Josedech the high priest; do not be disheartened at what the ancients think and say concerning this temple, in which thou art to officiate as a high priest; and as a type of him who shall come into this house, and so give it a glory the former never had; continue to give the necessary instructions to the builders, that everything may be done in proper order, and to answer their end and use in the service of the priesthood; faint not, nor be discouraged, but act according to thy character, and show thyself worthy of the office with which thou art invested; consider in whose name thou actest?, whose priest thou art, and in whose service thou art employed: and be strong, all ye people of the land, saith the Lord; let not your hearts sink, or spirits fail, at hearing what the more ancient among you say of the difference between this and the former building, which your eyes never saw; do not desist from your work on this account, but go on with it; consider what God has done for you, in bringing you out of captivity, and into your own land, and to the enjoyment of your civil privileges; consider the obligations you lie under to build a house for God; that this is not only a piece of gratitude, and shows a sense of mercies received; but that it is for the glory of God, for your spiritual profit and advantage, and for the use and good of future posterity; quit yourselves therefore like men, and be strong; see Josh 1:6, and work; that is, continue working, for they were at work; but there was danger of their leaving off working, being discouraged at what the ancient people said; and therefore they are exhorted to go on in their work, and go through it, and finish it; for so the word here used signifies, "and do" (e); that is, the work thoroughly and effectually; or, as others render it, "and perfect" (f) the work begun, and leave it not unfinished. Aben Ezra, Jarchi, Kimchi, and Ben Melech, connect this word with the beginning of the following verse, thus, "and do the word, or thing, which I covenanted with you", &c. Hag 2:5; that is, observe the law, and do the commandment then given; but very wrongly: nor is it only to be considered as directed to the people, but to the prince and priest also; for they had all work to do in the house of the Lord, as all ranks and degrees of men now have in the church of Christ; of which that house was typical: the prince or civil magistrate, not to prescribe laws and rules to be observed in it, which only belongs to Christ, who is the sole Head, King, and Lawgiver; but to attend the service of it, to protect and defend it, to promote the interest of it, and distribute cheerfully to the maintenance of its ministers, and to the necessities of the poor saints. Priests or ministers of the word are to work; they are to labour in the word and doctrine; in preaching the Gospel; administering ordinances; governing the church; comforting saints; reproving vice, and refuting error: deacons are to do their work, in taking care of the poor, and minding the secular affairs of the church: and all private Christians are to work, to labour in prayer for the good of it; to hear the word, attend on all ordinances, and hold fast the profession of their faith; all which is to be done in the strength and grace of Christ, without dependence on it, or seeking justification and salvation by it; encouraged, as the Jews are here, with the promise of the divine Presence: for I am with you, saith the Lord of hosts; to help in every service, and to protect from all enemies; and this makes the work and service of the Lord's house pleasant and delightful, and secures from all doubts and fears, faintings and misgivings of heart. This is to be understood of God the Father, the Lord of armies above and below; and if he is for and with his people, they have nothing to fear from those that are against them; or to be discouraged in his service. The Targum wrongly interprets this of the Word of the Lord, since he is meant in the next verse Hag 2:5. (e) "et facite", V. L. Munster, Pagninus, Montanus, Burkius. (f) "Perficite", Piscator, Tarnovius, Varenius, Reinbeck. Robert Jamieson, A. R. Fausset and David Brown 2:4 be strong . . . for I am with you--The greatest strength is to have Jehovah with us as our strength. Not in man's "might," but in that of God's Spirit (Zech 4:6).
2:52:6: Եւ բանն զոր ուխտեցի ընդ ձեզ՝ յելանելն յերկրէն Եգիպտացւոց. եւ Հոգին իմ որ կա՛յ ՚ի միջի ձերում. քաջալերեցարո՛ւք[10780]։ [10780] Ոմանք. Որ կայր ՚ի միջի ձերում։ 6 Քաջալերուեցէ՛ք, - ասում է Ամենակալ Տէրը, - այն խօսքով, որ ես կնքեցի ձեզ հետ եգիպտացիների երկրից դուրս գալիս, եւ իմ հոգով, որ կայ ձեր մէջ: 5 «Ինչպէս ձեր Եգիպտոսէն ելած ատենը ձեզի խոստացայ, Որ իմ Հոգիս ձեր մէջ կենայ. մի՛ վախնաք։ Եւ բանն զոր ուխտեցի ընդ ձեզ` յելանելն յերկրէն Եգիպտացւոց, եւ Հոգին իմ որ կայ ի միջի ձերում. քաջալերեցարուք: 2:6: Եւ բանն զոր ուխտեցի ընդ ձեզ՝ յելանելն յերկրէն Եգիպտացւոց. եւ Հոգին իմ որ կա՛յ ՚ի միջի ձերում. քաջալերեցարո՛ւք[10780]։ [10780] Ոմանք. Որ կայր ՚ի միջի ձերում։ 6 Քաջալերուեցէ՛ք, - ասում է Ամենակալ Տէրը, - այն խօսքով, որ ես կնքեցի ձեզ հետ եգիպտացիների երկրից դուրս գալիս, եւ իմ հոգով, որ կայ ձեր մէջ: 5 «Ինչպէս ձեր Եգիպտոսէն ելած ատենը ձեզի խոստացայ, Որ իմ Հոգիս ձեր մէջ կենայ. մի՛ վախնաք։ zohrab-1805▾ eastern-1994▾ western am▾	2:52:5 Завет Мой, который Я заключил с вами при исшествии вашем из Египта, и дух Мой пребывает среди вас: не бойтесь! 2:5 καὶ και and; even τὸ ο the πνεῦμά πνευμα spirit; wind μου μου of me; mine ἐφέστηκεν εφιστημι stand over / by; get attention ἐν εν in μέσῳ μεσος in the midst; in the middle ὑμῶν υμων your θαρσεῖτε θαρσεω brave 2:5 אֶֽת־ ʔˈeṯ- אֵת [object marker] הַ ha הַ the דָּבָ֞ר ddāvˈār דָּבָר word אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] כָּרַ֤תִּי kārˈattî כרת cut אִתְּכֶם֙ ʔittᵊḵˌem אֵת together with בְּ bᵊ בְּ in צֵאתְכֶ֣ם ṣēṯᵊḵˈem יצא go out מִ mi מִן from מִּצְרַ֔יִם mmiṣrˈayim מִצְרַיִם Egypt וְ wᵊ וְ and רוּחִ֖י rûḥˌî רוּחַ wind עֹמֶ֣דֶת ʕōmˈeḏeṯ עמד stand בְּ bᵊ בְּ in תֹוכְכֶ֑ם ṯôḵᵊḵˈem תָּוֶךְ midst אַל־ ʔal- אַל not תִּירָֽאוּ׃ ס tîrˈāʔû . s ירא fear 2:5. et nunc confortare Zorobabel dicit Dominus et confortare Iesu fili Iosedech sacerdos magne et confortare omnis popule terrae dicit Dominus exercituum et facite quoniam ego vobiscum sum dicit Dominus exercituumYet now take courage, O Zorobabel, saith the Lord, and take courage, Jesus the son of Josedec the high priest, and take courage, all ye people of the land, saith the Lord of hosts: and perform (for I am with you, saith the Lord of hosts) 2:5. And act according to the word that I planted with you when you departed from the land of Egypt. And my Spirit will be in your midst. Do not be afraid. 2:5. [According to] the word that I covenanted with you when ye came out of Egypt, so my spirit remaineth among you: fear ye not. 5. the word that I covenanted with you when ye came out of Egypt, and my spirit abode among you: fear ye not. 2:5 According to the word that I covenanted with you when ye came out of Egypt, so my spirit remaineth among you: fear ye not: 2:5 Завет Мой, который Я заключил с вами при исшествии вашем из Египта, и дух Мой пребывает среди вас: не бойтесь! 2:5 καὶ και and; even τὸ ο the πνεῦμά πνευμα spirit; wind μου μου of me; mine ἐφέστηκεν εφιστημι stand over / by; get attention ἐν εν in μέσῳ μεσος in the midst; in the middle ὑμῶν υμων your θαρσεῖτε θαρσεω brave 2:5 אֶֽת־ ʔˈeṯ- אֵת [object marker] הַ ha הַ the דָּבָ֞ר ddāvˈār דָּבָר word אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] כָּרַ֤תִּי kārˈattî כרת cut אִתְּכֶם֙ ʔittᵊḵˌem אֵת together with בְּ bᵊ בְּ in צֵאתְכֶ֣ם ṣēṯᵊḵˈem יצא go out מִ mi מִן from מִּצְרַ֔יִם mmiṣrˈayim מִצְרַיִם Egypt וְ wᵊ וְ and רוּחִ֖י rûḥˌî רוּחַ wind עֹמֶ֣דֶת ʕōmˈeḏeṯ עמד stand בְּ bᵊ בְּ in תֹוכְכֶ֑ם ṯôḵᵊḵˈem תָּוֶךְ midst אַל־ ʔal- אַל not תִּירָֽאוּ׃ ס tîrˈāʔû . s ירא fear 2:5. et nunc confortare Zorobabel dicit Dominus et confortare Iesu fili Iosedech sacerdos magne et confortare omnis popule terrae dicit Dominus exercituum et facite quoniam ego vobiscum sum dicit Dominus exercituum Yet now take courage, O Zorobabel, saith the Lord, and take courage, Jesus the son of Josedec the high priest, and take courage, all ye people of the land, saith the Lord of hosts: and perform (for I am with you, saith the Lord of hosts) 2:5. And act according to the word that I planted with you when you departed from the land of Egypt. And my Spirit will be in your midst. Do not be afraid. 2:5. [According to] the word that I covenanted with you when ye came out of Egypt, so my spirit remaineth among you: fear ye not. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914 5. Трудный для точного объяснения со стороны своей грамматической конструкции, стих этот (5) заключает в себе совершенно определенную мысль о тех неотъемлемых залогах благоволения Божия и спасения, которые во все времена ветхозаветной истории спасения для Библейского Израиля были связаны с идеею Синайского Завета (Исх XIX:5: след. Втор V и дал. ), ясное указание на который заключается в тексте рассматриваемого стиха. Блаженный Феодорит перифразирует данный стих следующим образом: "Отложив всякую леность и боязнь, приимите подаваемую вам крепость, веруя, что Я в законоположении пребываю с вами, и что промышляет о вас благодать всесвятого Духа" (с. 62). Последнее понятие (о благодати всесвятого Духа) на ветхозаветной библейской почве должно быть понимаемое, впрочем, в более общем смысле силы Божией, осуществляющей спасительные для народа Божия и всего человечества обетования Божия в сознании ненарушимости заветных отношений Бога к ним и в живом ощущении пребывания среди них Духа Божия, иудеи, по мысли пророка, не должны смущаться и падать духом, хотя бы внешние обстоятельства данного момента не отвечали их заветным желаниям и пламенными ожиданиям. Albert Barnes: Notes on the Bible - 1834 2:5: The words which I covenanted - The words stand more forcibly, because abruptly. It is an exclamation which cannot be forced into any grammatical relation with the preceding. The more exact idiom would have been "Remember," "take to heart." But the prophet points to it the more energetically, because he casts it, as it were, into the midst, not bound up with any one verb. This would be the rather done in speaking to the people, as David to his followers (Sa1 30:23, which Ewald compares, Lehrb. n. 329. a. p. 811, ed. 8. and in his Die Proph. iii. 183. Only he, not very intelligibly, makes it a sort of oath, By the word, By that which the Lord hath given us. But he suggests the like broken sentence Zech. vii. 7), "That which the Lord hath given us and hath preserved us and given the company against us into our hands!" i. e., "Would you deal thus with it?" The abrupt form rejects it as shocking. So here, "The word which I covenanted with you," i. e. this, "I will be with you," was the central all-containing promise, to which God pledged Himself when He brought them out of Egypt. He speaks to them as being one with those who came up out of Egypt, as if they were the very persons. The Church, ever varying in the individuals of whom it is composed, is, throughout all ages, in God's sight, one; His promises to the fathers are made to the children in them. So the Psalmist says, "There" (at the dividing of the Red Sea and the Jordan) "do we rejoice in Him," as if present there; and our Lord promises to the Apostles, Mat 28:20. "I am with you always even to the end of the world," by an ever-present presence with them and His Church founded by them in Him. My Spirit abideth among you, - as the Psalmist says Psa 102:27, "they (the heavens) perish and Thou abidest" Psa 33:11, "The counsel of the Lord standeth foRev_er" Psa 111:3, "His righteousness endureth foRev_er." The Spirit of God is God the Holy Spirit, with His manifold gifts. Where He is, is all good. As the soul is in the body, so God the Holy Spirit is in the Church, Himself its life, and bestowing on all and each every good gift, as each and all have need. As Paul says of the Church of Christ Co1 12:4, Co1 12:6, Co1 12:11, "There are diversities of gifts, but the same Spirit; and there are diversities of operations, but it is the same God, who worketh all in all. All these worketh one and the self-same Spirit, dividing to every man severally as He will." But above and beyond all gifts He is present as the Spirit of holiness and love, making the Church and those in whom He individually dwells, acceptable to God. Special applications, such as "the Spirit of wisdom and might;" a spirit such as He gave to Moses to judge His people; the spirit of prophecy; or the spirit given to Bezaleel and Aholiab for the work of the sanctuary - these recognize in detail the one great truth, that all good, all wisdom, from least to greatest, comes from God the Holy Spirit; though one by one they would exclude more truth than they each contain. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 2:5: to the: Exo 29:45, Exo 29:46, Exo 33:12-14, Exo 34:8, Exo 34:10 so: Num 11:25-29; Neh 9:20, Neh 9:30; Psa 51:11, Psa 51:12; Isa 63:11-14; Zac 4:6; Joh 14:16, Joh 14:17 fear: Jos 8:1; Ch2 20:17; Isa 41:10, Isa 41:13; Zac 8:13, Zac 8:15; Mat 28:5; Act 27:24; Rev 1:17 John Gill 2:5 According to the Word that I covenanted with you, when ye came out of Egypt,.... Or rather, "with the Word, in or with whom I covenanted" (g), &c. as some render it; that is, Christ, the essential Word, who was promised to the people of Israel at that time, Deut 18:15 and in whom all the promises are, and the covenant of grace itself; and which covenant was indeed made with him from eternity, but was made manifest, or more clearly manifest, to the Jewish ancestors, when they came out of Egypt: now it is here promised, for the encouragement of the Jews to go in the work of the Lord in building the temple, that this divine Word should be with them also, to counsel, assist, strengthen, and protect them; even he who went before their fathers in the wilderness in a pillar of cloud by day, and of fire by night; the Angel of God's presence, that redeemed, saved, and carried them all the days of old; the Word that was in the beginning with God, and was God; and by whom all things were created at first; and who would, as since he has, become flesh, and dwell among them, and appear in this very temple they were now building; and who will be with all his churches, ministers, and people, unto the end of the world: so my Spirit remaineth among you: or rather, "and", or "also, my Spirit standeth", continueth "in the midst of you" (h); not only Jehovah the Father, and his divine Logos or Word, were with them; but his Spirit also, his Holy Spirit, the third Person in the Trinity, of which these words are a proof; the same Spirit which was in Moses and others in his time, for the building of the tabernacle, is now promised unto, and should continue with, the builders of this temple; as a Spirit of wisdom and counsel to direct them, and as a Spirit of might and power to strengthen and assist them: and so he is, and will be, in the churches of Christ, and in the midst of his people, to assist the ministers of the word in preaching, the people in hearing, praying, and praising; to carry on his own work in them; to be the Comforter of them, and the seal, earnest, and pledge of their future glory; nor does he, nor ever will he, depart from them; see Is 59:21, fear ye not: succeeding in the work, and finishing it; nor be dismayed at what the ancient people had said; nor be afraid of enemies, who did all they could to hinder and discourage them from going on with their work; and indeed there is no reason to fear, let the service be what it will the Lord employs his people in; if he, Father, Son, and Spirit, are with them; see Is 41:10. (g) "cum verbo quo pepigeram", Junius & Tremellius; "cum verbo illo quo pepigi", Varenius; approved of by Reinbeck, Append. Doctrin. de Accent. p. 76, 77. (h) "et Spiritus meus stat in medio vestri", Pagninus, Cocceius; "stana", Montanus; "Spiritus quoque meus stabit in medio vestrum", Vatablus. John Wesley 2:5 My spirit - Of strength and courage, of wisdom and understanding. Robert Jamieson, A. R. Fausset and David Brown 2:5 According to the word that--literally, "(I am with you) the word (or thing) which I covenanted"; that is, I am with you as I covenanted with you when ye came out of Egypt (Ex 19:5-6; Ex 34:10-11). The covenant promise of God to the elect people at Sinai is an additional motive for their persevering. The Hebrew for to "covenant" is literally "to cut," alluding to the sacrificial victims cut in ratification of a covenant. so--or, "and." my Spirit remaineth among you--to strengthen you for the work (Hag 1:14; Zech 4:6). The inspiration of Haggai and Zechariah at this time was a specimen of the presence of God's Spirit remaining still with His people, as He had been with Moses and Israel of old (Ezra 5:1; Is 63:11).
2:62:7: Զի ա՛յսպէս ասէ Տէր ամենակալ. Դարձեալ միւսանգամ շարժեցից զերկինս եւ զերկիր, եւ զծով եւ զցամաք։ 7 Դարձեալ պիտի սասանի երկինքն ու երկիրը, ծովն ու ցամաքը 6 «Քիչ ատենէն նորէն երկինքն ու երկիրը, Ծովն ու ցամաքը, Զի այսպէս ասէ Տէր ամենակալ. ^[13]Դարձեալ միւսանգամ`` շարժեցից զերկինս եւ զերկիր, եւ զծով եւ զցամաք: 2:7: Զի ա՛յսպէս ասէ Տէր ամենակալ. Դարձեալ միւսանգամ շարժեցից զերկինս եւ զերկիր, եւ զծով եւ զցամաք։ 7 Դարձեալ պիտի սասանի երկինքն ու երկիրը, ծովն ու ցամաքը 6 «Քիչ ատենէն նորէն երկինքն ու երկիրը, Ծովն ու ցամաքը, zohrab-1805▾ eastern-1994▾ western am▾	2:62:6 Ибо так говорит Господь Саваоф: еще раз, и это будет скоро, Я потрясу небо и землю, море и сушу, 2:6 διότι διοτι because; that τάδε οδε further; this λέγει λεγω tell; declare κύριος κυριος lord; master παντοκράτωρ παντοκρατωρ almighty ἔτι ετι yet; still ἅπαξ απαξ once ἐγὼ εγω I σείσω σειω shake τὸν ο the οὐρανὸν ουρανος sky; heaven καὶ και and; even τὴν ο the γῆν γη earth; land καὶ και and; even τὴν ο the θάλασσαν θαλασσα sea καὶ και and; even τὴν ο the ξηράν ξηρος withered; dry 2:6 כִּ֣י kˈî כִּי that כֹ֤ה ḵˈō כֹּה thus אָמַר֙ ʔāmˌar אמר say יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH צְבָאֹ֔ות ṣᵊvāʔˈôṯ צָבָא service עֹ֥וד ʕˌôḏ עֹוד duration אַחַ֖ת ʔaḥˌaṯ אֶחָד one מְעַ֣ט mᵊʕˈaṭ מְעַט little הִ֑יא hˈî הִיא she וַ wa וְ and אֲנִ֗י ʔᵃnˈî אֲנִי i מַרְעִישׁ֙ marʕîš רעשׁ quake אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the שָּׁמַ֣יִם ššāmˈayim שָׁמַיִם heavens וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] הָ hā הַ the אָ֔רֶץ ʔˈāreṣ אֶרֶץ earth וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the יָּ֖ם yyˌom יָם sea וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] הֶ he הַ the חָרָבָֽה׃ ḥārāvˈā חָרָבָה dry ground 2:6. verbum quod placui vobiscum cum egrederemini de terra Aegypti et spiritus meus erit in medio vestrum nolite timereThe word that I convenanted with you when you came out of the land of Egypt: and my spirit shall be in the midst of you: fear not. 2:6. For thus says the Lord of hosts: There is yet one brief time, and I will move heaven and earth, and the sea and the dry land. 2:6. For thus saith the LORD of hosts; Yet once, it [is] a little while, and I will shake the heavens, and the earth, and the sea, and the dry [land]; 6. For thus saith the LORD of hosts: Yet once, it is a little while, and I will shake the heavens, and the earth, and the sea, and the dry land; 2:6 For thus saith the LORD of hosts; Yet once, it [is] a little while, and I will shake the heavens, and the earth, and the sea, and the dry: 2:6 Ибо так говорит Господь Саваоф: еще раз, и это будет скоро, Я потрясу небо и землю, море и сушу, 2:6 διότι διοτι because; that τάδε οδε further; this λέγει λεγω tell; declare κύριος κυριος lord; master παντοκράτωρ παντοκρατωρ almighty ἔτι ετι yet; still ἅπαξ απαξ once ἐγὼ εγω I σείσω σειω shake τὸν ο the οὐρανὸν ουρανος sky; heaven καὶ και and; even τὴν ο the γῆν γη earth; land καὶ και and; even τὴν ο the θάλασσαν θαλασσα sea καὶ και and; even τὴν ο the ξηράν ξηρος withered; dry 2:6 כִּ֣י kˈî כִּי that כֹ֤ה ḵˈō כֹּה thus אָמַר֙ ʔāmˌar אמר say יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH צְבָאֹ֔ות ṣᵊvāʔˈôṯ צָבָא service עֹ֥וד ʕˌôḏ עֹוד duration אַחַ֖ת ʔaḥˌaṯ אֶחָד one מְעַ֣ט mᵊʕˈaṭ מְעַט little הִ֑יא hˈî הִיא she וַ wa וְ and אֲנִ֗י ʔᵃnˈî אֲנִי i מַרְעִישׁ֙ marʕîš רעשׁ quake אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the שָּׁמַ֣יִם ššāmˈayim שָׁמַיִם heavens וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] הָ hā הַ the אָ֔רֶץ ʔˈāreṣ אֶרֶץ earth וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the יָּ֖ם yyˌom יָם sea וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] הֶ he הַ the חָרָבָֽה׃ ḥārāvˈā חָרָבָה dry ground 2:6. verbum quod placui vobiscum cum egrederemini de terra Aegypti et spiritus meus erit in medio vestrum nolite timere The word that I convenanted with you when you came out of the land of Egypt: and my spirit shall be in the midst of you: fear not. 2:6. For thus says the Lord of hosts: There is yet one brief time, and I will move heaven and earth, and the sea and the dry land. 2:6. For thus saith the LORD of hosts; Yet once, it [is] a little while, and I will shake the heavens, and the earth, and the sea, and the dry [land]; ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914 6-9. Упомянув в предыдущем (5-м) стихе о завете Бога с народом своим, как главном основании надежды последнего, пророк теперь, ст. 6, воспроизводит самую картину или обстановку Синайского законодательства, указывает именно на грозные явления в физическом и нравственном мире, сопровождавшие это событие, и здесь же сопоставляет с Синайским событием будущую мировую катастрофу, имеющую предшествовать необычайному прославлению храма и народа. Что же это за потрясение неба, земли, моря и суши (ст. 6b) и всех народов (7а), о котором говорит теперь пророк? Поставляемое в параллель с действием на природу и на народы Синайского законодательства, действие Божие собственно на народы будет, очевидно, моральным влиянием истинной религии Израиля на мир языческий. О характере, свойствах и следствиях этого рода влияния можно судить лишь в связи с уяснением значения трудного выражения ст. 7: "бау хемдат кол гаггоим". Какой смысл в данном месте имеет слово хемда, обычно означающее желание, предмет желания, наконец, драгоценность? Мнения древних переводов, а равно и древних и новых толковников здесь разделяются на три главные группы. Одни придают абстрактному хемда конкретное значение и видят здесь указание на личного Мессию, как предмет желаний всех народов. В этом смысле передает упомянутое выражение Вульгата: veniet Desideratus cunctis gentibus; русск. синод.: и придет Желаемый всеми народами. Но, как ни естественно и правдоподобно такое толкование с точки зрения истории библейской мессианской идеи, видеть в рассматриваемом выражении указание на личного Мессию не позволяют ни грамматическая конструкция (сказуемое бау стоит во множ. ч. ), ни контекст речи, говорящей собственно о грядущей славе воздвигаемого храма. Притом самое отношение различных языческих народов древности к библейскому Израилю и его мессианским чаяниям могло быть и действительно бывало очень неодинаково. Блаженный Феодорит понимает то потрясение народов, о котором говорится в ст. 7а, в смысле победы силы Божией над враждебными Израилю и Богу народами Гогом и Магогом: "предвозвещает сие о Гоге и Магоге, которым, когда вознамерились они со многими народами ополчиться против Иерусалима, попустил это Бог, и соделал, что вооружась друг на друга, друг другом они были истреблены, богатство же их отдал Господь храмоздателям" (с. 62). - Ввиду недостаточности указаний текста на личность Мессии, переводы и толкователи ставят слово хемда в более тесную связь и зависимость с словами кол-гаггоим, причем опять различается два взгляда: по одному взгляду, все выражение: хемда кол-гаггоим, означает: "лучшие, избранные из всех народов" (которые имеют вступить в Царство Божие) по другому: "богатства, драгоценные дары всех народов" (каковые богатства народы имеют принести в дар Иерусалимскому храму). Первый из этих взглядов проведен уже у LXX-ти: hxei ta eklekta pantwn twn eqnwn, а также в переводе латинском - древне-италийском: venient omnia electa gentium; слав.: приидут избранная всех языков. Оба рассматриваемые понимания равно допустимы, так как оба они имеют для себя аналогии, напр., в изображении у Пророка Исаии, гл. LX, будущей славы Иерусалима. По контексту речи ближе отвечает понимание хемда в смысле даров, какие имеют принести в Иерусалимский храм обратившиеся к Иегове языческие народы (ср. ст. 3, где говорилось о бедности воздвигаемого храма, и ст. 8, где с особенным ударением говорится о серебре и золоте, находящихся во временном пользовании язычников, но, в сущности, принадлежащих единому Иегове); полную параллель рассматриваемому выражению в таком случае составят слова Ис LX:5: хэл гоим ябоу лах, достояние народов пойдет к тебе. Вторая половина ст. 7-го "наполню дом сей славою, говорит Господь Саваоф" с большею определенностью говорит о последствиях тех мировых и народных переворотов о которой говорилось в первой половине стиха. Одним из существенных последствий "потрясения всех народов" (ст. 7а, см. 22) будет наполнение дома Господня, теперь воздвигаемого чрезвычайною славою. Внешним выражением этой славы будет стечение богатств народов в храм Иерусалимский, о чем, правда, не прямо говорит ст. 8-й, перифразируемый блаженным Феодоритом так: "не чужое Себе присвояю, но Свое снова восприемлю; по щедрости Я дал им богатство, и поелику не познали они Щедродателя, то законно лишаю их даров" (с. 62). В чтении ст. 9-го между еврейским масоретским и греческим LСС-ти текстами замечается разница в конструкции, именно: тогда как в еврейском тексте сравнивается слава одного - второго храма с славою другого - первого (русск. синодальн.: "слава сего последнего храма будет больше, нежели прежнего"), в тексте LХХ-ти проводится сравнение между первою и последнею славою одного и того же храма, h doxa tou sikou toutou, h escath uper thn prwthn, слав: велия будет слава храма сего последняя паче первыя. И эта последняя расстановка слов, при которой храм Иеговы представляется чем-то всегда тожественным различным только по своим проявлениям, заслуживает предпочтения пред первою, как наиболее отвечающая пророческому воззрению на непрерывность движения истории спасения. "Пророк сказует, - замечает блаженный Феодорит, - что храм сей будет славнее не по величине и красоте здания, но по тому, как истреблены будут языческие народы; ибо с разнесшеюся повсюду молвой открылось могущество Бога всяческих" (с. 62). "И на месте сем Я дам (вам) мир, говорит Господь Саваоф". На каком месте и какого рода мир? Ближе всего в храме, а затем вообще в Иерусалиме ("основании мира", по еврейскому словозначению), который, как и Сион, в пророческом созерцании нередко весьма тесно сближается и как бы отожествляется с храмом (ср. Ис II:3; Мих IV:2). Мир, обещаемый Богом народу в созидаемом святом храме и в святом граде, - судя по ожидаемым тогда политическим переворотам, - должен быть, прежде всего, миром внешней безопасности народа Божия, миром политическим, но затем и миром духовным, миром душ в совести примиренных с Богом. "Не только прекращу человеческие брани, но дарую им и божественный мир. который принесет спасение душам" (блаж. Феодорит, с. 63). Хотя прямых указаний в рассмотренном пророчестве, ст. 6-9, на личность Мессии не заключается, однако общий мессианский смысл места очевиден из представленного уже рассмотрения текста его, и, кроме того, подтверждается имеющеюся в послании к Евреям гл. XII:ст. 26: ссылкою Апостола Павла на пророчество Аггея о вторичном (после Синайского законодательства) потрясении неба и земли. Но вопрос о том, к какому именно времени относится исполнение данного пророчества, принадлежит к тем тайнам Царства Божия, которым надолго суждено оставаться как бы запечатанною книгою. Можно лишь сказать, что исполнение этого пророчества должно быть признано не моментальным, а длительным, обнимающим целые века, и что лишь начало его осуществления следует относить, как можно заключать из ст. 6, 21, 22, ко времени, близко следовавшему за произнесением пророчества, именно усматривать начало предсказанного пророком потрясения всех народов в наступивших вскоре после того частых и быстрых политических переворотах и стенах древних мировых монархий. Adam Clarke: Commentary on the Bible - 1831 2:6: Yet once, it is a little while, and I will shake the heavens - When the law was given on Mount Sinai, there was an earthquake that shook the whole mountain, Exo 19:18. "The political or religious revolutions which were to be effected in the world, or both, are here," says Abp. Newcome, "referred to; compare Exo 19:21, Exo 19:22; Mat 24:29; Heb 12:26-28. The political ones began in the overthrow of the Persian monarchy by Alexander, within two centuries after this prediction; and if the Messiah's kingdom be meant, which is my opinion, this was erected in somewhat more than five centuries after the second year of Darius; a short period of time when compared with that which elapsed from the creation to the giving of the law, or from the giving of the law to the coming of the Messiah's kingdom. It must be understood that the word אחת achath, once, has a clear sense, if understood of the evangelical age; for many political revolutions succeeded, as the conquest of Darius Codomanus, and the various fortunes of Alexander's successors; but only one great and final religious revolution." - Newcome. Albert Barnes: Notes on the Bible - 1834 2:6: Yet once, it is a little while - This, the rendering of Paul to the Hebrews, is alone grammatical . "Yet once." By the word yet he looks back to the first great shaking of the moral world, when God's Rev_elation by Moses and to His people broke upon the darkness of the pagan world, to be a monument against pagan error until Christ should come; once looks on, and conveys that God would again shake the world, but once only, under the one dispensation of the Gospel, which should endure to the end. It is a little while - o "The 517 years, which were to elapse to the birth of Christ, are called a little time, because to the prophets, ascending in heart to God and the eternity of God, all times, like all things of this world, seem, as they are, only a little thing, yea a mere point;" which has neither length nor breadth. So John calls the time of the new law, "the last hour" Jo1 2:18, "Little children, it is the last hour." It was little also in respect to the time, which had elapsed from the fall of Adam, upon which God promised the Saviour Christ Gen 3:15, little also in respect to the Christian law, which has now lasted above 1, 800 years, and the time of the end does not seem yet near. I will shake the heavens and the earth, and the sea and the dry land - It is one universal shaking of all this our world and the heavens over it, of which the prophet speaks. He does not speak only of Luk 21:25 "signs in the sun and in the moon and in the stars," which might be, and yet the frame of the world itself might remain. It is a shaking, such as would involve the dissolution of this our system, as Paul draws out its meaning; Heb 12:27. "This word, once more, signifieth the removing of the things that are shaken, that those things which cannot be shaken may remain." Prophecy, in its long perspective, uses a continual foreshortening, speaking of things in relation to their eternal meaning and significance, as to that which shall survive, when heaven and earth and even time shall have passed away. It blends together the beginning and the earthly end; the preparation and the result; the commencement of redemption and its completion; our Lord's coming in humility and in His Majesty. Scarcely any prophet but exhibits things in their intrinsic relation, of which time is but an accident. It is the rule, not the exception. The Seed of the woman, who should bruise the serpent's head, was promised on the fall: to Abraham, the blessing through his seed; by Moses, the prophet like unto him; to David, an everlasting covenant Sa2 23:5. Joel unites the out-pouring of the Spirit of God on the Day of Pentecost, and the hatred of the world until the Day of Judgment Joe 2:28-32; Joel 3. Isaiah, God's judgments on the land and the Day of final judgment isa 24, the deliverance from Babylon, and the first coming of Christ isa 40-66, the glories of the Church, the new heavens and the new earth which shall remain foRev_er, and the unquenched fire and undying worm of the lost Isa 66:22-24, Daniel, the persecutions of Antiochus Epiphanes, of Anti-Christ, and the Resurrection; Dan. 11-12. Obadiah, the punishment of Edom and the everlasting kingdom of God; Oba 1:18-21. Zephaniah, the punishment of Judah and the final judgment of the earth . Malachi, our Lord's first and second coming Mal 3:1-5, Mal 3:17-18; Mal 4:1-6. Nay, our Lord Himself so blends together the destruction of Jerusalem and the days of Anti-Christ and the end of the world, that it is difficult to separate them, so as to say what belongs exclusively to either The prophecy is an answer to two distinct questions of the Apostles, (1) "When shall these things (namely, the destruction of the temple) be?" (2) "And what shall be the sign of Thy coming and of the end of the world?" Our Lord answers the two questions in one. Some things seem to belong to the first coming, as Mat 24:15-16, "the abomination of desolation spoke of by Daniel," and the flight from Mat 24:24 "Judea into the mountains." But the exceeding deceivableness is authoritatively interpreted by Paul 2 Thes Mat 5:2-10. of a distant time; and our Lord Himself, having said that "all these things," of which the Apostles had inquired, should take place in that generation Mar 13:30 speaks of His absence as of a man taking a far journey Mar 13:3, and says that "not the angels in heaven knew that hour, neither the Son Mar 13:32, which precludes the idea, that He had just before declared that the whole would take place in that generation. For this would be to make out, that He declared that the Son knew not the hour of His Coming, which He had just (on this supposition) declared to be in that generation. So then, here. There was a general shaking upon earth before our Lord came. Empires rose and fell. The Persian fell before Alexander's; Alexander's world-empire was ended by his sudden death in youth; of his four successors, two only continued, and they too fell before the Romans; then were the Roman civil wars, until, under Augustus, the temple of Janus was shut. "For it greatly beseemed a work ordered by God, that many kingdoms should be confederated in one empire, and that the universal preaching might find the peoples easily accessible who were held under the rule of one state." In the heavens was the star, which led the wise men, the manifestation of Angels to the shepherds; the preternatural darkness at the Passion; the Ascension into the highest heaven, and the descent of the Holy Spirit with Act 2:2, "a sound from heaven as of a rushing mighty wind." "God had moved them (heaven and earth) before, when He delivered the people from Egypt, when there was in heaven a column of fire, dry ground amid the waves, a wall in the sea, a path in the waters, in the wilderness there was multiplied a daily harvest of heavenly food (the manna), the rock gushed into fountains of waters. But He moved it afterward also in the Passion of the Lord Jesus, when the heaven was darkened, the sun shrank back, the rocks were rent. the graves opened, the dead were raised, the dragon, conquered in his waters, saw the fishers of men, not only sailing in the sea, but also walking without peril. The dry ground also was moved, when the unfruitful people of the nations began to ripen to a harvest of devotion and faith - so that "more were the children of the forsaken, than of her which had a husband," and Isa 35:1. "the desert flourished like a lily" . "He moved earth in that great miracle of the birth from the Virgin: He moved the sea and dry land, when in the islands and in the whole world Christ is preached. So we see all nations moved to the faith." And yet, whatever preludes of fulfillment there were at our Lord's first coming, they were as nothing to the fulfillment which we look for in the second, "when Isa 24:19-20 the earth shall be utterly broken down; the earth, clean dissolved; the earth, moved exceedingly; the earth shall reel to and fro like a drunkard, and shall be removed like a hanging-cot in a vineyard and the transgression thereof is heavy upon it; and it shall fall and not rise again;" whereon follows an announcement of the final judgment of men and angels, and the everlasting kingdom of the blessed in the presence of God. Of that "day of the Lord," Peter uses our Lord's image, Mat 24:43. that it shall Pe2 3:10. come as a thief in the night, in which the heavens shall melt with fervent heat, the earth also and the works therein shall be burned up." R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 2:6: Yet: Hag 2:21, Hag 2:22; Heb 12:26-28 it is: Psa 37:10; Isa 10:25, Isa 29:17; Jer 51:33; Heb 10:37 and I: Isa 34:4; Jer 4:23-26; Eze 38:20; Joe 2:30-32, Joe 3:16; Mat 24:29, Mat 24:30; Mar 13:24-26; Luk 21:25-27; Act 2:19; Heb 12:26; Rev 6:12-17, Rev 8:5-12; Rev 11:9, Rev 6:2-17 Carl Friedrich Keil and Franz Delitzsch 2:6 "For thus saith Jehovah of hosts, Once more, in a short time it comes to pass, I shake heaven and earth, and the sea, and the dry. Hag 2:7. And I shake all nations, and the costly of all nations will come, and I shall fill this house with glory, saith Jehovah of hosts. Hag 2:8. Mine is the silver, and mine the gold, is the saying of Jehovah of hosts. Hag 2:9. The last glory of this house will be greater than the first, saith Jehovah of hosts; and in this place shall I give peace, is the saying of Jehovah of hosts." Different explanations have been given of the definition of the time עוד אחת מעט היא. Luther, Calvin, and others, down to Ewald and Hengstenberg, follow the Chaldee and Vulgate, and either take achath in the sense of the indefinite article or as a numeral, "adhuc unum modicum est," or "it is yet a little thither." But if achath belonged to מעט as a numeral adjective, either in the one sense or the other, according to the arrangement adopted without exception in Hebrew (for 'echâd is not an adjective in Dan 8:13), it could not stand before מעט, but must be placed after it. The difference of gender also precludes this combination, inasmuch as מעט is not construed as a feminine in a single passage. We must therefore take מעט היא as forming an independent clause of itself, i.e., as a more precise definition of עוד אחת. But 'achath does not mean one = one time, or a short space of time (Burk, Hitzig, Hofmann); nor does it acquire this meaning from the clause מעט היא; nor can it be sustained by arbitrarily supplying עת. 'Achath is used as a neuter in the sense of "once," as in Ex 30:10; 4Kings 6:10; Job 40:5 (cf. Ewald, 269, b). מעט היא , a little, i.e., a short time is it, equivalent to "soon," in a short time will it occur (cf. Hos 8:10; Ps 37:10). The lxx have rendered it correctly ἔτι ἅπαξ, only they have left out מעט היא. The words, "once more and indeed in a short time I shake," etc., have not the meaning which Koehl. attaches to the correct rendering, viz., "Once, and only once, will Jehovah henceforth shake heaven and earth," in which the עוד standing at the head is both moved from its place, and taken, not in the sense of repetition or of continuance from the present to the future, but simply in the sense of an allusion to the future; in other words, it is completely deprived of its true meaning. For עוד never loses its primary sense of repetition or return any more than the German noch (still or yet), so as to denote an occurrence in the future without any allusion whatever to an event that has already happened or is in existence still, not even in 2Kings 19:36 and 2Chron 17:6, with which Koehler endeavours to support his views, without observing that in these passages עוד is used in a very different sense, signifying in 2 Sam. praeterea, and in 2 Chronicles "moreover." In the verse before us it is used with reference to the previous shaking of the world at the descent of Jehovah upon Sinai to establish the covenant with Israel, to which the author of the Epistle to the Hebrews has quite correctly taken it as referring (Heb 12:26). On the other hand, the objection offered by Koehler, that that shaking did not extend beyond Sinai and the Sinaitic region, either according to the historical account in Ex 19:16-18, or the poetical descriptions in Judg 5:4-5, and Ps 68:8-9, is incorrect. For not only in the two poetical descriptions referred to, but also in Hab 3:6, the manifestation of God upon Sinai is represented as a trembling or shaking of the earth, whereby the powers of the heaven were set in motion, and the heavens dropped down water. The approaching shaking of the world will be much more violent; it will affect the heaven and the earth in all their parts, the sea and the solid ground, and also the nations. Then will the condition of the whole of the visible creation and of the whole of the world of nations be altered. The shaking of the heaven and the earth, i.e., of the universe, is closely connected with the shaking of all nations. It is not merely a figurative representation of symbol, however, of great political agitations, but is quite as real as the shaking of the nations, and not merely follows this and is caused by it, but also precedes it and goes side by side with it, and only in its completion does it form the conclusion to the whole of the shaking of the world. For earthquakes and movements of the powers of heaven are heralds and attendants of the coming of the Lord to judgment upon the whole earth, through which not only the outward form of the existing world is altered, but the present world itself will finally be reduced to ruins (Is 24:18-20), and out of the world thus perishing there are to be created a new heaven and a new earth (Is 65:17; Is 66:22; 2Pet 3:10-13). But if the shaking of heaven and earth effects a violent breaking up of the existing condition of the universe, the shaking of all nations can only be one by which an end is put to the existing condition of the world of nations, by means of great political convulsions, and indeed, according to the explanation given in Hag 2:22, by the Lord's overthrowing the throne of the kingdoms, annihilating their power, and destroying their materials of war, so that one falls by the sword of the other, that is to say, by wars and revolutions, by which the might of the heathen world is broken and annihilated. It follows from this, that the shaking of the heathen is not to be interpreted spiritually, either as denoting "the marvellous, supernatural, and violent impulse by which God impels His elect to betake themselves to the fold of Christ" (Calvin), or "the movement to be produced among the nations through the preaching of the gospel, with the co-operation of the Holy Spirit." The impulse given by the preaching of the gospel and the operation of the Holy Spirit to such souls among the nations as desire salvation, to seek salvation from the living God, is only the fruit of the shaking of the heathen world, and is not to be identified with it; for the coming of the chemdth kol-haggōyı̄m is defined by וּבאוּ with the Vav consec. as a consequence of the shaking of the nations. By chemdath kol-haggōyı̄m most of the earlier orthodox commentators understood the Messiah, after the example of the Vulgate, et veniet desideratus gentibus, and Luther's "consolation of the Gentiles." But the plural בּאוּ is hardly reconcilable with this. If, for example, chemdath were the subject of the clause, as most of the commentators assume, we should have the singular וּבא. For the rule, that in the case of two nouns connected together in the construct state, the verb may take the number of the governed noun, applies only to cases in which the governed noun contains the principal idea, so that there is a constructio ad sensum; whereas in the case before us the leading idea would be formed, not by kol-haggōyı̄m, but by chemdath, desideratus, or consolation, as a designation of the Messiah. Hence Cocc., Mark, and others, have taken chemdath as the accusative of direction: "that they (sc., the nations) may come to the desire of all nations - namely, to Christ." It cannot be objected to this, as Koehler supposes, that to designate Christ as the desire of all nations would be either erroneous, inasmuch as in the time of Haggai only a very few heathen knew anything about Israel's hope of a Messiah, or perfectly unintelligible to his contemporaries, especially if the meaning of the epithet were that the heathen would love Him at some future time. For the latter remark is at once proved to be untenable by the prophecy of Isaiah and Micah, to the effect that all nations will flow to the mountain of God's house. After such prophecies, the thought that the heathen would one day love the Messiah could not be unintelligible to the contemporaries of our prophet; and there is not the smallest proof of the first assertion. In the year 520 b.c., when the ten tribes had already been scattered among the heathen for 200 years, and the Judaeans for more than seventy years, the Messianic hope of Israel could not be any longer altogether unknown to the nations. It may with much better reason be objected to the former view, that if chemdh were the accusative of direction, we should expect the preposition 'el in order to avoid ambiguity. But what is decisive against it is the fact, that the coming of the nations to the Messiah would be a thought completely foreign to the context, since the Messiah cannot without further explanation be identified with the temple. Chemdâh signifies desire (2Chron 21:20), then the object of desire, that in which a man finds pleasure and joy, valuables. Chemdath haggōyı̄m is therefore the valuable possessions of the heathen, or according to Hag 2:8 their gold and silver, or their treasures and riches; not the best among the heathen (Theod. Mops., Capp., Hitzig). Hence chemdath cannot be the accusative of direction, since the thought that the heathen come to the treasures of all the heathen furnishes no suitable meaning; but it is the nominative or subject, and is construed as a collective word with the verb in the plural. The thought is the following: That shaking will be followed by this result, or produce this effect, that all the valuable possessions of the heathen will come to fill the temple with glory. Compare Is 60:5, where the words, "the possessions (riches) of the heathen (chēl gōyı̄m) will come to thee," i.e., be brought to Jerusalem, express the same thought; also Is 60:11. With the valuable possessions of the heathen the Lord will glorify His temple, or fill it with kâbhōd. Kâbhōd without the article denotes the glory which the temple will receive through the possessions of the heathen presented there. The majority of the commentators have referred these words to the glorification of the temple through the appearance of Jesus in it, and appeal to Ex 40:34-35; 3Kings 8:10-11; 2Chron 5:13-14, according to which passages the glory of Jehovah filled the tabernacle and Solomon's temple at their dedication, so that they identify kâbhōd (glory) with kebhōd Yehōvâh (glory of Jehovah) without reserve. But this is impracticable, although the expression kâbhōd is chosen by the prophet with a reference to those events, and the fulfilment of our prophecy did commence with the fact that Jehovah came to His temple in the person of Jesus Christ (Mal 3:1). Geneva 1599 2:6 For thus saith the LORD of hosts; (c) Yet once, it [is] a little while, and I will shake the heavens, and the earth, and the sea, and the dry [land]; (c) He exhorts them to patience though they do not see as yet this temple so glorious as the Prophets had declared: for this should be accomplished in Christ, by whom all things should be renewed. John Gill 2:6 For thus saith the Lord of hosts;.... For the further encouragement of the builders of the temple, they are told, from the Lord of hosts, that in a little time, when such circumstances should meet as are here pointed at, the Messiah should come, and appear in this house, and give it a greater glory than ever Solomon's temple had; for that this passage is to be understood of the Messiah and his times is clear from the apostle's application of it, Heb 12:25 and even the ancient Jews themselves understood it of the Messiah, particularly R. Aquiba (i), who lived in the times of Bar Cozbi, the false Messiah; though the more modern ones, perceiving how they are embarrassed with it; to support their hypothesis, shift it off from him: Yet once, it is a little while: or, "once more", as the apostle in the above place quotes it; which suggests that the Lord had before done something of the kind, that follows, shaking the heavens, &c. as at the giving of the law on Mount Sinai; and would do the same again, and more abundantly in the times of the Gospel, or of the Messiah. Jarchi interprets this of one trouble by the Grecian monarchy after the Persian, which would not last long: his note is, "yet once, &c. after that this kingdom of Persia that rules over you is ended, yet one shall rise up to rule over you, to distress you, the kingdom of Greece; but its government shall be but a little time;'' and not very foreign from this sense does Bishop Chandler (k) render the words, "after one kingdom (the Grecian) it is a little while; (or after that) I will shake all the heavens", &c.; and though it was five hundred years from this prophecy to the incarnation of Christ: yet this was but a little while with God, with whom a thousand years are as one day; and indeed with men it was but a short time, when compared with the first promise of his coming at the beginning of the world; or with the shaking of the earth at the giving of the law, soon after Israel came out of Egypt: and I will shake the heavens, and the earth, and the sea, and the dry land; which either intends the changes and revolutions made in the several kingdoms and nations of the world, between this prophecy and the coming of Christ, and which soon began to take place; for the Persian monarchy, now flourishing, was quickly shook and subdued by the Grecians; and in a little time the Grecian monarchy was destroyed by the Romans; and what changes they made in each of the nations of the world is well known: or else this designs the wonderful things that were done in the heavens, earth, and sea, at the birth of Christ, during his life, and at his death: at his birth a new star appeared in the heavens, which brought the wise men from the east to visit him; the angels of heaven descended, and sung Glory to God in the highest; Herod and all the inhabitants of Jerusalem were shaken, moved, and troubled at the tidings of his birth; yea, people in all parts of Judea were in motion to be taxed in their respective cities at this time: stormy winds were raised, which agitated the waters of the sea in his lifetime; on which he walked, and which he rebuked; and this showed him to be the mighty God: at his death the heavens were darkened, the earth quaked, and rocks were rent asunder: if any particular earthquake about this time should be thought to be intended, the most terrible one was that which happened A. D. 17, when Coelius Rufus and Pomponius Flaccus were consuls, which destroyed twelve cities of Asia (l); and these being near the sea, caused a motion there also. The apostle applies these words to the change made in the worship of God by the coming of Christ, when the carnal ordinances of the law were removed, and evangelical ordinances instituted, which shall remain until his second coming, Heb 12:26. (i) T. Bab Sanhedrin, fol. 97. 