Bible Reading October 7 
Haggai 1:1--2:23
Context1:1 On the first day of the sixth month 1 of King Darius’ 2 second year, the Lord spoke this message through the prophet Haggai 3 to Zerubbabel son of Shealtiel, governor of Judah, and to the high priest Joshua son of Jehozadak: 4
1:2 The Lord who rules over all 5 says this: “These people have said, ‘The time for rebuilding the Lord’s temple has not yet come.’” 6 1:3 So the Lord spoke through the prophet Haggai as follows: 7 1:4 “Is it right for you to live in richly paneled houses 8 while my temple is in ruins? 9 1:5 Here then is what the Lord who rules over all says: ‘Think carefully about what you are doing. 10 1:6 You have planted much, but have harvested little. You eat, but are never filled. You drink, but are still thirsty. You put on clothes, but are not warm. Those who earn wages end up with holes in their money bags.’” 11
1:7 “Moreover, the Lord who rules over all says: ‘Pay close attention to these things also. 12 1:8 Go up to the hill country and bring back timber to build 13 the temple. 14 Then I will be pleased and honored,’ 15 says the Lord. 1:9 ‘You expected a large harvest, but instead 16 there was little, and when you brought it home it disappeared right away. 17 Why?’ asks the Lord who rules over all. ‘Because my temple remains in ruins, thanks to each of you favoring his own house! 18 1:10 This is why the sky 19 has held back its dew and the earth its produce. 20 1:11 Moreover, I have called for a drought that will affect the fields, the hill country, the grain, new wine, fresh olive oil, and everything that grows from the ground; it also will harm people, animals, and everything they produce.’” 21
1:12 Then Zerubbabel son of Shealtiel and the high priest Joshua son of Jehozadak, 22 along with the whole remnant of the people, 23 obeyed 24 the Lord their God. They responded favorably to the message of the prophet Haggai, who spoke just as the Lord their God had instructed him, 25 and the people began to respect the Lord. 26 1:13 Then Haggai, the Lord’s messenger, spoke the Lord’s word to the people: 27 “I am with you!” says the Lord. 1:14 So the Lord energized and encouraged 28 Zerubbabel 29 son of Shealtiel, governor of Judah, the high priest Joshua son of Jehozadak, 30 and the whole remnant of the people. 31 They came and worked on the temple of their God, the Lord who rules over all. 1:15 This took place on the twenty-fourth day of the sixth month of King Darius’ second year. 32
2:1 On the twenty-first day of the seventh month, 33 the Lord spoke again through the prophet Haggai: 34 2:2 “Ask the following questions to 35 Zerubbabel son of Shealtiel, governor of Judah, the high priest Joshua son of Jehozadak, 36 and the remnant of the people: 2:3 ‘Who among you survivors saw the former splendor of this temple? 37 How does it look to you now? Isn’t it nothing by comparison? 2:4 Even so, take heart, Zerubbabel,’ says the Lord. ‘Take heart, Joshua son of Jehozadak, the high priest, and 38 all you citizens of the land,’ 39 says the Lord, ‘and begin to work. For I am with you,’ says the Lord who rules over all. 2:5 ‘Do not fear, because I made a promise to your ancestors when they left Egypt, and my spirit 40 even now testifies to you.’ 41 2:6 Moreover, the Lord who rules over all says: ‘In just a little while 42 I will once again shake the sky 43 and the earth, the sea and the dry ground. 2:7 I will also shake up all the nations, and they 44 will offer their treasures; 45 then I will fill this temple with glory,’ says the Lord who rules over all. 2:8 ‘The silver and gold will be mine,’ says the Lord who rules over all. 2:9 ‘The future splendor of this temple will be greater than that of former times,’ 46 the Lord who rules over all declares, ‘and in this place I will give peace.’” 47
2:10 On the twenty-fourth day of the ninth month of Darius’ second year, 48 the Lord spoke again to the prophet Haggai: 49 2:11 “The Lord who rules over all says, ‘Ask the priests about the law. 50 2:12 If someone carries holy meat in a fold of his garment and that fold touches bread, a boiled dish, wine, olive oil, or any other food, will that item become holy?’” 51 The priests answered, “It will not.” 2:13 Then Haggai asked, “If a person who is ritually unclean because of touching a dead body 52 comes in contact with one of these items, will it become unclean?” The priests answered, “It will be unclean.”
