Luther calculates the first 69 weeks ( 483 years ), by starting the prophecy in the " second year of King Darius also known as ' the long handed '", in a period when Jeruselum was being rebuilt ( according to Luther, also mentioned in Haggai 1: 1-15 ; Zechariah 1: 1-17 ).

The Book of Haggai is named after its presumed author, the prophet Haggai.

The Book of Haggai was written in 520 BCE some 18 years after Cyrus had conquered Babylon and issued a decree in 538 BCE allowing the captive Jews to return to Judea.

Zechariah ’ s ministry took place during the reign of Darius the Great (), and was contemporary with Haggai in a post-exilic world after the fall of Jerusalem in 586 / 7 BCE.

The editors of the 1906 Jewish Encyclopedia implied that he prophesied after Haggai and Zechariah (;, ) and speculated that he delivered his prophecies about 420 BC, after the second return of Nehemiah from Persia ( Book of Nehemiah ), or possibly before his return, comparing with ; with ).

The project was first led by Sheshbazzar ( about 538 BCE ), later by Zerubbabel and Jeshua, and later still by Haggai and Zechariah ( 520 – 515 BCE ).

From what is described in the prophecy — the overthrow of the kingdoms of the nations as the first stage in the choosing of Zerubbabel-we may conclude that Haggai sees.

The Book of Haggai includes a prediction that the glory of the second temple would be greater than that of the first.

Thus ( Irenaeus, i. 30, p. 109 ) the first archon sent Moses, Joshua, Amos, and Habakkuk ; the second Samuel, Nathan, Jonah, and Micah ; the third Elijah, Joel, and Zechariah ; the fourth Isaiah, Ezekiel, Jeremiah, and Daniel ; the fifth Book of Tobit and Haggai ; the sixth Micah ( qu.

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.

Haggai and Zechariah explained the delay by the failure of Judah to rebuild the temple, and so hope of the kingdom persisted, till in the first half of the 2nd century the delay is explained in the Books of Daniel and Enoch as not because of man's shortcomings but to the counsels of God.

The prophets Zechariah and Haggai both give unclear statements regarding Zerubbabel ’ s authority in their oracles, in which Zerubbabel was either the subject of a false prophecy or the receiver of a divine promotion to kingship.

It is unclear whether Haggai ’ s prophecy claims that Zerubbabel is going to be the King of the Land of Judah or if he is just to build the second Temple.

Both historians ’ interpretations of the prophecy of Haggai appear to understand the term of the “ signet ring ” as being a metaphor for Zerubbabel attaining God ’ s authority on earth.

All this, however, is only hinted at in the prophecy of Haggai and not stated explicitly ”.

Some historians claim that Haggai ’ s prophecy does not claim that Zerubbabel will become the King of the land of Judah.

The fully apocalyptic visions in Daniel 7-12, as well as those in the New Testament ’ s Revelation, can trace their roots to the pre-exilic latter biblical prophets ; the sixth century BCE prophets Ezekiel, Isaiah 40-55 and 56-66, Haggai 2, and Zechariah 1-8 show a transition phase between prophecy and apocalyptic literature.

In the second year of this monarch the work of rebuilding the temple was resumed and carried forward to its completion, under the stimulus of the earnest counsels and admonitions of the prophets Haggai and Zechariah.

Tattenai's letter to Darius: Through the exhortations of the prophets Haggai and Zechariah, Zerubbabel and Joshua recommence the building of the Temple.

( Haggai 1: 14-15 ) and the Book of Ezra indicates that it was finished on February 25 516 BCE " The Temple was completed on the third day of the month Adar, in the sixth year of the reign of King Darius.

Though conventional wisdom often understood it to be Zerubbabel and Joshua, Boda argues that, because of the important role that prophets were said to play in the reconstruction of the Temple in Zech 8. 9, Haggai and Zechariah are the sons of oil.

Indeed, the Talmud recounts that the building of the second Temple was only possible under the direct prophetic guidance of Haggai, Zechariah, and Malachi.

Haggai began his ministry around 520 BC, whilst Amos is said to have prophesied during the reigns of Uzziah of Judah and Jeroboam II, probably around 760 BC.

There was also on the top of the throne a golden candelabrum, on the seven branches of the one side of which were engraved the names of the seven patriarchs Adam, Noah, Shem, Abraham, Isaac, Jacob, and Job, and on the seven of the other the names of Levi, Kohath, Amram, Moses, Aaron, Eldad, Medad, and, in addition, Hur ( another version has Haggai ).

* Handbook on Haggai, Zechariah and Malachi ( 1879 )

7, 14, being based on the hypothesis that other prophets besides Haggai, Zechariah, and Malachi were then preaching in Israel.

( Compare Haggai 2: 7, 8 and 22 )

Because of the development of themes in the book of Malachi, most scholars assign it to a position between Haggai and Zechariah, slightly before Nehemiah came to Jerusalem in 445 BCE.

It seems as though Zerubbabel picked up construction shortly afterwards, in the 2nd year of Darius ’ rule ( August 29, 520 BCE ) ( see Zerubbabel in Haggai ).

* c. 520 – 500 BC, contemporary with the return of the exiles and the careers of Zechariah and Haggai.

The Book of Haggai is a book of the Hebrew Bible or Tanakh, and has its place as the antepenultimate of the Minor Prophets or the " Book of the Twelve.

There is no biographical information given about the prophet in the Book of Haggai, so we know no personal information about him.

Haggai attributes a recent drought to the peoples ' refusal to rebuild the temple, which he sees as key to Jerusalem ’ s glory.

) The books of Zechariah and Haggai were written during the lifetime of Ezra ( see 5: 1 ), perhaps this may explain the similarities in style.

The prophetic book of the Bible attributed to Zephaniah occurs ninth among the twelve minor prophets, preceded by Habakkuk and followed by Haggai.

Over the succeeding 47 chapters, Jesus is recorded as developing the theme that the ancient prophets, specifically Obadiah, Haggai and Hosea, were holy hermits following this religious rule ; and contrasting their followers – termed " true Pharisees " – with the " false Pharisees " who lived in the world, and who constituted his chief opponents.

With Hulsius, Jacob entered into a polemical discussion of the verse in the Book of Haggai: " The latter splendor of this house shall be greater than the former " ( 2: 9 ), which Hulsius attempted to prove was a reference to the Church.

The last prophets mentioned in the Hebrew Bible are Daniel, Haggai, Zechariah, and Malachi, all of whom lived at the end of the 70-year Babylonian exile.

The Talmud ( Sanhedrin 11a ) states that Haggai, Zachariah, and Malachi were the last prophets, and nowadays only the " Bat Kol " ( בת קול ) exists.

The Targum of the Prophets was composed by Jonathan ben Uzziel under the guidance of Haggai, Zechariah and Malachi ( Jonathan b. Uzziel was a disciple of Hillel, so he had traditions handed down from them-Maharsha ), and the land of Israel quaked over an area of four hundred parasangs by four hundred parasangs, and a Bath Kol ( heavenly voice ) came forth and exclaimed, Who is this that has revealed My secrets to mankind?

In Masoretic works these changes are ascribed to Ezra ; to Ezra and Nehemiah ; to Ezra and the Soferim ; or to Ezra, Nehemiah, Zechariah, Haggai, and Baruch.

Zerubbabel appears in the prophecies of Haggai and Zechariah.

This quotation from the Book of Haggai illustrates the messianic expectations that are often associated with Zerubbabel.

Rose emphasizes that the author of the Book of Haggai is associating Zerubbabel with King David.