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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
Предисловие

Пророк Аггей, евр. Хаггаи - "праздничный" "торжественный", LXX: 'AggaioV, Vulg: Aggaeus, книга которого как в еврейской так и в греческой Библии занимает десятое место в ряду книг двенадцати малых пророков, есть первый после вавилонского плена пророк Божий оставивший свое писание. Важное историческое значение книги пророка Аггея, бросающей определенный свет на первые дни и годы жизни иудеев по возвращении из плена, общепризнано. Многие новые исследователи (Шрадер и др. ) полагают даже, что в установленные даты начала постройки второго Иерусалимского храма единственно достоверным источником является сообщение книги пророка Аггея (24: и день 9-го месяца 2-го года царствования Дария Гистаспа - по Агг II:15, 18, см. I:1: след., и вполне согласное с ним сообщение книги современного ему пророка Захарии (Зах I:16; IV:9; VI:12; VIII:9), тогда как сообщение книги Ездры (1: Езд III-IV гл. ) о закладке храма в Иерусалиме еще в царствование Кира, именно во 2-й месяц 2-го года по возвращении Иудеев с Зоровавелем и Иисусом из плена 1: Езд III:8: след. ) объявляется ими лишенным исторической достоверности ввиду молчания книг пророков Аггея и Захарии о каких бы то ни было работах по постройке храма до их времени. Крайность и ложность этого мнения очевидна: нет никакой необходимости отрицать факт закладки второго храма еще во 2-м году по возвращении иудеев из плена около 536: г. до Р. X. ; сообщение об этом книги Ездры вполне применимо с датами книг пророков Аггея и Захария о возобновлении строительных по храму работ во 2-й год царств, в 519: или 518: году. Но здесь верно отмечается точность и определенность хронологических дат и всей вообще исторической ситуации книги пророка Аггея.

Сведений о жизни и деятельности пророка Аггея - единственного лица этого имени известного из Библии, кроме сообщаемых книгою его имени и подтверждаемых свидетельством 1-ой книги Ездры V:1; VI:14: о выступлении пророка Аггея вместе с прор. Захариею с проповедью о возобновлении работ по постройке второго храма Иерусалимского, - библейская письменность не сохранила. Иудейское предание называет (Baba Batra 15а) пророка Аггея членом так называемой Великой Синагоги (Кенесет-Гаггедола) как к этой же Великой Синагоге раввины причисляли не только пророков Захарию и Малахию, но и многих других сколько-нибудь выдающихся деятелей послепленной эпохи; как членам этой Великой Синагоги пророкам Аггею, Захарии и Малахии, в Талмуде приписывается составление многих правил и постановлений ритуального свойства (Эрубин II, 1: Шекалим III, 1). Но против достоверности этого свидетельства говорит уже то, что, по Иудейскому же преданию, Великая Синагога была учреждена только Ездрою, (458: г. до Р. X. ), следовательно, спустя лишь 62: года по выступлении Аггея на пророческое служение (ок. 520: г. ), а главное - крайняя сомнительность, даже более полная недостоверность самого существования Великой Синагоги. В древней Христианской Церкви тоже не сохранилось и не сложилось вполне устойчивого воззрения на личность пророка Аггея. По передаваемому Псевдо-Епифанием, Псевдо-Дорофеем и Псевдо-Исихием известно, Аггей еще в ранней юности пришел из Вавилона в Иудею, пророчествовал о возвращении народа из плена видел отчасти восстановление храма и первый воспел там "аллилуйя"; скончался в Иерусалиме и погребен там же вблизи от гробниц священников. Трудно сказать насколько достоверны эти сведения, но возможно, что в основе их лежит подлинное историческое зерно, тем более, что содержащее все эти сведения сочинение "De vita el morte prophetarum", как признается теперь в науке первоначально написано на еврейском языке. Как мало, однако, был общепринятым в древней Церкви выраженный здесь взгляд на время и обстоятельства пророческого служения Аггея, видно уже из того, что блаженный Августин (ennaratio in psalm CXLVII) полагал, что пророки Аггей и Захария начали свое пророческое служение еще в Вавилоне, а еще более из того, что, по свидетельству блаженного Иеронима и св. Кирилла Александрийского, Ориген с его последователями и некоторые другие, на основании Агг I:13, считали Аггея не человеком, а Ангелом, ниспосланным Богом для проповеди. В толковании на Агг I:13: блаженный Иероним пишет: "Некоторые думают, что Иоанн Креститель, Малахия, имя которого значит Ангел Господа и Аггей, книгу которого мы ныне имеем в своих руках, были Ангелами, но по соизволению и повелению Божию приняли человеческие тела и обращались среди людей" (Блаженного Иеронима - в русском переводе - Одна книга толкований на пророка Аггея, к Павле и Евстохии. Твор. Часть XVI: с. 333). Это неудобоприемлемое мнение, вызвавшее опровержение со стороны блаженного Иеронима и св. Кирилла Александр., могло возникнуть, кроме буквального понимания термина малеах Иегова в Агг I:13: - еще из отсутствия обычного у пророков указания имени отца пророка, а также из неизвестности в народе гробницы пророка.

Основания эти, конечно, совершенно недостаточны, тем более что в настоящее время имя отца пророка, быть может уже известно. При раскопках на площади Харам эс Шериф, прежде занятой иерусалимским храмом, была найдена древне-еврейская печать с вырезанною на ней буквами древне-еврейского шрифта надписью: "Аггея, сына Шевании". В виду находящегося только у пророка Аггея, упоминания о печати-перстне, носимой мужчинами не без основания видят в этой печати именно печать пророка Аггея, и предполагают, что он мог утерять ее именно вблизи храма, около которого он должен был находиться часто, так как с великим интересом следил за правильностью работ по постройке храма (Проф. А. А. Олесницкий, Ветхозаветный храм. с. 855).

При такой скудости и сомнительности сохраненных традицией сведений о личности, жизни и деятельности пророка Аггея, историческое зерно можно усматривать в сообщениях Епифания, Дорофея, Исихия, в основе которых лежит, по-видимому, древнее, первоначальное еврейское предание. В духе этого предания и некоторые новые исследователи (напр. Рейсс) допускают, что пророк Аггей принадлежал к священному Левиину колену и в юном возрасте возвратился из Вавилона. С последним не согласуется и имеет малую вероятность противоположное мнение других ученых (Евальда Корнилля и др. ), - опирающееся на толкование Агг II:3, - будто пророк Аггей принадлежал к числу тех старцев, которые видели еще храм Соломонов (ср. 1: Езд III:12), и, таким образом, при начале постройки храма имел, по меньшей мере, 80: лет. Сказание Епифания Дорофея, в его существенных чертах воспроизводят и наши Пролог и Четьи-Минеи под 16: декабря, когда празднуется Православною Церковью память св. пророка Аггея. В Четьи-Минее св. Димитрия Ростовского под 16-м декабря читаем о пророке Аггее следующее: "Сей бяше от племене Левиина, рожден в Вавилоне, в плене, еще млад сый прииде от Вавилона в Иерусалим, и пророчеством со святым пророком Захариею тридесят шесть лет. Предвариша же воплощение Христово за четыреста и седмьдесят лет, и явленно о развращении Аггей святый пророчествова. И виде отчасти издание церковное, Зоровавелем обновляемое по возвращении от Вавилонского плена. Умре же и погребен бысть близ гробов иерейских преславно понеже и той бе от рода священнического. Бяше же плешив и стар окружну имея броду и образом честен, и в добродетелех свидетельствован. Любим же бысть всеми и чтим, яко прославен и великий пророк: а имя его толкуется праздник или празднуяй". Здесь мало достоверны хронологические даты как продолжительности служения пророка: по Библии деятельность его продолжалась всего несколько месяцев, - так и времени жизни пророка по определенному свидетельству Библии же, пророческая проповедь Аггея относится ко 2-му году царствования Дария, т. е. около 520: до Р. X. ; тоже можно сказать и относительно указаний о внешнем виде пророка. Что же касается, опущенного здесь, упоминания Епифания Дорофея о том, что пророк Аггей первый воспел "аллилуйя" при восстановлении храма, то это обстоятельство по всей вероятности, стоит в связи с находящимися в древних переводах книги Псалмов надписаниями некоторых псалмов именами пророков Аггея и Захарии: псалмов CXXXVII, CXLV, CXLVII, CXLIII по LXX и слав., причем три последние псалма в греческом тексте надписываются: Allhlouia Aggaiou kai Zacariou; равным образом имена этих пророков стоят по тексту Вульгаты в псалмах CXI, CXLV, CXLVI и в Пешито - в псалмах CXXV-CXXVI. Но все эти надписания, в которых обычно и постоянно соединяются два современных друг другу пророка, говорят, очевидно, не об авторстве этих пророков в отношении перечисленных псалмов, а лишь о времени наибольшего, именно литургического их употребления, именно в период деятельности обоих пророков названных в надписании.

Но сколь скудны и смутны биографические сведения о пророке Аггее, сообщаемые преданием, столь ясны те исторические обстоятельства и отношения, которые ближайшим образом вызвали пророческую проповедь Аггея и вообще составляли, так сказать, исторический фон его деятельности. Возвратившиеся по указу Кира (2: Пар XXXVI:22-23; 1: Езд I:1-3) в 538-537-м году иудеи - в количестве 42: 360: человек свободных, 7337: рабов и 245: певцов и певиц (1: Езд II:64-65; Неем VII:66-67) в первый же год в седьмом месяце - Тисри - соорудили в Иерусалиме жертвенник Иегове и восстановили правильное совершение жертв и всего богослужения вообще (1: Езд III:2-6), а во втором месяце - Ийаре - следующего второго года, они, полные надежд на исполнение обетований, соединенных с возвращением из плена, ревностно приготовляют материалы строительные и полагают основание храму Господню (там же, 7-11: ст. ). Кажущаяся поспешность эта в заботе переселенцев о построении храма совершенно естественна и вполне понятна ввиду важного значения в Ветхом Завете храма, как истинного центра и жизненного нерва теократии (см. Втор XII:5, 11; 3: Цар VIII:29; IX:3; 4: Цар XXI:4; Иер XXXII:34). Завет Божий с избранным народом и обетования, данные Богом Израилю, требовали для осуществления благодатного общения между Богом и народом, особого места - храма, и новая иудейская община закладкою храма фактически свидетельствовала о своем искреннем желании восстановить свое общение с Богом, нарушенное и как бы прерванное по разрушении храма Соломонова, и получить исполнение обетований. Преобладающее настроение народной массы вначале было бодрое и полное энергии и радости (1: Езд III:7, 11). Однако, в общем хоре ликований сразу же послышался диссонанс при самой же закладке нового храма, а равно, конечно, и в последующее время наряду с ликованием молодого поколения послышался и плач стариков, видевших великолепие Соломонова храма и по закладке нового храма судивших о сравнительной бедности и ничтожестве последнего (1: Езд III:12-13; Агг II:4), а этим сильно ослаблялась ревность к постройке и, кроме того, представлялся повод сомневаться в осуществлении обетовании Божиих, связанных с храмом.

Дальнейшее неблагоприятное влияние на энергию строителей и успешность постройки оказали внешние препятствия. Самаряне предложили было иудеям свое участие в постройке, и, когда предложение их было отвергнуто иудеями, начали мешать делу постройки, чему благоприятствовало отсутствие Кира, ведшего в то время роковую для него войну с Массагетами, а после гибели Кира (529: г. ) Самаряне добились от Персидского двора официального запрещения постройки Иерусалимского храма (1: Езд IV:2-6, 23). Остановленная царским указом постройка, затем не возобновлялась во все царствование сына Кирова - Камбиза (529-522: гг. ), а также его преемника - Лжесмердиза (522-521: гг. ). Так продолжалось до начала царствования Дария Гистаспа (521-485: гг. ). Самое внешнее состояние иудейской общины в первые годы по возвращении из плена совершенно не соответствовало тем блестящим надеждам, которые несомненно питали возвратившиеся на основании пророческих предвещаний, связывающих с возвращением из плена полное обновление и всемирное прославление Израиля (см. напр., Иc LX, LXII гл. ): вместо этого переселенцев угнетало безотрадное сознание своей рабской зависимости от Персов (Неем IX:36), своей крайней бедности и всякого рода неудач (Агг I:6: и др. ).

Все это привело к тому, что первоначальная ревность и энергия к построению храма в народе исчезла и заменилась полным равнодушием к начатому делу; явилось даже убеждение, что "не время строить дом Господень" (Агг I:2). Вместо этого иудеи занялись созиданием собственных жилищ, иногда даже очень украшенных (Агг I:4) и вообще устроением собственного благополучия. Но Бог не благословлял успехам этих трудов: страну постоянно посещали засухи и полные неурожаи (Агг I:6; 9-11; II:15-19). А это, в связи со всем упомянутым, вызывало в народе чувство оставленности Богом, представление о прекращении со стороны Бога заветных отношений к Своему народу, отнятии Им Своего Духа (Агг II:5).

Когда, таким образом, не только постройка храма могла быть отложенною на самое неопределенное время, но великая опасность омертвения грозила всей религиозно-нравственной жизни теократической общины, тогда Богом воздвигнут был к пророческому служению Аггей. Цель и смысл деятельности пророка Аггея, очевидно, заключались в том, чтобы объяснить народу причины его бедственного состояния и неуспеха в трудах и начинаниях его; поднять павший дух переселенцев, убедить угрозами и увещаниями к скорейшей постройке храма; вдохнуть в него веру в непреложность заветных отношений Бога к иудеям и обетований Божиих, которые имеют быть выполнены именно в строящемся храме, - убедить, что в нем явится Мессия и положит основание Своему вечному и всемирному Царству, и что имеющие предшествовать тому перевороты среди земных царств не будут роковыми для иудеев, как стоящих под покровительством Божиим.

Таков круг главных идей небольшой по объему книги пророка Аггея (38: стихов в обеих главах ее). Она состоит из четырех речей, точно датированных по времени произнесения. Первая речь гл. I ст. 1-11: произнесена была в первый день (в праздник новомесячия) 6-го месяца (Элула) 2-го года царствования Дария Гистаспа. В ней пророк вскрывает действительную причину остановки в постройке храма и показывает ее несостоятельность, настоятельно требует возобновления работ по постройке храма, указывая при этом на переживаемые народом в настоящем и возможные еще в будущем бедствия, как на проявление гнева Божия за пренебрежение делом Божиим. Речь сопровождается историческим примечанием, ст. 12-15, о благоприятных следствиях первого выступления пророка: возобновлении постройки храма. Вторая речь, II:1-9, датирована 21: днем 7-го месяца (Тисри) того же года (в 7-й день праздника Кущей) и содержит увещание - бодро продолжать постройку, не смущаясь видимою ее бедностью и недостатком средств доставить новому храму благолепие первого, Соломонова храма; затем показывает те высокие духовные блага - милости завета Божия и благодати присутствия Иеговы, а затем и Мессии, - которые присущи будут новому храму еще в большей степени, чем первому. В третьей речи, II:10-19, произнесенной в 24-й день 9-го месяца (Каслева) того же года, пророк для поддержания ревности строителей храма указывает на то, что без храма, в котором люди получают очищение и освящение, все были нечисты, самые жертвы были не угодны Богу, и Бог в гневе Своем наказывал людей неплодородием земли; но когда иудеи показали уже ревность свою к устройству храма, Господь возвещает Свое благословение народу и все духовные и материальные, блага, которые оно приносит людям. Последняя, четвертая речь, II:20-23, произнесенная в тот же день, как и предыдущая, обращена собственно к Зоровавелю, и возвещает ему, как потомку Давидову и верному и покорному рабу Иеговы в деле построения храма, целость, сохранение и благосостояние под особенным покровительством Иеговы в то именно время, как произойдут великие политические перевороты и мировые катастрофы.

Все эти речи, как видно из беглого даже их обозрения, отличаются, во-первых, особенною краткостью в силу которой многие исследователи видели в них не более как сокращение более длинных речей, произнесенных к народу (ср. Агг I:13), - а затем - прямым (как 1-я и 2-я речи) или косвенным (речи 3-я и 4-я) отношением к постройке храма. Последняя черта подала некоторым протестантским ученым принимать значение богословия пророка Аггея, - считая, напр., недостатком его книги "непророческое усердие о восстановлении древнего культа" (Де Ветте) и допуская даже, что прор. Аггей с своей ревностью о построении храма подпадал вине обличаемых пророком Иеремиею людей, говоривших: "здесь храм Господень" (Иер VII:4) (Дум). Но подобные воззрения принципиально ложны и падают сами собою ввиду известного центрального значения храма в религии и теократии Ветхого Завета. Высокое библейское богословское значение содержания книги пророка Аггея подтверждается и другими, содержащимися в ней идеями богооткровенного учения. Такова, стоящая в связи и согласии с общебиблейским учением о промысле Божием, мысль пророка о том, что Бог небрегущих о славе имени Его наказывает бесплодием (Агг I:6, 9-11; II:16-17, 19, см. Втор XXVIII:22, 23, 38; Иер XII:13; Мих VI:15; Зах VIII:10). Глубоко важна и оправдана Новым Заветом мессианская мысль о превосходстве славы второго храма пред славою первого, и о грядущем даровании мира во втором храме (Агг II:9): в этом храме явился и проповедовал Свое Евангелие мира Господь Иисус Христос. Даже два законнических вопроса в Агг II:11-14: ставятся и решаются не только в точном согласия с буквою закона (Лев VI:26; Чис XIX:22), но и сопровождаются у пророка определенными и возвышенными нравственными требованиями. Наконец, высокий теологический и мессианский смысл имеет идея, что среди потрясений народов и царств, земли и неба Господь спасает избранных и всех их воспринимает в свое непоколебимое Царство (Агг II:6-7, 21-22. См. Евр XII:26-28).

Подлинность и единство книги пророка Аггея, за единичными исключениями, в науке общепризнанны (только Андре отрицает подлинность отдела Агг II:10-19, а Бёме считает неподлинными отдел Агг II:20-23, но на основаниях слишком недостаточных и несостоятельных). В языке книги, как происшедшей после уже плена, справедливо указывают немало стилистических особенностей библейско-еврейского языка в его позднейшей стадии развития.

Литература по изучению книги пророка Аггея:

А) на русском языке: переводы 1) блаж. Иеронима. Творения ч. 14-я; 2) св. Кирилла Александрийского - Творения ч. X; 3) блаженного Феодорита, еп. Кирского. Творения ч. V. 1907. Из учебных руководств лучшее - Д. Н. Нарциссова. Руководство к изучению пророческих книг Ветхого Завета. 1904.

В) Иностранная. Andre, Le prophete Aggee. Paris. 1895. Keil, Biblischer Commentar über die zwöll kleinen. Propheten. 1886. Lange. Die Propheten HaggaI, Sachara Mateachi 1876. Marti, Dodekapropheton. Tübingen 1904, s. 378: ff. и др.

1. Историко-хронологическое вступление. 2-4. Причина происшедшей остановки в постройке храме и несостоятельность этой причины. 5-8а. Бедственные последствия нерадения народа о построении храма. 8b-11. Увещание к возобновлению постройки. 12-15. Историческое замечание об успешности первой речи пророка - о начале работ по постройке храма.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
THE captivity in Babylon gave a very remarkable turn to the affairs of the Jewish church both in history and prophecy. It is made a signal epocha in our Saviour's genealogy, Matt. i. 17. Nine of the twelve minor prophets, whose oracles we have been hitherto consulting, lived and preached before that captivity, and most of them had an eye to it in their prophecies, foretelling it as the just punishment of Jerusalem's wickedness. But the last three (in whom the Spirit of prophecy took its period, until it revived in Christ's forerunner) lived and preached after the return out of captivity, not immediately upon it, but some time after. Haggai and Zechariah appeared much about the same time, eighteen years after the return, when the building of the temple was both retarded by its enemies and neglected by its friends. Then the prophets, Haggai the prophet and Zechariah the son of Iddo, prophesied unto the Jews that were in Jerusalem, in the name of the God of Israel, even unto them (so we read Ezra v. 1), to reprove them for their remissness, and to encourage them to revive that good work when it had stood still for some time, and to go on with it vigorously, notwithstanding the opposition they met with in it. Haggai began two months before Zechariah, who was raised up to second him, that out of the mouth of two witnesses the word might be established. But Zechariah continued longer at the work; for all Haggai's prophecies that are recorded were delivered within four months, in the second year of Darius, between the beginning of the sixth month and the end of the ninth. But we have Zechariah's prophecies dated above two years after, Zech. vii. 1. Some have the honour to lead, others to last, in the work of God. The Jews ascribe to these two prophets the honour of being members of the great synagogue (as they call it), which was formed after the return out of captivity; we think it more certain, and it was their honour, and a much greater honour, that they prophesied of Christ. Haggai spoke of him as the glory of the latter house, and Zechariah as the man, the branch. In them the light of that morning star shone more brightly than in the foregoing prophecies, as they lived nearer the time of the rising of the Sun of righteousness, and now began to see his day approaching. The LXX. makes Haggai and Zechariah to be the penmen of Ps. cxxxviii. and of Ps. cxlvi., cxlvii., and cxlviii.

In this chapter, after the preamble of the prophecy, we have, I. A reproof of the people of the Jews for their dilatoriness and slothfulness in building the temple, which had provoked God to contend with them by the judgment of famine and scarcity, with an exhortation to them to resume that good work and to prosecute it in good earnest, ver. 1-11. II. The good success of this sermon, appearing in the people's return and close application to that work, wherein the prophet, in God's name, animated and encouraged them, assuring them that God was with them, ver. 12-15.
Adam Clarke: Commentary on the Bible - 1831
The prophet reproves the people, and particularly their ruler and high priest, for negligence and delay in rebuilding the temple; and tells them that their neglect was the cause of their having been visited with unfruitful seasons, and other marks of the Divine displeasure, Hag 1:1-11. He encourages them to set about the work, and on their doing so, promises that God will be with them, Hag 1:12-15.
We know nothing of the parentage of Haggai. He was probably born in Babylon during the captivity, and appears to have been the first prophet sent to the Jews after their return to their own land. He was sent particularly to encourage the Jews to proceed with the building of the temple, which had been interrupted for about fourteen years. Cyrus, who had published an edict empowering the Jews to return to Jerusalem and rebuild their city and temple, revoked this edict in the second year of his reign, through the evil advice of his courtiers and other enemies of the Jews. After his death Cambyses renewed the prohibition, but after the death of Cambyses, Darius, the son of Hystaspes, renewed the permission; and Haggai was sent to encourage his countrymen to proceed with the work. Darius came to the throne about the year b.c. 521, and published his edict of permission for the Jews to rebuild the city and temple in the second year of his reign, which was the sixteenth of their return from Babylon.
Albert Barnes: Notes on the Bible - 1834
Introduction to Haggai
Haggai ישׁישׁי yeshı̂ yshâ y, the termination "-ai" is more frequently an abbRev_iation of the name of God which enters so largely into Hebrew names, as indeed we have חגיה chaggı̂ yâ h, Ch1 6:30. And this occurs not only, when the first part of the word is a verb, אחסבי 'ă chassebay, יהדי yehedday, יהמי yı̂ hemay, יעני ya‛ enay, יעשׂי ya‛ ă s'ay, אחזי 'achezay, ישׁמרי yı̂ shemeray, יריבי yerı̂ ybay, יאתרי ye'ateray (as Kohler observes p. 2.), but when it is a noun, as מתני matenay, הדי hı̂ dday, אמתי 'ă mı̂ tay, שׁלמי shalemay, צלתי tsı̂ lletay (coll. מתניה mattaneyâ h, and מתניהוּ mattaneyâ hû), שׁמשׁי shı̂ meshay, Ezra 4. פעלתי pe‛ ulletay Ch1 26:5 perhaps שׁבתי shabbetay, שׁטרי shı̂ ṭ eray or again אתי 'ı̂ ttay.) is the oldest of the three-fold band, to whom, after the captivity, the Word of God came, and by whom He consecrated the beginnings of this new condition of the chosen people.
He gave them these prophets, connecting their spiritual state after their return with that before the captivity, not leaving them wholly desolate, nor Himself without witness. He withdrew them about 100 years after, but some 420 years before Christ came, leaving His people to yearn the more for Him, of whom all the prophets spoke. Haggai himself seems to have almost finished his earthly course, before he was called to be a prophet; and in four months his office was closed. He speaks as one who had seen the first house in its glory Hag 2:3, and so was probably among the very aged men, who were the links between the first and the last, and who laid the foundation of the house in tears Ezr 3:12. After the first two months Zechariah first prophesies in the 8th month Zac 1:1.
Haggai resumes at the close of the 9th month and there ends Hag 2:10, Hag 2:20. On the same day in the 11th month, the series of visions were given to Zechariah Zac 1:7.) of his office, Zechariah, in early youth, was raised up to carry on his message; yet after one brief prophecy was again silent, until the aged prophet had ended the words which God gave him. Yet in this brief space he first stirred up the people in one month to rebuild the temple , prophesied of its glory through the presence of Christ Hag 2:1-9, yet taught that the presence of what was holy sanctified not the unholy, Hag 2:12. and closes in Him who, when heaven and earth shall be shaken, shall abide, and they whom God hath chosen in Him. Hag 2:20-23.)
It has been the custom of critics, in whose eyes the prophets were only poets , to speak of the style of Haggai as "tame, destitute of life and power," showing "a marked decline in" what they call "prophetic inspiration." The style of the sacred writers is, of course, conformed to their mission. prophetic descriptions of the future are but incidental to the mission of Haggai. Preachers do not speak in poetry, but set before the people their faults or their duties in vivid earnest language. Haggai sets before the people vividly their negligence and its consequences; he arrests their attention by his concise questions; at one time retorting their excuses Hag 1:4; at another asking them abruptly, in God's name, to say why their troubles came Hag 1:9.
Or he puts a matter of the law to the priests, that they may draw the inference, before he does it himself Hag 2:12-13. Or he asks them, what human hope had they Hag 2:19, before he tells them of the divine. Or he asks them (what was in their heart), "Is not this house poor?" Hag 2:3 before he tells them of the glory in store for it. At one time he uses heaped and condensed antitheses Hag 1:6, to set before them one thought; at another he enumerates, one by one, how the visitation of God fell upon all they had Hag 1:11, so that there seemed to be no end to it. At another, he uses a conciseness, like John Baptist's cry, "Repent ye, for the kingdom of heaven is at hand," in his repeated Hag 1:5-7. "Set your heart to your ways;" and then, with the same idiom, "set your heart" Hag 2:15-18 namely, to God's ways, what He had done upon disobedience, what He would do upon obedience. He bids them work for God, and then he expresses the acceptableness of that work to God, in the three words Hag 1:8, "And-I-will-take-pleasure in-it and-will-be-glorified." When they set themselves to obey, he encouraged them with the four words Hag 1:13, "I with-you saith the-Lord." This conciseness must have been still more impressive in his words, as delivered . We use many words, because our words are weak. Many of us can remember how the house of lords was hushed, so hear the few low, but sententious words of the aged general and statesman. But conceive the suggestive eloquence of those words, as a whole sermon, "Set your-heart on-your-ways."
Of distant prophecies there are only two Hag 2:6-9, Hag 2:21-23, so that the portion to be compared with the former prophets consists but of at most 7 verses. In these the language used is of the utmost simplicity. Haggai had only one message as to the future to convey, and he enforced it by the repeated use of the same word , that temporal things should be shaken, the eternal should remain, as Paul sums it up Heb 12:26. He, the long-yearned for, the chosen of God, the signet on His hand, should come; God would fill that house, so poor in their eyes, with glory, and there would He give peace. Haggai had an all-containing but very simple message to give from God. Any ornament of diction would but have impaired and obscured its meaning. The two or three slight idioms, noticed by one after another, are, though slight, forcible.
The office of Haggai was mainly to bring about one definite end, which God, who raised him up and inspired him, accomplished by him. It is in the light of this great accomplishment of the work entrusted to him on the verge of man's earthly course, that his power and energy are to be estimated. The words which are preserved in his book are doubtless (as indeed was the case as to most of the prophets) the representatives and embodiment of many like words, by which, during his short office, he roused the people from their dejection indifference and irreligious apathy, to the restoration of the public worship of God in the essentials of the preparatory dispensation.
Great lukewarmness had been shown in the return. The few looked mournfully to the religious center of Israel, the ruined temple, the cessation of the daily sacrifice, and, like Daniel Dan 9:20, "confessed" their "sin and the sin of their people Israel, and presented their supplication before the Lord their God for the holy mountain of their God." The most part appear, as now, to have been taken up with their material prosperity, and, at best, to have become injured to the cessation of their symbolic worship, connected, as it was, with the declaration of the forgiveness of their sins. Then too, God connected His declaration of pardon with certain outward acts: they became indifferent to the cessation of those acts, because few returned. The indifference was even remarkable among those, most connected with the altar. Of the 24 1 Chr. 24:3-19. orders of priests, only 16, 4 orders Ezr 2:36-39. returned; of the Levites, only 74 individuals Ezr 2:40; while of those assigned to help them, the Nethinim and the children of Solomon's servants, there were 392 Ezr 2:58.
This coldness continued at the return of Ezra. The edict of Artaxerxes Ezr 7:13-14, as suggested by Ezra, was more pious than those appointed to the service of God. In the first instance, no Levite answered to the invitation Ezr 8:15; on the special urgency and message of Ezra Ezr 8:18-19, "by the good hand of God upon us they brought us a man of understanding," of the sons of Levi; some 3 or 4 chief Levites; their sons and brethren; in all, 38; but of the Nethinim, nearly six times as many, 220 Ezr 8:20. These who thought more of temporal prosperity than of their high spiritual nobility and destination, had flourished doubtless in that exile as they have in their present homelessness, as "wanderers among the nations." Haman calculated apparently on being able to "pay out" of their spoils "ten thousand talents of silver (Est 3:9. Ahasuerus apparently, in acceding to Haman's proposal, made over to him the lives and property of the Jews. The silver is given unto thee the people also, to do with them as it seemeth good to thee. Est 3:11). The Jew's property, was confiscated with their lives. On the contrary, it was noticed, that the Jews, when permitted to defend their lives, did not lay their hands on the prey, which, by the king's decree, was granted to them, with authority to take the lives of those who should assault them. Est 8:11; Est 9:10, Est 9:15-16.) some 300, 000, 000 British pounds, two-thirds of the annual Rev_enue of the Persian Empire "into the king's treasuries."
The numbers who had returned with Zerubbabel had been (as had been foretold of all restorations) only "a remnant." There were 42, 360 free men, with 7, 337 male or female slaves Ezr 2:64-65; Neh 7:66-67. In the time of Augustus, it was no uncommon thing for a person to have 200 slaves (Hor. Sat. i. 9. 11) it is said that very many Romans possessed 10, 000 or 20, 000 slaves. Athenaeus vi. p. 272). The whole population which returned was not more than 212, 000, free men and women and children. The proportion of slaves is about 112, since in their case adults of both sexes were counted. The enumeration is minute, giving the number of their horses, mules, camels, asses. . The chief of the fathers however were not poor, since (though unspeakably short of the wealth, won by David and consecrated to the future temple) they Ezr 2:68-69 offered freely for the house of God, to set it up in its place, a sum about 117, 100 British pounds of our money. They had, beside, a grant from Cyrus, which he intended to cover the expenses of the building, the height and breadth whereof were determined by royal edict Ezr 4:3.
The monarch, however, of an eastern empire had, in proportion to its size, little power over his subordinates or the governors of the provinces, except by their recall or execution, when their oppressions or peculations notably exceeded bounds. The returned colony, from the first, were in fear of the nations, "the peoples of those countries" Ezr 3:3, their old enemies probably; and the first service," the altar to offer burnt-offerings thereon," was probably a service of fear rather than of love, as it is said Ezr 3:3, "they set up the altar upon its bases, for it was in fear upon them from the peoples of the lands, and they offered burnt-offerings thereon unto the Lord." They hoped apparently to win the favor of God, that He might, as of old, protect them against their enemies. However, the work was carried on Ezr 3:7 "according to the grant that they had of Cyrus king of Persia" and the foundations of the temple were laid amidst mixed joy at the carrying on of the work thus far, and sorrow at its poverty, compared to the first temple Ezr 3:11-13.
The hostility of the Samaritans discouraged them. Mixed as the religion of the Samaritans was - its better element being the corrupt religion of the ten tribes, its worse the idolatries of the various nations, brought there in the reign of Esarhaddon - the returned Jews could not accept their offer to join in their worship, without the certainty of admitting, with them, the idolatries, for which they had been punished so severely. For the Samaritans pleaded the identity of the two religions Ezr 4:2, "Let us build with you, for we serve your God, as ye do; and we do sacrifice unto Him since the days of Esarhaddon which brought us up hither." But in fact this mixed worship, in which Kg2 17:33 they feared the Lord and served their own gods, came to this, that Kg2 17:34 "they feared not the Lord, neither did they after the law and commandment which the Lord commanded the children of Jacob." For God claims the undivided allegiance of His creatures "these Kg2 17:41, feared the Lord and served their graven images, both their children and their children's children: as did their fathers, so do they to this day." But this worship included some of the most cruel abominations of pagandom, the sacrifice of their children to their gods Kg2 17:31.
The Samaritans, thus rejected, first themselves harassed the Jews in building, apparently by petty violence, as they did afterward in the rebuilding of the walls by Nehemiah "The people of the land weakened the hands of the people of Judah, and wore them out in building." This failing, they Ezr 4:5 "hired counselors" (doubtless at the Persian court), to "frustrate their purpose, all the days of Cyrus king of Persia, until the reign of Darius king of Persia." The object of the intrigues was probably to intercept the supplies, which Cyrus had engaged to bestow, which could readily be effected in an eastern court without any change of purpose or any cognizance of Cyrus.
In the next reign of Ahashverosh (i. e., Khshwershe, a title of honor of Cambyses) Ezr 4:6 they wrote accusations against the Jews, seemingly without any further effect, since none is mentioned. Perhaps Cambyses, in his expedition to Egypt, knew more of the Jews, than the Samaritans thought, or he may have shrunk from changing his father's decree, contrary to the fundamental principles of Persism, not to alter any decree, which the sovereign (acting, as he was assumed to do, under the influence of Ormuzd) had written. Pseudo-Smerdis (who doubtless took the title of honor, Artachshatr) may, as an impostor, have well been ignorant of Cyrus' decree, to which no allusion is made Ezr 4:7. From him the Samaritans, through Rehum the chancellor, obtained a decree prohibiting, until further notice, the rebuilding of the city. The accusers had overreached themselves, for the ground of their accusation was, the former rebellions of the city Ezr 4:12-13, Ezr 4:15-16; the prohibition accordingly extended only to the city Ezr 4:19, Ezr 4:21, not to the temple.
However, having obtained the decree, they were not scrupulous about its application, and "made" the Jews "to cease Ezr 4:23 by arm and power," the governor of the Jews being apparently unable, the governor of the cis-Euphratensian provinces being unwilling, to help. As this, however, was, in fact, a perversion of the decree, the Jews were left free to build, and in the second year of Darius Hystaspis Ezr 5:1-2, "Haggai, and then Zechariah, prophesied in the name of the God of Israel" to Zerubbabel, the native governor, and Joshua the high priest, "and the Jews in Judah and Jerusalem; and they began to build the house of God in Jerusalem." Force was no longer used. Those engaged in building appealed to the edict of Cyrus; the edict was found at Ecbatana Ezr 6:2, and the supplies which Cyrus had promised, were again ordered. The difficulty was at the commencement. The people had been cowed perhaps at first by the violence of Rehum and his companions; but they had acquiesced readily in the illegal prohibition, and had Hag 1:9 run each to his own house, some of them to their Hag 1:4 "ceiled houses."
All, employers or employed, were busy on their husbandry. But nothing flourished. The laborers' wages disappeared, as soon as gained Hag 1:6. East and west wind alike brought disease to their grain; both, as threatened upon disobedience in the law Deu 28:22. The east wind scorched and dried it up ; the warm west wind turned the ears yellow and barren; the hail smote the vines, so that when the unfilled and mutilated clusters were pressed out, only two-fifths of the hoped-for produce was yielded; and of the grain, only one half Hag 2:16.
In the midst of this, God raised up an earnest preacher of repentance. Haggai was taught, not to promise anything at the first, but to set before them, what they had been doing, and what was its result Hag 2:5-11. He sets it before them in detail; tells them that God had so ordered it for their neglect of His service, and bids them to amend. He bids them quit their accustomed ways; "go up into the mountain; bring wood; build the house." Conceive in Christian England, after some potato disease, or foot-and-mouth-disease (in Scriptural language "a murrain among the cattle"), a preacher arising and bidding them, consider your ways, and as the remedy, not to look to any human means, but to do something, which would please Almighty God; and not preaching only but effecting what he preached. Yet such was Haggai. He stood among his people, his existence a witness of the truth of what he said; himself one, who had lived among the outward splendors of the former temple; a contemporary of those, who said Jer 7:4, "the temple of the Lord, the temple of the Lord, the temple of the Lord are these;" who had held it to be impossible that Judah should be carried captive; who had prophesied the restoration of the vessels of God Jer 27:16; Jer 28:3, which had been carried away, not, as God foretold, after the captivity, but as an earnest that the fuller captivity should not be Jer 28:2; yet who had himself, according to the prophecies of the prophets of those days, been carried into captivity, and was now a part of that restoration which God had promised.
He stood among them "in gray-haired might," bade them do, what he bade them, in the name of God, to do; and they did it. When they had set about the work, he assured them of the presence of God with them Hag 1:13. A month later, when they were seemingly discouraged at its poorness, he promised them in God's name, that its glory would be greater than that of Solomon's Hag 2:3-9. Three days after, in contrast with the visitations up to that time, while there was as yet no token of any change, he promised them in the name of God Hag 2:19, "From this day will I bless you."
He himself apparently saw only the commencement of the work, for his prophecies lay within the second year of Darius and the temple was not completed until the sixth Ezr 6:15. Even the favorable rescript of Darius must have arrived after his last prophecy, since it was elicited by the inquiry of the governor, consequent upon the commenced rebuilding Ezr 5:3, only three months before his office closed Hag 1:15; Hag 2:10, Hag 2:20.
While this restoration of the public worship of God in its intregrity was his main office, yet he also taught by parable Hag 2:10-15 that the presence of what was outwardly holy did not, in itself, hallow those, among whom it was; but was itself unhallowed by inward unholiness.
Standing, too, amid the small handful of returned exiles, not, altogether, more than the inhabitants of Sheffield, he foretold, in simple all-comprehending words, that central gift of the Gospel Hag 2:9, "In this place will I give peace, saith the Lord." So had David, the sons of Korah, Micah, Isaiah, Ezekiel prophesied Psa 72:3-7; Psa 85:8, Psa 85:10; Mic 5:5; Isa 9:6-7; Isa 26:12; Isa 32:17; Isa 52:7; Isa 53:5; Isa 54:10, Isa 54:13; Isa 57:19; Isa 60:17; Isa 66:12; Eze 34:25; Eze 37:26, but the peace was to come, not then, but in the days of the Messiah. Other times had come, in which the false prophets had said Jer 6:14; Jer 8:11; Jer 14:13, "Peace, peace, when there was no peace;" when God had taken away His peace from Jer 16:5; "this people." And now, when the chastisements were fulfilled, when the land lay desolate, when every house of Jerusalem lay burned with fire Ch2 36:19 and the "blackness of ashes" alone "marked where they stood;" when the walls were broken down so that, even when leave was given to rebuild them, it seemed to their enemies a vain labor to Neh 4:2; "Rev_ive the stones out of the heaps of rubbish which were burned;" when Neh 2:3 "the place of their fathers' sepulchres lay waste, and the gates thereof were consumed with fire;" when, for their sakes, Zion was Mic 3:12 "plowed as a field" and "Jerusalem was become heaps" - let any one picture to himself the silver-haired prophet standing, at first, alone, rebuking the people, first through their governor and the high priest, then the collected multitude, in words, forceful from their simplicity, and obeyed! And then let them think whether anything of human or even divine eloquence was lacking, when the words flew straight like arrows to the heart, and roused the people to do at once, amid every obstacle, amid every down-heartedness or outward poverty, that for which God sent them. The outward ornament of words would have been misplaced, when the object was to bid a downhearted people, in the name of God, to do a definite work. Haggai sets before his people cause and effect; that they denied to God what was His, and that God denied to them what was His to give or to withhold. His sermon was, in His words whom he foretold; "Seek ye first the kingdom of God and His righteousness, and all these things shall be added unto you." He spoke in the name of God, and was obeyed.
"The Holy Spirit, who spake by the mouth of the prophets, willed that he by a foreboding name should be called Haggai, i. e., 'festive,' according to the subject whereof He should speak by his mouth. Yet was there not another festiveness in the prophet's heart, than the joy which he had or could have with the people, from the rebuilding of that temple made with hands, again to be defiled and burned with fire irrecoverably? Be it that the rebuilding of that temple, which he saw before him, was a matter of great festive joy; yet not in or for itself, but for Him, the festive joy of saints and angels and men, Christ; because when the temple should be rebuilt, the walls also of the city should be rebuilt and the city again inhabited and the people be united in one, of whom Christ should be born, fulfilling the truth of the promise made to Abraham and David and confirmed by an oath. So then we, by aid of the Holy Spirit, so enter upon what Haggai here speaketh, as not doubting that he altogether aimeth at Christ. And so may we in some sort be called or be Haggais, i. e., 'festive,' by contemplating that same, which because he should contemplate, he was, by a divine foreboding, called Haggai."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Hag 1:1, The time when Haggai prophesied; Hag 1:2, He reproves the people for neglecting the building of the house; Hag 1:7, He incites them to the building; Hag 1:12, He promises them, being forward, God's assistance.
John Gill
INTRODUCTION TO HAGGAI 1
This chapter contains the first sermon of the Prophet Haggai to the people of the Jews, directed to Zerubbabel the governor, and Joshua the high priest; the date of which is fixed, Hag 1:1. It begins with a charge against that people; saying the time to build the house of the Lord was not come, Hag 1:2 which is refuted by the prophet; arguing, that, if the time to panel their dwelling houses was come, then much more the time to build the Lord's house, Hag 1:3. They are urged to consider how unsuccessful they had been in their civil employments and labours, which was owing to their neglect of building the temple; wherefore, if they consulted their own good, and the glory of God, the best way was to set about it in all haste, and with diligence, Hag 1:5 yea, even the famine, which they had been afflicted with for some time, and which affected both man and beast, sprung from the same cause, Hag 1:10. This discourse had such an effect upon the governor, high priest, and people, that they immediately rose up, and went about the work they were exhorted to; upon which the prophet, by a special message from the Lord, promises his presence with them, Hag 1:12.
1:11:1 Յամին երկրորդի Դարեհի արքայի. յամսեանն վեցերորդի, որ օր մի էր ամսոյն. եղեւ բան Տեառն ՚ի ձեռն Անգէի մարգարէի, եւ ասէ. Խօսեա՛ց ընդ Զորաբաբիլի որդւոյ Սաղաթիէլի յազգէ Յուդայ, եւ ընդ Յեսուայ որդւոյ Յովսեդեկեայ քահանայի մեծի՝ եւ ասասցես[10771]։ [10771] Որպէս ծանուցաք ՚ի վերոյ. Ա Եզր Դ 13. գրեթէ ամենայն գրչագիրք մեր եւ յառաջիկայդ զանունս Զորաբաբէլ գրեալ ունէին՝ Զաւրաբաբէլ. որ մեզ պատշաճ թուեցաւ յամենայնի միապէս դնել ըստ սովորականին։ Ոմանք. Յեսովայ որդւոյ Յովսեդեկայ։.
1 Դարեհ արքայի երկրորդ տարում, վեցերորդ ամսուայ, որ ամսվա առաջին օրն էր, Տիրոջ պատգամը հասաւ Անգէ մարգարէի միջոցով եւ ասաց.
1 Դարեհ թագաւորին երկրորդ տարուան վեցերորդ ամսուան առաջին օրը, Տէրոջը խօսքը Անգէ մարգարէին միջոցով Յուդայի իշխանին Սաղաթիելեան Զօրաբաբէլին ու մեծ քահանային Յովսեդեկեան Յեսուին եղաւ՝ ըսելով,
Յամին երկրորդի Դարեհի արքայի, յամսեանն վեցերորդի, որ օր մի էր ամսոյն, եղեւ բան Տեառն ի ձեռն Անգէի մարգարէի [1]եւ ասէ. Խօսեաց ընդ Զորաբաբելի որդւոյ Սաղաթիելի յազգէ Յուդայ, եւ ընդ Յեսուայ որդւոյ Յովսեդեկեայ քահանայի մեծի, եւ ասասցես:

1:1 Յամին երկրորդի Դարեհի արքայի. յամսեանն վեցերորդի, որ օր մի էր ամսոյն. եղեւ բան Տեառն ՚ի ձեռն Անգէի մարգարէի, եւ ասէ. Խօսեա՛ց ընդ Զորաբաբիլի որդւոյ Սաղաթիէլի յազգէ Յուդայ, եւ ընդ Յեսուայ որդւոյ Յովսեդեկեայ քահանայի մեծի՝ եւ ասասցես[10771]։
[10771] Որպէս ծանուցաք ՚ի վերոյ. Ա Եզր Դ 13. գրեթէ ամենայն գրչագիրք մեր եւ յառաջիկայդ զանունս Զորաբաբէլ գրեալ ունէին՝ Զաւրաբաբէլ. որ մեզ պատշաճ թուեցաւ յամենայնի միապէս դնել ըստ սովորականին։ Ոմանք. Յեսովայ որդւոյ Յովսեդեկայ։
.
1 Դարեհ արքայի երկրորդ տարում, վեցերորդ ամսուայ, որ ամսվա առաջին օրն էր, Տիրոջ պատգամը հասաւ Անգէ մարգարէի միջոցով եւ ասաց.
1 Դարեհ թագաւորին երկրորդ տարուան վեցերորդ ամսուան առաջին օրը, Տէրոջը խօսքը Անգէ մարգարէին միջոցով Յուդայի իշխանին Սաղաթիելեան Զօրաբաբէլին ու մեծ քահանային Յովսեդեկեան Յեսուին եղաւ՝ ըսելով,
zohrab-1805▾ eastern-1994▾ western am▾
1:11:1 Во второй год царя Дария, в шестой месяц, в первый день месяца, было слово Господне через Аггея пророка к Зоровавелю, сыну Салафиилеву, правителю Иудеи, и к Иисусу, сыну Иоседекову, великому иерею:
1:1 ἐν εν in τῷ ο the δευτέρῳ δευτερος second ἔτει ετος year ἐπὶ επι in; on Δαρείου δαρειος the βασιλέως βασιλευς monarch; king ἐν εν in τῷ ο the μηνὶ μην.1 month τῷ ο the ἕκτῳ εκτος.1 sixth μιᾷ εις.1 one; unit τοῦ ο the μηνὸς μην.1 month ἐγένετο γινομαι happen; become λόγος λογος word; log κύριου κυριος lord; master ἐν εν in χειρὶ χειρ hand Αγγαιου αγγαιος the προφήτου προφητης prophet λέγων λεγω tell; declare εἰπὸν επω say; speak δὴ δη in fact πρὸς προς to; toward Ζοροβαβελ ζοροβαβελ Zorobabel; Zorovavel τὸν ο the τοῦ ο the Σαλαθιηλ σαλαθιηλ Salathiēl; Salathil ἐκ εκ from; out of φυλῆς φυλη tribe Ιουδα ιουδα Iouda; Iutha καὶ και and; even πρὸς προς to; toward Ἰησοῦν ιησους Iēsous; Iisus τὸν ο the τοῦ ο the Ιωσεδεκ ιωσεδεκ the ἱερέα ιερευς priest τὸν ο the μέγαν μεγας great; loud λέγων λεγω tell; declare
1:1 בִּ bi בְּ in שְׁנַ֤ת šᵊnˈaṯ שָׁנָה year שְׁתַּ֨יִם֙ šᵊttˈayim שְׁנַיִם two לְ lᵊ לְ to דָרְיָ֣וֶשׁ ḏoryˈāweš דָּרְיָוֶשׁ Darius הַ ha הַ the מֶּ֔לֶךְ mmˈeleḵ מֶלֶךְ king בַּ ba בְּ in † הַ the חֹ֨דֶשׁ֙ ḥˈōḏeš חֹדֶשׁ month הַ ha הַ the שִּׁשִּׁ֔י ššiššˈî שִׁשִּׁי sixth בְּ bᵊ בְּ in יֹ֥ום yˌôm יֹום day אֶחָ֖ד ʔeḥˌāḏ אֶחָד one לַ la לְ to † הַ the חֹ֑דֶשׁ ḥˈōḏeš חֹדֶשׁ month הָיָ֨ה hāyˌā היה be דְבַר־ ḏᵊvar- דָּבָר word יְהוָ֜ה [yᵊhwˈāh] יְהוָה YHWH בְּ bᵊ בְּ in יַד־ yaḏ- יָד hand חַגַּ֣י ḥaggˈay חַגַּי Haggai הַ ha הַ the נָּבִ֗יא nnāvˈî נָבִיא prophet אֶל־ ʔel- אֶל to זְרֻבָּבֶ֤ל zᵊrubbāvˈel זְרֻבָּבֶל Zerubbabel בֶּן־ ben- בֵּן son שְׁאַלְתִּיאֵל֙ šᵊʔaltîʔˌēl שְׁאַלְתִּיאֵל Shealtiel פַּחַ֣ת paḥˈaṯ פֶּחָה governor יְהוּדָ֔ה yᵊhûḏˈā יְהוּדָה Judah וְ wᵊ וְ and אֶל־ ʔel- אֶל to יְהֹושֻׁ֧עַ yᵊhôšˈuₐʕ יְהֹושֻׁעַ Joshua בֶּן־ ben- בֵּן son יְהֹוצָדָ֛ק yᵊhôṣāḏˈāq יְהֹוצָדָק Jehozadak הַ ha הַ the כֹּהֵ֥ן kkōhˌēn כֹּהֵן priest הַ ha הַ the גָּדֹ֖ול ggāḏˌôl גָּדֹול great לֵ lē לְ to אמֹֽר׃ ʔmˈōr אמר say
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 dicensIn the second year of Darius the king, in the sixth month, in the first day of the month, the word of the Lord came by the hand of Aggeus the prophet, to Zorobabel the son of Salathiel, governor of Juda, and to Jesus the son of Josedec the high priest, saying:
1. In the second year of Darius the king, in the sixth month, in the first day of the month, came the word of the LORD by Haggai the prophet unto Zerubbabel the son of Shealtiel, governor of Judah, and to Joshua the son of Jehozadak, the high priest, saying,
1:1. In the second year of king Darius, in the sixth month, on the first day of the month, the word of the Lord came, by the hand of Haggai the prophet, to Zerubbabel the son of Shealtiel, governor of Judah, and to Jesus the son of Jehozadak, the high priest, saying:
1:1. In the second year of Darius the king, in the sixth month, in the first day of the month, came the word of the LORD by Haggai the prophet unto Zerubbabel the son of Shealtiel, governor of Judah, and to Joshua the son of Josedech, the high priest, saying,
In the second year of Darius the king, in the sixth month, in the first day of the month, came the word of the LORD by Haggai the prophet unto Zerubbabel the son of Shealtiel, governor of Judah, and to Joshua the son of Josedech, the high priest, saying:

1:1 Во второй год царя Дария, в шестой месяц, в первый день месяца, было слово Господне через Аггея пророка к Зоровавелю, сыну Салафиилеву, правителю Иудеи, и к Иисусу, сыну Иоседекову, великому иерею:
1:1
ἐν εν in
τῷ ο the
δευτέρῳ δευτερος second
ἔτει ετος year
ἐπὶ επι in; on
Δαρείου δαρειος the
βασιλέως βασιλευς monarch; king
ἐν εν in
τῷ ο the
μηνὶ μην.1 month
τῷ ο the
ἕκτῳ εκτος.1 sixth
μιᾷ εις.1 one; unit
τοῦ ο the
μηνὸς μην.1 month
ἐγένετο γινομαι happen; become
λόγος λογος word; log
κύριου κυριος lord; master
ἐν εν in
χειρὶ χειρ hand
Αγγαιου αγγαιος the
προφήτου προφητης prophet
λέγων λεγω tell; declare
εἰπὸν επω say; speak
δὴ δη in fact
πρὸς προς to; toward
Ζοροβαβελ ζοροβαβελ Zorobabel; Zorovavel
τὸν ο the
τοῦ ο the
Σαλαθιηλ σαλαθιηλ Salathiēl; Salathil
ἐκ εκ from; out of
φυλῆς φυλη tribe
Ιουδα ιουδα Iouda; Iutha
καὶ και and; even
πρὸς προς to; toward
Ἰησοῦν ιησους Iēsous; Iisus
τὸν ο the
τοῦ ο the
Ιωσεδεκ ιωσεδεκ the
ἱερέα ιερευς priest
τὸν ο the
μέγαν μεγας great; loud
λέγων λεγω tell; declare
1:1
בִּ bi בְּ in
שְׁנַ֤ת šᵊnˈaṯ שָׁנָה year
שְׁתַּ֨יִם֙ šᵊttˈayim שְׁנַיִם two
לְ lᵊ לְ to
דָרְיָ֣וֶשׁ ḏoryˈāweš דָּרְיָוֶשׁ Darius
הַ ha הַ the
מֶּ֔לֶךְ mmˈeleḵ מֶלֶךְ king
בַּ ba בְּ in
הַ the
חֹ֨דֶשׁ֙ ḥˈōḏeš חֹדֶשׁ month
הַ ha הַ the
שִּׁשִּׁ֔י ššiššˈî שִׁשִּׁי sixth
בְּ bᵊ בְּ in
יֹ֥ום yˌôm יֹום day
אֶחָ֖ד ʔeḥˌāḏ אֶחָד one
לַ la לְ to
הַ the
חֹ֑דֶשׁ ḥˈōḏeš חֹדֶשׁ month
הָיָ֨ה hāyˌā היה be
דְבַר־ ḏᵊvar- דָּבָר word
יְהוָ֜ה [yᵊhwˈāh] יְהוָה YHWH
בְּ bᵊ בְּ in
יַד־ yaḏ- יָד hand
חַגַּ֣י ḥaggˈay חַגַּי Haggai
הַ ha הַ the
נָּבִ֗יא nnāvˈî נָבִיא prophet
אֶל־ ʔel- אֶל to
זְרֻבָּבֶ֤ל zᵊrubbāvˈel זְרֻבָּבֶל Zerubbabel
בֶּן־ ben- בֵּן son
שְׁאַלְתִּיאֵל֙ šᵊʔaltîʔˌēl שְׁאַלְתִּיאֵל Shealtiel
פַּחַ֣ת paḥˈaṯ פֶּחָה governor
יְהוּדָ֔ה yᵊhûḏˈā יְהוּדָה Judah
וְ wᵊ וְ and
אֶל־ ʔel- אֶל to
יְהֹושֻׁ֧עַ yᵊhôšˈuₐʕ יְהֹושֻׁעַ Joshua
בֶּן־ ben- בֵּן son
יְהֹוצָדָ֛ק yᵊhôṣāḏˈāq יְהֹוצָדָק Jehozadak
הַ ha הַ the
כֹּהֵ֥ן kkōhˌēn כֹּהֵן priest
הַ ha הַ the
גָּדֹ֖ול ggāḏˌôl גָּדֹול great
לֵ לְ to
אמֹֽר׃ ʔmˈōr אמר say
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
In the second year of Darius the king, in the sixth month, in the first day of the month, the word of the Lord came by the hand of Aggeus the prophet, to Zorobabel the son of Salathiel, governor of Juda, and to Jesus the son of Josedec the high priest, saying:
1:1. In the second year of king Darius, in the sixth month, on the first day of the month, the word of the Lord came, by the hand of Haggai the prophet, to Zerubbabel the son of Shealtiel, governor of Judah, and to Jesus the son of Jehozadak, the high priest, saying:
1:1. In the second year of Darius the king, in the sixth month, in the first day of the month, came the word of the LORD by Haggai the prophet unto Zerubbabel the son of Shealtiel, governor of Judah, and to Joshua the son of Josedech, the high priest, saying,
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1. Согласно преобладающе-историческому характеру книги пророка Аггея, она начинается точною и определенною хронологическою датою первого выступления пророка, как равным образом точно датированы по времени произнесений и все последующие его речи (гл. II, ст. 1, 10, 20). Способ датирования обнаруживает приметное влияние Вавилонского времяисчисления на Иудейское: видно, что Вавилонский календарь и Халдейское времяисчисление вообще хорошо были усвоены в течение плена иудеями, как доказывают это подобные же даты в книгах пророков Даниила (X:1) и Захарии (I:7; VII:1), а также Неемии (I:1; II:1). Отличие от древнееврейского способа датирования здесь заключается, прежде всего, в том, что, если раньше у священных писателей события датировались по годам трех родных еврейских, иудейских и израильских царей (напр. Иер XXV:1; XXVI:1; XXVIII:1), то со времени плена и после него началом при счислении событий священные писатели берут годы царствования иноземных царей, покорявших иудеев. "До пленения, - говорит блаженный Феодорит, - пророки надписывали годы царей Иудиных и Израилевых, по возвращении же из плена, поелику у иудеев не было уже своих царей, божественный Аггей выставляет год царя персидского, и упоминает не только год, но и месяц и день, желая показать не только скорость построения, но и богатство щедрот, с каким Бог всяческих дает благословение Свое созидающим" (с. 58). Именем Дария, евр. Дарьявеш, древне-персидск. Darayavaus, вавилонск. Darijamus [Блаженный Иероним (с. 317-313) передает значение евр. Дарьявеш нарицательно. "generationes factae, рождения бывшие". Филологическая состоятельность этого перевода более, чем сомнительна, но у блаж. Иеронима в данном случае имелись в виду те нравственно-аллегорические выводы, которые он делает из упомянутого перевода], здесь, как и в книге 1: Езд (IV:24; V:5-7; VI:1, 12-15), обозначается, по общему признанно, Дарий Гистасп, занимавший царский престол Персии с 521: до 485: г. до Р. X. ; следовательно, второй год его царствования был 520-м годом (до Р. X. ). Этот год, по счислению блаженного Иеронима, был семидесятым от разрушения храма - по пророчеству Иеремии (XXV:12) и по свидетельству пророка Захарии (I:7, 12) - совпадение знаменательное, потому что показывает точность исполнения предсказаний пророка Иеремии о запустении Святой земли, в частности и храма, на семьдесят лет; что именно храм от 520: года оставался в запустении, евр. харее, об этом говорится в Агг гл. I ст. 4.

Если год выступления своего к пророческому служению пророк Аггей обозначает годом современного царствования, то месяц и день этого события он - в духе и допленной (Иез I:1) и послепленной (Зах I:7; VII:1) практики времясчисления - датирует по календарному году - еврейскому, во время плена и после плена, получившему названия для каждого из 12-ти месяцев. Шестой месяц, позже названный Елулом (Неем VI:15), по этому календарю, соответствует второй половине нашего августа и первой - сентября. Таким образом, выступление пророка падало на вторую половину августа 520: г., именно на новомесячие, или первое число месяца, всегда считавшееся праздником, прежде только церковным (Чис XXVIII:11-14), а затем и гражданским (1: Цар XX:5: и д., Ам V:8; особенно по Талмуду). - В выражениях: через (евр. беяд, LXX: en ceiri, Vulg in manu) Аггея, равно как и в прибавлении к собственному имени пророка, имени его служения наби - пророк, некоторые комментаторы несправедливо видели указание на слишком позднее происхождение книги: для той и другой особенностей можно подыскать параллели и из более древней, допленной пророческой письменности, - для первой, напр., в Ис XX:2; Ос I:2; для второй - в Авв I:1: (см. наше замечание к последнему месту). Передачу первого выражения у LXX, в Вульгате и славянск. нужно признать слишком буквальною, и следует предпочесть русское: "чрез". LХХ слав. содержат плеонастическую прибавку: legwn eipwn, слав. глаголя: рцы. Но эта прибавка, по-видимому, заимствована лишь из аналогии других речей пророка, см. II:1, 10, 20. Вульгата, впрочем, передает одно из этих слов: dicens.

