Hagai 2:7

2:7 I will also shake up all the nations, and they ¹  will offer their treasures; ²  then I will fill this temple with glory,’ says the Lord who rules over all.

Hagai 1:14

1:14 So the Lord energized and encouraged ³  Zerubbabel ⁴  son of Shealtiel, governor of Judah, the high priest Joshua son of Jehozadak, ⁵  and the whole remnant of the people. ⁶  They came and worked on the temple of their God, the Lord who rules over all.

Hagai 1:10

1:10 This is why the sky ⁷  has held back its dew and the earth its produce. ⁸ 

Hagai 1:9

1:9 ‘You expected a large harvest, but instead ⁹  there was little, and when you brought it home it disappeared right away. ¹⁰  Why?’ asks the Lord who rules over all. ‘Because my temple remains in ruins, thanks to each of you favoring his own house! ¹¹ 

Hagai 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?’” ¹²  The priests answered, “It will not.”

Hagai 2:16

2:16 From that time ¹³  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.

[2:7]  ¹ tn Heb “all the nations.”

[2:7]  ² tn Though the subject here is singular (חֶמְדַּה, khemdah; “desire”), the preceding plural predicate mandates a collective subject, “desired (things)” or, better, an emendation to a plural form, חֲמֻדֹת (khamudot, “desirable [things],” hence “treasures”). Cf. ASV “the precious things”; NASB “the wealth”; NRSV “the treasure.” In the OT context this has no direct reference to the coming of the Messiah.

[1:14]  ³ 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]  ⁴ tn Heb “the spirit of Zerubbabel” (so NAB, NIV, NRSV).

[1:14]  ⁵ 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]  ⁶ 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.

[1:10]  ⁷ tn The Hebrew text has “over you” (so KJV), but this is redundant in contemporary English and has been left untranslated.

[1:10]  ⁸ sn 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).

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

[1:9]  ¹⁰ 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]  ¹¹ 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]  ¹² 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).

[2:16]  ¹³ tn Heb “from their being,” idiomatic for “from the time they were then,” or “since the time.” Cf. KJV “Since those days were.”