Historical Backdrop of Yeshayahu 40/2

Historical Backdrop of Yeshayahu 40

Exegetical Approaches

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Era of Yeshayahu

Yeshayhau was comforting his contemporaries regarding current events.

Return from Babylonian Exile

Yeshayahu's prophecy revolves around the return of the nation who had been exiled to Babylonia.

Sources:R. Yosef KaraYeshayahu 40About R. Yosef Kara, Ibn EzraYeshayahu 40:1, 3, 11, 25, 27, 31About R. Avraham ibn Ezra, ShadalYeshayahu 40:1-3, 10-12, 16, 18, 27About R. Shemuel David Luzzatto

Why speak about the return from Babylonia now? This position must explain why Yeshayahu would be prophesying about an event that would have been meaningless to his generation. These sources offer several approaches:

• Reaction to prophecy of exile – The chapter immediately before this prophecy closes with Yeshayahu's prediction that Chizkiyahu's descendants were to be exiled to Babylonia. R"Y Kara maintains that upon hearing the news, Chizkiyahu should have prayed for mercy.  When he did not, Hashem decided to comfort the nation instead. As such, the prophecy is meant to console not only the generation in exile, but also Yeshayahu's own generation who were otherwise left with an open-ended prediction of doom.¹
• Relayed only later – According to Shadal, though Yeshayahu received this prophecy, he did not share it with his own generation, but rather wrote it down to be relayed in the future, when relevant.²
• Received and relayed only later – Ibn Ezra cryptically implies that this prophecy (and those of the rest of the book) were actually not recorded by Yeshayahu at all, but by another, later prophet who lived in the time of the exile.³ As such, the Book of Yeshayahu includes both the prophecies of Yeshayahu himself and those of an anonymous prophet. Ibn Ezra compares this to Sefer Shemuel, which was also composed by multiple prophets: Shemuel, Gad and Natan.⁴

Relationship to other prophecies of consolation

"כִּי מָלְאָה צְבָאָהּ כִּי נִרְצָה עֲוֺנָהּ" – Ibn Ezra and Shadal explains that "צבא" refers to a set amount of time or work.  The prophet tells the nation that the seventy years of Babylonian exile which were foretold by Yirmeyahu⁵ have come to their end.  The people have paid their due in punishment (נִרְצָה עֲוֺנָהּ) and now it is time to return.

"פַּנּוּ דֶּרֶךְ י"י... כׇּל גֶּיא יִנָּשֵׂא" – According to these sources, these verses refer to the return of the Babylonian exiles. The prophet declares that the nations should clear a way for Hashem to lead the people back home.⁶ Shadal explains that the descriptions of valleys rising and mountains falling are not a depiction of supernatural events,⁷ but merely a metaphoric means of indicating that nothing will stand in the way of Hashem's ingathering of the exiles.⁸

"כׇּל הַבָּשָׂר חָצִיר... וּדְבַר־אֱלֹהֵ֖ינוּ יָק֥וּם לְעוֹלָֽם" – The prophet contrasts humans, who eventually wither like grass, and whose promises of help are unreliable,⁹ with Hashem whose word stands forever. Though the people feel as if it their stint in Babylonia is never-ending, the prophet reminds them that Hashem (unlike humans) will fulfill His promise, and after 70 years, Bavel will fall and the nation will return from exile.

"כְּרֹעֶה עֶדְרוֹ יִרְעֶה בִּזְרֹעוֹ יְקַבֵּץ טְלָאִים" – This description of Hashem as a shepherd gathering his flock is an apt metaphor for Hashem's loving return of the exiles.

Descriptions of Hashem's abilities – Verse 12-17 depict Hashem as Creator, whose power is so great that other nations are like dust in comparison.  His glory is such that all the trees and animals would not suffice to sacrifice to Him appropriately. Through these images, the prophet demonstrates to the despairing nation that, given Hashem's abilities, redemption of the people and the destruction of Bavel is not beyond Him

Mockery of idols – These sources do not agree on the message which the prophet intended to relay through his mockery of idolatry in verses 18-21:

• Encouragement – Shadal maintains that these verses also serves to encourage the people that redemption is near. Hashem rhetorically asks the people, "do you think I am like one of the foreign idols, without any abilities to save?"
• Critique – R"Y Kara, instead views these verses as a subtle critique of the people who still worship idolatry. Hashem asks why they bow down to hand-made forms when they should know better.  Do they not recognize that it is Hashem who made the world, while the idols are but the work of craftsmen?

