Isaiah 36
Tap any word to open its Greek or Hebrew word and Strong’s lexicon entry right here, and any name to open its Bible Dictionary entry. Read this chapter with JFB commentary · Search the Bible
THY WORD IS TRUTH
The Law
History
Poetry & Wisdom
The Prophets
The Gospels & Acts
The Letters
Prophecy
“Search the scriptures; for in them ye think ye have eternal life: and they are they which testify of me.” — John 5:39
123456789101112131415161718192021222324252627282930313233343536373839404142434445464748495051525354555657585960616263646566
Isaiah 36
Sennacherib Invades Judah
1Now it came to pass in the fourteenth year of king Hezekiah, that Sennacherib king of Assyria came up against all the defenced cities of Judah, and took them.
Jamieson-Fausset-Brown
CHAPTER 36
Is 36:1-22. Sennacherib's Invasion; Blasphemous Solicitations; Hezekiah Is Told of Them.
This and the thirty-seventh through thirty-ninth chapters form the historical appendix closing the first division of Isaiah's prophecies, and were added to make the parts of these referring to Assyria more intelligible. So Jr 52:1-34; compare 2Ki 25:1-30. The section occurs almost word for word (2Ki 18:13, 17-20; 19:1-37); 2Ki 18:14-16, however, is additional matter. Hezekiah's "writing" also is in Isaiah, not in Kings (Is 38:9-20). We know from 2Ch 32:32 that Isaiah wrote the acts of Hezekiah. It is, therefore, probable, that his record here (Is 36:1-39:8) was incorporated into the Book of Kings by its compiler. Sennacherib lived, according to Assyrian inscriptions, more than twenty years after his invasion; but as Isaiah survived Hezekiah (2Ch 32:32), who lived upwards of fifteen years after the invasion (Is 38:5), the record of Sennacherib's death (Is 37:38) is no objection to this section having come from Isaiah; 2Ch 32:1-33 is probably an abstract drawn from Isaiah's account, as the chronicler himself implies (2Ch 32:32). Pul was probably the last of the old dynasty, and Sargon, a powerful satrap, who contrived to possess himself of supreme power and found a new dynasty (see on Is 20:1). No attempt was made by Judah to throw off the Assyrian yoke during his vigorous reign. The accession of his son Sennacherib was thought by Hezekiah the opportune time to refuse the long-paid tribute; Egypt and Ethiopia, to secure an ally against Assyria on their Asiatic frontier, promised help; Isaiah, while opposed to submission to Assyria, advised reliance on Jehovah, and not on Egypt, but his advice was disregarded, and so Sennacherib invaded Judea, 712 B.C. He was the builder of the largest of the excavated palaces, that of Koyunjik. Hincks has deciphered his name in the inscriptions. In the third year of his reign, these state that he overran Syria, took Sidon and other Phoenician cities, and then passed to southwest Palestine, where he defeated the Egyptians and Ethiopians (compare 2Ki 18:21; 19:9). His subsequent retreat, after his host was destroyed by God, is of course suppressed in the inscriptions. But other particulars inscribed agree strikingly with the Bible; the capture of the "defensed cities of Judah," the devastation of the country and deportation of its inhabitants; the increased tribute imposed on Hezekiah--thirty talents of gold--this exact number being given in both; the silver is set down in the inscriptions at eight hundred talents, in the Bible three hundred; the latter may have been the actual amount carried off, the larger sum may include the silver from the temple doors, pillars, &c. (2Ki 18:16).
1. fourteenth--the third of Sennacherib's reign. His ultimate object was Egypt, Hezekiah's ally. Hence he, with the great body of his army (2Ch 32:9), advanced towards the Egyptian frontier, in southwest Palestine, and did not approach Jerusalem.
CHAPTER 36
Is 36:1-22. Sennacherib's Invasion; Blasphemous Solicitations; Hezekiah Is Told of Them.
This and the thirty-seventh through thirty-ninth chapters form the historical appendix closing the first division of Isaiah's prophecies, and were added to make the parts of these referring to Assyria more intelligible. So Jr 52:1-34; compare 2Ki 25:1-30. The section occurs almost word for word (2Ki 18:13, 17-20; 19:1-37); 2Ki 18:14-16, however, is additional matter. Hezekiah's "writing" also is in Isaiah, not in Kings (Is 38:9-20). We know from 2Ch 32:32 that Isaiah wrote the acts of Hezekiah. It is, therefore, probable, that his record here (Is 36:1-39:8) was incorporated into the Book of Kings by its compiler. Sennacherib lived, according to Assyrian inscriptions, more than twenty years after his invasion; but as Isaiah survived Hezekiah (2Ch 32:32), who lived upwards of fifteen years after the invasion (Is 38:5), the record of Sennacherib's death (Is 37:38) is no objection to this section having come from Isaiah; 2Ch 32:1-33 is probably an abstract drawn from Isaiah's account, as the chronicler himself implies (2Ch 32:32). Pul was probably the last of the old dynasty, and Sargon, a powerful satrap, who contrived to possess himself of supreme power and found a new dynasty (see on Is 20:1). No attempt was made by Judah to throw off the Assyrian yoke during his vigorous reign. The accession of his son Sennacherib was thought by Hezekiah the opportune time to refuse the long-paid tribute; Egypt and Ethiopia, to secure an ally against Assyria on their Asiatic frontier, promised help; Isaiah, while opposed to submission to Assyria, advised reliance on Jehovah, and not on Egypt, but his advice was disregarded, and so Sennacherib invaded Judea, 712 B.C. He was the builder of the largest of the excavated palaces, that of Koyunjik. Hincks has deciphered his name in the inscriptions. In the third year of his reign, these state that he overran Syria, took Sidon and other Phoenician cities, and then passed to southwest Palestine, where he defeated the Egyptians and Ethiopians (compare 2Ki 18:21; 19:9). His subsequent retreat, after his host was destroyed by God, is of course suppressed in the inscriptions. But other particulars inscribed agree strikingly with the Bible; the capture of the "defensed cities of Judah," the devastation of the country and deportation of its inhabitants; the increased tribute imposed on Hezekiah--thirty talents of gold--this exact number being given in both; the silver is set down in the inscriptions at eight hundred talents, in the Bible three hundred; the latter may have been the actual amount carried off, the larger sum may include the silver from the temple doors, pillars, &c. (2Ki 18:16).
