Ahaz's sacrifice of his son (which indeed rests on a somewhat late authority) was apparently an isolated act of despair, since human sacrifices are not among the corruptions of the popular religion spoken of by Isaiah and Micah.
Discussing the thrice holy in Isaiah vi.
And if we cannot without much hesitation admit that Isaiah was really the first preacher of a personal Messiah whose record has come down to us, yet his editors certainly had good reason for thinking him capable of such a lofty height of prophecy.
To Book of Isaiah (1895), which also point forward, like Stade's Geschichte in Germany, to a bolder criticism of Isaiah.
The Ascension of Isaiah supply much information on this subject.
When in 734-733 B.C. Ahaz, king of Judah, alarmed at the preparations made against him by the Syro-Ephraimitish alliance, was inclined to seek aid from Tiglath-pileser of Assyria, the prophet Isaiah endeavoured to allay his fear by telling him that the danger would pass away, and as a sign from Yahweh that this should be so, any young woman who should within the year bear a son, might call his name Immanuel in token of the divine protection accorded to Judah.
It was also known as the Vision of Isaiah and finally as the Testament of Hezekiah (see Charles, The Ascension of Isaiah, pp. xii.-xv.).
Indeed, as Marti points out (p. 259) the triple division of the book of Micah (i.-iii.; iv., v.; vi., vii.) corresponds with that of the book of Isaiah (i.-xxxix.; xl.-lv.; lvi.-lxvi.) in the character of the three divisions (judgment; coming restoration; prayer for help in adversity) respectively, and in the fact that the first alone gives us pre-exilic writing in the actual words of the prophet to whom the whole book is ascribed.
On apocalyptic generally the introductions to Charles's Book of Enoch, Apocalypse of Baruch, Ascension of Isaiah and Book of Jubilees, should be carefully noted.
And xiv.), and Judah in the time of Isaiah turned a deaf ear (Isa.