2. & Gloss. in ib. (k) Defence of Christianity, p. 88. "adhue unum modicum est, sc. regni venturi." Akiba apud Lyram in loc. (l) Taciti Annales, l. 2. c. 47. John Wesley 2:6 Yet once - After many confirmations of the new covenant, one more, remains to be made. A little while - Tho' above five hundred years, yet this was but a little time compared with that between the promise to Adam and Christ's coming. I will shake - Whether it be metaphorical or literal, it was verified at the time of Christ's coming into the world. After the return of the captivity, by the commotions among the Grecians, Persians, and Romans, which began soon after this time; this was metaphorically fulfilled. And it was literally fulfilled by prodigies and earthquakes, at the birth, death, and resurrection of Christ. Robert Jamieson, A. R. Fausset and David Brown 2:6 Yet once, it is a little while--or, "(it is) yet a little while." The Hebrew for "once" expresses the indefinite article "a" [MAURER]. Or, "it is yet only a little while"; literally, "one little," that is, a single brief space till a series of movements is to begin; namely, the shakings of nations soon to begin which are to end in the advent of Messiah, "the desire of all nations" [MOORE]. The shaking of nations implies judgments of wrath on the foes of God's people, to precede the reign of the Prince of peace (Is 13:13). The kingdoms of the world are but the scaffolding for God's spiritual temple, to be thrown down when their purpose is accomplished. The transitoriness of all that is earthly should lead men to seek "peace" in Messiah's everlasting kingdom (Hag 2:9; Heb 12:27-28) [MOORE]. The Jews in Haggai's times hesitated about going forward with the work, through dread of the world power, Medo-Persia, influenced by the craft of Samaria. The prophet assures them this and all other world powers are to fall before Messiah, who is to be associated with this temple; therefore they need fear naught. So Heb 12:26, which quotes this passage; the apostle compares the heavier punishment which awaits the disobedient under the New Testament with that which met such under the Old Testament. At the establishment of the Sinaitic covenant, only the earth was shaken to introduce it, but now heaven and earth and all things are to be shaken, that is, along with prodigies in the world of nature, all kingdoms that stand in the way of Messiah's kingdom, "which cannot be shaken," are to be upturned (Dan 2:35, Dan 2:44; Mt 21:44). Heb 12:27, "Yet once more," favors English Version. Paul condenses together the two verses of Haggai (Hag 2:6-7, and Hag 2:21-22), implying that it was one and the same shaking, of which the former verses of Haggai denote the beginning, the latter the end. The shaking began introductory to the first advent; it will be finished at the second. Concerning the former, compare Mt 3:17; Mt 27:51; Mt 28:2; Acts 2:2; Acts 4:31; concerning the latter, Mt 24:7; Rev_ 16:20; Rev_ 18:20; Rev_ 20:11 [BENGEL]. There is scarcely a prophecy of Messiah in the Old Testament which does not, to some extent at least, refer to His second coming [SIR ISAAC NEWTON]. Ps 68:8 mentions the heavens dropping near the mountain (Sinai); but Haggai speaks of the whole created heavens: "Wait only a little while, though the promised event is not apparent yet; for soon will God change things for the better: do not stop short with these preludes and fix your eyes on the present state of the temple [CALVIN]. God shook the heavens by the lightnings at Sinai; the earth, that it should give forth waters; the sea, that it should be divided asunder. In Christ's time God shook the heaven, when He spake from it; the earth, when it quaked; the sea, when He commanded the winds and waves [GROTIUS]. CICERO records at the time of Christ the silencing of the heathen oracles; and DIO, the fall of the idols in the Roman capitol.
2:72:8: Եւ միանգամայն շարժեցից զամենայն ազգս. եւ եկեսցէ ընտիր ընտիր ընչից ամենայն ազգաց, եւ լցուցից զտունդ զայդ փառօք՝ ասէ Տէր ամենակալ։ 8 միաժամանակ պիտի ցնցեմ բոլոր ազգերին, այստեղ պիտի գան բոլոր ազգերի ընտիր-ընտիր ինչքերը, եւ ես պիտի լցնեմ այդ տունը փառքով, - ասում է Ամենակալ Տէրը: - 7 Բոլոր ազգերը պիտի շարժեմ։Բոլոր ազգերուն ցանկալի բաները պիտի գան Եւ այս տունը փառքով պիտի լեցնեմ։ Եւ միանգամայն շարժեցից զամենայն ազգս. եւ եկեսցէ ընտիր ընտիր ընչից ամենայն ազգաց, եւ լցուցից զտունդ զայդ փառօք, ասէ Տէր ամենակալ: 2:8: Եւ միանգամայն շարժեցից զամենայն ազգս. եւ եկեսցէ ընտիր ընտիր ընչից ամենայն ազգաց, եւ լցուցից զտունդ զայդ փառօք՝ ասէ Տէր ամենակալ։ 8 միաժամանակ պիտի ցնցեմ բոլոր ազգերին, այստեղ պիտի գան բոլոր ազգերի ընտիր-ընտիր ինչքերը, եւ ես պիտի լցնեմ այդ տունը փառքով, - ասում է Ամենակալ Տէրը: - 7 Բոլոր ազգերը պիտի շարժեմ։Բոլոր ազգերուն ցանկալի բաները պիտի գան Եւ այս տունը փառքով պիտի լեցնեմ։ zohrab-1805▾ eastern-1994▾ western am▾	2:72:7 и потрясу все народы, и придет Желаемый всеми народами, и наполню дом сей славою, говорит Господь Саваоф. 2:7 καὶ και and; even συσσείσω συσσειω all; every τὰ ο the ἔθνη εθνος nation; caste καὶ και and; even ἥξει ηκω here τὰ ο the ἐκλεκτὰ εκλεκτος select; choice πάντων πας all; every τῶν ο the ἐθνῶν εθνος nation; caste καὶ και and; even πλήσω πληθω fill; fulfill τὸν ο the οἶκον οικος home; household τοῦτον ουτος this; he δόξης δοξα glory λέγει λεγω tell; declare κύριος κυριος lord; master παντοκράτωρ παντοκρατωρ almighty 2:7 וְ wᵊ וְ and הִרְעַשְׁתִּי֙ hirʕaštˌî רעשׁ quake אֶת־ ʔeṯ- אֵת [object marker] כָּל־ kol- כֹּל whole הַ ha הַ the גֹּויִ֔ם ggôyˈim גֹּוי people וּ û וְ and בָ֖אוּ vˌāʔû בוא come חֶמְדַּ֣ת ḥemdˈaṯ חֶמְדָּה what is desirable כָּל־ kol- כֹּל whole הַ ha הַ the גֹּויִ֑ם ggôyˈim גֹּוי people וּ û וְ and מִלֵּאתִ֞י millēṯˈî מלא be full אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the בַּ֤יִת bbˈayiṯ בַּיִת house הַ ha הַ the זֶּה֙ zzˌeh זֶה this כָּבֹ֔וד kāvˈôḏ כָּבֹוד weight אָמַ֖ר ʔāmˌar אמר say יְהוָ֥ה [yᵊhwˌāh] יְהוָה YHWH צְבָאֹֽות׃ ṣᵊvāʔˈôṯ צָבָא service 2:7. quia haec dicit Dominus exercituum adhuc unum modicum est et ego commovebo caelum et terram et mare et aridamFor thus saith the Lord of hosts: Yet one little while, and I will move the heaven and the earth, and the sea, and the dry land. 2:7. And I will move all nations. And the Desired of all nations will arrive. And I will fill this house with glory, says the Lord of hosts. 2:7. And I will shake all nations, and the desire of all nations shall come: and I will fill this house with glory, saith the LORD of hosts. 7. and I will shake all nations, and the desirable things of all nations shall come, and I will fill this house with glory, saith the LORD of hosts. 2:7 And I will shake all nations, and the desire of all nations shall come: and I will fill this house with glory, saith the LORD of hosts: 2:7 и потрясу все народы, и придет Желаемый всеми народами, и наполню дом сей славою, говорит Господь Саваоф. 2:7 καὶ και and; even συσσείσω συσσειω all; every τὰ ο the ἔθνη εθνος nation; caste καὶ και and; even ἥξει ηκω here τὰ ο the ἐκλεκτὰ εκλεκτος select; choice πάντων πας all; every τῶν ο the ἐθνῶν εθνος nation; caste καὶ και and; even πλήσω πληθω fill; fulfill τὸν ο the οἶκον οικος home; household τοῦτον ουτος this; he δόξης δοξα glory λέγει λεγω tell; declare κύριος κυριος lord; master παντοκράτωρ παντοκρατωρ almighty 2:7 וְ wᵊ וְ and הִרְעַשְׁתִּי֙ hirʕaštˌî רעשׁ quake אֶת־ ʔeṯ- אֵת [object marker] כָּל־ kol- כֹּל whole הַ ha הַ the גֹּויִ֔ם ggôyˈim גֹּוי people וּ û וְ and בָ֖אוּ vˌāʔû בוא come חֶמְדַּ֣ת ḥemdˈaṯ חֶמְדָּה what is desirable כָּל־ kol- כֹּל whole הַ ha הַ the גֹּויִ֑ם ggôyˈim גֹּוי people וּ û וְ and מִלֵּאתִ֞י millēṯˈî מלא be full אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the בַּ֤יִת bbˈayiṯ בַּיִת house הַ ha הַ the זֶּה֙ zzˌeh זֶה this כָּבֹ֔וד kāvˈôḏ כָּבֹוד weight אָמַ֖ר ʔāmˌar אמר say יְהוָ֥ה [yᵊhwˌāh] יְהוָה YHWH צְבָאֹֽות׃ ṣᵊvāʔˈôṯ צָבָא service 2:7. quia haec dicit Dominus exercituum adhuc unum modicum est et ego commovebo caelum et terram et mare et aridam For thus saith the Lord of hosts: Yet one little while, and I will move the heaven and the earth, and the sea, and the dry land. 2:7. And I will move all nations. And the Desired of all nations will arrive. And I will fill this house with glory, says the Lord of hosts. 2:7. And I will shake all nations, and the desire of all nations shall come: and I will fill this house with glory, saith the LORD of hosts. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 1831 2:7: And the Desire of all nations shall come - The present Hebrew text is as follows: ובאו חמדת כל הגוים. This is a difficult place if understood of a person: but חמדת chemdath, desire, cannot well agree with באו bau, they shall come. It is true that some learned men suppose that חמדות chemdoth, desirable things, may have been the original reading: but this is supported by no MS., nor is באו found in the singular number in any. It is generally understood of the desirable or valuable things which the different nations should bring into the temple; and it is certain that many rich presents were brought into this temple. All are puzzled with it. But the principal difficulty lies in the verb ובאו ubau, they shall come. If we found ובאה חמדת ubaa chemdath in the singular, then it would read as in our text, And the Desire of all nations shall come: but no such reading appears in any MS.; nor is it fairly acknowledged, except by the Vulgate, which reads, Et veniet desideratus cunctis gentibus, "And that which is desired," or the desired Person, "shall come to all nations." In Hag 2:7 God says he will shake or stir up all nations; that these nations shall bring their desirable things; that the house shall be filled with God's glory; that the silver and gold, which these nations are represented as bringing by way of gifts, are the Lord's; and that the glory of this latter house shall exceed the former. Bp. Chandler labors to vindicate the present translation; but he makes rash assertions, and is abandoned by the Hebrew text. The בא ba, to come, is often used in the sense of bring, and that חמדת chemdath, desire, may be considered as the plural for חמדות, having the point holem instead of the ו vau, and thus mean desirable things, will not be denied by those who are acquainted with the genius and construction of the Hebrew language. Bp. Chandler thinks that בא, he came, cannot be used of things, but of persons only. Here he is widely mistaken, for it is used of days perpetually; and of the ark, Sa2 6:9; and of mounts coming against Jerusalem, Jer 32:24; and of trees coming to adorn the temple, Isa 60:13; and of silver and gold coming into the temple, Jos 6:19; and Jer 6:20, Why doth incense come to me? See Abp. Secker's notes. I cannot see how the words can apply to Jesus Christ, even if the construction were less embarrassed than it is; because I cannot see how he could be called The Desire of All Nations. The whole seems to be a metaphorical description of the Church of Christ, and of his filling it with all the excellences of the Gentile world, when the fullness of the Gentiles shall be brought in. Albert Barnes: Notes on the Bible - 1834 2:7: And the desire of all nations shall come - The words can only mean this, the central longing of all nations He whom they longed for, either through the knowledge of Him spread by the Jews in their dispersion, or mutely by the aching craving of the human heart, longing for the restoration from its decay. "The earnest expectation of the creature" did not begin with the Coming of Christ, nor was it limited to those, who actually came to Him Rom 8:19-22. "The whole creation," Paul saith, "groaneth and travaileth in pain together until now." It was enslaved, and the better self longed to be free; every motion of grace in the multitudinous heart of man was a longing for its Deliverer; every weariness of what it was, every fleeting vision of what was better, every sigh from out of its manifold ills, were notes of the one varied cry, "Come and help us." Man's heart, formed in the image of God, could not but ache to be reformed by and for Him, though "an unknown God," who should reform it. This longing increased as the time drew near, when Christ should come. The Roman biographer attests the existence of this expectation, not among the Jews only, but in the East ; this was quickened doubtless among the pagan by the Jewish Sibylline book, in that, amid the expectations of one sent from heaven, who should found a kingdom of righteousness, which the writer drew from the Hebrew prophets, he inserted denunciations of temporal vengeance upon the Romans, which Easterns would share. Still, although written 170 years before our Lord came , it had not apparently much effect until the time, when, from the prophecies of Daniel it was clear, that He must shortly come . Yet the attempt of the Jewish and pagan historian to wrest it to Vespasian, shows how great must have been the influence of the expectation, which they attempted to turn aside. The Jews, who rejected our Lord whom Haggai predicted, still were convinced that the prediction must be fulfilled before the destruction of the second temple. The impulse did not cease even after its destruction. R. Akiba, whom they accounted "the first oracle of his time, the first and greatest guardian of the tradition and old law," of whom they said, that "God Rev_ealed to him things unknown to Moses," was induced by this prophecy to acknowledge the impostor Bar-cochab, to the destruction of himself and of the most eminent of his time; fulfilling our Lord's words Joh 5:43, "I am come in My fathers name, and ye receive Me not; if another shall come in his own name, him ye will receive." Akiba, following the traditional meaning of the great prophecy which rivetted his own eyes, paraphrased the words, "Yet a little, a little of the kingdom, will I give to Israel upon the destruction of the first house, and after the kingdom, lo! I will shake heaven, and after that will come the Messiah." Since the words can only mean "the Desire of all nations," he or that which all nations long for, the construction of the words does not affect the meaning. Herod doubtless thought to advance his own claims on the Jewish people by his material adorning of the temple; yet, although mankind do covet gold and silver, few could seriously think that, while a pagan immoral but observant poet could speak of "gold undiscovered and so better placed," or our own of the "pale and common drudge 'Tween man and man," a Hebrew prophet could recognize gold and silver as "the desire of all nations." Rabbi Akiba and Jerome's Jewish teachers, after our Lord came, felt no difficulty in understanding it of a person. We cannot in English express the delicacy of the phrase, whereby manifoldness is combined in unity, the Object of desire containing in itself many objects of desire. To render "the desire of all nations" or "the desires of all nations" alike fail to do this. A great pagan master of language said to his wife, "fare you well, my longings," i. e., I suppose, if he had analyzed his feelings, he meant that she manifoldly met the longings of his heart; she had in herself manifold gifts to content them. So Paul sums up all the truths and gifts of the Gospel, all which God shadowed out in the law and had given us in Christ, under the name of "the good things to come." A pious modern writer speaks of "the unseen desirables of the spiritual world." A psalmist expresses at once the collective, "God's Word" and the "words" contained in it, by an idiom like Haggai's, joining the feminine singular as a collective with the plural verb; "How sweet are Thy word unto my taste," literally "palate." It is God's word, at once collectively and individually, which was to the Psalmist so sweet. What was true of the whole, was true, one by one, of each part; what was true of each part, was true of the whole. So here, the object of this longing was manifold, but met in one, was concentrated in One, Co1 1:30. "in Christ Jesus, Who of God is made unto us wisdom and righteousness and sanctification and redemption." That which the whole world sighed and mourned for, knowingly or unknowingly, light to disperse its darkness, liberty from its spiritual slavery, restoration from its degradation, could not come to us without some one, who should impart it to us. But if Jesus was "the longed-for of the nations" before He came, by that mute longing of need for that which it wants (as the parched ground thirsteth for the rain how much more afterward! So Micah and Isaiah describe many peoples inviting one another Mic 4:2; Isa 2:3. "Come ye, and let us go up to the mountain of the Lord, to the house of the God of Jacob; and He will teach us of His ways, and we will walk in His paths." And in truth He became the "desire of the nations," much more than of the Jews; as, Paul says, (Rom 10:19-20; quoting Deu 32:21. Isa 65:2.) God foretold of old; "Moses saith, I will provoke you to jealousy by them that are not a people: by a foolish nation I will anger you. But Esaias is very bold and saith, I was found of them that sought Me not." So until now and in eternity, "Christ is the longing of all holy souls, who long for nothing else, than to please Him, daily to love Him more, to worship Him better. So John longed for Him; "Come, Lord Jesus Rev 22:20. So Isaiah Isa 26:8-9, "The desire of our soul is to Thy Name and to the remembrance of Thee: with my soul have I desired Thee in the night; yea, with my spirit within me, will I seek Thee early." So Ignatius, "Let fire, cross, troops of wild beasts, dissections, rendings, scattering of bones, mincing of limbs, grindings of the whole body, ill tortures of the devil come upon me, only may I gain Jesus Christ. - I seek Him Who for us died; I long for Him Who for us rose." "Hungerest thou and desirest food? Long for Jesus! He is the bread and refreshment of Angels. He is manna, "containing in Him all sweetness and pleasurable delight." Thirstest thou? Long for Jesus! He is the well of "living water," refreshing, so that thou shouldest thirst no more. Art thou sick? Go to Jesus. He is the Saviour, the physician, nay, salvation itself. Art thou dying? Sigh for Jesus! He is "the resurrection and the life." Art thou perplexed? Come to Jesus! He is "the Angel of great counsel." Art thou ignorant and erring? Ask Jesus; He is "the way, the truth and the life." Art thou a sinner? Call on Jesus! For "He shall save His people from their sins." To this end He came into the world: "This is all His fruit, to take away sin." Art thou tempted by pride, gluttony, lust, sloth? Call on Jesus! He is humility, soberness, chastity, love, fervor: "He bare our infirmities, and carried," yea still beareth and carrieth, "our griefs." Seekest thou beauty? He is "fairer than the children of men." Seekest thou wealth? In Him are "all treasures," yea in Him "the fullness of the Godhead dwelleth." Art thou ambitious of honors? "Glory and riches are in His house." "He is the King of glory." Seekest thou a friend? He hath the greatest love for thee, who for love of thee came down from heaven, toiled, endured the Sweat of Blood, the Cross and Death; He prayed for thee by name in the garden, and poured forth tears of Blood! Seekest thou wisdom? He is the Eternal and Uncreated Wisdom of the Father! Wishest thou for consolation and joy? He is the sweetness of souls, the joy and jubilee of Angels. Wishest thou for righteousness and holiness? He is "the Holy of holies;" He "is everlasting Righteousness," justifying and sanctifying all who believe and hope in Him. Wishest thou for a blissful life? He is "life eternal," the bliss of the saints. Long then for Him, love Him, sigh for Him! In Him thou wilt find all good; out of Him, all evil, all misery. Say then with Francis, 'My Jesus, my love and my all!' O Good Jesus, burst the cataract of Thy love, that its streams, yea seas, may flow down upon us, yea, inebriate and overwhelm us." And I will fill this house with glory - The glory then was not to be anything, which came from man, but directly from God. It was the received expression of God's manifestation of Himself in the tabernacle Exo 40:34-35. in Soloman's temple, Kg1 8:11; Ch2 5:14; Ch2 7:1-12, and of the ideal temple Eze 43:5; Eze 44:4. which Ezekiel saw, after the likeness of that of Solomon, that "the glory of the Lord filled the house." When then of this second temple God uses the self-same words, that He will "fill it with glory," with what other glory should He fill it than His own? In the history it is said, "the glory of the Lord filled the temple;" for there man relates what God did. Here it is God Himself who speaks; so He says not, "the glory of the Lord," but, "I will fill the house with glory," glory which was His to give, which came from Himself. To interpret that glory of anything material, is to do violence to language, to force on words of Scripture an unworthy sense, which they refuse to bear. The gold upon the walls, even had the second temple been adorned like the first did not fill the temple of Solomon. However richly any building might be overlaid with gold, no one could say that it is filled with it. A building is filled with what it contains; a mint or treasure-house may be filled with gold: the temple of God was "filled," we are told, with "the glory of the Lord." His creatures bring Him such things as they can offer; they bring Isa 60:6 "gold and incense;" they Psa 72:10 "bring presents" and "offer gifts;" they do it, moved by His Spirit, as acceptable to Him. God was never said to give these offerings to Himself. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 2:7: I will shake: Eze 21:27; Dan 2:44, Dan 2:45, Dan 7:20-25; Joe 3:9-16; Luk 21:10, Luk 21:11 and the: Gen 3:15, Gen 22:18, Gen 49:10; Zac 9:9, Zac 9:10; Luk 2:10, Luk 2:11, Luk 2:27, Luk 2:46; Rom 15:9-15; Gal 3:8 I will fill: Exo 40:34, Exo 40:35; Kg1 8:11; Ch2 5:14; Psa 80:1; Mal 3:1; Luk 19:47, Luk 20:1; Luk 21:38; Joh 1:14, Joh 2:13-17, Joh 7:37-39, Joh 10:23-38; Col 2:9 Geneva 1599 2:7 And I will shake all nations, and (d) the desire of all nations shall come: and I will fill this house with glory, saith the LORD of hosts. (d) Meaning Christ, whom all ought to look for and desire: or by desire he may signify all precious things, such as riches, and things like them. John Gill 2:7 And I will shake all nations,.... By changing their governors, and forms of government; which was done by the Romans, when subdued by them; and by bringing in wars among them, which produced those changes; and by civil wars among the Romans themselves, in the several nations that belonged to them, which were notorious a little before the coming of Christ: or else this was to be done, and was done, by the preaching of the Gospel, both in Judea, and in the Gentile world, when all the inhabitants thereof were shaken by it, in one sense or another; some had their hearts and consciences shaken by the Spirit and grace of God through it, and were brought to embrace it, and profess it; yea, were brought to Christ, to yield obedience to him, his truths and ordinances; and others were moved with envy, wrath, and indignation at it, and rose up to oppose it, and stop the progress of it: and the desire of all nations shall come; not the desirable things of all nations, or them with them, as their gold and silver; and which is the sense of Jarchi, Kimchi, and Aben Ezra; but this is contrary to the syntax of the words, to the context, Hag 2:8, and to facts; and, if true, would not have given this temple a greater glory than Solomon's: nor the elect of God, as others, brought in through the preaching of the Gospel; who are indeed the desire of God, he takes pleasure in them; and of Christ, whose delights have been always in them; and of the blessed Spirit, whose love to them, and esteem of them, are very manifest; and with the saints they are the excellent in the earth, in whom is all their delight: yet not they, but one far more glorious and excellent, is intended, even the Messiah, in whom all nations of the earth were to be blessed; and who, so far as he was known by good men or proselytes among the Gentiles, was desired by them, as by Job, and others; and who, when he came, brought all good things with him; and has all blessings in him, that may make him desirable to men, being what they want; and though he is not in fact desired by all, yet of right he should be, and to all sensible sinners he is; even above all persons and things in the whole world; on account of his excellencies and glories; his mediatorial qualifications; his names, offices, and relations; the blessings of grace in him; the works done by him; his truths and ordinances, people, ways, and worship: and when it is said, he "shall come", the meaning is, not only into the world by assumption of nature, to obtain redemption for his people; but into this temple now building, in that nature assumed; where he appeared at the presentation of him by his parents; and at the passover, when twelve years of age; and when he drove out the buyers and sellers from it; and when he often taught in it. The word "come" is in the plural number; and may denote his frequent coming thither, as well as in different respects; his personal coming; his spiritual coming; his coming to take vengeance on the Jews; and his last coming, of which some understand the words particularly: and I will fill this house with glory, saith the Lord of hosts; alluding to the glory which filled the tabernacle of Moses, and the temple of Solomon, Ex 40:35 but that was but a shadowy glory, this a real one; here Christ appeared in person, who is the brightness of his Father's glory; here his glorious doctrines were taught, and glorious miracles wrought; and the Spirit of glory rested on the disciples, in his gifts and grace bestowed upon them in an extraordinary manner, on the day of Pentecost. John Wesley 2:7 All nations - Which was literally fulfilled in the overthrow of the Persian monarchy by the Grecians, in the civil wars, and succeeding troubles among Alexander's successors, the growth of the Roman power by subduing their neighbours, and their dissentions and home - bred wars. The desire - Christ the most desirable, to all nations, and who was desired by all that knew their own misery, and his sufficiency to save them who was to be the light of the Gentiles, as well as the glory of his people Israel. With glory - The first temple had a glory in its magnificent structure, rich ornaments, and costly sacrifices; but this was a worldly glory; that which is here promised, is a heavenly glory from the presence of Christ in it. He that was the brightness of his father's glory, who is the glory of the church, appeared in this second temple. Robert Jamieson, A. R. Fausset and David Brown 2:7 shake--not convert; but cause that agitation which is to precede Messiah's coming as the healer of the nations' agitations. The previous shaking shall cause the yearning "desire" for the Prince of peace. MOORE and others translate "the beauty," or "the desirable things (the precious gifts) of all nations shall come" (Is 60:5, Is 60:11; Is 61:6). He brings these objections to applying "the desire of all nations" to Messiah: (1) The Hebrew means the quality, not the thing desired, namely, its desirableness or beauty, But the abstract is often put for the concrete. So "a man of desires," that is, one desired or desirable (Dan 9:23; Dan 10:11, Margin; Dan 10:3, Margin). (2) Messiah was not desired by all nations, but "a root out of a dry ground," having "no beauty that we should desire Him" (Is 53:2). But what is implied is not that the nations definitely desired Him, but that He was the only one to satisfy the yearning desires which all felt unconsciously for a Saviour, shown in their painful rites and bloody sacrifices. Moreover, while the Jews as a nation desired Him not (to which people Is 53:2 refers), the Gentiles, who are plainly pointed out by "all nations," accepted Him; and so to them He was peculiarly desirable. (3) The verb, "shall come," is plural, which requires the noun to be understood in the plural, whereas if Messiah be intended, the noun is singular. But when two nouns stand together, of which one is governed by the other, the verb agrees sometimes in number with the latter, though it really has the former as its nominative, that is, the Hebrew "come" is made in number to agree with "nations," though really agreeing with "the desire." Besides, Messiah may be described as realizing in Himself at His coming "the desires (the noun expressing collectively the plural) of all nations"; whence the verb is plural. So in Song 5:16, "He is altogether lovely," in the Hebrew the same word as here, "all desires," that is, altogether desirable, or the object of desires. (4) Hag 2:8, "The silver is mine," &c.; accords with the translation, "the choice things of all nations" shall be brought in. But Hag 2:8 harmonizes quite as well with English Version of Hag 2:7, as the note on eighth verse will show; see on Hag 2:8. (5) the Septuagint and Syriac versions agree with MOORE'S translation. But Vulgate confirms English Version. So also early Jewish Rabbis before JEROME'S time. PLATO [Alcibiades, 2] shows the yearning of the Gentiles after a spiritual deliverer: "It is therefore necessary," says Alcibiades on the subject of acceptable worship, "to wait until One teach us how we ought to behave towards the gods and men." Alcibiades replies, "When shall that time arrive, and who shall that Teacher be? For most glad would I be to see such a man." The "good tidings of great joy" were "to all people" (Lk 2:10). The Jews, and those in the adjoining nations instructed by them, looked for Shiloh to come unto whom the gathering of the people was to be, from Jacob's prophecy (Gen 49:10). The early patriarchs, Job (Job 19:25-27; Job 33:23-26) and Abraham (Jn 8:56), desired Him. fill this house with glory-- (Hag 2:9). As the first temple was filled with the cloud of glory, the symbol of God (3Kings 8:11; 2Chron 5:14), so this second temple was filled with the "glory" of God (Jn 1:14) veiled in the flesh (as it were in the cloud) at Christ's first coming, when He entered it and performed miracles there (Mt 21:12-14); but that "glory" is to be revealed at His second coming, as this prophecy in its ulterior reference foretells (Mal 3:1). The Jews before the destruction of Jerusalem all expected Messiah would appear in the second temple. Since that time they invent various forced and false interpretations of such plain Messianic prophecies.
2:82:9: Ի՛մ է արծաթ՝ եւ ի՛մ է ոսկի, ասէ Տէր ամենակալ։ 9 Իմն է արծաթը, իմն է ոսկին, - ասում է Ամենակալ Տէրը, - 8 Արծաթը իմս է ու ոսկին իմս է, Իմ է արծաթ եւ իմ է ոսկի, ասէ Տէր ամենակալ: 2:9: Ի՛մ է արծաթ՝ եւ ի՛մ է ոսկի, ասէ Տէր ամենակալ։ 9 Իմն է արծաթը, իմն է ոսկին, - ասում է Ամենակալ Տէրը, - 8 Արծաթը իմս է ու ոսկին իմս է, zohrab-1805▾ eastern-1994▾ western am▾	2:82:8 Мое серебро и Мое золото, говорит Господь Саваоф. 2:8 ἐμὸν εμος mine; my own τὸ ο the ἀργύριον αργυριον silver piece; money καὶ και and; even ἐμὸν εμος mine; my own τὸ ο the χρυσίον χρυσιον gold piece; gold leaf λέγει λεγω tell; declare κύριος κυριος lord; master παντοκράτωρ παντοκρατωρ almighty 2:8 לִ֥י lˌî לְ to הַ ha הַ the כֶּ֖סֶף kkˌesef כֶּסֶף silver וְ wᵊ וְ and לִ֣י lˈî לְ to הַ ha הַ the זָּהָ֑ב zzāhˈāv זָהָב gold נְאֻ֖ם nᵊʔˌum נְאֻם speech יְהוָ֥ה [yᵊhwˌāh] יְהוָה YHWH צְבָאֹֽות׃ ṣᵊvāʔˈôṯ צָבָא service 2:8. et movebo omnes gentes et veniet desideratus cunctis gentibus et implebo domum istam gloria dicit Dominus exercituumAnd I will move all nations: AND THE DESIRED OF ALL NATIONS SHALL COME: and I will fill this house with glory: saith the Lord of hosts. 2:8. Mine is the silver, and mine is the gold, says the Lord of hosts. 2:8. The silver [is] mine, and the gold [is] mine, saith the LORD of hosts. 8. The silver is mine, and the gold is mine, saith the LORD of hosts. 2:8 The silver [is] mine, and the gold [is] mine, saith the LORD of hosts: 2:8 Мое серебро и Мое золото, говорит Господь Саваоф. 2:8 ἐμὸν εμος mine; my own τὸ ο the ἀργύριον αργυριον silver piece; money καὶ και and; even ἐμὸν εμος mine; my own τὸ ο the χρυσίον χρυσιον gold piece; gold leaf λέγει λεγω tell; declare κύριος κυριος lord; master παντοκράτωρ παντοκρατωρ almighty 2:8 לִ֥י lˌî לְ to הַ ha הַ the כֶּ֖סֶף kkˌesef כֶּסֶף silver וְ wᵊ וְ and לִ֣י lˈî לְ to הַ ha הַ the זָּהָ֑ב zzāhˈāv זָהָב gold נְאֻ֖ם nᵊʔˌum נְאֻם speech יְהוָ֥ה [yᵊhwˌāh] יְהוָה YHWH צְבָאֹֽות׃ ṣᵊvāʔˈôṯ צָבָא service 2:8. et movebo omnes gentes et veniet desideratus cunctis gentibus et implebo domum istam gloria dicit Dominus exercituum And I will move all nations: AND THE DESIRED OF ALL NATIONS SHALL COME: and I will fill this house with glory: saith the Lord of hosts. 2:8. Mine is the silver, and mine is the gold, says the Lord of hosts. 2:8. The silver [is] mine, and the gold [is] mine, saith the LORD of hosts. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ all ▾ Albert Barnes: Notes on the Bible - 1834 2:8: The silver is Mine, and the gold is Mine - These words, which have occasioned some to think, that God, in speaking of the glory with which He should fill the house, meant our material riches, suggest the contrary. For silver was no ornament of the temple of Solomon. Everything was overlaid with gold. In the tabernacle there were bowls of silver, in Soloman's temple they and all were of gold Kg1 7:50; Ch2 4:8. Silver, we are expressly told, "was nothing accounted of Kg1 10:21 in the days of Solomon: he Kg1 10:27. made silver to be in Jerusalem as stones - for abundance." Rather, as God says by the Psalmist Psa 50:10-12, "Every beast of the forest is Mine, so are the cattle upon a thousand hills: I know all the fowls of the mountains, and the wild beasts of the field are Mine. If I were hungry, I would not tell thee: for the world is Mine and the fullness thereof:" so here He tells them, that for the glory of His house He needed not gold or silver: for all the wealth of the world is His. They had no ground "to grieve then, that they could not equal the magnificence of Solomon who had abundance of gold and silver." All was God's. He would fill it with divine glory. The Desire of all nations, Christ, should come, and be a glory, to which all created glory is nothing. "God says really and truly, that the silver and gold is His, which in utmost bounty He created, and in His most just government administers, so that, without His will and dominion, neither can the bad have gold and silver for the punishment of avarice, nor the good for the use of mercy. Its abundance does not inflate the good, nor its want crush them: but the bad, when bestowed, it blinds: when taken away, it tortures." "It is as if He would say, Think not the temple inglorious, because, may be, it will have no portion of gold or silver, and their splendor. I need not such things. How should I? "For Mine is the silver and Mine the gold, saith the Lord Almighty." I seek rather true worshipers: with their brightness will I guild this temple. Let him come who hath right faith, is adorned by graces, gleams with love for Me, is pure in heart, poor in spirit, compassionate and good." "These make the temple, i. e., the Church, glorious and renowned, being glorified by Christ. For they have learned to pray, Psa 90:17. "The glory of the Lord our God be upon us." R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 2:8: 1Kings 6:20-35; Ch1 29:14-16; Psa 24:1, Psa 50:10-12; Isa 60:13, Isa 60:17 Carl Friedrich Keil and Franz Delitzsch 2:8 Jehovah can fill this house with glory, because the silver and gold which the heathen nations possess belong to Him. By shaking all kingdoms He can induce the nations to present their treasures to Him as gifts for the glorification of His house. Thus (the promise closes with this in Hag 2:9), the later glory of this house will be greater than the former was. Hâachărōn might be regarded as belonging to habbayith hazzeh, in the sense of "the glory of this latter house;" and the majority of the commentators have taken it so, after the Itala, Vulgate, and Peschito. But it is quite as admissible to connect it with kâbhōd, in the sense of "the later glory of this house," inasmuch as when one substantive is determined by another which is connected with it in the construct state, the adjective belonging to the nomen regens follows with the article (cf. 2Kings 23:1; 1Chron 23:27; and Ewald, 289, a). This is the rendering adopted by Michaelis, Maurer, Hitzig, and others, after the lxx. According to the first construction, the distinction would be drawn between a former and a later house; according to the second, simply between the earlier and later glory of the same house; and the passage would be based upon the idea, that through all ages there was only one house of Jehovah in Jerusalem existing under different forms. Hag 2:3 is decisive in favour of the second view, for there an earlier glory is attributed to this house, and contrasted with its present miserable condition. The first or former glory is that of Solomon's temple, the later or last that of Zerubbabel's. The difference of opinion as to the true rendering of the words has no material influence upon the matter itself; except that, if the latter view be adopted, the question so often discussed by earlier writers - namely, whether by the second temple we are to understand the temple of Zerubbabel or the temple as altered by Herod, which many have erroneously taken to be the third - falls to the ground as perfectly unmeaning. The final glory of the temple will also be a lasting one. This is implied in the closing words of the promise: "And in this place will I give peace." "This place" is not the temple, but Jerusalem, as the place where the temple is built; and the "peace" is not spiritual peace, but external peace, which does indeed in its perfect form include spiritual peace as well. This is perfectly evident from the parallel passages, Mic 5:4, Joel 3:17, and Is 60:18. If we also take up the question as to the fulfilment of this prophecy, we must keep the two features quite distinct - (a) the shaking of heaven and earth and all nations; (b) the consequence of this shaking, the coming of the heathen with their possessions to the glorification of the temple - although they both stand in close connection. The earlier commentators were no doubt generally right, when they sought for the fulfilment in the establishment of the new covenant through Christ; they simply erred in referring the predicted shaking of the nations and the promised glorification of the temple in too one-sided and exclusive a manner to the coming of Christ in the flesh, to His teaching in the temple, and to the establishment of the kingdom of heaven through the preaching of the gospel. They were thereby compelled, on the one hand, to force upon the prophecy a meaning irreconcilable with the words themselves, and, on the other hand, to seek for its fulfilment in historical particulars to some extent of very subordinate importance. Even the predicted nearness of the time ("it is a little while") does not suit the exclusive reference to the establishment of the new covenant, or the founding of the Christian church. The period of 520 years, which elapsed before the birth of Christ, cannot be called a little or short time, as Calovius supposes, "in comparison with the time that had passed since either the promulgation of the law or the promulgation of the protevangelium," inasmuch as five hundred are not מעט in relation to fifteen hundred, and the proposal to go back to the protevangelium is evidently merely a loophole of perplexity. Nor can מעט היא be explained on the hypothesis that the measure of time here is not a human one, but the divine measure, according to which a thousand years are equal to one day. "For whoever speaks to men, must speak of things according to a human method of thinking; or if he do not, he must make it clear that this is the case. The prophet lays stress upon the brevity of the time, for the purpose of comforting. And only what is short in the eyes of men is fitted for this" (Hengstenberg). The shaking of the heathen world did not first begin with the birth of Christ, but commenced shortly after the time of Haggai. It is true that under Darius Hystaspes the Persian empire was still standing at the summit of its power; but its shaking began under his successor Xerxes, and came very plainly to light in his war against Greece. "Even then there were forebodings that the time of this empire would soon be accomplished, and the rapid conquests of Alexander gave fulfilment to this foreboding. And even his power, which seemed destined to last for ever, very speedily succumbed to the lot of all temporal things. Inde (says Livy) morte Alexandri distractum in multa regna, dum ad se quisque opes rapiunt lacerantes viribus, a summo culmine fortunae ad ultimum finem centum quinquaginta annos stetit. The two most powerful kingdoms that grew out of the monarchy of Alexander, viz., the Syrian and Egyptian, destroyed one another. The Romans now attained to the government of the world; but at the very time when they appeared to be at the summit of their greatness, their shaking had very considerably advanced" (Hengstenberg). The circumstance that the prophet mentions the shaking of heaven and earth before the shaking of all the heathen, cannot furnish any valid ground for objecting to these allusions; nor can it force us to the conclusion that the words are only to be understood as denoting "great political shakings, whereby the power of the heathen would be broken, their pride humbled, and so the susceptibility for salvation be evoked among them." For even if such events do shake the world, and are poetically represented as earthquakes, even if they were regarded by the nations as heralds of the approaching destruction of the world, because the impression they produced