How many sons of Isaiah. Who is the prophet Isaiah? In the Christian tradition

Prophet Isaiah, son of Amoz. His ministry lasted for almost half a century and took place in Jerusalem. According to legend, Isaiah was not only of noble, but even of royal family, for he was considered the brother of the Judean king Amaziah. Isaiah carried out his prophetic ministry under the kings Uzziah, Jotham, Ahaz, and Hezekiah. Isaiah was called the king of the prophets. His thoughts are distinguished by unheard-of strength and exceptional depth, and his style is distinguished by rare beauty and power. At the same time, the Holy Fathers call him an evangelist among the prophets, since he, like no one else, shows in his prophecies the suffering of the Divine Lamb. We know quite little about his life. His name - Isaiah - means “glory to Yahweh” or, according to another transcription, “Yahweh saves.” He came from Judea and was most likely born in Jerusalem. This is what he says in his Book:

"in the days of Uzziah, Jotham, Ahaz, Hezekiah, kings of Judah"

(Isaiah 1:1). The official beginning of his ministry coincides with the year of death of King Uzziah of Judah (742), according to another chronology - 739 BC.

The biblical text mentions the wife of the prophet (Isaiah 8:3), as well as two sons with symbolic names - Shearasub, which means “the remnant will return” or “the remnant will be converted” (Isaiah 7:3), and Mager-shelal-hash-baz, which means "quick robbery" or "quick spoil" (Isa. 8:3). His wife is also called a prophetess. Isaiah enjoyed free access to the royal court under both the godless king Ahaz and his predecessor Jotham. We know that he became a friend and advisor to the God-fearing Prince Hezekiah (716–687). Most likely, he described the biography of this prince.

According to Jewish Tradition, Isaiah fled from Manasseh after being sentenced to death for telling the truth. Pursued by the king's persecution, he hid in the trunk of a cedar and died when the cedar was sawed. This is a Jewish tradition, which is confirmed by the New Testament texts of St. Pavel.

The entire life of a prophet is connected with historical events in which he participates, following the logic of his faith. In two episodes of the war between Syria and Israel (734), as well as during the invasion of Sennacherib (701), Isaiah accepts the most Active participation, although his intervention occurred in other periods of uprisings and national crises. Isaiah is undoubtedly the head of an entire prophetic school (Isaiah 8:16), however, in his prophecies he always speaks only on his own behalf. The uniqueness of his personality determined the resonance that his speeches received both in the political and religious life of the capital of Judea. Isaiah's close acquaintance with the high priest Uriah does not prevent him from sharply criticizing the ruling circles - the authorities, judges, landowners, politicians. He resolutely stands up for widows and orphans. A skilled poet who has an excellent command of the classical style, he manifests himself not only as a prophet-theologian, but also as a brilliant writer and artist. After 701 we have almost no information about his life.

The time of Isaiah's ministry was the rapidly growing expansion of Assyria, which the states to the west, including Israel and Judah, inevitably experienced. The beginning of the prophet’s activity coincides with the conquest of power by Shalmaneser III, king of Assyria (reigned 745–727). As soon as he ascended to his throne, he launched a series of military campaigns and attacks on the powerful state of Urartu, then captured Syria, Damascus, and it is possible that already somewhere in 738, this ruler could already collect tribute from most of Assyria and Northern Palestine, including Damascus and Israel. Apparently, Judea was not among his tributaries. During this period, Israel experienced a period of complete violence, brutality, and political anarchy (2 Kings 15:8–28).

A so-called anti-Syrian movement is formed, which is led by the military commander Fakiya, who kills Fakiya and seizes his throne. The internal disintegration of Israel can be understood from the words of the prophet Hosea, who is a contemporary of Isaiah (conspiracies, unrest, rebellions, internal strife, corruption). The covenant made with Yahweh and sealed by Divine authority is forgotten, the Israelites among themselves are like cannibals.

“And they will be cut on the right side, and they will remain hungry; and they will eat on the left, and will not be satisfied; Each one will devour the flesh of his own muscle."

(Isaiah 9:20) - cf. (2 Kings 15:16).

At that time, the Judah king Jotham (740–735 - reign) did not allow himself to be drawn into an alliance against Assyria. Ahaz follows Jotham, and he has to withstand the powerful attacks of the Edomites, Philistines and repel the invasion of the kings of Damascus, who intend to abolish the Davidic dynasty in Jerusalem. It was at this moment, when Judea simultaneously had to repel attacks from various sides, that the prophecy of Isaiah and the so-called “politics of faith” to which he called for received special significance. Ahaz does not believe the prophecies of Isaiah, he prefers to rely not on faith, but on his military preparations and sends huge embassies with rich gifts to Tiglath-pileser III with the words:

“I am your servant and your son, come and protect me”

(2 Kings 16:17) The Assyrian king does not keep himself waiting long. With the help of a clever political maneuver, he passes along the coast Mediterranean Sea, occupies Gaza, a number of other cities and then attacks Israel, resettles part of the population of Galilee, Gilead and the land of Naphtali. This means that part of Israel is already being resettled. After the Assyrian campaigns, Israel has only one central part left - Ephraim, Samaria, all other areas were resettled, and Judea is faced with a difficult time of tribute.

The events described in the Book of Kings took place against the backdrop of the ministry of the prophet Isaiah.

What was the ministry of the prophet in an ideological and spiritual sense? He was called to the ministry when he was about 30 years old. A strong-willed, strong, gifted personality - this is how Isaiah appears in his sermons. He has the calling of a leader. And in times of unrest and general confusion, he calmly and confidently goes his own way. Isaiah never loses the feeling of a constant connection with God. The prophet sees his calling in influencing the minds and hearts of people, elevating them to moral perfection, thereby trying to direct the very course of historical events for the good of his people. Visionary, mystic, active participant public life, it harmoniously combines what would seem impossible to combine. He was the forerunner of those ascetics of Christianity who sought to subordinate the world to spiritual ideals. Isaiah is rightfully considered the largest prophet-writer of Israel. He brings his sermon to classical perfection, which he writes in the form of a poem. His monologues breathe with enormous epic power, he loves majestic images, grandiose paintings, bold turns of phrase. “His thought and word reach the highest limit of completeness, beyond which the framework of the word breaks down and thought turns out to be powerless,” Renard writes about him.

The book of the prophet Isaiah in its modern form, as it has come down to us, is a collection of sermons compiled much later by his disciples and followers. The content of this book is very diverse. He announces to the peoples of Israel their fate, but at the same time in all his prophecies there are predictions about Christ, and this is what earned him the name of the Old Testament evangelist. “The Book of Isaiah is not so much a prophecy as a Gospel,” writes Bl. Jerome Pavlik in his article on the study of the Holy Scriptures." One day, the Bible says, when young Isaiah was praying in the Temple, the Lord revealed himself to him; The presence of God was revealed to him as a real, almost painfully obvious closeness of another, a closeness that evokes mystical horror; this happened in the year of the death of King Hosea. The appearance in the Temple was not only the prophet’s calling to preach, it was for him a revelation of the holiness of God.

The word “kadosh” - holiness - means in his mouth, as in general in the Old Testament, not only moral perfection, in this sense a person can be holy, but God is holy in a different way. The word “kadosh” indicates its incomprehensible greatness, its transcendence, its transcendence. Immeasurable greatness was revealed to the prophet; he became like Moses, seeing with his own eyes the radiance of Yahweh. Isaiah knew that there was no place in the world where the power of the Lord was not demonstrated. The inspired lines of Psalm 139 (8–10) spoke to him about this:

“If I ascend to heaven, You are there; If I go down to the underworld, you will be there. Shall I take the wings of the dawn and move to the edge of the sea; and there Your hand will lead me, and Your right hand will hold me.”

Joy of the prophet Isaiah, generated by the revelation of God, was darkened for him by the consciousness of the people’s inconsistency with the ideal of holiness.

Applying the word “kadosh” to people means the highest moral state, dedication to God; God's people must be pure and blameless in order to fully follow the ways of God. For people, “kadosh” also means moral purity and purity. In an effort to achieve holiness, a person must strictly observe the requirements of the law, constantly listen to the voice of his heart, and the Lord will certainly come to the aid of the seeking person. Mystical contact opens a path to the spiritual world for a person, and a person comes into contact with this world, and the spiritual environment presents to a person its values, from which he creates inner world of your personality. This is the spiritual direction of Isaiah.

