Difference between revisions of "Book of Isaiah" - New World Encyclopedia
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| + | The '''Book of Isaiah''' ([[Hebrew language|Hebrew]]: ''Sefer Y'sha'yah'' ספר ישעיה) is one of the books of [[Judaism]]'s [[Hebrew Bible]] and the [[Christian]] [[Old Testament]], traditionally attributed to [[Isaiah]], an 8th century B.C.E. Judean prophet. | ||
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| + | 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, called "The Book of Comfort," prophesy the restoration of the nation under a divine king. This section includes the Songs of the Suffering Servant. | ||
| + | |||
| + | == Content == | ||
| + | The 66 chapters of Isaiah consist primarily of prophecies of [[Babylon]], [[Assyria]], [[Philistia]], [[Moab]], [[Syria]], [[Israel]] (the northern kingdom), [[Ethiopia]], [[Egypt]], [[Arabia]], and [[Phoenicia]]. The prophecies concerning them can be summarized as saying that [[Tetragrammaton|God]] is the God of the whole earth, and that nations which think of themselves as secure in their own power might well be conquered by other nations, at God's command. | ||
| + | |||
| + | [[Image:Full Book of Isaiah 2006-06-06.jpg|thumb|left|160px|The Book of Isaiah]] | ||
| + | The judgments, however, are not only against those who [[persecute]] Isaiah's country, [[Kingdom of Judah|Judah]]. Chapters 1-5 and 28-29 prophesy judgment against Judah itself. Judah thinks itself safe because of its covenant relationship with God. However, God tells Judah (through Isaiah) that the covenant cannot protect them when they have broken it by [[idolatry]], the worship of other gods, and by acts of injustice and cruelty, which oppose God's law. | ||
| + | |||
| + | Some exceptions to this overall foretelling of doom do occur, throughout the early chapters of the book. Chapter 6 describes Isaiah's call to be a prophet of God. Chapters 35-39 provide historical material about King [[Hezekiah]] and his triumph of faith in God. | ||
| + | |||
| + | Chapters 24-34, while too complex to characterize easily, are primarily concerned with prophecies of a "[[Messiah]]," a person anointed or given power by God, and of the Messiah's kingdom, where justice and righteousness will reign. This section is seen by Jews as describing an actual king, a descendant of their great king, David, who will make Judah a great kingdom and [[Jerusalem]] a truly holy city. It is traditionally seen by [[Christianity|Christians]] as describing [[Jesus]], who was, according to Christian genealogy, descended from David, and who began a non-political kingdom. A number of modern scholars believe that it describes, in somewhat idealized terms, King Hezekiah, who was a descendant of David, and who tried to make Jerusalem into a holy city. | ||
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| + | The prophecy continues with what some have called “The Book of Comfort” which begins in chapter 40 and completes the writing. In the first eight chapters of this book of comfort, Isaiah prophesies the deliverance of the [[Jew]]s from the hands of the Babylonians and restoration of Israel as a unified nation in the land promised to them by God. Isaiah reaffirms that the Jews are indeed the chosen people of God in chapter 44 and that [[Tetragrammaton|Yahweh]] is the only God for the Jews (and the only God of the universe) as he will show his power over the gods of Babylon in due time in chapter 46. In chapter 45:1, the Persian ruler [[Cyrus]] is named as the person of power who will overthrow the Babylonians and allow the return of Israel to their original land. | ||
| + | |||
| + | The remaining chapters of the book contain prophecies of the future glory of [[Zion]] under the rule of a righteous servant (52 & 54). There is a very complex prophecy about this servant, that is written in a very poetic language. Although there is still the mention of judgment of false worshippers and idolaters (65 & 66), the book ends with a message of hope of a righteous ruler who extends salvation to his righteous subjects living in the Lord’s kingdom on earth. | ||
| + | |||
| + | ==Historical setting for Isaiah== | ||
