2. (iv.–v.) Like Isaiah, he depicts the Messianic period, in which the house of Jacob will be an example of true faith in God to all nations; in which Israel will be restored to his land, under the rule of a descendant of David. But a period of trials and troubles must precede those happy days, in order to punish Israel, and to purify and prepare him for his future greatness. 3. (vi.–vii.) The same principles are taught in the next part (vi. and vii.) in the form of a controversy (‏ריב ליי עם עמו‎) between the Lord and His people. The latter are reminded of the benefits God has bestowed on them; and when they ask how they are expected to show their gratitude, the prophet says, “O man, He has told thee what is good; and what does the Lord require of thee but to do justice, love kindness, and to walk humbly with thy God?” (vi. 8). (7.) Nahum (‏נחום‎).—The fall of Nineveh is predicted. The power of the mighty Assyrian Empire, hitherto a terror to Judah and other kingdoms, will come to an end; no remedy can save her any more. (8.) Habakkuk (‏חבקוק‎).—Habakkuk prophesied at the time when the Casdim or Chaldeans were about to occupy the place of the Assyrians as conquerors of Syria, Palestine, and Egypt, and to become the rod in the hand of God for the punishment of Israel. Habakkuk, on receiving the mission to announce the Casdim as the executors of the Divine decree, is at a loss to understand why these wicked and cruel people should be chosen to chastise those who are far less wicked; why the evil-doer should swallow him who is more righteous. The answer he receives is, “But the just shall live by his faith.” The evil-doer will in due time receive his full punishment. Habakkuk then gives expression to his implicit faith in the justice of God, in a hymn which is superscribed, “Prayer (‏תפלה‎) of the prophet Habakkuk on account of errors;” for in it he rectifies, as it were, his previous groundless doubt.