Old Testament Prophets

Major Prophets (books)

Isaiah Jeremiah Ezekiel Daniel

Pre-Exilic Prophets (Book dates)

Isaiah (740-680 BC) Hosea (785-725 BC) Joel (835-800 BC) Amos (760-753 BC) Obadiah ( 848-840 BC) Jonah (793-758 BC) Micah (735-700 BC) Nahum (663-612 BC) Habakkuk (610-605 BC) Zephaniah (635-625 BC)

Nathan

Found in 1 Kings, 2 Chronicles and Psalms, Nathan served during king Davids reign. One of his notable appearances was concerning when David sinned with Bathsheba. He also appeared when Adonijah attempted to usurp the throne from his father. He also anointed Solomon as Davids successor.

Isaiah

IMAGE Name: "Yahweh is salvation" Author: Isaiah Covers: The Assyrian Empire threat. Destruction of Northern Israel and Damascus. Date: 740-680 BC Setting: Southern Israel Reign of: Uzziah, Jotham (740-735 BC), Ahaz (735-715 BC), Hezekiah (715-686 BC), Manasseh (686-642 BC). Prophesied to: Israel and Judah Theme: The suffering servant Related to: Amoz, Shear-Jashub (A Remnant Shall Return)(Son), Maher-Shalal-Hash-Baz (Swift to the Plunder, Swift to the Spoil)(Son), a prophetess wife. Key Word: Believe Key Figures: Note: See argument for Deutero-Isaiah arguments Outline: 1. Prophesies Against Judah (1:1-6:13) Fiver sermons open the book of Isaiah and serve as the introductory theme to the book. A. Coming Judgment and Blessing (1:1-5:30) Covenant disobedience came with covenant curses, and Israel had committed several. This section of Isaiah opens as a covenant lawsuit establishing the guild of the nation and reparations in the form of repentance were required. The obvious result of a failure to obey this would result in destruction. Isaiah follows by foreseeing the eschatological coming of God to Zion and the peaceful establishment of his kingdom. B. Call of the Prophet (6:1-13) Isaiah recalls his call to become a prophet in the year Uzziah died, which left him concerned about the future of the kingdom. God assured him that he was still in control of the destiny of his people with a vision of Yahweh seated on the throne of heaven. This prompted Isaiah to confess "woe is me". The visions prompted Isaiah to respond to Gods question of "who will go for Us?", he responded "Here I am. Send me." 2. Promise of Immanuel (7:1-12:6) This section gives clues and details about the coming Messiah. He is described as: "Wonderful Counselor", "Mighty God", "Everlasting Father", "Prince of Peace". 3. Prophecies Against the Nations (13:1-23:18) These list Isaiah's or 4. Predictions of Judgment and Blessing (24:1-27:13) Referred to as the "Little Apocalypse" due to its similarities to the book of Revelation. Rather than continuing to focus on historical judgments of other nations, this section looks at a future condemnations of all the nations of earth. God will "swallow up death", invite the righteous to a royal banquet on Mount Zion, and bring the dead to life. 5. Perilous Woes (28:1-33:24) The five woe oracles which announce the coming destruction of Israel, Jusdah and Assyria. As Israel lacked the spiritual sense to listen to His prophets and trusted their own military strategies more, God would speak through the Assyrian invaders. The Lord would wage war against Jerusalem himself and purge the city of sin. Finally, God would destroy the "destroyer" Assyria. 6. Promise of Destruction and Triumph (34:1-35:10) Two apocalyptic prophecies. God will judge all the nations with cataclysmic catastrophes. The mountains will melt, the heavens will dissolve while He gathers the birds of prey to the day of great battle on the Lord's "day of vengeance". Afterwards, the desert will "blossom like a rose". 7. Prayers for Deliverance (36:1-39:8) This section serves as a hinge for the two halves of the book. King Hezekiah's faith and the deliverance of Jerusalem bring this section of the book to a close. However, even with the Kings healing, envoys from Babylon serve to introduce the country as the next threat. 8. Prayers for Deliverance (36:1-39:8) "Book of Consolation". The postexilic renewal. A. The Promise of Peace (40:1-48:22) The prophecies of the postexilic Israel. Here Isaiah gives details about the return and how the Jews would not have to suddenly flee like they did in Egypt. Instead, Cyrus the Great would act as God's "anointed one" to defeat other nations and permit the Hebrews to return to their homeland and rebuild. B. Provision of Peace (49:1-57:21) Details regarding the "Servant of the Lord" and the debates on his identity. C. Program of Peace (58:1-66:24) Isaiah saw the repetition in Israel's pattern of sinfulness, judgment and redemption. Therefore, the countries complete salvation would wait till God's kingdom would come to earth with the future glory of Zion at the center. The book ends with a message of impending doom and deliverance with the recurring theme that "God is with us". "The Lord will come with fire", "all mankind will come to worship Me".

Post-Exilic Prophets (Book Dates)

Haggai (520 BC) Zacharaiah (520-470 BC) Malachai (440-400 BC)

Minor Prophets (books)

Hosea Amos Jonah Micah Nahum Habakkuk Zephaniah Haggai Zechariah Malachi

Exilic Prophets (Book dates)

Jeremiah (630-580 BC) Lamentations (586-575 BC) Ezekiel (593-565 BC) Daniel (540-530 BC)

Ezekiel

Name: "God has strengthened" Author: Ezekiel Date: 593-571 BC Setting: Tel Abib, Southern Mesopotamia near Nippur Reign of: Nebuchadnezzar Prophesied to: Jewish exiles in Babylon Concerning/Message: Theme: Key Word: Glory, watchman, Four Sign Acts Key Phrase: "Son of Man" Key Figures: Jehoiachin Ezekiel was taken into exile along with Jehoiachin and other leading citizens of Judah by the Babylonians in 597 BC. On his thirtieth birthday (July 593), he received his calling as a prophet. He came from a priestly family and many of his prophecies put emphasis on uncleanliness and defilement as well as an emphasis on rebuilding the temple. Key features of the book include mentioning Ezekiel's frailty as being a "son of man" ninety-three times as well as the prophets physical disability with speech and calling him a "watchman". Outline: 1. The Judgment of Judah and Jerusalem (1:1-24:27) This section narrates the details of Ezekiel's calling. He and those he ministered to needed to know that his message came from the Lord and therefore his impairments and human frailty are emphasized. Ezekiel saw the glory of the Lord in a vision involving cherubim (10:20), the Lord seated on His throne overlooking a crystal expanse and asserting His sovereignty over Babylon accompanied by flashes of lightning, flames and radiance. The prophet then fell on his face in awe and worship. Should Ezekiel not warn the people as a watchman does of impending attack then their blood would be on his hands. However, if they heard and did not believe, then their destruction was they own choice. Ezekiel's Four Sign Acts depicted the siege of Jerusalem to depict the fall of the city to the exiles. a. He raised siege works against a model of the city. b. The prophet lay on his side of 430 days to symbolize the accumulated sin of Israel and Judah. c. The Lord made him eat bread made of assorted grains cooked over dung to represent the famine like conditions the besieged city would suffer. d. Ezekiel shaved his head and beard, dividing the hair into thirds. One third was burned, another was cut up with a sword, and the last was scattered to the wind. A small portion was tucked into his belt to symbolize the small remnant of the people who would survive the fall of Jerusalem (4-5). In his second vision, the Lord departed the temple of Jerusalem for the peoples unfaithfulness. They worshiped idols and false gods though various means and God would not share his glory with false deities (8-11). Along with the symbolic acts, Ezekiel told three parables to portray the sinfulness of Judah and its coming judgment. The first compared Jerusalem to a barren charred vine while the second displayed the city as an unfaithful bride. The third dealt with Judah's political situation with a parable involving two eagles, a cedar tree and a vine (17:1-24). 2. The Judgment of the Nations (25:1-32:32) Ezekiel also had a series of oracles against the foreign nations which served as a warning against forming alliances with other nations as they would also suffer God's judgment. Ezekiel delivered a message against Tyre and Egypt. The city of Tyre would be reduced to a bare rock (27:35-36). Egypt, portrayed as a "monster" from the sea (a crocodile from the Nile) would be caught in the Lords net and cast on dry ground to be eaten by the birds (29:6-7, Isa 36:6) 3. The Future Restoration of Israel (33:1-48:35) The Lord would eventually bring about the restoration of the Promise Land despite Israel's unfaithfulness and disobedience. His presence would be enjoyed along with the blessings of the land forever once Israel was cleansed and spiritually and nationally rejuvenated. Ezekiel's vision of the dry bones signify a battlefield littered with dead soldiers who he would prophesy to. The Lord would then put flesh on the remains and breath life into them. This signified God's promise to restore the people of Israel like a resurrection from the grave (37:1-14). The sign act Ezekiel performed involved two sticks, one with the name of Judah and the other Joseph written on them. He then joined the sticks together to signify the reunification of the two kingdoms into one. 38-39 involves the end time invasion of Gog and Magog after Israel is secured in the land. The Lord himself would destroy these invaders. Ezekiel concludes with a vision of the Eschatological Temple where God would return to His temple to dwell among his people. The name of Jerusalem would become "the Lord is there" and the new Temple would measure at 500 on a side, three times larger than the temple during the time of Jesus. The land would be fed by a river which would bring fertility to the land and even bring the Dead Sea to life and fishermen would cast their nets there.

