The Significance of Tribute in Isaiah 33:18
Abs Borja, SVD
Introduction
Isaiah 33, Sweeney says, presupposes the overthrow of the unnamed oppressor prior to the institution of Yahweh’s kingship. Although it begins with the concern for the overthrow of the unnamed oppressor it ultimately focuses on the institution of Yahweh’s kingship as its primary concern. This chapter consists of six sub-units finding its peak in vv.17-24 describing Yahweh’s kingship over secured Jerusalem and the cessation of the oppressor.[1]
Isaiah 33:18 focuses on the thing once dreaded in the past, the foreign dominations, and the three symbolic questions expressing the economic burden of foreign occupation and vassal status.[2] This paper aims to present, as the title says, “The Significance of Tribute in Isaiah 33:18.”
Historical Background[3]
Isaiah began to prophesy in the year king Uzziah died (Is 6). It continued to the reigns of Jotham (742-732 BCE) and Ahaz (732-715). His career as a prophet lasted until the invasion of Judah and the siege of Jerusalem by the Assyrian king, Sennacherib, under the reign of Hezekiah in 701 BCE. This section presents an overview of the Assyrian resurgence and the Sennacherib invasion.
The Resurgence of Assyria
After the death of Jeroboam, Israel suffered much at the resurgence of Assyria. Assyria conquered the lands beyond Euphrates because of their rich natural resources and because they were the gateway to Egypt, to southern Asia Minor, and to the commerce of Mediterranean. Assyria began to march, to conquer, to occupy, and to rule.
In 743 BCE, Tiglath-Pileser III (745-727) continued to expand and he was on his way to subjugate the west especially Syria. This was opposed by the coalition headed by Uzziah (Azariah) of Judah that led to encounter taking place in northern Syria. But the Assyrian advance could not be stopped. By 738 BCE, Tiglath-Pileser III had taken tribute from most of the states of Syria, northern Philistine, Hamath, Tyre, Babylon, Damascus, and Israel. Aside from gathering tribute and punishing rebellion with brutal retaliation, Tiglath-Pileser III deported the offenders and made their lands as provinces of the empire.
When Tiglath-Pileser III advanced to the west, Menahem (745-737) gave him tribute (2 Kgs 15:19). The heavy tribute was raised by means of a levied tax on every landholder in Israel. With that demand, it appears that Menahem surrendered his country’s independence hoping that Assyria would support him in his throne.
When Pekahiah succeeded Menahem, the former was assassinated by Pekah who then took over the throne. Pekah (737-732), along with Rezin, king of Damascus, formed a coalition against Assyria. The confederate desired Judah to join them but Jotham refused to join the alliance. Eventually, Jotham died and he was succeeded by his son Ahaz. Pekah and Rezin feared that Ahaz might be pressured by the Assyrians to attack the coalition from the rear so they took steps to wipe out Judah in the line. Pekah and Rezin, together with Edomites and Philistines, invaded Judah to depose Ahaz in his throne and put ben Tabeel in his place.
Ahaz was helpless and his throne was endangered so he appealed to he aid of Tiglath-Pileser III. Isaiah confronted Ahaz and warned him of the consequences and begged him to trust Yahweh whom Judah was covenanted alone. Ahaz did not heed the prophet, instead, he sent enormous gifts to Tiglath-Pileser III and asked for assistance. Judah became a vassal of the Assyrian empire and Assyria installed their idols in Yahweh’s temple in Jerusalem. This symbolizes that Ahaz trusted more the Assyrian pride and might than the God of Israel, Yahweh. It came to a point that Assyria demanded a heavy tribute that obliged Ahaz to wmpty his treasury and strip the temple to meet the demands.
Isaiah was disappointed at the lack of faith and trust in the heart of Ahaz to Yahweh. He commanded his disciples to write and seal up his words so that the future generation may realize that what he has spoken was exact. Isaiah departed from public life and returned at the reign of Hezekiah, Ahaz’s son and successor, at the Sennacherib invasion.
The Sennacherib Invasion
Throughout the reign of Ahaz, Judah remained a vassal state to Assyria. When Hezekiah became the king of Judah, he reversed is father’s policy cautiously. He eradicated the rituals and removed the Assyrian elements that his father had accepted into the Jerusalem temple. Hezekiah gave much emphasis to the centrality and worship of Yahweh. He sought for independence from Assyria and reasserted the reunion of southern and northern Israel under the Davidic throne.
