Isaiah 44 exhibits a recursive structure wherein mirrored sections of the text facilitate comparison and cooperate to portray idol-makers as a perversion of YHWH, the creator, as he is presented in Genesis 1-2. Isaiah 44.1-8 and 44.21-28 form the frame of this chapter and contain numerous grammatical, linguistic, and structural similarities which invite readers to set these texts in conversation with one another. When these texts are compared, readers behold the incomparability of YHWH as both creator and redeemer of Israel who alone can foretell (“Let [the idols] declare what is to come!” Isa 44.7) with specificity (“who says of Cyrus, ‘He is my shepherd,’” Isa 44.28) thereby setting him in contrast with idols. The center unit, 44.9-20, likewise exhibits recursivity wherein the grammatical, thematic, and lexical congruencies of the frame (9-11 and 18-20) demonstrate the author’s intention that readers set these texts in conversation. At the middle of the center unit (12-17), the prophet explains the idol-making process in painstaking detail, yet he does so in reverse order with highly allusive language to the Genesis creation account. This allusion and inverted order furthers the prophet’s critique of idol-makers as they are portrayed as the antithesis (or perversion) of YHWH as creator. As YHWH created (יצר) man in His own image and placed him in a cosmic temple to dwell, the idol maker created a man in his own image (כְּתַבְנִית אִיש) and placed him in a house to dwell. While YHWH created the world by his spoken word, the idol-maker has created by the sweat of his brow. YHWH created the world from nothingness (תֹּהוּ), yet the idol makers have regressed into nothingness (תֹּהוּ) because of their creative efforts. While a few scholars have briefly suggested that the idol making process here is backwards (cf. Shalom Paul), it is necessary for the data to be analyzed and proven to be an inversion while also being considered in light of the recursivity of both the central unit (9-20) and the frame (1-8, 21-28). Additionally, some scholars have proposed a chiastic structure for v. 9-20 (cf. Goldingay) but chiasmus proves to be too rigid of a framework for the unit. Rather, examining 44.9-20 and its framing units (1-8, 21-28) as wholes in light of their recursive movement yields a more beneficial structure which facilitates comparison of the text at both the line level and unit level. This paper will contain 2 major sections. First, the recursive structure of chapter 44 and its units will be compared (44:1-8 [1-5, 6-8], 44:9-20 [9-11, 12-17, 18-20], 44. 21-28 [21-23, 24-28] with their counterparts. Lastly, the inversion of the central idol polemic (9-20) will be analyzed and considered in light of the greater argument of the chapter’s framing units (v. 1-8 and 21-28). Ultimately, this paper will demonstrate how Isaiah’s recursive style (when properly identified) sets seemingly unrelated texts in conversation with one another, which readers are intended to identify and enjoy.