Antony Michael Hylton - Haggai: Angel of Yehovah’s Pleasure

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 Haggai: Angel of Yehovah’s Pleasure

 Volume 2 Adar 3 5779 Feb 8 2019


Haggai: Angel of Yehovah’s Pleasure 

Antony Michael Hylton


Haggai Study Tools for Prophets and Saints



Antony Michael Hylton

Copyright 2019 Antony Michael Hylton All rights reserved. This publication may not be reproduced, stored in a retrieval system, or Transmitted, in any form or by any means, electronic mechanical, photocopying, recording, or otherwise, Without the prior permission of the publishers.

This book is sent out on February 8 2019 the writers birthday and it happens to be the date  Adar 3 5779, the anniversary of the completion of the Second Temple at the hand of Zerubbabel ben Shealtiel after the prophecy of Haggai.


Preface. 4

0.0 The Alphabet 8

I am the Alpha and the Omega, the Aleph and the Tav. 10

Haggai’s Letters, Words and Sentences. 16

Haggai As Prophet and Angel 17

Literary Review.. 19

Motyer. 19

Koplitz. 19

Barker. 19

Hill 20

Ewald and Bloomhardt 20

Taylor and Clendenen 2004. 22

Boda. 23

Meadowcroft 23

Smith: The Chiasmus in Haggai 23

Reading Instructions. 25

Haggai and the Pentecostals and Charismatics. 26

Haggai: The Transliterated Text 27

0 August 29 520 BC.. 27

1 Bishnat steiyim In the second year. 27

3 Ba khodesh hashishi in the 6th month. 36

4 beyom echad lekhodesh on day one of the month. 38

5 hayah devar-Yehovah was the word of Yahuah. 39

6 beyad-khaggai hanavi’ by the hand of Haggai the prophet 41

8 pakhat Yehudah governor of Judah. 43

9 ve el-Yehoshua ben Yehotzadak and to Jesus son of Jehozadak. 46

10 Hakohen hagadol the high priest 47

11 lemor:  saying/ to say: 47

12 Koh amar Yehovah Tzevaot Thus says Yahuah Zevaoth. 50

13 lemor saying: 52

14 haam hazeh amru This people said. 53

15  lo et-bo The time has not come. 55

17 Vayehi devar-Yehovah. 56

19 lemor to say. 57

20 “Haet lekhem atem Is it time for you even you. 61

24 Veatah and now.. 63

26 simu levavkhem  place your heart. 63

27 al darkheikhem: on your ways. 64

28 Zeratem harbeh you sow a lot. 65

30 akhol eating. 66

34 Lavosh you are clothed. 68

39 Koh amar Yehovah Tzevaoth. 69

42 Alu hahar  ascend the mountain. 70

48 Panoh el-harbeh You looked for much. 75

58 Αl-ken aleikhem therefore over you. 77

62 Veeqra kharev and I called for drought. 78

1.1   House of David and Levi Hear! (1:12-15). 79

72 Vayishma and he listened. 79

87 September 21 520 BC.. 81

88 Vayomer khaggai And Haagai said. 81

96 Veyaar Yehovah and Yahuah stirred up. 82

1.2 Prophesying the Glory of Messiah. 84

118 October 17 520 BC.. 84

119 Emar-na el-zerubbavel Speak now to Zerubbabel 84

127 Mi bakhem hanishar Who among you that remain. 85

136 Veatah khazaq |And now be strong. 86

146 veasu and do. 87

147 ki ani itkhem because I am with you all 87

149 Et hadevar  the word. 87

153 betokhekhem among you. 89

163 Vehirashti and I will shake. 90

165 uvau khemdet and he will come the coveted of. 91

167 umileti and I will fill 91

171 Li hakesef For me is the silver. 92

178 uvamakom hazeh and in this place. 93

1.3 Prophesying the Foundation of Blessing 24/9. 94

December 18, 520 BC.. 94

193 bikhnaf bigdei in the edges of his garment. 95

213 Vayan khaggai vayomer and Haggai answered. 96

223 Ve atah  and now.. 97

229 Mehayom ba from that day came. 98

242 neum Yehovah:the oracle of Yahuah. 99

1.4 Prophecy: Yahuah Chooses Zerubbavel (24/9). 102

261 December 18, 520 BC.. 102

262 Vayehi devar-yehovah and it was the word of Yahuah. 102

293 neum Yehovah tzevaot. The oracle of Yahuah. 104

1 Prophecy Resurrected Yahuah Awakens (1:2-11). 105

1.1   House of David and Levi Hear! (1:12-15). 111

1.2 Prophesying the Glory of Messiah. 113

1.3 Prophesying the Foundation of Blessing 24/9. 117

1.4 Prophecy: Yahuah Chooses Zerubbavel (24/9). 122

A Greek Text of Haggai LXXa. 124

Definite Article, Nouns and Adjectives. 128

Verb. 128

The Latin Vulgate. 136

The Command to Rebuild the Temple. 136

The People Obey the Lord. 138

Masoretic Text Without Vowel Points. 142

The People Obey the Lord. 143

Bibliography. 144













In this year 5779 in Jewish calendar terms and 2019 in terms of Christs Era or the Common Era we present the second volume of Haggai. The book of Haggai was written to encourage the Governor of Judah, the High Priest and the Remnant of the people of Judah to complete the rebuilding of the house of Yahuah. According to Ezra the work was completed on Adar III in the sixth year of Daryavesh Hemelek. That is about 516 BC or in the 12th month of the calendar of Yahuah. This year that date falls on February 8th 2019 and is the writers 54th birthday. Therefore in celebration of this happy coincidence the A Michael Hylton Har Tziyon Hidden Wisdom Charismatic commentary on the book is presented to the saints. The aim of the commentary is to give non Hebrew speaking saints access to the Hebrew text of the Bible so they may fulfil their purpose of glorifying the grace of Yahuah by being holy and blameless. Diligent repetition of the phrases contained in the reflection will take a non Hebrew speakers knowledge of Hebrew forward. Yahuah had the Bible Jesus of Nazareth used written in Hebrew, it will then give light on every translation. We as saints have the minds of Messiah so this commentary is also a Messiah commentary spring forth from the revelation of Jesus Christ in these last day. In this light it can also be called a glory to Yehovah commentary. Read it and glorify Yahuah, enjoy it for it is from him, a gift to mankind to set us free from sin by bring us to Messiah the deliverer.     

Haggai is written in Hebrew the language of Jesus Christ and the prophets. Isaac Newton held that prophecy in the Ancient Near East spoke with a common language. By this he meant the images in prophetic words. For example a tree in prophecy might be an analogy for a man, as in the case of Nebuchadnezzar in Daniel 4. One thing is certain the Old Testament was written in Hebrew and Aramaic two sister Semitic languages. Jesus Christ and his disciples all spoke Hebrew and Aramaic and grew up in culture of Hebrew and Aramaic. This culture continued after the rupture of the Jewish saints from their Jewish brethren in the Holy and Apostolic Church of the East.  Haggai was written in what some scholars call Late Bible Hebrew. It has this in common with 1 and 2 Chronicles, Ezra, Nehemiah, Esther and Malachi. Therefore any tool that helps the evangelist or the preacher get closer to the Hebrew and the Aramaic, helps them get closer to what the Holy Spirit chose to have written and what Yahuah chose to preserve. This book is such a tool. It will first transliterate the Hebrew text into “English” letters. It will base notes on the text on the transliteration so that the evangelist may follow what is being said, even if he does not know Hebrew. The transliteration is kept simple which means it will be easier to follow but will not be scientifically as accurate as an academic scientific transliteration which most of us would not understand anyway. Include in the book for the purpose of study and revelation are an LXX version of Haggai and the Latin Vulgate. It should be bourne in mind that only one version has been included and so critical reading used by scholars to try to establish the original text of Haggai are not here. The notes are based on the Masoretic Text used by Biblia Hebriaca Stuttgartensia and  was taken from Accordance Bible software. The Hebrew text without vowel points, which is a step closer to the original Hebrew of Haggai, was taken from E-sword. These texts are not using the Scripts which Haggai’s disciple used. He wrote in pale Hebrew a different script altogether. So the prophetic disciple wrote in Ktav Ivri or the Paleo Hebrew Script. At some point after the exile the whole text was transliterated into what we today call Hebrew. It is actually the ktav ashuri or the Assyrian Square script used in the Assyria and Babylon. Later on the Jewish Masoretes added vowel points above and below the text to help the reading of the text. There are many different systems of vowel point, the one used in this text is called Tiberian because it originated out of Tiberias. I have taken consonantal Assyrian Square along with the vowel point of the Masoretes and attempted to transliterate the text into my reading of the text as an English speaker who had studied Hebrew for a number of years. I have studied Archaic Hebrew, Classical Biblical Hebrew, Late Biblical Hebrew, Inscriptional Hebrew, Israelian Hebrew, Qumranic Hebrew, Rabbinic Hebrew, Bar Kochba Hebrew, Mishnaic Hebrew, a little Medieval Hebrew and Modern Hebrew. My level of Hebrew can be described as Intermediate to advanced although my speaking is nit advanced. My vocabulary is small but I can access study tools needed.

     In the time of the writing of Haggai and the life of Messiah Yeshua we do not know of any Hebrew grammar books. We know of no Bible dictionaries or concordances. The first Hebrew Bible dictionary in Hebrew was written by Menachem Ibn Saruk in the tenth century AD. In the same way the first Biblical Hebrew Grammar book was by Rabbi Ibn Janach also from the tenth century (Hylton A. , Prophet Sahal, Rabbi Janach and the End of Babylon's Dominion, 2016P).  

0.0 The Alphabet







Zion value





































Peg, nail, hook






Weapon sword






Fence, fenced in








 Y and I










Palm of hand






Ox goad


















Prop support


















Fishing hook






Qoph is back of head






Resh is head






Shin is tooth






Tav is cross

































I am the Alpha and the Omega, the Aleph and the Tav

The Hebrew language has been read in so many ways it is quite astonishing. Each letter of the Hebrew alphabet is considered essential in God communicating his incredible message of grace in Messiah Yeshua, Christ Jesus to mankind. God chose apostles and prophets, evangelists, pastors and teachers by which to organize the letters into words, the words into phrases and clauses and the clauses into paragraphs and the paragraphs into books. What an incredible job God’s writers, redactors, organizers, compilers have done! The end result will be many sons come to glory. Yes for the saint, the Tanakh prophesied Messiah and Messiah Yeshua for the joy set before him endured the contradiction of sinners and the suffering of death through a tree, through a cross, a tav in the Hebrew alphabet, the last letter, so that many sons would come to glory. Yeshua also says that he is the aleph and the tav in the Apocalypse in Aramaic, the Alpha and the Omega in the Greek texts. The picture tied with the aleph is the ox and the picture tied with the tav is a cross, therefore some will read this as Yeshua saying he is the animal sacrifice who died on the cross of Calvary.     The entire creation groans so that the sons of God will be revealed. No more futility in Messiah everything has its purpose. Including every letter of the consonantal alphabet.    

      The alphabet used in the Bible goes back to pictures which are called proto Canaanite. Sir Flinders Petrie found a sphinx in the caves of Serabit el-Khadim of Sinai. He guessed the text was an alphabet. Alan Gardiner an Egyptologist later studied the “Proto Sinaitic” script and saw connections between them and some Egyptian hieroglyphs. He named the signs with the Semitic word equivalents. “These Semitic names are the same as the names of the letters of the Hebrew alphabet” (Robinson, 1995, p. 161). Gardiner was not surprised because he knew the Hebrews had been slaves in Egypt in a period similar to the inscriptions. The mystic William Blake wrote of a tradition that Moses taught the alphabet to the Hebrew in the Ten Commandments and the Penteuch (Robinson, 1995, p. 161). Scholars today are unsure of the origin of the alphabet. The list in the table in 0.0 the Alpphabet gives popular meanings of the Hebrew letters.

 The alphabet first came out clearly with the Phonecians  around the tenth century BC when they had an alliance with David and Solomon. Some students suggest it was under Solomon’s influence that the alphabet was developed. Either way as can be seen above the essential 22 letters are very similar in Hebrew, a Semitic language and Greek a non-Semitic language. Each letter of the alphabet used by Haggai is associated with a pictures. Some students of the Bible use these pictures to read messages into the biblical text. The text itself being divine is considered to contain hidden messages in the letters themselves. Two scholars who have studied the history of the alphabet are Naveh and Shaked[1]. You can also see the images of the many alphabets developed out of the Phoenician alphabets in Joseph Pritchard collection of Ancient Near Eastern texts (ANE, 1958). The letters can be seen in the table above with their Greek equivalents, number values and the pictures associated with them.      

   Today many countries have standardized spelling rules. The question then arises as to when these standardized rules were developed and were the Biblical writers following some rules or Do we have written texts which indicate how a biblical writer should spell a word? We know that there were no biblical dictionaries in Hebrew or systematic biblical grammars until 1500 years after Haggai was writing. If we take a cursory look at the spelling regarding Hebrew we find that there have been two ways of spelling in the history of Hebrew, vocalized and unvocalized. Hebrew is said to be an “abjad” language that is a language where consonants are supplied but vowels are left to the reader or by niqudot or vowel points written above or below the consonants. Arabic is also like this. One way Hebrew readers dealt with a text of consonants and no vowel was with the use of matres lexionis mothers of reading (em qeriah in hebrew). With this system four letters were served as vowel letters: these were aleph, heh, vav and yod. They are all consonants but doubled as vowels. These mothers of reading are also found in languages similar to ancient Hebrew like Ugaritic, Moabite, South Arabian and Phoenician.       

To most people it would appear obvious that words have standardized spelling but this is not always the case even today with English we can spell words differently in the UK and in the USA. In the time of Shakespeare is his name was spelt a number of different ways as can be seen in the work of Petter Amundsen The Organist. Haggai has spelling differences in the consonantal text for example Shealtiel is spelt three times without an aleph שַׁלְתִּיאֵ֡ל   and two times with an aleph שְׁאַלְתִּיאֵל֙.  The longer form could be translated “I asked God”. In Haggai we also have the same group of letters with varying vowel points for various reasons. Here the consonantal text is the same but the pointing different representing perhaps a different place of the word in relation to other words or a different function of the word as a verb or a noun.










This the first has the vowel sere meaning a long e represented as two dots under the bet בֵּ֥ and nothing under the yod י et-beit.  The second has the vowel point patakh underneath the bet בַּ֥ representing a short a sound. It has a hireq an I sound underneath the yod יִ vehabayit. The third has a qamatz a long a underneath the bet בָּ֑  and a hireq the dot which represents I underneath the yod יִ  habayit. The fourth is missing the dot inside the bet turning the sound to a v sound instead of a b sound ְבֵ. It has a sere underneath the bet that is the two dots for the long e, and finally nothing underneath the yod י leveto.  

All four of the above examples on beit, or bayit or vayit would have appeared as exactly the same three consonantal letters in the original Haggai text. They however in the Masoretic Text we are using appear in four different ways and would therefore be read differently. It is perhaps clear from this that the work of the Masoretes (the scribes who added the vowel points to the biblical text) concerned pronunciation. It is important that saints when they read Haggai realize the Holy Spirit chose language which leaves space for interpretation. Like the flames of the burning bush you can not predict the activity of the flames, you do not know which way each flame will move. The fires are living and therefore can move in unexpected ways, suddenly. The word of Yahuah is like a flame, you do not know it inside out. Not only is the word of Yahuah like a flame as Yahuah himself indicates through Jeremiah the prophet, but Yahuah himself is metaphorically a consuming fire.

Haggai’s Letters, Words and Sentences

   An English speaker who does not read or understand Hebrew can read a translation and study dictionaries, concordances, encyclopedias and commentaries and the Holy Spirit will use that to draw attention to specific aspects of the word. This is one way the Holy Spirit has predestined to help us come to sonship and its blessing. An English speaker who can read Hebrew letters can engage with texts of Haggai directly and see what the Holy Spirit actually had his sopher maher, or speedy scribe, write. He can engage with the letters and the words, the sentences and the paragraphs of the work of the scribe of Haggai. Again when you read on this level you can see what the Holy Spirit maybe saying through the very letters and the spirit of the letters. The Holy Spirit when using a man to communicate loves to play with words, sounds, associations.

Haggai As Prophet and Angel

Haggai is given no genealogy, unlike Jahaziel the Levite who prophesied to Jehoshaphat 300 years earlier, Moses and Aaron who prophesied to Pharaoh a 1000 years earlier. He was a prophet of Jerusalem like Nathan who prophesied to David regarding the temple, and Gad who prophesied regarding the Tabernacle of David and commanded David to build an altar on the threshing floor (goren, GRN) of Ornan the Jebusite. Haggai simply bears the title prophet (navi) and angel (malakhah). Unlike many of the kings he is given no mother, no father, no brother, no sister. He is simply called navi and malakhah. This positive titling suggests to scholars that the book was written by one of his disciples. This also gives great room for speculation. Other angels in the Bible include the angel of Yahuah who spoke to Gad to command the building of an altar in David’s time (1 Chr 21:18). Thus as Yahuah communicated to David through an angel and the prophet Nathan and the seer Gad so he communicated to David’s descendant Zerubbabel through the and prophet Haggai and through an angel who communicated with Zechariah son of Iddo the prophet.  These all communicated relation to a temple of Yahuah. Gad regarding an

We can also remember that Haggai was prophesying after Abraham the first person called hanavi the prophet in the Bible (Gen 20:7). He was prophesying at the same time the Chronicler was explaining that Abraham, Isaac and Jacob were all prophets, all anointed ones. “Touch not mine anointed and do my prophets no harm” (1 Chr 16).  

We will argue in this commentary that the goal of the Charismatic Church in manifesting Gods kingdom one earth with supernatural spiritual gifts  is the same as that of Haggai the Angel or prophet. The Charismatic Church is the fullest expression of the life of Messiah Yeshua on planet earth because     

Literary Review

The last few years have seen a plethora of scholars addresses the book of Haggai.


In 2018 J. Alec Motyer wrote a study in The Minor Prophets: A Commentary on Zephaniah, Haggai, Zechariah, Malachi (Meccomiskey, 2018). This is presented as an evangelical exegetical and expository commentary.


Also in the same year Dr Michael Harvey Koplitz presented his exciting commentary Understanding Haggai: A Commentary on the Book Using Ancient Bible Study Methods (Koplitz, 2018). Koplitz approach was to apply the seven interpretation rules attributed to Rabbi Hillel. This are applied following after enhancement by Dr Anne David and Koplitz.


John Robert Barker completed his Disputed Temple: A Rhetorical Analysis of the Book of Haggai in 2017. His approach was designed to attitudes and anxieties of the Yehudite community in regard to the building of the temple. Some agreed with Haggai but other looked at the economic and agricultural  difficulties, and the lack of a royal patron for the work were indicator that Yahuah was not behind the project. Haggai attacked these opponents by accusing them of being unclean and foreign to Israel (Barker, 2017). 


In 2015 Andrew Hill presented his Haggai, Zechariah and Malachi is designed to help the Christian Church in worship. Haggai is seen as a prophetic voice encouraging the rebuilding of the Temple (Hill, 2015).

Ewald and Bloomhardt

Two classic studies on Haggai were reprinted in 2016. The first Georg Henirich August Von Ewald’s (Ewald, 2018). In addition Paul. F B Bloomhardt’s Haggai (Bloomhardt, 2018). Bloomhardts work is a massive 446 page study on Haggai.



In his paper “ Haggai's Temple, Constructed, deconstructed and reconstructed” (Clines, 1993) Clines argues that the glory of the temple of Yahuah was represented only by silver and gold. For him because Yahuah promised to shake the heavens and the earth and the silver and gold of the nations would be brought into the Temple, this was its main purpose in the mind of Haggai or Yahuah, this was the glory. This argument is problematic because it over looks a very important statement made by Yahuah through his angel Haggai. I Haggai 2:9 he says:   

gadol yihyeh Great will be

kevod habayit hazeh the glory of this house

haakharon min harishon the last from the first


amar Yehovah Tzevaot said Yahuah of Hosts


uvamakom hazeh and in this place

eten shalom I will give Shalom


neum Yehovah Tzevaoth: P the oracle of Yahuah of Hosts


Hag 2:9 

We notice that the declaration of Yahuah does not end with silver and with gold but with shalom. In this place says Yahuah, I will give peace. It is not as Clines has argued that the glory is simply silver and gold, keseph and zahav. The reason the silver and gold is brought in from the nations is the shalom the wellbeing and the peace that is manifest in the place. This is in line with the message of the Charismatic Church who fight with weapons not of horses, chariots and swords but weapons of righteousness in the right hand and the left as the Apostle Paul says in 2 Corinthians. The overturning of the chariots and horses by Yahuah in the messages of Haggai is leading to purpose of peace which is the prerogative of the sons of Aaron who place peace on Israel when they put the name of Yahuah on the sons of Israel. The temple is the house run by Yahuah’ set apart tribe the tribe of Levi and their prerogative is peace. The Charismatic knows that the work of Messiah is peace.      



The years 2000 to 2010 saw a number of commentaries on Haggai.

Taylor and Clendenen 2004

These included Taylor and Clendenen’s exegeticial and theological exposition of Holy Scripture: Haggai Malachi (Taylor & Cledenen, 2004). It is based on the New International version of the Bible.  


