Book of Isaiah
The Book of Isaiah (Hebrew: ספר ישעיה) is the first of the Latter Prophets in the Hebrew Bible and the first of the Major Prophets in English bibles.1 The oldest surviving manuscripts of Isaiah are two scrolls found among the Dead Sea Scrolls; dating from about a century before the time of Jesus, they are substantially identical with the Masoretic version which forms the basis of most modern English-language versions of the book.2
Isaiah identifies itself as the words of the 8th century BC prophet Isaiah ben Amoz, but there is ample evidence that much of it was composed during the Babylonian exile and later.3 The scholarly consensus which held sway through most of the 20th century saw three separate collections of oracles:4 Proto-Isaiah (chapters 1–39), containing the words of Isaiah; Deutero-Isaiah (chapters 40–55), the work of an anonymous 6th-century author writing during the Exile; and Trito-Isaiah (chapters 56–66), composed after the return from exile.5 While one part of the consensus still holds – virtually no one maintains that the entire book, or even most of it, was written by one person – this perception of Isaiah as made up of three rather distinct sections underwent a radical challenge in the last quarter of the 20th century.4 A great deal of current research concentrates on the book's essential unity, with Isaiah 1–33 projecting judgement and restoration for Judah, Jerusalem and the nations, and chapters 34–66 presupposing that judgement has already taken place and restoration is at hand.6 It can thus be read as an extended meditation on the destiny of Jerusalem into and after the Exile.7
- 1 Structure
- 2 Summary
- 3 Composition
- 4 Themes
- 5 Later interpretation and influence
- 6 See also
- 7 Citations
- 8 Bibliography
- 9 External links
The scholarly consensus which held sway through most of the 20th century saw three separate collections of oracles in the book of Isaiah.4 A typical outline based on this understanding of the book sees its underlying structure in terms of the identification of historical figures who might have been their authors:8
- 1–39 – Proto-Isaiah, containing the words of the original Isaiah;
- 40–55 – Deutero-Isaiah, the work of an anonymous Exilic author;
- 56–66 – Trito-Isaiah, an anthology of about twelve passages.9
While one part of the consensus still holds – virtually no one maintains that the entire book, or even most of it, was written by one person – this perception of Isaiah as made up of three rather distinct sections underwent a radical challenge in the last quarter of the 20th century.10 The newer approach looks at the book in terms of its literary and formal characteristics, rather than authors, and sees in it a two-part structure divided between chapters 33 and 34:11
- 1–33 – Warnings of judgement and promises of subsequent restoration for Jerusalem, Judah and the nations;
- 34–66 – Judgement has already taken place and restoration is at hand.
Seeing Isaiah as a two-part book (chapters 1–33 and 34–66) with an overarching theme leads to a summary of its contents like the following:12
- The book opens by setting out the themes of judgement and subsequent restoration for the righteous. God has a plan which will be realised on the "Day of Yahweh", when Jerusalem will become the centre of his worldwide rule. On that day all the nations of the world will come to Zion (Jerusalem) for instruction, but first the city must be punished and cleansed of evil. Israel is invited to join in this plan. Chapters 5–12 explain the significance of the Assyrian judgement against Israel: righteous rule by the Davidic king will follow after the arrogant Assyrian monarch is brought down. Chapters 13–27 announce the preparation of the nations for Yahweh's world rule; chapters 28–33 announce that a royal saviour (a messiah) will emerge in the aftermath of Jerusalem's punishment and the destruction of her oppressor.
- The oppressor (now identified as Babylon rather than Assyria) is about to fall. Chapters 34–35 tell how Yahweh will return the redeemed exiles to Jerusalem. Chapters 36–39 tell of the faithfulness of king Hezekiah to Yahweh during the Assyrian siege as a model for the restored community. Chapters 40–54 argues that the restoration of Zion is taking place because Yahweh, the creator of the universe, has designated the Persian king Cyrus the Great as the promised messiah and temple-builder. Chapters 55–66 are an exhortation to Israel to keep the covenant. God's eternal promise to David is now made to the people of Israel/Judah at large. The book ends by enjoining righteousness as the final stages of God's plan come to pass, including the pilgrimage of the nations to Zion and the realisation of Yahweh's kingship.