2:14 Then Haggai responded, “‘The people of this nation are unclean in my sight,’ 53 says the Lord. ‘And so is all their effort; everything they offer is also unclean. 54 2:15 Now therefore reflect carefully on the recent past, 55 before one stone was laid on another in the Lord’s temple. 56 2:16 From that time 57 when one came expecting a heap of twenty measures, there were only ten; when one came to the wine vat to draw out fifty measures from it, there were only twenty. 2:17 I struck all the products of your labor 58 with blight, disease, and hail, and yet you brought nothing to me,’ 59 says the Lord. 2:18 ‘Think carefully about the past: 60 from today, the twenty-fourth day of the ninth month, 61 to the day work on the temple of the Lord was resumed, 62 think about it. 63 2:19 The seed is still in the storehouse, isn’t it? And the vine, fig tree, pomegranate, and olive tree have not produced. Nevertheless, from today on I will bless you.’”
2:20 Then the Lord spoke again to Haggai 64 on the twenty-fourth day of the month: 65 2:21 Tell Zerubbabel governor of Judah: ‘I am ready 66 to shake the sky 67 and the earth. 2:22 I will overthrow royal thrones and shatter the might of earthly kingdoms. 68 I will overthrow chariots and those who ride them, and horses and their riders will fall as people kill one another. 69 2:23 On that day,’ 70 says the Lord who rules over all, ‘I will take you, Zerubbabel son of Shealtiel, my servant,’ 71 says the Lord, ‘and I will make you like a signet ring, 72 for I have chosen you,’ says the Lord who rules over all.” 73
[1:1] 1 sn The first day of the sixth month was Elul 1 according to the Jewish calendar; August 29, 520
[1:1] 2 sn King Darius is the Persian king Darius Hystaspes who ruled from 522-486
[1:1] 3 tn Heb “the word of the
[1:1] 4 tn The typical translation “Joshua (the) son of Jehozadak, the high priest” (cf. ASV, NASB, NIV, NRSV) can be understood to mean that Jehozadak was high priest. However, Zech 3:1, 8 clearly indicates that Joshua was high priest (see also Ezra 5:1-2; cf. NAB). The same potential misunderstanding occurs in Hag 1:12, 14 and 2:2, where the same solution has been employed in the translation.
[1:2] 5 sn The epithet
[1:2] 6 tn Heb “the time has not come, the time for the house of the
[1:3] 7 tn Heb “and the word of the
[1:4] 8 sn Richly paneled houses. Paneling is otherwise known in the OT only in connection with the temple (1 Kgs 6:9) and the royal palace (2 Kgs 7:3, 7). It implies decoration and luxury (cf. NCV “fancy houses”; TEV “well-built houses”; NLT “luxurious houses”). The impropriety of the people living in such lavish accommodations while the temple lay unfinished is striking.
[1:4] 9 tn Heb “Is it time for you, [yes] you, to live in paneled houses, while this house is in ruins”; NASB “lies desolate”; NIV “remains a ruin.”
[1:5] 10 tn Heb “Set your heart upon your ways” (see 2:15, 18); traditionally “Consider your ways” (so KJV, ASV, NAB, NASB).
[1:6] 11 tn Some translate “pockets” (so NLT) but the Hebrew word צְרוֹר (tsÿror) refers to a bag, pouch, or purse of money (BDB 865 s.v. צְרוֹר; HALOT 1054 s.v. צְרוֹר 1). Because coinage had been invented by the Persians and was thus in use in Haggai’s day, this likely is a money bag or purse rather than pouches or pockets in the clothing. Since in contemporary English “purse” (so NASB, NIV, NCV) could be understood as a handbag, the present translation uses “money bags.”
[1:7] 12 tn Heb “Set your heart upon your ways”; see v. 5.
[1:8] 13 tn Heb “and build the house” (so NIV, NRSV), with “house” referring specifically to the temple here.
[1:8] 14 sn The temple was built primarily of stone, so the timber here refers to interior paneling (see v. 4) and perhaps to scaffolding (see Ezra 5:8; 6:4).
[1:8] 15 tn The Hebrew verb אֶכָּבְדָ (’ekkavda) appears to be a defectively written cohortative (“that I may be glorified”). The cohortatives (note that the preceding אֶרְצֶה, ’ertseh, “I will be pleased,” may also be taken as cohortative) indicate purpose/result (cf. NIV, NRSV “so that”; CEV “so”) following the imperatives of v. 8a (“go up,” “bring back,” “build”).
[1:9] 16 tn Heb “look!” (הִנֵּה, hinneh). The term, an interjection, draws attention to the point being made.
[1:9] 17 tn Heb “I blew it away” (so NRSV, TEV, NLT). The imagery here suggests that human achievements are so fragile and temporal that a mere breath from God can destroy them (see Ezek 22:20, 21; and Isa 40:7 with נָשַׁב, nashav).
[1:9] 18 tn Heb “and each of you runs to his own house”; NIV “is busy with”; TEV “is busy working on”; NCV “work hard for.”
[1:10] 19 tn The Hebrew text has “over you” (so KJV), but this is redundant in contemporary English and has been left untranslated.
