The superscription is "of David a psalm." Some have suggested that this indicates that Psalm 110 was not written by David. The superscription as it stands is ambiguous. However, Jewish tradition ascribes Psalm 110 and indeed all Psalms to king David.
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The Kol Bo (No. 128) contains a long fragment of a Talmudic work of R. Isaac, with this superscription: קצת דינים מה"ר יצחק ז"ל.
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The First Cry from the Cross Hymn XXXV. The Superscription on the Cross Hymn XXXVI. Christ's Garments divided Hymn XXXVII. The Second Cry from the Cross Hymn XXXVIII.
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This chapter contains a call to penitence and oracles against nations, the editorial superscription and the exposition about the day of Yahweh's judgment against the Kingdom of Judah and Jerusalem.
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The word pseudepigrapha (from the , pseudḗs, "false" and , epigraphḗ, "name" or "inscription" or "ascription"; thus when taken together it means "false superscription or title"; see the related epigraphy) is the plural of "pseudepigraphon" (sometimes Latinized as "pseudepigraphum").
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The superscription or title of the book places Zephaniah's ministry during the reign of King Josiah of Judah, and based on the content of his attacks against the religious syncretism of Judah, probably was active before Josiah's reform in 621 BCE.
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The book's superscription claims that Jeremiah was active for forty years, from the thirteenth year of Josiah (627 BCE) to the fall of Jerusalem in 587. It is clear from the last chapters of the book, however, that he continued to speak in Egypt after the assassination of Gedaliah, the Babylonian-appointed governor of Judah, in 582. This suggests that the superscription is trying to make a theological point about Jeremiah by comparing him to Moses – where Moses spent forty years leading Israel from slavery in Egypt to the Promised Land, Jeremiah's forty years saw Israel exiled from the land and Jeremiah himself ultimately in exile in Egypt.
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Jewish tradition views Solomon as the author of this book, and this attribution influences the acceptance of this book as a canonical text, although this is now largely disputed. This chapter contains the superscription, songs of the main female characters and the opening song of the male character.
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The superscription (verses 1–3) gives the introduction to the whole book by stating authoritative claims for its content. For 40 years Jeremiah conveyed the word of the Lord to the people, from the 13th year of king Josiah (627 BCE) until the deportation of the people from Jerusalem (587 BCE).
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The Book of Jeremiah (; abbreviated Jer. or Jerm. in citations) is the second of the Latter Prophets in the Hebrew Bible, and the second of the Prophets in the Christian Old Testament. The superscription at chapter Jeremiah 1:1–3 identifies the book as "the words of Jeremiah son of Hilkiah".
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This is the expression consistently used in the eye-witness chronicle of the siege, De expugnatione Lyxbonensi, attributed in the sixteenth century to "Osbernus". The ms, titled "Historia Osberni" by a sixteenth-century annotator, is in the form of a letter, with a superscription "Osb. de Baldr. R salutem" that C. R. Cheney read as to "Osberto de Baldreseie" i.e.
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Reiske refers to him one of the anonymous epigrams (No. cxxi.), on the ground of the superscription Parmenontos in the Vatican MS, but that is the name, not of the author of the epigram, but of the victor who dedicated the statue to which it forms the inscription, as is clear from the epigram itself (comp. Brunck, Led. p. 265 ; Jacobs, Animadv.
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Addison, damning opera's heterogeny, wrote, "Our Countrymen could not forbear laughing when they heard a Lover chanting out a Billet-doux, and even the Superscription of a Letter set to a Tune."Addison, Joseph ; Steele, Richard. "The Spectator", 1853. 218 This type of opera not only took up theatrical rehearsal time and space, it also took away dramatic subject matter.
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Later on, he wrote another letter "To Macarius and the rest of the Bishops of Palestine" ordering a church to be built at Mambre, which also had been defiled by a pagan shrine. Eusebius, though he gives the superscription as above, speaks of this letter as "addressed to me", thinking, perhaps of his metropolitan dignity (Vit. Const., III, 51-53). Churches were also built on the sites of the Nativity and Ascension.
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The prophet Habakkuk is also mentioned in the narrative of Bel and the Dragon, part of the deuterocanonical additions to Daniel in a late section of that book. In the superscription of the Old Greek version, Habakkuk is called the son of Joshua of the tribe of Levi. In this book Habakkuk is lifted by an angel to Babylon to provide Daniel with some food while he is in the lion's den.
