HAG (Haggai)
HAG.1 • HAG.2
HAG.1
[HAG.1.1] In the second year of King Darius, on the first day of the sixth month, the word of Yahveh was with the prophet Haggai to Zerubbabel, son of Shealtiel, governor of Judah, and to Joshua, son of Jehozadak, the high priest, saying: [§]
bishnat shtayim ledaryavesh hammelech, bachodesh hashishee, beyom echad lachodesh, hayah devar-yahveh beyad-chaggai hannavi el-zerubbabel ben-shealtiel pachach yehudah, ve’el-y’hoshua ben-y’hotzadak hakohen hagadol le’emor.
This verse establishes the time and recipients of a prophetic word. It states that in the second year of King Darius, on the first day of the sixth month, the word of Yahveh came through the prophet Haggai to Zerubbabel, governor of Judah, and to Joshua, the high priest.
[HAG.1.2] Thus says Yahveh of Hosts, saying, "This people have said, 'Now is not the time to rebuild the house of Yahveh.' [§]
Koh amar Yahveh Tsevaot leemor, ha’am hazeh amru, lo et-bo et-beit Yahveh lehibanot.
This verse begins with the formulaic phrase "Thus says Yahveh Tsevaot" (Yahveh of Hosts). It then relays a statement made by "this people," declaring that "now is not the time" to rebuild the house of Yahveh. 'Et' is a particle marking the direct object.
[HAG.1.3] And it happened, the word of Yahveh came by the agency of the prophet Haggai, saying: [§]
Va-yhi dvar-Yahveh be-yad-Chaggai ha-navi le-emor.
This verse introduces a prophetic message. 'Va-yhi' means 'and it happened' or 'and there was'. 'Dvar' means 'word' or 'matter'. 'Yahveh' is the proper name of God. 'Be-yad' means 'in the hand of' or 'by the agency of'. 'Chaggai' is the prophet’s name, Haggai. 'Ha-navi' means 'the prophet'. 'Le-emor' means 'to say' or 'saying'.
[HAG.1.4] Is it time for you to sit in your houses, covered with thresholds, while this house lies in ruins? [§]
Ha'et lachem atem leshevet bebateichem sefunim vehabayit hazeh charav.
This verse consists of several words. "Ha'et" means 'is it time?' "Lachem" means 'for you.' "Atem" means 'you.' "Leshevet" means 'to sit.' "Bebateichem" means 'in your houses.' "Sefunim" means 'covered (with thresholds)." "Vehabayit" means 'and the house.' "Hazeh" means 'this.' "Charav" means 'destroyed'. The verse asks a rhetorical question, implying it is not the time for comfort while the house of God is in ruins.
[HAG.1.5] And now, thus says Yahveh of hosts: Set your hearts upon your ways. [§]
veh-ah-tah koh amar Yahveh tzeva-ot simu levav-chem al-darkei-chem
This verse begins with a conjunction 'and now'. 'Koh amar' means 'thus says'. 'Yahveh tzeva-ot' is 'Yahveh of hosts'. 'Simu' is an imperative, meaning 'place' or 'set'. 'Levav-chem' is 'your hearts'. 'Al' means 'upon'. 'Darkei-chem' is 'your ways'.
[HAG.1.6] You have sown much, and brought in little. You eat, but are not satisfied. You drink, but are not made drunk. You clothe yourselves, but are not warm. And the one who earns wages earns only to a punctured sack. [§]
zera'tem harbeh vehavei me'at okhol ve'ein lesav'a shato ve'ein lesakhra lavosh ve'ein lekhom lo vehamishtaker mishtaker el tzoror nakuv.
This verse describes a frustrating and ultimately futile effort. People sow much but reap little. They consume but are not satisfied. They drink but are not intoxicated. They clothe themselves but are not warm. And the one who earns wages earns only to a leaking bag.
[HAG.1.7] Thus says Yahveh of Hosts: Put your hearts upon your ways. [§]
Koh amar Yahveh Tsevaot: Simu levavchem al darkeichem.