[1:10] 20 sn This linkage of human sin to natural disaster is reminiscent of the curse brought upon the earth by Adam’s disobedience (Gen 3:17-19; see Rom 8:20-22).
[1:11] 21 tn Heb “all the labor of hands” (similar KJV, NASB, NIV); cf. NAB “all that is produced by hand.”
[1:12] 22 tn Many English versions have “Joshua [the] son of Jehozadak, the high priest,” but this is subject to misunderstanding. See the note on the name “Jehozadak” at the end of v. 1.
[1:12] 23 tn Heb “all the remnant of the people.” The Hebrew phrase שְׁאֵרִית הָעָם (shÿ’erit ha’am) in this postexilic context is used as a technical term to refer to the returned remnant (see Ezra 9:14; Isa 10:20-22; 11:11, 16; Jer 23:3; 31:7; and many other passages). Cf. TEV “all the people who had returned from the exile in Babylonia.”
[1:12] 24 tn Heb “heard the voice of”; NAB “listened to the voice of.”
[1:12] 25 tn Heb “and according to the words of Haggai the prophet just as the
[1:12] 26 tn Heb “and the people feared from before the
[1:13] 27 tn Heb “Haggai, the messenger of the
[1:14] 28 tn Heb “stirred up” (as in many English versions). Only one verb appears in the Hebrew text, but the translation “energized and encouraged” brings out its sense in this context. Cf. TEV “inspired”; NLT “sparked the enthusiasm of”; CEV “made everyone eager to work.”
[1:14] 29 tn Heb “the spirit of Zerubbabel” (so NAB, NIV, NRSV).
[1:14] 30 tn Heb “the spirit of Joshua son of Jehozadak, the high priest” (as in many English versions), but this is subject to misunderstanding. See the note on the name “Jehozadak” at the end of v. 1.
[1:14] 31 tn Heb “and the spirit of all the remnant of the people.” The Hebrew phrase שְׁאֵרִית הָעָם (shÿ’erit ha’am) in this postexilic context is used as a technical term to refer to the returned remnant; see the note on the phrase “the whole remnant of the people” in v. 12.
[1:15] 32 sn The twenty-fourth day of the sixth month of King Darius’ second year was September 21, 520
[2:1] 33 tn Heb “In the seventh [month], on the twenty-first day of the month.”
[2:1] 34 tc Heb “the word of the
[2:2] 35 tn Heb “say to”; NAB “Tell this to.”
[2:2] 36 tn Many English versions have “Joshua (the) son of Jehozadak the high priest,” but this is subject to misunderstanding. See the note on the name “Jehozadak” at the end of v. 1.
[2:3] 37 tn Heb “this house in its earlier splendor”; NAB, NIV, NRSV “in its former glory.”
[2:4] 38 tn Heb “and take heart.” Although emphatic, the repetition of the verb is redundant in contemporary English style and has been left untranslated.
[2:4] 39 tn Heb “the people of the land” (עַם הָאָרֶץ, ’am ha’arets); this is a technical term referring to free citizens as opposed to slaves.
[2:5] 40 sn My spirit. It is theologically anachronistic to understand “spirit” here in the NT sense as a reference to the Holy Spirit, the third person of the Trinity; nevertheless during this postexilic period the conceptual groundwork was being laid for the doctrine of the Holy Spirit later revealed in the NT.
[2:5] 41 tc The MT of v. 5 reads “with the word which I cut with you when you went out from Egypt and my spirit [which] stands in your midst, do not fear.” BHS proposes emending “with the word” to זֹאת הַבְּרִית (zo’t habbÿrit, “this is the covenant”) at the beginning of the verse. The proposed emendation makes excellent sense and is expected with the verb כָּרַת (karat, “cut” or “make” a covenant), but it has no textual support. Most English versions (including the present translation) therefore follow the MT here.
[2:6] 42 tc The difficult MT reading עוֹד אַחַת מְעַט הִיא (’od ’akhat mÿ’at hi’, “yet once, it is little”; cf. NAB “One moment yet, a little while”) appears as “yet once” in the LXX, omitting the last two Hebrew words. However, the point being made is that the anticipated action is imminent; thus the repetition provides emphasis.
[2:6] 43 tn Or “the heavens.” The same Hebrew word, שָׁמַיִם (shamayim), may be translated “sky” or “heavens” depending on the context. Although many English versions translate the term as “heavens” here, the other three elements present in this context (earth, sea, dry ground) suggest “sky” is in view.
[2:7] 44 tn Heb “all the nations.”
[2:7] 45 tn Though the subject here is singular (חֶמְדַּה, khemdah; “desire”), the preceding plural predicate mandates a collective subject, “desired (things)” or, better, an emendation to a plural form, חֲמֻדֹת (khamudot, “desirable [things],” hence “treasures”). Cf. ASV “the precious things”; NASB “the wealth”; NRSV “the treasure.” In the OT context this has no direct reference to the coming of the Messiah.
