understanding the book of haggai

A. Claassen; JSOTSup Series 48 (Sheffield: Sheffield Academic Press, 1988), 263-64.

23 “‘In that day,’ says YHWH of hosts, ‘I will take you, Zerubbabel son of Shealtiel, My servant,’ says YHWH , ‘and I will appoint you like a signet, for I have chosen you,’ says YHWH of hosts.”, Continuing with his focus on the future, the prophet introduces the climax of his message by relating it to “that day” (aWhh^ 

88 Cf. Their efforts felt so lacking, and seemed to be so short in glory compared to the previous. We too have our moment in history, and it includes the call to stay true to the Scriptures and proclaim the Gospel to the nations. 2:13 The translation “unclean because of death” is an expansion of vp#[email protected]= (“unclean of a person”). 129 Oded Borowski, Agriculture in Iron Age Israel (Winona Lake, Ind. Here is PDF version, or you can read the guide below: The New Year always brings a time of rebooting and evaluation. (a qal infinitive construct with 3 m.p.

1950), 312-16. 89 So Mitchell, A Commentary on Haggai and Zechariah, 55. 16-17, but understands vv.

Prophets were God’s messengers, sent by Him to speak on His behalf. 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.

Hope in Zerubbabel was intensified and confirmed by the message of Haggai’s contemporary prophet Zechariah. 7:19; 22:4-6 and Num. The first wave of people left in 538 BC and is told in Ezra 1-2. The phrase hr`WP 

He also is virtually the only author to describe Joshua always as high priest (see otherwise only Zech.

Seventy years was up since the former temple was destroyed. : Word, 1985), 30-32. 3.

(v. 15) but from the renewal of construction exactly three months earlier (v. 18; cf. 6:11; 28:38, 39).

First, Haggai’s name is mentioned nine times within this book. (2) “This people” is a perfectly appropriate description of the Jews, especially since the term

40:7, where the prophet says that the grass and flower wither away because YHWH has blown upon them. It is so much more than a church building. 81 Meyers and Meyers, Haggai, Zechariah 1-8, 28.

The Shikinah glory will not be an intangible presence, but will rather be a person who is present. And as we look forward we need to be intentional about the goals that we have the direction we will take. Then, more specifically, he ties his night visions to the twenty-fourth day of the eleventh month of the same year (1:7), February 15, 519 B.C., according to modern calendars. A promise of great eschatological blessing has been given (2:6-9), but there is need now for hope for the present hour, for this time forward (v. 19d). (Providence: Brown Univ., 1956), 30. It is true that the work had been impeded by opposition from without (Ezra 4:1-5, 24), but the real cause for delay was an insistence that “the time has not come” (v. 2). The biblical version of the rise of Cyrus is quite different, for it is Yahweh, not Marduk, who raised him up (Isa. We may have times of straying and struggle, but God’s purpose is to bring restoration and return us into a right relationship with Himself.

Baldwin,47 however, observes an equal division between the “judgment speech” and the “announcement of salvation” and points out the repeated order of accusation (1:1-11; cf. G. A. Buttrick, et al. It might even be preferable to render the line “to the day....”.

They must go up to the hill country (a place of heavy forestation until relatively recent times)72 and bring back timber with which to build the Temple. Neither he nor any other immediate descendant of Jehoiachin sat on the throne of David, so to that extent the curse on Jehoiachin remained in effect. D. Even though the book was written in the third person (e.g., about Haggai) it is possible that Haggai did this to give the impression of objectivity 5. Kenneth L. Barker (Grand Rapids: Zondervan, 1986), 109-10. 138 David L. Petersen, Haggai and Zechariah 1-8, (London: SCM, 1985), 100-101. Although he is not a king, only a governor, he will function as the key political leader of the Hebrews. Members of the postexilic community, far from articulating their faith in the Lord’s gracious restoration and covenant renewal by erecting a place where He might once more dwell among them (cf. 29 It is probably impossible to make a sharp distinction between these two modes of speech. The promise is that God will be present with them and faithful. Haggai, whose name means something like “festive” or “festival,” appears (apart from self-references in this treatise) only in Ezra 5:1 and 6:14. The message of the former (i.e., of Haggai himself) is that the blessing of God depends on the building of the temple. More important was the pledge of YHWH to be with them (v. 13) and the supernatural stirring of their spirits to carry out His mandate (v. 14). This Temple was overlaid with gold, a spectacle that could be seen far away. Thus, “Consider carefully from today and backward … to (the time) from the day the Temple of YHWH was founded (until now).” This would yield a pattern: today—backward, the past—the present. 54 So, e.g., Joyce G. Baldwin, Haggai, Zechariah, Malachi, (London: Tyndale, 1972), 28. It is likely that he is the same as Shenazzar, a son of Jehoiachin, the last surviving king of Judah (1 Chron. hh*P#, peha) is an Akkadian loan-word (pahatu/pihatu) suggesting an office perhaps not precisely what “governor” conveys but simply an overseer of a jurisdiction within the Persian imperial structure.55 Regardless, his appointment to high position as a Davidide stands in ironic contrast to the humiliation of his grandfather Jehoiachin who, having been the “signet” upon Yahweh’s right hand (Jer. Here, it is more than a shaking—it is a shattering and defeat of the nations so severe in its results that no one and no thing remains but YHWH and His own sovereign rule. 130 Robert P. Carroll, “Eschatological Delay in the Prophetic Tradition?” ZAW 94 (1982): 56. at the end of the phrase is a copula going with tj^a^, which in turn intrudes into the familiar idiom fu^m= du). Verhoef denies that the glory of God is in view at all here, seeing a reference only to the glory of material things.109 This is inconsistent with v. 9, however, where even Verhoef interprets the glory as the presence of YHWH. Background

74 W. A. M. Beuken, Haggai—Sacharja 1-8, (Assen: Van Gorcum, 1967), 185-86. 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

But without the blessing of God we will find these things hollow and fruitless. (min-hayyom hazze wama`ela, “from this day and beyond”), followed by the parallel and intensifying /b#a#-la# /b#a#-

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