Saint Isaïe
prophète
de l'Ancien Testament (8ème s. av JC.)
Il annonça
le Christ, Messie et salut des nations. Il reçut sa vocation dans le Temple de
Jérusalem où il eut la révélation de la sainteté de Dieu et de l'indignité de
l'homme. Grand prophète messianique, il annonça la naissance mystérieuse de
l'Emmanuel, descendant de David, qui ferait régner la paix et la justice et
répandrait la connaissance de Dieu.
Lire dans la Bible, le Livre d'Isaïe, aelf.
Les Églises d'Orient fêtent le 9 mai celui qui prophétisa la Passion du
Christ, "le serviteur souffrant", et la virginité de la Sainte Mère
de Dieu, la toujours Vierge Marie. L'Église d'Occident le fête le 6 juillet.
Commémoraison de saint Isaïe, prophète, qui, au VIIIe siècle avant
le Christ, aux jours d’Ozias, de Jotham, d’Achaz et d’Ézéchias, rois de Juda,
fut envoyé pour révéler au peuple infidèle et pécheur un Seigneur fidèle et
sauveur, qui accomplirait la promesse jurée par Dieu à David. Selon la
tradition, il serait mort martyr, en Judée, sous le roi Manassé.
Martyrologe romain
Que sait-on d'Isaïe ?
Quand vivait Isaïe ? Comment vivait-on à son époque ? Quels
furent les grands événements ? Quel est le cœur de son message ? Voici
quelques éléments de réponse…
• Que sait-on d'Isaïe ? Quand est-il né ?
La date de la naissance d'Isaïe nous est inconnue. Mais on connaît la
date à laquelle il exerça son activité de prophète. C'était à peu près entre
740 et 700 avant Jésus Christ. On peut en déduire qu’il naquit vers 765-760.
Nous ne savons pas grand-chose de sa vie privée. Son père s'appelait Amoç
(Isaïe, 1,1). Isaïe était marié. Dans ses écrits, sa femme reçoit le nom de
« prophétesse » (8,3). Deux de ses enfants y sont aussi désignés par
des noms à portée symbolique : Shéar-Yashouv, ce qui veut dire « Un reste
reviendra » (ou se convertira) et Maher-Shalal-Hash-Baz, ce qui veut dire
« Proche est le pillage, imminente la déprédation » (7,3; 8,3). Ces
noms serviront à exprimer le message du prophète à certains moments.
Isaïe parle très peu de lui, de ses sentiments. Une fois seulement, il
donne libre cours à son désarroi face au comportement de ses contemporains
(22,4). À deux reprises, on le voit aussi se démarquer de ses contemporains
(7,13; 8, 11-18).
• Quelles étaient les grandes puissances de l'époque ?
Deux puissances occupent le devant de la scène : l'Assyrie et l'Égypte.
L'Assyrie connaît un renouveau et une forte expansion à partir de 745, grâce à
1'arrivée sur le trône d'un roi qui fera beaucoup parler de lui :
Tiglat-Piléser (ou Téglat-Phalasar) III. L'Égypte, elle, est alors plongée dans
une situation presque anarchique qui durera jusqu'à la fin du 8° siècle.
Cependant, pour les petits royaumes de Syrie et de Palestine, elle continue à
être une puissance avec laquelle il faut compter. C'est vers elle qu'on se
tournera, en vain d'ailleurs, pour chercher de l'aide contre les Assyriens.
Quant à la Babylonie, elle sera annexée par Tiglat-Piléser III. Malgré quelques
tentatives pour prendre la tête d'un vaste mouvement anti-assyrien incluant
même le royaume de Juda (Is 39), elle restera très marginalisée.
• Connaît-on la situation intérieure du royaume de Juda où vivait Isaïe
? Et le royaume du Nord ?
La situation intérieure du royaume de Juda évolue au long de la vie du
prophète. L'enfance et la jeunesse d'Isaïe se déroulent à un moment de grande
prospérité. À partir de 735, cette prospérité est fortement limitée puisque
Jérusalem se retrouve en situation de vassale de l'Assyrie. La plus grande
partie du ministère prophétique d'Isaïe se déroule donc dans ce cadre de
vassalité. Les tributs à payer aux Assyriens réduisent considérablement le
niveau de vie des gens, car il faut bien trouver l'argent quelque part. À
partir de 701, la situation est encore plus catastrophique à la suite de la
révolte du roi Ézékias : il doit payer un lourd tribut et perd une partie du
territoire national (2 Rois 18,14-16).
Dans le Royaume du Nord, la situation est la même jusqu'à l'arrivée des
Assyriens. Entre 734 et 722, la vie est précaire à cause de la perte d'une très
grande partie du territoire, à cause aussi de la déportation de bon nombre
d'habitants et du lourd tribut à payer aux Assyriens. Le Royaume du Nord
disparaît en 722.
• Isaïe avait-il des liens avec les hommes politiques ? Quelle était
l'importance d'un roi à cette époque ? Un prophète pouvait-il facilement le
contredire?
Isaïe fréquentait certainement la cour royale. Il devait faire partie de
l'aristocratie du royaume. Certains textes démontrent les liens étroits du
prophète avec la cour, vu l'aisance avec laquelle il s'adresse au roi et à
certains fonctionnaires, vu aussi les consultations dont il est l'objet (Is
7,1-7; 22,15-25; 37,1-7; 38-39). En outre, il est fort probable qu'Isaïe ait
été le prophète officiel du roi Ézékias, ce qui expliquerait, entre autres, sa
fréquentation de la cour.
Le roi à l'époque avait une importance capitale. Dans la mentalité du
temps, il constituait la clé de voûte de l'ensemble du système socio-religieux.
Il était le « fils » de Dieu, chargé de rendre la justice, de
conduire la guerre, de gagner la paix et d'apporter le bien-être au peuple. Il
avait aussi l'autorité suprême sur le temple, les prêtres étant ses fonctionnaires.
Le prophète qui critiquait le roi s'attirait inévitablement les foudres
du pouvoir, car il mettait en cause le fonctionnement de ce bel édifice social,
voire le système lui-même. Il suffit de lire Amos 7,10-17 pour s'en rendre
compte. Mais c'est là justement que les prophètes reconnus comme authentiques
représentants de la parole de Dieu donnent une des preuves de leur
« véracité ». Ils refusent d'identifier la religion d'Israël avec la
religion du roi; ils critiquent celui-ci en conséquence. C'est une des caractéristiques
essentielles du prophétisme en Israël. Isaïe croyait fortement en la valeur de
la monarchie comme médiation de salut pour Israël, mais cela ne l'empêchait pas
de critiquer rudement le roi et la cour.
• Y avait-il des riches, des pauvres ? Les classes sociales
étaient-elles très marquées ?
Amos, Osée, Isaïe et Michée, tous les quatre prophètes du 8° siècle,
critiquent âprement la violence et l'oppression dont sont victimes les petits
et les pauvres. La situation sociale s'est extrêmement dégradée à cette époque
et la différence entre classes s'est donc renforcée. La critique sociale
d'Isaïe, comme celle des trois autres prophètes cités, constitue un élément
essentiel du ministère prophétique. La critique se porte aussi sur la pratique
cultuelle, étant entendu que les prophètes ne délient jamais la pratique du
culte de celle de la justice, celle-ci étant à leurs yeux essentielle.
• Est-il possible de résumer le cœur de son message en quelques lignes ?
