Haggai 2:16

2:16 From that time ¹  when one came expecting a heap of twenty measures, there were only ten; when one came to the wine vat to draw out fifty measures from it, there were only twenty.

Haggai 2:5

2:5 ‘Do not fear, because I made a promise to your ancestors when they left Egypt, and my spirit ²  even now testifies to you.’ ³ 

Haggai 2:20-21

Zerubbabel the Chosen One

2:20 Then the Lord spoke again to Haggai ⁴  on the twenty-fourth day of the month: ⁵  2:21 Tell Zerubbabel governor of Judah: ‘I am ready ⁶  to shake the sky ⁷  and the earth.

Haggai 2:2

2:2 “Ask the following questions to ⁸  Zerubbabel son of Shealtiel, governor of Judah, the high priest Joshua son of Jehozadak, ⁹  and the remnant of the people:

Haggai 2:10

The Promised Blessing

2:10 On the twenty-fourth day of the ninth month of Darius’ second year, ¹⁰  the Lord spoke again to the prophet Haggai: ¹¹ 

Haggai 2:15

2:15 Now therefore reflect carefully on the recent past, ¹²  before one stone was laid on another in the Lord’s temple. ¹³ 

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 1:6

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.’” ¹⁸ 

Haggai 1:9

1:9 ‘You expected a large harvest, but instead ¹⁹  there was little, and when you brought it home it disappeared right away. ²⁰  Why?’ asks the Lord who rules over all. ‘Because my temple remains in ruins, thanks to each of you favoring his own house! ²¹ 

Haggai 2:12

2:12 If someone carries holy meat in a fold of his garment and that fold touches bread, a boiled dish, wine, olive oil, or any other food, will that item become holy?’” ²²  The priests answered, “It will not.”

[2:16]  ¹ tn Heb “from their being,” idiomatic for “from the time they were then,” or “since the time.” Cf. KJV “Since those days were.”

[2:5]  ² 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]  ³ 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.

[2:20]  ³ 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]  ⁴ sn Again, the twenty-fourth day of the month was Kislev 24 or December 18, 520 b.c. See v. 10.

[2:21]  ⁴ 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]  ⁵ tn See the note on the word “sky” in 2:6. Most English translations render the Hebrew term as “heavens” here.

[2:2]  ⁵ tn Heb “say to”; NAB “Tell this to.”

[2:2]  ⁶ 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.

[2:10]  ⁶ sn The twenty-fourth day of the ninth month of Darius’ second year was Kislev 24 or December 18, 520 b.c.

[2:10]  ⁷ 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.

[2:15]  ⁷ tn Heb “and now set your heart from this day and upward.” The juxtaposition of מָעְלָה (ma’lah, “upward”) with the following מִטֶּרֶם (mitterem, “before”) demands a look to the past. Cf. ASV “consider from this day and backward.”

[2:15]  ⁸ sn Before one stone was laid on another in the Lord’s temple is best taken as referring to the laying of the present temple’s foundation, sixteen years earlier (536 b.c.; see Ezra 3:8). Cf. NCV “before you started laying stones”; TEV “before you started to rebuild”; NLT “before you began to lay (started laying CEV) the foundation.”

[1:1]  ⁸ 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]  ⁹ sn King Darius is the Persian king Darius Hystaspes who ruled from 522-486 b.c.

[1:1]  ¹⁰ 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]  ¹¹ 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.

[1:6]  ⁹ 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.”

[1:9]  ¹⁰ tn Heb “look!” (הִנֵּה, hinneh). The term, an interjection, draws attention to the point being made.

[1:9]  ¹¹ 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]  ¹² tn Heb “and each of you runs to his own house”; NIV “is busy with”; TEV “is busy working on”; NCV “work hard for.”

[2:12]  ¹¹ sn This is probably not an appeal to the Torah (i.e., the Pentateuch) as such but to a priestly ruling (known in postbiblical Judaism as a pÿsaq din). There is, however, a Mosaic law that provides the basis for the priestly ruling (Lev 6:27).