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7 “Thus says the Lord of hosts: iConsider your ways. 8 Go up to the hills and bring wood and build the house, that mI may take pleasure in it and that nI may be glorified, says the Lord. 9 jYou looked for much, and behold, it came to little. And when you brought it home, oI blew it away. Why? declares the Lord of hosts. Because of my house hthat lies in ruins, while each of you busies himself with his own house. 10 Therefore pthe heavens above you have withheld the dew, and the earth has withheld its produce. 11 And qI have called for a drought on the land and the hills, on rthe grain, the new wine, the oil, on what the ground brings forth, on man and beast, and son all their labors.”
The Holy Bible: English Standard Version (Wheaton: Standard Bible Society, 2016), 학 1:7–11.
The Holy Bible: English Standard Version (Wheaton: Standard Bible Society, 2016), 학 1:7–11.
7절) 다시금 자신의 행위를 살필 것을 말씀하시는 하나님. 자신의 과거를 돌아보는 것은 이 과정을 통해서 이후 자신의 미래 행동의 변화를 이끌게 된다. 과거 자신의 실수나 잘못이 있는 것에 머물러서 포기할 것이 아니라 이것을 딛고 일어나서 실수로 부터 배우고, 자신의 삶의 방식을 바꾸어 나간다면 우리의 삶은 한걸음씩 나아질 것이다.
- Once again the prophet calls attention to the fact that it is the Lord who is speaking through the prophetic message (cf. vv. 1, 2, 3, 5). And once again he urges the people to consider their ways (cf. v. 5). The implication is that proper reflection on their past course of action should lead to a change of behavior for the future.
Richard A. Taylor and E. Ray Clendenen, Haggai, Malachi, vol. 21A, The New American Commentary (Nashville: Broadman & Holman Publishers, 2004), 128.
Richard A. Taylor and E. Ray Clendenen, Haggai, Malachi, vol. 21A, The New American Commentary (Nashville: Broadman & Holman Publishers, 2004), 128.
8절) 여호와 하나님의 명령, 너희는 산에 올라가서 나무를 가져다가 성전을 건축하라. 그리하면 내가 그것으로 말미암아 기뻐하고 또 영광을 얻으리라. 우리가 올라가서 가져다가 건축하면 하나님께서 기뻐하고 영광을 받게 된다. 기뻐하다라는 단어 ‘rasa’는 사람이나 희생제물을 하나님께서 받으실때 사용하는 신학적인 단어이다. 여기서는 성전재건을 하나님께서 받으시는 것을 말한다. 또한 ‘kabed’는 영광을 나타내다라는 의미이다. 카베드는 무겁다라는 의미로 이것이 영광을 상징하는 의미로 사용된다.
- As a result of their efforts, the Lord assures them, he will take pleasure in the rebuilt structure and will be glorified in it.104 The final two verbs in the citation of v. 8 are best understood as conveying purpose or result for the prior three imperative verbs pertaining to the work of rebuilding.105 The verb “take pleasure in” (rāṣâ) is part of the theological vocabulary of the Hebrew Bible; it is often used to signify the Lord’s acceptance of persons or sacrificial offerings.106 Haggai uses the word to refer to the Lord’s acceptance of the temple reconstruction. Although the verb kābēd, rendered here by the NIV as “be honored,” can have this sense,107 it probably is better to understand it here to mean “appear in one’s glory,” a sense well-attested elsewhere for this verb.108 The context suggests that the sense of the word is that the Lord will be pleased once again to manifest himself within the temple, or to appear in his glory, once the construction has been completed.109
104 The Hb. cohortative verb אֶכַּבְדָ is spelled defectively here, lacking the final letter hēʾ. The marginal qere restores the hēʾ missing in the kethib. Since the letter hēʾ can have the numerical value of five, some ancient rabbis fancifully interpreted the missing hēʾ in this word to indicate that in the Second Temple five things were missing. Yoma 21b of the Talmud offers the following explanation: “To indicate that in five things the first Sanctuary differed from the second: in the ark, the ark-cover, the Cherubim, the fire, the Shechinah, the Holy Spirit [of Prophecy], and the Urim-we-Thummim [the Oracle Plate].” (The first three items in the list are apparently regarded as a single unit, thereby yielding a total of five items.)
