GREEK: 2268 Hsaiav Hesaias
HEBREW: 3470 hyevy Y@sha`yah or whyevy Y@sha`yahuw
NAVE: Isaiah
EBD: Isaiah Jeshaiah
SMITH: ISAIAH JESHAIAH
ISBE: JESHAIAH
BRIDGEWAY: ISAIAH
Isaiah
In Bible versions:
Isaiah: NET AVS NIV NRSV NASB TEVJeshaiah: NET AVS NIV NRSV NASB TEV
a son of Amoz; a prophet active in Judah from about 740 to 701 B.C.
son of Amoz; a major prophet in the time of Hezekiah
son of Hananiah, a descendant of King Jehoiachin
son of Jeduthun the Levite and worship leader under Jeduthun and King David
son of Rehabiah; a Levitical chief treasurer whose descendants returned from exile
son of Athaliah; head of a family group descended from Elam who returned from exile
a Levite of Merari who led recruits to Ezra
a man of Benjamin; ancestor of Sallu, who lived in Jerusalem in Nehemiah's time
Arts
Greek
Strongs #2268: Hsaiav Hesaias
Isaiah = "Jehovah's help"1) a famous Hebrew prophet who prophesied in the reigns of Uzziah,
Jotham, Ahaz, and Hezekiah
2268 Hesaias hay-sah-ee'-as
of Hebrew origin (3470); Hesaias (i.e. Jeshajah), an Israelite: KJV -- Esaias.see HEBREW for 03470
Hebrew
Strongs #03470: hyevy Y@sha`yah or whyevy Y@sha`yahuw
Isaiah or Jesaiah or Jeshaiah = "Jehovah has saved"1) the major prophet, son of Amoz, who prophesied concerning Judah and
Jerusalem during the days of kings Uzziah, Jotham, Ahaz, and Hezekiah
of Judah; author of the prophetic book by his name; tradition has it
that he was sawn asunder in the trunk of a carob tree by king
Manasseh and that this is the incident referred to in Heb 11:37
2) son of Hananiah, brother of Pelatiah, and grandson of Zerubbabel
3) a Benjamite
4) one of the 6 sons of Jeduthun
5) son of Rehabiah, a descendant of Moses through Gershom, and an
ancestor of a Levite treasurer in the time of David
6) son of Athaliah and chief of the house of Elam who returned with Ezra
7) a chief of the descendants of Merari who returned with Ezra
3470 Ysha`yah yesh-ah-yaw'
or Yshayahuw {yesh-ah-yaw'-hoo}; from 3467 and 3050; Jah has saved; Jeshajah, the name of seven Israelites: KJV -- Isaiah, Jesaiah, Jeshaiah.see HEBREW for 03467
see HEBREW for 03050
Isaiah [nave]
ISAIAH, called also Esaias. Son of Amos, Isa. 1:1.Prophesies in the days of Uzziah, Jotham, Ahaz, and Hezekiah, kings of Judah, Isa. 1:1; 6:1; 7:1, 3; 14:27; 20:1; 36:1; 38:1; 39:1; at the time of the invasion by Tartan, of Assyria, Isa. 20:1.
Symbolically wears sackcloth, and walks barefoot, as a sign to Israel, Isa. 20:2, 3.
Comforts and encourages Hezekiah and the people in the siege of Jerusalem by Rab-shakeh, 2 Kin. 18; 19; Isa. 37:6, 7.
Comforts Hezekiah in his affliction, 2 Kin. 20:1-11; Isa. 38.
Performs the miracle of the returning shadow to confirm Hezekiah's faith, 2 Kin. 20:8-11.
Reproves Hezekiah's folly in exhibiting his resources to the commissioners from Babylon, 2 Kin. 20:12-19; Isa. 39.
Is chronicler of the times of Uzziah and Hezekiah, 2 Chr. 26:22; 32:32.
Prophecies, Reproofs, and Exhortations of
Foretells punishment of the Jews for idolatry, and reproves self-confidence and distrust of God, Isa. 2:6-20.
Foretells the destruction of the Jews, Isa. 3.
Promises to the remnant restoration of divine favor, Isa. 4:2-6; 6.
Delineates in the parable of the vineyard the ingratitude of the Jews, and reproves it, Isa. 5:1-10.