Слово Господне через пророка Аггея было обращено к светскому главе иудейской общины в Иерусалиме - Зоровавелю, и духовному ее представителю - первосвященнику Иисусу. Зоровавель, Зеруббабел, LXX: Zorobabel, потомок Давида сын Салафиилов, и во многих других библейских местах представляется предводителем первого каравана иудеев, возвратившихся из плена, основателем храма и правителем иудеи (см. 1: Езд II:2; III:2; IV:2; Неем VII:7; Зах IV:6, 9). Но с другой стороны, в книге 1: Езд та же деятельность усвояется некоему Шешбацару, называемому также "князем (наси) Иудиным" и правителем или областеначальником (пеха) Иудеи (1: Езд I:8, 11; V:14-15). Возникающий отсюда вопрос об отношении Зоровавеля в Шешбацару решается большинством западных библеистов в смысле различия этих лиц (см. Marti, s. 382, Andre, p. 48-63), причем в Шешбацаре видят то персидского чиновника (Штаде, Сменд), поставленного в качестве представителя персидского правительства начальником иудейской провинции, то иудея - с подобными же функциями (Мейер, Ренан и др. ), бывшего, быть может, отдаленным родственником царского дома. Но более близким к истине, хотя и не исключающим возражений против себя, должно признать мнение библеистов, видящих в названиях Зоровавеля и Шешбацара лишь два имени, еврейское и халдейское, одного и того же лица - именно потомка Давидова, сына Салафиилова (1: Пар III:19), одного из пророков Господа Спасителя по плоти (Мф I:12-13). (См. "Толковая Библия" т. III с. 624. ) "Этот Зоровавель, - говорит блаженный Иероним, - по происхождению от колена Иуды, т. е. от рода Давидова, есть прообраз Спасителя, Который поистине устроил разрушенный храм, т. е. Церковь, и снова вывел народ из плена. Создал он Церковь то из старых камней храма, то из новых, которые прежде не были обделаны, т. е. создал скинию Богу Отцу то из остатков Израиля, то из множества народов языческих" (с. 320). По словопроизводству, наиболее вероятному евр. Зеруббабел может быть передано: "рожденный (собственно: посеянный) в Вавилоне". По блаж. Иерониму, слово это "может обозначать или: близлежащий поток, reϋsiV para keimenh, - или: рожденный в Вавилоне, или: князь из Вавилона... по преданию у Евреев это имя состоит из трех вполне самостоятельных слов: zo - тот, rob, учитель, или: старший, и babel, Вавилонянин..." (с. 320-321). Как первое значение ("близлежащий поток"), так и последнее, будто бы традиционно еврейское словопроизводство имени Зеруббабел, несомненно, не может быть принято. Тем большего внимания заслуживает дальнейшее сближение, делаемое блаж. Иеронимом: "подобно тому; как Иисус сына Навина, бывший также прообразом Спасителя, из пустыни ввел народ в землю обетования, так и этот (Зоровавель) для того родился в Вавилоне, чтобы бывших в Вавилоне снова возвратить в землю обетования, из которой они выведены были пленниками" (с. 321). Официальный титул Зоровавеля в книге пророка Аггея: пеха, полнее: naхаm - Иегуда (I:1; II:1, 21). Имя пеха со значением: "областеначальник" встречается еще во времена Соломона (3: Цар X:15; 2: Пар IX:14), повторяется затем в воеводах, пахот, сирийских (3: Цар XX:24). Как название наместника или вождя одновременно с властью гражданскою и военною пеха встречались у ассириян (4: Цар XVIII:24, Ис XXXVI:9), у халдеев (Иез XXIII:6, 23; Иер LI:23, 28, 57) и у персов (Есф III:12; VIII:9; IX:3), в частности - в приложении к начальникам за евфратских провинций (1: Езд VIII:36: Неем II:7-9; III:7). Слово происходит от ассирийского pahatu, собственно: bel-pahatu, начальник округа; видоизменение его представляет турецкое "паша". Рядом со светским главою или князем иудейской общины, у пророка Аггея, как и в книгах Ездры и Неемии, называется духовный глава послепленных иудеев - первосвященник Иисус, сын Иоседеков (Зах III:1: сл. 1: Езд II:2: и д., Неем VII:7; XII:1, 7, 10, 26). Такое разделение в народе иудейском высшей власти на светскую и духовную совершенно естественно и вполне соответствует исторической действительности. И если некоторые протестантские библеисты (Марти, Штаде) отрицают существование у евреев в допленный период первосвященнического достоинства и самого названия когенгадол "первосвященник", то против этого говорит, напр., уже свидетельство 4: Цар XII:11; XXII:4, 8. Но, кроме исторического значения обеих властей, они могли иметь и прообразовательное значение, на которое и указывает блаженный Иероним, говоря: "Во отношении к истории один, - Зоровавель, - из колена царского, другой, - Иисус, - из колена священнического, а в отношении к духовному пониманию здесь разумеется один и тот же Господь и Спаситель наш, Царь и Священник Великий, прообраз Которого в его царственном служении носил (в себе) Зоровавель, а в первосвященническом служении - соименный Ему Иисус, что значит спасение, Jao, т. е. спасение Господне..." (с. 322).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
1 In the second year of Darius the king, in the sixth month, in the first day of the month, came the word of the LORD by Haggai the prophet unto Zerubbabel the son of Shealtiel, governor of Judah, and to Joshua the son of Josedech, the high priest, saying, 2 Thus speaketh the LORD of hosts, saying, This people say, The time is not come, the time that the LORD's house should be built. 3 Then came the word of the LORD by Haggai the prophet, saying, 4 Is it time for you, O ye, to dwell in your cieled houses, and this house lie waste? 5 Now therefore thus saith the LORD of hosts; Consider your ways. 6 Ye have sown much, and bring in little; ye eat, but ye have not enough; ye drink, but ye are not filled with drink; ye clothe you, but there is none warm; and he that earneth wages earneth wages to put it into a bag with holes. 7 Thus saith the LORD of hosts; Consider your ways. 8 Go up to the mountain, and bring wood, and build the house; and I will take pleasure in it, and I will be glorified, saith the LORD. 9 Ye looked for much, and, lo, it came to little; and when ye brought it home, I did blow upon it. Why? saith the LORD of hosts. Because of mine house that is waste, and ye run every man unto his own house. 10 Therefore the heaven over you is stayed from dew, and the earth is stayed from her fruit. 11 And I called for a drought upon the land, and upon the mountains, and upon the corn, and upon the new wine, and upon the oil, and upon that which the ground bringeth forth, and upon men, and upon cattle, and upon all the labour of the hands.
It was the complaint of the Jews in Babylon that they saw not their signs, and there was no more prophet (Ps. lxxiv. 9), which was a just judgment upon them for mocking and misusing the prophets. We read of no prophets they had in their return, as they had in their coming out of Egypt, Hos. xii. 13. God stirred them up immediately by his Spirit to exert themselves in that escape (Ezra i. 5); for, though God makes use of prophets, he needs them not, he can do his work without them. But the lamp of Old-Testament prophecy shall yet make some bright and glorious efforts before it expire; and Haggai is the first that appears under the character of a special messenger from heaven, when the word of the Lord had been long precious (as when prophecy began, 1 Sam. iii. 1) and there had been no open vision. In the reign of Darius Hystaspes, the third of the Persian kings, in the second year of his reign, this prophet was sent; and the word of the Lord came to him, and came by him to the leading men among the Jews, who are here named, v. 1. The chief governor, 1. In the state; that was Zerubbabel, the son of Shealtiel, of the house of David, who was commander-in-chief of the Jews, in their return out of captivity. 2. In the church; and that was Joshua the son of Josedech, who was now high priest. They were great men and good men, and yet were to be stirred up to their duty when they grew remiss. What the people also were faulty in they must be told of, that they might use their power and interest for the mending of it. The prophets, who were extraordinary messengers, did not go about to set aside the ordinary institutions of magistracy and ministry, but endeavoured to render both more effectual for the ends to which they were appointed, for both ought to be supported. Now observe,
I. What the sin of the Jews was at this time, v. 2. As soon as they came up out of captivity they set up an altar for sacrifice, and within a year after laid the foundations of a temple, Ezra iii. 10. They then seemed very forward in it, and it was likely enough that the work would be done suddenly; but, being served with a prohibition some time after from the Persian court, and charged not to go on with it, they not only yielded to the force, when they were actually under it, which might be excused, but afterwards, when the violence of the opposition had abated, they continued very indifferent to it, had no spirit nor courage to set about it again, but seemed glad that they had a pretence to let it stand still. Though those who are employed for God may be driven off from their work by a storm, yet they must return to it as soon as the storm is over. These Jews did not do so, but continued loitering until they were afresh reminded of their duty. And that which they suggested one to another was, The time has not come, the time that the Lord's house should be built; that is, 1. "Our time has not come for the doing of it, because we have not yet recovered, after our captivity; our losses are not repaired, nor have we yet got before-hand in the world. It is too great an undertaking for new beginners in the world, as we are; let us first get our own houses up, before we talk of building churches, and in the mean time let a bare altar serve us, as it did our father Abraham." They did not say that they would not build a temple at all, but, "Not yet; it is all in good time." Note, Many a good work is put by by being put off, as Felix put off the prosecution of his convictions to a more convenient season. They do not say that they will never repent, and reform, and be religious, but, "Not yet." And so the great business we were sent into the world to do is not done, under pretence that it is all in good time to go about it. 2. "God's time has not come for the doing of it; for (say they) the restraint laid upon us by authority in a legal way is not broken off, and therefore we ought not to proceed, though there be a present connivance of authority." Note, There is an aptness in us to misinterpret providential discouragements in our duty, as if they amounted to a discharge from our duty, when they are only intended for the trial and exercise of our courage and faith. It is bad to neglect our duty, but it is worse to vouch Providence for the patronising of our neglects.
II. What the judgments of God were by which they were punished for this neglect, v. 6, 9-11. They neglected the building of God's house, and put that off, that they might have time and money for their secular affairs. They desired to be excused from such an expensive piece of work under this pretence, that they must provide for their families; their children must have meat and portions too, and, until they have got before-hand in the world, they cannot think of rebuilding the temple. Now, that the punishment might answer to the sin, God by his providence kept them still behind-hand, and that poverty which they thought to prevent by not building the temple God brought upon them for not building it. They were sensible of the smart of the judgment, and every one complained of the unseasonable weather, the great losses they sustained in their corn and cattle, and the decay of trade; but they were not sensible of the cause of the judgment, and the ground of God's controversy with them. They did not, or would not, see and own that it was for their putting off the building of the temple that they lay under these manifest tokens of God's displeasure; and therefore God here gives them notice that this is that for which he contended with them. Note, We need the help of God's prophets and ministers to expound to us, not only the judgments of God's mouth, but the judgments of his hands, that we may understand his mind and meaning in his rod as well as in his word, to discover to us not only wherein we have offended God, but wherein God shows himself offended at us. Let us observe,
1. How God contended with them. He did not send them into captivity again, nor bring a foreign enemy upon them, as they deserved, but took the correcting of them into his own hands; for his mercies are great. (1.) He that gives seed to the sower denied his blessing upon the seed sown, and then it never prospered; they had nothing, or next to nothing, from it. They sowed much (v. 6), kept a great deal of ground in tillage, which, they might expect, would turn to a better advantage than usual, because their land had long lain fallow and had enjoyed its sabbaths. Having sown much, they looked for much from it, enough to spend and enough to spare too; but they were disappointed: They bring in little, very little (v. 6); when they have made the utmost of it, it comes to little (v. 9); it did not yield as they expected. Isa. v. 10, The seed of a homer shall yield an ephah, a bushel's sowing shall yield a peck. Note, Our expectations from the creature are often most frustrated when they are most raised; and then, when we look for much, it comes to little, that our expectation may be from God only, in whom it will be outdone. We are here told how they came to be disappointed (v. 10): The heaven over you is stayed from dew; he that has the key of the clouds in his hands shut them up, and withheld the rain when the ground called for it, the former or the latter rain, and then of course the earth is stayed from her fruit; for, if the heaven be as brass, the earth is as iron. The corn perhaps came up very well, and promised a very plentiful crop, but, for want of the dews at earing-time, it never filled, but was parched with the heat of the sun and withered away. The restored captives, who had long been kept bare in Babylon, thought they should never want when they had got their own land in possession again and had that at command. But what the better are they for it, unless they had the clouds at command too? God will make us sensible of our necessary and constant dependence upon him, throughout all the links in the chain of second causes, from first to last; so that we can at no time say, "Now we have no further occasion for God and his providence." See Hos. ii. 21. But God not only withheld the cooling rains, but he appointed the scorching heats (v. 11): I called for a drought upon the land, ordered the weather to be extremely hot, and then the fruits of the earth were burnt up. See how every creature is that to us which God makes it to be, either comfortable or afflictive, serving us or incommoding us. Nothing among the inferior creatures is so necessary and beneficial to the world as the heat of the sun; it is that which puts life into the plants and renews the face of the earth at spring. And yet, if that go into an extreme, it undoes all again. Our Creator is our best friend; but, if we make him our enemy, we make the best friends we have among the creatures our enemies too. This drought God called for, and it came at the call; as the winds and the waves, so the rays of the sun, obey him. It was universal, and the ill effects of it were general; it was a drought upon the mountains, which, lying high, were first affected with it. The mountains were their pasture-grounds, and used to be covered over with flocks, but now there was no grass for them. It was upon the corn, the new wine, and the oil; all failed through the extremity of the hot weather, even all that the ground brought forth; it all withered. Nay, it had a bad influence upon men; the hot weather enfeebled some, and made them weary and faint, and spent their spirits; it inflamed others, and put them into fevers. It should seem, it brought diseases upon cattle too. In short, it spoiled all the labour of their hands, which they hoped to eat of and maintain their families by. Note, Meat for the belly is meat that perishes, and, if we labour for that only, we are in danger of losing our labour; but we are sure our labour shall not be in vain in the Lord if we labour for the meat which endures to eternal life. For the hand of the diligent, in the business of religion, will infallibly make rich, whereas, in the business of this life, the most solicitous and the most industrious often lose the labour of their hands. The race is not to the swift, nor the battle to the strong. (2.) He that gives bread to the eater denied his blessing upon the bread they ate, and then that did not nourish them. The cause of the withering and failing of the corn in the field was visible--it was for want of rain; but, besides that, there was a secret blast and curse attending that which they brought home. [1.] When they had it in the barn they were not sure of it: I did blow upon it, saith the Lord of hosts (v. 9), and that withered it, as buds are sometimes blasted in the spring by a nipping frost, which we see the effects of, but know not the way of. I did blow it away; so the margin reads it. When men have heaped wealth together God can scatter it with the breath of his mouth as easily as we can blow away a feather. Note, We can never be sure of any thing in this world; it is exposed, not only when it is in the field, but when it is housed; for there moth and rust corrupt, Matt. vi. 19. And, if we would have the comfort and continuance of our temporal enjoyments, we must make God our friend; for, if he bless them to us, they are blessings indeed, but if he blow upon them we can expect no good from them: they make themselves wings and fly away. [2.] When they had it upon the board it was not that to them that they expected: "You eat, but you have not enough, either because the meat is washy, and not satisfying, or because the stomach is greedy, and not satisfied. You eat, but you have no good digestion, and so are not nourished by it, nor does it answer the end, or you have not enough because you are not content, nor think it enough. You drink, but are not cooled and refreshed by it; you are not filled with drink; you are stinted, and have not enough to quench your thirst. The new wine is cut off from your mouth (Joel i. 5), nay, and you drink your water too by measure and with astonishment; you have no comfort of it, because you have no plenty of it, but are still in fear of falling short." [3.] That which they had upon their backs did them no good there: "You clothe yourselves, but there is none warm; your clothes soon wear out, and wax old, and grow thin, because God blows upon them," contrary to what Israel's did in the wilderness when God blessed them. It is God that makes our garments warm upon us, when he quiets the earth, Job xxxvii. 17. [4.] That which they had in their bags, which was not laid out, but laid up, they were not sure of: "He that earns wages by hard labour, and has it paid him in ready current money, puts it into a bag with holes; it drops through, and wastes away insensibly. Every thing is so scarce and dear that they spend their money as fast as they get it." Those that lay up their treasure on earth put it into a bag with holes; they lose it as they go along, and those that come after them pick it up. But, if we lay up our treasure in heaven, we provide for ourselves bags that wax not old, Luke xii. 33.
2. Observe wherefore God thus contended with them, and stopped the current of the favours promised them at their return (Joel ii. 24); they provoked him to do it: It is because of my house that is waste. This is the quarrel God has with them. The foundation of the temple is laid, but the building does not go on. "Every man runs to his own house, to finish that, and to make that convenient and fine, and no care is taken about the Lord's house; and therefore it is that God crosses you thus in all your affairs, to testify his displeasure against you for that neglect, and to bring you to a sense of your sin and folly." Note, As those who seek first the kingdom of God and the righteousness thereof shall not only find them, but are most likely to have other things added to them, so those who neglect and postpone those things will not only lose them, but will justly have other things taken away from them. And if God cross us in our temporal affairs, and we meet with trouble and disappointment, we shall find this is the cause of it, the work we have to do for God and our own souls is left undone, and we seek our own things more than the things of Jesus Christ, Phil. ii. 21.
III. The reproof which the prophet gives them for their neglect of the temple-work (v. 4): "Is it time for you, O you! to dwell in your ceiled houses, to have them beautified and adorned, and your families settled in them?" They were not content with walls and roofs for necessity, but they must have for gaiety and fancy. "It is high time," says one, "that my house were wainscoted." "It is high time," says another, "that mine were painted." And God's house, all this time, lies waste, and nothing is done at it. "What!" says the prophet, "is it time that you should have your humour pleased, and not time you should have your God pleased?" How much was their disposition the reverse of David's, who could not be easy in his house of cedar while the ark of God was in curtains (2 Sam. vii. 2), and of Solomon's, who built the temple of God before he built a palace for himself. Note, Those are very much strangers to their own interest who prefer the conveniences and ornaments of the temporal life before the absolute necessities of the spiritual life, who are full of care to enrich their own houses, while God's temple in their hearts lies waste, and nothing is done for it or in it.
IV. The good counsel which the prophet gives to those who thus despised God, and whom God was therefore justly displeased with. 1. He would have them reflect: Now therefore consider your ways, v. 5 and again v. 7. "Be sensible of the hand of God gone out against you, and enquire into the reason; think what you have done that has provoked God thus to break in upon your comforts; and think what you will do to testify your repentance, that God may return in mercy to you." Note, It is the great concern of every one of us to consider our ways, to set our hearts to our ways (so the word is), to think on our ways (Ps. cxix. 59), to search and try them (Lam. iii. 40), to ponder the path of our feet (Prov. iv. 26), to apply our minds with all seriousness to the great and necessary duty of self-examination, and communing with our own hearts concerning our spiritual state, our sins that are past, and our duty for the future; for sin is what we must answer for, duty is what we must do; about these therefore we must be inquisitive, rather than about events, which we must leave to God. Many are quick-sighted to pry into other people's ways who are very careless of their own; whereas our concern is to prove every one his own work, Gal. vi. 4. 2. He would have them reform (v. 8): "Go up to the mountain, to Lebanon, and bring wood, and other materials that are wanting, and build the house with all speed; put it off no longer, but set to it in good earnest." Note, Our considering our ways must issue in the amending of whatever we find amiss in them. If any duty has been long neglected, that is not a reason why it should still be so, but why now at length it should be revived; better late than never. For their encouragement to apply in good earnest to this work, he assures them, (1.) That they should be accepted of him in it: Build the house, and I will take pleasure in it; and that was encouragement enough for them to apply to it with alacrity and resolution, and to go through with it, whatever it cost them. Note, Whatever God will take pleasure in, when it is done, we ought to take pleasure in the doing of, and to reckon that inducement enough to set about it, and go on with it in good earnest; for what greater satisfaction can we have in our own bosoms than in contributing any thing towards that which God will take pleasure in? It ought to be the top of our ambition to be accepted of the Lord, 2 Cor. v. 9. Though they had foolishly neglected the house of God, yet, if at length they will resume the care of it, God will not remember against them their former neglects, but will take pleasure in the work of their hands. Those who have long deferred their return to God, if at length they return with all their heart, must not despair of his favour. (2.) That he would be honoured by them in it: I will be glorified, saith the Lord. He will be served and worshipped in the temple when it is built, and sanctified in those that come nigh to him. It is worth while to bestow all possible care, and pains, and cost, upon that by which God may be glorified.
Adam Clarke: Commentary on the Bible - 1831
1:1: In the sixth month - Called Elul by the Hebrews. It was the sixth month of the ecclesiastical year, and the last of the civil year, and answered to a part of our September.
Zerubbabel the son of Shealtiel - Who was son of Jeconiah, king of Judah, and of the family of David, and exercised the post of a governor among the people, but not over them, for both he and they were under the Persian government; but they were permitted to have Zerubbabel for their own governor, and Joshua for their high priest; and these regulated all matters relative to their peculiar political and ecclesiastical government. But it appears from Ezra, Ezr 5:3, that Tatnai, the governor on this side the river, had them under his cognizance. None of their own governors was absolute. The Persians permitted them to live under their own laws and civil regulations; but they always considered them as a colony, over which they had a continual superintendence.
Joshua the son of Josedech - And son of Seraiah, who was high priest in the time of Zedekiah, and was carried into captivity by Nebuchadnezzar, Ch1 6:15. But Seraiah was slain at Riblah, by order of Nebuchadnezzar, Kg2 25:18-21.
Albert Barnes: Notes on the Bible - 1834
1:1: In the second year of Darius - , i. e., Hystaspis. The very first word of prophecy after the captivity betokens that they were restored, not yet as before, yet so, as to be hereafter, more than before. The earthly type, by God's appointment, was fading away, that the heavenly truth might dawn. The earthly king was withdrawn, to make way for the heavenly. God had said of Jeconiah Jer 22:30, "No man of his seed shall prosper, sitting upon the throne of David, and ruling anymore in Israel:" and so now prophecy begins to be dated by the years of a foreign earthly ruler, as in the Baptism of the Lord Himself Luk 3:1. Yet God gives back in mercy more than He withdraws in chastisement. The earthly rule is suspended, that people might look out more longingly for the heavenly.
In the sixth month - They counted by their own months, beginning with Nisan, the first of the ecclesiastical year (which was still used for holy purposes and in sacred history), although, having no more any kings, they dated their years by those of the empire, to which they were subject (See Zac 1:7; Zac 7:1) in the sixth month, part of our July and August, their harvest was past, and the dearth, which they, doubtless ascribed (as we do) to the seasons, and which Haggai pointed out to be a judgment from God, had set in for this year also. The months being lunar, the first day of the month was the festival of the new moon, a popular feast Pro 7:20 which their forefathers had kept Isa 1:13-14, while they neglected the weightier matters of the law, and which the religious in Israel had kept, even while separated from the worship at Jerusalem (Kg2 4:23; add Amo 8:5; Hos 2:11). In its very first day, when the grief for the barren year was yet fresh, Haggai was stirred to exhort them to consider their way; a pattern for Christian preachers, to bring home to people's souls the meaning of God's judgments. God directs the very day to be noted, in which He called the people anew to build His temple, both to show the readiness of their obedience, and a precedent to us to keep in memory days and seasons, in which He stirs our souls to build more diligently His spiritual temple in our souls .
By the hand of Haggai - God does almost everything which He does for a person through the hands of people. He commits His words and works for people into the hands of human beings as His stewards, to dispense faithfully to His household. Luk 12:42. Hence, He speaks so often of the law, which He commanded "by the hand of Moses;" but also as to other prophets, Nathan Sa2 12:25, Ahijal, Kg1 12:15; Kg1 14:16; Ch2 10:15. Jehu Kg1 16:7, Jonah Kg2 14:25, Isaiah Isa 20:2, Jeremiah Jer 37:2, and the prophets generally. Hos. 7:20; Ch2 29:25 the very prophets of God, although gifted with a Divine Spirit, still were willing and conscious instruments in speaking His words.
Unto Zerubbabel - (so called from being born in Babylon) "the son of Sheatiel." By this genealogy Zerubbabel is known in the history of the return from the captivity in Ezra and Nehemiah Ezr 3:2, Ezr 3:8; Ezr 5:2; Neh 12:1. God does not say by Jeremiah, that Jeconiah should have no children, but that he should in his lifetime be childless, as it is said of those married to the uncle's or brother's widow Lev 20:20-21, "they shall die childless." Jeremiah rather implies that he should have children, but that they should die untimely before him. For he calls Jeconiah Jer 22:30, "a man who shall not prosper in his days; for there shall not prosper a man of his seed, sitting on the throne of David, and ruling anymore in Israel." He should die (as the word means) "bared" of all, alone and desolate. The own father of Shealtiel appears to have been Neri Luk 3:27, of the line of Nathan son of David; not, of the line of the kings of Judah. Neri married, one must suppose, a daughter of Assir, son of Jeconiah Ch1 3:17-19 whose grandson Shealtiel was; and Zerubbabel was the own son of Pedaiah, the brother of Shealtiel, as whose son he was in the legal genealogy inscribed, according to the law as to those who die childless Deu 23:5-10, or as having been adopted by Shealtiel being himself childless, as Moses was called the son of the daughter of Pharaoh Exo 2:10. So broken was the line of the unhappy Jehoiachin, two thirds of whose own life was passed in the prison Jer 52:31, into which Nebuchadnezzar did cast him.
Governor of Judah - The foreign name betokens that the civil rule was now held from a foreign power, although Cyrus showed the Jews the kindness of placing one of themselves, of royal extraction also, as his deputy over them.
The lineage of David is still in authority, connecting the present with the past, but the earthly kingdom had faded away. Under the name "Sheshbazzar" Zerubbabel is spoken of both as the "prince" and the "governor" Ezr 5:14, of Judah. With him is joined "Joshuah the son of Josedech, the high priest," whose father went into captivity Ch1 6:15, when his grandfather Seraiah was slain by Nebuchadnezzar Kg2 25:18-21. The priestly line is also preserved. Haggai addresses these two, the one of the royal, the other of the priestly, line, as jointly responsible for the negligence of the people; he addresses the people only through them. Together, they are types of Him, the true King and true priest, Christ Jesus, who by the resurrection raised again the true temple, His Body, after it had been destroyed .
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:1: second: Hag 2:1, Hag 2:10, Hag 2:20; Ezr 4:24, Ezr 5:1, Ezr 5:2; Zac 1:1
the sixth: Elul the sixth month of the ecclesiastical year, answering to a part of September.
by Haggai: Heb. by the hand of Haggai, Exo 4:13; Kg1 14:18; Kg2 14:25; Ezr 6:14
unto: Hag 1:12, Hag 1:14, Hag 2:2, Hag 2:4, Hag 2:21-23; Ch1 3:17, Ch1 3:19, Salathiel, Ezr 2:2, Ezr 3:2, Ezr 3:8, Ezr 4:2, Ezr 5:2; Neh 7:7; Zac 4:6-10; Mat 1:12, Mat 1:13, Zorobabel, Salathiel, Luk 3:27
governor: or, captain, Ezr 1:8, Ezr 2:63; Neh 5:14, Neh 8:9
Joshua: Ezr 2:2, Ezr 3:8, Ezr 5:2; Neh 12:1, Neh 12:10
Josedech: Ch1 6:14, Ch1 6:15, Jehozadak
Carl Friedrich Keil and Franz Delitzsch
1:1
In Hag 1:1 this address is introduced by a statement of the time at which it had been delivered, and the persons to whom it was addressed. The word of Jehovah was uttered through the prophet in the second year of king Darius, on the first day of the sixth month. דּריושׁ answers to the name Dâryavush or Dârayavush of the arrow-headed inscriptions; it is derived from the Zendic dar, Sanskrit dhri, contracted into dhar, and is correctly explained by Herodotus (vi. 98) as signifying ἑρξείης = corcitor. It is written in Greek Δαρεῖος (Darius). The king referred to is the king of Persia (Ezra 4:5, Ezra 4:24), the first of that name, i.e., Darius Hystaspes, who reigned from 521 to 486 b.c. That this is the king meant, and not Darius Nothus, is evident from the fact that Zerubbabel the Jewish prince, and Joshua the high priest, who had led back the exiles from Babylon to Judaea in the reign of Cyrus, in the year 536 (Ezra 1:8; Ezra 2:2), might very well be still at the head of the returned people in the second year of the reign of Darius Hystaspes, i.e., in the year 520, but could not have been still living in the reign of Darius Nothus, who did not ascend the throne till 113 years after the close of the captivity. Moreover, in Hag 2:3, Haggai presupposes that many of his contemporaries had seen the temple of Solomon. Now, as that temple had been destroyed in the year 588 or 587, there might very well be old men still living under Darius Hystaspes, in the year 520, who had seen that temple in their early days; but that could not be the case under Darius Nothus, who ascended the Persian throne in the year 423. The prophet addresses his word to the temporal and spiritual heads of the nation, to the governor Zerubbabel and the high priest Joshua. זרבּבל is written in many codd. זרוּבבל, and is either formed from זרוּי בבל, in Babyloniam dispersus, or as the child, if born before the dispersion in Babylonia, would not have received this name proleptically, probably more correctly from זרוּע בּבל, in Babylonia satus s. genitus, in which case the ע was assimilated to the ב when the two words were joined into one, and ב received a dagesh. Zerubbabel (lxx Ζοροβάβελ) was the son of Shealtil. שׁאלתּיאל is written in the same way in Hag 2:23; 1Chron 3:17; Ezra 3:2, and Neh 12:1; whereas in Neh 12:12 and Neh 12:14, and Hag 2:2, it is contracted into שׁלתּיאל. She'altı̄'ēl, i.e., the prayer of God, or one asked of God in prayer, was, according to 1Chron 3:17, if we take 'assı̄r as an appellative, a son of Jeconiah (Jehoiachin), or, if we take 'assı̄r as a proper name, a son of Assir the son of Jeconiah, and therefore a grandson of Jehoiachin. But, according to 1Chron 3:19, Zerubbabel was a son of Pedaiah, a brother of Shealtiel. And lastly, according to the genealogy in Lk 3:27, Shealtiel was not a son of either Assir or Jeconiah, but of Neri, a descendant of David through his son Nathan. These three divergent accounts, according to which Zerubbabel was (1) a son of Shealtil, (2) a son of Pedaiah, the brother of Shealtil, and a grandson of Assir or Jeconiah, (3) a son of Shealtil and grandson of Neri, may be brought into harmony by means of the following combinations, if we bear in mind the prophecy of Jeremiah (Jer 32:30), that Jeconiah would be childless, and not be blessed with having one of his seed sitting upon the throne of David and ruling over Judah. Since this prophecy of Jeremiah was fulfilled, according to the genealogical table given by Luke, inasmuch as Shealtil's father there is not Assir or Jeconiah, a descendant of David in the line of Solomon, but Neri, a descendant of David's son Nathan, it follows that neither of the sons of Jeconiah mentioned in 1Chron 3:17-18 (Zedekiah and Assir) had a son, but that the latter had only a daughter, who married a man of the family of her father's tribe, according to the law of the heiresses, Num 27:8; Num 36:8-9 - namely Neri, who belonged to the tribe of Judah and family of David. From this marriage sprang Shealtil, Malkiram, Pedaiah, and others. The eldest of these took possession of the property of his maternal grandfather, and was regarded in law as his (legitimate) son. Hence he is described in 1Chron 3:17 as the son of Assir the son of Jeconiah, whereas in Luke he is described, according to his lineal descent, as the son of Neri. But Shealtil also appears to have died without posterity, and simply to have left a widow, which necessitated a Levirate marriage on the part of one of the brothers (Deut 25:5-10; Mt 22:24-28). Shealtil's second brother Pedaiah appears to have performed his duty, and to have begotten Zerubbabel and Shimei by this sister-in-law (1Chron 3:19), the former of whom, Zerubbabel, was entered in the family register of the deceased uncle Shealtil, passing as his (lawful) son and heir, and continuing his family. Koehler holds essentially the same views (see his comm. on Hag 2:23).
Zerubbabel was pechâh, a Persian governor. The real meaning of this foreign word is still a disputed point.
(Note: Prof. Spiegel (in Koehler on Mal 1:8) objects to the combination attempted by Benfey, and transferred to the more modern lexicons, viz., with the Sanscrit paksha, a companion or friend (see at 3Kings 10:15), on the ground that this word (1) signifies wing in the Vedas, and only received the meaning side, party, appendix, at a later period, and (2) does not occur in the Eranian languages, from which it must necessarily have been derived. Hence Spiegel proposes to connect it with pâvan (from the root pâ, to defend or preserve: compare F. Justi, Hdb. der Zendsprache, p. 187), which occurs in Sanskrit and Old Persian (cf. Khsatrapâvan = Satrap) at the end of composite words, and in the Avesta as an independent word, in the contracted form pavan. "It is quite possible that the dialectic form pagvan (cf. the plural pachăvōth in Neh 2:7, Neh 2:9) may have developed itself from this, like dregvat from drevat, and hvôgva from hvôva." Hence pechh would signify a keeper of the government, or of the kingdom (Khsatra).)
In addition to his Hebrew name, Zerubbabel also bore the Chaldaean name Sheshbazzar, as an officer of the Persian king, as we may see by comparing Ezra 1:8, Ezra 1:11; Ezra 5:14, Ezra 5:16, with Ezra 2:2; Ezra 3:2, Ezra 3:8, and Ezra 5:2. For the prince of Judah, Sheshbazzar, to whom Koresh directed the temple vessels brought from Jerusalem by Nebuchadnezzar to be delivered, and who brought them back from Babylon to Jerusalem (Ezra 1:8, Ezra 1:11; Ezra 5:14), and who laid the foundation for the house of God, according to Ezra 5:16, is called Zerubbabel in Ezra 2:2, as the leader of the procession, who not only laid the foundation for the temple, along with Joshua the high priest, according to Ezra 3:2, Ezra 3:8, but also resumed the building of the temple, which had been suspended, in connection with the same Joshua during the reign of Darius. The high priest Joshua (Yehōshuă‛, in Ezra 3:2, Ezra 3:8; Ezra 4:3, contracted into Yēshūă‛) was a son of Jozadak, who had been carried away by the Chaldaeans to Babylon (Ezra 1:11), and a grandson of the high priest Seraiah, whom Nebuchadnezzar had caused to be executed at Riblah in the year 588, after the conquest of Jerusalem (4Kings 25:18-21; Jer 52:24-27). The time given, "in the sixth month," refers to the ordinary reckoning of the Jewish year (compare Zech 1:7 and Zech 7:1, and Neh 1:1 with Neh 2:1, where the name of the month is given as well as the number). The first day, therefore, was the new moon's day, which was kept as a feast-day not only by a special festal sacrifice (Num 28:11.), but also by the holding of a religious meeting at the sanctuary (compare Is 1:13 and the remarks on 4Kings 4:23). On this day Haggai might expect some susceptibility on the part of the people for his admonition, inasmuch as on such a day they must have been painfully and doubly conscious that the temple of Jehovah was still lying in ruins (Hengstenberg, Koehler).
Geneva 1599
1:1 In the second year of (a) Darius the king, in the sixth month, in the first day of the month, came the word of the LORD by Haggai the prophet unto (b) Zerubbabel the son of Shealtiel, governor of Judah, and to Joshua the son of Josedech, the high priest, saying,
The Argument - When the time of the seventy years captivity prophesied by Jeremiah was expired, God raised up Haggai, Zechariah, and Malachi, to comfort the Jews, and to exhort them to the building of the temple, which was a figure of the spiritual Temple and Church of God, whose perfection and excellency depended on Christ. And because all were given to their own pleasures and benefits, he declares that that plague of famine, which God then sent among them, was a just reward for their ingratitude, in that they condemned God's honour, who had delivered them. Yet he comforts them, if they will return to the Lord, with the promise of great felicity, since the Lord will finish the work that he has begun, and send Christ whom he had promised, and by whom they would attain to perfect joy and glory.
(a) Who was the son of Histaspis and the third king of the Persians, as some think.
(b) Because the building of the temple began to cease, by reason that the people were discouraged by their enemies: and if these two notable men had need to be stirred up and admonished of their duties, what will we think of other governors, whose doings are either against God, or very cold in his cause?
John Gill
1:1 In the second year of Darius the King,.... That is, of Persia; he is spoken of as if he was the only king in the world; and indeed he was the then greatest king in it; and therefore is emphatically called "the king". This was not Darius the Mede, as Genebrard; who was contemporary with Cyrus, and partner in the kingdom; nor Darius Nothus, as Scaliger, and those that follow him; since the second year of this Darius was, according to Cocceius, who follows this opinion, one hundred and thirty eight years after the first edict of Cyrus; and so Zerubbabel and Joshua must exercise their office, the one of governor, the other of high priest, such a term of years, and more, which is not credible; and some of the Jews in captivity must have lived upwards of two hundred years; even those who saw the temple in its first glory, before the captivity, and now behold it in Haggai's time, in a very different condition, Hag 2:3. It seems therefore more probable, according to Josephus (i), and others, that this was Darius Hystaspis, who was chosen king by the nobles of Persia, upon his horse's neighing first as Herodotus (k) relates: the second year of his reign was about seventeen or eighteen years after the proclamation of Cyrus; during whose reign, he being much engaged in affairs abroad, and the reign of his successor Cambyses, the enemies of the Jews, encouraged by the latter, greatly obstructed the building of the temple, and discouraged them from going on with it; but when this king came to the throne, things took another turn, being favoured by him; for Josephus (l) relates, that, when a private person, he vowed, if ever he became king, whatever of the holy vessels were in Babylon, he would send to the temple at Jerusalem; and upon solicitations made to him, the Jews were encouraged to go on with the building of it:
in the sixth month; the month Elul, answering, to part of August, and part of September; which was the sixth, reckoning from the month Nisan:
in the first day of the month; which was the feast of the new moon:
came the word of the Lord by Haggai the prophet; or, "by the hand of Haggai" (m); by his means; he was the instrument by whom the Lord delivered his word; the word was not the prophet's, but the Lord's; and this is observed, to give weight and authority to it:
unto Zerubbabel the son of Shealtiel: the same who is called Salathiel, Mt 1:12 according to Kimchi and Ben Melech, he was the grandson of Salathiel; though rather Salathiel seems to be his uncle, he being the son of Pedaiah his brother, 1Chron 3:17 however, he was his heir and successor in the government, and so called his son; See Gill on Mt 1:12,
governor of Judah; not king; for the country was under the dominion of the king of Persia, and Zerubbabel was a deputy governor under him; so the apocryphal Ezra calls him governor of Judea,
"And also he commanded that Sisinnes the governor of Syria and Phenice, and Sathrabuzanes, and their companions, and those which were appointed rulers in Syria and Phenice, should be careful not to meddle with the place, but suffer Zorobabel, the servant of the Lord, and governor of Judea, and the elders of the Jews, to build the house of the Lord in that place.'' (1 Esdras 6:27)
and, according to Josephus (n), he was made governor of the captive Jews, when in Babylon, being in great favour with the king of Babylon; and, with two more, were his body guards; and he was continued governor by the Persians, when the Jews returned to their land:
and to Joshua the son of Josedech the high priest; who is called Jeshua, and his father Jozadak, Ezra 3:2 his father was carried captive by Nebuchadnezzar, 1Chron 6:15 now, to these two principal persons in the commonwealth of Judea was the word of the Lord sent by the prophet; the one having the chief power in civil things, and the other in things ecclesiastical; and both had an influence upon the people; but very probably were dilatory in the work of building the temple; and therefore have a message sent to them, to stir them up to this service:
saying: as follows:
(i) Antiqu. l. 11. c. 3. sect. 1. and c. 4. sect. 5, 7. (k) Thalia, sive l. 3. c. 84, 85, 86. (l) Ut supra. (Antiqu. l. 11. c. 3. sect. 1. and c. 4. sect. 5, 7.) (m) "in manu Aggaei", V. L. Pagninus, Montanus, Cocceius. (n) Ut supra. (Antiqu. l. 11. c. 3. sect. 1. and c. 4. sect. 5, 7.)
John Wesley
1:1 Son - Adoptive son to Shealtiel, being of the royal line, but by nature, son of Pedaiah. Governor - Appointed to this by the Persian king, over the remnant returned out of Babylon. Joshua - A type of the great deliverer; one Joshua leads them into Canaan, another restores the temple.
Robert Jamieson, A. R. Fausset and David Brown
1:1 HAGGAI CALLS THE PEOPLE TO CONSIDER THEIR WAYS IN NEGLECTING TO BUILD GOD'S HOUSE: THE EVIL OF THIS NEGLECT TO THEMSELVES: THE HONOR TO GOD OF ATTENDING TO IT: THE PEOPLE'S PENITENT OBEDIENCE UNDER ZERUBBABEL FOLLOWED BY GOD'S GRACIOUS ASSURANCE. (Hag 1:1-15)
second year of Darius--Hystaspes, the king of Medo-Persia, the second of the world empires, Babylon having been overthrown by the Persian Cyrus. The Jews having no king of their own, dated by the reign of the world kings to whom they were subject. Darius was a common name of the Persian kings, as Pharaoh of those of Egypt, and CÃ&brvbr;sar of those of Rome. The name in the cuneiform inscriptions at Persepolis is written Daryawus, from the root Darh, "to preserve," the Conservator [LASSEN]. HERODOTUS [6.98] explains it Coercer. Often opposite attributes are assigned to the same god; in which light the Persians viewed their king. Ezra 4:24 harmonizes with Haggai in making this year the date of the resumption of the building.
sixth month--of the Hebrew year, not of Darius' reign (compare Zech 1:7; Zech 7:1, Zech 7:3; Zech 8:19). Two months later ("the eighth month," Zech 1:1) Zechariah began to prophesy, seconding Haggai.
the Lord--Hebrew, JEHOVAH: God's covenant title, implying His unchangeableness, the guarantee of His faithfulness in keeping His promises to His people.
by Haggai--Hebrew, "in the hand of Haggai"; God being the real speaker, His prophet but the instrument (compare Acts 7:35; Gal 3:19).
Zerubbabel--called also Shesh-bazzar in Ezra 1:8; Ezra 5:14, Ezra 5:16, where the same work is attributed to Shesh-bazzar that in Ezra 3:8 is attributed to Zerubbabel. Shesh-bazzar is probably his Chaldean name; as Belteshazzar was that of Daniel. Zerubbabel, his Hebrew name, means "one born in Babylon."
son of Shealtiel--or Salathiel. But 1Chron 3:17, 1Chron 3:19 makes Pedaiah his father. Probably he was adopted by his uncle Salathiel, or Shealtiel, at the death of his father (compare Mt 1:12; Lk 3:27).
governor of Judah--to which office Cyrus had appointed him. The Hebrew Pechah is akin to the original of the modern Turkish Pasha; one ruling a region of the Persian empire of less extent than that under a satrap.
Joshua--called Jeshua (Ezra 2:2); so the son of Nun in Neh 8:17.
Josedech--or Jehozadak (1Chron 6:15), one of those carried captive by Nebuchadnezzar. Haggai addresses the civil and the religious representatives of the people, so as to have them as his associates in giving God's commands; thus priest, prophet, and ruler jointly testify in God's name.
1:21:2: Ա՛յսպէս ասէ Տէր ամենակալ. Ժողովուրդդ այդ ասեն. Ո՛չ է հասեալ ժամանակ շինելոյ զտունն Տեառն։
2 «Խօսի՛ր Յուդայի ազգից Սաղաթիէլի որդու՝ Զորոբաբէլի հետ, եւ մեծ քահանայ Յոսեդեկի որդու՝ Յեսուի հետ եւ ասա՛. “Այսպէս է ասում Ամենակալ Տէրը. այդ ժողովուրդն ասում է, թէ չի հասել Տիրոջ տունը շինելու ժամանակը”»:
2 Զօրքերու Տէրը կը խօսի ու այսպէս կ’ըսէ. «Այս ժողովուրդը կ’ըսէ թէ դեռ ժամանակը չէ հասած, Տէրոջը տունը վերաշինելու»։
Այսպէս ասէ Տէր ամենակալ``. Ժողովուրդդ այդ ասեն. Ոչ է հասեալ [2]ժամանակ շինելոյ զտունն Տեառն:

1:2: Ա՛յսպէս ասէ Տէր ամենակալ. Ժողովուրդդ այդ ասեն. Ո՛չ է հասեալ ժամանակ շինելոյ զտունն Տեառն։
2 «Խօսի՛ր Յուդայի ազգից Սաղաթիէլի որդու՝ Զորոբաբէլի հետ, եւ մեծ քահանայ Յոսեդեկի որդու՝ Յեսուի հետ եւ ասա՛. “Այսպէս է ասում Ամենակալ Տէրը. այդ ժողովուրդն ասում է, թէ չի հասել Տիրոջ տունը շինելու ժամանակը”»:
2 Զօրքերու Տէրը կը խօսի ու այսպէս կ’ըսէ. «Այս ժողովուրդը կ’ըսէ թէ դեռ ժամանակը չէ հասած, Տէրոջը տունը վերաշինելու»։
zohrab-1805▾ eastern-1994▾ western am▾
1:21:2 так сказал Господь Саваоф: народ сей говорит: >.
1:2 τάδε οδε further; this λέγει λεγω tell; declare κύριος κυριος lord; master παντοκράτωρ παντοκρατωρ almighty λέγων λεγω tell; declare ὁ ο the λαὸς λαος populace; population οὗτος ουτος this; he λέγουσιν λεγω tell; declare οὐχ ου not ἥκει ηκω here ὁ ο the καιρὸς καιρος season; opportunity τοῦ ο the οἰκοδομῆσαι οικοδομεω build τὸν ο the οἶκον οικος home; household κυρίου κυριος lord; master
1:2 כֹּ֥ה kˌō כֹּה thus אָמַ֛ר ʔāmˈar אמר say יְהוָ֥ה [yᵊhwˌāh] יְהוָה YHWH צְבָאֹ֖ות ṣᵊvāʔˌôṯ צָבָא service לֵ lē לְ to אמֹ֑ר ʔmˈōr אמר say הָ hā הַ the עָ֤ם ʕˈām עַם people הַ ha הַ the זֶּה֙ zzˌeh זֶה this אָֽמְר֔וּ ʔˈāmᵊrˈû אמר say לֹ֥א lˌō לֹא not עֶת־ ʕeṯ- עֵת time בֹּ֛א bˈō בוא come עֶת־ ʕeṯ- עֵת time בֵּ֥ית bˌêṯ בַּיִת house יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH לְ lᵊ לְ to הִבָּנֹֽות׃ פ hibbānˈôṯ . f בנה build
1:2. haec ait Dominus exercituum dicens populus iste dicit nondum venit tempus domus Domini aedificandaeThus saith the Lord of hosts, saying: This people saith: The time is not yet come for building the house of the Lord.
2. Thus speaketh the LORD of hosts, saying, This people say, It is not the time to come, the time for the LORD’S house to be built.
1:2. Thus says the Lord of hosts, saying: This people claims that the time has not yet arrived for building the house of the Lord.
1:2. Thus speaketh the LORD of hosts, saying, This people say, The time is not come, the time that the LORD’S house should be built.
Thus speaketh the LORD of hosts, saying, This people say, The time is not come, the time that the LORD' S house should be built:

1:2 так сказал Господь Саваоф: народ сей говорит: <<не пришло еще время, не время строить дом Господень>>.
1:2
τάδε οδε further; this
λέγει λεγω tell; declare
κύριος κυριος lord; master
παντοκράτωρ παντοκρατωρ almighty
λέγων λεγω tell; declare
ο the
λαὸς λαος populace; population
οὗτος ουτος this; he
λέγουσιν λεγω tell; declare
οὐχ ου not
ἥκει ηκω here
ο the
καιρὸς καιρος season; opportunity
τοῦ ο the
οἰκοδομῆσαι οικοδομεω build
τὸν ο the
οἶκον οικος home; household
κυρίου κυριος lord; master
1:2
כֹּ֥ה kˌō כֹּה thus
אָמַ֛ר ʔāmˈar אמר say
יְהוָ֥ה [yᵊhwˌāh] יְהוָה YHWH
צְבָאֹ֖ות ṣᵊvāʔˌôṯ צָבָא service
לֵ לְ to
אמֹ֑ר ʔmˈōr אמר say
הָ הַ the
עָ֤ם ʕˈām עַם people
הַ ha הַ the
זֶּה֙ zzˌeh זֶה this
אָֽמְר֔וּ ʔˈāmᵊrˈû אמר say
לֹ֥א lˌō לֹא not
עֶת־ ʕeṯ- עֵת time
בֹּ֛א bˈō בוא come
עֶת־ ʕeṯ- עֵת time
בֵּ֥ית bˌêṯ בַּיִת house
יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH
לְ lᵊ לְ to
הִבָּנֹֽות׃ פ hibbānˈôṯ . f בנה build
1:2. haec ait Dominus exercituum dicens populus iste dicit nondum venit tempus domus Domini aedificandae
Thus saith the Lord of hosts, saying: This people saith: The time is not yet come for building the house of the Lord.
1:2. Thus says the Lord of hosts, saying: This people claims that the time has not yet arrived for building the house of the Lord.
1:2. Thus speaketh the LORD of hosts, saying, This people say, The time is not come, the time that the LORD’S house should be built.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
2-4. Ввиду того, что в качестве лиц, к которым обращена первая речь пророка, в ст. 1: названы только Зоровавель и Иисус, народ же не поименован, как поименован он (шеерит гаам, остаток народа) ниже в II:2, некоторые комментаторы (Лей, Андре) полагали, что первая речь обращена исключительно к правителю Зоровавелю и первосвященнику Иисусу, и к ним только относили высказанные в ней упреки в равнодушии к постройке храма. В действительности, и общий смысл речи, и некоторые частные черты ее говорят, что она направлена ко всему народу и заключает и упреки, и обвинение именно народу же: самое начало речи: "народ сей говорит..." (ст. 2) показывает, что пророк осуждает действия целого народа: упрек в заботливости об украшении собственных домов, пренебрежении о Доме Господнем (ст. 4) относится также к целым народным группам; главное же - те стихийные бедствия, которые, по словам пророка, поражали и еще имеют поражать народ в случае его косности (ст. 6, 9-11), как само собою понятно, могут относиться только ко всему народу, возвратившемуся в Палестину и поселившемуся в ней. Вина же Зоровавеля и Иисуса, если она вообще была, заключалась единственно в недостаточно энергичном понуждении ими народа к строительству. Вина эта была скорее косвенная, и при обвинении народа Зоровавель и Иисус скорее являлись свидетелями обвинения, чем обвиняемыми. "Тщательно размысли, - говорит блаж. Иероним, - о том, что не Зоровавель и не Иисус говорят: "Еще не пришло время строить дом Господа", а народ который, находясь под властью царя Дария, еще не сбросил с себя ига рабства" (с. 322). "Когда, - замечает блаж. Феодорит, - Иисус был архиреем и Зоровавель народоправителем, Бог пред ними, как бы пред некими судиями, обвиняет народ через пророка и говорит: сколько самого усиленного попечения прилагают они о домах своих, не только строят, но и украшают их, а дома Божия, ради которого все они участвуют в общем их спасении, не хотят строить, утверждая, что время не благоприятствует созиданию" (с. 59).