105 Since these two verbs are best understood as indirect volitives, the wāw should be rendered as “so that” (so NIV, NRSV; cf. ESV, NAB, NASB, NKJV) rather than as “and” (so KJV, ASV, NJB). On this construction see GKC §108d; GBH §169b.
106 See G. Gerleman’s discussion in TLOT 3:1259–61.
107 It is possible that the niphal of this verb is used here in a tolerative sense: “I will permit myself to be glorified.” On this use of the niphal see GKC §51c; IBHS §23.4f–g.
108 See HALOT, 455.
109 In 1:8 for the MT וְאֶכָּבְדָ (“I will be glorified”) Tg. Jonathan further explains with the promise ביקר לאשראה שכינתי ביה (“I will cause my Shekinah to dwell in it in honor”). Here “Shekinah” is used to express the Lord’s beneficent presence. For a helpful discussion of the Tg. reading see J. Ribera Florit, “La versión aramaica del profeta Ageo,” Anuario 4 (1978): 285.
Richard A. Taylor and E. Ray Clendenen, Haggai, Malachi, vol. 21A, The New American Commentary (Nashville: Broadman & Holman Publishers, 2004), 129–130.
104 The Hb. cohortative verb אֶכַּבְדָ is spelled defectively here, lacking the final letter hēʾ. The marginal qere restores the hēʾ missing in the kethib. Since the letter hēʾ can have the numerical value of five, some ancient rabbis fancifully interpreted the missing hēʾ in this word to indicate that in the Second Temple five things were missing. Yoma 21b of the Talmud offers the following explanation: “To indicate that in five things the first Sanctuary differed from the second: in the ark, the ark-cover, the Cherubim, the fire, the Shechinah, the Holy Spirit [of Prophecy], and the Urim-we-Thummim [the Oracle Plate].” (The first three items in the list are apparently regarded as a single unit, thereby yielding a total of five items.)
105 Since these two verbs are best understood as indirect volitives, the wāw should be rendered as “so that” (so NIV, NRSV; cf. ESV, NAB, NASB, NKJV) rather than as “and” (so KJV, ASV, NJB). On this construction see GKC §108d; GBH §169b.
106 See G. Gerleman’s discussion in TLOT 3:1259–61.
107 It is possible that the niphal of this verb is used here in a tolerative sense: “I will permit myself to be glorified.” On this use of the niphal see GKC §51c; IBHS §23.4f–g.
108 See HALOT, 455.
109 In 1:8 for the MT וְאֶכָּבְדָ (“I will be glorified”) Tg. Jonathan further explains with the promise ביקר לאשראה שכינתי ביה (“I will cause my Shekinah to dwell in it in honor”). Here “Shekinah” is used to express the Lord’s beneficent presence. For a helpful discussion of the Tg. reading see J. Ribera Florit, “La versión aramaica del profeta Ageo,” Anuario 4 (1978): 285.
Richard A. Taylor and E. Ray Clendenen, Haggai, Malachi, vol. 21A, The New American Commentary (Nashville: Broadman & Holman Publishers, 2004), 129–130.
9절) 많은 것을 바라지만 얻는 것이 적고, 그것을 집으로 가져갔으나 하나님께서 그것을 불어 버리셨다. 이는 하나님의 집은 황폐한데 자신들의 집만을 짓고 꾸미기 때문이다. 본문에서 불어버리다(napah)라는 히브리 성경에서 일반적으로 사용되는 동사는 아니다. 하지만 이 단어는 생명을 불어넣거나 또한 심판을 내리시는 상반되는 상황에서 사용되는 단어로 주위가 필요하다.
