6:11; 28:38, 39). “one earning wages”). His name means “festal”, possibly a reference that he was born during one of the Hebrews great feasts. He is not a king per say, since they are actually ruled by the Persian emperor, but he is functioning in this role, and more importantly, Zerubabbel is a Davidic descendant, which puts him in the kingly line, and also the line of the Messiah (as told by both New Testament genealogies in Matthew 1 and Luke 3).

C. Restoring His Favor upon Them (Haggai 2:10-23) | Study Questions, For further background info: See Ezra and Nehemiah, Exodus 3:14 Discussion of "I am" and Yahweh, Numbers Introduction and Overview Ezra and Nehemiah, both a half century or more later than Haggai and Zechariah, reflect the same interest in chronological precision (Ezra 1:1; 3:1, 6, 8; 4:24; 6:15; 8:31; 10:9, 17; Neh 1:1; 2:1; 5:14; 6:15; 7:73—8:2; 9:1; 13:6). Although these frequently agree with the Hebrew Masoretic tradition, sometimes they do not, therefore presupposing a different, non-Masoretic line of transmission. “and there was not you to Me”) is preferable in the context where the issue is the people’s stinginess in withholding their produce from YHWH (2:16-19; cf. The work begins (as we will see in Haggai) right after Haggai preaches, the people obey God’s Word, and it is completed five years later. This may well be the case if the terminus ad quem is the destruction of the Temple in 586 B.C., for the “time” then would be 516, still four years away; D. Winton Thomas, “Haggai,” in IB, ed. A. Haggai preached his sermons during the second year of Darius I (521-486 B.C.) 17 I struck with blight, mildew, and hail all the work of your hands, but *you brought nothing to Me,’ says YHWH.”. In fact, if a prophet missed one prediction, ever, he or she was to be rejected as a prophet from then on.


Ps.-J. In a day of profound discouragement and misplaced priorities following the return of the Jews from Babylonian exile, the prophet Haggai sounded a clarion call of rebuke, exhortation, and encouragement to his contemporaries. : Word, 1986), 52-53. For evidence of the homogeneity of Haggai from a profile of vocabulary frequency, see Yehuda T. Radday and Moshe A. Pollatschek, “Vocabulary Richness in Post-Exilic Prophetic Books,” ZAW 92 (1980): 333-46. 1:4; 2:2), it certainly anticipates it.86 Stuhlmueller goes so far as to identify the remnant here with the exiles as opposed to the local people who had not gone into exile.

Pss. The dates are very specific down to the day. The famous “Babylonian Chronicles” with its insistence on documenting every royal achievement to the month and day is a case in point.3 Peter Ackroyd opinion is that the dating formulae of Haggai may be artificial, with no other purpose than to “give a fuller expression to the conviction that the word of the Lord is operative and known in the precise situations of history.”4 No difficulties exist in them, however, sufficient to justify their being taken in any but a prima facie manner. The issues raised in this analysis will receive detailed attention in the commentary, but it is important that the linchpin of the difficulty, the apparent dislocation of 1:15, be explained now since discussion of the arrangement of the book depends on it. Sara Japhet argues that Sheshbazzar was the first governor of Judah but denies that he was related to Zerubbabel or, indeed, to the royal family at all.19 F. C. Fensham says that it is not acceptable to identify Sheshbazzar with the Shenazzar of 1 Chron. (Haggai 1:1 ). 29 It is probably impossible to make a sharp distinction between these two modes of speech. Haggai is one of the exceptions to this story, as the people listen to the Word of the Lord, obey God and rebuild the Temple. 2:9). Babylonian Exile 5) Darius the king, 2nd year, 9th month, 24th day. reading l [“to”]), takes the preposition in the sense of “in accordance with,” a clearly attested meaning (BDB, 754; GKC 119 aa, n.3).88.