[2:9] 46 tn Heb “greater will be the latter splendor of this house than the former”; NAB “greater will be the future glory.”
[2:9] 47 tn In the Hebrew text there is an implicit play on words in the clause “in this place [i.e., Jerusalem] I will give peace”: in יְרוּשָׁלַיִם (yÿrushalayim) there will be שָׁלוֹם (shalom).
[2:10] 48 sn The twenty-fourth day of the ninth month of Darius’ second year was Kislev 24 or December 18, 520
[2:10] 49 tn Heb “the word of the
[2:11] 50 tn Heb “Ask the priests a torah, saying”; KJV “concerning the law”; NAB “for a decision”; NCV “for a teaching”; NRSV “for a ruling.”
[2:12] 51 sn This is probably not an appeal to the Torah (i.e., the Pentateuch) as such but to a priestly ruling (known in postbiblical Judaism as a pÿsaq din). There is, however, a Mosaic law that provides the basis for the priestly ruling (Lev 6:27).
[2:13] 52 tn Heb “unclean of a person,” a euphemism for “unclean because of a dead person”; see Lev 21:11; Num 6:6. Cf. NAB “unclean from contact with a corpse.”
[2:14] 53 tn Heb “so this people, and so this nation before me.” In this context “people” and “nation” refer to the same set of individuals; the repetition is emphatic. Cf. CEV “this entire nation.”
[2:14] 54 sn The point here is that the Jews cannot be made holy by unholy fellowship with their pagan neighbors; instead, they and their worship will become corrupted by such associations.
[2:15] 55 tn Heb “and now set your heart from this day and upward.” The juxtaposition of מָעְלָה (ma’lah, “upward”) with the following מִטֶּרֶם (mitterem, “before”) demands a look to the past. Cf. ASV “consider from this day and backward.”
[2:15] 56 sn Before one stone was laid on another in the
[2:16] 57 tn Heb “from their being,” idiomatic for “from the time they were then,” or “since the time.” Cf. KJV “Since those days were.”
[2:17] 58 tn Heb “you, all the work of your hands”; NRSV “you and all the products of your toil”; NIV “all the work of your hands.”
[2:17] 59 tn Heb “and there was not with you.” The context favors the idea that the harvests were so poor that the people took care of only themselves, leaving no offering for the
[2:18] 60 tn Heb “set your heart.” A similar expression occurs in v. 15.
[2:18] 61 sn The twenty-fourth day of the ninth month was Kislev 24 or December 18, 520. See v. 10. Here the reference is to “today,” the day the oracle is being delivered.
[2:18] 62 sn The day work…was resumed. This does not refer to the initial founding of the Jerusalem temple in 536
[2:18] 63 tn Heb “set your heart.” A similar expression occurs in v. 15 and at the beginning of this verse.
[2:20] 64 tn Heb “and the word of the
[2:20] 65 sn Again, the twenty-fourth day of the month was Kislev 24 or December 18, 520
[2:21] 66 tn The participle here suggests an imminent undertaking of action (cf. NRSV, TEV, NLT “I am about to”). The overall language of the passage is eschatological, but eschatology finds its roots in the present.
[2:21] 67 tn See the note on the word “sky” in 2:6. Most English translations render the Hebrew term as “heavens” here.
[2:22] 68 tn Heb “the kingdoms of the nations.” Cf. KJV “the kingdoms of the heathen”; NIV, NLT “foreign kingdoms.”
[2:22] 69 tn Heb “and horses and their riders will go down, a man with a sword his brother”; KJV “every one by the sword of his brother.”
[2:23] 70 sn The expression on that day appears as a technical eschatological term in a number of other OT passages (cf., e.g., Isa 2:11, 17, 20; 3:7, 18; Amos 8:3, 9; Hos 2:18, 21).
[2:23] 71 sn My servant. The collocation of “servant” and “chosen” bears strong messianic overtones. See the so-called “Servant Songs” and other messianic texts in Isaiah (Isa 41:8; 42:1; 44:4; 49:7).
[2:23] 72 sn The noun signet ring, used also to describe Jehoiachin (Jer 22:24-30), refers to a ring seal worn by a king or other important person and used as his signature. Zerubbabel was a grandson of King Jehoiachin (1 Chr 3:17-19; Matt 1:12); God once pronounced that none of Jehoiachin’s immediate descendants would rule (Jer 22:24-30), but here he reverses that judgment. Zerubbabel never ascended to such a lofty position of rulership; he is rather a prototype of the Messiah who would sit on David’s throne.
[2:23] 73 tn The repetition of the formula “says the