Isaïe est un homme de son temps qui, en tant qu'envoyé du Dieu d'Israël,
le Saint, va intervenir dans tous les domaines de la vie de son peuple. Son
époque étant très mouvementée politiquement et socialement, il va dénoncer
constamment le désir de la cour et du peuple de conduire leur vie en marge du
plan du Dieu d'Israël : alliances politiques pour sauver le pouvoir (30,1-8),
oppression des pauvres pour s'enrichir soi-même (1,21-28), tout cela accompagné
d'un culte « des lèvres » (1,10-20). On pourrait citer bien des
textes ! Pour Isaïe, la vie du peuple et des institutions qui sont à son
service, roi, prophètes, sages, culte, n'a de sens qu'enracinée dans le Saint
d'Israël qui a choisi Sion, son roi et son temple, pourvu que tous répondent
par une foi sans concessions.
• Quel langage le prophète utilisait-il ?
Tout est bon pour faire passer le message prophétique. Chaque prophète a
ses propres caractéristiques, mais on trouve souvent des oracles de jugement,
avec le couple « accusation/sentence » (5,8-10; 30,15-17), des
oracles de salut (7,3-9), des paraboles (5,17; 28,23-29), des lamentations
(29,1-8), des poèmes de toutes sortes (9,1-6; 11,1-9), des actions symboliques
(8,1-4; 20,1-6), des visions (6). Si les premiers prophètes avaient surtout une
activité orale, ils commencèrent assez vite à mettre par écrit certains oracles
(Is 8,16; 30,8), créant ensuite les premières collections d’oracles. Il n'est
pas impossible que plus tard, Ézéchiel par exemple, ait écrit directement ses
oracles sans passer par une proclamation orale préalable de son message.
© SBEV. Jésus Asurmendi
Note :
Isaïe : un livre... trois auteurs !
Le livre d’Isaïe est composé de trois parties rédigées à des époques
différences et par des auteurs différents.
Les chapitres 1 à 39 sont en grande partie l'œuvre d'Isaïe lui-même, et
c'est pourquoi on parle du “ livre d'Isaïe ” pour l’ensemble du livre. Mais,
plus tard, de lointains disciples se réclameront de lui, et leurs œuvres seront
ajoutées à la sienne : tout d’abord un disciple du temps de l'Exil, auteur des
chapitres 40 à 55, puis un autre prophète anonyme, après l'Exil, auteur des
derniers chapitres (56 à 66).
Le premier auteur (ch. 1 à 39) est donc Isaïe lui-même. C’est le “
premier Isaïe ”, ou “ proto-Isaïe ” (du grec prôtos, premier). Pour
désigner le second auteur (ch. 40–55) on utilise l’expression de “ second-Isaïe
”, ou “ deutéro-Isaïe ” (du grec, deutéro “ deuxième ”), et pour le
dernier rédacteur (ch. 56–66), les spécialistes parlent de “ troisième Isaïe
”, ou “ trito-Isaïe ” (du grec trito “ troisième ”).
• Les oracles du premier Isaïe se trouvent essentiellement dans les
chapitres 1-12 (oracles sur Juda et Jérusalem); 13-12 (oracles sur les
Nations); et 28-33 (oracles sur Samarie et Jérusalem).
• Le second Isaïe s’adresse aux exilés et à Jérusalem durant l’exil
(entre 5857 et 538), pour leur annoncer la libération prochaine et le retour.
• Les oracles du
troisième Isaïe veulent réconforter le Communquté juive rentrée en Judée après
l’Exil et qui doit faire face à bien des difficultés et des déceptions.
Saint JÉRÔME, « SUR LA TRADUCTION DU PROPHÈTE ISAÏE.
À PAULA ET À EUSTOCHIA »
Il ne faut pas
s'imaginer que les livres des Prophètes sont écrits en vers dans l'original hébreu,
comme le livre des Psaumes et les livres de Salomon, parce qu'on les voit
divisés en versets dans la traduction latine. Le traducteur a cru être agréable
au public en distinguant cette nouvelle traduction par un ordre nouveau, comme
on a fait autrefois pour les ouvrages de Démosthène et de Cicéron.
Je me suis livré à une
étude particulière d'Isaïe, que j'appellerai le prince des prophètes, non à
cause de sa haute naissance, mais à cause de la beauté de son génie, de l'éclat
et de la force de son éloquence. Ses idées sont grandes et magnifiques, ses
pensées sont fortes et élevées, ses images sont nobles et majestueuses, et son
style est brillant et énergique.
Aussi a-t-il été difficile de conserver dans la
traduction toutes les beautés et toute la noblesse de ses expressions. D'un
autre côté, il est bon de prévenir qu'il est tout aussi bien un évangéliste
qu'un prophète ; car il nous révèle d'une manière si claire et si frappante
tous les mystères de Jésus-Christ et de l'Eglise, qu'il semble plutôt raconter
des choses passées que prédire des choses à venir. Et je pense que c'est ce qui
a engagé les Septante , comme il sera facile de le remarquer en lisant cette
traduction, à omettre plusieurs passages et à cacher aux païens les mystères de
la religion judaïque, de peur de donner les « choses saintes aux chiens » et de
jeter les perles devant les pourceaux.
Je sais au reste
combien les prophètes sont difficiles à expliquer et je n'ignore pas que je
m'expose à la censure de ceux qui, par une secrète envie, méprisent tout ce qui
parait leur être supérieur. Je m'attends donc à me voir livré à toutes les
attaques de l’envie et de la médisance. Mais comme les Grecs, qui néanmoins se
servent de la version des Septante, ne laissent pas que de consulter les traductions
d'Aquila, de Symmaque et de Théodotien, soit pour profiter de leurs lumières,
soit pour mieux entendre les Septante en comparant toutes ces versions avec la
leur, je prie ces lecteurs difficiles qui ne trouvent rien à leur goût de me
permettre d'ajouter encore une traduction à celles que l'on a déjà données au
public, et je les conjure de prendre la peine de la lire avant que de la
mépriser, de peur qu'on ne les accuse de ta condamner plutôt par prévention et
par caprice que par raison et avec connaissance de cause.
Mais je reviens à
Isaïe. Ce prophète a paru dans Jérusalem et dans la Judée avant la captivité
des dix tribus. Il prédit tantôt en général, tantôt séparément, tout ce qui
doit arriver aux deux royaumes de Juda et d'Israël. On dirait qu'il est entré
dans le secret des desseins de la sagesse divine, et que Dieu n'a rien eu de
caché pour lui; car, bien qu'il semble n'avoir en vue que les affaires de son
temps et le rétablissement des Juifs après la captivité de Babylone , il est
cependant certain que sa grande affaire est de nous indiquer la vocation des
gentils et l'avènement de Jésus-Christ. Comme ce divin Sauveur est l'unique
objet de votre affection, je vous supplie aussi, mesdames, de le prier, avec
une ardeur égale à votre amour, de me tenir compte un jour des chagrins et des
ennuis que me font maintenant éprouver mes ennemis, qui ne se fatiguent ni de
m'attaquer, ni de me diffamer de toutes les manières; car notre Seigneur sait
bien que je ne me suis appliqué avec tant de soin et de travail à l'étude d'une
langue étrangère que pour empêcher les Juifs d'insulter plus longtemps à son
Eglise, et de lui reprocher que tout est corrompu et défiguré dans nos saintes Écritures.
Isaias (Isaiah), Prophet (RM)
Died c. 681 BC. Isaiah is the great poet and believer of the Old Testament, and
one of the four major prophets of the Old Testament. He lived at a time when
the people of Israel had settled in Canaan; David and Solomon had formed the
Hebrew religion, the temple had been built and Josiah had just ended a long and
useful reign.
