Apologetics Bible
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Haggai prophesied in 520 BC, precisely 18 years after the first return from exile, when the Temple rebuilding had stalled. His two months of prophecy (the most precisely dated in the OT) successfully galvanized the community to complete the Second Temple by 516 BC.
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Connected primary witness
- Connected ID:
Haggai_2
- Primary Witness Text: In the seventh month, in the one and twentieth day of the month, came the word of the LORD by the prophet Haggai, saying, Speak now to Zerubbabel the son of Shealtiel, governor of Judah, and to Joshua the son of Josedech, the high priest, and to the residue of the people, saying, Who is left among you that saw this house in her first glory? and how do ye see it now? is it not in your eyes in comparison of it as nothing? Yet now be strong, O Zerubbabel, saith the LORD; and be strong, O Joshua, son of Josedech, the high priest; and be strong, all ye people of the land, saith the LORD, and work: for I am with you, saith the LORD of hosts: According to the word that I covenanted with you when ye came out of Egypt, so my spirit remaineth among you: fear ye not. For thus saith the LORD of hosts; Yet once, it is a little while, and I will shake the heavens, and the earth, and the sea, and the dry land; And I will shake all nations, and the desire of all nations shall come: and I will fill this house with glory, saith the LORD of hosts. The silver is mine, and the gold is mine, saith the LORD of hosts. The glory of this latter house shall be greater than of the former, saith the LORD of hosts: and in this place will I give peace, saith the LORD of hosts. In the four and twentieth day of the ninth month, in the second year of Darius, came the word of the LORD by Haggai the prophet, saying, Thus saith the LORD of hosts; Ask now the priests concerning the law, saying, If one bear holy f...
Connected dataset overlay
- Connected ID:
Haggai_2
- Chapter Blob Preview: In the seventh month, in the one and twentieth day of the month, came the word of the LORD by the prophet Haggai, saying, Speak now to Zerubbabel the son of Shealtiel, governor of Judah, and to Joshua the son of Josedech, the high priest, and to the residue of the people, saying, Who is left among you that saw this house in her first glory? and how do ye see it now? is it not i...
Chapter frameStart here before opening notes.
Chapter frame
Haggai prophesied in 520 BC, precisely 18 years after the first return from exile, when the Temple rebuilding had stalled. His two months of prophecy (the most precisely dated in the OT) successfully galvanized the community to complete the Second Temple by 516 BC.
Haggai 2:6-9 promises that the "glory of this latter house shall be greater than the former" — understood in the NT as fulfilled by Christ's presence in the Second Temple (Luke 2:27; John 2:19-21). The shaking of heavens and earth (2:6) is cited in Hebrews 12:26-27 as an eschatological reference.
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Haggai 2:1
Hebrew
בַּשְּׁבִיעִי בְּעֶשְׂרִים וְאֶחָד לַחֹדֶשׁ הָיָה דְּבַר־יְהוָה בְּיַד־חַגַּי הַנָּבִיא לֵאמֹֽר׃vasheviy'iy-ve'esheriym-ve'echad-lachodesh-hayah-devar-yehvah-veyad-chagay-hanaviy'-le'mor
KJV: In the seventh month, in the one and twentieth day of the month, came the word of the LORD by the prophet Haggai, saying,
AKJV: In the seventh month, in the one and twentieth day of the month, came the word of the LORD by the prophet Haggai, saying,
ASV: In the seventhmonth, in the one and twentiethdayof the month, came the word of Jehovah by Haggai the prophet, saying,
YLT: In the seventh month , in the twenty and first of the month, hath a word of Jehovah been by the hand of Haggai the prophet, saying:
Exposition: Haggai 2:1 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'In the seventh month, in the one and twentieth day of the month, came the word of the LORD by the prophet Haggai, saying,'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Haggai 2:2
Hebrew
אֱמָר־נָא אֶל־זְרֻבָּבֶל בֶּן־שַׁלְתִּיאֵל פַּחַת יְהוּדָה וְאֶל־יְהוֹשֻׁעַ בֶּן־יְהוֹצָדָק הַכֹּהֵן הַגָּדוֹל וְאֶל־שְׁאֵרִית הָעָם לֵאמֹֽר׃'emar-na'-'el-zeruvavel-ven-shaletiy'el-fachat-yehvdah-ve'el-yehvoshu'a-ven-yehvotzadaq-hakhohen-hagadvol-ve'el-she'eriyt-ha'am-le'mor
KJV: Speak now to Zerubbabel the son of Shealtiel, governor of Judah, and to Joshua the son of Josedech, the high priest, and to the residue of the people, saying,
AKJV: Speak now to Zerubbabel the son of Shealtiel, governor of Judah, and to Joshua the son of Josedech, the high priest, and to the residue of the people, saying,
ASV: Speak now to Zerubbabel the son of Shealtiel, governor of Judah, and to Joshua the son of Jehozadak, the high priest, and to the remnant of the people, saying,
YLT: `Speak, I pray thee, unto Zerubbabel son of Shealtiel, governor of Judah, and unto Joshua, son of Josedech, the high priest, and unto the remnant of the people, saying:
Commentary Witness (Generated)Haggai 2:2Generated editorial synthesis
Commentary Witness (Generated)
Haggai 2:2
Haggai 2:2 advances the immediate literary flow of the chapter and should be interpreted in its canonical context, not as an isolated proof text. In the present translation it reads: 'Speak now to Zerubbabel the son of Shealtiel, governor of Judah, and to Joshua the son of Josedech, the high priest, and to the residue of the people, saying,'. A close Hebrew reading supports attention to key lexical choices, clause movement, and redemptive-historical placement so doctrinal conclusions remain textually grounded.
Provenance. Rendered as an editorial synthesis tied to the canonical verse context and current chapter source.
Canonical locus
Haggai 2:2
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Haggai 2:2
Named authorities or texts detected in the witness
- Shealtiel
- Judah
- Josedech
Exposition: Haggai 2:2 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'Speak now to Zerubbabel the son of Shealtiel, governor of Judah, and to Joshua the son of Josedech, the high priest, and to the residue of the people, saying,'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Haggai 2:3
Hebrew
מִי בָכֶם הַנִּשְׁאָר אֲשֶׁר רָאָה אֶת־הַבַּיִת הַזֶּה בִּכְבוֹדוֹ הָרִאשׁוֹן וּמָה אַתֶּם רֹאִים אֹתוֹ עַתָּה הֲלוֹא כָמֹהוּ כְּאַיִן בְּעֵינֵיכֶֽם׃miy-vakhem-hanishe'ar-'asher-ra'ah-'et-havayit-hazeh-vikhevvodvo-hari'shvon-vmah-'atem-ro'iym-'otvo-'atah-halvo'-khamohv-khe'ayin-ve'eyneykhem
KJV: Who is left among you that saw this house in her first glory? and how do ye see it now? is it not in your eyes in comparison of it as nothing?
AKJV: Who is left among you that saw this house in her first glory? and how do you see it now? is it not in your eyes in comparison of it as nothing?
ASV: Who is left among you that saw this house in its former glory? and how do ye see it now? is it not in your eyes as nothing?
YLT: Who among you hath been left that saw this house in its former honour? And what are ye seeing it now? Is it not, compared with it, as nothing in your eyes?