| + | Isaiah lived during the late eighth and early seventh centuries B.C.E., which was a difficult period in the history of Jerusalem. He was part of the upper class but urged care of the downtrodden. At the end, he was loyal to King Hezekiah, but disagreed with the King's attempts to forge alliances with Egypt and Babylon in response to the Assyrian threat. | ||
| + | |||
| + | Isaiah prophesied during the reigns of four kings: [[Uzziah of Judah|Uzziah]] (also known as Azariah), [[Jotham of Judah|Jotham]], [[Ahaz]], and [[Hezekiah]]. According to tradition, he was martyred during the reign of [[Manasseh of Judah|Manasseh]], who came to the throne in 687 B.C.E., by being cut in two by a wooden saw. That he is described as having ready access to the kings would suggest an aristocratic origin. | ||
| + | |||
| + | This was the time of the divided kingdom, with Israel in the north and Judah in the south. There was prosperity for both kingdoms during Isaiah’s youth with little foreign interference. Jeroboam II ruled in the north and Uzziah in the south. The small kingdoms of Palestine, as well as Syria, were under the influence of Egypt. However, in 745 B.C.E., [[Tiglath-pileser III]] came to the throne of Assyria. He was interested in Assyrian expansionism, especially to the west; and [[2 Kings]] 15:17-22 mentions that King [[Menahem]] of Israel paid tribute to him ("King Pul"). | ||
| + | |||
| + | ===The Syro-Ephraimite War=== | ||
| + | Because of the threat from Tiglath-pileser, Syria (or "[[Aram Damascus|Aram]]") and Israel (led now by [[Pekah]]) tried to force Judah to ally with them around 734 B.C.E. Ahaz was on the throne of Judah then. He was advised by Isaiah to trust in the Lord, but, instead, he called to Assyria for help. Pekah of Israel and Rezin of Syria attacked Judah and inflicted damage on it before Assyria came to its aid, but there would be more serious religious consequences of Ahaz’s refusal to accept the Lord’s guidance through Isaiah. | ||
| + | |||
| + | ===Fall of Syria and Samaria=== | ||
| + | With Israel under King Pekah no longer loyal, Tiglath-pileser attacked in 733. He took much of the land of Israel (2 Kings 15:29-30) leaving only the city of [[Samaria]] and its surroundings independent.<ref>Herrmann, Seigfried: ''A History of Israel in Old Testament Times''</ref> Judah, however, was not involved. | ||
| + | |||
| + | Damascus, capital of Syria, was taken by the Assyrians in 732. Tiglath–pileser died in 727, raising false hopes for the Palestinian countries. Ahaz died a year later. Isaiah warned Philistia and the other countries not to revolt against Assyria. Hoshea, then king of Samaria, withheld tribute to Assyria. Consequently, [[Shalmaneser V]], the new king of Assyria, laid siege to Samaria for 3 years, and his successor, [[Sargon II]], took the city and deported 27,000 Israelites to northern parts of the Assyrian empire. This marked the end of the Northern Kingdom of Israel forever, as its population was taken into exile and dispersed amongst Assyrian provinces. It is as a result of this exile that reference is made to [[Lost Ten Tribes|Ten Lost Tribes]] of Israel. | ||
| + | |||
| + | There was peace in the area for 10 years or so, but then, Sargon returned in 711 to crush a coalition of Egypt and the Philistines. Judah had stayed out of this conflict, Hezekiah wisely listening to Isaiah’s advice. | ||
| + | |||
| + | ===Babylon=== | ||
| + | [[Merodach-Baladan]] took power in Babylon in 721. Sargon took Babylon without a fight in 711, but after Sargon’s death, Merodach-Baladan rebelled against Sargon's successor [[Sennacherib]]. Babylon was defeated this time but would revive in another century to defeat Assyria and subjugate the Jews and destroy Jerusalem. | ||
| + | |||
| + | ===Hezekiah and Sennacherib=== | ||
| + | Sennacherib came to the throne of Assyria in 705. He had trouble immediately – with Ethiopian monarchs in Egypt (reference to Ethiopia here refers to present day north Sudan) and with the Babylonian leader, Merodach-Baladan. Despite Isaiah’s warnings, Hezekiah became involved as well. The Assyrians invaded the area, taking 46 towns before putting Jerusalem under siege. Isaiah persuaded Hezekiah to trust in the Lord and Jerusalem was spared. | ||
| + | |||
| + | ==Themes== | ||
| + | [[Image:Isaiah Wall.jpg|thumb|right|Isaiah 2:4 is taken as an unofficial mission statement by the [[United Nations]]. (Monument in [[New York City]] near UN headquarters)]] | ||
| + | [[Image:William Strutt Peace 1896.jpg|thumb|right|''Peace'', 1896 etching by [[William Strutt]], based upon Isaiah 11:6,7]] | ||