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The end of the book of Ecclesiastes and the beginning of the first chapter of Song of Songs in a family Bible, bound with the Book of Common Prayer, 1607. A superscription in biblical books functions like a title page of modern books, containing information about the genre, author, and sometimes also the subject matter and the date of the book (in prophecy books for examples, Isaiah 1:1; Nahum 1:1; in wisdom books: ; Ecclesiastes 1:1).
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Later texts use other terms, such as העליונים (hā'elyônîm; the upper ones). The term (mal'āk̠) is also used in other books of the Tanakh. Depending on the context, the Hebrew word may refer to a human messenger or to a supernatural messenger. A human messenger might be a prophet or priest, such as Malachi, "my messenger"; the Greek superscription in the Septuagint translation states the Book of Malachi was written "by the hand of his messenger" ἀγγέλου angélu.
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518 Some residents of Dublin placed banners and signs in the city to recognise Swift's deeds, and images from the letters, such as the Drapier comparing his campaign to David fighting Goliath, became themes in popular literature. Scholar Herbert Davis claims that by the end of 1725, Swift was "the Darling of the populace; His Image and Superscription on a great many Sign-Posts" in Ireland.Drapier's Letters p. lxvi Swift did not fully embrace his popularity, but he enjoyed it.
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The correct translation of the word Hebrew word הַנְּחִילֹ֗ות (in the superscription or verse 1) is unclear; the NRSV and the Luther Bible give it as "for flute" again. The Septuagint, Vulgate and some Arabic translations attribute נחל from "inherit" meaning "per ea quae haereditatem consequitur"(vulgate) and κληρονομος (Septuagint). Accordingly, it would be translated into English as "in favor of those who receive the inheritance." Therefore, Augustine, Cassiodorus and others Augustinus: Enarrationes in Psalmos (vollständige englische Übersetzung), Cassiodor: Expositio in Psalterium.
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During 1786–97 she discovered eight comets, the first on 1 August 1786 while her brother was away and she was using his telescope. She had unquestioned priority as discoverer of five of the comets and rediscovered Comet Encke in 1795. Five of her comets were published in Philosophical Transactions. A packet of paper bearing the superscription, "This is what I call the Bills and Receipts of my Comets" contains some data connected with the discovery of each of these objects.
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Homilies Nos. 20-24, which together form a midrash to the Ten Commandments, lack these introductions and proems. Only three of the homilies for the Sabbaths of mourning and comforting (Nos. 29, 31, 33) have such passages; but they are prefixed to those homilies, beginning with No. 38 (except No. 46, which is of foreign origin), which have the superscription "Midrash Harninu"—a name used to designate the homilies for Rosh Hashana and Sukkot which the old authors found in the Pesikta Rabbati.
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Verse 11, "Serve the Lord with fear and rejoice with trembling", appears in Hebrew over the entrance to a synagogue in Sibiu, Romania Psalm 2 is the second psalm of the Book of Psalms, generally known in English by its first verse, in the King James Version, "Why do the heathen rage". In Latin, it is known as "Quare fremuerunt gentes". Psalm 2 does not identify its author with a superscription. Acts in the New Testament attributes it to David.
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The commentary on Virgil () has survived in two distinct manuscript traditions.The manuscript tradition is examined by Charles E. Murgia, Prolegomena to Servius 5: the manuscripts (University of California Classical Studies 11), University of California Press, 1975. The first is a comparatively short commentary, which is attributed to Servius in the superscription in the manuscripts and by other internal evidence. A second class of manuscripts, all deriving from the 10th and 11th centuries, embed the same text in a much expanded commentary.
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Espinosa, Ruben (2011), Masculinity and Marian Efficacy in Shakespeare's England, Ashgate Publishingp. 14. The residents at English College in Valladolid, Spain owned a painting which depicted Mary being handed a scroll carrying the words "We will remain under the shade of your wings till the wickedness passes" by a group of kneeling Jesuits. The painting's superscription read Anglia dos Mariae, "England, Mary's dowry".Shell, Alison (1999), Catholicism, Controversy, and the English Literary Imagination, 1558-1660, Cambridge University Press, p. 206.