- The word translated in the NIV as “blew away” (nāpaḥ) is not especially common in the Hebrew Bible. It occurs a total of a dozen times.116 Sometimes the word is used in a purely descriptive sense, as in the following instances. In Isa 54:16 it describes the blacksmith who fans coals until they produce a flame; in Ezek 22:20 it refers to the process of melting ore with intense heat; in Jer 1:13 and Job 41:12[Eng. 20] it describes a boiling pot. Other times the word is used in a life-giving sense. For example, in Gen 2:7 it refers to God’s action of breathing into man’s nostrils the breath of life; similarly, in Ezek 37:9 the prophet prays that God will breathe into the lifeless bodies of those slain, enabling them to live. The opposite of this is to breathe one’s last or to expire in death (so, e.g., Jer 15:9). Apparently this is also the sense of the word in Job 31:39: “If I have eaten its yield without payment and caused the death of its owners” (NRSV).117 Occasionally the word is used figuratively of God’s judgment. Ezekiel 22:21, for example, speaks of the Lord blowing on the wicked with his fiery wrath, and Jer 20:16 speaks of an unfanned fire that will consume the wicked. In Mal 1:13 the word describes an irreverent attitude on the part of the people toward the Lord’s altar: “And you sniff at it contemptuously.” Haggai 1:9 describes the Lord’s judgmental action of scattering the attempts of a disobedient people to gain for themselves economic prosperity: “What you brought home, I blew away,” the Lord asserts. The language is figurative;118 it vividly pictures the Lord’s disciplinary interference with the vain attempts of his people at personal gain while the work of God suffered decline due to their inattention. The opposite image in biblical literature is that of smelling with satisfaction and approval the pleasant aroma of sacrifice (cf., e.g., Gen 8:21).
As v. 9 makes abundantly clear, the damage inflicted by prior adverse climactic conditions and failed agricultural efforts was not coincidental, nor was it unrelated to the choices made by the people. Rather, these problems were due to the Lord’s intentional judgment upon his people because of their mistaken priorities. The logical connection between their religious choices and the difficulties that had befallen them is made apparent in Haggai’s argument by the yaʿan (“because”) clauses found in v. 9. There was a cause-and-effect relationship between the actions of the people and the crushing events that had transpired.
116 This verb appears mainly in the qal stem but twice each in the pual and hiphil. There is one other possible occurrence of the word, but it requires textual emendation. In Num 21:30 some scholars have suggested that in place of the name Nophah we should read a pual form of the verb נָפַח (i.e., עַד־נֻפַח אֵשׁ; cf. LXX, προσεξέκαυσαν πῦρ). BDB, e.g., tentatively suggests the translation “until fire was blown (hot) as far as Medeba.” But this seems to be an unnecessary suggestion, since the MT is acceptable here as it stands.
NRSV New Revised Standard Version
117 This rendering of Job 31:39 enjoys considerable support from modern scholars and probably is correct. The NIV understands the meaning of נָפַח in this verse differently, rendering “or broken the spirit of its tenants,” an understanding that finds some support in the ancient versions. HALOT, 709, suggests for this occurrence of the word the meaning “cause to groan or sigh.” DCH, 5:714 entertains the possibility that we may have here a homonym, נָפַח II, meaning “beat or afflict.”
118 The figure of speech is hypocatastasis.
Richard A. Taylor and E. Ray Clendenen, Haggai, Malachi, vol. 21A, The New American Commentary (Nashville: Broadman & Holman Publishers, 2004), 132–133.
As v. 9 makes abundantly clear, the damage inflicted by prior adverse climactic conditions and failed agricultural efforts was not coincidental, nor was it unrelated to the choices made by the people. Rather, these problems were due to the Lord’s intentional judgment upon his people because of their mistaken priorities. The logical connection between their religious choices and the difficulties that had befallen them is made apparent in Haggai’s argument by the yaʿan (“because”) clauses found in v. 9. There was a cause-and-effect relationship between the actions of the people and the crushing events that had transpired.
116 This verb appears mainly in the qal stem but twice each in the pual and hiphil. There is one other possible occurrence of the word, but it requires textual emendation. In Num 21:30 some scholars have suggested that in place of the name Nophah we should read a pual form of the verb נָפַח (i.e., עַד־נֻפַח אֵשׁ; cf. LXX, προσεξέκαυσαν πῦρ). BDB, e.g., tentatively suggests the translation “until fire was blown (hot) as far as Medeba.” But this seems to be an unnecessary suggestion, since the MT is acceptable here as it stands.
NRSV New Revised Standard Version
117 This rendering of Job 31:39 enjoys considerable support from modern scholars and probably is correct. The NIV understands the meaning of נָפַח in this verse differently, rendering “or broken the spirit of its tenants,” an understanding that finds some support in the ancient versions. HALOT, 709, suggests for this occurrence of the word the meaning “cause to groan or sigh.” DCH, 5:714 entertains the possibility that we may have here a homonym, נָפַח II, meaning “beat or afflict.”
