1. This book stands first in order among the "Minor Prophets." "The probable cause of the location of Hosea may be the thoroughly national character of his oracles, their length, their earnest tone, and vivid representations." This was the longest of the prophetic books written before the Captivity. Hosea prophesied in a dark and melancholy period of Israel’s history, the period of Israel’s decline and fall. Their sins had brought upon them great national disasters. "Their homicides and fornication, their perjury and theft, their idolatry and impiety, are censured and satirized with a faithful severity." He was a contemporary of Isaiah.

2. The book may be divided into two parts

a. The first containing chapters 1-3 and symbolically representing the idolatry of Israel under imagery borrowed from the matrimonial relation. The figures of marriage and adultery are common in the Old Testament writings to represent the spiritual relations between Jehovah and the people of Israel. Here we see the apostasy of Israel and their punishment, with their future repentance, forgiveness, and restoration.

b. The second part, containing 4-14 is a summary of Hosea’s discourses, filled with denunciations, threatenings, exhortations, promises, and revelations of mercy.

3. Quotations from Hosea are found in #Mt 2:15 9:15 12:7 Ro 9:25,26 There are, in addition, various allusions to it in other places

a. #Lu 23:30 Re 6:16 comp #Ho 10:8

b. #Ro 9:25,26 1Pe 2:10 comp. #Ho 1:10 etc.

4. As regards the style of this writer, it has been said that "each verse forms a whole for itself, like one heavy toll in a funeral knell."

a. "Inversions #Ho 7:8 9:11,13 12:8

b. anacolutha #Ho 9:6 12:8 etc.,

c. ellipses #Ho 9:4 13:9 etc.,

d. paranomasias, and plays upon words, are very characteristic of Hosea #Ho 8:7 9:15 10:5 11:5

Salvation, the son of Beeri, and author of the book of prophecies bearing his name. He belonged to the kingdom of Israel. "His Israelitish origin is attested by the peculiar, rough, Aramaizing diction, pointing to the northern part of Palestine; by the intimate acquaintance he evinces with the localities of Ephraim #Ho 5:1 6:8,9 #Ho 12:12 14:6 etc. by passages like #Ho 1:2 where the kingdom is styled ‘the land’, and #Ho 7:5 where the Israelitish king is designated as ‘our’ king." The period of his ministry (extending to some sixty years) is indicated in the superscription #Ho 1:1,2 He is the only prophet of Israel who has left any written prophecy.

The second of the twelve minor prophets. He was the son of Pethuel. His personal history is only known from his book.

Joel, Book of

Joel was probably a resident in Judah, as his commission was to that people. He makes frequent mention of Judah and Jerusalem #Joe 1:14 #Joe 2:1,15,32 3:1,12,17,20,21 He probably flourished in the reign of Uzziah (about B.C. 800) and was contemporary with Amos and Isaiah. The contents of this book are,

1. A prophecy of a great public calamity then impending over the land, consisting of a want of water and an extraordinary plague of locusts #Joe 1:1-2:11

2. The prophet then calls on his countrymen to repent and to turn to God, assuring them of his readiness to forgive #Joe 2:12-17 and foretelling the restoration of the land to its accustomed fruitfulness #Joe 2:18-26

3. Then follows a Messianic prophecy, quoted by Peter #Joe 2:27-32 #Ac 2:39

4. Finally, the prophet foretells portents and judgments as destined to fall on the enemies of God #Joe 3:1-21 but in the Hebrew text chapter 4.

Borne; a burden, one of the twelve minor prophets. He was a native of Tekota, the modern Tekua, a town about 12 miles south-east of Bethlehem. He was a man of humble birth, neither a "prophet nor a prophet’s son," but "an herdman and a dresser of sycomore trees," R.V. He prophesied in the days of Uzziah, king of Judah, and was contemporary with Isaiah and Hosea #Am 1:1 7:14,15 Zec 14:5 who survived him a few years. Under Jeroboam II. the kingdom of Israel rose to the zenith of its prosperity; but that was followed by the prevalence of luxury and vice and idolatry. At this period Amos was called from his obscurity to remind the people of the law of God’s retributive justice, and to call them to repentance. The Book of Amos consists of three parts:

1. The nations around are summoned to judgment because of their sins #Am 1:1-15, 2:1-3 He quotes #Joe 3:16

2. The spiritual condition of Judah, and especially of Israel, is described #Am 2:4-6:14

3. In #Am 7:1-9:10 are recorded five prophetic visions.

a. The first two #Am 7:1-6 refer to judgments against the guilty people.

b. The next two #Am 7:7-9 8:1-3 point out the ripeness of the people for the threatened judgements. #Am 7:10-17 consists of a conversation between the prophet and the priest of Bethel.

c. The fifth describes the overthrow and ruin of Israel #Am 9:1-10 to which is added the promise of the restoration of the kingdom and its final glory in the Messiah’s kingdom.

The style is peculiar in the number of the allusions made to natural objects and to agricultural occupations. Other allusions show also that Amos was a student of the law as well as a "child of nature." These phrases are peculiar to him: "Cleanness of teeth" [i.e., want of bread] #Am 4:6 "The excellency of Jacob" #Am 6:8 8:7 "The high places of Isaac" #Am 7:9 "The house of Isaac" #Am 7:16 "He that createth the wind" #Am 5:26 Quoted, #Ac 7:42

1. by Shishak in the reign of Rehoboam #1Ki 14:25

2. by the Philistines and Arabians in the reign of Jehoram #2Ch 21:16

3. by Joash, the king of Israel, in the reign of Amaziah #2Ki 14:13 and

4. by the Babylonians, when Jerusalem was taken and destroyed by Nebuchadnezzar (B.C. 586) Obadiah #Ob 1:11-14 speaks of this capture as a thing past. He sees the calamity as having already come on Jerusalem, and the Edomites as joining their forces with those of the Chaldeans in bringing about the degradation and ruin of Israel. We do not indeed read that the Edomites actually took part with the Chaldeans, but the probabilities are that they did so, and this explains the words of Obadiah in denouncing against Edom the judgments of God.

The date of his prophecies was thus in or about the year of the destruction of Jerusalem. Edom is the type of Israel’s and of God’s last foe #Isa 63:1-4 These will finally all be vanquished, and the kingdom will be the Lord’s (comp.) #Ps 22:28

A dove, the son of Amittai of Gath-hepher. He was a prophet of Israel, and predicted the restoration of the ancient boundaries #2Ki 14:25-27 of the kingdom. He exercised his ministry very early in the reign of Jeroboam II., and thus was contemporary with Hosea and Amos; or possibly he preceded them, and consequently may have been the very oldest of all the prophets whose writings we possess. His personal history is mainly to be gathered from the book which bears his name. It is chiefly interesting from the two-fold character in which he appears,

1. as a missionary to heathen Nineveh, and

2. as a type of the "Son of man."

This book professes to give an account of what actually took place in the experience of the prophet. Some critics have sought to interpret the book as a parable or allegory, and not as a history. They have done so for various reasons. Thus:

1. some reject it on the ground that the miraculous element enters so largely into it, and that it is not prophetical but narrative in its form;

2. others, denying the possibility of miracles altogether, hold that therefore it cannot be true history.

Jonah and his story is referred to by our Lord #Mt 12:39,40 Lu 11:29 a fact to which the greatest weight must be attached. It is impossible to interpret this reference on any other theory. This one argument is of sufficient importance to settle the whole question. No theories devised for the purpose of getting rid of difficulties can stand against such a proof that the book is a veritable history.

There is every reason to believe that this book was written by Jonah himself. It gives an account of

1. his divine commission to go to Nineveh, his disobedience, and the punishment following #Jon 1:1-17

2. his prayer and miraculous deliverance #Jon 2:1-10

3. the second commission given to him, and his prompt obedience in delivering the message from God, and its results in the repentance of the Ninevites, and God’s long-sparing mercy toward them #Jon 3:1-10

4. Jonah’s displeasure at God’s merciful decision, and the rebuke tendered to the impatient prophet #Jon 4:1-11 Nineveh was spared after Jonah’s mission for more than a century. The history of Jonah may well be regarded "as a part of that great onward movement which was before the Law and under the Law; which gained strength and volume as the fulness of the times drew near.," Perowne’s Jonah.

