With a couple of slight modifications, I find Eddy Lanz’s structural analysis of Isaiah 1:1-2:2 ( http://www.lanz.li/engot/isaengstructure.pdf ) compelling:
A. Vision of Isaiah re Judah and Jerusalem, 1:1
B. People rebel against and forsake Yahweh; therefore, they are beaten up, 1:2-6
C. Zion is left as a hut in a field, 1:7-9
D. Judah’s worship is corrupted by injustice, 1:10-17
E. Come let us reason, 1:18-20
D’. Faithful city a harlot, with no rights for the orphan and widow, 2:21-26
C’. Zion redeemed, 1:27
B’. Rebels and those who forsake Yahweh will be crushed, 1:28-31
A’. Word of Yahweh re Judah and Jerusalem, 1:2-4
In more detail, the sections fall out as follows.
A and A’: Introductory notices, which identify Judah and Jerusalem as the audience for Isaiah’s prophecies. In the opening chapters, Judah and Jerusalem are mentioned only in 1:1 and 2:1. The word “Jerusalem” is also used in 2:3. The vision of restored Jerusalem brings the section to a neat climax, and makes the first two chapters something like a microcosm of the whole book. This is one place where I modified Lanz’s outline. He ends A’ at 2:2a, but it seems to me that we shouldn’t detach the heading from the substance of the prophecy of the last days. 2:1-4 seems to be a hinge section, concluding the opening section and beginning the next.
B and B’: Here again is a slight modification of Lanz’s outline. I have stopped the B section at 1:6 rather than 1:7. That means I don’t have the B/B’ link between “burned with fire” (1:7) and “they shall burn together” (1:31). It also means I lose the “estranged” (1:4)/“strangers” (1:7) link. Still, it seems to me that 1:7-9 hang together as a single vision; the burning of cities in v. 7 is already anticipating the Sodom/Gomorrah comparison. So, B is 1:2-6.
B is knit to B’ with a number of verbal repetitions: “Transgress/revolt” (1:2, 28); “sinful/sinners” (1:4, 28); “forsake” (1:4, 28). There are conceptual parallels as well. Judah does not know where to turn for sustenance from her master – can’t find the Master’s crib; B’ tells us why – it’s because they are looking for sustenance under the oaks and in the gardens of false worship.
C and C’: These are the only sections in Isaiah 1-2:4 that use the word “Zion.” They contrast with one another. In C, Zion has been isolated and the land around her desolated; in 1:27, Zion is being restored in righteousness.
D and D’: Both sections are addressed to or include addresses to rulers (1:10, 23). Both warn about the abuse of widows and fatherless (1:17, 23). The parallel between the sections might throw some light on the “silver/dross” and “diluted drink” images of 1:22: Since there are paralleled with Yahweh’s complaints about Israel’s worship, perhaps the silver that is becoming dross is related to the temple’s treasures, and the drink that is diluted is the drink of Israel’s feasts.
D’ has a chiastic structure itself:
a. Faithful city a harlot; no longer just and righteous, 1:21
b. Silver become dross, 1:22
c. Rulers are rebels, 1:23
c’. Yahweh turns hand against enemies (i.e., wicked rulers), 1:24-25a
b’. Yahweh will smelt away dross and restore judges, 1:25-26a
a’. Yahweh will restore the city as city of righteousness and faithful city, 1:26b
E: The central section of the passage is Yahweh’s invitation to return and be restored to Him. He offers food to the oxen and donkeys who don’t know where to find it. The E section has a neat internal structure as well:
a. Yahweh speaks, 1:18a
b. Forgiveness, 1:18b
1. sin scarlet
2. snow
1’. sins red/crimson
2’. wool
b’. Food for repentant, 1:19-20a
1. consent and obey
2. eat best
1’. refuse
2’. eaten by sword
a’. Yahweh speaks, 1:20b