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Another interpretation of the authorship comes from the Septuagint superscription, ὲν χειρὶ ἀγγήλου αὐτοῦ, which can be read as either "by the hand of his messenger" or as "by the hand of his angel". The "angel" reading found an echo among the ancient Church Fathers and ecclesiastical writers, and even gave rise to the "strangest fancies", especially among the disciples of Origen of Alexandria.A. VAN HOONACKER, "Malachias" , The Original Catholic Encyclopedia, retrieved 12 February 2011.Prefaces to the Commentaries on the Minor Prophets.
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German-speaking Jews have a tradition of adapting the liturgical melodies of each holiday's synagogue services to the singing of Psalm 126 at the table. Whereas fifteen psalms begin with the Masoretic superscription "Shir Hama'alot" (Song of Ascents), Psalm 126 is eponymously called "Shir Hama'alot" due to its prevalent use. Psalm 126 is one of the 15 Songs of Ascents recited after the Shabbat afternoon prayer in the period between Sukkot and Shabbat HaGadol (the Shabbat prior to Passover). Verse 4 is part of Selichot.
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The painted panels on each side of the statue depict on the left, St Peter receiving the keys of the Church from Jesus, while on the right, Jesus showing his Sacred Heart to Sister Margret Mary, in the chapel where she lived and worked. The stained glass window, by Franz Mayer & Co of Munich, portrays Jesus surrounded by children and has the superscription: 'Suffer little children to come unto me' (Mark 10:14). A line below the images invites people to 'Pray for the Donors'.
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1448 BC). and once again in a superscription dating to the time of Ramesses II (Kitchen 1999 p, 104-105). Previously the Gnbtyw have been sought to the south of Ancient Egypt and associated with the Land of Punt. But this association has relied almost entirely on the similarity of trade goods and uncertain textual contexts (Saleh, 1972). An identification with the Gnbtyw people bringing aromatic goods to Egypt after Thutmose III’s campaign to Syria in the mid 15th century BC has recently been proposed (Storck, 2005).
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Minutes are traditionally superscribed to the hour and underlined, as in (both in handwriting and in typewritten documents). This is by far the prevailing form in handwritten text, but very rare in electronic communication other than official documents, owing to the difficulty of producing it in most applications. According to Polish printed publishings norm, a dot is used to separate hours and minutes when not using superscription but popularity of electronic devices caused the dot to be often replaced with a colon (less official).
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The tilde (tilde in the American Heritage dictionary or ), or ), is a grapheme with several uses. The name of the character came into English from Spanish and from Portuguese, which in turn came from the Latin titulus, meaning "title" or "superscription". The reason for the name was that it was originally written over an omitted letter or several letters as a scribal abbreviation, or "mark of suspension" and "mark of contraction",Martin, Charles Trice (1910). The record interpreter : a collection of abbreviations, Latin words and names used in English historical manuscripts and records (2nd ed.).
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This section has parallels to prior cuneiform writings. The second, chapters 10–22:16, carries the superscription "the proverbs of Solomon", which may have encouraged its inclusion in the Hebrew canon. The third unit is headed "bend your ear and hear the words of the wise": a large part of it is a recasting of a second-millennium BCE Egyptian work, the Instruction of Amenemope, and may have reached the Hebrew author(s) through an Aramaic translation. The third, 22:17–24:22, contains ‘the words of the wise’.
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Angel with the Superscription is a statue by Italian artist Gian Lorenzo Bernini. Originally commissioned by Pope Clement IX for the Ponte Sant'Angelo project, the statue was replaced with a copy and the original was moved to Sant'Andrea delle Fratte in Rome, Italy. The statue was started in 1667 and completed in 1669. So-called “Belvedere Antinous” It might seem that in this late work Bernini is not inspired by ancient works, instead the body (not the drapery) derives from Belvedere Antinoo (now Ermes): a figure studied by many other artists such as Algardi, Duquesnoy and Poussin.
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Still, Mordecai ben HillelMordekhai, Bava Batra, No. 886 mentions a R. Judah of Gornish, and Abraham ibn AkraMeharerei Nemerim, Venice, 1599 reproduces Talmudic novellae by "M. of Gornish" (Embden gives "Meïr of Gornish" in the Latin translation of the catalogue of the Oppenheim Library, No. 667). Manuscript No. 7 of the Günzburg collection bears the superscription "Tosafot of Gornish to Yebamot," and in these tosafot French and German rabbis are quoted. Manuscript No. 603 of the same collection contains also the Tosafot of Gornish and novellae by Judah Minz, and fragments of Gornish tosafot are found in manuscripts in other libraries.