| + | Isaiah is concerned with the connection between worship and ethical behavior. One of his major themes is God's refusal to accept the ritual worship of those who are treating others with [[cruelty]] and injustice. | ||
| + | |||
| + | Isaiah speaks also of [[idolatry]], which was common at the time. The Canaanite worship, which involved fertility rites, including sexual practices forbidden by [[Jewish law]], had become popular among the Jewish people. Isaiah picks up on a theme used by other prophets and tells [[Judah (biblical figure)|Judah]] that the nation of Israel is like a wife who is committing adultery, having run away from her true husband, God. | ||
| + | |||
| + | An important theme is that God is the God of the whole earth. Many gods of the time were believed to be local gods or national gods who could participate in warfare and be defeated by each other. The concern of these gods was the protection of their own particular nations. Isaiah's God is conceived as the only true god, and the god of all humankind, not just the Israelite nation. | ||
| + | |||
| + | No one can defeat God; if God's people suffer defeat in battle, it is only because God permits it to happen. Furthermore, God is concerned with more than the Jewish people. God has called Judah and Israel his covenant people for the specific purpose of teaching the world about him. | ||
| + | |||
| + | A unifying theme found throughout the Book of Isaiah is the use of the expression of "the Holy One of Israel." Some Christians interpret this as a title for Christ. It is found 12 times in chapters 1-39 and 14 times in chapters 40-66. This expression is unique within the [[Old Testament]] to the book of Isaiah which suggests that, although scholars believe that the book of Isaiah was written in various sections by different authors (on which, more below), the work was intended to be a unified body evidenced with the attention to literary consistency. | ||
| + | |||
| + | A final thematic goal that Isaiah constantly leans toward throughout the writing is the establishment of God's kingdom on earth, with rulers and subjects who strive to live by the will of God. | ||
| + | |||
| + | ==Authorship== | ||
| + | ===Critical positions=== | ||
| + | One of the most critically debated issues in Isaiah is the proposition that it may have been the work of more than a single author. Different proposals suggest that there have been two or three main authors (Original Isaiah, Deutero-Isaiah, Trito-Isaiah), while alternative views suggest an additional number of minor authors or editors. | ||
| + | |||
| + | Almost all scholars who believe that there are multiple authors recognize some sort of division at the end of chapter 39 and that subsequent portions were written by one or more additional authors, referred to collectively as Deutero-Isaiah. Supporters of the three author proposal see a further division at the end of chapter 55. For most of the twentieth century the three-author position was the most widely held; in the 1990s, more complex and carefully nuanced positions (such as that from Williamson, 1994) started to appear. | ||
| + | The typical objections to single authorship of the book of Isaiah are as follows: | ||
| + | |||
| + | *Anonymity → That is to say that Isaiah’s name is suddenly not used from chapter 40-66. | ||
| + | |||
| + | *Style → There is a sudden change in the mood of the book from Isaiah after chapter 40. | ||
| + | |||
| + | *Historical Situation → The first portion of the book of Isaiah speaks of an impending judgment which will befall the wicked Israelites whereas the later portion of the book discusses God's mercy and restoration as though the exile were already a present reality. | ||
| + | |||
| + | *Supernaturalism → Critics often reject the unity of the work as such would require that the author had intimate knowledge of future events—a possibility precluded by the naturalism under-girding much of higher criticism. | ||
| + | |||