2:9) finds description in other prophets as well, (see, e.g., Ezek. Rather, God gives a promise that He is with them in their efforts as they remain faithful. Zerubbabel, like a seal inscription, will be the instrument of YHWH who will serve as His vice-regent142 on the earth and attest to His ownership of all upon which He places His signature.143, Since the context indisputably is eschatological in nature, the Zerubbabel of the text cannot be the governor whom Haggai has so frequently addressed. Hag. Joyce Baldwin is correct in asserting (contrary to many scholars) that Haggai’s exhortation to build was not a sign of rebellion against a Persian government in disarray, for he was already many months too late for that; rather, he was taking advantage of the peace that ensued after Darius was established.25 From a political standpoint the prospects were never more bright and, said the prophets, never were times more propitious to reestablish the theocratic community so that Yahweh’s ancient covenant promises to His people could find fulfillment. 87 Carroll Stuhlmueller, Haggai & Zechariah, ITC (Grand Rapids: Eerdmans, 1988), 22-23. His burden then was that this inequity be redressed and that the people do all they could in spite of their still rather limited resources to erect a house of the Lord that could provide a suitable expression of His presence among them. The matter is not easily decided since elevated prose differs little from “ordinary” Hebrew poetry.29 Driver says that Haggai “lacks the imagination and poetical power possessed by most of the prophets; but his style is not that of pure prose: his thoughts, for instance, not unfrequently shape themselves into parallel clauses such as are usual in Hebrew poetry.”30, Driver’s assessment appears to be borne out by the stylistic devices that appear with regularity. First, Haggai’s name is mentioned nine times within this book. See, e.g., Joyce G. Baldwin, Haggai, Zechariah, Malachi, (London: Tyndale, 1972), 52; H. G. Mitchell, A Commentary on Haggai and Zechariah, ICC (Edinburgh: T. & T. Clark, 1912), 71: “The construction in this case is the same [as in v. 15b] and the connection perfectly analogous. Though this gesture of the king was made in good faith and no doubt was so received by the Jews, its use by them would unquestionably be contrary to Mosaic law. 79 H. G. Mitchell, A Commentary on Haggai and Zechariah, ICC (Edinburgh: T. & T. Clark, 1912), 52. For this reason they had every cause to be encouraged and to “not fear.” The same injunction ar`yT!-la^ (al tra) infuses the language of Isaiah in his anticipation of the second exodus of the restoration from Babylon and the ultimate deliverance of the nation in the eschaton (Isa. 95 D. Ernst Sellin, Das Zwlfprophetenbuch, KAT (Leipzig: Deichert, 1922), 405-6; and many scholars since. 24. Here is PDF version, or you can read the guide below: The New Year always brings a time of rebooting and evaluation.

But the issue here is that this was not an either/or choice. Zerubbabel the governor was a descendant of Jehoiachin, most likely his grandson (1 Chron. 1:6).63 The real issue, nonetheless, is clear. 41:2, 25; 45:13 with reference to the motivation of Cyrus to serve YHWH). Murabba ’at and all other ancient witnesses agree with the MT throughout as far as the overall structure of the book is concerned. (Philadelphia: Westminster, 1981), 362.
They are about three months into renewed building project and it seems that they may already be waning from the zeal to accomplish the work. Nabonidus (556-539), whose north Mesopotamian roots and devotion to the moon god Sin were to alienate him from his Babylonian subjects, then took over. A strong case for the unity of the book, especially in response to the arguments of T. Andr (Le Prophete Agge, 1895) to the contrary, may be found in H. G. Mitchell, A Commentary on Haggai and Zechariah, ICC (Edinburgh: T. & T. Clark, 1912), 28-30. 28 Samuel Amsler, Agge, Zacharie 1-8, CAT (Paris: Neuchatel, 1981), 14. 144 Verhoef, The Books of Haggai and Malachi, 147. The opening lines of Haggai tell us that the prophets words were first to these two leaders, but by extension to all the people. The history of God’s people would no longer be recorded and recounted in isolation from the remainder of the civilized world. 8 Go up to the hill-country and bring back timber to build the Temple; I will delight in it and *be glorified,” says YHWH. Solomon had finished and dedicated his Temple (1 Kings 6:38; 8:2), to which the prophet is about to compare the one under present construction.

15-17) and (2) the statement concerning the significance of the day of the “founding ceremony” to transforming present conditions into future blessings (vv. That it is a formula nearly unique to Haggai is clear from the very few attestations elsewhere (Job 1:8; Isa. Petersen proposes that this day was the day of the ritual rededication of the Temple, a rededication involving “the ritual manipulation of a foundation deposit.” If this is correct, it would explain nicely the problematic laying of the foundation in the ninth month.133 The better resolution of the difficulty lies in a close reading of Haggai’s prose in v. 18. This understanding of the difficult phrase yl^[email protected] 
Complicating matters further are the varying readings attested in ancient versions such as the Greek Septuagint, the Aramaic Targums, Syriac, Old Latin, and many others. God was disciplining His people in love, bringing them back to Him for the second time.

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