1. fourteenth--the third of Sennacherib's reign. His ultimate object was Egypt, Hezekiah's ally. Hence he, with the great body of his army (2Ch 32:9), advanced towards the Egyptian frontier, in southwest Palestine, and did not approach Jerusalem.
The Pulpit Commentary
It came to pass in the fourteenth year of King Hezekiah. There is an irreconcilable difference between this note of time, in the passage as it stands, and the Assyrian inscriptions. The fourteenth year of Hezekiah was b.c. 714 or 713. Sargon was then King of Assyria, and continued king till b.c. 705. Sennacherib did not ascend the throne till that year, and he did not lead an expedition into Palestine till b.c. 701. Thus the date, as it stands, is cloven or twelve years too early. It is now the common opinion of critics that the chronology of the Books of Kings, speaking generally, is "a later addition to the Hebrew narrative". It is uncertain when the dates were added; but it would not be long from the time when the addition was made before "Isaiah" would be brought into accord with "Kings." Another view is that the date belongs to the original writings, but that it has suffered corruption, "fourteenth" having been substituted for "twenty-sixth," from an overstrict rendering of the expression, "in those days," which introduces the narrative of Isa_38:1-22. That narrative undoubtedly belongs to Hezekiah's fourteenth year. A third view is that of Dr. Hincks, who suggests a derangement of the text, which has attached to an expedition of Sennacherib a date originally belonging to an attack by Sargon. He supposes the original text to have run thus: "And it came to pass in the fourteenth year of King Hezekiah that the King of Assyria came up (against him). In those days was King Hezekiah sick unto death, etc. (Isa_38:1-22; Isa_39:1-8.). And Sennacherib, King of Assyria, came up against all the defenced cities of Judah, and took them," etc. (Isa_36:1-22; Isa_37:1-38.). The subject has been treated at considerable length by Mr. Cheyne, who has accidentally ascribed to Sir H. Rawlinson the second of the above theories, which really originated with the present writer. Sennacherib, King of Assyria. The Hebrew rendering of the name is Sankherib, the Greek Sanacharibus or Senacheribus. In the Assyrian the literation is Sin-akhi-irib—and the meaning" Sin (the moon-god) multiplies brothers." Sin-akhi-irib was the son and successor of Sargon. His father was murdered, and he ascended the throne in b.c. 705. Came up against all the defenced cities; rather, all the fenced cities, as in 2Ki_18:13,or "all the fortified cities" (Cheyne). And took them. Sennacberib tells us that, in the campaign of his fourth year, he "captured forty-six of the strong cities" belonging to Hezekiah, King of Judah, while of the "fortresses and small cities" he took "a countless number". (On the causes of the war and its general course, see the Introduction to the book.)
It came to pass in the fourteenth year of King Hezekiah. There is an irreconcilable difference between this note of time, in the passage as it stands, and the Assyrian inscriptions. The fourteenth year of Hezekiah was b.c. 714 or 713. Sargon was then King of Assyria, and continued king till b.c. 705. Sennacherib did not ascend the throne till that year, and he did not lead an expedition into Palestine till b.c. 701. Thus the date, as it stands, is cloven or twelve years too early. It is now the common opinion of critics that the chronology of the Books of Kings, speaking generally, is "a later addition to the Hebrew narrative". It is uncertain when the dates were added; but it would not be long from the time when the addition was made before "Isaiah" would be brought into accord with "Kings." Another view is that the date belongs to the original writings, but that it has suffered corruption, "fourteenth" having been substituted for "twenty-sixth," from an overstrict rendering of the expression, "in those days," which introduces the narrative of Isa_38:1-22. That narrative undoubtedly belongs to Hezekiah's fourteenth year. A third view is that of Dr. Hincks, who suggests a derangement of the text, which has attached to an expedition of Sennacherib a date originally belonging to an attack by Sargon. He supposes the original text to have run thus: "And it came to pass in the fourteenth year of King Hezekiah that the King of Assyria came up (against him). In those days was King Hezekiah sick unto death, etc. (Isa_38:1-22; Isa_39:1-8.). And Sennacherib, King of Assyria, came up against all the defenced cities of Judah, and took them," etc. (Isa_36:1-22; Isa_37:1-38.). The subject has been treated at considerable length by Mr. Cheyne, who has accidentally ascribed to Sir H. Rawlinson the second of the above theories, which really originated with the present writer. Sennacherib, King of Assyria. The Hebrew rendering of the name is Sankherib, the Greek Sanacharibus or Senacheribus. In the Assyrian the literation is Sin-akhi-irib—and the meaning" Sin (the moon-god) multiplies brothers." Sin-akhi-irib was the son and successor of Sargon. His father was murdered, and he ascended the throne in b.c. 705. Came up against all the defenced cities; rather, all the fenced cities, as in 2Ki_18:13,or "all the fortified cities" (Cheyne). And took them. Sennacberib tells us that, in the campaign of his fourth year, he "captured forty-six of the strong cities" belonging to Hezekiah, King of Judah, while of the "fortresses and small cities" he took "a countless number". (On the causes of the war and its general course, see the Introduction to the book.)
2And the king of Assyria sent Rabshakeh from Lachish to Jerusalem unto king Hezekiah with a great army. And he stood by the conduit of the upper pool in the highway of the fuller’s field.
Jamieson-Fausset-Brown
2. Rab-shakeh--In 2Ki 18:17, Tartan and Rab-saris are joined with him. Rab-shakeh was probably the chief leader; Rab is a title of authority, "chief-cup-bearer."