The older understanding the book as three fairly discrete sections attributable to identifiable authors leads to a more atomised picture of its contents, as in this example:
- Proto-Isaiah/First Isaiah (chapters 1–39):13
- 1–12: Oracles against Judah mostly from Isaiah's early years;
- 13–23: Oracles against foreign nations from his middle years;
- 24–27: The "Isaiah Apocalypse", added at a much later date;
- 28–33: Oracles from Isaiah's later ministry
- 34–35: A vision of Zion, perhaps a later addition;
- 36–39: Stories of Isaiah's life, some from the Book of Kings
- Deutero-Isaiah/Second Isaiah (chapters 40–54), with two major divisions, 40–48 and 49–54, the first emphasising Israel, the second Zion and Jerusalem:14
- An introduction and conclusion stressing the power of God's word over everything;
- A second introduction and conclusion within these in which a herald announces salvation to Jerusalem;
- Fragments of hymns dividing various sections;
- The role of foreign nations, the fall of Babylon, and the rise of Cyrus as God's chosen one;
- Four "Servant Songs" personalising the message of the prophet;
- Several longer poems on topics such as God's power and invitations to Israel to trust in him;
- Trito-Isaiah/Third Isaiah (chapters 55–66):
- A collection of oracles by unknown prophets in the years immediately after the return from Babylon.15
While it is widely accepted that the book of Isaiah is rooted in a historic prophet called Isaiah, it is also widely accepted that this 8th century prophet did not write the entire Book of Isaiah.716 The observations which have led to this are as follows:
- Historical situation → Chapters 40–55 presuppose that Jerusalem has already been destroyed (they are not framed as prophecy) and the Babylonian exile is already in effect – they speak from a present in which the Exile is about to end. Chapters 56–66 assume an even later situation, in which the people are already returned to Jerusalem and the rebuilding of the Temple is already under way.17
- Anonymity → Isaiah's name suddenly stops being used after chapter 39.18
- Style → There is a sudden change in style and theology after chapter 40; numerous key words and phrases found in one section are not found in the other.19
Disputes over the authorship of Isaiah date back to Medieval times, when Jewish scholars and commentators expressed doubts that certain sections of the book were not written by Isaiah. Most notably, Abraham ibn Ezra, a distinguished Jewish scholar in 12th-century Spain, questioned the authorship of certain sections of Isaiah in an 1167 commentary.20
These observations led scholars to the conclusion that the book can be conveniently divided into three sections, labelled Proto-Isaiah, Deutero-Isaiah, and Trito-Isaiah.21 Early modern-period scholars treated Isaiah as independent collections of sayings by three individual prophets, brought together at a much later period, about 70 BC, to form the present book.22 The second half of the 20th century saw a marked change in approach, and scholars have begun to detect a deliberate arrangement of materials to give the book an overarching theological message.23
The composition history of Isaiah reflects a major difference in the way authorship was regarded in ancient Israel and in modern societies: the ancients did not regard it as inappropriate to supplement an existing work while remaining anonymous.24 While the authors, apart from the historic Isaiah behind parts of chapters 1–39, are anonymous, it is plausible that all of them were priests, and the book may thus reflect Priestly concerns, in opposition to the increasingly successful reform movement of the Deuteronomists.25
While it is widely accepted that Isaiah the prophet did not write the book, there are good reasons to see parts of chapters 1–39 as stemming from the historic Isaiah ben Amoz, who lived in the Kingdom of Judah during the reigns of four kings from the mid to late 8th century BC.1626 During this period Assyria was expanding westward from its origins in modern-day northern Iraq towards the Mediterranean, destroying first Aram (modern Syria) in 734–732 BCE, then the Kingdom of Israel in 722-721, and finally subjugating Judah in 701.27 Proto-Isaiah is divided between verse and prose passages, and a currently popular theory is that the verse passages represent the prophecies of the original 8th century Isaiah, while the prose sections are "sermons" on his texts composed at the court of Josiah a hundred years later, at the end of the 7th century.28
