Prophet Isaiah

Isaiah son of Amoz was a prophet of the Kingdom of Judah in the eighth century BCE, during the era of Assyrian expansion into the Levant. The superscription of the Book of Isaiah situates his activity in the reigns of Uzziah, Jotham, Ahaz, and Hezekiah. He is consistently associated with Jerusalem, where the biblical text presents him as a figure with access to the royal court and the Temple. The call narrative in Isaiah 6 is dated to the year of King Uzziah’s death and describes a vision of the Lord enthroned in the Temple, the seraphim, and the prophet’s commissioning. No contemporary source records a year of birth or of death, and later chronological reconstructions that work backward from the start of his public activity are not evidence of a birth date.

His oracles address the political and religious crises of Judah in that century. These include the Syro-Ephraimite conflict in the reign of Ahaz, when Israel and Aram sought to force Judah into an anti-Assyrian coalition, and the later Assyrian threat to Jerusalem in the time of Hezekiah, including the campaign associated with Sennacherib. Isaiah urged reliance on the God of Israel rather than on foreign alliances, denounced social injustice and hollow cultic observance, and spoke both of coming judgment and of a surviving remnant. Passages later read as messianic, including the Immanuel sign and oracles of a Davidic ruler, belong to this tradition of hope. Modern critical scholarship commonly assigns much of chapters 1–39 to the eighth-century prophet and treats chapters 40–66 as later material from the Babylonian exile and the early Persian period, while traditional Jewish and Christian reading long received the book as a unity under Isaiah’s name.

The biblical text indicates that Isaiah was married to a woman called “the prophetess” and that they had at least two sons, Shear-jashub and Maher-shalal-hash-baz, whose names functioned as public signs. Later Jewish tradition, preserved in the Talmud and in works such as the Martyrdom and Ascension of Isaiah, held that he was killed under King Manasseh, who according to the Books of Kings reversed Hezekiah’s reforms. A widespread legend states that Isaiah was sawn in two; some early Christian writers connected that story with the mention in the Epistle to the Hebrews of prophets who were sawn asunder. These notices of his death are not confirmed by the narrative books of Kings and Chronicles or by contemporary inscriptions, which do not record his end. Claims about a precise burial site, including notices in the later Lives of the Prophets that place a tomb near the fountain of Rogel south of Jerusalem, remain legendary rather than historically verified.

Isaiah is venerated as a prophet in Judaism and as a saint and prophet in the Christian churches. In the Roman Martyrology and in Eastern Orthodox calendars his feast is kept on 9 May. Because he belongs to the biblical period, long before the later papal processes of beatification and canonization, there is no historical record of a formal canonization or beatification by a named pope. His words are among the prophetic texts most often cited in the New Testament, especially in connection with John the Baptist, the ministry of Jesus, and the figure of the suffering servant. Extra-Quranic Islamic literature also knows a prophet corresponding to Isaiah, though he is not named in the Quran. His historical profile therefore rests on the book that bears his name and on the memory of eighth-century Jerusalem: a court-connected Judahite prophet whose message of holiness, justice, judgment, and hope has been read continuously in Jewish and Christian communities, while the exact facts of his birth, death, and burial remain unknown.