Boda’s The NIV Application Commentary: Haggai, Zechariah (Boda, 2004).


Tim Meadowcroft’s Haggai. This commentary was based on a discourse analysis where it identifies 6 oracles around which Meadowcroft develops his analysis.

Smith: The Chiasmus in Haggai

J L Smith’s Chiasmus in the Post Exile Prophets is an attempt to present the poetic nature of the book of Haggai (Smith, 2004). He first defines chiasmus using the Oxford English dictionary/ “A grammatical figure by which the order of words in one of the two parallel clauses inverted in the other” (Smith, 2004, p. 5). Smith sees chiasmus in the structure of Haggai:

A the past was full of futility (1:1-11)

B Obedience to the Lord leads to ministry (1:12-15)

C The Presence of the Lord is assured (2:1-9)

B Obedient to the Lord leads to blessing (2:10-19)

A The future was full of promise (2:20-23)

 Smith insightful study also sees other Chiasmus through out the text.

Other studies on Haggai include: Redditt (Redditt, 1995). Tollington (Tolligton, 1993), Ralph Smith (Smith R. , 1984), Meyers and Meyers (Meyers & Meyers, 1987). A theological commentary by Stuhlmueller (Stuhlmueller, 1988). Vierhof 1987, Kohl, 1988, Hassel Bullock, 1986, Coggins, 1987, David Petersen,1984, Herbert Wolf, 1976, James Baldwin, 1972, Thomas V. Moore, 1960 and Richard Wolf, 1960. These are just a few of the studies.

In no case is a full transliteration of the text given. Although I am sure this has been done in many books it is not present in the commentaries I observed above. Indeed some of the commentaries are based on the NIV, an English translation of the Bible. Hence this little book will give access to a transliterated simple text of the Masoretic text of Haggai. This is not a scientific transliteration but simply an attempt by a a student who has studied advanced Biblical Hebrew and Modern Hebrew to give access to some of aspects of the Hebrew text not available to the average charismatic saint. Antony one studying these text who does not know Hebrew will indeed benefit from reading this study in understanding how God speaks.   

Reading Instructions

Below is the text of Haggai transliterated into the English alphabet called the latin script. In Haggai we have at least three voices. The first is that of the writer whom the Holy Spirit chose as scribe to report on the essential words and ministry of a man he calls Haggai the prophet or Haggai the Angel. These are left in the text as normal text. The second are the words of the man Haggai, thus he declares “Thus said[2] the Lord” “Koh amar Yehovah”. That is he introduces the message of Yahuah which usually follows the introductory formula. In others words Haggai is like an ambassador of heaven sent to Israel. These words are italicized. The third are he messages Yahuah gave Haggai to deliver. These follow the formulas and are in bold. The division between these three can not be rigid. But it is clear the formula Thus says the Lord transforms the message to that of another speaker another level.


Haggai and the Pentecostals and Charismatics

Haggai lived at a time when prophecy had been silent for decades. This does not refer to the prophetic communities of Levites who were prophetic families like the sons of Asaph, Juduthun and Heman as related in 1 Chronicles 25. When Haggai is sent to declare Yahuah’s word on August 29th 520 BC in the month of the Yahuah’s calendar now called Elul he may have been the first person to do so in Jerusalem from the time of Jeremiah. He like the Pentecostal Charismatic movement today represented a restoration of “Thus says Yahuah”, to Judah and Jerusalem. His four powerful messages inspired a generation to pay attention to the plan of Yahuah and to understand what was required of that generation to fulfil the purpose of Yahuah. There are traditions in the Church regarding the modern day outpuring of the Holy Spirit which also led to “Thus says the Lord” in every language under heaven. From silence to prophecy in some degree happened in the 20th century. This in the Church perceived as a Temple Yahuah. Charles Parham and William Seymour being the Gentile’s Haggai and Zechariah.   

In this second volume of our studies on Haggai we want to look in more detail at the language of Haggai. For most saints Haggai’s Hebrew is like the gift of tongues, it is not his words, but the Spirit’s and it needs interpreting. Think then of this study as an interpretation of the tongues of Haggai, let us like John Lightfoot imagine that the Church of Corinth spoke in Hebrew and here I am with the gift of interpretation. 



Haggai: The Transliterated Text


0 August 29 520 BC

1 Bishnat[3] steiyim In the second year

2 ledarvayesh hamelek of Darius the king


This year, 520 BC (Before Christ) is in relationship to the approximate birth of Jesus Christ. Nowadays more and more scholars in view of the secularization process the world is going through would label this date 520 BCE (Before Common Era). We notice however the life of Christ is still the central period around which modern scholarship’s dates are revolving. All of history has been divided by the life of Christ and for saints reading the Bible it is important to notice how significant Jesus of Nazareth is to history.  More importantly it is about 550 years before the death burial and resurrection and ascension to his throne of Jesus Christ or Yeshua the Messiah, originally Jesus of Nazareth or Jesus the son of Joseph. He is called the king of kings and has been seated at the right hand of God the Father. Thus because we as saints are looking back on the events of Haggai, 2539 years later we are dating the book from the appearance of the Lord of Lords, Jesus of Nazareth. Haggai’s scribe (sofer) however is using the title of a Persian king and is dating the prophetic declarations of Haggai in relation to this Persian king. The term Daryavesh is considered also a throne name, so this title Darius the King is like saying The King, the President. In this text the kings proper name is not given although in this books Hebrew  Daryavesh is treated as a proper noun. In any case it is a noun as a name of a person. The Messianic writer Luke who wrote the Gospel of Luke and the Book of Acts also used names of the authorities to locate the arrive of Jesus of Nazareth. He says “In the days of Herod the King of Judea there was a certain priest named Zechariah of the week of the priestly named after Abijah and his wife Elizabeth, of Aaron’s daughters (Luke 1:5 Revised Berkeley Version). Thus Luke points to the ruler in the period just before Jesus. He also mentions the course of the priest Abijah. This courses are listed first for in 1 Chronicles 23-25. Luke has added another measure of measuring time, the priestly courses. The priests were from the sons of Aaron the Chronicler indicates these course ran in 24 weekly cycles and they began operating in the time of Solomon and were organized at first in the time of David. According to the cycles of kings and rulers it is possible historically to measure the time from this prophecy of Haggai in the second year of Daryavesh right to the time of Herod and the course of Abijah. The course of Abijah is the eighth in the list of courses who operated in the Temple from the time of David. The ninth course was the course of Yeshua (from Aarons sons). In terms of weeks the courses would run consecutively giving a 24 week calendar which could then run twice a solar or lunar year. In addition to these normal courses the various feasts of Yahuah had to be celebrated. Passover in the first month, Shavuot or Pentecost (Day 50) seven weeks and 1 day later. Thus between Passover and Pentecost up to seven course of Priests might minister. Since the work of the Priests was in taking care of the Temple and the courses were name by the head priest in each of the Father houses in the house of Aaron, Luke’s dating system possibly dependent on the success of the ministry of Haggai. The Scribe of Haggai, and Luke then have much in common. They are both reporting on activities in regard to the Temple or House of Yahuah. Haggai’s Scribe wrote exactly at the time when the foundation was being laid which was the 24th of the 9th month, later called kislev and part of the celebration of Hannukah, and Luke writing probably before 62 AD (Anno Domini =Year of the Lord), for he makes no mention of the deaths of James the Lord’s brother (62 AD) or Peter and Paul (68 AD). Luke however is writing of the one who is described by Saul of Tarsus, Luke’s coworker, who revealed Jesus of Nazareth as our peace who had broken down every wall between Jew and Gentile in the Messiah. Some scholars believe Luke may have been a Gentile God fearer and one tradition has Luke as Paul’s disciple like Timothy. Another tradition identifies Luke as the brother of Titus who wrote the book of title in the New Testament. What is clear however is that by the end of 520 BC the scribe of Haggai probably finished his record of Haggai’s prophetic words to Zerubbabel, Joshua and the fragmentary remnants of the people who had returned to Jerusalem after the fall of the house of Nebuchadnezzar the Chaldean to the house of Cyrus the Elamite or the Persian. In addition both scribes were connected to and eye witnesses of the second temple, and they were both related to the High Priest in their period. Haggai prophesied to Joshua son of Jozadak and Luke wrote for Theophilus ben Sethi (Nachman M. , Jesus the Levite, 2013). Haggai scribe probably reported for Zerubbabel and for Yeshua the high priest. In the prophecies of Zechariah, Yeshua the high priest becomes a sign of thing to come. One of those signs was that Yeshua the high priest would sit on a throne and make peace between the office of priest and king. Luke was writing to the high priest Theophilus ben Sethi whose tenure had been short but extremely important, regarding Yeshua of Nazareth who is called ben David but clearly is related physically to the tribe of Levi because his mother was a close relative of Elizabeth a daughter of Aaron (Nachman M. , Jesus the Levite, 2013). Thus the high priests from Yeshua son of Yotzadak to Theophilus ben Sethi for whom Luke wrote are:1Joiakim, 2 Eliashib, 3 Joiada, 4 Jonathan (Neh 12:11), 5 Jaddua, 6 Onias, (1 Macc 12:7) 7 Simon the Just, 8 Eleazar son of Onias, 9 Manasseh, 10 Onias II, 11 Simon II son of Onias II, 12 Onias III son of Simon II, 13 Yeshua or Jesus/Jason[4] son of Simon II, (Antiochus Epiphanes sign of Anti Christ) 14 Menelaus, 15 Jakim/Alicimus  seven years vacancy

The Hasmoneans Priest Kings Cleansed the Temple

16 Jonathan, 17 Simon brother of Jonathan, 18 John Hyrcanus son of Simon, 18 Aristobulus Hyrcanus, 19 Alexander Janneus Hyrcanus, 20 Hyrcanus II Alexander, 21Aristobulus Alexander, 22 Hyrcanus II Alexander, 23 Antigonus Aristobulus.

Herod (Arab Idumean) the Great  rebuilt the house of Yahuah.

24 Ananelus, 25 Aristobulus Hyrcanus grand son, 26 Ananelus, 27 Jesus or Yeshua Phabet, 28 Simon Boethus (perhaps the simon who met Mary and Joseph in the Temple and prophesied over Jesus of Nazareth) (Nachman M. , Jesus the Levite, 2013), 29 Matthias Theophilus, 30 Joseph Ellemus high priest for one day, 31 Joazar Boethus 32.

Others Appointed by Roman Governors

32 Eleazar Boethus (4 BC- 6AD), 33 Jesus or Yeshua son of Sie, 34 Annas or Ananias, Hanan be Sethi, 35 Ishmael ben Phabi, 36  Eleazar Annas, 37 Simon Camithus, 38 Joseph Caiaphas (Son in Law to Annas).

Appointed by Vitellius, 39 Jonathan Annas (36/7AD), 40 Theophilus Annas (37 AD). Theophilus is the grand father of Joanna who appears in the gospel of Luke as the wife of Chuza the overseer or Epidourus of Herod Antipas in the Galilee (Luke 8:3, 24:10). Joanna would have been a personal friend of Herod Antipas. She was also a granddaughter of the high priest Theophilus. She was known by person to Luke and he places her in the report he wrote for her grandfather. She was wealthy and is reported next to Mary Magdalene as the women who supported Jesus of Nazareth ministry team. If she knew Luke so well as it appears, he being a family friend of Theophilus or one employed to report to Theophilus, she was know to Luke and probably to Paul. The lasy high priest of the Annas family was Matthias the son of Theophilus and the uncle of Joanna because her father is Yehohanan as can be seen on an ossuary that bears her name. Joanna may have been the woman at the door who allowed Peter into the trial of Jesus. She was certainly know the to high priest Joseph Caiphas. He was succeeded by her grandad’s brother, John who is probably mentioned in Acts 4:6 along with Annas her great grand dad and Theophilus Father, John his brother, Alexander and Caiaphas. This all connects Haggai and his scribe with Jesus and his scribe Luke. From Yeshua the High Priest until Matthias son of Theophilus the high priest spans the entire second temple period. Matthias was appointed in AD 64. That is two years after the death of Jacob the brother of Jesus of Nazareth at the hand of Annas son of Annas who like Theophilus ruled for a very short time, three months. So Annas is accused of overseeing the death of James or Jacob by Josephus (Antiq 20:9:1). It is two years before the start of the war with the Romans over Jerusalem and the flight of the Church to Pella in Jordan. It is 4 years before the death of Peter and Paul at the hands of Nero in 68AD the year of four emperors. A year of immense shaking in the Roman Empire of Tacitus is to be believed.

When Jesus of Nazareth died on the cross and rose again Messianic shalom was put into place. The sons of Aaron were responsible to put Yahuah’s name on the sons of Israel and this took place daily in the temple. They used the following words:

Ivereckha yahuah veishmerieka

Yair yahuah panav aleika vikhunekha.

Isa yahuah panav aleikha

Ve yasem lekha shalom.

May Yahuah bless you and protect you.

May Yahuah’s face shine upon you

 and be gracious to you

May he lift his face to you

and give you shalom. Number 6

Thus the end product of the function of the name Yahuah was the placement of shalom on the sons of Israel. His name in this context is completed in shalom. The New Testament Messiah established shalom by his blood on the cross and is our shalom and he preached shalom to those who were far and near. The vision of Yahuah was that the house which was to be restored would be glorious and then Yahuah himself would give peace in that place. That is what Yeshua did when he healed the sick and taught his message of shalom in the temple. He manifest the words of the Bircat ha kohenim in reality.   



3 Ba khodesh hashishi in the 6th month

Assuming this is the calendar of Yahuah in which the first of the months is Aviv or Nisan, that is in Marrch or April, then the sixth month is in Elul and in August- September. In Jewish practice today this month is called the month of repentance (teshuvah). In Hebrew the word repent it a word meaning return (lashuv to return). To return to Israel the land God gave them, is not just aliyah (laalot to ascend), that is to go up, but it is repentance, returning.  It is the time when Yahuah is in the field, and we can hear the voice of the prophet “Call upon Yahuah whilst he is near” Or perhaps we can hear the voice of Isaiah or the Apostle Paul, “Now is the day of salvation, Now is the acceptable time”. In later Jewish tradition a shofar is blown in the synagogue each day of this month beginning with the first of the month and running through the tenth of the seventh month (Tishrei) which is a month of great activities. The tenth of the month when the last shofar sounds it Yom kippor. The only fast of the 73 holy days in Yahuah’s Torah.  After the first thirty days of blowing the shofar we come to the first of Tishrei. This is the feast of trumpets. This is a feast where by blowing the shofar the congregation is reminded of events of the past. The great assembly with the shofar sound first happened at Mount Sinai and the giving of the Covenant or the Testimony or the Ten Words or the Two Tablets of Stone containing the Ten Messages known as the Ten Commandments. Some scholars believes the Ten Commandments is the beginning of the Hebrew language and the giving of the Hebrew alphabet because when Israel came out of Mitzraim (upper and lower Egypt), they would have no doubt been more expert in speaking Egyptian than in speaking Hebrew.

BA hodesh means in the month. The B or letter beth representing the preposition “in” and the A representingthe definite article Ha. The form hashishi means the sixth. It is an ordinal number. The yod on the end of the word indicate shesh the cardinal number six has become shishi  the ordinal number sixth. Other examples are shalosh three become shilishi third. Jesus rose from the dead on yom ha shilishi the most important day of history and redemption history.


4 beyom echad lekhodesh on day one of the month

Yom echad means literally “day one”. This can shoot a Hebrew reader right back to Genesis 1 where the first day of the creation is introduced as yom echad. This this translated by Fenton as age one or period one. The word yom in Genesis is definitely used in various ways, representing a 24 hour day and longer periods of time, like the creation period.

In this passage we are told the word of Yahuah comes to Haggai on day one of the month. That means it is a new moon for the Lunar calendar is in use for setting the months. The solar calendar is in operation for the setting of the years because for the year to begin the barley harvest has to be ripe so that it first fruits could be offered up. Since the only way to know if the barley was ripe is to go to the fields of Zion and to check them, you can not be certain when the year would begin. If the witnesses see the fields are white unto harvest, then the month would be called Aviv or spring and on the 14th the Passover lamb would be sacrificed and on the first day after the shabbat the first frits would be waved by the priest before Yahuah in the temple. Jesus of Nazareth ascended to the Father into his heavenly palace and waved his life before him. He had been planted as a grain of barley after his death on the tree, and he grew up in resurrection as a sheaf or omer of barley, and presented himself to the Father. Then began the harvesting of the man sheaves over the next 49 days. Some of the grains were turned into bread for the eater. Two loaves were taken before Yahuah again on the 50th day. The apostle Paul calls these rituals shadows of Messiah. The Messiah himself is described as the body. If you look carefully at a shadow you can see the outlines of a body. Even the shadow of a saint can produce healing in this world, as we see in the case of the apostle Peter. Thus we might say there is some healing in the yearly rituals of Yahuah.   

5 hayah devar-Yehovah was the word of Yahuah

The first word here, hayah is perhaps the most beautiful verb in the world. It is a form of this verb which Elohim used to create heaven and earth. Here the form used is 3rd masculine singular past tense in a verb conjugation called qal (easy) or in modern Hebrew pal (do or act). The verb root is heh yod heh. He created the light with 
“yehi or”/ Be light. When God wanted to make male and female, he used the word eish and esha. The first is spelt aleph yod shin, and the second aleph shin heh. The first then has the yod from the verb hayah and the second has the heh, Together they make Yah, as in Hallelujah. Or yod heh which is a shortened form of Yehovah. When Yahuah says to Moses, Surely I will be with you”. The “I will be  Eheyeh, is again a form of this verb. When Moses asks Yahuah what he should answer to the question of the elders regarding the name of the God who sent him, he was told he should tell them “Eheyeh sent me to you”. The famous revelation of God as I am that I am is based on this verb form. He said to Moses Eheyeh asher Ehiyeh. This has be translated “I am that is who I am” or “I will be that is who I will be”. In the LXX it is translated “ego to on”, I am the being. The Apocalypse describes God as the one who was hayah, who is hoveh, and who is to come yavo. The present tense however does not occur in the Hebrew Bible. The form Eheyeh, although apparently in form a future tense  or imperfect aspect is also translated as I am. Essentially Yahuah will become for his covenant people what ever he needs to become or perhaps what ever is necessary for him to watch over and take care of his covenant people as their elohim.

     Interestingly here in Haggai the word hayah is used to describe the appearance of the word of Yahuah (devar Yahuah). For saints Jesus of Nazareth is the Word of Yahuah. The word devar can be a word, or a message or a thing. It is combined here with the verb to be. Thus The Word of Yahuah was. It does not say it came, it says it was. Hence a verb representing the state of being is used not an action of coming.                                                                                                                                                                                                                                                   

6 beyad-khaggai hanavi’ by the hand of Haggai the prophet

Beyad is the preposition beth or in or with combined with the word for hand yad. This word yad is a symbol for the letter of the alphabet a Yod which is pictured as a hand. The word yad is often translated as power or might. Thus beyad might be translated as by means of, or in the power of, or literally in the hand of Haggai. Some see it as a noun beyad and means “by”. The name Haggai is from the root HGG or khet gimel gimel. It is connected to the feasts or the cycle of appointed times. The form could be an adjective because of the yod suffix. Thus some scholars call it festal, Davis suggests Haggai was born on a festal day (Davis, 1944)    


7 el-zerubbavel ben shealtiyel to Zerubbabel son of Sheatiel. Ben is son. According to the Apostle Paul every family in heaven and on earth gets it name from the Father in Heaven. This indicates that there are families in heaven. Ben bears the number 52 in Hebrew. I see two parts in this name. Shealti and el. The el means God or mighty as we have noted. It is a long e marked by the vowel sere, which is two dots next to each other. Shealti might mean “I questioned”. Thus we have “I questioned God”. The verb shaal is he questioned, can be used of enquiry at an oracle in order to hear the voice and counsel of God. So Jeconiah or Jehoiachin one of the sons of Josiah name his son I questioned God. “I inquired of God”. Zerubbabel is placed here as the first in the objects of this prophecy. He is also the last person to receive a prophecy in the book. He is truly loved by Yahuah. Yahuah says he is going to overthrow the thrones of kingdoms and then take Zerubbabel as a signet ring.

El is spelt aleph lamed. The vowel used here is a short e represent by three dots. It is called seghol. Aleph lamed with a sere is a title for God and can also mean mighty. Here is it the preposition to. The object of the preposition is major character in this prophecy. Thus the word of Yahuah by means of Haggai whom Ferrar calls the preacher is first seen as aimed at Zerubbabel. This name means seed of Babylon. Babylon is actual babel which comes from Bab ilu and means gate of god. The seed of the gate of god. 

8 pakhat Yehudah governor of Judah

This is Zerubbabel’s official title. Although Zerubbabel is from the line of David he is not a king. In Haggai there is no reference to Zerubbabel being the son of David or the descendant of Jehoiachin. We remember that Jeremiah had spoken the prophetic word of rejection to the line of Jehoiachin or Coniah as he is called in Jermeiah 22. Thus the last living king of the line of Judah was Jehoiachin and then the line of the kings of David came to an end. Ezekiel had prophesied against Zedekiah, the last king to reign in the land of Judah.