The conquest of Jerusalem by Babylon and the exile of its elite in 586 BCE ushered in the next stage in the formation of the book. Deutero-Isaiah addresses himself to the Jews in exile, offering them the hope of return.29 This was the period of the meteoric rise of Persia under its king Cyrus the Great – in 559 BCE he succeeded his father as ruler of a small vassal kingdom in modern eastern Iran, by 540 he ruled an empire stretching from the Mediterranean to Central Asia, and in 539 he conquered Babylon.30 Deutero-Isaiah's predictions of the imminent fall of Babylon and his glorification of Cyrus as the deliverer of Israel date his prophecies to 550–539 BCE, and probably towards the end of this period.31
The Persians ended the Jewish exile, and by 515 BCE the exiles, or at least some of them, had returned to Jerusalem and rebuilt the Temple. The return, however, was not without problems: the returnees found themselves in conflict with those who had remained in the country and who now owned the land, and there were further conflicts over the form of government that should be set up. This background forms the context of Trito-Isaiah.32
Isaiah is focused on the main role of Jerusalem in God's plan for the world, seeing centuries of history as though it were all the single vision of the 8th century prophet Isaiah.8 Proto-Isaiah speaks of Israel's desertion of God and what will follow: Israel will be destroyed by foreign enemies, but after the people, the country and Jerusalem are punished and purified, a holy remnant will live in God's place in Zion, governed by God's chosen king (the messiah), under the presence and protection of God; Deutero-Isaiah has as its subject the liberation of Israel from captivity in Babylon in another Exodus, which the God of Israel will arrange using Cyrus, the Persian conqueror, as his agent; Trito-Isaiah concerns Jerusalem, the Temple, the Sabbath,and Israel's salvation.33 (More explicitly, it concerns questions current among Jews living in Jerusalem and Palestine in the post-Exilic period about who is a God-loving Jew and who is not).34 Walter Brueggemann has described this overarching narrative as "a continued meditation upon the destiny of Jerusalem."35
God's plan for the world is based on his choice of Jerusalem as the place where he will manifest himself, and of the line of David as his earthly representative – a theme that may possibly have been created through Jerusalem's reprieve from Assyrian attack in 701 BCE. 36 God is "the holy one of Israel"; justice and righteousness are the qualities that mark the essence of God, and Israel has offended God through unrighteousness.37 Isaiah speaks out for the poor and the oppressed and against corrupt princes and judges, but unlike the prophets Amos and Micah he roots righteousness not in Israel's covenant with God but in God's holiness.37
Isaiah 44:6 contains the first clear statement of monotheism: "I am the first and I am the last; besides me there is no god".38 In Isaiah 44:09–20 this is developed into a satire on the making and worship of idols, mocking the foolishness of the carpenter who worships the idol that he himself has carved. While Yahweh had shown his superiority to other gods before, in Second Isaiah he becomes the sole God of the world. This model of monotheism became the defining characteristic of post-Exilic Judaism, and became the basis for Christianity and Islam.39}
A central theme in Second Isaiah is that of a new Exodus – the return of the exiled people Israel from Babylon to Jerusalem. The author imagines a ritualistic return to Zion (Judah) led by Yahweh. The importance of this theme is indicated by its placement at the beginning and end of Second Isaiah (40:3–5, 55:12–13). This new Exodus is repeatedly linked with Israel's Exodus from Egypt to Canaan under divine guidance, but with new elements. These links include the following:
- The original Exodus participants left "in great haste" (Ex 12:11, Deut 16:3), whereas the participants in this new Exodus will "not go out in great haste" (Isa 52:12).
- The land between Egypt and Canaan of the first Exodus was a "great and terrible wilderness, an arid wasteland" (Deut 8:15), but in this new Exodus, the land between Babylon (Mesopotamia) and the Promised Land will be transformed into a paradise, where the mountains will be lowered and the valleys raised to create level road (Isa 40:4).
