Haggai 1:1

Introduction

1:1 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 

Haggai 1:12

The Response of the People

1:12 Then Zerubbabel son of Shealtiel and the high priest Joshua son of Jehozadak, ⁵  along with the whole remnant of the people, ⁶  obeyed ⁷  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, ⁸  and the people began to respect the Lord. ⁹ 

Haggai 1:14

1:14 So the Lord energized and encouraged ¹⁰  Zerubbabel ¹¹  son of Shealtiel, governor of Judah, the high priest Joshua son of Jehozadak, ¹²  and the whole remnant of the people. ¹³  They came and worked on the temple of their God, the Lord who rules over all.

Haggai 2:2-4

2:2 “Ask the following questions to ¹⁴  Zerubbabel son of Shealtiel, governor of Judah, the high priest Joshua son of Jehozadak, ¹⁵  and the remnant of the people: 2:3 ‘Who among you survivors saw the former splendor of this temple? ¹⁶  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 ¹⁷  all you citizens of the land,’ ¹⁸  says the Lord, ‘and begin to work. For I am with you,’ says the Lord who rules over all.

Zechariah 3:1

Vision Four: The Priest

3:1 Next I saw Joshua the high priest ¹⁹  standing before the angel of the Lord, with Satan ²⁰  standing at his right hand to accuse him.

Zechariah 3:8

3:8 Listen now, Joshua the high priest, both you and your colleagues who are sitting before you, all of you ²¹  are a symbol that I am about to introduce my servant, the Branch. ²² 

Zechariah 6:11

6:11 Then take some silver and gold to make a crown ²³  and set it on the head of Joshua son of Jehozadak, the high priest.

¹ 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.

² sn King Darius is the Persian king Darius Hystaspes who ruled from 522-486 b.c.

³ 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).

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.

⁵ 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.

⁶ 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.”

⁷ tn Heb “heard the voice of”; NAB “listened to the voice of.”

⁸ 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.”

⁹ tn Heb “and the people feared from before the Lord”; NASB “showed reverence for the Lord.”

¹⁰ 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.”

¹¹ tn Heb “the spirit of Zerubbabel” (so NAB, NIV, NRSV).

¹² 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.

¹³ 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.

¹⁴ tn Heb “say to”; NAB “Tell this to.”

¹⁵ 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.

¹⁶ tn Heb “this house in its earlier splendor”; NAB, NIV, NRSV “in its former glory.”

¹⁷ tn Heb “and take heart.” Although emphatic, the repetition of the verb is redundant in contemporary English style and has been left untranslated.

¹⁸ 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.

¹⁹ sn Joshua the high priest mentioned here is the son of the priest Jehozadak, mentioned also in Hag 1:1 (cf. Ezra 2:2; 3:2, 8; 4:3; 5:2; 10:18; Neh 7:7; 12:1, 7, 10, 26). He also appears to have been the grandfather of the high priest contemporary with Nehemiah ca. 445 b.c. (Neh 12:10).

²⁰ tn The Hebrew term הַשָּׂטָן (hassatan, “the satan”) suggests not so much a personal name (as in almost all English translations) but an epithet, namely, “the adversary.” This evil being is otherwise thus described in Job 1 and 2 and 1 Chr 21:1. In this last passage the article is dropped and “the satan” becomes “Satan,” a personal name.

²¹ tn Heb “these men.” The cleansing of Joshua and his elevation to enhanced leadership as a priest signify the coming of the messianic age.

²² sn The collocation of servant and branch gives double significance to the messianic meaning of the passage (cf. Isa 41:8, 9; 42:1, 19; 43:10; 44:1, 2, 21; Ps 132:17; Jer 23:5; 33:15).

²³ tn Heb “crowns” (so KJV, ASV; also in v. 14). The Hebrew word for “crown” here is עֲטֶרֶת (’ateret), a term never used in the OT for the priestly crown or mitre. Thus, the scene here describes the investing of the priest with royal authority.