| + | These and other considerations have led most modern critical scholars to conclude that the book of Isaiah, in its present form, is the result of an extensive editing process, in which the promises of God's salvation are re-interpreted and claimed for the Judean people through the history of their exile and return to the land of Judah. Since it is probably useless to try to reconstruct a precise account of the history of the book's composition (though many have tried), biblical scholars such as Brevard Childs have argued for reading the book as a literary unity. In fact, the most notable change in the scholarly climate has been a recognition that even if the book is the work of many editors, it has been handed down, most recently, as a unity, and should be studied as such. Current research is exploring the book's inter-textuality, the allusions and references later editors made to connect the different layers of the book. | ||
| + | |||
| + | ===Traditional position=== | ||
| + | Jews and Christians have traditionally understood the book to have one author, Isaiah himself. While quoting Isaiah, the gospel of John implies as much. The ancient Jewish historian [[Josephus]] attributes both sections of the book of Isaiah to a single author. The distinctive use of the title "the Holy One of Israel" for [[Tetragrammaton|God]] suggests a single author. | ||
| + | |||
| + | Chaim Dov Rabinowitz (Daat Soferim Isaiah- Introduction) points to the statement in the Talmud (Bava Basra 15a) that the book of Isaiah was written by "King [[Hezekiah]] and his assistants. These assistants may have lived long after Isaiah (hence the so called "supernaturalism"). In addition, since the book of Isaiah was a product of many authors (all drawing upon one oral tradition of Isaiah's prophecies) there would naturally be changes in style. | ||
| + | |||
| + | [[Ben Sira]] 48:27-28 implies that Isaiah prophesied the prophecy of Isaiah 44. The [[Dead Sea Scrolls]] contain the complete book of Isaiah. | ||
| + | |||
| + | Rabbi [[Joseph H. Hertz]] (1872 - 1946) wrote that the question of the book's authorship doesn't affect Jewish understanding of the book.<ref>"This question can be considered dispassionately. It touches no dogma, or any religious principle in Judaism; and, moreover, does not materially affect the understanding of the prophecies, or of the human conditions of the Jewish people that they have in view." -Rabbi [[Joseph H. Hertz]]</ref> | ||
| + | |||
| + | ===Contemporary Roman Catholic understanding=== | ||
| + | According to the introduction to the Book of Isaiah in the [[New American Bible]],<ref>{{Cite web | ||
| + | | title = Introduction to the Book of Isaiah | ||
| + | | accessdate = 2007-04-29 | ||
| + | | url = http://www.nccbuscc.org/nab/bible/isaiah/intro.htm | ||
| + | | publisher = United States Conference of Catholic Bishops | ||
| + | }}</ref> the book is a collection of poems composed by Isaiah, with additional material added by later disciples of the prophet. Through chapter 39 most of the material is Isaiah's and is an accurate account of the situation in eighth-century Judah. Chapters 13-14, 24-27, and 34-35 were probably the work of others. Chapters 40-55 were probably written by an anonymous poet near the end of the [[Babylonian captivity]], while chapters 56-66 were written later by anonymous disciples committed to continuing Isaiah's work. | ||
| + | |||
| + | ==Songs of the Suffering Servant== | ||
| + | {{Expand-section|date=January 2007}} | ||
| + | '''Songs of the Suffering Servant,''' also called the ''Servant songs''' or '''Servant poems''' are four [[poems]] taken from the Book of Isaiah written about a certain "servant of [[Yahweh]]." Yahweh calls the servant to lead the nations, but the servant is horribly abused. The servant sacrifices himself, accepting the punishment due others. In the end, he is rewarded. The traditional Jewish interpretation is that the Servant is a metaphor for the Jewish people.<ref>Jews for Judaism, "[http://www.jewsforjudaism.com/web/faq/faq136.html Jews for Judaism FAQ]," Accessed 2006-09-13. See also [[Nahmanides|Ramban]] in his disputation.</ref> Christians traditionally see the suffering servant as Jesus Christ. | ||
| + | |||
| + | ===The first song=== | ||
| + | The first poem describes God's selection for the Servant who will bring justice to earth. [http://www.biblegateway.com/passage/?search=Isaiah%2042:1-7&version=31; Isaiah 42:1-7] | ||
| + | |||
| + | ===The second song=== | ||
| + | The second poem, written from the Servant's point of view, is an account of having been called by God to lead the nations. [http://www.biblegateway.com/passage/?search=Isaiah%2049:1-6;&version=31; Isaiah 49:1-6] | ||
