LITERATURE.

CHAPTER III

ISAIAH.

W. Gesenius, Der Proph. Jesaja übersetzt; mit einem vollst. phil. krit. u. hist. Commentar, 1820-21; F. Hitzig, Der Proph. Jes. übers. u. ausgelegt, 1833 (the source of much that is best exegetically in more recent commentaries); H. Ewald in the Propheten des A. Bundes, 1840-41, (ed. 2) 1867-68 (parts of vols. ii., iv., v. of the translation); A. Knobel, Der Proph. Jes. (in the Kgf. Exeg. Handb.) 1843, ed. 4 with additions by L. Diestel, 1872; ed. 5 (rewritten throughout) by A. Dillmann, 1890; C. P. Caspari, Beiträge zur Einl. in das Buch Jes. 1848; S. D. Luzzatto, il prof. Isaia volgarizato e commentato [in Hebrew] ad uso degli Israeliti, Padova 1856-67; F. Delitzsch, Bibl. Comm, über das Buch Jes. 1866, (ed. 4) 1889; T. K. Cheyne, The Book of Isaiah chronologically arranged, 1870, and The Prophecies of Isaiah, a new transl., with comm. and appendices, 1880, (ed. 3) 1884; W. Kay in the Speaker's Comm. ; E. Reuss in La Bible, 1876; C. W. E. Nägelsbach (in Lange's Bibelwerk), Der Proph. Jes. 1877; C. J. Bredenkamp, Der Proph. Jes. erläutert, 1886-87. Of a more general character are -Sir Edw. Strachey, Jewish History and Politics in the times of Sargon and Sennacherib, ed. 2, 1874; F. H. Krüger, Essai sur la théologie d'Ésaie xl.-lxvi., 1881; W. R. Smith, The Prophets of Israel and their place in history to the close of the 8th cent. B.C., 1882, Lectures v.-viii.; A. B. Davidson in the Expositor, 1883, Aug., Sept.; 1884, Feb., Apr., Oct., Nov., Dec. (on c. 40-66); H. Guthe, Das Zukunftsbild des Jes. (Akademische Antrittsvorlesung), 1885; S. R. Driver, Isaiah; his life and times, and the writings which bear his name (in the series called "Men of the Bible"), 1888; G. A. Smith, The Book of Isaiah (in the "Expositor's Bible "), (2 vols., 1889-90). For other literature, see Delitzsch, p. 34 ff. (Eng. tr. p. 45 ff.); Dillm. p. xxviii. f.; and the authorities referred to in Kuenen's Onderzoek, ii. (ed. 2) 1889, pp. 28-157.

On the Prophets generally, the character of prophecy, their relation to the history, their theology, &c., the following works may be consulted: Aug. Tholuck, Die Propheten u. ihre Weissagungen, 1860, (ed. 2) 1867; G. F. Oehler, Die Theologie des AT.s, 1873 (translated), § 205 ff.; A. Kuenen, Prophets and prophecy in Israel (very full of information on the prophets and their work, but written from an avowedly naturalistic standpoint), 1877; F. E. König, Der Offenbarungsbegriff des AT.s, 2 vols. 1882 (an exhaustive discussion of the nature of prophecy, and the views that have been held of it);

C. von Orelli, Die alttest. Weiss. von der Vollendung des Gottesreiches, 1882 (translated under the title OT. Prophecy); Ed. Riehm, Die Mess. Weiss., ihre Entstehung, ihr zeitgesch. Charakter, u. ihr Verhältniss zu der Neutest. Erfüllung, (ed. 2) 1885 (to be recommended); C. A. Briggs, Messianic Prophecy, 1886; H. Schultz, Alttest. Theologie, (ed. 4) 1889, p. 213 ff. (and elsewhere); F. Delitzsch, Mess. Weissagungen in Gesch. Folge, 1890. See also Dean Stanley's Lectures on the Jewish Church, vols. ii. and iii.; and F. W. Farrar, The Minor Prophets, 1890, chaps. i.—iv.

B.C.

745. TIGLATH-PILESER II.

Chronological Table.

740. Uzziah named (probably) in Assyrian Inscription. Call of Isaiah. 734. Pekah deposed and slain; Hoshea (with Assyrian help) raised to the throne of Samaria. Deportation of inhabitants of N. and N.E. Israel by Tiglath-Pileser.