- In the first Exodus, water was provided by God, but scarcely. In the new Exodus, God will "make the wilderness a pool of water, and the dry land springs of water" (Isa 41:18).40
Isaiah was one of the most popular works in the period between the foundation of the Second Temple c. 515 BCE and its destruction by the Romans in 70 CE.41 Isaiah 10:33–11:10 ("A shoot will come up from the stump of Jesse...") is alluded to or cited in Deutero-Isaiah and Trito-Isaiah, and later in works ranging from the Qumran sect (the sect responsible for the Dead Sea Scrolls) to the Psalms of Solomon, and various apocalyptic works including the Similitudes of Enoch, 2 Baruch, 4 Ezra, and the third of the Sibylline Oracles. All of these, with the exception of Deutero-Isaiah, understood it to refer to a/the messiah and the messianic age.42 Isaiah 6 (in which Isaiah describes his vision of God enthroned in the Temple) influenced the visions of God in works such as the Book of the Watchers section of the Book of Enoch, the Book of Daniel and others, often combined with the similar vision from the Book of Ezekiel.43 The final influential portion of Isaiah was the four so-called Songs of the Suffering Servant from Isaiah 42, 49, 50 and 52, in which God calls an unidentified servant to lead the nations (the servant is horribly abused, sacrifices himself in accepting the punishment due others, and is finally rewarded).44
Isaiah is considered to be a major prophet in Christianity. The Book of Isaiah has been immensely influential in the formation of Christianity, from the cult of the Virgin Mary to anti-Jewish polemic, medieval passion iconography, and modern Christian feminism and liberation theology. The regard in which Isaiah was held was so high that the book was frequently called "the Fifth Gospel", the prophet who spoke more clearly of Christ and the Church than any others.45 His influence extends beyond the Church and Christianity to English literature and to Western culture in general, from the libretto of Handel's Messiah to a host of such everyday phrases as "swords into ploughshares" and "voice in the wilderness".46
Isaiah makes up 27 of the 37 quotations from the prophets in the Pauline epistles, and takes pride of place in the Gospels and Acts.47 Isaiah 7:14, where the prophet is assuring king Ahaz that God will save Judah from the invading armies of Israel and Syria, forms the basis for Matthew 1:23's doctrine of the virgin birth,48 while Isaiah 40:3–5's image of the exiled Israel led by God and proceeding home to Jerusalem on a newly constructed road through the wilderness was taken up by all four Gospels and applied to John the Baptist and Jesus.49 Isaiah 52:13–53:12, the fourth of the "Suffering Servant" songs, was interpreted by the earliest Christians as a prophecy of the death and exaltation of Jesus, a role which Jesus himself seems to have accepted, according to Luke 4:17–21.50
Isaiah seems always to have had a prominent place in Jewish bible use, and it is probable that Jesus himself was deeply influenced by Isaiah, and that he took it as his destiny to fulfil Isaiah 53 ("a man of suffering, and familiar with pain... he bore the sin of many").51 Thus many of the Isaiah passages that are familiar to Christians gained their popularity not directly from Isaiah but from the use of them by Jesus and the early Christian authors – this is especially true of the Book of Revelation, which depends heavily on Isaiah for its language and imagery.52
In 1931, the name Jehovah's Witnesses was adopted by adherents of the Watch Tower Society, based on Isaiah 43:10. In the New World Translation, the verse reads: "'You are my witnesses,' is the utterance of Jehovah, 'even my servant whom I have chosen.'"
Isaiah Chapter 11 verses 1–12 correspond to Baha'u'llah, not Jesus. 'Abdu'l-Baha taught that these verses refer to the uniting of nations under a single banner and the restoration of Israel, which did not happen during Christ's prophetic cycle, but rather is bound to happen or has happened already in Baha'u'llah's cycle of prophecy.53 Also, nor did the rapid expansion of knowledge that Isaiah speaks of happen until the beginning of the Bahai Era in the mid-1800s. Moreover, Jesus specifically stated being the Son of God, so he has no relation to Joseph from which the lineage of Jesse is derived.
- Cate 1990b, p. 413.
- Goldingay 2001, pp. 22–23.
- Sweeney 1998, p. 76.
- Petersen 2002, pp. 47–48.
- Lemche 2008, p. 96.
- Sweeney 1998, pp. 78–79.
- Brueggemann 2003, p. 159.
- Sweeney 1998, p. 78.
- Soggin 1989, p. 394.
- Petersen 2002, p. 47-48.
- Sweeney 1998, p. 78-79.
- Sweeney 1998, pp. 79–80.
- Boadt 1984, p. 325.
- Boadt 1984, pp. 418–19.
- Boadt 1984, p. 444.
- Stromberg 2011, p. 2.
- Stromberg 2011, p. 2-4.
- Childs 2001, p. 3.
- Cate 1990b, p. 414.
- George A. Buttrick: The Interpreter’s Bible, vol. 5 (New York: Abingdon Press, 1956), 382.
- Lemche & 2008 p-18.
- Sweeney 1998, p. 76-77.
- Sweeney 1998, p. 77.
- Stromberg 2011, p. 4.
- Barker 2003, p. 494.
- Brettler 2010, p. 161-162.
- Sweeney 1998, p. 75.
- Goldingay 2001, p. 4.
- Barker, p. 524.
- Whybray 2004, p. 11.
- Whybray 2004, p. 11-12.