This verse consists of several components. "Koh amar" means "thus says". "Yahveh Tsevaot" is "Yahveh of Hosts". "Simu" is an imperative, meaning "put" or "set". "Levavchem" is "your hearts". "Al" means "upon" or "on". "Darkeichem" means "your ways". Therefore, the verse is a statement followed by a command to consider one's actions.
[HAG.1.8] Go up the mountain and you shall bring wood and build the house, and I will be pleased with it and I will be honored, says Yahveh. [§]
a-loo ha-har va-ha-vee-tem etz u-v-noo ha-bayit ve-air-tzeh bo ve-ek-bad amar Yahveh
This verse instructs people to go up the mountain and bring wood to build a house. God will be pleased with it and will be honored, says Yahveh.
[HAG.1.9] Turn to the multitude, and behold, to few. You will bring the house, and I will breathe into it. Why, declares Yahveh of hosts, why is my house, which is ruined, while you run, each man to his house? [§]
pah-noh el-har-beh veh-hee-neh li-meh-at vah-heh-vee-tem ha-bah-yeet veh-naf-akhtee vo yah-an meh neh-oom yih-vah-veh tseh-vah-ot yah-an beh-tee ah-sher-hoo khah-rev veh-atem rats-eem eesh le-beh-toh.
This verse uses a series of phrases describing a coming hardship. 'Pano el-harbeh' means 'turn to the multitude', referring to seeking help from many. 'Veh-hee-neh li-meh-at' means 'and behold, to few', indicating the help will be insufficient. 'Ha-bah-yeet' is 'the house', used metaphorically for the temple. 'Nafakhtee vo' means 'I will breathe into it', a poetic expression for destruction or desolation. 'Yahveh tseh-vah-ot' is 'Yahveh of hosts', referring to God. 'Khah-rev' means 'destroyed' or 'ruined'. 'Rats-eem eesh le-beh-toh' means 'you run, each man to his house'.
[HAG.1.10] Therefore, upon you the heavens will be withheld from rain, and the land will wither its produce. [§]
al-ken aleykem kala'u shamayim mi-tal ve-ha'aretz kala yevulah
This verse uses several key terms. "Al-ken" means 'therefore'. "Aleykem" means 'upon you'. "Kala'u" is a verb meaning 'to be withheld'. "Shamayim" means 'the heavens'. "Mi-tal" means 'from rain'. "Ve" is a conjunction meaning 'and'. "Ha'aretz" means 'the land'. "Kala" in this context means 'is withered'. "Yevulah" means 'its produce'. The verse is a statement about withholding rain and the resulting failure of the harvest.
[HAG.1.11] And I called devastation upon the land and upon the mountains and upon the grain and upon the wine and upon the oil and upon what the earth brings forth and upon humankind and upon the livestock and upon all the labor of hands. [§]
va'ekhra hhorev al-ha'aretz ve'al-heheharim ve'al-hadagan ve'al-hatirosh ve'al-hayitzhar ve'al asher totzi ha'adama ve'al ha'adam ve'al habhema ve'al kol yegi'a kapayim.
This verse describes a calling out of devastation upon the earth and all that is on it. The word 'horev' (translated as 'devastation') is related to 'harav' which means 'to dry up' or 'to destroy'. It’s a declaration of widespread ruin affecting the land, mountains, crops, wine, oil, produce of the earth, people, livestock, and the work of hands.
[HAG.1.12] Zerubbabel, son of Shealtiel, and Joshua, son of Jehozadak, the high priest, and all the remnant of the people heard the voice of Yahveh their God and the words of the prophet Haggai, as Yahveh their God had sent him. And the people feared Yahveh. [§]
vayishma zerubavel ben-shaltiel viyhoshua ben-yehotzadak hakohen hagadol vechol shearit haam bekhol yaveh elohehem veal divrei hagai hanavi kaasher shlachohu yaveh elohehem vayir'u haam mipnei yaveh.
This verse describes how Zerubbabel, son of Shealtiel, Joshua, son of Jehozadak, the high priest, and all the remnant of the people heard the voice of Yahveh their God and the words of the prophet Haggai, as Yahveh their God had sent him. Consequently, the people feared Yahveh.