In 740 BC, the year of Josiah's death, Isaiah had a vision of the
Lord sitting on a throne surrounded by seraphim. Each had six wings: "And
one cried to another, and said, 'Holy, holy, holy, is the Lord of hosts: the
whole earth is full of His glory"--words which today form part of the
Mass. The God of Isaiah was a God of Holiness, and the beginnings of his
vocation were marked by majesty, piety, and grandeur.
Tradition tells us that Isaiah was sawn
in two by order of King Manassas of Judah, and buried under an oak tree. His
tomb was still venerated in the 5th century AD (Benedictines).
SOURCE : http://www.saintpatrickdc.org/ss/0706.shtml
Isaias
Among the writers whom the Hebrew Bible styles the "Latter Prophets" foremost stands "Isaias, the holy prophet . . . the great prophet, and faithful in the sight of God" (Eccliasticus 48:23-25).
Life
The book of Isaias
First Isaias
Second Isaias
Appreciation of the work of Isaias
Sources
Souvay, Charles. "Isaias."
The
Catholic Encyclopedia. Vol. 8. New York: Robert Appleton Company, 1910. 12 Jul. 2015 <http://www.newadvent.org/cathen/08179b.htm>.
Transcription. This article was transcribed for New Advent by WGKofron. With thanks to St. Mary's Church, Akron, Ohio.
SOURCE : http://www.newadvent.org/cathen/08179b.htm
Entre la nuit et l’aurore, Manuscrit (Constantinople, Xe siècle) dit Psautier de Paris.
Folio
435 verso, Bibliothèque Nationale de France (Mss., Grec 139)
Isaias
Among the writers whom the Hebrew Bible styles the "Latter Prophets" foremost stands "Isaias, the holy prophet . . . the great prophet, and faithful in the sight of God" (Eccliasticus 48:23-25).
Life
The name Isaias signifies "Yahweh
is salvation". It assumes two different forms
in the Hebrew Bible: for in the
text of the Book of Isaias
and in the historical writings
of the Old Testament, for example in 2 Kings 19:2; 2 Chronicles 26:22; 32:20-32, it is read Yeshá'yahu,
whereas the collection of the Prophet's
utterances is entitled Yeshá'yah, in
Greek 'Esaías, and in Latin
usually Isaias, but sometimes Esaias.
Four other persons of the same name are mentioned in the Old Testament (Ezra 8:7; 8:19; Nehemiah 11:7; 1 Chronicles 26:25); while the names Jesaia (1 Chronicles 25:15), Jeseias (1 Chronicles 3:21; 25:3) may be regarded as mere variants. From the Prophet
himself (i, 1; ii, 1) we learn that he was the son of Amos.
Owing to the similarity between Latin
and Greek forms of this name and
that of the Shepherd-Prophet of Thecue,
some Fathers mistook the Prophet
Amos for the father of Isaias.
St. Jerome in the preface to his
"Commentary on Amos" (P.L., XXV, 989) points out this error. Of Isaias's ancestry we know nothing; but several passages of his prophecies
(iii, 1-17, 24; iv, 1; viii, 2; xxxi, 16) lead us to believe
that he belonged to one of the best families of Jerusalem. A Jewish
tradition recorded in the Talmud
(Tr. Megilla, 10b.) held him to
be a nephew of King Amasias. As to the exact time
of the Prophet's birth we lack
definite data; yet he is believed to have been about twenty years of age when
he began his public ministry. He was a citizen, perhaps a native, of Jerusalem. His writings give unmistakable signs
of high culture. From his prophecies
(vii and viii) we learn that he married
a woman whom he styles "the prophetess" and that he had two sons, She'ar-Yashub
and Maher-shalal-hash-baz. Nothing whatever indicates that he was twice married
as some fancy on the gratuitous and indefensible supposition that the 'almah of vii, 14, was his wife.
The prophetical
ministry of Isaias
lasted wellnigh half a century, from the closing year of Ozias,
King of Juda, possibly up to
that of Manasses. This period
was one of great prophetical
activity. Israel and Juda
indeed were in sore need of guidance. After the death of Jeroboam
II revolution followed upon revolution and the northern
kingdom had sunk rapidly into an abject vassalage to the Assyrians. The petty nations of the West,
however, recovering from the severe blows received in the beginning of the
eighth century, were again manifesting aspirations
of independence. Soon Theglathphalasar III marched his armies towards Syria; heavy tributes were levied and utter ruin
threatened on those who would show any hesitation to pay. In 725 Osee,
the last King of Samaria, fell miserably under the onslaught
of Salmanasar IV, and three years later Samaria
succumbed to the hands of the Assyrians. In the meantime the Kingdom
of Juda hardly fared better. A
long period of peace had enervated characters, and the young, inexperienced,
and unprincipled Achaz was no
match for the Syro-Israelite
coalition which confronted him. Panic-stricken
he, in spite of the remonstrances of Isaias, resolved to appeal
to Theglathphalasar. The help of Assyria was secured, but the independence of Juda
was thereby practically forfeited. In order to explain clearly the political
situation to which so many allusions are made in Isaias's writings
there is here subjoined a brief chronological
sketch of the period: 745, Theglathphalasar III, king of Assyria; Azarias (A. V. Uzziah),
of Juda; Manahem
(A. V. Menahem) of Samaria; and Sua of Egypt; 740, death of Azarias; Joatham (A. V. Jotham),
king of Juda; capture of Arphad
(A. V. Arpad) by
Theglathphalasar III (Isaiah 10:9); 738, campaign of Theglathphalasar against Syria; capture of Calano (A. V. Calno) and Emath (A.
V. Hamath); heavy tribute
imposed upon Manahem (2 Kings 15:19-20); victorious wars of Joatham against the Ammonites (2 Chronicles 27:4-6); 736, Manahem
succeeded by Phaceia (A. V.
Pekahiah); 735, Joatham succeeded by Achaz
(2 Kings 16:1); Phaceia
replaced by Phacee (A. V. Pekah), son of Remelia (A. V. Remaliah), one of his captains;
Jerusalem besieged by Phacee in alliance with
Rasin (A. V. Rezin), king of Syria (2 Kings 16:5; Isaiah 7:1-2); 734, Theglathphalasar, replying to Achaz'
request for aid, marches against Syria and Israel, takes several cities of North and East
Israel (2 Kings 15:29), and banishes their inhabitants;
the Assyrian allies devastate
part of the territory of Juda
and Jerusalem; Phacee slain
during a revolution in Samaria and succeeded by Osee
(A. V. Hoshea); 733, unsuccessful expeditions of Achaz
against Edom (2 Chronicles 28:17) and the Philistines (20); 732, campaign of Theglathphalasar
against Damascus; Rasin besieged
in his capital, captured, and slain;
Achaz goes to Damascus
to pay homage to the Assyrian
ruler (2 Kings 16:10-19); 727, death of Achaz;
accession of Ezechias
(2 Kings 18:1); in Assyria
Salmanasar IV succeeds Theglathphalasar III, 726, campaign of Salmanasar
against Osee (2 Kings 17:3); 725, Osee
makes alliance with Sua, king of Egypt (2 Kings 17:4); second campaign of Salmanasar IV, resulting
in the capture and deportation of Osee
(2 Kings 17:4); beginning of the siege of Samaria; 722, Sargon succeeds Salmanasar IV in Assyria;
capture of Samaria by Sargon; 720, defeat of Egyptian army at Raphia
by Sargon; 717, Charcamis, the Hittite
stronghold on the Euphrates, falls into the hands of Sargon (Isaiah 10:8); 713, sickness of Ezechias
(2 Kings 20:1-11; Isaiah 38); embassy from Merodach Baladan to Ezechias
(2 Kings 20:12-13; Isaiah 39); 711, invasion of Western Palestine by
Sargon; siege and capture of Azotus
(A. V. Ashdod; Isaiah 20); 709, Sargon defeats Merodach Baladan, seizes
Babylon, and assumes title of
king of Babylon; 705, death of
Sargon; accession of
Sennacherib; 701, expedition of Sennacherib against Egypt; defeat of latter at Elteqeh; capture of Accaron
(A. V. Ekron); siege of Lachis; Ezechias's
embassy; the conditions laid
down by Sennacherib being found too hard the king of Juda
prepares to resist the Assyrians; destruction of part of the Assyrian army; hurried retreat
of the rest (2 Kings 18; Isaiah 36:37); 698, Ezechias
is succeeded by his son Manasses.