Ezekiel

Name: "God has strengthened" Author: Ezekiel Date: 593-571 BC Setting: Tel Abib, Southern Mesopotamia near Nippur Reign of: Nebuchadnezzar Prophesied to: Jewish exiles in Babylon Concerning/Message: Sign Acts Theme: Key Word: Glory, watchman, Four Sign Acts Key Phrase: "Son of Man" Key Figures: Jehoiachin Ezekiel was taken into exile along with Jehoiachin and other leading citizens of Judah by the Babylonians in 597 BC. On his thirtieth birthday (July 593), he received his calling as a prophet. He came from a priestly family and many of his prophecies put emphasis on uncleanliness and defilement as well as an emphasis on rebuilding the temple. Key features of the book include mentioning Ezekiel's frailty as being a "son of man" ninety-three times as well as the prophets physical disability with speech and calling him a "watchman". Outline: 1. The Judgment of Judah and Jerusalem (1:1-24:27) This section narrates the details of Ezekiel's calling. He and those he ministered to needed to know that his message came from the Lord and therefore his impairments and human frailty are emphasized. Ezekiel saw the glory of the Lord in a vision involving cherubim (10:20), the Lord seated on His throne overlooking a crystal expanse and asserting His sovereignty over Babylon accompanied by flashes of lightning, flames and radiance. The prophet then fell on his face in awe and worship. Should Ezekiel not warn the people as a watchman does of impending attack then their blood would be on his hands. However, if they heard and did not believe, then their destruction was they own choice. Ezekiel's Four Sign Acts depicted the siege of Jerusalem to depict the fall of the city to the exiles. a. He raised siege works against a model of the city. b. The prophet lay on his side of 430 days to symbolize the accumulated sin of Israel and Judah. c. The Lord made him eat bread made of assorted grains cooked over dung to represent the famine like conditions the besieged city would suffer. d. Ezekiel shaved his head and beard, dividing the hair into thirds. One third was burned, another was cut up with a sword, and the last was scattered to the wind. A small portion was tucked into his belt to symbolize the small remnant of the people who would survive the fall of Jerusalem (4-5). In his second vision, the Lord departed the temple of Jerusalem for the peoples unfaithfulness. They worshiped idols and false gods though various means and God would not share his glory with false deities (8-11). Along with the symbolic acts, Ezekiel told three parables to portray the sinfulness of Judah and its coming judgment. The first compared Jerusalem to a barren charred vine while the second displayed the city as an unfaithful bride. The third dealt with Judah's political situation with a parable involving two eagles, a cedar tree and a vine (17:1-24). 2. The Judgment of the Nations (25:1-32:32) Ezekiel also had a series of oracles against the foreign nations which served as a warning against forming alliances with other nations as they would also suffer God's judgment. Ezekiel delivered a message against Tyre and Egypt. The city of Tyre would be reduced to a bare rock (27:35-36). Egypt, portrayed as a "monster" from the sea (a crocodile from the Nile) would be caught in the Lords net and cast on dry ground to be eaten by the birds (29:6-7, Isa 36:6) 3. The Future Restoration of Israel (33:1-48:35) The Lord would eventually bring about the restoration of the Promise Land despite Israel's unfaithfulness and disobedience. His presence would be enjoyed along with the blessings of the land forever once Israel was cleansed and spiritually and nationally rejuvenated. Ezekiel's vision of the dry bones signify a battlefield littered with dead soldiers who he would prophesy to. The Lord would then put flesh on the remains and breath life into them. This signified God's promise to restore the people of Israel like a resurrection from the grave (37:1-14). The sign act Ezekiel performed involved two sticks, one with the name of Judah and the other Joseph written on them. He then joined the sticks together to signify the reunification of the two kingdoms into one. 38-39 involves the end time invasion of Gog and Magog after Israel is secured in the land. The Lord himself would destroy these invaders. Ezekiel concludes with a vision of the Eschatological Temple where God would return to His temple to dwell among his people. The name of Jerusalem would become "the Lord is there" and the new Temple would measure at 500 on a side, three times larger than the temple during the time of Jesus. The land would be fed by a river which would bring fertility to the land and even bring the Dead Sea to life and fishermen would cast their nets there.

Daniel

Name: "God is my Judge", Belteshazzar (Babylonian name) Author: Daniel Date: 605-535 Setting: Babylonian empire, Reign of: Nebuchadnezzar II, Belshazzar, Nabodnidus, Cyrus the Great Prophesied to Recipients: Jews and Gentiles Theme: God's sovereignty over the people of Israel and the nations of the world. Items of interest: Nabonidus Chronicle Key Word: Interpretation (Aramaic: Pesjar) Key Figures: Nebuchadnezzar, Hanahiah (Shadrach), Mishael (Meshach), Azariah (Abednego), Darius of Mede, Belshazzar, Nabonidus, Cyrus the Great Intro: Daniel was a contemporary of Ezekiel and Jeremiah and was also an Intellectual Hostage of Nebuchadnezzar during the exilic time of 605 BC. This meant that he was placed in a three-year training program to learn language (Akkadian), literature (cuneiform script), and the sciences of the Babylonians. This was to prepare the hostages to enter into government service for the Babylonian Empire and even their names were changed to Babylonian ones. Outline: 1. Daniel's personal History (1:1-6:28) A. Four Hebrews (1:1-21) Early into their captivity, Daniel (Belteshazzar) and his friends Hanahiah (Shadrach), Mishael (Meshach), Azariah (Abednego) set themselves apart from other captives by requesting exemption from eating the kings food at his table. This was to uphold the covenant requirements of a kosher diet. They won favor with the guards and God and were considered "10 times better" than all the other prisoners. B. Four Empires (2:1-49) Nebuchadnezzar dreamt of a metallic statue and Daniel was able to interpret it over the courts wise men. Daniel, after a great deal of prayer, identified the various elements of the statue to represent various empires. As the various metals crumbled, so would the governments they represented and that they would eventually be replaced with the kingdom of God. C. Furnace of Fire (3:1-30) Nebuchadnezzar required his government officials to worship a golden statue. Daniel is absent from this event because he had given up his role as a provincial official to serve in the kings court as chief of the wise men. Therefore, his duties were given to Shadrach, Meshach, Abednego. Two additional names are given for this event: Nebuzaradan (Jer 39:9-13) and Neriglissar (Jer 39:3-13) and are even listed in a Babylonian text from the time. When these men refused to bow, they were thrown into a furnace, or kiln. When they did not burn they were released in concordance with the Babylonian Trial by Ordeal, which in this case, prove their innocence. D. Fate of Nebuchadnezzar (4:1-37) Nebuchadnezzar suffered another dream: a great tree was cut down and only the stump was left, wet with the dew "for seven periods of time". The king then gives personal testimony of God's powers, stating the he heard "holy ones" say "the Most High is ruler over the kingdom of men". After a period of insanity (clinical lycanthropy?), his sanity returned and he praised God. E. Fall of Babylon (5:1-30) Skipping over several monarchs, the next section deals with Belshazzar and his father Nabonidus who served in a co-regency with his son. During a banquet, a divine handwritten message appeared on the plaster wall of the palace. The queen Amytis (queen mother and widow to Nebuchadnezzar), suggested Daniel be called for. Daniel interpreted the message to say that God had numbered his kingdom, weighed it on the scales of justice, found it lacking, and would divide it and give it to the Medes and Persians. Babylon fell that same night to Cyrus the Great without a battle and Belshazzar was executed. F. Fearless Prayer (6:1-28) Darius of Mede ruled Babylon (possibly as the governor on behalf of Cyrus, might possibly be named Gubaru), and used his power to pass a law banning prayer. While Darius attempted to release the now eighty year old prophet, he was still thrown into a lions den. Protected overnight by an angel, Daniel survied the Trial by Ordeal and his innocence was proven. 2. Daniel's Prophetic Visions (7:1-12:13) A. Four Beasts (7:1-28) This second half of the book details four prophetic visions of future events directly correlating to the Jewish people. Daniel saw four huge beasts which signified various states much like the vision of the metallic statue. Each of these animals represented a specific government: Winged lion; Babylon, Bear; Medes and Persians, Four-headed Leoopard; Greece, Monster with teeth made of iron; Roman Empire. However, this vision developed further than Nebuchadnezzar's: it instead focused on the ten horns of the fourth beast and a little horn that came up afterwards. Details of a period of war involving an Antichrist figure are outlines and God is pictured as the "Ancient of Days" who judges the little horn. He then presents the kingdom to Christ and is designated as "a on of man". The Lord, in turn, shares the kingdom of God with the saints. B. Ram and Goat (8:1-27) This vision is about a coming clash between Persia and Greece where Greeks would triumph over the Persian empire. 200 years later, Alexander the Great defeated the Persians both at Issus in 333 BC and Arbela in 331 BC. After the "great horn died" in 323 BC, the horn of the goat was "broken" and the kingdom divided into four sections. One of these territories (Syria) produced a little horn, Antiochus IV Epiphanes who persecuted the Jews and desecrated the temple for "2,300 days" and was/is perceived as a type of Antichrist. C. Seventy Sevens (9:1-27) After reading Jeremiah's prophecy of seventy years captivity, Daniel prayed for the sins of his people, knowing they weren't spiritually ready for the end of their exile. The angel Gabriel revealed the prophecy of the seventy "sevens". Seventy sevens (weeks) of years, about the Jews ("your people"), and Jerusalem with Seventy times seven (490 years) would culminate in dealing up "vision and Prophecy" and "anoint the most holy place". D. Israel's Future (10:1-12:13) This final vision is dates in the "third year of Cyrus" (536/535 BC) at the end of the Babylonian Captivity. This vision focused on the Jewish people "in the last days" (10:14) and involved the Hellenistic kingdoms of 331-160 BC after Alexander the Great's empire (11:3-4) was divided. It also traced the future conflicts of the "king of the South"(Egypt) and "king of the North" (Hellenistic Syria under the Seleucids). Furthermore, it described a detailed prophecy about a "vile person" who will rule by "intrigue"(11:21-35) (believed to be Antiochus IV Epiphanese (the 'Little Horn'), but also a reference to the Antichrist). 11:40-50 deals with the Antichrists final defeat at the "time of the end". Chapter 12 closes the book with the promise of the final triumph of God's people in the future messianic era. A "time of distress" will come but those whose names are "written in the book" will "escape" . Daniel is told to seal the prophecy "until the time of the end", because he will "rest" (die), then "rise to your destiny at the end of the days". The ending promises a bodily resurrection to anticipate the participation of the eternal kingdom. Daniel further predicted the whole of the future of Israel: the return from captivity, reconstruction of the temple, conflicts, the coming Messiah and his death. The destruction of Jerusalem and the second temple, the rise of the Antichrist, time of tribulation, the triumphant return, the resurrection of Jewish saints, and the messianic kingdom.

