Isaiah
God raised up certain "prophets" who were His mouthpieces.
They would speak out against their sin and idolatry and would
continually warn of God's judgment. Some of the prophets spoke
out in the North and some in the South, but God was faithfully
warning them of certain catastrophe if they would not turn to
him.
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Hebrew Name - Yeshayahu "Yah is salvation".
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Study Bible with information, images, and notes on many
important subjects from the ancient world. Archaeological
notes, geographical notes, ancient documents and manuscripts,
cultural notes, theological notes, articles from scholars,
information about ancient history, ancient customs, ancient
temples, ancient monuments, and a close look at people,
places, and events from the ancient world that are explained
in an easy to understand format.
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"The Isaiah scrolls were the first Biblical texts found, and
the first to receive serious study. There is no hint in either
of these scrolls of a deutero or trito-Isaiah, to use the
language of modern scholarship. The advocate of two or three
Isaiah's may suggest that the book was put in its present form
prior to the writing of the Qumran manuscripts, but the fact
remains that our oldest pre-Christian manuscripts bear witness
to the text substantially as we have it in our printed Hebrew
Bibles." - Charles Pfeiffer
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Types and Shadows - In Isaiah Jesus is the Lord on the throne
in Isaiah 6 and the suffering servant of Isaiah 53
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Main Theme - The kingdom of the Messiah
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Date - 760 - 720 BC Approximately. Isaiah prophesied during
the reign of King Uzziah, King Jotham, King Ahaz, King
Hezekiah, and probably King Manasseh of Judah. His prophetic
ministry lasted from about 760 BC until about 720 BC.
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Greek Name - Esaias (Greek form of the Hebrew)
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SECTION 1: Isaiah 1-39
1 ) Prophecies centered around Judah and Jerusalem (Isaiah
1:1-12:6). Included in this section are a description of the
glories of the Messianic Age (Isaiah 2-4 ) and the account
of the call of Isaiah (Isaiah 6 ). In Isaiah 7-12, although
Isaiah is dealing primarily with various invasions which
threaten Judah, reference is made to the wonderful child
"Immanuel" and to the glorious age when a king of the
Davidic line would institute a benevolent rule over a world
without discord and wars.
2 ) Prophecies of judgment on the foreign and hostile
nations of Babylon, Philistia, Moab, Damascus, Ethiopia,
Egypt, Dumah, Arabia and Tyre (Isaiah 3-23 ).
3 ) The Apocalypse of Isaiah: the judgment of God against
the world's sin and the ultimate destruction of the earth
(Isaiah 24-27). Despite the dreadful nature of the
punishment which was to come, this section is marked by a
note of triumph and trust (see Isaiah 26).
4) Prophecies concerning the relations of Judah and
Jerusalem to Egypt and Assyria (Isaiah 28-33). In this
section is contained a series of six messages of woe,
directed first against one and then another of the
weaknesses of Judah's national life (Isaiah 28:1-29; 29:1-
14; 29:15-24; 30:1-17; 31:1- 32 : 20; 33 : 1-24). The
character of the Messianic Age is also further described
(Isaiah 32:1-18).
5 ) The doom of Edom and the redemption of Israel (Isaiah
34-35). Isaiah 35 is a beautiful picture of the ultimate
triumph of the spiritual Zion.
6 ) The reign of Hezekiah (Isaiah 36-39 ). This section is
in the nature of an historical appendix recording the
overthrow of the Assyrian army (Isaiah 36- 37), Hezekiah's
sickness and recovery (Isaiah 38), and containing a prophecy
of the Babylonian captivity (Isaiah 39 ).
SECTION II: Isaiah 40-66
7 ) God's sovereign and providential control over history,
which will be manifest in his ultimate overthrow of Babylon
at the hands of Cyrus (Isaiah 40:18). Two passages of
especial interest in this section are the first "suffering
servant" passage, apparently alluding to the office of the
Messiah (Isaiah 42:1-9), and Isaiah's sarcastic appraisal of
the folly of idol worship (Isaiah 44:6-23).
