While it is widely accepted that Isaiah the prophet did not write the entire 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 BCE.
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.
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.
and its influence extends beyond 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".
The Isaiah scroll, the oldest surviving manuscript of Isaiah: found among the Dead Sea Scrolls and dating from about 150 to 100 BCE, it contains almost the whole Book of Isaiah and is substantially identical with the modern Masoretic text.
Isaiah 1–33 promises judgment and restoration for Judah, Jerusalem and the nations, and chapters 34–66 presume that judgment has been pronounced and restoration follows soon.
The Deutero-Isaian part of the book describes how God will make Jerusalem the centre of his worldwide rule through a royal saviour (a messiah) who will destroy her oppressor (Babylon); this messiah is the Persian king Cyrus the Great, who is merely the agent who brings about Yahweh's kingship.
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Here’s a common scenario: You meet someone new, and one look is all it takes to light the fuse of sexual fireworks. No one enters a marriage thinking they will one day get divorced.