Isaiah boldly denounces the princes of Jerusalem for luxury, cynicism, and cruelty. Relying on the royal chariots, they become enslavers of their own people: they buy up lands, seize other people's possessions by force, and mock the Holy Testament of God. Over time, Isaiah's prophecies become more and more severe, they become mercilessly harsh, trying to awaken the conscience of people. The word “grief” never leaves his lips. People who have built their world on wickedness, hatred and violence must be willing to bear the consequences of the evil they have sown (Isaiah 3:8).

But amid the general decay and impending disaster, a certain “remnant” must remain, in Hebrew “shear” - the holy “remnant” of Israel (Isaiah 10:21). It is in him, in this remnant, that what was prophesied to the people of God is being fulfilled. Who will be part of this “remnant”? First of all, the line of David, as it were, an emblem and symbol of the irrevocability of the promise. But the main remnant consists of people who are faithful to holiness, people who are morally pure, who devote their lives to the heavenly King. They will become the core of the reborn people of God, just as Noah once was, saved in the Ark.

The prophet Isaiah not only speaks of this sacred remnant, but also strives to build it up. The only prophet-writer, he creates a school of disciples that lasted for more than two centuries. He rallied young people around him, who, adopting his ideals, laid the foundation for a new religious movement in Jerusalem, known as the “Poor of the Lord.” Otherwise, they were called Anabites from the Hebrew word “they”, i.e. poor (see Biblical encyclopedic Dictionary). The Lord's poor belonged to poor classes, but they should not be seen as people seeking alms or alms. When the Bible speaks of poor people, it usually means those who are morally pure and love God. In the prophet Amos, the words “poor” and “righteous” are synonymous (Amos 2:6); the same is true of Jeremiah (20:11). And wealth and luxury are usually associated with vice and wickedness.

This is a consequence of the struggle against the old Canaanite cults. The common people, with lofty and free ideals, were constantly in opposition to power, to enrichment and civilization; the oppressor, the rich man and the apostate were often represented in one person, so many zealots of the faith voluntarily doomed themselves to conscious poverty. Therefore, the Anavi movement - Ebionism - is not a social, but rather a religious category. Poverty born of idleness is clearly condemned by the Bible (Prov. 28:9). The poor, filled with malice, envy and greed, who received poverty through his laziness, cannot be part of the Lord's poor. Subsequently St. Ambrose of Milan will say the following winged words: “Not all poverty is holy, but wealth is criminal; but just as excess disgraces wealth, so poverty is adorned with holiness.”

There is an opinion that the Book of Isaiah from ch. 1 to 66 is a long sermon of the prophet and sequentially conveys a number of his speeches. This opinion dates back to the last century. According to the opinion of exegetes of the 20th century, which is already considered to be formed, there is a certain Deutero-Isaiah, who was first identified by the scholar Dederlein in 1788 as an anonymous prophet of the period of the captivity, to whom chapters from about 40 to 66 are attributed. The famous Bible scholar Duchim in 1892 proposed a division into Second Isaiah, and then even into Third Isaiah chapters from 56 to 66.

Today, with all the variety of divisions offered by different exegetes, there is a belief that the Book of Isaiah is not a single text, but rather an anthology, highlighting the contributions of the main prophet Isaiah of the 8th century from the 1st to the 40th chapter. Then the anonymous prophet of the time of the captivity - most of the text from the 40th to the 55th chapter and, finally, the school of disciples, followers of Isaiah, who, in their own way, perhaps expressed his thoughts in their own style. This division is based on the fact that if a single authorship is recognized, it is impossible for all three parts to agree with each other various contradictions. You should know about them.

What are these contradictions? The first is the difference in the style of the parts; the second is a varied range of themes treated, many of which would not have been the focus of the intended eighth-century audience. For example, Babylon is spoken of as a powerful power, while in the 8th century it was just emerging. The final chapters reflect events from the time of the Assyrian threat to the period after the captivity and even events of a later time.

Nevertheless, we speak of Isaiah as a single prophet, and we sanctify all chapters with his authority. And if there was a certain Deuteronomy Isaiah, who was organically woven into the composition of this book by the Old Testament compiler, then one must think that his spirituality and great vision of God were very high level. Even the scribe of Ezekiel’s time did not separate these parts, but left them in the canon, calling them with one name.

So, the first period of the reign of Jotham (740-734). This is a period of economic prosperity and independence. In these early years, Isaiah is concerned primarily with the problems of social and religious life. He also talks about the injustice that reigns in Israel. Isaiah says this:

“Jerusalem ceased to be a faithful wife and turned into a harlot”

This echoes the prophets Hosea and Amos. The vineyard of the Lord henceforth brings only wild berries, and at the same time, luxury and prosperity have become the cause of arrogance and self-transcendence of some sections of the population, which will be put to shame, as in the case of the women of Zion (Isaiah 3:16). Sometimes this leads to a real and absolute oblivion of God, because God seems to have become less important than man.

During this period of Jotham's reign, Isaiah makes extensive use of the motif of punishment. However, (87) his interest lies in turning a person to God. The prophet's deepest desire is not for Jerusalem to be razed to the ground, but for it to become a faithful city again. He calls everyone to repentance and to strive to radically change their lives.

Rule of Ahaz. During these years, Isaiah speaks out against the fear of the king and the people in the face of danger. From the very beginning it is said that

“The heart of Ahaz and the heart of his people was shaken, like a tree in the forest shaken by the wind.” Therefore, Isaiah demands with these words: “...do not be afraid, and do not let your heart become sad...”

(Isaiah 7:4) is his famous expression. And at the end of his prophecies he persistently addresses the idea of ​​fear. Ultimately, for Isaiah there was an alternative between “believing and asking for help” and “believing and fearing,” i.e., a person must rely completely on God. Why does Isaiah sharply reject fear? Because fear implies distrust of God, who entered into an alliance with Israel and the Davidic dynasty.

However, when faced with a lack of faith, Isaiah also announces punishment (chapters 7:8). The key to interpreting these seemingly contradictory statements may be the following (Isaiah 8:18)

“Here am I and the children whom the Lord has given me as a sign and a sign in Israel from the Lord of hosts who dwells in Mount Zion.”

Here the symbolic names of his children are played out, which Shearyasuv (God saves), i.e. the remnant will return, and Mager-shelal-khash-baz (quick in prey). The last name refers to the punishment of Damascus and Samaria for their plunder.

Then, in 727, Tiglath-pileser III dies and his son, Shalmaneser V, inherits his throne. In the same year, after the death of Ahaz, Hezekiah becomes his successor. He is only 5 years old, so a regent whose name is unknown rules in his place. One might think that Isaiah had a great influence on Hezekiah, since he was at court. During these years, Judah remained outside the military alliances against Assyria, and these years we can confidently date two prophecies of Isaiah.

The first, directed against Philistean, who took advantage of the death of Tiglath-pileser and incites the Jews to revolt (Isa. 4:23-32). Isaiah reiterates that salvation is in the hands of the Lord and that man must trust in the promise. Apparently the ruler (regent) and people listened to Isaiah, since there is nothing to indicate an uprising in Judah at this time. The second prophecy (Isaiah 8:1–4) concerns the rebellion in Samaria. The prophet sharply criticizes this behavior of the Samaritans and threatens the city with destruction.

The period of Hezekiah's coming of age begins (714–698). For 20 years, Judea paid tribute to Assyria and lived peacefully. Hezekiah takes the throne when he is approximately 18 or 19 years old. In an effort to carry out a reform of worship and achieve political independence, he is inclined to participate in the uprising against Assyria, and his rivals Assyria, Babylon and Egypt were interested in this. Two texts indicate this quite clearly. The first reports that the Babylonian king Marduk of Palladium is sent to Hezekiah’s embassy with gifts on the occasion of his miraculous recovery. You know about Hezekiah’s illness (Isa. 38). It would be naive to think that Marduk Palladin was very concerned about Hezekiah's health. His goal was to gain an ally in the event of an uprising. And the text tells us this directly and hints that Hezekiah showed the ambassadors all his treasures, as if demonstrating friendship and readiness for war in alliance with Babylon. Isaiah condemns this behavior and predicts the loss of these treasures (Isa. 38, 39), which happened 12 years later. The second text (Isaiah ch. 18) shows that Egypt was also interested in preparing an uprising. The major powers never managed to implement it; only the Small town Nitrogen (713–711). It is difficult to find out which of Isaiah's prophecies relates to this time. The response to the uprising in Azoth is visible only in ch. 20. It tells of a symbolic action by which the prophet announces the defeat of the Philistines, ridiculing their vain hopes for the help of Egypt. Indeed, the Egyptians did not even take part in the battle. Saragon II quickly gained victory over Azoth, Gaza and others. Judea was not conquered, but became dependent.