upon the mind was as if heaven and earth were falling to pieces; all this does not satisfy the words, which do not express the subjective emotion, but announce real facts. The shaking of heaven and earth, of the sea and of the dry land, is indeed partially effected by violent earthquakes and wonderful signs in the sky, and was typified by such judgments as the flood; but it is only fully accomplished at the breaking up of the present condition of the world in the destruction of this heaven and this earth. The prophet mentions at the very outset the utmost and the last that God will do, to clear away all existing hindrances to the completion of His kingdom in glory, and then passes on to the shakings of the world of nations which prepare the way for and lead on to this result, just as Micah in Mic 4:1-13 comes back from the most remote future to the less remote, and then to the immediate future. For the shakings of the heathen, by which their power will be broken and the dissolution of heathenism and of the ungodly power of the world will be effected, do not reach their end with the coming of Christ and the establishment of the Christian church: but just as the kingdom of the world maintains its standing by the side of the kingdom of heaven established by Christ upon the earth, until the return of our Lord to judgment; so does the shaking of the heathen and of the kingdoms of the nations continue till every power which rises against the Almighty God and His Christ is broken, and the world which has been thrown into confusion by the sin of men, and is made subject to corruptibility on their account, shall perish, and the new heaven and new earth wherein dwelleth righteousness, for which we are looking, shall be established (2Pet 3:12-13). (Note: Aug. Koehler also assumes that the ultimate fulfilment of our prophecy will not take place till the second coming of Christ, although he is of opinion that, generally speaking, it has not been fulfilled in the manner originally intended. Starting, for example, with the fact that the fulfilment of the events predicted by Haggai and the coming of the day of Jehovah are one and the same, and that according to Mal 3:1; Mal 4:5 the day of Jehovah was to be preceded by the coming of a messenger, to prepare the way for Jehovah to come to His temple, Koehler assumes that the fulfilment of these events ought to have taken place with the coming of Jesus of Nazareth, to establish the new covenant as the Messiah. But, inasmuch as Israel was still without such moral preparation as would allow of the coming of Jehovah being a blessing to it, and rejected its Messiah, there occurred an event in connection with this rejection of Jesus on the part of Israel, which not only put a stop to the fulfilment of the prophecies, the realization of which had commenced with the coming of Jesus, but introduced a partial modification. "The new covenant," he says, "which was established by the Lord in His incarnation, was not at first a blessing to Israel, but to the heathen world. Instead of setting up His kingdom over the earth, with Zion as the centre, the Lord returned to heaven, and there took possession of the throne above all thrones. But Israel was smitten with the ban, and scattered among the heathen nations. The sacred places which were to be glorified by the valuables of all the heathen, had become unclean through Israel's sin, and were given up to destruction in consequence." In his opinion there is a coming of Jehovah still in the future. Jesus will return from heaven again, but not till Israel shall have been converted to the Messiah it rejected. Then will the prophecies of Haggai that remained unfulfilled at the first coming of Jesus be accomplished, but in the only way that is still possible, since the former holy places of Israel have been destroyed, and the heathen world has already participated in the new covenant, and has at any rate in part already become the people of God. Consequently the events predicted by Haggai (Hag 2:6-9) have not been fulfilled; for the valuable possessions of all the heathen have not been applied to the glorification of the sanctuary of Jehovah built by Zerubbabel, and there has not been a place of peace created there in the midst of the judgments that were to fall upon the heathen world. But the fault of this rests purely upon Israel. And so also it is in the impenitence of Israel that we have to look for the reason why the shaking of the heaven and the earth, and all the heathen, which Haggai announced as מעט היא, has been postponed for more than 500 years. This is Koehler's view. But if there had really been any foundation in the Scriptures for this view, and the predictions of our prophet had not been fulfilled in the manner intended, the fault would not rest entirely in the impenitence of Israel, but would fall in part upon God Himself, for having sent His Son, not at the proper time, or when the time was accomplished, but too early, namely, before Israel was in that moral condition which would allow of the coming of the Messiah to become a blessing to it, whether God was mistaken as to the proper time for sending His Son, or in His judgment as to the moral condition of Israel. If Koehler had put this clearly to his own mind, he would certainly have hesitated before he built up a view on the basis of an erroneous idea of the day of the Lord which necessarily leads to the denial not only of the divine prescience or the πρόγνωσιη τοῦ Θεοῦ, but also of the supernatural character of the old Testament prophecy.) But if the shaking of the heathen commenced before the coming of Christ in the flesh, and will continue till His second coming in glory, we must not restrict the fulfilment of the predicted moral consequences of this shaking - namely, that the heathen come and consecrate their possessions to the Lord for the glorification of His house, to the conversion of the heathen to Christ, and their entrance into the Christian church - but must also regard the desire for the living God, awakened by the decay of heathendom and its religions, which was manifested in the adoption of Judaism by the more pious heathen, as a prelude to the fulfilment which commenced with the spread of the gospel among the Gentiles, and must include not only the presentation of dedicatory offerings τῶν ἀλλυφύλων and of gifts ἔξωθεν ἐθνῶν, with which the temple was adorned according to Josephus, de Bell. Jud. ii. 17, 3, but also the presents of king Artaxerxes and his counsellors, which Ezra received on his return to Jerusalem to carry with him for the temple (Ezra 7:15.). (Note: We must not, however, include the additions to Zerubbabel's temple undertaken by Herod the Great for the sake of beautifying it, because, although Herod was a Gentile by descent, the work was not undertaken from any love to the Lord, but (as Calvin; and Hengstenberg, Christol. iii. pp. 289-90, have already observed) with the intention of securing the fulfilment of Haggai's prophecy, in order to prevent the coming of the kingdom of God, his fear of which was that it would put an end to his earthly sway. His intention is obvious enough from the address communicated by Josephus (Ant. xv. 11, 1), through which Herod endeavoured to win over the people to his plan. After telling them that the temple built after the return of the fathers from exile was still sixty cubits lower than that of Solomon, which he proposed to add, he proceeded thus: "But since I am now by God's will your governor, and I have had peace a long time, and have gained great riches and large revenues, and, what is the principal thing of all, I am at amity with and well regarded by the Romans, who, if I may so say, are the rulers of the whole world," etc. The allusion to our prophecy, as Hengstenberg says, is unmistakeable here. He tries to prove that all the conditions which it lays down for the glorifying of the temple have now been realized. "All nations," by whom the building of the temple is to be promoted, are equivalent in his esteem to "the Romans, who are the rulers of the whole world." He whom God has called to the government has gold and silver enough. And the words "in this place will I give peace" are now fulfilled. The manner in which he strained every nerve to fulfil the words "the glory will be greater," is evident from 3, where it is stated that "he laid out larger sums of money upon them than had been done before him, till it seemed that no one else had so greatly adorned the temple as he had done.") Yea, even the command of king Darius Hystaspes to his vicegerent, which no doubt reached Jerusalem after our prophecy had been uttered, not only to allow the work at this house of God to continue, but also to deliver to the elders of Judah what was required for the building as well as for the requirements of the daily sacrificial worship out of the moneys raised by taxation on this side the river (Ezra 6:6-10), may at any rate be regarded as a pledge of the certain fulfilment of the divine promise uttered by Haggai. But whilst the honour paid to the temple of Zerubbabel on the part of the heathen and heathen princes by the presentation of sacrifices and dedicatory offerings must not be overlooked, as preludes to the promised filling of this house with the riches of the Gentiles, we must not look to this outward glorification of the temple at Jerusalem for the true fulfilment of our prophecy, even if it had exceeded Solomon's temple in glory. This first took place with the coming of Christ, and that not in the fact that Jesus visited the temple and taught in it, and as the incarnate Logos, in whom the "glory of Jehovah" that filled the temple of Solomon dwelt in its truest essence as δόξα ὡς μονογενοῦς παρὰ πατρός, glorified the temple of stone with His presence, but by the fact that Christ raised up the true temple of God not built with human hand (Jn 2:19), i.e., that He exalted the kingdom of God shadowed forth in the temple at Jerusalem to its true essence. We must draw a distinction between the substance and form, the kernel and the shell, of the prophecy. The temple, as the place where the Lord dwelt in the midst of Israel in a visible symbol of His gracious presence, was the seat and concentration of the kingdom of God, which had its visible embodiment in the temple so long as the old covenant lasted. In this respect the rebuilding of the temple that had been destroyed was a sign and pledge of the restoration of the kingdom of God, which had been broken up through the banishment of Israel among the heathen, and the attitude of those who returned from exile towards the building of the temple was a sign of their internal attitude towards the Lord and His kingdom. If, then, the old men who had seen the temple in its former glory wept aloud at the laying of the foundation of the new building, because in comparison with the former it was as nothing in their eyes, this mourning was occasioned not so much by the fact that the new temple would not be so beautiful and majestic a building as that of Solomon had been, as by the fact that the poverty of the new building set before their eyes the wretched condition of the kingdom of God. This true or deeper ground for their mourning, which might very well give rise to the question whether the Lord would restore His former gracious relation to Israel, or at any rate would restore it now, is met by the divine promise published by Haggai to the people, which attaches itself in form to the existing circumstances, and accordingly promises for the future a glorification of the temple which will outshine the glory of the former one. If we look at the thought itself which is expressed in this form, it is the following: The Lord will one day exalt His kingdom, which is so deeply degraded and despised, to a glory which will far surpass the glory of the kingdom of God at the time of Solomon, and that by the fact that all the heathen nations will dedicate their possessions to it. This glorification of the house of God commenced with the introduction of the kingdom of heaven, which Jesus Christ preached, and of which He laid the foundation in His church. And whilst the stone-temple at Jerusalem built by Zerubbabel and splendidly finished by Herod fell into ruins, because the Jews had rejected their Saviour, and crucified Him, this has been carried on through the spread of the kingdom of God among the nations of the earth, and will be completed at the end of the course of this world; not, however, by the erection of a new and much more glorious temple in Jerusalem, but in the founding of the new Jerusalem coming down out of heaven from God upon the new earth, after the overthrow of all the powers of the world that are hostile to God. This holy city will have the glory of God (ἡ δόξα τοῦ Θεοῦ = כּבוד יהוה), but no temple; because the Lord God Almighty and the Lamb are the temple of it. Into this holy city of God will the kings of the earth bring their glory and honour, and the heathen who are saved will walk therein (Rev_ 21:10-11, Rev_ 21:22-24). Thus the promise covers the entire development of the kingdom of God to the end of days. This was the sense in which the author of the Epistle to the Hebrews (Heb 12:26-27) understood our prophecy. In order, namely, to give emphasis to his admonition, not to expose themselves to still severer punishment than fell upon those who hardened themselves under the Old Testament against the incomplete revelation of God, by rejecting the far more perfect revelation of God in Christ, he quotes our prophecy, and shows from it (Heb 12:26), that at the founding of the old covenant only a comparatively small shaking of the earth took place; whereas for the times of the new covenant there had been predicted a shaking not only of the earth, but also of the heaven, which indicated that what was moveable was to be altered, as made for that purpose, that the immoveable might remain. The author of this epistle consequently brings out the fundamental thought of our prophecy, in which its fulfilment culminates, viz., that everything earthly must be shaken and altered, that the immoveable, i.e., the βασιλεία ἀσάλευτος, may remain, or in other words, that the whole of the earthly creation must perish, in order that the kingdom of God may be shown to be immoveably permanent. He does not, however, thereby represent the predicted shaking of heaven and earth "as still in the future," as Koehler supposes; but, as his words in Heb 12:28 (cf. Heb 12:22), "Wherefore we, receiving a kingdom which cannot be moved, let us have grace," clearly show, he takes it as having already commenced, and looks upon the whole period, from the coming of Christ in the flesh till His coming again in glory, as one continuum. Geneva 1599 2:8 The (e) silver [is] mine, and the gold [is] mine, saith the LORD of hosts. (e) Therefore when his time comes he can make all the treasures of the world to serve his purpose: but the glory of this second Temple does not consist of material things, neither can it be built. John Gill 2:8 The silver is mine, and the gold is mine, saith the Lord of hosts. This seems designed to anticipate an objection taken from the gold and silver, with which the first temple was either decorated, or were in gifts dedicated to it; and which, it might easily be foreseen, would be wanting in the second temple; and in answer to which the Lord observes, that all the gold and silver in the world were his, were made by him, and were at his dispose; and therefore whatever were bestowed upon the former temple was only giving him his own; what he had a prior right to, and was no accession of riches or honour to him; and so it would be the same, let what would be expended on this; and therefore it was an article very inconsiderable, and of little significance; nor did he regard, or was he delighted with anything of this kind; and, was he so disposed, he could easily command all the gold and silver in the world together, and bring it into this house, to enrich and adorn it, without doing any injury to any person; but these were things he delighted not in; and, besides, he had a far greater glory in view to put upon this house, as follows: John Wesley 2:8 The silver - The treasures of both: doubt not therefore but I will give enough to build this house. Robert Jamieson, A. R. Fausset and David Brown 2:8 The silver is mine-- (Job 41:11; Ps 50:12). Ye are disappointed at the absence of these precious metals in the adorning of this temple, as compared with the first temple: If I pleased I could adorn this temple with them, but I will adorn it with a "glory" (Hag 2:7, Hag 2:9) far more precious; namely, with the presence of My divine Son in His veiled glory first, and at His second coming with His revealed glory, accompanied with outward adornment of gold and silver, of which the golden covering within and without put on by Herod is the type. Then shall the nations bring offerings of those precious metals which ye now miss so much (Is 2:3; Is 60:3, Is 60:6-7; Ezek 43:2, Ezek 43:4-5; Ezek 44:4). The heavenly Jerusalem shall be similarly adorned, but shall need "no temple" (Rev_ 21:10-22). Compare 1Cor 3:12, where gold and silver represent the most precious things (Zech 2:5). The inward glory of New Testament redemption far exceeds the outward glory of the Old Testament dispensation. So, in the case of the individual poor believer, God, if He pleased, could bestow gold and silver, but He bestows far better treasures, the possession of which might be endangered by that of the former (Jas 2:5).
2:92:10: Զի մե՛ծ եղիցին փառք տանդ այդորիկ վերջինդ քան զառաջինն՝ ասէ Տէր ամենակալ։ Եւ ՚ի տեղւոջդ յայդմիկ տա՛ց խաղաղութիւն՝ ասէ Տէր ամենակալ. եւ խաղաղութիւն ոգւոց, փրկութիւն ամենայնի, որ գործիցէ յարուցանել զտաճարդ զայդ[10781]։[10781] Ոմանք. Վերջինն քան զառաջինն... եւ խաղաղութիւն ոգւոյ ՚ի փրկութիւն։ 10 որպէսզի այդ Տան վերջին փառքը լինի աւելի մեծ, քան նախկին փառքը, - ասում է Ամենակալ Տէրը: - Ես այս տեղին խաղաղութիւն պիտի տամ, - ասում է Ամենակալ Տէրը, - հոգո՛ւ խաղաղութիւն՝ որպէս փրկութիւն բոլոր նրանց, ովքեր կ’աշխատեն վերականգնել այդ տաճարը: 9 Որով վերջին տանը փառքը նախկինէն մեծ պիտի ըլլայ»,«Այս տեղը խաղաղութիւն պիտի տամ», կ’ըսէ զօրքերու Տէրը։ Զի մեծ եղիցին փառք տանդ այդորիկ վերջինդ քան զառաջինն, ասէ Տէր ամենակալ. եւ ի տեղւոջդ յայդմիկ տաց խաղաղութիւն, ասէ Տէր ամենակալ. ^[14]եւ խաղաղութիւն որդւոց, փրկութիւն ամենայնի` որ գործիցէ յարուցանել զտաճարդ զայդ: 2:10: Զի մե՛ծ եղիցին փառք տանդ այդորիկ վերջինդ քան զառաջինն՝ ասէ Տէր ամենակալ։ Եւ ՚ի տեղւոջդ յայդմիկ տա՛ց խաղաղութիւն՝ ասէ Տէր ամենակալ. եւ խաղաղութիւն ոգւոց, փրկութիւն ամենայնի, որ գործիցէ յարուցանել զտաճարդ զայդ[10781]։ [10781] Ոմանք. Վերջինն քան զառաջինն... եւ խաղաղութիւն ոգւոյ ՚ի փրկութիւն։ 10 որպէսզի այդ Տան վերջին փառքը լինի աւելի մեծ, քան նախկին փառքը, - ասում է Ամենակալ Տէրը: - Ես այս տեղին խաղաղութիւն պիտի տամ, - ասում է Ամենակալ Տէրը, - հոգո՛ւ խաղաղութիւն՝ որպէս փրկութիւն բոլոր նրանց, ովքեր կ’աշխատեն վերականգնել այդ տաճարը: 9 Որով վերջին տանը փառքը նախկինէն մեծ պիտի ըլլայ»,«Այս տեղը խաղաղութիւն պիտի տամ», կ’ըսէ զօրքերու Տէրը։ zohrab-1805▾ eastern-1994▾ western am▾	2:92:9 Слава сего последнего храма будет больше, нежели прежнего, говорит Господь Саваоф; и на месте сем Я дам мир, говорит Господь Саваоф. 2:9 διότι διοτι because; that μεγάλη μεγας great; loud ἔσται ειμι be ἡ ο the δόξα δοξα glory τοῦ ο the οἴκου οικος home; household τούτου ουτος this; he ἡ ο the ἐσχάτη εσχατος last; farthest part ὑπὲρ υπερ over; for τὴν ο the πρώτην πρωτος first; foremost λέγει λεγω tell; declare κύριος κυριος lord; master παντοκράτωρ παντοκρατωρ almighty καὶ και and; even ἐν εν in τῷ ο the τόπῳ τοπος place; locality τούτῳ ουτος this; he δώσω διδωμι give; deposit εἰρήνην ειρηνη peace λέγει λεγω tell; declare κύριος κυριος lord; master παντοκράτωρ παντοκρατωρ almighty καὶ και and; even εἰρήνην ειρηνη peace ψυχῆς ψυχη soul εἰς εις into; for περιποίησιν περιποιησις preservation παντὶ πας all; every τῷ ο the κτίζοντι κτιζω create; set up τοῦ ο the ἀναστῆσαι ανιστημι stand up; resurrect τὸν ο the ναὸν ναος sanctuary τοῦτον ουτος this; he 2:9 גָּדֹ֣ול gāḏˈôl גָּדֹול great יִֽהְיֶ֡ה yˈihyˈeh היה be כְּבֹוד֩ kᵊvôḏ כָּבֹוד weight הַ ha הַ the בַּ֨יִת bbˌayiṯ בַּיִת house הַ ha הַ the זֶּ֤ה zzˈeh זֶה this הָ hā הַ the אַֽחֲרֹון֙ ʔˈaḥᵃrôn אַחֲרֹון at the back מִן־ min- מִן from הָ֣ hˈā הַ the רִאשֹׁ֔ון rišˈôn רִאשֹׁון first אָמַ֖ר ʔāmˌar אמר say יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH צְבָאֹ֑ות ṣᵊvāʔˈôṯ צָבָא service וּ û וְ and בַ va בְּ in † הַ the מָּקֹ֤ום mmāqˈôm מָקֹום place הַ ha הַ the זֶּה֙ zzˌeh זֶה this אֶתֵּ֣ן ʔettˈēn נתן give שָׁלֹ֔ום šālˈôm שָׁלֹום peace נְאֻ֖ם nᵊʔˌum נְאֻם speech יְהוָ֥ה [yᵊhwˌāh] יְהוָה YHWH צְבָאֹֽות׃ פ ṣᵊvāʔˈôṯ . f צָבָא service 2:9. meum est argentum et meum est aurum dicit Dominus exercituumThe silver is mine, and the gold is mine, saith the Lord of hosts. 2:9. Great shall be the glory of this house, the last more than the first, says the Lord of hosts. And in this place, I will bestow peace, says the Lord of hosts. 2:9. The glory of this latter house shall be greater than of the former, saith the LORD of hosts: and in this place will I give peace, saith the LORD of hosts. 9. The latter glory of this house shall be greater than the former, saith the LORD of hosts: and in this place will I give peace, saith the LORD of hosts. 2:9 The glory of this latter house shall be greater than of the former, saith the LORD of hosts: and in this place will I give peace, saith the LORD of hosts: 2:9 Слава сего последнего храма будет больше, нежели прежнего, говорит Господь Саваоф; и на месте сем Я дам мир, говорит Господь Саваоф. 2:9 διότι διοτι because; that μεγάλη μεγας great; loud ἔσται ειμι be ἡ ο the δόξα δοξα glory τοῦ ο the οἴκου οικος home; household τούτου ουτος this; he ἡ ο the ἐσχάτη εσχατος last; farthest part ὑπὲρ υπερ over; for τὴν ο the πρώτην πρωτος first; foremost λέγει λεγω tell; declare κύριος κυριος lord; master παντοκράτωρ παντοκρατωρ almighty καὶ και and; even ἐν εν in τῷ ο the τόπῳ τοπος place; locality τούτῳ ουτος this; he δώσω διδωμι give; deposit εἰρήνην ειρηνη peace λέγει λεγω tell; declare κύριος κυριος lord; master παντοκράτωρ παντοκρατωρ almighty καὶ και and; even εἰρήνην ειρηνη peace ψυχῆς ψυχη soul εἰς εις into; for περιποίησιν περιποιησις preservation παντὶ πας all; every τῷ ο the κτίζοντι κτιζω create; set up τοῦ ο the ἀναστῆσαι ανιστημι stand up; resurrect τὸν ο the ναὸν ναος sanctuary τοῦτον ουτος this; he 2:9 גָּדֹ֣ול gāḏˈôl גָּדֹול great יִֽהְיֶ֡ה yˈihyˈeh היה be כְּבֹוד֩ kᵊvôḏ כָּבֹוד weight הַ ha הַ the בַּ֨יִת bbˌayiṯ בַּיִת house הַ ha הַ the זֶּ֤ה zzˈeh זֶה this הָ hā הַ the אַֽחֲרֹון֙ ʔˈaḥᵃrôn אַחֲרֹון at the back מִן־ min- מִן from הָ֣ hˈā הַ the רִאשֹׁ֔ון rišˈôn רִאשֹׁון first אָמַ֖ר ʔāmˌar אמר say יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH צְבָאֹ֑ות ṣᵊvāʔˈôṯ צָבָא service וּ û וְ and בַ va בְּ in † הַ the מָּקֹ֤ום mmāqˈôm מָקֹום place הַ ha הַ the זֶּה֙ zzˌeh זֶה this אֶתֵּ֣ן ʔettˈēn נתן give שָׁלֹ֔ום šālˈôm שָׁלֹום peace נְאֻ֖ם nᵊʔˌum נְאֻם speech יְהוָ֥ה [yᵊhwˌāh] יְהוָה YHWH צְבָאֹֽות׃ פ ṣᵊvāʔˈôṯ . f צָבָא service 2:9. meum est argentum et meum est aurum dicit Dominus exercituum The silver is mine, and the gold is mine, saith the Lord of hosts. 2:9. Great shall be the glory of this house, the last more than the first, says the Lord of hosts. And in this place, I will bestow peace, says the Lord of hosts. 2:9. The glory of this latter house shall be greater than of the former, saith the LORD of hosts: and in this place will I give peace, saith the LORD of hosts. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 1831 2:9: And in this place will I give peace - שלום shalom a peace-offering, as well as peace itself; or Jesus Christ, who is called the Prince of peace, through whom peace is proclaimed between God and man, between man and his fellows; and through whom peace is established in the disconsolate soul. And at this temple this peace was first promulgated and proclaimed. But it is said that the glory of this latter house shall be greater than of the former. Now this cannot be said because Jesus Christ made his personal appearance in that temple, or rather in that built by Herod; for, though we allow that Jesus Christ is equal with God, we do not grant that he is greater. Now the first temple was the dwelling-place of God: here he manifested his glory between the cherubim, and it was his constant residence for more than four hundred years. But the glory of this latter house was greater because under it the grand scheme of human salvation was exhibited, and the redemption price paid down for a lost world. As all probably applies to the Christian Church, the real house of God, its glory was most certainly greater than any glory which was ever possessed by that of the Jews. See on Hag 2:22-23 (note). Albert Barnes: Notes on the Bible - 1834 2:9: The glory of this latter house shall be greater than of the former - or, perhaps, more probably, "the later glory of this house shall be greater than the former;" for he had already spoken of the present temple, as identical with that before the captivity . "Who is left among you that saw this house in her first glory, anti how do you see it now?" He had spoken of its "first glory." Now he says, in contrast, its later glory should be greater than that of its most glorious times. In this case the question, whether the temple of tiered was a different material building from that of Zerubbabel, falls away. In either case, the contrast is between two things, either the temple in that its former estate, and this its latter estate after the captivity, or the two temples of Solomon and Zerubbabel. There is no room for a third temple. God holds out no vain hopes. To comfort those distressed by the poverty of the house of God which they were building, God promises a glory to this house greater than before. A temple, erected, after this had lain waste above 1800 years, even if Antichrist were to come now and to erect a temple at Jerusalem, could be no fulfillment of this prophecy. In material magnificence the temple of Solomon, built and adorned with all the treasures accumulated by David and enlarged by Solomon, far surpassed all which Herod, amid his attempts to give a material meaning to the prophecy, could do. His attempt shows how the eyes of the Jews were fixed on this prophecy, then when it was about to be fulfilled. While taking pains, through the gradualness of his rebuilding, to preserve the identity of the fabric, he lavished his wealth, to draw off their thoughts from the king, whom the Jews looked for, to himself. The friendship of the Romans who were lords of all, was to replace the "all nations," of whom Haggai spoke; he pointed also to the length of peace, the possession of wealth, the greatness of Rev_enues, the surpassing expenditure beyond those before. A small section of Erastians admitted these claims of the murderer of his sons. The Jews generally were not diverted from looking on to Him who should come. Those five things, the absence whereof they felt, were connected with their atoning worhip or God's presence among them; "the ark with the mercy-seat and the cherubim, the Urim and Tummin, the fire from heaven, the Shechinah, the Holy Spirit." Material magnificence could not replace spiritual glory. The explanations of the great Jewish authorities, that the second temple was superior to the first in structure (which was untrue) or in duration, were laid aside by Jews who had any other solution wherewith to satisfy themselves. "The Shechinah and the five precious things," says one, "which, according to our wise of blessed memory, were in it, and not in the second house, raised and exalted it beyond compare." Another says, "When Haggai saith, 'greater shall be the glory of this later house than the first,' how is it; that the house which Zerubbabel built through the income which the king of Persia gave them was more glorious than the house which Solomon built? And though it is said that the building which Herod made, was exceeding beautiful and rich, we should not think that it was in its beauty like to the house which Solomon built. For what the wise of blessed memory have said of the beauty of the house of Herod is in relation to the house which Zerubbabel built. How much more, since Scripture saith not, 'Great shall be the beauty or the wealth of this latter house above the first,' but the glory: and the glory is not the wealth or the beauty, or the largeness of the dimensions of the building, as they said in their interpretations, for the 'glory' is in truth spoken of the glory of God, which filled the tabernacle, after it was set up, and of the glory of God which filled the house of God, which Solomon built, when he brought the ark into the holy of holies, which is the Divine cloud and the Light supreme, which came down thither in the eyes of all the people, and it is said, 'And it was when the priests came out of the Italy place, the cloud filled the house of God, and the priests could not stand to minister because of the cloud, for the glory of God filled the house of God.' And this glory was not in the second house. And how shall it be said, if so, 'great shall be the glory of this later house above the first?'" The poor unconverted Jew did not know the answer to his question: "Through the presence of God, in the substance of our flesh; through the son given to us, Whose name should be Mighty God." The glory of this temple was in Him Who Joh 1:14. was made Flesh and dwelt among us, and we beheld His glory, the glory as of the Only Begotten of the Father, full of grace and truth." "There Christ, the Son of God, was, as a Child, offered to God: there He sat in the midst of the Doctors; there He taught and Rev_ealed things, hidden from the foundation of the world. The glory of the temple of Solomon was, that in it the majesty of God appeared, veiling itself in a cloud: in this, that same Majesty showed itself, in very deed united with the Flesh, visible to sight: so that Jesus Himself said, Joh 14:9. "He that hath seen Me hath seen the Father." This it was which Malachi sang with joy Mal 3:1, "The Lord whom ye seek shall suddenly come to His temple, even the Messenger of the covenant, whom ye delight in." And in this place I will give peace - Temporal peace they had now, nor was there any prospect of its being disturbed. They were quiet subjects of the Persiam empire, which included also all their former enemies, greater or less. Alexander subdued all the bordering countries which did not yield, but spared themselves. Temporal peace then was nothing, to be then given them, for they had it. In later times they had it not. The temple itself was profaned by Antiochus Epiphanes (1 Macc. 1:39, 40). "Her sanctuary was laid waste like a wilderness. As had been her glory, so was her dishonor increased." Again by Pompey (Josephus, Ant. xiv. 4. 4. B. J. i. 7.) by Crassus (Josephus, Ant. xiv. 7. 1. B. J. i. 9. 8), the Parthians (Josephus, Ant. xiv. 13. 3. 4.) before it was destroyed by Titus and the Romans. Jews saw this and, knowing nothing of the peace in Jesus, argued from the absence of outward peace, that the prophecy was not fulfilled under the second temple. "What Scripture says, 'and in this place I will give peace,' is opposed to their interpretation. For all the days of the duration of the second house were "in strait of times and not in peace," as was written in Daniel, "and threescore and two weeks: the street shall be built again and the fosse, and in strait of time," and, as I said, in the time of Herod there was no peace whatever, for the sword did not depart from his house to the day of his death; and after his death the hatred among the Jews increased, and the Gentiles straitened them, until they were destroyed from the face of the earth." But spiritual peace is, throughout prophecy, part of the promise of the Gospel. Christ Himself was to be Isa 9:6-7 "the Prince of peace: of the increase of His government and of His peace there was to be no end;" in His days Psa 72:3, Psa 72:7 "the mountains were to bring peace to the people; there should be abundance of peace, so long as the moon endureth; the work of righteousness was to be peace Isa 32:17, the chastisement of our peace (that which obtained it) was upon Him" Isa 53:5, "great should be the peace of her children" Isa 54:13, in the Gospel God would give peace, true peace, to the "far off and the near" Isa 57:19. He would extend Isa 66:12 "peace to her like a river:" the good things of the Gospel was "the publishing of peace" Isa 52:7. The Gospel is described as Ezra 34:25, "a covenant of peace:" the promised king Zac 9:10 "shall speak peace to the Pagan;" He himself should be "our peace" Mic 5:5. And when He was born, the angels proclaimed Luk 2:14 "on earth peace, goodwill toward men" Luk 1:79. "The Dayspring from on high visited us, to guide our feet into the way of peace." He Himself says Joh 14:27, "My peace I leave with you." He spake, that Joh 16:33 "in Me ye might have peace." Peter sums up "the word which God sent unto the children of Israel, as Act 10:36 preaching peace by Jesus Christ Rom 14:17. The kingdom of God is joy and peace Eph 2:14-15, Eph 2:17; Christ is our peace; made peace; preaches peace. God calleth us to peace" Co1 7:15 in the Gospel Rom 5:1, "being justified by faith, we have peace with God through Jesus Christ our Lord Gal 5:22, the fruit of the Spirit is love joy peace." Spiritual peace being thus prominent in the Gospel and in prophecy, as the gift of God, it were unnatural to explain the peace which God promised here to give, as other than He promised elsewhere; peace in Him who is "our peace, Jesus Christ." "Peace and tranquility of mind is above all glory of the house; because peace passeth all understanding. This is peace above peace, which shall be given after the third shaking of heaven sea earth, dry land, when He shall destroy all powers anti principalities (in the day of judgment). - And so shall there be peace throughout, that, no bodily passions or hindrances of unbelieving mind resisting, Christ shall be all in all, exhibiting the hearts of all subdued to the Father." R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 2:9: glory: Psa 24:7-10; Joh 1:14; Co2 3:9, Co2 3:10; Ti1 3:16; Jam 2:1 saith: Whoever compares the description of the temple of Solomon, in the first book of Kings, with the most splendid accounts of the second temple, however adorned with costly stones and other magnificent decorations in after ages, must perceive that the former, being wholly overlaid with pure gold, was incomparably more glorious than the latter in its greatest magnificence; and the Jews themselves allow that the ark of the covenant, fire from heaven, the Urim and Thummim the anointing oil, the Shechinah or visible glory, and the spirit of prophecy, which distinguished the former temple, were wanting in this. In nothing, in fact, could the second temple excel the first in glory, except in the personal presence of "the Desire of all nations," He who is "the glory of the Lord," and the true temple, "in whom dwells all the fulness of the Godhead bodily," and who was the true Shechinah of which that of Solomon's temple was merely a type. And if it be admitted that the presence of the promised Messiah was intended, then it will follow that "Jesus of Nazareth" was He; for the second temple, in which as the "Prince of peace" he preached peace and reconciliation with God, has been utterly destroyed for upwards of seventeen hundred years. give: Psa 85:8, Psa 85:9; Isa 9:6, Isa 9:7, Isa 57:18-21; Mic 5:5; Luk 2:14; Joh 14:27; Act 10:36; Eph 2:14-17; Col 1:19-21 Geneva 1599 2:9 The glory of this latter house shall be greater than of the former, saith the LORD of hosts: and in this place will I give (f) peace, saith the LORD of hosts. (f) Meaning all spiritual blessings and felicity purchased by Christ; (Phil 4:7). John Gill 2:9 The glory of this latter house shall be greater than of the former, saith the Lord of hosts,.... The "former", or first house, was the temple built by Solomon, which was a very glorious one, if we consider the vast treasure of riches laid up by David, and given to Solomon for the building of it; the great number of workmen employed in it; the stateliness of the fabric, the like to which was never seen, the model being drawn by the Lord himself; the decoration of it; the vessels in it; and, above all, the glory of the Lord that filled it, and continued in it; and yet this "latter" or second house exceeded it. It must be a glory very great indeed to exceed this! The Jews (m) themselves own there were several things wanting in the latter which were in the former, as the "ark", the "Urim" and "Thummim", the "fire" from heaven, the "Shechinah" (or, as in some books, the anointing oil, and, in others, the cherubim), and the "Holy Ghost": by one of their writers (n), they are reckoned in this order, the ark, the mercy seat, and cherubim, one; the Shechinah or divine Majesty, the second; the Holy Ghost, which is prophecy, the third; Urim and Thummim the fourth: and the fire from heaven the fifth: what could there be in it to compensate the want of these, and put it upon a level, and even to cause it to excel the temple of Solomon? the excelling glory did not lie in the fabric; when the foundation of it was laid, the old men wept, because it came so short of the other; and, as the building rose, it was in their eyes as nothing; who were better judges than later Jews, who magnify the building of the second temple; depending upon the authority of Josephus ben Gorion, who is not to be trusted: nor did it lie in the duration of it, it continuing ten years longer, they say (o), than the former; which, if true, could not answer to the deficiencies before mentioned; or be an encouragement to the builders to go on in their work: nor in the riches brought into it by the Gentiles in the times of the Maccabees, which was very inconsiderable; and could never make it equal to Solomon's temple, and much less preferable to it; nor by Alexander the great honouring it with his presence (p); for surely Solomon was greater than he. It remains, that what gave it the greater glory was the personal presence of the Messiah in it, his doctrines, and his miracles: and, or "for", in this place will I give peace, saith the Lord of hosts; not temporal peace, for there was little of that during the second temple; witness the times of the Maccabees, and the wars with the Romans; but spiritual peace, through the blood and righteousness of Christ; peace with God; reconciliation for sin, through the sacrifice of the Son of God, in whom he is well pleased; yea, Christ himself may be meant, the Prince of peace, the Man the peace, who is our peace, Is 9:6 the author of peace between God and men, between Jew and Gentile; the giver of spiritual and eternal peace: him the Lord gave, "put", and set in this place, the temple, as before observed; and where the Gospel of peace was preached, and from whence it went forth into all the world. The Arabic version adds, "peace of soul, I say, to be possessed by everyone that labours to raise up this temple.'' (m) T. Hieros. Taaniot, fol. 65. 1. T. Bab. Yoma, fol. 21. 2. Jarchi & Kimchi in Hagg. i. 8. (n) Baal Aruch in rad. fol. 75. 3. (o) T. Bab. Bava Bathra, fol. 3. 1. (p) Azariah, Meor Enayim, c. 51. fol. 160. 1. Vid. Ganz Tzemach David, par. 1. fol. 23. 2. & 24. 1. John Wesley 2:9 In this place - In my house, a type of Christ. Peace - A spiritual, internal, and heavenly peace. Robert Jamieson, A. R. Fausset and David Brown 2:9 The glory of this latter house . . . greater than of the former--namely, through the presence of Messiah, in (whose) face is given the light of the knowledge of the glory of God (2Cor 4:6; compare Heb 1:2), and who said of Himself, "in this place is one greater than the temple" (Mt 12:6), and who "sat daily teaching in it" (Mt 26:55). Though Zerubbabel's temple was taken down to the foundations when Herod rebuilt the temple, the latter was considered, in a religious point of view, as not a third temple, but virtually the second temple. in this place . . . peace--namely, at Jerusalem, the metropolis of the kingdom of God, whose seat was the temple: where Messiah "made peace through the blood of His cross" (Col 1:20). Thus the "glory" consists in this "peace." This peace begins by the removal of the difficulty in the way of the just God accepting the guilty (Ps 85:8, Ps 85:10; Is 9:6-7; Is 53:5; Zech 6:13; 2Cor 5:18-19); then it creates peace in the sinner's own heart (Is 57:19; Acts 10:36; Rom 5:1; Rom 14:17; Eph 2:13-17; Phil 4:7); then peace in the whole earth (Mic 5:5; Lk 2:14). First peace between God and man, then between man and God, then between man and man (Is 2:4; Hos 2:18; Zech 9:10). As "Shiloh" (Gen 49:10) means peace, this verse confirms the view that Hag 2:7, "the desire of all nations," refers to Shiloh or Messiah, foretold in Gen 49:10.