Hezekiah became serious and determined of his anti-Assyrian policy after the death of the Assyrian king, Sargon II (721-705). Hezekiah took this opportunity to get free from Assyria while the throne is vacant between the death of Sargon II and the accession of Sennacherib. Isaiah said it was a prideful attempt at power politics and again he told that Hezekiah should put all his trust in Yahweh and remain loyal to the covenant with Israel. But Hezekiah did to listen to Isaiah.
Census and Tribute
Blenkinsopp said that “taking census was essential for tax collection or paying tribute.”[4] Let us elaborate further the purpose of census and the significance of tribute in this section.
The Purpose of Census[5]
According to Fales, census in our understanding today is an official enumeration of inhabitants with details as to age, sex, pursuits, etc. does not fit in the culture and societies in the Ancient near East (ANE). He supports this idea by citing and enumerating ANE works. The clay tablets of Mesopotamia (3d to the 1st Millennium BCE) and distant regions consisting the lists and counts from various cities and territorial entities without the overall size of the population in the place; the texts of Ebla (Syria, 24th cent BC) listing food provisions; the archives of Alalakh and the Ugarit in Syria (15th – 14th cent BC) present the registration of males essentially for military contingents; and the legal documents of Sippar (1900-1600 BC) showing the internal organization of the city. These contain census’ lists and it is assumed that this practice was done in the ANE during the Bronze Age.
The perception was altered when Assyria and then Babylonia involved in the construction of the universal empire. Assyrian kings marked the number of conquered and deported population to emphasize imperial might. This is usually referred to the overall count of population including men, women, ad children which is similar to actual census evaluation. For example, Shalmenaser III (858-824) was considering the total number of deportees and Tiglath-Pileser III (745-727 BC) giving the sum of captives from North Palestine alone. The Assyrian Doomsday Book in columns ad sections presents a list of people in family grouping (according to age and sex) and measurements of land parcels including the commodities tied to it. Fales stated that they pertain to the actual census of population in the modern sense of the word. It would seem, Fales concluded, that the interest for lists of people and land in ANE is derived from a specific policy carried out by Assyrian kingship.
The Significance of Tribute
Fleming said that the Assyrian records show how Israel and Judah paid tribute to the Assyrian empire (Menahem to Tiglath-Pileser III; Hezekiah to Sennacherib; Jehu to Shelmaneser, etc.). Payments to the empire eventually increased. These included taxes on agricultural produce, animals, and other materials along with personal service to the states. This might also include military service or forced labor for public payment. This could be avoided by paying and supplying replacement.[6]
Snell maintained that taxes are revenues given to the government in money, in king, or in labor. He mentioned about the traces in the Bible connected to taxation – David asked the society to pay for his adventures in new ways but its leaders disagree (2 Sam 24); Menahem exacted money from the wealthy men of Israel and fifty shekels from every men to give to the king of Assyria (2 Kgs 15:20), and it may also imply a force taxation for the temple (2 Kgs 12:5). Another aspect of taxation, Snell added, was forced labor in Israel, e.g. forcing the people to work for a period o government projects as a way of Egyptian life (Exod 1:11); the Israelites imposed force labor on the subdued population (Josh 16:10).[7]
Snell concluded that Mesopotamia and Assyrian taxations resemble with Israelite taxation. The state required agricultural products and commodities and possibly of herds. It is also collected taxes on goods transported by merchants and imposed force labor to some citizens for the state.[8]
Conclusion
Isaiah 33:18 brought us to the horrible experiences of Judah. It shows Judah’s hunger and greed for power and confidence in human efforts. Isaiah condemned this attitude of relying on human efforts and most significantly that Judah failed to trust in Yahweh whom she was covenanted. But Yahweh remained faithful to Judah. Yahweh is coming to secure Jerusalem from foreign oppressors as Yahweh shows his might and power (Is 33:17-24). Yahweh will cast down the mighty from their thrones and he will lift up the lowly (lk.1:52).
Isaiah’s command to Ahaz and Hezekiah to have a firm trust in Yahweh and continue to be loyal to Yahweh’s suzerain echoes the same message for us today. Isaiah is telling us, “in return you shall be saved; in quietness and trust shall be your strength (Is 30:15).
Abs Borja, SVD
Introduction
Isaiah 33, Sweeney says, presupposes the overthrow of the unnamed oppressor prior to the institution of Yahweh’s kingship. Although it begins with the concern for the overthrow of the unnamed oppressor it ultimately focuses on the institution of Yahweh’s kingship as its primary concern. This chapter consists of six sub-units finding its peak in vv.17-24 describing Yahweh’s kingship over secured Jerusalem and the cessation of the oppressor.[1]
Isaiah 33:18 focuses on the thing once dreaded in the past, the foreign dominations, and the three symbolic questions expressing the economic burden of foreign occupation and vassal status.[2] This paper aims to present, as the title says, “The Significance of Tribute in Isaiah 33:18.”