Commentary WitnessHaggai 2:3Quoted commentary witness
Commentary Witness
Haggai 2:3
Verse 3 Who is left among you that saw this house in her first glory? - Who of you has seen the temple built by Solomon? The foundation of the present house had been laid about fifty-three years after the destruction of the temple built by Solomon and though this prophecy was uttered fifteen years after the foundation of this second temple, yet there might still survive some of those who had seen the temple of Solomon. Is it not in your eyes - Most certainly the Jews at this time had neither men nor means to make any such splendid building as that erected by Solomon. The present was as nothing when compared with the former.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Haggai 2:3
Source lane
Apologetics Bible source bundle
Named authorities or texts detected in the witness
- Solomon
Exposition: Haggai 2:3 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'Who is left among you that saw this house in her first glory? and how do ye see it now? is it not in your eyes in comparison of it as nothing?'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Haggai 2:4
Hebrew
וְעַתָּה חֲזַק זְרֻבָּבֶל ׀ נְאֻם־יְהוָה וַחֲזַק יְהוֹשֻׁעַ בֶּן־יְהוֹצָדָק הַכֹּהֵן הַגָּדוֹל וַחֲזַק כָּל־עַם הָאָרֶץ נְאֻם־יְהוָה וַֽעֲשׂוּ כִּֽי־אֲנִי אִתְּכֶם נְאֻם יְהוָה צְבָאֽוֹת׃ve'atah-chazaq-zeruvavel- -ne'um-yehvah-vachazaq-yehvoshu'a-ven-yehvotzadaq-hakhohen-hagadvol-vachazaq-khal-'am-ha'aretz-ne'um-yehvah-va'ashv-khiy-'aniy-'itekhem-ne'um-yehvah-tzeva'vot
KJV: Yet now be strong, O Zerubbabel, saith the LORD; and be strong, O Joshua, son of Josedech, the high priest; and be strong, all ye people of the land, saith the LORD, and work: for I am with you, saith the LORD of hosts:
AKJV: Yet now be strong, O Zerubbabel, says the LORD; and be strong, O Joshua, son of Josedech, the high priest; and be strong, all you people of the land, says the LORD, and work: for I am with you, says the LORD of hosts:
ASV: Yet now be strong, O Zerubbabel, saith Jehovah; and be strong, O Joshua, son of Jehozadak, the high priest; and be strong, all ye people of the land, saith Jehovah, and work: for I am with you, saith Jehovah of hosts,
YLT: And now, be strong, O Zerubbabel, An affirmation of Jehovah, And be strong, O Joshua, son of Josedech, the high priest, And be strong, all ye people of the land, An affirmation of Jehovah, And do ye--(for I am with you, An affirmation of Jehovah of Hosts) --
Commentary WitnessHaggai 2:4Quoted commentary witness
Commentary Witness
Haggai 2:4
Verse 4 Yet now be strong - Do not let this discourage you. The chief glory of the temple is not its splendid building, but my presence; and as I covenanted to be with you when ye came out of Egypt, so I will fulfill my covenant; for my Spirit remaineth among you, fear not; Hag 2:5. What is the most splendid cathedral, if God be not in it, influencing all by his presence and Spirit? But he will not be in it unless there be a messenger of the Lord there, and unless he deliver the Lord's message.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Haggai 2:4
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Hag 2:5
Named authorities or texts detected in the witness
- Egypt
Exposition: Haggai 2:4 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'Yet now be strong, O Zerubbabel, saith the LORD; and be strong, O Joshua, son of Josedech, the high priest; and be strong, all ye people of the land, saith the LORD, and work: for I am with you, saith the LORD of hosts:'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Haggai 2:5
Hebrew
אֶֽת־הַדָּבָר אֲשֶׁר־כָּרַתִּי אִתְּכֶם בְּצֵאתְכֶם מִמִּצְרַיִם וְרוּחִי עֹמֶדֶת בְּתוֹכְכֶם אַל־תִּירָֽאוּ׃'et-hadavar-'asher-kharatiy-'itekhem-vetze'tekhem-mimitzerayim-vervchiy-'omedet-vetvokhekhem-'al-tiyra'v
KJV: According to the word that I covenanted with you when ye came out of Egypt, so my spirit remaineth among you: fear ye not.
AKJV: According to the word that I covenanted with you when you came out of Egypt, so my spirit remains among you: fear you not.
ASV: according to the word that I covenanted with you when ye came out of Egypt, and my Spirit abode among you: fear ye not.
YLT: The thing that I covenanted with you, In your coming forth from Egypt, And My Spirit is remaining in your midst, fear not.
Commentary Witness (Generated)Haggai 2:5Generated editorial synthesis
Commentary Witness (Generated)
Haggai 2:5
Haggai 2:5 advances the immediate literary flow of the chapter and should be interpreted in its canonical context, not as an isolated proof text. In the present translation it reads: 'According to the word that I covenanted with you when ye came out of Egypt, so my spirit remaineth among you: fear ye not.'. A close Hebrew reading supports attention to key lexical choices, clause movement, and redemptive-historical placement so doctrinal conclusions remain textually grounded.
Provenance. Rendered as an editorial synthesis tied to the canonical verse context and current chapter source.
Canonical locus
Haggai 2:5
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Haggai 2:5
Named authorities or texts detected in the witness
- Egypt
Exposition: Haggai 2:5 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'According to the word that I covenanted with you when ye came out of Egypt, so my spirit remaineth among you: fear ye not.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Haggai 2:6
Hebrew
כִּי כֹה אָמַר יְהוָה צְבָאוֹת עוֹד אַחַת מְעַט הִיא וַאֲנִי מַרְעִישׁ אֶת־הַשָּׁמַיִם וְאֶת־הָאָרֶץ וְאֶת־הַיָּם וְאֶת־הֶחָרָבָֽה׃khiy-khoh-'amar-yehvah-tzeva'vot-'vod-'achat-me'at-hiy'-va'aniy-mare'iysh-'et-hashamayim-ve'et-ha'aretz-ve'et-hayam-ve'et-hecharavah
KJV: For thus saith the LORD of hosts; Yet once, it is a little while, and I will shake the heavens, and the earth, and the sea, and the dry land;
AKJV: For thus says the LORD of hosts; Yet once, it is a little while, and I will shake the heavens, and the earth, and the sea, and the dry land;
ASV: For thus saith Jehovah of hosts: Yet once, it is a little while, and I will shake the heavens, and the earth, and the sea, and the dry land;
YLT: For thus said Jehovah of Hosts: Yet once more--it is a little, And I am shaking the heavens and the earth, And the sea, and the dry land,
Commentary WitnessHaggai 2:6Quoted commentary witness
Commentary Witness
Haggai 2:6
Verse 6 Yet once, it is a little while, and I will shake the heavens - When the law was given on Mount Sinai, there was an earthquake that shook the whole mountain, Exo 19:18. "The political or religious revolutions which were to be effected in the world, or both, are here," says Abp. Newcome, "referred to; compare Exo 19:21, Exo 19:22; Mat 24:29; Heb 12:26-28. The political ones began in the overthrow of the Persian monarchy by Alexander, within two centuries after this prediction; and if the Messiah's kingdom be meant, which is my opinion, this was erected in somewhat more than five centuries after the second year of Darius; a short period of time when compared with that which elapsed from the creation to the giving of the law, or from the giving of the law to the coming of the Messiah's kingdom. It must be understood that the word אחת achath, once, has a clear sense, if understood of the evangelical age; for many political revolutions succeeded, as the conquest of Darius Codomanus, and the various fortunes of Alexander's successors; but only one great and final religious revolution." - Newcome.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Haggai 2:6
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Mat 24:29
- Heb 12:26-28
Named authorities or texts detected in the witness
- Mount Sinai
- Abp
- Newcome
- Alexander
- Darius
- Darius Codomanus
Exposition: Haggai 2:6 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'For thus saith the LORD of hosts; Yet once, it is a little while, and I will shake the heavens, and the earth, and the sea, and the dry land;'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Haggai 2:7
Hebrew
וְהִרְעַשְׁתִּי אֶת־כָּל־הַגּוֹיִם וּבָאוּ חֶמְדַּת כָּל־הַגּוֹיִם וּמִלֵּאתִי אֶת־הַבַּיִת הַזֶּה כָּבוֹד אָמַר יְהוָה צְבָאֽוֹת׃vehire'ashetiy-'et-khal-hagvoyim-vva'v-chemedat-khal-hagvoyim-vmile'tiy-'et-havayit-hazeh-khavvod-'amar-yehvah-tzeva'vot
KJV: And I will shake all nations, and the desire of all nations shall come: and I will fill this house with glory, saith the LORD of hosts.
AKJV: And I will shake all nations, and the desire of all nations shall come: and I will fill this house with glory, says the LORD of hosts.
ASV: and I will shake all nations; and the precious things of all nations shall come; and I will fill this house with glory, saith Jehovah of hosts.
YLT: And I have shaken all the nations, And they have come to the desire of all the nations, And I have filled this house with honour, Said Jehovah of Hosts.