2:102:11: ՚Ի քսաներորդի եւ չորրորդի, իններորդի ամսեանն. յամի երկրորդի Դարեհի. եղեւ բան Տեառն առ Անգէ մարգարէ՝ եւ ասէ[10782]. [10782] Ոմանք. Եւ ՚ի չորրորդի։ 11 Իններոդ ամսի քսանչորսին, Դարեհի երկրորդ տարում, Տիրոջ պատգամը հասաւ Անգէ մարգարէին եւ ասաց. 10 Դարեհի երկրորդ տարուան իններորդ ամսուան քսանըչորրորդ օրը Անգէ մարգարէին միջոցով Տէրոջը խօսքը եղաւ՝ ըսելով, Ի քսաներորդի եւ չորրորդի` իններորդի ամսեանն, յամի երկրորդի Դարեհի, եղեւ բան Տեառն առ Անգէ մարգարէ, եւ ասէ: 2:11: ՚Ի քսաներորդի եւ չորրորդի, իններորդի ամսեանն. յամի երկրորդի Դարեհի. եղեւ բան Տեառն առ Անգէ մարգարէ՝ եւ ասէ[10782]. [10782] Ոմանք. Եւ ՚ի չորրորդի։ 11 Իններոդ ամսի քսանչորսին, Դարեհի երկրորդ տարում, Տիրոջ պատգամը հասաւ Անգէ մարգարէին եւ ասաց. 10 Դարեհի երկրորդ տարուան իններորդ ամսուան քսանըչորրորդ օրը Անգէ մարգարէին միջոցով Տէրոջը խօսքը եղաւ՝ ըսելով, zohrab-1805▾ eastern-1994▾ western am▾	2:102:10 В двадцать четвертый день девятого месяца, во второй год Дария, было слово Господне через Аггея пророка: 2:10 τετράδι τετρας and; even εἰκάδι εικας the ἐνάτου ενατος ninth μηνὸς μην.1 month ἔτους ετος year δευτέρου δευτερος second ἐπὶ επι in; on Δαρείου δαρειος happen; become λόγος λογος word; log κυρίου κυριος lord; master πρὸς προς to; toward Αγγαιον αγγαιος the προφήτην προφητης prophet λέγων λεγω tell; declare 2:10 בְּ bᵊ בְּ in עֶשְׂרִ֤ים ʕeśrˈîm עֶשְׂרִים twenty וְ wᵊ וְ and אַרְבָּעָה֙ ʔarbāʕˌā אַרְבַּע four לַ la לְ to † הַ the תְּשִׁיעִ֔י ttᵊšîʕˈî תְּשִׁיעִי ninth בִּ bi בְּ in שְׁנַ֥ת šᵊnˌaṯ שָׁנָה year שְׁתַּ֖יִם šᵊttˌayim שְׁנַיִם two לְ lᵊ לְ to דָרְיָ֑וֶשׁ ḏoryˈāweš דָּרְיָוֶשׁ Darius הָיָה֙ hāyˌā היה be דְּבַר־ dᵊvar- דָּבָר word יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH אֶל־ ʔel- אֶל to חַגַּ֥י ḥaggˌay חַגַּי Haggai הַ ha הַ the נָּבִ֖יא nnāvˌî נָבִיא prophet לֵ lē לְ to אמֹֽר׃ ʔmˈōr אמר say 2:10. magna erit gloria domus istius novissimae plus quam primae dicit Dominus exercituum et in loco isto dabo pacem dicit Dominus exercituumGreat shall be the glory of this last house more than of the first, saith the Lord of hosts: and in this place I will give peace, saith the Lord of hosts. 2:10. On the twenty-fourth of the ninth month, in the second year of king Darius, the word of the Lord came to Haggai the prophet, saying: 2:10. In the four and twentieth [day] of the ninth [month], in the second year of Darius, came the word of the LORD by Haggai the prophet, saying, 10. In the four and twentieth of the ninth , in the second year of Darius, came the word of the LORD by Haggai the prophet, saying, 2:10 In the four and twentieth [day] of the ninth [month], in the second year of Darius, came the word of the LORD by Haggai the prophet, saying: 2:10 В двадцать четвертый день девятого месяца, во второй год Дария, было слово Господне через Аггея пророка: 2:10 τετράδι τετρας and; even εἰκάδι εικας the ἐνάτου ενατος ninth μηνὸς μην.1 month ἔτους ετος year δευτέρου δευτερος second ἐπὶ επι in; on Δαρείου δαρειος happen; become λόγος λογος word; log κυρίου κυριος lord; master πρὸς προς to; toward Αγγαιον αγγαιος the προφήτην προφητης prophet λέγων λεγω tell; declare 2:10 בְּ bᵊ בְּ in עֶשְׂרִ֤ים ʕeśrˈîm עֶשְׂרִים twenty וְ wᵊ וְ and אַרְבָּעָה֙ ʔarbāʕˌā אַרְבַּע four לַ la לְ to † הַ the תְּשִׁיעִ֔י ttᵊšîʕˈî תְּשִׁיעִי ninth בִּ bi בְּ in שְׁנַ֥ת šᵊnˌaṯ שָׁנָה year שְׁתַּ֖יִם šᵊttˌayim שְׁנַיִם two לְ lᵊ לְ to דָרְיָ֑וֶשׁ ḏoryˈāweš דָּרְיָוֶשׁ Darius הָיָה֙ hāyˌā היה be דְּבַר־ dᵊvar- דָּבָר word יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH אֶל־ ʔel- אֶל to חַגַּ֥י ḥaggˌay חַגַּי Haggai הַ ha הַ the נָּבִ֖יא nnāvˌî נָבִיא prophet לֵ lē לְ to אמֹֽר׃ ʔmˈōr אמר say 2:10. magna erit gloria domus istius novissimae plus quam primae dicit Dominus exercituum et in loco isto dabo pacem dicit Dominus exercituum Great shall be the glory of this last house more than of the first, saith the Lord of hosts: and in this place I will give peace, saith the Lord of hosts. 2:10. On the twenty-fourth of the ninth month, in the second year of king Darius, the word of the Lord came to Haggai the prophet, saying: 2:10. In the four and twentieth [day] of the ninth [month], in the second year of Darius, came the word of the LORD by Haggai the prophet, saying, ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ kad▾ tr▾ ac▾ mh▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914 10-19. Третья речь пророка произнесена была им народу спустя два месяца три дня после второй речи (ст. 10, см. ст. 1). Некоторые особенности этой, третьей речи пророка в сравнении с другими речами, давали повод, некоторым толкователям нового времени (напр., Андре) отрицать ее подлинность - на том, главным образом, основании, что ею, будто бы, прерывается естественная последовательность речи и связь между второю (II:1-9) и четвертою (II:20-23) речами пророка. Но это обстоятельство вполне удовлетворительно объясняется тем соображением, что последовательность речей и речи у пророка определяется не логическою системою, а хронологическим порядком их произнесения и самым предметом их содержания. Со стороны содержания, третья речь пророка заметным образом распадается на две равномерные половины: в первой половине речи (ст. 10-14) пророк обсуждает положение и состояние современных ему иудеев по возвращении из плена - с точки зрения религиозно-ритуальной, именно доказывает наличность религиозно-ритуальной нечистоты в народе по причине отсутствия у них храма; во второй же половине (ст. 15-19) жизнь народа, бедствия и благополучие ее, поставляются в зависимость от неодинакового в разное время усердия народа к построению храма, чем определялось и неодинаковое отношение к народу промысла Божия: наказующее или вразумляющее прежде, и милующее и благословляющее впоследствии, - с момента закладки храма. Различие точек зрения в одном и другом случаях очевидно, но обе половины речи равно служат главной цели пророка - убедить своих слушателей к тому, чтобы со всяким усердием и с полною бодростью духа они производили начатую постройку храма. - Особого пояснения требуют лишь немногие отдельные выражения речи, притом не столько сами по себе, сколько по тем произвольным предположениям, какие относительно их высказаны новыми толкователями, отрицательно-критического направления. Так предполагают (Андре, Марти), что под словом тора, законом, LXX: nomon, Vulg.: legem, в ст. 11, разумеется не собственно писанный закон, а изустное предание, хранившееся у священников, дававших в нужных случаях ответы по богослужебным, ритуальным и под. вопросам. Кроме того, в самых вопросах ст. 12-13: пророка священникам усматривают необычное, будто бы, для пророка внимание к храму и культу, какого древние пророки, напр., Иеремия (гл. VII его книги) не оказывали им; некоторые даже склонны видеть в этих идеях святости и нечистоты влияние религии магов - парсизма или маздеизма на библейско-иудейское миросозерцание и вероучение. Но первая мысль основывается на общем воззрении новой библейско-критической школы (Велльгаузена и др. ) гипотетическом утверждении, что писанная тора в своем настоящем виде явилась не раньше Ездры: гипотеза в настоящее время уже и на западе не имеющая большого научного кредита. Притом само по себе обращение пророка или другого кого к священникам, за той или иной справкою касательно постановлений закона отнюдь не может говорить о не существовании в данное время закона писанного, так как в самом законе Моисеевом всюду предполагается и не раз высказывается, что в обязанность священников входило давать ответы, наставления и разъяснения на предлагаемые им рядовыми израильтянами трудные вопросы вероучения, ритуала и вообще быта жизни (см. Лев X:10: XIII-XIV; Втор XVII:8; XXIV:8; XXXIII:8-10). Равным образом излишняя попытка провести резкое различие между отношением более древних пророков и пророка Аггея к культу и ритуалу. Те обличения евреев за небогоугодное совершение религиозных обрядов, какие содержатся у более древних пророков, напр., Амоса (гл. V), Исаии (I), Иеремии (гл. VII), не заключают в себе отрицания или просто даже порицания самого культа, а лишь предостерегают евреев от преувеличенной надежды их на силу и значение храма, культа и всех вообще внешних залогов завета их с Богом, вместе с тем указывают самый дух богоугодного служения, выражающийся в неуклонном исполнении воли Божией. Пророк же Аггей, не отрицая этой последней точки зрения, лишь выдвигает ст. 12-14, - соответственно обстоятельствам и состоянию иудейской общины после плена, - значение храма и связанного с ним религиозного ритуала. LXX к тексту стиха ст. 14: (15: по т. LXX) прибавляют еще слова eneken twn lhmmatwn autwn twn orqrinwn odunhqhsontai apo proswpou ponwn autwn, kai emiseite en pilaiV elegconta. Слав.: за приятия их утренняя, поболят от лица лукавств своих, и ненавидесте во вратех обличающаго. По замечанию блаженного Иеронима, слов этих "нет ни в еврейском тексте, ни у других толкователей" (с. 343). По-видимому, слова эти следует признать позднейшей глоссой; при признании же их подлинными, изъяснение их затруднительно. Общая мысль их - упрек современным иудеям в корыстолюбии и страсти к наживе. Вторая половина рассматриваемой речи представляет раскрытие мысли, высказанной пророком, еще в первой своей речи (гл. I, ст. 6: и 9), но применительно к данному моменту возобновившихся работ по восстановлению храма: с этого поворотного пункта по обетованию Божию, даваемому через пророка, имеет начаться новая жизнь иудеев, полная всяких благ, подаваемых благословением Божиим. В стихах 15-м и 18-м, именно в слове маала, назад, встречающегося в обоих стихах, и в выражении лемин гайом - своеобразно понимаемых, сторонники известного уже нам (см. наше введение в книгу пророка Аггея) воззрения (Шрадер и др. ) о закладке храма именно в 520: году, а отнюдь не при Кире, как говорит книга Ездры, усматривали опору для своего взгляда. Но беспристрастный анализ этих терминов убеждает, что этого аргумента отнюдь нельзя извлечь и из данного места, что скорее отсюда следует, что храм был заложен гораздо ранее 24-го дня 9-го месяца 2-го года Дария (см. об этом подробнее у проф. В. Д. Попова. Возвращение иудеев из плена вавилонского и первые годы их жизни в Палестине до прибытия Ездры в Иерусалим. Киев. 1905. с. 295-305). Matthew Henry: Concise Commentary on the Whole Bible - 1706 10 In the four and twentieth day of the ninth month, in the second year of Darius, came the word of the LORD by Haggai the prophet, saying, 11 Thus saith the LORD of hosts; Ask now the priests concerning the law, saying, 12 If one bear holy flesh in the skirt of his garment, and with his skirt do touch bread, or pottage, or wine, or oil, or any meat, shall it be holy? And the priests answered and said, No. 13 Then said Haggai, If one that is unclean by a dead body touch any of these, shall it be unclean? And the priests answered and said, It shall be unclean. 14 Then answered Haggai, and said, So is this people, and so is this nation before me, saith the LORD; and so is every work of their hands; and that which they offer there is unclean. 15 And now, I pray you, consider from this day and upward, from before a stone was laid upon a stone in the temple of the LORD: 16 Since those days were, when one came to a heap of twenty measures, there were but ten: when one came to the press-fat for to draw out fifty vessels out of the press, there were but twenty. 17 I smote you with blasting and with mildew and with hail in all the labours of your hands; yet ye turned not to me, saith the LORD. 18 Consider now from this day and upward, from the four and twentieth day of the ninth month, even from the day that the foundation of the LORD's temple was laid, consider it. 19 Is the seed yet in the barn? yea, as yet the vine, and the fig tree, and the pomegranate, and the olive tree, hath not brought forth: from this day will I bless you. This sermon was preached two months after that in the former part of the chapter. The priests and Levites preached constantly, but the prophets preached occasionally; both were good and needful. We have need to be taught our duty in season and out of season. The people were now going on vigorously with the building of the temple, and in hopes shortly to have it ready for their use and to be employed in the services of it; and now God sends them a message by his prophet, which would be of use to them. I. By way of conviction and caution. They were now engaged in a very good work, but they were concerned to see to it, not only that it was good for the matter of it, but that it was done in a right manner, for otherwise it would not be accepted of God. God sees there are many among them that spoil this good work, by going about it with unsanctified hearts and hands, and are likely to gain no advantage to themselves by it; these are here convicted, and all are warned thereby to purify the hands they employ in this work, for to the pure only all things are pure, and from the pure only that comes which is pure. This matter is here illustrated by the established rules of the ceremonial law, in putting a difference between the clean and the unclean, about which many of the appointments of the law were conversant. Hereby it appears that a spiritual use is to be made of the ceremonial law, and that it was intended, not only as a divine ritual to the Jews, but for instruction in righteousness to all, even to us upon whom the ends of the world have come, to discover to us both sin and Christ, both our disease and our remedy. Now observe here, 1. What the rule of the law was. The prophet is ordered to enquire of the priests concerning it (v. 11); for their lips should keep this knowledge, and the people should enquire the law at their mouth, Mal. ii. 7. Haggai himself, though a prophet, must ask the priests concerning the law. His business, as an extraordinary messenger, was to expound the providences of God, and to give directions concerning particular duties, as he had done, ch. i. 8, 9. But he would not take the priests' work out of the hands of those who were the ordinary ministers, and whose business it was to expound the ordinances of God, to teach the people the meaning of them, and to give the general rules for the observance of them. In a case of that nature, Haggai must himself consult them. Note, God has given to his ministers diversities of gifts, and calls them out to do diversities of services, so that they have need one of another, should make use one of another, and be helpful one to another. The prophet, though divinely inspired, cannot say to the priest, I have no need of thee, nor can the priest say so to the prophet. Perhaps Haggai was therefore ordered to consult the priests, that out of their own mouths he might judge both them and the people committed to their charge, and convict them of worse than ceremonial pollution. See Lev. x. 10, 11. Now the rules of the law, in the cases propounded, are, (1.) That he that has holy flesh in his clothes cannot by the touch of his clothes communicate holiness (v. 12): If one bear holy flesh in the skirt of his garment, though the garment is thereby so far made a devoted thing as that it is not to be put to common use till it has first been washed in the holy place (Lev. vi. 27), yet it shall by no means transmit a holiness to either meat or drink, so as to make it ever the better to those that use it. (2.) That he that is ceremonially unclean by the touch of a dead body does by his touch communicate that uncleanness. The law is express (Num. xix. 22), Whatsoever the unclean person touches shall be unclean; yet this Haggai will have from the priests' own mouth, for concerning those things that we find very plain in our Bibles yet it is good to have the advice of our ministers. The sum of these two rules is that pollution is more easily communicated than sanctification; that is (says Grotius), There are many ways of vice, but only one of virtue, and that a difficult one. Bonum oritur ex integris; malum ex quolibet defectu--Good implies perfection; evil commences with the slightest defect. Let not men think that living among good people will recommend them to God if they are not good themselves, but let them fear that touching the unclean thing will defile them, and therefore let them keep at a distance from it. 2. How it is here applied (v. 14): So is this people, and so is this nation, before me. He does not call them his people and his nation (they are unworthy to be owned by him), but this people, and this nation. They have been thus before God; they thought their offering sacrifices on the altar would sanctify them, and excuse their neglect to build the temple, and remove the curse which by that neglect they had brought upon their common enjoyments: "No," says God, "your holy flesh and your altar will be so far from sanctifying your meat and drink, your wine and oil, to you, that your contempt of God's temple will bring a pollution, not only on your common enjoyments, but even on your sacrifices too; so that while you continued in that neglect all was unclean to you, nay, and so is this people still; and so they will be; on these terms they will still stand with me, and on no other--that if they be profane, and sensual, and morally impure, if they have wicked hearts, and live wicked lives, though they work ever so hard at the temple while it is building, and though they offer ever so many and costly sacrifices there when it is built, yet that shall not serve to sanctify their meat and drink to them, and to give them a comfortable use of them; nay, the impurity of their hearts and lives shall make even that work of their hands, and all their offerings, unclean, and an abomination to God." And the case is the same with us. Those whose devotions are plausible, but whose conversation is wicked, will find their devotions unable to sanctify their enjoyments, but their wickedness prevailing to pollute them. Note, When we are employed in any good work we should be jealous over ourselves, lest we render it unclean by our corruptions and mismanagements. II. By way of comfort and encouragement. If their hearts be right with God, and their eye single in his service, they shall have the benefit of their devotion. God will take away the judgment of famine wherewith they have been corrected for their remissness, and will restore them great plenty. This they are called to consider, and to observe whether God would not be to the utmost as good as his word, and by his providence remarkably countenance and recompense their reformation in this matter. To make this the more signal, let them set down the day when they began to work at the building of the temple, to raise the structure upon the foundations that had been laid some time before. On the twenty-fourth day of the sixth month they began to prepare materials (ch. i. 15), and now on the twenty-fourth day of the ninth month they began to lay a stone upon a stone in the temple of the Lord; let them take notice of this day, and observe, 1. How they had gone behind-hand in their estates before this day. Let them remember the time when there was a sensible waste and decay in all they had, v. 16. A man went to his garner, expecting to find a heap of twenty measures of corn, so much he used to have from such a piece of ground, or so much used to be left at that time of the year, or so much he took it for granted there was when he fetched the last from it, but he found it unaccountably diminished, and, when he came to measure it, there were but ten measures; it had run in and dried away in the keeping, or vermin had eaten it, or it was stolen. In like manner he went to the wine-press, expecting to draw fifty vessels of wine, for so much he used to have from such a quantity of grapes, but they did not yield as usual, for he could get but twenty. This agrees with what we had, ch. i. 9, You looked for much, and it came to little. Note, It is our folly that we are apt to raise our expectation from the creature, and to think tomorrow must needs be as this day and much more abundant, but we are commonly disappointed, and the more we expect the more grievous the disappointment is. In the stores and treasures of the new covenant we need not fear being disappointed when we come by faith to draw from them. But this was not all. God did visibly contend with them in the weather (v. 17): I smote you with blastings, winds and frosts, which made every green thing to wither, and with mildew, which choked the corn when it was knitting, and with hail, which battered it down and broke it when it had grown to some maturity; thus they were disappointed in all the labour of their hands, while they neglected to lay their hand to the work of God and to labour in that. Note, While we take no care of God's interest we cannot expect he should take care of ours. And, when he thus walks contrary to us, he expects that we should return to him and to our duty. But this people either saw not the hand of God in it (imputing it to chance) or saw not their own sin as the provoking cause of it, and therefore turned not to him. They were a long time incorrigible and unhumbled under these rebukes, so that God's hand was stretched out still, for the people turned not to him that smote them, Isa. ix. 12, 13. They might easily observe that as long as they continued in neglect of the temple work all their affairs went backward. But, 2. Let them now observe, and they should find that from this day forward God would bless them (v. 18, 19): "Consider now whether when you begin to change you way towards God you do not find God changing his way towards you; from this day, when you fall to work about the temple, consider it, I say, and you shall find a remarkable turn given for the better to all your affairs. Is the seed yet in the barn? Yes it is, and not yet thrown into the ground. The fruit-trees do not as yet bud, the vine, and the fig-tree, and the olive-tree, have not as yet brought forth, so that nothing appears to promise a good harvest or vintage next year. Nature does not promise it; but now that you begin to apply in good earnest to your duty, the God of nature promises it; he has said, From this day I will bless you. It is the best day's work you ever did in your lives, for hence you may date the return of your prosperity." He does not say what they shall be, but, in general, I will bless you; and those that know what are the fruits flowing from God's blessing know they can desire no more to make them happy. "I will bless you, and then you shall soon recover all your losses, shall thrive as fast as before you went backward; for the blessing of the Lord, that maketh rich, and those whom he blesses are blessed indeed." Note, When we begin to make conscience of our duty to God we may expect his blessing; and this tree of life is so known by its fruits that one may discern almost to a day a remarkable turn of Providence in favour of those that return in a way of duty; so that they and others may say that from this day they are blessed. See Mal. iii. 10. And whoso is wise will observe these things, and understand by them the lovingkindness of the Lord. Adam Clarke: Commentary on the Bible - 1831 2:10: In the four and twentieth day of the ninth month - Three months after they had begun to rebuild the temple, Haggai is ordered to go and put two questions to the priests. 1. If one bear holy flesh in the skirt of his garment, and he touch any thing with his skirt, is that thing made holy? The priests answered, No! Hag 2:12. 2. If one has touched a dead body and thereby become unclean, does he communicate his uncleanness to whatever he may touch? And the priests answered, Yes! Hag 2:13. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 2:10: Hag 2:1, Hag 2:20, Hag 1:1, Hag 1:15 Carl Friedrich Keil and Franz Delitzsch 2:10 Return of the Blessings of Nature. - Hag 2:10. On the 24th day of the ninth month of the same year, that is to say, exactly three months after the congregation had resumed the building of the temple (cf. Hag 1:15), and about two months after the second prophecy (Hag 2:1), a new word of the Lord was uttered through Haggai to the people. It was now time, since the despondency which had laid hold of the people a few weeks after the recommencement of the building had been dispelled by the consolatory promises in vv. 6-9, and the work was vigorously pursued, to confirm the people in the fidelity which they had manifested, by bestowing upon them the blessing which had been withdrawn. To this end Haggai received the commission to make it perfectly clear to the people, that the curse which had rested upon them since the building of the temple had been neglected, had been nothing but a punishment for their indolence in not pushing forward the work of the Lord, and that from that time forth the Lord would bestow His blessing upon them again. The ninth month (Khislēv) corresponds very nearly to the period between the middle of November and the middle of December, when the sowing of the winter corps, that commenced after the feast of tabernacles, was finished, and the autumnal rain (early rain) had set in, so that in the abundant fall of this rain they might discern a trace of the divine blessing. John Gill 2:10 In the four and twentieth day of the ninth month,.... The month Chisleu, which answers to part of November, and part of December: this was two months and three days after the former discourse or prophecy, and just three months from the time the Jews began to work in the house of the Lord, Hag 1:14 in the second year of Darius; the same year that all the former discourses and prophecies were delivered in: came the word of the Lord by Haggai the prophet; for what he delivered was not his own, but from the Lord; he was only his minister and messenger. The Vulgate Latin version, and so Munster, render it, "unto Haggai the prophet"; and indeed what is said following seems to be directed to him, and he is the only person that put the questions directed to: saying; as follows: Robert Jamieson, A. R. Fausset and David Brown 2:10 THIRD PROPHECY. Sacrifices without obedience (in respect to God's command to build the temple) could not sanctify. Now that they are obedient, God will bless them, though no sign is seen of fertility as yet. (Hag 2:10-19) four and twentieth day . . . ninth month--three days more than two months from the second prophecy (Hag 2:1); in the month Chisleu, the lunar one about the time of our December. The Jews seem to have made considerable progress in the work in the interval (Hag 2:15-18).
2:112:12: Ա՛յսպէս ասէ Տէր ամենակալ. Հա՛րց օրէնս ՚ի քահանայիցդ եւ ասասցես. 12 «Այսպէս է ասում Ամենակալ Տէրը. հարցրու օրէնքը այդ քահանաներից եւ ասա՛. 11 Զօրքերու Տէրը այսպէս կ’ըսէ. «Հիմա օրէնքին վրայով հարցում ըրէ քահանաներուն ու ըսէ՛. Այսպէս ասէ Տէր ամենակալ. ^[15]Հարց օրէնս ի քահանայիցդ եւ ասասցես: 2:12: Ա՛յսպէս ասէ Տէր ամենակալ. Հա՛րց օրէնս ՚ի քահանայիցդ եւ ասասցես. 12 «Այսպէս է ասում Ամենակալ Տէրը. հարցրու օրէնքը այդ քահանաներից եւ ասա՛. 11 Զօրքերու Տէրը այսպէս կ’ըսէ. «Հիմա օրէնքին վրայով հարցում ըրէ քահանաներուն ու ըսէ՛. zohrab-1805▾ eastern-1994▾ western am▾	2:112:11 так говорит Господь Саваоф: спроси священников о законе и скажи: 2:11 τάδε οδε further; this λέγει λεγω tell; declare κύριος κυριος lord; master παντοκράτωρ παντοκρατωρ almighty ἐπερώτησον επερωταω interrogate; inquire of τοὺς ο the ἱερεῖς ιερευς priest νόμον νομος.1 law λέγων λεγω tell; declare 2:11 כֹּ֥ה kˌō כֹּה thus אָמַ֖ר ʔāmˌar אמר say יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH צְבָאֹ֑ות ṣᵊvāʔˈôṯ צָבָא service שְׁאַל־ šᵊʔal- שׁאל ask נָ֧א nˈā נָא yeah אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the כֹּהֲנִ֛ים kkōhᵃnˈîm כֹּהֵן priest תֹּורָ֖ה tôrˌā תֹּורָה instruction לֵ lē לְ to אמֹֽר׃ ʔmˈōr אמר say 2:11. in vicesima et quarta noni mensis in anno secundo Darii factum est verbum Domini ad Aggeum prophetam dicensIn the four and twentieth day of the ninth month, in the second year of Darius the king, the word of the Lord came to Aggeus the prophet, saying: 2:11. Thus says the Lord of hosts: the priests question the law, saying: 2:11. Thus saith the LORD of hosts; Ask now the priests [concerning] the law, saying, 11. Thus saith the LORD of hosts: Ask now the priests concerning the law, saying, 2:11 Thus saith the LORD of hosts; Ask now the priests [concerning] the law, saying: 2:11 так говорит Господь Саваоф: спроси священников о законе и скажи: 2:11 τάδε οδε further; this λέγει λεγω tell; declare κύριος κυριος lord; master παντοκράτωρ παντοκρατωρ almighty ἐπερώτησον επερωταω interrogate; inquire of τοὺς ο the ἱερεῖς ιερευς priest νόμον νομος.1 law λέγων λεγω tell; declare 2:11 כֹּ֥ה kˌō כֹּה thus אָמַ֖ר ʔāmˌar אמר say יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH צְבָאֹ֑ות ṣᵊvāʔˈôṯ צָבָא service שְׁאַל־ šᵊʔal- שׁאל ask נָ֧א nˈā נָא yeah אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the כֹּהֲנִ֛ים kkōhᵃnˈîm כֹּהֵן priest תֹּורָ֖ה tôrˌā תֹּורָה instruction לֵ lē לְ to אמֹֽר׃ ʔmˈōr אמר say 2:11. in vicesima et quarta noni mensis in anno secundo Darii factum est verbum Domini ad Aggeum prophetam dicens In the four and twentieth day of the ninth month, in the second year of Darius the king, the word of the Lord came to Aggeus the prophet, saying: 2:11. Thus says the Lord of hosts: the priests question the law, saying: 2:11. Thus saith the LORD of hosts; Ask now the priests [concerning] the law, saying, ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ kad▾ tr▾ ab▾ all ▾ Albert Barnes: Notes on the Bible - 1834 2:11: Ask now the priests concerning the law - The priests answer rightly, that, by the law, insulated unholiness spread further than insulated holiness. The flesh of the sacrifice hallowed whatever it should touch, but not further; but the human being, who was defiled by touching a dead body, defiled all he might touch Num 19:22. Haggai does not apply the first part; namely, that the worship on the altar which they reared, while they neglected the building of the temple, did not hallow. The possession of a truly tiring does not counterbalance disobedience. Contrariwise, one defilement defiled the whole man and all which he touched, according to that Jam 2:10, "whosoever shall keep the whole law and yet offend in one point, he is guilty of all." In the application, the two melt into one, for the holy thing, namely, the altar which they raised out of fear on their return, so far from hallowing the land or people by the sacrifices offered thereon, was itself defiled. "This people" and "this nation" (not "My people") since they in act disowned Him. "Whatever they offer there," i. e., on that altar, instead of the temple which God commanded, is unclean, offending Him who gave all. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 2:11: Lev 10:10, Lev 10:11; Deu 33:10; Eze 44:23, Eze 44:24; Mal 2:7; Tit 1:9 Carl Friedrich Keil and Franz Delitzsch 2:11 The word of God was as follows: Hag 2:11. "Thus saith Jehovah of hosts, Ask now the priests for instruction, saying, Hag 2:12. Behold, one carries holy flesh in the lappet of his garment, and touches with his lappet the bread, and that which is boiled, the wine, and the oil, and any kind of food: does it then become holy? And the priests answered and said, No. Hag 2:13. And Haggai said, If one who is unclean on account of a corpse touches all this, does it become unclean? And the priests answered and said, It does become unclean. Hag 2:14. Then Haggai answered and said, So is this people, and so this nation before my face, is the saying of Jehovah; and so is all the work of their hands, and what they offer to me there: it is unclean." In order to impress most earnestly upon the hearts of the people the fact that it was through their sin that they brought upon themselves the failure of crops that had hitherto prevailed, viz., as a punishment from God, the prophet proposes two questions concerning holy and clean for the priests to answer, in order that he may make an application of the answer they give to the moral condition of the nation. Tōrâh in Hag 2:11, without the article, is used in its primary signification of instruction, and is governed by שׁעל, accus. rei: to ask a person anything, for to ask or solicit anything from him. The first question has reference to the communication of the holiness of holy objects to other objects brought into contact with them: whether, if a person carried holy flesh in the lappet of his garment, (Note: Luther: "in the geren of his dress." The gehren, or gehre, middle high German gre, old high German kro (English goar), is a triangular piece, forming the gusset of a dress or shirt, then that portion of the dress in which it is inserted, viz., below the waist, probably derived from the Gothic gis, and the conjectural root geisan = to thrust or strike (Weigand, Germ. Dict.).) and touched any food with the lappet, it would become holy in consequence. Hēn, behold, pointing to an action as possible, has almost the force of a conditional particle, "if," as in Is 54:15; Jer 3:1 (cf. Ewald, 103, g). "Holy flesh" is flesh of animals slain as sacrifices, as in Jer 11:15. Nâzı̄d, that which is boiled, boiled food (Gen 25:29; 4Kings 4:38.). The priests answer the question laid before them quite correctly with "No;" for, according to Lev 6:20, the lappet of the dress itself was made holy by the holy flesh, but it could not communicate this holiness any further. The second question (Hag 2:13) has reference to the spread of legal defilement. טמא נפשׁ is not one who is unclean in his soul; but, as Lev 22:4 shows, it is synonymous with טמא לנפשׁ in Num 5:2; Num 9:10, "defiled on a soul;" and this is a contraction of טמא לנפר אדם, or טמא לנפשׁ מת, in Num 9:6-7, "defiled on (through) the soul of a dead man" (Num 6:6; Lev 21:11 : see at Lev 19:28), hence one who has been defiled through touching a dead body. This uncleanness was one of the strongest kinds; it lasted seven days, and could only be removed by his being twice purified with sprinkling water, prepared from the ashes of the red cow (see at Numbers 19). This question the priests also answered correctly. According to Num 19:22, he who was defiled by touching a dead body made everything unclean that he touched. The prophet now applies these provisions of the law to the ethical relation in which the people stood to Jehovah. "So is this people before me, saith Jehovah." הגּוי is quite synonymous with העם, as in Zeph 2:9, without any subordinate meaning of a contemptuous kind, which could at the most be contained in hazzeh (this), but in that case would apply to hâ‛âm just as well. Kēn, ita, refers to the substance of the two legal questions in Hag 2:12 and Hag 2:13. The nation, in its attitude towards the Lord, resembles, on the one hand, a man who carries holy flesh in the lappet of his garment, and on the other hand, a man who has become unclean through touching a corpse. "Israel also possesses a sanctuary in the midst of its land, - namely, the place which Jehovah has chosen for His own abode, and favoured with many glorious promises. But just as no kind of food, neither bread nor vegetables, neither wine nor oil, is sanctified by the fact that a man touches it with his sanctified garment, so will all this not be rendered holy by the fact that it is planted in the soil of the land which surrounds and encloses the sanctuary of Jehovah. For though the land itself becomes a holy land in consequence, it cannot spread this holiness any further, nor communicate it to what grows upon it. All that Israel raises on its holy land, whether corn, wine, or oil, remains unholy or common. No special blessing rests upon the fruits of this land, on account of the holiness of the land itself, so as of necessity to produce fruitfulness as its result; nor, on the other hand, does it in itself communicate any curse. But if, as experience shows, a curse is resting notwithstanding upon the productions of this land, it arises from the fact that they are unclean because Israel has planted them. For Israel it utterly unclean on account of its neglect of the house of Jehovah, like a man who has become unclean through touching a corpse. Everything that Israel takes hold of, or upon which it lays its hand, everything that it plants and cultivates, is from the very first affected with the curse of uncleanness; and consequently even the sacrifices which it offers there upon the altar of Jehovah are unclean" (Koehler). Shâm, there, i.e., upon the altar built immediately after the return from Babylon (Ezra 3:3). John Gill 2:11 Thus saith the Lord of hosts,.... To Haggai the prophet: ask now the priests concerning the law; whose business it was to understand it, and teach it, and to answer questions, and resolve doubts concerning it; not of their own heads, and according to their fancies, will, and pleasure; but according to the rules and instructions given in the word of God: and as this was their office, they were the proper persons to apply to; and Haggai, though a prophet, is sent to the priests to propose questions to them; though it may be not so much for his own information, as for the conviction of the priests of their impurity, out of their own mouths, and of the people by them: saying; putting the following questions to them. John Wesley 2:11 Concerning the law - What the law saith in this case. Robert Jamieson, A. R. Fausset and David Brown 2:11 Ask . . . the priests--Propose this question to them on the law. The priests were the authorized expounders of the law (Lev 10:11; Deut 33:10; Ezek 44:23; Mal 2:7).
2:122:13: Եթէ առնուցո՛ւ մարդ միս սուրբ ՚ի դրօշակ հանդերձի իւրոյ, եւ մերձեսցի ձորձք իւր ՚ի հաց, կամ ՚ի թան, կամ ՚ի գինի, կամ յեւղ, կամ յամենայն կերակուրս՝ իցէ՞ թէ սրբեսցի։ Պատասխանի ետուն քահանայքն եւ ասեն. Ո՛չ[10783]։ [10783] Ոսկան. Մարդ սուրբ ՚ի դրօ՛՛... եւ մերձեսցի ձորձ իւր։ 13 “Եթէ մի մարդ սրբագործուած միս տանի իր հագուստի քղանցքի մէջ, եւ իր հագուստը դիպչի հացին, կամ թանին, կամ գինուն, կամ իւղին, կամ բոլոր կերակուրներին, մի՞թէ դա կը սրբանայ”»: Քահանաները պատասխանեցին եւ ասացին. Ոչ: 12 ‘Եթէ մարդ մը իր հանդերձին քղանցքովը սուրբ միս վերցնէ ու քղանցքովը հացի կամ ապուրի կամ գինիի կամ իւղի կամ ինչեւիցէ կերակուրի դպչի, անիկա սուրբ կ’ըլլա՞յ’»։ Քահանաները պատասխան տուին ու ըսին. «Ո՛չ»։ Եթէ առնուցու մարդ միս սուրբ ի դրօշակ հանդերձի իւրոյ, եւ մերձեսցի ^[16]ձորձք իւր`` ի հաց կամ ի թան կամ ի գինի կամ յեւղ, կամ յամենայն կերակուրս, իցէ՞ թէ սրբեսցի: Պատասխանի ետուն քահանայքն եւ ասեն. Ոչ: 2:13: Եթէ առնուցո՛ւ մարդ միս սուրբ ՚ի դրօշակ հանդերձի իւրոյ, եւ մերձեսցի ձորձք իւր ՚ի հաց, կամ ՚ի թան, կամ ՚ի գինի, կամ յեւղ, կամ յամենայն կերակուրս՝ իցէ՞ թէ սրբեսցի։ Պատասխանի ետուն քահանայքն եւ ասեն. Ո՛չ[10783]։ [10783] Ոսկան. Մարդ սուրբ ՚ի դրօ՛՛... եւ մերձեսցի ձորձ իւր։ 13 “Եթէ մի մարդ սրբագործուած միս տանի իր հագուստի քղանցքի մէջ, եւ իր հագուստը դիպչի հացին, կամ թանին, կամ գինուն, կամ իւղին, կամ բոլոր կերակուրներին, մի՞թէ դա կը սրբանայ”»: Քահանաները պատասխանեցին եւ ասացին. Ոչ: 12 ‘Եթէ մարդ մը իր հանդերձին քղանցքովը սուրբ միս վերցնէ ու քղանցքովը հացի կամ ապուրի կամ գինիի կամ իւղի կամ ինչեւիցէ կերակուրի դպչի, անիկա սուրբ կ’ըլլա՞յ’»։ Քահանաները պատասխան տուին ու ըսին. «Ո՛չ»։ zohrab-1805▾ eastern-1994▾ western am▾	2:122:12 если бы кто нес освященное мясо в пол{е} одежды своей и полою своею коснулся хлеба, или чего-либо вареного, или вина, или елея, или какой-нибудь пищи: сделается ли это священным? И отвечали священники и сказали: нет. 2:12 ἐὰν εαν and if; unless λάβῃ λαμβανω take; get ἄνθρωπος ανθρωπος person; human κρέας κρεας meat ἅγιον αγιος holy ἐν εν in τῷ ο the ἄκρῳ ακρον top; tip τοῦ ο the ἱματίου ιματιον clothing; clothes αὐτοῦ αυτος he; him καὶ και and; even ἅψηται απτομαι grasp; touch τὸ ο the ἄκρον ακρον top; tip τοῦ ο the ἱματίου ιματιον clothing; clothes αὐτοῦ αυτος he; him ἄρτου αρτος bread; loaves ἢ η or; than ἑψέματος εψεμα or; than οἴνου οινος wine ἢ η or; than ἐλαίου ελαιον oil ἢ η or; than παντὸς πας all; every βρώματος βρωμα food εἰ ει if; whether ἁγιασθήσεται αγιαζω hallow καὶ και and; even ἀπεκρίθησαν αποκρινομαι respond οἱ ο the ἱερεῖς ιερευς priest καὶ και and; even εἶπαν επω say; speak οὔ ου not 2:12 הֵ֣ן׀ hˈēn הֵן behold יִשָּׂא־ yiśśā- נשׂא lift אִ֨ישׁ ʔˌîš אִישׁ man בְּשַׂר־ bᵊśar- בָּשָׂר flesh קֹ֜דֶשׁ qˈōḏeš קֹדֶשׁ holiness בִּ bi בְּ in כְנַ֣ף ḵᵊnˈaf כָּנָף wing בִּגְדֹ֗ו biḡᵊḏˈô בֶּגֶד garment וְ wᵊ וְ and נָגַ֣ע nāḡˈaʕ נגע touch בִּ֠ bi בְּ in כְנָפֹו ḵᵊnāfˌô כָּנָף wing אֶל־ ʔel- אֶל to הַ ha הַ the לֶּ֨חֶם llˌeḥem לֶחֶם bread וְ wᵊ וְ and אֶל־ ʔel- אֶל to הַ ha הַ the נָּזִ֜יד nnāzˈîḏ נָזִיד boiled food וְ wᵊ וְ and אֶל־ ʔel- אֶל to הַ ha הַ the יַּ֧יִן yyˈayin יַיִן wine וְ wᵊ וְ and אֶל־ ʔel- אֶל to שֶׁ֛מֶן šˈemen שֶׁמֶן oil וְ wᵊ וְ and אֶל־ ʔel- אֶל to כָּל־ kol- כֹּל whole מַאֲכָ֖ל maʔᵃḵˌāl מַאֲכָל food הֲ hᵃ הֲ [interrogative] יִקְדָּ֑שׁ yiqdˈāš קדשׁ be holy וַ wa וְ and יַּעֲנ֧וּ yyaʕᵃnˈû ענה answer הַ ha הַ the כֹּהֲנִ֛ים kkōhᵃnˈîm כֹּהֵן priest וַ wa וְ and יֹּאמְר֖וּ yyōmᵊrˌû אמר say לֹֽא׃ lˈō לֹא not 2:12. haec dicit Dominus exercituum interroga sacerdotes legem dicensThus saith the Lord of hosts: Ask the priests the law, saying: 2:12. If a man will have carried sanctified flesh in the pocket of his garment, and the top of it touches his bread, or appetizer, or wine, or oil, or any food, shall it be sanctified? But the priests responded by saying, “No.” 2:12. If one bear holy flesh in the skirt of his garment, and with his skirt do touch bread, or pottage, or wine, or oil, or any meat, shall it be holy? And the priests answered and said, No. 12. If one bear holy flesh in the skirt of his garment, and with his skirt do touch bread, or pottage, or wine, or oil, or any meat, shall it become holy? And the priests answered and said, No. 2:12 If one bear holy flesh in the skirt of his garment, and with his skirt do touch bread, or pottage, or wine, or oil, or any meat, shall it be holy? And the priests answered and said, No: 2:12 если бы кто нес освященное мясо в пол{е} одежды своей и полою своею коснулся хлеба, или чего-либо вареного, или вина, или елея, или какой-нибудь пищи: сделается ли это священным? И отвечали священники и сказали: нет. 2:12 ἐὰν εαν and if; unless λάβῃ λαμβανω take; get ἄνθρωπος ανθρωπος person; human κρέας κρεας meat ἅγιον αγιος holy ἐν εν in τῷ ο the ἄκρῳ ακρον top; tip τοῦ ο the ἱματίου ιματιον clothing; clothes αὐτοῦ αυτος he; him καὶ και and; even ἅψηται απτομαι grasp; touch τὸ ο the ἄκρον ακρον top; tip τοῦ ο the ἱματίου ιματιον clothing; clothes αὐτοῦ αυτος he; him ἄρτου αρτος bread; loaves ἢ η or; than ἑψέματος εψεμα or; than οἴνου οινος wine ἢ η or; than ἐλαίου ελαιον oil ἢ η or; than παντὸς πας all; every βρώματος βρωμα food εἰ ει if; whether ἁγιασθήσεται αγιαζω hallow καὶ και and; even ἀπεκρίθησαν αποκρινομαι respond οἱ ο the ἱερεῖς ιερευς priest καὶ και and; even εἶπαν επω say; speak οὔ ου not 2:12 הֵ֣ן׀ hˈēn הֵן behold יִשָּׂא־ yiśśā- נשׂא lift אִ֨ישׁ ʔˌîš אִישׁ man בְּשַׂר־ bᵊśar- בָּשָׂר flesh קֹ֜דֶשׁ qˈōḏeš קֹדֶשׁ holiness בִּ bi בְּ in כְנַ֣ף ḵᵊnˈaf כָּנָף wing בִּגְדֹ֗ו biḡᵊḏˈô בֶּגֶד garment וְ wᵊ וְ and נָגַ֣ע nāḡˈaʕ נגע touch בִּ֠ bi בְּ in כְנָפֹו ḵᵊnāfˌô כָּנָף wing אֶל־ ʔel- אֶל to הַ ha הַ the לֶּ֨חֶם llˌeḥem לֶחֶם bread וְ wᵊ וְ and אֶל־ ʔel- אֶל to הַ ha הַ the נָּזִ֜יד nnāzˈîḏ נָזִיד boiled food וְ wᵊ וְ and אֶל־ ʔel- אֶל to הַ ha הַ the יַּ֧יִן yyˈayin יַיִן wine וְ wᵊ וְ and אֶל־ ʔel- אֶל to שֶׁ֛מֶן šˈemen שֶׁמֶן oil וְ wᵊ וְ and אֶל־ ʔel- אֶל to כָּל־ kol- כֹּל whole מַאֲכָ֖ל maʔᵃḵˌāl מַאֲכָל food הֲ hᵃ הֲ [interrogative] יִקְדָּ֑שׁ yiqdˈāš קדשׁ be holy וַ wa וְ and יַּעֲנ֧וּ yyaʕᵃnˈû ענה answer הַ ha הַ the כֹּהֲנִ֛ים kkōhᵃnˈîm כֹּהֵן priest וַ wa וְ and יֹּאמְר֖וּ yyōmᵊrˌû אמר say לֹֽא׃ lˈō לֹא not 2:12. haec dicit Dominus exercituum interroga sacerdotes legem dicens Thus saith the Lord of hosts: Ask the priests the law, saying: 2:12. If a man will have carried sanctified flesh in the pocket of his garment, and the top of it touches his bread, or appetizer, or wine, or oil, or any food, shall it be sanctified? But the priests responded by saying, “No.” 2:12. If one bear holy flesh in the skirt of his garment, and with his skirt do touch bread, or pottage, or wine, or oil, or any meat, shall it be holy? And the priests answered and said, No. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ all ▾ R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 2:12: Exo 29:37; Lev 6:27, Lev 6:29, Lev 7:6; Eze 44:19; Mat 23:19 Geneva 1599 2:12 If one bear (g) holy flesh in the skirt of his garment, and with his skirt do touch bread, or pottage, or wine, or oil, or any meat, shall it be holy? And the priests answered and said, No. (g) That is, the flesh of the sacrifices, by which he means that a thing which of itself is good, cannot make another thing so: and therefore they ought not to justify themselves by their sacrifices and ceremonies: but contrary to this, he that is unclean and not pure of heart, does corrupt those things and make them detestable to God, which otherwise are good and godly. John Gill 2:12 If one bear holy flesh in the skirt of his garment,.... Or, "carry" it (q); from one place to another in his pockets or bags, which were in the skirts of his garments. This is to be understood of the flesh of creatures offered in sacrifice, which were sanctified or separated for holy use; part of which belonged to the priests, who might carry it in their pockets to the proper place of eating it: and with his skirt do touch bread, or pottage, or wine, or oil, or any meat: which were not holy, and not separated for holy use, but were common meats and drinks: now the question upon this is, shall it be holy? that is, if either of those common things were touched by the skirt, in the pockets of which the holy flesh were carried, whether they were made holy by such a touch, and no more remained common or profane? and the priests answered and said, No; they were not sanctified; for though the garment itself was sanctified thereby, and might not be employed in common use till washed, Lev 6:27 yet a garment so touched could not convey holiness to whatsoever that touched, or that touched it. (q) "portaverit", Munster; "portet", Varenius, Reinbeck. John Wesley 2:12 Holy flesh - Part of the sacrifice, legally sanctified, or made holy by the altar on which the whole was sanctified. In the skirt - In the lap of his garment, or in any other cloth, and if this cloth touch any common thing as bread, &c., shall that become legally holy? Robert Jamieson, A. R. Fausset and David Brown 2:12 "Holy flesh" (that is, the flesh of a sacrifice, Jer 11:15), indeed, makes holy the "skirt" in which it is carried; but that "skirt" cannot impart its sanctity to any thing beyond, as "bread," &c. (Lev 6:27). This is cited to illustrate the principle, that a sacrifice, holy, as enveloping divine things (just as the "skirt" is "holy" which envelops "holy" flesh), cannot by its inherent or opus operatum efficacy make holy a person whose disobedience, as that of the Jew while neglecting God's house, made him unholy.
2:132:14: Եւ ասէ Անգէաս. Թէ մերձենայցէ պիղծն՝ կամ անսուրբն ոգւով յամենայն ինչ յայնպիսեաց՝ իցէ՞ թէ պղծեսցի։ Պատասխանի ետուն քահանայքն եւ ասեն. Պղծի[10784]։ [10784] Ոմանք. Եւ ասէ Անգէոս. Եթէ։ 14 Եւ Անգէն ասաց. «Եթէ հոգով պիղծն ու անսուրբը մօտենայ բոլոր այդ բաներին, մի՞թէ դա կը պղծուի»: Քահանաները պատասխանեցին եւ ասացին. «Կը պղծուի»: 13 Անգէ ըսաւ. «Եթէ մեռելէ պղծուած մը ասոնցմէ մէկուն դպչելու ըլլայ, կը պղծուի՞»։ Քահանաները պատասխան տուին ու ըսին. «Կը պղծուի»։ Եւ ասէ Անգէոս. Թէ մերձենայցէ պիղծն ^[17]կամ անսուրբն`` ոգւով յամենայն ինչ յայնպիսեաց` իցէ՞ թէ պղծեսցի: Պատասխանի ետուն քահանայքն եւ ասեն. Պղծի: 2:14: Եւ ասէ Անգէաս. Թէ մերձենայցէ պիղծն՝ կամ անսուրբն ոգւով յամենայն ինչ յայնպիսեաց՝ իցէ՞ թէ պղծեսցի։ Պատասխանի ետուն քահանայքն եւ ասեն. Պղծի[10784]։ [10784] Ոմանք. Եւ ասէ Անգէոս. Եթէ։ 14 Եւ Անգէն ասաց. «Եթէ հոգով պիղծն ու անսուրբը մօտենայ բոլոր այդ բաներին, մի՞թէ դա կը պղծուի»: Քահանաները պատասխանեցին եւ ասացին. «Կը պղծուի»: 13 Անգէ ըսաւ. «Եթէ մեռելէ պղծուած մը ասոնցմէ մէկուն դպչելու ըլլայ, կը պղծուի՞»։ Քահանաները պատասխան տուին ու ըսին. «Կը պղծուի»։ zohrab-1805▾ eastern-1994▾ western am▾	2:132:13 Потом сказал Аггей: а если прикоснется ко всему этому кто-либо, осквернившийся от прикосновения к мертвецу: сделается ли это нечистым? И отвечали священники и сказали: будет нечистым. 2:13 καὶ και and; even εἶπεν επω say; speak Αγγαιος αγγαιος and if; unless ἅψηται απτομαι grasp; touch μεμιαμμένος μιαινω taint; defile ἐπὶ επι in; on ψυχῇ ψυχη soul ἀπὸ απο from; away παντὸς πας all; every τούτων ουτος this; he εἰ ει if; whether μιανθήσεται μιαινω taint; defile καὶ και and; even ἀπεκρίθησαν αποκρινομαι respond οἱ ο the ἱερεῖς ιερευς priest καὶ και and; even εἶπαν επω say; speak μιανθήσεται μιαινω taint; defile 2:13 וַ wa וְ and יֹּ֣אמֶר yyˈōmer אמר say חַגַּ֔י ḥaggˈay חַגַּי Haggai אִם־ ʔim- אִם if יִגַּ֧ע yiggˈaʕ נגע touch טְמֵא־ ṭᵊmē- טָמֵא unclean נֶ֛פֶשׁ nˈefeš נֶפֶשׁ soul בְּ bᵊ בְּ in כָל־ ḵol- כֹּל whole אֵ֖לֶּה ʔˌēlleh אֵלֶּה these הֲ hᵃ הֲ [interrogative] יִטְמָ֑א yiṭmˈā טמא be unclean וַ wa וְ and יַּעֲנ֧וּ yyaʕᵃnˈû ענה answer הַ ha הַ the כֹּהֲנִ֛ים kkōhᵃnˈîm כֹּהֵן priest וַ wa וְ and יֹּאמְר֖וּ yyōmᵊrˌû אמר say יִטְמָֽא׃ yiṭmˈā טמא be unclean 2:13. si tulerit homo carnem sanctificatam in ora vestimenti sui et tetigerit de summitate eius panem aut pulmentum aut vinum aut oleum aut omnem cibum numquid sanctificabitur respondentes autem sacerdotes dixerunt nonIf a man carry sanctified flesh in the skirt of his garment, and touch with his skirt, bread, or pottage, or wine, or oil, or any meat: shall it be sanctified? And the priests answered, and said: No. 2:13. And Haggai said, “If the polluted in soul will have touched any of all these things, shall it be contaminated?” And the priests responded and said, “It shall be contaminated.” 2:13. Then said Haggai, If [one that is] unclean by a dead body touch any of these, shall it be unclean? And the priests answered and said, It shall be unclean. 13. Then said Haggai, If one that is unclean by a dead body touch any of these, shall it be unclean? And the priests answered and said, It shall be unclean. 2:13 Then said Haggai, If [one that is] unclean by a dead body touch any of these, shall it be unclean? And the priests answered and said, It shall be unclean: 2:13 Потом сказал Аггей: а если прикоснется ко всему этому кто-либо, осквернившийся от прикосновения к мертвецу: сделается ли это нечистым? И отвечали священники и сказали: будет нечистым. 2:13 καὶ και and; even εἶπεν επω say; speak Αγγαιος αγγαιος and if; unless ἅψηται απτομαι grasp; touch μεμιαμμένος μιαινω taint; defile ἐπὶ επι in; on ψυχῇ ψυχη soul ἀπὸ απο from; away παντὸς πας all; every τούτων ουτος this; he εἰ ει if; whether μιανθήσεται μιαινω taint; defile καὶ και and; even ἀπεκρίθησαν αποκρινομαι respond οἱ ο the ἱερεῖς ιερευς priest καὶ και and; even εἶπαν επω say; speak μιανθήσεται μιαινω taint; defile 2:13 וַ wa וְ and יֹּ֣אמֶר yyˈōmer אמר say חַגַּ֔י ḥaggˈay חַגַּי Haggai אִם־ ʔim- אִם if יִגַּ֧ע yiggˈaʕ נגע touch טְמֵא־ ṭᵊmē- טָמֵא unclean נֶ֛פֶשׁ nˈefeš נֶפֶשׁ soul בְּ bᵊ בְּ in כָל־ ḵol- כֹּל whole אֵ֖לֶּה ʔˌēlleh אֵלֶּה these הֲ hᵃ הֲ [interrogative] יִטְמָ֑א yiṭmˈā טמא be unclean וַ wa וְ and יַּעֲנ֧וּ yyaʕᵃnˈû ענה answer הַ ha הַ the כֹּהֲנִ֛ים kkōhᵃnˈîm כֹּהֵן priest וַ wa וְ and יֹּאמְר֖וּ yyōmᵊrˌû אמר say יִטְמָֽא׃ yiṭmˈā טמא be unclean 2:13. si tulerit homo carnem sanctificatam in ora vestimenti sui et tetigerit de summitate eius panem aut pulmentum aut vinum aut oleum aut omnem cibum numquid sanctificabitur respondentes autem sacerdotes dixerunt non If a man carry sanctified flesh in the skirt of his garment, and touch with his skirt, bread, or pottage, or wine, or oil, or any meat: shall it be sanctified? And the priests answered, and said: No. 2:13. And Haggai said, “If the polluted in soul will have touched any of all these things, shall it be contaminated?” And the priests responded and said, “It shall be contaminated.” 2:13. Then said Haggai, If [one that is] unclean by a dead body touch any of these, shall it be unclean? And the priests answered and said, It shall be unclean. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ all ▾ R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 2:13: Num 5:2, Num 5:3, Num 9:6-10, Num 19:11-22 John Gill 2:13 Then said Haggai,.... To the priests; having nothing to object to their answer; but being satisfied with it, he puts another question: if one that is unclean by a dead body; by the touch of it, Num 19:11, touch any of these, shall it be unclean? that is, if such an impure person, who was so in a ceremonial sense, should touch any of the above things, bread, pottage, wine, or oil, or any meat, would not they become unclean thereby, and so not fit for use? and the priests answered and said, it shall be unclean; which was rightly answered; for whatsoever such an unclean person touched was unclean, according to the law, Lev 19:22. Pollution is more easily and more extensively conveyed than holiness. John Wesley 2:13 Said - Now the second case is proposed. These - Bread or pottage, wine or oil, or meat. Unclean - Shall that which the unclean doth touch, become unclean? Though a mediate touch of what is holy will not make holy, yet will not a mediate touch of what is polluted defile? Robert Jamieson, A. R. Fausset and David Brown 2:13 On the other hand, a legally "unclean" person imparts his uncleanness to any thing, whereas a legally holy thing cannot confer its sanctity on an "unclean" person (Num 19:11, Num 19:13, Num 19:22). Legal sanctity is not so readily communicated as legal impurity. So the paths to sin are manifold: the paths to holiness one, and that one of difficult access [GROTIUS]. One drop of filth will defile a vase of water: many drops of water will not purity a vase of filth [MOORE].