[HAG.1.13] And Haggai, messenger of Yahveh, in the work of Yahveh to the people, said, "I am with you, says Yahveh." [§]
va-yo-mer khag-gai mal-akh Yahveh be-mal-akhut Yahveh la-am le-mor ani it-khem ne-um-Yahveh
This verse describes the prophet Haggai speaking to the people. 'Haggai' is a proper name, so it remains unchanged. 'Malakh' means 'messenger' or 'angel'. 'Yahveh' is the proper name of God. 'Be-malakhut' means 'in the work of' or 'on the mission of'. 'La-am' means 'to the people'. 'Le-mor' means 'to say'. 'Ani' means 'I'. 'It-khem' means 'with you'. 'Ne-um-Yahveh' means 'says Yahveh'.
[HAG.1.14] And Yahveh stirred up the spirit of Zerubbabel son of Shealtiel, governor of Judah, and the spirit of Joshua son of Jehozadak, the great priest, and the spirit of all the remnant of the people. So they came and did work in the house of Yahveh, the armies of their Gods. [§]
Va'yar Yahveh et-ruach Zerubbabel ben-Shaltiel pachach Yehudah ve'et-ruach Yehoshua ben-Yehotsadak hakohen hagadol ve'et-ruach kol shearit ha'am va'yavo'u va'ya'asu melacha be'beit-Yahveh tzva'ot Eloheim.
This verse describes Yahveh stirring up the spirits of Zerubbabel, the governor of Judah, Joshua the high priest, and all the remnant of the people to come and do work on the house of Yahveh, the armies of their Gods.
[HAG.1.15] On the twenty-fourth day of the sixth month, in the second year of Darius the king. [§]
Be-yom esrim ve-arba’ah la-hodesh ba-shishi bishnat shtayim le-Daryavesh ha-melech.
This verse indicates a specific date. “Be-yom” means “on the day.” “Esrim ve-arba’ah” means “twenty and four,” or twenty-four. “La-hodesh” means “of the month.” “Ba-shishi” means “the sixth.” “Bishnat” means “in the year.” “Shtayim” means “two.” “Le-Daryavesh ha-melech” means “to Darius the king.” Thus, the verse refers to the twenty-fourth day of the sixth month in the second year of Darius the king.
HAG.2
[HAG.2.1] In the seventh year, on the twenty-first of the month, the word of Yahveh was by the hand of Haggai the prophet to say. [§]
ba-shvi-ee be-eh-srim ve-eh-chad la-choh-desh ha-yah de-var-Yahveh be-yad-Chag-gai ha-navi le-emor.
This verse describes when a word from Yahveh came to the prophet Haggai. 'Ba-shvi-ee' means 'in the seventh'. 'Be-eh-srim ve-eh-chad' means 'in twenty and one', or 'on the twenty-first'. 'La-choh-desh' means 'of the month'. 'Ha-yah' means 'was'. 'De-var-Yahveh' means 'the word of Yahveh'. 'Be-yad-Chag-gai ha-navi' means 'by the hand of Haggai the prophet'. 'Le-emor' means 'to say'.
[HAG.2.2] Please say to Zerubbabel son of Shaltiel, governor of Judah, and to Joshua son of Yehotzadak, the high priest, and to the remainder of the people, to say this: [§]
em-ar-na el-zer-u-bab-el ben-shal-ti-el pakhat yahu-dah ve-el-ye-ho-shu-a ben-ye-ho-tzad-ak ha-ko-hen ha-gad-ol ve-el-she-ar-it ha-am le-emor.
This verse begins with a request to speak to specific individuals and then to the remainder of the people. “Emor-na” is a request, meaning “say, please”. “Zerubbabel ben-Shaltiel” is Zerubbabel son of Shaltiel. “Pakhat” is translated as “governor” or “prince”. “Yahu-dah” is Judah. “Ye-ho-shu-a” is Joshua. “Ben-Ye-ho-tzad-ak” is Joshua son of Yehotzadak. “Ha-ko-hen ha-gad-ol” means “the priest, the great one” - translated as “the high priest”. “She-ar-it ha-am” means “the remainder of the people.” “Le-emor” means “to say.”