| + | |||
| + | ===The third song=== | ||
| + | The third poem has a darker tone than the others, with a first-person description of how the Servant was beaten and [[abuse]]d. [http://www.biblegateway.com/passage/?search=Isaiah%2050:4-9;&version=31; Isaiah 50:4-9] | ||
| + | |||
| + | ===The fourth song=== | ||
| + | The last, longest, and most famous Servant poem, [[Isaiah 53]] declares that the Servant intercedes for others, taking the punishments and afflictions of others. In the end, he is rewarded with an exalted position. Many Christians believe this song to be among the [[Messianic prophecies of Jesus]]. [http://www.biblegateway.com/passage/?search=Isaiah%2052:13-53:12;&version=31; Isaiah 52:13-53:12] | ||
| + | |||
| + | ==See also== | ||
| + | *[[Isaiah 53]] | ||
| + | *[[No rest for the wicked]] | ||
| + | |||
| + | ==Notes== | ||
| + | {{reflist}} | ||
| + | |||
| + | ==References== | ||
| + | *{{Cite book | ||
| + | | edition = 1st ed | ||
| + | | publisher = Westminster John Knox Press | ||
| + | | isbn = 0664221432 | ||
| + | | pages = 555 | ||
| + | | last = Childs | ||
| + | | first = Brevard S. | ||
| + | | title = Isaiah | ||
| + | | date= 2000-11 | ||
| + | }} | ||
| + | |||
| + | ==External links== | ||
| + | {{wikisource}} | ||
| + | |||
| + | * [http://www.mechon-mamre.org/p/pt/pt1001.htm Book of Isaiah] ([[Hebrew language|Hebrew]]) side-by-side with [[English language|English]]) | ||
| + | * [http://www.chabad.org/library/article.asp?AID=15755 Book of Isaiah] (English translation with [[Rashi]]'s commentary at [[Chabad.org]]) | ||
| + | * [http://www.biblegateway.com ''Bible Gateway 35 languages/50 versions'' at GospelCom.net] | ||
| + | * [http://unbound.biola.edu ''Unbound Bible 100+ languages/versions'' at Biola University] | ||
| + | |||
| + | {{s-start}} | ||
| + | {{s-bef | before = [[Books of Kings|Kings]] }} | ||
| + | {{s-ttl | title = [[Tanakh|Hebrew Bible]] }} | ||
| + | {{s-fol | after = [[Book of Jeremiah|Jeremiah]] | rows = 4 }} | ||
| + | {{s-bef | before = [[Song of Songs]] }} | ||
| + | {{s-ttl | title = [[Protestantism|Protestant]] Old Testament }} | ||
| + | {{s-bef | before = [[Sirach]] | rows = 2 }} | ||
| + | {{s-ttl | title = [[Roman Catholic Church|Roman Catholic]] Old Testament }} | ||
| + | |- | ||
| + | {{s-ttl | title = [[Eastern Christianity|Eastern]] Old Testament }} | ||
| + | {{end}} | ||
| + | |||
| + | {{DEFAULTSORT:Isaiah, Book of}} | ||
| + | [[Category:religion]] | ||
| + | [[Category:Judaism]] | ||
| + | [[Category:Old Testament]] | ||
| + | {{Credit|223294447}} | ||
Revision as of 19:45, 3 July 2008
| Books of the |
| Tanakh Torah | Nevi'im | Ketuvim Books of Nevi'im |
| First Prophets |
|---|
| 1. Joshua |
| 2. Judges |
| 3. Samuel |
| 4. Kings |
| Later Prophets |
| 5. Isaiah |
| 6. Jeremiah |
| 7. Ezekiel |
| 8. 12 minor prophets |
The Book of Isaiah (Hebrew: Sefer Y'sha'yah ספר ישעיה) is one of the books of Judaism's Hebrew Bible and the Christian Old Testament, traditionally attributed to Isaiah, an 8th century B.C.E. Judean prophet.
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, called "The Book of Comfort," prophesy the restoration of the nation under a divine king. This section includes the Songs of the Suffering Servant.
Content
The 66 chapters of Isaiah consist primarily of prophecies of Babylon, Assyria, Philistia, Moab, Syria, Israel (the northern kingdom), Ethiopia, Egypt, Arabia, and Phoenicia. The prophecies concerning them can be summarized as saying that God is the God of the whole earth, and that nations which think of themselves as secure in their own power might well be conquered by other nations, at God's command.
The judgments, however, are not only against those who persecute Isaiah's country, Judah. Chapters 1-5 and 28-29 prophesy judgment against Judah itself. Judah thinks itself safe because of its covenant relationship with God. However, God tells Judah (through Isaiah) that the covenant cannot protect them when they have broken it by idolatry, the worship of other gods, and by acts of injustice and cruelty, which oppose God's law.
Some exceptions to this overall foretelling of doom do occur, throughout the early chapters of the book. Chapter 6 describes Isaiah's call to be a prophet of God. Chapters 35-39 provide historical material about King Hezekiah and his triumph of faith in God.