Denounces existing corruptions, Isa. 5:8-30.
Foretells the ill success of the plot of the Israelites and Syrians against Judah, Isa. 7:1-16.
Denounces calamities against Israel and Judah, Isa. 7:16-25; 9:2-6.
Foretells prosperity under Hezekiah, and the manifestation of the Messiah, Isa. 9:1-7.
Denounces vengeance upon the enemies of Israel, Isa. 9:8-12.
Denounces the wickedness of Israel, and foretells the judgments of God, Isa. 9:13-21.
Denounces judgments against false prophets, Isa. 10:1-4.
Foretells the destruction of Seacherib's armies, Isa. 10:5-34; the restoration of Israel and the triumph of the Messiah's kingdom, Isa. 11.
The burden of Babylon, Isa. 13; 14:1-28.
Denunciation against the Philistines, Isa. 14:9-32.
Burden of Moab, Isa. 15; 16.
Burden of Damascus, Isa. 17.
Obscure prophecy, supposed by some authorities to be directed against the Assyrians, by others against the Egyptians, and by others against the Ethiopians, Isa. 18.
The burden of Egypt, Isa. 19; 20.
Denunciations against Babylon, Isa. 21:1-10.
Prophecy concerning Seir, Isa. 21:11, 12; Arabia, Isa. 21:13-17; concerning the conquest of Jerusalem, the captivity of Shebna, and the promotion of Eliakim, Isa. 22:1-22; the overthrow of Tyre, Isa. 23; the judgments upon the land, but that a remnant of the Jews would be saved, Isa. 25-27.
Reproves Ephraim for his wickedness, and foretells the destruction by Shalmaneser, Isa. 28:1-5.
Declares the glory of God upon the remnant who are saved, Isa. 28:5, 6.
Exposes the corruptions in Jerusalem and exhorts to repentance, Isa. 28:7-29.
Foretells the invasion of Seacherib, the distress of the Jews, and the destruction of the Assyrian army, Isa. 29:1-8.
Denounces the hypocrisy of the Jews, Isa. 29:9-17.
Promises a reformation, Isa. 29:18-24.
Reproves the people for their confidence in Egypt, and their contempt of God, Isa. 30:1-17; 31:1-6.
Declares the goodness and longsuffering of God toward them, Isa. 30:18-26; 32-35.
Reproves the Jews for their spiritual blindness and infidelity, Isa. 42:18-25.
Promises ultimate restoration of the Jews, Isa. 43:1-13.
Foretells the ultimate destruction of Babylon, Isa. 43:14-17; 47.
Exhorts the people to repent, Isa. 43:22-28.
Comforts the church with promises, exposes the folly of idolatry, and their future deliverance from captivity by Cyrus, Isa. 44; 45:1-5; 48:20.
Fortells the conversion of the Gentiles, and triumph of the gospel, Isa. 45:5-25.
Denounces the evils of idolatry, Isa. 46.
Reproves the Jews for their idolatries and other wickedness, Isa. 48.
Exhorts to sanctification, Isa. 56:1-8.
Foretells calamities to Judah, Isa. 59:9-12, with chapters 57-59.
Foreshadows the person and the kingdom of the Messiah, Isa. 32-35; 42; 45; 49-56; 59:15-21; 60-66.
Isaiah [ebd]
(Heb. Yesh'yahu, i.e., "the salvation of Jehovah"). (1.) The son of Amoz (Isa. 1:1; 2:1), who was apparently a man of humble rank. His wife was called "the prophetess" (8:3), either because she was endowed with the prophetic gift, like Deborah (Judg. 4:4) and Huldah (2 Kings 22:14-20), or simply because she was the wife of "the prophet" (Isa. 38:1). He had two sons, who bore symbolical names.
He exercised the functions of his office during the reigns of Uzziah (or Azariah), Jotham, Ahaz, and Hezekiah (1:1). Uzziah reigned fifty-two years (B.C. 810-759), and Isaiah must have begun his career a few years before Uzziah's death, probably B.C. 762. He lived till the fourteenth year of Hezekiah, and in all likelihood outlived that monarch (who died B.C. 698), and may have been contemporary for some years with Manasseh. Thus Isaiah may have prophesied for the long period of at least sixty-four years.