Several years pass quite calmly, but in 705 the death of Saragon II causes a new uprising with much more serious consequences. Preparations begin for an uprising, which Isaiah also tries to avert, since all these preparations are made without taking into account the Divine will, without turning to God. During the period of open preparation for the uprising, the Jews sent messengers to Egypt for help. Isaiah condemns such actions. “An alliance with Egypt,” he says, “is tantamount to a lack of trust in God.” Thus, there is a deification of powerful powers, worship of them instead of God. The Jews, pursuing such an absurd policy, fall into the sin of idolatry. Isaiah feels this and says that the people deserve punishment.

Apparently, Isaiah fell silent for a while after this, but this did not last long. Events forced the prophet to speak again. Sennacherib invades Judea in 701 and captures 46 fortresses, including the fortress of Lachish, from where he sends Rabask to Jerusalem (88) and demands surrender. By the way, recently excavations were carried out in Lachish, and what Isaiah talks about was discovered. The demand for the surrender of Jerusalem leads to a profound change in Isaiah's position. He puts his signature under the call of disobedience to Egypt and also says that they should not be deceived by Hezekiah, because it is not Egypt and not Hezekiah who save, but the Lord will save.

“Have the gods of the nations saved each of their lands from the hand of the king of Assyria”

He says.

The change in Isaiah's position can be seen as where he previously saw Assyria as an instrument in the hands of God, but now he condemns it for its pride and arrogance. Breaking his silence, Isaiah again attacks the Great Empire in a whole series of prophecies that can be attributed to his early period - this is ch. 10:35 and 37. But, however, in these same chapters he proclaims the salvation of Jerusalem (chap. 31:37), about that “remnant” which has already been spoken of.

From the very beginning of his ministry the prophet knows that

“from the fallen tree the holy seed will grow again”

That the Lord left a small “remnant.” It is almost impossible to imagine that a prophet in last years in his life he did not reflect on the future of his people and other nationalities tormented by decades of war. It is possible that it is in this context that prophecies that anticipate a peaceful future for everyone should be considered, when wars and weapons will disappear, swords will be beaten into plowshares, truth and justice, brotherhood and prosperity will triumph.

We conventionally call the first section “The Book of Judgment on Israel and Judah” (chap. 1–6). Main themes - general introduction into the prophetic ministry, complaints and accusations, a sentence of mercy, a prophecy about a barren vineyard and the cry of the prophet over it. Ch. 6 tells of the calling of Isaiah and his ordination as a prophet.

The second section is the Book of Immanuel (chap. 7–12). The most important thing is the prophecy about the birth of Immanuel (chapter 7). Then comes the prophecy about Damascus and Samaria (chapter 8). Ch. 9 speaks of the punishment of Israel through Assyria. Ch. 10 speaks of the arrogance and humiliation of Assyria - this is a later insertion into the text relating to a later period. Ch. 11 speaks of the Messiah and His kingdom on Earth. Ch. 12 - songs of thanksgiving to those delivered from reproach and punishment.

The third section, which includes Ch. 13–27, conventionally called “The Book of Lamentation for the Enemies of the Lord.” In ch. 13–23 gives a description of various cities, the judgment of them, their people and nations. Ch. 24–27 some exegetes call the “Apocalypse of Isaiah.” Here we speak about the fate of the whole World; in part, this Apocalypse echoes the Apocalypse of John the Theologian.

The fourth section is the book of Zion's tribulations, the Book of Judgment and Salvation. These include such topics as the danger of Assyria, or the so-called six lamentations (chaps. 28–33); Ch. 34 includes a topic called "The Judgment of All Nations" and ch. 35 is “The Glory of the Messiah.”

Next we meet with the Book, which we conventionally call the “Book of Appendices,” which tells us about various events, in particular, about the liberation of Jerusalem, about Hezekiah’s illness and recovery, about Hezekiah’s compromise (chapter 38).

Next comes the section we loosely classify as Deuteronomy, which includes chapters 40-66. This is a special section that talks about national deliverance by King Cyrus, the return from Babylonian captivity (chap. 40–48), the spiritual deliverance of the Lord’s servant, suffering and victory. Messianic passages in this section - ch. 53. Nowhere else in Holy Scripture Old Testament, with the exception of some Psalms of David, in such a condensed form, practically without gaps, a description of the suffering of Jesus Christ and deliverance through this suffering is not given. Almost this entire chapter can be reproduced in its entirety from quotations from the New Testament.

The last chapters from 58 to 66 tell about the messianic Kingdom of God, the glory, purification and perfection of the people of God.

Keyword, which we talked about at the beginning of the lecture, is the word “kadosh” - holiness - to which the prophet calls all his listeners.

Symbolism of the Book. The book includes a number of symbolic moments - this is the parable of the vineyard of the Lord (chapter 5). The lord of the vineyard is the Lord, and the vineyard is the community of the Lord. The fence symbolizes law and protection, and the sharpener is a place of refreshment and peace. (The winepress is the place where the juice of the grapes is collected, it is located in a cool place.) In Chersonesos, a Greek settlement, there are excavations where you can see how wines were produced in Ancient Greece. In ch. 11 is a symbol - the Kingdom of Peace, this is a symbolic description of the coming Kingdom of the Messiah. In ch. 13 speaks of the fall of Babylon, but here we are talking about the judgment of Satan and his fall and his being cast out of heaven (cf. Revelation 12:7-12). The symbolic meaning of the sons' names has already been discussed.

Messianic texts. First of all, it is a “branch” (Isaiah 4:2). The second is the famous prophecy about Immanuel (“God with us”) - (Isaiah 7:14). The following is “A Light for the Nations” (Isaiah 9:1 and 49:6). Then, what you and I hear in the chants “God is with us...” -

“...Wonderful, Counselor, Mighty God, Everlasting Father, Prince of Peace”

(Ch. 9:6). Ch. 28:16, where Christ is spoken of

“...a tried stone, a corner stone, a sure foundation: he who believes in it will not be put to shame.”

“My servant, whom I hold by the hand, my chosen one, in whom my soul delights...”

and ch. 53:11 is close in meaning. Ch. 53:3 ? - “Man of sorrows...”

“Like a sheep that is about to be slaughtered, like a Lamb that sheaths it is silent. In his humility his judgment was taken, and his family was confessed. Like his belly into the ground from the ground..."

and the whole chapter 53. And the last thing is “The angel of His presence...” (63:9).

Finishing about Isaiah, we can say that Isaiah wrote the truth, and the truth was never desired under any kings, including even under Hezekiah, who revered him. And he writes in that era when “This people draws near to me with their mouth and tongue, but their heart is far from me.” Often reading certain prophets of the Old Testament, we read about ourselves, about our society, about our desire to change for the better, which, unfortunately, happens very difficult, and the mouth says one thing, but the heart remains alien, first of all, alien to the Christian love. Love is above all, and the Lord will not judge us by whether you went to Orthodox Church. Therefore, Isaiah was not accepted at that time, he was rejected, and under the influence of opponents, Isaiah was rejected from the court, he was gradually removed and “the Lord’s anointed Hezekiah exchanged the word of the prophet for the advice of criminal princes.”

The school founded by Isaiah became one of the most influential schools in Judah. Isaiah was a true prophet who foretold both the fall and the apostasy, which became evident when the godly Hezekiah was replaced by the wicked Manasseh. His most pessimistic forecasts were confirmed (2 Kings 21:1-7). The dark days of apostasy from the true faith are accompanied by severe persecution. “Manasseh also shed much innocent blood,” the Book of Kings tells us. And Jesus, the son of Sirach, in his praise of the glorious men, says this about the prophet Isaiah: “Isaiah was a great prophet and faithful in his visions; in his days the sun receded back, and he added life to the king. With his great spirit he foresaw the distant future and consoled those who mourned in Zion. For centuries he proclaimed the unseen future before it was fulfilled” (Sirach 48:25:26).