2:142:15: Պատասխանի ետ Անգէոս եւ ասէ. Նո՛յնպէս եւ ժողովուրդս այս. նո՛յնպէս եւ ազգս այս առաջի իմ ասէ Տէր. նո՛յնպէս եւ ամենայն գործք ձեռաց նոցա, որ ինչ մերձենայցէ անդր, պղծեսցի. վասն առիցն իւրեանց առաւօտնոց. եւ մորմոքեսցին յերեսաց չարեացն իւրեանց. եւ ատեցիք ՚ի դրունս զյանդիմանիչս[10785]։ [10785] Ոմանք. Ձեռաց դոցա... վասն յառիցն։ Բազումք. Եւ ատէիք ՚ի դրունս։ 15 Պատասխանեց Անգէն եւ ասաց. «Այդպէս էլ այս ժողովուրդը, այդպէս էլ այս ազգը իմ առաջ, - ասում է Տէրը, - այդպէս էլ նրանց ձեռքերի բոլոր գործերը. ինչ որ մօտենայ այնտեղ, կը պղծուի՝ նախկինում իրենց արած յափշտակութիւնների պատճառով. եւ նրանք կը մորմոքան իրենց չար գործերի պատճառով, քանի որ դուք հրապարակաւ ատում էիք յանդիմանողներին»: 14 Անգէ պատասխան տուաւ ու ըսաւ.«Այսպէս է այս ժողովուրդը, Այսպէս է այս ազգը իմ առջեւս, կ’ըսէ Տէրը, Այսպէս է իրենց ձեռքերուն բոլոր գործը. Ինչ որ կը մատուցանեն՝ պիղծ է»։ Պատասխանի ետ Անգէոս եւ ասէ. Նոյնպէս եւ ժողովուրդս այս, նոյնպէս եւ ազգս այս առաջի իմ, ասէ Տէր. նոյնպէս եւ ամենայն գործք ձեռաց նոցա, որ ինչ մերձենայցէ անդր` պղծեսցի, ^[18]վասն առիցն իւրեանց առաւօտնոց. եւ մորմոքեսցին յերեսաց չարեացն իւրեանց, եւ ատէիք ի դրունս զյանդիմանիչսն: 2:15: Պատասխանի ետ Անգէոս եւ ասէ. Նո՛յնպէս եւ ժողովուրդս այս. նո՛յնպէս եւ ազգս այս առաջի իմ ասէ Տէր. նո՛յնպէս եւ ամենայն գործք ձեռաց նոցա, որ ինչ մերձենայցէ անդր, պղծեսցի. վասն առիցն իւրեանց առաւօտնոց. եւ մորմոքեսցին յերեսաց չարեացն իւրեանց. եւ ատեցիք ՚ի դրունս զյանդիմանիչս[10785]։ [10785] Ոմանք. Ձեռաց դոցա... վասն յառիցն։ Բազումք. Եւ ատէիք ՚ի դրունս։ 15 Պատասխանեց Անգէն եւ ասաց. «Այդպէս էլ այս ժողովուրդը, այդպէս էլ այս ազգը իմ առաջ, - ասում է Տէրը, - այդպէս էլ նրանց ձեռքերի բոլոր գործերը. ինչ որ մօտենայ այնտեղ, կը պղծուի՝ նախկինում իրենց արած յափշտակութիւնների պատճառով. եւ նրանք կը մորմոքան իրենց չար գործերի պատճառով, քանի որ դուք հրապարակաւ ատում էիք յանդիմանողներին»: 14 Անգէ պատասխան տուաւ ու ըսաւ.«Այսպէս է այս ժողովուրդը, Այսպէս է այս ազգը իմ առջեւս, կ’ըսէ Տէրը, Այսպէս է իրենց ձեռքերուն բոլոր գործը. Ինչ որ կը մատուցանեն՝ պիղծ է»։ zohrab-1805▾ eastern-1994▾ western am▾	2:142:14 Тогда отвечал Аггей и сказал: таков этот народ, таково это племя предо Мною, говорит Господь, и таковы все дела рук их! И что они приносят там, все нечисто. 2:14 καὶ και and; even ἀπεκρίθη αποκρινομαι respond Αγγαιος αγγαιος and; even εἶπεν επω say; speak οὕτως ουτως so; this way ὁ ο the λαὸς λαος populace; population οὗτος ουτος this; he καὶ και and; even οὕτως ουτως so; this way τὸ ο the ἔθνος εθνος nation; caste τοῦτο ουτος this; he ἐνώπιον ενωπιος in the face; facing ἐμοῦ εμου my λέγει λεγω tell; declare κύριος κυριος lord; master καὶ και and; even οὕτως ουτως so; this way πάντα πας all; every τὰ ο the ἔργα εργον work τῶν ο the χειρῶν χειρ hand αὐτῶν αυτος he; him καὶ και and; even ὃς ος who; what ἐὰν εαν and if; unless ἐγγίσῃ εγγιζω get close; near ἐκεῖ εκει there μιανθήσεται μιαινω taint; defile ἕνεκεν ενεκα for the sake of; on account of τῶν ο the λημμάτων λημμα he; him τῶν ο the ὀρθρινῶν ορθρινος at dawn ὀδυνηθήσονται οδυναω in pain; pain ἀπὸ απο from; away προσώπου προσωπον face; ahead of πόνων πονος pain αὐτῶν αυτος he; him καὶ και and; even ἐμισεῖτε μισεω hate ἐν εν in πύλαις πυλη gate ἐλέγχοντας ελεγχω convict; question 2:14 וַ wa וְ and יַּ֨עַן yyˌaʕan ענה answer חַגַּ֜י ḥaggˈay חַגַּי Haggai וַ wa וְ and יֹּ֗אמֶר yyˈōmer אמר say כֵּ֣ן kˈēn כֵּן thus הָֽ hˈā הַ the עָם־ ʕām- עַם people הַ֠ ha הַ the זֶּה zzˌeh זֶה this וְ wᵊ וְ and כֵן־ ḵēn- כֵּן thus הַ ha הַ the גֹּ֨וי ggˌôy גֹּוי people הַ ha הַ the זֶּ֤ה zzˈeh זֶה this לְ lᵊ לְ to פָנַי֙ fānˌay פָּנֶה face נְאֻם־ nᵊʔum- נְאֻם speech יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH וְ wᵊ וְ and כֵ֖ן ḵˌēn כֵּן thus כָּל־ kol- כֹּל whole מַעֲשֵׂ֣ה maʕᵃśˈē מַעֲשֶׂה deed יְדֵיהֶ֑ם yᵊḏêhˈem יָד hand וַ wa וְ and אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] יַקְרִ֛יבוּ yaqrˈîvû קרב approach שָׁ֖ם šˌām שָׁם there טָמֵ֥א ṭāmˌē טָמֵא unclean הֽוּא׃ hˈû הוּא he 2:14. et dixit Aggeus si tetigerit pollutus in anima ex omnibus his numquid contaminabitur et responderunt sacerdotes et dixerunt contaminabiturAnd Aggeus said: If one that is unclean by occasion of a soul touch any of all these things, shall it be defiled? And the priests answered, and said: It shall be defiled. 2:14. And Haggai answered and he said: Such is this people, and such is this nation before my face, says the Lord, and such is all the work of their hands. And so all that they have offered there has been contaminated. 2:14. Then answered Haggai, and said, So [is] this people, and so [is] this nation before me, saith the LORD; and so [is] every work of their hands; and that which they offer there [is] unclean. 14. Then answered Haggai and said, So is this people, and so is this nation before me, saith the LORD; and so is every work of their hands; and that which they offer there is unclean. 2:14 Then answered Haggai, and said, So [is] this people, and so [is] this nation before me, saith the LORD; and so [is] every work of their hands; and that which they offer there [is] unclean: 2:14 Тогда отвечал Аггей и сказал: таков этот народ, таково это племя предо Мною, говорит Господь, и таковы все дела рук их! И что они приносят там, все нечисто. 2:14 καὶ και and; even ἀπεκρίθη αποκρινομαι respond Αγγαιος αγγαιος and; even εἶπεν επω say; speak οὕτως ουτως so; this way ὁ ο the λαὸς λαος populace; population οὗτος ουτος this; he καὶ και and; even οὕτως ουτως so; this way τὸ ο the ἔθνος εθνος nation; caste τοῦτο ουτος this; he ἐνώπιον ενωπιος in the face; facing ἐμοῦ εμου my λέγει λεγω tell; declare κύριος κυριος lord; master καὶ και and; even οὕτως ουτως so; this way πάντα πας all; every τὰ ο the ἔργα εργον work τῶν ο the χειρῶν χειρ hand αὐτῶν αυτος he; him καὶ και and; even ὃς ος who; what ἐὰν εαν and if; unless ἐγγίσῃ εγγιζω get close; near ἐκεῖ εκει there μιανθήσεται μιαινω taint; defile ἕνεκεν ενεκα for the sake of; on account of τῶν ο the λημμάτων λημμα he; him τῶν ο the ὀρθρινῶν ορθρινος at dawn ὀδυνηθήσονται οδυναω in pain; pain ἀπὸ απο from; away προσώπου προσωπον face; ahead of πόνων πονος pain αὐτῶν αυτος he; him καὶ και and; even ἐμισεῖτε μισεω hate ἐν εν in πύλαις πυλη gate ἐλέγχοντας ελεγχω convict; question 2:14 וַ wa וְ and יַּ֨עַן yyˌaʕan ענה answer חַגַּ֜י ḥaggˈay חַגַּי Haggai וַ wa וְ and יֹּ֗אמֶר yyˈōmer אמר say כֵּ֣ן kˈēn כֵּן thus הָֽ hˈā הַ the עָם־ ʕām- עַם people הַ֠ ha הַ the זֶּה zzˌeh זֶה this וְ wᵊ וְ and כֵן־ ḵēn- כֵּן thus הַ ha הַ the גֹּ֨וי ggˌôy גֹּוי people הַ ha הַ the זֶּ֤ה zzˈeh זֶה this לְ lᵊ לְ to פָנַי֙ fānˌay פָּנֶה face נְאֻם־ nᵊʔum- נְאֻם speech יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH וְ wᵊ וְ and כֵ֖ן ḵˌēn כֵּן thus כָּל־ kol- כֹּל whole מַעֲשֵׂ֣ה maʕᵃśˈē מַעֲשֶׂה deed יְדֵיהֶ֑ם yᵊḏêhˈem יָד hand וַ wa וְ and אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] יַקְרִ֛יבוּ yaqrˈîvû קרב approach שָׁ֖ם šˌām שָׁם there טָמֵ֥א ṭāmˌē טָמֵא unclean הֽוּא׃ hˈû הוּא he 2:14. et dixit Aggeus si tetigerit pollutus in anima ex omnibus his numquid contaminabitur et responderunt sacerdotes et dixerunt contaminabitur And Aggeus said: If one that is unclean by occasion of a soul touch any of all these things, shall it be defiled? And the priests answered, and said: It shall be defiled. 2:14. And Haggai answered and he said: Such is this people, and such is this nation before my face, says the Lord, and such is all the work of their hands. And so all that they have offered there has been contaminated. 2:14. Then answered Haggai, and said, So [is] this people, and so [is] this nation before me, saith the LORD; and so [is] every work of their hands; and that which they offer there [is] unclean. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 1831 2:14: Then answered Haggai - So is this people - As an unclean man communicates his uncleanness to every thing he touches, so are ye unclean; and whatever ye have hitherto done is polluted in the sight of God. For your neglect of my temple has made you unclean, as if you had contracted legal pollution by touching a dead body. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 2:14: So is this people: Hag 1:4-11; Pro 15:8, Pro 21:4, Pro 21:27, Pro 28:9; Isa 1:11-15; Tit 1:15; Jde 1:23 and that: Ezr 3:2, Ezr 3:3 John Gill 2:14 Then answered Haggai, and said,.... To the priests, and before the people; and made an application of these things to them, which was the thing in view in putting the questions: So is this people, and so is this nation before me, saith the Lord; not only those people that were present and at work at the temple, but those that were absent, even the whole body of the people; who, though they were pure in their own eyes, yet were not so before the Lord; who knew their hearts, and the spring of all their actions; what were their ends and views in all they did: as a garment carrying in it holy flesh could not sanctify other things touched by it that were common and profane, but left them as they were; so their ritual devotions, and externally holy actions, did not and could not sanctify their impure hearts, but left them as unclean as before; nor did they sanctify their common mercies, their bread, pottage, wine, and oil: and, on the other hand, as an impure person made everything impure he touched; so they, being impure in heart, all their actions, even their religious ones, were impure also, as follows: and so is every work of their hands; and that which they offer there is unclean; pointing at the altar, which they had built, and offered sacrifice on ever since they came out of Babylon, though the temple was not yet built, Ezra 3:3 but all their outward religious services, and all the sacrifices they offered up, were in the Lord's account impure and abominable, as well as themselves; coming from an unsanctified heart, and offered up with unclean hands, and without repentance towards God, and faith in Christ; and living in other respects in disobedience to God, and especially while they neglected the building of the temple; satisfying themselves with offering sacrifices on the altar, when the house of God lay desolate; which is the principal thing respected, as appears by what follows. John Wesley 2:14 So - Polluted persons, touching what is clean, pollute it, so polluted Jews, polluted God's ordinances, while the outward performing of legal duties, left them as unholy in themselves, as they were before: somewhat more then is to be done. The soul is first to be purified, that they and we may offer up a pure offering. The people - The body of the Jews. Every work - Whatever they do, they pollute all by polluted hands. Offer - What they bring to the altar with impure hearts, is polluted by them. Robert Jamieson, A. R. Fausset and David Brown 2:14 Then answered Haggai--rather, "Then Haggai answered (in rejoinder to the priests' answer) and said" [MAURER]. so is this people--heretofore not in such an obedient state of mind as to deserve to be called My people (Tit 1:15). Here he applies the two cases just stated. By the first case, "this people" is not made "holy" by their offerings "there" (namely, on the altar built in the open air, under Cyrus, Ezra 3:3); though the ritual sacrifice can ordinarily sanctify outwardly so far as it reaches (Heb 9:13), as the "holy flesh" sanctified the "skirt," yet it cannot make the offerers in their persons and all their works acceptable to God, because lacking the spirit of obedience (1Kings 15:22) so long as they neglected to build the Lord's house. On the contrary, by the second case, they made "unclean" their very offerings by being unclean through "dead works" (disobedience), just as the person unclean by contact with a dead body imparted his uncleanness to all that he touched (compare Heb 9:14). This all applies to them as they had been, not as they are now that they have begun to obey; the design is to guard them against falling back again. The "there" points to the altar, probably in view of the audience which the prophet addressed.
2:152:16: Եւ արդ՝ դի՛ք ՚ի սիրտ ձեր յօրէ յայսմ հետէ եւ յառաջ. մինչչեւ՛ եդեալ քար ՚ի քարի վերայ տաճարին Տեառն[10786]։ [10786] Այլք. Յօրէ յայսմանէ եւ յառաջ։ Ոմանք. Տաճարիդ Տեառն։ 16 Եւ արդ, մտածեցէք, թէ այս օրուանից եւ աւելի առաջ, երբ դեռ Տիրոջ այդ տաճարի քարը քարի վրայ չէր դրուել, ո՞վ էիք, 15 Ուրեմն հիմա այս օրէն առաջ եղածին վրայ մտածեցէ՛ք, Երբ դեռ Տէրոջը տաճարին մէջ քար քարի վրայ դրուած չէր։ Եւ արդ դիք ի սիրտ ձեր յօրէ յայսմանէ եւ յառաջ. մինչչեւ եդեալ քար ի քարի վերայ տաճարիդ Տեառն ^[19]ո՞վ էիք: 2:16: Եւ արդ՝ դի՛ք ՚ի սիրտ ձեր յօրէ յայսմ հետէ եւ յառաջ. մինչչեւ՛ եդեալ քար ՚ի քարի վերայ տաճարին Տեառն[10786]։ [10786] Այլք. Յօրէ յայսմանէ եւ յառաջ։ Ոմանք. Տաճարիդ Տեառն։ 16 Եւ արդ, մտածեցէք, թէ այս օրուանից եւ աւելի առաջ, երբ դեռ Տիրոջ այդ տաճարի քարը քարի վրայ չէր դրուել, ո՞վ էիք, 15 Ուրեմն հիմա այս օրէն առաջ եղածին վրայ մտածեցէ՛ք, Երբ դեռ Տէրոջը տաճարին մէջ քար քարի վրայ դրուած չէր։ zohrab-1805▾ eastern-1994▾ western am▾	2:152:15 Теперь обратите сердце ваше на время от сего дня и назад, когда еще не был положен камень на камень в храме Господнем. 2:15 καὶ και and; even νῦν νυν now; present θέσθε τιθημι put; make δὴ δη in fact εἰς εις into; for τὰς ο the καρδίας καρδια heart ὑμῶν υμων your ἀπὸ απο from; away τῆς ο the ἡμέρας ημερα day ταύτης ουτος this; he καὶ και and; even ὑπεράνω υπερανω up / far above πρὸ προ before; ahead of τοῦ ο the θεῖναι τιθημι put; make λίθον λιθος stone ἐπὶ επι in; on λίθον λιθος stone ἐν εν in τῷ ο the ναῷ ναος sanctuary κυρίου κυριος lord; master 2:15 וְ wᵊ וְ and עַתָּה֙ ʕattˌā עַתָּה now שִֽׂימוּ־ śˈîmû- שׂים put נָ֣א nˈā נָא yeah לְבַבְכֶ֔ם lᵊvavᵊḵˈem לֵבָב heart מִן־ min- מִן from הַ ha הַ the יֹּ֥ום yyˌôm יֹום day הַ ha הַ the זֶּ֖ה zzˌeh זֶה this וָ wā וְ and מָ֑עְלָה mˈāʕᵊlā מַעַל top מִ mi מִן from טֶּ֧רֶם ṭṭˈerem טֶרֶם beginning שֽׂוּם־ śˈûm- שׂים put אֶ֛בֶן ʔˈeven אֶבֶן stone אֶל־ ʔel- אֶל to אֶ֖בֶן ʔˌeven אֶבֶן stone בְּ bᵊ בְּ in הֵיכַ֥ל hêḵˌal הֵיכָל palace יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH 2:15. et respondit Aggeus et dixit sic populus iste et sic gens ista ante faciem meam dicit Dominus et sic omne opus manuum eorum et omnia quae obtulerint ibi contaminata eruntAnd Aggeus answered, and said: So is this people, and so is this nation before my face, saith the Lord, and so is all the work of their hands: and all that they have offered there, shall be defiled. 2:15. And now, consider in your hearts, from this day and beyond, before stone may be placed upon stone in the temple of the Lord: 2:15. And now, I pray you, consider from this day and upward, from before a stone was laid upon a stone in the temple of the LORD: 15. And now, I pray you, consider from this day and upward, from before a stone was laid upon a stone in the temple of the LORD: 2:15 And now, I pray you, consider from this day and upward, from before a stone was laid upon a stone in the temple of the LORD: 2:15 Теперь обратите сердце ваше на время от сего дня и назад, когда еще не был положен камень на камень в храме Господнем. 2:15 καὶ και and; even νῦν νυν now; present θέσθε τιθημι put; make δὴ δη in fact εἰς εις into; for τὰς ο the καρδίας καρδια heart ὑμῶν υμων your ἀπὸ απο from; away τῆς ο the ἡμέρας ημερα day ταύτης ουτος this; he καὶ και and; even ὑπεράνω υπερανω up / far above πρὸ προ before; ahead of τοῦ ο the θεῖναι τιθημι put; make λίθον λιθος stone ἐπὶ επι in; on λίθον λιθος stone ἐν εν in τῷ ο the ναῷ ναος sanctuary κυρίου κυριος lord; master 2:15 וְ wᵊ וְ and עַתָּה֙ ʕattˌā עַתָּה now שִֽׂימוּ־ śˈîmû- שׂים put נָ֣א nˈā נָא yeah לְבַבְכֶ֔ם lᵊvavᵊḵˈem לֵבָב heart מִן־ min- מִן from הַ ha הַ the יֹּ֥ום yyˌôm יֹום day הַ ha הַ the זֶּ֖ה zzˌeh זֶה this וָ wā וְ and מָ֑עְלָה mˈāʕᵊlā מַעַל top מִ mi מִן from טֶּ֧רֶם ṭṭˈerem טֶרֶם beginning שֽׂוּם־ śˈûm- שׂים put אֶ֛בֶן ʔˈeven אֶבֶן stone אֶל־ ʔel- אֶל to אֶ֖בֶן ʔˌeven אֶבֶן stone בְּ bᵊ בְּ in הֵיכַ֥ל hêḵˌal הֵיכָל palace יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH 2:15. et respondit Aggeus et dixit sic populus iste et sic gens ista ante faciem meam dicit Dominus et sic omne opus manuum eorum et omnia quae obtulerint ibi contaminata erunt And Aggeus answered, and said: So is this people, and so is this nation before my face, saith the Lord, and so is all the work of their hands: and all that they have offered there, shall be defiled. 2:15. And now, consider in your hearts, from this day and beyond, before stone may be placed upon stone in the temple of the Lord: 2:15. And now, I pray you, consider from this day and upward, from before a stone was laid upon a stone in the temple of the LORD: ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ all ▾ Albert Barnes: Notes on the Bible - 1834 2:15: And now, I pray you - Observe his tenderness, in drawing their attention to it , "Consider from this day and upward." He bids them look backward, "from before a stone was laid upon a stone," i. e., from the last moment of their neglect in building the house of God; "from since those days were," or from the time backward "when those things were," (resuming, in the word, "from-their-being" , the date which he had just given, namely, the beginning of their resuming the building backward, during all those years of neglect) "one came to a heap of twenty measures." The precise measure is not mentioned: the force of the appeal lay in the proportion: the heap of grain which, usually, would yield twenty, (whether bushels or seahs or any other measure, for the heap itself being of no defined size, neither could the quantity expected from it be defined) there were ten only; "one came to the pressvat to draw out fifty" vessels out of the press, or perhaps fifty poorah, i. e., the ordinary quantity drawn out at one time from the press, there were, or it bad become twenty, two-fifths only of what they looked for and ordinarily obtained. The dried grapes yielded so little. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 2:15: consider: Hag 2:18, Hag 1:5, Hag 1:7; Psa 107:43; Isa 5:12; Hos 14:9; Mal 3:8-11; Rom 6:21; Co1 11:31 from before: Ezr 3:10, Ezr 4:24 Carl Friedrich Keil and Franz Delitzsch 2:15 The prophet explains these words in Hag 2:15-19 by representing the failure of the crops, and the curse that has hitherto prevailed, as a punishment from God for having been wanting in faithfulness to the Lord (Hag 2:15-17), and promises that from that time forward the blessing of God shall rest upon them again (Hag 2:18, Hag 2:19). Hag 2:15. "And now, direct your heart from this day and onward, before stone was laid to stone at the temple of Jehovah. Hag 2:16. Before this was, did one come to the heap of sheaves of twenty-(in measure), there were ten: did he come to the vat to draw fifty buckets, there were twenty. Hag 2:17. I have smitten you with blasting, and with mildew, and with hail, all the work of your hands; and not one of you (turned) to me, is the saying of Jehovah." The object to which they are to direct their heart, i.e., to give heed, is not to be supplied from Hag 1:5, Hag 1:7, "to your ways" (Ros. and others), but is contained substantially in Hag 2:16 and Hag 2:17, and is first of all indicated in the words "from this day," etc. They are to notice what has taken place from this day onwards. נמעלה, lit., upwards, then further on. Here it is used not in the sense of forwards into the future, but, as the explanatory clause which follows (from before, etc.) clearly shows, in that of backwards into the past. Mitterem, literally "from the not yet of the laying ... onwards," i.e., onwards from the time when stone was laid upon stone at the temple; in other words, when the building of the temple was resumed, backwards into the past; in reality, therefore, the time before the resuming of the building of the temple: for min and mitterem cannot be taken in any other sense than in the parallel מיּום which precedes it, and מהיותם which follows in Hag 2:16. The objection which Koehler raises to this cannot be sustained. מהיותם, from their existence (backwards). Most of the modern commentators take the suffix as referring to a noun, yâmı̄m (days), to be supplied from Hag 2:15; but it appears much simpler to take it as a neuter, as Mark and others do, in the sense of "before these things were or were done, viz., this day, and this work of laying stone upon stone," etc. The meaning is not doubtful, viz., looking backwards from the time when the building of the temple was resumed, in other words, before the point of time. בּא commences a new sentence, in which facts that they had experienced are cited, the verb בּא being used conditionally, and forming the protasis, the apodosis to which is given in והיתה. If one came to a heap of sheaves of twenty measures (se'âh is probably to be supplied: lxx σάτα), they became ten. A heap of sheaves (‛ărēmâh as in Ruth 3:7), from which they promised themselves twenty measures, yielded, when threshed, no more than ten, i.e., only the half of what they expected. They experienced just the same at the pressing of the grapes. Instead of fifty buckets, which they expected, they obtained only twenty. Yeqebh was the vat into which the juice flowed when pressed out of the grapes. Châsaph, lit., to lay bare, here to draw out, as in Is 30:14; and pūrâh, in Is 63:3, the pressing-trough, here a measure, probably the measure which was generally obtained from one filling of the wine-press with grapes (lxx μετρητής). Hag 2:17 gives the reason why so small a result was yielded by the threshing-floor and wine-press. Jehovah smote you with blasting and mildew. These words are a reminiscence of Amos 4:9, to which passage the last words of the verse also refer. To the disease of the corn there is also added the hail which smote the vines, as in Ps 78:47. 'Eth kol-ma‛ăsēh, all the labour of the hands, i.e., all that they had cultivated with great toil, is a second accusative, "which mentions the portion smitten" (Hitzig). The perfectly unusual construction אין־אתכם אלי does not stand for אין בּכם א, non fuit in vobis qui (Vulg.), nor is אתכם used for אתּכם, "with you;" but אין־אתכם either stands for אינכם, the suffix which was taken as a verbal suffix used as an accusative being resolved into the accusative (cf. Ewald, 262, d); or it is the accusative used in the place of the subject, that is to say, את is to be taken in the sense of "as regards," quoad (Ewald, 277, p. 683): "as far as you are concerned, there was not (one) turning himself to me." אלי, to me, sc. turning himself or being converted; though there is no necessity to supply שׁבים, as the idea is implied in the word אל, as in Hos 3:3 and 4Kings 6:11. Geneva 1599 2:15 And now, I pray you, consider from this (h) day and upward, from before a stone was laid upon a stone in the temple of the LORD: (h) Consider how God plagued you with famine before you began to build the temple. John Gill 2:15 And now, I pray you, consider from this day and upward,.... This being their case, and they so polluted with sin, particularly through their neglect of building the temple; they are most earnestly and importunately entreated to "lay" it "to their hearts", to ponder it in their minds, and thoroughly consider how it had fared with them from this twenty fourth day of the ninth month, in which the prophet was sent unto them to encourage them in their work, and upwards or backwards, for some years past: even from before a stone was laid upon a stone in the temple of the Lord: the foundation of the temple was laid quickly after the Jews returned from Babylon, upon the proclamation of Cyrus, Ezra 3:10 but, through difficulties and discouragements they met with, they desisted from the work, and went no further; a stone was not laid upon it; or, as the Targum, a row, or course upon course, until this time: and now all the intermediate space of time between the first laying the foundation of the temple, and their present going to work upon it, the prophet would have them take particular notice of; how it had been with them, as to their outward circumstances; whereby it would appear, they had sinned, and the Lord had been offended with them. John Wesley 2:15 Upward - Through past years. Before - Before you would set upon the re - building of the temple after you had intermitted it. Robert Jamieson, A. R. Fausset and David Brown 2:15 consider--literally, "lay it to heart." Ponder earnestly, retracing the past "upward" (that is, backward), comparing what evils heretofore befell you before ye set about this work, with the present time when you have again commenced it, and when in consequence I now engage to "bless you." Hence ye may perceive the evils of disobedience and the blessing of obedience.
2:162:17: Ո՞վ էիք յորժամ արկանէիք յամանս ձեր քսան քոռ գարւոյ, եւ լինէր տա՛սն քոռ գարւոյ. եւ մուծանէիք ՚ի հնծանս ձեր հանել յիսո՛ւն մար, եւ լինէր քսան։ 17 երբ ձեր ամանների մէջ քսան քոռ գարի էիք լցնում, բայց տասը փոս էր լինում, ձեր հնձանների մէջ խաղող էիք լցնում՝ յիսուն մար գինի հանելու համար, բայց քսան էր լինում: 16 Այն ատեն երբ մէկը քսան քոռ ցորենի դէզին քով երթար, Տասը քոռ կը գտնուէր Ու երբ իր գինիի աւազանին քով երթար հնձանէն յիսուն մար հանելու, Քսան մար կը գտնուէր։ Յորժամ արկանէիք յամանս ձեր քսան քոռ գարւոյ, եւ լինէր տասն քոռ գարւոյ. եւ մուծանէիք ի հնծանս ձեր հանել յիսուն մար, եւ լինէր քսան: 2:17: Ո՞վ էիք յորժամ արկանէիք յամանս ձեր քսան քոռ գարւոյ, եւ լինէր տա՛սն քոռ գարւոյ. եւ մուծանէիք ՚ի հնծանս ձեր հանել յիսո՛ւն մար, եւ լինէր քսան։ 17 երբ ձեր ամանների մէջ քսան քոռ գարի էիք լցնում, բայց տասը փոս էր լինում, ձեր հնձանների մէջ խաղող էիք լցնում՝ յիսուն մար գինի հանելու համար, բայց քսան էր լինում: 16 Այն ատեն երբ մէկը քսան քոռ ցորենի դէզին քով երթար, Տասը քոռ կը գտնուէր Ու երբ իր գինիի աւազանին քով երթար հնձանէն յիսուն մար հանելու, Քսան մար կը գտնուէր։ zohrab-1805▾ eastern-1994▾ western am▾	2:162:16 Приходили бывало к копне, могущей приносить двадцать мер, и оказывалось только десять; приходили к подточилию, чтобы начерпать пятьдесят мер из подточилия, а оказывалось только двадцать. 2:16 τίνες τις.1 who?; what? ἦτε ειμι be ὅτε οτε when ἐνεβάλλετε εμβαλλω inject; cast in εἰς εις into; for κυψέλην κυψελη barley εἴκοσι εικοσι twenty σάτα σατον peck καὶ και and; even ἐγένετο γινομαι happen; become κριθῆς κριθη barley δέκα δεκα ten σάτα σατον peck καὶ και and; even εἰσεπορεύεσθε εισπορευομαι intrude; travel into εἰς εις into; for τὸ ο the ὑπολήνιον υποληνιον under-trough; vat ἐξαντλῆσαι εξαντλεω fifty μετρητάς μετρητης 10 gallons καὶ και and; even ἐγένοντο γινομαι happen; become εἴκοσι εικοσι twenty 2:16 מִֽ mˈi מִן from הְיֹותָ֥ם hᵊyôṯˌām היה be בָּא֙ bˌā בוא come אֶל־ ʔel- אֶל to עֲרֵמַ֣ת ʕᵃrēmˈaṯ עֲרֵמָה heap עֶשְׂרִ֔ים ʕeśrˈîm עֶשְׂרִים twenty וְ wᵊ וְ and הָיְתָ֖ה hāyᵊṯˌā היה be עֲשָׂרָ֑ה ʕᵃśārˈā עֲשָׂרָה ten בָּ֣א bˈā בוא come אֶל־ ʔel- אֶל to הַ ha הַ the יֶּ֗קֶב yyˈeqev יֶקֶב pit לַ la לְ to חְשֹׂף֙ ḥᵊśˌōf חשׂף strip חֲמִשִּׁ֣ים ḥᵃmiššˈîm חָמֵשׁ five פּוּרָ֔ה pûrˈā פּוּרָה trough וְ wᵊ וְ and הָיְתָ֖ה hāyᵊṯˌā היה be עֶשְׂרִֽים׃ ʕeśrˈîm עֶשְׂרִים twenty 2:16. et nunc ponite corda vestra a die hac et supra antequam poneretur lapis super lapidem in templo DominiAnd now consider in your hearts, from this day and upward, before there was a stone laid upon a stone in the temple of the Lord. 2:16. when you approached a pile of twenty measures, and they became ten, and you entered to the press, to press out fifty bottles, and they became twenty, 2:16. Since those [days] were, when [one] came to an heap of twenty [measures], there were [but] ten: when [one] came to the pressfat for to draw out fifty [vessels] out of the press, there were [but] twenty. 16. Through all that time, when one came to an heap of twenty , there were but ten; when one came to the winefat for to draw out fifty vessels, there were but twenty. 2:16 Since those [days] were, when [one] came to an heap of twenty [measures], there were [but] ten: when [one] came to the pressfat for to draw out fifty [vessels] out of the press, there were [but] twenty: 2:16 Приходили бывало к копне, могущей приносить двадцать мер, и оказывалось только десять; приходили к подточилию, чтобы начерпать пятьдесят мер из подточилия, а оказывалось только двадцать. 2:16 τίνες τις.1 who?; what? ἦτε ειμι be ὅτε οτε when ἐνεβάλλετε εμβαλλω inject; cast in εἰς εις into; for κυψέλην κυψελη barley εἴκοσι εικοσι twenty σάτα σατον peck καὶ και and; even ἐγένετο γινομαι happen; become κριθῆς κριθη barley δέκα δεκα ten σάτα σατον peck καὶ και and; even εἰσεπορεύεσθε εισπορευομαι intrude; travel into εἰς εις into; for τὸ ο the ὑπολήνιον υποληνιον under-trough; vat ἐξαντλῆσαι εξαντλεω fifty μετρητάς μετρητης 10 gallons καὶ και and; even ἐγένοντο γινομαι happen; become εἴκοσι εικοσι twenty 2:16 מִֽ mˈi מִן from הְיֹותָ֥ם hᵊyôṯˌām היה be בָּא֙ bˌā בוא come אֶל־ ʔel- אֶל to עֲרֵמַ֣ת ʕᵃrēmˈaṯ עֲרֵמָה heap עֶשְׂרִ֔ים ʕeśrˈîm עֶשְׂרִים twenty וְ wᵊ וְ and הָיְתָ֖ה hāyᵊṯˌā היה be עֲשָׂרָ֑ה ʕᵃśārˈā עֲשָׂרָה ten בָּ֣א bˈā בוא come אֶל־ ʔel- אֶל to הַ ha הַ the יֶּ֗קֶב yyˈeqev יֶקֶב pit לַ la לְ to חְשֹׂף֙ ḥᵊśˌōf חשׂף strip חֲמִשִּׁ֣ים ḥᵃmiššˈîm חָמֵשׁ five פּוּרָ֔ה pûrˈā פּוּרָה trough וְ wᵊ וְ and הָיְתָ֖ה hāyᵊṯˌā היה be עֶשְׂרִֽים׃ ʕeśrˈîm עֶשְׂרִים twenty 2:16. et nunc ponite corda vestra a die hac et supra antequam poneretur lapis super lapidem in templo Domini And now consider in your hearts, from this day and upward, before there was a stone laid upon a stone in the temple of the Lord. 2:16. when you approached a pile of twenty measures, and they became ten, and you entered to the press, to press out fifty bottles, and they became twenty, 2:16. Since those [days] were, when [one] came to an heap of twenty [measures], there were [but] ten: when [one] came to the pressfat for to draw out fifty [vessels] out of the press, there were [but] twenty. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 1831 2:16: Since those days were - I have shown my displeasure against you, by sending blasting and mildew; and so poor have been your crops that a heap of corn which should have produced twenty measures produced only ten; and that quantity of grapes which in other years would have produced fifty measures, through their poverty, smallness, etc., produced only twenty. And this has been the case ever since the first stone was laid in this temple; for your hearts were not right with me, and therefore I blasted you in all the labors of your hands; and yet ye have not turned to me, Hag 2:17. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 2:16: when one came to an: Hag 1:6, Hag 1:9-11; Pro 3:9, Pro 3:10; Zac 8:10-12; Mal 2:2 Geneva 1599 2:16 (i) Since those [days] were, when [one] came to an heap of twenty [measures], there were [but] ten: when [one] came to the pressfat for to draw out fifty [vessels] out of the press, there were [but] twenty. (i) That is, before the building was begun. John Gill 2:16 Since those days were,.... From the time the foundation of the temple was laid, unto the time they began to work again, which was a space of about fifteen or sixteen years: when one came to an heap of twenty measures, there were but ten; when the husbandman having gathered in his corn, and who was generally a good judge of what it would yield, came to a heap of it on his corn floor, either of sheaves not threshed, or grain not winnowed, and expected it would have produced at least twenty measures, seahs, or bushels; afterward it was threshed and winnowed, to his great disappointment he had but ten out of it; there were so much straw and chaff, and so little grain; or when he came to a heap of grain, wheat, or barley, in his granary, where he thought he should have twenty bushels of it; but when he had measured it, proved but ten; being either stolen by thieves, or eaten by vermin; rather the latter: when one came to the wine vat for to draw out fifty vessels out of the press, there were but twenty; by the quantity of grapes which he put into the press to tread and squeeze, he expected to have had fifty measures, or baths, or hogsheads of wine; but, instead of that, had but twenty; the bunches were so thin, or the berries so bad: there was a greater decrease and deficiency in the wine than in the grain. John Wesley 2:16 Since - All the while the temple lay neglected. When one came - Men are disappointed half in half. But ten - Which he expected would prove twenty measures, ephahs or bushels. It proved but half your hope, thus your corn failed, and your oil much more. Robert Jamieson, A. R. Fausset and David Brown 2:16 Since those days were--from the time that those days of your neglect of the temple work have been. when one came to an heap of twenty measures--that is to a heap which he had expected would be one of twenty measures, there were but ten. fifty vessels out of the press--As the Septuagint translates "measure," and Vulgate "a flagon," and as we should rather expect vat than press. MAURER translates (omitting vessels, which is not in the original), "purahs," or "wine-measures."
2:172:18: Հարի՛ զձեզ անպտղութեամբ եւ խորշակաւ՝ եւ կարկտիւ, եւ զամենայն գործս ձեռաց ձերոց. եւ ո՛չ դարձարուք առ իս՝ ասէ Տէր։ 18 Հարուածեցի ձեզ անպտղութեամբ, խորշակով ու կարկտով, խորտակեցի ձեր ձեռքերի բոլոր գործերը բայց դուք չդարձաք դէպի ինձ, - ասում է Տէրը: 17 Ձեզ ու ձեր ձեռքերուն բոլոր գործը Խորշակահարութեամբ եւ դալուկով ու կարկուտով զարկի, Սակայն ինծի չդարձաք», կ’ըսէ Տէրը։ Հարի զձեզ անպտղութեամբ եւ խորշակաւ եւ կարկտիւ եւ զամենայն գործս ձեռաց ձերոց, եւ ոչ դարձարուք առ իս, ասէ Տէր: 2:18: Հարի՛ զձեզ անպտղութեամբ եւ խորշակաւ՝ եւ կարկտիւ, եւ զամենայն գործս ձեռաց ձերոց. եւ ո՛չ դարձարուք առ իս՝ ասէ Տէր։ 18 Հարուածեցի ձեզ անպտղութեամբ, խորշակով ու կարկտով, խորտակեցի ձեր ձեռքերի բոլոր գործերը բայց դուք չդարձաք դէպի ինձ, - ասում է Տէրը: 17 Ձեզ ու ձեր ձեռքերուն բոլոր գործը Խորշակահարութեամբ եւ դալուկով ու կարկուտով զարկի, Սակայն ինծի չդարձաք», կ’ըսէ Տէրը։ zohrab-1805▾ eastern-1994▾ western am▾	2:172:17 Поражал Я вас ржавчиною и блеклостью хлеба и градом все труды рук ваших; но вы не обращались ко Мне, говорит Господь. 2:17 ἐπάταξα πατασσω pat; impact ὑμᾶς υμας you ἐν εν in ἀφορίᾳ αφορια and; even ἐν εν in ἀνεμοφθορίᾳ ανεμοφθορια and; even ἐν εν in χαλάζῃ χαλαζη all; every τὰ ο the ἔργα εργον work τῶν ο the χειρῶν χειρ hand ὑμῶν υμων your καὶ και and; even οὐκ ου not ἐπεστρέψατε επιστρεφω turn around; return πρός προς to; toward με με me λέγει λεγω tell; declare κύριος κυριος lord; master 2:17 הִכֵּ֨יתִי hikkˌêṯî נכה strike אֶתְכֶ֜ם ʔeṯᵊḵˈem אֵת [object marker] בַּ ba בְּ in † הַ the שִּׁדָּפֹ֤ון ššiddāfˈôn שִׁדָּפֹון scorching וּ û וְ and בַ va בְּ in † הַ the יֵּֽרָקֹון֙ yyˈērāqôn יֵרָקֹון paleness וּ û וְ and בַ va בְּ in † הַ the בָּרָ֔ד bbārˈāḏ בָּרָד hail אֵ֖ת ʔˌēṯ אֵת [object marker] כָּל־ kol- כֹּל whole מַעֲשֵׂ֣ה maʕᵃśˈē מַעֲשֶׂה deed יְדֵיכֶ֑ם yᵊḏêḵˈem יָד hand וְ wᵊ וְ and אֵין־ ʔên- אַיִן [NEG] אֶתְכֶ֥ם ʔeṯᵊḵˌem אֵת [object marker] אֵלַ֖י ʔēlˌay אֶל to נְאֻם־ nᵊʔum- נְאֻם speech יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH 2:17. cum accederetis ad acervum viginti modiorum et fierent decem intraretis ad torcular ut exprimeretis quinquaginta lagoenas et fiebant vigintiWhen you went to a heap of twenty bushels, and they became ten: and you went into the press, to press out fifty vessels, and they became twenty. 2:17. how I struck you with a burning wind, and a mildew, and a hailstorm, all the works of your hand, yet there was no one among you who returned to me, says the Lord. 2:17. I smote you with blasting and with mildew and with hail in all the labours of your hands; yet ye [turned] not to me, saith the LORD. 17. I smote you with blasting and with mildew and with hail in all the work of your hands; yet ye not to me, saith the LORD. 2:17 I smote you with blasting and with mildew and with hail in all the labours of your hands; yet ye [turned] not to me, saith the LORD: 2:17 Поражал Я вас ржавчиною и блеклостью хлеба и градом все труды рук ваших; но вы не обращались ко Мне, говорит Господь. 2:17 ἐπάταξα πατασσω pat; impact ὑμᾶς υμας you ἐν εν in ἀφορίᾳ αφορια and; even ἐν εν in ἀνεμοφθορίᾳ ανεμοφθορια and; even ἐν εν in χαλάζῃ χαλαζη all; every τὰ ο the ἔργα εργον work τῶν ο the χειρῶν χειρ hand ὑμῶν υμων your καὶ και and; even οὐκ ου not ἐπεστρέψατε επιστρεφω turn around; return πρός προς to; toward με με me λέγει λεγω tell; declare κύριος κυριος lord; master 2:17 הִכֵּ֨יתִי hikkˌêṯî נכה strike אֶתְכֶ֜ם ʔeṯᵊḵˈem אֵת [object marker] בַּ ba בְּ in † הַ the שִּׁדָּפֹ֤ון ššiddāfˈôn שִׁדָּפֹון scorching וּ û וְ and בַ va בְּ in † הַ the יֵּֽרָקֹון֙ yyˈērāqôn יֵרָקֹון paleness וּ û וְ and בַ va בְּ in † הַ the בָּרָ֔ד bbārˈāḏ בָּרָד hail אֵ֖ת ʔˌēṯ אֵת [object marker] כָּל־ kol- כֹּל whole מַעֲשֵׂ֣ה maʕᵃśˈē מַעֲשֶׂה deed יְדֵיכֶ֑ם yᵊḏêḵˈem יָד hand וְ wᵊ וְ and אֵין־ ʔên- אַיִן [NEG] אֶתְכֶ֥ם ʔeṯᵊḵˌem אֵת [object marker] אֵלַ֖י ʔēlˌay אֶל to נְאֻם־ nᵊʔum- נְאֻם speech יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH 2:17. cum accederetis ad acervum viginti modiorum et fierent decem intraretis ad torcular ut exprimeretis quinquaginta lagoenas et fiebant viginti When you went to a heap of twenty bushels, and they became ten: and you went into the press, to press out fifty vessels, and they became twenty. 2:17. how I struck you with a burning wind, and a mildew, and a hailstorm, all the works of your hand, yet there was no one among you who returned to me, says the Lord. 2:17. I smote you with blasting and with mildew and with hail in all the labours of your hands; yet ye [turned] not to me, saith the LORD. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ all ▾ Albert Barnes: Notes on the Bible - 1834 2:17: I smote you with blasting and mildew, - two diseases of grain, which Moses had foretold Deu 28:27. as chastisements on disobedience and God's infliction, of which Amos had spoken in these self-same words. Amo 4:9. Haggai adds the hail, as destructive of the vines. Psa 78:47. Yet (And) ye turned you not to Me literally "there were none" - your, (accusative i. e., who turned you unto Me. The words are elliptical, but express the entire absence of conversion, of any who turned to God. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 2:17: with blasting: Hag 1:9; Gen 42:6, Gen 42:23, Gen 42:27; Deu 28:22; Kg1 8:37; Ch2 6:28; Isa 37:27; Amo 4:9 with hail: Exo 9:18-29; Isa 28:2 in all: Hag 1:11; Psa 78:46; Isa 62:8; Jer 3:24 yet: Ch2 28:22; Job 36:13; Isa 9:13, Isa 42:25; Jer 5:3, Jer 6:16, Jer 6:17, Jer 8:4-7; Hos 7:9, Hos 7:10; Amo 4:8-11; Zac 1:2-4, Zac 7:9-13; Rev 2:21, Rev 9:20, Rev 9:21 John Gill 2:17 I smote you with blasting,.... That is, their fields and vineyards, with burning winds, which consumed them; with blights by east winds: this shows the reason of their disappointment, and that it was from the Lord, and for their sins, by way of chastisement and correction: and with mildew; a kind of clammy dew, which corrupts and destroys the fruits of the earth; and is a kind of jaundice to them, as the word signifies; see Amos 4:9, and with hail; which battered down the corn and the vines, and broke them to pieces; see Ex 9:25, in all the labours of your hands; in the corn they sowed, and in the vines they planted: yet ye turned not to me, saith the Lord; did not consider their evil ways as the cause of all this; nor repent of them, and turn from them to the Lord; to his worship, as the Targum; or to the building of his house, the thing chiefly complained of. Afflictions, unless sanctified, have no effect upon men to turn them from their sins to the Lord. John Wesley 2:17 Blessing - Burning, and scorching winds. All the labours - In your plowing and sowing, in planting of olives and vines. Robert Jamieson, A. R. Fausset and David Brown 2:17 Appropriated from Amos 4:9, whose canonicity is thus sealed by Haggai's inspired authority; in the last clause, "turned," however, has to be supplied, its omission marking by the elliptical abruptness ("yet ye not to Me!") God's displeasure. Compare "(let him come) unto Me!" Moses in excitement omitting the bracketed words (Ex 32:26). "Blasting" results from excessive drought; "mildew, from excessive moisture.
