Meet the Minor Prophets (Introduction) Part 2
Even today, Jews group them in these same sections: Law (Torah), Prophets (Nevi'im), and Psalms or Writings (Ketuvim). Thus, Hebrew Scriptures are called Tanakh, a word made up by combining the three initial Hebrew letters of each major section of Scripture.
The twelve works that comprise the Minor Prophets which the Jews consider to be, not twelve little books, but one large book, as such, the Minor Prophets were often written on one scroll.
As a group, they are often called simply The Twelve or the Twelve Prophets. Sometimes, the section is more formally named The Book of the Twelve. The title Minor Prophets derives from the length of the individual books, which range from one to fourteen chapters, and even the longest, Hosea, is well short of the lengthy Isaiah (66 chapters), Jeremiah (52 chapters), and Ezekiel (48 chapters).
Despite their short lengths, they pack a concentrated punch of teachings, warnings, calls to repentance, and promises of vengeance and blessing. Included are several prophecies that relate to the coming of the Messiah, both as Redeemer and conquering King. There are tantalizing dates, scenes concerning Messiah Yahwah's return, horrifying descriptions of war and devastation because of sin, and visions of the peace and prosperity of the Millennium. These prophets write mostly in poetry, using metaphor and parallelism to increase our understanding and give their words a greater emotional impact by allowing us to see in our mind's eye what Yahwah revealed to them.
In the order in which they appear in our English Scriptures, the Twelve are roughly arranged in chronological order, stretching from the eighth to the fifth centuries before Yahwah Messiah. Among the first half-dozen, all except Joel and Jonah contain internal dates in referring various eighth-century Judean and Israelite kings, and even Jonah can be dated fairly accurately to the reign of Jeroboam II (c. 786-746 BC). The last half-dozen books appear to be later, having been written no earlier than King Hezekiah's reign (c. 715-686 BC), with Malachi, the last of the Old Testament writings, having been penned perhaps as late as around 425 BC.
Finally, a tantalizing progression of themes runs through the twelve books, indicating that those who compiled them into one scroll were inspired to arrange them to present a unified teaching. For instance, Hosea shows how far the Israelites have transgressed—to the point that they are not My people (Hosea 1:9). Joel begins where Hosea leaves off, making extended calls to repentance. Amos repeats Joel 3:16 in Amos 1:2, as if taking up Joel's cry of warning about the coming wrath of Elohim. Obadiah expands on the mention of the downfall of Edom in Amos 9:12. Jonah then narrates the story of Yahwah's judgment on another of Israel's enemies, Assyria, but the Assyrians, unlike the Edomites, repent!
The next book, Micah, cautions the Israelites that Elohim is also judging them. Nahum's opening poetry continues Micah's warning about Elohim's indignation, turning it once again toward Assyria, and confirming that, despite its earlier repentance, Nineveh will soon fall to Babylon. Habakkuk then prophesies that once Babylon conquers Assyria, it will turn its sights on Judah. Zephaniah takes us to the time when Babylon is about to strike, showing just how sinful Judah has become, but the book ends in hope, promising that her captives will return. Haggai, Zechariah, and Malachi deal with those exiles who have returned, illustrating their shortcomings and emphasizing that One whom Elohim has chosen will come to save His people.
Looking at the Minor Prophets in this way reveals the hand of Elohim in its composition and vital part in the canon of the Old Testament.
Next week we will start by looking at the first two minor prophets Hosea and Joel.
Even today, Jews group them in these same sections: Law (Torah), Prophets (Nevi'im), and Psalms or Writings (Ketuvim). Thus, Hebrew Scriptures are called Tanakh, a word made up by combining the three initial Hebrew letters of each major section of Scripture.
The twelve works that comprise the Minor Prophets which the Jews consider to be, not twelve little books, but one large book, as such, the Minor Prophets were often written on one scroll.
As a group, they are often called simply The Twelve or the Twelve Prophets. Sometimes, the section is more formally named The Book of the Twelve. The title Minor Prophets derives from the length of the individual books, which range from one to fourteen chapters, and even the longest, Hosea, is well short of the lengthy Isaiah (66 chapters), Jeremiah (52 chapters), and Ezekiel (48 chapters).
Despite their short lengths, they pack a concentrated punch of teachings, warnings, calls to repentance, and promises of vengeance and blessing. Included are several prophecies that relate to the coming of the Messiah, both as Redeemer and conquering King. There are tantalizing dates, scenes concerning Messiah Yahwah's return, horrifying descriptions of war and devastation because of sin, and visions of the peace and prosperity of the Millennium. These prophets write mostly in poetry, using metaphor and parallelism to increase our understanding and give their words a greater emotional impact by allowing us to see in our mind's eye what Yahwah revealed to them.
In the order in which they appear in our English Scriptures, the Twelve are roughly arranged in chronological order, stretching from the eighth to the fifth centuries before Yahwah Messiah. Among the first half-dozen, all except Joel and Jonah contain internal dates in referring various eighth-century Judean and Israelite kings, and even Jonah can be dated fairly accurately to the reign of Jeroboam II (c. 786-746 BC). The last half-dozen books appear to be later, having been written no earlier than King Hezekiah's reign (c. 715-686 BC), with Malachi, the last of the Old Testament writings, having been penned perhaps as late as around 425 BC.