8 ) The redemption which is possible through suffering and
sacrifice (Isaiah 49-55).. This division centers mainly
around the three "suffering servant" passages which it
contains The first is concerned with the difficulty of his
task and his rejection by those to whom he is sent (Isaiah
44:1-13). The second (Isaiah 50:4-9) speaks of the obedience
and trust of the "servant" and the blessings which are to
follow his work. The third is the classic passage from
Isaiah 52:13-53:12, which describes the life, suffering and
ultimate triumph of the servant.
9 ) The triumph of the kingdom of God and God's universal
reign (Isaiah 56-66). The sins which are prevalent in
Isaiah's day are discussed in chs. 56-59. A glorious song of
the Messianic Age fills Isaiah 60-62. The book closes, with
a prayer for mercy and pardon (Isaiah 63-64) and God's
answer to this prayer in the form of the promise of a new
heaven and a new earth (Isaiah 65-66).
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Author - Isaiah (According to the Bible, Jesus, and Jewish
Tradition). There was only one Isaiah according to the Hebrew
Scriptures. There is little information about the personal
life of the Prophet Isaiah. He was married to a woman called
the prophetess (Isaiah 8:3), she bore him two sons (Isaiah 7:3
and Isaiah 8:3). According to Jewish tradition Isaiah was
martyred by the wicked King Manasseh who placed him in the
hollow trunk of a carob tree and was sawn in two. many believe
also that it was Isaiah who was referred to in the book of
Hebrews in the New Testament regarding a hero of faith "sawn
asunder" (Hebrews 11:37).
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Was There a Deutero-Isaiah or Second Isaiah? There have been
many critics who challenged the historicity of the
Scriptures, and implied that the Bible is not the word of
God. This is also true with the book of Isaiah, critics have
identified problems in the books unity and authorship. A
large number of critics make a case that Isaiah 1-39 and
Isaiah 40-66 are two separate books written by two entirely
different men. They refer to the second book as "Deutero-
Isaiah" or "Second Isaiah" and they speculate that it was
written during the Babylonian captivity, and the people that
the author is addressing our different than in the first
book. They also maintain that Isaiah is never mentioned as
the author in the second book. but there are too many
reasons for believing that Isaiah was the author of the
whole book from Isaiah 1 through Isaiah 66. Jewish history
and Jewish tradition never recognized anything other than
one book, and one author. The discovery of the Dead Sea
Scrolls identify Isaiah as one scroll, and thus one book.
Judaism and Christianity also recognize Isaiah as one book
and one author. The writing style of Isaiah is seen
throughout both sections, and the people who are being
addressed would apply more to Judah went to those captive in
Babylon. There is also mention of Temple services in
existence, which were not in existence what they were
captive in Babylon. For these reasons and others, and for
the fact that Jesus never recognized more than one Isaiah we
must conclude that Isaiah was the author of his one book.
It is important to understand this about the book of Isaiah
because critics are always looking for something in which
they might attack the Bible, especially the book of Isaiah
because there are so many prophecies pointing to the life
and ministry and even the death of the Lord Jesus Christ.
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Quick Overview of Isaiah. – –1-12 – – Isaiah's prophecies
regarding Judah and Jerusalem– – 13-23 – –Isaiah's prophecies
against the enemies of Judah– – 24-27– – Isaiah's prophecies
concerning establishing the kingdom – – 28-35 – – Isaiah's
prophecies regarding Judah and Assyria– – 36-39 – – historical
appendix – – 40 – – Isaiah's prophecies concerning God's
redemption – – 41 – – Isaiah's prophecies concerning God's
vindication– – 42 – –Isaiah's prophecies concerning the
servant of the Lord – – 43-45– – Isaiah's prophecies
concerning the restoration of Judah – –46-48 – – Isaiah's
prophecies concerning idolatry – – 49-57 – – Isaiah's
prophecies the Messiah – – 58-66 – – Isaiah's prophecies about
the future glory of Israel.
