Early Rabbinic dating of Ovadiah puts the prophet early, during the time of King Ahab (Achav) in the mid-ninth century. Medieval commenators such as ibn Ezra, Ramban and Radak all place Ovadiah later, reflecting on the destruction of the Temple in Jerusalem and the fall of Judea. Some others tried to place the work according to the earlier Rabbinic dating.
The theme of the book is of Edom's downfall. The book can be divided into three parts: 1) Judgement and destruction of Edom (v 1-15). 2) Universal doom (in the 3rd person) and destruction but "a remnant" of Israel will survive (v. 16-18). 3) The book ends with hope of Israel's future (v. 19-20) and "liberators" will march up on Mount Zion (v. 21).
Themes for the book include (according to the JPS Commentary on Jonah by Uriel Simon): Atonement versus Repentance; Universalism versus Particularism; Prophecy: Realization versus Compliance; Compassion: Justice versus Mercy.
- Jonah Flees His Mission (chapters 1–2)
- Jonah's Commission and Flight (1:1–3)
- The Endangered Sailors Cry to Their gods (1:4–6)
- Jonah's Disobedience Exposed (1:7–10)
- Jonah's punishment and Deliverance (1:11–2:1;2:10)
- His Prayer of Thanksgiving (2:2–9)
- Jonah Reluctantly fulfills His Mission (chapters 3–4)
- Jonah's Renewed Commission and Obedience (3:1–4)
- The Endangered Ninevites' Repentant Appeal to the Lord (3:5–9)
- The Ninevites' Repentance Acknowledged (3:10–4:4)
- Jonah's Deliverance and Rebuke (4:5–11)
Jothan rose to power in 758 B.C.E and Hezekiah reigned until 698 B.C.E so the Prophet Micah's career was roughly the late eighth and early seventh centuries B.C.E. Given that the opening verse states that he spoke about the fate of Samaria and Jerusalem this was probably during the rise of the Assyrian Empire. Sargon the II reigned during the conquest of the Northern Kingdom and Sennacherib reigned during the siege and failed attempt to conquer Jerusalem circa 701 B.C.E.
Divine destruction will come to the land.
Lamentations for the destruction that will come to the cities of the land.
Chapter 2 is a collection of indictments and predictions of the ruin to come upon the immoral people.
Corruption of the leadership of the land.
Condemnation of false Prophets.
Condemnation of Leaders and Prophets together.
(1) In the days to come, The Mount of the LORD’s House shall stand Firm above the mountains; And it shall tower above the hills. The peoples shall gaze on it with joy, (2) And the many nations shall go and shall say: “Come, Let us go up to the Mount of the LORD, To the House of the God of Jacob; That He may instruct us in His ways, And that we may walk in His paths.” For instruction shall come forth from Zion, The word of the LORD from Jerusalem. (3) Thus He will judge among the many peoples, And arbitrate for the multitude of nations, However distant; And they shall beat their swords into plowshares And their spears into pruning hooks. Nation shall not take up Sword against nation; They shall never again know war; (4) But every man shall sit Under his grapevine or fig tree With no one to disturb him. For it was the LORD of Hosts who spoke.
Chapter 4 is a dramatic shift to prophecies of consolation for Zion, exiles, Davidic monarchy and a Messiah.
Role of the future Messiah
Description of national restoration.
Future purification of the land.
The rest of the book (chapters 6-7) echos some of the material from earlier parts of the book.