The martyrdom of the prophet Isaiah is confirmed by the ap. Paul (Hebrews 11:37), martyr. Justin, Tertullian, blessed. Jerome. The same opinion is shared by St. Basil the Great.

Yeshaya (ישעיהו, Russian: Isaiah listen)) is the greatest prophet of the First Temple period, the spiritual head of the people of Judah.

Born circumcised, without foreskin, just like the forefather Yaakov, the prophet Moshe and some other righteous people ( Shoher tov 9:7).

His father, the prophet Amotz, was the brother of King Judah Amaziah, son of Joash. And who reigned in 3115 year /645 BC/ Uziah, son of Amaziah, was his cousin, respectively ( Megillah 15a; Yalkut Shimoni; Seder Hadorot).

Yeshaya calls for repentance (teshuvah)

Addressing the children of Israel, Yeshaya tried to awaken them to repentance and thereby prevent the impending disaster. His prophetic address began with words full of tragedy: “Hear, O heavens, and listen, O earth, for G‑d says: I raised up sons and made them great, but they rebelled against Me. An ox knows its owner, and a donkey is its master’s stall, but Israel does not want to know Me, My people do not hesitate" ( ibid 1:2-3, Rashi).

Assessing the spiritual state of his people, the prophet says with bitterness: the sons of Israel “resort to divination (i.e., various types of occultism), like the Philistines, and are content with other people’s children (i.e., they take women from foreign nations as wives, and they they give birth to children who are no longer Jews)" ( 2:6, Rashi and Malbim).

And even when the Jews “served” the Creator, making sacrifices to Him, praying and fasting, these actions were devoid of spiritual content, becoming an empty formality. “This people honored Me with their lips and lips, but they alienated their hearts from Me,” the prophet conveyed the bitter reproaches of the Creator. “Their awe before Me has become a confirmed commandment” ( 29:13 ).

This was not the kind of ministry that saves and redeems. “Your sacrifices in the new moon and your celebrations,” the prophet addressed the Jews on behalf of G-d, “have become hateful to My soul. They have become a burden to Me, I am tired of tolerating them. …And no matter how much you pray, I will not hear, [because] your hands are full of blood. Wash yourself, cleanse yourself, ... stop doing evil. …Support the oppressed, take care of the orphan, stand up for the widow!” ( 1:14-17 ).

The Jews offendedly asked the Almighty: “Why did we fast, but You don’t see?” But the answer conveyed through Yeshaya is: “Is this the fast that I have chosen? ...Break the shackles of anger, ...set the oppressed free, and break every yoke! Isn’t it (i.e., the fast desired by the Creator) that you share bread with the hungry and bring the groaning beggars into your home?! …Then you will call, and G‑d will answer; you will cry, and He will say: “Here am I” ( 58:3-9 )».

And since the people themselves were unable to repent and correct their actions, their crimes had to be expiated by exile. “My people will go into exile because of foolishness” ( 5:13 ), Yeshaya predicted.

Such punishment was necessary for the people of Israel themselves, because “if the wicked are shown mercy, he will not learn righteousness, will act unjustly, and will not comprehend the greatness of G‑d” ( 26:10 ).

From the prophecy of Yeshaya it followed that the Almighty would call the king of Assyria as an instrument of His wrath: “O Assyria, the rod of My wrath! ...I am sending him against a wicked people..." ( 10:5-6 ). The ten northern tribes will fall first, and then the Assyrians will approach Jerusalem ( see (see 7:8, 7:17, 8:4, 10:11).

But Yeshaya suffered the same fate as his great predecessors Hosheya and Amos: the people did not want to listen to their prophecies. “This is a rebellious people,” Yeshaya lamented, “deceitful sons, sons who do not want to listen to the Torah of G‑d.” They say to the seers: “Don’t look!”, and to the soothsayers: “Don’t prophesy to us the truth! Tell us something flattering, predict something funny! Get out of our way, turn aside from the path, remove the Holy God of Israel from us!” ( 30:9-11 )».

With bitter irony, Yeshaya formulated the creed of his contemporaries: “Thus you said: We have entered into an alliance with death and made a pact with the underworld. When the scourge rushes swiftly, it will not overtake us, for we have made deception our refuge and hid ourselves in lies” (28:15). “Woe to you who call evil good and good evil, who call darkness light and light darkness,” says the prophet. “Woe to you who are wise in your own eyes and wise from your own point of view!” ( 5:20-21 ).

The prophecies are starting to come true

IN 3183 year /577 BC/ twenty-year-old Ahaz, son of Yotam, ascended the throne of Judah.

Under the new king, the people sunk even deeper into idolatry and other crimes ( II Melachim; Seder Hadorot).

But still, “Ahaz had shame before Yeshaya” ( Yalkut Shimoni, Yeshaya 7, 409), and the prophet conveyed to him the prophetic messages received from G-d.

IN 3187 year /573 BC/ Yeshaya’s formidable predictions began to come true: the Assyrian king Tiglath-Pileser seized the allotment of the tribe of Naphtali, and then expelled the three tribes of Israel living on the eastern bank of the Jordan ( II Melachim; Seder Hadorot).

And yet, the king of Judah, Ahaz, contrary to the warnings of Yeshaya, called on Tiglath-Pileser to help him in the war against the Arameans and paid him for the service with the treasures of the Temple of Jerusalem ( II Melachim).

IN 3199 year /561 BC/ after the death of Ahaz, his son Hezkiyah (Hezekiah) ascended the throne.

This righteous king was able to return the people of Judah to the Torah ( II Melachim; Seder Hadorot). Yeshaya studied Torah with the king ( Shoher tov 22:2, Otsar Ishei HaTanach).

IN 3205 year /555 BC/ Yeshai’s prophecy about the ten tribes came true: the Assyrians captured the northern kingdom of Israel and expelled most of its inhabitants ( II Melachim 17:1-23, 18:9-12; Seder Olam Rabbah 22; Seder Hadorot).

And in 3211 year /549 BC/ the Assyrians, led by the Jewish traitor Ravshakey, approached the walls of Jerusalem. But Yeshaya reassured King Hezekiah: he should not be afraid of the Assyrians, since their leader would have to lift the siege.

And indeed, Ravshakey learned that the king of Kush had come against the Assyrians, and turned his army towards a new danger ( II Melachim, Rashi; Yeshaya 37:1-9; Seder Hadorot).

But in 3213 year /547 BC/ a huge Assyrian army under the leadership of King Sancherib again besieged Jerusalem. It seemed that the days of the holy city were numbered, and it would suffer the fate of the destroyed Shomron [the capital of the northern kingdom of Israel].

However, Yeshaya confidently predicted: “This is what G-d said about the king of Assyria: He will not enter this city. ...He will return by the same road by which he came, but will not enter the city" ( II Melachim; Seder Hadorot).

Prayer of King Hezekiah

During the days when the army of Sancherib stood at the gates of Jerusalem, King Hezkiah fell mortally ill. And Yeshaya directly warned him: “This is what G‑d said: Make a will for your house, for you will die and will not survive.”

To the king’s question “Why do I need this?!” Yeshaya replied: “Because you did not fulfill the commandment “Be fruitful and multiply.” And when the king admitted: “It was revealed to me in insight that an wicked son would come from me,” the prophet objected: “What do you care about the secrets of the Creator?! You had to do what was commanded to you, and the Creator would do what He pleased.”

And then King Hezekiah asked: “Give me your daughter as a wife. Maybe, thanks to my and your merits, I will have a worthy son!” "Late. You have already been sentenced,” the prophet objected.

And the king said: “Son of Amotz! Stop your predictions and leave! My ancestor David taught that even if the tip of the sword is already put to the throat, one should not stop praying for mercy" ( Brachot, 10a).

And the king’s prayer was heard. The Prophet had not yet left the courtyard of the royal house when the Creator commanded him: “Return and tell Hezekiah: I have heard your prayer. ...Behold, I heal you - on the third day you will enter the House of G‑d. And I will add fifteen years to the days of your life, and I will save you and this city from the hand of the king of Assyria. I will defend this city" ( II Melachim 20:4-6).

