Haggai 1:1-3

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 

The Indifference of the People

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 

Haggai 1:6

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.’” ⁸ 

Haggai 1:11-14

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.’” ⁹ 

The Response of the People

1:12 Then Zerubbabel son of Shealtiel and the high priest Joshua son of Jehozadak, ¹⁰  along with the whole remnant of the people, ¹¹  obeyed ¹²  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, ¹³  and the people began to respect the Lord. ¹⁴  1:13 Then Haggai, the Lord’s messenger, spoke the Lord’s word to the people: ¹⁵  “I am with you!” says the Lord. 1:14 So the Lord energized and encouraged ¹⁶  Zerubbabel ¹⁷  son of Shealtiel, governor of Judah, the high priest Joshua son of Jehozadak, ¹⁸  and the whole remnant of the people. ¹⁹  They came and worked on the temple of their God, the Lord who rules over all.

Haggai 2:1

The Glory to Come

2:1 On the twenty-first day of the seventh month, ²⁰  the Lord spoke again through the prophet Haggai: ²¹ 

Haggai 2:4-5

2:4 Even so, take heart, Zerubbabel,’ says the Lord. ‘Take heart, Joshua son of Jehozadak, the high priest, and ²²  all you citizens of the land,’ ²³  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 ²⁴  even now testifies to you.’ ²⁵ 

Haggai 2:10-11

The Promised Blessing

2:10 On the twenty-fourth day of the ninth month of Darius’ second year, ²⁶  the Lord spoke again to the prophet Haggai: ²⁷  2:11 “The Lord who rules over all says, ‘Ask the priests about the law. ²⁸ 

Haggai 2:14

2:14 Then Haggai responded, “‘The people of this nation are unclean in my sight,’ ²⁹  says the Lord. ‘And so is all their effort; everything they offer is also unclean. ³⁰ 

Haggai 2:17-18

2:17 I struck all the products of your labor ³¹  with blight, disease, and hail, and yet you brought nothing to me,’ ³²  says the Lord. 2:18 ‘Think carefully about the past: ³³  from today, the twenty-fourth day of the ninth month, ³⁴  to the day work on the temple of the Lord was resumed, ³⁵  think about it. ³⁶ 

Haggai 2:20

Zerubbabel the Chosen One

2:20 Then the Lord spoke again to Haggai ³⁷  on the twenty-fourth day of the month: ³⁸ 

[1:1]  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.

[1:1]  ² sn King Darius is the Persian king Darius Hystaspes who ruled from 522-486 b.c.

[1:1]  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).

[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 Lord who rules over all occurs frequently as a divine title throughout Haggai (see 1:5, 7, 9, 14; 2:4, 6, 7, 8, 9, 11, 23). This name (יְהוָה צְבָאוֹת, yÿhvah tsÿva’ot), traditionally translated “Lord of hosts” (so KJV, NAB, NASB; cf. NIV, NLT “Lord Almighty”; NCV, CEV “Lord All-Powerful”), emphasizes the majestic sovereignty of the Lord, an especially important concept in the postexilic world of great human empires and rulers. For a thorough study of the divine title, see T. N. D. Mettinger, In Search of God, 123-57.

[1:2]  ⁶ tn Heb “the time has not come, the time for the house of the Lord to be built” (similar KJV). A number of English versions refer to “rebuilding” (so NAB, NCV, NRSV, TEV, NLT) since the reconstruction of Solomon’s temple is actually in view.

[1:3]  ⁹ tn Heb “and the word of the Lord came by the hand of Haggai the prophet, saying.” Cf. the similar expression in v. 1 and the note there.

[1:6]  ¹³ 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.”

[1:11]  ¹⁷ tn Heb “all the labor of hands” (similar KJV, NASB, NIV); cf. NAB “all that is produced by hand.”

[1:12]  ²¹ 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]  ²² 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]  ²³ tn Heb “heard the voice of”; NAB “listened to the voice of.”

[1:12]  ²⁴ 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]  ²⁵ tn Heb “and the people feared from before the Lord”; NASB “showed reverence for the Lord.”

[1:13]  ²⁵ tn Heb “Haggai, the messenger of the Lord, said by the message of the Lord to the people.” The Hebrew is highly repetitive; in keeping with contemporary English style this has been simplified in the translation.

[1:14]  ²⁹ 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]  ³⁰ tn Heb “the spirit of Zerubbabel” (so NAB, NIV, NRSV).

[1:14]  ³¹ 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]  ³² 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.

[2:1]  ³³ tn Heb “In the seventh [month], on the twenty-first day of the month.”

[2:1]  ³⁴ tc Heb “the word of the Lord came by the hand of Haggai the prophet, saying.” The MT has בְּיַד (bÿyad, “by the hand of” = “through” [so NAB, NIV, NLT] as in 1:1, 3); the Murabba’at Dead Sea text reads אֶל (’el, “to”), perhaps because the following command is given to the prophet.

[2:4]  ³⁷ 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]  ³⁸ 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]  ⁴¹ 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]  ⁴² 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.

[2:10]  ⁴⁵ sn The twenty-fourth day of the ninth month of Darius’ second year was Kislev 24 or December 18, 520 b.c.

[2:10]  ⁴⁶ tn Heb “the word of the Lord came to Haggai the prophet, saying.” This Hebrew expression is slightly different from the one in 1:1, 3; 2:1.

[2:11]  ⁴⁹ tn Heb “Ask the priests a torah, saying”; KJV “concerning the law”; NAB “for a decision”; NCV “for a teaching”; NRSV “for a ruling.”

[2:14]  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.

[2:17]  ⁵⁷ 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]  ⁵⁸ 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 Lord. Cf. KJV and many English versions “yet ye turned not to me,” understanding the phrase to refer to the people’s repentance rather than their failure to bring offerings.

[2:18]  ⁶¹ tn Heb “set your heart.” A similar expression occurs in v. 15.

[2:18]  ⁶² 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]  ⁶³ sn The day work…was resumed. This does not refer to the initial founding of the Jerusalem temple in 536 b.c. but to the renewal of construction three months earlier (see 1:15). This is clear from the situation described in v. 19 which accords with the food scarcities of that time already detailed in Hag 1:10-11.

[2:18]  ⁶⁴ tn Heb “set your heart.” A similar expression occurs in v. 15 and at the beginning of this verse.

[2:20]  ⁶⁵ tn Heb “and the word of the Lord came a second time to Haggai.” This Hebrew expression is like the one in 2:10 and is slightly different from the one in 1:1, 3; 2:1.

[2:20]  ⁶⁶ sn Again, the twenty-fourth day of the month was Kislev 24 or December 18, 520 b.c. See v. 10.