Notes:

Both the Masoretic Text and the partially preserved Dead Sea Scroll text identify Zerubbabel as the “governor of Judah.” As “governor,” Zerubbabel was an appointee of the Persian monarch, responsible for administering civil affairs in the imperial province of Judah. The Septuagint, besides adding the specific directive to speak to Zerubbabel and Joshua, says of the “tribe of Judah,” not “governor of Judah.”

The Hebrew and Greek words translated “high” mean “great.”

Commentary:

The ruler evidently is Darius the Persian, commonly known as Darius I, Darius Hystaspes, and Darius the Great. His second year of kingship was 520 BCE, as he began to reign in the fall of 522 BCE.

The sixth Jewish month is Elul, corresponding to about mid-August to mid-September in our calendar. The first day of that month was the day of the new moon and, therefore, a festival day. (Numbers 10:10; 28:11-15; 2 Kings 4:23) Many worshipers would have been gathered at the temple site, where the altar of burnt offering was located. There, the neglect of the temple rebuilding work was clearly in evidence, and the presence of many worshipers at the site made the choice of the first day of Elul most appropriate. The word of YHWH was of great importance to the whole nation, not just Zerubbabel and Joshua. So it was fitting for as many as possible to hear the vital message.

Aside from the prophet’s name, nothing is known about him. The name has been variously defined as “Festival,” “Festive,” or “Festal.” If the final Hebrew letter yod (Y) is to be regarded as an abbreviation for “Yah,” the name may be defined as “Festival of YHWH.” The expression “by the hand” indicates that Haggai was the agent through whom YHWH’s word was conveyed.

The precise relationship of Zerubbabel to Shealtiel cannot be determined, but the linkage does serve to show that Zerubbabel was an heir in the royal Davidic line. In the extant Hebrew text of 1 Chronicles 3:19, Zerubbabel is identified as the son of Pedaiah, not Shealtiel. If the reading of Alfred Rahlfs’ edition of the Septuagint (Salathiel [Shealtiel], not Pedaiah) is also representative of the original Hebrew text, the problem would be resolved. Numerous manuscripts of the Septuagint, however, have a form of the name Pedaiah, as does the Masoretic Text and the Vulgate. There is no extant evidence from the Dead Sea Scrolls. Only one fragment of four decipherable verses (1 Chronicles 28:27-29:3) has been found. Because letters in another column of this fragment correspond to no letters in the extant Hebrew text of 1 Chronicles, this may point to the existence of a text differing from the Masoretic Text or that the fragment preserves a quotation but is not a part of a Chronicles manuscript.

As the “son of Jehozadak,” Joshua was in the priestly line of descent. Joshua’s father Jehozadak was taken into exile after Nebuchadnezzar decreed the execution of Joshua’s grandfather Seraiah. (1 Chronicles 6:14, 15 [5:40, 41, NAB]; compare 2 Kings 25:18-21.)

Commentary:

Haggai spoke in the name of “YHWH of hosts.” This may be understood as pointing to the fact that the Most High controlled mighty forces of spirit persons, angels. Backed by powerful angelic hosts, the Jews, faced with intense opposition and governmental ban, had nothing to fear upon courageously resuming temple rebuilding work. Human might was no match for YHWH and his mighty hosts. Evidently because of the opposition from neighboring peoples and the official ban on the temple rebuilding work, the Jews felt that it was not the proper time for completing the temple. (Compare Ezra 4:2-24.) In their estimation, the right time for doing so was yet future.

Commentary:

In response to the people’s hesitancy to go ahead with the rebuilding work, YHWH, by “the hand” or through his prophet Haggai, conveyed his “word” or message.

Note: Both Thomson and Brenton translate “ceiled houses.” The verb form (koilostathméo) of this Greek term (koilóstathmos) is defined in the 1996 edition of A Greek-English Lexicon of the Septuagint, Part II, as meaning “to provide the ceiling of (a house) with curved or hollow supports.” Liddell & Scott’s lexicon defines the verb as meaning “provide with a coffered ceiling or panels.”

Commentary:

YHWH’s word through Haggai, by means of a question, appealed to the conscience of the people. Was it really fitting for them (probably the wealthier ones who were in the best position to offer financial support) to live in comfortable homes, with their interiors attractively paneled, while YHWH’s house lay in ruins? Clearly, they would not have been able to justify their living in pleasant homes while the house of the Supreme Sovereign remained in a neglected state.

Commentary:

The expression “set your heart(s)” is idiomatic. It signifies to give serious consideration or thought to something. YHWH, through his prophet, urged the people to give serious thought to their ways, that is, to their course of action and its results.

Commentary:

The people were not enjoying YHWH’s blessing. Whereas they were sowing much seed, the yield proved to be very disappointing, far less than would normally be expected. While they had food to eat, the supply was insufficient to meet their needs. Because of very poor grape harvests, the amount of wine was so meager that a person could not become intoxicated with drink. The people had clothes to wear, but their garments did not keep them warm during the cold winter months. This may have been because they did not have enough clothing or because the garments were of inferior quality. Hired laborers received meager earnings that were quickly spent. Their situation was comparable to putting money into a bag full of holes. In no time, all the money would fall out of such a bag.