Eze 21:25  And you, O profane wicked one, prince of Israel, whose day has come, the time of your final punishment, 

Eze 21:26  thus says the Lord GOD: Remove the turban and take off the crown. Things shall not remain as they are. Exalt that which is low, and bring low that which is exalted. 

Eze 21:27  A ruin, ruin, ruin I will make it. This also shall not be, until he comes, the one to whom judgment belongs, and I will give it to him. (ESV)


Eze 21:30  ואתה חלל רשׁע נשׂיא ישׂראל אשׁר־בא יומו בעת עון קץ׃ 

Eze 21:31  כה אמר אדני יהוה הסיר המצנפת והרים העטרה זאת לא־זאת השׁפלה הגבה והגבה השׁפיל׃ 

Eze 21:32  עוה עוה עוה אשׂימנה גם־זאת לא היה עד־בא אשׁר־לו המשׁפט ונתתיו׃ 


 Eze 21:25  And thou profane wicked prince of Israel, whose day, even an end, is come in a sea of iniquity, thus saith the Lord; 

Eze 21:26  Thou hast taken off the mitre and put on the crown, it shall not have such another after it: thou hast abased that which was high, and exalted that which was low. 

Eze 21:27  Injustice, injustice, injustice, will I make it: woe to it: such shall it be until he comes to whom it belongs; and I will deliver it to him. (Brenton from LXX)


The LXX translates the text very differently to what the modern translation understand the Hebrew to be doing. However there is an agreement that a turban mitznefet and a crown atarah will be removed. It will then be given by Yahuah to the one to whom it lawfully belongs. The mitznefet is a term used to describe the head wear of the high priest. On that mitznefet usually hung the word Qadosh leyahuah, Holiness to Yahuah. This was only worn by the high priest as part of his uniform. A crown atarah belongs to a king. The term king in Haggai is only used of the Gentile Daryavesh never of a Jewish ruler. Zerubbabel is a pakhat not a melek. Thus the writer indicates the rulers of Judah do not carry royal authority as the kings of the line of David used to have.  



9 ve el-Yehoshua ben Yehotzadak and to Jesus son of Jehozadak.

The second object of the Devar Yahuah is the high priest a Yeshua, in the Aramaic influence form of the name in Ezra and Nehemiah but here in the prophet the full theophoric form of the name is used. Yehoshua or post exilic Yeshua is a very popular name among high priests. It transliteration into Greek is Iesous (Jesus) as subject of a sentence, Iesoun (Jason) as the object of a sentence, Iesou as genitive or indirect object. These are the three forms of the name Jesus in the Greek New Testament. As noted above in the list of high priests there were a number called Jesus both before and after Jesus of Nazareth. Yehoshua can mean Yahuah’s salvation or deliverance. Yeshua simply means salvation. This is the first fully theophoric name in the biblical narrative or biblical history. Yehoshua ben Nun was born Hoshea ben Nun. He bore the name of the first prophets among the Twelve or the Minor prophets. In Jewish tradition the scroll of the minor prophets was called the Twelve in the same way that the twelve apostles of Jesus of Nazareth were known as the Twelve, Steiyim Asar (This was whether the disciples were actually 12 or 11 in number 1 Cor 15, 3-4). The order of the Twelve prophets varied in various manuscripts. Moses took Hosea ben Nun and changed his name to Yehoshua by adding a yod to the beginning of it. Throughout the Tanakh it was spelt in three different ways. YHOShUA (twice), YHOShA, (216 times) and YShUA about 30 times. In the same way Yeshoshua was given his full name by Moses so Jesus was give the name Yehoshua by the angel Gabriel. The root for the name Yeshua is yod shin ayin. In Aramaic it is Yeshua but in Arabic Yesua.   

10 Hakohen hagadol the high priest

The form is kohen is priest. In Israel Yehovah set apart the the tribe of Levi to serve him in his tabernacle. Initially it was the firstborn sons who were supposed to serve as priests in the presence of Yahuah and to deal with the holy things. Moses was from the tribe of Levi and his brother Aaron is called a Levite. But Moses was not given the high priest hood. Yahuah present was located in the holy of holies that is in the tent of meeting which Moses establish.

11 lemor:  saying/ to say:

This is an infinitive form, it does not vary with past present and future. It is spelt lamed aleph mem resh. The verb root is AMR usually translated say. Although it is here translated saying it is literally to say. When God says something mankind better be listening because there is a something good in there for them. In this generation we preach the good news of the resurrection of Jesus of Nazareth, Rabbi Yehoshua min Nezereth, in that generation Yeshua of Nazareth’s resurrection was 550 years away, but Haggai brought good news for his day. God wants to enjoy his house and pakhat, the melek and the remnant only need to start focusing on their ways and Yahuah’s house and he will take pleasure in the house and nature would smile in return and start to produce greater harvests. Also if they gave attention to his house and would do ascensions up the mountains to find material that would beautify his house, as they had beautified theirs, he would take pleasure in the work of their hands. The God Yahweh wants to enjoy the work of his children/s hands and all it took was obedience and ascensions. This might be what Paul calls the “obedience of faith”. Haggai does mentioin a single word about the people keeping Torah although he does draw a lesson from the Torah of the priests not the Torah of the Rabbis, although no doubt the Rabbis will say the Torahs are one. Yahuah simply says Obey what I am telling you today. He does not mention Moses. He does not mention David. This is a new generation, but the God the covenant keeping God is the same one who brought them out of Egypt. By ascending the mountains around Zion they can build Zion. Clines indicates that the wood around Zion would not be useful for building the house, if this is the case then what God may be looking for is decoration coming from a heart which has examined its ways and decided to put Yahuah first. Yahuah is showing pity for his great name. He indicates in Ezekiel that when he exiled Israel his great name was profaned among the nations. Indeed he exalted his word above his name because he fulfilled his word in Jeremiah that if they did not obey him in doing justice each morning they would be removed from the land. They did not and they were removed. The land is holy and a great heritage of Yahuah, it must be lived in with faith, truth, justice and righteousness. Otherwise the land will puke the peoples out of it, like a healthy body throwing out of itself poisons and foods not good for it. However not the land has rested (2 Chronicles 36), 70 years ten shmittot, it has rested and is ready for Israel again. Thus they were sent back by Cyrus at the command of the God Yahweh. However Cyrus was clear in his decree, Yahuah the God of Heaven had commission him to build him a house not just to release the Israelites or the Judeans. The key motivation the Cyrus proclamation was a house for the God who dwells in Yerushalayim the city of Salem the city of peace. Yahuah instructed Cyrus through Isaiah and Jeremiah. He is now continuing his plan with Haggai to the people on the ground in Jerusalem. “Hey guys get on with the job, did I send you hear to make nice houses for yourselves? Make a house for me so that you have a place to come celebrate, Pesach, Shavuot and Sukkot. A place where we can enjoy ourselves together and celebrate each other”       

12 Koh amar Yehovah Tzevaot Thus says Yahuah Zevaoth

This phrase koh amar Yahuah is the heart beat of prophecy. These word transported Haggai’s words into eternity and into the stream of words issuing forth from the covenant God of Israel, Yahuah. To Israel these words in Biblical times were a very important and weighty matter. It connects Haggai back to Aaron who spoke on behalf of Moses to Pharaoh Thus said Yahuah, Let my people go”. After the formula the words cease to be Haggai’s and become Yahuah’s. If the word Haggai proceeds to speak are demonstrated to be false it is possible Haggai himself might have been executed (Deu 13, 18). At the same time when Jeremiah went forth to Jerusalem and presaged his message with this formula he was almost executed by some for saying bad things about the Temple. However Jeremiah’s excuse for being completely honest about what was going down, was that he spoke the words in the name of Yahuah. They were not his words. As Rabbi Sprecher sometimes says “Don’t shoot the messenger”. Jeremiah might have said legitimately to Judah, “Guys don’t’ blame me, if you have a problem take it up with dad”. Indeed in a strange way Haggai’s prophetic words bear the opposite message to that of Jeremiah. Jeremiah spoke at a time when the first born of Yahweh were busily focused on the glorious temple. They were according to Jeremiah stealing, committing adultery and then coming to the Temple as a place of refuge and claiming to be saved. Is this anyway for the firstborn of Yahweh to act. From 626 BC when Nebopallasor took over Babylon until 586 BC when Nebuchadnezzar his son, had destroyed and burnt the Temple, Jeremiah had faithfully spoken words from the same source as Haggai, Yahuah, the Father of Israel, to his first born among the nations of the earth. Israel was to be a kingdom of priest, a segulah to Yahuah, how important was it for them to acts like a segulah and to be a light of justice and righteousness to the nations?   

13 lemor saying:

The repetition of this word right here seems a little bit weird seeing he already said Yahuah said “Saying”. So maybe Haggai was excited about the word he was communicating so this word got repeated. Sometimes it seems the prophets did prophesy free flow. I’m sure when Jeremiah got up there at the Temple some of the words Yahweh give him to communicate were spontaneous. He must have looked like a street preacher in modern day England, except he was from a high priestly family so the authorities did not know what to do with him. I guess it would be a bit like John Wesley standing out side Westminster Abbey and proclaiming the gospel to all those who entered in on Christmas day. Or perhaps like Hans Nielsen Hauge irritating the religious authorities of Norway so much that in the end they arrested him and locked him away as Zedekiah did to Jeremiah. The Kings who reigned in Norway during Hans Nielsen Hauges ministry were Christian VII and Frederick VI. Fredrick VI abdicated on February 7 1814. There was a period with no king and then the regent Christian Frederick reigned for a few months as king then he abdicated. Then there was no kind and then in November there was a new dynasty ruling. Norway celebrates 17 of May 1814 as their independence day. After Zedekiah came a new age of Israel, all those authorities were removed and the poor inherited the land. Jeremiah prophesied the transition.

14 haam hazeh amru This people said

Yahweh really loves his first born son Israel. He said to them in Moses, You will be my people and I will be your God” Well now we are 1000 year after Moses but of course Yahweh is the same. 520 BC is 1500 years after Abraham, but Yahweh is still their God. As their God he has a covenant with them, they are to have not other elohim before his face. From among his people they are some who are saying something. Here Yahweh point this out in a Hebrew form. The text literally says “the people the this, said”. Languages have different ways of dealing with  nouns, adjectives and definite articles. In English we would say “this people”, in Haggai he says “people this”, In English we might say the Great Priest or the High Priest. In Haggai he says The Priest The Great (one). The adjective follows the noun whilst in English it often precedes ot. The demonstrative pronoun in English can be this for a near thing, that for a distant thing and these foe things close and those for things distant. Well in Haggai the demonstrative pronoun depends on whether the noun referred to thing referred to is masculine or feminine. Thus this for a masculine noun is zeh. This for a feminine noun is zot.  So here Yahuah is saying “this people” as in the people nearby and not the Gentiles far away. He is talking about his people generally. It is a definite people the people of Yahuah in Jerusalem and in Judah. The word for said here is amru. Although the people are one people they are made up of many persons or individuals. So the prophet uses the word amru nor amar. Amar would be the past tense simple for as male person. He said amar or hu amar. But here They said amru it what is written. Thus Yahuah or the prophet are listening to what is being said among the people. They do not close their ears to the conversations to demonstrate that the knowledge is supernatural. No rather, they deal with the real thoughts and motives of the real people. This is part of Haggai’s rhetorical methods of persuasion. Yahuah the God of Israel is dealing with the reasons the people are not building his house and giving him the pleasure and joy which is for their good. He teaches us elsewhere in the book of Jacob or James that the tongue is like the rudder of a ship. It needs to be control and it will control the ship. People are also controlled by their words and need to speak correctly from their identity in order to accomplish Yahweh’s great purpose for their lives.


15  lo et-bo The time has not come

16 et-beit Yehovah lehibanot: house of Yahuah to be built


I like the way Yahweh expresses what he is hearing the people saying in these two lines. He could have simply said, “These people said, ‘It’s not time to build the temple’”.

Instead he says “ These people said “The time has not come. The time for the house of Yahuah to be built”. This way of expressing himself introduces a kind of parallelism. The two lines must be read together to give the complete thought. The two lines include only one finite verb. That finite verb is to come lavo. Time is the subject for both the clauses. The fact that the word time “et” ayin tav is repeated may indicate that Yahuah is concerned about the timing. The people have not definite time in mind for building the house of Yahuah. Yahuah indicates that from his perspective the people position on time needs to be adjusted. In this verse he sets the agenda for the whole recorded ministry Haggai. Yahuah is intending to use Haggai to change the way the people are thinking about time and the timing of the building of the ruined house of Yahuah. The first step is Yahuah rhetoric is to address the objections and expose the heart. Jesus of Nazareth said, Out of the abundance of the heart the mouth speaks”. Thus in exposing what the people are saying he is exposing what the hearts of the people are focused on. Jesus of Nazareth also indicates that the greatest commandment in the Torah is “Hear O Israel, Yahuah our God Yahuah is one. You shall love Yahuah your God with all your heart, with all your soul and with all your strength”. Yahuah’s words in Haggai set the stage for an assault on the complacency produced by hearts where ahavat Yehovah is not fully in place.                                                                                                                                                                                               


17 Vayehi devar-Yehovah

Vayahi is the same phrase as occurs in the first creation story regarding the activities of Elohim in creating the world. Thus it says “yehi or vayehi or” “Let there be light, and there was light. Now interesting the scribe of Haggai says “And there was the word of Yahuah”.

18 beyad-khaggai hanavi’

This is a repetition of what was written above in 5. The writer is bring together in the text different reports of the prophecies of Haggai. He makes clear again that these are not the words of a mere man, but of man as conduit of Yahuah. The New Testament apostles are told that when they speak the word of Jesus of Nazareth and they do the works of Jesus of Nazareth anyone whphears them is actually here Jesus of Nazareth and anyone who here him is hearing the one who sent him. In this light we can say anyone who is listening to one of the 12 prophets when the speak the word assigned to them, they are listening to Yahweh himself.

19 lemor to say

Thus we see the infinitive again. The writer indicates that “the Word of Yahweh was with the hand of Haggai to say”. The idea of with the hand can perhaps be connected to the prayer of Yabetz recorded in 1 Chronicles 4:

Elohei Israel  God of Israel

Im bareq teverqeni  oh that blessing you blessing you would bless me

Ve herbita et gevoli and that you would expand my territoty

Ve haitah yadkha imi And you would let your hand be with me

Ve asita meraah lebilti atzbeh and that you would make evil that it may not  cause pain or do grief. ( 1 Chri 4:9/10)


Here the preposition is “imi” which means with me. In English me is a separate word but here in Haggai it is represented by a suffix on the word “im” spelt ayin mem[5]. Jabetz one of the rare fleshed out heroes of first nine chapters of 1 Chronicles understand that to have the yad Yehovah with him would be a blessing to him. He wanted expanded borders with the power and protection that comes from the Yad Yehovah. He also prayed very sensibly for the nullification of grief of pain. This he understood would be obtained by Yehovah causing evil (meraah) to be painless. The word yad in physical terms represents the hand. The hand is the part of the body used to get things done. Especially in an agricultural society. Thus the hand being with one can represent the eternal power of Yehovah which is capable of getting anything in the universe done. The word yad is often translated power. It is of course the power of the body in operation which enable David to send a small stone so fast that it can take out a giant three times his size with out him physically needed to touch him. It is the power of the body through the hand that enabled David to pick up the sword of Goliath and cut of the head. The power of the hand enable David to kill the lion and the bear when they were acting as enemies to the flock of sheep under David’s care. David nullified the enemies ability to cause grief or pain through the power of his hands. The hand of the invisible God Yehovah clear represent infinite power. The prophet should understand this. Thus the Devar Yehovah with the hand of Haggaie enabled Haggai to speak in such a manner as to achieve the purpose or object of his proclamation to get the Temple from a place of charev (desolation) to a place of chavod, a place of glory. In this transformation Yahuah himself the God of Israel the creator of all things, the Ever living as Ferrar Fenton would have it, would take pleasure in tie finished work of the temple. Because Haggai was willing to say (lemor) the words Yahuah gave him to say, Zerubbabel and Yeshua and the remnant were able to complete the resoration of the temple and Yahuah was able to take pleasure in it. The work would be finished by Adar 3 in the 6th year of Darius the King.

    Saints may learn a lot from being will to say lemor the word of the Messiah Jesus of Nazareth. He told his disciples that when they proclaimed “Repent the kingdom of God is at hand” and healed the sick and cleansed the lepers and raised the dead, those who heard them would hear him, Jesus of Nazareth. Those who heard Him would hear him who sent him. The voice of the messenger is the same as the voice of Yehovah. Jesus of Nazareth declared the Father sent him and gave him authority. He was a gift to mankind from the Father in heaven. The Scriptures says that when he ascended on high he led captivity captive and gave gift to men, some to be apostles, some to be prophets, some to be evangelists, some to be pastor-teachers. These ministers are gifts from God to mankind to enable to find grace in his sight. If the wicked listen to an evangelist he will hear not that individual messenger but Jesus of Nazareth, resurrected from the dead speaking through the individual evangelist. The gospel the evangelist preaches is the gospel of God, the word of God and in it is contained the power of God unto salvation[6]. As we notes already hand is often translated as power. In a similar way the arm of Yehovah is described as not being to short to save. We know of course that the hand is located at the end of the arm. The gospels power proceeds from the right hand of God. We remember that the revelation of Paul that God has exalted Messiah to the highest place and given him the name which is above every name. We also note Psalm 110 often cited of Jesus of Nazareth that he is told by Yahuah to “Sit at me right hand until I make your enemies a footstool for your feet” (1 Cor 15, Hebrews). Thus the hand of Yahuah represents the infinite power of the God of Abraham, Isaac and Jacob and the Word of Yahuah manifest in the hand of Haggai enables him to speak with such power as to get the job of building the temple done, and his word did. Within 4 years of Haggai beginning to speak the Temple was complete. That was after 16 years of being in the land even with the decree of Cyrus in operation and the Temple never got past being a ruin. This all sprang from Haggai the preacher being willing to get up and preach.        


20 “Haet lekhem atem Is it time for you even you

21 leshevet to reside

22 bevateikhem sefunim in your paneled houses

23 vehabeit hazeh kharev”: and this house is desolate



Haggai by the word of Yehovah in him addresses the issue of what time it is. The people have said it is not time for the house of Yehovah to be built. Devar Yehovah raises the question:  Is is time for you even you to reside in your paneled and this house is kharev?

The contrast is dramatic. The people are residing, sitting in their completed houses but the Devar Yahuah, which is also a title of Jesus of Nazareth in the Gospel of John, raises the issue. “Your houses are complete and you reside in them, this house called the house of Yehovah is a ruin, where is Yehovah supposed to reside?” Jesus of Nazareth raised a similar issue in regarding to his work and ministry: “Foxes have holes, the birds of the air have nests but the son of man has no where to lay his head”. The issue the Devar Yehovah raises by the hand of Haggai is in a very different tone to his approach to King David 500 years earlier. When David suddenly realized that he was sitting in his nice palace and Yehovah only had a tent in which to dwell. It was David who was concerned about a house of Yehovah. As that time Yehovah told him the house was not such a big deal. He had not asked any of the judges of Israel before David to build him a house, he was quite happy with the tent. But he said to David, it was good that he had it in his heart to build a house of Yehovah, indeed it was so good that he decided he would build David’s son an everlasting house. But here 500 years later the house has been built and ruined and the prophet Haggai gives the opposite message of the prophet Nathan. Nathan told David from Yehovah “It is not for you to build me a house for you have shed blood.” Haggai told Zerubbabel, Jesus son of Josedec, and the remnant, “It is time for you to build a house for me, start now”. The contrast is striking but the reason is clear. Yehovah had in order to fulfil his word through Jeremiah, stirred up Cyrus the Persian. He had then, probably through Isaiah (45) or his disciples commissioned Cyrus to build him a house in Jerusalem. Cyrus was title Yahuah’s Messiah.






24 Veatah and now

25 Koh amar Yehovah tzevaot Thus said Yahuah Tevaot

The word is now. The term for now atah ayin tav heh and time is ayin tav.Now for Zerubbabel is the New moon of Ellul or the sixth month 520 BC. The Apostel Paul with Isaiah say Now is the day of salvation, Now is the acceptable. In the past Yahweh is saying You were saying  its not time but I was to start thinking new thought , right now. Faith says the apostle Paul come by hearing and hearing by the word of God”. Hearing is present tense continuous! What we are hearing now can make a different to our situation.  

 26 simu levavkhem  place your heart


Haggai describes the idea of paying attention with the verb lasim to place and the noun levav, heart. Thus to think about to consider means to place your heart. Thue Yahweh here bring a new thing into the life of the Israelites who were saying, It is not time for the house of Yahweh to be built”. This commandment is imperative if things are going to change. There are economic difficulties which Israelite may have known were there but were some how blind to. We know they were blind to the reality of their situation because Yahweh says “Simu lavavkem” Place your attention. If Yahweh tells you to place you attention somewhere, it means up until now you were not focused on that things.    

27 al darkheikhem: on your ways

Here Yahuah is calling for the people to think about the things which have been happening to them and in fact he is referring to their economic activity and the finances. Thus before this point the people he is addressing, the remnant of Israel, those returned from captivity have to change where they were placing their hearts. Before they were placing their hearts or minds on their own houses and their own situation, but they were looking at Yahweh’s house as something which was not essential at least not urgent. But Yahweh is telling them take sometime right now to think about my house and your house. What is really happening in your lives and loves?


