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| Musical Musings: Miscellaneous | Page 2 |
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IsaiahII. The Book of IsaiahThe canonical Book of Isaiah is made up of two distinct collections of discourses, the one (chapters 1-35) called sometimes the "First Isaiah"; the other (chapters 40-66) styled by many modern critics the "Deutero- (or Second) Isaiah"; between these two comes a stretch of historical narrative; some authors, as Michaelis and Hengstenberg, holding with Saint Jerome that the prophecies are placed in chronological order; others, like Vitringa and Jahn, in a logical order; others finally, like Gesenius, Delitzsch, Keil, think the actual order is partly logical and partly chronological. No less disagreement prevails on the question of the collector. Those who believe that Isaias is the author of all the prophecies contained in the book generally fix upon the Prophet himself. But for the critics who question the genuineness of some of the parts, the compilation is by a late and unknown collector. It would be well, however, before suggesting a solution to analyse cursorily the contents.First Isaiah In the first collection (chapters 1-35) there seems to be a grouping of the discourses according to their subjec-matter: (1) chapters 1-12, oracles dealing with Juda and Israel; (2) chapters 13-23, prophecies concerning (chiefly) foreign nations; (3) chapters 24-27, an apocalypse; (4) chapters 28-33, discourses on the relations of Juda to Assyria; (5) chapters 34-35, future of Edom and Israel. First section In the first group (1-12) we may distinguish separate oracles. Chapter 1 arraigns Jerusalem for her ingratitude and unfaithfulness; severe chastisements have proved unavailing; yet forgiveness can be secured by a true change of life. The ravaging of Juda points to either the time of the Syro-Ephraimite coalition (735) or the Assyrian invasion (701). Chapter 2 threatens judgment upon pride and seems to be one of the earliest of the Prophet's utterances. It is followed (3-4) by a severe arraignment of the nation's rulers for their injustice and a lampoon against the women of Sion for their wanton luxury. The beautiful apologue of the vineyard serves as a preface to the announcement of the punishment due to the chief social disorders. These seem to point to the last days of Joatham, or the very beginning of the reign of Ahaz (from 736-735 B.C.). The next chapter (6), dated in the year of the death of Uzziah (740), narrates the calling of the Prophet. With 7 opens a series of utterances not inappropriately called "the Book of Emmanuel"; it is made up of prophecies bearing on the Syro-Ephraimite war, and ends in a glowing description (an independent oracle?) of what the country will be under a future sovereign (9:1-6). Chapter 9:7-10:4, in five strophes announces that Israel is foredoomed to utter ruin; the allusion to rivalries between Ephraim and Manasses possibly has to do with the revolutions which followed the death of Jeroboam II; in this case the prophecy might date some time between 743-734. Much later is the prophecy against Assur (10:5-34), later than the capture of Arshad (740), Calano (738), or Charcamis (717). The historical situation therein described suggests the time of Sennacherib's invasion (about 702 or 701 B.C.). Chapter 11 depicts the happy reign to be of the ideal king, and a hymn of thanksgiving and praise (12) closes this first division. Second section The first "burden" is aimed at Babylon (8:1-14:23). The situation presupposed by the Prophet is that of the Exile; a fact that inclines some to date it shortly before 549, against others who hold it was written on the death of Sargon (705). Chapter 14:24-27, foretelling the overthrow of the Assyrian army on the mountains of Juda, and regarded by some as a misplaced part of the prophecy against Assur (10:5-34), belongs no doubt to the period of Sennacherib's campaign. The next passage (14:28-32) was occasioned by the death of some foe of the Philistines: the names of Ahaz (728), Theglathphalasar III (727), and Sargon (705) have been suggested, the last appearing more probable. Chapters 15-16, "the burden of Moab," is regarded by many as referring to the reign of Jeroboam II, King of Israel (787-746); its date is conjectural. The ensuing "burden of Damascus" (17:1-11), directed against the Kingdom of Israel as well, should be assigned to about 735 B.C.. Here follows a short utterance on Ethiopia (prob. 702 or 701). Next comes the remarkable prophecy about Egypt (19), the interest of which cannot but be enhanced by the recent discoveries at Elephantine (vv. 18, 19). The date presents a difficulty, the time ranging, according to diverse opinions, from 720 to 672 B.C.. The oracle following (20), against Egypt and Ethiopia, is ascribed to the year in which Ashdod was besieged by the Assyrians (711). Just what capture of Babylon is alluded to in "the burden of the desert of the sea" (21:1-10) is not easy to determine, for during the lifetime of Isaias Babylon was thrice besieged and taken (710, 703, 696 B.C.). Independent critics seem inclined to see here a description of the taking of Babylon in 528 