His first call to the prophetical office is not recorded. A second call came to him "in the year that King Uzziah died" (Isa. 6:1). He exercised his ministry in a spirit of uncompromising firmness and boldness in regard to all that bore on the interests of religion. He conceals nothing and keeps nothing back from fear of man. He was also noted for his spirituality and for his deep-toned reverence toward "the holy One of Israel."
In early youth Isaiah must have been moved by the invasion of Israel by the Assyrian monarch Pul (q.v.), 2 Kings 15:19; and again, twenty years later, when he had already entered on his office, by the invasion of Tiglath-pileser and his career of conquest. Ahaz, king of Judah, at this crisis refused to co-operate with the kings of Israel and Syria in opposition to the Assyrians, and was on that account attacked and defeated by Rezin of Damascus and Pekah of Samaria (2 Kings 16:5; 2 Chr. 28:5, 6). Ahaz, thus humbled, sided with Assyria, and sought the aid of Tiglath-pileser against Israel and Syria. The consequence was that Rezin and Pekah were conquered and many of the people carried captive to Assyria (2 Kings 15:29; 16:9; 1 Chr. 5:26). Soon after this Shalmaneser determined wholly to subdue the kingdom of Israel. Samaria was taken and destroyed (B.C. 722). So long as Ahaz reigned, the kingdom of Judah was unmolested by the Assyrian power; but on his accession to the throne, Hezekiah (B.C. 726), who "rebelled against the king of Assyria" (2 Kings 18:7), in which he was encouraged by Isaiah, who exhorted the people to place all their dependence on Jehovah (Isa. 10:24; 37:6), entered into an alliance with the king of Egypt (Isa. 30:2-4). This led the king of Assyria to threaten the king of Judah, and at length to invade the land. Sennacherib (B.C. 701) led a powerful army into Palestine. Hezekiah was reduced to despair, and submitted to the Assyrians (2 Kings 18:14-16). But after a brief interval war broke out again, and again Sennacherib (q.v.) led an army into Palestine, one detachment of which threatened Jerusalem (Isa. 36:2-22; 37:8). Isaiah on that occasion encouraged Hezekiah to resist the Assyrians (37:1-7), whereupon Sennacherib sent a threatening letter to Hezekiah, which he "spread before the Lord" (37:14). The judgement of God now fell on the Assyrian host. "Like Xerxes in Greece, Sennacherib never recovered from the shock of the disaster in Judah. He made no more expeditions against either Southern Palestine or Egypt." The remaining years of Hezekiah's reign were peaceful (2 Chr. 32:23, 27-29). Isaiah probably lived to its close, and possibly into the reign of Manasseh, but the time and manner of his death are unknown. There is a tradition that he suffered martyrdom in the heathen reaction in the time of Manasseh (q.v.).
(2.) One of the heads of the singers in the time of David (1 Chr. 25:3,15, "Jeshaiah").
(3.) A Levite (1 Chr. 26:25). (4.) Ezra 8:7. (5.) Neh. 11:7.
Jeshaiah [ebd]
deliverance of Jehovah. (1.) A Kohathite Levite, the father of Joram, of the family of Eliezer (1 Chr. 26:25); called also Isshiah (24:21).
(2.) One of the sons of Jeduthum (1 Chr. 25:3, 15).
(3.) One of the three sons of Hananiah (1 Chr. 3:21).
(4.) Son of Athaliah (Ezra 8:7).
(5.) A Levite of the family of Merari (8:19).
ISAIAH [smith]
the prophet, son of Amoz. The Hebrew name signifies Salvation of Jahu (a shortened form of Jehovah), He prophesied concerning Judah and Jerusalem in the days of Uzziah, Jotham, Ahaz and Hezekiah, kings of Judah, (Isaiah 1:1) covering probably 758 to 698 B.C. He was married and had two sons. Rabbinical tradition says that Isaiah, when 90 years old, was sawn asunder in the trunk of a carob tree by order of Manasseh, to which it is supposed that reference is made in (Hebrews 11:37)JESHAIAH [smith]
(salvation of Jehovah).- One of the six sons of Jeduthun. (1Â Chronicles 25:3,15) (B.C. 1014.)
