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 daughters are to fall by the sword, that his land is to be divided by lot, and that he himself is to die on polluted soil (Amos vii. 10-17). Such were the courtesies that passed between rival teachers of religion at the court of Jeroboam.

Hosea also tells us something of his personal affairs, more especially of his matrimonial relations, in which he was far from fortunate. We feel, in his opening chapters, the soreness of a husband whose wife has contemned his company and sought the amusement of a troop of lovers. Gomer, in fact, was shockingly unfaithful, and Hosea uses her as a type of the infidelity of Israel to Jehovah. At length she deserted him altogether, and went to another house, but he brought her back as a slave and put her under strict conjugal discipline. In like manner is Israel to return to her God, whom she has deserted for a time, and under the influence of God's love, freely bestowed after his anger has passed away, is to enjoy a period of great prosperity. Hosea, it will be observed, belonged to the northern kingdom, and his book is preëminently the Ephraimitic book of prophecy. But he wrote it in Judah. He worked in the north at two distinct epochs, first towards the close of Jeroboam II.'s reign, afterwards in the time of Zachariah, Shallum, and Menahem (P. A. B., vol. i. p. 171 ff).

An anonymous prophet, contemporary with Isaiah, stands next in order of time. He is the author of Zechariah ix.-xi. inclusive, and of Zechariah chap. xiii. ver. 7-9 (P. A. B., vol i. p. 247 ff). These chapters contain the first distinct announcement of the advent of the Messiah, who is described in the famous prediction of a King coming to Jerusalem on an ass, and on a colt, the foal of an ass. Here too we find the curious allegory of the two staves, Beauty and Bands, whereof one was broken by the prophet in token of the breach of his covenant with all the nations; the other, in token of the rupture of fraternal relations between Israel and Judah. In the course of this allegory, the prophet demands his price, thirty pieces of silver, and throws it into the temple treasure; a passage which, by an accidental obscurity in the Hebrew, has been mistranslated as referring, not to the treasure, but to "the potter in the house of Lord," and then misapplied to the betrayal of Christ and the purchase of the potter's field.