Haggai 1:4
Parallel Verses
English Standard Version
“Is it a time for you yourselves to dwell in your paneled houses, while this house lies in ruins?

King James Bible
Is it time for you, O ye, to dwell in your cieled houses, and this house lie waste?

American Standard Version
Is it a time for you yourselves to dwell in your ceiled houses, while this house lieth waste?

Douay-Rheims Bible
Is it time for you to dwell in ceiled houses, and this house lie desolate?

English Revised Version
Is it a time for you yourselves to dwell in your cieled houses, while this house lieth waste?

Webster's Bible Translation
Is it time for you, O ye, to dwell in your ceiled houses, and this house lie waste?

Haggai 1:4 Parallel
Commentary
Keil and Delitzsch Biblical Commentary on the Old Testament

The reason for all this is assigned in Nahum 1:9. Nahum 1:9. "What think ye of Jehovah? He makes an end; the affliction will not arise twice. Nahum 1:10. For though they be twisted together like thorns, and as if intoxicated with their wine, they shall be devoured like dry stubble. Nahum 1:11. From thee has one come out, who meditated evil against Jehovah, who advised worthlessness." The question in Nahum 1:9 is not addressed to the enemy, viz., the Assyrians, as very many commentators suppose: "What do ye meditate against Jehovah?" For although châshabh 'el is used in Hosea 7:15 for a hostile device with regard to Jehovah, the supposition that 'el is used here for ‛al, according to a later usage of the language, is precluded by the fact that חשׁב על is actually used in this sense in Nahum 1:11. Moreover, the last clause does not suit this view of the question. The word, "the affliction will not stand up, or not rise up a second time," cannot refer to the Assyrians, or mean that the infliction of a second judgment upon Nineveh will be unnecessary, because the city will utterly fall to the ground in the first judgment, and completely vanish from the earth (Hitzig). For צרה points back to בּיום צרה, and therefore must be the calamity which has fallen upon Judah, or upon those who trust in the Lord, on the part of Nineveh or Asshur (Marck, Maurer, and Strauss). This is confirmed by Nahum 1:11 and Nahum 1:15, where this thought is definitely expressed. Consequently the question, "What think ye with regard to Jehovah?" can only be addressed to the Judaeans, and must mean, "Do ye think that Jehovah cannot or will not fulfil His threat upon Nineveh?" (Cyr., Marck, Strauss). The prophet addresses these words to the anxious minds, which were afraid of fresh invasions on the part of the Assyrians. To strengthen their confidence, he answers the question proposed, by repeating the thought expressed in Nahum 1:8. He (Jehovah) is making an end, sc. of the enemy of His people; and he gives a further reason for this in Nahum 1:10. The participial clauses עד סירים to סבוּאים are to be taken conditionally: are (or were) they even twisted like thorns. עד סירים, to thorns equals as thorns (עד is given correctly by J. H. Michaelis: eo usque ut spinas perplexitate aequent; compare Ewald, 219). The comparison of the enemy to thorns expresses "firmatum callidumque nocendi studium" (Marck), and has been well explained by Ewald thus: "crisp, crafty, and cunning; so that one would rather not go near them, or have anything to do with them" (cf. 2 Samuel 23:6 and Micah 7:4). כּסבאם סבוּאים, not "wetted like their wet" (Hitzig), nor "as it were drowned in wine, so that fire can do no more harm to them than to anything else that is wet" (Ewald); for סבא neither means to wet nor to drown, but to drink, to carouse; and סבוּא means drunken, intoxicated. סבא is strong unmixed wine (see Delitzsch on Isaiah 1:22). "Their wine" is the wine which they are accustomed to drink. The simile expresses the audacity and hardiness with which the Assyrians regarded themselves as invincible, and applies very well to the gluttony and revelry which prevailed at the Assyrian court; even if the account given by Diod. Sic. (ii. 26), that when Sardanapalus had three times defeated the enemy besieging Nineveh, in his great confidence in his own good fortune, he ordered a drinking carousal, in the midst of which the enemy, who had been made acquainted with the fact, made a fresh attack, and conquered Nineveh, rests upon a legendary dressing up of the facts. אכּלוּ, devoured by fire, is a figure signifying utter destruction; and the perfect is prophetic, denoting what will certainly take place. Like dry stubble: cf. Isaiah 5:24; Isaiah 47:14, and Joel 2:5. מלא is not to be taken, as Ewald supposes (279, a), as strengthening יבשׁ, "fully dry," but is to be connected with the verb adverbially, and is simply placed at the end of the sentence for the sake of emphasis (Ges., Maurer, and Strauss). This will be the end of the Assyrians, because he who meditates evil against Jehovah has come forth out of Nineveh. In ממּך Nineveh is addressed, the representative of the imperial power of Assyria, which set itself to destroy the Israelitish kingdom of God. It might indeed be objected to this explanation of the verse, that the words in Nahum 1:12 and Nahum 1:13 are addressed to Zion or Judah, whereas Nineveh or Asshur is spoken of both in what precedes (Nahum 1:8 and Nahum 1:10) and in what follows (Nahum 1:12) in the third person. On this ground Hoelem. and Strauss refer ממּך also to Judah, and adopt this explanation: "from thee (Judah) will the enemy who has hitherto oppressed thee have gone away" (taking יצא as fut. exact., and יצא מן as in Isaiah 49:17). But this view does not suit the context. After the utter destruction of the enemy has been predicted in Nahum 1:10, we do not expect to find the statement that it will have gone away from Judah, especially as there is nothing said in what precedes about any invasion of Judah. The meditation of evil against Jehovah refers to the design of the Assyrian conquerors to destroy the kingdom of God in Israel, as the Assyrian himself declares in the blasphemous words which Isaiah puts into the mouth of Rabshakeh (Isaiah 36:14-20), to show the wicked pride of the enemy. This address merely expresses the feeling cherished at all times by the power of the world towards the kingdom of God. It is in the plans devised for carrying this feeling into action that the יעץ בּליּעל, the advising of worthlessness, consists. This is the only meaning that בּליּעל has, not that of destruction.