Habbakuk

Name: "Embrace" Author: Habakkuk Covers: Date: 620-605 BC Setting: Reign of: Jehoiakim Recipients: Judah Concerning/Message: Theme: Key Word: Key Figures: Nabopolassar, Nebuchadnezzar Habakkuk seems to have prophesied just prior to the first invasion when Egypt was still in control. He was also a contemporary of Jeremiah, Zephaniah, Daniel and Ezekiel. Even during the time of judgment, the Lord gave his people a prophetic voice and reminded them that they could, even then, turn to Him in repentance. Habakkuk's message is personal, expressing laments in his dialogue with God over His justice and his way of using the Babylonians to punish Judah. God does not rebuke him, but displays an openness to personal dialogue so long as the questioner is willing to wait and listen for Him to speak. The Babylonians declared their independence from the Assyrians under Nabopolassar in 626 BC and captured the cities of Asher and Nineveh in 612 BC. They then finished them off in battle at Haran in 609 BC. Judah was then left under Egyptian control with Jehoiakim as a puppet king. At the battle of Carchemish in 605, Nebuchadnezzar defeated the Egyptians before going south and taking the first wave of exiles (including Daniel) out of Judah in that same year. Outline: 1. Faith Tested (1:1-17) The first question Habakkuk poses is: why does the Lord not punish injustice in Judah (1:1-4)? God often delays judgment to offer mercy, but the prophet believed His inactivity made the problem of injustice worse. Why did the Lord not stop the evil people from covenant infidelity and injustice? God replied that he was not ignoring Habakkuk or the problems infesting Judah, but was in fact answering his prayers in a manner beyond his understanding. He was raising up the Babylonians (Chaldeans) to punish the sins of Judah. 2. Faith Taught (2:1-20) The second question: how can God use the Babylonians as punishment ? How could a God, too holy to even look upon evil, use the Chaldeans when they were even more wicked and violent than Judah?The Lord responded that His purposes were beyond understanding and could not be reduced to formulas used to determine who was most deserving of judgment. He would punish sinners, but in His own time and way. Though He delayed judgment, 2:6-20 guaranteed the final destruction of the Babylonian Empire; they would now experience the violence they inflicted on others in retribution for their crimes. 3. Faith Triumphant (3:1-19) The third question was: will the Lord have mercy? Habakkuk concluded with a prayer for deliverance and a confession of trust that God would do what is right in the midst of Judah's crisis. In 3:16-19, the prophet affirmed that he would rejoice in the Lord and await His deliverance even in Judah's darkest hour and was confident that judgment would turn to salvation.

Jeremiah

Name: "Yahweh lifts up" known as "the weeping prophet." Author: Jeremiah and Baruch Date: 626-562 B.C. Covers: Pre-exilic period to exilic. Setting: Judah Reign of: Josiah (640-609), Jehoahaz (609 BC), Jehoiakim (609-597 BC), Jehoiachin (597 BC), Zedekiah (597-586 BC). Prophesied/Judged/Recipients: Judah Concerning/Message: Return to the Lord, the Babylonians are coming. Theme: Corruption leads to destruction Key Word: "Weeping Prophet" Key Figures: Nebuchadnezzar, Zephaniah, Habakkuk, Hilkiah, Baruch Outline: 1. Call of the Prophet: Fire within (1:1-19) Jeremiah was called to warn of the impending Babylonian exile in Judah's last days. This was something kings and priests hated him for as he highlighted their failures and spoke of the approaching destruction of their cities due to their sinful ways. 2. Concern of the Prophet: Doom of Judah (2:1-25:38) The people of Israel came to believe that the Lord protected them regardless of their lack of faithfulness to him or the covenant. Jeremiah focused his speeches on their defective understanding and their false confidence. Israel, for their alliances to Egypt and Assyria, was compared to an unfaithful wife for trusting in men rather than God. At the time, Judah was capable of avoiding this disaster under the early reign of Jehoiakim. The Lord was ready to destroy His temple and Jerusalem for its willingness to believe in false prophets and empty ritual practices rather than display true obedience. Jeremiah expressed a series of laments, complaints and confessions, which reflect some of the Psalms of Lament. When the people refused to abandon their ways, Jeremiah smashed a clay jar symbolizing the inevitable destruction to come. 3. Rejection of the Prophet: Personal Illustrations (26:1-45:5) Jeremiah suffered various persecutions for his unpopular messages of Jerusalem's destruction. Even after its fall in 586 BC, the people continues to sin and the prophet was kidnapped and taken to Egypt. However, the Lord offered a message of hope in which he promised to return the exiles after 70 years and to restore Israel and make a new covenant with his people. "For I know the plans I have for you.... to give you a future and a hope" (29:11) Jeremiah warned king Zedekiah that submission to Babylon was the only way to spare Israel from destruction. However, the king continued his resistance. The siege of Jerusalem lasted a year and a half and Zedekiah attempted to flee, but was captured near Jericho by the Babylonian army. Nebuchadnezzar killed his sons and blinded him before taking as a prisoner. Jeremiah in the meantime was freed from prison by the Babylonians but was abducted to Egypt by Jewish rebels. 4. Oracles Against the Nations: Judgment of the Lord (46:1-51:64) The restoration of Israel would include the judgement of its enemies. These punishments were listed in a series of oracles against nine foreign nations: Egypt, Philistia, Moab, Ammon, Edom, Damascus, Kedar and Hazor, Elam, and Babylon. While Babylon was His hammer of judgment against Israel, it would be brought to an account for the suffering it inflicted. 5. Epilogue: The Fall of Jerusalem "The words of Jeremiah end here" (51). The last records deal with the sacking and destruction of the temple as well as King Jehoiachin's deportment to Babylon in 597 BC.

Micah

Name: "who is like Yahweh" Author: Micah Covers: Assyrian Crisis Date: 740-689 BC Setting: Southern and Northern Kingdoms Reign of: Jotham, Ahaz, Hezekiah Prophesied to: Judah Concerning/Message: Theme: Divine Lawsuit, "who is a God like you?" Key Word: Remnant, "shema" Heb =Listen Key Figures: Isaiah, Sennacherib Micah prophesied to the southern and northern kingdoms during the Assyrian crisis and was a contemporary of Isaiah. Samaria fell to the Assyrians in 722 BC and Judah became their vassal after it and forty-six cities were invaded. Jerusalem was spared when the Lord interceded in response to Hezekiah's faith. Outline: 1. Message of Judgment: "Hear All People (1:1-2:13) Through various legal and illegal means, neighbors conspired to steal the birth right lot lands of their fellows and the land became full of the injust and corrupt. This was significant because these lots were gifts from God and were not to permanently change hands. The property could be sold to pay off a debt, but was to be returned to the original owners in the Year of Jubilee, every fiftieth year (Leviticus 25). Because stealing this God given land had become commonplace, Micah announced that a foreign army would take possession of the land of Israel as it's people went into exile, robing them of their homes as they had robbed their neighbors. 2. Message of Hope: "Hear, Heads of Jacob" (3: 1-5:15) Micah directly lay the blame of the spiritual and moral corruption on Israel's sinful leaders. They had created an environment where their rulers were compared to cannibals who chopped people up and made them into stew (3:1-4). Their homes would be taken from them as they had taken the belongings of others. Their cries for mercy would be ignored and the Lord would give them no heed as they had failed to give grace to others in their darkest hour. In the center of the book comes an extension of the prophecy regarding the future Messiah (4:1-5:15). Micah stated that the future birthplace of the Messiah would be in Bethlehem (5:2). 3. Message of Pardon: "Hear, O Mountains" (6:1-7:20) The final section acts as a scene from a court as Micah calls the people into a courtroom as the Lord brings both his judgment and a lawsuit against His people. The mountains and heavens acted as witnesses to hear the indictments against Israel as they had been present to witness the sealing of the covenant between God and Israel in the days of Moses (Deut 4:26, 30:19). Israel had not upheld their side of the agreement as the Lords Covenant partner. While He did not have a primary interest in their offerings and their extravagance, He did care about the people's humility and obedience as should be reflected in their lifestyle of mercy and justice toward their neighbors. Once again, this book concludes with a message of hope and renewal for the future of Israel.

Additional Prophets

Shemiah Iddo Azariah Jahaziel Ahijah Jehu Elijah Elisha Nathan

First vision of Ezekiel (Ezekiel 1-3)

The Lord appeared to Ezekiel and commissioned him to be a prophet to his fellow exiles.

Elija (prophet)

This famous prophet appears throughout 1-2 Kings and is frequently referenced throughout the New Testament and the book of Ezra. The stories concerning this prophet are many, but in particular, he dealt with the corruption of the king Ahab in Samaria and his famously wicked wife Jezebel who tried to introduce Baal worship in Israel. His successor was Elisha.

Ezekiel: Judgment against Tyre (Ezekiel 27- 28:2)

Tyre was a financial giant in the time of Ezekiel. The capital of Phoenicia, it was a trading center and seaport. however, they rejoiced when Judah fell because it eliminated their rival. The message of judgment stated that the Lord would bring an enemy army against Tyre and reduce the city to bare rock and a place to cast fishing nets. Ezekiel portrays the city as a stately ship made from the many products of its trade partners. However, a powerful wind would eventually shatter the ship and it would sink into the heart of the sea. Nebuchadnezzar lay siege to Tyre in 585-572 BC and destroyed many of its buildings. However, the citizens retreated to an island fortress. Alexander the Great eventually reduced the citadel to rubble in 332 BC and cast its remains into the sea.

