Haggai 1:13
Parallel Verses
English Standard Version
Then Haggai, the messenger of the LORD, spoke to the people with the LORD’s message, “I am with you, declares the LORD.”

King James Bible
Then spake Haggai the LORD'S messenger in the LORD'S message unto the people, saying, I am with you, saith the LORD.

American Standard Version
Then spake Haggai Jehovah's messenger in Jehovah's message unto the people, saying, I am with you, saith Jehovah.

Douay-Rheims Bible
And Aggeus the messenger of the Lord, as one of the messengers of the Lord, spoke, saying to the people: I am with you, saith the Lord.

English Revised Version
Then spake Haggai the LORD'S messenger in the LORD'S message unto the people, saying, I am with you, saith the LORD.

Webster's Bible Translation
Then spoke Haggai the LORD'S messenger in the LORD'S message to the people, saying, I am with you, saith the LORD.

Haggai 1:13 Parallel
Commentary
Keil and Delitzsch Biblical Commentary on the Old Testament

The Assyrian tries to repel this attack, but all in vain. Nahum 2:5. "He remembers his glorious ones: they stumble in their paths; they hasten to the wall of it, and the tortoise is set up. Nahum 2:6. The gates are opened in the rivers, and the palace is dissolved. Nahum 2:7. It is determined: she is laid bare, carried off, and her maids groan like the cry of doves, smiting on their breasts." On the approach of the war-chariots of the enemy to the attack, the Assyrian remembers his generals and warriors, who may possibly be able to defend the city and drive back the foe. That the subject changes with yizkōr, is evident from the change in the number, i.e., from the singular as compared with the plurals in Nahum 2:3 and Nahum 2:4, and is placed beyond the reach of doubt by the contents of Nahum 2:5., which show that the reference is to the attempt to defend the city. The subject to yizkōr is the Assyrian (בּליּעל, Nahum 2:1), or the king of Asshur (Nahum 3:18). He remembers his glorious ones, i.e., remembers that he has 'addı̄rı̄m, i.e., not merely generals (μεγιστᾶνες, lxx), but good soldiers, including the generals (as in Nahum 3:18; Judges 5:13; Nehemiah 3:5). He sends for them, but they stumble in their paths. From terror at the violent assault of the foe, their knees lose their tension (the plural hălı̄khōth is not to be corrected into the singular according to the keri, as the word always occurs in the plural). They hasten to the wall of it (Nineveh); there is הסּכך set up: i.e., literally the covering one, not the defender, praesidium militare (Hitzig), but the tortoise, testudo.

(Note: Not, however, the tortoise formed by the shields of the soldiers, held close together above their heads (Liv. xxxiv. 9), since these are never found upon the Assyrian monuments (vid., Layard), but a kind of battering-ram, of which there are several different kinds, either a moveable tower, with a battering-ram, consisting of a light framework, covered with basket-work, or else a framework without any tower, either with an ornamented covering, or simply covered with skins, and moving upon four or six wheels. See the description, with illustrations, in Layard's Nineveh, ii. pp. 366-370, and Strauss's commentary on this passage.)

