^1:5Here then is what the Lord who rules over all says: ‘Think carefully about what you are doing.¹⁰^1:6You have planted much, but have harvested little. You eat, but are never filled. You drink, but are still thirsty. You put on clothes, but are not warm. Those who earn wages end up with holes in their money bags.’ ”¹¹

The Instruction of the People

^1:7“Moreover, the Lord who rules over all says: ‘Pay close attention to these things also.¹²^1:8Go up to the hill country and bring back timber to build¹³ the temple.¹⁴ Then I will be pleased and honored,’¹⁵ says the Lord. ^1:9‘You expected a large harvest, but instead¹⁶ there was little, and when you brought it home it disappeared right away.¹⁷ Why?’ asks the Lord who rules over all. ‘Because my temple remains in ruins, thanks to each of you favoring his own house!¹⁸^1:10This is why the sky¹⁹ has held back its dew and the earth its produce.²⁰^1:11Moreover, I have called for a drought that will affect the fields, the hill country, the grain, new wine, fresh olive oil, and everything that grows from the ground; it also will harm people, animals, and everything they produce.’ ”²¹

Read in Logos

Haggai 1:6: You have sown much, and harvested little. You eat, but you never have enough; you drink, but you never have your fill. You clothe yourselves, but no one is warm. And he who earns wages does so to put them into a bag with holes.

Footnotes

10 Heb “Set your heart upon your ways” (see 2:15, 18); traditionally “Consider your ways” (so , , , ).
11 Some translate “pockets” (so ) but the Hebrew word צְרוֹר (tséror) refers to a bag, pouch, or purse of money ( 865 צְרוֹר; צְרוֹר 1). Because coinage had been invented by the Persians and was thus in use in Haggai’s day, this likely is a money bag or purse rather than pouches or pockets in the clothing. Since in contemporary English “purse” (so , , ) could be understood as a handbag, the present translation uses “money bags.”
12 Heb “Set your heart upon your ways”; see v. 5.
13 Heb “and build the house” (so , ), with “house” referring specifically to the temple here.
14 The temple was built primarily of stone, so the timber here refers to interior paneling (see v. 4) and perhaps to scaffolding (see Ezra 5:8; 6:4).
15 The Hebrew verb אֶכָּבְדָ (’ekkavda) appears to be a defectively written cohortative (“that I may be glorified”). The cohortatives (note that the preceding אֶרְצֶה, ’ertseh, “I will be pleased,” may also be taken as cohortative) indicate purpose/result (cf. , “so that”; “so”) following the imperatives of v. 8a (“go up,” “bring back,” “build”).
16 Heb “look!” (הִנֵּה, hinneh). The term, an interjection, draws attention to the point being made.
17 Heb “I blew it away” (so , , ). The imagery here suggests that human achievements are so fragile and temporal that a mere breath from God can destroy them (see Ezek 22:20, 21; and Isa 40:7 with נָשַׁב, nashav).
18 Heb “and each of you runs to his own house”; “is busy with”; “is busy working on”; “work hard for.”
19 The Hebrew text has “over you” (so ), but this is redundant in contemporary English and has been left untranslated.
20 This linkage of human sin to natural disaster is reminiscent of the curse brought upon the earth by Adam’s disobedience (Gen 3:17–19; see Rom 8:20–22).
21 Heb “all the labor of hands” (similar , , ); cf. “all that is produced by hand.”