1sn 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.

2sn King Darius is the Persian king Darius Hystaspes who ruled from 522-486 b.c.

3tn Heb “the word of the Lord came by the hand of Haggai the prophet” (בְּיַד־חַגַּי, b˙yad-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).

4tn 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.

5sn The epithet Lord who rules over all occurs frequently as a divine title throughout Haggai (see 1:5, 7, 9, 14; 2:4, 6, 7, 8, 9, 11, 23). This name (יְהוָה צְבָאוֹת, y˙hvah ts˙va’ot), traditionally translated “Lord of hosts” (so KJV, NAB, NASB; cf. NIV, NLT “Lord Almighty”; NCV, CEV “Lord All-Powerful”), emphasizes the majestic sovereignty of the Lord, an especially important concept in the postexilic world of great human empires and rulers. For a thorough study of the divine title, see T. N. D. Mettinger, In Search of God, 123-57.

6tn Heb “the time has not come, the time for the house of the Lord to be built” (similar KJV). A number of English versions refer to “rebuilding” (so NAB, NCV, NRSV, TEV, NLT) since the reconstruction of Solomon’s temple is actually in view.

7tn Heb “and the word of the Lord came by the hand of Haggai the prophet, saying.” Cf. the similar expression in v. 1 and the note there.

8sn 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.

9tn Heb “Is it time for you, [yes] you, to live in paneled houses, while this house is in ruins”; NASB “lies desolate”; NIV “remains a ruin.”

10tn Heb “Set your heart upon your ways” (see 2:15, 18); traditionally “Consider your ways” (so KJV, ASV, NAB, NASB).

11tn Some translate “pockets” (so NLT) but the Hebrew word צְרוֹר (ts˙ror) 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.”

12tn Heb “Set your heart upon your ways”; see v. 5.

13tn Heb “and build the house” (so NIV, NRSV), with “house” referring specifically to the temple here.

14sn The temple was built primarily of stone, so the timber here refers to interior paneling (see v. 4) and perhaps to scaffolding (see Ezra 5:8; 6:4).

15tn 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”).

16tn Heb “look!” (הִנֵּה, hinneh). The term, an interjection, draws attention to the point being made.

17tn 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).

18tn Heb “and each of you runs to his own house”; NIV “is busy with”; TEV “is busy working on”; NCV “work hard for.”

19tn The Hebrew text has “over you” (so KJV), but this is redundant in contemporary English and has been left untranslated.

20sn This linkage of human sin to natural disaster is reminiscent of the curse brought upon the earth by Adam’s disobedience (Gen 3:17-19; see Rom 8:20-22).

21tn Heb “all the labor of hands” (similar KJV, NASB, NIV); cf. NAB “all that is produced by hand.”

22tn 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.

23tn Heb “all the remnant of the people.” The Hebrew phrase שְׁאֵרִית הָעָם (sh˙’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.”

24tn Heb “heard the voice of”; NAB “listened to the voice of.”

25tn 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.”

26tn Heb “and the people feared from before the Lord”; NASB “showed reverence for the Lord.”

27tn Heb “Haggai, the messenger of the Lord, said by the message of the Lord to the people.” The Hebrew is highly repetitive; in keeping with contemporary English style this has been simplified in the translation.

28tn 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.”

sn It was God who initiated the rebuilding by providing the people with motivation and ability.

29tn Heb “the spirit of Zerubbabel” (so NAB, NIV, NRSV).

30tn 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.

31tn Heb “and the spirit of all the remnant of the people.” The Hebrew phrase שְׁאֵרִית הָעָם (sh˙’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.

32sn The twenty-fourth day of the sixth month of King Darius’ second year was September 21, 520 b.c., twenty-three days after the original command by Haggai to rebuild (1:1). The text does not state the reason for the delay, but it may have resulted from the pressing need to bring in the late summer harvest.