28 Zeratem harbeh you sow a lot

 29 vehave meat and bring in little

They are farmers. Yahweh points out they have been sowing a lot but reaping little. Jesus of Nazareth noted the importance of sowing for the kingdom of God. He indicates the sower might reap 30, 60, or 100 fold. The life of the saint is a matter of sowing and reaping. Paul also indicates a connection between generous sowing and generous reaping. Yahweh is drawing the attention of the people to something which had been happening but they were not fully aware it was happening, they were blind to the exact situation they were in. They were thinking we have houses . How good was Yahweh to bring us back from exile and give us houses? Although they knew Cyrus had been commissioned to build a house for Yahweh the God of heaven the God who is in Jerusalem, they were thinking, perhaps, “the locals the Samaritans are nice people and they also worship Yahweh, to a degree, and the law is against us, they forbade us from building the house we thought we had come to build”. They got themselves strapped by the fear of man. In Messiah’s terms its as if Peter and John capitulated from witnessing to the death burial and resurrection of Jesus of Nazareth because the Sanhedrin forbade them to teach anymore in the name. If they had done that they would have lost their purpose. They were sent out as witness. The Judeans were sent back to build a house for Yahweh. They had lost their purpose and were settling for paneled house of their own.     

30 akhol eating

31 veein-leshavah and there is not satisfaction

To eat  not to be satisfied. Yahweh indicates the people are eating but not satisfied with their food. The people have not been considering this until now. They were just happy to have a roof over there heads. They were living way under their potential and Yahweh is pointing this out to them. He is introduce a shift of the mind from my little house to how they are actually not doing as well as they think. They are not as the man who meditates on the Torah day and night and is light the tree planted by the water side, bearing his fruit in season, in everything he does he prospers. To eat and not to be satisfied is hardly a sign of properity.  

32 shato you drink

33 veein -leshakhrah and the thirst is not quenched.

To drink and not thirst is quenched. They have not considered this before now, because they were focused on having a roof over their heads not fully living a life of satisfaction. This is a bit like much of the Church. They know Jesus of Nazareth promised the water he gives would well up into eternal life. They know the Messiah is seated in heavenly places at the right hand of God the father, but they do not realise, they too are supposed to be seated there. And if they are seated there they are not simply slaves of God, servants of God but sons of God, and friends of God. It takes a prophet like Haggai to awaken a people to their true identiry and true purpose. You are the builders of the house of Yahweh, not simply a bunch of Gentiles seek how to make a living. You are a segulah, a precious jewel in Yahweh’s crown, you are here that he may be glorified in the midst of you.

The people have been drinking but not quenching their thirst. Jesus of Nazareth indicated that if any man thirst he should come to him and drink. This drinking would lead to a spring of water welling up to eternal life. Saints too are called to be for the praise of the glory of the grace of God. The grace of Yahweh brought the Judeans out of Babel and Israel out of Mitzraim, but for the purpose that he might be glorified in them, in the midst of them.

34 Lavosh you are clothed

35 veein lakhom lo but you are not warm

36 vehamishtaker your earn

37 mishtaker el- an earning to

38 tzeror naquv: P put it in a bag with holes

Yahweh continues to draw attention to the present plight of the remnants of Judah saved from Babel. He indicates yes they have clothing one but they are not warm, they have an income, wage but it disappears into a bag of full of holes meaning it really isn’t accomplish its purpose. Yahweh draws a very frank description of what is going on in Judah and the peoples mind will notice this clearly if they listen to the advice of Yahweh and place attention on what is really going on economically. He is telling them “think again” change your thinking”. In Messiah this is the Greek word metanoete, “Repent”. “Rethink”. This is also a renewing of the mind which comes through the action of a prophet speaking, he bring revelation to Judah, or the Church as to what is really going on. When Jesus of Nazareth heard his disciples speaking about bread because he told them to beware of the leaven of the Pharisees, he began to educate them to think differently. He illustrated it by having them recall two miracles he had done with bread. He had fed 5000 with 5 loaves and 12 baskets were left over. He had fed 4000 with 7 loaves and 7 baskets were left over. He then addresses them: How did you not understand I was not talking about bread. Yahweh and Jesus of Nazareth were both working towards the vision of the house of Yahweh, whereby Yahweh would be glorified. Israel was supposed to be a kingdom of priests concerned about Yahweh and his ways of righteousness and justice and teaching the nations through their light how to live well as they were created to live.    



 ‎Hag. 1:6

39 Koh amar Yehovah Tzevaoth

40 simu levavkhem

41 al-darkheikehm:

Hag. 1:7

Yahweh repeats his instruction to the people. Jesus of Nazareth asked his disciples after he illustrated two miracles to which they were witnesses: Are you hearts still hard? Have you eyes but you do not see? Have you ear but you do not hear?” Jesus of Nazareth was asking his dsicples if they were like idols. The criticism of an idol by the prophets is that they have eyes but do not see, and ears but do not hear. This is because they are made of inanimate matter like stone. Yahweh promised his people that he would give them a heart of flesh instead of a heart of stone (Ezekiel). But he also indicates that his word is like a flame and his word is like a hammer that breaks the rock (Jer 23). A hammer breaks the rock by repeated blows. Thus here Devar Yahweh repeats the instruction, the imperative because he is hammering away a wrong thought processes. By the time his angel Haggai has finished the people of Yahweh will have one clear imperative burning in their minds, Simu levavkhem! Pay attention. Set your hearts!

42 Alu hahar  ascend the mountain

43 vehaveitem etz and bring wood

44 uvnu habayit and build the house

45 veertzeh-bo and I will take pleasure in it

46 veekaved [ve][ekavdah] and I will be glorified.


47 amar Yehovah:

Hag. 1:8

Now Yahweh give a second instruction: Go up, Ascend! As Paul tells the saints “Set you minds on things above where Messiah is seated at the right hands of God the Father, so Devar Yahweh tells the people of Judah, the seed of Abraham, the house of David, Levi and the remnants, ascend. Don’t sit there in your paneled houses unsatisfied but not knowing why!!! Ascend. Thus we have two powerful imperatives designed to change mindsets and change perspectives and to create faith to being glory to Yahweh. First simu, second alu. Place your hearts on your ways! and Ascend the mountain. They are commanded to ascend and to collect wood. Thus added to a change of heart and mind Yahweh give practical actions with which to change the present situation. Yes faith comes by hearing and hearing by Devar Yahweh, but faith without works is dead. If Zerubbabel and his brothers believe the message they have receive then they need to follow up and do what is required. Thus the Word of Yahweh by Haggai the Preacher is a practical word with practical application. Think different, go higher. Without out ascending they will not find wood, without bringing down wood they will not finish the house. The first step up the mountain is a great step of faith. Three verbs map out their actions to do the word of Yahweh: Alu (ascend). They have already ascended to Zion from Babel. They have already made aliyah. The purpose however was not to return to Zion and live like goyim. They were to return and live as children of Yahweh. They were to glorify him and enjot him both objects would be furthered by listening to Yahweh’s angel, Haggai. Secondly they were to ascend in the land to the height of the land, the mountain. Thus the miracle of the deliverance from Babel was not simply to be a salvation from an unclean land any more than the miracle of the deliverance from Egypt was to leave them in the wilderness. There is always more in manifesting the glory of Yahweh as the first born of Yahweh, which Israel were. In the ascension they find wood etz. Jesus of Nazareth was hung on a tree, to become a curse so that those who looked on him in faith would have the curse which is described in the Torah, and results from not fulfilling the whole Torah might be reversed. He became a curse on an etz, that we might become a blessing the eretz (earth). Scholars may not admit this but as mystical scholars we can admit this. The wood of which the people of Yahweh would ascend to bring down point to the glory of Yahweh. When Jesus of Nazareth was about to go to the etz to the tree (Galatians) to be hung on the etz. He prayed a prayer connected with the glory of Yahweh. He said “Now my soul is disturbed, and what shall I say? Father save me from this hour? But for this reason I came to this hour. Father, glorify your name (doxason sov to onoma in Greek)”. When Jesus of Nazareth was feeling pressure of the etz the tree he was about to bear, a tree of life for all the world but of good and evil for him, he had one essential request “Father glorify you name”. The Devar Yahweh by Haggai says to the people of Yahweh, Ascend the Mountain, Bring down Wood, and Build the House. The wood had a purpose, to build Yahweh’s house. The ascension had a purpose to bring wood. The placing of the heart had a purpose to allow the people of Yahweh to ascend. This were all mediate purposes. The ultimate purpose is revealed in this verse: “That I may take pleasure in it and I will be glorified, I will be honored”. Thus Yahweh’s part is first to take pleasure in the house. The house is to be built by the sons of Yahweh so that Yahweh can enjoy himself. He wants to enjoy what his sons build on his behalf. The form used here for lirzot (to take pleasure). This is a beautiful reason to build a house, so that Yahweh the God of Israel may enjoy himself in it. The people of Yahweh are brought together in Zion, delivered from Babel so that they may build a house for Yahweh in which he will have his desires met. He may enjoy himself. He make take pleasure in it. He said “ertzeh bo”. Wow what a privilege and what a revelation. This reason must strike a blow at the root of religion. Men are blindly trying to enslave themselves to a God who appears to be so holy he is never satisfied. But Yahweh the God of Israel gives a simple instruction to his remenant as to what is required that he may take pleasure and enjoy himself. He simple requires for his sons to take the time to go up a mountain, gather wood and finish his house. The generation of Haggai must have been on a high level for they were a few months away from allowing the great God Yahweh to enjoy himself.

 Every day saints pray to the Father of Jesus of Nazareth, Yahweh “Your ratzon, your will, be done on earth as it is in heaven”. Your pleasure be done on earth as it is in heaven”. The Devar Yahweh in Haggai makes very clear to that generation what his will was. It was to build his house. Secondly God’s part in this process was to be glorified. Whereas the verb used for “I will take pleasure in it” was a simple active verb. The verb conjugation used for the next verb is a passive nifal. Yahuah says “I will be glorified” or “I will be honored” akabed. Through the house in which Yahweh takes pleasure, he will be glorified.  The Apostle Paul like Devar Yahweh had an interest in the glory of God. He says We rejoice in the hope of the glory of God. Yahweh takes pleasure and is honored. The root kaph bet dalet, is used in the Ten Messages regarding parents. “Kabed et avika ve et imeika lmaan yaarikun yameika be adamah” “Honor your father and mother that you may live long in the land.” The honoring of fathers and mothers is as Apostle Paul says the first commandment with a promise. Israel is Yehovah’s first born. As a son they ought to honor their father. The building of the house, the completion of the house by the arms of his children would mean Yehovah was honored. They had just two decades earlier returned to the land, to honor the Father who brought them up then had even more significance.                                                                                                                                                                                                               



48 Panoh el-harbeh You looked for much

49 vehineh limat and behold little

50 vehavetem habayit  and you brought it home

51 venafakhti vo and I blew it away

52 yaan meh For what reason?


53 neum Yehovah tzevaot


54 yaan beiti  By reason of my house

55 asher-hu kharev which is desolate

56 veatem ratzim and you run

57 eish leveito: each man to his house

Hag. 1:9

Yehovah returns to the issue of what has been happening to the harvests of the people of Judah. At harvest time they go out to gather in the harvest. They are hoping for one good harvest, and their expectation were false. They only received a little harvest. I believe we can also apply this to the life of the Church. The evangelists go out and they sow seed. The Church organizes an outreach and they expect to have a great harvest. But in the end the impact is but small. The unrealistic expectations were in the time of Haggai a way of life. The people may have been aware of it but the prophet makes it crystal clear. Not only so much it is the hammer of the word of Yehovah in action. Its not only that when the harvest is brought home it is less than expected but when it reaches home, it seems it just disappears so fast. The households of Judah are not doubt somewhat aware of their plight but they are wondering, what is going on? The prophet is going to give a solution to the problems of all the houses in the community. He is bringing an economic solution to the society’s problems. The solution is divine it is not natural from it is bringing heavens perspectives on the situation of the community.

Yehovah tells the remnant the reason your income at home seems as nothing, seemed as it was blown away by the wind. The reason is he himself blew on it. Yehovah takes responsibility for the challenges in the economic situation. He then however gives the reason. This reason is given by revelation, it is a divine solution to an apparent human problem. It is because the people were so busy looking after their own houses that Yehovah’s house remained desolate. To leave Yehovah’s house desolate points to a lack of love for Yehovah in a community who perhaps has not yet realized that “Shema Israel Yehovah Eloheinu, Yehovah echad, ahavta Yehovah eloheika be col levavka” “Hear oh Israel, Yehovah your God, Yehovah is one. You shall love Yehovah your God with all your heart”. A people who were full of the love of Yehovah would not need the message of Haggai. The community were not blazing with the love of Yehovah. In contrast when Jesus of Nazareth walked on earth it was testified of him that zeal for Yehovah’s house has consumed me. Saints should be focused on the house of Yehovah as priority. The Church is the house of Yehovah in which the Son of Yehovah, Jesus of Nazareth, lived.     


58 Αl-ken aleikhem therefore over you

59 kalu shamayim mital heaven gave no dew

60 vehaaretz kalah: and the earth remains

61 yevula  dry.




Hag. 1:10

Yehovah points out that even the dew withdrew itself because of the house of Yehovah’s desolation. The dryness of the earth is placed squarely on the shoulders of those who have left Yehovah’s desolate. The cycles of natures were impacted directly by the state of Yehovah’s house. 



62 Veeqra kharev and I called for drought

63 Al haaretz on the land

64 veal heharim  and on the mountains

65 veal-hadagan and on the wheat

66 veal-hatirush and on the wine

67 veal-haitzhar  and on the olives

68 veal asher totzi hadamah and on the soils produce

69 veal-haadam and on man

70 veal-habhemah and on animal

71 veal col-yegia kapaim: S and on all work of the hands

Hag. 1:11


Yehovah goes further in revealing why the earh, the mountains, the wheat, the wine , the olives, the soils, man, and animal and all the work of the community were becoming desolate because the house of Yehovah was desolate when it should be glorious and should give pleasure. That is the pleasure and honor among men and nature are disappearing because Yehovah does not have a house to take pleasure in, as goes the house of Yehovah so goes the nature. Jesus of Nazareth commanded his disciples to preach the good news of his resurrection not just to mankind but to creation. As creation hears and responds to the gospel it comes alive as Jesus of Nazareth rose from the dead. As saints focus on finding the revelation of the cross from above and come down and build the house of Yehovah after the ascension nature itself will begin to produce as it should.                                                                                                                        


1.1   House of David and Levi Hear! (1:12-15)


72 Vayishma and he listened

73 zerubbavel | Zerubbabel

74 ben shaltiyel  son of Shaltiyel

75 vihoshua and Yehoshua

76 ben-yehotzadak son of Yehotzadak

77 hakohen hagadol the great priest

78 vekhol  | sheerit[7] and all the remnant

79 haam of the people

80 beqol to the voice of

81 Yehovah Eloheihem Yahuah their God

81 veal-divrei and to the words of

82 khaggai hanavi Haggai the prophet

83 kaasher shelakho when he sent him

84 Yehovah Eloheihem Yahuah their God

85 vaiyru haam and the people feared

86 mipnei Yehovah: from the presence of Yahuah


These last three verse give the beautiful report that the house of David, represented by Zerubbabel, the house of Levi under the great priest Yehoshua and the remnant of Yehovah’s people responded to the message of Yehovah and the message of Haggai. There are three audiences and two characters giving them a message, Yehovah and Haggai. Yehovah is the God over all the kingdoms of the world and his message then is spoke from heaven and from eternity. When a prophet speaks his message will have meanings man in his wisdom would not comprehend. The book is pulling back the curtain of heaven and Devar Yehovah is revealing the roots of the communities problems.


87 September 21 520 BC


Hag. 1:12


88 Vayomer khaggai And Haagai said

89 malak Yehovah the angel of Yahuah

90 bemalakhut with the message of

91 Yehovah Yahuah

 92 laam to the people

93 lemor to say


94 ani itkhem  I am with you all


95 neum-Yehovah: the oracle of Yahuah

Hag. 1:13

The second message of Yehovah comes about 23 days later. It is still the sixth month. Haggai is nor described as an angel or messenger of Yehovah.  The malak or angel bring a malakhut or a angelic message. It is the message of Yehovah and it is addressed to the people. This message is for the community. The leaders are not singled out in this second report. The message is the most important message they could here in desiring to build the house of Yehovah. “I am with you”. This powerful message is the song of the Psalmists, the key of Moses success, and the name of Jesus of Nazareth revealed to Isaiah the prophet. If our God is for us who can stand against us. This angel comes to the people and encourages them that Yehovah is with them. He is not just with an individual but with the entire community. It was his presence with them that Moses demanded at Sinai. He told Yehovah that if he did not go up with the people to the land he should not send them from the mountain. The message here is described also as the oracle of Yehovah.


96 Veyaar Yehovah and Yahuah stirred up

97 et-ruakh zerubavel the spirit of Zerubbabel

98 ben-shaltiyel son of Shaltiyel

99 pakhat Yehudah governor of Judah

100 veet-ruakh Yehoshua and the spirit of Joshua

101 ben-yehotzadak  son of Jehotzadak

102 hakohen hagadol the great priest

103 veet-ruakh and the spirit of

104 kol sheerit haam  all the remnant of the people

105 veyavou vayaasu melakha and they came and they made

106 beveit-Yehovah tzevaot in the house of Yahuah Tzevaoth

107 Eloheihem: P  their God.

Hag. 1:14


What is fascinating here is that the word ruach is spoken equivalently of the governor, the great priest and the people. Each of them is said to have a spirit. This can indicate as Apostle Paul as indicated that it is extremely important to pray for leaders of a community for they appear to have as an important a role done in this building job as the entire people. Paul says prayer for all men and kings and those in authority should be prayed for,

108 Beyom eserim vearbaah in the 24th day

109 lakhodesh of the month

110 bashishi on the sixth

111 bishnat stayim in the 2nd year

112 ledaryavesh hamelek: of Darius the king.

Hag. 1:15


1.2 Prophesying the Glory of Messiah

113 Bashivii beeserim veekhad In the 7th on the 21st

114 lakhodesh of the month

115 hayah devar-yehovah came the word of Yahuah

 116 beyad-kahaggai hanavi by the hand of Haggai the prophet

117 lemor: to say




118 October 17 520 BC

Hag. 2:1


119 Emar-na el-zerubbavel Speak now to Zerubbabel

120 ben-shaltiyel son of Shaltiyel

121 pakhat Yehudah governor of

122 veel-yehoshua and to Yeshua

123 ben-yehotzadak the son of Yotzadak

124 hakohen hagadol the great priest

125 veel-sheerit haam and to the remnant of the people

126 lemor:  to say

Hag. 2:2

Here we see a command from Yehovah to Haggai telling him to go and speak again to all three parties in the project. He is told to speak na which can mean now.


127 Mi bakhem hanishar Who among you that remain

128 asher raah who saw

129 et-habayit hazeh this house

130 bikhvodo harishon in its first glory

131 umah atem and how are you

132 roim oto atah seeing it now

133 halo Is it not

134 khamohu keain as like nothing

135 beeneikhem: in your eyes

Hag. 2:3



Yehovah begins to give the people a vision of what he saw for the temple. He asks if  any of the remnant were alive when the house used to stand in its full glory. He is bringing the beautiful memory of the past to help cast vision for the future. He asks them if they agree that the temple now looks like nothing compared to how it was. But having taken them back in their memories he then cast out a great vision for the future where the future house will be more glorious than the original form of the house. The previous builder was Solomon but he is not mentioned.   



Haggai then clearly receives messages commanding him to go and speak to the leaders the

136 Veatah khazaq |And now be strong

 137 Zerubbavel Zerubbabel

138 neum-yehovah the oralcel of Yahuah


139 vekhazaq and be strong

140 Yehoshua Yeshua

141 ben-yehotzadaq  son of Jehozadak

142 hakohen hagadol the great priest

143 vekhazaq and be strong

144 kol-am haaretz all the people of the land

145 neum-yehovah  the oracle of Yahuah


Yehovah speaks the word of strength to the leadership and the people. Even as Joshua was told to be bold and strong so that he could possess the land.

146 veasu and do

And do is a key to the manifestation of grace. If the people just listened to Yehovah and did not “do”, nothing would change in the economic situation nor in the pleasure of Yehovah or in him receiving glory. Doing is fundamental in the completion of faith.

147 ki ani itkhem because I am with you all

Again Yehovah indicates he will be with the people. This repetition any spoken to encourage the people weeks after they first began the project.

148 neum Yehovah tzevaot: the Oracle of Yahuah of Hosts

‎"neum" indicates this is an oracle. An oracle is usally a place of enquiry. When a person wants to hear what the deity says on an issue they woudl consult an oracle. 


Hag. 2:4

149 Et hadevar  the word


Here Yehovah indicates that what we understand as the ten commandments, or the two tablets containing the ten words are described as Et hadevar. The ten words (deverot) appear to be described here as one word.

 150 asher-karati itkhem which I cut with you all

The covenant Yehovah made with Israel was made with all of them. 

151 betzetkhem mimitzrayim when you left from Egypt

The verb used here to describe the Exodus from Mitzrayim is third person unlike the ten commandments.  Here it says when you left Mitzrayim. In the covenant it says Asher hotzitikhem meeretz mitzrayim. 

