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In the order of our English Bible the Minor Prophets, as they are usually called, form the last twelve books of the Old Testament. They are immediately preceded by Daniel, and before him by the three Major Prophets, Isaiah, Jeremiah (with Lamentations) and Ezekiel. Why all sixteen were thus gathered at the end of the other sacred books, we do not know. Perhaps, because it was held fitting that prophecy should occupy the last outposts of the Old Testament towards the New.

In the Hebrew Bible, however, the order differs, and is much more significant. The Prophets33   Including, of course, the historical books, Joshua to 2 Kings, which were known as "the Former Prophets"; while what we call the prophets Isaiah to Malachi were known as "the Latter." form the second division of the threefold Canon: Law, Prophets and Writings; and Daniel is not among them. The Minor follow immediately after Ezekiel. Moreover, they are not twelve books, but one. They are gathered under the common title Book of the Twelve;44    ספר תרי עשר, the Aramaic form of the Hebrew עשר שנים, which appears with the other in the colophon to the book. A later contraction is תריסר. This is the form transliterated in Epiphanius: δαθαριασαρα. and although each of them has the usual colophon detailing the number of its own verses, there is also4 one colophon for all the twelve, placed at the end of Malachi and reckoning the sum of their verses from the first of Hosea onwards. This unity, which there is reason to suppose was given to them before their reception into the Canon,55   See Ryle, Canon of the O.T., p. 105. they have never since lost. However much their place has changed in the order of the books of the Old Testament, however much their own internal arrangement has differed, the Twelve have always stood together. There has been every temptation to scatter them because of their various dates. Yet they never have been scattered; and in spite of the fact that they have not preserved their common title in any Bible outside the Hebrew, that title has lived on in literature and common talk. Thus the Greek canon omits it; but Greek Jews and Christians always counted the books as one volume,66   So Josephus, Contra Apion, i. 8 (circa 90 a.d.), reckons the prophetical books as thirteen, of which the Minor Prophets could only have been counted as one—whatever the other twelve may have been. Melito of Sardis (c. 170), quoted by Eusebius (Hist. Eccl., iv. 26), speaks of τῶν δώδεκα ἐν μονοβίβλῳ. To Origen (c. 250: apud Ibid., vi. 25) they could only have been one out of the twenty-two he gives for the O.T. Cf. Jerome (Prolog. Galeatus), "Liber duodecim Prophetarum." calling them "The Twelve Prophets," or "The Twelve-Prophet" Book.77   Οἱ Δώδεκα Προφῆται: Jesus son of Sirach xlix. 10; Τὸ δωδεκα-πρόφητον.. It was the Latins who designated them "The Minor Prophets": "on account of their brevity as compared with those who are called the Major because of their ampler volumes."88   Augustine, De Civ. Dei, xviii. 29: cf. Jerome, Proem. in Esaiam. And this name has passed into most modern languages,99   The German usage generally preserves the numeral, "Die zwölf kleinen Propheten." including our own. But5 surely it is better to revert to the original, canonical and unambiguous title of "The Twelve."

The collection and arrangement of "The Twelve" are matters of obscurity, from which, however, three or four facts emerge that are tolerably certain. The inseparableness of the books is a proof of the ancient date of their union. They must have been put together before they were received into the Canon. The Canon of the Prophets—Joshua to Second Kings and Isaiah to Malachi—was closed by 200 b.c. at the latest, and perhaps as early as 250; but if we have (as seems probable) portions of "The Twelve,"1010   See Vol. II. on Zech. ix. ff. which must be assigned to a little later than 300, this may be held to prove that the whole collection cannot have long preceded the fixing of the Canon of the Prophets. On the other hand, the fact that these latest pieces have not been placed under a title of their own, but are attached to the Book of Zechariah, is pretty sufficient evidence that they were added after the collection and fixture of twelve books—a round number which there would be every disposition not to disturb. That would give us for the date of the first edition (so to speak) of our Twelve some year before 300; and for the date of the second edition some year towards 250. This is a question, however, which may be reserved for final decision after we have examined the date of the separate books, and especially of Joel and the second half of Zechariah. That there was a previous collection, as early as the Exile, of the books written before then, may be regarded as more than probable. But we have no means of fixing its exact limits. Why the Twelve were all ultimately put together is reasonably suggested by6 Jewish writers. They are small, and, as separate rolls, might have been lost.1111   Talmud: Baba Bathra, 14a: cf. Rashi's Commentary. It is possible that the desire of the round number twelve is responsible for the admission of Jonah, a book very different in form from all the others; just as we have hinted that the fact of there being already twelve may account for the attachment of the late fragments to the Book of Zechariah. But all this is only to guess, where we have no means of certain knowledge.

"The Book of the Twelve" has not always held the place which it now occupies in the Hebrew Canon, at the end of the Prophets. The rabbis taught that Hosea, but for the comparative smallness of his prophecy, should have stood first of all the writing prophets, of whom they regarded him as the oldest.1212   Talmud, ibid. And doubtless it was for the same chronological reasons, that early Christian catalogues of the Scriptures, and various editions of the Septuagint, placed the whole of "The Twelve" in front of Isaiah.1313   So the Codices Vaticanus and Alexandrinus, but not Cod. Sin. So also Cyril of Jerusalem († 386), Athanasius (365), Gregory Naz. († 390), and the spurious Canon of the Council of Laodicea (c. 400) and Epiphanius (403). See Ryle, Canon of the O.T., 215 ff.