Jehu (prophet)

1 Kings 16: Then the word of the Lord came to Jehu son of Hanani concerning Baasha: 2 "I lifted you up from the dust and appointed you ruler over my people Israel, but you followed the ways of Jeroboam and caused my people Israel to sin and to arouse my anger by their sins. 3 So I am about to wipe out Baasha and his house, and I will make your house like that of Jeroboam son of Nebat. 4 Dogs will eat those belonging to Baasha who die in the city, and birds will feed on those who die in the country." 8 In the twenty-sixth year of Asa king of Judah, Elah son of Baasha became king of Israel, and he reigned in Tirzah two years. 7 Moreover, the word of the Lord came through the prophet Jehu son of Hanani to Baasha and his house, because of all the evil he had done in the eyes of the Lord, arousing his anger by the things he did, becoming like the house of Jeroboam—and also because he destroyed it. 9 Zimri, one of his officials, who had command of half his chariots, plotted against him. Elah was in Tirzah at the time, getting drunk in the home of Arza, the palace administrator at Tirzah. 10 Zimri came in, struck him down and killed him in the twenty-seventh year of Asa king of Judah. Then he succeeded him as king. 11 As soon as he began to reign and was seated on the throne, he killed off Baasha's whole family. He did not spare a single male, whether relative or friend. 12 So Zimri destroyed the whole family of Baasha, in accordance with the word of the Lord spoken against Baasha through the prophet Jehu—

Shemaiah (prophet)

A minor prophet who is mentioned during the reign of Rehoboam (928-911 BC) of Jerusalem and appears in 2 Chronicles 12. 12 After Rehoboam's position as king was established and he had become strong, he and all Israel[a] with him abandoned the law of the Lord. 5 Then the prophet Shemaiah came to Rehoboam and to the leaders of Judah who had assembled in Jerusalem for fear of Shishak, and he said to them, "This is what the Lord says, 'You have abandoned me; therefore, I now abandon you to Shishak.'" 6 The leaders of Israel and the king humbled themselves and said, "The Lord is just." 7 When the Lord saw that they humbled themselves, this word of the Lord came to Shemaiah: "Since they have humbled themselves, I will not destroy them but will soon give them deliverance. My wrath will not be poured out on Jerusalem through Shishak. 8 They will, however, become subject to him, so that they may learn the difference between serving me and serving the kings of other lands."

Amos' five visions

Amos received these visions while at the temple in Bethel. During this narrative there is a confrontation between the Priest of Bethel and Amos, which reflects the corruption infesting Israel's leadership. The first two visions were of two natural disasters: a locust plague and a fire which swept through the land. . The locusts would consume all the vegetation and the fire would consume all of the food and water. In the third vision, Amos saw the Lord measuring a wall with a plumb line (a cord with a weight attached to the bottom to determine vertical lines) measuring the straightness of the wall. The points was that Israel did not measure up to God's standards of righteousness and had become unstable. The fourth vision involved a basket of summer fruit, emphasizing the ripeness of Israel for judgment. In his fifth vision, Amos saw Yahweh standing and ordering the destruction of Israel's idolatrous sanctuary at Bethel.

Balaam Oracles

Balaam was a wicked prophet in the Bible and is noteworthy because, although he was a wicked prophet, he was not a false prophet. That is, Balaam did hear from God, and God did give him some true prophecies to speak. However, Balaam's heart was not right with God, and eventually he showed his true colors by betraying Israel and leading them astray. Balaam's seven prophecies were seven blessings on God's people; it was God's enemies who were cursed. In Numbers 22—24, we find the story about Balaam and the king of Moab, a man called Balak. King Balak wanted to weaken the children of Israel, who on their way to Canaan had moved in on his territory. Balak sent to Balaam, who lived in Mesopotamia along the Euphrates River (Numbers 22:5), and asked him to curse Israel in exchange for a reward. Balaam, of course, had no power, in himself, to curse Israel, but, if God were willing to curse Israel, Balaam would be rewarded through Balak. Balaam first offered fourteen sacrifices on seven altars and met with the Lord (Numbers 23:1-5). He then declared the message God gave him: a blessing on Israel: "How can I curse / those whom God has not cursed? / How can I denounce / those whom the Lord has not denounced?" (verse 8). Balaam again spoke a blessing: "I have received a command to bless; / he has blessed, and I cannot change it" (verse 20). Then "the Spirit of God came on him and he spoke his message" (Numbers 24:2-3). The third message was not what the Moabite king wanted to hear: "How beautiful are your tents, Jacob, / your dwelling places, Israel!" (verse 5). Then he gave the king four more prophecies, gratis. In the fourth prophecy, Balaam foretold of the Messiah: "A star will come out of Jacob; / a scepter will rise out of Israel. / He will crush the foreheads of Moab, / the skulls of all the people of Sheth" (verse 17).

Daniel's writing on the wall (Daniel 5)

Belshazzar was serving as a co-regent with his father Nabonidus from 553-539 BC and were the last kings of the Babylonian Empire. On October 12, 539 BC Babylon fell to the Medes and the Persians. On that same evening a hand written message appeared on the plaster wall where a banquet was being held appeared reading: MENE numbered MENE numbered TEKEL weighed PERES divided. The king couldn't find anyone to read or explain the message until Amytis (queen mother and widow of Nebuchadnezzar) suggested they call for Daniel. He weighed the message as: God had numbered the kingdom of the Babylonians, weighed it on the scales of justice, found it lacking, and would divide it and give it to the Medes and Persians. Babylon fell that same night.

Amos' Eight Oracles

Each Oracle given begins with, "for three sins..., even for four, I will not turn back my wrath" and God is portrayed as a roaring lion. Each of these oracles were against eight nations, six of them foreign as well as Judah and Israel. Damascus (1:3-5): "they ripped through Gilead like threshing boards with iron teeth." The house of Hazael would be set on fire and it would devour the stronghold of Ben-hadad. The gate bars of Damascus would be broken and then inhabitants of the Valley of Aven would be cut off and the one who "holds the scepter from Beth-eden" and the people of Aram will go into exile in Kir. Gaza (1:6-8): "Deported a whole community and sold them to Edom." The wall of Gaza would be set on fire which would devour its strongholds. The inhabitants of Ashdod and "the one who holds the scepter from Ashkelon" would be cut off. Tyre (1:9-10): Sold Israel into slavery to Edom after taking them as captives. Once again, their strongholds would be set on fire and crumble. Edomites (1:11-12): "He chased his treaty partner with a sword, he wiped out his allies." They also partook in with the Ammonites in their slaughter. Teman and the strongholds of Bozrah would be devoured by fire. Ammon (1:13-15): "they ripped open Gilead's pregnant women, so they could expand their territory. The inhabitants and their king would go into exile after their strongholds were devoured by fire and the wall of Rabbah fell. Moabites (2:1-3): These people desecrated the royal tomb of the king of Edom and burned his bones as a sign of contempt. It's punishment is described as a fire which shall devour its strongholds of Kerioth, and it shall die amid uproar, shouting and the sound of the trumpet. God will cut off the ruler and the officials with him. Judah (2:4-5): Both Israel and Judah were guilty unfaithfulness towards Yahweh. For this sin, the Lord would set fire to the strongholds of Jerusalem and they would be devoured. Israel (2:6-16): Guilty of covenant unfaithfulness and the oppression of justice and the needy. Essentially, the oracle describes the conditions of the siege and exile carried out by Babylon.

Ezekiel: Judgment against Egypt (Ezekiel 29:2-32:2)

Egypt had proved to be an issue to the Israelites before the Babylonian invasion. A military alliance had been made between the two and often Egyptian aid never came. Ezekiel delivered a series or oracles against the nations for this treachery. Describing the Pharaoh as a crocodile, or "monster" from the Nile River, the prophet began his illustration. The Lord would catch him in His net, put hooks in his jaws and cast him into an open field to be consumed by the birds of the air.

Second vision of Ezekiel (Ezekiel 8-11).

Ezekiel saw the glory of the Lord depart from Jerusalem, removing his protective presence because the people defiled the temple with idolatry and wickedness.

Ahijah (Prophet)

Found in 1 Kings 11:29, 14:2, 14:18, 9:29 and 2 Chronicles 9:29. As Solomon aged, his many foreign wives turned him from the Lord and he eventually followed Ashtoreth and built a place for Chemosh, the god of Moab and Molek the god of the Ammonites. Therefore Yahweh resolved to take the kingdom from him and give it to someone else and only leave one tribe for Jerusalem. At this point, rebellion began and God raised up Jeroboam, who Ahijah proclaimed the ruler of ten of Israel's twelve tribes, and Hadad the Edomite and Rezon who was Solomon's adversary. 26 Also, Jeroboam son of Nebat rebelled against the king. He was one of Solomon's officials, an Ephraimite from Zeredah, and his mother was a widow named Zeruah. 27 Here is the account of how he rebelled against the king: Solomon had built the terraces[a] and had filled in the gap in the wall of the city of David his father. 28 Now Jeroboam was a man of standing, and when Solomon saw how well the young man did his work, he put him in charge of the whole labor force of the tribes of Joseph. 29 About that time Jeroboam was going out of Jerusalem, and Ahijah the prophet of Shiloh met him on the way, wearing a new cloak. The two of them were alone out in the country, 30 and Ahijah took hold of the new cloak he was wearing and tore it into twelve pieces. 31 Then he said to Jeroboam, "Take ten pieces for yourself, for this is what the Lord, the God of Israel, says: 'See, I am going to tear the kingdom out of Solomon's hand and give you ten tribes. 32 But for the sake of my servant David and the city of Jerusalem, which I have chosen out of all the tribes of Israel, he will have one tribe. 33 I will do this because they have[b] forsaken me and worshiped Ashtoreth the goddess of the Sidonians, Chemosh the god of the Moabites, and Molek the god of the Ammonites, and have not walked in obedience to me, nor done what is right in my eyes, nor kept my decrees and laws as David, Solomon's father, did. 34 "'But I will not take the whole kingdom out of Solomon's hand; I have made him ruler all the days of his life for the sake of David my servant, whom I chose and who obeyed my commands and decrees. 35 I will take the kingdom from his son's hands and give you ten tribes. 36 I will give one tribe to his son so that David my servant may always have a lamp before me in Jerusalem, the city where I chose to put my Name. 37 However, as for you, I will take you, and you will rule over all that your heart desires; you will be king over Israel. 38 If you do whatever I command you and walk in obedience to me and do what is right in my eyes by obeying my decrees and commands, as David my servant did, I will be with you. I will build you a dynasty as enduring as the one I built for David and will give Israel to you. 39 I will humble David's descendants because of this, but not forever.'"