Commentary WitnessHaggai 2:7Quoted commentary witness
Commentary Witness
Haggai 2:7
Verse 7 And the Desire of all nations shall come - The present Hebrew text is as follows: ובאו חמדת כל הגוים. This is a difficult place if understood of a person: but חמדת chemdath, desire, cannot well agree with באו bau, they shall come. It is true that some learned men suppose that חמדות chemdoth, desirable things, may have been the original reading: but this is supported by no MS., nor is באו found in the singular number in any. It is generally understood of the desirable or valuable things which the different nations should bring into the temple; and it is certain that many rich presents were brought into this temple. All are puzzled with it. But the principal difficulty lies in the verb ובאו ubau, they shall come. If we found ובאה חמדת ubaa chemdath in the singular, then it would read as in our text, And the Desire of all nations shall come: but no such reading appears in any MS.; nor is it fairly acknowledged, except by the Vulgate, which reads, Et veniet desideratus cunctis gentibus, "And that which is desired," or the desired Person, "shall come to all nations." In Hag 2:7 God says he will shake or stir up all nations; that these nations shall bring their desirable things; that the house shall be filled with God's glory; that the silver and gold, which these nations are represented as bringing by way of gifts, are the Lord's; and that the glory of this latter house shall exceed the former. Bp. Chandler labors to vindicate the present translation; but he makes rash assertions, and is abandoned by the Hebrew text. The בא ba, to come, is often used in the sense of bring, and that חמדת chemdath, desire, may be considered as the plural for חמדות, having the point holem instead of the ו vau, and thus mean desirable things, will not be denied by those who are acquainted with the genius and construction of the Hebrew language. Bp. Chandler thinks that בא, he came, cannot be used of things, but of persons only. Here he is widely mistaken, for it is used of days perpetually; and of the ark, 2Sam 6:9; and of mounts coming against Jerusalem, Jer 32:24; and of trees coming to adorn the temple, Isa 60:13; and of silver and gold coming into the temple, Jos 6:19; and Jer 6:20, Why doth incense come to me? See Abp. Secker's notes. I cannot see how the words can apply to Jesus Christ, even if the construction were less embarrassed than it is; because I cannot see how he could be called The Desire of All Nations. The whole seems to be a metaphorical description of the Church of Christ, and of his filling it with all the excellences of the Gentile world, when the fullness of the Gentiles shall be brought in.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Haggai 2:7
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Hag 2:7
- 2Sam 6:9
- Jer 32:24
- Isa 60:13
- Jer 6:20
Named authorities or texts detected in the witness
- Vulgate
- Jesus
- Person
- Bp
- Jerusalem
- See Abp
- Jesus Christ
- All Nations
- Christ
Exposition: Haggai 2:7 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And I will shake all nations, and the desire of all nations shall come: and I will fill this house with glory, saith the LORD of hosts.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Haggai 2:8
Hebrew
לִי הַכֶּסֶף וְלִי הַזָּהָב נְאֻם יְהוָה צְבָאֽוֹת׃liy-hakhesef-veliy-hazahav-ne'um-yehvah-tzeva'vot
KJV: The silver is mine, and the gold is mine, saith the LORD of hosts.
AKJV: The silver is mine, and the gold is mine, says the LORD of hosts.
ASV: The silver is mine, and the gold is mine, saith Jehovah of hosts.
YLT: Mine is the silver, and Mine the gold, An affirmation of Jehovah of Hosts.
Commentary Witness (Generated)Haggai 2:8Generated editorial synthesis
Commentary Witness (Generated)
Haggai 2:8
Haggai 2:8 advances the immediate literary flow of the chapter and should be interpreted in its canonical context, not as an isolated proof text. In the present translation it reads: 'The silver is mine, and the gold is mine, saith the LORD of hosts.'. A close Hebrew reading supports attention to key lexical choices, clause movement, and redemptive-historical placement so doctrinal conclusions remain textually grounded.
Provenance. Rendered as an editorial synthesis tied to the canonical verse context and current chapter source.
Canonical locus
Haggai 2:8
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Haggai 2:8
Exposition: Haggai 2:8 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'The silver is mine, and the gold is mine, saith the LORD of hosts.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Haggai 2:9
Hebrew
גָּדוֹל יִֽהְיֶה כְּבוֹד הַבַּיִת הַזֶּה הָאַֽחֲרוֹן מִן־הָרִאשׁוֹן אָמַר יְהוָה צְבָאוֹת וּבַמָּקוֹם הַזֶּה אֶתֵּן שָׁלוֹם נְאֻם יְהוָה צְבָאֽוֹת׃gadvol-yiheyeh-khevvod-havayit-hazeh-ha'acharvon-min-hari'shvon-'amar-yehvah-tzeva'vot-vvamaqvom-hazeh-'eten-shalvom-ne'um-yehvah-tzeva'vot
KJV: The glory of this latter house shall be greater than of the former, saith the LORD of hosts: and in this place will I give peace, saith the LORD of hosts.
AKJV: The glory of this latter house shall be greater than of the former, says the LORD of hosts: and in this place will I give peace, says the LORD of hosts. ¶
ASV: The latter glory of this house shall be greater than the former, saith Jehovah of hosts; and in this place will I give peace, saith Jehovah of hosts.
YLT: Greater is the honour of this latter house, Than of the former, said Jehovah of Hosts, And in this place do I give peace, An affirmation of Jehovah of Hosts.'
Commentary WitnessHaggai 2:9Quoted commentary witness
Commentary Witness
Haggai 2:9
Verse 9 And in this place will I give peace - שלום shalom a peace-offering, as well as peace itself; or Jesus Christ, who is called the Prince of peace, through whom peace is proclaimed between God and man, between man and his fellows; and through whom peace is established in the disconsolate soul. And at this temple this peace was first promulgated and proclaimed. But it is said that the glory of this latter house shall be greater than of the former. Now this cannot be said because Jesus Christ made his personal appearance in that temple, or rather in that built by Herod; for, though we allow that Jesus Christ is equal with God, we do not grant that he is greater. Now the first temple was the dwelling-place of God: here he manifested his glory between the cherubim, and it was his constant residence for more than four hundred years. But the glory of this latter house was greater because under it the grand scheme of human salvation was exhibited, and the redemption price paid down for a lost world. As all probably applies to the Christian Church, the real house of God, its glory was most certainly greater than any glory which was ever possessed by that of the Jews. See on Hag 2:22-23 (note).
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Haggai 2:9
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Hag 2:22-23
Named authorities or texts detected in the witness
- Jesus
- Jesus Christ
- Herod
- Christian Church
- Jews
Exposition: Haggai 2:9 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'The glory of this latter house shall be greater than of the former, saith the LORD of hosts: and in this place will I give peace, saith the LORD of hosts.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Haggai 2:10
Hebrew
בְּעֶשְׂרִים וְאַרְבָּעָה לַתְּשִׁיעִי בִּשְׁנַת שְׁתַּיִם לְדָרְיָוֶשׁ הָיָה דְּבַר־יְהוָה אֶל־חַגַּי הַנָּבִיא לֵאמֹֽר׃ve'esheriym-ve'areva'ah-lateshiy'iy-vishenat-shetayim-ledareyavesh-hayah-devar-yehvah-'el-chagay-hanaviy'-le'mor
KJV: In the four and twentieth day of the ninth month, in the second year of Darius, came the word of the LORD by Haggai the prophet, saying,
AKJV: In the four and twentieth day of the ninth month, in the second year of Darius, came the word of the LORD by Haggai the prophet, saying,
ASV: In the four and twentiethdayof the ninthmonth, in the second year of Darius, came the word of Jehovah by Haggai the prophet, saying,
YLT: On the twenty and fourth of the ninth month , in the second year of Darius, hath a word of Jehovah been by the hand of Haggai the prophet, saying:
Commentary WitnessHaggai 2:10Quoted commentary witness
Commentary Witness
Haggai 2:10
Verse 10 In the four and twentieth day of the ninth month - Three months after they had begun to rebuild the temple, Haggai is ordered to go and put two questions to the priests. 1. If one bear holy flesh in the skirt of his garment, and he touch any thing with his skirt, is that thing made holy? The priests answered, No! Hag 2:12. 2. If one has touched a dead body and thereby become unclean, does he communicate his uncleanness to whatever he may touch? And the priests answered, Yes! Hag 2:13.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Haggai 2:10
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Hag 2:12
- Hag 2:13
Exposition: Haggai 2:10 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'In the four and twentieth day of the ninth month, in the second year of Darius, came the word of the LORD by Haggai the prophet, saying,'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Haggai 2:11
Hebrew
כֹּה אָמַר יְהוָה צְבָאוֹת שְׁאַל־נָא אֶת־הַכֹּהֲנִים תּוֹרָה לֵאמֹֽר׃khoh-'amar-yehvah-tzeva'vot-she'al-na'-'et-hakhohaniym-tvorah-le'mor
KJV: Thus saith the LORD of hosts; Ask now the priests concerning the law, saying,
AKJV: Thus says the LORD of hosts; Ask now the priests concerning the law, saying,
ASV: Thus saith Jehovah of hosts: Ask now the priests concerning the law, saying,
YLT: Thus said Jehovah of Hosts: `Ask, I pray thee, the priests of the law, saying:
Commentary Witness (Generated)Haggai 2:11Generated editorial synthesis
Commentary Witness (Generated)
Haggai 2:11
Haggai 2:11 advances the immediate literary flow of the chapter and should be interpreted in its canonical context, not as an isolated proof text. In the present translation it reads: 'Thus saith the LORD of hosts; Ask now the priests concerning the law, saying,'. A close Hebrew reading supports attention to key lexical choices, clause movement, and redemptive-historical placement so doctrinal conclusions remain textually grounded.