Начальные слова речи: "Так сказал Господь Саваоф" (2а) весьма обычны в пророческом словоупотреблении, как вступительная формула при возвещении пророками Божественного откровения. Наиболее часто формула эта, именно с включением имени Саваоф, встречается, кроме пророка Аггея, еще у пророков: Исаии, Иеремии, Захарии, Малахии. Нужно, поэтому, отвергнуть мнение Марти, будто частым повторением упомянутой формулы пророк Аггей обнаруживает слабость или неясность сознания своего Божественного посланничества и желает придать своим словам Божественный авторитет, который в интенсивной степени присущ был древним пророкам (с. 382) Бесспорно, напротив, формула эта очень употребительна именно у прежних пророков, у которых, по предположению Марти, было особенно живо сознание своего посланничества от Бога.

Сущность делаемого пророком от лица Иеговы народу упрека в ст. 2: и 4: состоит в указании того резкого контраста, какой создавался преувеличенною заботою народа о собственных частых жилищах и - полным небрежением к созданию храма, представлявшего зрелище запустения: сами иудеи, по крайней мере, богатейшие из них, обитали "в домах, украшенных и благоустроенных, и предназначенных не столько для удовлетворения нужд, сколько для роскоши, в то время, как жилище Божие, в котором было Святое Святых, херувимы и стол предложения хлебов: поливался дождями, загрязнялся от недостатка присмотра и подвергался действию палящих лучей солнца" (блаж. Иероним, с. 323).
Adam Clarke: Commentary on the Bible - 1831
1:2: The time is not come - They thought that the seventy years spoken of by Jeremiah were not yet completed, and it would be useless to attempt to rebuild until that period had arrived. But Abp. Usher has shown that from the commencement of the last siege of Jerusalem unto this time, precisely sixty-nine years had been completed.
Albert Barnes: Notes on the Bible - 1834
1:2: Thus speaketh the Lord of hosts, saying, This people say - Not Zerubbabel or Joshua, but "this people." He says not, "My people," but reproachfully "this people," as, in acts, disowning Him, and so deserving to be disowned by Him. "The time is not come," literally "It is not time to come, time for the house of the Lord to be built" . They might yet sit still; the time for them "to come" was not yet, for not yet was the "time for the house of the Lord to be built." Why it was not time, they did not say. The government did not help them; the original grant by Cyrus Ezr 3:7 was exhausted; the Samaritans hindered them, because they would not own them, (amid their mishmash of worship, "worshiping," our Lord tells them Joh 4:22, "they know not what"), as worshipers of the same God. It was a bold excuse, if they said, that the 70 years during which the temple was to lie waste, were not yet ended.
The time had long since come, when, 16 years before, Cyrus had given command that the house of God should be built. The prohibition to build, under Artaxerxes or Pseudo-Smerdis, applied directly to the city and its walls, not to the temple, except so far as the temple itself, from its position, might be capable of being used as a fort, as it was in the last siege of, Jerusalem. Yet in itself a building of the size of the temple, apart from outer buildings, could scarcely so be used. The prohibition did not hinder the building of stately private houses, as appears from Haggai's rebuke. The hindrances also, whatever they were, had not begun with that decree. The death of Pseudo-Smerdis had now, for a year, set them free, if had they had any zeal for the glory and service of God. Otherwise, Haggai would not blamed them. God, knowing that He would bend the heart of Darius, as He had that of Cyrus, requires the house to be built without the king's decree. It was built in faith, that God would bring through what He had enjoined, although outward things were as adverse now as before. And what He commanded He prospered Ezra 5-6.
There was indeed a second fulfillment of 70 years, from the destruction of the temple by Nebuchadnezzar 586 b. c., to its consecration in the 6th year of Darius 516 b. c. But this was through the willfulness of man, prolonging the desolation decreed by God, and Jeremiah's prophecy relates to the people not to the temple.
"The prophet addresses his discourse to the chiefs (in Church and state) and yet accuses directly, not their listlessness but that of the people, in order both to honor them before the people and to teach that their sins are to be blamed privately not publicly, lest their authority should be injured, and the people incited to rebel against them; and also to shew that this fault was directly that of the people, whom he reproves before their princes, that, being openly convicted before them, it might be ashamed, repent, and obey God; but that indirectly this fault touched the chiefs themselves, whose office it was to urge the people to this work of God" . "For seldom is the prince free from the guilt of his subjects, as either assenting to, or winking at them, or not coercing them, though able."
Since also Christians are the temple of God, all this prophecy of Haggai is applicable to them . "When thou seest one who has lapsed thinking and preparing to build through chastity the temple which he had before destroyed through passion, and yet delaying day by day, say to him, 'Truly thou also art of the people of the captivity, and sayest, The time is not yet come for building the house of the Lord.' Whoso has once settled to restore the temple of God, to him every time is suited for building, and the prince, Satan, cannot hinder, nor, the enemies around. As soon as being thyself converted, thou callest upon the name of the Lord, He will say, "Behold Me" . "To him who willeth to do right, the time is always present; the good and right-minded have power to fulfill what is to the glory of God, in every time and place."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:2: This: Num 13:31; Ezr 4:23, Ezr 4:24, Ezr 5:1, Ezr 5:2; Neh 4:10; Pro 22:13, Pro 26:13-16, Pro 29:25; Ecc 9:10, Ecc 11:4; Sol 5:2, Sol 5:3
Carl Friedrich Keil and Franz Delitzsch
1:2
The prophet begins by charging the people with their unconcern about building the house of God. Hag 1:2. "Thus saith Jehovah of hosts: This people saith, It is not time to come, the time for the house of Jehovah to be built." העם הזּה, iste populus, not my people, or Jehovah's people, but hazzeh (this) in a contemptuous sense. Of the two clauses, (a) "It is not time to come," and (b) "The time of the house of Jehovah," the latter gives the more precise definition of the former, the בּא (to come) being explained as meaning the time to build the house of Jehovah. The meaning is simply this: the time has not yet arrived to come and build the house of Jehovah; for לא in this connection signifies "not yet," as in Gen 2:5; Job 22:16. A distinction is drawn between coming to the house of Jehovah and building the house, as in Hag 1:14. There is no ground, therefore, for altering the text, as Hitzig proposes, inasmuch as the defective mode of writing the infinitive בּא is by no means rare (compare, for example, Ex 2:18; Lev 14:48; Num 32:9; 3Kings 13:28; Is 20:1); and there is no foundation whatever for the absurd rendering of the words of the text, "It is not the time of the having arrived of the time of the house," etc. (Hitzig).
Geneva 1599
1:2 Thus speaketh the LORD of hosts, saying, This people say, The time is not come, the time (c) that the LORD'S house should be built.
(c) Not that they condemned the building of it, but they preferred policy and personal profit to religion, being content with small beginnings.
John Gill
1:2 Thus speaketh the Lord of hosts,.... Of armies above and below; whom all ought to reverence, honour, and obey; who was able to support his people in building his house, and protect them from their enemies, which should have been an encouragement to them; and to punish them for their neglect of it, which might have deterred them from it. This preface is made, to show that what follow were not the words of the prophet, but of the Lord; and therefore to be the more regarded, and the truth of them not to be doubted of:
saying, This people say; repeating the words of the people of the Jews to Zerubbabel and Joshua, that they might observe them, and the wickedness and ingratitude in them. "This people", lately brought out of the captivity of Babylon, and loaded with various blessings and benefits; and not a few of them, but the generality of them, the body of them, expressed themselves after this manner, when pressed to build the temple:
The time is not come, the time that the Lord's house should be built; suggesting that the seventy years of Jerusalem and the temple lying in ruins, reckoning from the destruction of them in the nineteenth year of Nebuchadnezzar, were not yet fulfilled; or rather intimating that it was not the time in Providence, since they had been forbid and hindered in former reigns from going on with the work; or, since it had been a time of famine and distress with them, it was not a time fit and convenient to carry on such a service; and though they did not lay aside all thoughts of it, yet they judged it right and proper to defer it to a more convenient time, when they were better settled, and in a better capacity to engage in it.
Robert Jamieson, A. R. Fausset and David Brown
1:2 the Lord of hosts--Jehovah, Lord of the powers of heaven and earth, and therefore requiring implicit obedience.
This people--"This" sluggish and selfish "people." He does not say, My people, since they had neglected the service of God.
The time--the proper time for building the temple. Two out of the seventy predicted years of captivity (dating from the destruction of the temple, 558 B.C., 4Kings 25:9) were yet unexpired; this they make their plea for delay [HENDERSON]. The seventy years of captivity were completed long ago in the first year of Cyrus, 536 B.C. (Jer 29:10); dating from 606 B.C., Jehoiakim's captivity (2Chron 36:6). The seventy years to the completion of the temple (Jer 25:12) were completed this very year, the second of Darius [VATABLUS]. Ingenious in excuses, they pretended that the interruption in the work caused by their enemies proved it was not yet the proper time; whereas their real motive was selfish dislike of the trouble, expense, and danger from enemies. "God," say they, "hath interposed many difficulties to punish our rash haste" [CALVIN]. Smerdis' interdict was no longer in force, now that Darius the rightful king was on the throne; therefore they had no real excuse for not beginning at once to build. AUBERLEN denies that by "Artaxerxes" in Ezra 4:7-22 is meant Smerdis. Whether Smerdis or Artaxerxes Longimanus be meant, the interdict referred only to the rebuilding of the city, which the Persian kings feared might, if rebuilt, cause them trouble to subdue; not to the rebuilding of the temple. But the Jews were easily turned aside from the work. Spiritually, like the Jews, men do not say they will never be religious, but, It is not time yet. So the great work of life is left undone.
1:31:3: Եւ եղեւ բան Տեառն ՚ի ձեռն Անգէի մարգարէի՝ եւ ասէ.
3 Տիրոջ պատգամը հասաւ Անգէ մարգարէի միջոցով եւ ասաց.
3 Այն ատեն Անգէ մարգարէին միջոցով Տէրոջը խօսքը եղաւ՝ ըսելով.
Եւ եղեւ բան Տեառն ի ձեռն Անգէի մարգարէի` եւ ասէ:

1:3: Եւ եղեւ բան Տեառն ՚ի ձեռն Անգէի մարգարէի՝ եւ ասէ.
3 Տիրոջ պատգամը հասաւ Անգէ մարգարէի միջոցով եւ ասաց.
3 Այն ատեն Անգէ մարգարէին միջոցով Տէրոջը խօսքը եղաւ՝ ըսելով.
zohrab-1805▾ eastern-1994▾ western am▾
1:31:3 И было слово Господне через Аггея пророка:
1:3 καὶ και and; even ἐγένετο γινομαι happen; become λόγος λογος word; log κυρίου κυριος lord; master ἐν εν in χειρὶ χειρ hand Αγγαιου αγγαιος the προφήτου προφητης prophet λέγων λεγω tell; declare
1:3 וַֽ wˈa וְ and יְהִי֙ yᵊhˌî היה be דְּבַר־ dᵊvar- דָּבָר word יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH בְּ bᵊ בְּ in יַד־ yaḏ- יָד hand חַגַּ֥י ḥaggˌay חַגַּי Haggai הַ ha הַ the נָּבִ֖יא nnāvˌî נָבִיא prophet לֵ lē לְ to אמֹֽר׃ ʔmˈōr אמר say
1:3. et factum est verbum Domini in manu Aggei prophetae dicensAnd the word of the Lord came by the hand of Aggeus the prophet, saying:
3. Then came the word of the LORD by Haggai the prophet, saying,
1:3. But the word of the Lord came by the hand of Haggai the prophet, saying:
1:3. Then came the word of the LORD by Haggai the prophet, saying,
Then came the word of the LORD by Haggai the prophet, saying:

1:3 И было слово Господне через Аггея пророка:
1:3
καὶ και and; even
ἐγένετο γινομαι happen; become
λόγος λογος word; log
κυρίου κυριος lord; master
ἐν εν in
χειρὶ χειρ hand
Αγγαιου αγγαιος the
προφήτου προφητης prophet
λέγων λεγω tell; declare
1:3
וַֽ wˈa וְ and
יְהִי֙ yᵊhˌî היה be
דְּבַר־ dᵊvar- דָּבָר word
יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH
בְּ bᵊ בְּ in
יַד־ yaḏ- יָד hand
חַגַּ֥י ḥaggˌay חַגַּי Haggai
הַ ha הַ the
נָּבִ֖יא nnāvˌî נָבִיא prophet
לֵ לְ to
אמֹֽר׃ ʔmˈōr אמר say
1:3. et factum est verbum Domini in manu Aggei prophetae dicens
And the word of the Lord came by the hand of Aggeus the prophet, saying:
1:3. But the word of the Lord came by the hand of Haggai the prophet, saying:
1:3. Then came the word of the LORD by Haggai the prophet, saying,
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Albert Barnes: Notes on the Bible - 1834
1:3: And the word of the Lord came - o "Before, he prophesied nothing, but only recited the saying of the people; now he refutes it in his prophecy, and repeats, again and again, that he says this not of himself, but from the mind and mouth of God." It is characteristic of Haggai to inculcate thus frequently, that his words are not his own, but the words of God. Yet "the prophets, both in their threats and prophecies, repeat again and again, "Thus saith the Lord," teaching us, how we should prize the word of God, hang upon it, have it ever in our mouth, Rev_erence, ruminate on, utter, praise it, make it our continual delight."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:3: by Haggai: Ezr 5:1; Zac 1:1
Carl Friedrich Keil and Franz Delitzsch
1:3
The word of Jehovah is opposed in Hag 1:4 to this speech of the people; and in order to give greater prominence to the antithesis, the introductory formula, "The word of Jehovah came by Haggai the prophet thus," is repeated in Hag 1:3. In order to appeal to the conscience of the people, God meets them with the question in Hag 1:4 : "Is it time for you yourselves to live in your houses wainscoted, whilst this house lies waste?" The ה before עת is not the article, but ה interr. אתּם is added to strengthen the pronoun (cf. Ges. 121, 3). Sephūnı̄m without the article is connected with the noun, in the form of an apposition: in your houses, they being wainscoted, i.e., with the inside walls covered or inlaid with costly wood-work. Such were the houses of the rich and of the more distinguished men (cf. Jer 22:14; 3Kings 7:7). Living in such houses was therefore a sing of luxury and comfort. והבּית וגו is a circumstantial clause, which we should express by "whilst this house," etc. With this question the prophet cuts off all excuse, on the ground that the circumstances of the times, and the oppression under which they suffered, did not permit of the rebuilding of the temple. If they themselves lived comfortably in wainscoted houses, their civil and political condition could not be so oppressive, that they could find in that a sufficient excuse for neglecting to build the temple. Even if the building of the temple had been prohibited by an edict of Pseudo-Smerdes, as many commentators infer from Ezra 4:8-24, the reign of this usurper only lasted a few months; and with his overthrow, and the ascent of the throne by Darius Hystaspes, a change had taken place in the principles of government, which might have induced the heads of Judah, if the building of the house of God had rested upon their hearts as it did upon the heart of king David (2Kings 7:2; Ps 132:2-5), to take steps under the new king to secure the revocation of this edict, and the renewal of the command issued by Cyrus.
John Gill
1:3 Then came the word of the Lord by Haggai the prophet,.... This is a second prophecy, distinct from the former; that was delivered to the two governors, setting forth the sentiments and language of the people concerning the building of the temple, which was left with them to consider how just it was; but this is sent to the people themselves, expostulating with them about the folly and ingratitude of it:
saying; as follows:
1:41:4: Եթէ ձեզ միա՞յն իցէ ժամանակ բնակել ՚ի տունս գմբեթեայս. եւ տունդ իմ աւե՛ր կայ[10772]. [10772] Ոմանք. Եւ տունս իմ աւե՛ր։
4 «Միայն ձե՞զ համար է եկել գմբէթաւոր տներում ապրելու ժամանակը, մինչ իմ տունը աւերակ է:
4 «Արդեօք ժամանա՞կն է, որ դուք ձեղունազարդ տուներու մէջ բնակիք, Իսկ այս տունը աւերակ մնայ»։
Եթէ ձե՞զ միայն իցէ ժամանակ բնակել ի տունս գմբեթեայս, եւ տունդ իմ աւեր կայ:

1:4: Եթէ ձեզ միա՞յն իցէ ժամանակ բնակել ՚ի տունս գմբեթեայս. եւ տունդ իմ աւե՛ր կայ[10772].
[10772] Ոմանք. Եւ տունս իմ աւե՛ր։
4 «Միայն ձե՞զ համար է եկել գմբէթաւոր տներում ապրելու ժամանակը, մինչ իմ տունը աւերակ է:
4 «Արդեօք ժամանա՞կն է, որ դուք ձեղունազարդ տուներու մէջ բնակիք, Իսկ այս տունը աւերակ մնայ»։
zohrab-1805▾ eastern-1994▾ western am▾
1:41:4 а вам самим время жить в домах ваших украшенных, тогда как дом сей в запустении?
1:4 εἰ ει if; whether καιρὸς καιρος season; opportunity ὑμῖν υμιν you μέν μεν first of all ἐστιν ειμι be τοῦ ο the οἰκεῖν οικεω dwell ἐν εν in οἴκοις οικος home; household ὑμῶν υμων your κοιλοστάθμοις κοιλοσταθμος the δὲ δε though; while οἶκος οικος home; household οὗτος ουτος this; he ἐξηρήμωται εξερημοω utterly desolate
1:4 הַ ha הֲ [interrogative] עֵ֤ת ʕˈēṯ עֵת time לָכֶם֙ lāḵˌem לְ to אַתֶּ֔ם ʔattˈem אַתֶּם you לָ lā לְ to שֶׁ֖בֶת šˌeveṯ ישׁב sit בְּ bᵊ בְּ in בָתֵּיכֶ֣ם vāttêḵˈem בַּיִת house סְפוּנִ֑ים sᵊfûnˈîm ספן cover וְ wᵊ וְ and הַ ha הַ the בַּ֥יִת bbˌayiṯ בַּיִת house הַ ha הַ the זֶּ֖ה zzˌeh זֶה this חָרֵֽב׃ ḥārˈēv חָרֵב dry
1:4. numquid tempus vobis est ut habitetis in domibus laqueatis et domus ista desertaIs it time for you to dwell in ceiled houses, and this house lie desolate?
4. Is it a time for you yourselves to dwell in your cieled houses, while this house lieth waste?
1:4. Is it time for you to dwell in paneled houses, while this house is deserted?
1:4. [Is it] time for you, O ye, to dwell in your cieled houses, and this house [lie] waste?
Is it time for you, O ye, to dwell in your cieled houses, and this house [lie] waste:

1:4 а вам самим время жить в домах ваших украшенных, тогда как дом сей в запустении?
1:4
εἰ ει if; whether
καιρὸς καιρος season; opportunity
ὑμῖν υμιν you
μέν μεν first of all
ἐστιν ειμι be
τοῦ ο the
οἰκεῖν οικεω dwell
ἐν εν in
οἴκοις οικος home; household
ὑμῶν υμων your
κοιλοστάθμοις κοιλοσταθμος the
δὲ δε though; while
οἶκος οικος home; household
οὗτος ουτος this; he
ἐξηρήμωται εξερημοω utterly desolate
1:4
הַ ha הֲ [interrogative]
עֵ֤ת ʕˈēṯ עֵת time
לָכֶם֙ lāḵˌem לְ to
אַתֶּ֔ם ʔattˈem אַתֶּם you
לָ לְ to
שֶׁ֖בֶת šˌeveṯ ישׁב sit
בְּ bᵊ בְּ in
בָתֵּיכֶ֣ם vāttêḵˈem בַּיִת house
סְפוּנִ֑ים sᵊfûnˈîm ספן cover
וְ wᵊ וְ and
הַ ha הַ the
בַּ֥יִת bbˌayiṯ בַּיִת house
הַ ha הַ the
זֶּ֖ה zzˌeh זֶה this
חָרֵֽב׃ ḥārˈēv חָרֵב dry
1:4. numquid tempus vobis est ut habitetis in domibus laqueatis et domus ista deserta
Is it time for you to dwell in ceiled houses, and this house lie desolate?
1:4. Is it time for you to dwell in paneled houses, while this house is deserted?
1:4. [Is it] time for you, O ye, to dwell in your cieled houses, and this house [lie] waste?
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Adam Clarke: Commentary on the Bible - 1831
1:4: Is it time for you - If the time be not come to rebuild the temple, it cannot be come for you to build yourselves comfortable houses: but ye are rebuilding your houses; why then do ye not rebuild the house of the Lord? The foundation of the temple had been laid fourteen years before, and some considerable progress made in the building; and it had been lying waste in that unfinished state to the present time.
Albert Barnes: Notes on the Bible - 1834
1:4: Is it time for you - You, being what you are, the creatures of God, "to dwell in your ceiled houses," more emphatically, in your houses, and those "ceiled," probably with costly woods, such as cedar . But where then was the excuse of want of means? They imitated, in their alleged poverty, what is spoken of as magnificent in their old kings, Solomon and Shallum, but not having, as Solomon first did (Kg1 6:9, ויספן), "covered the house of God with beams and rows of cedar" . "Will ye dwell in houses artificially adorned, not so much for use as for delight, and shall My dwelling-place, wherein was the Holy of holies, and the cherubim, and the table of showbread, be bestreamed with rains, desolated in solitude, scorched by the sun?"
"With these words carnal Christians are reproved, who have no glow of zeal for God, but are full of self-love, and so make no effort to repair, build, or strengthen the material temples of Christ, and houses assigned to His worship, when aged, ruinous, decaying or destroyed, but build for themselves curious, voluptuous, superfluous dwellings. In these the love of Christ gloweth not; these Isaiah threateneth, Isa 5:8, Isa 5:12. "Woe to you who join house to house and field to field, and regard not the work of the Lord!"
To David and Solomon the building of God's temple was their heart's desire; to early Christian Emperors, to the ages of faith, the building of Churches; now mostly, owners of lands build houses for this world's profit, and leave it to the few to build in view of eternity, and for the glory of God.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:4: to: Sa2 7:2; Psa 132:3-5; Mat 6:33; Phi 2:21
and: Psa 74:7, Psa 102:14; Jer 26:6, Jer 26:18, Jer 52:13; Lam 2:7, Lam 4:1; Eze 24:21; Dan 9:17, Dan 9:18, Dan 9:26, Dan 9:27; Mic 3:12; Mat 24:1, Mat 24:2
Geneva 1599
1:4 [Is it] time for you, O ye, to dwell in your (d) cieled houses, and this house [lie] waste?
(d) Showing that they sought not only their necessities, but their very pleasures before God's honour.
John Gill
1:4 Is it time for you, O ye, to dwell in your panelled houses,.... They could not only find time, leisure, and convenience to build houses to dwell in; but to wainscot them, and line them with boards of cedar, as the Targum; as bad as the times were complained of; and could sit in them, indulging themselves in luxury, ease, and sloth; and why then was it not a fit and convenient time as well to build the house of the Lord in?
and this house lie waste? or, "and shall this house lie waste?" or, "when this house lies waste?" (o) not indeed in its rubbish and ruins, as it was demolished by the Chaldeans, and left; but with a bare foundation, laid some years ago; and ever since neglected; the superstructure not carried on, and much less built up to be fit for service; and therefore might be said with propriety to lie waste and desolate, being unfinished, unfit for use, and no regard had unto it. David was of another mind, 2Kings 7:2 and truly religious persons will be more concerned for the house of God than for their own houses.
(o) "et domus ista deserta manebit?" Drusius; "quum domus haec vasta est?" Junius & Tremellius, Piscator; "dum domus haec desolata est?" Cocceius.
John Wesley
1:4 Ceiled - Arched and richly adorned.
Robert Jamieson, A. R. Fausset and David Brown
1:4 Is it time--It is not time (Hag 1:2), ye say, to build Jehovah's house; yet how is it that ye make it a fit time not only to build, but to "dwell" at ease in your own houses?
you, O ye--rather, for "you, you"; the repetition marking the shameful contrast between their concern for themselves, and their unconcern for God [MAURER]. Compare a similar repetition in 1Kings 25:24; Zech 7:5.
ceiled--rather, "wainscoted," or "paneled," referring to the walls as well as the ceilings; furnished not only with comfort but luxury, in sad contrast to God's house not merely unadorned, but the very walls not raised above the foundations. How different David's feelings (2Kings 7:2)!
1:51:5: եւ արդ՝ ա՛յսպէս ասէ Տէր ամենակալ. Կարգեցէ՛ք զսիրտս ձեր ՚ի ճանապարհս ձեր[10773]։ [10773] Օրինակ մի. Զսիրտս ձեր ՚ի ժամանակս ձեր։
5 Արդ, այսպէս է ասում Ամենակալ Տէրը. դարձրէ՛ք ձեր սիրտը ձեր ճանապարհները:
5 Զօրքերու Տէրը այսպէս կ’ըսէ. «Ձեր ճամբաներուն մասին մտածեցէ՛ք։
Եւ արդ այսպէս ասէ Տէր [3]ամենակալ. Կարգեցէք զսիրտս ձեր ի ճանապարհս ձեր:

1:5: եւ արդ՝ ա՛յսպէս ասէ Տէր ամենակալ. Կարգեցէ՛ք զսիրտս ձեր ՚ի ճանապարհս ձեր[10773]։
[10773] Օրինակ մի. Զսիրտս ձեր ՚ի ժամանակս ձեր։
5 Արդ, այսպէս է ասում Ամենակալ Տէրը. դարձրէ՛ք ձեր սիրտը ձեր ճանապարհները:
5 Զօրքերու Տէրը այսպէս կ’ըսէ. «Ձեր ճամբաներուն մասին մտածեցէ՛ք։
zohrab-1805▾ eastern-1994▾ western am▾
1:51:5 Посему ныне так говорит Господь Саваоф: обратите сердце ваше на пути ваши.
1:5 καὶ και and; even νῦν νυν now; present τάδε οδε further; this λέγει λεγω tell; declare κύριος κυριος lord; master παντοκράτωρ παντοκρατωρ almighty τάξατε τασσω arrange; appoint δὴ δη in fact τὰς ο the καρδίας καρδια heart ὑμῶν υμων your εἰς εις into; for τὰς ο the ὁδοὺς οδος way; journey ὑμῶν υμων your
1:5 וְ wᵊ וְ and עַתָּ֕ה ʕattˈā עַתָּה now כֹּ֥ה kˌō כֹּה thus אָמַ֖ר ʔāmˌar אמר say יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH צְבָאֹ֑ות ṣᵊvāʔˈôṯ צָבָא service שִׂ֥ימוּ śˌîmû שׂים put לְבַבְכֶ֖ם lᵊvavᵊḵˌem לֵבָב heart עַל־ ʕal- עַל upon דַּרְכֵיכֶֽם׃ darᵊḵêḵˈem דֶּרֶךְ way
1:5. et nunc haec dicit Dominus exercituum ponite corda vestra super vias vestrasAnd now thus saith the Lord of hosts: Set your hearts to consider your ways.
5. Now therefore thus saith the LORD of hosts: Consider your ways,
1:5. And now, thus says the Lord of hosts: Set your hearts upon your ways.
1:5. Now therefore thus saith the LORD of hosts; Consider your ways.
Now therefore thus saith the LORD of hosts; Consider your ways:

1:5 Посему ныне так говорит Господь Саваоф: обратите сердце ваше на пути ваши.
1:5
καὶ και and; even
νῦν νυν now; present
τάδε οδε further; this
λέγει λεγω tell; declare
κύριος κυριος lord; master
παντοκράτωρ παντοκρατωρ almighty
τάξατε τασσω arrange; appoint
δὴ δη in fact
τὰς ο the
καρδίας καρδια heart
ὑμῶν υμων your
εἰς εις into; for
τὰς ο the
ὁδοὺς οδος way; journey
ὑμῶν υμων your
1:5
וְ wᵊ וְ and
עַתָּ֕ה ʕattˈā עַתָּה now
כֹּ֥ה kˌō כֹּה thus
אָמַ֖ר ʔāmˌar אמר say
יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH
צְבָאֹ֑ות ṣᵊvāʔˈôṯ צָבָא service
שִׂ֥ימוּ śˌîmû שׂים put
לְבַבְכֶ֖ם lᵊvavᵊḵˌem לֵבָב heart
עַל־ ʕal- עַל upon
דַּרְכֵיכֶֽם׃ darᵊḵêḵˈem דֶּרֶךְ way
1:5. et nunc haec dicit Dominus exercituum ponite corda vestra super vias vestras
And now thus saith the Lord of hosts: Set your hearts to consider your ways.
1:5. And now, thus says the Lord of hosts: Set your hearts upon your ways.
1:5. Now therefore thus saith the LORD of hosts; Consider your ways.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
5-7. Пророк весьма употребительным у него обращением к народу (ст. 5: ср. ст. 7) призывает размыслить о последствиях выше (ст. 2, 4) изображенного поведения народа в отношении постройки храма. Пророк говорит как бы так: "водитесь здравым помыслом, будьте судиями своих начинаний, и дознайте, сколько разности между ревностию о божественном и нерадением" (блаж. Феодорит, с. 59). "Потом говорит, что, расточая много семян, собирали они весьма мало плодов, отчего всегда терпят голод и жажду, и никогда не насыщаются, но живут в нищете и бедствуют, так что не имеют у себя необходимой одежды" (там же). "Никакой труд тех, которые устроили дома свои и нерадиво отнеслись к дому Божию, не имел успеха" (блаж. Иероним, с. 325).
Adam Clarke: Commentary on the Bible - 1831
1:5: Consider your ways - Is it fit that you should be building yourselves elegant houses, and neglect a place for the worship of that God who has restored you from captivity?
Albert Barnes: Notes on the Bible - 1834
1:5: And now, thus saith the Lord of hosts; "Consider," (literally "set your heart upon) your ways," what they had been doing, what they were doing, and what those doings had led to, and would lead to. This is ever present to the mind of the prophets, as speaking God's words, that our acts are not only "ways" in which we go, each day of life being a continuance of the day before; but that they are ways which lead, somewhere in God's Providence and His justice; to some end of the "way," good or bad. So God says by Jeremiah Jer 21:8. "I set before you the way of life and the way of death;" and David Psa 16:11, "Thou wilt show me the path of life," where it follows, "In Thy presence is the fullness of joy and at Thy Right Hand there are pleasures foRev_ermore;" and Solomon Pro 6:23, "Reproofs of instruction are the way of life;" and, he is in Pro 10:17, "the way of life who keepeth instruction; and he who forsaketh rebuke, erreth;" and Pro 15:24, "The way of life is above to the wise, that he may depart from hell beneath;" and of the adulterous woman, Pro 7:27. "Her house are the ways of hell, going down to the chambers of death" and Pro 5:5-6, "her feet go down unto death; her steps take hold on hell; lest thou shouldest ponder the path of life." Again, Pro 14:12; Pro 16:25. "There is a way that seemeth right unto a man, and the end thereof are the ways of death;" and contrariwise Pro 4:18, "The path of the righteous is a shining light, shining more and more until the mid-day" Pro 2:13. "The ways of darkness" are the ways which end in darkness; and when Isaiah says Isa 59:8, "The way of peace hast thou not known," he adds, "whosoever goeth therein shall not know peace." They who choose not peace for their way, shall not find peace in and for their end.
On these your ways, Haggai says, "set your hearts," not thinking of them lightly, nor giving a passing thought to them, but fixing your minds upon them; as God says to Satan Job 1:8, "Hast thou set thy heart on My servant Job?" and God is said to set His eye or His face upon man for good Jer 24:6; or for evil Jer 21:10, He speaks also, not of setting the mind, applying the understanding, giving the thoughts, but of "setting the heart," as the seat of the affections. It is not a dry weighing of the temporal results of their ways, but a loving dwelling upon them, for repentance without love is but the gnawing of remorse.
Set your heart on your ways; - i. e., your affections, thoughts, works, so as to be circumspect in all things; as the apostle Paul says Ti1 5:21, "Do nothing without forethought," i. e., without pRev_ious judgment of reason; and Solomon Pro 4:25, "Let thine eyes look right on, and let thine eyelids look straight before thee;" and the son of Sirach, "Son, do nothing without counsel and when thou hast done it thou wilt not repent." For since, according to a probable proposition, nothing in human acts is indifferent, i. e., involving neither good nor ill deserts, they who do not thus set their hearts upon their ways, do they not daily incur almost countless sins, in thought, word, desire, deed, yea and by omission of duties? Such are all fearless persons who heed not to fulfill what is written Pro 4:23, 'Keep your heart with all watchfulness. '"
"He "sows much" to his own heart, but "brings in little," who by reading and hearing knows much of the heavenly commands, but by negligence in deeds bears little fruit. "He eats and is not satisfied," who, hearing the words of God, coveteth the gains or glory of the world. Well is he said not to be "satisfied," who eateth one thing, hungereth after another. He drinks and is not inebriated, who inclineth his ear to the voice of preaching, but changeth not his mind. For through inebriation the mind of those who drink is changed. He then who is devoted to the knowledge of God's word, yet still desireth to gain the things of the world, drinks and is not inebriated. For were he inebriated, no doubt he would have changed his mind and no longer seek earthly things, or love the vain and passing things which he had loved. For the Psalmist says of the elect Psa 36:8, "they shall be inebriated with the richness of Thy house," because they shall be filled with such love of Almighty God, that, their mind being changed, they seem to be strangers to themselves, fulfilling what is written Mat 16:24, 'If any will come after Me, let him deny himself. '"
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:5: thus: Hag 1:7, Hag 2:15-18; Lam 3:40; Eze 18:28; Luk 15:17; Co2 13:5; Gal 6:4
Consider your ways: Heb. Set your heart on your ways, Exo 7:23, Exo 9:21 *marg. Psa 48:13 *marg. Eze 40:4; Dan 6:14, Dan 10:12
Carl Friedrich Keil and Franz Delitzsch
1:5
After rebutting the untenable grounds of excuse, Haggai calls attention in vv. 5, 6 to the curse with which God has punished, and is still punishing, the neglect of His house. Hag 1:5. "And now, thus saith Jehovah of hosts, Set your heart upon your ways. Hag 1:6. Ye have sowed much, and brought in little: ye eat, and not for satisfaction; drink, and not to be filled with drink: ye clothe yourselves, and it does not serve for warming; and the labourer for wages works for wages into a purse pierced with holes." שׂימוּ לבבכם, a favourite formula with Haggai (cf. v. 7 and Hag 2:15, Hag 2:18). To set the heart upon one's ways, i.e., to consider one's conduct, and lay it to heart. The ways are the conduct, with its results. J. H. Michaelis has given it correctly, "To your designs and actions, and their consequences." In their ways, hitherto, they have reaped no blessing: they have sowed much, but brought only a little into their barns. הבא, inf. abs., to bring in what has been reaped, or bring it home. What is here stated must not be restricted to the last two harvests which they had had under the reign of Darius, as Koehler supposes, but applies, according to Hag 2:15-17, to the harvests of many years, which had turned out very badly. The inf. abs., which is used in the place of the finite verb and determined by it, is continued in the clauses which follow, אכול, etc. The meaning of these clauses is, not that the small harvest was not sufficient to feed and clothe the people thoroughly, so that they had to "cut their coat according to their cloth," as Maurer and Hitzig suppose, but that even in their use of the little that had been reaped, the blessing of God was wanting, as is not only evident from the words themselves, but placed beyond the possibility of doubt by Hag 1:9.
(Note: Calvin and Osiander see a double curse in Hag 1:6. The former says, "We know that God punishes men in both ways, both by withdrawing His blessing, so that the earth is parched, and the heaven gives no rain, and also, even when there is a good supply of the fruits of the earth, by preventing their satisfying, so that there is no real enjoyment of them. It often happens that men collect what would be quite a sufficient quantity for food, but for all that, are still always hungry. This kind of curse is seen the more plainly when God deprives the bread and wine of their true virtue, so that eating and drinking fail to support the strength.")
What they ate and drank did not suffice to satisfy them; the clothes which they procured yielded no warmth; and the ages which the day-labourer earned vanished just as rapidly as if it had been placed in a bag full of holes (cf. Lev 26:26; Hos 4:10; Mic 6:14). לו after לחם refers to the individual who clothes himself, and is to be explained from the phrase חם לי, "I am warm" (3Kings 1:1-2, etc.).
John Gill
1:5 Now therefore thus saith the Lord of hosts,.... The Lord God omniscient and omnipotent, that saw all their actions, and could punish for them; since they were so careful of their own houses, and adorning them, and so careless of his house; he would have them now sit down, and seriously think of these things, and of what he should further observe unto them:
Consider your ways; their sinful ways, and repent of them, and forsake them, particularly their ingratitude before observed; and their civil ways, their common ways of life; their labour, work, and business, they were continually employed in; and observe the event of them; what success they had, what these issued in; whether there were not some visible tokens of the divine displeasure on them, which rendered all their attempts to support and enrich themselves and families vain, and of no effect: and they would do well to consider to what all this was to be imputed; whether it was not chiefly owing to this, their neglect of the house of God; and this he would have considered, not in a slight cursory way; but with great earnestness, diligence, and application of mind: "put", or "set your hearts upon your ways" (p); so it may be literally rendered.
(p) "ponite corda vestra", V. L.; "ponite cor vestrum", Burkius.
Robert Jamieson, A. R. Fausset and David Brown
1:5 Consider your ways--literally, "Set your heart" on your ways. The plural implies, Consider both what ye have done (actively, Lam 3:40) and what ye have suffered (passively) [JEROME]. Ponder earnestly whether ye have gained by seeking self at the sacrifice of God.
1:61:6: Վարէիք բազում եւ ժողովէիք սակա՛ւ. ուտէիք՝ եւ ո՛չ յագէիք. ըմպէիք՝ եւ ո՛չ լինէր ՚ի յագուրդ. զգենուիք՝ եւ ո՛չ ջեռնուիք նոքօք. եւ որ զվարձս իւր ժողովէր՝ ՚ի ծրարս ծակոտեալս ժողովէր[10774]։ [10774] Ոսկան. Ուտէիք, եւ ոչ լինէր ՚ի յագուրդ։
6 Շատ էիք վարում եւ քիչ էիք հաւաքում, ուտում էիք, բայց չէիք յագենում, խմում էիք, բայց յագուրդ չէիք ստանում, հագնում էիք, բայց չէիք տաքանում դրանցով, եւ ով իր վարձն էր հաւաքում, ծակ տոպրակների մէջ էր հաւաքում:
6 Շատ ցանեցիք, բայց քիչ բերիք։Կերաք, բայց չկշտացաք։Խմեցիք, բայց ծարաւնիդ չանցուցիք։Հագուեցաք, բայց չտաքցաք Ու վարձքով բանողը ծակ քսակի համար կը վաստկի»։
Վարէիք բազում եւ ժողովէիք սակաւ, ուտէիք եւ ոչ յագէիք, ըմպէիք եւ ոչ լինէր ի յագուրդ, զգենուիք եւ ոչ ջեռնուիք նոքօք, եւ որ զվարձս իւր ժողովէր` ի ծրարս ծակոտեալս ժողովէր:

1:6: Վարէիք բազում եւ ժողովէիք սակա՛ւ. ուտէիք՝ եւ ո՛չ յագէիք. ըմպէիք՝ եւ ո՛չ լինէր ՚ի յագուրդ. զգենուիք՝ եւ ո՛չ ջեռնուիք նոքօք. եւ որ զվարձս իւր ժողովէր՝ ՚ի ծրարս ծակոտեալս ժողովէր[10774]։
[10774] Ոսկան. Ուտէիք, եւ ոչ լինէր ՚ի յագուրդ։
6 Շատ էիք վարում եւ քիչ էիք հաւաքում, ուտում էիք, բայց չէիք յագենում, խմում էիք, բայց յագուրդ չէիք ստանում, հագնում էիք, բայց չէիք տաքանում դրանցով, եւ ով իր վարձն էր հաւաքում, ծակ տոպրակների մէջ էր հաւաքում:
6 Շատ ցանեցիք, բայց քիչ բերիք։Կերաք, բայց չկշտացաք։Խմեցիք, բայց ծարաւնիդ չանցուցիք։Հագուեցաք, բայց չտաքցաք Ու վարձքով բանողը ծակ քսակի համար կը վաստկի»։
zohrab-1805▾ eastern-1994▾ western am▾
1:61:6 Вы сеете много, а собираете мало; едите, но не в сытость; пьете, но не напиваетесь; одеваетесь, а не согреваетесь; зарабатывающий плату зарабатывает для дырявого кошелька.
1:6 ἐσπείρατε σπειρω sow πολλὰ πολυς much; many καὶ και and; even εἰσηνέγκατε εισφερω bring in ὀλίγα ολιγος few; sparse ἐφάγετε φαγω swallow; eat καὶ και and; even οὐκ ου not εἰς εις into; for πλησμονήν πλησμονη repletion; satisfaction ἐπίετε πινω drink καὶ και and; even οὐκ ου not εἰς εις into; for μέθην μεθη drunkenness περιεβάλεσθε περιβαλλω drape; clothe καὶ και and; even οὐκ ου not ἐθερμάνθητε θερμαινω warm ἐν εν in αὐτοῖς αυτος he; him καὶ και and; even ὁ ο the τοὺς ο the μισθοὺς μισθος wages συνάγων συναγω gather συνήγαγεν συναγω gather εἰς εις into; for δεσμὸν δεσμος bond; confinement τετρυπημένον τρυπαω have a hole
1:6 זְרַעְתֶּ֨ם zᵊraʕtˌem זרע sow הַרְבֵּ֜ה harbˈē רבה be many וְ wᵊ וְ and הָבֵ֣א hāvˈē בוא come מְעָ֗ט mᵊʕˈāṭ מְעַט little אָכֹ֤ול ʔāḵˈôl אכל eat וְ wᵊ וְ and אֵין־ ʔên- אַיִן [NEG] לְ lᵊ לְ to שָׂבְעָה֙ śovʕˌā שִׂבְעָה satiety שָׁתֹ֣ו šāṯˈô שׁתה drink וְ wᵊ וְ and אֵין־ ʔên- אַיִן [NEG] לְ lᵊ לְ to שָׁכְרָ֔ה šoḵrˈā שׁכר be drunk לָבֹ֖ושׁ lāvˌôš לבשׁ cloth וְ wᵊ וְ and אֵין־ ʔên- אַיִן [NEG] לְ lᵊ לְ to חֹ֣ם ḥˈōm חמם be hot לֹ֑ו lˈô לְ to וְ wᵊ וְ and הַ֨ hˌa הַ the מִּשְׂתַּכֵּ֔ר mmiśtakkˈēr שׂכר hire מִשְׂתַּכֵּ֖ר miśtakkˌēr שׂכר hire אֶל־ ʔel- אֶל to צְרֹ֥ור ṣᵊrˌôr צְרֹור bag נָקֽוּב׃ פ nāqˈûv . f נקב bore
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 pertusumYou have sowed much, and brought in little: you have eaten, but have not had enough: you have drunk, but have not been filled with drink: you have clothed yourselves, but have not been warmed: and he that hath earned wages, put them into a bag with holes.
6. Ye have sown much, and bring in little; ye eat, but ye have not enough; ye drink, but ye are not filled with drink; ye clothe you, but there is none warm; and he that earneth wages earneth wages into a bag with holes.
1:6. You sowed much and have brought in little. You consumed and have not been satisfied. You drank and have not been inebriated. You covered yourselves and have not been warmed. And whoever gathered wages, has put them in a bag with holes.
1:6. Ye have sown much, and bring in little; ye eat, but ye have not enough; ye drink, but ye are not filled with drink; ye clothe you, but there is none warm; and he that earneth wages earneth wages [to put it] into a bag with holes.
Ye have sown much, and bring in little; ye eat, but ye have not enough; ye drink, but ye are not filled with drink; ye clothe you, but there is none warm; and he that earneth wages earneth wages [to put it] into a bag with holes:

1:6 Вы сеете много, а собираете мало; едите, но не в сытость; пьете, но не напиваетесь; одеваетесь, а не согреваетесь; зарабатывающий плату зарабатывает для дырявого кошелька.
1:6
ἐσπείρατε σπειρω sow
πολλὰ πολυς much; many
καὶ και and; even
εἰσηνέγκατε εισφερω bring in
ὀλίγα ολιγος few; sparse
ἐφάγετε φαγω swallow; eat
καὶ και and; even
οὐκ ου not
εἰς εις into; for
πλησμονήν πλησμονη repletion; satisfaction
ἐπίετε πινω drink
καὶ και and; even
οὐκ ου not
εἰς εις into; for
μέθην μεθη drunkenness
περιεβάλεσθε περιβαλλω drape; clothe
καὶ και and; even
οὐκ ου not
ἐθερμάνθητε θερμαινω warm
ἐν εν in
αὐτοῖς αυτος he; him
καὶ και and; even
ο the
τοὺς ο the
μισθοὺς μισθος wages
συνάγων συναγω gather
συνήγαγεν συναγω gather
εἰς εις into; for
δεσμὸν δεσμος bond; confinement
τετρυπημένον τρυπαω have a hole
1:6
זְרַעְתֶּ֨ם zᵊraʕtˌem זרע sow
הַרְבֵּ֜ה harbˈē רבה be many
וְ wᵊ וְ and
הָבֵ֣א hāvˈē בוא come
מְעָ֗ט mᵊʕˈāṭ מְעַט little
אָכֹ֤ול ʔāḵˈôl אכל eat
וְ wᵊ וְ and
אֵין־ ʔên- אַיִן [NEG]
לְ lᵊ לְ to
שָׂבְעָה֙ śovʕˌā שִׂבְעָה satiety
שָׁתֹ֣ו šāṯˈô שׁתה drink
וְ wᵊ וְ and
אֵין־ ʔên- אַיִן [NEG]
לְ lᵊ לְ to
שָׁכְרָ֔ה šoḵrˈā שׁכר be drunk
לָבֹ֖ושׁ lāvˌôš לבשׁ cloth
וְ wᵊ וְ and
אֵין־ ʔên- אַיִן [NEG]
לְ lᵊ לְ to
חֹ֣ם ḥˈōm חמם be hot
לֹ֑ו lˈô לְ to
וְ wᵊ וְ and
הַ֨ hˌa הַ the
מִּשְׂתַּכֵּ֔ר mmiśtakkˈēr שׂכר hire
מִשְׂתַּכֵּ֖ר miśtakkˌēr שׂכר hire
אֶל־ ʔel- אֶל to
צְרֹ֥ור ṣᵊrˌôr צְרֹור bag
נָקֽוּב׃ פ nāqˈûv . f נקב bore
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
You have sowed much, and brought in little: you have eaten, but have not had enough: you have drunk, but have not been filled with drink: you have clothed yourselves, but have not been warmed: and he that hath earned wages, put them into a bag with holes.
1:6. You sowed much and have brought in little. You consumed and have not been satisfied. You drank and have not been inebriated. You covered yourselves and have not been warmed. And whoever gathered wages, has put them in a bag with holes.
1:6. Ye have sown much, and bring in little; ye eat, but ye have not enough; ye drink, but ye are not filled with drink; ye clothe you, but there is none warm; and he that earneth wages earneth wages [to put it] into a bag with holes.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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Adam Clarke: Commentary on the Bible - 1831
1:6: Ye have sown much - God will not bless you in any labor of your hands, unless you rebuild his temple and restore his worship. This verse contains a series of proverbs, no less than five in the compass of a few lines.
Albert Barnes: Notes on the Bible - 1834
1:6: Ye have sown much - The prophet expresses the habitualness of these visitations by a vivid present. He marks no time and so expresses the more vividly that it was at all times. It is one continually present evil. "Ye have sown much and there is a bringing in little; there is eating and not to satisfy; there is drinking and not to exhilarate; there is clothing and not to be warm It is not for the one or the other years, as, since the first year of Darius Hystaspis; it is one continued visitation, coordinate with one continued negligence. As long as the sin lasted, so long the punishment. The visitation itself was twofold; impoverished harvests, so as to supply less sustenance; and various indisposition of the frame, so that what would, by God's appointment in nature, satisfy, gladden, warm, failed of its effect. "And he that laboreth for hire, gaineth himself hire into a bag full of holes" (literally "perforated.") The labor pictured is not only fruitless, but wearisome and vexing. There is a seeming result of all the labor, something to allure hopes; but immediately it is gone. The pagan assigned a like baffling of hope as one of the punishments of hell , "Better and wiser to seek to be blessed by God, Who bestoweth on us all things. And this will readily come to those who choose to be of the same mind with Him and prefer what is for His glory to their own. For so saith the Saviour Himself to us Mat 6:33, Seek ye first the kingdom of God and His righteousness, and all these things shall be added unto you."
"He loses good deeds by evil acts, who takes account of his good works, which he hits before his eyes, and forgets the faults which creep in between; or who, after what is good, returns to what is vain and evil" . "Money is seen in the pierced bag, when it is cast in, but when it is lost, it is not seen. They then who look how much they give, but do not weigh how much they gain wrongly, cast their rewards into a pierced bag. Looking to the Hope of their confidence they bring them together; not looking, they lose them."
"They lose the fruit of their labor, by not persevering to the end, or by seeking human praise, or by vain glory within, not keeping spiritual riches under the guardianship of humility. Such are vain and unprofitable men, of whom the Saviour saith, Mat 6:2. 'Verily I say unto you, they have their reward. '"
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:6: have: Hag 1:9, Hag 2:16; Lev 26:20; Deu 28:38-40; Sa2 21:1; Psa 107:34; Isa 5:10; Jer 14:4; Hos 4:10, Hos 8:7; Joe 1:10-13; Amo 4:6-9; Mic 6:14, Mic 6:15; Zac 8:10; Mal 2:2, Mal 3:9-11
eat: Lev 26:26; Kg1 17:12; Job 20:22; Jer 44:18; Eze 4:16, Eze 4:17
with holes: Heb. pierced through, Job 20:28; Zac 5:4
Geneva 1599
1:6 (e) Ye have sown much, and bring in little; ye eat, but ye have not enough; ye drink, but ye are not filled with drink; ye clothe you, but there is none warm; and he that earneth wages earneth wages [to put it] into a bag with holes.
(e) Consider the plagues of God upon you for preferring your policies to his religion, and because you do not seek him above all else.
John Gill
1:6 Ye have sown much, and bring in little,.... Contrary to what is usually done; the seed that is sown is but little, in, comparison of what springs up, is reaped, and gathered into the barn; which commonly affords seed again to the sower, and bread to the eater; but here much land was tilled, and a great deal of seed was sown in it; but a thin crop was produced, little was gathered into the barn; a blessing being withheld from the earth, and from their labours, because of their sins, which they would do well to think of, and the cause of it:
ye eat, but ye have not enough; what the earth did yield, and which they gathered in, they made food of, and ate of it; yet it was not sufficient to satisfy their hunger; or it was not blessed for their nourishment; or they had a canine appetite in judgment given them, so that they were never satisfied: or, it was "not for fulness" (q); they were not filled with it to satisfaction, but still craved more; and yet, it may be, durst not eat more, if they had it, lest they should want the next day:
ye drink, but ye are not filled with drink; or, "not to inebriation" (r); it was not sufficient to quench their thirst, much less to make them merry and; cheerful: the vines produced such a small quantity of grapes, and those so little wine, that they had not enough to drink, at least could not drink freely, but sparingly, lest it should be all spent before another vintage came:
ye clothe you, but there is none warm; or, "but" it is "not for heat to him" (s); to anyone; so rigorous the season, so extreme the cold, that his clothes will not keep him warm, even though the climate was, naturally and usually hot:
and he that earneth wages earneth wages to put it into a bag with holes; or, "pierced through" (t); if a man is hired as a labourer, and gets much wages, and brings it home, and lays it up; or if he trades and merchandises, and has great gains by it, and thinks to amass great riches; yet, what through losses, and the dreariness of provisions, and the many ways he has for the spending of his money, it is as if he put it into a bag full of holes, and it ran through as fast as put into it; signifying hereby that all his pains and labour were in vain.
(q) "ad satietatem", Calvin, De Dieu; "ad saturitatem", Munster. (r) "ad ebrietatem", Tigurine version, Vatablus, Calvin, De Dieu. (s) "et non est ad calorem ei", De Dieu; "sed nemo ita ut sit calor ipsi", Junius & Tremellius, Piscator; "ut calefiat ei", Burkius. (t) "pertusum", V. L. Munster, Tigurine version, Vatablus, Junius & Tremellius, Piscator; "perforatum", Munster, Varenius.
John Wesley
1:6 Have not enough - But what you eat doth not nourish or satisfy you. Are not filled - Your water quenches not your thirst, your wine does not revive your spirit. None warm - You have no comfort therein. With holes - Loses all his labour.
Robert Jamieson, A. R. Fausset and David Brown
1:6 Nothing has prospered with you while you neglected your duty to God. The punishment corresponds to the sin. They thought to escape poverty by not building, but keeping their money to themselves; God brought it on them for not building (Prov 13:7; Prov 11:24; Mt 6:33). Instead of cheating God, they had been only cheating themselves.
ye clothe . . . but . . . none warm--through insufficiency of clothing; as ye are unable through poverty from failure of your crops to purchase sufficient clothing. The verbs are infinitive, implying a continued state: "Ye have sown, and been bringing in but little; ye have been eating, but not to being satisfied; ye have been drinking, but not to being filled; ye have been putting on clothes, but not to being warmed" [MOORE]. Careful consideration of God's dealings with us will indicate God's will regarding us. The events of life are the hieroglyphics in which God records His feelings towards us, the key to which is found in the Bible [MOORE].
wages . . . put . . . into a bag with holes--proverbial for labor and money spent profitlessly (Zech 8:10; compare Is 55:2; Jer 2:13). Contrast, spiritually, the "bags that wax not old, the treasure in heaven that faileth not" (Lk 12:33). Through the high cost of necessaries, those who wrought for a day's wages parted with them at once, as if they had put them into a bag with holes.
1:71:7: Ա՛յսպէս ասէ Տէր ամենակալ. Դի՛ք զսիրտս ձեր ՚ի ճանապարհս ձեր,
7 Այսպէս է ասում Ամենակալ Տէրը. դրէ՛ք ձեր սիրտը ձեր ճանապարհների վրայ:
7 Զօրքերու Տէրը այսպէս կ’ըսէ.«Ձեր ճամբաներուն մասին մտածեցէ՛ք։
Այսպէս ասէ Տէր ամենակալ. Դիք զսիրտս ձեր ի ճանապարհս ձեր:

1:7: Ա՛յսպէս ասէ Տէր ամենակալ. Դի՛ք զսիրտս ձեր ՚ի ճանապարհս ձեր,
7 Այսպէս է ասում Ամենակալ Տէրը. դրէ՛ք ձեր սիրտը ձեր ճանապարհների վրայ:
7 Զօրքերու Տէրը այսպէս կ’ըսէ.«Ձեր ճամբաներուն մասին մտածեցէ՛ք։
zohrab-1805▾ eastern-1994▾ western am▾
1:71:7 Так говорит Господь Саваоф: обратите сердце ваше на пути ваши.
1:7 τάδε οδε further; this λέγει λεγω tell; declare κύριος κυριος lord; master παντοκράτωρ παντοκρατωρ almighty θέσθε τιθημι put; make τὰς ο the καρδίας καρδια heart ὑμῶν υμων your εἰς εις into; for τὰς ο the ὁδοὺς οδος way; journey ὑμῶν υμων your
1:7 כֹּ֥ה kˌō כֹּה thus אָמַ֖ר ʔāmˌar אמר say יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH צְבָאֹ֑ות ṣᵊvāʔˈôṯ צָבָא service שִׂ֥ימוּ śˌîmû שׂים put לְבַבְכֶ֖ם lᵊvavᵊḵˌem לֵבָב heart עַל־ ʕal- עַל upon דַּרְכֵיכֶֽם׃ darᵊḵêḵˈem דֶּרֶךְ way
1:7. haec dicit Dominus exercituum ponite corda vestra super vias vestrasThus saith the Lord of hosts: Set your hearts upon your ways:
7. Thus saith the LORD of hosts: Consider your ways.
1:7. Thus says the Lord of hosts: Set your hearts upon your ways.
1:7. Thus saith the LORD of hosts; Consider your ways.
Thus saith the LORD of hosts; Consider your ways:

1:7 Так говорит Господь Саваоф: обратите сердце ваше на пути ваши.
1:7
τάδε οδε further; this
λέγει λεγω tell; declare
κύριος κυριος lord; master
παντοκράτωρ παντοκρατωρ almighty
θέσθε τιθημι put; make
τὰς ο the
καρδίας καρδια heart
ὑμῶν υμων your
εἰς εις into; for
τὰς ο the
ὁδοὺς οδος way; journey
ὑμῶν υμων your
1:7
כֹּ֥ה kˌō כֹּה thus
אָמַ֖ר ʔāmˌar אמר say
יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH
צְבָאֹ֑ות ṣᵊvāʔˈôṯ צָבָא service
שִׂ֥ימוּ śˌîmû שׂים put
לְבַבְכֶ֖ם lᵊvavᵊḵˌem לֵבָב heart
עַל־ ʕal- עַל upon
דַּרְכֵיכֶֽם׃ darᵊḵêḵˈem דֶּרֶךְ way
1:7. haec dicit Dominus exercituum ponite corda vestra super vias vestras
Thus saith the Lord of hosts: Set your hearts upon your ways:
1:7. Thus says the Lord of hosts: Set your hearts upon your ways.
1:7. Thus saith the LORD of hosts; Consider your ways.
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R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:7: Hag 1:5; Psa 119:59, Psa 119:60; Isa 28:10; Phi 3:1
Carl Friedrich Keil and Franz Delitzsch
1:7
After this allusion to the visitation of God, the prophet repeats the summons in Hag 1:7, Hag 1:8, to lay to heart their previous conduct, and choose the way that is well-pleasing to God. Hag 1:7. "Thus saith Jehovah of hosts, Direct your heart upon your ways. Hag 1:8. Go up to the mountains and fetch wood and build the house, and I will take pleasure therein and glorify myself, saith Jehovah." Hâhâr (the mountain) is not any particular mountain, say the temple mountain (Grotius, Maurer, Ros.), or Lebanon (Cocceius, Ewald, etc.); but the article is used generically, and hâhâr is simply the mountain regarded as the locality in which wood chiefly grows (cf. Neh 8:15). Fetching wood for building is an individualizing expression for providing building materials; so that there is no ground for the inference drawn by Hitzig and many of the Rabbins, that the walls of the temple had been left standing when it was destroyed, so that all that had to be done was to renew the wood-work, - an inference at variance not only with the reference made to the laying of the foundation of the temple in Hag 2:18 and Ezra 3:10, but also to the express statement in the account sent by the provincial governor to king Darius in Ezra 5:8, viz., that the house of the great God was built with square stones, and that timber was laid in the walls. וארצה־בּו, so will I take pleasure in it (the house); whereas so long as it lay in ruins, God was displeased with it. ואכּבד, and I will glorify myself, sc. upon the people, by causing my blessing to flow to it again. The keri ואכּבדה is an unnecessary emendation, inasmuch as, although the voluntative might be used (cf. Ewald, 350, a), it is not required, and has not been employed, both because it is wanting in ארצה, for the simple reason that the verbs לה do not easily admit of this form (Ewald, 228, a), and also because it is not used in other instances, where the same circumstances do not prevail (e.g., Zech 1:3).
(Note: The later Talmudists, indeed, have taken the omission of the ה, which stands for 5 when used as a numeral, as an indication that there were five things wanting in the second temple: (1) the ark of the covenant, with the atoning lid and the cherubim; (2) the sacred fire; (3) the shechinah; (4) the Holy Spirit; (5) the Urim and Thummim (compare the Babylonian tract Joma 21b, and Sal. ben Melech, Miclal Jophi on Hag 1:8).)
Ewald and Hitzig adopt this rendering, "that I may feel myself honoured," whilst Maurer and Rckert translate it as a passive, "that I may be honoured." But both of these views are much less in harmony with the context, since what is there spoken of is the fact that God will then turn His good pleasure to the people once more, and along with that His blessing. How thoroughly this thought predominates, is evident from the more elaborate description, which follows in Hag 1:9-11, of the visitation from God, viz., the failure of crops and drought.
John Gill
1:7 Thus saith the Lord of hosts, Consider your ways. What they have been; what has been the consequence of them; and to what the above things are to be ascribed. This exhortation is repeated, to impress it the more upon their minds; and to denote the importance of it, and the necessity of such a conduct; See Gill on Hag 1:5.
1:81:8: ելէ՛ք ՚ի լեառն, հարէ՛ք փայտ, եւ շինեցէ՛ք զտունդ. եւ հաճեցա՛յց դովաւ՝ եւ փառաւորեցայց՝ ասէ Տէր։
8 Բարձրացէ՛ք լեռը, փա՛յտ կտրեցէք եւ շինեցէ՛ք տունը. ես հաճոյք կը զգամ նրանով եւ կը փառաւորուեմ, - ասում է Տէրը:
8 Լեռը ելէ՛ք, փայտ բերէ՛քՈւ տունը շինեցէ՛ք եւ անոր պիտի հաճիմ Ու պիտի փառաւորուիմ։
Ելէք ի լեառն, հարէք փայտ եւ շինեցէք զտունդ. եւ հաճեցայց դովաւ եւ փառաւորեցայց, ասէ Տէր:

1:8: ելէ՛ք ՚ի լեառն, հարէ՛ք փայտ, եւ շինեցէ՛ք զտունդ. եւ հաճեցա՛յց դովաւ՝ եւ փառաւորեցայց՝ ասէ Տէր։
8 Բարձրացէ՛ք լեռը, փա՛յտ կտրեցէք եւ շինեցէ՛ք տունը. ես հաճոյք կը զգամ նրանով եւ կը փառաւորուեմ, - ասում է Տէրը:
8 Լեռը ելէ՛ք, փայտ բերէ՛քՈւ տունը շինեցէ՛ք եւ անոր պիտի հաճիմ Ու պիտի փառաւորուիմ։
zohrab-1805▾ eastern-1994▾ western am▾
1:81:8 Взойдите на гору и носите дерева, и стройте храм; и Я буду благоволить к нему, и прославлюсь, говорит Господь.
1:8 ἀνάβητε αναβαινω step up; ascend ἐπὶ επι in; on τὸ ο the ὄρος ορος mountain; mount καὶ και and; even κόψατε κοπτω cut; mourn ξύλα ξυλον wood; timber καὶ και and; even οἰκοδομήσατε οικοδομεω build τὸν ο the οἶκον οικος home; household καὶ και and; even εὐδοκήσω ευδοκεω satisfied ἐν εν in αὐτῷ αυτος he; him καὶ και and; even ἐνδοξασθήσομαι ενδοξαζω make glorious εἶπεν επω say; speak κύριος κυριος lord; master
1:8 עֲל֥וּ ʕᵃlˌû עלה ascend הָ hā הַ the הָ֛ר hˈār הַר mountain וַ wa וְ and הֲבֵאתֶ֥ם hᵃvēṯˌem בוא come עֵ֖ץ ʕˌēṣ עֵץ tree וּ û וְ and בְנ֣וּ vᵊnˈû בנה build הַ ha הַ the בָּ֑יִת bbˈāyiṯ בַּיִת house וְ wᵊ וְ and אֶרְצֶה־ ʔerṣeh- רצה like בֹּ֥ו bˌô בְּ in וְו *wᵊ וְ and אֶכָּבְדָ֖האכבד *ʔekkāvᵊḏˌā כבד be heavy אָמַ֥ר ʔāmˌar אמר say יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH
1:8. ascendite in montem portate lignum et aedificate domum et acceptabilis mihi erit et glorificabor dicit DominusGo up to the mountain, bring timber, and build the house: and it shall be acceptable to me, and I shall be glorified, saith the Lord.
8. Go up to the mountain, and bring wood, and build the house; and I will take pleasure in it, and I will be glorified, saith the LORD.
1:8. Ascend to the mountain, bring wood and build the house, and it shall be acceptable to me, and I shall be glorified, says the Lord.
1:8. Go up to the mountain, and bring wood, and build the house; and I will take pleasure in it, and I will be glorified, saith the LORD.
Go up to the mountain, and bring wood, and build the house; and I will take pleasure in it, and I will be glorified, saith the LORD:

1:8 Взойдите на гору и носите дерева, и стройте храм; и Я буду благоволить к нему, и прославлюсь, говорит Господь.
1:8
ἀνάβητε αναβαινω step up; ascend
ἐπὶ επι in; on
τὸ ο the
ὄρος ορος mountain; mount
καὶ και and; even
κόψατε κοπτω cut; mourn
ξύλα ξυλον wood; timber
καὶ και and; even
οἰκοδομήσατε οικοδομεω build
τὸν ο the
οἶκον οικος home; household
καὶ και and; even
εὐδοκήσω ευδοκεω satisfied
ἐν εν in
αὐτῷ αυτος he; him
καὶ και and; even
ἐνδοξασθήσομαι ενδοξαζω make glorious
εἶπεν επω say; speak
κύριος κυριος lord; master
1:8
עֲל֥וּ ʕᵃlˌû עלה ascend
הָ הַ the
הָ֛ר hˈār הַר mountain
וַ wa וְ and
הֲבֵאתֶ֥ם hᵃvēṯˌem בוא come
עֵ֖ץ ʕˌēṣ עֵץ tree
וּ û וְ and
בְנ֣וּ vᵊnˈû בנה build
הַ ha הַ the
בָּ֑יִת bbˈāyiṯ בַּיִת house
וְ wᵊ וְ and
אֶרְצֶה־ ʔerṣeh- רצה like
בֹּ֥ו bˌô בְּ in
וְו
*wᵊ וְ and
אֶכָּבְדָ֖האכבד
*ʔekkāvᵊḏˌā כבד be heavy
אָמַ֥ר ʔāmˌar אמר say
יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH
1:8. ascendite in montem portate lignum et aedificate domum et acceptabilis mihi erit et glorificabor dicit Dominus
Go up to the mountain, bring timber, and build the house: and it shall be acceptable to me, and I shall be glorified, saith the Lord.
1:8. Ascend to the mountain, bring wood and build the house, and it shall be acceptable to me, and I shall be glorified, says the Lord.
1:8. Go up to the mountain, and bring wood, and build the house; and I will take pleasure in it, and I will be glorified, saith the LORD.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
8. Теперь пророк в прямой и положительной форме высказывает к начальникам народа и ко всему народу определенное требование принять решение начать постройку и приступить уже к делу, наградою за что будет всякий успех в делах их, подаваемый благословением Божиим. Выраженное в первой половине стиха требование пророка имеет общий характер призыва к началу строительных работ; поэтому нет основания - ни видеть в горе, евр. гагар, на которую всходить приглашает пророк, определенную гору (храмовую - Мориа, как полагали одни толкователи, или гору Ливан, как думали другие), ни усматривать в призыве носить деревья указание на характер самого строительства, т. е. думать, что нужен был только деревянный, лесной материал, тогда как, напротив, известно (Агг II:15; 1: Езд IV:4), что для постройки фундамента, да и других частей второго Иерусалимского храма потребовалось и употреблено было немало и камня. Таким образом, "гора", гагар, означает в ст. 8: общее, родовое понятие горы и может быть отнесено к каждой из палестинских гор, в данную эпоху еще изобиловавших лесом (Неем II:8; VIII:15), а "деревья", "лес", евр. Эц, выражают мысль о строительном материале для храма вообще. Вторая половина ст. 8: говорит о тех спасительных, благодетельных следствиях, каких может ожидать народ от благоволения Божия к нему вследствие изменения или своего отношения в важному делу храмостроительства.
Adam Clarke: Commentary on the Bible - 1831
1:8: Go up to the mountain, and bring wood - Go to Lebanon, and get timber. In the second year of the return from the captivity, they had procured cedar trees from Lebanon, and brought them to Joppa, and had hired masons and carpenters from the Tyrians and Sidonians; but that labor had been nearly lost by the long suspension of the building. Ezr 3:7.
Albert Barnes: Notes on the Bible - 1834
1:8: Go up into the mountain - Not Mount Lebanon, from where the cedars had been brought for the first temple; from where also Zerubbabel and Joshua had procured some out of Cyrus' grant Ezr 3:7, at the first return from the captivity. They were not required to buy, expend, but simply to give their own labor. They were themselves to "go up to the mountain," i. e., the mountainous country where the trees grew, "and bring" them. So, in order to keep the Feast of Tabernacles, Ezra made a proclamation Neh 8:15 "in all their cities and in Jerusalem, go ye up to the mountain and bring leafy branches of vines, olives, myrtles, palms." The palms, anyhow, were timber. God required not goodly stones, such as had been already used, and such as hereafter, in the temple which was built, were the admiration even of disciples of Jesus Mat 24:1, but which were, for the wickedness of those who rejected their Saviour, "not to be left, one stone upon another." He required not costly gifts, but the heart. The neglect to build the temple was neglect of Himself, who ought to be worshiped there. His worship sanctified the offering; offerings were acceptable, only if made with a free heart.
And I will have pleasure in it - God, who has declared that He has no Mic 6:7 "pleasure in thousands of rams, ten thousands of rivers of oil," had delight in Psa 147:11 "them that feared Him," that are "upright in their way," Pro 11:20 that "deal truly" Pro 12:22 in the "prayer" of the "upright" Pro 15:8, and so in the temple too, when it should be built to His glory.
And will be glorified - o God is glorified in man, when man serves Him; in Himself, when He manifests aught of His greatness; in His great doings to His people Isa 26:15; Isa 44:23; Isa 60:21; Isa 61:3, as also in the chastisement of those who disobey Him Exo 14:4; Eze 28:22. God allows that glory, which shines ineffably throughout His creation, to be obscured here through man's disobedience, to shine forth anew on his renewed obedience. The glory of God, as it is the end of the creation, so is it His creature's supreme bliss. When God is really glorified, then can He show forth His glory, by His grace and acceptance. (Augustine, Serm. 380, n. 6.) "The glory of God is our glory. The more sweetly God is glorified, the more it profits us:" yet not our profit, but the glory of God is itself our end; so the prophet closes in that which is our end, "God will be glorified."
"Good then and well-pleasing to God is zeal in fulfilling whatever may appear necessary for the good condition of the Church and its building-up, collecting the most useful materials, the spiritual principles in inspired Scripture, whereby he may secure and ground the conception of God, and may shew that the way of the Incarnation was well-ordered, and may collect what pertains to accurate knowledge of spiritual erudition and moral goodness. Nay, each of us may be thought of, as the temple and house of God. For Christ "dwelleth in us" by the Spirit, and we are "temples of the living God," according to the Scripture Co2 6:16. Let each then build up his own heart by right faith, having the Saviour as the "precious foundation." And let him add thereto other materials, obedience, readiness for anything, courage, endurance, continence. "So being framed together by that which every joint supplieth, shall we become a holy temple, a habitation of God through the Spirit" Eph 4:16; Eph 2:21-22. But those who are slow to faith, or who believe but are sluggish in shaking off passions and sins and worldly pleasure, thereby cry out in a manner, The time is not come to build the house of the Lord."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:8: to: Ch2 2:8-10; Ezr 3:7, Ezr 6:4; Zac 11:1, Zac 11:2
and build: Hag 1:2-4; Jon 3:1, Jon 3:2; Mat 3:8, Mat 3:9
and I will take: Kg1 9:3; Ch2 7:16; Psa 87:2, Psa 87:3, Psa 132:13, Psa 132:14
I will be: Hag 2:7; Exo 29:43; Isa 60:7, Isa 60:13, Isa 66:11; Joh 13:31, Joh 13:32
Geneva 1599
1:8 Go (f) up to the mountain, and bring wood, and build the house; and (g) I will take pleasure in it, and I will (h) be glorified, saith the LORD.
(f) Meaning, that they should leave their own benefits, and go forward in the building of God's temple, and in the setting forth of his religion.
(g) That is, I will hear your prayers according to my promise; (3Kings 8:22, 3Kings 8:29).
(h) That is, my glory will be set forth by you.
John Gill
1:8 Go up to the mountain,.... Or, "that mountain" (u); pointing either to Lebanon, to cut down cedars, and bring them from thence for the building of the temple; or Mount Moriah, on which the temple was to be built; and thither carry the wood they fetched from Lebanon, or were brought from thence by the Tyrians:
and bring wood; or, "that ye may bring wood"; from Lebanon, or any other mountain on which wood grew, to Mount Moriah:
and build the house; the temple, whose foundation was already laid, but the superstructure was neglected: now the Lord would have them go on with it immediately, out of hand, with the utmost diligence, alacrity, and vigour; and not desist till the whole building was completed:
and I will take pleasure in it; as a type of Christ, for whose sake he was so desirous of having it built; into which he was to come, and there appear as the promised Saviour. It signifies, moreover, that the Lord would not only take pleasure in the temple built, but in their work in building it; which would be acceptable to him, being according to his mind and will; and that he would take pleasure in, and accept of them, being worshippers therein, when they worshipped him in spirit and in truth in it; and in their services, sacrifices, prayers, and praises, being rightly offered; and that he would forgive their sins, and be propitious to them for his Son's sake, the antitype of the temple:
and I will be glorified, saith the Lord; by his people here, and by the worship and service they should perform: or, "I will show myself glorious" (w); that is, show his glory, causing his Shechinah to dwell here in glory, as the Targum is. The Jews observe, that the letter is wanting in the word here used, which numerically signifies "five"; hence they gather that five things were wanting in the second temple, the ark, the Urim and Thummim, the fire from heaven, the Shechinah, or the divine Majesty, and the Holy Ghost.
(u) "in istum montem", Junius & Tremellius, Piscator. (w) "gloriosum me ostendam", Vatablus.
John Wesley
1:8 Take pleasure - I will accept your offerings, and hear your prayers. Glorified - Shew my majesty and account myself glorified by you also.
Robert Jamieson, A. R. Fausset and David Brown
1:8 Go up to the mountain--Moriah [ROSENMULLER]; Lebanon [HENDERSON]. Rather, generally, the mountains around, now covered with wood, the growth of the long period of the captivity. So Neh 8:15, "Go forth unto the mount," that is, the neighboring hills [MAURER].
wood--Haggai specifies this as being the first necessary; not to the exclusion of other materials. Stones also were doubtless needed. That the old walls were not standing, as the Hebrew interpreters quoted by JEROME state, or the new walls partly built, appears from Hag 2:18, where express mention is made of laying the foundations.
I will take pleasure in it, and I will be glorified--I will be propitious to suppliants in it (3Kings 8:30), and shall receive the honor due to Me which has been withheld. In neglecting the temple, which is the mirror of My presence, ye dishonor Me [CALVIN]; in its being built, ye shall glorify Me.
1:91:9: Հայեցարուք ՚ի բազում՝ եւ եղեւ սակաւ. եւ դուք ՚ի ներքս ՚ի տունս կրեցէք՝ եւ ես արտա՛քս փչեցի զայն։ Վասն այդորիկ ա՛յսպէս ասէ Տէր ամենակալ. Փոխանակ զի տունդ իմ աւե՛ր է, եւ դուք ճեպեալ էք յիւրաքանչիւր տուն իւր[10775]։ [10775] Օրինակ մի. Հաճեցարուք ՚ի բազում, եւ եղեւ։ Ոմանք. Վասն այսորիկ այսպէս... յիւրաքանչիւր ՚ի տուն իւր։
9 Շատին սպասեցիք, եւ քիչը եղաւ, եւ ինչ որ դուք տուն տարաք, ես դուրս թափեցի: Այդ պատճառով այսպես է ասում Ամենակալ Տէրը. «Քանի որ իմ տունը աւերակ է, եւ դուք շտապում էք իւրաքանչիւրդ իր տունը:
9 Շատին սպասեցիք, բայց քիչը եկաւ. Երբ ձեր տուները բերիք, անոնց վրայ փչեցի։Ինչո՞ւ համար», կ’ըսէ զօրքերու Տէրը։«Իմ տանս համար, որ աւերակ է, Մինչ ձեզմէ ամէն մէկը իր տունով կը զբաղի։
Հայեցարուք ի բազում, եւ եղեւ սակաւ. եւ դուք ի ներքս ի տունս կրեցէք, եւ ես արտաքս փչեցի զայն. [4]վասն այդորիկ այսպէս ասէ Տէր ամենակալ. Փոխանակ զի տունդ իմ`` աւեր է, եւ դուք ճեպեալ էք յիւրաքանչիւր տուն իւր:

1:9: Հայեցարուք ՚ի բազում՝ եւ եղեւ սակաւ. եւ դուք ՚ի ներքս ՚ի տունս կրեցէք՝ եւ ես արտա՛քս փչեցի զայն։ Վասն այդորիկ ա՛յսպէս ասէ Տէր ամենակալ. Փոխանակ զի տունդ իմ աւե՛ր է, եւ դուք ճեպեալ էք յիւրաքանչիւր տուն իւր[10775]։
[10775] Օրինակ մի. Հաճեցարուք ՚ի բազում, եւ եղեւ։ Ոմանք. Վասն այսորիկ այսպէս... յիւրաքանչիւր ՚ի տուն իւր։
9 Շատին սպասեցիք, եւ քիչը եղաւ, եւ ինչ որ դուք տուն տարաք, ես դուրս թափեցի: Այդ պատճառով այսպես է ասում Ամենակալ Տէրը. «Քանի որ իմ տունը աւերակ է, եւ դուք շտապում էք իւրաքանչիւրդ իր տունը:
9 Շատին սպասեցիք, բայց քիչը եկաւ. Երբ ձեր տուները բերիք, անոնց վրայ փչեցի։Ինչո՞ւ համար», կ’ըսէ զօրքերու Տէրը։«Իմ տանս համար, որ աւերակ է, Մինչ ձեզմէ ամէն մէկը իր տունով կը զբաղի։
zohrab-1805▾ eastern-1994▾ western am▾
1:91:9 Ожидаете многого, а выходит мало; и что принесете домой, то Я развею. За что? говорит Господь Саваоф: за Мой дом, который в запустении, тогда как вы бежите, каждый к своему дому.
1:9 ἐπεβλέψατε επιβλεπω look on εἰς εις into; for πολλά πολυς much; many καὶ και and; even ἐγένετο γινομαι happen; become ὀλίγα ολιγος few; sparse καὶ και and; even εἰσηνέχθη εισφερω bring in εἰς εις into; for τὸν ο the οἶκον οικος home; household καὶ και and; even ἐξεφύσησα εκφυσαω he; him διὰ δια through; because of τοῦτο ουτος this; he τάδε οδε further; this λέγει λεγω tell; declare κύριος κυριος lord; master παντοκράτωρ παντοκρατωρ almighty ἀνθ᾿ αντι against; instead of ὧν ος who; what ὁ ο the οἶκός οικος home; household μού μου of me; mine ἐστιν ειμι be ἔρημος ερημος lonesome; wilderness ὑμεῖς υμεις you δὲ δε though; while διώκετε διωκω go after; pursue ἕκαστος εκαστος each εἰς εις into; for τὸν ο the οἶκον οικος home; household αὐτοῦ αυτος he; him
1:9 פָּנֹ֤ה pānˈō פנה turn אֶל־ ʔel- אֶל to הַרְבֵּה֙ harbˌē רבה be many וְ wᵊ וְ and הִנֵּ֣ה hinnˈē הִנֵּה behold לִ li לְ to מְעָ֔ט mᵊʕˈāṭ מְעַט little וַ wa וְ and הֲבֵאתֶ֥ם hᵃvēṯˌem בוא come הַ ha הַ the בַּ֖יִת bbˌayiṯ בַּיִת house וְ wᵊ וְ and נָפַ֣חְתִּי nāfˈaḥtî נפח blow בֹ֑ו vˈô בְּ in יַ֣עַן yˈaʕan יַעַן motive מֶ֗ה mˈeh מָה what נְאֻם֙ nᵊʔˌum נְאֻם speech יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH צְבָאֹ֔ות ṣᵊvāʔˈôṯ צָבָא service יַ֗עַן yˈaʕan יַעַן motive בֵּיתִי֙ bêṯˌî בַּיִת house אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] ה֣וּא hˈû הוּא he חָרֵ֔ב ḥārˈēv חָרֵב dry וְ wᵊ וְ and אַתֶּ֥ם ʔattˌem אַתֶּם you רָצִ֖ים rāṣˌîm רוץ run אִ֥ישׁ ʔˌîš אִישׁ man לְ lᵊ לְ to בֵיתֹֽו׃ vêṯˈô בַּיִת house
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 suamYou have looked for more, and behold it became less, and you brought it home, and I blowed it away: why, saith the Lord of hosts? because my house is desolate, and you make haste every man to his own house.
9. Ye looked for much, and, lo, it came to little; and when ye brought it home, I did blow upon it. Why? saith the LORD of hosts. Because of mine house that lieth waste, while ye run every man to his own house.
1:9. You have looked for more, and behold, it became less, and you brought it home, and I blew it away. What is the cause of this, says the Lord of hosts? It is because my house is desolate, yet you have hurried, each one to his own house.
1:9. Ye looked for much, and, lo, [it came] to little; and when ye brought [it] home, I did blow upon it. Why? saith the LORD of hosts. Because of mine house that [is] waste, and ye run every man unto his own house.
Ye looked for much, and, lo, [it came] to little; and when ye brought [it] home, I did blow upon it. Why? saith the LORD of hosts. Because of mine house that [is] waste, and ye run every man unto his own house:

1:9 Ожидаете многого, а выходит мало; и что принесете домой, то Я развею. За что? говорит Господь Саваоф: за Мой дом, который в запустении, тогда как вы бежите, каждый к своему дому.
1:9
ἐπεβλέψατε επιβλεπω look on
εἰς εις into; for
πολλά πολυς much; many
καὶ και and; even
ἐγένετο γινομαι happen; become
ὀλίγα ολιγος few; sparse
καὶ και and; even
εἰσηνέχθη εισφερω bring in
εἰς εις into; for
τὸν ο the
οἶκον οικος home; household
καὶ και and; even
ἐξεφύσησα εκφυσαω he; him
διὰ δια through; because of
τοῦτο ουτος this; he
τάδε οδε further; this
λέγει λεγω tell; declare
κύριος κυριος lord; master
παντοκράτωρ παντοκρατωρ almighty
ἀνθ᾿ αντι against; instead of
ὧν ος who; what
ο the
οἶκός οικος home; household
μού μου of me; mine
ἐστιν ειμι be
ἔρημος ερημος lonesome; wilderness
ὑμεῖς υμεις you
δὲ δε though; while
διώκετε διωκω go after; pursue
ἕκαστος εκαστος each
εἰς εις into; for
τὸν ο the
οἶκον οικος home; household
αὐτοῦ αυτος he; him
1:9
פָּנֹ֤ה pānˈō פנה turn
אֶל־ ʔel- אֶל to
הַרְבֵּה֙ harbˌē רבה be many
וְ wᵊ וְ and
הִנֵּ֣ה hinnˈē הִנֵּה behold
לִ li לְ to
מְעָ֔ט mᵊʕˈāṭ מְעַט little
וַ wa וְ and
הֲבֵאתֶ֥ם hᵃvēṯˌem בוא come
הַ ha הַ the
בַּ֖יִת bbˌayiṯ בַּיִת house
וְ wᵊ וְ and
נָפַ֣חְתִּי nāfˈaḥtî נפח blow
בֹ֑ו vˈô בְּ in
יַ֣עַן yˈaʕan יַעַן motive
מֶ֗ה mˈeh מָה what
נְאֻם֙ nᵊʔˌum נְאֻם speech
יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH
צְבָאֹ֔ות ṣᵊvāʔˈôṯ צָבָא service
יַ֗עַן yˈaʕan יַעַן motive
בֵּיתִי֙ bêṯˌî בַּיִת house
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
ה֣וּא hˈû הוּא he
חָרֵ֔ב ḥārˈēv חָרֵב dry
וְ wᵊ וְ and
אַתֶּ֥ם ʔattˌem אַתֶּם you
רָצִ֖ים rāṣˌîm רוץ run
אִ֥ישׁ ʔˌîš אִישׁ man
לְ lᵊ לְ to
בֵיתֹֽו׃ vêṯˈô בַּיִת house
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
You have looked for more, and behold it became less, and you brought it home, and I blowed it away: why, saith the Lord of hosts? because my house is desolate, and you make haste every man to his own house.
1:9. You have looked for more, and behold, it became less, and you brought it home, and I blew it away. What is the cause of this, says the Lord of hosts? It is because my house is desolate, yet you have hurried, each one to his own house.
1:9. Ye looked for much, and, lo, [it came] to little; and when ye brought [it] home, I did blow upon it. Why? saith the LORD of hosts. Because of mine house that [is] waste, and ye run every man unto his own house.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
9-11. Высказав в ст. 8-м положительное требование народу - приступить к постройке храма, пророк теперь в заключительных стихах (9-11) первой своей речи, выражает свой ретроспективный взгляд на пережитые уже иудеями неудачи и истинную их причину - небрежение о построении храма. При этом высказываемая пророком (ст. 10, 11) мысль о зависимости плодородия или бесплодия земли и успеха или неудачи человеческого труда - мысль, бесспорно, библейская (ср. Втор XXVIII:22-23), имеет опору в библейском учении о Промысле Божием, а потому будет равно справедливою, относить ли содержание рассматриваемых стихов к прошедшему или будущему, как делают, напр., блаж. Иероним и блаж. Феодорит. Последний передает содержание рассматриваемых стихов таким перифразом: "Как вы нерадите о служении Мне, и много прилагаете забот о своих домах; так и я воспрещу облакам орошать землю и земле повелю стать бесплодною, карательную же силу, как некий меч, обращу не на плоды только земные, но и на возделывающих землю людей, с ними понесет наказание и скот их, созданный ими на служение. Бог всяческих угрожает соделать это за нерадение о доме Божием, не потому, что имеет в нем нужду (Творец всех вещей не имеет нужды и в небе, создал же все по единому человеколюбию); но о них самих радея, о спасении их промышляя повелевает, чтобы создан был храм, чтобы они, во храме исполняя закон, и извлекали из сего пользу, и совершали законное богослужение, пока, по слову апостола, не придет Наследник (Рим VIII:17)" (с. 60).
Adam Clarke: Commentary on the Bible - 1831
1:9: Ye looked for much - Ye made great pretensions at first; but they are come to nothing. Ye did a little in the beginning; but so scantily and unwillingly that I could not but reject it.
Ye run every man unto his own house - To rebuild and adorn it; and God's house is neglected!
Albert Barnes: Notes on the Bible - 1834
1:9: Ye looked - , literally "a looking;" as though he said, it has all been one looking, "for much," for increase, the result of all sowing, in the way of nature: "and behold it came to little," i. e., less than was sown; as Isaiah denounced to them of old by God's word, Isa 5:10. "the seed of a homer shall yield an ephah," i. e., one tenth of what was sown. "And ye brought it home, and I blew upon it," so as to disperse it, as, not the wheat, but the chaff is blown before the wind. This, in whatever way it came to pass, was a further chastisement of God. The little seed which they brought in lessened through decay or waste. Why? saith the Lord of hosts. God asks by his prophet, what He asks in the awakened conscience Psa 39:11. "God with rebukes chastens man for sin." Conscience, when alive, confesses for "what" sin; or it asks itself, if memory does not supply the special sin. Unawakened, it complains about the excess of rain, the drought, the blight, the mildew, and asks, not itself, why, in God's Providence, these inflictions came in these years? They felt doubtless the sterility in contrast with the exceeding prolificalness of Babylonia, as they contrasted the "light bread," Num 21:5. the manna, with Num 11:5. the plenteousness of Egypt. They ascribed probably their meagre crops (as we mostly do) to mere natural causes, perhaps to the long neglect of the land during the captivity. God forces the question upon their consciences, in that Haggai asks it in His Name, in whose hands all powers stand, "saith the Lord of host." They have not to talk it over among themselves, but to answer Almighty God, "why?" That "why?" strikes into the inmost depths of conscience!
Because of My house which is waste, and ye run - literally, "are running," all the while, "each to his own house" They were absorbed in their material interests, and had no time for those of God. When the question was of God's house, they stir not from the spot; when it is of their own concerns, they run. Our Lord says, Mat 6:33. "Seek ye first the kingdom of God and His righteousness, and all these things shall be added unto you." Man Rev_erses this, seeks his own things first, and God withholds His blessing.
"This comes true of those who prefer their own conveniences to God's honor, who do not thoroughly uproot self-love, whose penitence and devotion are shewn to be unstable, for on a slight temptation they are overcome. Such are they who are bold, self-pleasing, wise and great in their own eyes, who do not ground their conversation on true and solid humility."
(Cyr.) "To those who are slow to fulfill what is for the glory of God, and the things whereby His house, the Church, is firmly stayed, neither the heavenly dew cometh, which enricheth hearts and minds, nor the fruitfulness of the earth; i. e., right action; not food nor wine nor use of oil. But they will be ever strengthless and joyless, unenriched by spiritual oil, and remain without taste or participation of the blessing through Christ."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:9: Ye looked: They had used all proper means in the cultivation of their lands, and had "sown much;" but when they rationally entertained the most sanguine expectations of a large increase, they were strangely disappointed; and even what they had brought home was unaccountably wasted, as if the Lord had "blown upon it," and driven it away! And the reason was, because they neglected the temple, and left it in ruins, whilst they eagerly employed themselves in building and decorating their own houses; therefore they were visited by drought and famine, and by various diseases on man and beast. Hag 1:6, Hag 2:16, Hag 2:17; Isa 17:10, Isa 17:11; Mal 3:8-11
blow upon it: or, blow it away, Sa2 22:16; Kg2 19:7; Isa 40:7; Mal 2:2
Why: Job 10:2; Psa 77:5-10
Because: Hag 1:4; Jos 7:10-15; Sa2 21:1; Mat 10:37, Mat 10:38; Co1 11:30-32; Rev 2:4, Rev 3:19
Carl Friedrich Keil and Franz Delitzsch
1:9
"Ye looked out for much, and behold (it came) to little; and ye brought it home, and I blew into it. Why? is the saying of Jehovah of hosts. Because of my house, that it lies waste, whereas ye run every man for his house. Hag 1:10. Therefore the heaven has withheld its dew on your account, that no dew fell, and the earth has withheld her produce. Hag 1:11. And I called drought upon the earth, and upon the mountains, and upon the corn, and upon the new wine, and upon the oil, and upon everything that the ground produces, and upon men, and upon cattle, and upon all the labour of the hands." The meaning of Hag 1:9 is evident from the context. The inf. abs. pânōh stands in an address full of emotion in the place of the perfect, and, as the following clause shows, for the second person plural. Ye have turned yourselves, fixed your eye upon much, i.e., upon a rich harvest, והנּה־למעט, and behold the desired much turned to little. Ye brought into the house, ye fetched home what was reaped, and I blew into it, i.e., I caused it to fly away, like chaff before the wind, so that there was soon none of it left. Here is a double curse, therefore, as in Hag 1:6 : instead of much, but little was reaped, and the little that was brought home melted away without doing any good. To this exposition of the curse the prophet appends the question יען מה, why, sc. has this taken place? that he may impress the cause with the greater emphasis upon their hardened minds. For the same reason he inserts once more, between the question and the answer, the words "is the saying of Jehovah of hosts," that the answer may not be mistaken for a subjective view, but laid to heart as a declaration of the God who rules the world. The choice of the form מה for מה was probably occasioned by the guttural ע in the יען, which is closely connected with it, just as the analogous use of על־מה instead of על־מה in Is 1:5; Ps 10:13, and Jer 16:10, where it is not followed by a word commencing with ע as in Deut 29:23; 3Kings 9:8; Jer 22:8. The former have not been taken into account at all by Ewald in his elaborate Lehrbuch (cf. 182, b). In the answer given by God, "because of my house" (ya‛an bēthı̄) is placed first for the sake of emphasis, and the more precise explanation follows. אשׁר הוּא, "because it," not "that which." ואתּם וגו is a circumstantial clause. לביתו ... רצים, not "every one runs to his house," but "runs for his house," ל denoting the object of the running, as in Is 59:7 and Prov 1:16. "When the house of Jehovah was in question, they did not move from the spot; but if it concerned their own house, they ran" (Koehler). In Hag 1:10 and Hag 1:11, the curse with which God punished the neglect of His house is still further depicted, with an evident play upon the punishment with which transgressors are threatened in the law (Lev 26:19-20; Deut 11:17 and Deut 28:23-24). עליכם is not a dat. incomm. (Hitzig), which is never expressed by על; but על is used either in a causal sense, "on your account" (Chald.), or in a local sense, "over you," after the analogy of Deut 28:23, שׁמיך אשׁר על ראשׁך, in the sense of "the heaven over you will withold" (Ros., Koehl.). It is impossible to decide with certainty between these two. The objection to the first, that "on your account" would be superfluous after על־כּן, has no more force than that raised by Hitzig against the second, viz., that super would be מעל. There is no tautology in the first explanation, but the עליכם, written emphatically at the commencement, gives greater intensity to the threat: "on account of you," you who only care for your own houses, the heaven witholds the dew. And with the other explanation, מעל would only be required in case עליכם were regarded as the object, upon which the dew ought to fall down from above. כּלא, not "to shut itself up," but in a transitive sense, with the derivative meaning to withhold or keep back; and mittâl, not partitively "of the dew," equivalent to "a portion of it," but min in a privative sense, "away from," i.e., so that no dew falls; for it is inadmissible to take mittâl as the object, "to hold back along with the dew," after the analogy of Num 24:11 (Hitzig), inasmuch as the accusative of the person is wanting, and in the parallel clause כּלא is construed with the accus. rei. ואקרא in Hag 1:11 is still dependent upon על־כּן. The word chōrebh, in the sense of drought, applies strictly speaking only to the land and the fruits of the ground, but it is also transferred to men and beasts, inasmuch as drought, when it comes upon all vegetation, affects men and beasts as well; and in this clause it may be taken in the general sense of devastation. The word is carefully chosen, to express the idea of the lex talionis. Because the Jews left the house of God chârēbh, they were punished with chōrebh. The last words are comprehensive: "all the labour of the hands" had reference to the cultivation of the soil and the preparation of the necessities of life.
Geneva 1599
1:9 Ye looked for much, and, lo, [it came] to little; and when ye brought [it] home, I did blow (i) upon it. Why? saith the LORD of hosts. Because of mine house that [is] waste, and ye run every man unto his own house.
(i) And so bring it to nothing.
John Gill
1:9 Ye looked for much, and, lo, it came to little,.... They looked for a large harvest, and very promising it was for a while; but in the end it came to little; it was a very small crop, very little was reaped and gathered in: or, "in looking", ye looked "to increase" (x); your substance; had raised expectations of making themselves and families by their agriculture, and by their plantations of vines and olives, and by their trade and merchandise; and it dwindled away, and came to little or nothing; their riches, instead of being increased, were diminished:
and when ye brought it home, I did blow upon it; when they brought into their barns or houses the produce of their land, labour, and merchandise, which was but little, the Lord blew a blast upon that little, and brought rottenness and worms into it, as Jarchi; so that it was not a blessing to them, but a curse. So the Targum interprets it,
"behold, I sent a curse upon it:''
or, "I blew it away" (y); as any light thing, straw or stubble, or thistle down, are blown away with a wind; so easily can the Lord, and sometimes he does, strip men of that little substance they have; riches by his orders make themselves wings, and flee away; or he, by one providence or another, blows them away like chaff before the wind:
Why? saith the Lord of hosts; what was the cause and reason of this? which question is put, not on his own account, who full well knew it; but for their sakes, to whom he speaks, that they might be made sensible of it; and in order to that to introduce what follows, which is an answer to the question:
because of mine house that is waste; which they suffered to lie waste, and did not concern themselves about the rebuilding of it: this the Lord resented, and for this reason blasted all their labours:
and ye run every man unto his own house; were very eager, earnest, and diligent, in building, beautifying, and adorning their own houses; taking care of their own domestic affairs; sparing no cost nor pains to promote their own secular interest; running in all haste to do any thing and everything to increase their worldly substance; but sat still, were idle and slothful, careless and negligent, about the house of God and the affairs of it.
(x) "ad rem augendam", Grotius. (y) "exsufflo illud", Vatablus; "efflo illud", Junius & Tremellius; "difflo", Piscator; "difflavi", Drusius, Cocceius.
John Wesley
1:9 Came to little - But it answered not the expectation. I did blow - I blasted it. Ye run - You with eagerness carry on your own particular buildings.
Robert Jamieson, A. R. Fausset and David Brown
1:9 Ye looked for much--literally "looked" so as to turn your eyes "to much." The Hebrew infinitive here expresses continued looking. Ye hoped to have your store made "much" by neglecting the temple. The greater was your greediness, the more bitter your disappointment in being poorer than ever.
when ye brought it home, I did blow upon it--even the little crop brought into your barns I dissipated. "I did blow upon," that is, I scattered and caused to perish with My mere breath, as scattered and blighted corn.
mine house . . . his own house--in emphatic antithesis.
ye run--expressing the keenness of everyone of them in pursuing their own selfish interests. Compare "run," Ps 119:32; Prov 1:16, contrasted with their apathy about God's house.
1:101:10: Վասն այդորիկ երկինք կալցին զանձրեւ քո. եւ երկիր արգելցէ զարդիւնս իւր.
10 դրա համար երկինքը կը զլանայ քո անձրեւը, իսկ երկիրը չի տայ:
10 Անոր համար երկինք ձեզի իր ցօղը կը զլանայ, Երկիրն ալ իր պտուղը չի տար։
Վասն այդորիկ [5]երկինք կալցին զանձրեւ քո``, եւ երկիր արգելցէ զարդիւնս իւր:

1:10: Վասն այդորիկ երկինք կալցին զանձրեւ քո. եւ երկիր արգելցէ զարդիւնս իւր.
10 դրա համար երկինքը կը զլանայ քո անձրեւը, իսկ երկիրը չի տայ:
10 Անոր համար երկինք ձեզի իր ցօղը կը զլանայ, Երկիրն ալ իր պտուղը չի տար։
zohrab-1805▾ eastern-1994▾ western am▾
1:101:10 Посему-то небо заключилось и не дает вам росы, и земля не дает своих произведений.
1:10 διὰ δια through; because of τοῦτο ουτος this; he ἀνέξει ανεχω put up with; bear up ὁ ο the οὐρανὸς ουρανος sky; heaven ἀπὸ απο from; away δρόσου δροσος and; even ἡ ο the γῆ γη earth; land ὑποστελεῖται υποστελλω aloof; draw back τὰ ο the ἐκφόρια εκφοριον he; him
1:10 עַל־ ʕal- עַל upon כֵּ֣ן kˈēn כֵּן thus עֲלֵיכֶ֔ם ʕᵃlêḵˈem עַל upon כָּלְא֥וּ kālᵊʔˌû כלא restrain שָׁמַ֖יִם šāmˌayim שָׁמַיִם heavens מִ mi מִן from טָּ֑ל ṭṭˈāl טַל dew וְ wᵊ וְ and הָ hā הַ the אָ֖רֶץ ʔˌāreṣ אֶרֶץ earth כָּלְאָ֥ה kālᵊʔˌā כלא restrain יְבוּלָֽהּ׃ yᵊvûlˈāh יְבוּל produce
1:10. propter hoc super vos prohibiti sunt caeli ne darent rorem et terra prohibita est ne daret germen suumTherefore the heavens over you were stayed from giving dew, and the earth was hindered from yielding her fruits:
10. Therefore for your sake the heaven is stayed from dew, and the earth is stayed her fruit.
1:10. Because of this, the heavens over you have been prohibited from giving dew, and the earth has been prohibited from giving her sprouts.
1:10. Therefore the heaven over you is stayed from dew, and the earth is stayed [from] her fruit.
Therefore the heaven over you is stayed from dew, and the earth is stayed [from] her fruit:

1:10 Посему-то небо заключилось и не дает вам росы, и земля не дает своих произведений.
1:10
διὰ δια through; because of
τοῦτο ουτος this; he
ἀνέξει ανεχω put up with; bear up
ο the
οὐρανὸς ουρανος sky; heaven
ἀπὸ απο from; away
δρόσου δροσος and; even
ο the
γῆ γη earth; land
ὑποστελεῖται υποστελλω aloof; draw back
τὰ ο the
ἐκφόρια εκφοριον he; him
1:10
עַל־ ʕal- עַל upon
כֵּ֣ן kˈēn כֵּן thus
עֲלֵיכֶ֔ם ʕᵃlêḵˈem עַל upon
כָּלְא֥וּ kālᵊʔˌû כלא restrain
שָׁמַ֖יִם šāmˌayim שָׁמַיִם heavens
מִ mi מִן from
טָּ֑ל ṭṭˈāl טַל dew
וְ wᵊ וְ and
הָ הַ the
אָ֖רֶץ ʔˌāreṣ אֶרֶץ earth
כָּלְאָ֥ה kālᵊʔˌā כלא restrain
יְבוּלָֽהּ׃ yᵊvûlˈāh יְבוּל produce
1:10. propter hoc super vos prohibiti sunt caeli ne darent rorem et terra prohibita est ne daret germen suum
Therefore the heavens over you were stayed from giving dew, and the earth was hindered from yielding her fruits:
1:10. Because of this, the heavens over you have been prohibited from giving dew, and the earth has been prohibited from giving her sprouts.
1:10. Therefore the heaven over you is stayed from dew, and the earth is stayed [from] her fruit.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
1:10: Therefore the heaven over you is stayed from dew - It appears from the following verse that God had sent a drought upon the land, which threatened them with scarcity and famine.
Albert Barnes: Notes on the Bible - 1834
1:10: Therefore, for you, - on your account; (As in Ps. 44:43.) for your sins, (Jon.) He points out the moral cause of the drought, whereas men think of this or that cause of the variations of the seasons, and we, e. g., take into our mouths Scriptural words, as "murrain of cattle," and the like, and think of nothing less than why it was sent, or who sent it. Haggai directs the mind to the higher Cause, that as they withheld their service from God, so, on their account and by His will, His creatures withheld their service from them.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:10: Lev 26:19; Deu 28:23, Deu 28:24; Kg1 8:35, Kg1 17:1; Jer 14:1-6; Hos 2:9; Joe 1:18-20
John Gill
1:10 Therefore the heaven over you is stayed from dew,.... Or, "therefore over", or "upon you" (a); where should be a stop; that is, because, of your neglect of the house of God; therefore upon you, and upon you only, and not upon other nations, the heaven is restrained from letting down the dew: or, "therefore I am against you" (b); for the above reason, and which the following things show; and sad it is to have God to be an enemy, and against a people! or, "for your sake"; so the Syriac version, to which sense is the Targum,
"therefore for your sins;''
and so Jarchi, "the heaven is stayed from dew"; none descends from it; the Lord, who has the ordering of it, will not suffer it: to have the dew fall upon the earth in the night season is a great blessing; it makes the earth fruitful, revives the corn, plants, and herbs, and causes them to flourish and increase; and to have it restrained is a judgment:
and the earth is stayed from her fruit; from bringing forth its increase, which is the consequence of the dew being withheld.
(a) "propterea super vos", Varenius, Reinbeck, Burkius. (b) "Idcirco contra vos", Junius & Tremellius, Piscator.
John Wesley
1:10 Is stayed - God hath forbidden them, to drop down dew.
Robert Jamieson, A. R. Fausset and David Brown
1:10 heaven . . . is stayed from dew--literally "stays itself." Thus heaven or the sky is personified; implying that inanimate nature obeys Jehovah's will; and, shocked at His people's disobedience, withholds its goods from them (compare Jer 2:12-13).
1:111:11: եւ ածից սո՛ւր ՚ի վերայ երկրի, եւ ՚ի վերայ ցորենոյ. եւ ՚ի վերայ գինւոյ, եւ ՚ի վերայ իւղոյ, եւ ՚ի վերայ ամենայն բուսոյ երկրի, եւ ՚ի վերայ մարդկան, եւ ՚ի վերայ անասնոյ, եւ ՚ի վերայ ամենայն վաստակոց ձեռաց նոցա։
11 Ես սուր կը բերեմ երկրի վրայ, ցորենի ու գինու վրայ, իւղի ու երկրի բոլոր բոյսերի վրայ, մարդդկանց ու անասունների վրայ եւ նրանց ձեռքերի բոլոր վաստակների վրայ:
11 Ես երկրին վրայ ու լեռներուն վրայ, Ցորենին վրայ ու գինիին վրայ ու իւղին վրայ, Գետնի բերքերուն վրայ, Մարդոց վրայ ու անասուններուն վրայ, Ձեռքերու բոլոր վաստակին վրայ երաշտութիւն բերի»։
Եւ ածից [6]սուր ի վերայ երկրի``, եւ ի վերայ ցորենոյ եւ ի վերայ գինւոյ եւ ի վերայ իւղոյ, եւ ի վերայ ամենայն բուսոյ երկրի եւ ի վերայ մարդկան եւ ի վերայ անասնոյ, եւ ի վերայ ամենայն վաստակոց ձեռաց:

1:11: եւ ածից սո՛ւր ՚ի վերայ երկրի, եւ ՚ի վերայ ցորենոյ. եւ ՚ի վերայ գինւոյ, եւ ՚ի վերայ իւղոյ, եւ ՚ի վերայ ամենայն բուսոյ երկրի, եւ ՚ի վերայ մարդկան, եւ ՚ի վերայ անասնոյ, եւ ՚ի վերայ ամենայն վաստակոց ձեռաց նոցա։
11 Ես սուր կը բերեմ երկրի վրայ, ցորենի ու գինու վրայ, իւղի ու երկրի բոլոր բոյսերի վրայ, մարդդկանց ու անասունների վրայ եւ նրանց ձեռքերի բոլոր վաստակների վրայ:
11 Ես երկրին վրայ ու լեռներուն վրայ, Ցորենին վրայ ու գինիին վրայ ու իւղին վրայ, Գետնի բերքերուն վրայ, Մարդոց վրայ ու անասուններուն վրայ, Ձեռքերու բոլոր վաստակին վրայ երաշտութիւն բերի»։
zohrab-1805▾ eastern-1994▾ western am▾
1:111:11 И Я призвал засуху на землю, на горы, на хлеб, на виноградный сок, на елей и на все, что производит земля, и на человека, и на скот, и на всякий ручной труд.
1:11 καὶ και and; even ἐπάξω επαγω instigate; bring on ῥομφαίαν ρομφαια broadsword ἐπὶ επι in; on τὴν ο the γῆν γη earth; land καὶ και and; even ἐπὶ επι in; on τὰ ο the ὄρη ορος mountain; mount καὶ και and; even ἐπὶ επι in; on τὸν ο the σῖτον σιτος wheat καὶ και and; even ἐπὶ επι in; on τὸν ο the οἶνον οινος wine καὶ και and; even ἐπὶ επι in; on τὸ ο the ἔλαιον ελαιον oil καὶ και and; even ὅσα οσος as much as; as many as ἐκφέρει εκφερω bring out / forth; carry out ἡ ο the γῆ γη earth; land καὶ και and; even ἐπὶ επι in; on τοὺς ο the ἀνθρώπους ανθρωπος person; human καὶ και and; even ἐπὶ επι in; on τὰ ο the κτήνη κτηνος livestock; animal καὶ και and; even ἐπὶ επι in; on πάντας πας all; every τοὺς ο the πόνους πονος pain τῶν ο the χειρῶν χειρ hand αὐτῶν αυτος he; him
1:11 וָ wā וְ and אֶקְרָ֨א ʔeqrˌā קרא call חֹ֜רֶב ḥˈōrev חֹרֶב dryness עַל־ ʕal- עַל upon הָ hā הַ the אָ֣רֶץ ʔˈāreṣ אֶרֶץ earth וְ wᵊ וְ and עַל־ ʕal- עַל upon הֶ he הַ the הָרִ֗ים hārˈîm הַר mountain וְ wᵊ וְ and עַל־ ʕal- עַל upon הַ ha הַ the דָּגָן֙ ddāḡˌān דָּגָן corn וְ wᵊ וְ and עַל־ ʕal- עַל upon הַ ha הַ the תִּירֹ֣ושׁ ttîrˈôš תִּירֹושׁ wine וְ wᵊ וְ and עַל־ ʕal- עַל upon הַ ha הַ the יִּצְהָ֔ר yyiṣhˈār יִצְהָר oil וְ wᵊ וְ and עַ֛ל ʕˈal עַל upon אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] תֹּוצִ֖יא tôṣˌî יצא go out הָ hā הַ the אֲדָמָ֑ה ʔᵃḏāmˈā אֲדָמָה soil וְ wᵊ וְ and עַל־ ʕal- עַל upon הָֽ hˈā הַ the אָדָם֙ ʔāḏˌām אָדָם human, mankind וְ wᵊ וְ and עַל־ ʕal- עַל upon הַ ha הַ the בְּהֵמָ֔ה bbᵊhēmˈā בְּהֵמָה cattle וְ wᵊ וְ and עַ֖ל ʕˌal עַל upon כָּל־ kol- כֹּל whole יְגִ֥יעַ yᵊḡˌîₐʕ יְגִיעַ toil כַּפָּֽיִם׃ ס kappˈāyim . s כַּף palm
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 manuumAnd I called for a drought upon the land, and upon the mountains, and upon the corn, and upon the wine, and upon the oil, and upon all that the ground bringeth forth, and upon men, and upon beasts, and upon all the labour of the hands.
11. And I called for a drought upon the land, and upon the mountains, and upon the corn, and upon the wine, and upon the oil, and upon that which the ground bringeth forth, and upon men, and upon cattle, and upon all the labour of the hands.
1:11. And I called a drought over the land, and over the mountains, and over the wheat, and over the wine, and over the oil, and whatever the soil would bring forth, and over men, and over beasts of burden, and over all the labor of hands.
1:11. And I called for a drought upon the land, and upon the mountains, and upon the corn, and upon the new wine, and upon the oil, and upon [that] which the ground bringeth forth, and upon men, and upon cattle, and upon all the labour of the hands.
And I called for a drought upon the land, and upon the mountains, and upon the corn, and upon the new wine, and upon the oil, and upon [that] which the ground bringeth forth, and upon men, and upon cattle, and upon all the labour of the hands:

1:11 И Я призвал засуху на землю, на горы, на хлеб, на виноградный сок, на елей и на все, что производит земля, и на человека, и на скот, и на всякий ручной труд.
1:11
καὶ και and; even
ἐπάξω επαγω instigate; bring on
ῥομφαίαν ρομφαια broadsword
ἐπὶ επι in; on
τὴν ο the
γῆν γη earth; land
καὶ και and; even
ἐπὶ επι in; on
τὰ ο the
ὄρη ορος mountain; mount
καὶ και and; even
ἐπὶ επι in; on
τὸν ο the
σῖτον σιτος wheat
καὶ και and; even
ἐπὶ επι in; on
τὸν ο the
οἶνον οινος wine
καὶ και and; even
ἐπὶ επι in; on
τὸ ο the
ἔλαιον ελαιον oil
καὶ και and; even
ὅσα οσος as much as; as many as
ἐκφέρει εκφερω bring out / forth; carry out
ο the
γῆ γη earth; land
καὶ και and; even
ἐπὶ επι in; on
τοὺς ο the
ἀνθρώπους ανθρωπος person; human
καὶ και and; even
ἐπὶ επι in; on
τὰ ο the
κτήνη κτηνος livestock; animal
καὶ και and; even
ἐπὶ επι in; on
πάντας πας all; every
τοὺς ο the
πόνους πονος pain
τῶν ο the
χειρῶν χειρ hand
αὐτῶν αυτος he; him
1:11
וָ וְ and
אֶקְרָ֨א ʔeqrˌā קרא call
חֹ֜רֶב ḥˈōrev חֹרֶב dryness
עַל־ ʕal- עַל upon
הָ הַ the
אָ֣רֶץ ʔˈāreṣ אֶרֶץ earth
וְ wᵊ וְ and
עַל־ ʕal- עַל upon
הֶ he הַ the
הָרִ֗ים hārˈîm הַר mountain
וְ wᵊ וְ and
עַל־ ʕal- עַל upon
הַ ha הַ the
דָּגָן֙ ddāḡˌān דָּגָן corn
וְ wᵊ וְ and
עַל־ ʕal- עַל upon
הַ ha הַ the
תִּירֹ֣ושׁ ttîrˈôš תִּירֹושׁ wine
וְ wᵊ וְ and
עַל־ ʕal- עַל upon
הַ ha הַ the
יִּצְהָ֔ר yyiṣhˈār יִצְהָר oil
וְ wᵊ וְ and
עַ֛ל ʕˈal עַל upon
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
תֹּוצִ֖יא tôṣˌî יצא go out
הָ הַ the
אֲדָמָ֑ה ʔᵃḏāmˈā אֲדָמָה soil
וְ wᵊ וְ and
עַל־ ʕal- עַל upon
הָֽ hˈā הַ the
אָדָם֙ ʔāḏˌām אָדָם human, mankind
וְ wᵊ וְ and
עַל־ ʕal- עַל upon
הַ ha הַ the
בְּהֵמָ֔ה bbᵊhēmˈā בְּהֵמָה cattle
וְ wᵊ וְ and
עַ֖ל ʕˌal עַל upon
כָּל־ kol- כֹּל whole
יְגִ֥יעַ yᵊḡˌîₐʕ יְגִיעַ toil
כַּפָּֽיִם׃ ס kappˈāyim . s כַּף palm
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
And I called for a drought upon the land, and upon the mountains, and upon the corn, and upon the wine, and upon the oil, and upon all that the ground bringeth forth, and upon men, and upon beasts, and upon all the labour of the hands.
1:11. And I called a drought over the land, and over the mountains, and over the wheat, and over the wine, and over the oil, and whatever the soil would bring forth, and over men, and over beasts of burden, and over all the labor of hands.
1:11. And I called for a drought upon the land, and upon the mountains, and upon the corn, and upon the new wine, and upon the oil, and upon [that] which the ground bringeth forth, and upon men, and upon cattle, and upon all the labour of the hands.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
1:11: And I called for a drought upon the land - God called to the people and they would not hear. It is His ever-repeated complaint to them. "I called unto you, and ye would not hear." He called to His inanimate creatures to punish them, and "they" obeyed. So Elisha tells the woman, whose son he had restored to life, Kg2 8:1. "The Lord hath called to the famine, and it shall also come to the land seven years."
And upon men, - in that the drought was oppressive to man. The prophet may also allude to the other meaning of the word, "waste," "desolation." They had left the house of the Lord "waste," therefore God called for waste, desolation, upon them.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:11: I called: Deu 28:22; Kg1 17:1; Kg2 8:1; Job 34:29; Lam 1:21; Amo 5:8, Amo 7:4, Amo 9:6
upon all: Hag 2:17
John Gill
1:11 And I called for a drought upon the land,.... Upon the whole land of Judea; as he withheld the dew and rain from falling on it to moisten it, refresh it, and make it fruitful; so he ordered a vehement heat to dry and parch it; and directed the rays of the sun to strike with great force upon it, and cause the fruits of it to wither; and which is done by a word of his; when he calls, every creature obeys. There is an elegant play on words, which shows the justness of such a proceeding, that it was according to the law of retaliation; they suffered the house of God to lie "waste", and therefore he calls for a "wasting" drought, to come upon their land:
and upon the mountains; where herbage grew, and herds of cattle and flocks of sheep were fed; but now the grass through the drought was withered away, and so no pasturage for them, and in course must perish:
and upon the corn, and upon the new wine, and upon the oil; that is, upon the grain fields, and upon the vines and olive trees; so that they produced but very little grain, wine, and oil, and that not very good, and which was not satisfying and refreshing; at least there were not enough for their support and comfort: now these three things were the principal necessaries of life in the country of Judea, and therefore a scarcity of them was very distressing:
and upon that which the ground bringeth forth; whatever else not mentioned the earth produced, as figs, pomegranates, and other fruit:
and upon men, and upon cattle; who not only suffered in this drought, by the above said things it came upon; but by diseases it produced upon them, as the pestilence and fever among men, and murrain upon the cattle:
and upon all the labour of the hands: of men; whatsoever fields and gardens, trees and plants of every kind, that were set and cultivated by them. Of this drought, and the famine that came upon it, we nowhere else read; but there is no doubt to be made of it.
John Wesley
1:11 Upon men - The very blood, and constitutions of men were changed, and many diseases afflicted them.
Robert Jamieson, A. R. Fausset and David Brown
1:11 I called--what the "heaven" and "earth," the second causes, were said to do (Hag 1:10), being the visible instruments, Jehovah, in this verse, the invisible first cause, declares to be His doing. He "calls for" famine, &c., as instruments of His wrath (4Kings 8:1; Ps 105:16). The contrast is striking between the prompt obedience of these material agencies, and the slothful disobedience of living men, His people.
drought--Hebrew, Choreb, like in sound to Chareeb, "waste" (Hag 1:4, Hag 1:9), said of God's house; implying the correspondence between the sin and its punishment. Ye have let My house be waste, and I will send on all that is yours a wasting drought. This would affect not merely the "corn," &c., but also "men" and "cattle," who must perish in the absence of the "corn," &c., lost by the drought.
labour of the hands--all the fruits of lands, gardens, and vineyards, obtained by labor of the hands (Deut 28:33; Ps 78:46).
1:121:12: Եւ լուաւ Զորաբաբէլ որդի Սաղաթիելի յազգէ Յուդայ, եւ Յեսու Յովսեդեկեայ քահանայ մեծ, եւ ամենայն մնացորդք ժողովրդեանն ձայնի Տեառն Աստուծոյ իւրեանց. եւ զպատգամս Անգէի մարգարէի, որպէս առաքեաց զնա Տէր Աստուած նոցա առ նոսա. եւ երկեա՛ւ ժողովուրդն յերեսաց Տեառն։
12 Յուդայի ազգից Սաղաթիէլի որդի Զորոբաբէլը, եւ քահանայ Յոսեդեկի որդի Յեսուն եւ ժողովրդի բոլոր մնացածները լսեցին իրենց Տէր Աստծու ձայնը եւ Անգէ մարգարէի պատգամները, ինչպես որ նրանց Տէր Աստուածը նրան ուղարկեց նրանց մօտ. եւ ժողովուրդը վախեցաւ Տիրոջից:
12 Այն ատեն Սաղաթիելեան Զօրաբաբէլն ու մեծ քահանայ Յովսեդեկեան Յեսուն եւ ժողովուրդին բոլոր մնացորդը հնազանդեցան իրենց Տէր Աստուծոյն ձայնին ու Անգէ մարգարէին խօսքերուն, ինչպէս իրենց Տէր Աստուածը զանիկա ղրկեր էր ու ժողովուրդը Տէրոջը երեսէն փախաւ։
Եւ լուաւ Զորաբաբէլ որդի Սաղաթիելի [7]յազգէ Յուդայ``, եւ Յեսու Յովսեդեկեայ քահանայ մեծ, եւ ամենայն մնացորդք ժողովրդեանն ձայնի Տեառն Աստուծոյ իւրեանց, եւ զպատգամս Անգէի մարգարէի, որպէս առաքեաց զնա Տէր Աստուած նոցա [8]առ նոսա``. եւ երկեաւ ժողովուրդն յերեսաց Տեառն:

1:12: Եւ լուաւ Զորաբաբէլ որդի Սաղաթիելի յազգէ Յուդայ, եւ Յեսու Յովսեդեկեայ քահանայ մեծ, եւ ամենայն մնացորդք ժողովրդեանն ձայնի Տեառն Աստուծոյ իւրեանց. եւ զպատգամս Անգէի մարգարէի, որպէս առաքեաց զնա Տէր Աստուած նոցա առ նոսա. եւ երկեա՛ւ ժողովուրդն յերեսաց Տեառն։
12 Յուդայի ազգից Սաղաթիէլի որդի Զորոբաբէլը, եւ քահանայ Յոսեդեկի որդի Յեսուն եւ ժողովրդի բոլոր մնացածները լսեցին իրենց Տէր Աստծու ձայնը եւ Անգէ մարգարէի պատգամները, ինչպես որ նրանց Տէր Աստուածը նրան ուղարկեց նրանց մօտ. եւ ժողովուրդը վախեցաւ Տիրոջից:
12 Այն ատեն Սաղաթիելեան Զօրաբաբէլն ու մեծ քահանայ Յովսեդեկեան Յեսուն եւ ժողովուրդին բոլոր մնացորդը հնազանդեցան իրենց Տէր Աստուծոյն ձայնին ու Անգէ մարգարէին խօսքերուն, ինչպէս իրենց Տէր Աստուածը զանիկա ղրկեր էր ու ժողովուրդը Տէրոջը երեսէն փախաւ։
zohrab-1805▾ eastern-1994▾ western am▾
1:121:12 И послушались Зоровавель, сын Салафиилев, и Иисус, сын Иоседеков, и весь прочий народ гласа Господа Бога своего и слов Аггея пророка, как посланного Господом Богом их, и народ убоялся Господа.
1:12 καὶ και and; even ἤκουσεν ακουω hear Ζοροβαβελ ζοροβαβελ Zorobabel; Zorovavel ὁ ο the τοῦ ο the Σαλαθιηλ σαλαθιηλ Salathiēl; Salathil ἐκ εκ from; out of φυλῆς φυλη tribe Ιουδα ιουδα Iouda; Iutha καὶ και and; even Ἰησοῦς ιησους Iēsous; Iisus ὁ ο the τοῦ ο the Ιωσεδεκ ιωσεδεκ the ἱερεὺς ιερευς priest ὁ ο the μέγας μεγας great; loud καὶ και and; even πάντες πας all; every οἱ ο the κατάλοιποι καταλοιπος left behind τοῦ ο the λαοῦ λαος populace; population τῆς ο the φωνῆς φωνη voice; sound κυρίου κυριος lord; master τοῦ ο the θεοῦ θεος God αὐτῶν αυτος he; him καὶ και and; even τῶν ο the λόγων λογος word; log Αγγαιου αγγαιος the προφήτου προφητης prophet καθότι καθοτι in that ἐξαπέστειλεν εξαποστελλω send forth αὐτὸν αυτος he; him κύριος κυριος lord; master ὁ ο the θεὸς θεος God αὐτῶν αυτος he; him πρὸς προς to; toward αὐτούς αυτος he; him καὶ και and; even ἐφοβήθη φοβεω afraid; fear ὁ ο the λαὸς λαος populace; population ἀπὸ απο from; away προσώπου προσωπον face; ahead of κυρίου κυριος lord; master
1:12 וַ wa וְ and יִּשְׁמַ֣ע yyišmˈaʕ שׁמע hear זְרֻבָּבֶ֣ל׀ zᵊrubbāvˈel זְרֻבָּבֶל Zerubbabel בֶּֽן־ bˈen- בֵּן son שַׁלְתִּיאֵ֡ל šaltîʔˈēl שְׁאַלְתִּיאֵל Shealtiel וִ wi וְ and יהֹושֻׁ֣עַ yhôšˈuₐʕ יְהֹושֻׁעַ Joshua בֶּן־ ben- בֵּן son יְהֹוצָדָק֩ yᵊhôṣāḏˌāq יְהֹוצָדָק Jehozadak הַ ha הַ the כֹּהֵ֨ן kkōhˌēn כֹּהֵן priest הַ ha הַ the גָּדֹ֜ול ggāḏˈôl גָּדֹול great וְ wᵊ וְ and כֹ֣ל׀ ḵˈōl כֹּל whole שְׁאֵרִ֣ית šᵊʔērˈîṯ שְׁאֵרִית rest הָ hā הַ the עָ֗ם ʕˈām עַם people בְּ bᵊ בְּ in קֹול֙ qôl קֹול sound יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH אֱלֹֽהֵיהֶ֔ם ʔᵉlˈōhêhˈem אֱלֹהִים god(s) וְ wᵊ וְ and עַל־ ʕal- עַל upon דִּבְרֵי֙ divrˌê דָּבָר word חַגַּ֣י ḥaggˈay חַגַּי Haggai הַ ha הַ the נָּבִ֔יא nnāvˈî נָבִיא prophet כַּ ka כְּ as אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] שְׁלָחֹ֖ו šᵊlāḥˌô שׁלח send יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH אֱלֹהֵיהֶ֑ם ʔᵉlōhêhˈem אֱלֹהִים god(s) וַ wa וְ and יִּֽירְא֥וּ yyˈîrᵊʔˌû ירא fear הָ hā הַ the עָ֖ם ʕˌām עַם people מִ mi מִן from פְּנֵ֥י ppᵊnˌê פָּנֶה face יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH
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 DominiThen Zorobabel the son of Salathiel, and Jesus the son of Josedec the high priest, and all the remnant of the people hearkened to the voice of the Lord their God, and to the words of Aggeus the prophet, as the Lord their God sent him to them: and the people feared before the Lord.
12. Then Zerubbabel the son of Shealtiel, and Joshua the son of Jehozadak, the high priest, with all the remnant of the people, obeyed the voice of the LORD their God, and the words of Haggai the prophet, as the LORD their God had sent him; and the people did fear before the LORD.
1:12. And Zerubbabel the son of Shealtiel, and Jesus the son of Jehozadak, the high priest, and all the remnant of the people heeded the voice of the Lord their God, and the words of Haggai the prophet, just as the Lord their God sent him to them. And the people were fearful before the face of the Lord.
1:12. Then Zerubbabel the son of Shealtiel, and Joshua the son of Josedech, the high priest, with all the remnant of the people, obeyed the voice of the LORD their God, and the words of Haggai the prophet, as the LORD their God had sent him, and the people did fear before the LORD.
Then Zerubbabel the son of Shealtiel, and Joshua the son of Josedech, the high priest, with all the remnant of the people, obeyed the voice of the LORD their God, and the words of Haggai the prophet, as the LORD their God had sent him, and the people did fear before the LORD:

1:12 И послушались Зоровавель, сын Салафиилев, и Иисус, сын Иоседеков, и весь прочий народ гласа Господа Бога своего и слов Аггея пророка, как посланного Господом Богом их, и народ убоялся Господа.
1:12
καὶ και and; even
ἤκουσεν ακουω hear
Ζοροβαβελ ζοροβαβελ Zorobabel; Zorovavel
ο the
τοῦ ο the
Σαλαθιηλ σαλαθιηλ Salathiēl; Salathil
ἐκ εκ from; out of
φυλῆς φυλη tribe
Ιουδα ιουδα Iouda; Iutha
καὶ και and; even
Ἰησοῦς ιησους Iēsous; Iisus
ο the
τοῦ ο the
Ιωσεδεκ ιωσεδεκ the
ἱερεὺς ιερευς priest
ο the
μέγας μεγας great; loud
καὶ και and; even
πάντες πας all; every
οἱ ο the
κατάλοιποι καταλοιπος left behind
τοῦ ο the
λαοῦ λαος populace; population
τῆς ο the
φωνῆς φωνη voice; sound
κυρίου κυριος lord; master
τοῦ ο the
θεοῦ θεος God
αὐτῶν αυτος he; him
καὶ και and; even
τῶν ο the
λόγων λογος word; log
Αγγαιου αγγαιος the
προφήτου προφητης prophet
καθότι καθοτι in that
ἐξαπέστειλεν εξαποστελλω send forth
αὐτὸν αυτος he; him
κύριος κυριος lord; master
ο the
θεὸς θεος God
αὐτῶν αυτος he; him
πρὸς προς to; toward
αὐτούς αυτος he; him
καὶ και and; even
ἐφοβήθη φοβεω afraid; fear
ο the
λαὸς λαος populace; population
ἀπὸ απο from; away
προσώπου προσωπον face; ahead of
κυρίου κυριος lord; master
1:12
וַ wa וְ and
יִּשְׁמַ֣ע yyišmˈaʕ שׁמע hear
זְרֻבָּבֶ֣ל׀ zᵊrubbāvˈel זְרֻבָּבֶל Zerubbabel
בֶּֽן־ bˈen- בֵּן son
שַׁלְתִּיאֵ֡ל šaltîʔˈēl שְׁאַלְתִּיאֵל Shealtiel
וִ wi וְ and
יהֹושֻׁ֣עַ yhôšˈuₐʕ יְהֹושֻׁעַ Joshua
בֶּן־ ben- בֵּן son
יְהֹוצָדָק֩ yᵊhôṣāḏˌāq יְהֹוצָדָק Jehozadak
הַ ha הַ the
כֹּהֵ֨ן kkōhˌēn כֹּהֵן priest
הַ ha הַ the
גָּדֹ֜ול ggāḏˈôl גָּדֹול great
וְ wᵊ וְ and
כֹ֣ל׀ ḵˈōl כֹּל whole
שְׁאֵרִ֣ית šᵊʔērˈîṯ שְׁאֵרִית rest
הָ הַ the
עָ֗ם ʕˈām עַם people
בְּ bᵊ בְּ in
קֹול֙ qôl קֹול sound
יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH
אֱלֹֽהֵיהֶ֔ם ʔᵉlˈōhêhˈem אֱלֹהִים god(s)
וְ wᵊ וְ and
עַל־ ʕal- עַל upon
דִּבְרֵי֙ divrˌê דָּבָר word
חַגַּ֣י ḥaggˈay חַגַּי Haggai
הַ ha הַ the
נָּבִ֔יא nnāvˈî נָבִיא prophet
כַּ ka כְּ as
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
שְׁלָחֹ֖ו šᵊlāḥˌô שׁלח send
יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH
אֱלֹהֵיהֶ֑ם ʔᵉlōhêhˈem אֱלֹהִים god(s)
וַ wa וְ and
יִּֽירְא֥וּ yyˈîrᵊʔˌû ירא fear
הָ הַ the
עָ֖ם ʕˌām עַם people
מִ mi מִן from
פְּנֵ֥י ppᵊnˌê פָּנֶה face
יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH
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
Then Zorobabel the son of Salathiel, and Jesus the son of Josedec the high priest, and all the remnant of the people hearkened to the voice of the Lord their God, and to the words of Aggeus the prophet, as the Lord their God sent him to them: and the people feared before the Lord.
1:12. And Zerubbabel the son of Shealtiel, and Jesus the son of Jehozadak, the high priest, and all the remnant of the people heeded the voice of the Lord their God, and the words of Haggai the prophet, just as the Lord their God sent him to them. And the people were fearful before the face of the Lord.
1:12. Then Zerubbabel the son of Shealtiel, and Joshua the son of Josedech, the high priest, with all the remnant of the people, obeyed the voice of the LORD their God, and the words of Haggai the prophet, as the LORD their God had sent him, and the people did fear before the LORD.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
12-15. Простая и безыскусственная, но сильная и убедительная речь пророка произвела желательное действие не только на Зоровавеля и Иисуса, но и на всю народную массу: под названием: "весь прочий народ", евр. кол-шееритгаам, собственно: "весь остаток народа", Vulg.: omnes religuiae populi, - разумеется "вся совокупность той части еврейской нации, которая возвратилась из плена и, в сравнении с прежним народом и государством, действительно могла быть названа "остатком"; выражение это тогда сделалось весьма употребительным, ходячим термином для обозначения (ср. Зах VIII:6) возвратившихся из плена и вообще не погибших в иерусалимской катастрофе и в плену" (Marti, s. 334).

Слово пророка Аггея оказало серьезное влияние на всех его слушателей, заставив их вдуматься в данное через него откровение. Но действие это все-таки не могло быть тожественным в отношении Зоровавеля и Иисуса, с одной стороны, и - народа - с другой. "Прилежно, - говорит блаж. Иероним, - обрати внимание на то, что соответственно двоякому прообразу Спасителя в лице Зоровавеля-вождя и Иисуса-священника (ибо Он Сам есть и Царь, и Первосвященник) в книге не говорится: "убоялись Зоровавель и Иисус", но говорится, что хотя Зоровавель, Иисус и народ внимали словам пророка Аггея, которые суть слова Господа, однако от лица Господа убоялся только народ, то есть одна только толпа, еще не обратившаяся в совершенного мужа" (с. 333).

В ответ на страх и смущение народа (12b) и в предотвращение новых колебаний его в деле постройки храма пророк Аггей торжественно возвещает, ст. 13, народу утешение и ободрение от лица Иеговы, как бы говоря народу: "Не теряйте мужества, Я - ваш содейственник и помощник" (блаж. Феодорит, с. 61). Чрезвычайною важностью момента, необходимостью сразу поднять дух народа, объясняется и несколько необычное в Библии наименование пророка Ангелом Господним, евр. мамах Иегова (употребление этого термина в приложение к пророкам все же нельзя считать вовсе исключительным в Библии, напротив, именем Ангелов названы все вообще пророки в 2: Пар XXXVI:15-16; ср. Ис XLIV:26). О неприемлемости распространенного в христианской древности объяснения Агг I:13: в смысле указания на Ангельскую природу пророка мы уже говорили во введении к нашему комментарию.

