КУ: Исаия Первый (Isaiah the first), старший Исаия (elder Isaiah) – автор глав 1-39 библ. Книги Исаии; VIII век до н. э.

Isaiah ► Isaiah the first (elder Isaiah; first Isaiah; earlier Isaiah; ) • Isaiah the second

first ►

• Автора глав 1-39 именуют Перво-Исаией (пророк Исаия; VIII век до н. э.);
• автора глав 40-55 условно именуют Второ-Исайей (также Девтероисаия, или Второ-Йешайаху), поскольку в тексте явно упомянут Кир Великий, живший в VI веке до н. э. и текст Второ-Исайи датируется около 540 г до н. э.;
• автора глав 56-66 прозвали Третье-Исайей (также Тритоисаия, или Третье-Йешайаху), текст относят к 538-450 гг до н. э. / Книга пророка Исаии //ВИКИпедия

Иудейская религия заключает в себе философский переход от политеизма к монотеизму; она является эволюционным связующим звеном между религиями эволюции и религиями откровения. Иудеи – единственный из народов Запада, прошедший весь путь от своих ранних эволюционных богов вплоть до Бога откровения. Однако широкое распространение эта истина получила только в дни Исайи, который в очередной раз учил смешанному представлению, объединив расовое божество и Всеобщего Творца: «О, Господь Саваоф, Бог Израиля, ты Бог, только ты один; ты сотворил небеса и землю» [Ис 37:16]. 92:6.17
The Hebrew religion encompasses the philosophic transition from polytheism to monotheism; it is an evolutionary link between the religions of evolution and the religions of revelation. The Hebrews were the only western people to follow their early evolutionary gods straight through to the God of revelation. But this truth never became widely accepted until the days of Isaiah, who once again taught the blended idea of a racial deity combined with a Universal Creator: “O Lord of Hosts, God of Israel, you are God, even you alone; you have made heaven and earth.” At one time the hope of the survival of Occidental civilization lay in the sublime Hebraic concepts of goodness and the advanced Hellenic concepts of beauty.

96:7.3
No collection of religious writings gives expression to such a wealth of devotion and inspirational ideas of God as the Book of Psalms. And it would be very helpful if, in the perusal of this wonderful collection of worshipful literature, consideration could be given to the source and chronology of each separate hymn of praise and adoration, bearing in mind that no other single collection covers such a great range of time. This Book of Psalms is the record of the varying concepts of God entertained by the believers of the Salem religion throughout the Levant and embraces the entire period from Amenemope to Isaiah. In the Psalms God is depicted in all phases of conception, from the crude idea of a tribal deity to the vastly expanded ideal of the later Hebrews, wherein Yahweh is pictured as a loving ruler and merciful Father.

97:4.7
Amos quickened the national conscience of the Hebrews to the recognition that Yahweh would not condone crime and sin among them because they were supposedly the chosen people, while Hosea struck the opening notes in the later merciful chords of divine compassion and loving-kindness which were so exquisitely sung by Isaiah and his associates.

97:5.1
These were the times when some were proclaiming threatenings of punishment against personal sins and national crime among the northern clans while others predicted calamity in retribution for the transgressions of the southern kingdom. It was in the wake of this arousal of conscience and consciousness in the Hebrew nations that the first Isaiah made his appearance.

97:5.2
Isaiah went on to preach the eternal nature of God, his infinite wisdom, his unchanging perfection of reliability. He represented the God of Israel as saying: “Judgment also will I lay to the line and righteousness to the plummet.” “The Lord will give you rest from your sorrow and from your fear and from the hard bondage wherein man has been made to serve.” “And your ears shall hear a word behind you, saying, ‘this is the way, walk in it.’” “Behold God is my salvation; I will trust and not be afraid, for the Lord is my strength and my song.” “‘Come now and let us reason together,’ says the Lord, ‘though your sins be as scarlet, they shall be as white as snow; though they be red like the crimson, they shall be as wool.’”

97:5.4
This Isaiah was followed by Micah and Obadiah, who confirmed and embellished his soul-satisfying gospel. And these two brave messengers boldly denounced the priest-ridden ritual of the Hebrews and fearlessly attacked the whole sacrificial system.

97:6.1
While several teachers continued to expound the gospel of Isaiah, it remained for Jeremiah to take the next bold step in the internationalization of Yahweh, God of the Hebrews.

97:6.3
Jeremiah also preached of the just and loving God described by Isaiah, declaring: “Yes, I have loved you with an everlasting love; therefore with loving-kindness have I drawn you.” “For he does not afflict willingly the children of men.”