732. Damascus taken by Tiglath-Pileser.

727. SHALMANESER IV.

722. SARGON. Fall of Samaria and end of the Northern Kingdom. 711. Siege and capture of Ashdod by the troops of Sargon.

710. Sargon defeats Merodach-baladan, and enters Babylon.

705. SENNACHERIB.

703. Sennacherib defeats Merodach-baladan, and spoils his palace.

701. Campaign of Sennacherib against Phœnicia, Philistia, and Judah. 681. Sennacherib succeeded by ESARHADDON.

607. Nineveh destroyed by the Medes and Babylonians.

586. Destruction of Jerusalem by NEBUCHADNEZzar.

549-38. Period of CYRUS' successes in Western and Central Asia. 538. Cyrus captures Babylon, and releases the Jewish exiles.

Isaiah, Jeremiah, Ezekiel, and "the Twelve" (i.e. the Minor Prophets) form the concluding part of the second great division of the Hebrew Canon, "The Prophets," being called specially, in contradistinction to the "Former Prophets" (p. 96), the "Latter Prophets."

Isaiah, son of Amoz, received the prophetic call in the last year of King Uzziah's reign (6, 1), i.e. (according to the new chronology) B.C. 740; and he prophesied in Jerusalem during the reigns of the three succeeding kings, Jotham, Ahaz, and Hezekiah. He was married (8, 3); and two sons are alluded to, Shear-jashub (7, 3) and Maher-shalal-hash-baz (8, 1-4). The scene of his labours appears to have been chiefly, if not exclusively, Jerusalem; and from the position which was evidently accorded to him by both Ahaz and Hezekiah, it has been con1 See the writer's Isaiah, pp. 8, 13f. (with the references).

jectured that he was of noble blood. Few particulars of his life are recorded; the chief being connected with the part taken by him at the two crises through which during his lifetime Judah passed (c. 7-8; 36-37). For how many years he survived the second of these crises (B.C. 701) is not known; in 2 cent. A.D. there was a tradition current among the Jews, and alluded to also by Christian writers, that he suffered martyrdom by being sawn asunder in the persecutions which followed the accession of Manasseh. According to 2 Ch. 26, 22 Isaiah was the author of a history of the reign of Uzziah; and ib. 32, 32 mention is made of a "Vision of Isaiah," containing an account of the reign of Hezekiah, which formed part of the (lost) "Book of the Kings of Judah and Israel" (see below, under Chronicles); but nothing further is known of either of these works.

The Book of Isaiah may be divided conveniently as follows: —C. 1—12. 13—23. 24—27. 28–33. 34-35. 36-39. 40—66. Among these prophecies there are some which, as will appear, are not the work of Isaiah himself, but belong to a different, and later, period of Israelitish history.

I. C. 1-12. The first collection of Isaiah's prophecies, relating to the kingdoms of Judah and Israel, and belonging to various occasions from B.C. 740 to B.C. 701.

C. 1. The "Great Arraignment" (Ewald). Vv. 2-9 the prophet charges his people with unfaithfulness and ingratitude: he compares them to unnatural children who have disowned their father; and traces to their want of discernment the troubles from which they are at present suffering. Vv. 10-17 the defence which they are supposed to offer, that the Temple services are maintained with splendour and regularity, is indignantly disallowed by him: their religious observances are not the expression of a right heart. Vv. 18-23 an offer of pardon is made, on God's part, to the guilty nation,-an offer, however, which it speedily appears will not be accepted by it. Vv. 24-31 the prophet passes sentence. Jehovah will take the judgment into His own hands, and by a severe discipline purge away evildoers, and restore the people to its pristine and ideal character.

The date of c. I is uncertain, but it must have been written (notice in v. 7 the ptop. ) whilst a foe was ravaging the territory of Judah. According to some (Ges. Del. Dillm.), these foes are the allied troops of Syria and Israel (2 Ki. 15, 37), and the ch. belongs to the end of the reign of Jotham,

being the first of Isaiah's prophecies after his call (c. 6): according to others (Hitz., W. R. Smith) they are the Assyrians (ib. 18, 13), and the ch. belongs to the reign of Hezekiah (B.C. 701), its position at the beginning of Isaiah's prophecies being explained from the general character of much of its contents fitting it to form an introduction to the following discourses.

