With regard to the main object, it was the Prophet’s design to strengthen the minds of the godly, that they might not think that the power of God was inefficient, though he had not as yet performed what they had hoped. In short, they were not to judge by present appearances of what had been previously said of their redemption. We said yesterday that the minds of the godly were heavily depressed, because the Prophets had spoken in high terms of the Temple as well as of the kingdom: the kingdom was as yet nothing; and the temple was more like a shed than what might have been compared in glory with the former Temple. It was hence necessary for the Prophet to meet this objection; and this is the reason why he bids them to overlook the present appearance, and to think of the glory which was yet hidden. As yet, he says, it is a small one; that is, “There is no reason for you to despair, though the grandeur of the Temple does not as yet appear to be so great as you have conceived; but, on the contrary, let your minds pass over to that restoration which is still far distant. As yet then a small one it is; and I will move the heavens and the earth.” Our common version is no doubt the best, and is materially followed by Newcome, Henderson, and many others. Retaining the tense of the passage, I would render the clause thus, Yet once, shortly will it be, And I will shake, etc. “Shortly will it be,” [מעט היא] (shortly it) may be taken as a parenthesis. Yet once more, in a short time—Newcome. Yet once, within a little,—Henderson. The shaking of the heavens, earth, sea, and dry land is explained, according to the common manner of the Prophets, in the next verse, by shaking of all nations: the material world is named in the first instance, while its inhabitants are intended. So Henderson very properly renders the [מ] at the beginning of the seventh verse, “Yea.”—Ed.