97:7.6
At last Machiventa Melchizedek beheld human teachers proclaiming a real God to mortal man. Like Isaiah the first, this leader preached a God of universal creation and upholding. “I have made the earth and put man upon it. I have created it not in vain; I formed it to be inhabited.” “I am the first and the last; there is no God beside me.” Speaking for the Lord God of Israel, this new prophet said: “The heavens may vanish and the earth wax old, but my righteousness shall endure forever and my salvation from generation to generation.” “Fear you not, for I am with you; be not dismayed, for I am your God.” “There is no God beside me — a just God and a Saviour.”

97:7.9
This Isaiah conducted a far-flung propaganda of the gospel of the enlarging concept of a supreme Yahweh. He vied with Moses in the eloquence with which he portrayed the Lord God of Israel as the Universal Creator. He was poetic in his portrayal of the infinite attributes of the Universal Father. No more beautiful pronouncements about the heavenly Father have ever been made. Like the Psalms, the writings of Isaiah are among the most sublime and true presentations of the spiritual concept of God ever to greet the ears of mortal man prior to the arrival of Michael on Urantia. Listen to his portrayal of Deity: “I am the high and lofty one who inhabits eternity.” “I am the first and the last, and beside me there is no other God.” “And the Lord’s hand is not shortened that it cannot save, neither his ear heavy that it cannot hear.” And it was a new doctrine in Jewry when this benign but commanding prophet persisted in the preachment of divine constancy, God’s faithfulness. He declared that “God would not forget, would not forsake.”

97:7.11
Hear this great Hebrew demolish the concept of a national God while in glory he proclaims the divinity of the Universal Father, of whom he says, “The heavens are my throne, and the earth is my footstool.” And Isaiah’s God was none the less holy, majestic, just, and unsearchable. The concept of the angry, vengeful, and jealous Yahweh of the desert Bedouins has almost vanished. A new concept of the supreme and universal Yahweh has appeared in the mind of mortal man, never to be lost to human view. The realization of divine justice has begun the destruction of primitive magic and biologic fear. At last, man is introduced to a universe of law and order and to a universal God of dependable and final attributes.

97:7.13
The farseeing and courageous Isaiah effectively eclipsed the nationalistic Yahweh by his sublime portraiture of the majesty and universal omnipotence of the supreme Yahweh, God of love, ruler of the universe, and affectionate Father of all mankind. Ever since those eventful days the highest God concept in the Occident has embraced universal justice, divine mercy, and eternal righteousness. In superb language and with matchless grace this great teacher portrayed the all-powerful Creator as the all-loving Father.

97:9.21
But the northern kingdom did not vanish from history until the king of Israel conspired with the king of Egypt and refused to pay further tribute to Assyria. Then began the three years’ siege followed by the total dispersion of the northern kingdom. Ephraim (Israel) thus vanished. Judah — the Jews, the “remnant of Israel” — had begun the concentration of land in the hands of the few, as Isaiah said, “Adding house to house and field to field.” Presently there was in Jerusalem a temple of Baal alongside the temple of Yahweh. This reign of terror was ended by a monotheistic revolt led by the boy king Joash, who crusaded for Yahweh for 35 years.

97:9.22
The next king, Amaziah, had trouble with the revolting tax-paying Edomites and their neighbours. After a signal victory he turned to attack his northern neighbours and was just as signally defeated. Then the rural folk revolted; they assassinated the king and put his 16-year-old son on the throne. This was Azariah, called Uzziah by Isaiah. After Uzziah, things went from bad to worse, and Judah existed for 100 years by paying tribute to the kings of Assyria. Isaiah the first told them that Jerusalem, being the city of Yahweh, would never fall. But Jeremiah did not hesitate to proclaim its downfall.

123:5.11
When entering school at seven years (at this time the Jews had just inaugurated a compulsory education law), it was customary for the pupils to choose their “birthday text,” a sort of golden rule to guide them throughout their studies, one upon which they often expatiated at their graduation when 13 years old. The text which Jesus chose was from the Prophet Isaiah: “The spirit of the Lord God is upon me, for the Lord has anointed me; he has sent me to bring good news to the meek, to bind up the brokenhearted, to proclaim liberty to the captives, and to set the spiritual prisoners free.”

135:4.4
Throughout this period John read much in the sacred writings which he found at the Engedi home of the Nazarites. He was especially impressed by Isaiah and by Malachi, the last of the prophets up to that time. He read and reread the last five chapters of Isaiah, and he believed these prophecies. Then he would read in Malachi: “Behold, I will send you Elijah the prophet before the coming of the great and dreadful day of the Lord; and he shall turn the hearts of the fathers toward the children and the hearts of the children toward their fathers, lest I come and smite the earth with a curse.” And it was only this promise of Malachi that Elijah would return that deterred John from going forth to preach about the coming kingdom and to exhort his fellow Jews to flee from the wrath to come. John was ripe for the proclamation of the message of the coming kingdom, but this expectation of the coming of Elijah held him back for more than two years. He knew he was not Elijah. What did Malachi mean? Was the prophecy literal or figurative? How could he know the truth? He finally dared to think that, since the first of the prophets was called Elijah, so the last should be known, eventually, by the same name. Nevertheless, he had doubts, doubts sufficient to prevent his ever calling himself Elijah.

