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 blessings which will benefit Yehuda.  Yeshayahu declares that after Aram and Israel are defeated, the cattle of the Judeans | + | <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<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> will give forth so much milk that butter will be made from the leftovers. 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 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> | <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. This would fit with Yeshayahu's earlier promise to Achaz in verse 15: "כִּי בְּטֶרֶם יֵדַע הַנַּעַר מָאֹס בָּרָע וּבָחֹר בַּטּוֹב תֵּעָזֵב הָאֲדָמָה אֲשֶׁר אַתָּה קָץ מִפְּנֵי שְׁנֵי מְלָכֶיהָ".<fn>According to this reading " תֵּעָזֵב הָאֲדָמָה אֲשֶׁר אַתָּה קָץ מִפְּנֵי שְׁנֵי מְלָכֶיהָ" means that the lands of the kings who are distressing Achaz will be barren, and not that the two kings will leave the land of Yehuda.</fn></point> |
</opinion> | </opinion> | ||
<opinion name="Syro-Ephraimite & Assyrian Threat"> | <opinion name="Syro-Ephraimite & Assyrian Threat"> | ||
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<point><b>"יָבִיא י"י עָלֶיךָ... אֵת מֶלֶךְ אַשּׁוּר"</b> – According to these sources, the words "יָבִיא י"י <b>עָלֶיךָ</b>" imply that Assyria will attack Yehuda itself. After telling Achaz about the fall of Aram and Israel, Yeshayahu warns Achaz that the very kingdom which he hoped would help him, will eventually turn on him and devastate his country. These sources differ regarding the specific event to which Yeshayahu refers:<br/> | <point><b>"יָבִיא י"י עָלֶיךָ... אֵת מֶלֶךְ אַשּׁוּר"</b> – According to these sources, the words "יָבִיא י"י <b>עָלֶיךָ</b>" imply that Assyria will attack Yehuda itself. After telling Achaz about the fall of Aram and Israel, Yeshayahu warns Achaz that the very kingdom which he hoped would help him, will eventually turn on him and devastate his country. These sources differ regarding the specific event to which Yeshayahu refers:<br/> | ||
<ul> | <ul> | ||
− | <li><b>Tiglat Pilesser's invasion</b> – According to Shadal, Yeshayahu is speaking of Tiglat Pilesser himself, who attacked Yehuda as <a href="DivreiHaYamimII28-1-22" data-aht="source">Divrei HaYamim</a> shares, "וַיָּבֹא עָלָיו תִּלְּגַת פִּלְנְאֶסֶר מֶלֶךְ אַשּׁוּר וַיָּצַר לוֹ וְלֹא חֲזָקוֹ".‎</li> | + | <li><b>Tiglat Pilesser's invasion</b> – According to Shadal, Yeshayahu is speaking of Tiglat Pilesser himself, who attacked not only Aram and Israel but Yehuda as well. As <a href="DivreiHaYamimII28-1-22" data-aht="source">Divrei HaYamim</a> shares, "וַיָּבֹא עָלָיו תִּלְּגַת פִּלְנְאֶסֶר מֶלֶךְ אַשּׁוּר וַיָּצַר לוֹ וְלֹא חֲזָקוֹ".‎</li> |
− | <li><b>Sancheriv's campaign </b>– R"E of Beaugency, in contrast, assumes that Yeshayahu is referring to Sancheriv's campaign against Yehuda in the time of Chizkiyahu.</li> | + | <li><b>Sancheriv's campaign </b>– R"E of Beaugency, in contrast, assumes that Yeshayahu is referring to Sancheriv's campaign against Yehuda in the time of Chizkiyahu. the prophet speaks of a future rather than immediate punishment.</li> |
</ul></point> | </ul></point> | ||
<point><b>Biblical parallels</b> – Elsewhere in Tanakh, as well, there are similar warnings that seeking foreign aid rather than trusting in Hashem will result in catastrophe (especially when one invites a foreigner to attack one's own brother):<br/> | <point><b>Biblical parallels</b> – Elsewhere in Tanakh, as well, there are similar warnings that seeking foreign aid rather than trusting in Hashem will result in catastrophe (especially when one invites a foreigner to attack one's own brother):<br/> | ||