Chapters 24-34, while too complex to characterize easily, are primarily concerned with prophecies of a "Messiah," a person anointed or given power by God, and of the Messiah's kingdom, where justice and righteousness will reign. This section is seen by Jews as describing an actual king, a descendant of their great king, David, who will make Judah a great kingdom and Jerusalem a truly holy city. It is traditionally seen by Christians as describing Jesus, who was, according to Christian genealogy, descended from David, and who began a non-political kingdom. A number of modern scholars believe that it describes, in somewhat idealized terms, King Hezekiah, who was a descendant of David, and who tried to make Jerusalem into a holy city.
The prophecy continues with what some have called “The Book of Comfort” which begins in chapter 40 and completes the writing. In the first eight chapters of this book of comfort, Isaiah prophesies the deliverance of the Jews from the hands of the Babylonians and restoration of Israel as a unified nation in the land promised to them by God. Isaiah reaffirms that the Jews are indeed the chosen people of God in chapter 44 and that Yahweh is the only God for the Jews (and the only God of the universe) as he will show his power over the gods of Babylon in due time in chapter 46. In chapter 45:1, the Persian ruler Cyrus is named as the person of power who will overthrow the Babylonians and allow the return of Israel to their original land.
The remaining chapters of the book contain prophecies of the future glory of Zion under the rule of a righteous servant (52 & 54). There is a very complex prophecy about this servant, that is written in a very poetic language. Although there is still the mention of judgment of false worshippers and idolaters (65 & 66), the book ends with a message of hope of a righteous ruler who extends salvation to his righteous subjects living in the Lord’s kingdom on earth.
Historical setting for Isaiah
Isaiah lived during the late eighth and early seventh centuries B.C.E., which was a difficult period in the history of Jerusalem. He was part of the upper class but urged care of the downtrodden. At the end, he was loyal to King Hezekiah, but disagreed with the King's attempts to forge alliances with Egypt and Babylon in response to the Assyrian threat.
Isaiah prophesied during the reigns of four kings: Uzziah (also known as Azariah), Jotham, Ahaz, and Hezekiah. According to tradition, he was martyred during the reign of Manasseh, who came to the throne in 687 B.C.E., by being cut in two by a wooden saw. That he is described as having ready access to the kings would suggest an aristocratic origin.
This was the time of the divided kingdom, with Israel in the north and Judah in the south. There was prosperity for both kingdoms during Isaiah’s youth with little foreign interference. Jeroboam II ruled in the north and Uzziah in the south. The small kingdoms of Palestine, as well as Syria, were under the influence of Egypt. However, in 745 B.C.E., Tiglath-pileser III came to the throne of Assyria. He was interested in Assyrian expansionism, especially to the west; and 2 Kings 15:17-22 mentions that King Menahem of Israel paid tribute to him ("King Pul").
The Syro-Ephraimite War
Because of the threat from Tiglath-pileser, Syria (or "Aram") and Israel (led now by Pekah) tried to force Judah to ally with them around 734 B.C.E. Ahaz was on the throne of Judah then. He was advised by Isaiah to trust in the Lord, but, instead, he called to Assyria for help. Pekah of Israel and Rezin of Syria attacked Judah and inflicted damage on it before Assyria came to its aid, but there would be more serious religious consequences of Ahaz’s refusal to accept the Lord’s guidance through Isaiah.
Fall of Syria and Samaria
With Israel under King Pekah no longer loyal, Tiglath-pileser attacked in 733. He took much of the land of Israel (2 Kings 15:29-30) leaving only the city of Samaria and its surroundings independent.[1] Judah, however, was not involved.
Damascus, capital of Syria, was taken by the Assyrians in 732. Tiglath–pileser died in 727, raising false hopes for the Palestinian countries. Ahaz died a year later. Isaiah warned Philistia and the other countries not to revolt against Assyria. Hoshea, then king of Samaria, withheld tribute to Assyria. Consequently, Shalmaneser V, the new king of Assyria, laid siege to Samaria for 3 years, and his successor, Sargon II, took the city and deported 27,000 Israelites to northern parts of the Assyrian empire. This marked the end of the Northern Kingdom of Israel forever, as its population was taken into exile and dispersed amongst Assyrian provinces. It is as a result of this exile that reference is made to Ten Lost Tribes of Israel.
