Haggai 1:2

The Indifference of the People

1:2 The Lord who rules over all ¹  says this: “These people have said, ‘The time for rebuilding the Lord’s temple has not yet come.’” ² 

Haggai 1:5

1:5 Here then is what the Lord who rules over all says: ‘Think carefully about what you are doing. ³ 

Haggai 1:7

The Instruction of the People

1:7 “Moreover, the Lord who rules over all says: ‘Pay close attention to these things also. ⁴ 

Haggai 2:11

2:11 “The Lord who rules over all says, ‘Ask the priests about the law. ⁵ 

Haggai 1:13

1:13 Then Haggai, the Lord’s messenger, spoke the Lord’s word to the people: ⁶  “I am with you!” says the Lord.

Haggai 1:3

1:3 So the Lord spoke through the prophet Haggai as follows: ⁷ 

Haggai 2:4

2:4 Even so, take heart, Zerubbabel,’ says the Lord. ‘Take heart, Joshua son of Jehozadak, the high priest, and ⁸  all you citizens of the land,’ ⁹  says the Lord, ‘and begin to work. For I am with you,’ says the Lord who rules over all.

Haggai 2:21

2:21 Tell Zerubbabel governor of Judah: ‘I am ready ¹⁰  to shake the sky ¹¹  and the earth.

Haggai 1:8

1:8 Go up to the hill country and bring back timber to build ¹²  the temple. ¹³  Then I will be pleased and honored,’ ¹⁴  says the Lord.

Haggai 2:7

2:7 I will also shake up all the nations, and they ¹⁵  will offer their treasures; ¹⁶  then I will fill this temple with glory,’ says the Lord who rules over all.

Haggai 2:9

2:9 ‘The future splendor of this temple will be greater than that of former times,’ ¹⁷  the Lord who rules over all declares, ‘and in this place I will give peace.’” ¹⁸ 

Haggai 2:23

2:23 On that day,’ ¹⁹  says the Lord who rules over all, ‘I will take you, Zerubbabel son of Shealtiel, my servant,’ ²⁰  says the Lord, ‘and I will make you like a signet ring, ²¹  for I have chosen you,’ says the Lord who rules over all.” ²² 

Haggai 2:2

2:2 “Ask the following questions to ²³  Zerubbabel son of Shealtiel, governor of Judah, the high priest Joshua son of Jehozadak, ²⁴  and the remnant of the people:

Haggai 2:6

2:6 Moreover, the Lord who rules over all says: ‘In just a little while ²⁵  I will once again shake the sky ²⁶  and the earth, the sea and the dry ground.

Haggai 2:8

2:8 ‘The silver and gold will be mine,’ says the Lord who rules over all.

Haggai 2:20

Zerubbabel the Chosen One

2:20 Then the Lord spoke again to Haggai ²⁷  on the twenty-fourth day of the month: ²⁸ 

Haggai 2:1

The Glory to Come

2:1 On the twenty-first day of the seventh month, ²⁹  the Lord spoke again through the prophet Haggai: ³⁰ 

Haggai 2:10

The Promised Blessing

2:10 On the twenty-fourth day of the ninth month of Darius’ second year, ³¹  the Lord spoke again to the prophet Haggai: ³² 

Haggai 2:17

2:17 I struck all the products of your labor ³³  with blight, disease, and hail, and yet you brought nothing to me,’ ³⁴  says the Lord.

Haggai 2:14

2:14 Then Haggai responded, “‘The people of this nation are unclean in my sight,’ ³⁵  says the Lord. ‘And so is all their effort; everything they offer is also unclean. ³⁶ 

Haggai 1:1

Introduction

1:1 On the first day of the sixth month ³⁷  of King Darius’ ³⁸  second year, the Lord spoke this message through the prophet Haggai ³⁹  to Zerubbabel son of Shealtiel, governor of Judah, and to the high priest Joshua son of Jehozadak: ⁴⁰ 

Haggai 1:9

1:9 ‘You expected a large harvest, but instead ⁴¹  there was little, and when you brought it home it disappeared right away. ⁴²  Why?’ asks the Lord who rules over all. ‘Because my temple remains in ruins, thanks to each of you favoring his own house! ⁴³ 

[1:2]  ¹ 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]  ² 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.

[1:5]  ³ tn Heb “Set your heart upon your ways” (see 2:15, 18); traditionally “Consider your ways” (so KJV, ASV, NAB, NASB).

[1:7]  ⁵ tn Heb “Set your heart upon your ways”; see v. 5.

