Haggai 1:12

The Response of the People

1:12 Then Zerubbabel son of Shealtiel and the high priest Joshua son of Jehozadak, ¹  along with the whole remnant of the people, ²  obeyed ³  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, ⁴  and the people began to respect the Lord. ⁵ 

Haggai 1:14

1:14 So the Lord energized and encouraged ⁶  Zerubbabel ⁷  son of Shealtiel, governor of Judah, the high priest Joshua son of Jehozadak, ⁸  and the whole remnant of the people. ⁹  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 ¹⁰  Zerubbabel son of Shealtiel, governor of Judah, the high priest Joshua son of Jehozadak, ¹¹  and the remnant of the people:

Haggai 2:4

2:4 Even so, take heart, Zerubbabel,’ says the Lord. ‘Take heart, Joshua son of Jehozadak, the high priest, and ¹²  all you citizens of the land,’ ¹³  says the Lord, ‘and begin to work. For I am with you,’ says the Lord who rules over all.

Haggai 2:21-23

2:21 Tell Zerubbabel governor of Judah: ‘I am ready ¹⁴  to shake the sky ¹⁵  and the earth. 2:22 I will overthrow royal thrones and shatter the might of earthly kingdoms. ¹⁶  I will overthrow chariots and those who ride them, and horses and their riders will fall as people kill one another. ¹⁷  2:23 On that day,’ ¹⁸  says the Lord who rules over all, ‘I will take you, Zerubbabel son of Shealtiel, my servant,’ ¹⁹  says the Lord, ‘and I will make you like a signet ring, ²⁰  for I have chosen you,’ says the Lord who rules over all.” ²¹ 

Haggai 2:1

The Glory to Come

2:1 On the twenty-first day of the seventh month, ²²  the Lord spoke again through the prophet Haggai: ²³ 

Haggai 1:1

Introduction

1:1 On the first day of the sixth month ²⁴  of King Darius’ ²⁵  second year, the Lord spoke this message through the prophet Haggai ²⁶  to Zerubbabel son of Shealtiel, governor of Judah, and to the high priest Joshua son of Jehozadak: ²⁷ 

Haggai 1:1

Introduction

1:1 On the first day of the sixth month ²⁸  of King Darius’ ²⁹  second year, the Lord spoke this message through the prophet Haggai ³⁰  to Zerubbabel son of Shealtiel, governor of Judah, and to the high priest Joshua son of Jehozadak: ³¹ 

[1:12]  ¹ 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]  ² 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]  ³ tn Heb “heard the voice of”; NAB “listened to the voice of.”

[1:12]  ⁴ 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]  ⁵ tn Heb “and the people feared from before the Lord”; NASB “showed reverence for the Lord.”

[1:14]  ⁶ 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]  ⁷ tn Heb “the spirit of Zerubbabel” (so NAB, NIV, NRSV).

[1:14]  ⁸ 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]  ⁹ 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]  ¹⁰ tn Heb “say to”; NAB “Tell this to.”

[2:2]  ¹¹ 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.

[2:4]  ¹² 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]  ¹³ 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.

[2:21]  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.

[2:21]  ¹⁵ tn See the note on the word “sky” in 2:6. Most English translations render the Hebrew term as “heavens” here.

[2:22]  ¹⁶ tn Heb “the kingdoms of the nations.” Cf. KJV “the kingdoms of the heathen”; NIV, NLT “foreign kingdoms.”

[2:22]  ¹⁷ 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]  ¹⁸ 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]  ¹⁹ 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]  ²⁰ 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]  ²¹ 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.

[2:1]  ²² tn Heb “In the seventh [month], on the twenty-first day of the month.”

[2:1]  ²³ 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.

[1:1]  ²⁴ 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]  ²⁵ sn King Darius is the Persian king Darius Hystaspes who ruled from 522-486 b.c.

[1:1]  ²⁶ 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]  ²⁷ 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.

[1:1]  ²⁸ 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]  ²⁹ sn King Darius is the Persian king Darius Hystaspes who ruled from 522-486 b.c.

[1:1]  ³⁰ 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]  ³¹ 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.