152 veruakhi omedet and my spirit will stand

Although the Spirit is not usually mentioned in regard to the covenant of Sinai, it is clear that by this time Haggai understands that when Yehovah indicated he would remain with Israel over the generation he would do this by his spirit. Interestingly it is the spirit of the people and the leadership which are stirred up in these events. Jesus of Nazareth indicates that God is spirit and they that worship him must worship him in Spirit and in truth. The Apostle Paul indicates he serves God with his Spirit. Haggai indicates Yehovah stirred up the spirit of the actors to get the job done.  Thus to get the job done the word and the spirt were combined. Devar Yehovah from Haggai and the spirit of Zerubbabel and other. The word and the spirit word also combined at the creation. There the Spirit of Elohim hovered and Elohim spoke and said “yehi or”.  


153 betokhekhem among you


It is beautiful that 1000 years after Moses Yehovah still remains in the community. Haggai reveals that Yehovah remained with his people by his Spirit. Paul indicates Messiah dwells in the Churches and the saints by his Spirit.

154 al-tirau:S Do not fear.

This negative imperative indicates perhaps another reason when the people had not built the house of Yehovah, fear not.  The ground for not fearing is that Yehovah of Armies is now speaking. Judah is weak and with no army. The gentile kingdoms and their armies are in authority. The Samaratans had threatened them in the past and as a result the work had been stopped. Now Haggai indicates he who is for us is greater that he who is against us. Elisha saw the chariots of Israel on the hills around about.  Haggai sees Yehovah is over his own spiritual armies. The leaders and the people need not fear the kingdoms of the nations.     

Hag. 2:5


155 Ki koh amar Because thus said

156 Yehovah Tzevaot Yahuah of hosts


157 od atah meat hi Again now a little time it is

158 veani marish and I am shaking

159 et-hashemayim the heavens

160 veet-haaretz the earth

161 veet-hayam and the sea

162 veet-hakharavah:and the dry land

Hag. 2:6

Now Yehovah is a revelation of the timing again. He expands the vision of the listeners by referring to his control over creation. How great is Yehovah? He is the one who shakes the heavens and the earth. Even as he created all things in Genesis so he is able to shake them when he is ready. He shook them when he delivered Israel from Mitzraim and he shook them in the time of Joshua. He is shaking them in the time of Haggai.

163 Vehirashti and I will shake

164 et-kol-goyim all the nations


Yehovah is not only shaking creation. He is in the future going to shake all the nations. Yehovah is powerful and he is with the people of Yahweh. He shook Babel with Cyrus and that released silver and gold and his people to return to the land promised to their forefathers, Abraham, Isaac and Jacob.

165 uvau khemdet and he will come the coveted of

166 kol-goyim all nations

As a result of the shaking the desire of nations would come forth. He is called khemdet kol hagoyim the coveted of all the nations. For saints it is clear who this hemdet kol hagoyim. Jesus of Nazareth was crucified in 30 AD. That is 550 years after Haggai’s prophecy. As he was crucified Jesus of Nazareth cited Psalm 22. In this Psalm there is a reference to the crucifixion and the resurrection. It talsk of all of the ends of the earth would remember and turn to Yehovah. Jesus of Nazareth, buried and resurrected became the most desirable character for all nations.     This house is connected to all nations. This temple is connected to all creation.


167 umileti and I will fill

168  et-habayit hazeh this house with

169 kavod glory.


It was then Yehovah he says He himself will fill the house the prophecy is concerned with, with glory. In fact he actually says “umileti” And I will fill. Yehovah seems to indicate he will fill the house. I do not see here a preposition indicating with what he would fill. Yehovah indicates he will fill the house.  He then uses the noun glory kavod. The usual translation for this line is that Yehovah will fill the house with glory. Some scholars believe the glory is simply the silver and the gold. These scholars overlooked the point that Yehovah will give peace in that place of the house.


170 amar Yehovah Tzevaot: said Yahuah of Hosts

Hag. 2:7


171 Li hakesef For me is the silver

172 Veli hazahav and for me is the gold

173 neum Yehovah Tzevaot: the Oracle of Yahuah of Hosts

Hag. 2:8




174 gadol yihyeh Great will be

175 kevod habayit hazeh the glory of this house

176 haakharon min harishon the last from the first

Yehovah sees the house of Yehovah as one house. Usually scholarship talk of the first and second temple. Yehovah knows of no such distinction He notes the house is now desolate. He calls the people to rebuild it. The latter glory of the house would be greater than its first glory. It is the same house but the greater glory is yet to come.

177 amar Yehovah Tzevaot said Yahuah of Hosts


178 uvamakom hazeh and in this place

179 eten shalom I will give Shalom


180 neum Yehovah Tzevaoth: P the oracle of Yahuah of Hosts


Yehovah crowns his vision of the house. Shalom will be given in the place. It is to be a place which is filled by Yehovah. It is to be a place in which Yehovah’s shalom will be given. It is clear every temple has the priests of Yehovah under the headship of Yeshua the great priest. When they put the name of Yehovah on the people of Israel. This name culminated with the place of shalom. Jesus of Narazeth came and nations from all parts of the earth began seek the God of Israel. Jesus of Nazareth by resurrection was called son of God with power. He as Messiah is uniting people from all nations in peace all over the planet. He is our prace hehav                  

Hag 2:9 


1.3 Prophesying the Foundation of Blessing 24/9


181 Beeserim vearbaah on the 24th

182 latshii bishnat steyim of the 9th in the 2nd year

183 ledaryavesh of Darius

184 hayah devar-yehovah was the word of Yahuah

185 el khaggai hanavi to Haggai the prophet

186 lemor: to say


December 18, 520 BC


Hag. 2:10

187 Koh amar Yehovah Tzevaot thus said Yahuah of Hosts


188 sheal-na ask now

189 et-hakohanim torah the priests, Torah

190 lemor: to say

Hag. 2:11


191 Hen isa-eish See a man carries

192 besar-qodesh sanctified/set apart meat

193 bikhnaf bigdei in the edges of his garment

194 ve naga and he touches

195 bikhnafo el-halekhem  with his hems, bread

196 veel-hanazid and to porridge

197 veel-hayain and wine

198 veel-shemen and oil

199 veel-kol maakhal and to any food

200 hayiqdash Are they sanctified?


201 veyaanu and they answered

202 hakohenim the priests

203 vayomru and they said

204 “lo”:  “No”

Hag. 2:12


205 Veyomer khaggai and Haggai said


206 im-iga if he connects

207 teme-nefesh an unclean soul

208 bekhol-eleh with any of these

209 hiytma? Are they dirtied?


210 vayaanu hakohenim  and they answered the priests

211 vayomru and they said


212 “itma”: they are dirtied.

Hag. 2:13

Haggai now on the 24 of the 9th month the most significant day of this prophecy is told to address the priest. He posits an issue regarding sanctification. He questions the priests and they indicate that uncleanness is contagious but holiness is not. The priests answer that sanctified bread in a holy garment did not transfer holiness to other things.


213 Vayan khaggai vayomer and Haggai answered


214 ken haam-hazeh So it is with this people

215 vekhen-hagoi hazeh and with this nation

216 lifanai before my face (in my presence)

Yehovah indicates that the people, the nation which some of his people wanted to join in the work of the temple, should not be permitted to join the work. The argument used by Yehovah was that everything this nation touch would be unclean because they were unclean. Scholars argue that this people are the Samaritans. Some of Judah want them to join the effot, Yehovah said no (Assis, 2006).

217 neum-yehovah

218 vekhen  and so it is with

219 kol-maaseh yedeihem all the work of their hands  

220 veasher and which

221 yaqrivu sham they come near there

222 tame hu it is dirty.

Hag. 2:14

Every work of the hands of the Samaritan is considered unclean, they should not therefore participate in the building of the house of Yehovah. In a similar way the Apostle Paul notes regarding the New Covenant Temple of God that anyone who fornicates or is a sodomite or an idolater and calls himself a brother, should not even be entertained for a meal. “With such a one,” says the Apostle Paul, “Do not even eat”. There is a holiness among the saints which must be guarded from profanity.


223 Ve atah  and now

224 simu-na levavkhem set now your hearts

225 min hayom hazeh from this day

226 vemaalah miterem and up, from before

227 sum-even el-even even stone to stone

228 beheikhal Yehovah: in the palace of Yahuah

Now Yehovah comes to a climax. He is not only going to have his people pay attention to their ways but he is going to give a demonstration that the Devar Yehovah in the hand of Haggai is not only a blessing for the nation but that it is a testable blessing. Yehovah marks the 24th of the 9th month, nowadays called kislev but called simply by its number in the early Persian period, from that day there would be a reversal in the productivity of nature. From that day onwards the day marked by Yehovah from all the days of history, he would bless his people.

Hag. 2:15

229 Mehayom ba from that day came

230 el-aremat eserim for a heap of 20

231 vehaitah aserah and it was 10

Before this day they could look for a heap of 20 and it was only 50%, just 10. The harvest, the income was half that expected.

232 ba el-hayeqev lakhshof came to draw from a vat  

233 khamashim purah 50 purah of wine

234 vehaitah eserim:and it was 20

The wine which was needed for the operation of the temple would only produce 40% of what was expected.


Hag. 2:16

235 Hikeiti etkhem I stuck you

236 bashadafon with blight

237 uvayeraqon and with mildew

238 uvabarad and with hail

240 et kol-maaseh yedeikhem all the work of your hands

241 vein-etkhem elai and none of you turned to me

Yehovah had struck the economy with the intention that the people would turn to him, and yet they refused to turn. Yehovah m,akes clear that he alone is sovereign in the affairs of his people. He alone decides what would be produced. His desire was for his people to turn to him. He desired that they came back to him for help. Much like Psalm 50 where he says they should call on him in the day of trouble he would answer them and they would glorify him. This also is his desire here.


242 neum Yehovah:the oracle of Yahuah

Hag. 2:17



243 Simu-na levavkhem place now your hearts

244 min hayom hazeh from to day

245 vamaalah and upwards

246 miyom eserim vearbaah from the 24th day

247 latshii of the 9th

248 lemin hayom from the day

249 asher-yusad which was founded

250 heikhal-Yehovah the palace of Yahuah

251 simu-levavkhem: place your hearts (attention!)

Hag. 2:18

Now it is no longer the past ways which Yehovah wants the people to pay attention to. Now he wants them to pay attention, to place their hearts on what would happen to the productivity of their crops and trees now that they had obeyed the voice of Yehovah. Now they should mark the day for from that day the blessing on the community would be measurable. They would literally be able to date the growth in productivity to a specific day in the year.  Jesus of Nazareth said that it was the desire of his Father that they should bear fruit and that fruit should remain.  


252 Haod hazera Is yet the seed

253 bamagora in the barn

254 vead-hagefen and yet the vine

255 vehatenah and the dates

256 veharimon  and the pomegranate

257 veetz hazeit and the olive tree

258  lo’ nasa not lifted

259 min hayom hazeh from today

260 avarek:   I will bless.

Hag. 2:19

The priests would daily stand in the temple and speak the blessing of the priests on the sons of Israel. Yehovah says here in the mouth of Haggai that from the day the foundation of the temple was laid from that day he would bless them. In the New Covenant after the foundation of the Temple of Messiah was laid, that is Jesus of Nazareth in his death burial and resurrection, we are literally blessed from the day we confess Jesus is Lord and believe in our hearts God raised him from the dead. “Blessed be the God and Father of our Lord Jesus Christ, who has blessed us with every spiritual blessing in heavenly places”. We as children of Abraham and commanded to be a blessing and to walk before Yehovah and be complete, through circumcision. Our circumcision is in the inner man.      

1.4 Prophecy: Yahuah Chooses Zerubbavel (24/9)

261 December 18, 520 BC


262 Vayehi devar-yehovah and it was the word of Yahuah

263 shenit el-khaggai a second to Haggai

264 beeserim vearbaah on 24th

265 lekhodesh of the month

266 lemor:  saying

Hag. 2:20‏                                                     

267 Emor el-zerubabel Say to Zerubbabel

268 pakhat-yehudah governor of Judah

269 lemor[8] to say


270 ani marish I am shaking

271 et-hashamayim the heavens

272 veet-haaretz: and the earth.

Hag. 2:21


273 Vehafakhti and I will invert

274  kise mamlakut the seat of kingdoms

275 vehishmadeti and I will shatter

276 khozeq the strength

277 mamlakhut hagoyim of the kingdoms of the nation

278 vehafakhti and I will invert/turn over

279 merkavah verokheveiha the chariot and her drivers

280 veyardu susim and I will bring down horses

281 verokhveihem and their riders

282 eish bekherev: a man with the sword

283 akhiv of his brothers

Hag. 2:22


284 Beyom hahu in that day


 285 neum-Yehovah Tzevaoth the oracle of Yahuah of Hosts


286 eqakhakha  I will take you

287 zerubabel ben-shealtiyel Zerubbabel son of Shealtiyel

288 avdi my servant


289 neum-yehovah the oracle of Yahuah


290 vesamtikha and I will place you

291 kakhotam as a seal or signet ring

292 ki-vekha vakharti for in you I have chosen.


293 neum Yehovah tzevaot. The oracle of Yahuah

Hag. 2:23

The last prophecy of Haggai focuses has as its crowning moment the word to Zerubbabel. Yehovah is going to shake the kingdoms of the goyim. Now that Zerubbabel has led his people and his house the house of David in setting their hearts first on their ways, then on ascending the hill, then on collecting wood, then on building the house, Yehovah is going to take Zerubbabel and set him on his own finger as a signet ring. Zerubbabel here is spoke of in apocalyptic and Messianic terms. To take Zerubbabel is not necessarily to take the physical man but to take his house. What happens in his house in the future happens to Zerubbabel for they are Zerubbabel. When the nations are shaken Yehovah will use the house of David which going to be like the house of Elohim according to Zechariah the contemporary of Haggai. He will put them on his finger as a seal or signet ring. As Joseph was everything for the Pharaoh except for the throne, so Zerubbabel will be the ring that is used to seal something as having the authority of Yehovah. The one who came forth as Zerubbabel and the house of David was Jesus of Nazareth. All authority in heaven and on earth was given to him and he told his disciples whoever heard them heard him. God seals his work using Jesus of Nazareth who mother was probably from Judah and Levi, from David and Levi. As John the Baptist the Levite said of Jesus on him has God the Father set his approval.





1 Prophecy Resurrected Yahuah Awakens (1:2-11)

Bishnat steiyim In year 2

Ledarvayesh hameleof (to) Darius (I) the King

ba khodesh hashishi in the 6th month

 beyom echad lekhodesh on day one of the month

hayah devar-Yehovah was the word of Yahuah

beyad-khaggai hanavi’ by the hand of Haggai the prophet

el-zerubbavel ben shaltiyel to Zerubbabel son of Sheatiel

pakhat Yehudah governor of Judah

ve el-Yehoshua ben Yehotzadak and to Jesus son of Jehozadak.

Hakohen hagadol the high priest

lemor:  saying:

Hag. 1:1‏ בִּשְׁנַ֤ת שְׁתַּ֙יִם֙ לְדָרְיָ֣וֶשׁ הַמֶּ֔לֶךְ

בַּחֹ֨דֶשׁ֙ הַשִּׁשִּׁ֔י בְּי֥וֹם אֶחָ֖ד לַחֹ֑דֶשׁ

הָיָ֨ה דְבַר־יְהוָ֜ה בְּיַד־חַגַּ֣י הַנָּבִ֗יא אֶל־זְרֻבָּבֶ֤ל

 בֶּן־שְׁאַלְתִּיאֵל֙ פַּחַ֣ת יְהוּדָ֔ה

וְאֶל־יְהוֹשֻׁ֧עַ בֶּן־יְהוֹצָדָ֛ק הַכֹּהֵ֥ן הַגָּד֖וֹל לֵאמֹֽר׃

Hag 1:1  Ἐν τῷ δευτέρῳ ἔτει ἐπὶ Δαρείου τοῦ βασιλέως ἐν τῷ μηνὶ τῷ ἕκτῳ μιᾷ τοῦ μηνὸς ἐγένετο λόγος κύριου ἐν χειρὶ Αγγαιου τοῦ προφήτου λέγων Εἰπὸν δὴ πρὸς Ζοροβαβελ τὸν τοῦ Σαλαθιηλ ἐκ φυλῆς Ιουδα καὶ πρὸς Ἰησοῦν τὸν τοῦ Ιωσεδεκ τὸν ἱερέα τὸν μέγαν λέγων 



Koh amar Yehovah Tzevaot Thus says Yahuah Zevaoth

lemor saying:

“haam hazeh amru This people said

 lo et-bo The time has not come

et-beit Yehovah lehibanot”:  the house of Yahuah to build


Hag. 1:2‏ כֹּ֥ה אָמַ֛ר יְהוָ֥ה צְבָא֖וֹת


הָעָ֤ם הַזֶּה֙ אָֽמְר֔וּ לֹ֥א עֶת־בֹּ֛א עֶת־בֵּ֥ית יְהוָ֖ה לְהִבָּנֽוֹת׃ פ


Hag 1:2  Τάδε λέγει κύριος παντοκράτωρ λέγων Ὁ λαὸς οὗτος λέγουσιν Οὐχ ἥκει ὁ καιρὸς τοῦ οἰκοδομῆσαι τὸν οἶκον κυρίου. 


Vayehi devar-Yehovah beyad-khaggai hanavi’


Hag. 1:3‏ וַֽיְהִי֙ דְּבַר־יְהוָ֔ה בְּיַד־חַגַּ֥י הַנָּבִ֖יא לֵאמֹֽר׃


Hag 1:3  καὶ ἐγένετο λόγος κυρίου ἐν χειρὶ Αγγαιου τοῦ προφήτου λέγων 



“Haet lekhem atem Is it time for you even you

leshevet to reside

bevateikhem sefunim in your paneled

vehabeit hazeh kharev”: and this house is desolate

Hag. 1:4‏ הַעֵ֤ת לָכֶם֙ אַתֶּ֔ם לָשֶׁ֖בֶת בְּבָתֵּיכֶ֣ם סְפוּנִ֑ים וְהַבַּ֥יִת הַזֶּ֖ה חָרֵֽב׃


Hag 1:4  Εἰ καιρὸς ὑμῖν μέν ἐστιν τοῦ οἰκεῖν ἐν οἴκοις ὑμῶν κοιλοστάθμοις, ὁ δὲ οἶκος οὗτος ἐξηρήμωται; 


Veatah and now

Koh amar Yehovah tzevaot Thus said Yahuah Tevaot

 simu levavkhem  place your heart

al darkheikhem: on your ways


Hag. 1:5‏ וְעַתָּ֕ה כֹּ֥ה אָמַ֖ר יְהוָ֣ה צְבָא֑וֹת שִׂ֥ימוּ לְבַבְכֶ֖ם עַל־דַּרְכֵיכֶֽם׃

Hag 1:5  καὶ νῦν τάδε λέγει κύριος παντοκράτωρ Τάξατε δὴ τὰς καρδίας ὑμῶν εἰς τὰς ὁδοὺς ὑμῶν· 



Zeratem harbeh you sow a lot

 vehave meat and bring in little

akhol veein-leshavah eating and there is not satisfaction

shato veein -leshakhrah

lavosh veein lakhom lo vehamishtaker mishtaker el-tzeror naquv: P

Hag. 1:6‏ זְרַעְתֶּ֨ם הַרְבֵּ֜ה וְהָבֵ֣א מְעָ֗ט אָכ֤וֹל וְאֵין־לְשָׂבְעָה֙ שָׁת֣וֹ וְאֵין־לְשָׁכְרָ֔ה לָב֖וֹשׁ וְאֵין־לְחֹ֣ם ל֑וֹ וְהַ֨מִּשְׂתַּכֵּ֔ר מִשְׂתַּכֵּ֖ר אֶל־צְר֥וֹר נָקֽוּב׃ פ

Hag 1:6  ἐσπείρατε πολλὰ καὶ εἰσηνέγκατε ὀλίγα, ἐφάγετε καὶ οὐκ εἰς πλησμονήν, ἐπίετε καὶ οὐκ εἰς μέθην, περιεβάλεσθε καὶ οὐκ ἐθερμάνθητε ἐν αὐτοῖς, καὶ ὁ τοὺς μισθοὺς συνάγων συνήγαγεν εἰς δεσμὸν τετρυπημένον. 


Koh amar Yehovah Tzevaoth

simu levavkhem al-darkheikehm:

Hag. 1:7‏ כֹּ֥ה אָמַ֖ר יְהוָ֣ה צְבָא֑וֹת שִׂ֥ימוּ לְבַבְכֶ֖ם עַל־דַּרְכֵיכֶֽם׃

Hag 1:7  τάδε λέγει κύριος παντοκράτωρ Θέσθε τὰς καρδίας ὑμῶν εἰς τὰς ὁδοὺς ὑμῶν· 


Alu hahar  ascend the mountain

vehaveitem etz

uvnu habayit veertzeh-bo veekaved [ve][ekavdah]

amar Yehovah:

Hag. 1:8‏ עֲל֥וּ הָהָ֛ר וַהֲבֵאתֶ֥ם עֵ֖ץ וּבְנ֣וּ הַבָּ֑יִת וְאֶרְצֶה־בּ֥וֹ וְאֶכָּבֵד [וְ][אֶכָּבְדָ֖ה] אָמַ֥ר יְהוָֽה׃



Hag 1:8  ἀνάβητε ἐπὶ τὸ ὄρος καὶ κόψατε ξύλα καὶ οἰκοδομήσατε τὸν οἶκον, καὶ εὐδοκήσω ἐν αὐτῷ καὶ ἐνδοξασθήσομαι, εἶπεν κύριος. 