- A Levite in the reign of David, eldest son of Rehabiah, a descendant of Amram through Moses. (1Â Chronicles 26:25) [ISSHIAH] (B.C. before 1014.)
- The son of Athaliah, and chief of the house of Bene-Elam who returned with Ezra. (Ezra 8:7) [
JOSIAS ] (B.C. 459.) - A Merarite who returned with Ezra. (Ezra 8:19)
JESHAIAH [isbe]
JESHAIAH - je-sha'-ya, je-shi'-a ((a) yesha`yahu; (b) yesha`yah, "deliverance of Yah"; (2) (3) below have form (a), the others form (b)):(1) Son of Hananiah, and grandson of Zerubbabel, according to 1 Ch 3:21, the King James Version "Jesaiah."
But commentators follow Hebrew (and the Revised Version margin) in the first part of the verse, and Septuagint, Vulgate, Syriac in the second part, thus reading, "And the son of Hananiah (was) Pelatiah, and Jeshaiah (was) his son, and Arnan his son," etc., thus making Jeshaiah a grandson of Hananiah.
(2) A "son" of Jeduthun, and like him a temple musician; head of the family of that name (1 Ch 25:3,15).
(3) A Levite, ancestor of Shelemoth, one of David's treasurers (1 Ch 26:25).
(4) A descendant of Elam; he went with Ezra from Babylon to Jerusalem (Ezr 8:7) = "Jesias" (Revised Version), "Josias" (the King James Version), 1 Esdras 8:33.
(5) A descendant of Merari and a contemporary of Ezra (Ezr 8:19) = "Osaias" of 1 Esdras 8:48.
(6) A Benjamite (Neh 11:7), the King James Version "Jesaiah."
David Francis Roberts
ISAIAH [bridgeway]
By the time of Isaiah, the Israelite nation had long been divided into two kingdoms – the northern kingdom Israel whose capital was Samaria, and the southern kingdom Judah whose capital was Jerusalem. Isaiah lived in Jerusalem, where he was an adviser to Judah’s royal court (Isa 7:3; 37:2; 38:1; 39:3). He was married and had at least two sons (Isa 7:3; 8:3,18).Isaiah began his work in the year of King Uzziah’s death (740 BC) and continued through the reigns of three successive kings, Jotham, Ahaz and Hezekiah (Isa 1:1; 6:1). He was a man of moral uprightness who opposed the social evils of the time (Isa 1:4,17; 3:9,14-15; 5:8-23). He was also a man of faith who consistently tried to persuade Judah’s kings to trust in God rather than in foreign alliances (Isa 7:4-7; 30:15; 37:6-7). In addition he taught and trained a group of devoted disciples, whom he encouraged to maintain a firm faith in God in a time of widespread unbelief (Isa 8:16-17). According to doubtful Jewish tradition he was executed during the reign of the wicked Manasseh by being sawn in two (cf. Heb 11:37).
The book of Isaiah covers a lengthy period of about two hundred years. It deals not only with the reigns of the kings mentioned above, but also with Judah’s captivity in Babylon and the restoration to Palestine that followed. Political, religious and social conditions varied greatly from one era to the next within this overall period. The following survey of the book includes background information on the different eras.
Isaiah’s call to a sinful people (Chaps. 1-6)
During the long and prosperous reign of Uzziah (or Azariah), severe social and religious problems arose in Judah. Greed and injustice multiplied and, although the people maintained their religious exercises, they were thoroughly ungodly in their attitudes and behaviour. Isaiah’s preaching was similar to that of Amos and Hosea, who had met similar problems in the northern kingdom. He defended the poor against exploitation by the rich, and tirelessly denounced Judah’s social oppression and religious corruption.
Isaiah opened his book with an accusation by God that Judah had rebelled against him (1:1-9). The nation was religiously and morally corrupt (1:10-31), which was the opposite of what God had intended for it (2:1-22). Such a society was heading for a humiliating judgment (3:1-4:1), though after the judgment a new Israel would be born. The people of God would then consist of those whom God had saved and made holy (4:2-6).
In Isaiah’s day, however, Judah had despised God’s love, and the nation would surely be taken into captivity (5:1-30). Isaiah would have a difficult task in taking God’s message to such a rebellious people, because most would reject the message. But God would preserve the few who remained faithful to him, and from these he would produce a new people for himself (6:1-13).