The prophet's description passes rapidly from the assault upon the city wall to the capture of the city itself (Nahum 2:6). The opened or opening gates of the rivers are neither those approaches to the city which were situated on the bank of the Tigris, and were opened by the overflowing of the river, in support of which appeal has been made to the statement of Diodor. Sic. ii. 27, that the city wall was destroyed for the space of twenty stadia by the overflowing of the Tigris; for "gates of the rivers" cannot possibly stand for gates opened by rivers. Still less can it be those roads of the city which led to the gates, and which were flooded with people instead of water (Hitzig), or with enemies, who were pressing from the gates into the city like overflowing rivers (Ros.); nor even gates through which rivers flow, i.e., sluices, namely those of the concentric canals issuing from the Tigris, with which the palace could be laid under water (Vatabl., Burck, Hitzig, ed. 1); but as Luther renders it, "gates on the waters," i.e., situated on the rivers, or gates in the city wall, which were protected by the rivers; "gates most strongly fortified, both by nature and art" (Tuch, de Nino urbe, p. 67, Strauss, and others), for nehârōth must be understood as signifying the Tigris and its tributaries and canals. At any rate, there were such gates in Nineveh, since the city, which stood at the junction of the Khosr with the Tigris, in the slope of the (by no means steep) rocky bank, was to some extent so built in the alluvium, that the natural course of the Khosr had to be dammed off from the plain chosen for the city by three stone dams, remnants of which are still to be seen; and a canal was cut above this point, which conducted the water to the plain of the city, where it was turned both right and left into the city moats, but had a waste channel through the city. To the south, however, another small collection of waters helped to fill the trenches. "The wall on the side towards the river consisted of a slightly curved line, which connected together the mouths of the trenches, but on the land side it was built at a short distance from the trenches. The wall on the river side now borders upon meadows, which are only flooded at high water; but the soil has probably been greatly elevated, and at the time when the city was built this was certainly river" (see M. v. Niebuhr, Geschichte Assurs u. Babels, p. 280; and the outlines of the plan of the ground oh which Nineveh stood, p. 284). The words of the prophet are not to be understood as referring to any particular gate, say the western, either alone, or par excellence, as Tuch supposes, but apply quite generally to the gates of the city, since the rivers are only mentioned for the purpose of indicating the strength of the gates. As Luther has correctly explained it, "the gates of the rivers, however firm in other respects, and with no easy access, will now be easily occupied, yea, have been already opened." The palace melts away, not, however, from the floods of water which flow through the open gates. This literal rendering of the words is irreconcilable with the situation of the palaces in Nineveh, since they were built in the form of terraces upon the tops of hills, either natural or artificial, and could not be flooded with water. The words are figurative. mūg, to melt, dissolve, i.e., to vanish through anxiety and alarm; and היכל, the palace, for the inhabitants of the palace. "When the gates, protected by the rivers, are broken open by the enemy, the palace, i.e., the reigning Nineveh, vanishes in terror" (Hitzig). For her sway has now come to an end.

הצּב: the hophal of נצב, in the hiphil, to establish, to determine (Deuteronomy 32:8; Psalm 74:17; and Chald. Daniel 2:45; Daniel 6:13); hence it is established, i.e., is determined, sc. by God: she will be made bare; i.e., Nineveh, the queen, or mistress of the nations, will be covered with shame. גּלּתה is not to be taken as interchangeable with the hophal הגלה, to be carried away, but means to be uncovered, after the piel to uncover, sc. the shame or nakedness (Nahum 3:5; cf. Isaiah 47:2-3; Hosea 2:12). העלה, for העלה (see Ges. 63, Anm. 4), to be driven away, or led away, like the niph. in Jeremiah 37:11; 2 Samuel 2:27.

(Note: Of the different explanations that have been given of this hemistich, the supposition, which dates back as far as the Chaldee, that huzzab signifies the queen, or is the name of the queen (Ewald and Rckert), is destitute of any tenable foundation, and is no better than Hitzig's fancy, that we should read והצּב, "and the lizard is discovered, fetched up," and that this "reptile" is Nineveh. The objection offered to our explanation, viz., that it would only be admissible if it were immediately followed by the decretum divinum in its full extent, and not merely by one portion of it, rests upon a misinterpretation of the following words, which do not contain merely a portion of the purpose of God.)

The laying bare and carrying away denote the complete destruction of Nineveh. אמהתיה, ancillae ejus, i.e., Nini. The "maids" of the city of Nineveh personified as a queen are not the states subject to her rule (Theodor., Cyr., Jerome, and others), - for throughout this chapter Nineveh is spoken of simply as the capital of the Assyrian empire, - but the inhabitants of Nineveh, who are represented as maids, mourning over the fate of their mistress. Nâhag, to pant, to sigh, for which hâgâh is used in other passages where the cooing of doves is referred to (cf. Isaiah 38:14; Isaiah 59:11). כּקול יונים instead of כּיּונים, probably to express the loudness of the moaning. Tophēph, to smite, used for the smiting of the timbrels in Psalm 68:26; here, to smite upon the breast. Compare pectus pugnis caedere, or palmis infestis tundere (e.g., Juv. xiii. 167; Virg. Aen. i. 481, and other passages), as an expression of violent agony in deep mourning (cf. Luke 18:13; Luke 23:27). לבבהן for לבביהן is the plural, although this is generally written לבּות; and as the י is frequently omitted as a sign of the plural (cf. Ewald, 258, a), there is no good ground for reading לבבהן, as Hitzig proposes.