2:182:19: Կարգեցէ՛ք զսիրտս ձեր յօրէ՛ յայսմանէ՝ եւ անդր. ՚ի քսաներորդէ եւ չորրորդէ իններորդի ամսեանդ, եւ յօրէ յայդմանէ յորում անկաւ հիմն տաճարիդ Տեառն։ Դի՛ք ՚ի սիրտս ձեր[10787]. [10787] Ոմանք. Եւ ՚ի չորրորդէ իններորդ ամսեանն։ 19 Մտածեցէ՛ք ձեր սրտում, թէ ինչ է լինելու այսօրուանից եւ յետոյ, իններորդ ամսուայ քսանչորսերորդ օրից, եւ այն օրուանից, երբ դրուեց Տիրոջ այդ տաճարի հիմքը: 18 «Հիմա այս օրէն առաջ եղածին վրայ մտածեցէ՛ք. Տէրոջը տաճարին հիմնարկութեան օրէն, Իններորդ ամսուան քսանըչորրորդ օրէն, առաջ եղածին վրայ մտածեցէ՛ք։ Կարգեցէք զսիրտս ձեր յօրէ յայսմանէ եւ անդր. ի քսաներորդէ եւ չորրորդէ իններորդի ամսեանդ, եւ յօրէ յայդմանէ յորում անկաւ հիմն տաճարիդ Տեառն, դիք ի սիրտս ձեր: 2:19: Կարգեցէ՛ք զսիրտս ձեր յօրէ՛ յայսմանէ՝ եւ անդր. ՚ի քսաներորդէ եւ չորրորդէ իններորդի ամսեանդ, եւ յօրէ յայդմանէ յորում անկաւ հիմն տաճարիդ Տեառն։ Դի՛ք ՚ի սիրտս ձեր[10787]. [10787] Ոմանք. Եւ ՚ի չորրորդէ իններորդ ամսեանն։ 19 Մտածեցէ՛ք ձեր սրտում, թէ ինչ է լինելու այսօրուանից եւ յետոյ, իններորդ ամսուայ քսանչորսերորդ օրից, եւ այն օրուանից, երբ դրուեց Տիրոջ այդ տաճարի հիմքը: 18 «Հիմա այս օրէն առաջ եղածին վրայ մտածեցէ՛ք. Տէրոջը տաճարին հիմնարկութեան օրէն, Իններորդ ամսուան քսանըչորրորդ օրէն, առաջ եղածին վրայ մտածեցէ՛ք։ zohrab-1805▾ eastern-1994▾ western am▾	2:182:18 Обратите же сердце ваше на время от сего дня и назад, от двадцать четвертого дня девятого месяца, от того дня, когда основан был храм Господень; обратите сердце ваше: 2:18 ὑποτάξατε υποτασσω subordinate; subject δὴ δη in fact τὰς ο the καρδίας καρδια heart ὑμῶν υμων your ἀπὸ απο from; away τῆς ο the ἡμέρας ημερα day ταύτης ουτος this; he καὶ και and; even ἐπέκεινα επεκεινα beyond ἀπὸ απο from; away τῆς ο the τετράδος τετρας and; even εἰκάδος εικας the ἐνάτου ενατος ninth μηνὸς μην.1 month καὶ και and; even ἀπὸ απο from; away τῆς ο the ἡμέρας ημερα day ἧς ος who; what ἐθεμελιώθη θεμελιοω found ὁ ο the ναὸς ναος sanctuary κυρίου κυριος lord; master θέσθε τιθημι put; make ἐν εν in ταῖς ο the καρδίαις καρδια heart ὑμῶν υμων your 2:18 שִׂימוּ־ śîmû- שׂים put נָ֣א nˈā נָא yeah לְבַבְכֶ֔ם lᵊvavᵊḵˈem לֵבָב heart מִן־ min- מִן from הַ ha הַ the יֹּ֥ום yyˌôm יֹום day הַ ha הַ the זֶּ֖ה zzˌeh זֶה this וָ wā וְ and מָ֑עְלָה mˈāʕᵊlā מַעַל top מִ mi מִן from יֹּום֩ yyôm יֹום day עֶשְׂרִ֨ים ʕeśrˌîm עֶשְׂרִים twenty וְ wᵊ וְ and אַרְבָּעָ֜ה ʔarbāʕˈā אַרְבַּע four לַ la לְ to † הַ the תְּשִׁיעִ֗י ttᵊšîʕˈî תְּשִׁיעִי ninth לְ lᵊ לְ to מִן־ min- מִן from הַ ha הַ the יֹּ֛ום yyˈôm יֹום day אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] יֻסַּ֥ד yussˌaḏ יסד found הֵֽיכַל־ hˈêḵal- הֵיכָל palace יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH שִׂ֥ימוּ śˌîmû שׂים put לְבַבְכֶֽם׃ lᵊvavᵊḵˈem לֵבָב heart 2:18. percussi vos vento urente et aurugine et grandine omnia opera manuum vestrarum et non fuit in vobis qui reverteretur ad me dicit DominusI struck you with a blasting wind, and all the works of your hand with the mildew and with hail, yet there was none among you that returned to me, saith the Lord. 2:18. Set your hearts from this day and into the future, from the twenty-fourth day of the ninth month, from the day that the foundations of the temple of the Lord have been uttered, and place it upon your heart. 2:18. Consider now from this day and upward, from the four and twentieth day of the ninth [month, even] from the day that the foundation of the LORD’S temple was laid, consider [it]. 18. Consider, I pray you, from this day and upward, from the four and twentieth day of the ninth , since the day that the foundation of the LORD’S temple was laid, consider it. 2:18 Consider now from this day and upward, from the four and twentieth day of the ninth [month, even] from the day that the foundation of the LORD' S temple was laid, consider: 2:18 Обратите же сердце ваше на время от сего дня и назад, от двадцать четвертого дня девятого месяца, от того дня, когда основан был храм Господень; обратите сердце ваше: 2:18 ὑποτάξατε υποτασσω subordinate; subject δὴ δη in fact τὰς ο the καρδίας καρδια heart ὑμῶν υμων your ἀπὸ απο from; away τῆς ο the ἡμέρας ημερα day ταύτης ουτος this; he καὶ και and; even ἐπέκεινα επεκεινα beyond ἀπὸ απο from; away τῆς ο the τετράδος τετρας and; even εἰκάδος εικας the ἐνάτου ενατος ninth μηνὸς μην.1 month καὶ και and; even ἀπὸ απο from; away τῆς ο the ἡμέρας ημερα day ἧς ος who; what ἐθεμελιώθη θεμελιοω found ὁ ο the ναὸς ναος sanctuary κυρίου κυριος lord; master θέσθε τιθημι put; make ἐν εν in ταῖς ο the καρδίαις καρδια heart ὑμῶν υμων your 2:18 שִׂימוּ־ śîmû- שׂים put נָ֣א nˈā נָא yeah לְבַבְכֶ֔ם lᵊvavᵊḵˈem לֵבָב heart מִן־ min- מִן from הַ ha הַ the יֹּ֥ום yyˌôm יֹום day הַ ha הַ the זֶּ֖ה zzˌeh זֶה this וָ wā וְ and מָ֑עְלָה mˈāʕᵊlā מַעַל top מִ mi מִן from יֹּום֩ yyôm יֹום day עֶשְׂרִ֨ים ʕeśrˌîm עֶשְׂרִים twenty וְ wᵊ וְ and אַרְבָּעָ֜ה ʔarbāʕˈā אַרְבַּע four לַ la לְ to † הַ the תְּשִׁיעִ֗י ttᵊšîʕˈî תְּשִׁיעִי ninth לְ lᵊ לְ to מִן־ min- מִן from הַ ha הַ the יֹּ֛ום yyˈôm יֹום day אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] יֻסַּ֥ד yussˌaḏ יסד found הֵֽיכַל־ hˈêḵal- הֵיכָל palace יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH שִׂ֥ימוּ śˌîmû שׂים put לְבַבְכֶֽם׃ lᵊvavᵊḵˈem לֵבָב heart 2:18. percussi vos vento urente et aurugine et grandine omnia opera manuum vestrarum et non fuit in vobis qui reverteretur ad me dicit Dominus I struck you with a blasting wind, and all the works of your hand with the mildew and with hail, yet there was none among you that returned to me, saith the Lord. 2:18. Set your hearts from this day and into the future, from the twenty-fourth day of the ninth month, from the day that the foundations of the temple of the Lord have been uttered, and place it upon your heart. 2:18. Consider now from this day and upward, from the four and twentieth day of the ninth [month, even] from the day that the foundation of the LORD’S temple was laid, consider [it]. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 1831 2:18: Consider now from this day - I will now change my conduct towards you: from, this day that ye have begun heartily to rebuild my temple, and restore my worship, I will bless you. Whatever you sow, whatever you plant, shall be blessed; your land shall be fruitful, and ye shall have abundant crops of all sorts. Albert Barnes: Notes on the Bible - 1834 2:18: From the day that the foundation of the Lord's house - Zechariah, in a passage corresponding to this, uses the same words Zac 8:9, "the day that the foundation of the house of the Lord of hosts was laid, that the temple might be built," not of the first foundation, but of the work as resumed in obedience to the words by "the mouth of the prophets," Haggai and himself, which, Ezra also says, was Ezr 4:24; Ezr 5:1. "in the second year of Darius." But that work was resumed, not now at the time of this prophecy, but three months before, on the 24th of the sixth month. Since then the word translated here, from, is in no case used of the present time, Haggai gives two dates, the resumption of the work, as marked in these words, and the, actual present. He would then say, that even in these last months, since they had begun the work, there were as yet no signs for the better. There was yet no "seed in the barn," the harvest having been blighted and the fruit-trees stripped by the hail before the close of the sixth month, when they resumed the work. Yet though there were as yet no signs of change, no earnest that the promise should be fulfilled, God pledges His word, "from this day I will bless you." Thenceforth, from their obedience, God would give them those fruits of the earth, which in His Providence had been, during their negligence, withheld. "God," said Paul and Barnabas, Act 14:17. "left not Himself without witness, in that He did good, and gave us rain from heaven and fruitful seasons, filling our hearts with food and gladness." All the Old and New Testament, the Law, the prophets and the Psalms, the Apostles and our Lord Himself, bear witness to the Providence of God who makes His natural laws serve to the moral discipline of His creature, man. The physical theory, which presupposes that God so fixed the laws of His creation, as to leave no room for Himself to vary them, would, if ever so true, only come to this, that Almighty God knowing absolutely (as He must know) the actions of His creatures (in what way soever this is reconcilable with our free-agency, of which we are conscious), framed the laws of His physical creation, so that plenty or famine, healthiness of our cattle or of the fruits of the earth or their sickness, should coincide with the good or evil conduct of man, with his prayers or his neglect of prayer. The reward or chastisement alike come to man, whether they be theresult of God's will, acting apart from any system which He has created, or in it and through it. It is alike His Providential agency, whether He have established any such system with all its minute variations, or whether these variations are the immediate result of His sovereign will. If He has instituted any physical system, so that the rain, hail, and its proportions, size, destructiveness, should come in a regulated irregularity, as fixed in all eternity as the Rev_olutions of the heavenly bodies or the courses of the comets, then we come only to a more intricate perfection of His creation, that in all eternity He framed those laws in an exact conformity to the perfectly foreseen actions of men good and evil, and to their prayers also: that He, knowing certainly whether the creature, which He has framed to have its bliss in depending on Him, would or would not cry unto Him, framed those physical laws in conformity therewith; so that the supply of what is necessary for our wants or its withholding shall be in all time inworked into the system of our probation. Only, not to keep God out of His own world, we must remember that other truth, that, whether God act in any such system or no, He Heb 1:3. "upholdeth all things by the word of His power" by an everpresent working; so that it is He who at each moment doth what is done, doth and maintains in existence all which He has created in the exact order and variations of their being. Psa 148:8. "Fire and hail, snow and vapor, stormy wind fulfilling His word," are as immediate results of His Divine Agency, in whatever way it pleaseth Him to act, and are the expression of His will. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 2:18: Consider: Hag 2:15; Deu 32:29; Luk 15:17-20 even: Hag 1:14, Hag 1:15; Ezr 5:1, Ezr 5:2; Zac 8:9, Zac 8:12 Carl Friedrich Keil and Franz Delitzsch 2:18 After this appeal to lay to heart the past time during which the blessing had been withheld, Haggai called upon the people in Hag 2:18 and Hag 2:19 to fix their eyes upon the time which was commencing with that very day. Hag 2:18. "Direct your heart, then, from this day and onward, from the four and twentieth day of the ninth (month); namely, from the day when the foundation of the temple of Jehovah was laid, direct your heart. Hag 2:19. Is the seed still in the granary? and even to the vine, and pomegranate, and olive-tree, it has not borne: from this day forward will I bless." The twenty-fourth day of the ninth month was the day on which Haggai uttered this word of God (Hag 2:10). Hence ומעלה in Hag 2:18 is to be understood as denoting the direction towards the future (Itala, Vulg., and many comm.). This is evident partly from the fact, that only in that case can the repetition of שׂימוּ לבבכם in Hag 2:18 (end), and the careful announcement of the point of time (from the twenty-fourth day, etc.), be simply and naturally explained, and partly from the fact that min hayyōm hazzeh (from this day) is not explained here, as in Hag 2:15, by a clause pointing back to the past (like mitterem sūm in Hag 2:15), but simply by a precise notice of the day referred to, and that in the last clause of Hag 2:19 this day is clearly described as the commencement of a new era. For there can be no doubt whatever that in min hayyōm hazzeh in Hag 2:19 the terminus a quo mentioned in Hag 2:18 is resumed. But the time mentioned in Hag 2:18, "from the day that the foundation of the temple was laid," etc., and also the contents of the first two clauses of Hag 2:19, to the effect that there was no more seed in the granary, and that the vine, etc., had not borne, do not appear to harmonize with this. To remove the first of these difficulties, Ros., Maurer, Ewald, and others have taken למן־היּום אשׁר־יסּד as the terminus ad quem, and connected it with the foregoing terminus a quo: "observe the time," which reaches back from the present day, the twenty-fourth of the ninth month, to the day when the foundation of the temple was laid in the reign of Cyrus (Ezra 3:10). They have thus taken למן in the sense of ועד. But it is now generally admitted that this is at variance with the usage of the language; even Ewald and Gesenius acknowledge this (see Ew., Lehrbuch, 218, b, and Ges. Thes. p. 807). למן is never equivalent to עד or ועד, but invariably forms the antithesis to it (compare, for example, Judg 19:30; 2Kings 7:6, and Mic 7:12). Now, since lemin hayyōm cannot mean "to the time commencing with the laying of the foundation of the temple," but must mean "from the day when the foundation of the temple was laid," Hitzig and Koehler have taken למן היּום וגו as an explanatory apposition to מיּום עשׂרים וגו, and assume that through this apposition the twenty-fourth day of the ninth month, in the second year of Darius, is expressly designated as the day on which the foundation was laid for the temple of Jehovah. But this assumption is not only in direct contradiction to Ezra 3:10, where it is stated that the foundation of the temple was laid in the reign of Cyrus, in the second year after the return from Babylon, but also makes the prophet Haggai contradict himself in a manner which can only be poorly concealed by any quid pro quo at variance with the language, viz., (a) by identifying the words of Hag 2:15, "when stone was laid to stone at the temple of Jehovah," which, according to their simple meaning, express the carrying on or continuance of the building, with the laying of the foundation-stone, secondly (b), by understanding the statement, "they did work at the house of Jehovah on the twenty-fourth day of the sixth month" (Hag 1:14-15), not according to its natural meaning as relating to their building upon the foundation already laid, but as signifying the removal of the rubbish and the procuring of wood and stone, that is to say, as referring to the preparations for building; and lastly (c), by explaining אשׁר יסּד וגו in Hag 2:19 as signifying the laying of a fresh or second foundation. These assumptions are so forced, that if there were not a simpler and easier way of removing the difficulty raised, we would rather assume that there had been a corruption of the text. But the thing is not so desperate as this. In the first place, we must pronounce the opinion that למן היּום וגו is an explanatory apposition to מיּום עשׂרים וגו an unfounded one. The position of the athnach in ומעלה furnishes no tenable proof of this. Nor can the assumption that lemin is synonymous with min be sustained. In support of the statement, "that lemin only differs from min in the greater emphasis with which it is spoken," Ewald (218, b), has merely adduced this passage, Hag 2:18, which is supposed to exhibit this with especial clearness, but in which, as we have just shown, such an assumption yields no appropriate meaning. למן followed by עד or ועד does indeed occur in several instances in such a connection, that it appears to be used instead of the simple min. But if we look more closely at the passages (e.g., Ex 11:7; Judg 19:30; 2Kings 7:6), the ל is never superfluous; and lemin is simply used in cases where the definition so introduced is not closely connected with what goes before, but is meant to be brought out as an independent assertion or additional definition, so that in all such cases the ל "has the peculiar force of a brief allusion to something not to be overlooked, a retrospective glance at the separate parts, or a rapid summary of the whole, like our 'with regard to,' 'as regards' (Lat. quoad);" and it only fails to correspond entirely to this, "from the fact that ל is only expressible in the softest manner, and indeed in our language can hardly be expressed in words at all, though it quite perceptibly yields this sense" (Ewald, 310). למקצת is also used in this sense in Dan 1:18 instead of מקצת (Hag 2:15), whilst in other cases (e.g., in למרחוק in 2Kings 7:19) it indicates the direction to a place or towards an object (Ewald, 218, b). (Note: Koehler's objection to this explanation of lemērâchōq, viz., that with the verb dibber, the object concerning which a person is spoken to, is never introduced with the preposition ל, is groundless. "With verbs of speaking ל yields the same double meaning as אל, according to the context," i.e., it can denote the person spoken to, and the person or thing to which the speaking refers, or about which a person is speaking (cf. Gen 21:7; Num 23:23; Is 5:1; Mic 2:6; Jer 23:9; Ps 3:3; Ps 11:1; Ps 27:8; and Ewald, 217, c).) In the verse before us, the ל before מן corresponds exactly to the German anlangend, betreffend, concerning, as to, sc. the time, from the day when the foundation of the temple was laid, and is used to give prominence to this assertion, and by the prominence given to it to preclude any close connection between the definition of the time so introduced and what goes before, and to point to the fact that the following definition contains a fresh subject of discourse. The expression שׂימוּ לבבכם, which closes the sentence commencing with למן היּום, and which would be somewhat tautological and superfluous, if the day of the laying of the foundation of the temple coincided with the twenty-fourth day of the ninth month, also points to this. What space of time it is to which Haggai gives prominence in these words, as one which they are to lay to heart, is shown in Hag 2:19, "Is the seed still in the granary?" etc. That this question is not to be taken in the sense of a summons to proceed now with good heart to sow the summer crops, which were not sown till January, and therefore were still in the granary, as Hitzig supposes, has been pointed out by Koehler, who also correctly observes that the prophet first of all reminds his hearers of the mournful state of things in the past (not "in the present," as he says), that they may thoroughly appreciate the promise for the future. For even if the question to be answered with "no," viz., whether the corn is still in the granary, were to be referred to the present, what follows, viz., that the fruit-trees have not borne, would not suit this, since not having borne is a past thing, even if it merely related to the last year, although there is no ground for any such limitation of the words. And if in Hag 2:19 the prophet directs the attention of his hearers to the past, we must also understand the chronological datum immediately preceding as relating to the past as well, and must assume that the words from למן היּום in Hag 2:18 to לא נשׂא in Hag 2:19 contain a parenthetical thought; that is to say, we must assume that the prophet, in order to set clearly before their minds the difference between the past when the building of the temple was suspended, and the future commencing with that very day, before promising the blessing of God to be enjoyed in the future, directs another look at the past, and that from the time of the laying of the foundation of the temple in the reign of Cyrus to his own time, and reminds them once more of the want of blessing which they had experienced from that time forth even to the present time. Koehler's objection to this view cannot be sustained. He says, "The Jews are to observe the time from that day forward, namely, from the twenty-fourth day of the ninth month (backwards); the time from the laying of the foundation of the temple in the reign of Cyrus (forwards).... Such a mode of expression seems utterly out of place." But this only affects the erroneous assumption, that the definition "from the day of the laying of the foundation of the temple" is merely a more precise explanation of the previous definition, from the twenty-fourth day of the ninth month, and falls to the ground of itself as soon as these two definitions are separated, as the expression and the matter in hand require. The second objection - namely, that the day of the laying of the foundation of the temple in the reign of Cyrus does not suit as a terminus a quo for the commencement of the withdrawal of the divine favour, or for the infliction of a curse upon the people, inasmuch as the Jews were not punished because they laid the foundation for the house of Jehovah, but simply because they neglected the house of God, that is to say, because they desisted from the building they had already begun - is one that would have some force if an interval of at least one or more years had elapsed between the laying of the foundation of the temple and the suspension of the building. But if the work of building was interrupted immediately after the foundation had been laid, as is evident from Ezra 3:10, as compared with ch. 4, Haggai might with perfect propriety describe the whole time from the laying of the foundation of the temple in the reign of Cyrus to the twenty-fourth day of the ninth month of the second year of Darius as a time without blessing, without there being any necessity for him expressly to deduct the few weeks which elapsed between the laying of the foundation-stone and the suspension of the work of building, any more than the last three months, in which the work had been resumed again. The last three months could hardly be taken into account, because they fell for the most part in the period after the last harvest; so that if this had proved to be a bad one, the cause would be still in force. The prophet could therefore very properly inquire whether the seed was still in the granary, to which they would be obliged to answer No, because the miserable produce of the harvest was already either consumed for the supply of their daily wants, or used up for the sowing which was just ended. זרע, seed, is not what is sown, but what the sowing yields, the corn, as in Lev 27:30; Is 23:3; Job 39:12. Megūrâh = mammegūrâh in Joel 1:17, a barn or granary, from gūr, ἀγείρεσθαι, congregari. The following words, ועד־הגּפן וגו, are really appended to the thought contained implicite in the first clause: the corn has not borne, and even to the vine, etc., it has borne nothing. נשׂא is indefinite: it has not borne = has borne nothing. It shall be different in future. From this day, i.e., from the twenty-fourth day of the ninth month, Jehovah will bless again, i.e., grant a blessing, namely, so that fruitful seasons will come again, and fields and fruit-trees bear once more. There is no necessity to supply a definite object to אברך. Geneva 1599 2:18 Consider now from (k) this day and upward, from the four and twentieth day of the ninth [month, even] from the day that the foundation of the LORD'S temple was laid, consider [it]. (k) From the time they began to build the temple, he promises that God would bless them: and even though the fruit has not yet come forth, yet in the gathering they would have plenty. John Gill 2:18 Consider now from this day and upward,.... Or forward; for time to come, as the Vulgate Latin version: from the four and twentieth day of the ninth month; before observed, Hag 2:10, even from the day that the foundation of the Lord's temple was laid, consider it; not from the time it was first laid after their return upon the proclamation of Cyrus, but from the time they began to clear that foundation, and to build upon it; and which having lain so long neglected, the renewal of it is represented as a fresh laying of it: now the prophet, as he had directed them to consider what adversity and calamities had attended them from the time of their neglect unto this time; so he would have them particularly observe what blessings they would enjoy from henceforward; by which it would appear how pleasing it was to the Lord that they had begun and were going on with the building. John Wesley 2:18 From the day - When you began to build on the old foundation. Robert Jamieson, A. R. Fausset and David Brown 2:18 Resumed from Hag 2:15 after Hag 2:16-17, that the blessing in Hag 2:19 may stand in the more marked contrast with the curse in Hag 2:16-17. Affliction will harden the heart, if not referred to God as its author [MOORE]. even from the day that the foundation of . . . temple was laid--The first foundation beneath the earth had been long ago laid in the second year of Cyrus, 535 B.C. (Ezra 3:10-11); the foundation now laid was the secondary one, which, above the earth, was laid on the previous work [TIRINUS]. Or, translate, "From this day on which the temple is being begun," namely, on the foundations long ago laid [GROTIUS]. MAURER translates, "Consider . . . from the four and twentieth day . . . to (the time which has elapsed) from the day on which the foundation . . . was laid." The Hebrew supports English Version.
2:192:20: ի՞ցէ թէ յայտնեսցի ինչ ՚ի վերայ կալոյ եւ յորթ, եւ ՚ի թզենի՝ եւ ՚ի նռնենի, եւ ՚ի փա՛յտ իւղոյ որ պտուղ ո՛չ տային՝ յօրէ յայսմանէ օրհնեցից[10788]։[10788] Ոմանք. Եւ ՚ի յորթ եւ ՚ի թզե՛՛։ 20 Մտածեցէ՛ք ձեր սրտում, գուցէ այնպէս լինի, որ ձեր կալի, որթատունկի, թզենու, նռնենու եւ ձիթենու վրայ, բերք չլինի. այսօրուանից եւեթ ես պիտի օրհնեմ, որ լինի»: 19 Հունտը տակաւին ամբարին մէ՞ջ է Եւ որթատունկն ու թզենին եւ նռնենին ու ձիթենին Դեռ պտուղ չտուի՞ն։Այս օրէն սկսեալ պիտի օրհնեմ»։ ^[20]ի՞ցէ թէ յայտնեսցի ինչ ի վերայ կալոյ եւ յորթ, եւ ի թզենի եւ ի նռնենի, եւ ի փայտ իւղոյ որ պտուղ ոչ տային``. յօրէ յայսմանէ օրհնեցից: 2:20: ի՞ցէ թէ յայտնեսցի ինչ ՚ի վերայ կալոյ եւ յորթ, եւ ՚ի թզենի՝ եւ ՚ի նռնենի, եւ ՚ի փա՛յտ իւղոյ որ պտուղ ո՛չ տային՝ յօրէ յայսմանէ օրհնեցից[10788]։ [10788] Ոմանք. Եւ ՚ի յորթ եւ ՚ի թզե՛՛։ 20 Մտածեցէ՛ք ձեր սրտում, գուցէ այնպէս լինի, որ ձեր կալի, որթատունկի, թզենու, նռնենու եւ ձիթենու վրայ, բերք չլինի. այսօրուանից եւեթ ես պիտի օրհնեմ, որ լինի»: 19 Հունտը տակաւին ամբարին մէ՞ջ է Եւ որթատունկն ու թզենին եւ նռնենին ու ձիթենին Դեռ պտուղ չտուի՞ն։Այս օրէն սկսեալ պիտի օրհնեմ»։ zohrab-1805▾ eastern-1994▾ western am▾	2:192:19 есть ли еще в житницах семена? Доселе ни виноградная лоза, ни смоковница, ни гранатовое дерево, ни маслина не давали плода; а от сего дня Я благословлю их. 2:19 εἰ ει if; whether ἔτι ετι yet; still ἐπιγνωσθήσεται επιγινωσκω recognize; find out ἐπὶ επι in; on τῆς ο the ἅλω αλων threshing floor καὶ και and; even εἰ ει if; whether ἔτι ετι yet; still ἡ ο the ἄμπελος αμπελος vine καὶ και and; even ἡ ο the συκῆ συκη fig tree καὶ και and; even ἡ ο the ῥόα ροα.1 and; even τὰ ο the ξύλα ξυλον wood; timber τῆς ο the ἐλαίας ελαια olive tree; olive τὰ ο the οὐ ου not φέροντα φερω carry; bring καρπόν καρπος.1 fruit ἀπὸ απο from; away τῆς ο the ἡμέρας ημερα day ταύτης ουτος this; he εὐλογήσω ευλογεω commend; acclaim 2:19 הַ ha הֲ [interrogative] עֹ֤וד ʕˈôḏ עֹוד duration הַ ha הַ the זֶּ֨רַע֙ zzˈeraʕ זֶרַע seed בַּ ba בְּ in † הַ the מְּגוּרָ֔ה mmᵊḡûrˈā מְגוּרָה corn-pit וְ wᵊ וְ and עַד־ ʕaḏ- עַד unto הַ ha הַ the גֶּ֨פֶן ggˌefen גֶּפֶן vine וְ wᵊ וְ and הַ ha הַ the תְּאֵנָ֧ה ttᵊʔēnˈā תְּאֵנָה fig וְ wᵊ וְ and הָ hā הַ the רִמֹּ֛ון rimmˈôn רִמֹּון pomegranate וְ wᵊ וְ and עֵ֥ץ ʕˌēṣ עֵץ tree הַ ha הַ the זַּ֖יִת zzˌayiṯ זַיִת olive לֹ֣א lˈō לֹא not נָשָׂ֑א nāśˈā נשׂא lift מִן־ min- מִן from הַ ha הַ the יֹּ֥ום yyˌôm יֹום day הַ ha הַ the זֶּ֖ה zzˌeh זֶה this אֲבָרֵֽךְ׃ ס ʔᵃvārˈēḵ . s ברך bless 2:19. ponite corda vestra ex die ista et in futurum a die vicesima et quarta noni mensis a die qua fundamenta iacta sunt templi Domini ponite super cor vestrumSet your hearts from this day, and henceforward, from the four and twentieth day of the ninth month: from the day that the foundations of the temple of the Lord were laid, and lay it up in your hearts. 2:19. Has the seed been germinated yet? And has the vine, and the fig tree, and the pomegranate, and the olive tree still not flourished? From this day on, I will bless you. 2:19. Is the seed yet in the barn? yea, as yet the vine, and the fig tree, and the pomegranate, and the olive tree, hath not brought forth: from this day will I bless [you]. 19. Is the seed yet in the barn? yea, the vine, and the fig tree, and the pomegranate, and the olive tree hath not brought forth; from this day will I bless . 2:19 Is the seed yet in the barn? yea, as yet the vine, and the fig tree, and the pomegranate, and the olive tree, hath not brought forth: from this day will I bless: 2:19 есть ли еще в житницах семена? Доселе ни виноградная лоза, ни смоковница, ни гранатовое дерево, ни маслина не давали плода; а от сего дня Я благословлю их. 2:19 εἰ ει if; whether ἔτι ετι yet; still ἐπιγνωσθήσεται επιγινωσκω recognize; find out ἐπὶ επι in; on τῆς ο the ἅλω αλων threshing floor καὶ και and; even εἰ ει if; whether ἔτι ετι yet; still ἡ ο the ἄμπελος αμπελος vine καὶ και and; even ἡ ο the συκῆ συκη fig tree καὶ και and; even ἡ ο the ῥόα ροα.1 and; even τὰ ο the ξύλα ξυλον wood; timber τῆς ο the ἐλαίας ελαια olive tree; olive τὰ ο the οὐ ου not φέροντα φερω carry; bring καρπόν καρπος.1 fruit ἀπὸ απο from; away τῆς ο the ἡμέρας ημερα day ταύτης ουτος this; he εὐλογήσω ευλογεω commend; acclaim 2:19 הַ ha הֲ [interrogative] עֹ֤וד ʕˈôḏ עֹוד duration הַ ha הַ the זֶּ֨רַע֙ zzˈeraʕ זֶרַע seed בַּ ba בְּ in † הַ the מְּגוּרָ֔ה mmᵊḡûrˈā מְגוּרָה corn-pit וְ wᵊ וְ and עַד־ ʕaḏ- עַד unto הַ ha הַ the גֶּ֨פֶן ggˌefen גֶּפֶן vine וְ wᵊ וְ and הַ ha הַ the תְּאֵנָ֧ה ttᵊʔēnˈā תְּאֵנָה fig וְ wᵊ וְ and הָ hā הַ the רִמֹּ֛ון rimmˈôn רִמֹּון pomegranate וְ wᵊ וְ and עֵ֥ץ ʕˌēṣ עֵץ tree הַ ha הַ the זַּ֖יִת zzˌayiṯ זַיִת olive לֹ֣א lˈō לֹא not נָשָׂ֑א nāśˈā נשׂא lift מִן־ min- מִן from הַ ha הַ the יֹּ֥ום yyˌôm יֹום day הַ ha הַ the זֶּ֖ה zzˌeh זֶה this אֲבָרֵֽךְ׃ ס ʔᵃvārˈēḵ . s ברך bless 2:19. ponite corda vestra ex die ista et in futurum a die vicesima et quarta noni mensis a die qua fundamenta iacta sunt templi Domini ponite super cor vestrum Set your hearts from this day, and henceforward, from the four and twentieth day of the ninth month: from the day that the foundations of the temple of the Lord were laid, and lay it up in your hearts. 2:19. Has the seed been germinated yet? And has the vine, and the fig tree, and the pomegranate, and the olive tree still not flourished? From this day on, I will bless you. 2:19. Is the seed yet in the barn? yea, as yet the vine, and the fig tree, and the pomegranate, and the olive tree, hath not brought forth: from this day will I bless [you]. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ all ▾ R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 2:19: as: Hab 3:17, Hab 3:18 from: Gen 26:12; Lev 26:3-13; Deu 15:10, Deu 28:2-15; Psa 84:12, Psa 128:1-5, Psa 133:3; Pro 3:9, Pro 3:10; Zac 8:11-15; Mal 3:10; Mat 6:33 Geneva 1599 2:19 Is the (l) seed yet in the barn? yea, as yet the vine, and the fig tree, and the pomegranate, and the olive tree, hath not brought forth: from this day will I bless [you]. (l) He exhorts them to have patience, and to remain until the harvest came, and then they would see God's blessings. John Gill 2:19 Is the seed yet in the barn?.... The seed for sowing the land, in order for the next harvest: this is by some answered in the affirmative, it was in the barn, it was not yet sown; this being the ninth month, the month Chisleu, which answers to part of our November; rather it should be in the negative, no, it was just sown; and therefore no conjecture could be made, whether it would be a good harvest, or not; yet the prophet, in the name of the Lord, promises them a good one so long before hand: for the month Chisleu, which was the ninth month, was the last for sowing, and even the first half of that; for so say (r) the Jews, "half Tisri, all Marchesvan, and half Chisleu, is seed time;'' so that this being that month, seed time must have been just over; and the sense, is there any seed in the barn? no, it is sown; and so, is there any remaining in the granary for the support of families until the next harvest? they knew there were none, or very little: and yet the Lord promises to bless them, so that they should have enough: yea, as yet the vine, and the fig tree, and the pomegranate, and the olive tree, hath not brought forth; their various fruits; this not being the time of their bearing fruit, for it was winter time; and it could not be said what they would bring forth in their season so long before hand; yet it is suggested by the prophet that they would be very fruitful; which were the principal fruit trees the land of Israel abounded with, Deut 8:8 and on which their comfortable subsistence depended. Kimchi observes, that it may be wondered at that the olive tree should be mentioned, because the time of its bearing fruit were the months of Marchesvan and Chisleu; but perhaps the time of its bearing fruit was delayed (as he says) because of the curse upon it: from this day will I bless you; with plenty of all good things, in their fields and gardens, in their vineyards and olive yards; so that a difference between former and present times, and those to come, would easily be discerned, and the reasons of it. (r) T. Bab. Bava Metzia, fol. 106. 2. John Wesley 2:19 Is the seed - Your seed for the next harvest is yet in your barns. Hath not brought forth - No sign yet appears what vintage you shall have, what store of wine, oil, figs, and pomegranates. Yet in the word of God I tell you, you shall be blest in them all, and have a large produce. Robert Jamieson, A. R. Fausset and David Brown 2:19 Is the seed yet in the barn?--implying, It is not. It has been already sown this month, and there are no more signs of its bearing a good crop, much less of its being safely stored in the barn, than there were in the past season, when there was such a failure; yet I promise to you from this day (emphatically marking by the repetition the connection of the blessing with the day of their obedience) a blessing in an abundant harvest. So also the vine, &c., which heretofore have borne little or nothing, shall be blessed with productiveness. Thus it will be made evident that the blessing is due to Me, not to nature. We may trust God's promise to bless us, though we see no visible sign of its fulfilment (Hab 2:3).
2:202:21: Եւ եղեւ բան Տեառն կրկին անգամ առ Անգէ մարգարէ, ՚ի քսան եւ ՚ի չորս ամսոյն՝ եւ ասէ. 21 Տիրոջ պատգամը հասաւ նորից Անգէ մարգարէին ամսի քսանչորսին եւ ասաց. 20 Տէրոջը խօսքը երկրորդ անգամ Անգէին եղաւ ամսուան քսանըչորրորդ օրը՝ ըսելով Եւ եղեւ բան Տեառն կրկին անգամ առ Անգէ մարգարէ, ի քսան եւ ի չորս ամսոյն. եւ ասէ: 2:21: Եւ եղեւ բան Տեառն կրկին անգամ առ Անգէ մարգարէ, ՚ի քսան եւ ՚ի չորս ամսոյն՝ եւ ասէ. 21 Տիրոջ պատգամը հասաւ նորից Անգէ մարգարէին ամսի քսանչորսին եւ ասաց. 20 Տէրոջը խօսքը երկրորդ անգամ Անգէին եղաւ ամսուան քսանըչորրորդ օրը՝ ըսելով zohrab-1805▾ eastern-1994▾ western am▾	2:202:20 И было слово Господне к Аггею вторично в двадцать четвертый день месяца, и сказано: 2:20 καὶ και and; even ἐγένετο γινομαι happen; become λόγος λογος word; log κυρίου κυριος lord; master ἐκ εκ from; out of δευτέρου δευτερος second πρὸς προς to; toward Αγγαιον αγγαιος the προφήτην προφητης prophet τετράδι τετρας and; even εἰκάδι εικας the μηνὸς μην.1 month λέγων λεγω tell; declare 2:20 וַ wa וְ and יְהִ֨י yᵊhˌî היה be דְבַר־ ḏᵊvar- דָּבָר word יְהוָ֤ה׀ [yᵊhwˈāh] יְהוָה YHWH שֵׁנִית֙ šēnîṯ שֵׁנִי second אֶל־ ʔel- אֶל to חַגַּ֔י ḥaggˈay חַגַּי Haggai בְּ bᵊ בְּ in עֶשְׂרִ֧ים ʕeśrˈîm עֶשְׂרִים twenty וְ wᵊ וְ and אַרְבָּעָ֛ה ʔarbāʕˈā אַרְבַּע four לַ la לְ to † הַ the חֹ֖דֶשׁ ḥˌōḏeš חֹדֶשׁ month לֵ lē לְ to אמֹֽר׃ ʔmˈōr אמר say 2:20. numquid iam semen in germine est et adhuc vinea et ficus et malogranatum et lignum olivae non floruit ex die ista benedicamIs the seed as yet sprung up? or hath the vine, and the fig tree, and the pomegranate, and the olive tree as yet flourished? from this day I will bless you. 2:20. And the word of the Lord came a second time to Haggai, on the twenty-fourth of the month, saying: 2:20. And again the word of the LORD came unto Haggai in the four and twentieth [day] of the month, saying, 20. And the word of the LORD came the second time unto Haggai in the four and twentieth of the month, saying, 2:20 And again the word of the LORD came unto Haggai in the four and twentieth [day] of the month, saying: 2:20 И было слово Господне к Аггею вторично в двадцать четвертый день месяца, и сказано: 2:20 καὶ και and; even ἐγένετο γινομαι happen; become λόγος λογος word; log κυρίου κυριος lord; master ἐκ εκ from; out of δευτέρου δευτερος second πρὸς προς to; toward Αγγαιον αγγαιος the προφήτην προφητης prophet τετράδι τετρας and; even εἰκάδι εικας the μηνὸς μην.1 month λέγων λεγω tell; declare 2:20 וַ wa וְ and יְהִ֨י yᵊhˌî היה be דְבַר־ ḏᵊvar- דָּבָר word יְהוָ֤ה׀ [yᵊhwˈāh] יְהוָה YHWH שֵׁנִית֙ šēnîṯ שֵׁנִי second אֶל־ ʔel- אֶל to חַגַּ֔י ḥaggˈay חַגַּי Haggai בְּ bᵊ בְּ in עֶשְׂרִ֧ים ʕeśrˈîm עֶשְׂרִים twenty וְ wᵊ וְ and אַרְבָּעָ֛ה ʔarbāʕˈā אַרְבַּע four לַ la לְ to † הַ the חֹ֖דֶשׁ ḥˌōḏeš חֹדֶשׁ month לֵ lē לְ to אמֹֽר׃ ʔmˈōr אמר say 2:20. numquid iam semen in germine est et adhuc vinea et ficus et malogranatum et lignum olivae non floruit ex die ista benedicam Is the seed as yet sprung up? or hath the vine, and the fig tree, and the pomegranate, and the olive tree as yet flourished? from this day I will bless you. 2:20. And the word of the Lord came a second time to Haggai, on the twenty-fourth of the month, saying: 2:20. And again the word of the LORD came unto Haggai in the four and twentieth [day] of the month, saying, ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ kad▾ tr▾ ac▾ mh▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914 20-23. Относительно четвертой речи пророка, обращенной собственно к одному Зоровавелю, но по содержанию своему представляющей воспроизведение существенной части второй речи (II:1-9, собственно ст. 6-9), в экзегетике ставится, главным образом, два вопроса: 1) почему и в каком смысле пророчество, составляющее раскрытие пророчества II:6: и прежде данное всему народу, теперь сообщается одному Зоровавелю? и 2) какой смысл имеет обетование Божие, Зоровавелю хранить или держать его как перстень или печать? Первый вопрос некоторыми новыми историками-библеистами (Штаде, Велльгаузен) решается в том смысле, что вся четвертая речь есть выражение политических и мессианских чаяний иудейского народа, сосредоточившихся после плена на Зоровавеле, как представителе общины и отпрыске царского рода Давида, - чаяний, оживившихся, будто бы, благодаря постройке храма или же под влиянием революционных движений в персидской империи, возбудивших в подчиненных Персии народностях надежды на скорый распад Персии и на освобождение их от ее ига. Но наличность в иудеях данного времени такого рода надежд и чаяний не подтверждается ни библейскими, ни вне библейскими источниками. Книга же пророка Аггея достаточно ясно свидетельствует, что современные пророку иудеи не только не питали указанного рода смелых надежд и политических тенденций, но и были глубоко подавлены разного рода неудачами и бедствиями до полной почти потери веры в себя, в свою силу, даже в непреложность завета их с Богом и обетований, данных народу Божию Иеговою (ср. II:4-6): в частности же, 4-я речь своим утешительным, ободрительным тоном свидетельствует об угнетенном, подавленном настроении Зоровавеля, а в лице его всего народа. Несомненная связь 4-ой речи со второю, особенно со ст. 6-9, показывает, напротив, что сказанное ранее народу теперь повторяется Зоровавелю, - очевидно, в разъяснение возможных недоумений, - именно как члену царского дома Давида, которому с потомством его были некогда даны высокие, вечного значения обетования (2: Цар VII:13, 15, 18; Пс LXXXVIII:28: и др. ). С этим вместе мы подходим к решению и вопроса, в каком смысле обещается Зоровавелю, ст. 23, что Бог будет хранить его как перстень - печать. Аналогия других библейских мест, где говорится о перстне (напр., Иер XXII:24; Песн VIII:6; Сир XVII:18) бесспорно подтверждает, что здесь (ст. 23) говорится об особенном, благодатном охранении Промыслом Божиим Зоровавеля, и именно не столько лично его, а как представителя Богоизбранного царского рода Давидова, из которого имел произойти Мессия. На такой такой типологический смысл пророчества указывает и сохраненное Иисусом, сыном Сираха, воспоминание о пророчестве Аггея о Зоровавеле: "Как возвеличим Зоровавеля? И он - как перстень на правой руке!" (XLIX:13">Сир XLIX:13). То, что в Агг II:22-23, усвояется Зоровавелю, в истинном смысла принадлежит великому потомку Зоровавеля - Божественному Рабу Иеговы - Христу Спасителю (ср. 1: Пар III:16-19; Мф I:12-13; Лк I:27). Профессор Киевской духовной Академии, магистр богословия, священник А. А. Глаголев Matthew Henry: Concise Commentary on the Whole Bible - 1706 20 And again the word of the LORD came unto Haggai in the four and twentieth day of the month, saying, 21 Speak to Zerubbabel, governor of Judah, saying, I will shake the heavens and the earth; 22 And I will overthrow the throne of kingdoms, and I will destroy the strength of the kingdoms of the heathen; and I will overthrow the chariots, and those that ride in them; and the horses and their riders shall come down, every one by the sword of his brother. 23 In that day, saith the LORD of hosts, will I take thee, O Zerubbabel, my servant, the son of Shealtiel, saith the LORD, and will make thee as a signet: for I have chosen thee, saith the LORD of hosts. After Haggai's sermon ad populum--to the people, here follows one, the same day, ad magistratum--to the magistrates, a word directed particularly to Zerubbabel, the governor of Judah, who was a leading active man in this good work which the people now set about, and therefore he shall have some particular marks put upon him (v. 21): Speak to Zerubbabel, governor of Judah, speak to him by himself. He has thoughts in his head far above those of the common people, as wise princes are wont to have, who move in a higher and larger sphere than others. The people of the land are in care about their corn-fields and vineyards; God has assured them that they shall prosper, and we hope that will make them easy; but Zerubbabel is concerned about the community and its interests, about the neighbouring nations, and the revolutions of their governments, and what will become of the few and feeble Jews in those changes and convulsions, and how such a poor prince as he is should be able to keep his ground and serve his country. "Go to him," says God, "and tell him it shall be well with him and his remnant, and let that make him easy." I. Let him expect to hear of great commotions in the nations of the earth, and let them not be a surprise to him; behold, he is told of them before (v. 21, 22): I will shake the heavens and the earth. This he had said before (v. 6, 7), and now says it again to Zerubbabel; let him expect shaking times, universal concussions. The world is like the sea, like the wheel, always in motion, but sometimes in a special manner turbulent. But, Blessed be God, if the earth be shaken, it is to shake the wicked out of it, Job xxxviii. 13. In the apocalyptic visions earthquakes bode no ill to the church. Here the heavens and the earth are shaken, that proud oppressors may be broken and brought down: I will overthrow the throne of kingdoms. The Chaldean monarchy, which had been the throne of kingdoms a great while, was already overthrown; and the powers that are, and are yet to come, shall in like manner be overthrown; their day will come to fall. 1. Though they be ever so powerful, yet the strength of their kingdoms shall be destroyed. They trust in chariots and horses (Ps. xx. 7), but their chariots shall be overthrown, and those that ride in them, so that they shall not be able to attack the people of God, whom they persecute, not to escape the judgments of God, which persecute them. 2. Though there appear none likely to be the instruments of their destruction, yet God will bring it about, for they shall be brought down every one by the sword of his brother. This reads the doom of all the enemies of God's church, that will not repent to give him glory; it seems likewise designed as a promise of Christ's victory over the powers of darkness, his overthrow of Satan's throne, that throne of kingdoms, the throne of the god of this world, the taking from him all the armour wherein he trusted and dividing the spoil. And all opposing rule, principality, and power, shall be put down, that the kingdom may be delivered up to God, even the Father. II. Let him depend upon it that he shall be safe under the divine protection in the midst of all these commotions, v. 23. Zerubbabel was active to build God a house, and therefore God makes the same promise to him as he did to David on the like occasion--that he would build him a house, and establish it, even in that day when heaven and earth are shaken. This promise refers to this good man himself and to his family. He honoured God, and God would honour him. His successors likewise in the government of Judah might take encouragement from it; though their authority was very precarious as to men, yet God would confirm it, and this would contribute to the stability of the people over whom God had set them. But this promise has special reference to Christ, who lineally descended from Zerubbabel, and is the sole builder of the gospel-temple. 1. Zerubbabel is here owned as God's servant, and it is an honourable mention that is hereby made of him, as Moses and David my servants. When God destroys his enemies he will prefer his servants. Our Lord Jesus is his Father's servant in the work of redemption, but faithful as a Son, Isa. xlii. 1. 2. He is owned as God's elect: I have chosen thee to this office; and whom God makes choice of he will make use of. Our Lord Jesus is chosen of God, 1 Pet. ii. 4. And he is the head of the chosen remnant; in him they are chosen. 3. It is promised that, being chosen, God will make him as a signet. Jeconiah had been as the signet on God's right hand, but was plucked thence (Jer. xxii. 24); and now Zerubbabel is substituted in the room of him. He shall be near and dear to God, precious in his sight, and honourable, and his family shall continue till the Messiah spring out of it, who is the signet on God's right hand. This intimates, (1.) The delight the Father has in him. In him he once and again declared himself to be well pleased. He is set as a seal upon his heart, a seal upon his arm, is brought near unto him (Dan. vii. 13), is hidden in the shadow of his hand, Isa. xlix. 2. (2.) The dominion the Father has entrusted him with. Princes sign their edicts, grants, and commissions, with their signet-rings, Esth. iii. 10. Our Lord Jesus is the signet on God's right hand, for all power is given to him and derived from him. By him the great charter of the gospel is signed and ratified, and it is in him that all the promises of God are yea and amen. Adam Clarke: Commentary on the Bible - 1831 2:20: Again the word of the Lord came - This was a second communication in the same day. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 2:20: in the: Hag 2:10 Carl Friedrich Keil and Franz Delitzsch 2:20 Renewal of the Promise of Salvation. - Hag 2:20. On the same day on which the Lord promised to the people the return of the blessings of nature, Haggai received a second revelation, which promised to the community the preservation and care of the Davidic monarchy, represented for the time by Zerubbabel, in the midst of the storms that were about to burst upon the power of the world. Hag 2:21. "Speak to Zerubbabel the governor of Judah thus: I shake the heaven and the earth. Hag 2:22. And I will overthrow the throne of the kingdoms; and destroy the might of the kingdoms of the nations; and will overthrow the war-chariots, and those who ride in them: and horses and their riders shall fall, one by the sword of the other. Hag 2:23. On that day, is the saying of Jehovah of hosts, will I take thee, Zerubbabel son of Shealtiel, my servant, is the saying of Jehovah, and make thee as a signet-ring: for I have chosen thee, is the saying of Jehovah of hosts." אני מרעישׁ does not stand for הנני מרעישׁ, but the participial clause is to be taken as a circumstantial clause: If I shake heaven and earth, I overthrow (cf. Ewald, 341, c and d). The words point back to the shaking of the world predicted in Hag 2:6, Hag 2:7. When this shaking takes place, then shall the throne of the kingdoms be thrown down, and their might be destroyed. The singular כּסּא is used collectively, or rather distributively: "every throne of the kingdoms." The throne is the symbol of the monarchy, or of the government (cf. Dan 7:27); not in this sense, however, that "the prophet regarded all the kingdoms of the earth as one combined power in contradistinction to the people of God, or as a single power, as the power of the world, which was sitting as mistress at the time upon the throne of the earth" (Koehler). The plural mamlâkhōth does not agree with this, since every kingdom had both a king and a throne. The continuance of this throne rests upon the strength (chōqez) of the heathen kingdoms, and this again upon their military power, their war-chariots, horses, and riders. These are to be overthrown and fall to the ground, and indeed by one another's swords. One hostile kingdom will destroy another, and in the last conflict the heathen hosts will annihilate one another (compare Ezek 38:21; Zech 14:13). At that time, when the dominion of the heathen had thus collapsed, Jehovah would take Zerubbabel and set or make him as a signet-ring. The verb 'eqqach (will I take) simply serves to introduce the following act as one of importance, as for example in Deut 4:20 and 4Kings 14:21. The meaning of the figurative expression, to make Zerubbabel as a signet-ring, is evident from the importance of the signet-ring in the eyes of an oriental, who is accustomed to carry his signet-ring constantly about with him, and to take care of it as a very valuable possession. It is introduced with the same idea in the Song 8:6, "Lay me as a signet-ring upon thy breast, as a signet-ring in thine arms;" and it is in the same sense that Jehovah says of Jehoiachin in Jer 22:24, "Though Coniah the son of Jehoiakim were even a signet-ring upon my right hand, i.e., a possession from which it would be thought impossible that I should separate myself, yet would I tear thee away from thence." Hence we obtain this thought for our present passage, namely, that on the day on which Jehovah would overthrow the kingdoms of the nations, He would make Zerubbabel like a signet-ring, which is inseparable from its possessor; that is to say, He would give him a position in which he would be and remain inseparably connected with Him (Jehovah), would therefore not cast him off, but take care of him as His valuable possession. This is the explanation given by Koehler (after Calvin, Osiander, and others); and he has also refuted the various explanations that differ from it. But in order clearly to understand the meaning of this promise, we must look at the position which Zerubbabel occupied in the community of Israel on its return from exile. For we may at the outset assume that the promise did not apply to his own particular person, but rather to the official post he held, from the fact that what is here predicted was not to take place till after the overthrow of the throne and might of all the kingdoms of the heathen, and therefore could not take place in Zerubbabel's lifetime, inasmuch as, although the fall of this or the other kingdom might be looked for in the course of one generation, the overthrow of all kingdoms and the coming of all the heathen to fill the temple of the Lord with their possessions (Hag 2:7) certainly could not. Zerubbabel was (Persian) governor in Judah, and had no doubt been selected for this office because he was prince of Judah (Ezra 1:8), and as son of Shealtiel was a descendant of the family of David (see at Hag 1:1). Consequently the sovereignty of David in its existing condition of humiliation, under the sovereignty of the imperial power, was represented and preserved in his appointment as prince and governor of Judah, so that the fulfilment of the divine promise of the eternal perpetuation of the seed of David and his kingdom was then associated with Zerubbabel, and rested upon the preservation of his family. Hence the promise points to the fact, that at the time when Jehovah would overthrow the heathen kingdoms, He would maintain and take good care of the sovereignty of David in the person of Zerubbabel. For Jehovah had chosen Zerubbabel as His servant. With these words the Messianic promise made to David was transferred to Zerubbabel and his family among David's descendants, and would be fulfilled in his person in just the same way as the promise given to David, that God would make him the highest among the kings of the earth (Ps 89:27). The fulfilment culminates in Jesus Christ, the son of David and descendant of Zerubbabel (Mt 1:12; Lk 3:27), in whom Zerubbabel was made the signet-ring of Jehovah. Jesus Christ has raised up the kingdom of His father David again, and of His kingdom there will be no end (Lk 1:32-33). Even though it may appear oppressed and deeply humiliated for the time by the power of the kingdoms of the heathen, it will never be crushed and destroyed, but will break in pieces all these kingdoms, and destroy them, and will itself endure for ever (Dan 2:44; Heb 12:28; 1Cor 15:24). John Gill 2:20 And again the word of the Lord came unto Haggai,.... Or a "second" (s) time, even on the same day as the former: in the four and twentieth day of the month; of the ninth month Chisleu, Hag 2:10, saying; as follows: (s) "secundo", V. L. Pagninus, Montanus, Junius & Tremellius, Piscator, Cocceius; "secunda vice", Burkius. Robert Jamieson, A. R. Fausset and David Brown 2:20 FOURTH PROPHECY. God's promise through Zerubbabel to Israel of safety in the coming commotions. (Hag 2:20-23) the month--the ninth in the second year of Darius. The same date as Prophecy III (Hag 2:10).