Historical Background[3]
Isaiah began to prophesy in the year king Uzziah died (Is 6). It continued to the reigns of Jotham (742-732 BCE) and Ahaz (732-715). His career as a prophet lasted until the invasion of Judah and the siege of Jerusalem by the Assyrian king, Sennacherib, under the reign of Hezekiah in 701 BCE. This section presents an overview of the Assyrian resurgence and the Sennacherib invasion.
The Resurgence of Assyria
After the death of Jeroboam, Israel suffered much at the resurgence of Assyria. Assyria conquered the lands beyond Euphrates because of their rich natural resources and because they were the gateway to Egypt, to southern Asia Minor, and to the commerce of Mediterranean. Assyria began to march, to conquer, to occupy, and to rule.
In 743 BCE, Tiglath-Pileser III (745-727) continued to expand and he was on his way to subjugate the west especially Syria. This was opposed by the coalition headed by Uzziah (Azariah) of Judah that led to encounter taking place in northern Syria. But the Assyrian advance could not be stopped. By 738 BCE, Tiglath-Pileser III had taken tribute from most of the states of Syria, northern Philistine, Hamath, Tyre, Babylon, Damascus, and Israel. Aside from gathering tribute and punishing rebellion with brutal retaliation, Tiglath-Pileser III deported the offenders and made their lands as provinces of the empire.
When Tiglath-Pileser III advanced to the west, Menahem (745-737) gave him tribute (2 Kgs 15:19). The heavy tribute was raised by means of a levied tax on every landholder in Israel. With that demand, it appears that Menahem surrendered his country’s independence hoping that Assyria would support him in his throne.
When Pekahiah succeeded Menahem, the former was assassinated by Pekah who then took over the throne. Pekah (737-732), along with Rezin, king of Damascus, formed a coalition against Assyria. The confederate desired Judah to join them but Jotham refused to join the alliance. Eventually, Jotham died and he was succeeded by his son Ahaz. Pekah and Rezin feared that Ahaz might be pressured by the Assyrians to attack the coalition from the rear so they took steps to wipe out Judah in the line. Pekah and Rezin, together with Edomites and Philistines, invaded Judah to depose Ahaz in his throne and put ben Tabeel in his place.
Ahaz was helpless and his throne was endangered so he appealed to he aid of Tiglath-Pileser III. Isaiah confronted Ahaz and warned him of the consequences and begged him to trust Yahweh whom Judah was covenanted alone. Ahaz did not heed the prophet, instead, he sent enormous gifts to Tiglath-Pileser III and asked for assistance. Judah became a vassal of the Assyrian empire and Assyria installed their idols in Yahweh’s temple in Jerusalem. This symbolizes that Ahaz trusted more the Assyrian pride and might than the God of Israel, Yahweh. It came to a point that Assyria demanded a heavy tribute that obliged Ahaz to wmpty his treasury and strip the temple to meet the demands.
Isaiah was disappointed at the lack of faith and trust in the heart of Ahaz to Yahweh. He commanded his disciples to write and seal up his words so that the future generation may realize that what he has spoken was exact. Isaiah departed from public life and returned at the reign of Hezekiah, Ahaz’s son and successor, at the Sennacherib invasion.
The Sennacherib Invasion
Throughout the reign of Ahaz, Judah remained a vassal state to Assyria. When Hezekiah became the king of Judah, he reversed is father’s policy cautiously. He eradicated the rituals and removed the Assyrian elements that his father had accepted into the Jerusalem temple. Hezekiah gave much emphasis to the centrality and worship of Yahweh. He sought for independence from Assyria and reasserted the reunion of southern and northern Israel under the Davidic throne.
Hezekiah became serious and determined of his anti-Assyrian policy after the death of the Assyrian king, Sargon II (721-705). Hezekiah took this opportunity to get free from Assyria while the throne is vacant between the death of Sargon II and the accession of Sennacherib. Isaiah said it was a prideful attempt at power politics and again he told that Hezekiah should put all his trust in Yahweh and remain loyal to the covenant with Israel. But Hezekiah did to listen to Isaiah.
Census and Tribute
Blenkinsopp said that “taking census was essential for tax collection or paying tribute.”[4] Let us elaborate further the purpose of census and the significance of tribute in this section.
