New American Standard Bible 1995

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Haggai

Note Journal Prayer

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6

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"You have sown much, but harvest little; you eat, but there is not enough to be satisfied; you drink, but there is not enough to become drunk; you put on clothing, but no one is warm enough; and he who earns, earns wages to put into a purse with holes."

Lexicon

Verse part Definition: Part of speech: Strong's: Hebrew: Transliteration:
"You have sown to sow, scatter seed Verb H2232 זְרַעְתֶּ֨ם ze·ra'·tem
much, to be or become much, many or great Verb H7235 הַרְבֵּ֜ה har·beh
but harvest to come in, come, go in, go Verb H935 וְהָבֵ֣א ve·ha·ve
little; a little, fewness, a few sub H4592 מְעָ֗ט me·'at
[you] eat, to eat Verb H398 אָכֹ֤ול a·cho·vl
but [there is] not [enough] to be satisfied; satiety Noun H7654 לְשָׂבְעָה֙ le·sa·ve·'ah
[you] drink, to drink Verb H8354 שָׁתֹ֣ו sha·tov
but [there is] not [enough] to become drunk; to be or become drunk or drunken Verb H7937 לְשָׁכְרָ֔ה le·sha·che·rah,
[you] put on clothing, to put on, wear, clothe, be clothed Verb H3847 לָבֹ֖ושׁ la·vo·vsh
but no nothing, nought Particle H369 וְאֵין־ ve·'ein-
one nothing, nought Particle H369 וְאֵין־ ve·'ein-
Analysis:

One: God

Refers to HaShem (God), Who is One. This number can also refer to unity. The first place the number "one" occurs is in Genesis 1:5. There one reads, "And there was an evening and there was a morning— one day". Later on in this same book of Genesis, it is stated concerning the man and his wife, "And they became one flesh" (Genesis 2:24). It is very significant that in both of these examples there was a multiplicity for the subject. In the first example, the evening and the morning became one day and in the second example, it was Adam and Eve who became one flesh.

One of the most famous passages in the Torah concerning HaShem is Deuteronomy 6:4 which states, "Hear O Israel the Lord your God the Lord is One." The question that a person must ask himself is what is the connection between the use of the Hebrew word אחד "one" which identifies a multiplicity being one and the fact that the Lord God of Israel is One? The answer is that the Hebrew word אחד can relate to the concept for one as in "unification". There is another Hebrew word that would have been possible to be used if the author wanted to refer to an absolute oneness or singleness. This is the Hebrew word יחיד. In fact, there is a well-known prayer in Judaism which states, "אחד ואין יחיד כיחודו". This phrase should be translated as, "(God is) One and there is no singularity as His singularity." The idea that is being expressed in this prayer is that the Lord God of Israel is One; but not an absolute One; rather there is a uniqueness and a complexity to His Oneness.

The number one is frequently employed to express in the Scriptures one object, such as one man or one tabernacle. This usage would be the simple or common purpose that the number one or for that matter any number, would appear in a Biblical text. Often the appearance of a number does not contain any of the significance that Hebrew numerology might offer. Therefore, the reader must always consider when coming across a verse which contains a number, that the number only expresses an amount and no additional significance. 

Because the number one is often associated with God, there is a unique phenomenon in the Scriptures concerning this number. Sometimes the number one is employed to express a unique relationship that the object has to HaShem. For example,

"And it will be one day, it will be known to HaShem..." Zechariah 14:7

In the text above, Zechariah could have stated simply, "And it will be a day…" The fact that the prophet said "one day" is to convey that this day is uniquely related to God. Similarly, it is stated by the prophet Ezekiel in chapter 37, "one King", "one nation" and "one Shepherd" (see Ezekiel 37:22, 24). Each of these objects—King, nation and Shepherd—has a connection to HaShem. The King and Shepherd is Messiah Yeshua, the Son of God and the one nation is Israel, the people of God.

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is warm to be or become warm H2552    
[enough]; and he who earns, to hire Verb H7936 וְהַ֨מִּשְׂתַּכֵּ֔ר ve·ham·mis·tak·ker,
earns to hire Verb H7936 מִשְׂתַּכֵּ֖ר mis·tak·ker
wages hire, wages H7939    
[to put] into a purse a bundle, parcel, pouch, bag Noun H6872 צְרֹ֥ור tze·ro·vr
with holes." to pierce Verb H5344 נָקֽוּב׃ na·kuv.

Locations

Put

PUTput (puT; Phoud, in Genesis and Chronicles, variant for Genesis Phout, for Chronicles, Phouth):1. Renderings:In consequence of the identification at the time, the prophets have "Libya" (Libues), except Nab 3:9, where the Greek renders the word as phuge, "flight." The Vulgate (Jerome's Latin Bible, 390-405 A.D.) has "Phut," "Phuth," and in the Prophets "Li... View Details

People

Put

a son of Ham, also his desc. and their land

Parallel Verses

Removed text
Added text
New American Standard Bible 1995 "You have sown much, but harvest little; you eat, but there is not enough to be satisfied; you drink, but there is not enough to become drunk; you put on clothing, but no one is warm enough; and he who earns, earns wages to put into a purse with holes."
King James Bible "You Ye have sown much, but harvest and bring in little; you ye eat, but ye have not enough; ye drink, but ye are not filled with drink; ye clothe you, but there is not enough to be satisfied; you drink, but there is not enough to become drunk; you put on clothing, but no one is warm enough; none warm; and he who earns, earns that earneth wages earneth wages to put it into a purse bag with holes."
Hebrew Greek English "You have sown much, but harvest little; you eat, but there is not enough to be satisfied; you drink, but there is not enough to become drunk; you put on clothing, but no one is warm enough; and he who earns, earns wages to put into a purse with holes."