Provenance. Rendered as an editorial synthesis tied to the canonical verse context and current chapter source.
Canonical locus
Haggai 2:11
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Haggai 2:11
Exposition: Haggai 2:11 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'Thus saith the LORD of hosts; Ask now the priests concerning the law, saying,'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Haggai 2:12
Hebrew
הֵן ׀ יִשָּׂא־אִישׁ בְּשַׂר־קֹדֶשׁ בִּכְנַף בִּגְדוֹ וְנָגַע בִּכְנָפוֹ אֶל־הַלֶּחֶם וְאֶל־הַנָּזִיד וְאֶל־הַיַּיִן וְאֶל־שֶׁמֶן וְאֶל־כָּל־מַאֲכָל הֲיִקְדָּשׁ וַיַּעֲנוּ הַכֹּהֲנִים וַיֹּאמְרוּ לֹֽא׃hen- -yisha'-'iysh-veshar-qodesh-vikhenaf-vigedvo-venaga'-vikhenafvo-'el-halechem-ve'el-hanaziyd-ve'el-hayayin-ve'el-shemen-ve'el-khal-ma'akhal-hayiqedash-vaya'anv-hakhohaniym-vayo'merv-lo'
KJV: If one bear holy flesh in the skirt of his garment, and with his skirt do touch bread, or pottage, or wine, or oil, or any meat, shall it be holy? And the priests answered and said, No.
AKJV: If one bear holy flesh in the skirt of his garment, and with his skirt do touch bread, or pottage, or wine, or oil, or any meat, shall it be holy? And the priests answered and said, No.
ASV: If one bear holy flesh in the skirt of his garment, and with his skirt do touch bread, or pottage, or wine, or oil, or any food, shall it become holy? And the priests answered and said, No.
YLT: Lo, one doth carry holy flesh in the skirt of his garment, and he hath come with his skirt against the bread, or against the pottage, or against the wine, or against the oil, or against any food--is it holy?' And the priests answer and say, `No.'
Commentary Witness (Generated)Haggai 2:12Generated editorial synthesis
Commentary Witness (Generated)
Haggai 2:12
Haggai 2:12 advances the immediate literary flow of the chapter and should be interpreted in its canonical context, not as an isolated proof text. In the present translation it reads: 'If one bear holy flesh in the skirt of his garment, and with his skirt do touch bread, or pottage, or wine, or oil, or any meat, shall it be holy? And the priests answered and said, No.'. A close Hebrew reading supports attention to key lexical choices, clause movement, and redemptive-historical placement so doctrinal conclusions remain textually grounded.
Provenance. Rendered as an editorial synthesis tied to the canonical verse context and current chapter source.
Canonical locus
Haggai 2:12
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Haggai 2:12
Named authorities or texts detected in the witness
- No
Exposition: Haggai 2:12 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'If one bear holy flesh in the skirt of his garment, and with his skirt do touch bread, or pottage, or wine, or oil, or any meat, shall it be holy? And the priests answered and said, No.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Haggai 2:13
Hebrew
וַיֹּאמֶר חַגַּי אִם־יִגַּע טְמֵא־נֶפֶשׁ בְּכָל־אֵלֶּה הֲיִטְמָא וַיַּעֲנוּ הַכֹּהֲנִים וַיֹּאמְרוּ יִטְמָֽא׃vayo'mer-chagay-'im-yiga'-teme'-nefesh-vekhal-'eleh-hayitema'-vaya'anv-hakhohaniym-vayo'merv-yitema'
KJV: Then said Haggai, If one that is unclean by a dead body touch any of these, shall it be unclean? And the priests answered and said, It shall be unclean.
AKJV: Then said Haggai, If one that is unclean by a dead body touch any of these, shall it be unclean? And the priests answered and said, It shall be unclean.
ASV: Then said Haggai, If one that is unclean by reason of a dead body touch any of these, shall it be unclean? And the priests answered and said, It shall be unclean.
YLT: And Haggai saith, If the unclean of body doth come against any of these, is it unclean?' And the priests answer and say, It is unclean.'
Commentary Witness (Generated)Haggai 2:13Generated editorial synthesis
Commentary Witness (Generated)
Haggai 2:13
Haggai 2:13 advances the immediate literary flow of the chapter and should be interpreted in its canonical context, not as an isolated proof text. In the present translation it reads: 'Then said Haggai, If one that is unclean by a dead body touch any of these, shall it be unclean? And the priests answered and said, It shall be unclean.'. A close Hebrew reading supports attention to key lexical choices, clause movement, and redemptive-historical placement so doctrinal conclusions remain textually grounded.
Provenance. Rendered as an editorial synthesis tied to the canonical verse context and current chapter source.
Canonical locus
Haggai 2:13
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Haggai 2:13
Named authorities or texts detected in the witness
- Haggai
Exposition: Haggai 2:13 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'Then said Haggai, If one that is unclean by a dead body touch any of these, shall it be unclean? And the priests answered and said, It shall be unclean.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Haggai 2:14
Hebrew
וַיַּעַן חַגַּי וַיֹּאמֶר כֵּן הָֽעָם־הַזֶּה וְכֵן־הַגּוֹי הַזֶּה לְפָנַי נְאֻם־יְהוָה וְכֵן כָּל־מַעֲשֵׂה יְדֵיהֶם וַאֲשֶׁר יַקְרִיבוּ שָׁם טָמֵא הֽוּא׃vaya'an-chagay-vayo'mer-khen-ha'am-hazeh-vekhen-hagvoy-hazeh-lefanay-ne'um-yehvah-vekhen-khal-ma'asheh-yedeyhem-va'asher-yaqeriyvv-sham-tame'-hv'
KJV: Then answered Haggai, and said, So is this people, and so is this nation before me, saith the LORD; and so is every work of their hands; and that which they offer there is unclean.
AKJV: Then answered Haggai, and said, So is this people, and so is this nation before me, says the LORD; and so is every work of their hands; and that which they offer there is unclean.
ASV: Then answered Haggai and said, So is this people, and so is this nation before me, saith Jehovah; and so is every work of their hands; and that which they offer there is unclean.
YLT: And Haggai answereth and saith, `So is this people, and so is this nation before Me--an affirmation of Jehovah--and so is every work of their hands, and that which they bring near there--it is unclean.
