Difference between revisions of "Prophecy to Achaz – Calamity or Consolation/2"
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<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><b>Turning to Aram</b> – | + | <li><b>Turning to Aram</b> – The closest parallel to our chapter is Divrei HaYamim II 16. Asa seeks Aram's help 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".‎<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><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 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> | <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.<fn>Even if one assumes that Yeshayahu is speaking of Sancheriv, who had not been bribed and "hired" to attack, it is still possible that the prophet intentionally uses the image to highlight that the invasion is due to the initial hiring of Assyria.</fn></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.<fn>Even if one assumes that Yeshayahu is speaking of Sancheriv, who had not been bribed and "hired" to attack, it is still possible that the prophet intentionally uses the image to highlight that the invasion is due to the initial hiring of Assyria.</fn></point> | ||
− | <point><b>"אֶת הָרֹאשׁ וְשַׂעַר הָרַגְלָיִם וְגַם אֶת הַזָּקָן תִּסְפֶּה"</b> – The | + | <point><b>"אֶת הָרֹאשׁ וְשַׂעַר הָרַגְלָיִם וְגַם אֶת הַזָּקָן תִּסְפֶּה"</b> – The image of razing from head to feet implies almost total destruction.  This would fit the campaign of Sancheriv when all of the fortified cities of Yehuda were conquered and only Yerushalayim remained, but would appear not to be an appropriate description of the invasion of Tiglat Pilesser.  This leads Shadal to suggest that the image of "shaving" is intentionally used because it implies a cutting of the hair, but not the skin. Tiglat Pilesser's soldiers plundered and ravaged the land, but did not actually battle and cause bloodshed.<fn>He understands the phrase "וַיָּבֹא עָלָיו תִּלְּגַת פִּלְנְאֶסֶר מֶלֶךְ אַשּׁוּר וַיָּצַר לוֹ <b>וְלֹא חֲזָקוֹ</b>" to mean that Tiglat Pilesser did not attack with "חזקה", with excessive force.</fn></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 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>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,<fn>See verses 23-25.</fn> the only thing 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,<fn>See verses 23-25.</fn> the only thing 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 | + | <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 era of Achaz or Chizkiyahu::<br/> |
<ul> | <ul> | ||
− | <li><b>Era of Achaz</b> – Chizkiyahu says of his father's reign: "וַיְהִי קֶצֶף י"י עַל יְהוּדָה וִירוּשָׁלִָם וַיִּתְּנֵם [לְזַעֲוָה] (לזועה) לְשַׁמָּה וְלִשְׁרֵקָה" (Divrei haYamim II 29:8) | + | <li><b>Era of Achaz</b> – 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 tot he description of "לַשָּׁמִיר וְלַשַּׁיִת יִהְיֶה" mentioned here.</li> |
− | <li><b>Era of Chizkiyahu</b> –&# | + | <li><b>Era of Chizkiyahu</b> – 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".‎<fn>See <a href="Historical Backdrop of Yeshayahu 1" data-aht="page">Historical Backdrop of Yeshayahu 1</a> for elaboration and other possibilities.</fn> </li> |
</ul></point> | </ul></point> | ||
</category> | </category> |
Version as of 07:00, 4 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 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.
- Prosperity and desolation – Alternatively, while the image in verse 15 connotes blessing, in verse 22 the excessive butter signifies 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.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.
- 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 situation during Sancheriv's campaign, while verse 25 represents the promise of what will happen in its aftermath.14 At that point, even the hilly lands will be worked, and there will be no fear of overgrowth or thorns (לֹא תָבוֹא שָׁמָּה יִרְאַת שָׁמִיר וָשָׁיִת).15 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 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, 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.18
- Turning to Aram – The closest parallel to our chapter is Divrei HaYamim II 16. Asa seeks Aram's help 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".19
- 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.20 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 tot he 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".27