1 Chronicles 3:17-19

3:17 The sons of Jehoiachin the exile: ¹ 

Shealtiel his son, 3:18 Malkiram, Pedaiah, Shenazzar, Jekamiah, Hoshama, and Nedabiah.

3:19 The sons of Pedaiah:

Zerubbabel and Shimei.

The sons of Zerubbabel:

Meshullam and Hananiah. Shelomith was their sister.

Ezra 3:8

3:8 In the second year after they had come to the temple of God in Jerusalem, ²  in the second month, Zerubbabel the son of Shealtiel and Jeshua the son of Jozadak initiated the work, ³  along with the rest of their associates, ⁴  the priests and the Levites, and all those who were coming to Jerusalem from the exile. They appointed ⁵  the Levites who were at least twenty years old ⁶  to take charge of the work on the Lord’s temple.

Ezra 4:2

4:2 they came to Zerubbabel and the leaders ⁷  and said to them, “Let us help you build, ⁸  for like you we seek your God and we have been sacrificing to him ⁹  from the time ¹⁰  of King Esarhaddon ¹¹  of Assyria, who brought us here.” ¹² 

Ezra 5:2

5:2 Then Zerubbabel the son of Shealtiel and Jeshua the son of Jozadak began ¹³  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 ¹⁴  of King Darius’ ¹⁵  second year, the Lord spoke this message through the prophet Haggai ¹⁶  to Zerubbabel son of Shealtiel, governor of Judah, and to the high priest Joshua son of Jehozadak: ¹⁷ 

Haggai 1:12

The Response of the People

1:12 Then Zerubbabel son of Shealtiel and the high priest Joshua son of Jehozadak, ¹⁸  along with the whole remnant of the people, ¹⁹  obeyed ²⁰  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, ²¹  and the people began to respect the Lord. ²² 

Haggai 1:14

1:14 So the Lord energized and encouraged ²³  Zerubbabel ²⁴  son of Shealtiel, governor of Judah, the high priest Joshua son of Jehozadak, ²⁵  and the whole remnant of the people. ²⁶  They came and worked on the temple of their God, the Lord who rules over all.

Haggai 2:2

2:2 “Ask the following questions to ²⁷  Zerubbabel son of Shealtiel, governor of Judah, the high priest Joshua son of Jehozadak, ²⁸  and the remnant of the people:

Haggai 2:21-23

2:21 Tell Zerubbabel governor of Judah: ‘I am ready ²⁹  to shake the sky ³⁰  and the earth. 2:22 I will overthrow royal thrones and shatter the might of earthly kingdoms. ³¹  I will overthrow chariots and those who ride them, and horses and their riders will fall as people kill one another. ³²  2:23 On that day,’ ³³  says the Lord who rules over all, ‘I will take you, Zerubbabel son of Shealtiel, my servant,’ ³⁴  says the Lord, ‘and I will make you like a signet ring, ³⁵  for I have chosen you,’ says the Lord who rules over all.” ³⁶ 

Zechariah 4:6-10

4:6 Therefore he told me, “These signify the word of the Lord to Zerubbabel: ‘Not by strength and not by power, but by my Spirit,’ ³⁷  says the Lord who rules over all.”

Oracle of Response

4:7 “What are you, you great mountain? ³⁸  Because of Zerubbabel you will become a level plain! And he will bring forth the temple ³⁹  capstone with shoutings of ‘Grace! Grace!’ ⁴⁰  because of this.” 4:8 Moreover, the word of the Lord came to me as follows: 4:9 “The hands of Zerubbabel have laid the foundations of this temple, ⁴¹  and his hands will complete it.” Then you will know that the Lord who rules over all has sent me to you. 4:10 For who dares make light of small beginnings? These seven eyes ⁴²  will joyfully look on the tin tablet ⁴³  in Zerubbabel’s hand. (These are the eyes of the Lord, which constantly range across the whole earth.)

Matthew 1:12-13

1:12 After ⁴⁴  the deportation to Babylon, Jeconiah became the father of Shealtiel, ⁴⁵  Shealtiel the father of Zerubbabel, 1:13 Zerubbabel the father of Abiud, Abiud the father of Eliakim, Eliakim the father of Azor,

[3:17]  ¹ tn Heb “prisoner.” Jehoiachin was carried off to Babylon as a prisoner. See 2 Chr 36:10.

[3:8]  ² map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[3:8]  ³ tn Heb “began”; the phrase “the work” is supplied in the translation for the sake of clarity.

[3:8]  ⁴ tn Heb “their brothers.”