Haggai 1:4 Parallel Commentaries

Treasury of Scripture Knowledge

to.

2 Samuel 7:2 That the king said to Nathan the prophet, See now, I dwell in an house of cedar, but the ark of God dwells within curtains.

Psalm 132:3-5 Surely I will not come into the tabernacle of my house, nor go up into my bed...

Matthew 6:33 But seek you first the kingdom of God, and his righteousness; and all these things shall be added to you.

Philippians 2:21 For all seek their own, not the things which are Jesus Christ's.

and.

Psalm 74:7 They have cast fire into your sanctuary, they have defiled by casting down the dwelling place of your name to the ground.

Psalm 102:14 For your servants take pleasure in her stones, and favor the dust thereof.

Jeremiah 26:6,18 Then will I make this house like Shiloh, and will make this city a curse to all the nations of the earth...

Jeremiah 52:13 And burned the house of the LORD, and the king's house; and all the houses of Jerusalem, and all the houses of the great men...

Lamentations 2:7 The LORD has cast off his altar, he has abhorred his sanctuary, he has given up into the hand of the enemy the walls of her palaces...

Lamentations 4:1 How is the gold become dim! how is the most fine gold changed! the stones of the sanctuary are poured out in the top of every street.

Ezekiel 24:21 Speak to the house of Israel, Thus said the Lord GOD; Behold, I will profane my sanctuary, the excellency of your strength...

Daniel 9:17,18,26,27 Now therefore, O our God, hear the prayer of your servant, and his supplications...

Micah 3:12 Therefore shall Zion for your sake be plowed as a field, and Jerusalem shall become heaps...

Matthew 24:1,2 And Jesus went out, and departed from the temple: and his disciples came to him for to show him the buildings of the temple...

Cross References
Jeremiah 22:14
who says, 'I will build myself a great house with spacious upper rooms,' who cuts out windows for it, paneling it with cedar and painting it with vermilion.

Jeremiah 33:10
"Thus says the LORD: In this place of which you say, 'It is a waste without man or beast,' in the cities of Judah and the streets of Jerusalem that are desolate, without man or inhabitant or beast, there shall be heard again

Jeremiah 33:12
"Thus says the LORD of hosts: In this place that is waste, without man or beast, and in all of its cities, there shall again be habitations of shepherds resting their flocks.

Haggai 1:3
Then the word of the LORD came by the hand of Haggai the prophet,

Haggai 1:5
Now, therefore, thus says the LORD of hosts: Consider your ways.

Haggai 1:9
You looked for much, and behold, it came to little. And when you brought it home, I blew it away. Why? declares the LORD of hosts. Because of my house that lies in ruins, while each of you busies himself with his own house.

Jump to Previous
Ceiled Cieled Covered Desolate Dwell House Houses Lies Paneled Roofed Ruin Ruins Time Wainscoted Waste Yourselves
Jump to Next
Ceiled Cieled Covered Desolate Dwell House Houses Lies Paneled Roofed Ruin Ruins Time Wainscoted Waste Yourselves
Links
Haggai 1:4 NIV
Haggai 1:4 NLT
Haggai 1:4 ESV
Haggai 1:4 NASB
Haggai 1:4 KJV

Haggai 1:4 Bible Apps
Haggai 1:4 Biblia Paralela
Haggai 1:4 Chinese Bible
Haggai 1:4 French Bible
Haggai 1:4 German Bible

Bible Hub

ESV Text Edition: 2016. The Holy Bible, English Standard Version® copyright © 2001 by Crossway Bibles, a publishing ministry of Good News Publishers.
Haggai 1:3
Top of Page
Top of Page