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"Television", The Guardian, 26 August 1985, p. 16 Richardson's last two films were released after his death: Give My Regards to Broad Street, with Paul McCartney, and Greystoke, a retelling of the Tarzan story. In the last, Richardson played the stern old Lord Greystoke, rejuvenated in his latter days by his lost grandson, reclaimed from the wild; he was posthumously nominated for an Academy Award. The film bears the superscription, "Dedicated to Ralph Richardson 1902–1983 – In Loving Memory" Richardson's final stage role was Don Alberto in Inner Voices by Eduardo De Filippo at the National in 1983.
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The book's superscription attributes its authorship to "Zephaniah son of Cushi son of Gedaliah son of Amariah son of Hezekiah, in the days of King Josiah son of Amon of Judah" (1:1, NRSV). All that is known of Zephaniah comes from the text. The name "Cushi," Zephaniah's father, means "Cushite" or "Ethiopian," and the text of Zephaniah mentions the sin and restoration of Ethiopians., While some have concluded from this that Zephaniah was a black Jew, Ehud Ben Zvi maintains that, based on the context, "Cushi" must be understood as a personal name rather than an indicator of nationality.
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Bernini's program, one of his last large projects, called for ten angels holding instruments of the Passion: he personally only finished the two originals of the Angel with the Superscription "I.N.R.I." and the Angel with the Crown of Thorns, but these were kept by Clement IX for his own pleasure. They are now in the church of Sant'Andrea delle Fratte, also in Rome. At the end of the 19th century, due to the works for the construction of the Lungotevere, the two Roman ramps which linked the bridge with the two banks were destroyed, and in their place two arches similar to the Roman ones were built.
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It is a psalm and maschil. Charles H. Spurgeon, Psalm 89 in "Treasury of David" The superscription of the psalm claims that it was written by Ethan the Ezrahite, who, along with Heman the Ezrahite (author of Psalm 88), was a wise man from the time of, or prior to, King Solomon. 1 Kings 4:31 states that Solomon "was wiser than all other men, wiser than Ethan the Ezrahite, and Heman, Calcol, and Darda, the sons of Mahol, and his fame was in all the surrounding nations" (ESV). In 2 Samuel 7:12–17, God promises King David that there will always be a king of the Jews.
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Contemporary miniature of Ramiro of Viguera (Ranimirus rex, "king Ramiro", according to the superscription), bearing the sword and holding a sceptre, from the Codex Vigilanus Both the identity and the death of Ramiro at Torrevicente has been a matter of some controversy. Ibn al-Khatib and Ibn Hazm refer to him as "Rudmir ibn San", that is, Ramiro Sánchez. A younger son of Sancho II of Navarre did have the name Ramiro, but he appears indisputably in documents between 983 and 991 in the cartularies of San Salvador de Leyre, San Martín de Albelda, and San Juan de la Peña. He probably died in 992.
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The editors of the 1906 Jewish Encyclopedia implied that he prophesied after Haggai and Zechariah (; , ) and speculated that he delivered his prophecies about 420 BCE, after the second return of Nehemiah from Persia (Book of Nehemiah ), or possibly before his return, comparing with ( with ). In the Septuagint, or Greek Old Testament, the Prophetic Books are placed last, making the Book of Malachi the last protocanonical book before the Deuterocanonical books or The New Testament. According to the 1897 Easton's Bible Dictionary, it is possible that Malachi is not a proper name, but simply means "messenger of YHWH".Malachi at the Easton's Bible Dictionary The Greek Old Testament superscription is ἐν χειρὶ ἀγγέλου αὐτοῦ, (by the hand of his messenger).
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Amos prophesied during the reign of Jeroboam II, King of Israel, and of Uzziah of Judah, which places him in the first half of the 8th century BC. According to the book's superscription (Amos 1:1) he was from Tekoa, a town in Judah south of Jerusalem, but his prophetic mission was in the northern kingdom. He is called a "shepherd" and a "dresser of sycamore trees", but the book's literary qualities suggest a man of education rather than a poor farmer. Scholars have long recognized that Amos utilized an ancient hymn within his prophecy, verses of which are found at 4.13; 5.8–9; 8.8; 9.5–6.H.W. Wolff, Joel und Amos (Hermeneia; Philadelphia: Fortress Press, 1977), p. 215.
