Talk:Book of Isaiah

Monotheism

Could someone point me to a scholarly work which discusses the apparent implication of monotheism in Isaiah 44:6? I ask because the word used in the KJV was 'beside', not 'besides', and in the context of the preceding verses, it seems much more to me that the writer was quoting God to be saying "I did these thing alone, no other god stood beside me while I did them". Also, I assume this has been well-debated by persons more-educated than myself...

Given that this seems like a potentially controversial interpretation, I think the line "Isaiah 44:6 contains the first clear statement of monotheism" very much needs a reference to such a learned debate or scholarly work, if one can be found. — Preceding unsigned comment added by KurtHLarson (talk • contribs) 04:46, 30 January 2019 (UTC)

As for a scholarly work, see e.g. The Origins of Biblical Monotheism by Mark Smith, page 180. I wouldn't put to much weight on the specific English word in one single (very dated) translation, especially since the surrounding chapters of Isaiah contain many similar statements of monotheism. If you look at Hebrew lexicons, the word translated in the KJV with 'beside' (בלעדי bil`adey) has the general meaning of "except for, apart from". All the modern translations I looked at translated it with 'besides', 'apart from' or 'but' in Isaiah 44:6. - Lindert (talk) 10:02, 30 January 2019 (UTC)

Thanks! I wonder if it would be better to use one of the more-modern translations and cite it, or to keep the existing KJV quote with a reference to Smith's book? — Preceding unsigned comment added by KurtHLarson (talk • contribs) 17:00, 30 January 2019 (UTC)

The suggestion that "Isaiah 44:6 contains the first clear statement of monotheism" relies on an enlightenment conception of monotheism alien to the text of Isaiah. If monotheism is understood in a more historically appropriate way, Isaiah 44:6, and indeed Isaiah 40-55 as a whole, is better understood as in broad continuity with earlier Jewish texts. — Preceding unsigned comment added by 82.13.253.111 (talk) 15:54, 8 May 2020 (UTC)

References

First clear statement of monotheism?

A very cursory search turns up"

"When the second Isaiah continually emphasizes the uniqueness of Yahweh: "I am the First and I am the Last; beside me there is no God" (Isa 44:6; cf. 43:10; 45:5, also Deut 4:35; etc.), although one can find a monotheism expressed in such words, it should be remembered that the message of the prophet of the Exile is not aiming for a theoretical insight but for trust in that God who "alone" is creator and Savior (Isa 44:24) and is therefore able to help (43:11; 45:21; etc.). In various spheres of literature at the time of the Exile can be found monotheistic statements as well as ones that sound that way (Gen 1:1 P; Deut 4:39; 32:39; 2 Sam 7:22; 2 Kgs 5:15; Second Isaiah; etc.)."[1] Old Testament Introduction by de:Werner H. Schmidt. Hopefully others can find more. Doug Weller talk 15:22, 25 September 2020 (UTC)

I'll bow to your judgment Doug Weller - I was concerned at the removal of sourced content based on what appeared to be an editor's opinion rather than reference to a source; if you're satisfied that the content is dubious, I'm happy for it to stay out - thanks for checking, and apologies to the IP editor. GirthSummit _(blether) 15:28, 25 September 2020 (UTC)

Dated

This person: http://worldcat.org/identities/lccn-no92023303/ wrote dated books. Why? Because he died in 1958, and we should generally stick to quoting mainstream Bible scholarship books no more than 20 years old. Exceptions could be made for books which are still considered the best works on the topic by the standards of the year 2021, e.g. Raymond Brown's Birth of the Messiah. Tgeorgescu (talk) 04:07, 25 February 2021 (UTC)

Christian Old Testament?

Why does this article say "Christian Old Testament?" The old testament is not Christian! Dee symonson (talk) 06:05, 29 March 2025 (UTC)

The term 'Old Testament' is the name that Christians give to this collection of books. As the Old Testament, the books are ordered differently than in the Jewish Tanakh, and some Christians also include additional books in the Old Testament that are not accepted by Jews. You are right of course that the books of the Old Testament themselves were not written by Christians. Lindert (talk) 19:40, 31 March 2025 (UTC)

Relationship to the Song of Moses

Rabbinic literature often presents Isaiah as a "second Moses", echoing themes from the Song of Moses (Deut 32). Both Moses and Isaiah call heaven and earth as witnesses to Israel’s covenantal failures and future hope (). The Midrash Tanchuma notes that just as Moses sang a song of warning and hope before his death, so too did prophets like Isaiah speak in poetic, prophetic songs (). Other texts, such as the Pesikta Rabbati, liken Isaiah’s divine vision to Moses’ encounter with God (), while the Mekhilta includes both their songs in a tradition of covenantal testimony ().

