In Isaiah, the first 12 chapters are a picture of the whole book. The chiastic structure of chapters 1-12 are a parallel with the whole book and show some interesting comparisons of the kings Ahaz and Hezekiah in their historical narratives.
A. Opposition to Judah, 1:1-31 B. High things cut down, 2:1 - 4:6 C. Parable of vineyard / woes, 5:1-30 D. Isaiah and Ahaz, 6:1 - 9:7 C'. "Hand stretched out" / woe, 9:8 - 10:4 B'. Woe to the Assyrian "axe", 10:5-32 A'. Restoration of Judah, 10:32 - 12:6
A. Condemnation, 1:1 - 12:6 B. Oracles to Nations, 13:1 - 26:31 C. Woes, 27:1 - 35:10 D. Historical narrative, 36:1 - 39:8 C'. Yahweh triumphs over idols, 40:1 - 48:22 B'. Servant Songs, 49:1 - 54:17 A'. Condemnation, 55:1 - 66:24
The two historical narratives are contrasted. In the first, Ahaz is being pressured by the Northern Kingdom and Aram to join their alliance against Assyria. They want to put their own king on the throne of the Southern Kingdom. Rather than trusting in God, Ahaz meets this threat by going into the temple and offering the holy vessels to Assyria as a peace offering to protect him against Israel and Aram.
Hezekiah, on the other hand, is confronted with the Assyrian army which had just blown through Israel and taken them captive. He goes into the Temple, and rather than plundering it and defiling it by taking the golden vessels, he prays for salvation. God hears his righteous prayer and Jerusalem is spared. This is the proper response to a threat: prayer and supplication before Yahweh.
Acts is divided up into 4 sections:
Ch. 1 – 5 (priestly section)
Ch. 6 – 12 (kingly section)
Ch. 13 – 20 (prophetic section)
Ch. 21 – 28 (culmination; whole Man)
Since the motif of the Priest usually deals with the rules of the new world being established, the first section has a good deal to do with the condemnation of the old world of the Jews and the transition into the new world. Only in this section are the Jews accused of crucifying Christ. “Jesus, whom you crucified.” After this, it’s no longer mentioned.
Also, the covenant name of YHVH has been superseded by the Name of Jesus. This is shown by the repeated emphasis on the “name of Jesus” and the Jews’ attempts to squash it out, e.g., their repeated command not to preach in the name. Notice that it is specific in mentioning the “name of Jesus,” not just that they are preaching Christ. The Name is important in se. When the lame man is healed, it is through the power of the Name. Notice that he is sitting in the gate of the Temple: the Temple is now powerless. It cannot heal him. Now, the Name of Jesus is the powerful factor; the Temple is obsolete. It’s been replaced.
In Acts 3-5, the phrase and action of “rising up” is very significant, as it represents the Resurrection. Several times it is used as a sort of jab at the Sadducees (“the Sadducees rose up”), because they did not affirm the Resurrection of the Body. Symbolic resurrection fills these passages.
The book of Isaiah describes the shift of Jerusalem from a centripetal view (all nations coming to Jerusalem) to a centrifugal view (Jerusalem going out to all the nations).
The 7 night visions of Zechariah correspond to the 7 days of Creation: whenever we see a 7-fold pattern in Scripture, we should always check and see how it matches the Creation pattern. Here it works because Zechariah is ushering in a new creation/world (as prophets do).
1. The deep/void 2. Altars 3. Land/Sea, food plants 4. Lampstand 5. Blessings/cursings 6. Woman set in garden 7. Sabbath rest
Most of the woes pronounced in Isaiah are because of arrogance, and its outworking in the oppression of the poor. God is going to humble the proud, and bring justice to the oppressed, the poor, and widows. Usually, the proud and arrogant and rich have built the fortunes and fame they pride so much on the backs of the poor. Therefore, they’ll be brought low. Positions will be reversed. The blood of innocents cries out to the Lord, and he hears them.