[3:8]  ⁵ tn Heb “stood.”

[3:8]  ⁶ tn Heb “from twenty years and upward.”

[4:2]  ⁷ tn Heb “the heads of the fathers.” So also in v. 3.

[4:2]  ⁸ tn Heb “Let us build with you.”

[4:2]  ⁹ tc The translation reads with the Qere, a Qumran MS, the LXX, the Syriac Peshitta, and the Arabic version וְלוֹ (vÿlo, “and him”) rather than the Kethib of the MT, וְלֹא (vÿlo’, “and not”).

[4:2]  ¹⁰ tn Heb “days.”

[4:2]  ¹¹ sn Esarhaddon was king of Assyria ca. 681-669 b.c.

[4:2]  ¹² sn The Assyrian policy had been to resettle Samaria with peoples from other areas (cf. 2 Kgs 17:24-34). These immigrants acknowledged Yahweh as well as other deities in some cases. The Jews who returned from the Exile regarded them with suspicion and were not hospitable to their offer of help in rebuilding the temple.

[5:2]  ¹³ tn Aram “arose and began.” For stylistic reasons this has been translated as a single concept.

[1:1]  ¹⁴ 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.

[1:1]  ¹⁵ sn King Darius is the Persian king Darius Hystaspes who ruled from 522-486 b.c.

[1:1]  ¹⁶ 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).

[1:1]  ¹⁷ 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.

[1:12]  ¹⁸ 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]  ¹⁹ 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]  ²⁰ tn Heb “heard the voice of”; NAB “listened to the voice of.”

[1:12]  ²¹ 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.”

[1:12]  ²² tn Heb “and the people feared from before the Lord”; NASB “showed reverence for the Lord.”

[1:14]  ²³ 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]  ²⁴ tn Heb “the spirit of Zerubbabel” (so NAB, NIV, NRSV).

[1:14]  ²⁵ 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]  ²⁶ 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.

[2:2]  ²⁷ tn Heb “say to”; NAB “Tell this to.”

[2:2]  ²⁸ 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.

[2:21]  ²⁹ 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]  ³⁰ tn See the note on the word “sky” in 2:6. Most English translations render the Hebrew term as “heavens” here.

[2:22]  ³¹ tn Heb “the kingdoms of the nations.” Cf. KJV “the kingdoms of the heathen”; NIV, NLT “foreign kingdoms.”

[2:22]  ³² 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]  ³³ 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]  ³⁴ 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]  ³⁵ 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]  ³⁶ tn The repetition of the formula “says the Lord who rules over all” in v. 23 emphasizes the solemn and divine nature of the promise.

[4:6]  ³⁷ sn It is premature to understand the Spirit here as the Holy Spirit (the third Person of the Trinity), though the OT prepares the way for that NT revelation (cf. Gen 1:2; Exod 23:3; 31:3; Num 11:17-29; Judg 3:10; 6:34; 2 Kgs 2:9, 15, 16; Ezek 2:2; 3:12; 11:1, 5).

[4:7]  ³⁸ sn In context, the great mountain here must be viewed as a metaphor for the enormous task of rebuilding the temple and establishing the messianic kingdom (cf. TEV “Obstacles as great as mountains”).

[4:7]  ³⁹ tn The word “temple” has been supplied in the translation to clarify the referent (cf. NLT “final stone of the Temple”).

[4:7]  ⁴⁰ sn Grace is a fitting response to the idea that it was “not by strength and not by power” but by God’s gracious Spirit that the work could be done (cf. v. 6).

[4:9]  ⁴¹ tn Heb “house” (so NAB, NRSV).

[4:10]  ⁴² tn Heb “these seven.” Eyes are clearly intended in the ellipsis as v. 10b shows. As in 3:9 the idea is God’s omniscience. He who knows the end from the beginning rejoices at the completion of his purposes.

[4:10]  ⁴³ tn This term is traditionally translated “plumb line” (so NASB, NIV, NLT; cf. KJV, NRSV “plummet”), but it is more likely that the Hebrew בְּדִיל (bÿdil) is to be derived not from בָּדַל (badal), “to divide,” but from a root meaning “tin.” This finds support in the ancient Near Eastern custom of placing inscriptions on tin plates in dedicatory foundation deposits.

[1:12]  ⁴⁴ tn Because of the difference between Greek style, which usually begins a sentence with a conjunction, and English style, which generally does not, the conjunction δέ (de) has not been translated here.

[1:12]  ⁴⁵ sn The Greek text and the KJV read Salathiel. Most modern English translations use the OT form of the name (cf. Ezra 3:2).