The wars of the ninth century and the peaceful security
following them produced their effects in the latter part of the next century.
Cities sprang up; new pursuits, although affording opportunities of easy wealth,
brought about also an increase of poverty.
The contrast between class and class became daily more marked, and the poor
were oppressed by the rich with
the connivance of the judges. A social
state founded on iniquity is
doomed. But as Israel's social
corruption was greater than Juda's,
Israel was expected to succumb first. Greater
likewise was her religious
corruption. Not only did idolatrous worship
prevail there to the end, but we know from Osee
what gross abuses and shameful practices obtained in Samaria and throughout the kingdom,
whereas the religion of the
people of Juda on the whole
seems to have been a little better. We know, however, as regards these, that at the very time
of Isaias certain forms
of idolatrous worship,
like that of Nohestan and of Moloch, probably that also of Tammur and of
the "host of heaven",
were going on in the open or in secret.
Commentators are at
variance as to when Isaias was called to the prophetical
office. Some think that previous to the vision
related in vi, 1, he had received communications from heaven. St. Jerome in his commentary
on the passage holds that chapters
i-v ought to be attributed to the last years of King Ozias,
then ch. vi would commence a new series begun in the year of the death of that
prince (740 B.C.; P.L., XXIV, 91; cf. St. Gregory Nazianzen, Orat. ix; P.G., XXXV, 820). It is
more commonly held, however, that ch. vi refers to the first calling of the Prophet;
St. Jerome himself, in a letter to Pope Damasus seems to adopt
this view (P.L., XXII, 371; cf. Hesychius
"In Is.", P.G. XCIII, 1372), and St. John Chrysostom, commenting
upon Isaiah 6:5, very aptly contrasts the
promptness of the Prophet with
the tergiversations of Moses
and Jeremias. On the other hand,
since no prophecies appear to be
later than 701 B.C., it is doubtful if Isaias saw the reign of Manasses
at all; still a very old and widespread tradition,
echoed by the Mishna (Tr. Yebamoth, 49b; cf. Sanhedr.,
103b), has it that the Prophet
survived Ezechias and was slain
in the persecution of Manasses
(2 Kings 21:16). This prince had him convicted of blasphemy, because he had dared say: "I saw the Lord
sitting upon a throne" (vi,
1), a pretension in conflict with God's own assertion in Exodus 33:20: "Man shall not see me and live".
He was accused, moreover, of having predicted the ruin of Jerusalem and called the holy
city and the people of Juda by
the accursed names of Sodom
and Gomorrah. According to the
"Ascension of Isaias", the Prophet's
martyrdom consisted in being sawed asunder. Tradition
shows this to have been unhesitatingly believed.
The Targum on 2 Kings 21:6, admits it; it is preserved in two treatises
of the Talmud (Yebamoth, 49b; Sanhedr.,
103b); St. Justin (Dialogue with Trypho 120), and many of the Fathers
adopted it, taking as
unmistakable allusions to Isaias those words of the Hebrews 11:37, "they (the ancients) were cut
asunder" (cf. Tertullian, "De patient.", xiv;
P.L., I, 1270; Orig., "In
Is., Hom." I, 5, P.G., XIII, 223; "In Matt.", x, 18, P.G., XIII,
882; "In Matt.", Ser. 28, P.G., XIII, 1637; "Epist. ad Jul. Afr.",
ix, P.G., XI, 65; St. Jerome, "In Is.", lvii, 1, P.L.,
XXIV, 546-548; etc.). However, little trust
should be put in the strange details mentioned in the "De Vit. Prophet."
of pseudo-Epiphanius (P.G., XLIII, 397, 419). The date
of the Prophet's demise is not
known. The Roman Martyrology
commemorates Isaias on
6 July. His tomb is believed to have been in Paneas
in Northern Palestine, whence his relics were taken to Constantinople
in A.D. 442.
The literary
activity of Isaias is attested by the canonical
book which bears his name; moreover allusion is made in 2 Chronicles 26:22, to "Acts of Ozias first and
last . . . written by Isaias, the son of Amos, the prophet". Another
passage of the same book informs us that "the rest of the acts
of Ezechias and his mercies, are
written in the Vision of Isaias,
son of Amos, the prophet",
in the Book of the Kings
of Juda and Israel. Such at least is the reading of the Massoretic Bible,
but its text here, if we may judge
from the variants of the Greek
and St. Jerome, is somewhat corrupt. Most commentators
who believe the passage to be authentic
think that the writer refers to Isaiah 36-39. We must finally mention the "Ascension of Isaias",
at one time attributed to the Prophet,
but never admitted into the Canon.
The book of Isaias
The canonical
Book of Isaias is made
up of two distinct collections of
discourses, the one (chapters 1-35) called sometimes the "First Isaias";
the other (chapters 40-66) styled by many modern critics
the "Deutero- (or Second) Isaias"; between these two comes
a stretch of historical
narrative; some authors, as Michaelis and Hengstenberg, holding with St. 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 Isaias
In the first collection
(cc. i-xxxv) there seems to be a grouping of the discourses according to their
subject-matter: (1) cc. i-xii, oracles
dealing with Juda and Israel; (2) cc. xiii-xxiii, prophecies
concerning (chiefly) foreign nations; (3) cc. xxiv-xxvii, an apocalypse;
(4) cc. xxviii-xxxiii, discourses on the relations
of Juda to Assyria;
(5) cc. xxxiv-xxxv, future of Edom and Israel.
First
section
In the first group
(i-xii) we may distinguish separate oracles.
Ch. i 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). Ch. ii threatens judgment
upon pride and seems to be one of the earliest of the Prophet's
utterances. It is followed (iii-iv) 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 Achaz
(from 736-735 B.C.). The next chapter
(vi), dated in the year of the
death of Ozias (740), narrates
the calling of the Prophet. With
vii 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 (ix, 1-6). Ch. ix, 7-x, 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 (x, 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.). Ch. xi depicts the happy reign to be of the ideal king, and a hymn of thanksgiving and praise (xii) closes this
first division.
Second
section
The first
"burden" is aimed at Babylon
(viii, 1-xiv, 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). Ch. xiv, 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 (x, 5-34), belongs
no doubt to the period of Sennacherib's campaign. The next
passage (xiv, 28-32) was occasioned by the death of some foe of the Philistines: the names of Achaz
(728), Theglathphalasar III (727), and Sargon (705) have been suggested, the
last appearing more probable. Chapters
xv-xvi, "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" (xvii, 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 (xix), 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 (xx), 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" (xxi, 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; xxi, 11-12) and one on Arabia
(xxi, 13-17), give no clue as to when they were uttered. Ch. xxii, 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 (xxiii).
Third
section
The third section
of the first collection includes
chapters xxiv-xxviii, sometimes
called "the Apocalypse of Isaias".