Lachish--a frontier town southwest of Jerusalem, in Judah; represented as a great fortified city in a hilly and fruitful country in the Koyunjik bas-reliefs, now in the British Museum; also, its name is found on a slab over a figure of Sennacherib on his throne.
upper pool--the side on which the Assyrians would approach Jerusalem coming from the southwest (see on Is 7:3).
2. Rab-shakeh--In 2Ki 18:17, Tartan and Rab-saris are joined with him. Rab-shakeh was probably the chief leader; Rab is a title of authority, "chief-cup-bearer."
Lachish--a frontier town southwest of Jerusalem, in Judah; represented as a great fortified city in a hilly and fruitful country in the Koyunjik bas-reliefs, now in the British Museum; also, its name is found on a slab over a figure of Sennacherib on his throne.
upper pool--the side on which the Assyrians would approach Jerusalem coming from the southwest (see on Is 7:3).
The Pulpit Commentary
And the King of Assyria sent Rabshakeh … with a great army. It is inconceivable that, immediately after the grant of terms of peace and their acceptance, Sennacherib should have renewed the war; there must have been an interval, and a fresh provocation. The interval can have been only a short one, since Hezekiah died in b.c. 697. It may have been a couple of years, or perhaps no more than a year, or possibly only a few months. The fresh provocation probably consisted in an application for aid, made by Hezekiah to Tir-hakah, or to the subordinate Egyptian kings, which is glanced at in Isa_36:6. The Assyrian annals, which never record any reverse or defeat, are wholly silent as to this second expedition. The only profane confirmation of it is to be found in Herodotus (2.141). From Lackish. Laehish, an ancient city of the Amorites (Jos_10:5), was assigned by Joshua to the tribe of Judah (Jos_15:39), and seems to have been still a Jewish possession (2Ki_14:19). It occupied "a low round swell or knoll" in the Shefelch, or low tract between the Judaean highland and the Mediterranean, and lay near, if not directly on, the direct route which armies commonly followed in their march from Syria into Egypt. The site is now known as Um-Lakis; it lies between Gaza and Ajlan (Eglon), about two miles west of the hitter. Sennacherib represents himself as engaged in its siege on a bas-relief in the British Museum (see Layard, 'Monuments of Nineveh," second series, pl. 21). The conduit of the upper pool (see the comment on Jos_7:3). The spot was that at which Isaiah had been commanded to meet Ahaz some forty years previously. It was probably on the north side of Jerusalem, not tar from the Damascus gate.
And the King of Assyria sent Rabshakeh … with a great army. It is inconceivable that, immediately after the grant of terms of peace and their acceptance, Sennacherib should have renewed the war; there must have been an interval, and a fresh provocation. The interval can have been only a short one, since Hezekiah died in b.c. 697. It may have been a couple of years, or perhaps no more than a year, or possibly only a few months. The fresh provocation probably consisted in an application for aid, made by Hezekiah to Tir-hakah, or to the subordinate Egyptian kings, which is glanced at in Isa_36:6. The Assyrian annals, which never record any reverse or defeat, are wholly silent as to this second expedition. The only profane confirmation of it is to be found in Herodotus (2.141). From Lackish. Laehish, an ancient city of the Amorites (Jos_10:5), was assigned by Joshua to the tribe of Judah (Jos_15:39), and seems to have been still a Jewish possession (2Ki_14:19). It occupied "a low round swell or knoll" in the Shefelch, or low tract between the Judaean highland and the Mediterranean, and lay near, if not directly on, the direct route which armies commonly followed in their march from Syria into Egypt. The site is now known as Um-Lakis; it lies between Gaza and Ajlan (Eglon), about two miles west of the hitter. Sennacherib represents himself as engaged in its siege on a bas-relief in the British Museum (see Layard, 'Monuments of Nineveh," second series, pl. 21). The conduit of the upper pool (see the comment on Jos_7:3). The spot was that at which Isaiah had been commanded to meet Ahaz some forty years previously. It was probably on the north side of Jerusalem, not tar from the Damascus gate.
3Then came forth unto him Eliakim, Hilkiah’s son, which was over the house, and Shebna the scribe, and Joah, Asaph’s son, the recorder.
Jamieson-Fausset-Brown
3. Eliakim--successor to Shebna, who had been "over the household," that is, chief minister of the king; in Is 22:15-20, this was foretold.
scribe--secretary, recorder--literally, "one who reminds"; a remembrancer to keep the king informed on important facts, and to act as historiographer. In 2Ki 18:18, the additional fact is given that the Assyrian envoys "called to the king," in consequence of which Eliakim, &c., "came out to them."
3. Eliakim--successor to Shebna, who had been "over the household," that is, chief minister of the king; in Is 22:15-20, this was foretold.
scribe--secretary, recorder--literally, "one who reminds"; a remembrancer to keep the king informed on important facts, and to act as historiographer. In 2Ki 18:18, the additional fact is given that the Assyrian envoys "called to the king," in consequence of which Eliakim, &c., "came out to them."
The Pulpit Commentary
Eliakim: Hilkiah's son (see above, Isa_22:20). Eliakim had now taken the place of the Shebna who was "over the house" when Isaiah prophesied his downfall (Isa_22:19) and Eliakim's advancement (Isa_22:21-23). Shebna the scribe. It is not quite certain that this is the same "Shebna" as the former prefect of the palace, but the uncommonness of the name is a strong argument for the identity. The post of "scribe" or "secretary "(marginal rendering) was one of some importance (see 1Ki_4:3), though inferior to that of palace prefect. Joah … the recorder. We learn from Kings that Sennacherib sent in reality three envoys (2Ki_18:17) to Hezekiah—the Tartan, or "commander-in-chief;" the Rabsaris, or "chief eunuch;" and the Rabshakeh, or "rab-sak," the "chief captain," the second in command after the tartan. Hezekiah thought it right to appoint an equal number of officials to meet and confer with them.