There was peace in the area for 10 years or so, but then, Sargon returned in 711 to crush a coalition of Egypt and the Philistines. Judah had stayed out of this conflict, Hezekiah wisely listening to Isaiah’s advice.
Babylon
Merodach-Baladan took power in Babylon in 721. Sargon took Babylon without a fight in 711, but after Sargon’s death, Merodach-Baladan rebelled against Sargon's successor Sennacherib. Babylon was defeated this time but would revive in another century to defeat Assyria and subjugate the Jews and destroy Jerusalem.
Hezekiah and Sennacherib
Sennacherib came to the throne of Assyria in 705. He had trouble immediately – with Ethiopian monarchs in Egypt (reference to Ethiopia here refers to present day north Sudan) and with the Babylonian leader, Merodach-Baladan. Despite Isaiah’s warnings, Hezekiah became involved as well. The Assyrians invaded the area, taking 46 towns before putting Jerusalem under siege. Isaiah persuaded Hezekiah to trust in the Lord and Jerusalem was spared.
Themes
Isaiah is concerned with the connection between worship and ethical behavior. One of his major themes is God's refusal to accept the ritual worship of those who are treating others with cruelty and injustice.
Isaiah speaks also of idolatry, which was common at the time. The Canaanite worship, which involved fertility rites, including sexual practices forbidden by Jewish law, had become popular among the Jewish people. Isaiah picks up on a theme used by other prophets and tells Judah that the nation of Israel is like a wife who is committing adultery, having run away from her true husband, God.
An important theme is that God is the God of the whole earth. Many gods of the time were believed to be local gods or national gods who could participate in warfare and be defeated by each other. The concern of these gods was the protection of their own particular nations. Isaiah's God is conceived as the only true god, and the god of all humankind, not just the Israelite nation.
No one can defeat God; if God's people suffer defeat in battle, it is only because God permits it to happen. Furthermore, God is concerned with more than the Jewish people. God has called Judah and Israel his covenant people for the specific purpose of teaching the world about him.
A unifying theme found throughout the Book of Isaiah is the use of the expression of "the Holy One of Israel." Some Christians interpret this as a title for Christ. It is found 12 times in chapters 1-39 and 14 times in chapters 40-66. This expression is unique within the Old Testament to the book of Isaiah which suggests that, although scholars believe that the book of Isaiah was written in various sections by different authors (on which, more below), the work was intended to be a unified body evidenced with the attention to literary consistency.
A final thematic goal that Isaiah constantly leans toward throughout the writing is the establishment of God's kingdom on earth, with rulers and subjects who strive to live by the will of God.
Authorship
Critical positions
One of the most critically debated issues in Isaiah is the proposition that it may have been the work of more than a single author. Different proposals suggest that there have been two or three main authors (Original Isaiah, Deutero-Isaiah, Trito-Isaiah), while alternative views suggest an additional number of minor authors or editors.
Almost all scholars who believe that there are multiple authors recognize some sort of division at the end of chapter 39 and that subsequent portions were written by one or more additional authors, referred to collectively as Deutero-Isaiah. Supporters of the three author proposal see a further division at the end of chapter 55. For most of the twentieth century the three-author position was the most widely held; in the 1990s, more complex and carefully nuanced positions (such as that from Williamson, 1994) started to appear. The typical objections to single authorship of the book of Isaiah are as follows:
- Anonymity → That is to say that Isaiah’s name is suddenly not used from chapter 40-66.
- Style → There is a sudden change in the mood of the book from Isaiah after chapter 40.
- Historical Situation → The first portion of the book of Isaiah speaks of an impending judgment which will befall the wicked Israelites whereas the later portion of the book discusses God's mercy and restoration as though the exile were already a present reality.
- Supernaturalism → Critics often reject the unity of the work as such would require that the author had intimate knowledge of future events—a possibility precluded by the naturalism under-girding much of higher criticism.
These and other considerations have led most modern critical scholars to conclude that the book of Isaiah, in its present form, is the result of an extensive editing process, in which the promises of God's salvation are re-interpreted and claimed for the Judean people through the history of their exile and return to the land of Judah. Since it is probably useless to try to reconstruct a precise account of the history of the book's composition (though many have tried), biblical scholars such as Brevard Childs have argued for reading the book as a literary unity. In fact, the most notable change in the scholarly climate has been a recognition that even if the book is the work of many editors, it has been handed down, most recently, as a unity, and should be studied as such. Current research is exploring the book's inter-textuality, the allusions and references later editors made to connect the different layers of the book.