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A Midrash taught that the words, “You are standing this day all of you before the Lord your God,” in should have been placed at the beginning of the Book of Deuteronomy, only the Torah does not follow chronological order. The Midrash likened this to the words, “I Kohelet have been King over Israel in Jerusalem,” in , which Rabbi Samuel the son of Rabbi Isaac said ought to have been written as a superscription at the beginning of the Book of Ecclesiastes, but is written in because the Torah does not follow a chronological order.Ecclesiastes Rabbah 1:31 (6th–8th centuries), in, e.g., Maurice Simon, translator, Midrash Rabbah: Ruth/Ecclesiastes (London: Soncino Press, 1939), volume 8, page 37.
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One of the Songs of Ascents, Psalm 122 appears in Hebrew on the walls at the entrance to the City of David, Jerusalem, Israel. Song of Ascents is a title given to fifteen of the Psalms, 120–134 (119–133 in the Septuagint and the Vulgate), each starting with the superscription Shir Hama'aloth ( šîr ha- ma‘ălōṯ, meaning "Song of the Ascents"), or, in the case of Psalm 121, Shir Lama'aloth ( šîr la-ma‘ălōṯ, "a song regarding ascents"). They are also variously called Gradual Psalms, Songs of Degrees, Songs of Steps, songs for going up to worship or Pilgrim Songs. Four of them (Psalms 122, 124, 131, and 133) are linked in their ascriptions to David, and one (127) to Solomon.
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Chapter 24:23 begins a new section and source with the declaration, "these too are from the wise." The next section at chapter 25:1 has a superscription to the effect that the following proverbs were transcribed "by the men of Hezekiah", indicating at face value that they were collected in the reign of Hezekiah in the late 8th century BCE. Chapters 30 and 31 (the "words of Agur," the "words of Lemuel," and the description of the ideal woman) are a set of appendices, quite different in style and emphasis from the previous chapters. The "wisdom" genre was widespread throughout the ancient Near East, and reading Proverbs alongside the examples recovered from Egypt and Mesopotamia reveals the common ground shared by international wisdom.
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Between autumn and early spring, the city is often threatened by flood tides pushing in from the Adriatic. Six hundred years ago, Venetians protected themselves from land-based attacks by diverting all the major rivers flowing into the lagoon and thus preventing sediment from filling the area around the city. This created an ever-deeper lagoon environment. In 1604, to defray the cost of flood relief, Venice introduced what could be considered the first example of a "stamp tax". When the revenue fell short of expectations in 1608, Venice introduced paper, with the superscription "AQ" and imprinted instructions, which was to be used for "letters to officials". At first, this was to be a temporary tax, but it remained in effect until the fall of the Republic in 1797.
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The background to Jeremiah is briefly described in the superscription to the book: Jeremiah began his prophetic mission in the thirteenth year of king Josiah (about 627 BC) and finished in the eleventh year of king Zedekiah (586 BC), "when Jerusalem went into exile in the sixth month." During this period, Josiah changed the Judahite religion, Babylon destroyed Assyria, Egypt briefly imposed vassal status on Judah, Babylon defeated Egypt and made Judah a Babylonian vassal (605 BC), Judah revolted but was subjugated again by Babylon (597 BC), and Judah revolted once more. This revolt was the final one: Babylon destroyed Jerusalem and its Temple and exiled its king and many of the leading citizens in 586 BC, ending Judah's existence as an independent or quasi- independent kingdom and inaugurating the Babylonian exile.
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The Book of Malachi (or Malachias; , ') is the last book of the Neviim contained in the Tanakh, canonically the last of the Twelve Minor Prophets. In the Christian ordering, the grouping of the Prophetic Books is the last section of the Old Testament, making Malachi the last book before The New Testament. The book is commonly attributed to a prophet by the name of "Malachi," as its title has frequently been understood as a proper name, although its Hebrew meaning is simply "My Messenger " (the Septuagint reads "his messenger") and may not be the author's name at all. The name occurs in the superscription at 1:1 and in 3:1, although it is highly unlikely that the word refers to the same character in both of these references.
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Menander Rhetor (), also known as Menander of Laodicea (), was a Greek rhetorician and commentator of the 3rd or 4th century AD. Two incomplete treatises on epideictic speeches have been preserved under his name, but it is generally considered that they cannot be by the same author. Bursian attributes the first to Menander, whom he placed in the 4th century, and the second to an anonymous rhetorician of Alexandria Troas, who possibly lived in the time of Diocletian. Others, from the superscription of the Paris manuscript, assign the first to Genethlius of Petra in Palestine. In view of the general tradition of antiquity, that both treatises were the work of Menander, it is possible that the author of the second was not identical with the Menander mentioned by the Suda; since the name is of frequent occurrence in later Greek literature.
