Haggai 1:9

1:9 ‘You expected a large harvest, but instead ¹  there was little, and when you brought it home it disappeared right away. ²  Why?’ asks the Lord who rules over all. ‘Because my temple remains in ruins, thanks to each of you favoring his own house! ³ 

Haggai 2:6

2:6 Moreover, the Lord who rules over all says: ‘In just a little while ⁴  I will once again shake the sky ⁵  and the earth, the sea and the dry ground.

Haggai 2:14

2:14 Then Haggai responded, “‘The people of this nation are unclean in my sight,’ ⁶  says the Lord. ‘And so is all their effort; everything they offer is also unclean. ⁷ 

Haggai 2:23

2:23 On that day,’ ⁸  says the Lord who rules over all, ‘I will take you, Zerubbabel son of Shealtiel, my servant,’ ⁹  says the Lord, ‘and I will make you like a signet ring, ¹⁰  for I have chosen you,’ says the Lord who rules over all.” ¹¹ 

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

[1:9]  ² 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]  ³ tn Heb “and each of you runs to his own house”; NIV “is busy with”; TEV “is busy working on”; NCV “work hard for.”

[2:6]  ⁴ 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]  ⁵ 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.

[2:14]  ⁷ 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]  ⁸ 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.

[2:23]  ¹⁰ 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]  ¹¹ 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]  ¹² 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]  ¹³ 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.