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Isaiah prophesied during one of the worst times in the
history of Israel. The Israelites had become so corrupt God
was going to remove them out of His sight. He raised up the
Assyrian army to be an unmerciful, barbaric, ruthless, an
unstoppable war machine. Their military tactics are still
applauded today by those who understand the art of war. God
called them from their distant land to come and destroy the
Jews living in the north, and take them away from their
homeland. Isaiah was living in Judah, in the city of
Jerusalem during a time when King Uzziah had died. Isaiah
prophesied during the reign of King Uzziah, King Jotham,
King Ahaz, King Hezekiah, and probably King Manasseh of
Judah. His prophetic ministry lasted from about 760 BC until
about 720 BC. Isaiah chapter 6 records a powerful vision
that Isaiah received of God the King on his throne, and the
king called Isaiah to prophesy to His people. This was
Isaiah's call to ministry as a prophet of God and it is
interesting that it was at a time when king Uzziah had just
died. King Uzziah was faithful servant of the Lord and
people felt secure under his leadership, but when he died
there was almost a panic. This is when the Lord showed
Isaiah who was really on the throne. Isaiah was terrified at
the sight of God's holiness (Isaiah 6) and when the Lord
called him and asked him who will go with this message and
Isaiah said "here am I, send me." Isaiah warned Jerusalem
about her idolatry, and her foreign alliances, but they
scorned him. They did not listen to his warnings and quickly
destroy their instruments of idolatry. He prophesied about
the Assyrians who would destroy the northern kingdom, they
were also good to come to Jerusalem but God would deliver
them. But he also told them that eventually the city will be
destroyed and captured by the Babylonians, and that a
Persian ruler named Cyrus would release the Jews from
captivity. Isaiah prophesied more about the Messiah than any
other book in the Old Testament. He also described in great
detail the blessings of the future kingdom of the Messiah.
His coming would be as a lion bringing the day of God's
wrath, but he would also first come as a savior who would
die for the sins of the people. This was Isaiah's message,
the humility and beauty of the Savior.
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The Book of Isaiah (Hebrew: ספר ישעיה) is a book of the Bible
traditionally attributed to the Prophet Isaiah, who lived in
the second half of the 8th century BC.[1] In the first 39
chapters, Isaiah prophesies doom for a sinful Judah and for
all the nations of the world that oppose God. The last 27
chapters prophesy the restoration of the nation of Israel.
This section includes the Songs of the Suffering Servant, four
separate passages that Christians believe prefigure the coming
of Jesus Christ, and which are otherwise traditionally thought
to refer to the nation of Israel. This second of the book's
two major sections also includes prophecies of a new creation
in God's glorious future kingdom.[2]
There is considerable debate about the dating of the text; one
widely accepted critical hypothesis suggests that much if not
most of the text was not written in the 8th century BC.[3]
Tradition ascribes the Book of Isaiah to a single author,
Isaiah himself. Modern scholarship suggests the text has two
or three authors. This later author or authors, and their work
or works, are known as Deutero- or Second Isaiah and Trito- or
Third Isaiah respectively...
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LITERATURE
Of all Israel's celebrated prophets, Isaiah is the king. The
writings which bear his name are among the profoundest in
all literature. One great theme--salvation by faith--stamps
them all. Isaiah is the Paul of the Old Testament.
1. Name:
In Hebrew yesha`yahu, and yesha`yah; Greek Esaias; Latin
Esaias and Isaias. His name was symbolic of his message.
Like "Joshua," it means "Yahweh saves," or "Yahweh is
salvation," or "salvation of Yahweh."
2. Personal History:
Isaiah was the son of Amoz (not Amos). He seems to have
belonged to a family of some rank, as may be inferred from
his easy access to the king (Isa 7:3), and his close
intimacy with the priest (Isa 8:2). Tradition says he was
the cousin of King Uzziah. He lived in Jerusalem and became
court preacher. He was married and had two sons: Shear-
jashub, his name signifying "a remnant shall return" (Isa
7:3), and Maher-shalal-hash-baz, "hasting to the spoil,
hurrying to the prey," symbolic of Assyria's mad lust of
conquest (Isa 8:3). Jewish tradition, based upon a false
interpretation of Isa 7:14, declares he was twice married.
