*** The fragments which can be assigned to this period now occur as follows:  chap. ii. 2-5 (verses 2-4 are also found in Micah iv. 1-3, and were, perhaps, borrowed from some third prophet), ii. 6-22, iii., iv., v. 1-24 (the Parable of the Vineyard), and lastly, chap, vi., in so far as the substance is concerned; it seems to have been put into its present form long after the events.

When Jahveh first appeared to him, in the smoke of the altar, seated on a throne and surrounded by seraphim, a sense of his own unworthiness filled him with fear, but an angel purified his lips with a live coal, and he heard the voice of the Lord saying, “Whom shall I send, and who will go for us?” and he replied, “Here am I; send me,” whereupon Jahveh gave him this message:  “Hear ye indeed, but understand not; and see ye indeed, but perceive not.  Make the heart of this people fat, and make their ears heavy, and shut their eyes; lest they see with their eyes and hear with their ears, and understand with their heart, and turn again and be healed.”  Then the prophet asked, “Lord, how long?” And Jahveh answered, “Until cities be waste without inhabitant and houses without man, and the land become utterly waste, and Jahveh have removed men far away, and the forsaken places be many in the midst of the land.  And if there be yet a tenth in it, it shall be eaten up; as a terebinth, and as an oak, whose stock remaineth when they are felled, so the holy seed is the stock thereof."*

     * An explanatory gloss, “the fierce anger of Rezin and Syria
     and of the son of Remaliah,” which formed no part of the
     original prophecy, is here inserted in the text.

Judah, though less powerful, was quite as corrupt as his brethren of Israel, and the divine wrath threatened him no less than them; it rested with himself, however, to appease it by repentance, and to enter again into divine favour after suffering his punishment; the Eternal would then gather together on Mount Sion those of His faithful people who had survived the crisis, and would assure them a long period of prosperity under His law.  The prophet, convinced that men could in no wise alter the decrees of the Highest, save by repentance alone, was astonished that the heads of the state should strive to impede the progress of events that were happening under their very eyes, by the elaborately useless combinations of their worldly diplomacy.  To his mind, the invasion of Pekah and Eezin was a direct manifestation of the divine anger, and it filled him with indignation that the king should hope to escape from it by begging for an alliance against them with one of the great powers:  when Jahveh should decide that the punishment was sufficient for the crime, He would know how to shatter His instruments without any earthly help.  Indeed, Isaiah had already told his master, some days before the allied kings appeared, while the latter was busy superintending the works intended to supply Jerusalem