Tafsiran yang Mengutip untuk Hagai 1:1

The first question is why in the entire book of Isaiah, which contains many prophecies, not one of them is defined by the month and year and day that it was said on. The same thing for Hosea, Joel, Amos, Ovadiah, Jonah, Michah, Nachum, Habakuk and Tzefania's prophecies. You never see any of these ten prophets describe the day, month, and year when they prophecized. In in Malachi the same thing. Only Haggai and Zacharia describe the specific month and year. Many prophets it descirbes the name of the king or kings of the era they prophecized in, but that's more general, just to let us know the time period and generation, not a specific, narrowed down date, and the reader only needs to be told about the era and generation when it comes to these prophets first visions. Maybe this is because before the Babylonian exile, prophecy was normalized so it wasn't important enough to give the time/date of, but in the time of the second temple prophecy was rare, they specified the year and month when they saw their visions because the event was greater in their eyes. But this theory is disproven when you look into the book of the prophets. Jeremiah we find that his prophecy is specified by the year -- the fourth year of King Yehoyakim ben Yoshiyahu, and also the month and year as it says in Jeremiah, "It was in that year, the beginning of Zedekiah's reign, in the fourth the year in the fifth month, Gd said to me...." or "It was told in the fifth month of Yehoyakim ben Yoshiyahu the king of Judah, declare a fast..." and also "It was after the ten days when Gd spoke to Jeremiah." And Jeremiah lived before the Babylonian exile and the month and year is still specified in some of his prophecies. But only some of them -- the majority of Jeremiah's prophecies aren't listed with the time they occurred. Same with Ezekiel, who had prophecies that occurred after the exile on the river and prophecies in the era of Yechoniah, the King of Judah, sometimes the month and time is given. But there are many prophecies that came afterwards where the time isn't mentioned like for example, in Ezekiel it says, "In the sixth year, in the sixth month in the fifth of the month, I sit in my house while the elders..." and then a later prophecy of Ezekiel doesn't tell the month and year. And then even later prophecies revert to tell the time they took place, "it was in the seventh year, the fifth month, the tenth day..." followed by many more prophecies without the time until the prophecy of Tzur where again the time is give as the pasuk says, "it was was in the eleventh year on the first of the month..." and then afterwards, Ezekiel has even more more prophecies without the time, until the prophecy of Pharoah which says, "it was in the tenth year, tenth month, twelth day..." And if you go through the entire book of Ezekiel you see many prophecies with and many without the date specified. Same for Haggai, the first prophecy includes the date and the rest don't. And this prophecy of Zecharaiah that I'm explaining, you'll see several of Zechariah's prophecies include the date and several don't. And all of his prophecies were in the era of the exile and after. Why isn't it standardized when the time is given. And to add to this question, Malachi was the last prophet of all, and the date of his prophecies is not specified, his follow the patterns of Isaiah and the earlier prophets. What is the reason for all this? I haven't found anything in the writings of the scholars or meforshim about this other than that of my Rav who wrote about chapter 4, part three of the vision of chariot of Ezekiel where he asked the same question about the date being included. ...

And Nadab and Abihu died, etc., and they had no sons Since they had no sons, Eleazar and Ithamar served as priests in their stead, but if Nadab and Abihu had had children, they would have preceded Eleazar and Ithamar in the high priesthood, for so we find with Ezra (3:9), for Jehozadak was Joshua’s father, and Jehozadak and Ezra were the sons of Seraiah, as it is written: (above 5:41): “... and Seraiah begot Jehozadak.” And in Ezra (7:1), it is written: “Ezra the son of Seraiah.” And Jehozadak went into exile to Babylon, and when they came up from Babylon, Joshua went up and served, but Ezra did not serve because Jehozadak was the firstborn, and the son of his firstborn brother preceded him, as is written in the prophecy of Haggai (1:1): “Joshua the son of Jehozadak, the High Priest.”

Seeing that the Shechinah resided in Jerusalem during the period of the first Temple David wrote (Psalms 24,7) “lift up your heads o gate! Up high, you everlasting doors, so the King of glory may come in!” The words מלך הכבוד used by David there mean מלך של הכבוד, a reference to the Shechinah resident in Jerusalem, i.e. the Temple during that epoch. During the period of the second Temple the Shechinah did not reside permanently in Jerusalem, but merely straddled the Temple from time to time as described by Chagai 1,8: ”I will look upon it (the second Temple) with favor and will be glorified, said the Lord.” The letter ה at the end of the word ואכבדה in that verse is a hint that the Shechinah will be there as a loose cover, חופף. In the future, when the third Temple will be built, the Shechinah will return in full force as it had been manifest during the first Temple. In fact, its manifestation will be even more pronounced than it had been during the period of the first Temple. This is what Isaiah meant when he said (Isaiah 60, 1-2) “Arise, shine, for your light has dawned; the Presence of the Lord has shone upon you! Behold! Darkness shall cover the earth, and thick clouds the peoples, but upon you the Lord will shine, and His Presence will be over you; nations shall walk by your light, kings by your shining radiance.”

Jeshua This is Joshua the son of Jehozadak, the High Priest. These figures sometimes coincide with the above figures (Ezra 2); sometimes there are some that do not coincide. Scripture was not so exact with the figures, but the total is the same in both places, as it is stated (Ezra 2:64, Neh. 7:66): “The entire congregation together was forty-two thousand three hundred and sixty.” The writer relied on this total and was not so exact in the figures of the individual numbers. Everything is explained above (Ezra 2).

and have made the dry tree blossom Jehoiachin, who was exiled without children, will beget Zerubbabel in Babylon, and he will be the governor of Judea, [appointed] to rule.

And Jehozadak went when the Lord exiled Judah and Jerusalem And the verse in the Book of Haggai (1:1): “Joshua the son of Jehozadak, the [High] Priest,” does not [mean] that Jehozadak ever served in the high priesthood, for he was exiled to Babylon in the days of Jeconiah, as it is written: “And Jehozadak went when... exiled etc.,” but Joshua his son was the High Priest when they ascended from Babylon during the time of the Second Temple. Now why was Azariah the son of Seraiah the scholar not the High Priest, but [instead] his nephew Joshua the son of Jehozadak? This is the reason: because Joshua ascended with Zerubbabel many days and years before Ezra ascended.