Nehemiah 7:7

7:7 They came with Zerubbabel, Jeshua, Nehemiah, Azariah, Raamiah, Nahamani, Mordecai, Bilshan, Mispereth, Bigvai, Nehum, and Baanah.

The number of Israelite men ¹  was as follows:

Haggai 1:1

Introduction

1:1 On the first day of the sixth month ²  of King Darius’ ³  second year, the Lord spoke this message through the prophet Haggai ⁴  to Zerubbabel son of Shealtiel, governor of Judah, and to the high priest Joshua son of Jehozadak: ⁵ 

Haggai 1:12

The Response of the People

1:12 Then Zerubbabel son of Shealtiel and the high priest Joshua son of Jehozadak, ⁶  along with the whole remnant of the people, ⁷  obeyed ⁸  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, ⁹  and the people began to respect the Lord. ¹⁰ 

Haggai 1:14

1:14 So the Lord energized and encouraged ¹¹  Zerubbabel ¹²  son of Shealtiel, governor of Judah, the high priest Joshua son of Jehozadak, ¹³  and the whole remnant of the people. ¹⁴  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 ¹⁵  Zerubbabel son of Shealtiel, governor of Judah, the high priest Joshua son of Jehozadak, ¹⁶  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 ¹⁷  all you citizens of the land,’ ¹⁸  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 ¹⁹  to shake the sky ²⁰  and the earth.

Zechariah 4:6-10

4:6 Therefore he told me, “These signify the word of the Lord to Zerubbabel: ‘Not by strength and not by power, but by my Spirit,’ ²¹  says the Lord who rules over all.”

Oracle of Response

4:7 “What are you, you great mountain? ²²  Because of Zerubbabel you will become a level plain! And he will bring forth the temple ²³  capstone with shoutings of ‘Grace! Grace!’ ²⁴  because of this.” 4:8 Moreover, the word of the Lord came to me as follows: 4:9 “The hands of Zerubbabel have laid the foundations of this temple, ²⁵  and his hands will complete it.” Then you will know that the Lord who rules over all has sent me to you. 4:10 For who dares make light of small beginnings? These seven eyes ²⁶  will joyfully look on the tin tablet ²⁷  in Zerubbabel’s hand. (These are the eyes of the Lord, which constantly range across the whole earth.)

Matthew 1:12-13

1:12 After ²⁸  the deportation to Babylon, Jeconiah became the father of Shealtiel, ²⁹  Shealtiel the father of Zerubbabel, 1:13 Zerubbabel the father of Abiud, Abiud the father of Eliakim, Eliakim the father of Azor,

[7:7]  ¹ tn Heb “the men of the people of Israel.” Some English versions translate as “the people from Israel” (NCV) or “the Israelite people” (NRSV), but “men” should be retained because the following numbers presumably include only adult males.

[1:1]  ² 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]  ³ sn King Darius is the Persian king Darius Hystaspes who ruled from 522-486 b.c.

[1:1]  ⁴ 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]  ⁵ 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.

[1:12]  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.

[1:12]  ⁷ 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]  ⁸ tn Heb “heard the voice of”; NAB “listened to the voice of.”

[1:12]  ⁹ 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]  ¹⁰ tn Heb “and the people feared from before the Lord”; NASB “showed reverence for the Lord.”

[1:14]  ¹¹ 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]  ¹² tn Heb “the spirit of Zerubbabel” (so NAB, NIV, NRSV).

[1:14]  ¹³ 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]  ¹⁴ 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]  ¹⁵ tn Heb “say to”; NAB “Tell this to.”

[2:2]  ¹⁶ 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]  ¹⁷ 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]  ¹⁸ 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]  ¹⁹ 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]  ²⁰ tn See the note on the word “sky” in 2:6. Most English translations render the Hebrew term as “heavens” here.

[4:6]  ²¹ sn It is premature to understand the Spirit here as the Holy Spirit (the third Person of the Trinity), though the OT prepares the way for that NT revelation (cf. Gen 1:2; Exod 23:3; 31:3; Num 11:17-29; Judg 3:10; 6:34; 2 Kgs 2:9, 15, 16; Ezek 2:2; 3:12; 11:1, 5).

[4:7]  ²² sn In context, the great mountain here must be viewed as a metaphor for the enormous task of rebuilding the temple and establishing the messianic kingdom (cf. TEV “Obstacles as great as mountains”).

[4:7]  ²³ tn The word “temple” has been supplied in the translation to clarify the referent (cf. NLT “final stone of the Temple”).

[4:7]  ²⁴ sn Grace is a fitting response to the idea that it was “not by strength and not by power” but by God’s gracious Spirit that the work could be done (cf. v. 6).

[4:9]  ²⁵ tn Heb “house” (so NAB, NRSV).

[4:10]  ²⁶ tn Heb “these seven.” Eyes are clearly intended in the ellipsis as v. 10b shows. As in 3:9 the idea is God’s omniscience. He who knows the end from the beginning rejoices at the completion of his purposes.

[4:10]  ²⁷ tn This term is traditionally translated “plumb line” (so NASB, NIV, NLT; cf. KJV, NRSV “plummet”), but it is more likely that the Hebrew בְּדִיל (bÿdil) is to be derived not from בָּדַל (badal), “to divide,” but from a root meaning “tin.” This finds support in the ancient Near Eastern custom of placing inscriptions on tin plates in dedicatory foundation deposits.

[1:12]  ²⁸ tn Because of the difference between Greek style, which usually begins a sentence with a conjunction, and English style, which generally does not, the conjunction δέ (de) has not been translated here.

[1:12]  ²⁹ sn The Greek text and the KJV read Salathiel. Most modern English translations use the OT form of the name (cf. Ezra 3:2).