Panoh el-harbeh vehineh limat vehavetem habayit venafakhti vo yaan meh neum Yehovah tzevaot yaan beiti asher-hu kharev veatem ratzim eish leveito:

Hag. 1:9‏ פָּנֹ֤ה אֶל־הַרְבֵּה֙ וְהִנֵּ֣ה לִמְעָ֔ט וַהֲבֵאתֶ֥ם הַבַּ֖יִת וְנָפַ֣חְתִּי ב֑וֹ יַ֣עַן מֶ֗ה נְאֻם֙ יְהוָ֣ה צְבָא֔וֹת יַ֗עַן בֵּיתִי֙ אֲשֶׁר־ה֣וּא חָרֵ֔ב וְאַתֶּ֥ם רָצִ֖ים אִ֥ישׁ לְבֵיתֽוֹ׃


Hag 1:9  ἐπεβλέψατε εἰς πολλά, καὶ ἐγένετο ὀλίγα· καὶ εἰσηνέχθη εἰς τὸν οἶκον, καὶ ἐξεφύσησα αὐτά. διὰ τοῦτο τάδε λέγει κύριος παντοκράτωρ Ἀνθ᾿ ὧν ὁ οἶκός μού ἐστιν ἔρημος, ὑμεῖς δὲ διώκετε ἕκαστος εἰς τὸν οἶκον αὐτοῦ, 

Αl-ken aleikhem kalu shamayim mital vehaaretz kalah yevula:

Hag. 1:10‏ עַל־כֵּ֣ן עֲלֵיכֶ֔ם כָּלְא֥וּ שָמַ֖יִם מִטָּ֑ל וְהָאָ֖רֶץ כָּלְאָ֥ה יְבוּלָֽהּ׃

Hag 1:10  διὰ τοῦτο ἀνέξει ὁ οὐρανὸς ἀπὸ δρόσου, καὶ ἡ γῆ ὑποστελεῖται τὰ ἐκφόρια αὐτῆς· 


Veeqra kharev alhaaretz veal heharim ve al-hadagan veal-hatirush veal-haitzhar veal asher totzi hadamah veal-haadam veal-habhemah veal col-yegia kapaim: S 

Hag. 1:11‏ וָאֶקְרָ֨א חֹ֜רֶב עַל־הָאָ֣רֶץ וְעַל־הֶהָרִ֗ים וְעַל־הַדָּגָן֙ וְעַל־הַתִּיר֣וֹשׁ וְעַל־הַיִּצְהָ֔ר וְעַ֛ל אֲשֶׁ֥ר תּוֹצִ֖יא הָאֲדָמָ֑ה וְעַל־הָֽאָדָם֙ וְעַל־הַבְּהֵמָ֔ה וְעַ֖ל כָּל־יְגִ֥יעַ כַּפָּֽיִם׃ ס

Hag 1:11  καὶ ἐπάξω ῥομφαίαν ἐπὶ τὴν γῆν καὶ ἐπὶ τὰ ὄρη καὶ ἐπὶ τὸν σῖτον καὶ ἐπὶ τὸν οἶνον καὶ ἐπὶ τὸ ἔλαιον καὶ ὅσα ἐκφέρει ἡ γῆ καὶ ἐπὶ τοὺς ἀνθρώπους καὶ ἐπὶ τὰ κτήνη καὶ ἐπὶ πάντας τοὺς πόνους τῶν χειρῶν αὐτῶν.




1.1   House of David and Levi Hear! (1:12-15)


Vayishma zerubbavel | ben shaltiyel vihoshua ben-yehotzadak hakohen hagadol vekhol  | sheerit[9] haam beqol Yehovah Eloheihem ve al-divrei khaggai hanavi kaasher shelakho Yehovah Eloheihem vaiyru haam mipnei Yehovah:

Hag. 1:12‏ וַיִּשְׁמַ֣ע זְרֻבָּבֶ֣ל ׀ בֶּֽן־שַׁלְתִּיאֵ֡ל וִיהוֹשֻׁ֣עַ בֶּן־יְהוֹצָדָק֩ הַכֹּהֵ֨ן הַגָּד֜וֹל וְכֹ֣ל ׀ שְׁאֵרִ֣ית הָעָ֗ם בְּקוֹל֙ יְהוָ֣ה אֱלֹֽהֵיהֶ֔ם וְעַל־דִּבְרֵי֙ חַגַּ֣י הַנָּבִ֔יא כַּאֲשֶׁ֥ר שְׁלָח֖וֹ יְהוָ֣ה אֱלֹהֵיהֶ֑ם וַיִּֽירְא֥וּ הָעָ֖ם מִפְּנֵ֥י יְהוָֽה׃

Hag 1:12  καὶ ἤκουσεν Ζοροβαβελ ὁ τοῦ Σαλαθιηλ ἐκ φυλῆς Ιουδα καὶ Ἰησοῦς ὁ τοῦ Ιωσεδεκ ὁ ἱερεὺς ὁ μέγας καὶ πάντες οἱ κατάλοιποι τοῦ λαοῦ τῆς φωνῆς κυρίου τοῦ θεοῦ αὐτῶν καὶ τῶν λόγων Αγγαιου τοῦ προφήτου, καθότι ἐξαπέστειλεν αὐτὸν κύριος ὁ θεὸς αὐτῶν πρὸς αὐτούς, καὶ ἐφοβήθη ὁ λαὸς ἀπὸ προσώπου κυρίου. 


Vayomer khaggai malak Yehovah bemalkhut Yehovah leam lemor ani itkhem neum-Yehovah:

Hag. 1:13‏ וַ֠יֹּאמֶר חַגַּ֞י מַלְאַ֧ךְ יְהוָ֛ה בְּמַלְאֲכ֥וּת יְהוָ֖ה לָעָ֣ם לֵאמֹ֑ר אֲנִ֥י אִתְּכֶ֖ם נְאֻם־יְהוָֽה׃

Hag 1:13  καὶ εἶπεν Αγγαιος ὁ ἄγγελος κυρίου τῷ λαῷ Ἐγώ εἰμι μεθ᾿ ὑμῶν, λέγει κύριος. 




Veyaar Yehovah et-ruakh zerubavel ben-shaltiyel pakhat Yehudah veet-ruakh Yehoshua ben-yehotzadak hakohen hagadol veet-ruakh kol sheerit haam veyavou vayaasu melakha beveit-Yehovah tzevaot Eloheihem: P

Hag. 1:14‏ וַיָּ֣עַר יְהוָ֡ה אֶת־רוּחַ֩ זְרֻבָּבֶ֨ל בֶּן־שַׁלְתִּיאֵ֜ל פַּחַ֣ת יְהוּדָ֗ה וְאֶת־ר֙וּחַ֙ יְהוֹשֻׁ֤עַ בֶּן־יְהוֹצָדָק֙ הַכֹּהֵ֣ן הַגָּד֔וֹל וְֽאֶת־ר֔וּחַ כֹּ֖ל שְׁאֵרִ֣ית הָעָ֑ם וַיָּבֹ֙אוּ֙ וַיַּעֲשׂ֣וּ מְלָאכָ֔ה בְּבֵית־יְהוָ֥ה צְבָא֖וֹת אֱלֹהֵיהֶֽם׃ פ


Hag 1:14  καὶ ἐξήγειρεν κύριος τὸ πνεῦμα Ζοροβαβελ τοῦ Σαλαθιηλ ἐκ φυλῆς Ιουδα καὶ τὸ πνεῦμα Ἰησοῦ τοῦ Ιωσεδεκ τοῦ ἱερέως τοῦ μεγάλου καὶ τὸ πνεῦμα τῶν καταλοίπων παντὸς τοῦ λαοῦ, καὶ εἰσῆλθον καὶ ἐποίουν ἔργα ἐν τῷ οἴκῳ κυρίου παντοκράτορος θεοῦ αὐτῶν 

Beyom eserim vearbaah lakhodesh bashishi bishnat stayim ledaryavesh hamelek: 

Hag. 1:15‏ בְּי֨וֹם עֶשְׂרִ֧ים וְאַרְבָּעָ֛ה לַחֹ֖דֶשׁ בַּשִּׁשִּׁ֑י בִּשְׁנַ֥ת שְׁתַּ֖יִם לְדָרְיָ֥וֶשׁ הַמֶּֽלֶךְ׃

Hag 1:15  τῇ τετράδι καὶ εἰκάδι τοῦ μηνὸς τοῦ ἕκτου τῷ δευτέρῳ ἔτει ἐπὶ Δαρείου τοῦ βασιλέως. 


1.2 Prophesying the Glory of Messiah

Bashivii beeserim veekhad lakhodesh hayah devar-yehovah beyad-kahaggai hanavi lemor:

Hag. 2:1‏ בַּשְּׁבִיעִ֕י בְּעֶשְׂרִ֥ים וְאֶחָ֖ד לַחֹ֑דֶשׁ הָיָה֙ דְּבַר־יְהוָ֔ה בְּיַד־חַגַּ֥י הַנָּבִ֖יא לֵאמֹֽר׃

Hag 2:1  Τῷ ἑβδόμῳ μηνὶ μιᾷ καὶ εἰκάδι τοῦ μηνὸς ἐλάλησεν κύριος ἐν χειρὶ Αγγαιου τοῦ προφήτου λέγων 



Emar-na el-zerubbavel ben-shaltiyel pakhat Yehudah veel-yehoshua ben-yehotzadak hakohen hagadol veel-sheerit haam lemor: 

Hag. 2:2‏ אֱמָר־נָ֗א אֶל־זְרֻבָּבֶ֤ל בֶּן־שַׁלְתִּיאֵל֙ פַּחַ֣ת יְהוּדָ֔ה וְאֶל־יְהוֹשֻׁ֥עַ בֶּן־יְהוֹצָדָ֖ק הַכֹּהֵ֣ן הַגָּד֑וֹל וְאֶל־שְׁאֵרִ֥ית הָעָ֖ם לֵאמֹֽר׃

Hag 2:2  Εἰπὸν δὴ πρὸς Ζοροβαβελ τὸν τοῦ Σαλαθιηλ ἐκ φυλῆς Ιουδα καὶ πρὸς Ἰησοῦν τὸν τοῦ Ιωσεδεκ τὸν ἱερέα τὸν μέγαν καὶ πρὸς πάντας τοὺς καταλοίπους τοῦ λαοῦ λέγων 


Mi bakhem hanishar asher raah et-habayit hazeh bikhvodo harishon umah atem roim oto atah halo khamohu keain beeneikhem:

Hag. 2:3‏ מִ֤י בָכֶם֙ הַנִּשְׁאָ֔ר אֲשֶׁ֤ר רָאָה֙ אֶת־הַבַּ֣יִת הַזֶּ֔ה בִּכְבוֹד֖וֹ הָרִאשׁ֑וֹן וּמָ֨ה אַתֶּ֜ם רֹאִ֤ים אֹתוֹ֙ עַ֔תָּה הֲל֥וֹא כָמֹ֛הוּ כְּאַ֖יִן בְּעֵינֵיכֶֽם׃


Hag 2:3  Τίς ἐξ ὑμῶν ὃς εἶδεν τὸν οἶκον τοῦτον ἐν τῇ δόξῃ αὐτοῦ τῇ ἔμπροσθεν; καὶ πῶς ὑμεῖς βλέπετε αὐτὸν νῦν; καθὼς οὐχ ὑπάρχοντα ἐνώπιον ὑμῶν. 



Veatah khazaq Zerubbavel | neum-yehovah vekhazaq Yehoshua ben-yehotzadaq hakohen hagadol vekhazaq kol-am haaretz neum-yehovah veasu ki ani itkhem neum Yehovah tzevaot:

Hag. 2:4‏ וְעַתָּ֣ה חֲזַ֣ק זְרֻבָּבֶ֣ל ׀ נְאֻם־יְהוָ֡ה וַחֲזַ֣ק יְהוֹשֻׁ֣עַ בֶּן־יְהוֹצָדָק֩ הַכֹּהֵ֨ן הַגָּד֜וֹל וַחֲזַ֨ק כָּל־עַ֥ם הָאָ֛רֶץ נְאֻם־יְהוָ֖ה וַֽעֲשׂ֑וּ כִּֽי־אֲנִ֣י אִתְּכֶ֔ם נְאֻ֖ם יְהוָ֥ה צְבָאֽוֹת׃

Hag 2:4  καὶ νῦν κατίσχυε, Ζοροβαβελ, λέγει κύριος, καὶ κατίσχυε, Ἰησοῦ ὁ τοῦ Ιωσεδεκ ὁ ἱερεὺς ὁ μέγας, καὶ κατισχυέτω πᾶς ὁ λαὸς τῆς γῆς, λέγει κύριος, καὶ ποιεῖτε· διότι μεθ᾿ ὑμῶν ἐγώ εἰμι, λέγει κύριος παντοκράτωρ, 


Et hadavar asher-karati itkhem betzetkhem mimitzrayim verukhi omedet betokhekhem al-tirau:S 

Hag. 2:5‏ אֶֽת־הַדָּבָ֞ר אֲשֶׁר־כָּרַ֤תִּי אִתְּכֶם֙ בְּצֵאתְכֶ֣ם מִמִּצְרַ֔יִם וְרוּחִ֖י עֹמֶ֣דֶת בְּתוֹכְכֶ֑ם אַל־תִּירָֽאוּ׃ ס

Hag 2:5  καὶ τὸ πνεῦμά μου ἐφέστηκεν ἐν μέσῳ ὑμῶν· θαρσεῖτε. 



Ki koh amar Yehovah tzevaot

od atah meat hi

veani marish et-hashemayim




Hag. 2:6‏ כִּ֣י כֹ֤ה אָמַר֙ יְהוָ֣ה צְבָא֔וֹת ע֥וֹד אַחַ֖ת מְעַ֣ט הִ֑יא וַאֲנִ֗י מַרְעִישׁ֙ אֶת־הַשָּׁמַ֣יִם וְאֶת־הָאָ֔רֶץ וְאֶת־הַיָּ֖ם וְאֶת־הֶחָרָבָֽה׃

Hag 2:6  διότι τάδε λέγει κύριος παντοκράτωρ Ἔτι ἅπαξ ἐγὼ σείσω τὸν οὐρανὸν καὶ τὴν γῆν καὶ τὴν θάλασσαν καὶ τὴν ξηράν· 

Vehirashti et-kol-goyim uvau khemdet kol-goyim umileti et-habayit hazeh kavod amar Yehovah tzevaot:

Hag. 2:7‏ וְהִרְעַשְׁתִּי֙ אֶת־כָּל־הַגּוֹיִ֔ם וּבָ֖אוּ חֶמְדַּ֣ת כָּל־הַגּוֹיִ֑ם וּמִלֵּאתִ֞י אֶת־הַבַּ֤יִת הַזֶּה֙ כָּב֔וֹד אָמַ֖ר יְהוָ֥ה צְבָאֽוֹת׃[10]

Hag 2:7  καὶ συσσείσω πάντα τὰ ἔθνη, καὶ ἥξει τὰ ἐκλεκτὰ πάντων τῶν ἐθνῶν, καὶ πλήσω τὸν οἶκον τοῦτον δόξης, λέγει κύριος παντοκράτωρ. 


Li hakesef


neum Yehovah tzevaot:

Hag. 2:8‏ לִ֥י הַכֶּ֖סֶף וְלִ֣י הַזָּהָ֑ב נְאֻ֖ם יְהוָ֥ה צְבָאֽוֹת׃


Hag 2:8  ἐμὸν τὸ ἀργύριον καὶ ἐμὸν τὸ χρυσίον, λέγει κύριος παντοκράτωρ. 


gadol yihyeh kevod habayit hazeh

hakharon min harishon

amar Yehovah Tzevaot

uvamakom hazeh

eten shalom

neum Yehovah Tzevaoth: P


גָּד֣וֹל יִֽהְיֶ֡ה כְּבוֹד֩ הַבַּ֨יִת הַזֶּ֤ה הָאַֽחֲרוֹן֙ מִן

הָ֣רִאשׁ֔וֹן אָמַ֖ר יְהוָ֣ה צְבָא֑וֹת וּבַמָּק֤וֹם הַזֶּה֙ אֶתֵּ֣ן שָׁל֔וֹם נְאֻ֖ם יְהוָ֥ה צְבָאֽוֹת׃ פ

Hag 2:9  διότι μεγάλη ἔσται ἡ δόξα τοῦ οἴκου τούτου ἡ ἐσχάτη ὑπὲρ τὴν πρώτην, λέγει κύριος παντοκράτωρ· καὶ ἐν τῷ τόπῳ τούτῳ δώσω εἰρήνην, λέγει κύριος παντοκράτωρ, καὶ εἰρήνην ψυχῆς εἰς περιποίησιν παντὶ τῷ κτίζοντι τοῦ ἀναστῆσαι τὸν ναὸν τοῦτον. 


1.3 Prophesying the Foundation of Blessing 24/9


Beeserim vearbaah latshii bishnat stayim ledaryavesh hayah devar-yehovah el-khaggai hanavi lemor:

Hag. 2:10‏ בְּעֶשְׂרִ֤ים וְאַרְבָּעָה֙ לַתְּשִׁיעִ֔י בִּשְׁנַ֥ת שְׁתַּ֖יִם לְדָרְיָ֑וֶשׁ הָיָה֙ דְּבַר־יְהוָ֔ה אֶל־חַגַּ֥י הַנָּבִ֖יא לֵאמֹֽר׃

Hag 2:10  Τετράδι καὶ εἰκάδι τοῦ ἐνάτου μηνὸς ἔτους δευτέρου ἐπὶ Δαρείου ἐγένετο λόγος κυρίου πρὸς Αγγαιον τὸν προφήτην λέγων 


Koh amar Yehovah tzevaot sheal-na et-hakohanim torah lemor:

Hag. 2:11‏ כֹּ֥ה אָמַ֖ר יְהוָ֣ה צְבָא֑וֹת שְׁאַל־נָ֧א אֶת־הַכֹּהֲנִ֛ים תּוֹרָ֖ה לֵאמֹֽר׃

Hag 2:11  Τάδε λέγει κύριος παντοκράτωρ Ἐπερώτησον τοὺς ἱερεῖς νόμον λέγων 


Hen | isa-eish besar-qodesh bikhnaf bigdei venaga bikhnafo el-halekhem veel-hanazid veel-hayain veel-shemen veel-kol maakhal hayiqdash veyaanu hakohenim vayomru “lo”: 

Hag. 2:12‏ הֵ֣ן ׀ יִשָּׂא־אִ֨ישׁ בְּשַׂר־קֹ֜דֶשׁ בִּכְנַ֣ף בִּגְד֗וֹ וְנָגַ֣ע בִּ֠כְנָפוֹ אֶל־הַלֶּ֨חֶם וְאֶל־הַנָּזִ֜יד וְאֶל־הַיַּ֧יִן וְאֶל־שֶׁ֛מֶן וְאֶל־כָּל־מַאֲכָ֖ל הֲיִקְדָּ֑שׁ וַיַּעֲנ֧וּ הַכֹּהֲנִ֛ים וַיֹּאמְר֖וּ לֹֽא׃

Hag 2:12  Ἐὰν λάβῃ ἄνθρωπος κρέας ἅγιον ἐν τῷ ἄκρῳ τοῦ ἱματίου αὐτοῦ καὶ ἅψηται τὸ ἄκρον τοῦ ἱματίου αὐτοῦ ἄρτου ἢ ἑψέματος ἢ οἴνου ἢ ἐλαίου ἢ παντὸς βρώματος, εἰ ἁγιασθήσεται; καὶ ἀπεκρίθησαν οἱ ἱερεῖς καὶ εἶπαν Οὔ. 


Veyomer khaggai “im-iga teme-nefesh bekhol-eleh hiytma?” vayaanu hakohenim vayomru “itma”:

Hag. 2:13‏ וַיֹּ֣אמֶר חַגַּ֔י אִם־יִגַּ֧ע טְמֵא־נֶ֛פֶשׁ בְּכָל־אֵ֖לֶּה הֲיִטְמָ֑א וַיַּעֲנ֧וּ הַכֹּהֲנִ֛ים וַיֹּאמְר֖וּ יִטְמָֽא׃

Hag 2:13  καὶ εἶπεν Αγγαιος Ἐὰν ἅψηται μεμιαμμένος ἐπὶ ψυχῇ ἀπὸ παντὸς τούτων, εἰ μιανθήσεται; καὶ ἀπεκρίθησαν οἱ ἱερεῖς καὶ εἶπαν Μιανθήσεται. 