Elisha (prophet)

Found in 1-2 Kings, Elisha was Elijah's successor and both served during the time of the dynasty Omri, who was in alliance with Phoenicia. This was when king Ahab was in power in Samaria and his wife Jezebel was trying to introduce Baal worship in Israel. Elisha then recruited Jehu to revolt against Ahab and succeed him while Elijah anointed him.

Azariah (Prophet)

Found in 2 Chronicles 15, Azariah was the son of Oded and a prophet who spoke to King Asa of Judah. His reign is remembered for its spiritual reforms and he likely served from 913-910 BC or 873-869 BC. "Listen to me, Asa and all Judah and Benjamin. The Lord is with you when you are with him. If you seek him, he will be found by you, but if you forsake him, he will forsake you. 3 For a long time Israel was without the true God, without a priest to teach and without the law. 4 But in their distress they turned to the Lord, the God of Israel, and sought him, and he was found by them. 5 In those days it was not safe to travel about, for all the inhabitants of the lands were in great turmoil. 6 One nation was being crushed by another and one city by another, because God was troubling them with every kind of distress. 7 But as for you, be strong and do not give up, for your work will be rewarded." King Asa then removed all the idols from Judah and repaired the altar of the Lord. After, he assembled all of Judah and Benjamin in Jerusalem where sacrifices to God were made and: 13 All who would not seek the Lord, the God of Israel, were to be put to death, whether small or great, man or woman. 14 They took an oath to the Lord with loud acclamation, with shouting and with trumpets and horns. 15 All Judah rejoiced about the oath because they had sworn it wholeheartedly. They sought God eagerly, and he was found by them. So the Lord gave them rest on every side. https://www.biblegateway.com/passage/?search=2%20Chronicles+15&version=NIV

Jahaziel

Found in 2 Chronicles, Jahaziel served during the time of Jehoshaphat when the Ammonites waged war against him. 14 Then the Spirit of the Lord came on Jahaziel son of Zechariah, the son of Benaiah, the son of Jeiel, the son of Mattaniah, a Levite and descendant of Asaph, as he stood in the assembly. 15 He said: "Listen, King Jehoshaphat and all who live in Judah and Jerusalem! This is what the Lord says to you: 'Do not be afraid or discouraged because of this vast army. For the battle is not yours, but God's. 16 Tomorrow march down against them. They will be climbing up by the Pass of Ziz, and you will find them at the end of the gorge in the Desert of Jeruel. 17 You will not have to fight this battle. Take up your positions; stand firm and see the deliverance the Lord will give you, Judah and Jerusalem. Do not be afraid; do not be discouraged. Go out to face them tomorrow, and the Lord will be with you.'"

Amos

Name: "burden bearer" Author: Amos Date:760 BC Setting: Northern Israel, Samaria Reign of: Uzziah and Jereoboam II (North and South kingdoms) Prophesied to: Northern Israel (Judah), Bethel Concerning/Message: Theme: Seek the Lord and find salvation. Key Word: Rebellion, Key Phrases:"For three sins..., even for four, I will not turn back my wrath". "Hear this word". Amos was a wealthy shepherd from the village of Tekoa in Judah. His prophecies consisted of warnings of the coming judgment God was preparing to send. At this time, Northern Israel was enjoying a period of great prosperity, but Amos' message indicated that it was about to end. Outline: 1. Eight Oracles of Judgment Against the Nations (1:1-2:16) The first prophecy introduces God as a roaring lion who would roar out His judgment against them. The Israelites had taken God for granted, trusting that His grace and protection would always be available. An earthquake occurred in Israel two years later. The next section describes the sins and their corresponding punishments for eight nations, six of them foreign and the other to being Judah and Israel. 2. Three Sermons of the Coming Judgment of Israel (3:-6:14) By seeking the Lord and upholding justice, Israel could avoid the judgment of God and avert disaster. If the people of Samaria did not repent, Israel would be like a Lamb torn out of the mouth of a lion. Amos took the people to task by comparing the wealthy women to well-fed cattle who would be led away ask captives with hooks in their noses. While many lounged in luxury and perverted covenant feats, others were oppressed the poor for their own gain. Those who committed this transgression against justice would be the first taken into exile. 3. Fiver Visions of Israel's Coming Judgment (7:1-9:10) Amos received five visions at the temple in Bethel which being by displaying God's grace in delaying the judgment against Israel. However, in the end the visions emphasize His resolution to destroy if the people do not repent. Amos was confronted by a priest at Bethel who pointed out that his message was rejected by the leaders of the north. First and second: Amos saw two natural disasters; a locust plague, and a fires which swept through the land. Third: The Lord measured a wall with a plumb line, meaning that Israel did not measure up to Gods standards of righteousness, therefore the nation would crumble like an unstable wall. Fourth: Amos saw a basket of summer fruit, indicating the nations ripeness for judgment. Fifth: Yahweh ordered the destruction of Israel's idols at the sanctuary in Bethel. The people viewed the religious rituals as a means of providing protection against calamity. But the walls would collapse and destroy those gathered for worship. 4. Five Promises of Israel's Restoration (9:11-15) Amos concluded with a series of five messages of hope for the nations future. God promised to restore the Davidic dynasty, make Israel victorious over her enemies, agricultural productivity, future prosperity, and finally permanent settlement in the land.

Nahum

Name: "comfort" Author: Nahum Covers: Prophecy of the fall of Nineveh Date: 650-620 BC? Setting: Pre-Exilic Reign of: Josiah Prophesied to: Judah Message to: Judah Theme: Judgment of guilt Key Word: Vengeance Key Figures: Jonah, Sinsharishkun (Assyrian king at the time of Nineveh's fall). Artifacts: The Babylonian Chronicles Little is known about Nahum except that he was the counterpart to Noah and his hometown was Elkosh. As with the book of Jonah, the book of Nahum ends with a question referencing how the Lord was gracious and slow to anger, but unwilling to excuse the guilty. Interestingly, the Assyrian king Sinsharishkun's (627-612 BC) name means "sin has established the king". After Jonah's ministry, the Assyrians repented of their ways and they were spared destruction. However, a generation later, they were again brutalizing their neighbors. Therefore, God decided to destroy this nation. In 612, the Medes and Babylonians jointly attacked the city of Nineveh in 612 BC and destroyed it. Outline: 1. Destruction of Nineveh Decreed (1:1-15) Nahum begins his prophecies with a portrayal of Yahweh as the Divine Warrior: a holy God who is jealous of His honor and reputation. The Lord who exacts vengeance on His enemies; at his approach the earth trembles, the sea and rivers dry up and the mountains tremble. His attributes are absolute power and perfect righteousness to be a refuge for those who humbly trust Him, and the destroyer of those arrogant enough to oppose him. 2. Destruction of Nineveh Described (2:1-13) The second oracle directly turns to Nineveh and it's destruction. Assyria would become the victim of an invading army led by the Lord Himself as they had invaded others with their sieges. Nahum used present tense to describe the events as they would happen with the uniforms and weapons of the Assyrians painted with blood. 3. Destruction of Nineveh Defended (3:1-19) The third oracle was the dead sentencing of Nineveh. God demanded the Assyrians experience the same suffering and degradation they had inflicted on others.

Jonah

Name: "dove" Author: Jonah Date: 770-750 BC Setting: Northern Israel, Assyrian city Nineveh Reign of: Jeroboam II Prophesied to : Northern Israel, Nineveh Concerning/Message: Theme: All peoples who come to the Lord. Key Word: Prepare or Appoint Nineveh was a Mesopotamian city located on the Tigris River (modern day Iraq). It wasn't only the capital of Sennacherib, but the worship center for the goddess Ishtar and trade city. In the early seventh century it was expanded to 1800 acres and 120,000 residents for the city proper and also features the library built by Ashurbanipal later in 669-627 BC. However, the conflict in this story isn't about Israel and Assyria, but Jonah's unwillingness to preach God's forgiveness knowing He would grant it. The first part of Jonah is about God's mercy to his disobedient runaway prophet. The second is about the Lord's mercy to the people of Nineveh. Outline: 1. Jonah Flees from His Prophetic Calling (1:1-2:10) A. Jonah's Disobedience and its Consequences (1:-17) Jonah fled to Joppa on the Mediterranean coast and boarded a ship to Tarshish going the opposite direction of Nineveh once he received his orders. A storm threatening the safety of those on board eventually compelled the sailors to throw him overboard to appease God. B. Jonah's Deliverance and Thanksgiving (2:1-10) The following verses follow the form of a Psalm of thanksgiving. Jonah cried out from the belly of the fish in thanks for the Lord saving his life. 2. Jonah Fulfills His Prophetic Calling (3:1-4:11) A. Jonah's Obedience and Nineveh's Repentance (3:1-10) Once Jonah was released from the whale, he went to Nineveh where he announced that the city would be destroyed in forty days. The people of the city took his warning seriously and expressed repentance by wearing sackcloth, fasting, and crying out to God. The Lord relented in the face of their penitence. B. Jonah's Displeasure at the Lord's Salvation (4:1-11) Jonah, however, was less than pleased that God spared the city and expressed it in anger. This was precisely why he had refused to go to Nineveh in the first place. The Lord then used a vine, a worm and a scorching east wind to display the prophets misplaced priorities. "Should I not be concerned about that great city?" (4:11) displayed His concerns for all people.

