Difference between revisions of "Prophecy to Achaz – Calamity or Consolation/2"
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<point><b>"Butter and honey"</b> – This approach could read the two appearances of the image in one of two ways:<br/> | <point><b>"Butter and honey"</b> – This approach could read the two appearances of the image in one of two ways:<br/> | ||
<ul> | <ul> | ||
− | <li>In both verses 15 and 22, the eating of "butter and honey" is a metaphor for | + | <li>In both verses 15 and 22, the eating of "butter and honey" is a metaphor for blessings which will benefit Yehuda.  Yeshayahu declares that after Aram and Israel are defeated, the cattle of the Judeans will give forth so much milk that butter will be made from the leftovers.<fn>The fact that the verse describes those who eat from the milk as "כׇּל הַנּוֹתָר בְּקֶרֶב הָאָרֶץ" is somewhat difficult for this approach, since there is no reason to describe the Judeans as "a remnant" if the entire prophecy is one of consolation and reassurance that they are not to be attacked by Aram and Israel.</fn>  This positive understanding of the image might be supported by its similarity to the phrase "אֶרֶץ זָבַת חָלָב וּדְבָשׁ", a description which consistently has a positive connotation in Tanakh.</li> |
− | <li>Alternatively, while the image in verse 15 is | + | <li>Alternatively, while the image in verse 15 is a sign of blessing, in verse 22 the excessive butter is really a sign of the desolation in Aram and Israel. Yeshayahu tells Achaz that due to the Assyrian invasion, all agricultural produce in his enemies' countries will be ruined, so that the refugees from war will have only milk to consume. According to this reading, everything in verses 18-25 refers to the destruction which will take place in Aram and Israel.<fn>Thus, the "land" spoken of in verse 22 is identical with that mentioned in verse 24. [According to the first possibility brought, in contrast, one verse speaks of the land of Yehuda and one of the lands of Aram and Israel.]</fn> The prophet might intentionally uses the same image in contrasting ways because the desolation brought to Yehuda's enemies is what will allow Achaz' own land to thrive. </li> |
</ul></point> | </ul></point> | ||
<point><b>"לַשָּׁמִיר וְלַשַּׁיִת יִהְיֶה"</b> – The description of desolation in verses 23-25 relates to the lands of Aram and Israel.  After they are subdued by Assyria, the land will be barren and overgrown.</point> | <point><b>"לַשָּׁמִיר וְלַשַּׁיִת יִהְיֶה"</b> – The description of desolation in verses 23-25 relates to the lands of Aram and Israel.  After they are subdued by Assyria, the land will be barren and overgrown.</point> |
Version as of 00:59, 3 September 2018
Prophecy of Calamity or Consolation?
Exegetical Approaches
Consolation
Yeshayahu's words constitute a prophecy of consolation and encouragement. This approach subdivides regarding the event about which Achaz is being comforted:
The Aramean-Israelite Threat
All of Yeshayahu's words relate to the threat posed by the Aramean-Israelite alliance. Yeshayahu tells Achaz that he need not worry since both countries are soon to be destroyed by Assyria.
- In both verses 15 and 22, the eating of "butter and honey" is a metaphor for blessings which will benefit Yehuda. Yeshayahu declares that after Aram and Israel are defeated, the cattle of the Judeans will give forth so much milk that butter will be made from the leftovers.9 This positive understanding of the image might be supported by its similarity to the phrase "אֶרֶץ זָבַת חָלָב וּדְבָשׁ", a description which consistently has a positive connotation in Tanakh.
- Alternatively, while the image in verse 15 is a sign of blessing, in verse 22 the excessive butter is really a sign of the desolation in Aram and Israel. Yeshayahu tells Achaz that due to the Assyrian invasion, all agricultural produce in his enemies' countries will be ruined, so that the refugees from war will have only milk to consume. According to this reading, everything in verses 18-25 refers to the destruction which will take place in Aram and Israel.10 The prophet might intentionally uses the same image in contrasting ways because the desolation brought to Yehuda's enemies is what will allow Achaz' own land to thrive.
Both the Aramean-Israelite and the Assyrian Threat
Yeshayahu tells Achaz that he has nothing to fear from Aram and Israel, since Assyria is soon to ravage both countries. Though Assyria will invade Yehuda as well, Yehuda will survive and Sancheriv's army will be defeated.
Rebuke
Yeshayahu's words constitute a rebuke to Achaz for not trusting in Hashem's promise that He will aid Yehuda. As punishment for seeking human assistance, Achaz is told that Assyria will smite not only Aram and Israel, but Yehuda as well.
- Tiglat Pilesser's invasion – According to Shadal, Yeshayahu is speaking of Tiglat Pilesser himself, who attacked Yehuda as Divrei HaYamim shares, "וַיָּבֹא עָלָיו תִּלְּגַת פִּלְנְאֶסֶר מֶלֶךְ אַשּׁוּר וַיָּצַר לוֹ וְלֹא חֲזָקוֹ".
- Sancheriv's campaign – R"E of Beaugency, in contrast, assumes that Yeshayahu is referring to Sancheriv's campaign against Yehuda in the time of Chizkiyahu.
- In Divrei HaYamim II 16, when Asa seeks Aram's help against Basha, he is rebuked by the prophet Chanani, "בְּהִשָּׁעֶנְךָ עַל מֶלֶךְ אֲרָם וְלֹא נִשְׁעַנְתָּ עַל י"י אֱלֹהֶיךָ עַל כֵּן נִמְלַט חֵיל מֶלֶךְ אֲרָם מִיָּדֶךָ".
- Chizkiyahu's showing of his treasures to Merodakh Baladan of Bavel has been understood as an attempt to join an alliance against Assyria.12 Yeshayahu reacts in anger, warning Chizkiyahu, "הִנֵּה יָמִים בָּאִים וְנִשָּׂא כׇּל אֲשֶׁר בְּבֵיתֶךָ וַאֲשֶׁר אָצְרוּ אֲבֹתֶיךָ עַד הַיּוֹם הַזֶּה בָּבֶלָה". 13