מדרש אויף הושע 1:1

Rabbi Simon said: Be’eri²³The father of the prophet Hosea (see Hosea 1:1). prophesied only two verses, and they were not enough to constitute a book, and they were appended to Isaiah. These are they: “When they say to you” (Isaiah 8:19) and its counterpart.²⁴Isaiah 8:20. Rabbi Yoḥanan said: Every prophet whose name is mentioned and the name of his father is mentioned, he is a prophet, son of a prophet. Every prophet whose name is mentioned and the name of his father is not mentioned, he is a prophet and his father is not a prophet. Rabbi Elazar in the name of Rabbi Yosei ben Zimra cites it from here: “Zechariah son of Ido, prophets…prophesied” (Ezra 5:1) – [the plural term is used] because he was a prophet, son of a prophet. The Rabbis said: Whether his name is mentioned or whether it is not mentioned he is a prophet, son of a prophet, as Amos said to Amatzya: “I am not a prophet, and not the son of a prophet” (Amos 7:14). Just as he was a prophet and he said “I am not a prophet,” so too, his father was a prophet and he said: “I am not the son of a prophet,” One verse says: “Isaiah son of Amotz the prophet” (II Kings 20:1), and one verse says: “Isaiah the prophet, son of Amotz” (II Kings 19:2) as he was a prophet, son of a prophet.
“Should a people not seek its own God?” (Isaiah 8:19) – each nation and language will worship its god. “Hametzaftzefim” (Isaiah 8:19) – these are those who chirp. “Vehamagim” (Isaiah 8:19) – these are those who roar. “Should a people not seek its own God?” – each nation and language will remember its god. “On behalf of the living to the dead” (Isaiah 8:19) – Rabbi Levi said: This is analogous to one who lost his son and went to seek him among the graves. A clever person who saw him said to him: ‘Your son whom you lost, is he alive or dead?’ He said to him: ‘Alive.’ He said to him: ‘You fool! It is the way of the dead to be inquired about among the living, but are the living inquired about among the dead? Everywhere, the living perform the needs of the dead. Do the dead, perhaps, perform the needs of the living?’ So too, our God lives and endures, as it is stated: “The Lord God is truth” (Jeremiah 10:10).
What is “truth”? Rabbi Avin said: That He is the living God and King of the universe. But the gods of the idolaters are dead, as it is stated: “They have mouths, but cannot speak. They have eyes, but cannot see. They have ears, but cannot hear” (Psalms 115:5–6). They are dead, but we forsake one who lives eternally and prostrate ourselves to the dead.
“By the Torah and by the testimony” (Isaiah 8:20) – the Torah warns us: “Surely, they will talk of this matter that has no dawn” (Isaiah 8:20). Rabbi Yoḥanan and Reish Lakish: Rabbi Yoḥanan said: The Holy One blessed be He said to Israel: ‘My children, say to the idolaters that [idolatry] has no dawn, like this object that does not illuminate for you.’ Rabbi Shimon ben Lakish said: The Holy One blessed be He said to Israel: ‘Say to the idolaters that it has no dawn; if it does not illuminate for itself, how will it illuminate for others?’
Rabbi Abba bar Kahana said: Darkness and thick darkness prevailed in the land of Egypt for three days, as it is stated: “There was darkness, a thick darkness in the entire land of Egypt [for three days]” (Exodus 10:22). Emptiness and disorder have not prevailed in this world. Where are they destined to prevail? In the great city of Rome, as it is stated: “He shall stretch over it a line of emptiness and plumb bobs of disorder” (Isaiah 34:11). The Rabbis say: The nations of the world who did not receive the Torah that was given from the midst of the darkness, in their regard it says: “For, behold, the darkness will cover…” (Isaiah 60:2). But Israel, who received the Torah that was given from the midst of the darkness, as it is written: “[It was] when you heard the voice from the midst of the darkness” (Deuteronomy 5:20), in their regard it says: “But upon you the Lord will shine, and His glory will be seen upon you” (Isaiah 60:2).

R. Jochanan said: "By what merit was Jerobo'am, the son of Jo'ash, king of Israel, counted among the kings of Judah? Because he would not listen to slander directed against Amos the prophet." Where do we find that he was counted among the kings of Judah? It is written (Hos. 1, 1) The word of the Lord that came unto Hosea, the son of Be'eri, in the days of Uzziyahu, Jotham, Achaz and Hezekiah, kings of Judah, and in the days of Jerobo'am, the son of Jo'ash, the king of Israel. And whence do we infer that he would not listen to any slander? It is written (Amos 7, 10) Then sent Amazyah, the priest of Beth-El, to Jerobo'am, the king of Israel, saying 'Amos has conspired against thee in the midst of the house of Israel, the land is not able to hear all his words. For thus hath Amos said. By the sword shall Jerobo'am die, and Israel shall surely be led away into exile out of their own land.' Whereupon Jerobo'am answered: "God forbid that that righteous man should have said it; but if he did say it, what can I do, he surely was instructed by the Shechinah!"

[4] This is from the commentary on the book of Ezekiel. The vision of Isaiah: Two prophets prophesied in this language, Isaiah and Obadiah. Isaiah is the greatest among the prophets, and Obadiah is the smallest among the prophets. Some say that he was a convert. How do we know this? Because every prophet who does not mention his father mentions his place of origin. Thus, Hosea son of Beeri's origin is mentioned (Hosea 1:1) because his father was also a prophet. Amos mentions his place of origin, "The words of Amos, who was among the shepherds of Tekoa" (Amos 1:1). Similarly, Micah the Morashtite (Micah 1:1) is mentioned as a prophet. Zechariah son of Berechiah son of Iddo the prophet (Zechariah 1:1) was a son of a prophet. Zephaniah was a son of a prophet. Obadiah did not mention either his father or his place of origin, but merely his vision (Obadiah 1:1), as he was a convert and the least of the prophets. However, Isaiah's vision is the vision of Isaiah son of Amoz, and Obadiah's vision, both are equal. So why did Obadiah prophesy only before the elders, as it says, "The vision of Obadiah: Thus saith the Lord God concerning Edom" (Obadiah 1:1)? This is because it came from the mouth of the Holy One, blessed be He, from the mouth of the Sanhedrin. How do we know this? Because it says, "We have heard a rumor from the Lord" (Jeremiah 50:46). Similarly, Isaiah prophesied from the mouth of the Sanhedrin, as it says, "Then I heard the voice of the Lord saying, Whom shall I send?" (Isaiah 6:8), from the mouth of the Holy One, blessed be He, and "Who will go for us?" (Isaiah 6:8), from the mouth of the Sanhedrin. Although they prophesied from the Holy One, blessed be He, if the Sanhedrin did not permit it, they had no authority to prophesy. This is why "Whom shall I send?" is from the mouth of the Holy One, blessed be He, and "Who will go for us?" is from the mouth of the Sanhedrin. Therefore, both of them prophesied in a vision, as the gematria of "vision" [חזון] is seventy-one, and they both prophesied in the seventy-one member Sanhedrin. Rabbi Benaiah says that the vision that they both prophesied in the seventy-one member Sanhedrin is in the same language. Isaiah is the greatest among the prophets, and Obadiah is the smallest among the prophets. Why? Because there is no restraint to the Lord to save by many or by few (1 Samuel 14:6).