- Barker 2003, p. 524.
- Lemche 2008, p. 18-20.
- Lemche 2008, p. 233.
- Brueggemann 2003, p. 160.
- Petersen 2002, p. 91-94.
- Petersen 2002, p. 89-90.
- Gnuse 1997, p. 87.
- Coogan 2009, p. 335-336.
- Coogan 2009, p. 333.
- Hannah 2005, p. 7.
- Hannah 2005, p. 11.
- Hannah 2005, pp. 22–23.
- Hannah 2005, p. 27.
- Sawyer 1996, p. 1-2.
- Sawyer 1996, pp. 1–2.
- Sawyer 1996, p. 22.
- Sweeney 1996, p. 161.
- Brueggemann 2003, p. 174.
- Barker 2003, pp. 534–35.
- Sawyer 1996, p. 23.
- Sawyer 1996, p. 25.
- Reference, Baha’i.
- Bandstra, Barry L. (2008). Reading the Old Testament: an introduction to the Hebrew Bible. Cengage Learning.
- Barker, Margaret (2003). "Isaiah". In Dunn, James D. G.; Rogerson, John William. Eerdmans Commentary on the Bible. Eerdmans. ISBN 9780802837110.
- Blenkinsopp, Joseph (2002). Isaiah 40–55: A new translation with introduction and commentary. Doubleday. ISBN 0-385-49717-2.
- Blenkinsopp, Joseph (2003). Isaiah 56–66: A new translation with introduction and commentary. Doubleday. ISBN 0-385-50174-9.
- Boadt, Lawrence (1984). Reading the Old Testament:An Introduction. Paulist Press.
- Brettler, Marc Zvi (2010). How to read the Bible. Jewish Publication Society. ISBN 978-0-8276-0775-0.
- Brueggemann, Walter (2003). An introduction to the Old Testament: the canon and Christian imagination. Westminster John Knox. ISBN 978-0-664-22412-7.
- Cate, Robert L. (1990a). "Isaiah". In Mills, Watson E.; Bullard, Roger Aubrey. Mercer Dictionary of the Bible. Mercer University Press.
- Cate, Robert L. (1990b). "Isaiah, book of". In Mills, Watson E.; Bullard, Roger Aubrey. Mercer Dictionary of the Bible. Mercer University Press.
- Childs, Brevard S. (2000). Isaiah. Westminster John Knox Press.
- Cohn-Sherbok, Dan (1996). The Hebrew Bible. Cassell. ISBN 0-304-33702-1.
- Coogan, Michael D. (2009). A Brief Introduction to the Old Testament. Oxford University Press.
- Gnuse, Robert Karl (1997). No Other Gods: Emergent Monotheism in Israel. Continuum.
- Goldingay, John (2001). Isaiah. Hendrickson Publishers. ISBN 0-85364-734-8.
- Goldingay, John (2005). The message of Isaiah 40–55: a literary-theological commentary. Continuum International Publishing Group. ISBN 9780567030382.
- Hannah, Darrell D. (2005). "Isaiah Within Judaism of the Second Temple Period". In Moyise, Steve; Menken, Maarten J.J. Isaiah in the New Testament: The New Testament and the Scriptures of Israel. Contunuum. ISBN 9780802837110.
- Lemche, Niels Peter (2008). The Old Testament between theology and history: a critical survey. Westminster John Knox Press.
- Petersen, David L. (2002). The Prophetic Literature: An Introduction. Westminster John Knox Press.
- Sawyer, John F.A. (1996). The Fifth Gospel: Isaiah in the History of Christianity. Cambridge University Press.
- Soggin, J. Alberto (1989). Introduction to the Old Testament: from its origins to the closing of the Alexandrian canon. Westminster John Knox Press. ISBN 0-664-21331-6.
- Stromberg, Jake (2011). An Introduction to the Study of Isaiah. Continuum International Publishing Group. ISBN 9780567363305.
- Sweeney, Marvin A. (1996). Isaiah 1–39: with an introduction to prophetic literature. Eerdmans. ISBN 9780802841001.
- Sweeney, Marvin A. (1998). "The Latter Prophets". In McKenzie, Steven L.; Graham, Matt Patrick. The Hebrew Bible Today: An Introduction to Critical Issues. Westminster John Knox Press.
- Whybray, R.N. (1983). The Second Isaiah. T&T Clarke. ISBN 9780567084248.
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