1:1 On the first day of the sixth month 1 of King Darius’ 2 second year, the Lord spoke this message through the prophet Haggai 3 to Zerubbabel son of Shealtiel, governor of Judah, and to the high priest Joshua son of Jehozadak: 4
1:2 The Lord who rules over all 5 says this: “These people have said, ‘The time for rebuilding the Lord’s temple has not yet come.’” 6 1:3 So the Lord spoke through the prophet Haggai as follows: 7 1:4 “Is it right for you to live in richly paneled houses 8 while my temple is in ruins? 9 1:5 Here then is what the Lord who rules over all says: ‘Think carefully about what you are doing. 10 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.’” 11
1:7 “Moreover, the Lord who rules over all says: ‘Pay close attention to these things also. 12 1:8 Go up to the hill country and bring back timber to build 13 the temple. 14 Then I will be pleased and honored,’ 15 says the Lord. 1:9 ‘You expected a large harvest, but instead 16 there was little, and when you brought it home it disappeared right away. 17 Why?’ asks the Lord who rules over all. ‘Because my temple remains in ruins, thanks to each of you favoring his own house! 18 1:10 This is why the sky 19 has held back its dew and the earth its produce. 20 1:11 Moreover, I have called for a drought that will affect the fields, the hill country, the grain, new wine, fresh olive oil, and everything that grows from the ground; it also will harm people, animals, and everything they produce.’” 21
1:12 Then Zerubbabel son of Shealtiel and the high priest Joshua son of Jehozadak, 22 along with the whole remnant of the people, 23 obeyed 24 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, 25 and the people began to respect the Lord. 26 1:13 Then Haggai, the Lord’s messenger, spoke the Lord’s word to the people: 27 “I am with you!” says the Lord. 1:14 So the Lord energized and encouraged 28 Zerubbabel 29 son of Shealtiel, governor of Judah, the high priest Joshua son of Jehozadak, 30 and the whole remnant of the people. 31 They came and worked on the temple of their God, the Lord who rules over all.
[1:1] 3 tn Heb “the word of the
[1:1] 4 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.
[1:2] 5 sn The epithet
[1:2] 6 tn Heb “the time has not come, the time for the house of the
[1:4] 8 sn Richly paneled houses. Paneling is otherwise known in the OT only in connection with the temple (1 Kgs 6:9) and the royal palace (2 Kgs 7:3, 7). It implies decoration and luxury (cf. NCV “fancy houses”; TEV “well-built houses”; NLT “luxurious houses”). The impropriety of the people living in such lavish accommodations while the temple lay unfinished is striking.
[1:6] 11 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.”
[1:8] 15 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”).
[1:9] 17 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).
[1:12] 23 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] 25 tn Heb “and according to the words of Haggai the prophet just as the
[1:13] 27 tn Heb “Haggai, the messenger of the
[1:14] 28 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] sn It was God who initiated the rebuilding by providing the people with motivation and ability.
[1:14] 30 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] 31 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.