Several Christian scholars, theologians, and biblical commentators have also compared the Book of Isaiah with the Song of Moses (Deuteronomy 32) due to their thematic and theological similarities, especially concerning covenant, judgment, and redemption namely: John N. Oswalt – The Book of Isaiah: Chapters 1–39 Oswalt notes that Isaiah is “rooted in the theology of Deuteronomy,” drawing heavily on its covenantal framework, especially in passages like Isaiah 1:2 which opens, "Hear, O heavens, and give ear, O earth," a direct echo of Deuteronomy 32:1 (). Christopher J. H. Wright – The Mission of God Wright highlights that both Isaiah and the Song of Moses portray Israel as God's chosen people who failed in their mission, leading to judgment, but ending in a universal vision of redemption. He writes: “Isaiah carries forward the Deuteronomic theme of Israel’s election, failure, and restoration, now cast within the mission of God to all nations.” () Gary V. Smith – Isaiah 1–39 & Isaiah 40–66 (New American Commentary) Smith observes that Isaiah adopts the blessings and curses framework from Deuteronomy, particularly the structure of rebellion → judgment → hope. He writes: “Isaiah builds on the covenantal warnings found in the Torah, including the Song of Moses, as a theological foundation for his prophetic messages.” ()

Some aspects they see are as follows: Isaiah opens in the style of The Song of Moses, summoning a cosmic courtroom: “Hear, O heavens, and give ear, O earth; for the LORD has spoken…” This directly echoes the opening of Moses’ ancient prophetic song: “Give ear, O heavens, and I will speak, and let the earth hear the words of my mouth.” Both texts summon creation as witness—common in covenant lawsuits—and both lament Israel’s rebellion. Isaiah continues: “The ox knows its owner… but Israel does not know; my people do not understand.” Similarly, Moses says: “They are a nation void of counsel… they have no understanding.” These early chapters in Isaiah establish a clear lawsuit pattern, echoing The Song of Moses. The people have forsaken the LORD, the Holy One of Israel, just as they abandoned the Rock who bore them.

In chapter 5 the indictments and judgments softened at first by a love song, the vineyard song The legal drama is briefly softened in chapter 5 by a poetic parable—a love song turned lament: “Let me sing for my beloved my love song concerning his vineyard…” This vineyard, lovingly tended, produces only wild grapes. Like the Song of Moses, which warned of Israel's corruption after receiving abundant care, Isaiah’s vineyard song highlights ingratitude and injustice.

The call of a prophet is usually in the first chapter. Uniquely, Isaiah’s prophetic call is delayed until chapter 6, where the divine Judge gloriously appears: “I saw the Lord sitting upon a throne, high and lifted up…” This is followed by the iconic call: “Whom shall I send, and who will go for us?” Then I said, ‘Here am I! Send me.’” This reflects Deuteronomy 31:23, when God commissions Joshua in the presence of Moses: “Be strong and courageous, for you shall bring the people of Israel into the land…” Also significant is the divine hiding of God's face from Israel in response to their hardness: “Make the heart of this people dull… lest they see with their eyes…”

“I will hide my face from them…”

First Movement Themes: The Rock and Rebellion Isaiah’s early chapters also reflect other key phrases from the Song of Moses: God as the Rock:

“Trust in the LORD forever, for the LORD GOD is an everlasting rock.”
echoes “The Rock, his work is perfect…”

Blindness and Deafness:

“Hear, you deaf, and look, you blind, that you may see!”
reflects “They have no discernment…”

The second second section has an upturn from Judgment to Redemption. From chapter 40 onward, the initial court summons turns to a song of comfort and redemption. Though Isaiah’s name disappears, “Thus says the LORD” now dominates. The summons of heaven and earth returns—but this time not for judgment, but celebration: “Sing, O heavens, for the LORD has done it; shout, O depths of the earth…”

“Shout for joy, O heavens, and rejoice, O earth…”

This shift parallels the ending of The Song of Moses: “Rejoice with him, O heavens… for he avenges the blood of his children… and makes atonement for his land and people.” Also note Isaiah’s wilderness imagery, a key motif in both books. Moses sings: “He found him in a desert land… he encircled him, he cared for him…”

And Isaiah declares:
“The wilderness and the dry land shall be glad; the desert shall rejoice and blossom like the crocus…”

Third section: Reaching out to include Gentiles and the Jealousy Motif In Isaiah’s final section (chapters 56–66), the divine call goes beyond Israel. God declares: “I was ready to be sought by those who did not ask for me… I said, ‘Here I am, here I am,’ to a nation that was not called by my name.” This fulfills the ironic reversal in Deuteronomy: “They have made me jealous with what is no god… so I will make them jealous with those who are no people.” The double “Here I am” recalls Isaiah’s own response in chapter 6, but now it's God calling out—this time to the Gentiles. Whirlingmerc (talk) 13:17, 31 March 2025 (UTC)