81 THE FATE FUTURE ZERUBBABEL AND OF regard to the final oracle of Haggai, W.H. Rose notes that it is generally taken as implying an imminent restoration of the Davidic monarchy in the person of Zerubbabel, but Rose, properly I believe, questions this interpretation, believing that the royal connotations of the key words “take” (jql), “servant” (db[) and “chosen” (rjb) have been overstated 13. The expression “to take [someone]” can indicate God’s selection of a person for high office (not necessarily royal office) (cf. Num 18,6; Josh 24,3; 2 Sam 7,8; 1 Kgs 11,37; Ps 78,70; Amos 7,15), but in each case, as pointed out by Rose, there is an indication of what office or mission is involved. But the verb “to take” can also refer to taking someone for relationship or protection (Exod 6,7; Ps 18,17; Hos 11,3), and that is what is found in Hag 2,23, where nothing is said about an office or task assigned to Zerubbabel. The designation “my servant” is applied elsewhere to Abraham, Moses, David, Israel and the LORD’S servant (Gen 26,24; Josh 1,2; 2 Sam 3,18; Isa 41,8 ; 42,1), so that it would be wrong to automatically associate the term “ servant ” with kingship 14. Applied to Zerubbabel, “my servant” is an honorific title and that does not require that God has a specific task for him to fulfil. Likewise, the idea of divine choice may apply to kings, Israel and even Moses (2 Sam 6,21; Deut 7,7; Ps 106,23), so that it is congruent with a royal identity but it does not require one 15. Though each of these terms can be used in connection with kings, their biblical usage is by no means limited to that, and in and of themselves they do not prove that Haggai announces the restoration of the monarchy in the person of Zerubbabel 16. Mark Boda, in referring to the argument of W.H. Rose, acknowledges that the terms taken individually are not restricted to the Davidic tradition, but says that “it is the combination of W.H. ROSE, “Messianic Expectations in the Early Postexilic Period”, 13 Yahwism After the Exile. Perspectives on Israelite Religion in the Persian Period. Papers Read at the First Meeting of the European Association for Biblical Studies Utrecht, 6-9 August 2000 (eds. R. ALBERTZ – B. BECKING) (Assen 2003) 170. Cf. C.L. MEYERS – E.M. MEYERS, Haggai, Zechariah 1-8 (AB 25B; 14 Garden City, NY 1987) 68, 70. Pa c e W.A.M. B E U K E N , H a g g a i - S a c h a r j a 1-8. Studien zur 15 Überlieferungsgeschichte der frühnachexilischen Prophetie (Assen 1967) 81, 82, who interprets rjb within a Chronistic David-tradition. This is also the conclusion of K.E. POMYKALA, The Davidic Dynasty 16 Tradition in Early Judaism. Its History and Significance for Messianism (SBLEJL 7; Atlanta, GA 1995) 48-49. Though (on the balance of probabilities) R. MASON, “The Messiah in the Postexilic Old Testament Literature”, King and Messiah in Israel and the Ancient Near East. Proceedings of the Oxford Old Testament Seminar (ed. J. DAY) (JSOTSS 270; Sheffield 1998) 341, views Zerubbabel as promised a royal status, he admits: “All the terms used could have royal connotations but, equally, none necessarily need be so interpreted”.