118 The figure of speech is hypocatastasis.
Richard A. Taylor and E. Ray Clendenen, Haggai, Malachi, vol. 21A, The New American Commentary (Nashville: Broadman & Holman Publishers, 2004), 132–133.
‘여호와가 말하노라’라는 표현은 학개서에 지속적으로 반복되는 표현이다. 이는 선지자의 메시지가 불완전하고 연약한 인간으로부터 나온 것이 아니라 전능하신 하나님으로부터 나왔다는 사실을 강조하기 위한 것이다.
- For the first time in v. 9 we encounter what is a frequent expression in Haggai. The formulaic statement “utterance of Yahweh of hosts” (nĕʾum YHWH ṣĕbāʾôt, NIV “declares the Lord Almighty”), or its shorter counterpart “utterance of Yahweh” (nĕʾum YHWH, NIV “declares the Lord”) occurs often in Haggai. For a book that is so brief, it is surprising that the former expression appears six times (1:9; 2:4, 8, 9, 23[2x]), and the latter expression appears six times as well (1:13; 2:4[2x], 14, 17, 23), for a total of twelve occurrences of this phrase in its two permutations. The reason for its repetition is fairly obvious: the writer of this book is anxious to underscore the divine origin of his message to the people. If the task to which the prophet is calling the fledgling nation is to be realized at all, it will only be due to a sincere response to a divine calling and not to fleeting enthusiasm generated by a mere human figure, no matter how charismatic that figure might be. The people must understand that Haggai’s message is in fact an “utterance of Yahweh.”
Richard A. Taylor and E. Ray Clendenen, Haggai, Malachi, vol. 21A, The New American Commentary (Nashville: Broadman & Holman Publishers, 2004), 133–134.
Richard A. Taylor and E. Ray Clendenen, Haggai, Malachi, vol. 21A, The New American Commentary (Nashville: Broadman & Holman Publishers, 2004), 133–134.
자기 집을 짓기 위해 빨랐다. 본문의 원래 의미는 자기집을 향해 달렸다라는 의미이다. 이처럼 달리다라는 표현은 긍정적, 부정적으로 모두 사용된다. 하지만 본문의 사용은 부정적이다.
- The final part of v. 9 once again sets the neglect of the temple in the context of selfish pursuits on the part of the people. The NIV’s “while each of you is busy with his own house” translates the clause wĕʾattem rāṣîm ʾîš lĕbêtô (lit. “and you run a man to [or for] his house”). “Running” as a figurative expression can have a positive nuance in the Hebrew Bible. Runners, for example, are dispatched to carry important messages (e.g., Esth 3:13, 15; 8:10), and runners serve as the escort or guards for a king or other important person (e.g., 1 Sam 22:17; 2 Sam 15:1; 1 Kgs 1:5; 14:27). The word also is used sometimes to describe the activity of those who engage in service for God (e.g., Ps 147:15). But sometimes the nuance of the word seems to be decidedly negative. In Jer 23:21, for example, the word is used to describe the activity of false prophets who “run with their message” even though the Lord has not sent them. So also in Hag 1:9 the Lord registers the complaint that the people are busy running after their own needs when they should instead be busy attending to the Lord’s desires. When it came to their own interests, they exerted a flurry of activity; but when it came to the Lord’s interests, they would not lift a finger. Furthermore, their selfish pursuits are pictured not as a single instance of failure but as a continual, ongoing habit or way of life.120 Surely the Lord would not tolerate such contradiction indefinitely.
120 The use of the participle רָצִים rather than a finite verb suggests a linear, progressive, or durative action as opposed to a single occurrence of the verbal action.
Richard A. Taylor and E. Ray Clendenen, Haggai, Malachi, vol. 21A, The New American Commentary (Nashville: Broadman & Holman Publishers, 2004), 134.
120 The use of the participle רָצִים rather than a finite verb suggests a linear, progressive, or durative action as opposed to a single occurrence of the verbal action.
Richard A. Taylor and E. Ray Clendenen, Haggai, Malachi, vol. 21A, The New American Commentary (Nashville: Broadman & Holman Publishers, 2004), 134.
