9-10) in the dark days of Ahaz (735-734 B.C.) were among the oracles which God commanded Isaiah " to seal up among his disciples " (verse 16), and that they were quoted once more with effect as the armies of Sennacherib closed around Jerusalem.
The outlook appeared indeed far darker to Jeremiah than it seemed more than a century before to Isaiah in the evil days of Jotham and Ahaz, " when the whole head was sick and the whole heart faint " (Isa.
The throne of David was then occupied by the young Ahaz, Jotham's son.
Either in the natural course of events - to preserve the unity of his empire - or influenced by the rich presents of gold and silver with which Ahaz accompanied his appeal for help, Tiglathpileser intervened with campaigns against Philistia (734 B.C.) and Damascus (733-732).
Although no evidence is at hand, it is probable that Ahaz of Judah rendered service to Assyria by keeping the allies in check; possible, also, that the former enemies of Jerusalem had now been induced to turn against Samaria.
Ahaz had recognized the sovereignty of Assyria and visited Tiglath-pileser at Damascus.
The same heading already referred to gives us our only traditional information as to the period during which Isaiah prophesied; it refers to Uzziah, Jotham, Ahaz and Hezekiah as the contemporary kings.
Correspond to no period so closely as the reign of Ahaz, and the same remark applies still more self-evidently to vii.
Thus there were two great political events (the Syro-Israelitish invasion under Ahaz, and the great Assyrian invasion of Sennacherib) which called forth the spiritual and oratorical faculties of our prophet, and quickened his faculty of insight into the future.
The editorial title of the book of Micah declares that Micah prophesied "in the days of Jotham (739-734), Ahaz (733-721) and Hezekiah (720-693), kings of Judah."
6) find their sequel in the alliance of Samaria and Damascus against Ahaz, when Edom recovered its independence (so read for " Syria " in 2 Kings xvi.
Seq.); events in the reign of Ahaz (2 Chron.
In 734 B.C. he was called to the help of Yahu-khazi (Ahaz) of Judah, who had been attacked by Pekah of Israel and Rezon (Rasun) of Damascus.
Even the Hebrew historian ascribes to this act the effect of rousing divine indignation against the invading host of Israel; it would not, therefore, be surprising if under the miseries brought on Palestine by the westward march of the Assyrian power, the idea of the sacrifice of one's own son, as the most powerful of atoning rites, should have taken hold of those kings of Judah (Ahaz and Manasseh, 2 Kings xvi.
In point of fact the one rested on old Hebrew tradition, the other had taken shape mainly under Canaanite influence, and in most of its features was little more than the crassest nature-worship. In this respect there was no distinction between the Temple of Zion and other shrines, or rather it was just in the greatest sanctuary with the most stately ritual that foreign influences had most play, as we see alike in the original institutions of Solomon and in the innovations of Ahaz (2 Kings xvi.
Vi.) having reference to the condition of Judah and Israel, and the movements of the Assyrians during the reigns of Ahaz and Hezekiah.
The Assyrian inscriptions have furnished independent evidence of the relations of certain Hebrew kings (Ahab, Jehu, Ahaz) with the Assyrians, and thus supported more or less completely the evidence of the Old Testament on these points: they have also served to clear up in part the confused chronology of the Hebrews as given in the books of Kings.
If these dates are correct, there must be some error in the ages assigned to Ahaz and Hezekiah at their accession, viz.
20 and 25 respectively, for it would otherwise follow from them that Ahaz, dying at the age of [20+8 =] 28, left a son aged 25 !
This removes, or at least mitigates, the difficulty referred to, and leaves more room for the reigns of Jotham and Ahaz; but it requires, of course, a corresponding reduction in the reigns of the kings succeeding Ahaz.
Here, in Judah, from the accession of Athaliah to the accession of Ahaz, tradition gives 143 years, whereas, in fact, there were but 196 years (842-736); and in Israel, from the death of Menahem to the fall of Samaria, it gives 31 years, whereas from 738 (assuming that Menahem died in that year) to 722 there are actually only 16 years.
It is possible that Judah (under Uzziah and Jotham) had come to an understanding with Assyria; at all events Ahaz was at once encircled by fierce attacks, and was only saved by Tiglath-Pileser's campaign against Philistia, north Israel and Damascus.
For "[my] strength is [of] Yah"), in the Bible son of Ahaz, one of the greatest of the kings of Judah.
3 On the events that followed see Ahaz; Hezekiah; Philistines.
When in 734-733 B.C. Ahaz, king of Judah, alarmed at the preparations made against him by the Syro-Ephraimitish alliance, was inclined to seek aid from Tiglath-pileser of Assyria, the prophet Isaiah endeavoured to allay his fear by telling him that the danger would pass away, and as a sign from Yahweh that this should be so, any young woman who should within the year bear a son, might call his name Immanuel in token of the divine protection accorded to Judah.
I-17), Ahaz lost heart and used the temple funds to call in the aid of Tiglath-pileser IV., who after attacking the Philistines destroyed the power of Syria, taking care to exact heavy tribute from Judah, which led to further despoliation of the temple.
It was as a vassal that Ahaz presented himself to the Assyrian king at Damascus, and he brought back religious innovations (2 Kings xvi.
Ahaz was succeeded by his son Hezekiah.
Similar situations recur in the reigns of Ahaz and Jehoram.
In 734 Ahaz became king of Judah, and Rezon (Rasun, Rezin), the king of Damascus at the time, came up against him; at the same time the Edomites and the Philistines revolted.
Ahaz appealed to Tiglath-Pileser III., king of Assyria, sent him gifts, and besought his protection.