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Abraham ibn Ezra interpreted the name Hezekiah in the superscription as King Hezekiah of Judah, though that is not a claim advanced in the text of Zephaniah. As with many of the other prophets, there is no external evidence to directly associate composition of the book with a prophet by the name of Zephaniah. Some scholars, such as Kent Harold Richards and Jason DeRouchie, consider the words in Zephaniah to reflect a time early in the reign of King Josiah (640–609 BC) before his reforms of 622 BC took full effect, in which case the prophet may have been born during the reign of Manasseh (698/687–642 BC). Others agree that some portion of the book is postmonarchic, that is, dating to later than 586 BC when the Kingdom of Judah fell in the Siege of Jerusalem.
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Saint Matthew and the Angel (1661) by Rembrandt The Gospel of Matthew is anonymous: the author is not named within the text, and the superscription "according to Matthew" was added some time in the second century. The tradition that the author was the disciple Matthew begins with the early Christian bishop Papias of Hierapolis (c. AD 60–163), who is cited by the Church historian Eusebius (AD 260–340), as follows: "Matthew collected the oracles (logia: sayings of or about Jesus) in the Hebrew language (Hebraïdi dialektōi), and each one interpreted (hērmēneusen – perhaps "translated") them as best he could." On the surface, this has been taken to imply that Matthew's Gospel itself was written in Hebrew or Aramaic by the apostle Matthew and later translated into Greek, but nowhere does the author claim to have been an eyewitness to events, and Matthew's Greek "reveals none of the telltale marks of a translation".
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The latter, anxiously expecting his daughter's return, receives by the carrier a sack of potatoes, and in it a long coil of bright golden hair, accompanied by the brutal superscription—"All you will ever see of her." Scarcely a doubt remains in his mind as to the fate of poor Grace, and his fears are confirmed by the testimony of Esther Cripps, the carrier's sister, who, in a belated walk, is the witness of a ghastly deed—the burial of the uncoffined body of a young girl in a ravine called the "Gipsy's Grave." Grace herself is in the meantime safely ensconced in the depths of the Oxford forest under the care of Miss Patch, the governess, and makes such good use of her natural gifts that she enthrals the heart of Kit Sharp, the attorney's son. For him, both she and her large fortune were designed by his unscrupulous father; but an unforeseen difficulty is interposed by the traitorous conduct of Kit himself.
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Psalm 121:1b-2a, R. V. Many similar passages occur in Psalms 120-134, which also contain an unusual number of epanalepsis, or catch-words, for which Israel Davidson proposed the name Thus there is the repetition of in ; of in ; and the catch-word in .All the cases are enumerated in König, l.c. p. 302 As the employment of such repetitions is somewhat suggestive of the mounting of stairs, the superscription found at the beginning of these fifteen psalms, may have a double meaning: it may indicate not only the purpose of these songs, to be sung on the pilgrimages to the festivals at Jerusalem, but also the peculiar construction of the songs, by which the reciter is led from one step of the inner life to the next. Such graduated rhythm may be observed elsewhere; for the peasants in modern Syria accompany their national dance by a song the verses of which are connected like the links of a chain, each verse beginning with the final words of the preceding one.
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The Book of Isaiah (, ) is the first of the Latter Prophets in the Hebrew Bible and the first of the Major Prophets in the Christian Old Testament. It is identified by a superscription as the words of the 8th-century BCE prophet Isaiah ben Amoz, but there is extensive evidence that much of it was composed during the Babylonian captivity and later. After Johann Christoph Döderlein suggested in 1775 that the book contained the works of two prophets separated by more than a century, Bernhard Duhm originated the view, held as a consensus through most of the 20th century, that the book comprises three separate collections of oracles: Proto-Isaiah (chapters 1–39), containing the words of the 8th century prophet Isaiah; Deutero-Isaiah (chapters 40–55), the work of an anonymous 6th-century BCE author writing during the Exile; and Trito-Isaiah (chapters 56–66), composed after the return from Exile. While virtually no scholars today attribute the entire book, or even most of it, to one person, the book's essential unity has become a focus in more recent research.
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