Eliakim: Hilkiah's son (see above, Isa_22:20). Eliakim had now taken the place of the Shebna who was "over the house" when Isaiah prophesied his downfall (Isa_22:19) and Eliakim's advancement (Isa_22:21-23). Shebna the scribe. It is not quite certain that this is the same "Shebna" as the former prefect of the palace, but the uncommonness of the name is a strong argument for the identity. The post of "scribe" or "secretary "(marginal rendering) was one of some importance (see 1Ki_4:3), though inferior to that of palace prefect. Joah … the recorder. We learn from Kings that Sennacherib sent in reality three envoys (2Ki_18:17) to Hezekiah—the Tartan, or "commander-in-chief;" the Rabsaris, or "chief eunuch;" and the Rabshakeh, or "rab-sak," the "chief captain," the second in command after the tartan. Hezekiah thought it right to appoint an equal number of officials to meet and confer with them.
Rabshakeh's Speech at the Conduit
4And Rabshakeh said unto them, Say ye now to Hezekiah, Thus saith the great king, the king of Assyria, What confidence is this wherein thou trustest?
Jamieson-Fausset-Brown
4. great king--the usual title of the Persian and Assyrian kings, as they had many subordinate princes or kings under them over provinces (Is 10:8).
4. great king--the usual title of the Persian and Assyrian kings, as they had many subordinate princes or kings under them over provinces (Is 10:8).
The Pulpit Commentary
And Rabshakeh said. Of the three Assyrian envoys Rabshakeh alone obtains mention in Isaiah, probably because he was the spokesman. He was probably chosen for spokesman because he could speak Hebrew fluently (infra, verses 11, 13). The great king. "The great king" (sarru rabbu) is the most common title assumed by the Assyrian monarchs in their inscriptions. It is found as early as b.c. 1120.
And Rabshakeh said. Of the three Assyrian envoys Rabshakeh alone obtains mention in Isaiah, probably because he was the spokesman. He was probably chosen for spokesman because he could speak Hebrew fluently (infra, verses 11, 13). The great king. "The great king" (sarru rabbu) is the most common title assumed by the Assyrian monarchs in their inscriptions. It is found as early as b.c. 1120.
5I say, sayest thou, (but they are but vain words) I have counsel and strength for war: now on whom dost thou trust, that thou rebellest against me?
Jamieson-Fausset-Brown
5. counsel--Egypt was famed for its wisdom.
5. counsel--Egypt was famed for its wisdom.
The Pulpit Commentary
I say. In 2Ki_18:20 we read, "Thou sayest" for "I say," which gives a better sense. Dr. Kay holds the two forms to be "complementary." I have counsel and strength for war. Either the words of Hezekiah had been reported to Sennacherib, or he rightly divined Hezekiah's thoughts. It was, no doubt, in reliance on the "counsel" of Eliakim and the "strength" of Egypt that the Jewish monarch had a second time provoked his suzerain.
I say. In 2Ki_18:20 we read, "Thou sayest" for "I say," which gives a better sense. Dr. Kay holds the two forms to be "complementary." I have counsel and strength for war. Either the words of Hezekiah had been reported to Sennacherib, or he rightly divined Hezekiah's thoughts. It was, no doubt, in reliance on the "counsel" of Eliakim and the "strength" of Egypt that the Jewish monarch had a second time provoked his suzerain.
6Lo, thou trustest in the staff of this broken reed, on Egypt; whereon if a man lean, it will go into his hand, and pierce it: so is Pharaoh king of Egypt to all that trust in him.
Jamieson-Fausset-Brown
6. It was a similar alliance with So (that is, Sabacho, or else Sevechus), the Ethiopian king of Egypt, which provoked the Assyrian to invade and destroy Israel, the northern kingdom, under Hoshea.
6. It was a similar alliance with So (that is, Sabacho, or else Sevechus), the Ethiopian king of Egypt, which provoked the Assyrian to invade and destroy Israel, the northern kingdom, under Hoshea.
The Pulpit Commentary
This broken reed; rather, as in 2Ki_18:21, this bruised reed (comp. Isa_42:3). A reed may be "bruised," and wholly untrustworthy as a support, while it appears sound. A "broken" reed no one would lean on. Egypt. There had been times when Egypt was a strong power, feared and respected by her neighbours, and a terror even to Assyria. But these times were long past. For the last fifty years the country had been divided against itself (see the comment on Isa_19:2), split up into a number of petty principalities, Recently the neighbouring kingdom of Ethiopia had claimed and exercised a species of sovereignty over the entire Nile valley, while allowing tributary princes to govern different portions of it. Of these princes the most important at the time of Rabshakeh's embassy seems to have been Shabatok, who reigned in Memphis, probably from b.c. 712 to b.c. 698. Egypt is likened to a "bruised reed" on account of her untrustworthincss. "So" (Sabaco) had given no substantial help to Hashes. Shabatok was little likely to imperil himself in order to assist Hezekiah. Even Tirhakah would probably avoid, as long as he could, a conflict with the full power of Assyria. Pharaoh, King of Egypt. Sennacherib uses the generic term, "Pharaoh," instead of mentioning any of the petty princes by name, because he means to speak generally. The King of Egypt, under present circumstances, whoever he may be, is no better than a bruised reed. In his own inscriptions, Sennacherib about this time uses the expression, "the kings of Egypt".
This broken reed; rather, as in 2Ki_18:21, this bruised reed (comp. Isa_42:3). A reed may be "bruised," and wholly untrustworthy as a support, while it appears sound. A "broken" reed no one would lean on. Egypt. There had been times when Egypt was a strong power, feared and respected by her neighbours, and a terror even to Assyria. But these times were long past. For the last fifty years the country had been divided against itself (see the comment on Isa_19:2), split up into a number of petty principalities, Recently the neighbouring kingdom of Ethiopia had claimed and exercised a species of sovereignty over the entire Nile valley, while allowing tributary princes to govern different portions of it. Of these princes the most important at the time of Rabshakeh's embassy seems to have been Shabatok, who reigned in Memphis, probably from b.c. 712 to b.c. 698. Egypt is likened to a "bruised reed" on account of her untrustworthincss. "So" (Sabaco) had given no substantial help to Hashes. Shabatok was little likely to imperil himself in order to assist Hezekiah. Even Tirhakah would probably avoid, as long as he could, a conflict with the full power of Assyria. Pharaoh, King of Egypt. Sennacherib uses the generic term, "Pharaoh," instead of mentioning any of the petty princes by name, because he means to speak generally. The King of Egypt, under present circumstances, whoever he may be, is no better than a bruised reed. In his own inscriptions, Sennacherib about this time uses the expression, "the kings of Egypt".