Vayan khaggai vayomer “ken haam-hazeh vekhen-hagoi hazeh lifanai neum-yehovah vekhen kol-maaseh yedeihem veasher yaqrivu sham tame hu”

Hag. 2:14‏ וַיַּ֨עַן חַגַּ֜י וַיֹּ֗אמֶר כֵּ֣ן הָֽעָם־הַ֠זֶּה וְכֵן־הַגּ֨וֹי הַזֶּ֤ה לְפָנַי֙ נְאֻם־יְהוָ֔ה וְכֵ֖ן כָּל־מַעֲשֵׂ֣ה יְדֵיהֶ֑ם וַאֲשֶׁ֥ר יַקְרִ֛יבוּ שָׁ֖ם טָמֵ֥א הֽוּא׃


Hag 2:14  καὶ ἀπεκρίθη Αγγαιος καὶ εἶπεν Οὕτως ὁ λαὸς οὗτος καὶ οὕτως τὸ ἔθνος τοῦτο ἐνώπιον ἐμοῦ, λέγει κύριος, καὶ οὕτως πάντα τὰ ἔργα τῶν χειρῶν αὐτῶν, καὶ ὃς ἐὰν ἐγγίσῃ ἐκεῖ, μιανθήσεται ἕνεκεν τῶν λημμάτων αὐτῶν τῶν ὀρθρινῶν, ὀδυνηθήσονται ἀπὸ προσώπου πόνων αὐτῶν· καὶ ἐμισεῖτε ἐν πύλαις ἐλέγχοντας. 



Ve atah simu-na levavkhem min hayom hazeh vemaalah miterem sum-even el-even beheikhal Yehovah:

Hag. 2:15‏ וְעַתָּה֙ שִֽׂימוּ־נָ֣א לְבַבְכֶ֔ם מִן־הַיּ֥וֹם הַזֶּ֖ה וָמָ֑עְלָה מִטֶּ֧רֶם שֽׂוּם־אֶ֛בֶן אֶל־אֶ֖בֶן בְּהֵיכַ֥ל יְהוָֽה׃

Hag 2:15  καὶ νῦν θέσθε δὴ εἰς τὰς καρδίας ὑμῶν ἀπὸ τῆς ἡμέρας ταύτης καὶ ὑπεράνω πρὸ τοῦ θεῖναι λίθον ἐπὶ λίθον ἐν τῷ ναῷ κυρίου 


Mehayom ba el-aremat eserim vehaitah aserah ba el-hayeqev lakhshof khamashim purah vehaitah eserim:


Hag. 2:16‏ מִֽהְיוֹתָ֥ם בָּא֙ אֶל־עֲרֵמַ֣ת עֶשְׂרִ֔ים וְהָיְתָ֖ה עֲשָׂרָ֑ה בָּ֣א אֶל־הַיֶּ֗קֶב לַחְשֹׂף֙ חֲמִשִּׁ֣ים פּוּרָ֔ה וְהָיְתָ֖ה עֶשְׂרִֽים׃

Hag 2:16  τίνες ἦτε· ὅτε ἐνεβάλλετε εἰς κυψέλην κριθῆς εἴκοσι σάτα, καὶ ἐγένετο κριθῆς δέκα σάτα· καὶ εἰσεπορεύεσθε εἰς τὸ ὑπολήνιον ἐξαντλῆσαι πεντήκοντα μετρητάς, καὶ ἐγένοντο εἴκοσι. 

Hikeiti etkhem bashadafon uvayeraqon uvabarad et kol-maaseh yedeikhem vein-etkhem elai neum Yehovah:

Hag. 2:17‏ הִכֵּ֨יתִי אֶתְכֶ֜ם בַּשִּׁדָּפ֤וֹן וּבַיֵּֽרָקוֹן֙ וּבַבָּרָ֔ד אֵ֖ת כָּל־מַעֲשֵׂ֣ה יְדֵיכֶ֑ם וְאֵין־אֶתְכֶ֥ם אֵלַ֖י נְאֻם־יְהוָֽה׃

Hag 2:17  ἐπάταξα ὑμᾶς ἐν ἀφορίᾳ καὶ ἐν ἀνεμοφθορίᾳ καὶ ἐν χαλάζῃ πάντα τὰ ἔργα τῶν χειρῶν ὑμῶν, καὶ οὐκ ἐπεστρέψατε πρός με, λέγει κύριος. 



Simu-na levavkhem min hayom hazeh vamaalah miyom eserim vearbaah latshii lemin hayom asher-yusad heikhal-Yehovah simu-levavkhem:

Hag. 2:18‏ שִׂימוּ־נָ֣א לְבַבְכֶ֔ם מִן־הַיּ֥וֹם הַזֶּ֖ה וָמָ֑עְלָה מִיּוֹם֩ עֶשְׂרִ֨ים וְאַרְבָּעָ֜ה לַתְּשִׁיעִ֗י לְמִן־הַיּ֛וֹם אֲשֶׁר־יֻסַּ֥ד הֵֽיכַל־יְהוָ֖ה שִׂ֥ימוּ לְבַבְכֶֽם׃

Hag 2:18  ὑποτάξατε δὴ τὰς καρδίας ὑμῶν ἀπὸ τῆς ἡμέρας ταύτης καὶ ἐπέκεινα· ἀπὸ τῆς τετράδος καὶ εἰκάδος τοῦ ἐνάτου μηνὸς καὶ ἀπὸ τῆς ἡμέρας, ἧς ἐθεμελιώθη ὁ ναὸς κυρίου, θέσθε ἐν ταῖς καρδίαις ὑμῶν 


Haod hazera bamagora vead-hagefen vehatenah veharimon veetz hazeit lo’ nasa min hayom hazeh avarek:  

Hag. 2:19‏ הַע֤וֹד הַזֶּ֙רַע֙ בַּמְּגוּרָ֔ה וְעַד־הַגֶּ֨פֶן וְהַתְּאֵנָ֧ה וְהָרִמּ֛וֹן וְעֵ֥ץ הַזַּ֖יִת לֹ֣א נָשָׂ֑א מִן־הַיּ֥וֹם הַזֶּ֖ה אֲבָרֵֽךְ׃ ס

Hag 2:19  εἰ ἔτι ἐπιγνωσθήσεται ἐπὶ τῆς ἅλω καὶ εἰ ἔτι ἡ ἄμπελος καὶ ἡ συκῆ καὶ ἡ ῥόα καὶ τὰ ξύλα τῆς ἐλαίας τὰ οὐ φέροντα καρπόν, ἀπὸ τῆς ἡμέρας ταύτης εὐλογήσω. 


1.4 Prophecy: Yahuah Chooses Zerubbavel (24/9)

Vayehi devar-yehovah | shenit el-khaggai beeserim vearbaah lekhodesh lemor: 

Hag. 2:20‏ וַיְהִ֨י דְבַר־יְהוָ֤ה ׀ שֵׁנִית֙ אֶל־חַגַּ֔י בְּעֶשְׂרִ֧ים וְאַרְבָּעָ֛ה לַחֹ֖דֶשׁ לֵאמֹֽר׃

Hag 2:20  Καὶ ἐγένετο λόγος κυρίου ἐκ δευτέρου πρὸς Αγγαιον τὸν προφήτην τετράδι καὶ εἰκάδι τοῦ μηνὸς λέγων 


Emor el-zerubabel pakhat-yehudah lemor “ani matish et-hashamayim veet-haaretz:

Hag. 2:21‏ אֱמֹ֕ר אֶל־זְרֻבָּבֶ֥ל פַּֽחַת־יְהוּדָ֖ה לֵאמֹ֑ר אֲנִ֣י מַרְעִ֔ישׁ אֶת־הַשָּׁמַ֖יִם וְאֶת־הָאָֽרֶץ׃

Hag 2:21  Εἰπὸν πρὸς Ζοροβαβελ τὸν τοῦ Σαλαθιηλ ἐκ φυλῆς Ιουδα λέγων Ἐγὼ σείω τὸν οὐρανὸν καὶ τὴν γῆν καὶ τὴν θάλασσαν καὶ τὴν ξηρὰν 


Vehafakhti kise mamlakut vehishmadeti khozeq mamlakhut hagoyim vehafakhti merkavah verokheveiha veyardu susim verokhveihem eish bekherev akhiv: 

Hag. 2:22‏ וְהָֽפַכְתִּי֙ כִּסֵּ֣א מַמְלָכ֔וֹת וְהִ֨שְׁמַדְתִּ֔י חֹ֖זֶק מַמְלְכ֣וֹת הַגּוֹיִ֑ם וְהָפַכְתִּ֤י מֶרְכָּבָה֙ וְרֹ֣כְבֶ֔יהָ וְיָרְד֤וּ סוּסִים֙ וְרֹ֣כְבֵיהֶ֔ם אִ֖ישׁ בְּחֶ֥רֶב אָחִֽיו׃

Hag 2:22  καὶ καταστρέψω θρόνους βασιλέων καὶ ὀλεθρεύσω δύναμιν βασιλέων τῶν ἐθνῶν καὶ καταστρέψω ἅρματα καὶ ἀναβάτας, καὶ καταβήσονται ἵπποι καὶ ἀναβάται αὐτῶν ἕκαστος ἐν ῥομφαίᾳ πρὸς τὸν ἀδελφὸν αὐτοῦ. 


Beyom hahu neum-Yehovah Tzevaoth eqakhakha zerubabel ben-shealtiyel avdi neum-yehovah vesamtikha kakhotam ke-vakha vakharti neum Yehovah tzevaot.

Hag. 2:23‏ בַּיּ֣וֹם הַה֣וּא נְאֻם־יְהוָ֣ה צְבָא֡וֹת אֶ֠קָּחֲךָ זְרֻבָּבֶ֨ל בֶּן־שְׁאַלְתִּיאֵ֤ל עַבְדִּי֙ נְאֻם־יְהוָ֔ה וְשַׂמְתִּ֖יךָ כַּֽחוֹתָ֑ם כִּֽי־בְךָ֣ בָחַ֔רְתִּי נְאֻ֖ם יְהוָ֥ה צְבָאֽוֹת׃

Hag 2:23  ἐν τῇ ἡμέρᾳ ἐκείνῃ, λέγει κύριος παντοκράτωρ, λήμψομαί σε Ζοροβαβελ τὸν τοῦ Σαλαθιηλ τὸν δοῦλόν μου, λέγει κύριος, καὶ θήσομαί σε ὡς σφραγῖδα, διότι σὲ ᾑρέτισα, λέγει κύριος παντοκράτωρ. 








A Greek Text of Haggai LXXa


The Coming Glory of the Temple

Hag 2:1  Τῷ ἑβδόμῳ μηνὶ μιᾷ καὶ εἰκάδι τοῦ μηνὸς ἐλάλησεν κύριος ἐν χειρὶ Αγγαιου τοῦ προφήτου λέγων 

Hag 2:2  Εἰπὸν δὴ πρὸς Ζοροβαβελ τὸν τοῦ Σαλαθιηλ ἐκ φυλῆς Ιουδα καὶ πρὸς Ἰησοῦν τὸν τοῦ Ιωσεδεκ τὸν ἱερέα τὸν μέγαν καὶ πρὸς πάντας τοὺς καταλοίπους τοῦ λαοῦ λέγων 

Hag 2:3  Τίς ἐξ ὑμῶν ὃς εἶδεν τὸν οἶκον τοῦτον ἐν τῇ δόξῃ αὐτοῦ τῇ ἔμπροσθεν; καὶ πῶς ὑμεῖς βλέπετε αὐτὸν νῦν; καθὼς οὐχ ὑπάρχοντα ἐνώπιον ὑμῶν. 

Hag 2:4  καὶ νῦν κατίσχυε, Ζοροβαβελ, λέγει κύριος, καὶ κατίσχυε, Ἰησοῦ ὁ τοῦ Ιωσεδεκ ὁ ἱερεὺς ὁ μέγας, καὶ κατισχυέτω πᾶς ὁ λαὸς τῆς γῆς, λέγει κύριος, καὶ ποιεῖτε· διότι μεθ᾿ ὑμῶν ἐγώ εἰμι, λέγει κύριος παντοκράτωρ, 

Hag 2:5  καὶ τὸ πνεῦμά μου ἐφέστηκεν ἐν μέσῳ ὑμῶν· θαρσεῖτε. 

Hag 2:6  διότι τάδε λέγει κύριος παντοκράτωρ Ἔτι ἅπαξ ἐγὼ σείσω τὸν οὐρανὸν καὶ τὴν γῆν καὶ τὴν θάλασσαν καὶ τὴν ξηράν· 

Hag 2:7  καὶ συσσείσω πάντα τὰ ἔθνη, καὶ ἥξει τὰ ἐκλεκτὰ πάντων τῶν ἐθνῶν, καὶ πλήσω τὸν οἶκον τοῦτον δόξης, λέγει κύριος παντοκράτωρ. 

Hag 2:8  ἐμὸν τὸ ἀργύριον καὶ ἐμὸν τὸ χρυσίον, λέγει κύριος παντοκράτωρ. 

Hag 2:9  διότι μεγάλη ἔσται ἡ δόξα τοῦ οἴκου τούτου ἡ ἐσχάτη ὑπὲρ τὴν πρώτην, λέγει κύριος παντοκράτωρ· καὶ ἐν τῷ τόπῳ τούτῳ δώσω εἰρήνην, λέγει κύριος παντοκράτωρ, καὶ εἰρήνην ψυχῆς εἰς περιποίησιν παντὶ τῷ κτίζοντι τοῦ ἀναστῆσαι τὸν ναὸν τοῦτον. 

Blessings for a Defiled People

Hag 2:10  Τετράδι καὶ εἰκάδι τοῦ ἐνάτου μηνὸς ἔτους δευτέρου ἐπὶ Δαρείου ἐγένετο λόγος κυρίου πρὸς Αγγαιον τὸν προφήτην λέγων 

Hag 2:11  Τάδε λέγει κύριος παντοκράτωρ Ἐπερώτησον τοὺς ἱερεῖς νόμον λέγων 

Hag 2:12  Ἐὰν λάβῃ ἄνθρωπος κρέας ἅγιον ἐν τῷ ἄκρῳ τοῦ ἱματίου αὐτοῦ καὶ ἅψηται τὸ ἄκρον τοῦ ἱματίου αὐτοῦ ἄρτου ἢ ἑψέματος ἢ οἴνου ἢ ἐλαίου ἢ παντὸς βρώματος, εἰ ἁγιασθήσεται; καὶ ἀπεκρίθησαν οἱ ἱερεῖς καὶ εἶπαν Οὔ. 

Hag 2:13  καὶ εἶπεν Αγγαιος Ἐὰν ἅψηται μεμιαμμένος ἐπὶ ψυχῇ ἀπὸ παντὸς τούτων, εἰ μιανθήσεται; καὶ ἀπεκρίθησαν οἱ ἱερεῖς καὶ εἶπαν Μιανθήσεται. 

Hag 2:14  καὶ ἀπεκρίθη Αγγαιος καὶ εἶπεν Οὕτως ὁ λαὸς οὗτος καὶ οὕτως τὸ ἔθνος τοῦτο ἐνώπιον ἐμοῦ, λέγει κύριος, καὶ οὕτως πάντα τὰ ἔργα τῶν χειρῶν αὐτῶν, καὶ ὃς ἐὰν ἐγγίσῃ ἐκεῖ, μιανθήσεται ἕνεκεν τῶν λημμάτων αὐτῶν τῶν ὀρθρινῶν, ὀδυνηθήσονται ἀπὸ προσώπου πόνων αὐτῶν· καὶ ἐμισεῖτε ἐν πύλαις ἐλέγχοντας. 

Hag 2:15  καὶ νῦν θέσθε δὴ εἰς τὰς καρδίας ὑμῶν ἀπὸ τῆς ἡμέρας ταύτης καὶ ὑπεράνω πρὸ τοῦ θεῖναι λίθον ἐπὶ λίθον ἐν τῷ ναῷ κυρίου 

Hag 2:16  τίνες ἦτε· ὅτε ἐνεβάλλετε εἰς κυψέλην κριθῆς εἴκοσι σάτα, καὶ ἐγένετο κριθῆς δέκα σάτα· καὶ εἰσεπορεύεσθε εἰς τὸ ὑπολήνιον ἐξαντλῆσαι πεντήκοντα μετρητάς, καὶ ἐγένοντο εἴκοσι. 

Hag 2:17  ἐπάταξα ὑμᾶς ἐν ἀφορίᾳ καὶ ἐν ἀνεμοφθορίᾳ καὶ ἐν χαλάζῃ πάντα τὰ ἔργα τῶν χειρῶν ὑμῶν, καὶ οὐκ ἐπεστρέψατε πρός με, λέγει κύριος. 

Hag 2:18  ὑποτάξατε δὴ τὰς καρδίας ὑμῶν ἀπὸ τῆς ἡμέρας ταύτης καὶ ἐπέκεινα· ἀπὸ τῆς τετράδος καὶ εἰκάδος τοῦ ἐνάτου μηνὸς καὶ ἀπὸ τῆς ἡμέρας, ἧς ἐθεμελιώθη ὁ ναὸς κυρίου, θέσθε ἐν ταῖς καρδίαις ὑμῶν 

Hag 2:19  εἰ ἔτι ἐπιγνωσθήσεται ἐπὶ τῆς ἅλω καὶ εἰ ἔτι ἡ ἄμπελος καὶ ἡ συκῆ καὶ ἡ ῥόα καὶ τὰ ξύλα τῆς ἐλαίας τὰ οὐ φέροντα καρπόν, ἀπὸ τῆς ἡμέρας ταύτης εὐλογήσω. 

Zerubbabel Chosen as a Signet

Hag 2:20  Καὶ ἐγένετο λόγος κυρίου ἐκ δευτέρου πρὸς Αγγαιον τὸν προφήτην τετράδι καὶ εἰκάδι τοῦ μηνὸς λέγων 

Hag 2:21  Εἰπὸν πρὸς Ζοροβαβελ τὸν τοῦ Σαλαθιηλ ἐκ φυλῆς Ιουδα λέγων Ἐγὼ σείω τὸν οὐρανὸν καὶ τὴν γῆν καὶ τὴν θάλασσαν καὶ τὴν ξηρὰν 

Hag 2:22  καὶ καταστρέψω θρόνους βασιλέων καὶ ὀλεθρεύσω δύναμιν βασιλέων τῶν ἐθνῶν καὶ καταστρέψω ἅρματα καὶ ἀναβάτας, καὶ καταβήσονται ἵπποι καὶ ἀναβάται αὐτῶν ἕκαστος ἐν ῥομφαίᾳ πρὸς τὸν ἀδελφὸν αὐτοῦ. 

Hag 2:23  ἐν τῇ ἡμέρᾳ ἐκείνῃ, λέγει κύριος παντοκράτωρ, λήμψομαί σε Ζοροβαβελ τὸν τοῦ Σαλαθιηλ τὸν δοῦλόν μου, λέγει κύριος, καὶ θήσομαί σε ὡς σφραγῖδα, διότι σὲ ᾑρέτισα, λέγει κύριος παντοκράτωρ. 




This is a Greek text of the book of Haggai from esword. It has the Robinson’s Morphological condes to help one understand how the translator has translate the Hebrew of Haggai. The codes are as follows:

Prep = preposition, Adv= Adverb, Conj (conjunction), PRT (Particle) D Demonstrative Pronoun.


Definite Article, Nouns and Adjectives

The letters in the first place are: T (Definite article) A (Adjective), N (Noun). The letters following T, A, and N are representing the case (Nominative, Accusative, Dative or Genitive), number (Singular or Plural) and gender (Masculine, Neuter or Feminine) of the definite article (T), the noun (N) or the adjective (A). For example T-DSN means Definite article, Dative (indirect object), S (singular) and N (Neuter). There are four cases in LXX Greek. These are nominative (subject of a sentence), accusative (direct object), dative (indirect object) and Genitive (of origin or possession).


The verb is a much more is inflected differently. The first letter is V. The next 5 letters represent Tense which can be Present, Aorist (one off act like past simple) and Future. There are a few others but we are trying to simplify it. The second characteristic is VOICE. This can be Active, Middle or Passive (A, M, P). The third characteristic of the Greek verb is mood. This can be Indicative (I), Infinitive (N) or Subjunctive (S). The final two aspects are Person, 1, 2 or 3 first second or third, and Number (singular or plural).      