On the third day, the king recovered - and that same night a destructive epidemic began in the Assyrian camp, killing 185 thousand soldiers. Sancheriv, with a small handful of surviving henchmen, fled to his capital Nineveh ( ibid 19:35-36; Seder Olam Rabbah 23).

Soon after his recovery, the king took Yeshaya's daughter as his wife. And in 3216 year /544 BC/ the prophet had a grandson - heir to the throne Menashe ( Seder Hadorot).

And although it seemed that Judah was free from danger, during these days Yeshaya predicted to King Hezekiah that some time later the country would be conquered by a new superpower - Babylon, and the descendants of Hezekiah, along with their people, would be expelled from their land ( II Melachim 20:16:18).

Prophecies about the nations of the world

At the same time, Yeshaya predicted the fate of all the tribes surrounding Israel: the Philistines, Moabites, Arameans, Ethiopians, Egyptians and Phoenicians ( see (chap. 14-19, 23). All these peoples faced extermination and disappearance from the arena of history. And since the Creator used most of these nations to punish Israel, the prophet says about one of them, meaning all the others: “This is the fate of our robbers and the lot of our destroyers” ( there 17:14).

But especially many of Yeshaya’s prophecies are devoted to the fate of Babylon, which will be destroyed by the hordes of Persians and Medes: “Babylon, the beauty of kingdoms, ... will be like Sodom and Amora, destroyed by G-d. It will never be inhabited, ... and an Arab will not pitch his tent there, ... and the beasts of the desert will live there, ... and jackals will howl in his palaces" ( 13:17-22 ). “I will rise up against them,” says the God of Hosts, “and I will destroy the name of Babylon and the remnant of it, and its son and grandson. …And I will make it…a stagnant swamp, and I will sweep it away with the broom of destruction, says the Lord of Hosts” ( 14:22-23 ).

This was predicted two centuries before Babylon replaced Assyria as the world power and conquered Judah.

In that era the children of Israel will become “a light to the nations” ( Yeshaya 42:6), and under their influence many peoples of the earth will return to the Creator. “And it will be at the end of days,” says the prophet, “the mountain of the House of G‑d will be established as the top of all mountains, … and many nations will go and say: “Let us go up to the mountain of G‑d, to the House of the G‑d of Jacob, so that He taught us His ways and that we should follow His paths” - after all, the Torah will come out of Zion, and the word of G-d will come from Jerusalem” ( ibid 2:2-3). And then “the earth will be filled with the knowledge of G-d, like the sea is full of water” ( 11:9 ).

And since there will be no reason for military conflicts, lasting peace will be established: “And they will beat their swords into plows and their spears into garden shears; nation will not raise sword against nation, and they will no longer learn to fight” ( 2:4, Radak).

Foreigners, who throughout history have persecuted the people of Israel, will help the Jews fulfill their life's purpose: “And foreigners will come and feed your sheep, and foreigners will be your farmers and your vinedressers, and you will be called priests of the Lord, ministers of our B -ga they will call you” ( 61:5-6 ).

This harmony will even extend to the natural world. “And the wolf will live with the lamb,” the prophet predicts, “...and the cow will graze with the bear, ...and the lion will eat straw like the ox, and the infant will play over the cobra’s hole” ( 11:6-8 ) - previously predatory and poisonous animals “will not cause harm” ( 65:25 ).

There are commentators who explain that in the era of Moshiach the nature of predatory animals will change and return to their original state, because at the creation of the world there were no predatory or poisonous animals. And there are those who explain that “wolf”, “bear” or “ox” are only allegories pointing to peoples who were previously at enmity with each other, and in the era of Moshiach will move to cooperation and mutual assistance ( see Radak, Yeshaya 11:6).

Yeshaya emphasized that all events earthly history have long been predestined by G-d. Moreover, the Creator informed all of humanity about them through his prophets. But when these events become reality, they happen suddenly and unexpectedly, as was the case, for example, with the predicted death of Sancheriv’s army under the walls of Jerusalem. “I announced the former long ago, and it came out of My mouth,” Yeshaya conveys the words of the Creator, “...and [then] I did it suddenly, and it came true” ( 48:3, Radak).

Last days

Most of Yeshaya's comforting predictions about the future were made in the last year of King Hezekiah's reign. King Hezekiah himself began the work of collecting the prophecies of Yeshaya into a single book. And after the death of the king, which followed in 3228 year /532 BC/, this work was completed by the sages close to him ( Bava Batra, 15a, Rashi).

After the death of Hezekiah, his twelve-year-old son Menashe, the grandson of Yeshaya, reigned. As Hezekiah foresaw, the young man grew up to be a wicked man: he resumed his service to Baal and other deities of the surrounding nations, and then ordered the idol to be brought into the Temple ( II Melachim; II Divrei Ayamim; Devarim slave 2:20).

Upon learning of this, Yeshaya immediately predicted that the Temple would be destroyed by the Babylonian king Nebuchadnezzar.

In response, King Menashe angrily ordered the prophet to be captured ( Psikta rabati 4).

By order of the king, Yeshaya was killed. He was then one hundred and twenty years old.

Buried in the village of Baram, in Northern Galilee ( Seder Hadorot).

Spiritual educational institution"HVE Bible College"

Essay

THE LIFE OF THE PROPHET ISAIAH

Subject: Prophetism of the Old Testament

Completed by a student

3 HE courses

Tsybulenko Svetlana Stefanovna

Teacher:

Kalosha Pavel Alexandrovich (M. A.)

Minsk – 2010

The prophet Isaiah, son of Amos, was born in Jerusalem around 765 BC. The name of the prophet - jeschajehu translated from Hebrew means: salvation is accomplished by the Almighty or the salvation of the Lord.

Isaiah belonged to the highest society in the capital and had free access to the royal house. The Prophet was married and had children, and he also had his own house. He calls his wife a prophetess (Is. 8.3). His children - sons - with their names symbolically predicted the judgment of God that the kingdom of Judah and Israel would undergo (Is. 7.3; Is. 10.20; Is. 8.3,18), while the name of the prophet himself served as a symbol of the salvation awaiting God's chosen ones.

Isaiah, being 20 years old, was called to his ministry in the year of the death of the Judah king Uzziah, who reigned from 780 to 740 BC. The ministry of the prophet falls during the reign of four kings of Judah: Uzziah (died 740 BC), Jotham (750-735 BC), Ahaz (735-715 BC .) and Hezekiah (729-686 BC). He witnessed the invasion of Syrian troops in alliance with the Ephraimites (Israelites) (734-732 BC - ch. 7-9); uprisings against Assyrian rule (713-711 BC - ch. 10-23); Assyrian invasion and siege of Jerusalem (705-701 BC - ch. 28-32, 36-39).

With God's help, King Uzziah managed to introduce good order in his small state. Prosperous rule led to the fact that the Kingdom of Judah acquired important importance among other Asia Minor states, especially due to its successes in wars with the Philistines, Arabs and other peoples. The Jewish people lived almost as well under Uzziah as under Solomon, although, however, Judah was sometimes visited by some misfortunes at that time, such as an earthquake (Isa. 5.25) and although the king himself in the last years of his life was struck by leprosy sent to him because he showed claims to perform priestly service. At the end of his reign, Uzziah made his son, Jotham, his co-ruler (2 Kings 15.5; 2 Chronicles 26.21).

Jotham (according to 2 Kings 15.32-38 and 2 Chronicles 26.23) ruled the kingdom of Judah for 16 years - 11 years as a co-ruler with his father and more than 4 years on his own (740-736). He was a pious man and happy in his endeavors, although already under him the Syrians and Ephraimites began to plot against Judea. But the Jewish people under Jotham, by their deviations from the law of God, began to incur the wrath of God, and the prophet Isaiah began to announce to his fellow citizens about the punishment awaiting them from God (chapter 6). It is obvious that the external successes achieved by Jotham not only did not contribute to the moral improvement of the people, but on the contrary, as Moses predicted (Deut. Chapter 32), instilled in this people a sense of pride and gave them the opportunity to lead a carefree and dissolute life.
The speeches of Isaiah contained in chapters 2, 3, 4 and 5 of his book date back to this time.