[2:11]  ⁷ tn Heb “Ask the priests a torah, saying”; KJV “concerning the law”; NAB “for a decision”; NCV “for a teaching”; NRSV “for a ruling.”

[1:13]  ⁹ 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.

[1:3]  ¹¹ 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.

[2:4]  ¹³ 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]  ¹⁴ 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]  ¹⁵ 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]  ¹⁶ tn See the note on the word “sky” in 2:6. Most English translations render the Hebrew term as “heavens” here.

[1:8]  ¹⁷ tn Heb “and build the house” (so NIV, NRSV), with “house” referring specifically to the temple here.

[1:8]  ¹⁸ sn The temple was built primarily of stone, so the timber here refers to interior paneling (see v. 4) and perhaps to scaffolding (see Ezra 5:8; 6:4).

[1:8]  ¹⁹ tn The Hebrew verb אֶכָּבְדָ (’ekkavda) appears to be a defectively written cohortative (“that I may be glorified”). The cohortatives (note that the preceding אֶרְצֶה, ’ertseh, “I will be pleased,” may also be taken as cohortative) indicate purpose/result (cf. NIV, NRSV “so that”; CEV “so”) following the imperatives of v. 8a (“go up,” “bring back,” “build”).

[2:7]  ¹⁹ tn Heb “all the nations.”

[2:7]  ²⁰ tn Though the subject here is singular (חֶמְדַּה, khemdah; “desire”), the preceding plural predicate mandates a collective subject, “desired (things)” or, better, an emendation to a plural form, חֲמֻדֹת (khamudot, “desirable [things],” hence “treasures”). Cf. ASV “the precious things”; NASB “the wealth”; NRSV “the treasure.” In the OT context this has no direct reference to the coming of the Messiah.

[2:9]  ²¹ tn Heb “greater will be the latter splendor of this house than the former”; NAB “greater will be the future glory.”

[2:9]  ²² tn In the Hebrew text there is an implicit play on words in the clause “in this place [i.e., Jerusalem] I will give peace”: in יְרוּשָׁלַיִם (yÿrushalayim) there will be שָׁלוֹם (shalom).

[2:23]  ²³ 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]  ²⁴ 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]  ²⁵ 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]  ²⁶ 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.

[2:2]  ²⁵ tn Heb “say to”; NAB “Tell this to.”

[2:2]  ²⁶ 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.

[2:6]  ²⁷ tc The difficult MT reading עוֹד אַחַת מְעַט הִיא (’od ’akhat mÿ’at hi’, “yet once, it is little”; cf. NAB “One moment yet, a little while”) appears as “yet once” in the LXX, omitting the last two Hebrew words. However, the point being made is that the anticipated action is imminent; thus the repetition provides emphasis.

[2:6]  ²⁸ tn Or “the heavens.” The same Hebrew word, שָׁמַיִם (shamayim), may be translated “sky” or “heavens” depending on the context. Although many English versions translate the term as “heavens” here, the other three elements present in this context (earth, sea, dry ground) suggest “sky” is in view.

[2:20]  ²⁹ 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]  ³⁰ sn Again, the twenty-fourth day of the month was Kislev 24 or December 18, 520 b.c. See v. 10.

[2:1]  ³¹ tn Heb “In the seventh [month], on the twenty-first day of the month.”

[2:1]  ³² 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.

[2:10]  ³³ sn The twenty-fourth day of the ninth month of Darius’ second year was Kislev 24 or December 18, 520 b.c.

[2:10]  ³⁴ 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.

[2:17]  ³⁵ 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]  ³⁶ 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.

[2:14]  ³⁷ 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]  ³⁸ 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.

[1:1]  ³⁹ 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]  ⁴⁰ sn King Darius is the Persian king Darius Hystaspes who ruled from 522-486 b.c.

[1:1]  ⁴¹ 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]  ⁴² 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.

[1:9]  ⁴¹ tn Heb “look!” (הִנֵּה, hinneh). The term, an interjection, draws attention to the point being made.

[1:9]  ⁴² tn Heb “I blew it away” (so NRSV, TEV, NLT). The imagery here suggests that human achievements are so fragile and temporal that a mere breath from God can destroy them (see Ezek 22:20, 21; and Isa 40:7 with נָשַׁב, nashav).

[1:9]  ⁴³ tn Heb “and each of you runs to his own house”; NIV “is busy with”; TEV “is busy working on”; NCV “work hard for.”