Difference between revisions of "Prophecy to Achaz – Calamity or Consolation/2"
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<point><b>Single message</b> – One of the advantages of this approach is that it presents Yeshayahu as speaking about only one issue, with one unified message, throughout the chapter.  Everything the prophet says relates to the downfall of Aram and Yisrael.</point> | <point><b>Single message</b> – One of the advantages of this approach is that it presents Yeshayahu as speaking about only one issue, with one unified message, throughout the chapter.  Everything the prophet says relates to the downfall of Aram and Yisrael.</point> | ||
<point><b>Anger regarding the sign</b> – According to this approach, despite Yeshayahu's anger at Achaz for refusing a Divine sign, the prophet continues to promise Hashem's aid and encourage the king that he has nothing to fear from his enemies.</point> | <point><b>Anger regarding the sign</b> – According to this approach, despite Yeshayahu's anger at Achaz for refusing a Divine sign, the prophet continues to promise Hashem's aid and encourage the king that he has nothing to fear from his enemies.</point> | ||
− | <point><b>"יָבִיא י"י עָלֶיךָ... יָמִים אֲשֶׁר לֹא בָאוּ לְמִיּוֹם סוּר אֶפְרַיִם מֵעַל יְהוּדָה"</b> – Despite first impressions, these words need not connote that calamity is to befall Yehuda, as the term "יָבִיא י"י עָלֶיךָ" can relate to good tidings as well as bad.<fn>See, for instance, Bereshit 18:19 where Hashem speaks of bringing blessing to Avraham or Devarim 28:2 where Hashem promises rewards for obedience, " וּבָאוּ עָלֶיךָ כׇּל הַבְּרָכוֹת הָאֵלֶּה".</fn>  Yeshayahu is prophesying that with the fall of Yisrael at the hand of Assyria,<fn>Even though the Northern Kingdom is not totally exiled in this period, Tiglat Pilesser's attack marks the beginning of the end.</fn> the state of the nation will revert to what it had been before the split of the kingdom (לְמִיּוֹם סוּר אֶפְרַיִם מֵעַל יְהוּדָה), when there was just one monarch who ruled over the entire country.<fn>This reading would work better had the verse not ended with the words "אֵת מֶלֶךְ אַשּׁוּר" which suggests that Hashem is not only bringing upon Yehuda an era comparable to that of the United Monarchy, but also bringing upon him Assyria.  This position would respond that the words "אֵת מֶלֶךְ אַשּׁוּר" only come to explain how the revolutionary change is to take place.  When Assyria conquers | + | <point><b>"יָבִיא י"י עָלֶיךָ... יָמִים אֲשֶׁר לֹא בָאוּ לְמִיּוֹם סוּר אֶפְרַיִם מֵעַל יְהוּדָה"</b> – Despite first impressions, these words need not connote that calamity is to befall Yehuda, as the term "יָבִיא י"י עָלֶיךָ" can relate to good tidings as well as bad.<fn>See, for instance, Bereshit 18:19 where Hashem speaks of bringing blessing to Avraham or Devarim 28:2 where Hashem promises rewards for obedience, " וּבָאוּ עָלֶיךָ כׇּל הַבְּרָכוֹת הָאֵלֶּה".</fn>  Yeshayahu is prophesying that with the fall of Yisrael at the hand of Assyria,<fn>Even though the Northern Kingdom is not totally exiled in this period, Tiglat Pilesser's attack marks the beginning of the end.</fn> the state of the nation will revert to what it had been before the split of the kingdom (לְמִיּוֹם סוּר אֶפְרַיִם מֵעַל יְהוּדָה), when there was just one monarch who ruled over the entire country.<fn>This reading would work better had the verse not ended with the words "אֵת מֶלֶךְ אַשּׁוּר" which suggests that Hashem is not only bringing upon Yehuda an era comparable to that of the United Monarchy, but also bringing upon him Assyria.  This position would respond that the words "אֵת מֶלֶךְ אַשּׁוּר" only come to explain how the revolutionary change is to take place.  When Assyria conquers Yisrael, there will be an opportunity to revert back to the conditions that existed before the split of the kingdom.  <br/>It is also possible that the term "יָבִיא י"י עָלֶיךָ" simply means that tumultuous events are to occur which Yehuda will be witness to and affected by. Assyria is to decimate and exile Ephraim, an event which will be similar in gravity to the split of the kingdom (even if it won't bring full control back to Yehuda).</fn> This might reflect hopes that Chizkiyahu was to revive the Davidic dynasty of old,<fn>This would explain why Yeshayhau says that events are to affect not only Achaz and the nation("עָלֶיךָ וְעַל עַמְּךָ"), but also "בֵּית אָבִיךָ", his individual line and dynasty .</fn> take control of the Northern kingdom, and be a Messianic type of figure.<fn>See R. Moshe ibn Chiquitilla and Shadal who understand Yeshayahu 11 and the promises there to refer to Chizkiyahu.</fn></point> |