2:212:22: Ասա՛ ցԶորաբաբէլ Սաղաթիելի յազգէ Յուդայ. Դարձեալ միւսանգամ շարժեմ զերկինս եւ զերկիր, զծով եւ զցամաք[10789]. [10789] Ոմանք. Միւսանգամ շարժիցեմ... եւ զծով եւ զցամաք։ 22 «Ասա՛ Յուդայի ազգից Սաղաթիէլի որդի Զորոբաբէլին. դարձեալ պիտի սասանեմ երկինքն ու երկիրը, ծովն ու ցամաքը, 21 Յուդայի իշխանին Զօրաբաբէլին խօսէ՛ ու ըսէ՛.«Ես երկինքն ու երկիրը պիտի շարժեմ Ասա ցԶորաբաբէլ ^[21]Սաղաթիելի յազգէ Յուդայ. Դարձեալ միւսանգամ`` շարժեմ զերկինս եւ զերկիր, ^[22]զծով եւ զցամաք: 2:22: Ասա՛ ցԶորաբաբէլ Սաղաթիելի յազգէ Յուդայ. Դարձեալ միւսանգամ շարժեմ զերկինս եւ զերկիր, զծով եւ զցամաք[10789]. [10789] Ոմանք. Միւսանգամ շարժիցեմ... եւ զծով եւ զցամաք։ 22 «Ասա՛ Յուդայի ազգից Սաղաթիէլի որդի Զորոբաբէլին. դարձեալ պիտի սասանեմ երկինքն ու երկիրը, ծովն ու ցամաքը, 21 Յուդայի իշխանին Զօրաբաբէլին խօսէ՛ ու ըսէ՛.«Ես երկինքն ու երկիրը պիտի շարժեմ zohrab-1805▾ eastern-1994▾ western am▾	2:212:21 скажи Зоровавелю, правителю Иудеи: потрясу Я небо и землю; 2:21 εἰπὸν επω say; speak πρὸς προς to; toward Ζοροβαβελ ζοροβαβελ Zorobabel; Zorovavel τὸν ο the τοῦ ο the Σαλαθιηλ σαλαθιηλ Salathiēl; Salathil ἐκ εκ from; out of φυλῆς φυλη tribe Ιουδα ιουδα Iouda; Iutha λέγων λεγω tell; declare ἐγὼ εγω I σείω σειω shake τὸν ο the οὐρανὸν ουρανος sky; heaven καὶ και and; even τὴν ο the γῆν γη earth; land καὶ και and; even τὴν ο the θάλασσαν θαλασσα sea καὶ και and; even τὴν ο the ξηρὰν ξηρος withered; dry 2:21 אֱמֹ֕ר ʔᵉmˈōr אמר say אֶל־ ʔel- אֶל to זְרֻבָּבֶ֥ל zᵊrubbāvˌel זְרֻבָּבֶל Zerubbabel פַּֽחַת־ pˈaḥaṯ- פֶּחָה governor יְהוּדָ֖ה yᵊhûḏˌā יְהוּדָה Judah לֵ lē לְ to אמֹ֑ר ʔmˈōr אמר say אֲנִ֣י ʔᵃnˈî אֲנִי i מַרְעִ֔ישׁ marʕˈîš רעשׁ quake אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the שָּׁמַ֖יִם ššāmˌayim שָׁמַיִם heavens וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] הָ hā הַ the אָֽרֶץ׃ ʔˈāreṣ אֶרֶץ earth 2:21. et factum est verbum Domini secundo ad Aggeum in vicesima et quarta mensis dicensAnd the word of the Lord came a second time to Aggeus in the four and twentieth day of the month, saying: 2:21. Speak to Zerubbabel the governor of Judah, saying: I will move both heaven and earth. 2:21. Speak to Zerubbabel, governor of Judah, saying, I will shake the heavens and the earth; 21. Speak to Zerubbabel, governor of Judah, saying, I will shake the heavens and the earth: 2:21 Speak to Zerubbabel, governor of Judah, saying, I will shake the heavens and the earth: 2:21 скажи Зоровавелю, правителю Иудеи: потрясу Я небо и землю; 2:21 εἰπὸν επω say; speak πρὸς προς to; toward Ζοροβαβελ ζοροβαβελ Zorobabel; Zorovavel τὸν ο the τοῦ ο the Σαλαθιηλ σαλαθιηλ Salathiēl; Salathil ἐκ εκ from; out of φυλῆς φυλη tribe Ιουδα ιουδα Iouda; Iutha λέγων λεγω tell; declare ἐγὼ εγω I σείω σειω shake τὸν ο the οὐρανὸν ουρανος sky; heaven καὶ και and; even τὴν ο the γῆν γη earth; land καὶ και and; even τὴν ο the θάλασσαν θαλασσα sea καὶ και and; even τὴν ο the ξηρὰν ξηρος withered; dry 2:21 אֱמֹ֕ר ʔᵉmˈōr אמר say אֶל־ ʔel- אֶל to זְרֻבָּבֶ֥ל zᵊrubbāvˌel זְרֻבָּבֶל Zerubbabel פַּֽחַת־ pˈaḥaṯ- פֶּחָה governor יְהוּדָ֖ה yᵊhûḏˌā יְהוּדָה Judah לֵ lē לְ to אמֹ֑ר ʔmˈōr אמר say אֲנִ֣י ʔᵃnˈî אֲנִי i מַרְעִ֔ישׁ marʕˈîš רעשׁ quake אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the שָּׁמַ֖יִם ššāmˌayim שָׁמַיִם heavens וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] הָ hā הַ the אָֽרֶץ׃ ʔˈāreṣ אֶרֶץ earth 2:21. et factum est verbum Domini secundo ad Aggeum in vicesima et quarta mensis dicens And the word of the Lord came a second time to Aggeus in the four and twentieth day of the month, saying: 2:21. Speak to Zerubbabel the governor of Judah, saying: I will move both heaven and earth. 2:21. Speak to Zerubbabel, governor of Judah, saying, I will shake the heavens and the earth; ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 1831 2:21: I will shake the heavens and the earth - Calmet supposes that the invasion of Cambyses, and his death, are what the prophet has in view by this shaking of the heavens and the earth: but this invasion and defeat happened three years before they had begun to work at the temple; and how could it be made a matter of interest to Zerubbabel? Calmet answers this, by translating the words in the past tense; and shows that the fact was recalled to Zerubbabel's attention, to fix his confidence in God, etc. Bp. Newcome says we may well understand this and the twenty-second verse of the calamity undergone by Babylon in the reign of Darius; of the Macedonian conquests in Persia; and of the wars which the successors of Alexander waged against each other: others under stand it of the Romans. Albert Barnes: Notes on the Bible - 1834 2:21: I will shake - Haggai closes by resuming the words of a former prophecy to Zerubbabel and Joshua, which ended in the coming of Christ. Even thus it is plain, that the prophecy does not belong personally to Zerubbabel, but to him and his descendants, chiefly to Christ. There was in Zerubbabel's time no shaking of the heaven or of nations. Darius had indeed to put down an unusual number of rebellions in the first few years after his accession; but, although he magnified himself on occasion of their suppression, they were only so many distinct and unconcerted Rev_olts, each under its own head. All were far away in the distant East, in Babylonia, Susiana, Media, Armenia, Assyria, Hyrcania, Parthia, Sagartia, Margiana, Arachosia. The Persian empire, spread "probably over 2, 000, 000 square miles, or more than half of modern Europe," was not threatened; no foreign enemy assailed it; one impostor only claimed the throne of Darius. This would, if successful, have been, like his own accession, a change of dynasty, affecting nothing externally. But neither were lasting, some were very trifling. Two decisive battles subdued Babylonia: of Media the brief summary is given "the Medes Rev_olted from Darius, and having Rev_olted were brought back into subjection, defeated in battle." The Susianians killed their own pretender, on the approach of the troops of Darius. We have indeed mostly the account only of the victor. But these are only self-glorying records of victories, accomplished in succession, within a few years. Sometimes the satrap of the province put the Rev_olt down at once. At most two battles ended in the crucifixion of the rebel. The Jews, if they heard of them, knew them to be of no account. For the destroyer of the Persian empire was to come from the West Dan 8:5, the fourth sovereign was to stir up all against the realm of Grecia Dan 11:2, and Darius was but the third. In the same second year of Darius, in which Haggai gave this prophecy, the whole earth was exhibited to Zechariah as Zac 1:11, "sitting still and at rest." The overthrow prophesied is also universal. It is not one throne only, as of Persia, but "the throne," i. e., the sovereigns, "of kingdoms;" not a change of dynasty, but a destruction of their "strength;" not of a few powers only, but "the kingdoms of the pagan;" and that, in detail; that, in which their chief strength lay, the chariots and horsemen and their riders, and this, man by man, "every one by the sword of his brother." This mutual destruction is a feature of the judgments at the end of the world against Gog and Magog Eze 38:21; and of the yet unfulfilled prophecies of Zechariah Zac 14:17. Its stretching out so far does not hinder its partial fulfillment in earlier times. Zerubbabel stood, at the return from the captivity, as the representative of the house of David and heir of the promises to him, though in an inferior temporal condition; thereby the rather showing that the main import of the prophecy was not temporal. As then Ezekiel prophesied, Eze 34:23. "I will set up One Shepherd over them, and He shall feed them, My servant David" Eze 37:24-25; "And David My servant shall be king over them; and My servant David shall be their prince foRev_er;" and Jeremiah Jer 30:9. "They shall serve the Lord their God and David their king, whom I will raise up unto them; and Hosea, that Hos 3:5. after many days shall the children of Israel return and seek the Lord their God, and David their king," meaning by David, the great descendant of David, in whom the promises centered, so in his degree, the promise to Zerubbabel reaches on through his descendants to Christ; that, amid all the overthrow of empires, God would protect His sons' sons until Christ should come, the King of kings and Lord of lords, whose Dan 2:44. "kingdom shall never be destroyed, but it shall break in pieces and consume all those kingdoms, and shall stand fast foRev_er." R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 2:21: Zerubbabel: Hag 1:1, Hag 1:14; Ch1 3:19; Ezr 2:2, Ezr 5:2; Zac 4:6-10 I will: Hag 2:6, Hag 2:7; Psa 46:6; Eze 26:15, Eze 38:19, Eze 38:20; Joe 3:16; Heb 12:26, Heb 12:27; Rev 16:17-19 Geneva 1599 2:21 Speak to Zerubbabel, governor of Judah, saying, I (m) will shake the heavens and the earth; (m) I will make a change, and renew all things in Christ, of whom Zerubbabel is here a figure. John Gill 2:21 Speak to Zerubbabel, governor of Judah,.... The former discourse or prophecy chiefly related to the people, for their encouragement in building; this is directed to the prince over them, to support him under all the changes and revolutions made in the world; that he should be regarded by the Lord in a very tender manner, and his government continued, as a type of Christ and his kingdom: saying, I will shake the heavens and the earth; make great commotions, changes, and revolutions in the world, by wars, and otherwise: the Persian kingdom being subdued by the Grecian; the Grecian by the Romans; the Roman empire by the Goths and Vandals; and the antichristian states, both Papal and Mahometan, by the vials of God's wrath poured out upon them, by means of Christian princes: such revolutions are often designed by the shaking of the heavens, especially by earthquakes in the book of the Revelation; see Rev_ 6:14. Robert Jamieson, A. R. Fausset and David Brown 2:21 to Zerubbabel--Perhaps Zerubbabel had asked as to the convulsions foretold (Hag 2:6-7). This is the reply: The Jews had been led to fear that these convulsions would destroy their national existence. Zerubbabel, therefore, as their civil leader and representative is addressed, not Joshua, their religious leader. Messiah is the antitypical Zerubbabel, their national Representative and King, with whom God the Father makes the covenant wherein they, as identified with Him, are assured of safety in God's electing love (compare Hag 2:23, "will make thee as a signet"; "I have chosen thee"). shake . . . heavens--(see on Hag 2:6-7); violent political convulsions accompanied with physical prodigies (Mt 24:7, Mt 24:29).
2:222:23: եւ կործանեցից զաթոռս թագաւորաց, եւ սատակեցից զզօրութիւնս թագաւորաց. եւ կործանեցից զկառս եւ զհեծեալս. եւ իջցեն երիվարք եւ հեծեալք նոցա՝ իւրաքանչիւր սրով առ եղբայր իւր[10790]։ [10790] Ոմանք. Եւ կործանեցից զզօրութիւնս թագաւորաց, եւ սատակեցից զզօրութիւնս թագաւորաց ազգաց, եւ կոր՛՛... եւ հեծեալք նորա։ 23 պիտի կործանեմ թագաւորների գահերը, պիտի խորտակեմ թագաւորների զօրութիւնը, պիտի կործանեմ կառքերն ու հեծեալներին: Երիվարներն ու նրանց հեծեալները պիտի ընկնեն իւրաքանչիւրն իր եղբօր սրով: 22 Թագաւորութիւններու աթոռները տակնուվրայ պիտի ընեմ, Ազգերու թագաւորութիւններուն զօրութիւնը պիտի կորսնցնեմ, Կառքն ու անոր հեծեալները տակնուվրայ պիտի ընեմ։Ձիերն ու անոնց հեծեալները պիտի իյնան Իւրաքանչիւրը իր եղբօրը սուրովը»։ եւ կործանեցից զաթոռս ^[23]թագաւորաց, եւ սատակեցից զզօրութիւնս ազգաց ^[24]թագաւորաց, եւ կործանեցից զկառս եւ ^[25]զհեծեալս, եւ իջցեն`` երիվարք եւ հեծեալք նոցա` իւրաքանչիւր սրով ^[26]առ եղբայր իւր: 2:23: եւ կործանեցից զաթոռս թագաւորաց, եւ սատակեցից զզօրութիւնս թագաւորաց. եւ կործանեցից զկառս եւ զհեծեալս. եւ իջցեն երիվարք եւ հեծեալք նոցա՝ իւրաքանչիւր սրով առ եղբայր իւր[10790]։ [10790] Ոմանք. Եւ կործանեցից զզօրութիւնս թագաւորաց, եւ սատակեցից զզօրութիւնս թագաւորաց ազգաց, եւ կոր՛՛... եւ հեծեալք նորա։ 23 պիտի կործանեմ թագաւորների գահերը, պիտի խորտակեմ թագաւորների զօրութիւնը, պիտի կործանեմ կառքերն ու հեծեալներին: Երիվարներն ու նրանց հեծեալները պիտի ընկնեն իւրաքանչիւրն իր եղբօր սրով: 22 Թագաւորութիւններու աթոռները տակնուվրայ պիտի ընեմ, Ազգերու թագաւորութիւններուն զօրութիւնը պիտի կորսնցնեմ, Կառքն ու անոր հեծեալները տակնուվրայ պիտի ընեմ։Ձիերն ու անոնց հեծեալները պիտի իյնան Իւրաքանչիւրը իր եղբօրը սուրովը»։ zohrab-1805▾ eastern-1994▾ western am▾	2:222:22 и ниспровергну престолы царств, и истреблю силу царств языческих, опрокину колесницы и сидящих на них, и низринуты будут кони и всадники их, один мечом другого. 2:22 καὶ και and; even καταστρέψω καταστρεφω overturn θρόνους θρονος throne βασιλέων βασιλευς monarch; king καὶ και and; even ὀλεθρεύσω ολεθρευω power; ability βασιλέων βασιλευς monarch; king τῶν ο the ἐθνῶν εθνος nation; caste καὶ και and; even καταστρέψω καταστρεφω overturn ἅρματα αρμα chariot καὶ και and; even ἀναβάτας αναβατης and; even καταβήσονται καταβαινω step down; descend ἵπποι ιππος horse καὶ και and; even ἀναβάται αναβατης he; him ἕκαστος εκαστος each ἐν εν in ῥομφαίᾳ ρομφαια broadsword πρὸς προς to; toward τὸν ο the ἀδελφὸν αδελφος brother αὐτοῦ αυτος he; him 2:22 וְ wᵊ וְ and הָֽפַכְתִּי֙ hˈāfaḵtî הפך turn כִּסֵּ֣א kissˈē כִּסֵּא seat מַמְלָכֹ֔ות mamlāḵˈôṯ מַמְלָכָה kingdom וְ wᵊ וְ and הִ֨שְׁמַדְתִּ֔י hˌišmaḏtˈî שׁמד destroy חֹ֖זֶק ḥˌōzeq חֹזֶק strength מַמְלְכֹ֣ות mamlᵊḵˈôṯ מַמְלָכָה kingdom הַ ha הַ the גֹּויִ֑ם ggôyˈim גֹּוי people וְ wᵊ וְ and הָפַכְתִּ֤י hāfaḵtˈî הפך turn מֶרְכָּבָה֙ merkāvˌā מֶרְכָּבָה chariot וְ wᵊ וְ and רֹ֣כְבֶ֔יהָ rˈōḵᵊvˈeʸhā רכב ride וְ wᵊ וְ and יָרְד֤וּ yārᵊḏˈû ירד descend סוּסִים֙ sûsîm סוּס horse וְ wᵊ וְ and רֹ֣כְבֵיהֶ֔ם rˈōḵᵊvêhˈem רכב ride אִ֖ישׁ ʔˌîš אִישׁ man בְּ bᵊ בְּ in חֶ֥רֶב ḥˌerev חֶרֶב dagger אָחִֽיו׃ ʔāḥˈiʸw אָח brother 2:22. loquere ad Zorobabel ducem Iuda dicens ego movebo caelum pariter et terramSpeak to Zorobabel the governor of Juda, saying: I will move both heaven and earth. 2:22. And I will overturn the throne of kingdoms, and I will crush the strength of the kingdom of the Gentiles. And I will overturn the four-horse chariot, and its rider; and the horses and their riders shall be brought down, a man by the sword of his brother. 2:22. And I will overthrow the throne of kingdoms, and I will destroy the strength of the kingdoms of the heathen; and I will overthrow the chariots, and those that ride in them; and the horses and their riders shall come down, every one by the sword of his brother. 22. and I will overthrow the throne of kingdoms, and I will destroy the strength of the kingdoms of the nations; and I will overthrow the chariots, and those that ride in them; and the horses and their riders shall come down, every one by the sword of his brother. 2:22 And I will overthrow the throne of kingdoms, and I will destroy the strength of the kingdoms of the heathen; and I will overthrow the chariots, and those that ride in them; and the horses and their riders shall come down, every one by the sword of his brother: 2:22 и ниспровергну престолы царств, и истреблю силу царств языческих, опрокину колесницы и сидящих на них, и низринуты будут кони и всадники их, один мечом другого. 2:22 καὶ και and; even καταστρέψω καταστρεφω overturn θρόνους θρονος throne βασιλέων βασιλευς monarch; king καὶ και and; even ὀλεθρεύσω ολεθρευω power; ability βασιλέων βασιλευς monarch; king τῶν ο the ἐθνῶν εθνος nation; caste καὶ και and; even καταστρέψω καταστρεφω overturn ἅρματα αρμα chariot καὶ και and; even ἀναβάτας αναβατης and; even καταβήσονται καταβαινω step down; descend ἵπποι ιππος horse καὶ και and; even ἀναβάται αναβατης he; him ἕκαστος εκαστος each ἐν εν in ῥομφαίᾳ ρομφαια broadsword πρὸς προς to; toward τὸν ο the ἀδελφὸν αδελφος brother αὐτοῦ αυτος he; him 2:22 וְ wᵊ וְ and הָֽפַכְתִּי֙ hˈāfaḵtî הפך turn כִּסֵּ֣א kissˈē כִּסֵּא seat מַמְלָכֹ֔ות mamlāḵˈôṯ מַמְלָכָה kingdom וְ wᵊ וְ and הִ֨שְׁמַדְתִּ֔י hˌišmaḏtˈî שׁמד destroy חֹ֖זֶק ḥˌōzeq חֹזֶק strength מַמְלְכֹ֣ות mamlᵊḵˈôṯ מַמְלָכָה kingdom הַ ha הַ the גֹּויִ֑ם ggôyˈim גֹּוי people וְ wᵊ וְ and הָפַכְתִּ֤י hāfaḵtˈî הפך turn מֶרְכָּבָה֙ merkāvˌā מֶרְכָּבָה chariot וְ wᵊ וְ and רֹ֣כְבֶ֔יהָ rˈōḵᵊvˈeʸhā רכב ride וְ wᵊ וְ and יָרְד֤וּ yārᵊḏˈû ירד descend סוּסִים֙ sûsîm סוּס horse וְ wᵊ וְ and רֹ֣כְבֵיהֶ֔ם rˈōḵᵊvêhˈem רכב ride אִ֖ישׁ ʔˌîš אִישׁ man בְּ bᵊ בְּ in חֶ֥רֶב ḥˌerev חֶרֶב dagger אָחִֽיו׃ ʔāḥˈiʸw אָח brother 2:22. loquere ad Zorobabel ducem Iuda dicens ego movebo caelum pariter et terram Speak to Zorobabel the governor of Juda, saying: I will move both heaven and earth. 2:22. And I will overturn the throne of kingdoms, and I will crush the strength of the kingdom of the Gentiles. And I will overturn the four-horse chariot, and its rider; and the horses and their riders shall be brought down, a man by the sword of his brother. 2:22. And I will overthrow the throne of kingdoms, and I will destroy the strength of the kingdoms of the heathen; and I will overthrow the chariots, and those that ride in them; and the horses and their riders shall come down, every one by the sword of his brother. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ all ▾ R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 2:22: overthrow: Isa 60:12; Eze 21:27; Dan 2:34, Dan 2:35, Dan 2:44, Dan 2:45, Dan 7:25-27, Dan 8:25; Mic 5:8, Mic 5:15; Zep 3:8; Zac 10:11, Zac 12:2-5, Zac 14:3; Mat 24:7; Rev 11:15 and I will overthrow the chariots: Exo 14:17, Exo 14:28, Exo 15:4, Exo 15:19; Psa 46:9, Psa 76:6; Eze 39:20; Mic 5:10; Zac 4:6; Zac 9:10 every: Jdg 7:22; Sa1 14:16; Ch2 20:22; Isa 9:19, Isa 19:2 Geneva 1599 2:22 And I will overthrow the throne of kingdoms, and I will destroy the strength of the (n) kingdoms of the heathen; and I will overthrow the chariots, and those that ride in them; and the horses and their riders shall come down, every one by the sword of his brother. (n) By this he shows that there will be no stop or hindrance, when God will make this wonderful restitution of his Church. John Gill 2:22 And I will overthrow the throne of kingdoms,.... The Persian monarchy, which consisted of various kingdoms and nations, and was destroyed under Darius Codomannus by Alexander the great, who fought with him three pitched battles, and overcame him; but the thing was of the Lord, according to his purpose and will, and by his power and providence; and therefore the overthrow is ascribed to him. The Jews (t) say that the Persian monarchy fell by the Grecians thirty four years after the building of the temple; but very wrongly, it lasted longer: and I will destroy the strength of the kingdoms of the heathen; the empire of Alexander, which was a very strong one, and contained in it many kingdoms and nations, even the whole world, at least as he thought; and which was divided after his death into several kingdoms; the strength of which was greatly weakened by one another, and at last entirely destroyed by the Romans as instruments: and I will overthrow the chariots, and those that ride in them; and the horses and their riders shall come down; which may refer either to the chariots and horses, and their riders, belonging to the Grecians, and used in their wars; or else this may describe the empire of the Romans, which in its turn should be destroyed, famous for their triumphal chariots: everyone by the sword of his brother; by civil wars, which was remarkably true of the successors of Alexander, as appears from Josephus (u) and Justin (w): this may be applied to all the kingdoms of this world, which will all be demolished, and be brought into subjection to Christ, and his kingdom shall be set up in the world, the son and antitype of Zerubbabel, of whom the following words are to be understood; see Dan 2:44. Abendana interprets it of the army of Gog and Magog, who shall fall everyone by the sword of his brother. (t) Seder Olam Rabba, c. 30. p. 91. Tzemach David, par. 1. fol. 18. 1. (u) Antiqu. l. 12. c. 1. sect. 1. (w) E. Trogo, l. 13. c. 6. Robert Jamieson, A. R. Fausset and David Brown 2:22 All other world kingdoms are to be overthrown to make way for Christ's universal kingdom (Dan 2:44). War chariots are to give place to His reign of peace (Mic 5:10; Zech 9:10).
2:232:24: Յաւուր յայնմիկ ասէ Տէր ամենակալ. առի՛ց զքեզ Զորաբաբէլ Սաղաթիելի զծառայ իմ, եւ եդից զքեզ իբրեւ զկնիք։ Զի ընդ քեզ հաճեցայ ասէ Տէր ամենակալ։ 24 Այն օրը, - ասում է Ամենակալ Տէրը, - Սաղաթիէլի որդի Զորոբաբէլ, ես քեզ՝ իմ ծառային, պիտի վերցնեմ եւ հաստատեմ որպէս կնիք, քանի որ դու հաճոյ եղար ինձ», - ասում է Ամենակալ Տէրը: 23 «Այն օրը, կ’ըսէ զօրքերու Տէրը, Քեզ պիտի առնեմ, ո՛վ Սաղաթիելեան Զօրաբաբէլ, իմ ծառաս, Քեզ կնիքի պէս պիտի դնեմ, Քանզի քեզ ընտրեր եմ», կ’ըսէ զօրքերու Տէրը։ Յաւուր յայնմիկ, ասէ Տէր ամենակալ, առից զքեզ, Զորաբաբէլ Սաղաթիելի, ծառայ ^[27]իմ, եւ եդից զքեզ իբրեւ զկնիք. զի ընդ քեզ հաճեցայ, ասէ Տէր ամենակալ: 2:24: Յաւուր յայնմիկ ասէ Տէր ամենակալ. առի՛ց զքեզ Զորաբաբէլ Սաղաթիելի զծառայ իմ, եւ եդից զքեզ իբրեւ զկնիք։ Զի ընդ քեզ հաճեցայ ասէ Տէր ամենակալ։ 24 Այն օրը, - ասում է Ամենակալ Տէրը, - Սաղաթիէլի որդի Զորոբաբէլ, ես քեզ՝ իմ ծառային, պիտի վերցնեմ եւ հաստատեմ որպէս կնիք, քանի որ դու հաճոյ եղար ինձ», - ասում է Ամենակալ Տէրը: 23 «Այն օրը, կ’ըսէ զօրքերու Տէրը, Քեզ պիտի առնեմ, ո՛վ Սաղաթիելեան Զօրաբաբէլ, իմ ծառաս, Քեզ կնիքի պէս պիտի դնեմ, Քանզի քեզ ընտրեր եմ», կ’ըսէ զօրքերու Տէրը։ zohrab-1805▾ eastern-1994▾ western am▾	2:232:23 В тот день, говорит Господь Саваоф, Я возьму тебя, Зоровавель, сын Салафиилев, раб Мой, говорит Господь, и буду держать тебя как печать, ибо Я избрал тебя, говорит Господь Саваоф. 2:23 ἐν εν in τῇ ο the ἡμέρᾳ ημερα day ἐκείνῃ εκεινος that λέγει λεγω tell; declare κύριος κυριος lord; master παντοκράτωρ παντοκρατωρ almighty λήμψομαί λαμβανω take; get σε σε.1 you Ζοροβαβελ ζοροβαβελ Zorobabel; Zorovavel τὸν ο the τοῦ ο the Σαλαθιηλ σαλαθιηλ Salathiēl; Salathil τὸν ο the δοῦλόν δουλος subject μου μου of me; mine λέγει λεγω tell; declare κύριος κυριος lord; master καὶ και and; even θήσομαί τιθημι put; make σε σε.1 you ὡς ως.1 as; how σφραγῖδα σφραγις seal διότι διοτι because; that σὲ σε.1 you ᾑρέτισα αιρετιζω choose λέγει λεγω tell; declare κύριος κυριος lord; master παντοκράτωρ παντοκρατωρ almighty 2:23 בַּ ba בְּ in † הַ the יֹּ֣ום yyˈôm יֹום day הַ ha הַ the ה֣וּא hˈû הוּא he נְאֻם־ nᵊʔum- נְאֻם speech יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH צְבָאֹ֡ות ṣᵊvāʔˈôṯ צָבָא service אֶ֠קָּחֲךָ ʔeqqāḥᵃḵˌā לקח take זְרֻבָּבֶ֨ל zᵊrubbāvˌel זְרֻבָּבֶל Zerubbabel בֶּן־ ben- בֵּן son שְׁאַלְתִּיאֵ֤ל šᵊʔaltîʔˈēl שְׁאַלְתִּיאֵל Shealtiel עַבְדִּי֙ ʕavdˌî עֶבֶד servant נְאֻם־ nᵊʔum- נְאֻם speech יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH וְ wᵊ וְ and שַׂמְתִּ֖יךָ śamtˌîḵā שׂים put כַּֽ kˈa כְּ as † הַ the חֹותָ֑ם ḥôṯˈām חֹותָם seal כִּֽי־ kˈî- כִּי that בְךָ֣ vᵊḵˈā בְּ in בָחַ֔רְתִּי vāḥˈartî בחר examine נְאֻ֖ם nᵊʔˌum נְאֻם speech יְהוָ֥ה [yᵊhwˌāh] יְהוָה YHWH צְבָאֹֽות׃ ṣᵊvāʔˈôṯ צָבָא service 2:23. et subvertam solium regnorum et conteram fortitudinem regni gentium et subvertam quadrigam et ascensorem eius et descendent equi et ascensores eorum vir in gladio fratris suiAnd I will overthrow the throne of kingdoms, and will destroy the strength of the kingdom of the Gentiles: and I will overthrow the chariot, and him that rideth therin: and the horses and their riders shall come down, every one by the sword of his brother. 2:23. In that day, says the Lord of hosts, I will take you, Zerubbabel the son of Shealtiel, my servant, says the Lord, and will set you like a seal, for I have chosen you, says the Lord of hosts. 2:23. In that day, saith the LORD of hosts, will I take thee, O Zerubbabel, my servant, the son of Shealtiel, saith the LORD, and will make thee as a signet: for I have chosen thee, saith the LORD of hosts. 23. In that day, saith the LORD of hosts, will I take thee, O Zerubbabel, my servant, the son of Shealtiel, saith the LORD, and will make thee as a signet: for I have chosen thee, saith the LORD of hosts. 2:23 In that day, saith the LORD of hosts, will I take thee, O Zerubbabel, my servant, the son of Shealtiel, saith the LORD, and will make thee as a signet: for I have chosen thee, saith the LORD of hosts: 2:23 В тот день, говорит Господь Саваоф, Я возьму тебя, Зоровавель, сын Салафиилев, раб Мой, говорит Господь, и буду держать тебя как печать, ибо Я избрал тебя, говорит Господь Саваоф. 2:23 ἐν εν in τῇ ο the ἡμέρᾳ ημερα day ἐκείνῃ εκεινος that λέγει λεγω tell; declare κύριος κυριος lord; master παντοκράτωρ παντοκρατωρ almighty λήμψομαί λαμβανω take; get σε σε.1 you Ζοροβαβελ ζοροβαβελ Zorobabel; Zorovavel τὸν ο the τοῦ ο the Σαλαθιηλ σαλαθιηλ Salathiēl; Salathil τὸν ο the δοῦλόν δουλος subject μου μου of me; mine λέγει λεγω tell; declare κύριος κυριος lord; master καὶ και and; even θήσομαί τιθημι put; make σε σε.1 you ὡς ως.1 as; how σφραγῖδα σφραγις seal διότι διοτι because; that σὲ σε.1 you ᾑρέτισα αιρετιζω choose λέγει λεγω tell; declare κύριος κυριος lord; master παντοκράτωρ παντοκρατωρ almighty 2:23 בַּ ba בְּ in † הַ the יֹּ֣ום yyˈôm יֹום day הַ ha הַ the ה֣וּא hˈû הוּא he נְאֻם־ nᵊʔum- נְאֻם speech יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH צְבָאֹ֡ות ṣᵊvāʔˈôṯ צָבָא service אֶ֠קָּחֲךָ ʔeqqāḥᵃḵˌā לקח take זְרֻבָּבֶ֨ל zᵊrubbāvˌel זְרֻבָּבֶל Zerubbabel בֶּן־ ben- בֵּן son שְׁאַלְתִּיאֵ֤ל šᵊʔaltîʔˈēl שְׁאַלְתִּיאֵל Shealtiel עַבְדִּי֙ ʕavdˌî עֶבֶד servant נְאֻם־ nᵊʔum- נְאֻם speech יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH וְ wᵊ וְ and שַׂמְתִּ֖יךָ śamtˌîḵā שׂים put כַּֽ kˈa כְּ as † הַ the חֹותָ֑ם ḥôṯˈām חֹותָם seal כִּֽי־ kˈî- כִּי that בְךָ֣ vᵊḵˈā בְּ in בָחַ֔רְתִּי vāḥˈartî בחר examine נְאֻ֖ם nᵊʔˌum נְאֻם speech יְהוָ֥ה [yᵊhwˌāh] יְהוָה YHWH צְבָאֹֽות׃ ṣᵊvāʔˈôṯ צָבָא service 2:23. et subvertam solium regnorum et conteram fortitudinem regni gentium et subvertam quadrigam et ascensorem eius et descendent equi et ascensores eorum vir in gladio fratris sui And I will overthrow the throne of kingdoms, and will destroy the strength of the kingdom of the Gentiles: and I will overthrow the chariot, and him that rideth therin: and the horses and their riders shall come down, every one by the sword of his brother. 2:23. In that day, says the Lord of hosts, I will take you, Zerubbabel the son of Shealtiel, my servant, says the Lord, and will set you like a seal, for I have chosen you, says the Lord of hosts. 2:23. In that day, saith the LORD of hosts, will I take thee, O Zerubbabel, my servant, the son of Shealtiel, saith the LORD, and will make thee as a signet: for I have chosen thee, saith the LORD of hosts. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 1831 2:23: In that day, saith the Lord - Some think, says this same learned writer, that Zerubbabel is put here for his people and posterity: but it may well be said that the commotions foretold began in the rebellion of Babylon, which Darius besieged and took; and exercised great cruelties upon its inhabitants. - Herod. lib. iii., sec. 220. Justin. 1:10. Prideaux places this event in the fifth year of Darius; others with more probability, in the eighth year. Compare Zac 2:9. And will make thee as a signet - I will exalt thee to high dignity, power, and trust, of which the seal was the instrument or sign in those days. Thou shalt be under my peculiar care, and shalt be to me very precious. See Jer 22:24 (note); Sol 8:6 (note); and see the notes on these two places. For I have chosen thee - He had an important and difficult work to do, and it was necessary that he should be assured of God's especial care and protection during the whole. On the three last verses of this prophecy a sensible and pious correspondent sends me the following illustration, which I cheerfully insert. Though in many respects different from that given above, yet I believe that the kingdom of Christ is particularly designed in this prophecy. "I think there is an apparent difficulty in this passage, because the wars of the Persians and Babylonians were not so interesting to the rising commonwealth of the Jews as many subsequent events of less note in the world, but which were more directly levelled at their own national prosperity; and yet neither the one nor the other could be termed 'a shaking of the heavens and the earth, and an overthrow of the throne of kingdoms.' "I know not if the following view may be admitted as an explanation of this difficult passage. I take 'the shaking of the heavens and earth' here (as in Hag 2:6) to have a more distant and comprehensive meaning than can belong to Zerubbabel's time, or to his immediate posterity; and that it extends not only to the overthrow of kingdoms then existing, but of the future great monarchies of the world; and not excepting even the civil and ecclesiastical establishments of the Jews themselves. For I take 'the heavens,' in the prophetic language, uniformly to denote the true Church, and never the superstitions and idols of the nations. "What, then, are we to understand by the promise made to Zerubbabel, 'I will make thee as a signet?' In the first place, the restitution of the religious and civil polity of the people of Israel, conformably to the promises afterwards given in the four first chapters of Zechariah. And, secondly, as the royal signet is the instrument by which kings give validity to laws, and thereby unity and consistence to their empire; so Jehovah, the God and King of Israel, condescends to promise he will employ Zerubbabel as his instrument of gathering and uniting the people again as a distinguished nation; and that such should be the permanency of their political existence, that, whilst other nations and mighty empires should be overthrown, and their very name blotted out under heaven, the Jews should ever remain a distinct people, even in the wreck of their own government, and the loss of all which rendered their religion splendid and attractive. "In confirmation of this interpretation, I would refer to the threatening denounced against Jeconiah, (called Coniah, Jeremiah 22), the last reigning king of Judah, and the progenitor of Zerubbabel. I apprehend I may be authorized to read Jer 22:24 thus: 'As I live, saith the Lord, though Coniah, the son of Jehoiakim, king of Judah, be the signet upon my right hand, yet will I pluck thee thence, and I will give thee into the hand of them that seek thy life,' etc. "If it be considered that the kings of Judah were in an especial and peculiar manner the delegates of Jehovah, governing in his name and by his authority, a peculiar propriety will appear in their being resembled to signets, or royal seals contained in rings. Compare Gen 41:42; Est 3:10, Est 3:12; Est 8:2, Est 8:8; Dan 6:7. And the promise to Zerubbabel will be equivalent to those which clearly predict the preservation of the Jewish people by the Divine command. see Zac 2:1-13; and the faithfulness of God to his covenant concerning the Messiah, who should be born of the seed of Abraham, and in the family of David, of whose throne he was the rightful Proprietor. "According to this view, by the promise, 'In that day; - I will make thee as a signet,' etc., must be understood, that the preservation of the Jews as a distinct people, when all the great empires of the heathen were overthrown, would manifest the honor now conferred on Zerubbabel as the instrument of their restoration after the Babylonish-captivity. Thus the promise to Abraham, Genesis 22, 'I will make of thee a great nation - and in thee shall all families of the earth be blessed,' evidently referred to a very distant future period and the honor connected with it could not be enjoyed by Abraham during his mortal life." - M. A. B. I think, however, that we have lived to see the spirit of this prophecy fulfilled. The earth has been shaken; another shaking, and time shall be swallowed up in eternity. Albert Barnes: Notes on the Bible - 1834 2:23: I will make thee as a signet - God Rev_erses to Zerubbabel the sentence on Jeconiah for his impiety. To Jeconiah He had said Jer 22:24, "though he were the signet upon My right hand, yet would I pluck thee thence; and I will give thee into the hand of them that seek thy life." The signet was very precious to its owner, never parted with, or only to those to whom authority was delegated (as by Pharaoh to Joseph Gen 41:42, or by Ahasuerus to Haman Est 3:10 and then to Mordecai Est 8:2.); through it his will was expressed. Hence, the spouse in the Canticles says, Sol 8:6. "Set me, as a seal upon thy heart, as a seal upon thy arm." The signet also was an ornament to him who wore it. "God is glorianfied in His saints;" Th2 1:10. by Zerubbabel in the building of His house. He gave him estimation with Cyrus, who entrusted him with the return of his people, and made him (who would have been the successor to the throne of Judah, had the throne been re-established) his governor over the restored people. God promises to him and his descendants protection amid all shaking of empires. "He was a type of Christ in bringing back the people from Babylon, as Christ delivered us from sin death and hell: he built the temple, as Christ built the Church; he protected his people against the Samaritans who would hinder the building, as Christ protects His Church: he was dear and joined to God, as Christ was united to Him, and hypostatically united and joined His Humanity to the Word. The true Zerubbabel then, i. e., Christ, the son and antitype of Zerubbabel, is the signet in the hand of the Father, both passively and actively, whereby God impresses His own Majesty thoughts and words and His own Image on men angels and all creatures." "The Son is the Image of God the Father, having His entire and exact likeness, and in His own beauty beaming forth the nature of the Father. In Him too God seals us also to His own likeness, since, being conformed to Christ, we gain the image of God." "Christ, as the Apostle says, is Heb 1:3 "the Image of the invisible God, the brightness of His Glory and the express Image of His Person," who, as the Word and Seal and express Image, seals it on others. Christ is here called a signet, as Man not as God. For it was His Manhood which He took of the flesh and race of Zerubbabel. He is then, in His Manhood, the signet of God; 1) as being hypostatically united with the Son of God; 2) because the Word impressed on His Humanity the likeness of Himself, His knowledge, virtue, holiness, thoughts, words, acts and conversation; 3) because the Man Christ was the seal, i. e., the most evident sign and witness of the attributes of God, His power, justice, wisdom, and especially His exceeding love for man. For, that God might show this, He willed that His Son should be Incarnate. Christ thus Incarnate is as a seal, in which we see expressed and depicted the love power justice wisdom etc. of God; 4) because Christ as a seal, attested and certified to us the will of God, His doctrine law commands, i. e., those which He promulgated and taught in the Gospel. "No one," John saith Joh 1:18, "hath seen God at any time: the Only-Begotten Son Who is the Image the Father, He hath declared Him." Hence, God gave to Christ the power of working miracles, that He might confirm His words as by a seal, and demonstrate that they were Rev_ealed and enjoined to Him by God, as it is in John Joh 6:27, "Him hath God the Father sealed." "Christ is also the seal of God, because by His impress, i. e., the faith grace virtue and conversation from Him and by the impress in Baptism and the other sacraments, "He willed to conform us to the Image of His Son," Rom 8:29. that Co1 15:49, "as we have borne the image of the earthly Adam, we mnay also bear the image of the heavenly." Then, Christ, like a seal, seals and guards His faithful against all temptations and enemies. The seal of Christ is the Cross, according to that of Ezekiel, "Seal a mark upon the foreheads of the men who sigh," and in the Rev_elation Rev 7:2, "I saw another Angel having the seal of the living God." For the Cross guardeth us against the temptations of the flesh, the world and the devil, and makes us followers, soldiers, and martyrs of Christ crucified. Whence the Apostle says, Gal 6:17. "I bear in my body the marks of the Lord Jesus." "This is said without doubt of the Messiah, the expected;" says even a Jewish controversialist , "who shall be of the seed of Zerubbabel; and therefore this promise was not fulfilled at all in himself: for at the time of this prophecy he had aforetime been governor of Judah, and afterward he did not rise to any higher dignity than what he was up to that day: and in like way we find that God said to Abraham our father in the covenant between the pieces, Gen 15:7, Gen 15:18. "I am the Lord who brought thee out of Ur of the Chaldees to give thee this land to inherit it," and beyond doubt this covenant was confirmed of God to the seed of Abraham, as lie Himself explained it there afterward, when He said, "In that day God made a covenant with Abraham, saying, To thy seed have I given this land etc.," and many like these. Abarbanel had laid down the right principles, though of necessity misapplied. "Zerubbabel did not reign in Jerusalem and did not rule in it, neither lie nor any man of his seed; but immediately after the building of the house, he returned to Babylon and died there in his captivity, and how saith he, 'In that day I will take thee?' For after the fall of the kingdom of Persia Zerubbabel is not known for any greatness, and his name is not mentioned in the world. Where then will be the meaning of 'And I will place thee as a signet, for thee have I chosen?' For the signet is as the seal-ring which a man putteth on his hand, it departeth not from it, night or day. And when was this fulfilled in Zerubbabel? But the true meaning, in my opinion, is, that God showed Zerubbabel that this very second house would not abide, for after him should come another captivity, and of this he says, 'I shake the heaven etc.,' and afterward, after a long time, will God take His vengeance of these nations 'which have devoured Jacob and laid waste his dwelling place;' and so he says 'I will overthrow the thrones, etc.,' and He sheweth him further that the king who shall rule over Israel at the time of the redemption is the Messiah of the seed of Zerubbabel and of the house of David; and God saw good to shew him all this to comfort him and to speak to his heart; and it is as if he said to him, 'It is true that thou shalt not reign in the time of the second temple, nor any of thy seed, but in that day when God shall overthrow the throne of the kingdoms of the nations, when He gathereth His people Israel and redeemeth them, then shalt thou reign over My people, for of thy seed shall he be who ruleth from Israel at that time foRev_er, and therefore he saith, 'I will take thee, O Zerubabbel etc.,' for because the Messiah was to be of his seed he saith, that he will take him; and this is as he says, Eze 37:24. 'And David My servant shall be a prince to them foRev_er;' for the very Messiah, he shall be David, he shall be Zerubbabel, because he shall be a scion going forth out of their hewn trunk" Isa 11:1. For I have chosen thee - God's forecoming love is the ground of all the acceptableness of His creature Jo1 4:19. "We love Him, because He first loved us." Zerubbabel was a devoted servant of God. God acknowledges his faithfulness. Only, the beginning of all was with God. God speaks of the nearness to Himself which He had given him. But in two words He cuts off all possible boastfulhess of His creature. Zerubbabel was all this, not of himself, but "because God had chosen" him. Even the sacred manhood of our Lord (it is acknowledged as a theological truth) was not chosen for any foreseen merits, but for the great love, with which God the Father chose it, and God the Son willed to be in such wise incarnate, and God the Holy Spirit willed that that Holy Thing should be conceived of Him. So God says of Him Isa 42:1, "Behold My Servant whom I uphold, Mine elect in whom My soul delighteth;" and God bare witness to Him Mat 3:17; Mat 17:5, "This is My Beloved Son in whom I am well pleased." R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 2:23: O Zerubbabel: It seems evident that the Messiah is here described under the name of Zerubbabel, as elsewhere under that of David, whose kingdom, after these mighty convulsions, should supersede all others. and will: Sol 8:6; Jer 22:24; Joh 6:27; Ti2 2:19 for: Isa 42:1, Isa 43:10, Isa 49:1-3; Zac 4:6-14; Mat 12:18; Pe1 2:4 Next: Zechariah Chapter 1 Geneva 1599 2:23 In that day, saith the LORD of hosts, will I take thee, O Zerubbabel, my servant, the son of Shealtiel, saith the LORD, and will make thee as a (o) signet: for I have chosen thee, saith the LORD of hosts. (o) Signifying that his dignity would be most excellent, which thing was accomplished in Christ. John Gill 2:23 In that day, saith the Lord of hosts,.... When all these kingdoms, and their thrones and strength, are destroyed; which shows that what follows cannot be understood literally of Zerubbabel, who lived not to see these things done: will I take thee, O Zerubbabel my servant, the son of Shealtiel, saith the Lord; that is, the Messiah, as is owned by Abarbinel; who says (x), "the King Messiah shall come, who is of the seed of Zerubbabel; and he shall be the seal of the structure, and the end of the kingdoms; as it is said, "I will make thee as a signet, for I have chosen thee, saith the Lord of hosts"; for this no doubt is said concerning the days of the Messiah:'' and another Jewish writer (y), quoting the above author for the sense of this passage, and Ezek 37:25, adds, "for the King Messiah he will be David, and he will be Zerubbabel, that he may be a rod going out of their stem;'' and another (z) on these words observes, "without doubt this is said concerning the expected Messiah, who will be of the seed of Zerubbabel; and therefore this promise was not at all fulfilled in him; for in the time of this prophecy he was but governor of Judah, and he never rose to greater dignity than what he then had:'' indeed these writers wrongly suppose the Messiah yet to come, and whom they in vain expect; and apply this, as they do many other prophecies, to the coming of Christ in the flesh, which belong to his spiritual appearance in his churches, or to his personal coming at the last day: however, this shows the conviction on their minds of the application of this and such like prophecies to the Messiah, who may be called Zerubbabel, as he is sometimes David, because he sprung from him, was of his lineage, and because he was a type of him, in bringing the people of the Jews out of the Babylonish captivity, in rebuilding the temple, in the government of the people, and in being chosen of God, and precious; as well as a servant of the Lord, as here expressed, and which is often mentioned as a character of the Messiah, Is 49:3, and will make thee as a signet; preserve, protect and defend, love, value, and esteem, and advance to great honour and dignity, power and authority: the signet or seal on a man's right hand, being what he always wears, is ever in sight, and he is careful of; as well as is what he greatly esteems, and is dear unto him, and he highly values; and by which a prince signs his decrees and edicts; see Is 49:2 Song 8:6, for I have chosen thee, saith the Lord of hosts; to be the Redeemer and Saviour of his people; to be their King and Governor, and the Judge of the world. Christ is peculiarly God's elect, and in whom all his people are chosen; be is the chosen of God, and precious, Ps 89:19. The Targum is, "for in thee I am well pleased;'' which is said by God the Father concerning Christ more than once, Mt 3:17. It is a prophecy of the exaltation of Christ after he had done his work, as the Lord's servant, and especially in the latter day, when he shall be King over all the earth; all which cannot be so well applied to Zerubbabel; unless with Reinbeck we understand it of the time of his resurrection from the dead at the last day; when great honour shall be put upon him as a faithful servant, and great love and affection expressed to him; but that will be no other than what will be common to all the saints and chosen of God; Christ, in whom all prophecies terminate, and so this, is doubtless intended. (x) Mayene Jeshuah, fol. 13. 4. Vid. & Mashmiah Jeshuah, fol. 67. 2. (y) Abendana in Miclol Yophi in loc. (z) R. Isaac, Chizzuk Emunah, par. 1. c. 34. p. 289, 290. John Wesley 2:23 My servant - A type of him who was God's most beloved servant. As a signet - Which is very highly valued, and carefully kept. So shall the antitypical Zerubbabel, the Messiah, be advanced, loved, and inviolably preserved king, and supreme over his church. He is indeed the signet on God's right - hand. For all power is given to him, and derived from him. In him the great charter of the gospel is signed, and sanctified, and it is in him, that all the promises of God are yea and amen. Robert Jamieson, A. R. Fausset and David Brown 2:23 take thee--under My protection and to promote thee and thy people to honor (Ps 78:70). a signet-- (Song 8:6; Jer 22:24). A ring with a seal on it; the legal representative of the owner; generally of precious stones and gold, &c., and much valued. Being worn on the finger, it was an object of constant regard. In all which points of view the theocratic people, and their representative, Zerubbabel the type, and Messiah his descendant the Antitype, are regarded by God. The safety of Israel to the end is guaranteed in Messiah, in whom God hath chosen them as His own (Is 42:1; Is 43:10; Is 44:1; Is 49:3). So the spiritual Israel is sealed in their covenant head by His Spirit (2Cor 1:20, 2Cor 1:22; Eph 1:4, Eph 1:13-14). All is ascribed, not to the merits of Zerubbabel, but to God's gratuitous choice. Christ is the "signet" on God's hand: always in the Father's presence, ever pleasing in his sight. The signet of an Eastern monarch was the sign of delegated authority; so Christ (Mt 28:18; Jn 5:22-23).