In the first part (xxiv-xxvi, 29) the Prophet
announces for an undetermined future the judgment
which shall precede the kingdom of God (xxiv); then in symbolic
terms he describes the happiness of the good
and the punishment of the wicked
(xxv). This is followed by the hymn of the elect (xxvi, 1-19). In the second part (xxvi, 20-xxvii) the Prophet
depicts the judgment hanging
over Israel and its neighbours. The date
is most unsettled among modern critics,
certain passages 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 Isaias.
The fourth division opens with a pronouncement of woe against Ephraim
(and perhaps Juda; xxviii, 1-8),
written prior to 722 B.C.; the historical
situation implied in xxviii, 9-29, is a strong indication that this passage was
written about 702 B.C. To the same date belong xxix-xxxii, prophecies
concerned with the campaign of Sennacherib. This series fittingly concludes
with a triumphant hymn (xxxiii), the Prophet
rejoicing in the deliverance of Jerusalem (701). Chapters
xxxi-xxxv, 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 Isaias; 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 Isaias. Little need be said of
xxxvii-xxxix. The first two chapters
narrate the demand made by Sennacherib—the surrender of Jerusalem, and the fulfillment of Isaias's
predictions of its deliverance; xxxviii tells of Ezechias's
illness, cure, and song of thanksgiving; lastly xxxix tells of the embassy sent
by Merodach Baladan and the Prophet's
reproof of Ezechias.
Second Isaias
The
second collection (xl-lvi) 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: (a) xl-xli: calling of Cyrus to be Yahweh's instrument in the restoration of Israel; (b) xlii, 8-xliv, 5: Israel's deliverance from exile; (c) xliv, 6-xlvi, 12:
Cyrus shall free Israel and allow Jerusalem to be built; (d) xlvii: ruin of Babylon;
(e) xlviii: past dealings of God with his people are an earnest for the future.
Next to be taken up is another group of utterances, styled by German
scholars "Ebed-Jahweh-Lieder"; it is made up of xlix-lv (to which
xlii, 1-7, should be joined) together with lx-lxii. In this section we hear of
the calling of Yahweh's servant (xlix, 1-li, 16); then of Israel's glorious
home-coming (li, 17-lii, 12);
afterwards is described the servant of Yahweh ransoming his people by his sufferings and death
(xlii, 1-7; lii, 13-15; liii, 1-12); then follows a glowing vision
of the new Jerusalem (liv, 1-lv, 13, and lx, 1-lxii,
12). Ch. lvi, 1-8, develops this idea, that all the upright of heart, no matter what
their former legal status, will
be admitted to Yahweh's new people. In lvi, 9-lvii, the Prophet
inveighs against the idolatry and immorality
so rife among the Jews; the sham piety with which their fasts were observed (lvii). In lix the Prophet
represents the people confessing
their chief sins; this humble acknowledgment of their guilt prompts Yahweh to stoop to those who have "turned from
rebellion". A dramatic description of God's vengeance (lxiii, 1-7) is followed by a prayer for mercy (lxiii, 7-lxiv, 11), and the book
closes upon the picture of the punishment of the wicked
and the happiness of the good.
Many perplexing questions are raised by the exegesis of the "Second Isaias".
The "Ebed-Jahweh-Lieder", in particular, suggest many difficulties.
Who is this "servant of Yahweh"? Does the title apply to the same person throughout the ten chapters?
Had the writer in view some historical
personage of past ages, or one belonging to his own time, or the Messias to come, or even some ideal person? Most commentators
see in the "servant of Yahweh" an individual.
But is that individual one of
the great historical figures of Israel? No satisfactory
answer has been given. The names of Moses,
David, Ozias,
Ezechias, Isaias, Jeremias,
Josias, Zorobabel, Jechonias,
and Eleazar have all been
suggested as being the person. Catholic exegesis has always pointed out the fact that all the
features of the "servant of Yahweh" found their complete realization in the person of Our Lord Jesus Christ. He therefore should be regarded as
the one individual described by
the Prophet. The "Second Isaias"
gives rise to other more critical and less important problems. With the
exception of one or two passages, the point of view throughout this section is
that of the Babylonian Captivity; there is an unmistakable
difference between the style of these twenty-seven chapters
and that of the "First Isaias"; moreover, the theological ideas of xl-lxvi show a decided advance on those
found in the first thirty-nine chapters.
If this be true, does it not follow that xl-lxvi are not by
the same author as the prophecies
of the first collection, and may
there not be good grounds for
attributing the authorship of these chapters
to a "second Isaias" living towards the close of the Babylonian Captivity? Such is the contention of most of
the modern non-Catholic scholars.
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, 28 June, 1908. (1) Admitting the existence
of true prophecy;
(2) There is no reason why "Isaias 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 Isaias
(xl-lxvi), in which the Prophet
addresses as one living amongst them, not the Jews who were the contemporaries of Isaias, but
the Jews mourning in the Exile of Babylon,
cannot have for its author Isaias 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 Isaias
xl-lxvi 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 Isaias 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 Isaias is to be attributed not to Isaias
himself alone, but to two or rather to many authors".
Appreciation of the work of Isaias
It may not be
useless shortly to set forth the prominent features of the great Prophet,
doubtless one of the most striking personalities in Hebrew
history. Without holding any
official position, it fell to the lot of Isaias to take an active
part during well nigh forty troublesome years in controlling the policy of his
country. His advice and rebukes were sometimes unheeded, but experience finally
taught the rulers of Juda that
to part from the Prophet's views
meant always a set-back for the political situation of Juda.
In order to understand the trend of his policy it is necessary to remember
by what principle it was animated. This principle he derived from his unshaken faith in God governing the world, and particularly His own
people and the nations coming in contact with the latter. The people of Juda,
forgetful of their God, given to idolatrous practices and social
disorders of many kinds, had paid little heed to former warnings. One thing
only alarmed them, namely that hostile nations were threatening Juda
on all sides; but were they not the chosen people of God? Certainly He would not allow His own nation
to be destroyed, even as others had been. In the meantime prudence dictated that the best possible means be taken
to save themselves from present
dangers. Syria and Israel were plotting against Juda
and her king; Juda and her king
would appeal to the mighty
nation of the North, and later to the King of Egypt.
Isaias would not
hear aught of this short-sighted policy, grounded only on human
prudence, or a false religious
confidence, and refusing to look beyond the moment. Juda
was in terrible straits; God alone could save
her; but the first condition
laid down for the manifestation of His power was moral
and social reformation. Syrians,
Ephraimites, Assyrians, and all the rest were but the instruments of
the judgment of God, the purpose of which is the overthrow of
sinners. Certainly Yahweh will not allow His people to be
utterly destroyed; His covenant He will keep; but it is vain to hope
that well-deserved chastisement may be escaped. From this view of the designs
of God never did the faith of Isaias waver. He first proclaimed
this message at the beginning of the reign of Achaz.
The king and his counsellors saw no salvation for Juda
except in an alliance with, that is an acknowledgment of vassalage to, Assyria.
This the Prophet opposed with all
his might. With his keen foresight he had clearly perceived that the real
danger to Juda was not from Ephraim
and Syria, and that the intervention of Assyria in the affairs of Palestine involved a
complete overthrow of the balance of power along the Mediterranean coast.
Moreover, the Prophet
entertained no doubt but that sooner or later a conflict
between the rival empires of the Euphrates and the Nile must arise, and then
their hosts would swarm over the
land of Juda. To him it was
clear that the course proposed by Juda's
self-conceited politicians was like the mad
flight of "silly doves",
throwing themselves headlong into the net. Isaias's advice was not
followed and one by one the consequences he had foretold were realized.