The Purpose of Census[5]
According to Fales, census in our understanding today is an official enumeration of inhabitants with details as to age, sex, pursuits, etc. does not fit in the culture and societies in the Ancient near East (ANE). He supports this idea by citing and enumerating ANE works. The clay tablets of Mesopotamia (3d to the 1st Millennium BCE) and distant regions consisting the lists and counts from various cities and territorial entities without the overall size of the population in the place; the texts of Ebla (Syria, 24th cent BC) listing food provisions; the archives of Alalakh and the Ugarit in Syria (15th – 14th cent BC) present the registration of males essentially for military contingents; and the legal documents of Sippar (1900-1600 BC) showing the internal organization of the city. These contain census’ lists and it is assumed that this practice was done in the ANE during the Bronze Age.
The perception was altered when Assyria and then Babylonia involved in the construction of the universal empire. Assyrian kings marked the number of conquered and deported population to emphasize imperial might. This is usually referred to the overall count of population including men, women, ad children which is similar to actual census evaluation. For example, Shalmenaser III (858-824) was considering the total number of deportees and Tiglath-Pileser III (745-727 BC) giving the sum of captives from North Palestine alone. The Assyrian Doomsday Book in columns ad sections presents a list of people in family grouping (according to age and sex) and measurements of land parcels including the commodities tied to it. Fales stated that they pertain to the actual census of population in the modern sense of the word. It would seem, Fales concluded, that the interest for lists of people and land in ANE is derived from a specific policy carried out by Assyrian kingship.
The Significance of Tribute
Fleming said that the Assyrian records show how Israel and Judah paid tribute to the Assyrian empire (Menahem to Tiglath-Pileser III; Hezekiah to Sennacherib; Jehu to Shelmaneser, etc.). Payments to the empire eventually increased. These included taxes on agricultural produce, animals, and other materials along with personal service to the states. This might also include military service or forced labor for public payment. This could be avoided by paying and supplying replacement.[6]
Snell maintained that taxes are revenues given to the government in money, in king, or in labor. He mentioned about the traces in the Bible connected to taxation – David asked the society to pay for his adventures in new ways but its leaders disagree (2 Sam 24); Menahem exacted money from the wealthy men of Israel and fifty shekels from every men to give to the king of Assyria (2 Kgs 15:20), and it may also imply a force taxation for the temple (2 Kgs 12:5). Another aspect of taxation, Snell added, was forced labor in Israel, e.g. forcing the people to work for a period o government projects as a way of Egyptian life (Exod 1:11); the Israelites imposed force labor on the subdued population (Josh 16:10).[7]
Snell concluded that Mesopotamia and Assyrian taxations resemble with Israelite taxation. The state required agricultural products and commodities and possibly of herds. It is also collected taxes on goods transported by merchants and imposed force labor to some citizens for the state.[8]
Conclusion
Isaiah 33:18 brought us to the horrible experiences of Judah. It shows Judah’s hunger and greed for power and confidence in human efforts. Isaiah condemned this attitude of relying on human efforts and most significantly that Judah failed to trust in Yahweh whom she was covenanted. But Yahweh remained faithful to Judah. Yahweh is coming to secure Jerusalem from foreign oppressors as Yahweh shows his might and power (Is 33:17-24). Yahweh will cast down the mighty from their thrones and he will lift up the lowly (lk.1:52).
Isaiah’s command to Ahaz and Hezekiah to have a firm trust in Yahweh and continue to be loyal to Yahweh’s suzerain echoes the same message for us today. Isaiah is telling us, “in return you shall be saved; in quietness and trust shall be your strength (Is 30:15).
_____________
[1] Marvin Sweeney, Isaiah 1-39, The Forms of the Old Testament Literature, vol. 16 (Grand Rapids, Michigan: William Eerdsman Publishing Company), p. 422.
[2] Joseph Blenkinsopp, Isaiah 1-39, The Anchor Bible, vol.19 (New York: Doubleday, 2000), p. 446.
[3] The discussions in this section are taken from John Bright, A History of Israel, 3d ed. (Philadelphia: Westminster Press, 1981), pp. 269-284 and Anthony Ceresko, Introduction to the Old Testament: A Liberation Perspective, revised and updated edition (Quezon City: Claretian Publications, 2001), pp.209-220.
[4] Blenkinsopp, p. 446.
[5] Frederick Mario Fales, “Census” in The Anchor Bible Dictionary, ed. David Noel Freedman, vol.1 (New York: Doubleday), p. 882-3.
[6] Daniel E. Fleming, “Tribute and Taxation” in The oxford Companion to the Bible, ed. Bruce M. Metzger and Michael D. Coogan (New York: Oxford University Press, 1993), p. 781.
[7] Daniel C. Snell, “taxes and taxation” in The Anchor Bible Dictionary, ed. David Noel Freedman, vol. 6 (New York: Doubleday), p. 338-340.
[8] Ibid.
