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HAGER, hd'ger, KONRAD: German religious reformer of the fourteenth century. In Feb., 1342, he was tried by the Inquisition at Würzburg. He admitted that he bad opposed the collection of offerings for masses, and also the holding of masses and supplications for the dead, thus alienating many from the teachings of the Church. The trial ended with his recantation; but later he adopted his former heretical views, and, it is said, suffered death at the stake. He is supposed to have been under the influence of Waldensian doctrines.

Herman Haupt.

Bibliography: Monumenta Boica, xl. 381, 388-396, Munich, 1870; H. Haupt, Die religiösen Sekten in Franken vor der Reformation, pp. 20-21, wiirsburg, 1882.

HAGGADAH. See Midrash.

HAGGAI, hag'ga-ai: The tenth in order of arrangement of the Minor Prophets, and the earliest of the post-exilie prophets. The book is an important source for early postexilic history. The contents are in brief as follows: In the second year of

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Darius (520 B.C.), Haggai was commanded to oppose before Zerubbabel and Joshua the current opinion in Judea that the time had not come to rebuild the Temple; the result was a commencement of the work (i. 1-11). A second oracle rebuked the faintheartedness of the people due to their lowly condition by promising a stirring among the nations which should pour treasures in abundance into it (li. 1-9). A third and a fourth oracle, a month later, promised the wakening of the nations, the overthrow of the heathen kingdoms, and the acknowledgment of Zerubbabel as Yahweh's signet (ii. 11-19, 20-23).

The contents of this book make clear that the building of the Temple had not been accomplished during the reign of Cyrus and according to his edict (Ezra i. 3), and supplements the account in Ezra iv. 1-5; though there is no trace in either Haggai or Zechariah that the foundations had already been laid (Ezra iii. 12). Haggai speaks as though the fault was that of the Jews themselves, but he shows also that they had suffered from drought and failure of crops (i. 6, 9, ii. 16), and the people were few in number, so that they had tried to proselyte, a process which had brought its own difficulties (Isa. lvi.-lxvi.). The course of events stated or implied is as follows: The first address on the first day of the sixth month, 520 B.C.; a further encouraging word between that date and the twentyfourth; discouragement followed the first efforts, hence a new delivery on the twenty-first day of the seventh month, parallel to Isa. Ix.; to remove evident discouragement came a new stimulus in the address delivered on the twenty-fourth day of the ninth month, followed by an address later on the same day and of different tenor, in which Zerubbabel is called by God to a special mission. He is God's signet, his representative; and this can point only to the reestablishment of the kingdom. And with this was bound up also the realization of certain Messianic hopes. Doubtless the stimulus to this was given in the stormy condition of affairs in the East, which looked toward the destruction of the Persian empire and seemed favorable to the erection of the Messianic kingdom in Judea.

(R. Kittel.)

Bibliography: T. K. Cheyne, Jewish Religious Life aft' the Exile, New York, 1898; A. Köhler, Weieaapunpm Hagpaie, Erlangen, 1860; P. H. Hunter, Afer the Exile. vol. i., chap. vii., Edinburgh, 1890; J. Wellhausen, Bkizaen and Vorarbeiten, vol. v., Berlin, 1893; E. Meyer, Die Entstehung des Judenthums, Halle, 1896; Bah-e. in ZATW, vii. (1887), pp. 215 sqq.; W. Nowack, Kleine Propheten, Göttingen, 1897; G. A. Smith, The Book of the Twelve, vol. ii., London, 1898; DB, ii. 279-281; EB, ii. 1935-37; JE, vi. 146-149.

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