In a 1988 VT article, Craig Evans summarizes and assesses the work of WH Brownlee on the parallel structure of Isaiah. The book consists of two volumes, chs. 1-33 and 34-66, and the overall parallels are as follows:
“In vol. 1 (1) chs. i-v (ruin and restoration of Judah) parallel chs. xxxiv-xxxv (paradise lost and regained) of vol. 2. (2) Chs. vi-viii (biography of Isaiah ad Ahaz) parallel chs. xxxvi-xl (biography of Isaiah and Hezekiah). (3) Chs. ix-xii (agents of divine blessing and judgement) parallel chs. xli-xlv (agents of deliverance and judgement). (4) The anti-foreign oracles of ch. xiii-xxiii parallel the anti-Babylonian oracles of chs. xlvi-xlviii. (5) Chs. xxiv-xxvii (judgement and deliverance of God’s people) parallel chs. xlix-lv (redemption through the Lord’s servant and the glorification of Israel). (6) Chs. xxviii-xxxi (ethical sermons indicating Israel and Judah) parallel chs. lvi-lix (ethical sermons clarifying the conditions for Israel’s redemption). Finally, (7) chs. xxxii-xxxiii (restoration of Judah and the Davidic kingdom) parallel chs. lx-lxvi (paradise regained).”
Brownlee sees the first five chapters running through several cycles of ruin and restoration:
“Brownlee believes that vol. 1 (chs. i-v) consists of four cycles of ruin/restoration: (1) First Cycle: (a) Ruin (i 1-24), (b) Restoration (i 25-6); (2) Second Cycle: (a) Restoration (i 27), (b) Ruin (i 28-31); (3) Third Cycle: (a) Exaltation (ii 1-4), (b) Debasement (ii 5-iv 1); Fourth Cycle: (a) The Glorious Branch (iv 2-6), (b) The Disappointing Vineyard (v 1-30).”
And the remainder of the opening section of Isaiah (chs. 1-12) nearly parallels the narratives of Hezekiah and the immediately following prophecies of return from exile. Regarding the parallels of the sections listed under (2) above: “we shall compare chs vii-viii with xxxvi-xxxix. In both sections the prophet confronts a king of Judah (vii 3-17, xxxvii 5-7, 35, xxxviii 1-8, xxxix 3-8). There is, of course, a major difference in that Hezekiah, unlike his father Ahaz, is depicted as having faith in God and as responding properly to Isaiah’s word. Whereas the prophetic oracles in vol. 1 are essentially negative (esp viii 14), the oracles of vol 2 are essentially positive (xxxvii 6-7, xxxviii 5-8). Oracles in both volumes are concerned with Assyria (vii 17-20, viii 5-8, xxxvii 6-7, 21-35), with signs qwt ) given to kings Ahaz (vii 11, 14, viii 18) and Hezekiah (xxxvii 30, xxxviii 7, 22) Both kings are given messages by ‘the conduit of the upper pool on the highway to the fuller’s field’ (vii 3, xxxvi 2). The Assyrian invasion (xxxvi 1-2) fulfills Isaiah’s prophecy of the coming Assyrian ‘flood’ (viii 6-8).”
And, like other commentators, Brownlee suggests that the call to proclaim comfort parallels Isaiah’s original call in ch. 6: “In his vision, Isaiah alone sees ( vi 1, 5) the Lord ( yhwh , vi 5) and his glory ( kbwd , vi 3), but in xl 5 all people will see ( rda ) the glory ( kbwd ) of the Lord ( yhwh ). The questions of the prophets might also be compared (vi 11, xl 6). In his vision, the prophet is commanded to speak the word of obduracy to the people (vi 9-10) so that they should not hear ( sm’ ), see ( r’h ), know ( ydc ), or understand ( byn ); but in contrast the oraccles of chapter xl are spoken so that they should hear, see, know, and understand ( smc , vv. 21, 28; ph , vv. 5, 26; yd’ , vv. 21, 28; byn , v. 21).”
He goes on: “Major parallels in these sections involve the depiction of the ideal king (ix 1-7 [Hebr. viii 23-ix 1-6], xi 1-10, xli 1-xliii 13) and the sec ond Exodus (xi 11-16, xli 17-20, xlii 15-16, xliii 14-xliv 5). With reference to the ideal king there are a few specific parallels with the Servant that might be mentioned. The ideal king and the Servant will be a light qwr ) to the Gentiles ( gwym ) (ix 1-2 [viii 23-ix 1], xlii 6; cf. v. 16), the ones who will remove darkness (hsk, ix 2 [ix 1], xlii 7). The ideal king is the wise counsellor ( ywcs , ix 6 [ix 5]), a virtue that is lacking according to Second Isaiah (xli 28 [the word occurs nowhere else in Second or Third Isaiah], cf. xi 2, xliv 26), who, like the Servant, will establish judgement ( mspt , ix 7 [ix 6], xlii 1,3, 4) and righteousness ( sdq , xi 4, 5, xlii 6, 21 [ sdyq , xli 26], cf. xli 2, 10, xlv 8, 13). Upon him rests the Spirit ( rwh , xi 2, xlii 1; cf. lxi 1) of the Lord. Because of him people will know ( ydc ) the Lord (xi 9, xlv 6 [in reference to Cyrus]). With reference to the theme of the second Exodus35 the prophet declares that the Lord will “wave his hand over the river” (i.e., the Euphrates) and will dry it up (xi 15-16, xliv 27), making a highway ( mslh , xi 16; drk, xliii 16, 19) for his people ( cm , xi 11, 12, 16, xliii 20-21) Israel ( ys’rl , xi 16, xliii 14-15). On this highway the Lord will make his people tread (hiphil of drk , xi 15, xlii 16 [only one other occurrence in Isaiah]), From the ends of the earth the Lord will gather his people (xi 11, xli 9, xliii 5) In the oracle concerning Assyria (x 1-19) there are various features that find expression in vol. 2. The afflicted will receive God’s attention ( cny , x 2, xli 17). These afflicted have been plundered ( bzz , x 2, 6, xlii 22, 24) and have become prey ( bz , x 6, xlii 22). By God’s wisdom ( hkmh , x 13) Israel’s enemies will be defeated and their diviners and wise men ( hkmym , xliv 25) will be made foolish. The people who feel forsaken ( czb , x 14) will not be forsaken ( qzb , xli 17). Assyria is God’s rod sent to punish Israel (x 5, xlii 24). The arrogant Assyrians boast of having kings for their princes, a boast similar to the description of Cyrus’ power ( mlkym , x 8, xlv 1).”
The imagery of the earlier sections returns in the later: Yahweh has burned the land (9:13, 19; 10:16, 23; 44:6; 45:12-13) and they are completely consumed (9:11, 17, 19; 44:16, 19). Chapters 1-12 end with a song of salvation that is like a new Song of Moses, and 45:17 proclaims the “everlasting salvation” of God.