However, he continued to proclaim his prophetical
views of the current events. Every new event of importance is by him turned
into a lesson not only to Juda
but to all the neighbouring nations. Damascus
has fallen; so will the drunkards
and revellers of Samaria see the ruin of
their city. Tyre boasts of her wealth
and impregnable position; her doom is no less decreed,
and her fall will all the more
astound the world. Assyria
herself, fattened with the spoils of all nations, Assyria
"the rod of God's
vengeance", when she will have accomplished her providential
destiny, shall meet with her fate.
God has thus decreed
the doom of all nations for the accomplishment of His purposes and the establishment
of a new Israel cleansed from all past defilements.
Judean politicians
towards the end of the reign of Ezechias
had planned an alliance with the King of Egypt against Assyria
and carefully concealed their purpose from the Prophet.
When the latter came to know the preparations for rebellion, it was already
too late to undo what had been done. But he could at least give vent to his anger (see Isaiah 30), and we know both from the Bible and Sennacherib's own account of the campaign
of 701 how the Assyrian army routed the Egyptians
at Altaku (Elteqeh of Joshua 19:44), captured Accaron,
and sent a detachment to ravage Juda;
Jerusalem, closely invested, was saved
only by the payment of an enormous ransom. The vindication of Isaias's
policy, however, was not yet complete. The Assyrian army withdrew; but Sennacherib, apparently
thinking it unsafe to leave in his wake a fortified city like Jerusalem, demanded the immediate surrender of Ezechias's
capital. At the command of Ezechias,
no answer was given to the message; but the king humbly
bade Isaias to intercede
for the city. The Prophet had
for the king a reassuring message. But the respite in the Judean
capital was short. Soon a new Assyrian
embassy arrived with a letter from the king containing an ultimatum. In the
panic-stricken city there was a man of whom Sennacherib had taken no account;
it was by him that the answer was to be given to the ultimatum of the proud
Assyrians: "The virgin,
the daughter of Sion hath despised
thee and laughed thee to scorn; . . . He shall not come into this city, nor
shoot an arrow into it. . . . By the way that he came, he shall return, and
into this city he shall not come, saith the Lord" (xxxvii, 22, 33). We know in reality how a sudden catastrophe overtook
the Assyrian army and God's promise was fulfilled. This crowning
vindication of the Divinely inspired
policy of Isaias prepared the hearts of the Jews for the religious
reformation brought about by Ezechias,
no doubt along lines laid down by the Prophet.
In reviewing the
political side of Isaias's public life, we have already seen
something of his religious and social
ideas; all these view-points
were indeed most intimately connected in his teaching. It may be well now to
dwell a little more fully on this part of the Prophet's
message. Isaias's description of the religious
condition of Juda
in the latter part of the eighth century is anything but flattering. Jerusalem is compared to Sodom
and Gomorrah; apparently the
bulk of the people were superstitious rather than religious.
Sacrifices were offered
out of routine; witchcraft and divination
were in honour; nay more, foreign deities were openly invoked
side by side with the true God, and in secret the immoral worship
of some of these idols was
widely indulged in, the higher-class
and the Court itself giving in
this regard an abominable example. Throughout the kingdom
there was corruption of higher officials, ever-increasing luxury among the wealthy,
wanton haughtiness of women, ostentation among the middle-class people,
shameful partiality of the judges,
unscrupulous greed of the owners of large estates, and
oppression of the poor and
lowly. The Assyrian suzerainty
did not change anything in this woeful state of affairs. In the eyes of Isaias
this order of things was intolerable; and he never tired repeating it could not
last. The first condition of social
reformation was the downfall of the unjust and corrupt rulers; the Assyrians were the means appointed by God to level their pride and tyranny with the dust. With their mistaken
ideas about God, the nation imagined
He did not concern Himself about the dispositions of His worshippers. But God loathes
sacrifices offered
by ". . . hands full of blood. Wash
yourselves, be clean, . . . relieve the oppressed, judge
for the fatherless, defend the widow. . . . But if you will not, . . . the sword
shall devour you" (i, 15-20). God here appears as the avenger of disregarded human
justice as much as of His Divine rights. He cannot and will not let injustice, crime, and idolatry go unpunished. The destruction of sinners will
inaugurate an era of regeneration,
and a little circle of men faithful
to God will be the first-fruits of a new Israel free from past defilements
and ruled by a scion of David's House. With the reign of Ezechias
began a period of religious
revival. Just how far the reform
extended we are not able to state; local sanctuaries
around which heathenish abuses had gathered were
suppressed, and many 'asherîm and masseboth were destroyed. It is true the times were not ripe for a radical change,
and there was little response to the appeal
of the Prophet for moral
amendment and redress of social
abuses.
The Fathers of the Church, echoing the eulogy of Jesus,
son of Sirach (Ecclesiasticus 48:25-28), agree that Isaias was
the greatest of the literary Prophets
(Eusebius, "Præp. Evang.", v, 4, P.G., XXII,
370; "Synops. Script. S.", among the works of St. Athan., P.G.,
XXXVIII, 363; St. Cyril of Jerusalem, "In Is., Prooem.", P.G.,
LXX, 14; St. Isidore of Pelusium, "Epist.", i, 42, P.G.,
LXXVIII, 208; Theodoret.,
"In Is. Argum.", P.G., LXXXI, 216; St. Jerome, "Prol. in Is.", P.L., XXIV, 18;
"Præf. ad Paul. et Eustoch.", P.L., XXXII, 769; City of God XVIII.29). Isaias's poetical
genius was in every respect worthy of his lofty position as a Prophet.
He is unsurpassed in poetry, descriptive, lyric, or elegiac. There is in his
compositions an uncommon elevation and majesty of conception, and an
unparalleled wealth of imagery,
never departing, however, from the utmost propriety, elegance, and dignity. He
possessed an extraordinary power of adapting his language both to occasions and
audiences; sometimes he displays
most exquisite tenderness, and at other times austere severity; he successively
assumes a mother's pleading and irresistible tone, and the stern manner of an
implacable judge, now making use
of delicate irony to bring home to his hearers what he would have them
understand, and then pitilessly shattering
their fondest illusions or
wielding threats which strike like mighty thunderbolts.
His rebukes are neither impetuous like those of Osee
nor blustering like those of Amos;
he never allows the conviction of his mind
or the warmth of his heart to overdraw any feature or to overstep the limits
assigned by the most exquisite taste. Exquisite taste indeed is one
of the leading features of the Prophet's
style. This style is rapid, energetic, full of life
and colour, and withal always chaste
and dignified. It moreover manifests a wonderful command of language. It has
been justly said that no Prophet
ever had the same command of noble thoughts; it may be as justly
added that never perhaps did any man
utter lofty thoughts in more beautiful language. St. Jerome rejected the idea that Isaias's prophecies
were true poetry in the full sense of the word (Præf. in
Is., P.L., XXVIII, 772). Nevertheless the authority of the illustrious Robert
Lowth, in his "Lectures on the Sacred
Poetry of the Hebrews" (1753), esteemed "the whole book of Isaiah
to be poetical, a few passages excepted, which if brought together, would not
at most exceed the bulk of five or six chapters".
This opinion of Lowth, at first scarcely noticed, became more and more general
in the latter part of the nineteenth century, and is now common among Biblical
scholars.