7But if thou say to me, We trust in the LORD our God: is it not he, whose high places and whose altars Hezekiah hath taken away, and said to Judah and to Jerusalem, Ye shall worship before this altar?
Jamieson-Fausset-Brown
7. The Assyrian mistakes Hezekiah's religious reforms whereby he took away the high places (2Ki 18:4) as directed against Jehovah. Some of the high places may have been dedicated to Jehovah, but worshipped under the form of an image in violation of the second commandment: the "brazen serpent," also (broken in pieces by Hezekiah, and called Nehushtan, "a piece of brass," because it was worshipped by Israel) was originally set up by God's command. Hence the Assyrian's allegation has a specious color: you cannot look for help from Jehovah, for your king has "taken away His altars."
to Jerusalem--(De 12:5, 11; Joh 4:20).
7. The Assyrian mistakes Hezekiah's religious reforms whereby he took away the high places (2Ki 18:4) as directed against Jehovah. Some of the high places may have been dedicated to Jehovah, but worshipped under the form of an image in violation of the second commandment: the "brazen serpent," also (broken in pieces by Hezekiah, and called Nehushtan, "a piece of brass," because it was worshipped by Israel) was originally set up by God's command. Hence the Assyrian's allegation has a specious color: you cannot look for help from Jehovah, for your king has "taken away His altars."
to Jerusalem--(De 12:5, 11; Joh 4:20).
The Pulpit Commentary
If thou say to me, We trust in the Lord. "The Assyrians," it has been observed, "had a good intelligence department" (Cheyne). It was known to Sennacherib that Hezekiah had a confident trust, which seemed to him wholly irrational, in Jehovah—the special God of his people. It was also known to him that Hezekiah, in the earlier portion of his reign (2Ki_18:4), had "removed the high places" and broken down the altars, where Jehovah had for centuries been worshipped throughout the length and breadth of the land. He concludes that, in so doing, he must have offended Jehovah. He is probably ignorant of the peculiar proviso of the Jewish Law, that sacrifice should be offered in one place only, and conceives that Hezekiah has been actuated by some narrow motive, and has acted in the interests of one city only, not of the whole people. Ye shall worship before this altar. The parallel passage of 2 Kings (2Ki_18:22) has "this altar in Jerusalem." The brazen altar in the great court of the temple is, of course, meant. Hezekiah had cleansed it front the pollutions of the time of Ahaz (2Ch_29:18), and had insisted on sacrifice being offered nowhere else (2Ch_29:21-35; 2Ch_30:15-24; 2Ch_31:1, etc.). Such a concentration of worship was unknown to any of the heathen nations, and may well have been unintelligible to them.
If thou say to me, We trust in the Lord. "The Assyrians," it has been observed, "had a good intelligence department" (Cheyne). It was known to Sennacherib that Hezekiah had a confident trust, which seemed to him wholly irrational, in Jehovah—the special God of his people. It was also known to him that Hezekiah, in the earlier portion of his reign (2Ki_18:4), had "removed the high places" and broken down the altars, where Jehovah had for centuries been worshipped throughout the length and breadth of the land. He concludes that, in so doing, he must have offended Jehovah. He is probably ignorant of the peculiar proviso of the Jewish Law, that sacrifice should be offered in one place only, and conceives that Hezekiah has been actuated by some narrow motive, and has acted in the interests of one city only, not of the whole people. Ye shall worship before this altar. The parallel passage of 2 Kings (2Ki_18:22) has "this altar in Jerusalem." The brazen altar in the great court of the temple is, of course, meant. Hezekiah had cleansed it front the pollutions of the time of Ahaz (2Ch_29:18), and had insisted on sacrifice being offered nowhere else (2Ch_29:21-35; 2Ch_30:15-24; 2Ch_31:1, etc.). Such a concentration of worship was unknown to any of the heathen nations, and may well have been unintelligible to them.
8Now therefore give pledges, I pray thee, to my master the king of Assyria, and I will give thee two thousand horses, if thou be able on thy part to set riders upon them.
Jamieson-Fausset-Brown
8. give pledges--a taunting challenge. Only give the guarantee that you can supply as many as two thousand riders, and I will give thee two thousand horses. But seeing that you have not even this small number (see on Is 2:7), how can you stand against the hosts of Assyrian cavalry? The Jews tried to supply their weakness in this "arm" from Egypt (Is 31:1).
8. give pledges--a taunting challenge. Only give the guarantee that you can supply as many as two thousand riders, and I will give thee two thousand horses. But seeing that you have not even this small number (see on Is 2:7), how can you stand against the hosts of Assyrian cavalry? The Jews tried to supply their weakness in this "arm" from Egypt (Is 31:1).
The Pulpit Commentary
Now therefore give pledges; i.e. "bind yourselves under s-me penalty." Rabshakeh here interrupts his message' to introduce an offer of his own. Intent on ridiculing the absurdity of Hezekiah's resistance of Assyria, he promises to make him a present of two thousand horses, if he (Hezekiah) can find two thousand trained riders to mount them. It is quite likely that he was safe in making this promise, and that, notwithstanding the abundant use of chariots and horses by the Jews of the time for purposes of luxury (Isa_2:7), they were destitute of a cavalry force and unaccustomed to the management of war-horses.
Now therefore give pledges; i.e. "bind yourselves under s-me penalty." Rabshakeh here interrupts his message' to introduce an offer of his own. Intent on ridiculing the absurdity of Hezekiah's resistance of Assyria, he promises to make him a present of two thousand horses, if he (Hezekiah) can find two thousand trained riders to mount them. It is quite likely that he was safe in making this promise, and that, notwithstanding the abundant use of chariots and horses by the Jews of the time for purposes of luxury (Isa_2:7), they were destitute of a cavalry force and unaccustomed to the management of war-horses.
