Difference between revisions of "Prophecy to Achaz – Calamity or Consolation/2"
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<point><b>"תַעַר הַשְּׂכִירָה"</b> – These sources do not identify the "תַעַר הַשְּׂכִירָה" with Assyria, but rather present Yeshayahu as saying that Hashem will use his "blade" to raze Assyria.  They suggest that the verse refers to the angel and plague which decimated Sancheriv's army and caused him to retreat. As such, this verse represents the turning point in the prophecy, introducing the consolation.  Though Assyria is to attack, Yehuda is to be saved.</point> | <point><b>"תַעַר הַשְּׂכִירָה"</b> – These sources do not identify the "תַעַר הַשְּׂכִירָה" with Assyria, but rather present Yeshayahu as saying that Hashem will use his "blade" to raze Assyria.  They suggest that the verse refers to the angel and plague which decimated Sancheriv's army and caused him to retreat. As such, this verse represents the turning point in the prophecy, introducing the consolation.  Though Assyria is to attack, Yehuda is to be saved.</point> | ||
<point><b>"Butter and honey"</b> – According to these sources, the image in both verses 15 and 22 can refer to the same blessing. Ibn Ezra, Radak and Abarbanel explain that in the aftermath of Sancheriv's campaign the surviving righteous will be able to subsist on even a single calf or two sheep since they will be so productive. The milk will be so abundant that they will dismiss it and drink only of the fat. [Alternatively, they will have no choice but to make butter from the leftovers.]</point> | <point><b>"Butter and honey"</b> – According to these sources, the image in both verses 15 and 22 can refer to the same blessing. Ibn Ezra, Radak and Abarbanel explain that in the aftermath of Sancheriv's campaign the surviving righteous will be able to subsist on even a single calf or two sheep since they will be so productive. The milk will be so abundant that they will dismiss it and drink only of the fat. [Alternatively, they will have no choice but to make butter from the leftovers.]</point> | ||
− | <point><b>"לַשָּׁמִיר וְלַשַּׁיִת יִהְיֶה"</b> – These sources struggle to find the message of consolation in verses 23- | + | <point><b>"לַשָּׁמִיר וְלַשַּׁיִת יִהְיֶה"</b> – These sources struggle to find the message of consolation in verses 23-25, and are forced to interpret the verses against their simple sense:<br/> |
<ul> | <ul> | ||
− | <li>Rashi asserts that the verse suggests that all the vineyards will be overgrown with thorns because the generation of Chizkiyahu will be busy learning Torah and scorn wine.  </li> | + | <li>Rashi asserts that the verse suggests that all the vineyards will be overgrown with thorns because the generation of Chizkiyahu will be busy learning Torah and scorn wine.  In the hills, in contrast, there will be no fear of bramble (לֹא תָבוֹא שָׁמָּה יִרְאַת שָׁמִיר וָשָׁיִת). The land there will be worked to produce grain, and provide pasture for animals.</li> |
<li>Radak suggests to read verse 23-24 as if inverted: all the sites which today are full of bramble, and to which one will only approach with bow and arrow, will be filled with valuable vines.</li> | <li>Radak suggests to read verse 23-24 as if inverted: all the sites which today are full of bramble, and to which one will only approach with bow and arrow, will be filled with valuable vines.</li> | ||
− | <li> | + | <li>Finally, Abarbanel asserts that verses 23-24 depicts the situation during Sancheriv's campaign, while verse 25 represents the promise of what will happen in its aftermath. Even the hilly land (normally home to robbers) will be worked, and there will be no fear of barreness.  Due to the peacefu climate, the areas will be open to roaming oxen and sheep.</li> |
</ul></point> | </ul></point> | ||
</opinion> | </opinion> |
Version as of 07:36, 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.
- Rashi asserts that the verse suggests that all the vineyards will be overgrown with thorns because the generation of Chizkiyahu will be busy learning Torah and scorn wine. In the hills, in contrast, there will be no fear of bramble (לֹא תָבוֹא שָׁמָּה יִרְאַת שָׁמִיר וָשָׁיִת). The land there will be worked to produce grain, and provide pasture for animals.
- Radak suggests to read verse 23-24 as if inverted: all the sites which today are full of bramble, and to which one will only approach with bow and arrow, will be filled with valuable vines.
- Finally, Abarbanel asserts that verses 23-24 depicts the situation during Sancheriv's campaign, while verse 25 represents the promise of what will happen in its aftermath. Even the hilly land (normally home to robbers) will be worked, and there will be no fear of barreness. Due to the peacefu climate, the areas will be open to roaming oxen and sheep.
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.12
- 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".13
- 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.14 Yeshayahu reacts in anger, warning Chizkiyahu, "הִנֵּה יָמִים בָּאִים וְנִשָּׂא כׇּל אֲשֶׁר בְּבֵיתֶךָ וַאֲשֶׁר אָצְרוּ אֲבֹתֶיךָ עַד הַיּוֹם הַזֶּה בָּבֶלָה".
- Era of Achaz – Chizkiyahu says of his father's reign: "וַיְהִי קֶצֶף י"י עַל יְהוּדָה וִירוּשָׁלִָם וַיִּתְּנֵם [לְזַעֲוָה] (לזועה) לְשַׁמָּה וְלִשְׁרֵקָה" (Divrei haYamim II 29:8).,.
- Era of Chizkiyahu –