"The Morasthite," so called to distinguish him from Micaiah, the son of Imlah #1Ki 22:8 He was a prophet of Judah, a contemporary of Isaiah #Mic 1:1 a native of Moresheth of Gath #Mic 1:14,15 Very little is known of the circumstances of his life (comp.) #Jer 26:18,19 

Micah, Book of

The sixth in order of the so-called minor prophets. The superscription to this book states that the prophet exercised his office in the reigns of Jotham, Ahaz, and Hezekiah. If we reckon from the beginning of Jotham’s reign to the end of Hezekiah’s (B.C. 759) then he ministered for about fifty-nine years; but if we reckon from the death of Jotham to the accession of Hezekiah (B.C. 743) his ministry lasted only sixteen years. It has been noticed as remarkable that this book commences with the last words of another prophet, "Micaiah the son of Imlah" #1Ki 22:28 "Hearken, O people, every one of you." The book consists of three sections, each commencing with a rebuke, "Hear ye," etc., and closing with a promise,

1. ch. 1- 2

2. ch. 3-5 especially addressed to the princes and heads of the people;

3. ch. 6 in which Jehovah is represented as holding a controversy with his people: the whole concluding with a song of triumph at the great deliverance which the Lord will achieve for his people. The closing verse is quoted in the song of Zacharias #Lu 1:72,73 The prediction regarding the place "where Christ should be born," one of the most remarkable Messianic prophecies #Mic 5:2 is quoted in #Mt 2:6 There are the following references to this book in the New Testament:

a. #Mic 5:2 with #Mt 2:6 Joh 7:42

b. #Mic 7:6 with #Mt 10:21,35,36

c. #Mic 7:20 with #Lu 1:72,73

1. Nahum prophesied, according to some, in the beginning of the reign of Ahaz (B.C. 743) Others, however, think that his prophecies are to be referred to the latter half of the reign of Hezekiah (about B.C. 709) This is the more probable opinion, internal evidences leading to that conclusion. Probably the book was written in Jerusalem (soon after B.C. 709) where he witnessed the invasion of Sennacherib and the destruction of his host #2Ki 19:35

2. The subject of this prophecy is the approaching complete and final destruction of Nineveh, the capital of the great and at that time flourishing Assyrian empire. Assur-bani-pal was at the height of his glory. Nineveh was a city of vast extent, and was then the centre of the civilzation and commerce of the world, a "bloody city all full of lies and robbery" #Na 3:1 for it had robbed and plundered all the neighbouring nations. It was strongly fortified on every side, bidding defiance to every enemy; yet it was to be utterly destroyed as a punishment for the great wickedness of its inhabitants. Jonah had already uttered his message of warning, and Nahum was followed by Zephaniah, who also predicted #Zep 2:4-15 the destruction of the city, predictions which were remarkably fulfilled (B.C. 625) when Nineveh was destroyed apparently by fire, and the Assyrian empire came to an end, an event which changed the face of Asia.

Embrace, the eighth of the twelve minor prophets. Of his personal history we have no reliable information. He was probably a member of the Levitical choir. He was contemporary with Jeremiah and Zephaniah.

Habakkuk, Prophecies of

Were probably written about B.C. 650 or, as some think, a few years later. This book consists of three chapters, the contents of which are thus comprehensively described: "When the prophet in spirit saw the formidable power of the Chaldeans approaching and menacing his land, and saw the great evils they would cause in Judea, he bore his complaints and doubts before Jehovah, the just and the pure #Hab 1:2-17 And on this occasion the future punishment of the Chaldeans was revealed to him #Hab 2:1-20. In the third chapter a presentiment of the destruction of his country, in the inspired heart of the prophet, contends with his hope that the enemy would be chastised." The third chapter is a sublime song dedicated "to the chief musician," and therefore intended apparently to be used in the worship of God. It is "unequalled in majesty and splendour of language and imagery." The passage in #Hab 2:4 "The just shall live by his faith," is quoted by the apostle in #Ro 1:17 (Comp.) #Ga 3:12 Heb 10:37,38

Jehovah has concealed, or Jehovah of darkness.