The Command to Rebuild the Temple

Hag 1:1  ενG1722 PREP τωG3588 T-DSN δευτερωG1208 A-DSN ετειG2094 N-DSN επιG1909 PREP δαρειουN-GSM τουG3588 T-GSM βασιλεωςG935 N-GSM ενG1722 PREP τωG3588 T-DSM μηνιG3303 N-DSM τωG3588 T-DSM εκτωG1622 A-DSM μιαG1519 A-DSF τουG3588 T-GSM μηνοςG3303 N-GSM εγενετοG1096 V-AMI-3S λογοςG3056 N-NSM κυριουG2962 N-GSM ενG1722 PREP χειριG5495 N-DSF αγγαιουN-GSM τουG3588 T-GSM προφητουG4396 N-GSM λεγωνG3004 V-PAPNS ειπονV-AAD-2S δηG1161 PRT προςG4314 PREP ζοροβαβελG2216 N-PRI τονG3588 T-ASM τουG3588 T-GSM σαλαθιηλG4528 N-PRI εκG1537 PREP φυληςG5443 N-GSF ιουδαG2448 N-PRI καιG2532 CONJ προςG4314 PREP ιησουνG2424 N-PRI τονG3588 T-ASM τουG3588 T-GSM ιωσεδεκN-PRI τονG3588 T-ASM ιερεαG2409 N-ASM τονG3588 T-ASM μεγανG3173 A-ASM λεγωνG3004 V-PAPNS 

Hag 1:2  ταδεG3592 D-APN λεγειG3004 V-PAI-3S κυριοςG2962 N-NSM παντοκρατωρG3841 N-NSM λεγωνG3004 V-PAPNS οG3588 T-NSM λαοςG2992 N-NSM ουτοςG3778 D-NSM λεγουσινG3004 V-PAI-3P ουχG3364 ADV ηκειG1854 V-PAI-3S οG3588 T-NSM καιροςG2540 N-NSM τουG3588 T-GSN οικοδομησαιG3618 V-AAN τονG3588 T-ASM οικονG3624 N-ASM κυριουG2962 N-GSM 

Hag 1:3  καιG2532 CONJ εγενετοG1096 V-AMI-3S λογοςG3056 N-NSM κυριουG2962 N-GSM ενG1722 PREP χειριG5495 N-DSF αγγαιουN-GSM τουG3588 T-GSM προφητουG4396 N-GSM λεγωνG3004 V-PAPNS 

Hag 1:4  ειG1487 CONJ καιροςG2540 N-NSM υμινG4771 P-DP μενG3303 PRT εστινG1510 V-PAI-3S τουG3588 T-GSN οικεινG3611 V-PAN ενG1722 PREP οικοιςG3624 N-DPM υμωνG4771 P-GP κοιλοσταθμοιςN-DPM οG3588 T-NSM δεG1161 PRT οικοςG3624 N-NSM ουτοςG3778 D-NSM εξηρημωταιV-RMI-3S 

Hag 1:5  καιG2532 CONJ νυνG3568 ADV ταδεG3592 D-APN λεγειG3004 V-PAI-3S κυριοςG2962 N-NSM παντοκρατωρG3841 N-NSM ταξατεG5021 V-AAD-2P δηG1161 PRT ταςG3588 T-APF καρδιαςG2588 N-APF υμωνG4771 P-GP ειςG1519 PREP ταςG3588 T-APF οδουςG3598 N-APF υμωνG4771 P-GP 

Hag 1:6  εσπειρατεG4687 V-AAI-2P πολλαG4183 A-APN καιG2532 CONJ εισηνεγκατεG1533 V-AAI-2P ολιγαG3641 A-APN εφαγετεG2068 V-AAI-2P καιG2532 CONJ ουκG3364 ADV ειςG1519 PREP πλησμονηνG4140 N-ASF επιετεG4095 V-AAI-2P καιG2532 CONJ ουκG3364 ADV ειςG1519 PREP μεθηνG3178 N-ASF περιεβαλεσθεG4016 V-AMI-2P καιG2532 CONJ ουκG3364 ADV εθερμανθητεG2328 V-API-2P ενG1722 PREP αυτοιςG846 D-DPM καιG2532 CONJ οG3588 T-NSM τουςG3588 T-APM μισθουςG3408 N-APM συναγωνG4863 V-PAPNS συνηγαγενG4863 V-AAI-3S ειςG1519 PREP δεσμονN-ASM τετρυπημενονV-RMPAS 

Hag 1:7  ταδεG3592 D-APN λεγειG3004 V-PAI-3S κυριοςG2962 N-NSM παντοκρατωρG3841 N-NSM θεσθεG5087 V-AMD-2P ταςG3588 T-APF καρδιαςG2588 N-APF υμωνG4771 P-GP ειςG1519 PREP ταςG3588 T-APF οδουςG3598 N-APF υμωνG4771 P-GP 

Hag 1:8  αναβητεG305 V-AAS-2P επιG1909 PREP τοG3588 T-ASN οροςG3735 N-ASN καιG2532 CONJ κοψατεG2875 V-AAD-2P ξυλαG3586 N-APN καιG2532 CONJ οικοδομησατεG3618 V-AAD-2P τονG3588 T-ASM οικονG3624 N-ASM καιG2532 CONJ ευδοκησωG2106 V-FAI-1S ενG1722 PREP αυτωG846 D-DSM καιG2532 CONJ ενδοξασθησομαιV-FPI-1S ειπενV-AAI-3S κυριοςG2962 N-NSM 

Hag 1:9  επεβλεψατεG1914 V-AAI-2P ειςG1519 PREP πολλαG4183 A-APN καιG2532 CONJ εγενετοG1096 V-AMI-3S ολιγαG3641 A-NPN καιG2532 CONJ εισηνεχθηG1533 V-API-3S ειςG1519 PREP τονG3588 T-ASM οικονG3624 N-ASM καιG2532 CONJ εξεφυσησαV-AAI-1S αυταG846 D-APN διαG1223 PREP τουτοG3778 D-ASN ταδεG3592 D-APN λεγειG3004 V-PAI-3S κυριοςG2962 N-NSM παντοκρατωρG3841 N-NSM ανθG473 PREP ωνG3739 R-GPN οG3588 T-NSM οικοςG3624 N-NSM μουG1473 P-GS εστινG1510 V-PAI-3S ερημοςG2048 N-NSF υμειςG4771 P-NP δεG1161 PRT διωκετεG1377 V-PAI-2P εκαστοςG1538 A-NSM ειςG1519 PREP τονG3588 T-ASM οικονG3624 N-ASM αυτουG846 D-GSM 

Hag 1:10  διαG1223 PREP τουτοG3778 D-ASN ανεξειV-FAI-3S οG3588 T-NSM ουρανοςG3772 N-NSM αποG575 PREP δροσουN-GSF καιG2532 CONJ ηG3588 T-NSF γηG1065 N-NSF υποστελειταιG5288 V-FMI-3S ταG3588 T-APN εκφοριαN-APN αυτηςG846 D-GSF 

Hag 1:11  καιG2532 CONJ επαξωV-FAI-1S ρομφαιανN-ASF επιG1909 PREP τηνG3588 T-ASF γηνG1065 N-ASF καιG2532 CONJ επιG1909 PREP ταG3588 T-APN ορηG3735 N-APN καιG2532 CONJ επιG1909 PREP τονG3588 T-ASM σιτονG4621 N-ASM καιG2532 CONJ επιG1909 PREP τονG3588 T-ASM οινονG3631 N-ASM καιG2532 CONJ επιG1909 PREP τοG3588 T-ASN ελαιονG1637 N-ASN καιG2532 CONJ οσαG3745 A-APN εκφερειG1627 V-PAI-3S ηG3588 T-NSF γηG1065 N-NSF καιG2532 ADV επιG1909 PREP τουςG3588 T-APM ανθρωπουςG444 N-APM καιG2532 CONJ επιG1909 PREP ταG3588 T-APN κτηνηG2934 N-APN καιG2532 CONJ επιG1909 PREP πανταςG3956 A-APM τουςG3588 T-APM πονουςG4192 N-APM τωνG3588 T-GPM χειρωνG5495 N-GPF αυτωνG846 D-GPM 

The People Obey the Lord

Hag 1:12  καιG2532 CONJ ηκουσενG191 V-AAI-3S ζοροβαβελG2216 N-PRI οG3588 T-NSM τουG3588 T-GSM σαλαθιηλG4528 N-PRI εκG1537 PREP φυληςG5443 N-GSF ιουδαG2448 N-PRI καιG2532 CONJ ιησουςG2424 N-PRI οG3588 T-NSM τουG3588 T-GSM ιωσεδεκN-PRI οG3588 T-NSM ιερευςG2409 N-NSM οG3588 T-NSM μεγαςG3173 A-NSM καιG2532 CONJ παντεςG3956 A-NPM οιG3588 T-NPM καταλοιποιG2645 A-NPM τουG3588 T-GSM λαουG2992 N-GSM τηςG3588 T-GSF φωνηςG5456 N-GSF κυριουG2962 N-GSM τουG3588 T-GSM θεουG2316 N-GSM αυτωνG846 D-GPM καιG2532 CONJ τωνG3588 T-GPM λογωνG3056 N-GPM αγγαιουN-GSM τουG3588 T-GSM προφητουG4396 N-GSM καθοτιG2530 ADV εξαπεστειλενG1821 V-AAI-3S αυτονG846 D-ASM κυριοςG2962 N-NSM οG3588 T-NSM θεοςG2316 N-NSM αυτωνG846 D-GPM προςG4314 PREP αυτουςG846 D-APM καιG2532 CONJ εφοβηθηG5399 V-API-3S οG3588 T-NSM λαοςG2992 N-NSM αποG575 PREP προσωπουG4383 N-GSN κυριουG2962 N-GSM 

Hag 1:13  καιG2532 CONJ ειπενV-AAI-3S αγγαιοςN-PRI οG3588 T-NSM αγγελοςG32 N-NSM κυριουG2962 N-GSM τωG3588 T-DSM λαωG2992 N-DSM εγωG1473 P-NS ειμιG1510 V-PAI-1S μεθG3326 PREP υμωνG4771 P-GP λεγειG3004 V-PAI-3S κυριοςG2962 N-NSM 

Hag 1:14  καιG2532 CONJ εξηγειρενV-IAI-3S κυριοςG2962 N-NSM τοG3588 T-ASN πνευμαG4151 N-ASN ζοροβαβελG2216 N-PRI τουG3588 T-GSM σαλαθιηλG4528 N-PRI εκG1537 PREP φυληςG5443 N-GSF ιουδαG2448 N-PRI καιG2532 CONJ τοG3588 T-ASN πνευμαG4151 N-ASN ιησουG2424 N-PRI τουG3588 T-GSM ιωσεδεκN-PRI τουG3588 T-GSM ιερεωςG2409 N-GSM τουG3588 T-GSM μεγαλουG3173 A-GSM καιG2532 CONJ τοG3588 T-ASN πνευμαG4151 N-ASN τωνG3588 T-GPM καταλοιπωνG2645 A-GPM παντοςG3956 A-GSM τουG3588 T-GSM λαουG2992 N-GSM καιG2532 CONJ εισηλθονG1525 V-AAI-3P καιG2532 CONJ εποιουνG4160 V-IAI-3P εργαG2041 N-APN ενG1722 PREP τωG3588 T-DSM οικωG3624 N-DSM κυριουG2962 N-GSM παντοκρατοροςG3841 N-GSM θεουG2316 N-GSM αυτωνG846 D-GPM 

Hag 1:15  τηG3588 T-DSF τετραδιN-DSF καιG2532 CONJ εικαδιN-DSF τουG3588 T-GSM μηνοςG3303 N-GSM τουG3588 T-GSM εκτουG1622 A-GSM τωG3588 T-DSN δευτερωG1208 A-DSN ετειG2094 N-DSN επιG1909 PREP δαρειουN-GSM τουG3588 T-GSM βασιλεωςG935 N-GSM 




The Latin Vulgate


The Command to Rebuild the Temple

Hag 1:1  in anno secundo Darii regis in mense sexto in die una mensis factum est verbum Domini in manu Aggei prophetae ad Zorobabel filium Salathihel ducem Iuda et ad Iesum filium Iosedech sacerdotem magnum dicens 

Hag 1:2  haec ait Dominus exercituum dicens populus iste dicit nondum venit tempus domus Domini aedificandae 

Hag 1:3  et factum est verbum Domini in manu Aggei prophetae dicens 

Hag 1:4  numquid tempus vobis est ut habitetis in domibus laqueatis et domus ista deserta 

Hag 1:5  et nunc haec dicit Dominus exercituum ponite corda vestra super vias vestras 

Hag 1:6  seminastis multum et intulistis parum comedistis et non estis satiati bibistis et non estis inebriati operuistis vos et non estis calefacti et qui mercedes congregavit misit eas in sacculum pertusum 

Hag 1:7  haec dicit Dominus exercituum ponite corda vestra super vias vestras 

Hag 1:8  ascendite in montem portate lignum et aedificate domum et acceptabilis mihi erit et glorificabor dicit Dominus 

Hag 1:9  respexistis ad amplius et ecce factum est minus et intulistis in domum et exsuflavi illud quam ob causam dicit Dominus exercituum quia domus mea deserta est et vos festinatis unusquisque in domum suam 

Hag 1:10  propter hoc super vos prohibiti sunt caeli ne darent rorem et terra prohibita est ne daret germen suum 

Hag 1:11  et vocavi siccitatem super terram et super montes et super triticum et super vinum et super oleum et quaecumque profert humus et super homines et super iumenta et super omnem laborem manuum 

The People Obey the Lord

Hag 1:12  et audivit Zorobabel filius Salathihel et Iesus filius Iosedech sacerdos magnus et omnes reliquiae populi vocem Dei sui et verba Aggei prophetae sicut misit eum Dominus Deus eorum ad ipsos et timuit populus a facie Domini 

Hag 1:13  et dixit Aggeus nuntius Domini de nuntiis Domini populo dicens ego vobiscum dicit Dominus 

Hag 1:14  et suscitavit Dominus spiritum Zorobabel filii Salathihel ducis Iuda et spiritum Iesu filii Iosedech sacerdotis magni et spiritum reliquorum de omni populo et ingressi sunt et faciebant opus in domo Domini exercituum Dei sui 


The Coming Glory of the Temple

Hag 2:1  in die vicesima et quarta mensis in sexto mense in anno secundo Darii regis 

Hag 2:2  in septimo mense vicesima et prima mensis factum est verbum Domini in manu Aggei prophetae dicens 

Hag 2:3  loquere ad Zorobabel filium Salathihel ducem Iuda et ad Iesum filium Iosedech sacerdotem magnum et ad reliquos populi dicens 

Hag 2:4  quis in vobis est derelictus qui vidit domum istam in gloria sua prima et quid vos videtis hanc nunc numquid non ita est quasi non sit in oculis vestris 

Hag 2:5  et nunc confortare Zorobabel dicit Dominus et confortare Iesu fili Iosedech sacerdos magne et confortare omnis popule terrae dicit Dominus exercituum et facite quoniam ego vobiscum sum dicit Dominus exercituum 

Hag 2:6  verbum quod placui vobiscum cum egrederemini de terra Aegypti et spiritus meus erit in medio vestrum nolite timere 

Hag 2:7  quia haec dicit Dominus exercituum adhuc unum modicum est et ego commovebo caelum et terram et mare et aridam 

Hag 2:8  et movebo omnes gentes et veniet desideratus cunctis gentibus et implebo domum istam gloria dicit Dominus exercituum 

Hag 2:9  meum est argentum et meum est aurum dicit Dominus exercituum 

Blessings for a Defiled People

Hag 2:10  magna erit gloria domus istius novissimae plus quam primae dicit Dominus exercituum et in loco isto dabo pacem dicit Dominus exercituum 

Hag 2:11  in vicesima et quarta noni mensis in anno secundo Darii factum est verbum Domini ad Aggeum prophetam dicens 

Hag 2:12  haec dicit Dominus exercituum interroga sacerdotes legem dicens 

Hag 2:13  si tulerit homo carnem sanctificatam in ora vestimenti sui et tetigerit de summitate eius panem aut pulmentum aut vinum aut oleum aut omnem cibum numquid sanctificabitur respondentes autem sacerdotes dixerunt non 

Hag 2:14  et dixit Aggeus si tetigerit pollutus in anima ex omnibus his numquid contaminabitur et responderunt sacerdotes et dixerunt contaminabitur 

Hag 2:15  et respondit Aggeus et dixit sic populus iste et sic gens ista ante faciem meam dicit Dominus et sic omne opus manuum eorum et omnia quae obtulerint ibi contaminata erunt 

Hag 2:16  et nunc ponite corda vestra a die hac et supra antequam poneretur lapis super lapidem in templo Domini 

Hag 2:17  cum accederetis ad acervum viginti modiorum et fierent decem intraretis ad torcular ut exprimeretis quinquaginta lagoenas et fiebant viginti 

Hag 2:18  percussi vos vento urente et aurugine et grandine omnia opera manuum vestrarum et non fuit in vobis qui reverteretur ad me dicit Dominus 

Hag 2:19  ponite corda vestra ex die ista et in futurum a die vicesima et quarta noni mensis a die qua fundamenta iacta sunt templi Domini ponite super cor vestrum 

Zerubbabel Chosen as a Signet

Hag 2:20  numquid iam semen in germine est et adhuc vinea et ficus et malogranatum et lignum olivae non floruit ex die ista benedicam 

Hag 2:21  et factum est verbum Domini secundo ad Aggeum in vicesima et quarta mensis dicens 

Hag 2:22  loquere ad Zorobabel ducem Iuda dicens ego movebo caelum pariter et terram 

Hag 2:23  et subvertam solium regnorum et conteram fortitudinem regni gentium et subvertam quadrigam et ascensorem eius et descendent equi et ascensores eorum vir in gladio fratris sui 

Hag 2:24  in die illo dicit Dominus exercituum adsumam te Zorobabel fili Salathihel serve meus dicit Dominus et ponam te quasi signaculum quia te elegi dicit Dominus exercituum 





  Masoretic Text Without Vowel Points



Hag 1:1  בשׁנת שׁתים לדריושׁ המלך בחדשׁ השׁשׁי ביום אחד לחדשׁ היה דבר־יהוה ביד־חגי הנביא אל־זרבבל בן־שׁאלתיאל פחת יהודה ואל־יהושׁע בן־יהוצדק הכהן הגדול לאמר׃ 

Hag 1:2  כה אמר יהוה צבאות לאמר העם הזה אמרו לא עת־בא עת־בית יהוה להבנות׃ 

Hag 1:3  ויהי דבר־יהוה ביד־חגי הנביא לאמר׃ 

Hag 1:4  העת לכם אתם לשׁבת בבתיכם ספונים והבית הזה חרב׃ 

Hag 1:5  ועתה כה אמר יהוה צבאות שׂימו לבבכם על־דרכיכם׃ 

Hag 1:6  זרעתם הרבה והבא מעט אכול ואין־לשׂבעה שׁתו ואין־לשׁכרה לבושׁ ואין־לחם לו והמשׂתכר משׂתכר אל־צרור נקוב׃ 

Hag 1:7  כה אמר יהוה צבאות שׂימו לבבכם על־דרכיכם׃ 

Hag 1:8  עלו ההר והבאתם עץ ובנו הבית וארצה־בו ואכבד אמר יהוה׃ 

Hag 1:9  פנה אל־הרבה והנה למעט והבאתם הבית ונפחתי בו יען מה נאם יהוה צבאות יען ביתי אשׁר־הוא חרב ואתם רצים אישׁ לביתו׃ 

Hag 1:10  על־כן עליכם כלאו שׁמים מטל והארץ כלאה יבולה׃ 

Hag 1:11  ואקרא חרב על־הארץ ועל־ההרים ועל־הדגן ועל־התירושׁ ועל־היצהר ועל אשׁר תוציא האדמה ועל־האדם ועל־הבהמה ועל כל־יגיע כפים׃ 

The People Obey the Lord

Hag 1:12  וישׁמע זרבבל בן־שׁלתיאל ויהושׁע בן־יהוצדק הכהן הגדול וכל שׁארית העם בקול יהוה אלהיהם ועל־דברי חגי הנביא כאשׁר שׁלחו יהוה אלהיהם וייראו העם מפני יהוה׃ 

Hag 1:13  ויאמר חגי מלאך יהוה במלאכות יהוה לעם לאמר אני אתכם נאם־יהוה׃ 

Hag 1:14  ויער יהוה את־רוח זרבבל בן־שׁלתיאל פחת יהודה ואת־רוח יהושׁע בן־יהוצדק הכהן הגדול ואת־רוח כל שׁארית העם ויבאו ויעשׂו מלאכה בבית־יהוה צבאות אלהיהם׃ 

Hag 1:15  ביום עשׂרים וארבעה לחדשׁ בשׁשׁי בשׁנת שׁתים לדריושׁ




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[1] See Joseph Naveh, Early History of the Alphbet (Magnes Press, 2000)

[2] The term amar is usually the simple past tense of the third masculine singular. So although Haggai may be speaking at a certain point in time he is telling the people a message he heard from Yahuah previously, if this very carries the force of past simple.

[3][3][3]  The translation of bishnat is “in the year of”. Bi is what is called an attached preposition. They are always attached to the beginning of a word. Bi can mean “in” or “with”. Shnat is the word for “year” shanah in construct form not absolute form. We can especially see it is contbeen replaveruct form because heh or h at the end has replaced with a tav, shanah to shnat. ah is usually considered the ending of a feminine noun.  

[4] Jason is a form of the name Jesus in Greek, Iesoun or the name as object in a sentence or the accusative.

[5] Ayin mem is also a noun meaning people.

[6] (Hylton A. , You Accepted It As the Word of God, 2018)

[7] This word sheerit is from the root meaning to remain or remnant and is the same root as one of Isaiah’s children, Shaer Yashuv “a remnant shall return.

[8] Usually in Haggai we have translating this verb as saying referring to what Haggai was to say to Zerubbabel. But what if here we translated it literally as infinitive as “to say”. Would that not mean Haggai was telling Zerubbabel to recite the word of Yahuah to him? Could this be used to increase faith in that in the Messianic mind “faith comes by hearing and hearing by the word of God” Romans. If Zerubbabel began to recite the word of Yahuah to him would this release the word of Yahuah as reciting the Torah would effect behavior as in the time of Josiah?

[9] This word sheerit is from the root meaning to remain or remnant and is the same root as one of Isaiah’s children, Shaer Yashuv “a remnant shall return.