In
addition to general and special commentaries consult: CHEYNE, Book
of Isaiah chronologically arranged (London, 1870); IDEM, Prophecies
of Isaiah (London, 1880); IDEM, Introd. to the Book of Isaiah
(London, 1895); DRIVER, Isaiah: his life and times and the writings
which bear his name (London, 1888); LOWTH, Isaiah,
translation, dissert. and notes (London, 1778); SKINNER, Isaiah
(Cambridge, 1896); G. A. SMITH, Book of Isaiah (Expositor's
Bible, 1888-1890); W. R. SMITH, The Prophets of Israel and their
place in history (London, 1882); KNABENBAUER, Comment. in
Isaiam prophetam (Paris, 1887); CONDAMINE, Livre d'Isaie,
trad. critique avec notes et comment. (Paris, 1905; a volume of
introduction to the same is forthcoming); LE HIR, Les trois grandes
prophètes, Isaïe, Jérémie, Ezéchiel (Paris, 1877); IDEM, Etudes
Bibliques (Paris, 1878); DELITZSCH, Commentar über das Buch
Jesaja; tr. (Edinburgh, 1890); DUHM, Das Buch Jesaia
(Gottingen, 1892); GESENIUS, Der Prophet Jesaja (Leipzig,
1820-1821); EWALD, Die Propheten des Alten Bundes (Tübingen,
1840-1841); tr. by F. SMITH, (London, 1876—); HITZIG, Der Prophet
Jesaja übers. und ausgelegt (Heidelberg, 1833); KITTEL, Der
Prophet Jesaia, 6th ed. of DILLMANN's work of the same title (Leipzig,
1898); KNABENBAUER, Erklärung des Proph. Isaias (Freiburg,
1881); MARTI, Das Buch Jesaja (Tübingen, 1900).
Transcription. This article was transcribed for New Advent by WGKofron. With thanks to St. Mary's Church, Akron, Ohio.
Ecclesiastical approbation. Nihil
Obstat. October 1, 1910. Remy Lafort, S.T.D., Censor. Imprimatur. +John Cardinal Farley, Archbishop of New
York.
SOURCE : http://www.newadvent.org/cathen/08179b.htm
THE MARTYRDOM OF ISAIAH
[Chapter 1]
1 And it came to pass in the twenty-sixth year of the reign of
Hezekiah king of Judah that he
2 called Manasseh his son. Now he was his only one. And he called him
into the presence of Isaiah the son of Amoz the prophet; and into the presence
of Josab the son of Isaiah.
6b, 7 And whilst he (Hezekiah) gave commands, Josab the son of Isaiah
standing by, Isaiah said to Hezekiah the king, but not in the presence of
Manasseh only did he say unto him: 'As the Lord liveth, whose name has not been
sent into this world, [and as the Beloved of my Lord liveth], and as the Spirit
which speaketh in me liveth, all these commands and these words shall be made
of none effect by Manasseh thy son, and through the agency of his hands I shall
depart mid the torture of
8 my body. And Sammael Malchira shall serve Manasseh, and execute all
his desire, and he shall
9 become a follower of Beliar rather than of me. And many in
Jerusalem and in Judaea he shall cause to abandon the true faith, and Beliar
shall dwell in Manasseh, and by his hands I shall be
10 sawn asunder.' And when Hezekiah heard these words he wept very
bitterly, and rent his garments,
11 and placed earth upon his head, and fell on his face. And Isaiah
said unto him: 'The counsel of
12 Sammael against Manasseh is consummated: nought shall avail thee.'
And on that day Hezekiah
13 resolved in his heart to slay Manasseh his son. And Isaiah said to
Hezekiah: ['The Beloved hath made of none effect thy design, and] the purpose
of thy heart shall not be accomplished, for with this calling have I been
called [and I shall inherit the heritage of the Beloved].'
[Chapter 2]
1 And it came to pass after that Hezekiah died and Manasseh became
king, that he did not remember the commands of Hezekiah his father but forgat
them, and Sammael abode in Manasseh
2 and clung fast to him. And Manasseh forsook the service of the God
of his father, and he served
3 Satan and his angels and his powers. And he turned aside the house
of his father which had been
4 before the face of Hezekiah the words of wisdom and
from the service of God. And Manasseh turned aside his heart to serve Beliar;
for the angel of lawlessness, who is the ruler of this world, is Beliar, whose
name is Matanbuchus. And he delighted in Jerusalem because of Manasseh, and he
made him strong in apostatizing (Israel) and in the lawlessness which was
spread abroad in Jerusalem
5 And witchcraft and magic increased and divination and augulation,
and fornication, [and adultery], and the persecution of the righteous by
Manasseh and [Belachira, and] Tobia the Canaanite, and John
6 of Anathoth, and by (Zadok> the chief of the works. And the rest
of the acts, behold they are written
7 in the book of the Kings of Judah and Israel. And when Isaiah the
soll of Amoz saw the lawlessness which was being perpetratcd in Jerusalem and
the worship of Satan and his wantonness, he
8 withdrew from Jerusalem and settled in Bethlehem of Judah. And
there also there was much
9 lawlessness, and withdrawing from Bethlehem he settled on a
mountain in a desert place. [And Micaiah the prophet, and the aged Ananias, and
Joel and Habakkuk, and his son Josab, and many of the faithful who believed in
the ascension into heaven, withdrew and settled on the mountain.]
10 They were all clothed with garments of hair, and they were all
prophets. And they had nothing with them but were naked, and they all lamented
with a great lamentation because of the going
11 astray of Israel. And these eat nothing save wild herbs which they
gathered on the mountains, and having cooked them, they lived thereon together
with Isaiah the prophet. And they spent two years of
12 days on the mountains and hills. [And after this, whilst they were
in thc desert, there was a certain man in Samaria named Belchlra, of the family
of Zedekiah, the son of Chenaan, a false prophet whose dwelling was in
Bethlehem. Now Hezekiah the son of Chanani, who was the brother of his father,
and in the days of Ahab king of Israel had been the teacher of the 400 prophets
of Baal,
13 had himself smitten and reproved Micaiah the son of Amada the
prophet. And he, Micaiah, had been reproved by Ahab and cast into prison. (And
he was) with Zedekiah the prophet: they were
14 with Ahaziah the son of Ahab, king in Samaria. And Elijah the
prophet of Tebon of Gilead was reproving Ahaziah and Samaria, and prophesied
regarding Ahaziah that he should die on his bed of sickness, and that Samaria
should be delivered into the hand of Leba Nasr because he had slain
15 the prophets of God. And when the false prophets, who were with
Ahaziah the son of Ahab and
16 their teacher Gemarias of Mount Joel had heard -now he was brother
of Zedekiah -when they had heard, they persuaded Ahaziah the king of Aguaron
and slew Micaiah.
[Chapter 3]
1 And Belchlra recognized and saw the place of Isaiah and the
prophets who were with him; for he dwelt in the region of Bethlehem, and was an
adherent of Manasseh. And he prophesied falsely in Jerusalem, and many
belonging to Jerusalem were confederate with him, and he was a Samaritan.
2 And it came to pass when Alagar Zagar, king of Assyria, had come
and captured Samaria and taken the nine (and a half) tribes captive, and led
them away to the mountains of the Medes and the
3 rivers of Tazon; this (Belchira) while still a youth, had escaped
and come to Jerusalem in the days of Hezekiah king of Judah, but he walked not
in the ways of his father of Samaria; for he feared
4 Hezekiah. And he was found in the days of Hezekiah speaking words
of lawlessness in Jerusalem.
5 And the servants of Hezekiah accused him, and he made his escape to
the region of Bethlehem.