10-11절) 하늘은 이슬을 그쳤고 땅은 소산을 그쳤다. 또한 이 땅과 산과 곡물과 새포도주와 기름과 땅의 모든 소산과 사람과 가축과 손으로 수고하는 모든 일에 한재(가뭄)이 들게 하였다. 이는 하나님과의 언약을 상기시킨다. 순종하면 복을 받고, 불순종하면 저주를 받는 이 패러다임이 본문의 재앙에 꼭 들어맞는다.
팔레스틴 지역에 있어서 이슬은 건기에 대지에 습기를 제공하는 매우 중요한 수단이다. 그런데 이 이슬이 그치는 것은 모든 땅의 소산이 크치고 생명체들의 삶을 어렵게 만드는 원인이 되는 것이다. 이처럼 이슬이 그치는 것은 가뭄이 임하는 이유가 된다.
- The final two verses of Haggai’s first sermon trace the origins of the people’s difficulties to the Lord’s sovereign actions. The language of this section is reminiscent of the covenant curses found in Deuteronomy 28–30. There the Lord promised great blessings in return for obedience to the covenant obligations that he spelled out; but he also warned of the serious consequences that would overtake his people if they did not remain faithful to their covenantal obligations. Those curses included such things as the withholding of moisture from the planted crops (Deut 28:24); failed harvests (Deut 28:30, 38–42); and hunger, thirst, lack of clothing, and poverty (Deut 28:48). By invoking this language Haggai implied that the disasters being currently experienced were due to nothing less than the failure of the people to live up to their covenantal obligations. Because of their actions “the heavens have withheld their dew and the earth its crops,” according to v. 10.121 The implied contrast between people and nature is striking. The elements of nature modeled obedience to the divine will, while Haggai’s community modeled inattention to divine priorities.122
121 Although the NIV has the definite article before both “heavens” and “earth,” the MT lacks the article before “heavens” (שָׁמַיִם) but has it before “earth (הָאָרֶץ). The reason for the anomaly is unclear. Meyers and Meyers make the interesting suggestion that the absence of the article with “heavens” may partly serve to distinguish this entity (as the cause) from the other entities in the context (which are the affected objects). They also suggest that the final word in v. 11 lacks the article perhaps to emphasize its function as a summarizing item (“product of [your] hands”); see Haggai, Zechariah 1–8, 31.
122 Baldwin calls attention to the paradox: “The heavens and the earth obeyed their Creator’s word but His people did not” (Haggai, Zechariah, Malachi, 42).
Richard A. Taylor and E. Ray Clendenen, Haggai, Malachi, vol. 21A, The New American Commentary (Nashville: Broadman & Holman Publishers, 2004), 134–135.
121 Although the NIV has the definite article before both “heavens” and “earth,” the MT lacks the article before “heavens” (שָׁמַיִם) but has it before “earth (הָאָרֶץ). The reason for the anomaly is unclear. Meyers and Meyers make the interesting suggestion that the absence of the article with “heavens” may partly serve to distinguish this entity (as the cause) from the other entities in the context (which are the affected objects). They also suggest that the final word in v. 11 lacks the article perhaps to emphasize its function as a summarizing item (“product of [your] hands”); see Haggai, Zechariah 1–8, 31.
122 Baldwin calls attention to the paradox: “The heavens and the earth obeyed their Creator’s word but His people did not” (Haggai, Zechariah, Malachi, 42).
Richard A. Taylor and E. Ray Clendenen, Haggai, Malachi, vol. 21A, The New American Commentary (Nashville: Broadman & Holman Publishers, 2004), 134–135.
- Haggai’s first message ends abruptly in v. 11 with no stated conclusion or direct call for action. But the implications are obvious. There could be no return to prosperity or normalization of relationship with the Lord until first there was a genuine repentance and a change of heart on the part of these people. They must acknowledge their prior sinful choices. They must accept the notion that their difficulties were a due recompense from the Lord for their failure to keep the stipulations of their covenant with him. And they must determine to correct their course of action immediately. Specifically, they must give to the task of rebuilding the temple in Jerusalem the priority that the Lord through his prophet Haggai attached to it.
Richard A. Taylor and E. Ray Clendenen, Haggai, Malachi, vol. 21A, The New American Commentary (Nashville: Broadman & Holman Publishers, 2004), 136.
Richard A. Taylor and E. Ray Clendenen, Haggai, Malachi, vol. 21A, The New American Commentary (Nashville: Broadman & Holman Publishers, 2004), 136.
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