3. Call:
In the year that King Uzziah died, Isaiah, apparently while
worshipping in the temple, received a call to the prophetic
office (Isa 6). He responded with noteworthy alacrity, and
accepted his commission, though he knew from the outset that
his task was to be one of fruitless warning and exhortation
(6:9-13). Having been reared in Jerusalem, he was well
fitted to become the political and religious counselor of
the nation, but the experience which prepared him most for
his important work was the vision of the majestic and
thrice-holy God which he saw in the temple in the death-year
of King Uzziah. There is no good reason for doubting that
this was his inaugural vision, though some regard it as a
vision which came to him after years of experience in
preaching and as intended to deepen his spirituality. While
this is the only explicit "vision" Isaiah saw, yet his
entire book, from first to last, is, as the title (11)
suggests, a "vision." His horizon, both political and
spiritual, was practically unbounded. In a very true sense,
as Delitzsch says, he was "the universal prophet of
Israel."...
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Yeshayahu or Isaiahuw (?), Hebrew "the salvation of
Jehovah," his favorite expression, which means the same as
the name "Jesus", who is the grand subject of his
prophecies, and in whom in the New Testament the name
Jehovah merges, being never found in Scripture after the Old
Testament. The Yahu (or Jahu) in Yeshayahu shows that Yahweh
(or Jahveh) is the more correct form than Jehovah. Son of
Amoz (not Amos), a younger contemporary of Jonah, Amos, and
Hosea in Israel, and of Micah in Judah. His call to the full
exercise of the prophetic office (Isaiah 6:1) was in the
same year that king Uzziah died, probably before his death,
754 B.C., the time of the building of Rome, Judah's destined
scourge, whose kingdom was to stretch on to the Messianic
times which form the grand subject of Isaiah's prophecies.
Whatever prophecies were delivered by Isaiah previously were
oral, and not recorded because not designed for all ages.
(1) Isaiah 1-6, are all that were written for the
church universal of the prophecies of the first 20 years of
his ministry. New epochs in the relations of the church to
the world were fittingly marked by revelations to and
through prophets. God had given Judah abundant prosperity
during Uzziah's reign of 52 years, that His goodness might
lead the people to loving obedience, just as in northern
Israel He had restored prosperity daring the brilliant reign
of Jeroboam II with the same gracious design. Israel was
only hardened in pride by prosperity, so was soon given over
to ruin. Isaiah comes forward at this point to warn Judah of
a like danger. Moreover, in the reigns of Ahaz and Hezekiah
Israel and Judah came into conflict with the Asiatic
empires. (See AHAZ; HEZEKIAH.) The prophets were now needed
to interpret Jehovah's dealings, that the people might
recognize His righteous judgments as well as His merciful
longsuffering...
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(Heb. Yesh'yahu, i.e., "the salvation of Jehovah"). (1.)
The son
of Amoz (Isa. 1:1; 2:1), who was apparently a man of
humble
rank. His wife was called "the prophetess" (8:3),
either because
she was endowed with the prophetic gift, like
Deborah (Judg.
4:4) and Huldah (2 Kings 22:14-20), or simply
because she was
the wife of "the prophet" (Isa. 38:1). He had two
sons, who bore
symbolical names.
He exercised the functions of his office during the
reigns of
Uzziah (or Azariah), Jotham, Ahaz, and Hezekiah
(1:1). Uzziah
reigned fifty-two years (B.C. 810-759), and Isaiah
must have
begun his career a few years before Uzziah's death,
probably
B.C. 762. He lived till the fourteenth year of
Hezekiah, and in
all likelihood outlived that monarch (who died B.C.
698), and
may have been contemporary for some years with
Manasseh. Thus
Isaiah may have prophesied for the long period of at
least
sixty-four years.
His first call to the prophetical office is not
recorded. A
second call came to him "in the year that King
Uzziah died"
(Isa. 6:1). He exercised his ministry in a spirit of
uncompromising firmness and boldness in regard to
all that bore
on the interests of religion. He conceals nothing
and keeps
nothing back from fear of man. He was also noted for
his
spirituality and for his deep-toned reverence toward
"the holy
One of Israel."...
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consists of prophecies delivered (Isa. 1) in the reign of
Uzziah
(1-5), (2) of Jotham (6), (3) Ahaz (7-14:28), (4)
the first half
of Hezekiah's reign (14:28-35), (5) the second half
of
Hezekiah's reign (36-66). Thus, counting from the
fourth year
before Uzziah's death (B.C. 762) to the last year of
Hezekiah
(B.C. 698), Isaiah's ministry extended over a period
of
sixty-four years. He may, however, have survived
Hezekiah, and
may have perished in the way indicated above.