Judah in the reign of Ahaz (Chaps. 7-12)
At the time Ahaz came to the throne of Judah, the nearby nation of Assyria was growing in power (see AHAZ; ASSYRIA). Understandably, the countries in and around Palestine saw Assyria as a threat to their security.
To strengthen the defence against Assyria, the kings of Syria and Israel tried to persuade Ahaz to join them in a three-part alliance. When Ahaz refused, Syria and Israel joined forces to attack Jerusalem (735 BC), with the aim of setting a king of their choice on the Judean throne and so forcing Judah into the alliance. Ahaz was terrified, but Isaiah assured him that if he remained calm and trusted in God, Jerusalem would be delivered. Ahaz decided instead to ask Assyria to come and help him. Isaiah warned that this would lead to disaster, for Judah would then fall under Assyria’s power. But Ahaz ignored him (7:1-25; cf. 2 Kings 16:7-8).
The common people likewise rejected the way of faith. God’s judgment on Judah, by means of the Assyrians, was therefore certain (8:1-22). But out of the darkness to fall upon the nation would come a new leader, the great Messiah-Deliverer, to bring in a new era of light, joy and peace (9:1-7).
Isaiah then described the condition of the neighbouring kingdom Israel, which had become progressively weaker and was finally conquered by Assyria (in 722 BC; 9:8-10:4). But Assyria made the mistake of thinking it could treat God’s people as it liked. Therefore, it too would be punished (10:5-34).
Judah meanwhile suffered and eventually would be destroyed, but God would preserve a remnant, the minority who remained faithful to him. From the people taken captive to foreign lands, a remnant would return to their homeland and the Messiah’s kingdom would be set up (11:1-12:6).
Messages for various nations (Chaps. 13-23)
Not only Judah and Israel, but all nations were under the rule of God. He controlled their rise to power and their final destruction. Babylon, the first on a list of nations to be addressed by the prophet, had not yet risen to power, but when its day of glory came, it would bring about its own downfall. Its arrogant defiance of God guaranteed its destruction (13:1-14:23).
Assyria, the main threat in Isaiah’s day, was also doomed (14:24-32). Moab would fall (15:1-16:14), and so too would Syria and Israel who had combined to attack Judah (17:1-14).
Judah was to make no foreign alliances for the purpose of withstanding Assyria (18:1-7). To rely on Egypt would be useless, because Egypt would be conquered (19:1-25). Alliances would lead only to eventual captivity (20:1-6). Babylonians, Edomites and Arabs would all suffer destruction (21:1-17), but when Jerusalem was besieged, the people had to keep trusting in God (22:1-25). Phoenicia, the great commercial power of the day, would also be judged (23:1-18).
Final judgment and salvation (Chaps. 24-27)
From the judgment of the nations of his time, Isaiah went on to consider God’s final judgment of the world. God would make no distinction on the basis of class or status. The faithful alone would be saved, and they would praise him for his gracious salvation (24:1-25:12). The godly, who had suffered because of their loyalty to God, would finally have victory (26:1-21). After a shameful exile there would be a glorious return (27:1-13).
Judah in the reign of Hezekiah (Chaps. 28-39)
When Hezekiah succeeded Ahaz as king of Judah, he immediately set about changing Judah’s foreign policy and reforming its religion. He then revolted against Assyria by refusing to pay further taxes (2 Kings 18:7; see HEZEKIAH). In doing so he sought military support from Egypt, an action that Isaiah opposed, just as he had opposed Ahaz’s dependence on Assyria. Judah’s need was not for foreign military aid but for quiet faith in God.
Bad leadership, both civil and religious, was one reason for Judah’s decline and subsequent punishment (28:1-29). By allowing Jerusalem to be besieged and then miraculously saving it (701 BC), God showed that Judah did not need political alliances to guarantee its security (29:1-24). To rely on Egypt was particularly foolish (30:1-31:9).
Beyond the deliverance from the Assyrians, the prophet saw a kingdom of righteousness where Judah would be governed by a king according to the ways of God (32:1-20). The current crisis, out of which God would defeat Assyria and bless Judah (33:1-24), was a foreshadowing of the final great judgment of the world, when God would destroy all enemies (34:1-17) and bless his faithful people (35:1-10).