Traditional position
Jews and Christians have traditionally understood the book to have one author, Isaiah himself. While quoting Isaiah, the gospel of John implies as much. The ancient Jewish historian Josephus attributes both sections of the book of Isaiah to a single author. The distinctive use of the title "the Holy One of Israel" for God suggests a single author.
Chaim Dov Rabinowitz (Daat Soferim Isaiah- Introduction) points to the statement in the Talmud (Bava Basra 15a) that the book of Isaiah was written by "King Hezekiah and his assistants. These assistants may have lived long after Isaiah (hence the so called "supernaturalism"). In addition, since the book of Isaiah was a product of many authors (all drawing upon one oral tradition of Isaiah's prophecies) there would naturally be changes in style.
Ben Sira 48:27-28 implies that Isaiah prophesied the prophecy of Isaiah 44. The Dead Sea Scrolls contain the complete book of Isaiah.
Rabbi Joseph H. Hertz (1872 - 1946) wrote that the question of the book's authorship doesn't affect Jewish understanding of the book.[2]
Contemporary Roman Catholic understanding
According to the introduction to the Book of Isaiah in the New American Bible,[3] the book is a collection of poems composed by Isaiah, with additional material added by later disciples of the prophet. Through chapter 39 most of the material is Isaiah's and is an accurate account of the situation in eighth-century Judah. Chapters 13-14, 24-27, and 34-35 were probably the work of others. Chapters 40-55 were probably written by an anonymous poet near the end of the Babylonian captivity, while chapters 56-66 were written later by anonymous disciples committed to continuing Isaiah's work.
Songs of the Suffering Servant
{{#invoke:Message box|ambox}} 'Songs of the Suffering Servant, also called the Servant songs or Servant poems are four poems taken from the Book of Isaiah written about a certain "servant of Yahweh." Yahweh calls the servant to lead the nations, but the servant is horribly abused. The servant sacrifices himself, accepting the punishment due others. In the end, he is rewarded. The traditional Jewish interpretation is that the Servant is a metaphor for the Jewish people.[4] Christians traditionally see the suffering servant as Jesus Christ.
The first song
The first poem describes God's selection for the Servant who will bring justice to earth. Isaiah 42:1-7
The second song
The second poem, written from the Servant's point of view, is an account of having been called by God to lead the nations. Isaiah 49:1-6
The third song
The third poem has a darker tone than the others, with a first-person description of how the Servant was beaten and abused. Isaiah 50:4-9
The fourth song
The last, longest, and most famous Servant poem, Isaiah 53 declares that the Servant intercedes for others, taking the punishments and afflictions of others. In the end, he is rewarded with an exalted position. Many Christians believe this song to be among the Messianic prophecies of Jesus. Isaiah 52:13-53:12
See also
- Isaiah 53
- No rest for the wicked
Notes
- ↑ Herrmann, Seigfried: A History of Israel in Old Testament Times
- ↑ "This question can be considered dispassionately. It touches no dogma, or any religious principle in Judaism; and, moreover, does not materially affect the understanding of the prophecies, or of the human conditions of the Jewish people that they have in view." -Rabbi Joseph H. Hertz
- ↑ Introduction to the Book of Isaiah. United States Conference of Catholic Bishops. Retrieved 2007-04-29.
- ↑ Jews for Judaism, "Jews for Judaism FAQ," Accessed 2006-09-13. See also Ramban in his disputation.
ReferencesISBN links support NWE through referral fees
- Childs, Brevard S. (2000-11). Isaiah, 1st ed, Westminster John Knox Press, 555. ISBN 0664221432.
External links
- Book of Isaiah (Hebrew) side-by-side with English)
- Book of Isaiah (English translation with Rashi's commentary at Chabad.org)
- Bible Gateway 35 languages/50 versions at GospelCom.net
- Unbound Bible 100+ languages/versions at Biola University
| Preceded by: Kings |
Hebrew Bible | Followed by Jeremiah |
| Preceded by: Song of Songs |
Protestant Old Testament | |
| Preceded by: Sirach |
Roman Catholic Old Testament | |
| Eastern Old Testament |
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