1. The son of Cushi, and great-grandson of Hezekiah, and the ninth in the order of the minor prophets. He prophesied in the days of Josiah, king of Judah (B.C. 641) and was contemporary with Jeremiah, with whom he had much in common. The book of his prophecies consists of:

a. An introduction #Zep 1:1-6 announcing the judgment of the world, and the judgment upon Israel, because of their transgressions.

b. The description of the judgment #Zep 1:7-18

c. An exhortation to seek God while there is still time #Zep 2:1-3

d. The announcement of judgment on the heathen #Zep 2:4-15

e. The hopeless misery of Jerusalem #Zep 3:1-7

f. The promise of salvation #Zep 3:8-20

2. The son of Maaseiah, the "second priest" in the reign of Zedekiah, often mentioned in Jeremiah as having been sent from the king to inquire #Jer 21:1 regarding the coming woes which he had denounced, and to entreat the prophet’s intercession that the judgment threatened might be averted #Jer 29:25,26,29 37:3 #Jer 52:24 He, along with some other captive Jews, was put to death by the king of Babylon "at Riblah in the land of Hamath" #2Ki 25:21

3. A Kohathite ancestor of the prophet Samuel #1Ch 6:36

4. The father of Josiah, the priest who dwelt in Jerusalem when Darius issued the decree that the temple should be rebuilt #Zec 6:10

Consists of two brief, comprehensive chapters. The object of the prophet was generally to urge the people to proceed with the rebuilding of the temple.

1. Chapter first comprehends

a. The first address #Hag 1:2-11

b. and its effects #Hag 1:12-15.

2. Chapter second contains

a. The second prophecy #Hag 2:1-9 which was delivered a month after the first.

b. The third prophecy #Hag 2:10-19 delivered two months and three days after the second

c. The fourth prophecy #Hag 2:20-23 delivered on the same day as the third.

These discourses are referred to in #Ezr 5:1 6:14 Heb 12:26 (Comp.) #Hag 2:7,8,22

Festive, one of the twelve so-called minor prophets. He was the first of the three (Zechariah, his contemporary, and Malachi, who was about one hundred years later, being the other two) whose ministry belonged to the period of Jewish history which began after the return from captivity in Babylon. Scarcely anything is known of his personal history. He may have been one of the captives taken to Babylon by Nebuchadnezzar. He began his ministry about sixteen years after the Return. The work of rebuilding the temple had been put a stop to through the intrigues of the Samaritans. After having been suspended for fifteen years, the work was resumed through the efforts of Haggai and Zechariah #Ezr 6:14 who by their exhortations roused the people from their lethargy, and induced them to take advantage of the favourable opportunity that had arisen in a change in the policy of the Persian government. See Easton on DARIUS 975 Haggai’s prophecies have thus been characterized:, "There is a ponderous and simple dignity in the emphatic reiteration addressed alike to every class of the community, prince, priest, and people, ‘Be strong, be strong, be strong’ #Hag 2:4 ‘Cleave, stick fast, to the work you have to do;’ or again, ‘Consider your ways, consider, consider, consider’ #Hag 1:5,7 2:15,18 It is the Hebrew phrase for the endeavour, characteristic of the gifted seers of all times, to compel their hearers to turn the inside of their hearts outwards to their own view, to take the mask from off their consciences, to ‘see life steadily, and to see it wholly.’," Stanley’s Jewish Church.

Jehovah is renowned or remembered.

1. A prophet of Judah, the eleventh of the twelve minor prophets. Like Ezekiel, he was of priestly extraction. He describes himself #Zec 1:1 as "the son of Berechiah." In #Ezr 5:1 6:14 he is called "the son of Iddo," who was properly his grandfather. His prophetical career began in the second year of Darius (B.C. 520) about sixteen years after the return of the first company from exile. He was contemporary with Haggai #Ezr 5:1 His book consists of two distinct parts,

a. chapters 1 to 8 inclusive

1. It begins with a preface #Zec 1:1-6 which recalls the nation’s past history, for the purpose of presenting a solemn warning to the present generation.

2. Then follows a series of eight visions #Zec 1:7-6:8 succeeding one another in one night, which may be regarded as a symbolical history of Israel, intended to furnish consolation to the returned exiles and stir up hope in their minds.