A historical appendix outlines the events that formed the background to the previous messages. The Assyrians attacked (36:1-22), but God brought about their defeat (37:1-38). Earlier God had preserved Hezekiah’s life to enable him to lead Judah through the conflict with Assyria (38:1-22). Hezekiah, however, could not resist the temptation of yet another anti-Assyrian alliance, this time with Babylon. Isaiah saw that it would lead to eventual conquest and captivity in Babylon (39:1-8).
Captivity and return (Chaps. 40-48)
Between the events of Chapter 39 and those of Chapter 40 there is a gap of about 150 years. (Some suggest that Chapters 40-66 were not written by Isaiah, but come from some person or persons of a later generation.) The scene changes from Jerusalem of Hezekiah’s day to Babylon in the time of the Jews’ captivity.
During the 150 years that are omitted, Babylon had risen to power, conquered Assyria in 612 BC, then from 605 to 587 BC attacked Judah repeatedly, finally destroying Jerusalem and taking the people into captivity (see BABYLON). The events foreseen in Chapters 40-48 began to take place during this time of captivity. Cyrus of Persia was overpowering one nation after another in the region, and in 539 BC he would conquer Babylon and give permission to the Jews to return to their land.
God reassured his people that he was the all-powerful one. Though he had punished them in captivity, he would now lead them back to their land in triumph (40:1-31). He was raising up a deliverer, Cyrus, who would conquer Babylon and release the Jews (41:1-29; see CYRUS). There would be a new Israel, a true servant of God, through whom God would save the repentant of all nations (42:1-25).
All this would be a demonstration of God’s power (43:1-28); for, while idols were lifeless, Israel’s God was the living, sovereign Lord (44:1-28). It was he who had raised up Cyrus to free the captive Jews (45:1-19). Babylon’s gods would be powerless to save when the day of Babylon’s destruction came (45:20-46:13). The once proud nation would die in shame (47:1-15). The Jews were to learn from their past mistakes and not fall into idolatry again (48:1-22).
The salvation of God’s people (Chaps. 49-55)
Although God had chosen Israel to be his servant, Israel as a whole was a failure. But there were always some who remained faithful, and for their sakes God would restore the nation (49:1-50:3). God’s true servant learnt obedience and perseverance through the things he suffered (50:4-11). It might have seemed impossible that mighty Babylon could be overthrown and the nation Israel rebuilt, but God had done the seemingly impossible in the past and he would do so again (51:1-23). The exiles were to prepare to return (52:1-12).
Just as people were startled at the sight of the servant’s great suffering, so would they be startled at the sight of his great glory. The sufferer would become a conqueror (52:13-53:12; see SERVANT OF THE LORD). Judah’s exile in Babylon was like the divorce of a wife from her husband, but God would now forgive her and take her back (54:1-17). The exiles would find full satisfaction, not by trying to make life comfortable for themselves in Babylon, but by returning to Jerusalem (55:1-13).
Present shame and future glory (Chaps. 56-66)
Looking ahead to the time of the Jews’ resettlement around Jerusalem, the prophet saw that the golden age had still not come. With social and religious sins again characterizing Israel’s national life, the prophet looked for a new Jerusalem yet to be.
Israel’s new national life should have been based on God’s law (56:1-8), but religious and civil leaders were as corrupt as those of former days (56:9-57:21). God rejected the worship of those who tried to impress him with their religion while at the same time they oppressed others (58:1-14). If they did not change their ways, God would act in judgment (59:1-21).
Returning to the scene in Babylon and the expectation of return, the prophet pointed out that foreigners would come to join the Jews in rebuilding Jerusalem and worshipping God there (60:1-22). The returned exiles would mourn when they saw the ruined city, but God would compensate them for former plunderings (61:1-62:12) and punish the plunderers (63:1-6).
On behalf of the nation, the prophet confessed its sin and asked God’s forgiveness (63:7-64:12). Amid all the corruption there had always been a faithful remnant, and these were God’s true people, the people of the Messiah’s kingdom (65:1-25). God had always required right attitudes and behaviour (66:1-6), and only a genuinely spiritual life would fit people for the new age (66:7-24).