After Jotham, Ahaz ascended the throne (2 Kings 16.1 and 2 Chronicles 28.1), who reigned for 10 years (736-727). In direction, he was not like his father and deviated into idolatry. For this, the Lord, according to the writers of the 4th book of Kings and 2 Chronicles, sent enemies against him, of whom the most dangerous were the Syrians and Israelites, who formed an alliance among themselves, to which the Edomites also joined (2 Kings 16.5 et seq., 2 Chronicles 28.5 etc.). Things got to the point that many Jews, subjects of Ahaz, were captured by enemies and, together with their wives and children, resettled in Samaria: only the prophet Oded convinced the Israelites to free the Jews from captivity. In addition to the Edomites, Syrians and Israelites, the Philistines also attacked Judea during the reign of Ahaz (2 Chronicles 28.18). Under this king, Isaiah made speeches contained in chapters 7, 8, 9, 10 (vv. 1-4), 14 (vv. 28-32) and 17. In these speeches, Isaiah condemned the policy of Ahaz, who turned to the Assyrian king Tiglath-Pileser (or Tiglath-Pilezer III) for help against his enemies. He predicted that these Assyrians would eventually plot to subjugate the kingdom of Judah and that only the Messiah, Immanuel, would humiliate their pride and crush their strength. Touching inner life of the Jewish state under Ahaz, Isaiah denounced the lack of justice among the rulers of the people, and the increasing licentiousness of morals among the people.

Hezekiah, son of Ahaz, (2 Kings 18.1 - 2 Kings 20.1 and 2 Chronicles 29.1 - 2 Chronicles 32.1), ruled the state of Judah for 29 years (from 727 to 698 BC). Hezekiah was a very pious and God-fearing sovereign (2 Kings 18.3,5,7) and cared about the restoration of true worship, according to the statutes of Moses (2 Kings 18.4,22). Although at first he was surrounded by people who had little understanding of the essence of the theocratic structure of the Jewish state and who were inclining the king to enter into alliances with foreign sovereigns, but then, under the influence of the prophet Isaiah, Hezekiah became firmly established in the idea that the only strong support for his state was the Most High Himself. During Sennacherib's invasion of Judah, Hezekiah sends envoys to Isaiah for advice, and the prophet consoles the king with a promise of divine help. At the time of Hezekiah the speeches of Isaiah, contained in ch. 22, 28-33, as well as chapters 36-39 and, finally, perhaps the entire second section of the book of Isaiah (40-66 chapters). In addition, the prophecies regarding foreign nations in ch. 15, 16, 18-20 and maybe in 21 (11-17 vv.) and 23 ch. To the very end of Hezekiah's reign, the speeches contained in ch. 13, 14, 21 (1-10 art.), 24-27, 34 and 35.

There were other peoples who had a greater influence on the life of the Jewish Israelite state in the days of Isaiah. In this regard, Assur was in first place. In the days of Uzziah, king of Judah, the first king of the new dynasty, Phul, ascended the Assyrian throne. This king devastated the kingdom of Israel. The same kingdom was attacked under Ahaz by the powerful Assyrian king Tiglath-Pilezer III, and in the days of Hezekiah, the Assyrian kingdom reached its highest degree of prosperity and King Salmonassar finally destroyed the kingdom of Israel, and his successor Sennacherib made attempts to subjugate the kingdom of Judah. But already in Sennacherib's last years, the power of Assyrian began to disappear. Asar-Gaddon, however, managed to suppress the uprising in Babylon and subjugated Judea to himself, taking its king, Manasseh, into captivity, but the days of the Assyrian monarchy were obviously already numbered, and around 630 Kyoxares of Media, in alliance with Nabopolassar of Babylon, took the capital of Assyria, Nineveh, and Assyria after that became the Median province.

As for the other great power of that time, Egypt, the Jews for the most part were in alliance with it and hoped for its help when they began to dream of liberation from subordination to the Assyrians, who for the most part pestered the Jewish kings by demanding tribute from them. Egypt, however, at that time was already outdated and weakened. In those days, Egypt was weakened by internal strife. During the era of Isaiah’s activity, as many as three dynasties changed on the Egyptian throne - the 23rd, 24th and 25th. In their wars with Assyria over disputed Syrian possessions, the Egyptian kings of the so-called Ethiopian dynasty (725 to 605) were initially defeated. Then the powerful Egyptian king Tirgak inflicted a strong defeat on Sennacherib and restored the greatness of Egypt, although not for long: Sennacherib’s successor, Asar-Gaddon, entered Egypt with his troops, and then the Ethiopian dynasty was soon overthrown.

Quite an important figure in the era of Isaiah was the kingdom of Syria with its main city, Damascus. This kingdom constantly fought with the kingdom of Assyria. The Assyrian kings, especially Tiglath-Pilezer III, cruelly punished the Syrian sovereigns who gathered allies for themselves from among the Asia Minor states subject to the Assyrian power, but in 732 Syria was finally annexed to Assyria as its province. It is known that then there was the kingdom of the Chaldeans with its capital, Babylon. This kingdom, in the era of Isaiah, was in vassal relations with Assyria and the kings of Babylon were considered only the viceroys of the Assyrian king. However, these kings constantly tried to restore the former independence of the Chaldean state and raised the banner of indignation against Assyrian rule, attracting some other kings of Asia Minor to this, for example, Hezekiah of Judah, and in the end they still achieved their goal.

As for the other peoples who came into contact with the Jews in the days of Isaiah - the Tyrians, Philistines, Maovites, Edomites, etc., they, due to their weakness, could not cause particularly serious harm to the Jews, but for that they provided them with little help, as allies against Assyria.

It should also be noted that in the era of Isaiah, the kingdoms of Judah and Israel were almost always in hostile relations with each other and this, of course, could not but affect the sad fate that first befell the kingdom of Israel and then the kingdom of Judah.

During the second half of the 8th century. BC the prophet denounced the hypocritical (1:10-15), greedy (5:18), self-indulgent (5:11), cynical (5:19) rulers, who with their depravity led the people into a state of moral decline. The prophet predicted God's judgment, which would finally decide both the fate of unworthy rulers (6:1-10) and the fate of the entire people (5:26-30). In 722 BC. Israel was expelled from its land, and King Hezekiah barely escaped Assyrian captivity (36.1 - 37.37). The prophet's tragic prediction that the people of Israel with all their riches would be taken to Babylon at God's appointed time (39:6-7), became the basis for the further ministry of Isaiah, who was called upon to comfort and encourage those mourning in captivity (40:1). In a series of prophecies, both comprehensive and specific, Isaiah predicted the fall of pagan Babylon (46.1 - 47.15) and the salvation of the remnant of Israel. More than a hundred years before Cyrus's reign, he announced that this Persian king would be God's anointed and messenger who would return the remnant of Israel to the promised land (44.26 - 45.13). Isaiah foretold the coming of a Servant-Savior greater than Cyrus. This nameless Servant will bring righteous judgment to the nations (42:1-4), establish a new covenant with the Lord (42:5-7), become a light for the Gentiles (49:1-7), take upon Himself the sins of the whole world and rise from the dead (52.13 - 53.12). New Testament identifies the Servant-Savior with the Lord Jesus Christ, Who is the Lord Himself in the flesh.

The holy prophet Isaiah lived 700 years before the birth of Christ and came from a royal family. Isaiah's father, Amos, raised his son in the fear of God and in the law of the Lord. Having reached adulthood, the prophet Isaiah married a pious maiden prophetess (Is. 8:3) and had a son Jasub (Is. 8:18).

