Difference between revisions of "Prophecy to Achaz – Calamity or Consolation/2"
m |
m |
||
Line 15: | Line 15: | ||
<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 Israel.</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 Israel.</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 Israel 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),<fn>If so, the phrase, "לְמִיּוֹם סוּר אֶפְרַיִם מֵעַל יְהוּדָה" means: from the days [before] Ephraim separated from Yehuda.</fn> 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" come to explain how this is to be accomplished.  When Assyria conquers Israel, there will be an opportunity to revert back to the conditions that existed before the split of the kingdom.</fn> This might reflect hopes that Chizkiyahu was to revive the Davidic dynasty of old, take control of the Northern kingdom, and be a Messianic type of figure.<fn>Alternatively, 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></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 Israel 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),<fn>If so, the phrase, "לְמִיּוֹם סוּר אֶפְרַיִם מֵעַל יְהוּדָה" means: from the days [before] Ephraim separated from Yehuda.</fn> 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" come to explain how this is to be accomplished.  When Assyria conquers Israel, there will be an opportunity to revert back to the conditions that existed before the split of the kingdom.</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>Alternatively, 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></point> |
<point><b>Flies of Egypt and bees of Assyria</b> – According to this approach, the mention of the "זְּבוּב אֲשֶׁר בִּקְצֵה יְאֹרֵי מִצְרָיִם" is not intended to connote  that Egypt was to join forces with Assyria; it is simply a metaphor for any vast army. As such, the image of both the flies and the bees refer to the swarms of Assyrian soldiers who were to fall upon Aram and Israel.</point> | <point><b>Flies of Egypt and bees of Assyria</b> – According to this approach, the mention of the "זְּבוּב אֲשֶׁר בִּקְצֵה יְאֹרֵי מִצְרָיִם" is not intended to connote  that Egypt was to join forces with Assyria; it is simply a metaphor for any vast army. As such, the image of both the flies and the bees refer to the swarms of Assyrian soldiers who were to fall upon Aram and Israel.</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 Israel 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 | + | <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 Israel 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><ul> | <point><b>"Butter and honey"</b><ul> | ||
<li>In both verses 15 and 22, the eating of "butter and honey" is considered a blessing.  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>In both verses 15 and 22, the eating of "butter and honey" is considered a blessing.  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> |
Version as of 00:38, 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 considered a blessing. 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 meant positively, in verse 22 the excessive butter is really a sign of the desolation in Aram and Israel.10 Due to the Assyrian invasion, all agricultural produce will be ruined, so that the refugees from war will have only milk to consume.
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