[HAG.2.3] Who among you remains who saw this house in its former glory? And what do you see it as now? Is it not as nothing in your eyes? [§]
mi bachem hanish’ar asher ra’ah et-habayit hazeh bichvodo harishon umah atem ro’im oto ata’ah halo kamohu k’ayin b’eineichem?
This verse asks who among them is left who saw this house in its former glory and what they see now. It suggests they will find it unrecognizable. 'Mi' means 'who'. 'Bachem' means 'among you'. 'Hanish’ar' means 'the remaining'. 'Asher' means 'that/which'. 'Ra’ah' means 'saw'. 'Et-habayit' means 'the house'. 'Hazeh' means 'this'. 'Bichvodo' means 'in its glory'. 'Harishon' means 'the first/former'. 'Umah' means 'what'. 'Atem' means 'you'. 'Ro’im' means 'see'. 'Oto' means 'it'. 'Ata’ah' means 'now'. 'Halo' means 'is not/do not'. 'Kamohu' means 'like it'. 'K’ayin' means 'as nothing'. 'B’eineichem' means 'in your eyes'.
[HAG.2.4] And now be strong, Zerubbabel, says Yahveh, and be strong, Joshua son of Jehotzadak, the high priest, and be strong, all the people of the land, says Yahveh, and do it, for I am with you, says Yahveh of Hosts. [§]
ve'atah hazak zerubavel ne'um-Yahveh v'hazak yehoshua ben-yehotzadak ha-kohen ha-gadol v'hazak kol-am ha-aretz ne'um-Yahveh va'asu ki-ani itchem ne'um Yahveh tzva'ot.
This verse contains imperatives (commands) directed to Zerubbabel, Joshua the high priest, and all the people. 'Ne'um Yahveh' means 'says Yahveh' and is used to attribute the command to Yahveh. 'Tzva'ot' means 'hosts' or 'armies' and is often used as a title for Yahveh, signifying His power and authority.
[HAG.2.5] The word that I have made with you in your exiting from Egypt, and my spirit stands within you, do not fear. [§]
et-ha-da-var a-she-r ka-ra-ti it-chem be-tze-at-chem mi-mitz-ra-yim ve-ru-chi o-met be-to-che-chem al-ti-ra-u.
This verse discusses a covenant made with 'you' (plural) when exiting Egypt. It states that 'my spirit' stands within 'you', and urges 'you' not to fear. 'Et' is a grammatical marker and doesn't have a direct translation. 'Ha' is 'the'. 'Da-var' means 'word' or 'thing'. 'Ka-ra-ti' means 'I have cut' or 'I have made' (referring to a covenant). 'It-chem' means 'with you'. 'Be-tze-at-chem' means 'in your exiting'. 'Mi-mitz-ra-yim' means 'from Egypt'. 'Ve' means 'and'. 'Ru-chi' means 'my spirit'. 'O-met' means 'stands'. 'Be-to-che-chem' means 'within you'. 'Al-ti-ra-u' is an imperative, meaning 'do not fear'.
[HAG.2.6] For thus says Yahveh of hosts, yet one little thing remains, and I will shake the heavens and the earth and the sea and the dry land. [§]
ki koh amar Yahveh tzevaot od achat meat hi va'ani mar'ish et-hashamayim ve'et-ha'aretz ve'et-hayam ve'et-heharabah.
This verse begins with 'ki koh amar', meaning 'for thus says'. 'Yahveh tzevaot' means 'Yahveh of hosts'. 'Od achat meat hi' means 'yet one little thing'. 'Va'ani mar'ish' means 'and I will shake'. 'Et-hashamayim ve'et-ha'aretz ve'et-hayam ve'et-heharabah' means 'the heavens and the earth and the sea and the dry land'. The 'et' is a direct object marker, essentially meaning 'the'.
[HAG.2.7] I will shake all the nations, and the desire of all the nations will come, and I will fill this house with glory, says Yahveh of hosts. [§]
vehir’ashti et-kol-hagoyim uvao chemdat kol-hagoyim umileti et-habayit hazeh kavod amar Yahveh tzva’ot.