The book, as a whole, has been divided into three
main parts:
(1.) The first thirty-five chapters, almost wholly
prophetic,
Israel's enemy Assyria, present the Messiah as a
mighty Ruler
and King. (2.) Four chapters are historical (36-39),
relating to
the times of Hezekiah. (3.) Prophetical (40-66),
Israel's enemy
Babylon, describing the Messiah as a suffering
victim, meek and
lowly.
The genuineness of the section Isa. 40-66 has been
keenly
opposed by able critics. They assert that it must be
the
production of a deutero-Isaiah, who lived toward the
close of
the Babylonian captivity. This theory was originated
by Koppe, a
German writer at the close of the last century.
There are other
portions of the book also (e.g., ch. 13; 24-27; and
certain
verses in ch. 14 and 21) which they attribute to
some other
prophet than Isaiah. Thus they say that some five or
seven, or
even more, unknown prophets had a hand in the
production of this
book. The considerations which have led to such a
result are
various: (1.) They cannot, as some say, conceive it
possible
that Isaiah, living in B.C. 700, could foretell the
appearance
and the exploits of a prince called Cyrus, who would
set the
Jews free from captivity one hundred and seventy
years after.
(2.) It is alleged that the prophet takes the time
of the
Captivity as his standpoint, and speaks of it as
then present;
and (3) that there is such a difference between the
style and
language of the closing section (40-66) and those of
the
preceding chapters as to necessitate a different
authorship, and
lead to the conclusion that there were at least two
Isaiahs. But
even granting the fact of a great diversity of style
and
language, this will not necessitate the conclusion
attempted to
be drawn from it. The diversity of subjects treated
of and the
peculiarities of the prophet's position at the time
the
prophecies were uttered will sufficiently account
for this.
The arguments in favour of the unity of the book are
quite
conclusive. When the LXX. version was made (about
B.C. 250) the
entire contents of the book were ascribed to Isaiah,
the son of
Amoz. It is not called in question, moreover, that
in the time
of our Lord the book existed in the form in which we
now have
it. Many prophecies in the disputed portions are
quoted in the
New Testament as the words of Isaiah (Matt. 3:3;
Luke 3:4-6;
4:16-41; John 12:38; Acts 8:28; Rom. 10:16-21).
Universal and
persistent tradition has ascribed the whole book to
one author.
Besides this, the internal evidence, the similarity
in the
language and style, in the thoughts and images and
rhetorical
ornaments, all points to the same conclusion; and
its local
colouring and allusions show that it is obviously of
Palestinian
origin. The theory therefore of a double authorship
of the book,
much less of a manifold authorship, cannot be
maintained. The
book, with all the diversity of its contents, is
one, and is, we
believe, the production of the great prophet whose
name it
bears.
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the prophet, son of Amoz. The Hebrew name signifies Salvation
of Jahu (a shortened form of Jehovah), He prophesied
concerning Judah and Jerusalem in the days of Uzziah, Jotham,
Ahaz and Hezekiah, kings of Judah, Isa 1:1 covering probably
758 to 698 B.C. He was married and had two sons. Rabbinical
tradition says that Isaiah, when 90 years old, was sawn
asunder in the trunk of a carob tree by order of Manasseh, to
which it is supposed that reference is made in Heb 11:37
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I. Chapters 1-5 contain Isaiah's prophecies in the reigns of
Uzziah and Jotham, foretelling that the present prosperity
of Judah should be destroyed, and that Israel should be
brought to desolation. In chs. 6, 7 he announces the birth
of the child Immanuel, which in ch. 9 is more positively
predicted. Chs. 9-12 contain additional prophecies against
Israel, chs. Isa 10:5-12 (6) being the most highly-wrought
passages in the whole book. Chs. 13-23 contain chiefly a
collection of utterances, each of which is styled a
"burden," fore-telling the doom of Babylon, Philistia, Moab,
Ethiopia, Egypt and Tyre. The ode of triumph in ch. Isa
14:3-23 is among the most poetical passages in all
literature. Chs. 24-27 form one prophecy, essentially
connected with the preceding ten "burdens," chs. 13-23, of
which it is in effect a general summary. Chs. 23-35 predict
the Assyrian invasion, and chs. 36-39 have reference to this
invasion; prophecies that were so soon fulfilled. 2Ki 19:35
II. The last 27 chapters form a separate prophecy, and are
supposed by many critics to have been written in the time of
the Babylonian captivity, and are therefore ascribed to a
"later Isaiah;" but the best reasons are in favor of but one
Isaiah. This second part falls into three sections, each
consisting of nine chapters:--
1. The first section, chs 40-48 has for its main
topic the comforting assurance of the deliverance from
Babylon by Koresh (Cyrus), who is even named twice. ch. Isa
41:2,3,25; 44:28; 45:1-4,13; 46:11; 48:14,15
2. The second section, chs. 49-56, is distinguished
from the first by several features. The person of Cyrus as
well as his name and the specification of Babylon, disappear
altogether. Return from exile is indeed spoken of repeatedly
and at length, ch. Isa 49:9-26; 51:9-52; 12; 55:12,13; 57:14
but in such general terms as admit of being applied to the
spiritual and Messianic as well as to the literal
restoration.