9How then wilt thou turn away the face of one captain of the least of my master’s servants, and put thy trust on Egypt for chariots and for horsemen?
Jamieson-Fausset-Brown
9. captain--a governor under a satrap; even he commands more horsemen than this.
9. captain--a governor under a satrap; even he commands more horsemen than this.
The Pulpit Commentary
How then wilt thou turn away the face, etc.? i.e. "How wilt thou be able to defeat, and cause to retreat, a single Assyrian captain at the head of his squadron?" And put thy trust on Egypt for chariots and for horsemen; rather, but thou trustest in Egypt for chariots and for horsemen. Consciousness of the weakness, with which Rabshakeh had just reproached them, had led to their application to Egypt for a chariot and a cavalry force. Egypt was well able to furnish both, and had sent a large force of both to the help of Ekron a short time previously. That force had, however, suffered defeat at the hands of Sennacherib.
How then wilt thou turn away the face, etc.? i.e. "How wilt thou be able to defeat, and cause to retreat, a single Assyrian captain at the head of his squadron?" And put thy trust on Egypt for chariots and for horsemen; rather, but thou trustest in Egypt for chariots and for horsemen. Consciousness of the weakness, with which Rabshakeh had just reproached them, had led to their application to Egypt for a chariot and a cavalry force. Egypt was well able to furnish both, and had sent a large force of both to the help of Ekron a short time previously. That force had, however, suffered defeat at the hands of Sennacherib.
10And am I now come up without the LORD against this land to destroy it? the LORD said unto me, Go up against this land, and destroy it.
Jamieson-Fausset-Brown
10. A boastful inference from the past successes of Assyria, designed to influence the Jews to surrender; their own principles bound them to yield to Jehovah's will. He may have heard from partisans in Judah what Isaiah had foretold (Is 10:5, 6).
10. A boastful inference from the past successes of Assyria, designed to influence the Jews to surrender; their own principles bound them to yield to Jehovah's will. He may have heard from partisans in Judah what Isaiah had foretold (Is 10:5, 6).
The Pulpit Commentary
The Lord said unto me, Go up against this land, and destroy it; literally, Jehovah said unto me, Go up, etc.. The heathen monarchs frequently represented themselves as directed to make war on a nation by God, or by some particular god. Piankhi Mer-amman says, "I am born of the loins. created from the egg, of the Deity … I have not acted without his knowing; he ordained that I should act". Mesha, King of Moab, declares, "Chemosh said to me, Go and take Nebo [in war] against Israel". Asshur is generally represented as commanding the expeditions of the Assyrian kings. Still, it is surprising that Sennacherib should mention "Jehovah" as the God from whom he had received the order to attack Hezekiah, and we may suspect that the term which he actually employed was Ilu, "God," and that either Rahshakeh, or the reporter of the speech, substituted "Jehovah" as more intelligible to the Jews.
The Lord said unto me, Go up against this land, and destroy it; literally, Jehovah said unto me, Go up, etc.. The heathen monarchs frequently represented themselves as directed to make war on a nation by God, or by some particular god. Piankhi Mer-amman says, "I am born of the loins. created from the egg, of the Deity … I have not acted without his knowing; he ordained that I should act". Mesha, King of Moab, declares, "Chemosh said to me, Go and take Nebo [in war] against Israel". Asshur is generally represented as commanding the expeditions of the Assyrian kings. Still, it is surprising that Sennacherib should mention "Jehovah" as the God from whom he had received the order to attack Hezekiah, and we may suspect that the term which he actually employed was Ilu, "God," and that either Rahshakeh, or the reporter of the speech, substituted "Jehovah" as more intelligible to the Jews.
11Then said Eliakim and Shebna and Joah unto Rabshakeh, Speak, I pray thee, unto thy servants in the Syrian language; for we understand it: and speak not to us in the Jews’ language, in the ears of the people that are on the wall.
Jamieson-Fausset-Brown
11. Syrian--rather, "Aramean": the language spoken north and east of Palestine, and understood by the Assyrians as belonging to the same family of languages as their own: nearly akin to Hebrew also, though not intelligible to the multitude (compare 2Ki 5:5-7). "Aram" means a "high land," and includes parts of Assyria as well as Syria.
Jews' language--The men of Judah since the disruption of Israel, claimed the Hebrew as their own peculiarly, as if they were now the only true representatives of the whole Hebrew twelve tribes.
ears of ... people on ... wall--The interview is within hearing distance of the city. The people crowd on the wall, curious to hear the Assyrian message. The Jewish rulers fear that it will terrify the people and therefore beg Rab-shakeh to speak Aramean.
11. Syrian--rather, "Aramean": the language spoken north and east of Palestine, and understood by the Assyrians as belonging to the same family of languages as their own: nearly akin to Hebrew also, though not intelligible to the multitude (compare 2Ki 5:5-7). "Aram" means a "high land," and includes parts of Assyria as well as Syria.
Jews' language--The men of Judah since the disruption of Israel, claimed the Hebrew as their own peculiarly, as if they were now the only true representatives of the whole Hebrew twelve tribes.
ears of ... people on ... wall--The interview is within hearing distance of the city. The people crowd on the wall, curious to hear the Assyrian message. The Jewish rulers fear that it will terrify the people and therefore beg Rab-shakeh to speak Aramean.
