The question appears to combine and confuse a couple of references.

Acts 21:8, 9 refer to Philip's four virgin daughters who prophesied, but we are told neither their names nor their prophecies.

The next two verses tell of a prophet named Agabus, who told Paul (not Peter) that he would be bound by the Jews in Jerusalem. He didn't tell Paul not to go, but warned him of what was in store.

Acts 21:10, 11 - And as we stayed many days, a certain prophet named Agabus came down from Judea. When he had come to us, he took Paul's belt, bound his own hands and feet, and said, "Thus says the Holy Spirit, 'So shall the Jews at Jerusalem bind the man who owns this belt, and deliver him into the hands of the Gentiles.' " [NKJV]

Acts 11:28 - Then one of them, named Agabus, stood up and showed by the Spirit that there was going to be a great famine throughout all the world, which also happened in the days of Claudius Caesar. [NKJV]

Claudius Caesar, the fourth Roman emperor, came to power in 41 AD and was poisoned by his wife in 54 AD. The "great famine" of Acts 11:28 came about during his reign.

All the prophets both major and minor prophets are in the old testament only.

The most notable, though he left no writings, is John the Baptist, who was sent in the "spirit and power of Elijah" (Luke 1:17) to "prepare the way of the Lord" (Matthew 3:3); and of whom Jesus said, "For I say to you, among those born of women there is not a greater prophet than John the Baptist;" (Luke 7:28).

Other New Testament prophets include Zacharias (the father of John the Baptist - Luke 1:67), Anna(Luke 2:36), Agabus (Acts 11:28), several disciples in Antioch who were said to be "prophets and teachers" (Acts 13:1), Judas [not Iscariot] and Silas (Acts 15:32), a number of disciples in Ephesus (Acts 19:6), the daughters of Philip(Acts 21:8, 9), and an unknowable number of early church leaders (1 Corinthians 12:28, Ephesians 4:11).

All of the apostles must also be considered prophets, as their mission was to proclaim God's word to man (practically the definition of "prophet").

Then there is John, the penman of Revelation(1:1), and the most "major" prophet of all, JesusHimself (though His role as prophet is often overlooked, being so greatly overshadowed by His role as Savior.)

I do think the days of prophets are over. The last one was John the Baptist. Now people claim to be prophets. But they need not be called by God.

Another Answer:

Consider 'Agabus' in Acts 21:10 and the Two Witnesses of Revelation along with the False Prophet as well :)

You are correct that the history of man, especially today, have many calling themselves 'prophets' or 'apostle' for money or self-glorification or both.

But most importantly, consider Jesus Christ (John 6:14).

Answer

Let us consider how we may know for a certainty if there is a prophet on the earth today. In James Ch.1 are the words "If any of you lack wisdom let him ask of God..........". Though I respect the previous answers I would rather put my trust in someone who knows the answer to this question. As for myself I am inclined to believe that there is a prophet on the earth today for God knows we need one. The question is where is he and where do we find him. I guess it is back to James to find the answer.

In the King James version

there are 3 names Caesars.....

1. Luk 2:1 And it came to pass in those days, that there went out a decree from Caesar Augustus that all the world should be taxed.
2. Luk 3:1 Now in the fifteenth year of the reign of Tiberius Caesar, Pontius Pilate being governor of Judaea, and Herod being tetrarch of Galilee, and his brother Philip tetrarch of Ituraea and of the region of Trachonitis, and Lysanias the tetrarch of Abilene,
3. Act 11:28 And there stood up one of them named Agabus, and signified by the Spirit that there should be great dearth throughout all the world: which came to pass in the days of Claudius Caesar.

The Comforter. Who actually is the Prophet Muhammad Ibn Abdullah.

Answer:

The last prophet in the Bible are actually "TWO": the Two Witnesses.

"...and they shall prophesy a thousand two hundred and threescore days [three-and-a-half years], clothed in sackcloth." (Rev.11:3)

This prophecy reveals that these prophets shall be killed 3 1/2 days before Jesus Christ returns to earth... when they resurrect from the dead and ascend into a cloud, as the dead in Christ are revealed to do upon Jesus' return.

"...then we which are alive and remain shall be caught up together with them in the clouds, to meet the Lord in the air..." (I Thess.4:17).

Galatians, 1 Corinthians, 2 Corinthians and Romans tell us that Paul raised a collection to assist the poor in Judea, but do not explain the reason for that collection. In Galatians, the Jerusalem leadership personally asked him to remember the poor, which he promised he would do. This was clearly a collection of great importance to Paul and for which he was willing to commit wholeheartedly. The considerable effort and personal capital that Paul put into this fundraising effort suggests that it was intended to alleviate the great famine that occurred throughout the Roman empire between 44 and 48 CE.