Haggai

Name: "festal" Author: Haggai Covers: Rebuilding the temple Date: 520 BC Setting: Post-exilic Jerusalem Reign of: Darius Prophesied to:Returned exiles of Jerusalem Message: Theme: Key Word: Signet Key Figures: Zechariah, Sheshbazzar, Zerubbabel Haggai worked in tandem with Zechariah to challenge the post-exilic community to resume work of rebuilding the temple. He delivered four messages in a fifteen-week period: August-December 520 BC. This was after Sheshbazzar and Zerubbabel have built the altar with the first wave of returned exiles. The disillusioned Israelites needed encouragement as they had given up on finishing the Lord's house. Outline: 1. First Message: Rebuking (1:1-15) (August 29) The people believed they were too poor to rebuild the temple, Haggai countered that they were in poverty because of their failure to build it. Instead, they had devoted their time to their own homes. Haggai challenged the people to "set you heart on it" and "consider" their ways and the potential consequences of their selfishness and greed. 2. Second Message: Recharging (2:1-9) (October 17) Another obstacle the community faced was its limited resources. This made it difficult to remember the former glory of Solomon's first temple in comparison with the reduced circumstances of the second temple. The Lord encouraged the people to be strong, rejoice and remember His presence among them so they might be recharged. This enabled the people to complete their task. After, Ezra 6:8 indicates that Darius ordered his officials to pay for the cost of the temple out of the royal treasury. The Lord promised that the new temple would surpass the glory of the first. 3. Third Message: Ruling (2:10-19) (December 18) Haggai's encouragement to the people was to "give careful thought" to their ways and realize they and their offerings were unclean. However, their punishment would turn into a blessing once they repented. At this point, the community had experienced a poor harvest and economy. From that day forward the Lord promised that He would provide the abundant blessings of the Mosaic covenant rather than curses if they continued to seek the Lord. 4. Fourth Message: Reigning (2:20-33) (December 18) Haggai's final message promised to bless Zerubbabel, the governor of Judah, grandson of Jehoiachin, and of the line of David. The Lord promised to make Zerubbabel "like a signet ring" and reverse the curse the prophet Jeremiah announced against Jehoiachin as the representative of the house of David (Jer 22:24-25). Prior to this, the Lord temporarily rejected the line of David, but He would once again restore the Davidic king as His human vice-regent and representative of Heavenly rule.

Zephaniah

Name: "hidden" Author: Zephaniah Covers: Josaiah's period of reforms, end of Neo-Assyrian Empire. Date: 630-625 BC Setting: Judah Reign of: Josiah Recipients: Judah Concerning/Message: Theme: "seek the Lord, all you humble of the earth... Seek righteousness, seek humility" (2:3), Day of the Lord. Key Word: Seek Key Figures: Hezekiah (great-grand father and king from 715-686 BC), Jeremiah Zephaniah's condemnation of Judah's idolatry indicates that he began his ministry prior to Josiah's reforms and therefore may have had an influence in them taking place. He began his ministry around the same time Jeremiah began his, which began in 627 BC, the kings thirteenth year. This was when the Neo-Assyrian Empire was crumbling and the Babylonians began their rise to power. Interestingly, his great grandfather was king Hezekiah as this explains why four generations of this prophets lineage were listed. Outline: 1. Judgment of Judah (1:1-2:3) The day of the Lord is the central theme of this book and what Zephaniah warned was "near" with repeated references. After this warning, the prophet refocused his message on Yahweh's impending judgment for Judah's idolatry. The people erroneously presumed that because they were God's chosen, that they would come to no harm. 2. Judgment of the Nations (2:4-15) Zephaniah referenced the nations from the points of the compass. Philistia in the west, Moab and Ammon in the east, Cush in the south, and Assyria in the north. This was to demonstrate the encompassing nature of God's judgment. Though the surrounding nations would harass Judah, the remnants would come to possess these nations when they were restored. 3. Justification of the Remnant (3:1-20) Zephaniah warned that the day of the Lord's judgment against Judah and the other nations was approaching. In the eschatological days of God, he would purge evildoers from His people and purify the speech of all peoples so they might worship and serve Him. Zephaniah stressed that the Lord's blessings were for the "humble" who put their trust in Him (3:11-12, cf. 2:3).

Malachi

Name: "my messenger" Author: Malachi Date: 435-430 BC Setting: Judah Reign of: Prophesied to: Postexilic Judah Concerning/Message: Theme: disputation Key Word: Curse, intermarriage, "but you say" Key Figures: Ezra, Nehemiah, Elijah (future) Malachi represents the last of the classical prophets, and his book closes the Old Testament. The name might be a title, but it does remind others that he is God's prophet. There aren't any specific details regarding Malachi's ministry. We do know he prophesied during the postexilic rebuilding efforts and the term "governor" (1:8) fits in the Persian era. He dealt specifically with the problems of intermarriage, corrupt priests, failure to pay tithes and injustice. His final message is a call to repentance. The book is arranged around disputations in which the Lord dialogues with His people with a series of questions and answers. It raises twenty-three question following a pattern of: (1) accusation, (2) interrogation, (3) refutation, (4) conclusion. This form reflects the people's spiritual condition as the recurring expressions "but you say" displays their argumentative and disrespectful manner towards God. Outline: 1. God's Love Announced (1:1-5) The people questioned the Lord's love for them. Their impoverished struggles and oppression leading them to doubt God's care for them. They were reminded that the Lord chose Jacob over Esau and his decedents received His favor so they could act as a blessing to the whole world. 2. God's People Denounced (1:6-4:3) A. Question of Worship (1:6-2:9) The people were to offer unblemished sacrifices. however the priests were allowing people to offer lame, sick and disabled animals. This was unacceptable and if it continued and the priests refused to fear God, he would reject them. B. Question of Divorce (2:10-16) The covenant of marriage was being violated in two ways: One, there was intermarriage with women who worshiped foreign gods. Second, divorce had become commonplace when it was intended as a life long bond. Divorce was permitted, but there were strict regulations accompanying it. C. Question of Justice (2:17-3:5) The people constantly questioned the Lord if He was committed to punishing the wicked and rewarding the righteous. He would send a messenger to prepare for his coming. D. Question of Tithing (3:6-12) The Lord charged the people with theft as they failed to give their tithes as required by Mosaic law. Thee tithes not only provided for the Levite priests,and the poor and needy, and celebrations, but reminded the people that everything they owned they owed to God. E. Question of Rewards (3:13-4:3) The people again challenged the Lord by asking if there was any benefit in serving HIm. To them, the wicked prospered and got away with their sins. God responded by stating that there were two fate for the righteous and the wicked. The virtuous' names would be recorded in the "scroll of remembrance" while the wayward would be burned up by useless chaff. 3. God's Messenger Pronounced. God promised that He would send the prophet Elijah prior to the future Day of the Lord to restore His people. This expands on the promise that He would send His "messenger" to prepare for His coming (3:1). Elijah would call on the people to repentance. The new Testament explains that John the Baptist fulfills this prophecy as he resembled Elijah in appearance, diet and in the same spirit as Elijah as he called people to repent. (Matt 3:4, 11:10-14; Kgs 1:8)

Hosea

Name: "salvation" Author: Hosea Date: 755-720 Setting: Pre-exile Reign of: Jeroboam II (North Kingdom), to Hezekiah (south) (see kings list of north and south). Prophesied to: Pre-exilic Israel Concerning/Message: faithfulness Theme: Unfaithful Wife Key Word: Repent Key Figures: Gomer(wife) See: https://www.britannica.com/topic/biblical-literature/From-the-period-of-the-divided-monarchy-through-the-restoration Hosea prophesied starting from a time of economic and spiritual prosperity, intrigue, and the preexilic corrupted environment of Israel. An outstanding detail of this prophet however, is that God commanded Hosea to marry a promiscuous and unfaithful wife, Gomer, who subsequently gave him three children with symbolic names. The woman and the children were metaphors of Israel's unfaithfulness to the covenants and God through worshiping other gods. Outline: 1. Personal and National Problem: Unfaithfulness (1:1-3:5) Gomer and Hosea's marriage was representative of the relationship between God and Israel. 2. Prospect of Judgment and Salvation (4:1-14:9) Hosea directly ministered to the issue of Israels infidelity and acted as a prosecuting attorney, charging them with three indictments. "The Lord has a charge to bring against you who live on in the land." (4:1) "They have broken the covenant; they were unfaithful to me there." (6:7) "The Lord has a charge to bring against Judah; he will punish Jacob according to his ways and repay him according to his deeds." (12:2) 4-14 consists of three cycles which alternated between messages of judgment and salvation, reflecting that while God would punish Israel, he would not reject them forever and would eventually restore them. A. Judgment for Israel's Rebellion (4:1-6:3) The ultimate fault for Israel's disobedience lay with the corrupt and perverse priests and prophets who failed to teach the word of God. Unfortunately, this lead to the people being punished for their ignorance. B. Judgment Results in Israel's Ruin (6:4-11:11) Hosea then delivered two extended indictments of Israel's sin against God, detailing how they were to be punished for their crimes. Corrupt business practices which deceived and defrauded their partners and those in need. This is highlighted by the face that four of Israel's last six kings were murdered by their successors. C. Judgment Turns to Restoration (11:12-14:9) Hosea then offers a final message of hope and promise for the salvation of Israel and it's restoration. When Israel trusted in God rather than false idols and military alliances, He would turn back to them.