The Pulpit Commentary
Speak … unto thy servants in the Syrian language; literally, in the Aramaic language. Aramaeans were widely spread over the entire region between the Lower Tigris and the Mediterranean; and their language seems to have been in general use, as a language of commerce. "Private contract tablets in Aramaic and Assyrian have been found in the remains of ancient Nineveh" (Cheyne). Rabshakeh had, perhaps, spoken "in the Jews' language " without any ill intent, thinking that it was the only tongue which Jewish envoys would understand; but his so doing was calculated to affect the minds of the common people, and to shake their allegiance to Hezekiah. The envoys, therefore, requested him to employ a foreign tongue, and suggested Aramaic as one which was familiar to them, and which they supposed that he would understand. His employment of Hebrew had shown them that he was a linguist. In the Jews' language. There was no language peculiar to the Jews as Jews, that is to say, different from the ordinary speech of the Israelites. Both alike spoke Hebrew. In the Old Testament, however, this corn-men language is never called "Hebrew," but either "the tongue of Canaan" (Isa_19:18) or "the Jewish language" (2Ki_18:26, 2Ki_18:28; 2Ch_32:18; Neh_13:24). Similarly, our own tongue is called "English," though spoken also in Scotland, Wales, Ireland, America, and Australia. In the ears of the people that are on the wall; i.e. of the soldiers placed on the wall to defend it. We must suppose that the conference took place immediately outside the fortifications, so that some of those on the wall could hear.
Speak … unto thy servants in the Syrian language; literally, in the Aramaic language. Aramaeans were widely spread over the entire region between the Lower Tigris and the Mediterranean; and their language seems to have been in general use, as a language of commerce. "Private contract tablets in Aramaic and Assyrian have been found in the remains of ancient Nineveh" (Cheyne). Rabshakeh had, perhaps, spoken "in the Jews' language " without any ill intent, thinking that it was the only tongue which Jewish envoys would understand; but his so doing was calculated to affect the minds of the common people, and to shake their allegiance to Hezekiah. The envoys, therefore, requested him to employ a foreign tongue, and suggested Aramaic as one which was familiar to them, and which they supposed that he would understand. His employment of Hebrew had shown them that he was a linguist. In the Jews' language. There was no language peculiar to the Jews as Jews, that is to say, different from the ordinary speech of the Israelites. Both alike spoke Hebrew. In the Old Testament, however, this corn-men language is never called "Hebrew," but either "the tongue of Canaan" (Isa_19:18) or "the Jewish language" (2Ki_18:26, 2Ki_18:28; 2Ch_32:18; Neh_13:24). Similarly, our own tongue is called "English," though spoken also in Scotland, Wales, Ireland, America, and Australia. In the ears of the people that are on the wall; i.e. of the soldiers placed on the wall to defend it. We must suppose that the conference took place immediately outside the fortifications, so that some of those on the wall could hear.
12But Rabshakeh said, Hath my master sent me to thy master and to thee to speak these words? hath he not sent me to the men that sit upon the wall, that they may eat their own dung, and drink their own piss with you?
Jamieson-Fausset-Brown
12. Is it to thy master and thee that I am sent? Nay, it is to the men on the wall, to let them know (so far am I from wishing them not to hear, as you would wish), that unless they surrender, they shall be reduced to the direst extremities of famine in the siege (2Ch 32:11, explains the word here), namely, to eat their own excrements: or, connecting, "that they may eat," &c., with "sit upon the wall"; who, as they hold the wall, are knowingly exposing themselves to the direst extremities [Maurer]. Isaiah, as a faithful historian, records the filthy and blasphemous language of the Assyrians to mark aright the true character of the attack on Jerusalem.
12. Is it to thy master and thee that I am sent? Nay, it is to the men on the wall, to let them know (so far am I from wishing them not to hear, as you would wish), that unless they surrender, they shall be reduced to the direst extremities of famine in the siege (2Ch 32:11, explains the word here), namely, to eat their own excrements: or, connecting, "that they may eat," &c., with "sit upon the wall"; who, as they hold the wall, are knowingly exposing themselves to the direst extremities [Maurer]. Isaiah, as a faithful historian, records the filthy and blasphemous language of the Assyrians to mark aright the true character of the attack on Jerusalem.
The Pulpit Commentary
Hath he not sent me to the men that sit upon the wall? Rabshakeh was contravening all diplomatic usage, and no doubt was conscious of it. But the pride and arrogance of the Assyrians rendered them as careless of diplomatic etiquette as, at a later date, were the Romans (see Polybius, 29:11, § 6; Liv; 45:12). That they may eat, etc.; rather, to eat. That is, with no other result than that of being reduced, together with you, to the last extremity of famine, when the siege comes.
Hath he not sent me to the men that sit upon the wall? Rabshakeh was contravening all diplomatic usage, and no doubt was conscious of it. But the pride and arrogance of the Assyrians rendered them as careless of diplomatic etiquette as, at a later date, were the Romans (see Polybius, 29:11, § 6; Liv; 45:12). That they may eat, etc.; rather, to eat. That is, with no other result than that of being reduced, together with you, to the last extremity of famine, when the siege comes.
Rabshakeh Cries in the Jews' Language
13Then Rabshakeh stood, and cried with a loud voice in the Jews’ language, and said, Hear ye the words of the great king, the king of Assyria.
Jamieson-Fausset-Brown
13. Rab-shakeh speaks louder and plainer than ever to the men on the wall.
13. Rab-shakeh speaks louder and plainer than ever to the men on the wall.
The Pulpit Commentary
Then Rabshakeh stood; i.e. "rose from a sitting or reclining posture"—to attract attention, and the better to make himself heard. He continued his speech in Hebrew, and at the same time purposely raised his voice to a loud pitch. The envoys would have been justified in ordering the archers to shoot him from the wall. But they seem to have been struck of a heap, as Epiphanes was by the audacity of Popillius (see the comment on the preceding verse).
Then Rabshakeh stood; i.e. "rose from a sitting or reclining posture"—to attract attention, and the better to make himself heard. He continued his speech in Hebrew, and at the same time purposely raised his voice to a loud pitch. The envoys would have been justified in ordering the archers to shoot him from the wall. But they seem to have been struck of a heap, as Epiphanes was by the audacity of Popillius (see the comment on the preceding verse).
14Thus saith the king, Let not Hezekiah deceive you: for he shall not be able to deliver you.
The Pulpit Commentary
Thus saith the king. It is scarcely probable that Sennacherib had expressly empowered Rabshakeh to make a speech to the Jewish people, much less that he had dictated its words. But the envoy regards himself as having plenary powers to declare the king's mind. Let not Hezekiah deceive you. By vain hopes of resisting the Assyrian arms successfully (comp. Isa_36:5-7).
