Hag´gai. One of the twelve minor prophets, and the first of the three who, after the return of the Jews from the Babylonian exile, prophesied in Palestine. Of the place and year of his birth, his descent, and the leading incidents of his life, nothing is known which can be relied on. This much appears from his prophecies, that he flourished during the reign of the Persian monarch Darius Hystaspis, who ascended the throne B.C. 521. These prophecies are comprised in a book of two chapters, and consist of discourses remarkably brief and summary. Their object generally is to urge the rebuilding of the Temple, which had indeed been commenced as early as B.C. 535 (), but was afterwards discontinued, the Samaritans having obtained an edict from the Persian king, which forbade further procedure, and influential Jews pretending that the time for rebuilding the Temple had not arrived, since the seventy years predicted by Jeremiah applied to the Temple also, from the time of the destruction of which it was then only the sixty-eighth year. As on the death of Pseudo-Smerdis, and the consequent termination of his interdict, the Jews still continued to wait for the end of the seventy years, and were only engaged in building splendid houses for themselves, Haggai began to prophesy in the second year of Darius, B.C. 520.
His first discourse (Haggai 1), delivered on the first day of the sixth month of the year mentioned, foretells that a brighter era would begin as soon as Jehovah's house was rebuilt; and a notice is subjoined, stating that the address of the prophet had been effective, the people having resolved on resuming the restoration of the Temple. The second discourse (), delivered on the twenty-first day of the seventh month, predicts that the glory of the new Temple would be greater than that of Solomon's, and shows that no fear need be entertained of the Second Temple not equaling the first in splendor, since, in a remarkable political revolution, the gifts of the Gentiles would be brought thither. The third discourse (), delivered on the twenty-fourth day of the ninth month, refers to a period when building materials had been collected, and the workmen had begun to put them together; for which a commencement of the Divine blessing is promised. The fourth and last discourse (), delivered also on the twenty-fourth day of the ninth month, is exclusively addressed to Zerubbabel, the political chief of the new Jewish colony, who, it appears, had asked for an explanation regarding the great political revolutions which Haggai had predicted in his second discourse: it comforts the governor by assuring him they would not take place very soon, and not in his lifetime. The style of the discourses of Haggai is suitable to their contents: it is pathetic when he exhorts; it is vehement when he reproves; it is somewhat elevated when he treats of future events; and it is not altogether destitute of a poetical coloring, though a prophet of a higher order would have depicted the splendor of the Second Temple in brighter hues. The language labors under a poverty of terms, as may be observed in the constant repetition of the same expressions. The prophetical discourses of Haggai are referred to in the Old and New Testament (;;; comp.; ). In most of the ancient catalogues of the canonical books of the Old Testament, Haggai is not, indeed, mentioned by name; but as they specify the twelve Minor Prophets, he must have been included among them, as otherwise their number would not be full.
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John Kitto was an English biblical scholar of Cornish descent.Born in Plymouth, John Kitto was a sickly child, son of a Cornish stonemason. The drunkenness of his father and the poverty of his family meant that much of his childhood was spent in the workhouse. He had no more than three years of erratic and interrupted education. At the age of twelve John Kitto fell on his head from a rooftop, and became totally and permanently deaf. As a young man he suffered further tragedies, disappointments and much loneliness. His height was 4 ft 8 in, and his accident left him with an impaired sense of balance. He found consolation in browsing at bookstalls and reading any books that came his way.
From these hardships he was rescued by friends who became aware of his mental abilities and encouraged him to write topical articles for local newspapers, arranging eventually for him to work as an assistant in a local library. Here he continued to educate himself.
One of his benefactors was the Exeter dentist Anthony Norris Groves, who in 1824 offered him employment as a dental assistant. Living with the Groves family, Kitto was profoundly influenced by the practical Christian faith of his employer. In 1829 he accompanied Groves on his pioneering mission to Baghdad and served as tutor to Groves's two sons. In 1833 Kitto returned to England via Constantinople, accompanied by another member of the Groves mission, Francis William Newman. Shortly afterwards he married, and in due course had several children.
A London publisher asked Kitto to write up his travel journals for a series of articles in the Penny Magazine, a publication read at that time by a million people in Britain, reprinted in America and translated into French, German and Dutch. Other writing projects followed as readers enquired about his experiences in the East amidst people living in circumstances closely resembling those of Bible times.
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