This verse speaks of a shaking of all the nations, and the coming of the desire of all nations to a specific house, which will be filled with glory. ‘vehir’ashti’ means ‘I will shake’, ‘et’ is a direct object marker, ‘kol’ means ‘all’, ‘hagoyim’ means ‘nations’, ‘uvo’ means ‘and they will come’, ‘chemdat’ means ‘desire’, ‘umileti’ means ‘and I will fill’, ‘habayit’ means ‘the house’, ‘hazeh’ means ‘this’, ‘kavod’ means ‘glory’, ‘amar’ means ‘said’, ‘Yahveh’ is the proper name of God, and ‘tzva’ot’ means ‘of hosts’.
[HAG.2.8] The silver is mine, and the gold is mine, declares Yahveh of hosts. [§]
li hakesef vli hazahav ne'um Yahveh tseva'ot
This verse states possession. 'li' means 'to me' or 'mine'. 'hakesef' means 'the silver'. 'vli' is 'and to me' or 'and mine'. 'hazahav' means 'the gold'. 'ne'um' means 'declares' or 'says'. 'Yahveh' is the proper name of God. 'tseva'ot' means 'hosts' or 'armies'. The overall meaning is a declaration of ownership by God.
[HAG.2.9] Great will be the glory of this house, the last, more than the first, says Yahveh of hosts. And in this place I will give peace, declares Yahveh of hosts. [§]
gadol yihyeh k'vod ha'bayit hazeh ha'acharon min-ha'rishon amar Yahveh tzeva'ot u'bamakom hazeh etten shalom ne'um Yahveh tzeva'ot.
This verse discusses the future glory of the Temple. 'Gadol' means great. 'Yihyeh' means will be. 'K'vod' means glory. 'Ha'bayit' means the house (temple). 'Hazeh' means this. 'Ha'acharon' means the last. 'Min' means from. 'Ha'rishon' means the first. 'Amar' means said. 'Yahveh' is the proper name of God. 'Tzeva'ot' means of hosts (armies). 'U'bamakom' means and in this place. 'Etten' means I will give. 'Shalom' means peace. 'Ne'um' means declares. The repetition of 'Yahveh tzeva'ot' emphasizes the authority of the speaker.
[HAG.2.10] On the twenty-fourth of the ninth month, in the second year of Darius, the word of Yahveh came to Haggai the prophet, saying: [§]
Be'esrim ve'arba'a la'tish'i, bishnat shtayim ledaryavesh, haya devar-Yahveh el-Chaggai hanavi le'emor.
This verse establishes a specific date and identifies the recipient of a divine message. "Be'esrim ve'arba'a la'tish'i" means 'on the twenty-fourth of the ninth month'. "Bishnat shtayim ledaryavesh" means 'in the second year of Darius'. "Haya devar-Yahveh" translates to 'there was a word of Yahveh' or 'the word of Yahveh came'. "El-Chaggai hanavi" means 'to Haggai the prophet', and "le'emor" signifies 'saying' or 'to say'.
[HAG.2.11] Thus said Yahveh of hosts, please ask the priests for law to say. [§]
Ko amar Yahveh tzevaot, shal-na et ha-kohenim torah leemor.
This verse contains several key names and words. "Ko" means "thus". "Amar" means "said". "Yahveh" is the proper name of God. "Tzevaot" means "hosts" or "armies". "Shal-na" is an imperative, meaning "ask". "Et" is a grammatical particle marking the direct object. "Ha-kohenim" means "the priests". "Torah" means "law" or "teaching". "Leemor" means "saying" or "to say". Therefore, the verse is a command from God to ask the priests for instruction.
[HAG.2.12] Behold, if a man carries holy flesh within the wing of his garment, and it touches bread, or stew, or wine, or oil, or any food, does it become holy? And the priests answered, "No." [§]
hen yisa-ish besar-kodesh bichnaf bigdo venaga bichnafo el-halechem vel-hanazid vel-hayayin vel-shemen vel-chol-maachal hikdash vayano hakohanim vayomru lo.
