Ezra 5:1-2

Tattenai Appeals to Darius

5:1 Then the prophets Haggai and Zechariah son ¹  of Iddo ²  prophesied concerning the Jews who were in Judah and Jerusalem ³  in the name of the God of Israel who was over them. 5:2 Then Zerubbabel the son of Shealtiel and Jeshua the son of Jozadak began ⁴  to rebuild the temple of God in Jerusalem. The prophets of God were with them, supporting them.

Haggai 1:1

Introduction

1:1 On the first day of the sixth month ⁵  of King Darius’ ⁶  second year, the Lord spoke this message through the prophet Haggai ⁷  to Zerubbabel son of Shealtiel, governor of Judah, and to the high priest Joshua son of Jehozadak: ⁸ 

Haggai 1:12

The Response of the People

1:12 Then Zerubbabel son of Shealtiel and the high priest Joshua son of Jehozadak, ⁹  along with the whole remnant of the people, ¹⁰  obeyed ¹¹  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, ¹²  and the people began to respect the Lord. ¹³ 

Haggai 2:21

2:21 Tell Zerubbabel governor of Judah: ‘I am ready ¹⁴  to shake the sky ¹⁵  and the earth.

¹ tn Aram “son.” According to Zech 1:1 he was actually the grandson of Iddo.

² tn Aram “and Haggai the prophet and Zechariah the son of Iddo the prophet.”

³ map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.

⁴ tn Aram “arose and began.” For stylistic reasons this has been translated as a single concept.

⁵ sn The first day of the sixth month was Elul 1 according to the Jewish calendar; August 29, 520 b.c. according to the modern (Julian) calendar.

⁶ sn King Darius is the Persian king Darius Hystaspes who ruled from 522-486 b.c.

⁷ tn Heb “the word of the Lord came by the hand of Haggai the prophet” (בְּיַד־חַגַּי, bÿyad-khaggay). This suggests that the prophet is only an instrument of the Lord; the Lord is to be viewed as the true author (see 1:3; 2:1; Mal 1:1).

⁸ 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.

⁹ 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.

¹⁰ 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.”

¹¹ tn Heb “heard the voice of”; NAB “listened to the voice of.”

¹² tn Heb “and according to the words of Haggai the prophet just as the Lord their God sent him.” Some English versions (e.g., NAB, NIV, NCV) take the last clause as causal: “because the Lord their God had sent him.”

¹³ tn Heb “and the people feared from before the Lord”; NASB “showed reverence for the Lord.”

¹⁴ 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.

¹⁵ tn See the note on the word “sky” in 2:6. Most English translations render the Hebrew term as “heavens” here.