<ul> | <ul> | ||
− | <li>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".</li> | + | <li><b>Turning to Aram</b> – 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".‎<fn>Later in history, as well, asking a foreigner for help against a brother has similar consequences.  In Second Temple Times, when Aristobulus and Hyrcanus invite Rome to intervene in their conflict over the throne, it marks the beginning of Roman dominion over Israel and spells disaster for all involved..</fn></li> |
− | <li>Chizkiyahu's showing of his treasures to Merodakh Baladan of Bavel has been understood as an attempt to join an alliance against Assyria.<fn>See Y. Elitzur, "ישעיהו מול חזקיהו ומראדך בלאדן", in ישראל והמקרא, (Ramat Gan, 2000): 201-209.</fn> Yeshayahu reacts in anger, warning Chizkiyahu, ‎"‎‎הִנֵּה יָמִים בָּאִים וְנִשָּׂא כׇּל אֲשֶׁר בְּבֵיתֶךָ וַאֲשֶׁר אָצְרוּ אֲבֹתֶיךָ עַד הַיּוֹם הַזֶּה בָּבֶלָה" | + | <li><b>Turning to Egypt</b> – Yeshayahu speaks out against going to Egypt for aid in <a href="Yeshayahu20" data-aht="source">Yeshayahu 20</a> and <a href="Yeshayahu31-1-3" data-aht="source">Yeshayahu 31:1-3</a>, promising "וּמִצְרַיִם אָדָם וְלֹא אֵל וְסוּסֵיהֶם בָּשָׂר וְלֹא רוּחַ וַי"י יַטֶּה יָדוֹ וְכָשַׁל עוֹזֵר וְנָפַל עָזֻר וְיַחְדָּו כֻּלָּם יִכְלָיוּן".</li> |
+ | <li><b>Turning to Bavel</b> – Chizkiyahu's showing of his treasures to Merodakh Baladan of Bavel has been understood as an attempt to join an alliance against Assyria.<fn>See Y. Elitzur, "ישעיהו מול חזקיהו ומראדך בלאדן", in ישראל והמקרא, (Ramat Gan, 2000): 201-209.</fn> Yeshayahu reacts in anger, warning Chizkiyahu, ‎"‎‎הִנֵּה יָמִים בָּאִים וְנִשָּׂא כׇּל אֲשֶׁר בְּבֵיתֶךָ וַאֲשֶׁר אָצְרוּ אֲבֹתֶיךָ עַד הַיּוֹם הַזֶּה בָּבֶלָה"</li> | ||
</ul></point> | </ul></point> | ||
<point><b>"תַעַר הַשְּׂכִירָה"</b> – The image of a "תַעַר הַשְּׂכִירָה" refers to Assyria, so called because he had been "hired" by Achaz to attack Aram and Israel.</point> | <point><b>"תַעַר הַשְּׂכִירָה"</b> – The image of a "תַעַר הַשְּׂכִירָה" refers to Assyria, so called because he had been "hired" by Achaz to attack Aram and Israel.</point> | ||
− | <point><b>Flies of Egypt</b> – This approach might suggest that Egypt is mentioned, not because they joined forces with Assyria against Yehuda, but because they were another enemy country which Judean kings relied upon and turned to for assistance when dealing with foreign affairs.<fn>See <a href="Yeshayahu20" data-aht="source">Yeshayahu 20</a> and <a href="Yeshayahu31-1-3" data-aht="source">Yeshayahu 31:1-3</a> | + | <point><b>Flies of Egypt</b> – This approach might suggest that Egypt is mentioned, not because they joined forces with Assyria against Yehuda, but because they were another enemy country which Judean kings relied upon and turned to for assistance when dealing with foreign affairs.<fn>See above, that in <a href="Yeshayahu20" data-aht="source">Yeshayahu 20</a> and <a href="Yeshayahu31-1-3" data-aht="source">Yeshayahu 31:1-3</a> the prophet warns the people against trusting in Egypt for aid.</fn>  Yeshayahu tells Achaz that any empire in whom he will trust rather than Hashem will ultimately not only fail him, but turn into a foe.<fn>Shadal, instead, suggests that the "flies of Egypt" is simply an analogy, meant to convey a huge army. Since the Nile bred many insects, such swarms were common in Egypt, and served as an apt metaphor for Assyria's army.</fn></point> |