Acts of the Apostles tells quite a different story. Acts 11:27-28 uses this famine as the occasion for an otherwise unknown prophet to prophesy, 'And in those days came prophets from Jerusalem to Antioch. And there stood up one of them named Agabus, and signified by the spirit that there should be great dearth throughout all the world: which came to pass in the days of Claudius Caesar.' A message is sent to Paul to assist with the famine relief, with Paul receiving no particular credit for his contributions. Acts tells us that the collection was already underway before Paul had really begun his mission, whereas the epistles suggest that Paul was urging his communities to contribute during the height of his ministry. A later, apparently separate, episode in Acts has Paul visit Jerusalem shortly before his final arrest with a collection to show his loyalty and support for the Jerusalem brethren. This final collection could not be the same collection that Paul wrote of in his epistles - his willingness to goad and annoy the Greeks and Galatians for the sake of a collection right across his domain, and his comments to the Romans, do not accord with the simple gesture that Acts records.

On the basis that Paul's own account is closer to the historical facts, this shows the generosity of spirit that Paul displayed towards the Jerusalem brethren and goes a long way towards explaining the special position he holds in Christian tradition. If the Acts account was closer to the historical facts, then Paul was a supplicant who, even towards the end of his career, saw the need to demonstrate his commitment to the Christian Church.

A:

In Galatians 2:10, 'Only they would that we should remember the poor; the same which I also was forward to do', Paul seems to be passing on and supporting a request by the Jerusalem brethren to send relief to the Judeans. 1 Corinthians 16:1-4 refers to the support of the Galatians for a collection to assist the poor of Judea, and asks very directly that the Corinthians contribute as well. The Corinthians may have needed some prompting, since the request was repeated at some length in 2 Corinthians.

There is no suggestion that the collection was an ongoing tithe, in fact there is a sense of some urgency and a recognition that the congregations would face difficulty in meeting what was demanded of them. So, Paul invested considerable effort and goodwill in solving a specific problem for the Jerusalem brethren. He mentioned the collection in Romans, listing only Macedonia and Achaia as contributing, to the obvious exclusion of the Galatians, as well as other churches with which he must have been in contact. Unless there was a leadership issue to explain their unwillingness to have anything further to do with Paul, the Galatians and others were unable to assist, having their own problems.

A reasonable inference is that Judea faced an economic crisis, and that the crisis affected all of the world in which Paul worked. Such a crisis was the famine that occurred between 44 and 48 CE. This famine would explain the Jerusalem brethren seeking assistance, the importance Paul placed on the collection and his comparative lack of success, particularly in Galatia.

Acts 11:28‑29 mentions this famine and actually talks of a collection for the poor in Judea, although it avoids giving any credit to Paul:

"And there stood up one of them named Agabus, and signified by the spirit that there should be great dearth throughout all the world: which came to pass in the days of Claudius Caesar. Then the disciples, every man according to his ability, determined to send relief unto the brethren which dwelt in Judea."

My view is that the author of Acts sought to transfer credit for the collection from Paul to Peter, consistent with a theme found throughout Acts that portrayed Peter as a greater apostle than Paul.

In Galatians 2:10, 'Only they would that we should remember the poor; the same which I also was forward to do', Paul seems to be passing on and supporting a request by the Jerusalem brethren to send relief to the Judeans. 1 Corinthians 16:1-4 refers to the support of the Galatians for a collection to assist the poor of Judea, and asks very directly that the Corinthians contribute as well. The Corinthians may have needed some prompting, since the request was repeated at some length in 2 Corinthians.

There is no suggestion that the collection was an ongoing tithe, in fact there is a sense of some urgency and a recognition that the congregations would face difficulty in meeting what was demanded of them. So, Paul invested considerable effort and goodwill in solving a specific problem for the Jerusalem brethren.

Paul mentioned the collection in Romans, listing only Macedonia and Achaia as contributing, to the obvious exclusion of the Galatians, as well as other churches with which he must have been in contact. Either the Galatians and others were unable to assist, having their own problems, or we need to devise a leadership issue to explain their unwillingness to have anything further to do with Paul. A reasonable inference is that Judea faced an economic crisis, and that the crisis affected all of the world in which Paul worked. Such a crisis was the famine that occurred between 44 and 48 CE. This famine would explain the Jerusalem brethren seeking assistance, the importance Paul placed on the collection and his comparative lack of success, particularly in Galatia, geographically relatively close the Judea and therefore likely to have suffered from the famine to a similar extent. It could also explain why, in his missionary career of at least 25 years, Paul wrote so few epistles, and why those considered by scholars to have really been written by Paul were all written close in time.

Acts 11:28‑29 supports that proposition, although it avoids giving any credit to Paul, very clearly describing him as having been sent away before the issue of the famine arose: "And there stood up one of them named Agabus, and signified by the spirit that there should be great dearth throughout all the world: which came to pass in the days of Claudius Caesar. Then the disciples, every man according to his ability, determined to send relief unto the brethren which dwelt in Judea."