Haggai 1:13 Parallel Commentaries

Treasury of Scripture Knowledge

the Lord's.

Judges 2:1 And an angel of the LORD came up from Gilgal to Bochim, and said, I made you to go up out of Egypt...

.

Isaiah 42:19 Who is blind, but my servant? or deaf, as my messenger that I sent? who is blind as he that is perfect...

Isaiah 44:26 That confirms the word of his servant, and performes the counsel of his messengers; that said to Jerusalem, You shall be inhabited...

Ezekiel 3:17 Son of man, I have made you a watchman to the house of Israel: therefore hear the word at my mouth, and give them warning from me.

Malachi 2:7 For the priest's lips should keep knowledge, and they should seek the law at his mouth: for he is the messenger of the LORD of hosts.

Malachi 3:1 Behold, I will send my messenger, and he shall prepare the way before me: and the LORD, whom you seek...

2 Corinthians 5:20 Now then we are ambassadors for Christ, as though God did beseech you by us: we pray you in Christ's stead, be you reconciled to God.

I am.

Haggai 2:4 Yet now be strong, O Zerubbabel, said the LORD; and be strong, O Joshua, son of Josedech, the high priest...

2 Chronicles 15:2 And he went out to meet Asa, and said to him, Hear you me, Asa, and all Judah and Benjamin; The LORD is with you...

2 Chronicles 20:17 You shall not need to fight in this battle: set yourselves, stand you still, and see the salvation of the LORD with you...

2 Chronicles 32:8 With him is an arm of flesh; but with us is the LORD our God to help us, and to fight our battles...

Psalm 46:7,11 The LORD of hosts is with us; the God of Jacob is our refuge. Selah...

Isaiah 8:8-10 And he shall pass through Judah; he shall overflow and go over, he shall reach even to the neck...

Isaiah 41:10 Fear you not; for I am with you: be not dismayed; for I am your God: I will strengthen you; yes, I will help you...

Isaiah 43:2 When you pass through the waters, I will be with you; and through the rivers, they shall not overflow you...

Jeremiah 15:20 And I will make you to this people a fenced brazen wall: and they shall fight against you, but they shall not prevail against you...

Jeremiah 20:11 But the LORD is with me as a mighty terrible one: therefore my persecutors shall stumble, and they shall not prevail...

Jeremiah 30:11 For I am with you, said the LORD, to save you: though I make a full end of all nations where I have scattered you...

Matthew 1:23 Behold, a virgin shall be with child, and shall bring forth a son, and they shall call his name Emmanuel, which being interpreted is...

Matthew 18:20 For where two or three are gathered together in my name, there am I in the middle of them.

Matthew 28:20 Teaching them to observe all things whatever I have commanded you: and, see, I am with you always, even to the end of the world. Amen.

Acts 18:9,10 Then spoke the Lord to Paul in the night by a vision, Be not afraid, but speak, and hold not your peace...

Romans 8:31 What shall we then say to these things? If God be for us, who can be against us?

2 Timothy 4:17,22 Notwithstanding the Lord stood with me, and strengthened me; that by me the preaching might be fully known...

Cross References
Psalm 46:11
The LORD of hosts is with us; the God of Jacob is our fortress. Selah

Isaiah 41:10
fear not, for I am with you; be not dismayed, for I am your God; I will strengthen you, I will help you, I will uphold you with my righteous right hand.

Isaiah 43:2
When you pass through the waters, I will be with you; and through the rivers, they shall not overwhelm you; when you walk through fire you shall not be burned, and the flame shall not consume you.

Isaiah 44:26
who confirms the word of his servant and fulfills the counsel of his messengers, who says of Jerusalem, 'She shall be inhabited,' and of the cities of Judah, 'They shall be built, and I will raise up their ruins';

Ezekiel 3:17
"Son of man, I have made you a watchman for the house of Israel. Whenever you hear a word from my mouth, you shall give them warning from me.

Malachi 2:7
For the lips of a priest should guard knowledge, and people should seek instruction from his mouth, for he is the messenger of the LORD of hosts.

Malachi 3:1
"Behold, I send my messenger, and he will prepare the way before me. And the Lord whom you seek will suddenly come to his temple; and the messenger of the covenant in whom you delight, behold, he is coming, says the LORD of hosts.

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