3. This section is mainly occupied with various
practical exhortations founded upon the views of the future
already set forth. In favor of the authenticity of the last
27 chapters the following reasons may be advanced:-- (a) The
unanimous testimony of Jewish and Christian tradition, comp.
Ecclus. 48:24, and the evidence of the New Testament
quotations. Mt 3:3; Lu 4:17; Ac 8:28; Ro 10:16,20 (b) The
unity of design which connects these last 27 chapters with
the preceding; the oneness of diction which pervades the
whole book; the peculiar elevation and grandeur of style
which characterize the second part as well as the first; the
absence of any other name than Isaiah's claiming the
authorship; lastly, the Messianic predictions which mark its
inspiration and remove the chief ground of objection against
its having been written by Isaiah. In point of style we can
find no difficulty in recognizing in the second part the
presence of the same plastic genius as we discover in the
first.
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8. Isaiah's Prophecies Chronologically Arranged:
The editorial arrangement of Isaiah's prophecies is very
suggestive. In the main they stand in chronological order.
That is to say, all the dates mentioned are in strict
historical sequence; e.g. Isa 6:1, "In the year that king
Uzziah died" (740 BC); 7:1, "In the days of Ahaz" (736 ff
BC); 14:28, "In the year that king Ahaz died" (727 BC);
20:1, "In the year that Tartan came unto Ashdod, when Sargon
the king of Assyria sent him" (711 BC); 36:1, "In the 14th
year of king Hezekiah" (701 BC). These points are all in
strict chronological order. Taken in groups, also, Isaiah's
great individual messages are likewise arranged in true
historical sequence; thus, Isa 1 through 6 for the most part
belong to the last years of Jotham's reign (740-736 BC); Isa
7 through 12 to the period of the Syro-Ephraimitic war (734
BC); Isa 20, to the year of Sargon's siege of Ashdod (711
BC); Isa 28 through 32, to the invasion of Judah by
Sennacherib (701 BC); while the distinctively promissory
portions (Isa 40 through 66), as is natural, conclude the
collection. In several minor instances, however, there are
notable departures from a rigid chronological order. For
example, Isa 6, which describes the prophet's initial call
to preach, follows the rebukes and denunciations of Isa 1
through 5; but this is probably due to its being used by the
prophet as an apologetic. Again, the oracles against foreign
nations in Isa 13 through 23 belong to various dates, being
grouped together, in part, at least, because of their
subject-matter. Likewise, Isa 38 through 39, which give an
account of Hezekiah's sickness and Merodach-baladan's
embassy to him upon his recovery (714-712 BC),
chronologically precede Isa 36 through 37, which describe
Sennacherib's investment of Jerusalem (701 BC). This
chiastic order, however, in the last instance, is due
probably to the desire to make Isa 36 through 37 (about
Sennacherib, king of Assyria) an appropriate conclusion to
Isa 1 through 35 (which say much about Assyria), and, on the
other hand, to make Isa 38 through 39 (about Merodach-
baladan of Babylon) a suitable introduction to Isa 40
through 66 (which speak of Babylon)...
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