"לָמָּה תֹאמַר יַעֲקֹב וּתְדַבֵּר יִשְׂרָאֵל נִסְתְּרָה דַרְכִּי מֵי"י" – Shadal explains that after highlighting Hashem's powers, the prophet turns to gently chastise the people for their lack of faith in the salvation, and for questioning His providence.  Hashem, however, simultaneously encourages the people that their doubts are unfounded. R"Y Kara explains each of the prophet's subsequent statements to refer to the events surrounding the return from Bavel specifically:

• נֹתֵן לַיָּעֵף כֹּחַ וּלְאֵין אוֹנִים עׇצְמָה יַרְבֶּה – This refers to Hashem empowering Koresh and Daryavesh, who had been weak kings, but will now be able to defeat Bavel.
• בַחוּרִים כָּשׁוֹל יִכָּשֵׁלוּ – The youth are the mighty of Bavel who are about to fall.
• וְקוֹיֵ י"י יַחֲלִיפוּ כֹחַ יַעֲלוּ אֵבֶר כַּנְּשָׁרִים – Those who trust in Hashem will be given the "wings" to flee from Bavel.

Future Redemption

Yeshayahu's prophecy speaks of the future redemption.  He tells the people not to despair for Hashem will ultimately redeem the nation and return those in exile to Tzion.

Sources:RadakYeshayahu 40About R. David Kimchi, RidYeshayahu 40About R. Yeshayah of Trani, Abarbanel, MalbimYeshayahu Beur HaInyan 40About R. Meir Leibush Weiser

Why speak about Messianic times now? The commentaries do not address the question, but could suggest that after devoting the first section of His book to the salvation from the Assyrian threat, Yeshayahu devoted the second half to the ultimate salvation in the future.  These prophecies might have been meant only for future generations, or perhaps news of Messianic times was of interest to all generations.

"כִּי מָלְאָה צְבָאָהּ כִּי נִרְצָה עֲוֺנָהּ"

• According to Radak and Rid, Yeshayahu is comforting the nation who has been in exile for so many centuries, telling them that finally their time is up ("מָלְאָה צְבָאָהּ"), and their punishment is complete.
• Abarbanel and Malbim, instead, read the two phrases as alternative scenarios: the prophet shares that the final redemption will come either when its set time is complete ("מָלְאָה צְבָאָהּ"), or earlier, when the nation's sins are atoned for through repentance ("נִרְצָה עֲוֺנָהּ") . As such, according to them, the prophecy is not only one of consolation, but also a warning that repentance is necessary to hasten the redemption.

"כִּי לָקְחָה מִיַּד י"י כִּפְלַיִם בְּכׇל חַטֹּאתֶיהָ" – Radak explain that the prophet is saying that the nation received "double" their punishment,¹⁰ having suffered through two exiles - that of Bavel and that of Rome.

"פַּנּוּ דֶּרֶךְ י"י" – These sources disagree regarding the goal of the prophet's description of the "paving a way" for Hashem:

• Consolation – Most these sources read this as a festive announcement of the redemption.  The voice calls to "pave a way"  for Hashem who is soon to return those in exile.
• Warning –  Abarbanel, instead, suggests that the prophet is warning the nation that redemption will come quickly only if they pave the way by removing all obstacles to salvation (their sins), and making the crooked straight.¹¹

"כׇּל גֶּיא יִנָּשֵׂא": miracle or metaphor? These sources divide on this question:

• Miracle – Malbim reads these words literally, claiming that the future ingathering of exiles will be accomplished through supernatural means, as the valleys miraculously rise and the hills shrink.¹² The final redemption will match the initial return from Egypt, which was similarly marked by miracles.
• Metaphor – Radak,in contrast, reads the verses metaphorically to refer to the ease of the return.

"כׇּל הַבָּשָׂר חָצִיר... וּדְבַר־אֱלֹהֵ֖ינוּ יָק֥וּם לְעוֹלָֽם" – These sources disagree about the identity of the "withered flesh," and, thus, about the message being relayed through the image:

• Israel's enemies – According to Radak and the Rid, the image "כׇּל הַבָּשָׂר חָצִיר" relates to the fate of Israel's enemies¹³ who will whither and die at the hand of Hashem.¹⁴  When this happens the people will realize that Hashem's words to his prophets have been fulfilled.
• Israel in exile – Abarbanel and Malbim, in contrast, assert that the "withered people" are the Nation of Israel.  The "caller" who is supposed to console the people asks Hashem, "But what shall I call out; so many generations have already withered and died in the long years of exile.  How can they be consoled now?"  He is answered that Hashem will ultimately fulfill his promise. Even if sin has caused a delay, when the time of redemption is at hand, the nation will be saved regardless.

