We know nothing further of the personal history of Haggai from the Bible.
The name Haggai ('n, Gr.
The book of Haggai contains four short prophecies delivered between the first day of the sixth month and the twenty-fourth day of the ninth month - that is, between September and December - of the second year of Darius the king.
1-9) delivered in the following month, Haggai forbids the people to be disheartened by the apparent meanness of the new temple.
In thus looking forward to a shaking of all nations Haggai agrees with earlier prophecies, especially Isa.
Is unhistorical, and that the community addressed by Haggai consisted of the remnant that had been left in Jerusalem and its neighbourhood after the majority had gone into exile or fled to Egypt (Jer.
It was therefore natural that Haggai and Zechariah should urge the speedy building of the temple, in order that the great king might be fittingly received.
It is sometimes levied as a reproach against Haggai that he makes no direct reference to moral duties.
Haggai argued that material prosperity was conditioned by zeal in worship; the prevailing distress was an indication of divine anger due to the people's religious apathy.
To this consummation, with its necessary accompaniment in the extinction of prophecy, the book of Haggai already points.
Reinke's Commentary (Munster, 1868) is the work of a scholarly Roman Catholic. Haggai has generally been treated in works on all the prophets, as by Ewald (2nd ed., 1868; Eng.
We hear the echoes in Jeremiah and Ezekiel and lastly in Haggai in ever feebler tones, and they were destined to reawaken in the Psalter (Pss.
Excavation at Nippur in Babylonia has brought to light numerous contract tablets of the 5th century B.C. with Hebrew proper names (Haggai, Hanani, Gedaliah, &c.).
Their narratives can be partially supplemented from other sources (Haggai; Zechariah i.
The next historical notice is dated in the second year of Darius (520) when two prophets, Haggai and Zechariah, came forward to kindle the Judaeans to new efforts, and in spite of opposition the work went steadily onwards, thanks to the favour of Darius, until the Temple was completed four years later (Ezra v.
Greater weight must be laid upon the independent evidence of the prophetical writings, and the objection that Palestine could not have produced the religious fervency of Haggai or Zechariah without an initial impulse from Babylonia begs the question.
So Haggai sees in Zerubbabel the representative of the 5 There is an obvious effort to preserve the continuity of tradition (a) in Ezra ii.
Nehemiah naturally gives us only his version, and the attitude of Haggai and Zechariah to Zerubbabel may illustrate the feeling of his partisans.
In 1857 he undertook with other scholars a Theologisch-homiletisches Bibelwerk, to which he contributed commentaries on the first four books of the Pentateuch, Haggai, Zechariah, Malachi, Matthew, Mark, Revelation.
Ben Sira indeed in his list of worthies mentions Zerubbabel, Joshua and Nehemiah; but Zerubbabel and Joshua he must have known from the books of Haggai and Zechariah, and he may well have been acquainted with that document relating to Nehemiah which the Chronicler incorporated with his book.
Malachi, Ezra and Nehemiah, like Haggai and Zechariah, are still very far from holding that the sin of Israel lies all in the past.
Haggai and Zechariah explained the delay by the failure of Judah to rebuild II.
1-5, 24) is open to doubt, because (a) the statements of the compiler of Ezra are not contemporary evidence, (b) the contemporary Haggai and Zechariah seem to imply that this work first began in 520 (Hag.
At an earlier date the prophet Haggai had taught that the people could not expect Yahweh's blessing while the Temple lay in ruins.
Aroused by the prophets Haggai and Zechariah the building was then resumed, and despite fresh attempts to hinder the work it was completed, consecrated and dedicated 1 References to I Esdras in this article are to the book discussed above as Ezra, Third Book Of.
But from the independent testimony of Haggai and Zechariah it is doubtful whether the chronicler's account of the return under Cyrus is at all trustworthy.
The dates of the other Minor Prophets (in some cases approximate) are: Micah, c. 725 - c. 680 B.C. (some passages perhaps later); Zephaniah, c. 625; Nahum, shortly before the destruction of Nineveh by the Manda in 607; Habakkuk (on the rise and destiny of the Chaldaean empire) 605-600; Obadiah, after the destruction of Jerusalem by the Chaldaeans in 586; Haggai, 520; Zechariah, i.
(as in Haggai, promises and encouragements connected with the rebuilding of the Temple) 520 and 518; Malachi, c. 460-450; Joel, 5th century B.C.; Jonah, 4th century B.C. The latest prophecies in the book are, probably, those contained in Zech.
There is little noticeable in Hobbes' dating of the prophets, though he considers it " not apparent " whether Amos wrote, as well as composed, his prophecy, or whether Jeremiah and the other prophets of the time of Josiah and Ezekiel, Daniel, Haggai and Zechariah, who lived in the captivity, edited the prophecies ascribed to them.
It was, however, only very gradually that the figure and name of the Messiah acquired the prominence which they have in 2 The hopes which Haggai and Zechariah connect with the name of Zerubbabel, a descendant of David, hardly form an exception to this statement.
Had the Book of Daniel been extant and generally known) after the time of Cyrus (537-529 B.C.), it would be natural to look for some traces of its power among the writings of Haggai, Zechariah and Malachi, whose works, however, show no evidence that either the name or the history of Daniel was known to these authors.