Acts of the Apostles and Paul's epistles appear to be in disagreement as to when Paul began his mission to the gentiles.

Paul's epistles - middle or late twenties

Soon after his conversion to Christianity, Paul says (Galatians 1:17) that after his conversion he went first to Arabia then to Damascus, where he spent 3 years. He does not explain the reason for his trip to Arabia, but one possibility is that he went there to seek permission from Aretas to preach to the gentiles in Damascus, which seems to have been under Nabatean control.

In 2 Corinthians 11:32-33, Paul escaped from Damascus when the governor under Aretas, king of the Nabateans from 9 BCE to 40 CE, had a garrison deployed to arrest him because of his Christian activities. Allowing for his time in Arabia, Paul's conversion was no later than the year 36, and probably somewhat earlier unless we assume a somewhat improbable coincidence.

An earlier date, consistent with the above analysis comes from other passages in Paul's epistles. In Galatians 2:10, "Only they would that we should remember the poor; the same which I also was forward to do," Paul seems to be passing on and supporting a request by the Jerusalem brethren to send relief to the Judeans. 1 Corinthians 16:1-4 refers to the support of the Galatians for a collection to assist the poor of Judea, and asks very directly that the Corinthians contribute as well. The Corinthians may have needed some prompting, since the request was repeated at some length in 2 Corinthians. Finally, he mentioned the collection in Romans. There is no suggestion that the collection was an ongoing tithe, in fact there is a sense of some urgency and a recognition that the congregations would face difficulty in meeting what was demanded of them. So, Paul invested considerable effort and goodwill in solving a specific problem for the Jerusalem brethren. The one historical event that would explain this was the famine that occurred between 44 and 48 CE. If so, this means that Galatians, 1 Corinthians and 2 Corinthianswere written during the period 44 to 48, with Romans during the same 4 year period, or soon afterwards.

In Galatians, Paul says he had spent 3 years in Damascus, 14 years in Syria and Cilicia, and we must allow indeterminate periods in the other centres. On a straight-forward reading of the epistle, his conversion would have been at least 18 to 20 years before he wrote Galations. Alternatively, we can interpret Galatians 2:1 as meaning that Paul went to Jerusalem 14 years after his conversion, not the more natural meaning of 14 years after he went to Syria and Cilicia, thus allowing that he wrote Galatians not less than 14-15 years after his conversion. On the basis of Paul's own account, his conversion and the beginning of his mission to the gentiles took place in the mid- to late twenties of the first century.

Acts of the Apostles - early to mid-forties

Acts describes Paul's conversion on the road to Damascus and that he then preached unsuccessfully to the Jews in Damascus, shortly before Agabus prophesied the famine. In this account, his mission to the gentiles began after the apostle Peter received a sign that the gentiles should be brought into the church. There are problems with the Acts account, which alters the Damascus escape story to eliminate any mention of King Aretas and Paul's early preaching to the gentiles. In Acts, the story of Paul's conversion is historically doubtful, as it seems to have been based on the ancient Greek play, the Bacchae. Historians consider Acts, written in the 90s, an anonymous work that freely mixes history with legend, as a book of religious advocacy, not necessarily history (The Jesus Sayings, by Rex Weyler). In spite of these difficulties, Acts does allow us to date the beginning of Paul's mission as late as the mid-forties, consistent with traditional dating of Christ's crucifixion.

The Acts of the Apostles is universally seen as a history of the Church in the years immediately following the resurrection of Jesus, with its focus on the lives and works of St Peter and St Paul. We have Paul's own epistles as an alternative source of information about Paul but there are major unexplained differences between Acts and the epistles, while there is no alternative source of information about Peter other than what we can glean from Paul's epistles.

An important, well disguised theme of Acts is the primacy of St Peter over St Paul during the period of their respective ministries. For example, if Luke attributed a previously unknown miracle to Paul, then his followers or admirers were unlikely to complain, but quite comparable miracles were also associated with Peter, and the miracles associated with Paul were always less impressive those associated with Peter. Where Paul, in his epistles, took credit for opening the Church up to Gentiles, Acts quite emphatically gives this credit to Peter, making Paul no more than a minor player. The focus is on Peter and Paul, with the emphasis on the primacy of Peter.

There are 5 key prophets in the bible: Samuel, Daniel, Isaiah, Ezekiel and Jeremiah.

The major prophets as classified in the Hebrew scripture are found in a section called the Latter Prophets which includes the books of Isaiah, Jeremiah, and Ezekiel.

Additionally

Samuel was one of the key prophets in the Old Testament but not generally considered one of the "major" prophets by scholars given the definition of "major" vs "minor" prophet in the context of two categories of books of the Bible. Also note that Daniel is not considered a Major Prophet in the Hebrew Bible.