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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914

Matthew Henry: Concise Commentary on the Whole Bible - 1706

Adam Clarke: Commentary on the Bible - 1831

R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880

Carl Friedrich Keil and Franz Delitzsch

John Gill

А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914

Matthew Henry: Concise Commentary on the Whole Bible - 1706

Adam Clarke: Commentary on the Bible - 1831

Albert Barnes: Notes on the Bible - 1834

R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880

Carl Friedrich Keil and Franz Delitzsch

John Gill

Robert Jamieson, A. R. Fausset and David Brown

А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914

R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880

John Gill

А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914

Adam Clarke: Commentary on the Bible - 1831

Albert Barnes: Notes on the Bible - 1834

R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880

Carl Friedrich Keil and Franz Delitzsch

Geneva 1599

John Gill

John Wesley

Robert Jamieson, A. R. Fausset and David Brown

Adam Clarke: Commentary on the Bible - 1831

Albert Barnes: Notes on the Bible - 1834

R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880

Geneva 1599

John Gill

Robert Jamieson, A. R. Fausset and David Brown

А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914

Albert Barnes: Notes on the Bible - 1834

R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880

John Gill

John Wesley

Robert Jamieson, A. R. Fausset and David Brown

А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914

Adam Clarke: Commentary on the Bible - 1831

Albert Barnes: Notes on the Bible - 1834

R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880

Carl Friedrich Keil and Franz Delitzsch

Geneva 1599

John Gill

John Wesley

Robert Jamieson, A. R. Fausset and David Brown

Adam Clarke: Commentary on the Bible - 1831

Albert Barnes: Notes on the Bible - 1834

R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880

Geneva 1599

John Gill

John Wesley

Robert Jamieson, A. R. Fausset and David Brown

Albert Barnes: Notes on the Bible - 1834

R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880

Carl Friedrich Keil and Franz Delitzsch

Geneva 1599

John Gill

John Wesley

Robert Jamieson, A. R. Fausset and David Brown

Adam Clarke: Commentary on the Bible - 1831

Albert Barnes: Notes on the Bible - 1834

R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880

Geneva 1599

John Gill

John Wesley

Robert Jamieson, A. R. Fausset and David Brown

А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914

Matthew Henry: Concise Commentary on the Whole Bible - 1706

Adam Clarke: Commentary on the Bible - 1831

R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880

Carl Friedrich Keil and Franz Delitzsch

John Gill

Robert Jamieson, A. R. Fausset and David Brown

Albert Barnes: Notes on the Bible - 1834

R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880

Carl Friedrich Keil and Franz Delitzsch

John Gill