6 And they persuaded . . . And Belchlra accused Isaiah and the
prophets who were with him, saying: 'Isaiah and those who are with him prophesy
against Jerusalem and against the cities of Judah that they shall be laid waste
and (against the children of Judah and) Benjamin also that they shall go into
captivity, and also against thee, O lord the king, that thou shalt go (bound)
with hooks
8 and iron chains': But they prophesy falsely against Israel and
Judah. And Isaiah himself hath
9 said: 'I see more than Moses the prophet.' But Moses said: 'No man
can see God and live':
10 and Isaiah hath said: 'I have seen God and behold I live.' Know,
therefore, O king, that he is lying. And Jerusalem also he hath called Sodom,
and the princes of Judah and Jerusalem he hath declared to be the people of
Gomorrah. And he brought many accusations against Isaiah and the
11 prophets before Manasseh. But Beliar dwelt in the heart of
Manasseh and in the heart of the
12 princes of Judah and Benjamin and of the eunuchs and of the
councillors of the king. And the words of Belchira pleased him [exceedingly],
and he sent and seized Isaiah.
[Chapter 5]
1b, 2 And he sawed him asunder with a wood-saw. And when Isaiah was
being sawn in sunder Balchlra stood up, accusing him, and all the false
prophets stood up, laughing and rejoicing because
3 of Isaiah. And Balchlra, with the aid of Mechembechus, stood up
before Isaiah, [laughing]
4 deriding; And Belchlra said to Isaiah: 'Say: "I have lied in
all that I have spoken, and likewise
5 the ways of Manasseh are good and right. And the ways also of
Balchlra and of his associates are
6, 7 good."' And this he said to him when he began to be sawn in
sunder. But Isaiah was (absorbed)
8 in a vision of the Lord, and though his eyes were open, he saw them
. And Balchlra spake thus to Isaiah: 'Say what I say unto thee
and I will turn their heart, and I will compel Manasseh
9 and the princes of Judah and the people and all Jerusalem to
reverence thee.' And Isaiah answered and said: 'So far as I have utterance (I say):
Damned and accursed be thou and all thy powers and
10, 11 all thy house. For thou canst not take (from me) aught save
the skin of my body.' And they
12 seized and sawed in sunder Isaiah, the son of Amoz, with a
wood-saw. And Manasseh and
13 Balchlra and the false prophets and the princes and the people
[and] all stood looking on. And to the prophets who were with him he said
before he had been sawn in sunder: 'Go ye to the region
14 of Tyre and Sidon; for for me only hath God mingled the cup.' And
when Isaiah was being sawn in sunder, he neither cried aloud nor wept, but his
lips spake with the Holy Spirit until he was sawn in twain.
From The
Apocrypha and Pseudepigrapha of the Old Testament
by R.H. Charles, Oxford: Clarendon Press, 1913
Scanned and edited by Joshua Williams, Northwest Nazarene College, 1995
by R.H. Charles, Oxford: Clarendon Press, 1913
Scanned and edited by Joshua Williams, Northwest Nazarene College, 1995
SOURCE : http://www.ccel.org/c/charles/otpseudepig/martisah.htm
Isaia, figlio di Amos e parente del re Manasse, discendeva dalla casa reale di Davide. Visse circa ottocento anni prima di Cristo.
La missione di profeta gli fu conferita in modo solenne in una visione: vide il Signore seduto sopra un gran trono nel tempio, circondato da cherubini. Uno di questi spiriti si mosse prese dall’altare un carbone acceso, e venuto a Isaia gli toccò la bocca con il carbone dicendo: “Ecco che questo ha toccato le tue labbra, e sarà tolta la tua iniquità e sarà lavato il tuo peccato”. Poi il Signore parlò direttamente a Isaia invitandolo a predicare al suo popolo.
Il Profeta predicò la parola di Dio sotto i re Ozia, Giatan, Acaz, Ezechia, Manasse e la sua missione durò circa un secolo. Al re Manasse, empio e crudele, caduto nell'idolatria, il Signore mandò Isaia per richiamarlo al culto dell’unico vero Dio, al pentimento dei suoi peccati.
Il Profeta non fu ascoltato; anzi il sovrano adirato lo condannò a morte. Fu preso e segato in due con una sega di legno, e soffrendo questo tremendo supplizio passò al Signore. Il re Manasse subì il castigo che gli era stato predetto, e Isaia aggiungeva alla gloria di profeta quella di martire.
Isaia fu il maggiore dei Profeti. S. Girolamo lo riguarda non solo come profeta, ma anche come evangelista e apostolo. Le sue profezie sono di una tale chiarezza che sembrano una storia del passato piuttosto che una predizione.
Gli scritti di Isaia narrano principalmente le minacce di Dio al popolo di Israele e ai popoli vicini per i loro peccati, ma il profeta nel descrivere i giusti giudizi di Dio allude molto spesso alla venuta del Liberatore e descrivendo la sua nascita, le sue opere e specialmente la sua passione, eccita negli animi l’amore e la confidenza in Lui.
Sant' Isaia Profeta
n. 770 a.C. circa
Etimologia: Isaia = Jahvè è il mio aiuto, dall'ebraico.
Martirologio Romano: Commemorazione di sant’Isaia, profeta, che, nei
giorni di Ozia, Iotam, Acaz ed Ezechia, re di Giuda, fu mandato a rivelare al
popolo infedele e peccatore la fedeltà e la salvezza del Signore a compimento
della promessa fatta da Dio a Davide. Presso i Giudei si tramanda che sia morto martire
sotto il re Manasse.
Di questo
santo Profeta lo Spirito Santo nell’Ecclesiastico ha fatto scrivere: “Isaia fu
un grande profeta e fedele agli occhi del Signore. Il sole tornò indietro nei
di lui giorni e molti altri egli aggiunse alla vita del re. Vide il fine dei
tempi per un gran dono di Spirito, e consolò quelli che piangevano
Gerusalemme”.
Isaia, figlio di Amos e parente del re Manasse, discendeva dalla casa reale di Davide. Visse circa ottocento anni prima di Cristo.
La missione di profeta gli fu conferita in modo solenne in una visione: vide il Signore seduto sopra un gran trono nel tempio, circondato da cherubini. Uno di questi spiriti si mosse prese dall’altare un carbone acceso, e venuto a Isaia gli toccò la bocca con il carbone dicendo: “Ecco che questo ha toccato le tue labbra, e sarà tolta la tua iniquità e sarà lavato il tuo peccato”. Poi il Signore parlò direttamente a Isaia invitandolo a predicare al suo popolo.
Il Profeta predicò la parola di Dio sotto i re Ozia, Giatan, Acaz, Ezechia, Manasse e la sua missione durò circa un secolo. Al re Manasse, empio e crudele, caduto nell'idolatria, il Signore mandò Isaia per richiamarlo al culto dell’unico vero Dio, al pentimento dei suoi peccati.
Il Profeta non fu ascoltato; anzi il sovrano adirato lo condannò a morte. Fu preso e segato in due con una sega di legno, e soffrendo questo tremendo supplizio passò al Signore. Il re Manasse subì il castigo che gli era stato predetto, e Isaia aggiungeva alla gloria di profeta quella di martire.
Isaia fu il maggiore dei Profeti. S. Girolamo lo riguarda non solo come profeta, ma anche come evangelista e apostolo. Le sue profezie sono di una tale chiarezza che sembrano una storia del passato piuttosto che una predizione.
Gli scritti di Isaia narrano principalmente le minacce di Dio al popolo di Israele e ai popoli vicini per i loro peccati, ma il profeta nel descrivere i giusti giudizi di Dio allude molto spesso alla venuta del Liberatore e descrivendo la sua nascita, le sue opere e specialmente la sua passione, eccita negli animi l’amore e la confidenza in Lui.
Autore: Antonio
Galuzzi