Commentary WitnessHaggai 2:14Quoted commentary witness
Commentary Witness
Haggai 2:14
Verse 14 Then answered Haggai - So is this people - As an unclean man communicates his uncleanness to every thing he touches, so are ye unclean; and whatever ye have hitherto done is polluted in the sight of God. For your neglect of my temple has made you unclean, as if you had contracted legal pollution by touching a dead body.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Haggai 2:14
Source lane
Apologetics Bible source bundle
Exposition: Haggai 2:14 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'Then answered Haggai, and said, So is this people, and so is this nation before me, saith the LORD; and so is every work of their hands; and that which they offer there is unclean.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Haggai 2:15
Hebrew
וְעַתָּה שִֽׂימוּ־נָא לְבַבְכֶם מִן־הַיּוֹם הַזֶּה וָמָעְלָה מִטֶּרֶם שֽׂוּם־אֶבֶן אֶל־אֶבֶן בְּהֵיכַל יְהוָֽה׃ve'atah-shiymv-na'-levavekhem-min-hayvom-hazeh-vama'elah-miterem-shvm-'even-'el-'even-veheykhal-yehvah
KJV: And now, I pray you, consider from this day and upward, from before a stone was laid upon a stone in the temple of the LORD:
AKJV: And now, I pray you, consider from this day and upward, from before a stone was laid on a stone in the temple of the LORD:
ASV: And now, I pray you, consider from this day and backward, before a stone was laid upon a stone in the temple of Jehovah.
YLT: And now, lay it , I pray you, to your heart, From this day, and onwards, Before the laying of stone to stone in the temple of Jehovah.
Commentary Witness (Generated)Haggai 2:15Generated editorial synthesis
Commentary Witness (Generated)
Haggai 2:15
Haggai 2:15 advances the immediate literary flow of the chapter and should be interpreted in its canonical context, not as an isolated proof text. In the present translation it reads: 'And now, I pray you, consider from this day and upward, from before a stone was laid upon a stone in the temple of the LORD:'. A close Hebrew reading supports attention to key lexical choices, clause movement, and redemptive-historical placement so doctrinal conclusions remain textually grounded.
Provenance. Rendered as an editorial synthesis tied to the canonical verse context and current chapter source.
Canonical locus
Haggai 2:15
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Haggai 2:15
Named authorities or texts detected in the witness
- Ray
Exposition: Haggai 2:15 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And now, I pray you, consider from this day and upward, from before a stone was laid upon a stone in the temple of the LORD:'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Haggai 2:16
Hebrew
מִֽהְיוֹתָם בָּא אֶל־עֲרֵמַת עֶשְׂרִים וְהָיְתָה עֲשָׂרָה בָּא אֶל־הַיֶּקֶב לַחְשֹׂף חֲמִשִּׁים פּוּרָה וְהָיְתָה עֶשְׂרִֽים׃miheyvotam-va'-'el-'aremat-'esheriym-vehayetah-'asharah-va'-'el-hayeqev-lacheshof-chamishiym-fvrah-vehayetah-'esheriym
KJV: Since those days were, when one came to an heap of twenty measures, there were but ten: when one came to the pressfat for to draw out fifty vessels out of the press, there were but twenty.
AKJV: Since those days were, when one came to an heap of twenty measures, there were but ten: when one came to the fat press for to draw out fifty vessels out of the press, there were but twenty.
ASV: Through all that time, when one came to a heap of twenty measures, there were but ten; when one came to the winevat to draw out fifty vessels, there were but twenty.
YLT: From that time one hath come to a heap of twenty, And it hath been ten, He hath come unto the wine-fat to draw out fifty purahs, And it hath been twenty.
Commentary WitnessHaggai 2:16Quoted commentary witness
Commentary Witness
Haggai 2:16
Verse 16 Since those days were - I have shown my displeasure against you, by sending blasting and mildew; and so poor have been your crops that a heap of corn which should have produced twenty measures produced only ten; and that quantity of grapes which in other years would have produced fifty measures, through their poverty, smallness, etc., produced only twenty. And this has been the case ever since the first stone was laid in this temple; for your hearts were not right with me, and therefore I blasted you in all the labors of your hands; and yet ye have not turned to me, Hag 2:17.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Haggai 2:16
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Hag 2:17
Exposition: Haggai 2:16 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'Since those days were, when one came to an heap of twenty measures, there were but ten: when one came to the pressfat for to draw out fifty vessels out of the press, there were but twenty.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Haggai 2:17
Hebrew
הִכֵּיתִי אֶתְכֶם בַּשִּׁדָּפוֹן וּבַיֵּֽרָקוֹן וּבַבָּרָד אֵת כָּל־מַעֲשֵׂה יְדֵיכֶם וְאֵין־אֶתְכֶם אֵלַי נְאֻם־יְהוָֽה׃hikheytiy-'etekhem-vashidafvon-vvayeraqvon-vvavarad-'et-khal-ma'asheh-yedeykhem-ve'eyn-'etekhem-'elay-ne'um-yehvah
KJV: I smote you with blasting and with mildew and with hail in all the labours of your hands; yet ye turned not to me, saith the LORD.
AKJV: I smote you with blasting and with mildew and with hail in all the labors of your hands; yet you turned not to me, says the LORD.
ASV: I smote you with blasting and with mildew and with hail in all the work of your hands; yet ye turned not to me, saith Jehovah.
YLT: I have smitten you with blasting, And with mildew, and with hail--All the work of your hands, And there is none of you with Me, An affirmation of Jehovah.
Commentary Witness (Generated)Haggai 2:17Generated editorial synthesis
Commentary Witness (Generated)
Haggai 2:17
Haggai 2:17 advances the immediate literary flow of the chapter and should be interpreted in its canonical context, not as an isolated proof text. In the present translation it reads: 'I smote you with blasting and with mildew and with hail in all the labours of your hands; yet ye turned not to me, saith the LORD.'. A close Hebrew reading supports attention to key lexical choices, clause movement, and redemptive-historical placement so doctrinal conclusions remain textually grounded.
Provenance. Rendered as an editorial synthesis tied to the canonical verse context and current chapter source.
Canonical locus
Haggai 2:17
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Haggai 2:17
Exposition: Haggai 2:17 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'I smote you with blasting and with mildew and with hail in all the labours of your hands; yet ye turned not to me, saith the LORD.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Haggai 2:18
Hebrew
שִׂימוּ־נָא לְבַבְכֶם מִן־הַיּוֹם הַזֶּה וָמָעְלָה מִיּוֹם עֶשְׂרִים וְאַרְבָּעָה לַתְּשִׁיעִי לְמִן־הַיּוֹם אֲשֶׁר־יֻסַּד הֵֽיכַל־יְהוָה שִׂימוּ לְבַבְכֶֽם׃shiymv-na'-levavekhem-min-hayvom-hazeh-vama'elah-miyvom-'esheriym-ve'areva'ah-lateshiy'iy-lemin-hayvom-'asher-yusad-heykhal-yehvah-shiymv-levavekhem
KJV: Consider now from this day and upward, from the four and twentieth day of the ninth month, even from the day that the foundation of the LORD’S temple was laid, consider it.
AKJV: Consider now from this day and upward, from the four and twentieth day of the ninth month, even from the day that the foundation of the LORD’s temple was laid, consider it.
ASV: Consider, I pray you, from this day and backward, from the four and twentieth day of the ninth month, since the day that the foundation of Jehovah’s temple was laid, consider it.
YLT: Set it , I pray you, to your heart, from this day and onwards, from the twenty and fourth day of the ninth month , even from the day that the temple of Jehovah hath been founded, set it to your heart.
Commentary WitnessHaggai 2:18Quoted commentary witness
Commentary Witness
Haggai 2:18
Verse 18 Consider now from this day - I will now change my conduct towards you: from, this day that ye have begun heartily to rebuild my temple, and restore my worship, I will bless you. Whatever you sow, whatever you plant, shall be blessed; your land shall be fruitful, and ye shall have abundant crops of all sorts.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Haggai 2:18
Source lane
Apologetics Bible source bundle
Exposition: Haggai 2:18 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'Consider now from this day and upward, from the four and twentieth day of the ninth month, even from the day that the foundation of the LORD’S temple was laid, consider it.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Haggai 2:19
Hebrew
הַעוֹד הַזֶּרַע בַּמְּגוּרָה וְעַד־הַגֶּפֶן וְהַתְּאֵנָה וְהָרִמּוֹן וְעֵץ הַזַּיִת לֹא נָשָׂא מִן־הַיּוֹם הַזֶּה אֲבָרֵֽךְ׃ha'vod-hazera'-vamegvrah-ve'ad-hagefen-vehate'enah-veharimvon-ve'etz-hazayit-lo'-nasha'-min-hayvom-hazeh-'avarekhe
KJV: Is the seed yet in the barn? yea, as yet the vine, and the fig tree, and the pomegranate, and the olive tree, hath not brought forth: from this day will I bless you.
