Aggeus 2:7
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.
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The verse in its languages
- Vulgate (Clementine)
- Quia hæc dicit Dominus exercituum : Adhuc unum modicum est, et ego commovebo cælum, et terram, et mare, et aridam.
- Septuagint (Swete) shown from Aggeus 2:6
- διότι λέγει Κύριος Παντοκράτωρ Ἔτι ἅπαξ ἐγὼ σείσω τὸν οὐρανὸν καὶ τὴν γῆν καὶ τὴν θάλασσαν καὶ τὴν ξηράν,
- Hebrew (WLC) shown from Aggeus 2:6
- כִּ֣י כֹ֤ה אָמַר֙ יְהוָ֣ה צְבָא֔וֹת ע֥וֹד אַחַ֖ת מְעַ֣ט הִ֑יא וַאֲנִ֗י מַרְעִישׁ֙ אֶת הַשָּׁמַ֣יִם וְאֶת הָאָ֔רֶץ וְאֶת הַיָּ֖ם וְאֶת הֶחָרָבָֽה
Haydock's commentary
Little. Christ was born 515 years afterwards. The world had been disturbed by Alexander and by the Romans, yet peace then prevailed. All nature acknowledged the power of Jesus Christ, and the world was reformed. Another commotion will take place at his second coming. (Calmet)
From Haydock's Catholic Bible Commentary, 1859, in the transcription made by Todd Easton and kept online by John Paul Wohlschied at johnblood.gitlab.io/haydock.
The Fathers on this verse
Origen Origen Against Celsus, Chapter XXX
It seems to me also that the fancy of Plato, that those stones which we call precious stones derive their lustre from a reflection, as it were, of the stones in that better land, is taken from the words of Isaiah in describing the city of God, “I will make thy battlements of jasper, thy stones shall be crystal, and thy borders of precious stones;” and, “I will lay thy foundations with sapphires.” Those who hold in greatest reverence the teaching of Plato, explain this myth of his as an allegory. And the prophecies from which, as we conjecture, Plato has borrowed, will be explained by those who, leading a godly life like that of the prophets, devote all their time to the study of the sacred Scriptures, to those who are qualified to learn by purity of life, and their desire to advance in divine knowledge. …
St Augustine City of God, Of the Prophecy of the Three Prophets, Haggai, Zechariah, and Malachi
There remain three minor prophets, Haggai, Zechariah, and Malachi, who prophesied at the close of the captivity. Of these Haggai more openly prophesies of Christ and the Church thus briefly: “Thus saith the Lord of hosts, Yet one little while, and I will shake the heaven, and the earth, and the sea, and the dry land; and I will move all nations, and the desired of all nations shall come.” The fulfillment of this prophecy is in part already seen, and in part hoped for in the end. For He moved the heaven by the testimony of the angels and the stars, when Christ became incarnate. He moved the earth by the great miracle of His birth of the virgin. He moved the sea and the dry land, when Christ was proclaimed both in the isles and in the whole world. …
St Jerome The Letters of St. Jerome, To Paulinus
8. Genesis, we shall be told, needs no explanation; its topics are too simple, the birth of the world, the origin of the human race, the division of the earth, the confusion of tongues, and the descent of the Hebrews into Egypt! Exodus, no doubt, is equally plain, containing as it does merely an account of the ten plagues, the decalogue, and sundry mysterious and divine precepts! The meaning of Leviticus is of course self-evident, although every sacrifice that it describes, nay more every word that it contains, the description of Aaron’s vestments, and all the regulations connected with the Levites are symbols of things heavenly! The book of Numbers too, are not its very figures, and Balaam’s prophecy, and the forty-two camping places in the wilderness so many mysteries? Deuteronomy also, that is the second law or the foreshadowing of the law of the gospel, does it not, while exhibiting …