Israel

Isaiah

Yeshayahu

Judgment on a faithless nation and comfort for an exiled one come from the same book because a prophetic voice outlives the prophet, reinterpreted for a catastrophe he did not live to see.

A prophetic book widely regarded by scholars as composite: an eighth-century core (chapters 1-39) associated with Isaiah ben Amoz, warning the kingdom of Judah of Assyrian conquest and denouncing social injustice and empty ritual, joined to later exilic and post-exilic material (chapters 40-66) written under different, unnamed hands and announcing return from Babylonian exile, the fall of Babylon, and a renewed and glorified Zion. Many critical scholars further divide the later material into a distinct exilic "Second Isaiah" (40-55) and a post-exilic "Third Isaiah" (56-66), each responding to a different historical moment under the same prophetic name. Its images of a suffering servant who bears the sins of others and a coming universal peace among nations made it, by a wide margin, the most quoted prophetic book in later Jewish and Christian tradition.

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Fed into

  • Septuagint · translated c. 280-100 BC; the Pentateuch first, traditionally dated c. 250 BC, with the remaining books following over the 2nd-1st century BC
  • The Undisputed Pauline Epistles · c. AD 50-58, across Paul's missionary career; Romans, the flagship letter, was written from Corinth
  • Gospel of Mark · c. AD 65-80, most plausibly around the fall of Jerusalem in AD 70
  • Gospel of Matthew · c. AD 80-90
  • Luke-Acts · c. AD 80-95, as a two-volume composition
  • Gospel of John · c. AD 90-100
  • Revelation · generally dated c. AD 95, under Domitian; a minority view dates it to Nero's reign, c. AD 68-69

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