Note that the current book of Isaiah is composed of oracles relating to three distinct time periods in the history of Judah. Two explanations are usually offered for this. Both agree that Chapters 1-39 come for the most part from Isaiah of Jerusalem (First Isaiah) in the eighth century. One view goes on to argue that Chapters 40-55 are oracles from a prophet of the Isaiah school in the mid-sixth century (Second Isaiah) and 56 - 66 come from another prophet from the Isaiah school in the late sixth century (Third Isaiah). The other view says that all the oracles come from Isaiah of Jerusalem. His prophecies simply spoke not only to his own time, but also to two subsequent time periods in Israel’s history that occurred after his death.

1. Describe the call narrative of Isaiah in Is. 6. What echoes do you hear from previous readings in the Torah? What message is Isaiah commissioned to take to Judah? How do you interpret the whole passage in the context of Isaiah of Jerusalem’s overall prophetic ministry? How is this passage reinterpreted and adapted in early Christianity?

2. Chapters 7-8 deal with three signs given to King Ahaz during the Syro-ephraimite crisis circa 734 B.C.E.: Shear-jashub, Immanuel, and Maher-shalal-hash-baz. What was the meaning of each of these signs in their original historical context? What did Ahaz actually do? What happens to the Immanuel passage when it is taken up and reinterpreted in early Christianity?

3. Explain how the Davidic theology is taken up and expanded in Isaiah 9-11. See especially 9:2-7 and 11:1-9 for passages that may have been used to later develop future expectations.

4. Explain how the Song of the Vineyard in Isaiah 5:1-7 functions as a love song, a parable, and an oracle of judgement. How does it fit into the context of Chapters 1-5?

5. How does Isaiah take up and use the Zion theology, particularly in response to the Assyrian crisis under Hezekiah? See also 2:2-4 (=Micah 4:1-3).