Commentary:

Again, through Haggai, YHWH admonished the people to give serious consideration to their ways, with a view to choosing the right course, the course leading to divine approval and blessing.

Commentary:

The remedy for their undesirable situation was for them to ascend the mountainous region, there to cut down trees for use in rebuilding the temple. (Compare Nehemiah 8:15.) A positive response to YHWH’s word would mean that he would be pleased. YHWH certainly could find no delight in a temple lying in ruins. He could only be pleased with a rebuilt temple. For the temple to remain in a neglected state would have been an affront to him. YHWH would not be honored or glorified by such neglect. Only prompt action on their part in undertaking the temple rebuilding work would bring glory to him.

The Hebrew text could also be understood to mean that YHWH would glorify himself. This could signify that he would do so by again blessing the people, provided they acted in harmony with his words through Haggai. In the Septuagint, however, the verb for “will be glorified” is passive. This would not allow for the alternative meaning that would make YHWH the one acting to glorify himself.

Note: In the Septuagint, the interrogative expression “why” (literally, “for what”) is rendered as diá toúto (“therefore,” a transition preceding what YHWH says).

Commentary:

Through Haggai, YHWH reminded the people about their disappointing harvest and the reason for it. They had looked forward to a bountiful crop, but the yield proved to be far less than expected.

In view of the definite article before “house,” some have concluded that the reference is to YHWH’s house. Even when in ruins, the temple was still called the “house of YHWH.” (Jeremiah 41:5) If the meaning is YHWH’s house, the words “blew on it” would signify his rejection of the offerings, which were unacceptable because the people had neglected the temple rebuilding work. That “the house” designates YHWH’s house, however, does not seem likely. In this context, one would expect to find the expression “my house,” not “the house.” Therefore, the “house” is doubtless to be understood as meaning the “home.”

A footnote in the Tanakh suggests that “blew on it” possibly means “cast a curse on.” The significance, though, may be linked to the effect of blowing. When the people brought the meager harvest home, it quickly disappeared. From their standpoint, YHWH “blew” on it, causing it to dissipate rapidly like chaff.

The poor harvests were attributed to the neglect of YHWH’s temple. It continued to lie in ruins. Completely preoccupied with their own homes, the people were “running” after these, zealously pursuing their mundane affairs, while remaining motionless regarding YHWH’s house.

Commentary:

The people had not benefited from concentrating on their personal needs while neglecting the temple rebuilding work. When the rainy season ended, the growing crops needed the dew, but the essential dew did not form. Without the dew, the cultivated soil produced poorly.

Note: The Hebrew consonants for “drought” and “sword” are the same. The vowel points of the Masoretic Text account for the difference.

Commentary:

YHWH’s “calling” is evidently to be understood as an expression of his “permissive will,” allowing the adverse weather conditions to take their toll. Drought adversely impacted crops, animals, and people. Wheat and barley harvests fell short of expectations. Poor grape harvests would greatly limit the amount of juice available for making new wine. Olive harvests proved to be disappointing. Drought greatly diminished everything that the soil produced. Animals and people suffered from lack of water and oppressive heat. The laborious effort exerted in agricultural operations—plowing, harrowing, sowing, harvesting, and threshing—seemed as if it all had been for nothing.

Notes:

The Septuagint includes Zerubbabel’s being of the tribe of Judah.

See 1:1 concerning “high.”

Commentary:

Zerubbabel, Joshua, and all the people who heard YHWH’s word through Haggai heeded it. They recognized that their God YHWH had commissioned Haggai as his prophet and that the message proclaimed by him was indeed the word of YHWH. Recognizing their serious failure respecting YHWH’s house, they were filled with a wholesome fear.

The expression “before the face” denotes “before the person” or “before the presence of.” So, it was before YHWH himself that they manifested reverential fear.

Commentary:

The temple rebuilding work still remained under governmental ban. So the people needed the courage to proceed despite this ban and opposition from neighboring peoples. YHWH’s message through his messenger Haggai provided the strengthening assurance they needed. The assurance directed to them was: “I am with you.” With the backing of the Almighty, they had every reason to courageously resume temple rebuilding.

Notes:

Both the Masoretic Text and the partially preserved Dead Sea Scroll text read, “governor of Judah.” The Septuagint, however, says “tribe of Judah” (as it does in verses 1 and 12).

See 1:1 concerning “high.”

Commentary:

Zerubbabel, Joshua, and the people generally were deeply moved and motivated to act. Their spirit, the motivating or energizing force within them, was stirred up. Apparently they were filled with courage and began the all-important task of rebuilding the temple.

Commentary:

It was then the twenty-fourth of Elul (which, in our calendar, would have been in he first half of September). Over three weeks had passed since Haggai had first proclaimed YHWH’s message. The positive response on the part of the people revealed that neither apprehension nor hesitancy led to any delay in the start of the rebuilding. The intervening time may have been used to plan and prepare for the actual work.