<point><b>Flies of Egypt and bees of Assyria</b> – This approach could suggest that Egypt joined forces with Assyria to attack Aram and Yisrael (even though there is no mention of them in Sefer Melakhim.) Alternatively, the mention of the "זְּבוּב אֲשֶׁר בִּקְצֵה יְאֹרֵי מִצְרָיִם" is simply a metaphor for a vast army, and does not refer to Egypt itself.  If so, the image of both the flies and the bees refer to the swarms of Assyrian soldiers who were to fall upon the two kingdoms.</point> | <point><b>Flies of Egypt and bees of Assyria</b> – This approach could suggest that Egypt joined forces with Assyria to attack Aram and Yisrael (even though there is no mention of them in Sefer Melakhim.) Alternatively, the mention of the "זְּבוּב אֲשֶׁר בִּקְצֵה יְאֹרֵי מִצְרָיִם" is simply a metaphor for a vast army, and does not refer to Egypt itself.  If so, the image of both the flies and the bees refer to the swarms of Assyrian soldiers who were to fall upon the two kingdoms.</point> | ||
<point><b>"תַעַר הַשְּׂכִירָה"</b> – According to this position, the words "מֶלֶךְ אַשּׁוּר" serve to identify the "תַעַר הַשְּׂכִירָה".  Assyria is likened to a "razor" as it is about to raze the lands of Aram and Yisrael until not a hair is left.  This approach might agree with <multilink><a href="RashiYeshayahu7-15-25" data-aht="source">Rashi </a><a href="RashiYeshayahu7-15-25" data-aht="source">Yeshayahu 7:15-25</a><a href="R. Shelomo Yitzchaki (Rashi)" data-aht="parshan">About R. Shelomo Yitzchaki</a></multilink>that "הַשְּׂכִירָה" refers to an honored or important person (or nation),<fn>In support of such usage he points to <a href="Yirmeyahu46-21" data-aht="source">Yirmeyahu 46:21</a>.</fn> rather than a hired hand.</point> | <point><b>"תַעַר הַשְּׂכִירָה"</b> – According to this position, the words "מֶלֶךְ אַשּׁוּר" serve to identify the "תַעַר הַשְּׂכִירָה".  Assyria is likened to a "razor" as it is about to raze the lands of Aram and Yisrael until not a hair is left.  This approach might agree with <multilink><a href="RashiYeshayahu7-15-25" data-aht="source">Rashi </a><a href="RashiYeshayahu7-15-25" data-aht="source">Yeshayahu 7:15-25</a><a href="R. Shelomo Yitzchaki (Rashi)" data-aht="parshan">About R. Shelomo Yitzchaki</a></multilink>that "הַשְּׂכִירָה" refers to an honored or important person (or nation),<fn>In support of such usage he points to <a href="Yirmeyahu46-21" data-aht="source">Yirmeyahu 46:21</a>.</fn> rather than a hired hand.</point> | ||
<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><b>Blessing of prosperity</b> – 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 Yisrael are defeated, there will be a period of prosperity and 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.  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 | + | <li><b>Blessing of prosperity</b> – 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 Yisrael are defeated, there will be a period of prosperity and 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.  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 Yisrael.</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><b>Prosperity and desolation</b> – Alternatively, while the image in verse 15 connotes blessing, in verse 22 the excessive butter signifies the desolation in Aram and Yisrael. Yeshayahu tells Achaz that due to the Assyrian invasion, all agricultural produce in his enemies' countries will be ruined, so that any survivors will have only milk to consume.<fn>An advantage of this approach is that it presents everything in verses 18-25 as referring to the destruction which will take place in Aram and | + | <li><b>Prosperity and desolation</b> – Alternatively, while the image in verse 15 connotes blessing, in verse 22 the excessive butter signifies the desolation in Aram and Yisrael. Yeshayahu tells Achaz that due to the Assyrian invasion, all agricultural produce in his enemies' countries will be ruined, so that any survivors will have only milk to consume.<fn>An advantage of this approach is that it presents everything in verses 18-25 as referring to the destruction which will take place in Aram and Yisrael. 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 Yisrael.]</fn> The prophet might intentionally use 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 Yisrael.  After they are subdued by Assyria, the land will be barren and overgrown. This fits with Yeshayahu's earlier promise to Achaz in verse 15: "כִּי בְּטֶרֶם יֵדַע הַנַּעַר מָאֹס בָּרָע וּבָחֹר בַּטּוֹב <b>תֵּעָזֵב הָאֲדָמָה</b> 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> | <point><b>"לַשָּׁמִיר וְלַשַּׁיִת יִהְיֶה"</b> – The description of desolation in verses 23-25 relates to the lands of Aram and Yisrael.  After they are subdued by Assyria, the land will be barren and overgrown. This fits with Yeshayahu's earlier promise to Achaz in verse 15: "כִּי בְּטֶרֶם יֵדַע הַנַּעַר מָאֹס בָּרָע וּבָחֹר בַּטּוֹב <b>תֵּעָזֵב הָאֲדָמָה</b> 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> |
Version as of 07:42, 5 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.
