On the long Saturday afternoons during the summer, I invite friends to come over to my house at 5 PM and spend a couple of hours reading the Bible with me. We have snacks and drinks; it’s our version of the traditional “Third Meal” (סעודה שלישית or, in Yiddish, shalishides) eaten toward the end of the Sabbath. We’re getting toward the end of 2 Kings this summer, and our reading yesterday, in 2 Kings 19, helped me start to think about the book of Isaiah. Let me explain.
The situation in 2 Kings 19 is that Jerusalem is under siege by the Assyrians. A representative of King Sennacherib has threatened the people inside the city that they will have to eat their own excrement and drink their own urine if they don’t surrender. (See The Bible’s Many Voices, p. 42, for more on this threat.)
Hezekiah’s advisers turn to the prophet Isaiah for advice:
When King Hezekiah’s ministers came to Isaiah, 6 Isaiah said to them, “Tell your master as follows: Thus said the LORD: Do not be frightened by the words of blasphemy against Me that you have heard from the minions of the king of Assyria. 7 I will delude him; he will hear a rumor and return to his land, and I will make him fall by the sword in his land.”
Isaiah reassures the king that God will not let Jerusalem fall into the hands of the Assyrians. But King Sennacherib sends a further message, which boils down to this: “Do not let your God, on whom you are relying, mislead you into thinking that Jerusalem will not be delivered into the hands of the king of Assyria” (2 Kgs 19:10). King Hezekiah brings the Assyrian threat to the Temple and prays to God to save the city. Immediately, Isaiah sends a message of his own to Hezekiah, with this oracle — primarily in God’s own voice — directed against Sennacherib:
21 “Fair Maiden Zion despises you,
She mocks at you;
Fair Jerusalem shakes
Her head at you.
22 Whom have you blasphemed and reviled?
Against whom made loud your voice
And haughtily raised your eyes?
Against the Holy One of Israel!
23 Through your envoys you have blasphemed my Lord.
Because you thought,
‘Thanks to my vast chariotry,
It is I who have climbed the highest mountains,
To the remotest parts of the Lebanon,
And have cut down its loftiest cedars,
Its choicest cypresses,
And have reached its remotest lodge,
Its densest forest.
24 It is I who have drawn and drunk the waters of strangers;
I have dried up with the soles of my feet
All the streams of Egypt.’
25 Have you not heard?
Of old I planned that very thing,
I designed it long ago,
And now have fulfilled it.
And it has come to pass,
Laying waste fortified towns
In desolate heaps.
26 Their inhabitants are helpless,
Dismayed and shamed.
They were but grass of the field
And green herbage,
Grass of the roofs that is blasted
Before the standing grain.
27 I know your stayings
And your goings and comings,
And how you have raged against Me.
28 Because you have raged against Me,
And your tumult has reached My ears,
I will place My hook in your nose
And My bit between your jaws;
And I will make you go back by the road
By which you came.
(New Jewish Publication Society translation)
As one of the group said, that passage has some phrases (especially vv. 25 and 28) that are very reminiscent of God’s speeches at the end of the book of Job. But — as I knew — that also means it’s reminiscent of Second Isaiah (see pp. 209 and 313 of The Bible’s Many Voices). I’ll do a Beginners’ Guide post on Second Isaiah in the future, but for now (as I told my friends yesterday) you should know that chapters 40 and following of the book of Isaiah are NOT in the voice of Isaiah of Jerusalem, but of an anonymous prophet from the time of the return to Jerusalem during the Persian period. See, for example, Isa 45:1, “Thus said the LORD to Cyrus, His anointed one.” The book of the original prophet of Isaiah closes with Isaiah 35. The intervening chapters, 36-39, are a kind of appendix to that book — another version, more-or-less exactly the same, of the material that is also found in the historical telling of 2 Kgs 18:13-20:19.
One of the bigger questions that biblical scholarship has left on its plate is the question of how the quite different voice of Second Isaiah was put together with the prophecies of Isaiah of Jerusalem in a single book, without there being any indication that the two prophets were separated by 200 years of history. The facts that
• Isaiah of Jerusalem is quoted in the book of Kings, but in a voice that reminds us of Second Isaiah, and
• precisely this material is found in the book of Isaiah linking the two prophets
must be a clue that will lead us to the answer to this question.
Since — as I also say in The Bible’s Many Voices (see p. 12) — it is quite probable that it was Isaiah’s successful prediction that led the Israelites to begin collecting the material that now makes up our Bible, the forging of the complete book of Isaiah from these two powerful voices is most likely an integral part of the story of why the Bible exists at all.
Thanks, friends. I’m eager to see what we’ll learn together next Saturday.