Saint Isaiah was called by God to prophetic service in the kingdom of Uzziah, king of Judah, and prophesied for about 60 years under the kings Jotham, Ahaz, Hezekiah and Manasseh. The beginning of his ministry was marked by the following vision: he saw the Lord God sitting in the majestic heavenly temple on a high throne. He was surrounded by six-winged Seraphim. With two wings they covered their faces, with two they covered their legs, and with two they flew, calling to each other: “Holy, Holy, Holy is the Lord of Hosts, heaven and earth are filled with His Glory!” The pillars of the heavenly temple shook from their exclamations, and incense was heard in the temple. The Prophet exclaimed in horror: “Oh, wretched man that I am, I was honored to see the Lord of hosts, having unclean lips and living among unclean people!” Then one of the Seraphim was sent to him, having a hot coal in his hand, which he took with tongs from the altar of the Lord. He touched the lips of the prophet Isaiah and said: “Behold, I have touched your lips, and the Lord will take away your iniquities and cleanse your sins.” After this, Isaiah heard the voice of the Lord addressed to him: “Whom will I send and who will go to the Jews, who will go for Us?” Isaiah answered: “Here I am, send me, Lord, I will go.” And the Lord sent him to the Jews to convince them to turn from the ways of wickedness and idolatry and bring repentance. Those who repent and turn to To the True God The Lord promised mercy and forgiveness, but the stubborn are destined for punishment and execution from God. Then Isaiah asked the Lord how long the apostasy of the Jewish people from God would continue. The Lord answered: “Until the cities are desolate, there will be no people in the houses and this land will not become a desert. However, when a tree is cut down, new shoots come from its stump, and after the destruction of the people there will remain a holy remnant, from which a new tribe will arise."

Isaiah left behind a book of prophecies in which he denounces the Jews for their unfaithfulness to the God of their fathers, predicts the captivity of the Jews and their return from captivity by King Cyrus, the devastation and restoration of Jerusalem and the temple. At the same time, he predicts the historical fate of other nations neighboring the Jews. But, most importantly for us, the prophet Isaiah prophesies with particular clarity and detail about the coming of the Messiah - Christ the Savior. The Prophet calls the Messiah God and Man, Teacher of all nations, Founder of the Kingdom of peace and love. The Prophet predicts the birth of the Messiah from the Virgin, with particular clarity describes the suffering of the Messiah for the sins of the world, foresees His Resurrection and the spread of His Church throughout the universe. Due to the clarity of his predictions about Christ the Savior, the prophet Isaiah earned the title of Old Testament evangelist. The words belong to him: “This one bears our sins and suffers for us... He was wounded for our sins and tormented for our iniquities. The punishment of our peace was upon Him, and by His stripes we were healed...” (chapter 53, 4, 5. See the book of the Prophet Isaiah, chapter 7, 14, chapter II, 1, chapter 9, 6, chapter 53, 4, chapter 60, 13, etc.).

The holy prophet Isaiah also had the gift of working miracles. Thus, when, during the siege of Jerusalem by enemies, the besieged were exhausted from thirst, with his prayer he brought out from under Mount Zion a source of water, which was called Siloam, that is, “sent from God.” The Savior subsequently sent a man born blind to this source to wash, to whom He restored his sight. Through the prayer of the prophet Isaiah, the Lord extended King Hezekiah’s life by 15 years.

Prophet Isaiah died a martyr's death. By order of the Jewish king Manasseh, he was sawn through with a wooden saw. The prophet was buried not far from the source of Siloam. Subsequently, the relics of the holy prophet Isaiah were transferred by King Theodosius the Younger to Constantinople and placed in the temple of St. Lawrence in Blachernae. Currently, part of the head of the holy prophet Isaiah is kept on Mount Athos in the Hilendar monastery.

The time and events that took place during the life of the prophet Isaiah are spoken of in the 4th book of Kings (chap. 16, 17, 19, 20, 23, etc.), as well as in the 2nd book of Chronicles (chap. 26 - 32) .

Book of the prophet Yeshayahu (Isaiah)- part of the Bible written by the prophet Yeshayahu. In the canonical Bible this book is number 23.

The book covers time: approx. 778 - after 732 BC e. (the reign of kings Uzziah and Cyrus) and therefore its writing is dated to the period after 732 BC.

A complete manuscript (1st century BC) of the book of Isaiah and a manuscript (2nd century BC) containing the last third of the book were discovered in the caves of the Judean desert. These manuscripts are kept in the Temple of the Book of the Israel Museum in Jerusalem.

Biography of the Prophet Yeshayahu

According to Jewish tradition, Isaiah's life ended as a martyr during the reign of King Manasseh of Judah, known for his lawlessness and persecution of the prophets.

Contents and main ideas of the book

Raphael, "Yeshayahu"

Religious tradition views the book of Isaiah as a collection of prophecies and sermons by a single author, although some biblical commentators, such as Abraham Ibn Ezra (12th century) and Isaac Abravanel (15th century), doubted the correctness of this view. In modern biblical studies, it is customary to divide the book into “First Isaiah” (chap. 1-39, “accusations”) and “Second Isaiah” (Deuteroisaiah) (chap. 40-66, “consolation”); Some also divide Deuteronomy into two parts.

Isaiah develops and deepens the basic idea of ​​the prophet Amos about the primacy of morality over cult. The future of the people of Israel depends on its ability to put into practice the ideals of justice and justice, for morality is more pleasing to God than formal worship and abundant sacrifices: “Why do I need your multitude of sacrifices? - says the Lord. - I am satisfied with the burnt offerings of rams and the fat of fattened cattle... stop doing evil, learn to do good; seek truth: save the oppressed; protect the orphan; intercede for the widow” (Isa. 1:11, 16–17). From this angle, Isaiah castigates judges, courtiers and the powerful, the rich who exploit the poor, denounces their greed, corruption and cynicism and predicts inevitable punishment for them - their cities will be destroyed, houses abandoned and lands devastated (Is. 5: 8–30 ). The Lord will not leave even a tenth of the people of Israel mired in sin; those who remain will repent and turn to God and become the trunk of a tree from which a reborn people will grow and from where the reconstruction of the world, ordained by God, will begin.

Relevance of the Book of Isaiah

"Isaiah". Drawing by E. M. Lilien. Jewish Encyclopedia (1901–1912)

Isaiah's work took place during the years of the fall of the northern kingdom of Israel and the expulsion of its population to the deep provinces of the Assyrian Empire. Isaiah views this blow as a punishment sent by God on His people for their sins. Isaiah sees in Assyria nothing more than an instrument with the help of which the Lord carries out His providence: “O Ashur, the rod of My wrath! and the scourge in his hand is My indignation!” (Isa. 10:5). Fearing that the fate of the Northern Kingdom could befall Judah, Isaiah warns King Hezekiyahu and his courtiers (Isaiah himself belonged to the palace aristocracy) against military adventures that could entail the wrath of a formidable empire that absorbs one after another neighboring countries and expelling entire peoples from their homeland. Isaiah calls for humility before Assyria and resists joining the anti-Assyrian coalition led by Egypt (Isaiah 18–19).

However, when in 701 BC. e. Assyrian forces led by Sancherib defeated the Egyptian troops, invaded Judea and, having ravaged the country, besieged Jerusalem. Isaiah urged the king not to surrender the city to the enemy. The prophecy given by Isaiah in response to the king's request is one of the finest examples of prophetic literature. “This is the word that the Lord spoke about him: the virgin daughter of Zion will despise you, the virgin daughter of Zion will laugh at you, the daughter of Jerusalem will shake her head after you... Because of your insolence against Me and because your arrogance has reached My ears, I will put My ring in in your nostrils and My bit in your mouth, and I will bring you back by the same road by which you came... Therefore this is what the Lord says about the king of Assyria: He will not enter this city, neither will he throw arrows there, nor will he build a rampart against it. ... I will guard this city to save it for My own sake and for the sake of David My servant” (Isa. 37:22, 29, 33, 35). According to the biblical account, Isaiah's prophecy came true (II C. 19:35–36). Apparently, an epidemic broke out in the camp of the besiegers, and they left the country. The unexpected lifting of the siege and the return of Sankheriv to Assyria is also attested in Assyrian sources. The majestic words of Isaiah about the invincibility of Jerusalem reflect the faith of all the prophets of the kingdom of Judah: God made a covenant with David, according to which the dynasty of David would forever rule the people of Israel in the eternal capital - Jerusalem, the only abode of God Himself.

