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Additional resources for The Second Isaiah
Example text
Attempts were made to establish criteria for distinguishing the true message from the false, but these all proved unsatisfactory. Once the Exile had begun the prevailing mood changed from one of over-confidence to one of apathy and despair, and in Deutero-Isaiah's time it was the prophet with a message of hope who was suspect. Behind Deutero-Isaiah's oracles one constantly discerns his urgent need to establish his credibility and so to persuade his audience that Yahweh, who seemed to have abandoned them, was at last preparing once more to act as their redeemer.
F. Whitley, The Exilic Agey London: Longmans, 1957 36 THE ORACLES AND THE BOOK The mode of communication normally used by Israelite prophets was the spoken word Only occasionally in the prophetical books is there a reference to a prophet's using writing to convey his message; and in such cases the message was usually very brief a single word or phrase (Isa 8:1; Jer. 22:30; Ezek. 24:2; 37:16,20) or a single short oracle (Isa 30:8; Hab. 2:2) or, in one case, a set ofregulations (Ezek. 43:11). There is also one case of a prophet's sending a letter to a group of distant correspondents (Jer.
There is no direct evidence of a prophet's using the written word as his primary means of communication: when the means of communication is specified it is, except for the few cases already mentioned, that of direct speech: 'Go and sa/ (Isa 6:9; 22:15); ( Isaiah... came... and said* (Isa 38:1; 39:3); 'Go and proclaim in the hearing ofJerusalem' (Jer. 2:2); 'Stand in the gate... and proclaim there this word, saying... ' (Jer. 7:2); 'And you shall speak my words to them' (Ezek. 2:7). This does not mean that prophets never played any part in the process by which their oracles were subsequently recorded in writing and graduallyformedinto the prophetic books which we now possess.