Obadiah

Name: "servant of Yahweh" Author: Obadiah Covers: Sins of the Edomites Date: 840-830 BC Setting: Edom (capital Petra) Prophesied to: Judah and Edom Message: Doom of Edom Theme: Judgment Key Word: Pride Little is actually known about Obadiah, but the book is the shortest in the Old Testament. It provides no details about the prophet or the time of his ministry. However, some scholars place the time of Edom's revolt against Judah in the early parts of the ninth century (2Kgs 8:20-22, Chron 21:8-20) while other suggest it was in the aftermath of the Babylonian conquest of 586 BC. However, the key theme of the book is the announcement that God would judge Edom (Seir) for its participation with Judah's enemies in the plundering of Jerusalem. Remember that the Edomites were descendants of Esau and their relationship reflected that of the two brothers. During the wilderness wanderings, Edom refused Israel safe passage through their territories (Num 20:14-21). Later it was conquered and brought into the kingdom by David until its revolt during the reign of Jehoram two centuries later (2 Kgs 8:20-22). The frequent skirmishes and rivalries peaked when Edom involved itself with the Babylonian destruction of Jerusalem. Later it was annexed from Babylon, and in the fourth century Nabatean Arabs took control and established Petra as their capital. Outline: 1. Doom of Edom (1-16) Edom trusted in their military and political might, partially made possible by their fortresses in the mountains which made them difficult to attack. However, for their participation in the destruction of Jerusalem, they would face the Lords judgment and their allies would plunder their treasures. 2. Deliverance of Judah (17-21) Edom's doom was permanent, however God would restore Judah and they in turn would subjugate Edom and rule over their territories.

Zechariah

Name: "the Lord remembers" Author: Zechariah Covers: Date: 520-500 BC Setting: Jerusalem Reign of: Darius Prophesied to: Postexilic Judah Message: Return to Him so that He will return to you Theme: The return Key Word: Grace, return Key Figures: Haggai, Zechariah was a postexilic prophet who foretold the coming of Israel's true and final King. He also served to remind the people of God's grace and willingness to save them should they call upon Him in the last days. He also outlines the future prophetic program from the first to the second coming of the Messiah. His ministry began in 520 BC and continued till 515 BC; the completion of the second temple which is covered in the first part of the book. In the early chapters, his message is one of encouragement, pointing to the coming Messiah and his future reign as both priest and king. Outline: 1. Call to Repentance (1:1-6) After Haggai's successful persuasion of the postexilic community to rebuild the temple, Zechariah called the people to the path of spiritual renewal. The temple was useless without their obedience, which they gave. 2. Eight Night Visions (1:7-6:15) On Feb 15, 519 BC, Zechariah delivered his message of eight visions with angelic interpretations accompanying them. Reflected in their message is the Lord's gracious response to repentance (1:6). First: Four horsemen on colored horses. The red horse carried an angel while the others were angelic messengers. They patrolled the earth and found it at pace and asked God to be merciful to Jerusalem. Two: Four horns. Three: Man with a measuring rod measuring the walls to prepare for their reconstruction. Four: Restoration of the high priest Joshua at the temple. Five: Two olive trees with seven lamps. These articles reflect the use of the oil used for the menorah, which represents the presence of the Lord. The timber signifies Joshua, the high priest, and Zerubbabel the governor. Six: A flying scrolls measured thirty feet by fifteen feet and covered with written curses against commandment breakers. Seven: A woman in a measuring basket who was taken to another land. She represents the wickedness in the land. These visions conclude with a symbolic act confirming the Lord's promise to bless Joshua and Zerubbabel as they continued their renewal efforts. Zechariah was to place a crown on Joshua's head, indicating his role as both priest and king. 3. Four Messages (7:1-8:23) In 518, Zechariah responded to questions from a delegation out of Bethel. They wanted to know if they should continue fasting and mourning over the fall of Jerusalem now that they weren't in exile. Zechariah responded that God was more interesting in their practice of justice than ritual. Instead, he pointed to the future hope of Jerusalem when the Lord promised to live among them and bring the exiles back home. Jerusalem would become a great city again and their rituals of mourning would become festivals of celebrations. 4. Two Burdens (9:1-14:21) This section focuses on an eschatological portrayal of the Messiah, the final restoration of Israel and the kingdom of Israel. A. First Burden: False Shepherds (9:1-11:17) The Lord would march out and defeat Israel's enemies. However, he would spare a segment of the Philistines to worship Him and become like a tribe to Israel. Israel's future king would come as a man of peace, riding a donkey instead of a horse or chariot. B. Second Burden: The King is Coming (12:1-14:21) The second oracle promised the future restoration of Israel, but that it would only come after the once again cleansed his people through judgment. The last section depicts the final assault on Jerusalem when the Lord would come down to fight on behalf of his people. His coming would split the Mount of Olives in two, destroy the enemy, and provide a way of escape for his people. After, a time of unprecedented peace will take place on earth.

Daniel's statue vision (Daniel 2)

Nebuchadnezzar had a dream about a great metallic stature which none of his wise men could interpret. After a great deal of prayer, Daniel was able to explain the vision. It was revealed that God had shown the king what would happen "in the last days". The statue had layers of different types of metal, each of the elements of the statue represented a specific kingdom. The golden head was for Babylon, silver arms for Media-Persia, brass belly for Greece, and the fourth of clay toes which many think refers to Rome. Each of these alloys crumbled one at a time and were replaced by falling stone identified as representing the "kingdom of God".

Nehemiah (Book of)

Name: 'comfort of Yahweh' Author: Ezra and Nehemiah Date: 444-425 Setting: Jerusalem Reign of: Artaxerxes I Prophesied/Judged/Recipients: Concerning/Message: Theme: Reconstruction of a culture. Key Word: Rebuilding Key Figures: Ezra, Artaxerxes I Nehemiah is a continuation of the book of Ezra and was composed by both men as Ezra makes frequent references to himself in the third person throughout. The first section (1-6) is political, as it deals with administrative duties and the use of political intrigue to halt the efforts to rebuild, while the second deals with spiritual and covenant reforms and renewal. Nehemiah's distinctive talent was his administrative abilities which enabled the walls of Jerusalem to be rebuilt in 52 days. Outline: 1. Rebuilding the wall (1-6) A. Nehemiah's Concern (Neh 1) Nehemiah's concern for the vulnerability of Jerusalem due to the crumpled walls. B. Nehemiah's Commission (Neh 2) Nehemiah was the cupbearer to Artaxerxes, which placed him in the prime position to influence a change in Jerusalem's situation. C. Nehemiah's Conquest (Neh 3-6) Nehemiah was an administrative genius. He designated specific families to work on sections of the walls, delegated responsibilities and encouraged accountability which lead to greater progress. Sanballat, the govenor of Samaria, Tobiah the Ammonite and Geshem the Arabian, all of who attemped to use threats, rumors, mockery and political intrigue to create fear in the workers. Nehemiah responded with armed guards to protect the laborers. He also dealt with the internal issues created by covenants violations, threats of dissension and discouragement caused by financial crisis. D. Nehemiah's City (7:1-73) A record of transitioning into guarding the city and a record of those Jews who returned. 2.. Renewing the People (Nehemiah 8-13) A. Revival and Covenant Renewal (Nehemiah 8-10) Ezra reread portions of the law. B. Reforming the Society (Nehemiah 11-13) With the city made safe, repopulating was now possible. Records of the heads of families were preserved as well as villages occupied by Jews outside of the city. When Nehemiah returned to Persia, the covenant distinctiveness, lacking sufficient leadership, began to wane, requiring his return. Reinforcement of convenantal dictates were reinforced by excluding foreigners fron assembly, removing Tobiah from the temple, restoring Levitical tithes and stopping Sabbath breaking and intermarriages with pagans.

Iddo (Prophet, Seer)

Zechariah's grandfather, his name appears in 2 Chronicles 9:29, 12:15, 13:22; Ezra 5:1, 6:14; Zechariah 1:1,1:7. He is referred to a both a prophet and seer and seems to have kept records dealing with genealogies. He served during the reign of Solomon, Rehoboam and Abijah.

Ezra (Book of)

Name: Ezra (Scribe and Priest) Covers: 538-457 Date written: 458-444 Setting: Post-exilic Jerusalem Reign of: Cyrus II (The Great), Xerxes I, Artaxerxies I Priest during: Resettlement of the Jewish people after the seventy-year exile in Babylon. Message: The rebuilding of the temple and spiritual renewal of the people. Recipients: Post-Exilic Jews Theme: Key Word: Go up Key Figures: Haggai, Zechariah, Sheshbazzar, Zerubbabel, Jeshua Focuses on the first two returns to Israel. The first group was lead by Sheshbazzar and Zerubbabel after the seventy year exile, and the second was by Ezra eighty years later. The first part of the book (1-6) focuses on the return under Sheshbazzar and Zerubbabel to rebuild the temple between 538-515 BC. The second section (7-10) concerns Ezras' return with the second group of exiles to adorn the temple and to rebuild the people spiritually. The book of Esther takes place between chapters six and seven of Ezra. After the return of the refuges, Era began a reformation to preserve the cultural and spiritual identity of the Jews and to avoid syncretism so covenant distinctives and standards could be maintained. This was only possible through the sovereign aid of God who moved the hearts of leaders such as Cyrus the Great to issue the decree to permit the return of the Jews to their home and begin restorations efforts. These efforts were then defended and upheld by rulers such as Darius I when opponents to the Jews attempted to waylay the efforts to rebuild the temple with false allegations which won them only a temporary injunction. To begin this cultural and spiritual reformation, both the temple and the people themselves needed to reclaim their identity. Jeshua and Zerubbabel erected the altar, reestablished the sacrifical system, and set the temple foundation. The opponents began harassing the restoration efforts and at this point and these challenges were met by the prophets Haggai and Zachariah. Spiritual renewal began with Ezra's reforms and a prayer of confession for the returnees' sins and their expression of remorse. Further amendments included insisting the Jewish people put aside their foreign wives so as not to synchronize pagan beliefs with their own. Outline: 1. Restoration of the Temple (1:1-6:22) A. Return under Sheshbazzar and Zerubbabel (1:1-2:70) B. Rebuilding the Temple Under Zerubbabel and Jeshua (3:1-6:22) 2. Reformation of the People (7:1-10:44) A. Ezra leads the Second Return from Persia to Jerusalem (7:1-8:36) B. Ezra leads reformation among the people (9:1-10:44)