This verse describes a situation where a man carries holy flesh within the wing of his garment, and it touches food. The priests are then asked whether that food becomes holy. 'Hen' introduces the situation. 'Yisa' means to carry. 'Ish' means man. 'Besar-kodesh' means holy flesh. 'Bichnaf bigdo' means in the wing of his garment. 'Venaga' means and it touches. 'El-halechem' means to the bread. 'Vel-hanazid' means and to the stew. 'Vel-hayayin' means and to the wine. 'Vel-shemen' means and to the oil. 'Vel-chol-maachal' means and to all food. 'Hikdash' means becomes holy. 'Vayano hakohanim' means and the priests answered. 'Vayomru' means and they said. 'Lo' means no.
[HAG.2.13] And Haggai said, "If a ritually unclean person touches any of these things, will they become unclean?" And the priests answered and said, "They will become unclean." [§]
Va-yo-mer Chag-gai, im-yig-ga ta-mey-neh-fesh be-chol-el-leh ha-yit-mah? Va-ya-a-nu ha-koh-nim va-yo-meru yit-mah.
This verse comes from the book of Haggai. It concerns ritual purity. Chag-gai asks if someone ritually unclean (tameh-nefesh) touches any of the sacred items, will those items become unclean. The priests respond, affirming that they will.
[HAG.2.14] And Haggai answered and said, "Yes, this people and yes, this nation are before Me, declares Yahveh, and yes, all the work of their hands, and what they will offer there is unclean." [§]
va-yaan khag-gai va-yom-er ken ha-am ha-zeh ve-ken ha-goy ha-zeh le-fanai ne-oom Yahveh ve-ken kol ma-aseh yadehem va-asher yakrivu sham tameh hu
This verse comes from the book of Haggai. It records a message from God through the prophet Haggai to the people. The verse essentially states that God acknowledges the people and the nation before Him, and that everything they do, and anything they offer, is unclean.
[HAG.2.15] And now, put your heart from this day forward, before laying stone upon stone in the temple of Yahveh. [§]
ve’atah shimoo-na le-vav-chem min-hayom ha-zeh va-ma’alah mit-terem soom-even el-even be-heichal Yahveh.
This verse is a command to focus one’s heart from this day forward, before laying stone upon stone in the temple of Yahveh. 'Ve’atah' means 'and now'. 'Shimoo-na' is a command to 'put your heart'. 'Le-vav-chem' means 'to your heart'. 'Min-hayom ha-zeh' means 'from this day'. 'Va-ma’alah' means 'and upward', or 'forward'. 'Mit-terem' means 'before'. 'Soom-even el-even' means 'laying stone upon stone'. 'Be-heichal Yahveh' means 'in the temple of Yahveh'.
[HAG.2.16] From their being twenty, it came to a heap of ten. It came to the valley to uncover fifty portions, and it became twenty. [§]
mihyotam ba el 'aremat 'esrim vehayeta 'asarah ba el hayeqev lachsof chamishim purah vehayeta 'esrim
This verse describes a process of reduction. 'mihyotam' implies 'from being' or 'from their existence'. 'ba el' means 'came to' or 'approached'. 'aremet' means 'a heap' or 'a pile'. 'esrim' means 'twenty'. 'vehayeta' means 'and it became' or 'and it was'. 'asarah' means 'ten'. 'hayeqev' means 'the valley' or 'the low place'. 'lachsof' means 'to uncover' or 'to expose'. 'purah' means 'a fleece' or 'a portion'. This appears to be a counting or allocation scenario, possibly relating to agricultural produce or resources.
[HAG.2.17] I struck you with the blasting, and with the mildew, and with the hail, all the work of your hands, and there is none of you to me, says Yahveh. [§]
hiketi etkhem bashidafon ubayyerakon ubabarad et kol maaseh yedeikhem veein etkhem elai neum Yahveh.
This verse details a past action of destruction inflicted upon 'you' (the people being addressed). 'I struck you' is the core of the statement. The instruments of this striking are listed: 'the blasting,' 'the mildew,' and 'the hail.' 'All the work of your hands' were affected. The verse concludes with a statement that 'there is none of you to me,' followed by 'says Yahveh.' The phrase 'none of you to me' implies a lack of supplication or recognition of Yahveh's power, or perhaps that none of you have returned to me. 'Neum' is a common formula introducing a declaration from a divine speaker.