3. The symbolical action, the crowning of Joshua #Zec 6:9-15 describes how the kingdoms of the world become the kingdom of God’s Christ.

4. Chapters 7 and 8 delivered two years later, are an answer to the question whether the days of mourning for the destruction of the city should be any longer kept, and an encouraging address to the people, assuring them of God’s presence and blessing.

b. 9 to the end. bears no date. It is probable that a considerable interval separates it from the first part. It consists of two burdens.

1. The first burden (ch. 9) gives an outline of the course of God’s providential dealings with his people down to the time of the Advent.

2. The second burden (ch. 12) points out the glories that await Israel in "the latter day," the final conflict and triumph of God’s kingdom.

2. The son or grandson of Jehoiada, the high priest in the times of Ahaziah and Joash. After the death of Jehoiada he boldly condemned both the king and the people for their rebellion against God #2Ch 24:20 which so stirred up their resentment against him that at the king’s commandment they stoned him with stones, and he died "in the court of the house of the Lord" #2Ch 24:21 Christ alludes to this deed of murder in #Mt 23:35 Lu 11:51 

3. A prophet, who had "understanding in the seeing of God," in the time of Uzziah, who was much indebted to him for his wise counsel #2Ch 26:5 Besides these, there is a large number of persons mentioned in Scripture bearing this name of whom nothing is known.

4. One of the chiefs of the tribe of Reuben #1Ch 5:7

5. One of the porters of the tabernacle #1Ch 9:21

6. #1Ch 9:37

7. A Levite who assisted at the bringing up of the ark from the house of Obededom #1Ch 15:20-24

8. A Kohathite Levite #1Ch 24:25

9. A Merarite Levite #1Ch 27:21

10. The father of Iddo #1Ch 27:21

11. One who assisted in teaching the law to the people in the time of Jehoshaphat #2Ch 17:7

12. A Levite of the sons of Asaph #2Ch 20:14

13. One of Jehoshaphat’s sons #2Ch 21:2

14. The father of Abijah, who was the mother of Hezekiah #2Ch 29:1

15. One of the sons of Asaph #2Ch 29:13

16. One of the "rulers of the house of God" #2Ch 35:8

17. A chief of the people in the time of Ezra, who consulted him about the return from captivity #Ezr 8:16 probably the same as mentioned in #Ne 8:4

18. #Ne 11:12

19. #Ne 12:16

20. #Ne 12:35,41

21. #Isa 8:2

Messenger or angel, the last of the minor prophets, and the writer of the last book of the Old Testament canon #Mal 4:4,5,6 Nothing is known of him beyond what is contained in his book of prophecies. Some have supposed that the name is simply a title descriptive of his character as a messenger of Jehovah, and not a proper name. There is reason, however, to conclude that Malachi was the ordinary name of the prophet. He was contemporary with Nehemiah (comp.) #Mal 2:8 with #Ne 13:15 #Mal 2:10-16 with #Ne 13:23 No allusion is made to him by Ezra, and he does not mention the restoration of the temple, and hence it is inferred that he prophesied after Haggai and Zechariah, and when the temple services were still in existence #Mal 1:10 3:1,10 It is probable that he delivered his prophecies about B.C. 420 after the second return of Nehemiah from Persia #Ne 13:6 or possibly before his return.

The contents of the book are comprised in four chapters. In the Hebrew text the third and fourth chapters (of the A.V.) form but one. The whole consists of three sections, preceded by an introduction #Mal 1:1-5 in which the prophet reminds Israel of Jehovah’s love to them.

1. The first section #Mal 1:6-14 2:1-9 contains a stern rebuke addressed to the priests who had despised the name of Jehovah, and been leaders in a departure from his worship and from the covenant, and for their partiality in administering the law.

2. In the second #Mal 2:9-16 the people are rebuked for their intermarriages with idolatrous heathen.

3. In the third #Mal 2:17-4:6 he addresses the people as a whole, and warns them of the coming of the God of judgment, preceded by the advent of the Messiah.

This book is frequently referred to in the New Testament #Mt 11:10 #Mt 17:12 Mr 1:2 9:11,12 Lu 1:17 Ro 9:13