Multiple voices – Malbim maintains that the different voices which "call" to the nation (verses 3 and 6) represent various attempts to console the nation. Since the nation continued to sin after the first cry, redemption did not come and the voice quieted, necessitating a second call.

Descriptions of Hashem's abilities – According to Radak verses 12-26 are aimed at the foreign nations who doubt that Hashem can free Israel from their bondage. The prophet points to Hashem's prowess, notes that the nations are nothing to Him, and tells them that they should not compare the omnipotent Hashem to their futile  gods.

"לָמָּה תֹאמַר יַעֲקֹב... מֵאֱלֹהַי מִשְׁפָּטִי יַעֲבוֹר." – In verse 27, the prophet turns back to Israel, who, due to the many centuries of exile, similarly question redemption.  They, however, doubt not Hashem's abilities but whether He sees their suffering and plans on meting out justice to their enemies.

"אֵין חֵקֶר לִתְבוּנָתוֹ" – The prophet tells the people that though they cannot see the justice in the long exile, and question why Hashem lets them suffer, Hashem must have his reasons, even if they might be incomprehensible to man.

¹ Cf. Ibn Ezra who also notes that the two chapters are juxtaposed since one predicts the exile and the other the return.  However, he does not agree that the prophecy was meant to comfort Yeshayahu's own generation as well. See his alternative explanation below.

² Shadal, however, does not explain why Hashem would prefer that Yeshayahu record and store the message, when Hashem could have simply relayed it to a later prophet. Since much of the prophecy focuses on reassuring the people that Hashem keeps His word, perhaps knowing that the prophecy was predicted over a century and a half before its fulfillment served to increase the people's faith in Hashem.

³ Many modern scholars have similarly posited that Sefer Yeshayahu was composed by two (or more) prophets.  They point to the mentions of Koresh by name (Yeshayahu 44:28 and 45:1), the references to the fall of Bavel (Yeshayhau 43:14, 48:20), and description of a destroyed Temple (Yeshayahu 64:10) as evidence that the author of chapters 40-66 must have been living in the time of the Babylonian exile. They further note linguistic differences between the two halves of the book.
The fact that a prophet might foresee events that will occur in the distant future is not an issue for believers in prophecy, however, and was likely not what prompted Ibn Ezra to his conclusions. For a discussion of the textual and conceptual motivations which might have influenced him, see U. Simon, "Ibn Ezra Between Medievalism and Modernism: the Case of Isaiah XL-LXVI ", Supplements to Vetus Testamentum 36 (1983): 257-271. See also Shadal's extensive rejection of the scholarly position in Kerem Chemed 7 (1843):  225-242.  For a full discussion of the issue, see Authorship of Sefer Yeshayahu.

⁴ One might argue that the parallel is not exact, as all three prophets of Sefer Shemuel were contemporaries and are mentioned in the book, while Ibn Ezra is positing an anonymous prophet unknown from elsewhere who lived much later than Yeshayahu.

⁵ See Yirmeyahu 25:11-12.

⁶ Ibn Ezra explains that the path is called "דֶּרֶךְ י"י" because it leads back to the Mountain of Hashem.

⁷ Since there is no evidence that the return from Babylonia was accompanied by miraculous events, this position cannot read the verse  literally. [It is possible, however, that, regardless, these sources might have read the verse metaphorically.]

⁸ R"Y Kara, following Targum Yonatan, also reads the line as a metaphor, but for the rising up of the lowly (Israel), and the fall of the mighty (the other nations).

⁹ See Shadal who explains the phrase "וְכׇל חַסְדּוֹ כְּצִיץ הַשָּׂדֶה" to refer to the acts of kindness that people attempt to do for others, but don't always succeed, or last.

¹⁰ For alternative explanations of the verse and a discussion of whether Hashem ever punishes more than deserved, see Manifold Punishment.

¹¹ This fits with his reading of verse 1 above, tat the timing of the redemption is in the hands of the people.

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¹³ Radak maintains that they speak specifically of those who will side with "Gog and Magog" in the battle at the End of Days.

¹⁴ Radak explains the phrase "כׇל חַסְדּוֹ כְּצִיץ הַשָּׂדֶה" to mean that even those who have done acts of kindness will find that these do not save them for their sins against Israel are so many.