Page:A Critical and Exegetical Commentary on Haggai, Zechariah, Malachi and Jonah.djvu/62

30 "probably have used מפני instead of לפני for before, just as he does in 1$12$. i. The omission of על־דרכיכם in 2$15, 18$ is is due to the fact that here the verb has another object. Cf. 1$5, 7$. k. The use of יהוה without צבאות in 2$14, 17$ would have more significance if the last clause of v.$17$ were undoubtedly genuine and Haggai did not employ the simple name three times (2$4(bis), 23$) outside the passage under consideration. See also 1$13$, an interpolation. l. The omission of his title after the name of the prophet in 2$13 f.$ is just what one would expect in a passing reference. Cf. Böhme, ZAW., 1887, 215. Elsewhere the title is used; except in 2$20$, and there, on the testimony of 𝔊, it should be. Cf. 1$1, 3, 12$ 2$1$. m. The priests appear in 2$11 ff.$, because the question is one that not only the high priest, but any of his associates, ought to be able to answer. In all cases where the high priest is introduced, he, like Zerubbabel, is a representative figure. Cf. 1$1, 12, 14$ 2$2$. n. The case of, אל, to, for ביד, by, has already been discussed under point 3, p. 28."

In view of this showing it is not strange that André's hypothesis has met with little favour from biblical scholars.

There is one other extended passage, 2$20–23$, whose genuineness has been questioned by W. Böhme (ZAW., 1887, 215 ff.).

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The book of Haggai, then, as a whole, may be regarded as a genuine collection of the words of the prophet whose name it bears. It can hardly contain all that he said on any of the four occasions on which he is reported to have spoken, much less all that he said during the months when he was labouring for the restoration of the national sanctuary. The meagreness of the