AKJV: Is the seed yet in the barn? yes, as yet the vine, and the fig tree, and the pomegranate, and the olive tree, has not brought forth: from this day will I bless you. ¶
ASV: Is the seed yet in the barn? yea, the vine, and the fig-tree, and the pomegranate, and the olive-tree have not brought forth; from this day will I bless you.
YLT: Is the seed yet in the barn? And hitherto the vine and the fig, And the pomegranate, and the olive-tree, Have not borne--from this day I bless.'
Commentary Witness (Generated)Haggai 2:19Generated editorial synthesis
Commentary Witness (Generated)
Haggai 2:19
Haggai 2:19 advances the immediate literary flow of the chapter and should be interpreted in its canonical context, not as an isolated proof text. In the present translation it reads: 'Is the seed yet in the barn? yea, as yet the vine, and the fig tree, and the pomegranate, and the olive tree, hath not brought forth: from this day will I bless you.'. A close Hebrew reading supports attention to key lexical choices, clause movement, and redemptive-historical placement so doctrinal conclusions remain textually grounded.
Provenance. Rendered as an editorial synthesis tied to the canonical verse context and current chapter source.
Canonical locus
Haggai 2:19
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Haggai 2:19
Exposition: Haggai 2:19 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'Is the seed yet in the barn? yea, as yet the vine, and the fig tree, and the pomegranate, and the olive tree, hath not brought forth: from this day will I bless you.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Haggai 2:20
Hebrew
וַיְהִי דְבַר־יְהוָה ׀ שֵׁנִית אֶל־חַגַּי בְּעֶשְׂרִים וְאַרְבָּעָה לַחֹדֶשׁ לֵאמֹֽר׃vayehiy-devar-yehvah- -sheniyt-'el-chagay-ve'esheriym-ve'areva'ah-lachodesh-le'mor
KJV: And again the word of the LORD came unto Haggai in the four and twentieth day of the month, saying,
AKJV: And again the word of the LORD came to Haggai in the four and twentieth day of the month, saying,
ASV: And the word of Jehovah came the second time unto Haggai in the four and twentieth day of the month, saying,
YLT: And there is a word of Jehovah a second time unto Haggai, on the twenty and fourth of the month, saying:
Commentary Witness (Generated)Haggai 2:20Generated editorial synthesis
Commentary Witness (Generated)
Haggai 2:20
Haggai 2:20 advances the immediate literary flow of the chapter and should be interpreted in its canonical context, not as an isolated proof text. In the present translation it reads: 'And again the word of the LORD came unto Haggai in the four and twentieth day of the month, saying,'. A close Hebrew reading supports attention to key lexical choices, clause movement, and redemptive-historical placement so doctrinal conclusions remain textually grounded.
Provenance. Rendered as an editorial synthesis tied to the canonical verse context and current chapter source.
Canonical locus
Haggai 2:20
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Haggai 2:20
Exposition: Haggai 2:20 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And again the word of the LORD came unto Haggai in the four and twentieth day of the month, saying,'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Haggai 2:21
Hebrew
אֱמֹר אֶל־זְרֻבָּבֶל פַּֽחַת־יְהוּדָה לֵאמֹר אֲנִי מַרְעִישׁ אֶת־הַשָּׁמַיִם וְאֶת־הָאָֽרֶץ׃'emor-'el-zeruvavel-fachat-yehvdah-le'mor-'aniy-mare'iysh-'et-hashamayim-ve'et-ha'aretz
KJV: Speak to Zerubbabel, governor of Judah, saying, I will shake the heavens and the earth;
AKJV: Speak to Zerubbabel, governor of Judah, saying, I will shake the heavens and the earth;
ASV: Speak to Zerubbabel, governor of Judah, saying, I will shake the heavens and the earth;
YLT: `Speak unto Zerubbabel governor of Judah, saying: I am shaking the heavens and the earth,
Commentary WitnessHaggai 2:21Quoted commentary witness
Commentary Witness
Haggai 2:21
Verse 21 I will shake the heavens and the earth - Calmet supposes that the invasion of Cambyses, and his death, are what the prophet has in view by this shaking of the heavens and the earth: but this invasion and defeat happened three years before they had begun to work at the temple; and how could it be made a matter of interest to Zerubbabel? Calmet answers this, by translating the words in the past tense; and shows that the fact was recalled to Zerubbabel's attention, to fix his confidence in God, etc. Bp. Newcome says we may well understand this and the twenty-second verse of the calamity undergone by Babylon in the reign of Darius; of the Macedonian conquests in Persia; and of the wars which the successors of Alexander waged against each other: others under stand it of the Romans.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Haggai 2:21
Source lane
Apologetics Bible source bundle
Named authorities or texts detected in the witness
- Cambyses
- Bp
- Darius
- Persia
- Romans
Exposition: Haggai 2:21 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'Speak to Zerubbabel, governor of Judah, saying, I will shake the heavens and the earth;'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Haggai 2:22
Hebrew
וְהָֽפַכְתִּי כִּסֵּא מַמְלָכוֹת וְהִשְׁמַדְתִּי חֹזֶק מַמְלְכוֹת הַגּוֹיִם וְהָפַכְתִּי מֶרְכָּבָה וְרֹכְבֶיהָ וְיָרְדוּ סוּסִים וְרֹכְבֵיהֶם אִישׁ בְּחֶרֶב אָחִֽיו׃vehafakhetiy-khise'-mamelakhvot-vehishemadetiy-chozeq-mamelekhvot-hagvoyim-vehafakhetiy-merekhavah-verokheveyha-veyaredv-svsiym-verokheveyhem-'iysh-vecherev-'achiyv
KJV: And I will overthrow the throne of kingdoms, and I will destroy the strength of the kingdoms of the heathen; and I will overthrow the chariots, and those that ride in them; and the horses and their riders shall come down, every one by the sword of his brother.
AKJV: And I will overthrow the throne of kingdoms, and I will destroy the strength of the kingdoms of the heathen; and I will overthrow the chariots, and those that ride in them; and the horses and their riders shall come down, every one by the sword of his brother.
ASV: and I will overthrow the throne of kingdoms; and I will destroy the strength of the kingdoms of the nations; and I will overthrow the chariots, and those that ride in them; and the horses and their riders shall come down, every one by the sword of his brother.
YLT: And have overturned the throne of kingdoms, And I have destroyed the strength of kingdoms of the nations, And overturned chariot and its charioteers, And come down have horses and their riders, Each by the sword of his brother.
Commentary Witness (Generated)Haggai 2:22Generated editorial synthesis
Commentary Witness (Generated)
Haggai 2:22
Haggai 2:22 advances the immediate literary flow of the chapter and should be interpreted in its canonical context, not as an isolated proof text. In the present translation it reads: 'And I will overthrow the throne of kingdoms, and I will destroy the strength of the kingdoms of the heathen; and I will overthrow the chariots, and those that ride in them; and the horses and their riders shall come down, every one by the sword of his brother.'. A close Hebrew reading supports attention to key lexical choices, clause movement, and redemptive-historical placement so doctrinal conclusions remain textually grounded.
Provenance. Rendered as an editorial synthesis tied to the canonical verse context and current chapter source.
Canonical locus
Haggai 2:22
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Haggai 2:22
Exposition: Haggai 2:22 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And I will overthrow the throne of kingdoms, and I will destroy the strength of the kingdoms of the heathen; and I will overthrow the chariots, and those that ride in them; and the horses and their riders shall come d...'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Haggai 2:23
Hebrew
בַּיּוֹם הַהוּא נְאֻם־יְהוָה צְבָאוֹת אֶקָּחֲךָ זְרֻבָּבֶל בֶּן־שְׁאַלְתִּיאֵל עַבְדִּי נְאֻם־יְהוָה וְשַׂמְתִּיךָ כַּֽחוֹתָם כִּֽי־בְךָ בָחַרְתִּי נְאֻם יְהוָה צְבָאֽוֹת׃ 38 2 4 4vayvom-hahv'-ne'um-yehvah-tzeva'vot-'eqachakha-zeruvavel-ven-she'aletiy'el-'avediy-ne'um-yehvah-veshametiykha-khachvotam-khiy-vekha-vacharetiy-ne'um-yehvah-tzeva'vot
KJV: In that day, saith the LORD of hosts, will I take thee, O Zerubbabel, my servant, the son of Shealtiel, saith the LORD, and will make thee as a signet: for I have chosen thee, saith the LORD of hosts.