[HAG.2.18] Please remember with your heart, from this day and onward, from the day that the foundation of the temple of Yahveh was established, remember with your heart. [§]
see-moo-nah le-vahv-chem min-hay-yohm ha-zeh va-mah-ahl-ah mee-yohm es-reem ve-ar-bah lah-tish-ee mee-min-hay-yohm ah-sher yoo-sahd hey-khal-yeh-veh-ah see-moo le-vahv-chem.
This verse instructs people to remember a specific date. It refers to the day the foundation of the temple of Yahveh was laid, and asks them to keep that day in mind from that point forward. 'Simu levavchem' means 'put your heart' or 'remember', and 'min hayom' means 'from the day'. The date is specified as the 24th day of the 9th month.
[HAG.2.19] Do seeds still sprout in the storage? And concerning the vine, the fig tree, the pomegranate, and the olive tree, do they not bear fruit? From this day forward, I will bless. [§]
Ha-od ha-zera ba-megurah ve-ad ha-gefen ve-ha-te'enah ve-ha-rimmon ve-etz ha-zayit lo nasha min ha-yom ha-zeh avarech.
This verse asks if seeds still sprout and if vines, fig trees, pomegranates, and olive trees still bear fruit. It then states a blessing will occur from that day.
[HAG.2.20] And it happened that the word of Yahveh came a second time to Chaggai on the twenty-fourth of the month, to say this. [§]
Va-yhi devar-Yahveh shenit el-Chaggai be-esrim ve-arba'ah la-chodesh le-emor.
This verse recounts that the word of Yahveh came a second time to the prophet Chaggai on the twenty-fourth day of the month, saying...
[HAG.2.21] Say to Zerubbabel, governor of Judah, saying, "I will shake the heavens and the earth." [§]
Emor el-zerubavel pachath-yehuda leemor ani ma'arish eth-hashamayim ve'eth-ha'aretz.
This verse is a command delivered to Zerubbabel, the governor of Judah. The speaker, who is Yahveh, declares that He will shake heaven and earth. 'Emor' means 'say'. 'El' means 'to'. 'Zerubavel' is a proper noun, the name Zerubbabel. 'Pachath' means 'governor'. 'Yehuda' means 'Judah'. 'Leemor' means 'to say'. 'Ani' means 'I'. 'Ma'arish' means 'I will shake'. 'Eth' is a definite article. 'Hashamayim' means 'the heavens'. 'Ve' means 'and'. 'Ha'aretz' means 'the earth'.
[HAG.2.22] And I will overturn the thrones of kingdoms, and I will destroy the strength of the kingdoms of the nations, and I will overturn chariots and their riders, and horses and their riders will come down, each man with the sword of his brother. [§]
ve-hafachti kisse mamlachot ve-hishmadti chozek mamlechot ha-goyim ve-hafachti merchavah ve-rocheveha ve-yardu susim ve-rochevehem ish be-cherev achiv.
This verse describes a reversal of power and a scene of conflict. 'Kisse mamlachot' means 'thrones of kingdoms'. 'Chozek mamlechot ha-goyim' means 'strength of kingdoms of the nations'. 'Merchavah ve-rocheveha' means 'chariots and their riders'. 'Susim ve-rochevehem' means 'horses and their riders'. 'Ish be-cherev achiv' means 'man with the sword of his brother', indicating internal conflict.
[HAG.2.23] On that day, declares Yahveh of hosts, I will take you, Zerubavel son of Shealtiel, my servant, declares Yahveh, and I will make you like a signet ring, for in you I have chosen, declares Yahveh of hosts. [§]
bayom hahu ne'um-Yahveh tzeva'ot ekach'cha Zerubavel ben-She'altiel avdi ne'um-Yahveh vesamti'cha kachotam ki-vekha bacharti ne'um Yahveh tzeva'ot.
This verse speaks of Yahveh declaring that He will take Zerubavel, son of Shealtiel, His servant, and make him like a signet ring, because He has chosen him. 'Ne'um' means 'declares' or 'says'. 'Tzeva'ot' means 'hosts' or 'armies', referring to Yahveh’s angelic hosts. 'Avdi' means 'my servant'. 'Kachotam' means 'like a seal' or 'like a signet ring'. 'Bacharti' means 'I have chosen'.