However, Isaiah is the first prophet in whom this idea becomes an eschatological vision that transcends national boundaries and becomes a paradigm of messianism. Isaiah paints a picture of an ideal Jewish kingdom, headed by a descendant of David: “And the spirit of the Lord will rest upon him, the spirit of wisdom and understanding, the spirit of counsel and strength, the spirit of knowledge and piety... Then the wolf will dwell with the lamb and the leopard will lie down with the kid; and the calf, and the young lion, and the ox will be together; and a little child will lead them... for the earth will be filled with the knowledge of the Lord, as the waters cover the sea” (Isa. 11:2, 6, 9). This ideal kingdom of goodness and justice, realized under the auspices of the God of Israel, who is the God of the Universe, will be realized at the “end of days,” that is, as the result of a historical process during which all peoples must believe in one God and, as a consequence, a universal world. For the first time in history, Isaiah put forward the idea of ​​​​universal peace - an ethical achievement that can only be appreciated against the background of Isaiah's contemporary ideals of military might and the brute force of vast empires. “And it shall come to pass at the end of the days: the mountain of the house of the Lord shall be established at the head of the mountains, and shall be exalted above the hills; and all the nations will flow to her and say, “Come and let us go up to the mountain of the Lord, to the house of the God of Jacob, and He will teach us His ways.” and we will walk in His paths. For out of Zion will come the law, and the word of the Lord from Jerusalem. And He will judge the nations and rebuke many nations; And they will beat their swords into ploughshares, and their spears into pruning hooks; nation shall not lift up sword against nation, neither shall they learn war any more” (Isa. 2:2-4). Thus, the meaning and purpose of history is the implementation of the word of God and His commandments on a worldwide scale. To this day, this vision of Isaiah serves as an ideal for humanity.

Isaiah's prophecies about the indestructibility of Israel's eternal capital, Jerusalem, inspired the Israel Defense Forces during the danger looming over Jerusalem in the War of Independence, when the armies of six Arab countries invaded the borders of the revived Jewish state.

Second Isaiah

Second Isaiah is, first and foremost, a prophet of deliverance. Chapter 40 of the book of Isaiah, which opens the cycle of prophecies of Second Isaiah, begins with verses foreshadowing the return of the Jewish exiles from the Babylonian captivity. “Comfort, comfort my people, says your God. Speak to the heart of Jerusalem and tell her... that her guilt is forgiven, for she has received at the hand of the Lord double for all her sins” (Isaiah 40:1-2). The chapters of Deutero-Isaiah abound in such prophecies and consolations, who, apparently, was one of the Jewish exiles in Babylonia during the wars of conquest of the Persian king Cyrus, who captured Babylonia in 539 BC. e. Like Isaiah, who 200 years earlier saw in the king of Assyria the scourge of God to punish sinful Judah, Second Isaiah sees in Cyrus the messenger and anointed of God (Is. 45:1), serving as an instrument of vengeance against Babylon for the destruction of Judah and called upon to return the exiles to their homeland and restore the greatness of Jerusalem and its Temple. The God of Israel is not only the God of the universe, the creator of heaven and earth, light and darkness (Isa. 45:7), but also the supreme judge of proud empires, and it was He who granted Cyrus his victory, making him an instrument for the implementation of historical justice and retribution. Living in exile among pagan peoples, the prophet sees in contemporary historical events direct proof omnipotence of the God of Israel. Second Isaiah does not attack idolaters with anger and indignation, but speaks with murderous sarcasm about those who consider as deities “an idol, which the master casts, and the smelter covers it with gold and attaches silver chains” (Is. 40:19).

The caustic and ironic satire of Deuteronomy (44:9–20) became a model for imitation in the literatures of monotheistic peoples and is imitated in the apocrypha and pseudepigrapha. However, a time of great hope and enthusiasm was followed by a time of disappointment: the aspirations of majestic scenes of revival and grandiose events gave way to reality: the return to Zion was slow, many exiles settled down in a foreign land and did not intend to set off on the road to the ruins of Judea at all. The call to “prepare the way of the Lord,” the call to return turned out to be “the voice of one crying in the wilderness” (Is. 40:3). The restoration of the Temple was accompanied by strife, a struggle with the intrigues of the Samaritans, and was finally interrupted. Accordingly, the tone of the prophecy of Second Isaiah changes: the place of consolation prophecies is taken by reproaches of sinfulness, and deliverance is increasingly colored in eschatological tones. The style also changes, turning from enthusiastic to dejectedly pessimistic. On this basis, some scholars conclude that only 9 (40-48) or 16 chapters (40-55) belong to Deuteronomy, while all subsequent chapters belong to the pen of one or more of his followers.

A number of verses in Deuteronomy (42:1–4; 49:1–6; 50:4–9; 52:13–53:12) are known as the “Song of the Servant of God.” These verses depict the chosen one of the Lord, suffering persecution and humiliation from people, he is led to slaughter in front of a mocking crowd; however, the suffering of the servant of God is a necessary stage of deliverance, and the day will come when the servant of God, punished for the sins of others, will be exalted and become a torch for the nations of the world. A huge exegetical literature, both religious and scientific, is devoted to the interpretation of this image. Most researchers see here an allegory of the historical fate of the Jewish people. Others believe that this is the image of a misunderstood prophet. There is also an opinion that we're talking about about the righteous who, for the sins of the entire people, were doomed to a life of suffering in a foreign land, until the coming deliverance reveals to the whole world the correctness of their faith. Christian exegesis sees in the image of God's servant a prophecy of the life and fate of Jesus.

The prophecies of Second Isaiah are one of the artistic peaks of biblical poetry. The play on words, the widespread use of synonymy and homonymy, a clear rhythm corresponding to the content, figurative pictures of the renewed homeland, the lyrical reproduction of the awe and jubilation of exiles in anticipation of their return, the enthusiastic elation of the style of verses about deliverance turned the poetry of Second Isaiah into an inexhaustible source of consolation and faith in the future of the Jewish people in throughout the two thousand years of dispersion and during the era of the national liberation movement in Eretz Israel, when many verses of Deuteronomy were perceived as completely relevant and inspired state builders.

Miracles of Yeshayahu

• According to legend, during the reign of Hezekiah, Judah was attacked by the Assyrian king Sennacherib. But through the prayer of Hezekiah, the enemy army was destroyed.
• However, Hezekiyahu himself became seriously ill and was cured through the prayer of the prophet Isaiah.

Yeshayahu's prophecies

• Isaiah’s famous phrase about the future society: “And nation shall not lift up sword against nation, neither shall they know war any more” Isaiah 2.4.
• Isaiah acts as a moral preacher and an opponent of formality in rituals. “Heaven is my throne, earth is my footstool - where will you build a house for me?” (66:1). “Whoever sacrifices a lamb is like one who strangles a dog” (66:3). “I will look upon him who is humble and contrite in spirit” (66:2).
• Isaiah denounces the hypocrisy of honoring God with the tongue but not with the heart (29:13)
• Isaiah denies the possibility of depicting God. “Who do you liken God to?” (40:18) and denies the possibility of comprehending God. “His understanding is unsearchable” (40:28)
• Isaiah advocates the idea of ​​monarchy by calling the Persian king Cyrus the Lord's anointed (45:1).
• Isaiah advocates the idea of ​​predestination. “The ancient decrees are true” (25:1)
• Isaiah condemned the Jews for their lawlessness and prophesied to them that the pagan peoples would believe in God: “The Egyptians, together with the Assyrians, will serve the Lord” (19:23).
• It is Isaiah who describes the vision of the New Jerusalem - a symbol of the coming Kingdom of God.

Yeshayahu in world culture. Images, parallels, allusions

The power and grace of Yeshayahu's poetic style, his moral pathos and colorful style inspired many poets of the new Hebrew literature, especially H. N. Bialik. The description of Yeshayahu’s dedication to the prophethood (chapter 6) inspired Pushkin to create the image of the prophet in the poem of the same name:

Michelangelo "Yeshayahu"

We are tormented by spiritual thirst, I dragged myself in the dark desert, and a six-winged seraphim appeared to me at a crossroads. . . . . . . . . . . . . . . . . And he came to my lips and tore out my sinful tongue, both idle and wicked, and put the sting of a wise snake into my frozen lips with his bloody right hand. And he cut my chest with a sword and took out my trembling heart, and pushed a coal, blazing with fire, into the open chest. Like a corpse, I lay in the desert, And God’s voice called to me: “Arise, prophet, and see, and heed, Be fulfilled by my will, And, going around the seas and lands, Burn the hearts of people with the verb.”

The title of Clifford Simak's famous book "All Flesh is Grass" is a direct quote from the 40th chapter of the book of Yeshayahu, verse 6.

Notes

Links

• Book text (Hebrew)