AKJV: In that day, says the LORD of hosts, will I take you, O Zerubbabel, my servant, the son of Shealtiel, said the LORD, and will make you as a signet: for I have chosen you, says the LORD of hosts.
ASV: In that day, saith Jehovah of hosts, will I take thee, O Zerubbabel, my servant, the son of Shealtiel, saith Jehovah, and will make thee as a signet; for I have chosen thee, saith Jehovah of hosts.
YLT: In that day--an affirmation of Jehovah of Hosts, I take thee, Zerubbabel, son of Shealtiel, My servant--an affirmation of Jehovah, And have set thee as a signet, for on thee I have fixed, An affirmation of Jehovah of Hosts!
Commentary WitnessHaggai 2:23Quoted commentary witness
Commentary Witness
Haggai 2:23
Verse 23 In that day, saith the Lord - Some think, says this same learned writer, that Zerubbabel is put here for his people and posterity: but it may well be said that the commotions foretold began in the rebellion of Babylon, which Darius besieged and took; and exercised great cruelties upon its inhabitants. - Herod. lib. iii., sec. 220. Justin. 1:10. Prideaux places this event in the fifth year of Darius; others with more probability, in the eighth year. Compare Zac 2:9. And will make thee as a signet - I will exalt thee to high dignity, power, and trust, of which the seal was the instrument or sign in those days. Thou shalt be under my peculiar care, and shalt be to me very precious. See Jer 22:24 (note); Sol 8:6 (note); and see the notes on these two places. For I have chosen thee - He had an important and difficult work to do, and it was necessary that he should be assured of God's especial care and protection during the whole. On the three last verses of this prophecy a sensible and pious correspondent sends me the following illustration, which I cheerfully insert. Though in many respects different from that given above, yet I believe that the kingdom of Christ is particularly designed in this prophecy. "I think there is an apparent difficulty in this passage, because the wars of the Persians and Babylonians were not so interesting to the rising commonwealth of the Jews as many subsequent events of less note in the world, but which were more directly levelled at their own national prosperity; and yet neither the one nor the other could be termed 'a shaking of the heavens and the earth, and an overthrow of the throne of kingdoms.' "I know not if the following view may be admitted as an explanation of this difficult passage. I take 'the shaking of the heavens and earth' here (as in Hag 2:6) to have a more distant and comprehensive meaning than can belong to Zerubbabel's time, or to his immediate posterity; and that it extends not only to the overthrow of kingdoms then existing, but of the future great monarchies of the world; and not excepting even the civil and ecclesiastical establishments of the Jews themselves. For I take 'the heavens,' in the prophetic language, uniformly to denote the true Church, and never the superstitions and idols of the nations. "What, then, are we to understand by the promise made to Zerubbabel, 'I will make thee as a signet?' In the first place, the restitution of the religious and civil polity of the people of Israel, conformably to the promises afterwards given in the four first chapters of Zechariah. And, secondly, as the royal signet is the instrument by which kings give validity to laws, and thereby unity and consistence to their empire; so Jehovah, the God and King of Israel, condescends to promise he will employ Zerubbabel as his instrument of gathering and uniting the people again as a distinguished nation; and that such should be the permanency of their political existence, that, whilst other nations and mighty empires should be overthrown, and their very name blotted out under heaven, the Jews should ever remain a distinct people, even in the wreck of their own government, and the loss of all which rendered their religion splendid and attractive. "In confirmation of this interpretation, I would refer to the threatening denounced against Jeconiah, (called Coniah, Jeremiah 22), the last reigning king of Judah, and the progenitor of Zerubbabel. I apprehend I may be authorized to read Jer 22:24 thus: 'As I live, saith the Lord, though Coniah, the son of Jehoiakim, king of Judah, be the signet upon my right hand, yet will I pluck thee thence, and I will give thee into the hand of them that seek thy life,' etc. "If it be considered that the kings of Judah were in an especial and peculiar manner the delegates of Jehovah, governing in his name and by his authority, a peculiar propriety will appear in their being resembled to signets, or royal seals contained in rings. Compare Gen 41:42; Est 3:10, Est 3:12; Est 8:2, Est 8:8; Dan 6:7. And the promise to Zerubbabel will be equivalent to those which clearly predict the preservation of the Jewish people by the Divine command. see Zac 2:1-13; and the faithfulness of God to his covenant concerning the Messiah, who should be born of the seed of Abraham, and in the family of David, of whose throne he was the rightful Proprietor. "According to this view, by the promise, 'In that day; - I will make thee as a signet,' etc., must be understood, that the preservation of the Jews as a distinct people, when all the great empires of the heathen were overthrown, would manifest the honor now conferred on Zerubbabel as the instrument of their restoration after the Babylonish-captivity. Thus the promise to Abraham, Genesis 22, 'I will make of thee a great nation - and in thee shall all families of the earth be blessed,' evidently referred to a very distant future period and the honor connected with it could not be enjoyed by Abraham during his mortal life." - M. A. B. I think, however, that we have lived to see the spirit of this prophecy fulfilled. The earth has been shaken; another shaking, and time shall be swallowed up in eternity.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Haggai 2:23
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Jer 22:24
- Hag 2:6
- Gen 41:42
- Dan 6:7
Named authorities or texts detected in the witness
- Babylon
- Herod
- Justin
- Darius
- Church
- What
- Zerubbabel
- Israel
- Zechariah
- And
- Jehovah
- Jeconiah
- Coniah
- Judah
- Lord
- Jehoiakim
- Messiah
- Abraham
- David
- Proprietor
Exposition: Haggai 2:23 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'In that day, saith the LORD of hosts, will I take thee, O Zerubbabel, my servant, the son of Shealtiel, saith the LORD, and will make thee as a signet: for I have chosen thee, saith the LORD of hosts.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Citation trailOpen the commentary counts, references, and named sources.
Scholarly apparatus
Commentary citation index
This chapter now surfaces commentary as quoted witness material with an explicit citation trail. The index below gathers the canonical references and named authorities detected inside the commentary layer for faster academic review.
Direct commentary witnesses
12
Generated editorial witnesses
11
Source lane
Apologetics Bible source bundle
Canonical references surfaced in commentary
- Hag 2:1-9
- Hag 2:10-19
- Hag 2:20-23
- Hag 2:6
- Heb 12:25-29
- Isa 35:1-10
- Haggai 2:1
- Haggai 2:2
- Haggai 2:3
- Hag 2:5
- Haggai 2:4
- Haggai 2:5
- Mat 24:29
- Heb 12:26-28
- Haggai 2:6
- Hag 2:7
- 2Sam 6:9
- Jer 32:24
- Isa 60:13
- Jer 6:20
- Haggai 2:7
- Haggai 2:8
- Hag 2:22-23
- Haggai 2:9
- Hag 2:12
- Hag 2:13
- Haggai 2:10
- Haggai 2:11
- Haggai 2:12
- Haggai 2:13
- Haggai 2:14
- Haggai 2:15
- Hag 2:17
- Haggai 2:16
- Haggai 2:17
- Haggai 2:18
- Haggai 2:19
- Haggai 2:20
- Haggai 2:21
- Haggai 2:22
- Jer 22:24
- Gen 41:42
- Dan 6:7
- Haggai 2:23
Named authorities or texts surfaced in commentary
- Jesus
- Solomon
- Zerubbabel
- Little While
- Darius
- Persia
- Alexander
- Romans
- Zechariah
- Shealtiel
- Judah
- Josedech
- Egypt
- Mount Sinai
- Abp
- Newcome
- Darius Codomanus
- Vulgate
- Person
- Bp
- Jerusalem
- See Abp
- Jesus Christ
- All Nations
- Christ
- Herod
- Christian Church
- Jews
- No
- Haggai
- Ray
- Cambyses
- Babylon
- Justin
- Church
- What
- Israel
- And
- Jehovah
- Jeconiah
- Coniah
- Lord
- Jehoiakim
- Messiah
- Abraham
- David
- Proprietor
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1 Chronicles
Rendered chapters 1–29 are mapped to the public reader path for 1 Chronicles. Use this card to open chapter 1 and move directly into the study surface.