Увещания и ободрения пророка, а затем особенное, нарочитое действие Божие к поднятию духа строителей, ст. 14, преодолели, наконец, все колебания народа в деле постройки храма, и он деятельно приступил к работам по постройке его, так что началом возобновления этих работ в ст. 15: называется 24-й день шестого месяца, т. е. постройка храма возобновилась всего через три недели после первого выступления пророка Аггея (ср. I:1).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
12 Then Zerubbabel the son of Shealtiel, and Joshua the son of Josedech, the high priest, with all the remnant of the people, obeyed the voice of the LORD their God, and the words of Haggai the prophet, as the LORD their God had sent him, and the people did fear before the LORD. 13 Then spake Haggai the LORD's messenger in the LORD's message unto the people, saying, I am with you, saith the LORD. 14 And the LORD stirred up the spirit of Zerubbabel the son of Shealtiel, governor of Judah, and the spirit of Joshua the son of Josedech, the high priest, and the spirit of all the remnant of the people; and they came and did work in the house of the LORD of hosts, their God, 15 In the four and twentieth day of the sixth month, in the second year of Darius the king.
As an ear-ring of gold (says Solomon), and an ornament of fine gold, so amiable, so acceptable, in the sight of God and man, is a wise reprover upon an obedient ear, Prov. xxv. 12. The prophet here was a wise but faithful reprover, in God's name, and he met with an obedient ear. The foregoing sermon met with the desired success among the people, and their obedience met with due encouragement from God. Observe,
I. How the people returned to God in a way of duty. All those to whom that sermon was preached received the word in the love of it, and were wrought upon by it. Zerubbabel, the chief governor, did not think himself above the check and command of God's word. He was a man that had been eminently useful in his day, and serviceable to the interest of the church, yet did not plead his former merits in answer to this reproof for his present remissness, but submitted to it. Joshua's business, as high priest, was to teach, and yet he was willing himself to be taught, and willingly received admonition and instruction. The remnant of the people (and the whole body of them was but a remnant, a very few of the many thousands of Israel) also were very pliable; they all obeyed the voice of the Lord their God, and bowed their neck to the yoke of his commands, and it is here recorded to their honour that they did so, v. 12. Their father said, Sons, go work to-day in my vineyard, in my temple; and they not only said, We go, sir, but they went immediately. 1. They looked upon the prophet to be the Lord's messenger, and the word he delivered to be the Lord's message to them; and there-fore received it not as the word of man, but as the word of Almighty God; they obeyed his words, as the Lord their God had sent him, v. 12. Note, In attending to God's ministers we must have an eye to him that sent them, and receive them for his sake, while they act according to their commission. 2. They did fear before the Lord. Prophecy was a new thing with them; they had had no special messenger from heaven for a great while, and therefore now that they had one, and but one, they paid an extraordinary regard to him; whereas their fathers, who had many prophets, mocked and misused them. It is sometimes so; when good preaching is most scarce it does most good, whereas the manna that is rained in plenty is loathed as light bread. And, because they so readily received this prophet, God, within a month or two after, raised them up another, Zech. i. 1. They feared before the Lord; they had a great regard to the divine authority and a great dread of the divine wrath, and were of those that trembled at God's word. The judgments of God which they had been under, though very severe, had not prevailed to make them fear before the Lord, until the word of God was sent to expound his providences, and then they feared. Note, A holy fear of God will have a great influence upon our obedience to him. Serve the Lord with fear; if we fear him not, we shall not serve him. 3. The Lord stirred up their spirits, v. 14. (1.) He excited them to their duty, and put it into their hearts to go about it. Note, Then the word of God has its success when God by his grace stirs up our spirits to comply with it; and without that grace we should remain stupid and utterly averse to every thing that is good. It is in the day of a divine power that we are made willing. (2.) He encouraged them in their duty, and with those encouragements enlarged their hearts, Ps. cxix. 32. When they heard the word they feared; but, lest they should sink under the weight of that fear, God stirred them up, and made them cheerful and bold to encounter the difficulties they might meet with. Note, When God has work to do, he will either find or make men fit to do it, and stir them up to it. 4. They applied to their work with all possible vigour: They came and did work in the house of the Lord of hosts their God. Every one, according as his capacity or ability was, lent a hand, some way or other, to further that good work; and this they did with an eye to God as the Lord of hosts, and as their God, the God of Israel. The consideration of God's sovereign dominion in the world by his providence, and his covenant-relation to his people by his grace, should stir up our spirits to act for him, and for the advancement of the interest of his kingdom among men, to the utmost of our power. 5. They did this speedily; it was but on the first day of the sixth month that Haggai preached them this sermon, and by the twenty-fourth of the same month, little more than three weeks after, they were all busy working in the house of the Lord their God, v. 15. To show that they were ashamed of their delays hitherto, now that they were convinced and called they were resolved to delay no longer, but to strike while the iron was hot, and to set about the work while they were under convictions. Note, Those that have lost time have need to redeem time; and the longer we have loitered in that which is good the more haste we should make when we are convinced of our folly.
II. How God met them in a way of mercy. The same prophet that brought them the reproof brought them a very comforting encouraging word (v. 13): Then spoke Haggai, the Lord's messenger, in the Lord's message, in his name, and as from him, saying, I am with you, saith the Lord. That is all he has to say, and that is enough; as that word of Christ to his disciples is (Matt. xxviii. 20), "Lo, I am with you always, even to the end of the world. I am with you, that is, I will forgive your neglects hitherto, and they shall not be remembered against you; I will remove the judgments you have been under for those neglects, and will appear for you, as I have in them appeared against you. I am with you to protect you against your enemies that bear ill-will to your work, and to prosper you, and to give you success in it--with you to strengthen your hands, and bless the work of them, without which blessing those labour in vain that build." Note, Those that work for God have God with them; and, if he be for us, who can be against us? If he be with us, what difficulty can stand before us?
Adam Clarke: Commentary on the Bible - 1831
1:12: Then Zerubbabel - The threatening of Haggai had its proper effect. - The civil governor, the high priest, and the whole of the people, united together to do the work. When the authority of God is acknowledged, his words will be carefully obeyed.
Albert Barnes: Notes on the Bible - 1834
1:12: Then Zerubbabel, and all the remnant of the people - , not, "the rest of people" but "the remnant," those who remained over from the captivity, the fragment of the two tribes, which returned to their own land, "hearkened unto the voice of the Lord." This was the beginning of a conversion. In this one thing they began to do, what, all along, in their history, and most in their decay before the captivity they refused to do - obey God's word. So God sums up their history, by Jeremiah, Jer 22:21. "I spake unto thee in thy prosperity, thou saidst, I will not hear. This is thy way from thy youth, that thou hearkenedst not unto My voice." Zep 3:2 still more briefly , "she hearkened not unto (any) voice." Now in reference, it seems, to that account of their disobedience, Haggai says, using the self-same formula , "they hearkened unto the voice of the Lord, "according to the words of Haggai." They obeyed, not vaguely, or partly, but exactly, "according to the words" which the messenger of God spake.
And they feared the Lord - o "Certainly the presence of the Divine Majesty is to be teared with great Rev_erence." "The fear of punishment at times transports the mind to what is better, and the infliction of sorrows harmonizes the mind to the fear of God; and that of the Proverbs comes true, Pro 13:13. "He that feareth the Lord shall be recompensed," and Pro 19:23 "the fear of the Lord tendeth to life;" and Wisdom (Ecclesiasticus 1:11). "The fear of the Lord is honor and glory, and Pro 19:12 the fear of the Lord shall rejoice the heart, and giveth joy and gladness and a long life." See how gently and beseemingly God smites us."
"See how the lovingkindness of God immediately goes along with all changes for the better. For Almighty God changes along with those who will to repent, and promises that He will be with them; which what can equal? For when God is with us, all harm will depart from us, all good come in to us."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:12: Zerubbabel: Hag 1:14; Ezr 5:2; Isa 55:10, Isa 55:11; Col 1:6; Th1 1:5, Th1 1:6, Th1 2:13, Th1 2:14
fear: Gen 22:12; Psa 112:1; Pro 1:7; Ecc 12:13; Isa 50:10; Act 9:31; Heb 12:28
Carl Friedrich Keil and Franz Delitzsch
1:12
The result of this reproof. - Hag 1:12. "Zerubbabel, and Joshua, and the whole of the remnant of the people, hearkened to the voice of Jehovah their God, and according to the words of Haggai the prophet, as Jehovah their God had sent him; and the people feared before Jehovah." "All the remnant of the people" does not mean the rest of the nation besides Zerubbabel and Joshua, in support of which Koehler refers to Jer 39:3 and 1Chron 12:38, either here or in Hag 1:14 and Hag 2:2, inasmuch as Zerubbabel as the governor and prince of Judah, and Joshua as the high priest, are not embraced under the idea of the "people" (‛âm), as in the case in the passages quoted, where those who are described as the she'ērı̄th, or remnant, are members or portions of the whole in question. The "remnant of the people," as in Zech 8:6, is that portion of the nation which had returned from exile as a small gleaning of the nation, which had once been much larger. שׁמע בּקול, to hearken to the voice, i.e., to lay to heart, so as to obey what was heard. בּקול יי is still more minutely defined by ועל־דּברי וגו: "and (indeed) according to the words of Haggai, in accordance with the fact that Jehovah had sent him." This last clause refers to דּברי, which he had to speak according to the command of God (Hitzig); cf. Mic 3:4. The first fruit of the hearing was, that the people feared before Jehovah; the second is mentioned in Hag 1:14, namely, that they resumed the neglected building of the temple. Their fearing before Jehovah presupposes that they saw their sin against God, and discerned in the drought a judgment from God.
Geneva 1599
1:12 Then Zerubbabel the son of Shealtiel, and Joshua the son of Josedech, the high priest, with all the remnant of the people, obeyed the (k) voice of the LORD their God, and the words of Haggai the prophet, as the LORD their God had sent him, and the people did fear before the LORD.
(k) This declares that God was the author of the doctrine, and that Haggai was but the minister, as in (Ex 14:31), (Judg 7:20; Acts 15:28).
John Gill
1:12 Then Zerubbabel the son of Shealtiel, and Joshua the son of Josedech the high priest,.... Here follows an account of the success of Haggai's prophecy; with what power and efficacy the word of the Lord by him was attended; how it at once reached and affected the hearts of princes and people, and brought them to obedience to the will of God. The governor and high priest are mentioned first, as being the principal persons, and who very probably first declared their sense of their former neglect, and their readiness to do as they were directed; which was setting a good example to the people, and doubtless had some influence upon them:
with all the remnant of the people, obeyed the voice of the Lord their God; not the two leading men in church and state only; but all the people that came out of the Babylonish captivity, who were but a remnant; a few that were left through various calamities they had been exposed unto; these, one and all, signified how willing and ready they were to do the work of the Lord enjoined them: or, "they heard the voice of the Lord" (c); by the prophet, very attentively and seriously; and received and regarded it, not as the word of men, but as the word of God; and determined to act according to it:
and the words of Haggai the prophet; or, "and for the words of Haggai the prophet" (d); because of them, considering them as coming from the Lord himself:
as the Lord their God had sent him; regarding him as having a mission and commission from the Lord to deliver them to them:
and the people did fear before the Lord; perceiving that he was displeased with them for the neglect of his house; and that this drought upon them was a chastisement and correction for this sin; and fearing lest his wrath should continue, and they should be more severely dealt with, on account of their transgressions.
(c) "et audivit", V. L. Pagninus, Montanus, Burkius. (d) "idque propter verba Chaggai", Varenius, Reinbeck.
Robert Jamieson, A. R. Fausset and David Brown
1:12 remnant of the people--all those who have returned from the exile (Zech 8:6).
as . . . God sent him--according to all that Jehovah had enjoined him to speak. But as it is not till Hag 1:14 after Haggai's second message (Hag 1:13) that the people actually obeyed, MAURER translates here, "hearkened to the voice of the Lord," and instead of "as," "because the Lord had sent him." However, English Version rightly represents their purpose of obedience as obedience in God's eyes already, though not carried into effect till Hag 1:14.
1:131:13: Եւ ասէ Անգէոս հրեշտակն Տեառն ՚ի հրեշտակս Տեառն ցժողովուրդն. Ե՛ս ընդ ձեզ եմ՝ ասէ Տէր[10776]։ [10776] Յոմանս պակասի. Հրեշտակն Տեառն ՚ի հրեշտակս Տեառն։
13 Եւ Տիրոջ պատգամաբեր Անգէն ասաց ժողովրդին. «Տէրն ասում է, ես ձեզ հետ եմ»:
13 Տէրոջը դեսպանը՝ Անգէն՝ Տէրոջը ըսած պատգամները ժողովուրդին հաղորդեց ու ըսաւ. «Ես ձեզի հետ եմ», կ’ըսէ Տէրը։
Եւ ասէ Անգէոս հրեշտակն [9]Տեառն ցժողովուրդն``. Ես ընդ ձեզ եմ, ասէ Տէր:

1:13: Եւ ասէ Անգէոս հրեշտակն Տեառն ՚ի հրեշտակս Տեառն ցժողովուրդն. Ե՛ս ընդ ձեզ եմ՝ ասէ Տէր[10776]։
[10776] Յոմանս պակասի. Հրեշտակն Տեառն ՚ի հրեշտակս Տեառն։
13 Եւ Տիրոջ պատգամաբեր Անգէն ասաց ժողովրդին. «Տէրն ասում է, ես ձեզ հետ եմ»:
13 Տէրոջը դեսպանը՝ Անգէն՝ Տէրոջը ըսած պատգամները ժողովուրդին հաղորդեց ու ըսաւ. «Ես ձեզի հետ եմ», կ’ըսէ Տէրը։
zohrab-1805▾ eastern-1994▾ western am▾
1:131:13 Тогда Аггей, вестник Господень, посланный от Господа, сказал к народу: Я с вами! говорит Господь.
1:13 καὶ και and; even εἶπεν επω say; speak Αγγαιος αγγαιος the ἄγγελος αγγελος messenger κυρίου κυριος lord; master τῷ ο the λαῷ λαος populace; population ἐγώ εγω I εἰμι ειμι be μεθ᾿ μετα with; amid ὑμῶν υμων your λέγει λεγω tell; declare κύριος κυριος lord; master
1:13 וַ֠ wa וְ and יֹּאמֶר yyōmˌer אמר say חַגַּ֞י ḥaggˈay חַגַּי Haggai מַלְאַ֧ךְ malʔˈaḵ מַלְאָךְ messenger יְהוָ֛ה [yᵊhwˈāh] יְהוָה YHWH בְּ bᵊ בְּ in מַלְאֲכ֥וּת malʔᵃḵˌûṯ מַלְאָכוּת commission יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH לָ lā לְ to † הַ the עָ֣ם ʕˈām עַם people לֵ lē לְ to אמֹ֑ר ʔmˈōr אמר say אֲנִ֥י ʔᵃnˌî אֲנִי i אִתְּכֶ֖ם ʔittᵊḵˌem אֵת together with נְאֻם־ nᵊʔum- נְאֻם speech יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH
1:13. et dixit Aggeus nuntius Domini de nuntiis Domini populo dicens ego vobiscum dicit DominusAnd Aggeus the messenger of the Lord, as one of the messengers of the Lord, spoke, saying to the people: I am with you, saith the Lord.
13. Then spake Haggai the LORD’S messenger in the LORD’S message unto the people, saying, I am with you, saith the LORD.
1:13. And Haggai, a messenger of the Lord among messengers of the Lord, spoke to the people, saying: the Lord says, “I am with you.”
1:13. Then spake Haggai the LORD’S messenger in the LORD’S message unto the people, saying, I [am] with you, saith the LORD.
Then spake Haggai the LORD' S messenger in the LORD' S message unto the people, saying, I [am] with you, saith the LORD:

1:13 Тогда Аггей, вестник Господень, посланный от Господа, сказал к народу: Я с вами! говорит Господь.
1:13
καὶ και and; even
εἶπεν επω say; speak
Αγγαιος αγγαιος the
ἄγγελος αγγελος messenger
κυρίου κυριος lord; master
τῷ ο the
λαῷ λαος populace; population
ἐγώ εγω I
εἰμι ειμι be
μεθ᾿ μετα with; amid
ὑμῶν υμων your
λέγει λεγω tell; declare
κύριος κυριος lord; master
1:13
וַ֠ wa וְ and
יֹּאמֶר yyōmˌer אמר say
חַגַּ֞י ḥaggˈay חַגַּי Haggai
מַלְאַ֧ךְ malʔˈaḵ מַלְאָךְ messenger
יְהוָ֛ה [yᵊhwˈāh] יְהוָה YHWH
בְּ bᵊ בְּ in
מַלְאֲכ֥וּת malʔᵃḵˌûṯ מַלְאָכוּת commission
יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH
לָ לְ to
הַ the
עָ֣ם ʕˈām עַם people
לֵ לְ to
אמֹ֑ר ʔmˈōr אמר say
אֲנִ֥י ʔᵃnˌî אֲנִי i
אִתְּכֶ֖ם ʔittᵊḵˌem אֵת together with
נְאֻם־ nᵊʔum- נְאֻם speech
יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH
1:13. et dixit Aggeus nuntius Domini de nuntiis Domini populo dicens ego vobiscum dicit Dominus
And Aggeus the messenger of the Lord, as one of the messengers of the Lord, spoke, saying to the people: I am with you, saith the Lord.
1:13. And Haggai, a messenger of the Lord among messengers of the Lord, spoke to the people, saying: the Lord says, “I am with you.”
1:13. Then spake Haggai the LORD’S messenger in the LORD’S message unto the people, saying, I [am] with you, saith the LORD.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ kad▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
1:13: Then spake Haggai - He was the Lord's messenger, and he came with the Lord's message, and consequently he came with authority. He is called מלאך יהוה malach Yehovah, the angel of Jehovah, just as the pastors of the seven Asiatic churches are called Angels of the Churches, Rev 1:2.
I am with you, saith the Lord - Here was high encouragement. What may not a man do when God is his helper?
Albert Barnes: Notes on the Bible - 1834
1:13: And Haggai, the Lord's messenger - Malachi, whose own name was framed to express that he was "the Lord's messenger," and Haggai alone use the title, as the title of a prophet; perhaps as forerunners of the great prophet whom Malachi announced. Malachi also speaks of the priest, as Mal 2:7 "the messenger of the Lord of hosts," and prophesies of John Baptist as Mal 3:1 "the messenger" of the Lord, who should go before His face. Haggai, as he throughout repeats that his words were God's words, frames a new word to express, in the language of the New Testament; Co2 5:20 that he had an embassy from God; "in the Lord's message."
I am with you - All the needs and longings of the creature are summed up in those two words, "I with you." "Who art Thou and who am I? Thou, He Who Is; I, he who am not;" nothing, yea worse than nothing. Yet "if Rom 8:31, God be for us," Paul asks, "who can be against us?" Our blessed Lord's parting promise to the Apostles, and in them to the Church, was, Mat 28:20. "Lo I am with you alway, even to the end of the world." The all-containing assurance goes beyond any particular promise of aid, as , "I will help you, and will protect you, so that your building shall have its completion." This is one fruit of it , "since I am in the midst of you, no one shall be able to hinder your building." But, more widely, the words bespeak "His" presence in love, who knows all our needs, and is Almighty to support and save us in all. So David says Psa 23:4, "when I walk through the valley of the shadow of death, I will fear no evil, for Thou art with me:" and God says by another Psa 91:15, I will be "with him in trouble," and by Isaiah Isa 43:2, "When thou passest through the waters," I will be "with thee."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:13: the Lord's: Jdg 2:1 *marg. Isa 42:19, Isa 44:26; Eze 3:17; Mal 2:7, Mal 3:1; Co2 5:20
I am: Hag 2:4; Ch2 15:2, Ch2 20:17, Ch2 32:8; Psa 46:7, Psa 46:11; Isa 8:8-10, Isa 41:10, Isa 43:2; Jer 15:20, Jer 20:11, Jer 30:11; Mat 1:23, Mat 18:20, Mat 28:20; Act 18:9, Act 18:10; Rom 8:31; Ti2 4:17, Ti2 4:22
Carl Friedrich Keil and Franz Delitzsch
1:13
This penitential state of mind on the part of the people and their rulers was met by the Lord with the promise of His assistance, in order to elevate this disposition into determination and deed. Hag 1:13. "Then spake Haggai, the messenger of Jehovah, in the message of Jehovah to the people, thus: I am with you, is the saying of Jehovah. Hag 1:14. And Jehovah stirred up the spirit of Zerubbabel, and the spirit of Joshua, and the spirit of all the remnant of the nation; and they came and did work at the house of Jehovah of hosts, their God." The prophet is called מלאך in Hag 1:13, i.e., messenger (not "angel," as many in the time of the fathers misunderstood the word as meaning), as being sent by Jehovah to the people, to make known to them His will (compare Mal 2:7, where the same epithet is applied to the priest). As the messenger of Jehovah, he speaks by command of Jehovah, and not in his own name or by his own impulse. אני אתּכם, I am with you, will help you, and will remove all the obstacles that stand in the way of your building (cf. Hag 2:4). This promise Jehovah fulfilled, first of all by giving to Zerubbabel, Joshua, and the people, a willingness to carry out the work. העיר רוּח, to awaken the spirit of any man, i.e., to make him willing and glad to carry out His resolutions (compare 1Chron 5:26; 2Chron 21:16; Ezra 1:1, Ezra 1:5). Thus filled with joyfulness, courage, and strength, they began the work on the twenty-fourth day of the sixth month, in the second year of king Darius (Hag 1:15), that is to say, twenty-three days after Haggai had first addressed his challenge to them. The interval had been spent in deliberation and counsel, and in preparations for carrying out the work. In several editions and some few mss in Kennicott, in Tischendorf's edition of the lxx, in the Itala and in the Vulgate, Hag 1:15 is joined to the next chapter. But this is proved to be incorrect by the fact that the chronological statements in Hag 1:15 and Hag 2:1 are irreconcilable with one another. Hag 1:15 is really so closely connected with Hag 1:14, that it is rather to be regarded as the last clause of that verse.
John Gill
1:13 Then spoke Haggai the Lord's messenger,.... Which some render "angel"; hence sprung that notion, imbibed by some, that he was not a man, but an angel; whereas this only respects his office, being sent of God as an ambassador in his name with a message to his people: he now observing what effect his prophecy had upon the people; they being convinced of their sin, and terrified with the judgments of God upon them, and fearing that worse still would attend them; in order to revive their spirits and comfort them, spake the words unto them which follow: and this he did
in the Lord's message unto the people; not of his own head, nor out of the pity of his own heart merely; but as a prophet of the Lord, having a fresh message from him to carry a promise to them for their comfort and encouragement:
saying, I am with you, saith the Lord; to pardon their sins; to accept their persons; to remove his rod from them; to assist them in the work of building the temple, they were now willing to engage in; to protect them from their enemies, and to strengthen them to go on with the work till they had finished it; a short promise, but a very full one: it was saying much in a little, and enough to remove all their fears, to scatter all their doubts, and to bear them up, and through all discouragements.
John Wesley
1:13 In the Lord's message - ln the words of his master. The people - The whole assembly.
Robert Jamieson, A. R. Fausset and David Brown
1:13 the Lord's messenger--so the priests (Mal 2:7) are called (compare Gal 4:14; 2Pet 1:21).
in the Lord's message--by the Lord's authority and commission: on the Lord's embassage.
I am with you-- (Mt 28:20). On the people showing the mere disposition to obey, even before they actually set to work, God passes at once from the reproving tone to that of tenderness. He hastens as it were to forget their former unfaithfulness, and to assure them, when obedient, that He both is and will be with them: Hebrew, "I with you!" God's presence is the best of blessings, for it includes all others. This is the sure guarantee of their success no matter how many their foes might be (Rom 8:31). Nothing more inspirits men and rouses them from torpor, than, when relying on the promises of divine aid, they have a sure hope of a successful issue [CALVIN].
1:141:14: Եւ զարթոյց Տէր զոգի Զորաբաբիլի որդւոյ Սաղաթիելի յազգէ Յուդայ, եւ զոգի Յեսուայ Յովսեդեկեայ քահանայի մեծի, եւ զոգի ամենայն մնացորդաց ժողովրդեանն. եւ մտանէին եւ գործէին զգործ ՚ի տան Տեառն ամենակալի Աստուծոյ իւրեանց[10777], [10777] Բազումք. Զգործ տան Տեառն ամենակա՛՛։
14 Եւ Տէրն արթնացրեց Յուդայի ազգից Սաղաթիէլի որդի Զորոբաբէլի ոգին, մեծ քահանայ Յոսեդեկի որդու՝ Յեսուի ոգին եւ ժողովրդի բոլոր մնացորդների ոգին. նրանք մտնում ու իրենց Ամենակալ Տէր Աստծու տան գործն էին անում:
14 Տէրը Յուդայի իշխան Սաղաթիելեան Զօրաբաբէլին հոգին ու մեծ քահանայ Յովսեդեկեան Յեսուին հոգին եւ ժողովուրդին բոլոր մնացորդին հոգին արթնցուց, որոնք գացին եւ իրենց Աստուծոյն, զօրքերուն Տէրոջը, տանը մէջ աշխատեցան,[15] Դարեհ թագաւորին երկրորդ տարուան վեցերորդ ամսուան քսանըչորրորդ օրը։
Եւ զարթոյց Տէր զոգի Զորաբաբելի որդւոյ Սաղաթիելի [10]յազգէ Յուդայ, եւ զոգի Յեսուայ Յովսեդեկեայ քահանայի մեծի, եւ զոգի ամենայն մնացորդաց ժողովրդեանն. եւ մտանէին եւ գործէին զգործ ի տան Տեառն ամենակալի Աստուծոյ իւրեանց, ի քսան եւ ի չորս[11] ամսոյն վեցերորդի, յամին երկրորդի Դարեհի արքայի:

1:14: Եւ զարթոյց Տէր զոգի Զորաբաբիլի որդւոյ Սաղաթիելի յազգէ Յուդայ, եւ զոգի Յեսուայ Յովսեդեկեայ քահանայի մեծի, եւ զոգի ամենայն մնացորդաց ժողովրդեանն. եւ մտանէին եւ գործէին զգործ ՚ի տան Տեառն ամենակալի Աստուծոյ իւրեանց[10777],
[10777] Բազումք. Զգործ տան Տեառն ամենակա՛՛։
14 Եւ Տէրն արթնացրեց Յուդայի ազգից Սաղաթիէլի որդի Զորոբաբէլի ոգին, մեծ քահանայ Յոսեդեկի որդու՝ Յեսուի ոգին եւ ժողովրդի բոլոր մնացորդների ոգին. նրանք մտնում ու իրենց Ամենակալ Տէր Աստծու տան գործն էին անում:
14 Տէրը Յուդայի իշխան Սաղաթիելեան Զօրաբաբէլին հոգին ու մեծ քահանայ Յովսեդեկեան Յեսուին հոգին եւ ժողովուրդին բոլոր մնացորդին հոգին արթնցուց, որոնք գացին եւ իրենց Աստուծոյն, զօրքերուն Տէրոջը, տանը մէջ աշխատեցան,
[15] Դարեհ թագաւորին երկրորդ տարուան վեցերորդ ամսուան քսանըչորրորդ օրը։
zohrab-1805▾ eastern-1994▾ western am▾
1:141:14 И возбудил Господь дух Зоровавеля, сына Салафиилева, правителя Иудеи, и дух Иисуса, сына Иоседекова, великого иерея, и дух всего остатка народа, и они пришли, и стали производить работы в доме Господа Саваофа, Бога своего,[1:15] в двадцать четвертый день шестого месяца, во второй год царя Дария.
1:14 καὶ και and; even ἐξήγειρεν εξεγειρω raise up; awakened κύριος κυριος lord; master τὸ ο the πνεῦμα πνευμα spirit; wind Ζοροβαβελ ζοροβαβελ Zorobabel; Zorovavel τοῦ ο the Σαλαθιηλ σαλαθιηλ Salathiēl; Salathil ἐκ εκ from; out of φυλῆς φυλη tribe Ιουδα ιουδα Iouda; Iutha καὶ και and; even τὸ ο the πνεῦμα πνευμα spirit; wind Ἰησοῦ ιησους Iēsous; Iisus τοῦ ο the Ιωσεδεκ ιωσεδεκ the ἱερέως ιερευς priest τοῦ ο the μεγάλου μεγας great; loud καὶ και and; even τὸ ο the πνεῦμα πνευμα spirit; wind τῶν ο the καταλοίπων καταλοιπος left behind παντὸς πας all; every τοῦ ο the λαοῦ λαος populace; population καὶ και and; even εἰσῆλθον εισερχομαι enter; go in καὶ και and; even ἐποίουν ποιεω do; make ἔργα εργον work ἐν εν in τῷ ο the οἴκῳ οικος home; household κυρίου κυριος lord; master παντοκράτορος παντοκρατωρ almighty θεοῦ θεος God αὐτῶν αυτος he; him
1:14 וַ wa וְ and יָּ֣עַר yyˈāʕar עור be awake יְהוָ֡ה [yᵊhwˈāh] יְהוָה YHWH אֶת־ ʔeṯ- אֵת [object marker] רוּחַ֩ rûˌₐḥ רוּחַ wind זְרֻבָּבֶ֨ל zᵊrubbāvˌel זְרֻבָּבֶל Zerubbabel בֶּן־ ben- בֵּן son שַׁלְתִּיאֵ֜ל šaltîʔˈēl שְׁאַלְתִּיאֵל Shealtiel פַּחַ֣ת paḥˈaṯ פֶּחָה governor יְהוּדָ֗ה yᵊhûḏˈā יְהוּדָה Judah וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] ר֨וּחַ֙ rˈûₐḥ רוּחַ wind יְהֹושֻׁ֤עַ yᵊhôšˈuₐʕ יְהֹושֻׁעַ Joshua בֶּן־ ben- בֵּן son יְהֹוצָדָק֙ yᵊhôṣāḏˌāq יְהֹוצָדָק Jehozadak הַ ha הַ the כֹּהֵ֣ן kkōhˈēn כֹּהֵן priest הַ ha הַ the גָּדֹ֔ול ggāḏˈôl גָּדֹול great וְֽ wᵊˈ וְ and אֶת־ ʔeṯ- אֵת [object marker] ר֔וּחַ rˈûₐḥ רוּחַ wind כֹּ֖ל kˌōl כֹּל whole שְׁאֵרִ֣ית šᵊʔērˈîṯ שְׁאֵרִית rest הָ hā הַ the עָ֑ם ʕˈām עַם people וַ wa וְ and יָּבֹ֨אוּ֙ yyāvˈōʔû בוא come וַ wa וְ and יַּעֲשׂ֣וּ yyaʕᵃśˈû עשׂה make מְלָאכָ֔ה mᵊlāḵˈā מְלָאכָה work בְּ bᵊ בְּ in בֵית־ vêṯ- בַּיִת house יְהוָ֥ה [yᵊhwˌāh] יְהוָה YHWH צְבָאֹ֖ות ṣᵊvāʔˌôṯ צָבָא service אֱלֹהֵיהֶֽם׃ פ ʔᵉlōhêhˈem . f אֱלֹהִים god(s)
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 suiAnd the Lord stirred up the spirit of Zorobabel the son of Salathiel governor of Juda, and the spirit of Jesus the son of Josedec the high priest, and the spirit of all the rest of the people: and they went in, and did the work in the house of the Lord of Hosts their God.
14. And the LORD stirred up the spirit of Zerubbabel the son of Shealtiel, governor of Judah, and the spirit of Joshua the son of Jehozadak, the high priest, and the spirit of all the remnant of the people; and they came and did work in the house of the LORD of hosts, their God,
1:14. And the Lord stirred the spirit of Zerubbabel the son of Shealtiel, governor of Judah, and the spirit of Jesus the son of Jehozadak, the high priest, and the spirit of the remainder of all the people. And they entered and performed work in the house of the Lord of hosts their God,
1:14. And the LORD stirred up the spirit of Zerubbabel the son of Shealtiel, governor of Judah, and the spirit of Joshua the son of Josedech, the high priest, and the spirit of all the remnant of the people; and they came and did work in the house of the LORD of hosts, their God,
And the LORD stirred up the spirit of Zerubbabel the son of Shealtiel, governor of Judah, and the spirit of Joshua the son of Josedech, the high priest, and the spirit of all the remnant of the people; and they came and did work in the house of the LORD of hosts, their God, [15] In the four and twentieth day of the sixth month, in the second year of Darius the king:

1:14 И возбудил Господь дух Зоровавеля, сына Салафиилева, правителя Иудеи, и дух Иисуса, сына Иоседекова, великого иерея, и дух всего остатка народа, и они пришли, и стали производить работы в доме Господа Саваофа, Бога своего,
[1:15] в двадцать четвертый день шестого месяца, во второй год царя Дария.
1:14
καὶ και and; even
ἐξήγειρεν εξεγειρω raise up; awakened
κύριος κυριος lord; master
τὸ ο the
πνεῦμα πνευμα spirit; wind
Ζοροβαβελ ζοροβαβελ Zorobabel; Zorovavel
τοῦ ο the
Σαλαθιηλ σαλαθιηλ Salathiēl; Salathil
ἐκ εκ from; out of
φυλῆς φυλη tribe
Ιουδα ιουδα Iouda; Iutha
καὶ και and; even
τὸ ο the
πνεῦμα πνευμα spirit; wind
Ἰησοῦ ιησους Iēsous; Iisus
τοῦ ο the
Ιωσεδεκ ιωσεδεκ the
ἱερέως ιερευς priest
τοῦ ο the
μεγάλου μεγας great; loud
καὶ και and; even
τὸ ο the
πνεῦμα πνευμα spirit; wind
τῶν ο the
καταλοίπων καταλοιπος left behind
παντὸς πας all; every
τοῦ ο the
λαοῦ λαος populace; population
καὶ και and; even
εἰσῆλθον εισερχομαι enter; go in
καὶ και and; even
ἐποίουν ποιεω do; make
ἔργα εργον work
ἐν εν in
τῷ ο the
οἴκῳ οικος home; household
κυρίου κυριος lord; master
παντοκράτορος παντοκρατωρ almighty
θεοῦ θεος God
αὐτῶν αυτος he; him
1:14
וַ wa וְ and
יָּ֣עַר yyˈāʕar עור be awake
יְהוָ֡ה [yᵊhwˈāh] יְהוָה YHWH
אֶת־ ʔeṯ- אֵת [object marker]
רוּחַ֩ rûˌₐḥ רוּחַ wind
זְרֻבָּבֶ֨ל zᵊrubbāvˌel זְרֻבָּבֶל Zerubbabel
בֶּן־ ben- בֵּן son
שַׁלְתִּיאֵ֜ל šaltîʔˈēl שְׁאַלְתִּיאֵל Shealtiel
פַּחַ֣ת paḥˈaṯ פֶּחָה governor
יְהוּדָ֗ה yᵊhûḏˈā יְהוּדָה Judah
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
ר֨וּחַ֙ rˈûₐḥ רוּחַ wind
יְהֹושֻׁ֤עַ yᵊhôšˈuₐʕ יְהֹושֻׁעַ Joshua
בֶּן־ ben- בֵּן son
יְהֹוצָדָק֙ yᵊhôṣāḏˌāq יְהֹוצָדָק Jehozadak
הַ ha הַ the
כֹּהֵ֣ן kkōhˈēn כֹּהֵן priest
הַ ha הַ the
גָּדֹ֔ול ggāḏˈôl גָּדֹול great
וְֽ wᵊˈ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
ר֔וּחַ rˈûₐḥ רוּחַ wind
כֹּ֖ל kˌōl כֹּל whole
שְׁאֵרִ֣ית šᵊʔērˈîṯ שְׁאֵרִית rest
הָ הַ the
עָ֑ם ʕˈām עַם people
וַ wa וְ and
יָּבֹ֨אוּ֙ yyāvˈōʔû בוא come
וַ wa וְ and
יַּעֲשׂ֣וּ yyaʕᵃśˈû עשׂה make
מְלָאכָ֔ה mᵊlāḵˈā מְלָאכָה work
בְּ bᵊ בְּ in
בֵית־ vêṯ- בַּיִת house
יְהוָ֥ה [yᵊhwˌāh] יְהוָה YHWH
צְבָאֹ֖ות ṣᵊvāʔˌôṯ צָבָא service
אֱלֹהֵיהֶֽם׃ פ ʔᵉlōhêhˈem . f אֱלֹהִים god(s)
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
And the Lord stirred up the spirit of Zorobabel the son of Salathiel governor of Juda, and the spirit of Jesus the son of Josedec the high priest, and the spirit of all the rest of the people: and they went in, and did the work in the house of the Lord of Hosts their God.
1:14. And the Lord stirred the spirit of Zerubbabel the son of Shealtiel, governor of Judah, and the spirit of Jesus the son of Jehozadak, the high priest, and the spirit of the remainder of all the people. And they entered and performed work in the house of the Lord of hosts their God,
1:14. And the LORD stirred up the spirit of Zerubbabel the son of Shealtiel, governor of Judah, and the spirit of Joshua the son of Josedech, the high priest, and the spirit of all the remnant of the people; and they came and did work in the house of the LORD of hosts, their God,
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
1:14: And the Lord stirred up the spirit - It is not only necessary that the judgment should be enlightened, but the soul must be invigorated by the Spirit of God, before any good work can be effectually done.

1:15: In the four and twentieth day - Haggai received his commission on the first day of this month and by the twenty-fourth day he had so completely succeeded that he had the satisfaction to see the whole people engaged heartily in the Lord's work; they left their own houses to build that of the Lord. Here was a faithful reprover, and he found obedient ears; and the Lord's work was done, for the people had a mind to work.

Albert Barnes: Notes on the Bible - 1834
1:14: And the Lord stirred up the spirit - The words are used of any strong impulse from God to fulfill His will, whether in those who execute His will unknowingly as Pul Ch1 5:26, to carry off the trans-Jordanic tribes, or the Philistines and Arabians against Jehoram, Ch2 21:16. or the Medes against Babylon Jer 51:11, or knowingly, as of Cyrus to restore God's people and rebuild the temple Ezr 1:1, or of the people themselves to return Ezr 1:5 , "The spirit of Zerubbabel and the spirit of Joshua were stirred, that the government and priesthood may build the temple of God: the spirit of the people too, which before was asleep in them; not the body, not the soul, but the spirit. which knoweth best how to build the temple of God." "The Holy Spirit is stirred up in us, that we should enter the house of the Lord, and do the works of the Lord."
"Again, observe that they did not set themselves to choose to do what should please God, before He was with them and stirred up their spirit. We shall know hence also, that although one choose zealously to do good and be in earnest therein, yet he will accomplish nothing, unless God be with him, raising him up to dare, and sharpening him to endure, and removing all torpor. For so the wondrous Paul says of those entrusted with the divine preaching Co1 15:11, I labored more abundantly than they all, yet added very wisely, yet not I, but the grace of God which was with me, and the Saviour Himself saith to the holy Apostles, Joh 15:5. Without Me ye can do nothing. For He is our desire, He, our courage to any good work; He our strength, and, if He is with us, we shall do well Eph 2:21-22, building ourselves to a holy temple, a habitation of God in the Spirit; if He depart and withdraws, how should any doubt, that we should fail, overcome by sluggishness and want of courage?"
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:14: stirred: Ch1 5:26; Ch2 36:22; Ezr 1:1, Ezr 1:5, Ezr 7:27, Ezr 7:28; Psa 110:3; Co1 12:4-11; Co2 8:16; Heb 13:21
governor of: Hag 1:1, Hag 2:21
and they: Ezr 5:2, Ezr 5:8; Neh 4:6; Co1 15:58; Phi 2:12, Phi 2:13

1:15: Hag 1:1, Hag 2:1, Hag 2:10, Hag 2:20

Geneva 1599
1:14 And the LORD stirred up (l) the spirit of Zerubbabel the son of Shealtiel, governor of Judah, and the spirit of Joshua the son of Josedech, the high priest, and the spirit of all the remnant of the people; and they came and did work in the house of the LORD of hosts, their God,
(l) Which declares that men are unable and dull to serve the Lord, neither can they obey his word or his messengers, before God reforms their hearts, and gives them new spirits; (Jn 6:44).
John Gill
1:14 And the Lord stirred up the spirit of Zerubbabel the son of Shealtiel, governor of Judah, and the spirit of Joshua the son of Josedech, the high priest, and the spirit of all the remnant of the people,.... He roused them up from that sleep and sloth in which they were before, both the governors and common people; he wrought in them both to will and do; or a willing mind to do his work in building his house; he gave them a spirit both of industry and courage; he enabled them to shake off that sluggish disposition they were attended with, and that fear of men which possessed them; he inspired them with zeal and resolution to enter upon the work at once, and pursue it with close application; the Lord only could do this:
and they came and did work in the house of the Lord of hosts, their God; the governor and high priest came to direct and oversee, encourage and animate the people by their presence and example; and the people to do the several parts of service that belonged to them, according to their genius and employment.
John Wesley
1:14 The Lord of hosts - By which name he delights to be known among the returned captives; and it was a name best suited to their present state, compassed on all hands with enemies.
Robert Jamieson, A. R. Fausset and David Brown
1:14 Lord stirred up the spirit of, &c.--God gave them alacrity and perseverance in the good work, though slothful in themselves. Every good impulse and revival of religion is the direct work of God by His Spirit.
came and did work--collected the wood and stones and other materials (compare Hag 1:8) for the work. Not actually built or "laid the (secondary) foundations" of the temple, for this was not done till three months after, namely, the twenty-fourth day of the ninth month (Hag 2:18) [GROTIUS].