B.C., the same description being the work of an author living towards the close of the Babylonian Captivity. The two short prophecies, one on Edom (Duma; 21:11-12) and one on Arabia (21:13-17), give no clue as to when they were uttered. Chapter 22:1-14, is a rebuke addressed to the inhabitants of Jerusalem. In the rest of the chapter Sobna (Shebna) is the object of the Prophet's reproaches and threats (about 701 B.C.). The section closes with the announcement of the ruin and the restoration of Tyre (23). Third section The third section of the first collection includes chapters 24-28, sometimes called "the Apocalypse of Isaiah." In the first part (24-26:29) the Prophet announces for an undetermined future the judgment which shall precede the kingdom of God (24); then in symbolic terms he describes the happiness of the good and the punishment of the wicked (25). This is followed by the hymn of the elect (26:1-19). In the second part (26:20-27) the Prophet depicts the judgment hanging over Israel and its neighbours. The date is most unsettled among modern critics, certain pasages being attributed to 107 B.C., others even to a date lower than 79 B.C.. Let it be remarked, however, that both the ideas and the language of these four chapters support the tradition attributing this apocalypse to Isaiah. The fourth division opens with a pronouncement of woe against Ephraim (and perhaps Juda; 28:1-8), written prior to 722 B.C.; the historical situation implied in 28:9-29, is a strong indication that this passage was written about 702 B.C. To the same date belong 29-32, prophecies concerned with the campaign of Sennacherib. This series fittingly concludes with a triumphant hymn (33), the Prophet rejoicing in the deliverance of Jerusalem (701). Chapters 31-35, the last division, announce the devastation of Edom, and the enjoyment of bountiful blessings by ransomed Israel. These two chapters are thought by several modern critics to have been written during the captivity in the sixth century. The foregoing analysis does not enable us to assert indubitably that this first collection as such is the work of Isaiah; yet as the genuineness of almost all these prophecies cannot be seriously questioned, the collection as a whole might still possibly be attributed to the last years of the Prophet's life or shortly afterwards. If there really be passages reflecting a later epoch, they found their way into the book in the course of time on account of some analogy to the genuine writings of Isaiah. Little need be said of 37-39. The first two chapters narrate the demand made by Sennacherib–the surrender of Jerusalem, and the fulfillment of Isaiah's predictions of its deliverance; 38 tells of Hezekiah's illness, cure, and song of thanksgiving; lastly 39 tells of the embassy sent by Merodach Baladan and the Prophet's reproof of Hezekiah. Second Isaiah The second collection (40-56) deals throughout with Israel's restoration from the Babylonian exile. The main lines of the division as proposed by the Jesuit Condamine are as follows: a first section is concerned with the mission and work of Cyrus; it is made up of five pieces:
This is hardly the place for a discussion of so intricate a question. We therefore limit ourselves to stating the position of Catholic scholarship on this point. This is clearly set out in the decision issued by the Pontifical Biblical Commission, June 28, 1908. (1) Admitting the existence of true prophecy, (2) there is no reason why "Isaiah and the other Prophets should utter prophecies concerning only those things which were about to take place immediately or after a short space of time" and not "things that should be fulfilled after many ages." (3) Nor does anything postulate that the Prophets should "always address as their hearers, not those who belonged to the future, but only those who were present and contemporary, so that they could be understood by them." Therefore it cannot be asserted that the second part of the Book of Isaiah (40-46), in which the Prophet addresses as one living amongst them, not the Jews who were the contemporaries of Isaiah, but the Jews mourning in the Exile of Babylon, cannot have for its author Isaiah himself, who was dead long before, but must be attributed to some unknown Prophet living among the exiles. In other words, although the author of Isaiah 40-46 does speak from the point of view of the Babylonian Captivity, yet this is no proof that he must have lived and written in those times. (4) "The philological argument from language and style against the identity of the author of the Book of Isaiah is not to be considered weighty enough to compel a man of judgment, familiar with Hebrew and criticism, to acknowledge in the same book a plurality of authors." Differences of language and style between the parts of the book are neither denied nor underrated; it is asserted only that such as they appear, they do not compel one to admit the plurality of authors. (5) "There are no solid arguments to the fore, even taken cumulatively, to prove that the book of Isaiah is to be attributed not to Isaiah himself alone, but to two or rather to many authors." |
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