<point><b>Butter and honey</b> – According to Shadal. the same image is used to connote opposite concepts in verses 15 and 22.  In verse 15, the promise that Emanuel will eat fat and honey is a sign of the upcoming salvation from Aram and Israel, while in verse 22 it signifies the devastation to be wrought on Yehuda. Since all the agricultural land will be laid barren by the Assyrian forces, all that will be left to eat will be the milk produced by cattle. It is possible that the prophet intentionally used the same image to highlight how Achaz' lack of belief turned a promise of blessing into a curse.</point> | <point><b>Butter and honey</b> – According to Shadal. the same image is used to connote opposite concepts in verses 15 and 22.  In verse 15, the promise that Emanuel will eat fat and honey is a sign of the upcoming salvation from Aram and Israel, while in verse 22 it signifies the devastation to be wrought on Yehuda. Since all the agricultural land will be laid barren by the Assyrian forces, all that will be left to eat will be the milk produced by cattle. It is possible that the prophet intentionally used the same image to highlight how Achaz' lack of belief turned a promise of blessing into a curse.</point> | ||
<point><b>"לַשָּׁמִיר וְלַשַּׁיִת יִהְיֶה"</b> – This description of devastation refers to the aftermath of Assyria's attack on Yehuda. Yehuda will be barren, her fruitful vines laid to waste and her land filled with thorns.<fn>According to this position, the description of plentiful fat and honey in verse 22 is intrinsically related to this description of desolation. The former is an outgrowth of the latter.</fn>  This description could match either the end of Achaz' era, as Chizkiyahu says of his father's reign: "וַיְהִי קֶצֶף י"י עַל יְהוּדָה וִירוּשָׁלִָם וַיִּתְּנֵם [לְזַעֲוָה] (לזועה) לְשַׁמָּה וְלִשְׁרֵקָה " (Divrei haYamim II 29:8)., or it could refer to the aftermath of Sancheriv's campaign.</point> | <point><b>"לַשָּׁמִיר וְלַשַּׁיִת יִהְיֶה"</b> – This description of devastation refers to the aftermath of Assyria's attack on Yehuda. Yehuda will be barren, her fruitful vines laid to waste and her land filled with thorns.<fn>According to this position, the description of plentiful fat and honey in verse 22 is intrinsically related to this description of desolation. The former is an outgrowth of the latter.</fn>  This description could match either the end of Achaz' era, as Chizkiyahu says of his father's reign: "וַיְהִי קֶצֶף י"י עַל יְהוּדָה וִירוּשָׁלִָם וַיִּתְּנֵם [לְזַעֲוָה] (לזועה) לְשַׁמָּה וְלִשְׁרֵקָה " (Divrei haYamim II 29:8)., or it could refer to the aftermath of Sancheriv's campaign.</point> |
Version as of 01:31, 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 Judeans8 will give forth so much milk that butter will be made from the leftovers. 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.9 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 not only Aram and Israel but Yehuda as well. 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. the prophet speaks of a future rather than immediate punishment.
- Turning to Aram – 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".12
- Turning to Egypt – Yeshayahu speaks out against going to Egypt for aid in Yeshayahu 20 and Yeshayahu 31:1-3, promising "וּמִצְרַיִם אָדָם וְלֹא אֵל וְסוּסֵיהֶם בָּשָׂר וְלֹא רוּחַ וַי"י יַטֶּה יָדוֹ וְכָשַׁל עוֹזֵר וְנָפַל עָזֻר וְיַחְדָּו כֻּלָּם יִכְלָיוּן".
- Turning to Bavel – Chizkiyahu's showing of his treasures to Merodakh Baladan of Bavel has been understood as an attempt to join an alliance against Assyria.13 Yeshayahu reacts in anger, warning Chizkiyahu, "הִנֵּה יָמִים בָּאִים וְנִשָּׂא כׇּל אֲשֶׁר בְּבֵיתֶךָ וַאֲשֶׁר אָצְרוּ אֲבֹתֶיךָ עַד הַיּוֹם הַזֶּה בָּבֶלָה"