2 Chronicles
Rendered chapters 1–36 are mapped to the public reader path for 2 Chronicles. Use this card to open chapter 1 and move directly into the study surface.
Ezra
Rendered chapters 1–10 are mapped to the public reader path for Ezra. Use this card to open chapter 1 and move directly into the study surface.
Nehemiah
Rendered chapters 1–13 are mapped to the public reader path for Nehemiah. Use this card to open chapter 1 and move directly into the study surface.
Esther
Rendered chapters 1–10 are mapped to the public reader path for Esther. Use this card to open chapter 1 and move directly into the study surface.
Job
Rendered chapters 1–42 are mapped to the public reader path for Job. Use this card to open chapter 1 and move directly into the study surface.
Psalms
Rendered chapters 1–150 are mapped to the public reader path for Psalms. Use this card to open chapter 1 and move directly into the study surface.
Proverbs
Rendered chapters 1–31 are mapped to the public reader path for Proverbs. Use this card to open chapter 1 and move directly into the study surface.
Ecclesiastes
Rendered chapters 1–12 are mapped to the public reader path for Ecclesiastes. Use this card to open chapter 1 and move directly into the study surface.
Song of Solomon
Rendered chapters 1–8 are mapped to the public reader path for Song of Solomon. Use this card to open chapter 1 and move directly into the study surface.
Isaiah
Rendered chapters 1–66 are mapped to the public reader path for Isaiah. Use this card to open chapter 1 and move directly into the study surface.
Jeremiah
Rendered chapters 1–52 are mapped to the public reader path for Jeremiah. Use this card to open chapter 1 and move directly into the study surface.
Lamentations
Rendered chapters 1–5 are mapped to the public reader path for Lamentations. Use this card to open chapter 1 and move directly into the study surface.
Ezekiel
Rendered chapters 1–48 are mapped to the public reader path for Ezekiel. Use this card to open chapter 1 and move directly into the study surface.
Daniel
Rendered chapters 1–12 are mapped to the public reader path for Daniel. Use this card to open chapter 1 and move directly into the study surface.
Hosea
Rendered chapters 1–14 are mapped to the public reader path for Hosea. Use this card to open chapter 1 and move directly into the study surface.
Joel
Rendered chapters 1–3 are mapped to the public reader path for Joel. Use this card to open chapter 1 and move directly into the study surface.
Amos
Rendered chapters 1–9 are mapped to the public reader path for Amos. Use this card to open chapter 1 and move directly into the study surface.
Obadiah
Rendered chapter 1 are mapped to the public reader path for Obadiah. Use this card to open chapter 1 and move directly into the study surface.
Jonah
Rendered chapters 1–4 are mapped to the public reader path for Jonah. Use this card to open chapter 1 and move directly into the study surface.
Micah
Rendered chapters 1–7 are mapped to the public reader path for Micah. Use this card to open chapter 1 and move directly into the study surface.
Nahum
Rendered chapters 1–3 are mapped to the public reader path for Nahum. Use this card to open chapter 1 and move directly into the study surface.
Habakkuk
Rendered chapters 1–3 are mapped to the public reader path for Habakkuk. Use this card to open chapter 1 and move directly into the study surface.
Zephaniah
Rendered chapters 1–3 are mapped to the public reader path for Zephaniah. Use this card to open chapter 1 and move directly into the study surface.
Haggai
Rendered chapters 1–2 are mapped to the public reader path for Haggai. Use this card to open chapter 1 and move directly into the study surface.
Zechariah
Rendered chapters 1–14 are mapped to the public reader path for Zechariah. Use this card to open chapter 1 and move directly into the study surface.
Malachi
Rendered chapters 1–4 are mapped to the public reader path for Malachi. Use this card to open chapter 1 and move directly into the study surface.
Matthew
Rendered chapters 1–28 are mapped to the public reader path for Matthew. Use this card to open chapter 1 and move directly into the study surface.
Mark
Rendered chapters 1–16 are mapped to the public reader path for Mark. Use this card to open chapter 1 and move directly into the study surface.
Luke
Rendered chapters 1–24 are mapped to the public reader path for Luke. Use this card to open chapter 1 and move directly into the study surface.
John
Rendered chapters 1–21 are mapped to the public reader path for John. Use this card to open chapter 1 and move directly into the study surface.
Acts
Rendered chapters 1–28 are mapped to the public reader path for Acts. Use this card to open chapter 1 and move directly into the study surface.
Romans
Rendered chapters 1–16 are mapped to the public reader path for Romans. Use this card to open chapter 1 and move directly into the study surface.
1 Corinthians
Rendered chapters 1–16 are mapped to the public reader path for 1 Corinthians. Use this card to open chapter 1 and move directly into the study surface.
2 Corinthians
Rendered chapters 1–13 are mapped to the public reader path for 2 Corinthians. Use this card to open chapter 1 and move directly into the study surface.
Galatians
Rendered chapters 1–6 are mapped to the public reader path for Galatians. Use this card to open chapter 1 and move directly into the study surface.
Ephesians
Rendered chapters 1–6 are mapped to the public reader path for Ephesians. Use this card to open chapter 1 and move directly into the study surface.
Philippians
Rendered chapters 1–4 are mapped to the public reader path for Philippians. Use this card to open chapter 1 and move directly into the study surface.
Colossians
Rendered chapters 1–4 are mapped to the public reader path for Colossians. Use this card to open chapter 1 and move directly into the study surface.
1 Thessalonians
Rendered chapters 1–5 are mapped to the public reader path for 1 Thessalonians. Use this card to open chapter 1 and move directly into the study surface.
2 Thessalonians
Rendered chapters 1–3 are mapped to the public reader path for 2 Thessalonians. Use this card to open chapter 1 and move directly into the study surface.
1 Timothy
Rendered chapters 1–6 are mapped to the public reader path for 1 Timothy. Use this card to open chapter 1 and move directly into the study surface.
2 Timothy
Rendered chapters 1–4 are mapped to the public reader path for 2 Timothy. Use this card to open chapter 1 and move directly into the study surface.
Titus
Rendered chapters 1–3 are mapped to the public reader path for Titus. Use this card to open chapter 1 and move directly into the study surface.
Philemon
Rendered chapter 1 are mapped to the public reader path for Philemon. Use this card to open chapter 1 and move directly into the study surface.
Hebrews
Rendered chapters 1–13 are mapped to the public reader path for Hebrews. Use this card to open chapter 1 and move directly into the study surface.
James
Rendered chapters 1–5 are mapped to the public reader path for James. Use this card to open chapter 1 and move directly into the study surface.
1 Peter
Rendered chapters 1–5 are mapped to the public reader path for 1 Peter. Use this card to open chapter 1 and move directly into the study surface.
2 Peter
Rendered chapters 1–3 are mapped to the public reader path for 2 Peter. Use this card to open chapter 1 and move directly into the study surface.
1 John
Rendered chapters 1–5 are mapped to the public reader path for 1 John. Use this card to open chapter 1 and move directly into the study surface.
2 John
Rendered chapter 1 are mapped to the public reader path for 2 John. Use this card to open chapter 1 and move directly into the study surface.
3 John
Rendered chapter 1 are mapped to the public reader path for 3 John. Use this card to open chapter 1 and move directly into the study surface.
Jude
Rendered chapter 1 are mapped to the public reader path for Jude. Use this card to open chapter 1 and move directly into the study surface.
Revelation
Rendered chapters 1–22 are mapped to the public reader path for Revelation. Use this card to open chapter 1 and move directly into the study surface.
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What this explorer shows today
The public reader has book-by-book chapter entry points across the 66-book canon. Deeper corpus and provenance details stay on the supporting Bible Data shelves.
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Commentary Witness
Haggai 2:1
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Haggai 2:1
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
Named authorities or texts detected in the witness