C. 2- -5. Here Isaiah dwells in greater detail on the judgment which he sees imminent upon Judah. He opens 2, 2-4 with an impressive picture of the pre-eminence to be accorded in the future, by the nations of the world, to Israel's religion. Vv. 5-8 he contrasts therewith the very different condition of his people, which he sees about him; and announces vv. 9-22 the judgment about to fall upon every object of human pride and strength. 3, 1-11 a collapse of all existing society is approaching, the cause of which is referred, vv. 12-15, to the selfish and thoughtless behaviour of the nation's guides. 3, 16—4, 1 Isaiah attacks the luxurious dress of the women, declaring how in the day when disaster overtakes the city, and her warriors are defeated by the foe, it will have to be exchanged for a captive's garb. This, however, is not the end. For those who escape the judgment a brighter future will then commence, which is described 4, 2-6. C. 5, in its general scope, is parallel to c. 2—4. Vv. 1-7 the parable of the vineyard shows how Judah has disappointed its Lord and Owner: vv. 8-24 the prophet denounces, in a series of "Woes," the chief national sins; ending, vv. 25-30, with a more distinct allusion to what may shortly be expected at the hands of an unnamed but formidable foe (the Assyrians).

Probably a summary of discourses delivered at the end of Jotham's reign, or beginning of that of Ahaz. 3, 12 implies that the throne was occupied by a weak king, such as Ahaz was: from 2, 16 (“ships of Tarshish ") it may perhaps be inferred that the seaport of Elath, which Uzziah had recovered for Judah (2 Ki. 14, 22), had not yet been captured by the Syrians (ib. 16, 6). The idea of a national catastrophe, extirpating evil-doers, but preserving a remnant, worthy to form the nucleus of a renovated community in the future (4, 3 ff.), is characteristic of Isaiah; it is foreshadowed at the time of his call (6, 13°), and recurs often afterwards, 1, 26 f. 10, 21 f. 17, 5-8 (of Ephraim). 28, 5. 37, 32. The " Day of Jehovah" (2, 12 ff.) is the figure— first, as it seems, so applied by Amos (5, 18. 20)—under which, with varying imagery, the prophets represent Jehovah's manifestation at important moments of history (see W. R. Smith, Proph. 131 f., 396 f.; Isaiah, p. 27 f.).

C. 6. Isaiah's call (year of Uzziah's death-not later than 740 B.C.). The vision, with its impressive symbolism, is described by Isaiah in chaste and dignified language. The terms of his prophetic

commission are stated in vv. 10-13. He is to be the preacher and teacher of his people; but his work, whatever it may accomplish secretly, is to be in appearance fruitless. And this is to continue until the desolating tide of invasion has swept over the land, and purged to the utmost the sin-stricken nation. He is not, however, left without a gleam of hope: the core of the Jewish nation will survive the judgment, and burst out afterwards into new life: it is a "holy seed," and as such is indestructible (v. 13: for the figure of the reviving tree, cf. Job 14, 7-9).

C. 7, 1-9, 7. Prophecies uttered during the Syro-Ephraimitish war (B.C. 735-734). An alliance had been concluded between Pekah, king of Israel, and Rezin, king of Damascus, for the purpose of opposing a barrier to the aggressions of the Assyrians; and the object of the present invasion of Judah was to force that country to join the coalition: the intention of the allies being to depose Ahaz (who cherished Assyrian proclivities), and to substitute for him a more subservient ruler, one son of Tabeel (7, 6). The invasion caused great alarm in Judah (7, 2); and Ahaz meditated casting himself upon the Assyrians for help,-a policy of which Isaiah strongly disapproved. Isaiah, being directed to go and accost Ahaz, assures him that his fears are groundless: the power of the two allied kingdoms is doomed to extinction; their plan for the ruin of Judah will not succeed, 7, 4-9. To meet Ahaz' distrust, Isaiah announces the birth of the child, who, in spite of the destitution (v. 15, cf. 22) through which his country must first pass, is still the mysterious pledge and symbol of its deliverance, vv. 13-16. The thought which has hitherto been in the background is now no longer concealed: and Isaiah confronts Ahaz with the naked truth, declaring how his plan for invoking Assyrian help will issue in unforeseen consequences: Judah will become the arena of a conflict between Assyria and Egypt, and will be desolated by their contending armies, vv. 17-25. In 8, 1-4 Isaiah reaffirms, in a symbolical form, the prediction of 7, 8 f. 16. 8, 5-15 are words of consolation addressed to his immediate friends and disciples. The tide of invasion will indeed inundate Israel; and will even pass on and threaten to engulph Judah: but it will be suddenly arrested, vv. 5-10: do not regard Rezin and Pekah with unreasoning fear; do not desert principle in the presence of imagined danger, vv. 11-15. Dark times are coming, when