137:6.2
When Jesus stood up, the ruler of the synagogue handed him the Scripture roll, and he read from the Prophet Isaiah: “Thus says the Lord: ‘The heaven is my throne, and the earth is my footstool. Where is the house that you built for me? And where is the place of my dwelling? All these things have my hands made,’ says the Lord. ‘But to this man will I look, even to him who is poor and of a contrite spirit, and who trembles at my word.’ Hear the word of the Lord, you who tremble and fear: ‘Your brethren hated you and cast you out for my name’s sake.’ But let the Lord be glorified. He shall appear to you in joy, and all others shall be ashamed. A voice from the city, a voice from the temple, a voice from the Lord says: ‘Before she travailed, she brought forth; before her pain came, she was delivered of a man child.’ Who has heard such a thing? Shall the earth be made to bring forth in one day? Or can a nation be born at once? But thus says the Lord: ‘Behold I will extend peace like a river, and the glory of even the gentiles shall be like a flowing stream. As one whom his mother comforts, so will I comfort you. And you shall be comforted even in Jerusalem. And when you see these things, your heart shall rejoice.’”

142:2.2
When Jacob finished speaking, Jesus replied: “Jacob, you have well stated the teachings of the olden prophets who taught the children of their generation in accordance with the light of their day. Our Father in Paradise is changeless. But the concept of his nature has enlarged and grown from the days of Moses down through the times of Amos and even to the generation of the prophet Isaiah. And now have I come in the flesh to reveal the Father in new glory and to show forth his love and mercy to all men on all worlds. As the gospel of this kingdom shall spread over the world with its message of good cheer and good will to all men, there will grow up improved and better relations among the families of all nations. As time passes, fathers and their children will love each other more, and thus will be brought about a better understanding of the love of the Father in heaven for his children on earth. Remember, Jacob, that a good and true father not only loves his family as a whole — as a family — but he also truly loves and affectionately cares for each individual member.”(0)

142:3.7
The Supreme Yahweh. By the times of Isaiah these beliefs about God had expanded into the concept of a Universal Creator who was simultaneously all-powerful and all-merciful. And this evolving and enlarging concept of God virtually supplanted all previous ideas of Deity in our fathers’ religion.

142:3.22
“And then will you remember that once again — in the greater spiritual enlightenment of Isaiah’s day — these ten negative commandments were changed into the great and positive law of love, the injunction to love God supremely and your neighbour as yourself. And it is this supreme law of love for God and for man that I also declare to you as constituting the whole duty of man.”

142:5.4
“Said the Prophet Isaiah, speaking of these times: ‘When the spirit is poured upon us from on high, then shall the work of righteousness become peace, quietness, and assurance forever.’ And for all who truly believe this gospel, I will become surety for their reception into the eternal mercies and the everlasting life of my Father’s kingdom. You, then, who hear this message and believe this gospel of the kingdom are the sons of God, and you have life everlasting; and the evidence to all the world that you have been born of the spirit is that you sincerely love one another.”

145:2.2
As Jesus taught in the synagogue this Sabbath afternoon, according to custom he took the first text from the Law(0), reading from the Book of Exodus: “And you shall serve the Lord, your God, and he shall bless your bread and your water, and all sickness shall be taken away from you.” He chose the second text from the Prophets, reading from Isaiah: “Arise and shine, for your light has come, and the glory of the Lord has risen upon you. Darkness may cover the earth and gross darkness the people, but the spirit of the Lord shall arise upon you, and the divine glory shall be seen with you. Even the gentiles shall come to this light, and many great minds shall surrender to the brightness of this light.”

147:8.1
That night, long after the usual listeners had retired, Jesus continued to teach his apostles. He began this special instruction by quoting from the Prophet Isaiah:

147:8.5
And then long into the night Jesus propounded to his apostles the truth that it was their faith that made them secure in the kingdom of the present and the future, and not their affliction of soul nor fasting of body. He exhorted the apostles at least to live up to the ideas of the prophet of old and expressed the hope that they would progress far beyond even the ideals of Isaiah and the older prophets. His last words that night were: “Grow in grace by means of that living faith which grasps the fact that you are the sons of God while at the same time it recognizes every man as a brother.”