Finally, a tantalizing progression of themes runs through the twelve books, indicating that those who compiled them into one scroll were inspired to arrange them to present a unified teaching. For instance, Hosea shows how far the Israelites have transgressed—to the point that they are not My people (Hosea 1:9). Joel begins where Hosea leaves off, making extended calls to repentance. Amos repeats Joel 3:16 in Amos 1:2, as if taking up Joel's cry of warning about the coming wrath of Elohim. Obadiah expands on the mention of the downfall of Edom in Amos 9:12. Jonah then narrates the story of Yahwah's judgment on another of Israel's enemies, Assyria, but the Assyrians, unlike the Edomites, repent!
The next book, Micah, cautions the Israelites that Elohim is also judging them. Nahum's opening poetry continues Micah's warning about Elohim's indignation, turning it once again toward Assyria, and confirming that, despite its earlier repentance, Nineveh will soon fall to Babylon. Habakkuk then prophesies that once Babylon conquers Assyria, it will turn its sights on Judah. Zephaniah takes us to the time when Babylon is about to strike, showing just how sinful Judah has become, but the book ends in hope, promising that her captives will return. Haggai, Zechariah, and Malachi deal with those exiles who have returned, illustrating their shortcomings and emphasizing that One whom Elohim has chosen will come to save His people.
Looking at the Minor Prophets in this way reveals the hand of Elohim in its composition and vital part in the canon of the Old Testament.
Next week we will start by looking at the first two minor prophets Hosea and Joel.
Meet the Minor Prophets (Introduction) Part 2
Even today, Jews group them in these same sections: Law (Torah), Prophets (Nevi'im), and Psalms or Writings (Ketuvim). Thus, Hebrew Scriptures are called Tanakh, a word made up by combining the three initial Hebrew letters of each major section of Scripture.
The twelve works that comprise the Minor Prophets which the Jews consider to be, not twelve little books, but one large book, as such, the Minor Prophets were often written on one scroll.
As a group, they are often called simply The Twelve or the Twelve Prophets. Sometimes, the section is more formally named The Book of the Twelve. The title Minor Prophets derives from the length of the individual books, which range from one to fourteen chapters, and even the longest, Hosea, is well short of the lengthy Isaiah (66 chapters), Jeremiah (52 chapters), and Ezekiel (48 chapters).
Despite their short lengths, they pack a concentrated punch of teachings, warnings, calls to repentance, and promises of vengeance and blessing. Included are several prophecies that relate to the coming of the Messiah, both as Redeemer and conquering King. There are tantalizing dates, scenes concerning Messiah Yahwah's return, horrifying descriptions of war and devastation because of sin, and visions of the peace and prosperity of the Millennium. These prophets write mostly in poetry, using metaphor and parallelism to increase our understanding and give their words a greater emotional impact by allowing us to see in our mind's eye what Yahwah revealed to them.
In the order in which they appear in our English Scriptures, the Twelve are roughly arranged in chronological order, stretching from the eighth to the fifth centuries before Yahwah Messiah. Among the first half-dozen, all except Joel and Jonah contain internal dates in referring various eighth-century Judean and Israelite kings, and even Jonah can be dated fairly accurately to the reign of Jeroboam II (c. 786-746 BC). The last half-dozen books appear to be later, having been written no earlier than King Hezekiah's reign (c. 715-686 BC), with Malachi, the last of the Old Testament writings, having been penned perhaps as late as around 425 BC.
Finally, a tantalizing progression of themes runs through the twelve books, indicating that those who compiled them into one scroll were inspired to arrange them to present a unified teaching. For instance, Hosea shows how far the Israelites have transgressed—to the point that they are not My people (Hosea 1:9). Joel begins where Hosea leaves off, making extended calls to repentance. Amos repeats Joel 3:16 in Amos 1:2, as if taking up Joel's cry of warning about the coming wrath of Elohim. Obadiah expands on the mention of the downfall of Edom in Amos 9:12. Jonah then narrates the story of Yahwah's judgment on another of Israel's enemies, Assyria, but the Assyrians, unlike the Edomites, repent!
The next book, Micah, cautions the Israelites that Elohim is also judging them. Nahum's opening poetry continues Micah's warning about Elohim's indignation, turning it once again toward Assyria, and confirming that, despite its earlier repentance, Nineveh will soon fall to Babylon. Habakkuk then prophesies that once Babylon conquers Assyria, it will turn its sights on Judah. Zephaniah takes us to the time when Babylon is about to strike, showing just how sinful Judah has become, but the book ends in hope, promising that her captives will return. Haggai, Zechariah, and Malachi deal with those exiles who have returned, illustrating their shortcomings and emphasizing that One whom Elohim has chosen will come to save His people.
Looking at the Minor Prophets in this way reveals the hand of Elohim in its composition and vital part in the canon of the Old Testament.
Next week we will start by looking at the first two minor prophets Hosea and Joel.
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