- Blessing of prosperity – 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 Yisrael are defeated, there will be a period of prosperity and 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.
- Prosperity and desolation – Alternatively, while the image in verse 15 connotes blessing, in verse 22 the excessive butter signifies the desolation in Aram and Yisrael. Yeshayahu tells Achaz that due to the Assyrian invasion, all agricultural produce in his enemies' countries will be ruined, so that any survivors will have only milk to consume.9 The prophet might intentionally use 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 Yisrael, 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.
- Radak suggests to read verses 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.13
- Abarbanel, in contrast, asserts that verses 23-24 depict the harsh situation during Sancheriv's campaign, while verse 25 depicts the blessings in its aftermath.14 Though there will be "שָׁמִיר וָשָׁיִת" during the war, afterwards: "לֹא תָבוֹא שָׁמָּה יִרְאַת שָׁמִיר וָשָׁיִת"; there will no longer be fear of overgrowth or thorns.15 At that point, even the hilly lands will be worked, and due to the peaceful climate, the areas will be open to roaming oxen and sheep.16
Rebuke
Yeshayahu's words constitute a rebuke to Achaz for not trusting in Hashem's promise that Yehuda would be saved. As punishment for seeking human (rather than Divine) assistance, Achaz is told that Assyria will smite not only Aram and Yisrael, but Yehuda as well.
- Tiglat Pileser's invasion – According to Shadal, Yeshayahu is speaking of Tiglat Pileser, 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.19
- Turning to Aram – The closest parallel to our chapter is Divrei HaYamim II 16. Asa seeks Aram's help to fight against Basha and is rebuked by the prophet Chanani, "בְּהִשָּׁעֶנְךָ עַל מֶלֶךְ אֲרָם וְלֹא נִשְׁעַנְתָּ עַל י"י אֱלֹהֶיךָ עַל כֵּן נִמְלַט חֵיל מֶלֶךְ אֲרָם מִיָּדֶךָ".20
- Turning to Egypt – Yeshayahu speaks out against going to Egypt for aid in Yeshayahu 20 and Yeshayahu 30 - 31, promising "וּמִצְרַיִם אָדָם וְלֹא אֵל וְסוּסֵיהֶם בָּשָׂר וְלֹא רוּחַ וַי"י יַטֶּה יָדוֹ וְכָשַׁל עוֹזֵר וְנָפַל עָזֻר וְיַחְדָּו כֻּלָּם יִכְלָיוּן".21
- 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.22 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), parallel to the description of "לַשָּׁמִיר וְלַשַּׁיִת יִהְיֶה" mentioned here.
- Era of Chizkiyahu – Sancheriv campaigned throughout Yehuda so it is natural that, in his wake, the land would be barren. Many suggest that Yeshayahu's words in Chapter1:7 refer to the aftermath of his attack: "אַרְצְכֶם שְׁמָמָה עָרֵיכֶם שְׂרֻפוֹת אֵשׁ אַדְמַתְכֶם לְנֶגְדְּכֶם זָרִים אֹכְלִים אֹתָהּ וּשְׁמָמָה כְּמַהְפֵּכַת זָרִים".29