Joel

Name: Yo'el (Heb)="Yahweh is God" Author: Joel Covers: No chronological data is given, different composition date arguments given based on internal factors. Date: 835-825 BC? Prophesied to: Judah Concerning/Message: Theme: Key Words: Day of the Lord Key Figures: Pethuel (Father) Not much is actually known about Joel except for internal clues which help narrow down a timeline, location or the then current events. Conservative scholars prefer the preexilic dates due to the references to the Valley of Jehoshaphat (3:12). Also the enemies listed are preexilic: Tyre, Sidon, Philistia, Egypt, Edom and the Sabeans. IT does NOT mention Assyria, Babylon or Persia. Outline: 1. The Locust Plague and the Call to Repent (1:1-20) In the aftermath of a severe locust plague, Joel called the people of Israel to the repentance. Locusts were often compared to invading armies in early literature, as well as being one of the covenant curses Moses warned about should Israel disobey the Lords commands. This crisis called for the people to repent and attend a public assembly to confess their sins and pray for forgiveness and mercy. Failure to repent would bring more judgment and the "Day of the Lord" was near and He would bring about even greater destruction upon Israel. 2. The Imminent Day of the Lord and a Call to Repent (2:1-17) THis swarm of locusts signaled a call to repent for the sake of Israel's salvation and ongoing relationship with God. 3. The Ultimate Day of the Lord (2:18-32) Joel's message goes into the anticipation of a future of restoration where Israel would be at peace and the Lord would pour out His Spirit on his people. In time, rather than giving his direct blessing to selected leaders, He would spill His soul out onto all kinds of people. This promise reflects the prophesies of Isaiah (Isa 59:21) and Ezekiel (Ezi (36:26-27). 4. The Future Judgment of the Nations (3:1-21) The restoration of Israel would involve the judgment of other nations in retribution for their mistreatment of Israel. This section correlates Joel's opening of the "Day of the Lord" (1:15), and concludes with this day as a judgment for other nations. Then, Israel would reap a harvest against their enemies when they defeated them before enjoying a time of unending peace and prosperity.

Three Parables of Ezekiel

Prior to Judah's judgment and the Lords departure from Jerusalem, Ezekiel gave three parables to explain the reason for the coming destruction. First: Jerusalem was compared to a charred vine that was worthless for producing fruit, so the Lord would completely burn it up. Second: Jerusalem was portrayed as an unfaithful bride (Chap 16. ). Originally the city had origins as a Canaanite city, but God took it for His own city when it was abandoned like a baby in a field. He then raised Jerusalem and took her as His wife when she became a beautiful woman. However, despite the blessings the Lord showered her with, Jerusalem turned against Him and prostituted herself by worshiping other gods. In addition, she had made alliances with pagan nations. Third: Ezekiel illustrated Judah's political situations with a parable about two eagles, a cedar tree and a vine (Chap. 17). The first eagle cut off the top part of the tree, took it away and planted a vine in it's place. This referred to Nebuchadnezzar's taking Jehoiachin away and putting Zedekiah on the throne when he captured Jerusalem in 597 BC. The vine turned and attempted to make a bargain with the other eagle for help, referencing how Zedekiah tried to make an alliance with Egypt for assistance against the Babylonians. Judah kept looking for political and military alliances when their faith needed to rest solely on God. In the future, the Lord would turn a small sprig from the cedar into a great tree.

Seventy Sevens (Daniel)

The prophecy the angel Gabriel revealed to Daneil of the 70 "sevens"-70 sevens ("weeks") of years about the Jews ("your people") and Jerusalem ("Your holy city"). The 70x7 (490 years) would culminate in sealing "up vision and prophecy" and "anoint the most holy place" (v. 24). But after seven sevens and 62 sevens (69x7=483 years), the Messiah would be "cut off" (killed) and the city (Jerusalem) and the sanctuary (temple) would be destroyed (v. 26). The first 69 sevens (483 years) will begin with the decree to rebuild the city, presumably Artaxerxes' decree to Nehemiah to rebuild the walls of Jerusalem in 44 BC. It will culminate 483 years later with the death of the Messiah in AD 32. During the final "seven" years (the seventieth seven), the "coming prince" (Antichrist) will break his covenant with the Jews and bring about the "abomination of desolation" (v. 27).

Ezekiel's four sign acts (Ezekiel 4-5)

The sign acts were a portrayal of the siege of Jerusalem. 1: The prophet build a model of Jerusalem and built miniature siege works against it. He then placed an iron plate between himself and the city, showing how sin had separated the people from God and his protection. 2: Ezekiel lay on his side for 430 days to symbolize the accumulated sins of Israel and Judah. 3: The prophet then ate an assorted grain bread that was cooked over dung to illustrate the future famine in the city of Jerusalem when it was besieged. 4. Ezekiel then shaved his head and beard. Then he collected the hair and divided it into three piles. The first third was burned, the second cut up with a sword and the last was scattered to the wind. He kept a small portion tucked inside his belt to represent the small remnant that would survive the siege.

Ezekiel: Gog and Magog (Ezekiel 38-39)

This vision concerns an end-time invasion against Israel when the the Israelites were secured in the land. A powerful ruler named Gog would form a coalition with seven other nations to invade the Jewish state in the future. The Lord Himself would defend Israel by pouring down torrential rains, hailstones and burning sulfur. In their confusion, the invading armies would turn against each other. For seven years, the enemies weapons would be used as fuel and it would take seven months to bury the dead. This destruction of the opposing forces would cause the nations to recognize the glory of the Lord and Israel to be ashamed of past sins. It would also reverse the defeats of the past and God would establish His people in the land and pour out His Spirit on them. This as so they would never again need to be punished for their disobedience.

Ezekiel's vision of dry bones (Ezekiel 37:1-14)

This vision confirmed God's promise to restore and spiritually renew the people of Israel. A valley pictured as a battlefield was littered with the bones of dead soldiers. The Lord commanded Ezekiel to prophesy to the bones, then He put flesh on the bones and breathed life into them. This is an illustration of the state of Israel: their enemies had caused them to scatter like dry bones and breath life into them. There would be no hope until God's spirit brought renewal to Israel as a nation. It would be like a resurrection from the grave.

Daniels vision of the Four beasts (Daniel 7)

Winged Lion: This was a well known symbol of ancient Babylon. Bear: Represented the Meded and Persians. Four Headed Leopard: The four Hellenistic Kingdoms of Greece. Mystery Beast: Described as a monster with iron teeth, it represents the Roman Empire. The vision focused on the 10 horns of the fourth best and a little horn which came up after and eventually "made war with the holy ones" for three and one-half "time"(v. 21). This is called the the Beast or the Antichrist in the book of Revelations. God the Father is represented as the "Ancient of Days" who judges the little horn and presents the kingdom to Christ, who is designated as "a son of man". He will, in turn, share the greatness of the kingdom with the saints of God, who are pictured as true believers (v. 27).

Zechariah's eight visions

Zechariah delivered the message of his eight visions on Feb 15, 519 BC. and which had an angelic interpretation for each. First: Zechariah saw four horsemen: one on a red horse among myrtle trees with three others behind him. The one on the crimson steed was an angel of the Lord, and the others were angelic messengers. After they patrolled the whole earth the couriers returned to the angel and reported that they found the whole world at peace. The angel asked the Lord how long it would be before God showed mercy to Jerusalem. He responded that He was stirred to jealousy for the city and He would soon pour out His wrath on the nations. While God had used other peoples to punish Judah, he would now punish them in return. Second: Next was a vision of four horns which represented the powerful nations who had destroyed Israel and Judah and taken them into exile. The number four likely refers to the points on a compass. Third:A man with a measuring rod surveyed Jerusalem in preparation for the rebuilding of its walls. Zechariah's angelic interpreter sent another angel to tell the man that his work was unnecessary because Jerusalem would be a city without walls. The Lord Himself would dwell among His people and be like a protective wall of fire for them. Fourth: This vision refers to the restoration of the high priest Joshua for service at the temple. The Lord replaced Joshua's filthy clothing with clean garments to symbolize that he had been purified for service. He would also send His servant, "the branch," to remove Israel's sin and bring prosperity to the people. This referenced Jeremiah's earlier prophecy concerning the Davidic "Branch". Fifth: Zechariah saw two olive trees and a lamp stand with seven lamps. the golden torch was a menorah and was one of the articles in the holy place at the tabernacle and temple. In this case, the seven beacons on the stand represent the presence of God at the rebuilt temple. From there He would exercise his sovereignty over the whole earth. The two olive trees provided oil to the lamps and seem to illustrate Joshua, the high priest, and Zerubbabel, the governor. Sixth: In this vision, Zechariah saw a flying scroll which measured 30 feet by 15 feet and was covered in writing. This parchment contained God's curse against those who had broken His commandments. Seventh: A woman in a measuring basket represented the wickedness in the land. Likely, a female figure was used due to the Hebrew word for wickedness (rish'ah) being feminine. It might also be associated with the goddesses Ishtar or Asherah. The angel sealed the woman in the basket with a lead cover to ensure she couldn't escape, then two winged creatures flew her away to Babylon. Wickedness belonged with false gods and not the Lord or his people. Eighth: The last vision resembles and resolves the opening vision of the four horsemen. In this vision, there are four horse-drawn chariots which represent the four winds that will go from the Lords presence to execute His judgments. These visions conclude with a symbolic act confirming the Lord's promise to bless Joshua and Zerubbabel as they led the rebuilding of the temple. Zechariah was then commanded to place a crown on the head of Joshua, reflecting how he would act in the role of a priest and ruler over his people. The previously mentioned branch refers to Zerubbabel as he represented of the house of David.