150:8.9
And when he had ceased reading from the Law, he turned to Isaiah and began to read: “The spirit of the Lord is upon me because he has anointed me to preach good tidings to the poor. He has sent me to proclaim release to the captives and the recovering of sight to the blind, to set at liberty those who are bruised and to proclaim the acceptable year of the Lord.”

153:3.3
Then one of the Jerusalem spies who had been observing Jesus and his apostles, said: “We notice that neither you nor your apostles wash your hands properly before you eat bread. You must well know that such a practice as eating with defiled and unwashed hands is a transgression of the law of the elders. Neither do you properly wash your drinking cups and eating vessels. Why is it that you show such disrespect for the traditions of the fathers and the laws of our elders?” And when Jesus heard him speak, he answered: “Why is it that you transgress the commandments of God by the laws of your tradition? The commandment says, ‘Honour your father and your mother,’ and directs that you share with them your substance if necessary; but you enact a law of tradition which permits undutiful children to say that the money wherewith the parents might have been assisted has been ‘given to God.’ The law of the elders thus relieves such crafty children of their responsibility, notwithstanding that the children subsequently use all such monies for their own comfort. Why is it that you in this way make void the commandment by your own tradition? Well did Isaiah prophesy of you hypocrites, saying: ‘This people honours me with their lips, but their heart is far from me. In vain do they worship me, teaching as their doctrines the precepts of men.’

155:6.2
You have come out from among those of your fellows who choose to remain satisfied with a religion of mind, who crave security and prefer conformity. You have elected to exchange your feelings of authoritative certainty for the assurances of the spirit of adventurous and progressive faith. You have dared to protest against the gruelling bondage of institutional religion and to reject the authority of the traditions of record which are now regarded as the word of God. Our Father did indeed speak through Moses, Elijah, Isaiah, Amos, and Hosea, but he did not cease to minister words of truth to the world when these prophets of old made an end of their utterances. My Father is no respecter of races or generations in that the word of truth is vouchsafed one age and withheld from another. Commit not the folly of calling that divine which is wholly human, and fail not to discern the words of truth which come not through the traditional oracles of supposed inspiration.

157:3.5
More than half the apostles participated in answering Jesus’ question. They told him that he was regarded as a prophet or as an extraordinary man by all who knew him; that even his enemies greatly feared him, accounting for his powers by the indictment that he was in league with the prince of devils. They told him that some in Judea and Samaria who had not met him personally believed he was John the Baptist risen from the dead. Peter explained that he had been, at sundry times and by various persons, compared with Moses, Elijah, Isaiah, and Jeremiah. When Jesus had listened to this report, he drew himself upon his feet, and looking down upon the twelve sitting about him in a semicircle, with startling emphasis he pointed to them with a sweeping gesture of his hand and asked, “But who say you that I am?” There was a moment of tense silence. The twelve never took their eyes off the Master, and then Simon Peter, springing to his feet, exclaimed: “You are the Deliverer, the Son of the living God.” And the eleven sitting apostles arose to their feet with one accord, thereby indicating that Peter had spoken for all of them.

159:4.5
“Nathaniel, never permit yourself for one moment to believe the Scripture records which tell you that the God of love directed your forefathers to go forth in battle to slay all their enemies — men, women, and children. Such records are the words of men, not very holy men, and they are not the word of God. The Scriptures always have, and always will, reflect the intellectual, moral, and spiritual status of those who create them. Have you not noted that the concepts of Yahweh grow in beauty and glory as the prophets make their records from Samuel to Isaiah? And you should remember that the Scriptures are intended for religious instruction and spiritual guidance. They are not the works of either historians or philosophers.

174:5.3
My Father sent me to this world to reveal his loving-kindness to the children of men, but those to whom I first came have refused to receive me. True, indeed, many of you have believed my gospel for yourselves, but the children of Abraham and their leaders are about to reject me, and in so doing they will reject Him who sent me. I have freely proclaimed the gospel of salvation to this people; I have told them of sonship with joy, liberty, and life more abundant in the spirit. My Father has done many wonderful works among these fear-ridden sons of men. But truly did the Prophet Isaiah refer to this people when he wrote: ‘Lord, who has believed our teachings? And to whom has the Lord been revealed?’ Truly have the leaders of my people deliberately blinded their eyes that they see not, and hardened their hearts lest they believe and be saved. All these years have I sought to heal them of their unbelief that they might be recipients of the Father’s eternal salvation. I know that not all have failed me; some of you have indeed believed my message. In this room now are a full score of men who were once members of the Sanhedrin, or who were high in the councils of the nation, albeit even some of you still shrink from open confession of the truth lest they cast you out of the synagogue. Some of you are tempted to love the glory of men more than the glory of God. But I am constrained to show forbearance since I fear for the safety and loyalty of even some of those who have been so long near me, and who have lived so close by my side.

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