The internal arrangement of "The Twelve" in our English Bible is the same as that of the Hebrew Canon, and was probably determined by what the compilers thought to be the respective ages of the books. Thus, first we have six, all supposed to be of the earlier Assyrian period, before 700—Hosea, Joel, Amos, Obadiah, Jonah and Micah; then three from the late Assyrian and the Babylonian periods—Nahum, Habbakuk and Zephaniah; and then three from the7 Persian period after the Exile—Haggai, Zechariah and Malachi. The Septuagint have altered the order of the first six, arranging Hosea, Amos, Micah, Joel and Obadiah according to their size, and setting Jonah after them, probably because of his different form. The remaining six are left as in the Hebrew.

Recent criticism, however, has made it clear that the Biblical order of "The Twelve Prophets" is no more than a very rough approximation to the order of their real dates; and, as it is obviously best for us to follow in their historical succession prophecies, which illustrate the whole history of prophecy from its rise with Amos to its fall with Malachi and his successors, I propose to do this. Detailed proofs of the separate dates must be left to each book. All that is needful here is a general statement of the order.

Of the first six prophets the dates of Amos, Hosea, and Micah (but of the latter's book in part only) are certain. The Jews have been able to defend Hosea's priority only on fanciful grounds.1414   By a forced interpretation of the phrase in chap. i. 2, When the Lord spake at the first by Hosea (R.V.), Talmud: Baba Bathra, 14a. Whether or not he quotes from Amos, his historical allusions are more recent. With the exception of a few fragments incorporated by later authors, the Book of Amos is thus the earliest example of prophetic literature, and we take it first. The date we shall see is about 755. Hosea begins five or ten years later, and Micah just before 722. The three are in every respect—originality, comprehensiveness, influence upon other prophets—the greatest of our Twelve, and will therefore be treated with most detail, occupying the whole of the first volume.

The rest of the first six are Obadiah, Joel and Jonah.8 But the Book of Obadiah, although it opens with an early oracle against Edom, is in its present form from after the Exile. The Book of Joel is of uncertain date, but, as we shall see, the great probability is that it is late; and the Book of Jonah belongs to a form of literature so different from the others that we may, most conveniently, treat of it last.

This leaves us to follow Micah, at the end of the eighth century, with the group Zephaniah, Nahum and Habakkuk from the second half of the seventh century; and finally to take in their order the post-exilic Haggai, Zechariah i.-ix., Malachi, and the other writings which we feel obliged to place about or even after that date.

One other word is needful. This assignment of the various books to different dates is not to be held as implying that the whole of a book belongs to such a date or to the author whose name it bears. We shall find that hands have been busy with the texts of the books long after the authors of these must have passed away; that besides early fragments incorporated by later writers, prophets of Israel's new dawn mitigated the judgments and lightened the gloom of the watchmen of her night; that here and there are passages which are evidently intrusions, both because they interrupt the argument and because they reflect a much later historical environment than their context. This, of course, will require discussion in each case, and such discussion will be given. The text will be subjected to an independent examination. Some passages hitherto questioned we may find to be unjustly so; others not hitherto questioned we may see reason to suspect. But in any case we shall keep in mind, that the results of an independent inquiry are uncertain; and that in this new criticism of the prophets, which9 is comparatively recent, we cannot hope to arrive for some time at so general a consensus, as is being rapidly reached in the far older and more elaborated criticism of the Pentateuch.1515   For further considerations on this point see pp. 142, 194, 202 ff., 223 ff., 308, etc.

Such is the extent and order of the journey which lies before us. If it is not to the very summits of Israel's outlook that we climb—Isaiah, Jeremiah and the great Prophet of the Exile—we are yet to traverse the range of prophecy from beginning to end. We start with its first abrupt elevations in Amos. We are carried by the side of Isaiah and Jeremiah, yet at a lower altitude, on to the Exile. With the returned Israel we pursue an almost immediate rise to vision, and then by Malachi and others are conveyed down dwindling slopes to the very end. Beyond the land is flat. Though Psalms are sung and brave deeds done, and faith is strong and bright, there is no height of outlook; there is no more any prophet1616   Psalm lxxiv. 9. in Israel.

But our "Twelve" do more than thus carry us from beginning to end of the Prophetic Period. Of second rank as are most of the heights of this mountain range, they yet bring forth and speed on their way not a few of the streams of living water which have nourished later ages, and are flowing to-day. Impetuous cataracts of righteousness—let it roll on like water, and justice as an everlasting stream; the irrepressible love of God to sinful men; the perseverance and pursuits of His grace; His mercies that follow the exile and the outcast; His truth that goes forth richly upon the10 heathen; the hope of the Saviour of mankind; the outpouring of the Spirit; counsels of patience; impulses of tenderness and of healing; melodies innumerable,—all sprang from these lower hills of prophecy, and sprang so strongly that the world hears and feels them still.

And from the heights of our present pilgrimage there are also clear those great visions of the Stars and the Dawn, of the Sea and the Storm, concerning which it is true, that as long as men live they shall seek out the places whence they can be seen, and thank God for His prophets.

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