Thus saith the king. It is scarcely probable that Sennacherib had expressly empowered Rabshakeh to make a speech to the Jewish people, much less that he had dictated its words. But the envoy regards himself as having plenary powers to declare the king's mind. Let not Hezekiah deceive you. By vain hopes of resisting the Assyrian arms successfully (comp. Isa_36:5-7).
15Neither let Hezekiah make you trust in the LORD, saying, The LORD will surely deliver us: this city shall not be delivered into the hand of the king of Assyria.
Jamieson-Fausset-Brown
15. The foes of God's people cannot succeed against them, unless they can shake their trust in Him (compare Is 36:10).
15. The foes of God's people cannot succeed against them, unless they can shake their trust in Him (compare Is 36:10).
The Pulpit Commentary
Neither let Hezekiah make you trust in Jehovah. There is nothing improbable in Rabshakeh's having thus spoken. Isaiah had long been encouraging Hezekiah to resist Sennacherib by promises of Divine aid (Isa_30:31; Isa_31:4-9). Hezekiah would naturally repeat these premises to the people, and could not give their effect in simpler words than by saying, "Jehovah will surely deliver us: this city shall not be delivered into the hand of the King of Assyria." Spies and deserters would naturally tell the Assyrian envoys what he had said.
Neither let Hezekiah make you trust in Jehovah. There is nothing improbable in Rabshakeh's having thus spoken. Isaiah had long been encouraging Hezekiah to resist Sennacherib by promises of Divine aid (Isa_30:31; Isa_31:4-9). Hezekiah would naturally repeat these premises to the people, and could not give their effect in simpler words than by saying, "Jehovah will surely deliver us: this city shall not be delivered into the hand of the King of Assyria." Spies and deserters would naturally tell the Assyrian envoys what he had said.
16Hearken not to Hezekiah: for thus saith the king of Assyria, Make an agreement with me by a present, and come out to me: and eat ye every one of his vine, and every one of his fig tree, and drink ye every one the waters of his own cistern;
Jamieson-Fausset-Brown
16. agreement ... by ... present--rather, "make peace with me"; literally, "blessing" so called from the mutual congratulations attending the ratification of peace. So Chaldee. Or else, "Do homage to me" [Horsley].
come out--surrender to me; then you may remain in quiet possession of your lands till my return from Egypt, when I will lead you away to a land fruitful as your own. Rab-shakeh tries to soften, in the eyes of the Jews, the well-known Assyrian policy of weakening the vanquished by deporting them to other lands (Ge 47:21; 2Ki 17:6).
16. agreement ... by ... present--rather, "make peace with me"; literally, "blessing" so called from the mutual congratulations attending the ratification of peace. So Chaldee. Or else, "Do homage to me" [Horsley].
come out--surrender to me; then you may remain in quiet possession of your lands till my return from Egypt, when I will lead you away to a land fruitful as your own. Rab-shakeh tries to soften, in the eyes of the Jews, the well-known Assyrian policy of weakening the vanquished by deporting them to other lands (Ge 47:21; 2Ki 17:6).
The Pulpit Commentary
Make an agreement with me by a present; literally, make a blessing with me. Delitzsch paraphrases, "Enter into a connection of mutual good wishes with me." Vance Smith translates boldly, "Make peace with me;" and Mr. Cheyne, "Make a treaty with me." There seems to be no doubt that b'rakah, besides its primary sense of "blessing," had two secondary senses, "present" and "treaty." Here "treaty" is no doubt intended. Come out to me; i.e. "come out of Jerusalem, and surrender yourselves" (comp 1Sa_11:3; Jer_38:17). And eat ye … drink ye. Peace being made, the Jews could leave the protection of their walled cities, and disperse themselves over their lands, where they could live in plenty and security, at any rate for a time. They would be safe front the terrible extremities hinted at in Isa_36:12, and might confidently await the great king's ultimate disposal of them, which would be determined widen the war in these parts was over. The waters of his own cistern; rather, of his own well. All cultivators had wells in their plots of ground. Cisterns, or reservoirs, in which the rain-water was stored, were comparatively uncommon.
Make an agreement with me by a present; literally, make a blessing with me. Delitzsch paraphrases, "Enter into a connection of mutual good wishes with me." Vance Smith translates boldly, "Make peace with me;" and Mr. Cheyne, "Make a treaty with me." There seems to be no doubt that b'rakah, besides its primary sense of "blessing," had two secondary senses, "present" and "treaty." Here "treaty" is no doubt intended. Come out to me; i.e. "come out of Jerusalem, and surrender yourselves" (comp 1Sa_11:3; Jer_38:17). And eat ye … drink ye. Peace being made, the Jews could leave the protection of their walled cities, and disperse themselves over their lands, where they could live in plenty and security, at any rate for a time. They would be safe front the terrible extremities hinted at in Isa_36:12, and might confidently await the great king's ultimate disposal of them, which would be determined widen the war in these parts was over. The waters of his own cistern; rather, of his own well. All cultivators had wells in their plots of ground. Cisterns, or reservoirs, in which the rain-water was stored, were comparatively uncommon.
17Until I come and take you away to a land like your own land, a land of corn and wine, a land of bread and vineyards.
The Pulpit Commentary
Until I come and take you away. It was so much thee usual policy of Assyria to remove to a new locality a conquered people, which had given them trouble, that Rabshakeh felt safe in assuming that the fate in store for the Jews, if they submitted themselves, was a transplantation. Sargon had transported the Israelites to Gozan and Media (2Ki_18:11), the Tibarcni to Assyria, the Commageni to Susiana. Sennacherib himself had transported into Assyria more than two hundred thousand Aramaeans. It might be confidently predicted that, if he conquered them, he would transplant the Jews. Rabshakeh tries to soften down the hardship of the lot before them by promises of a removal to a land equal in all respects to Palestine. To a land like your own land. This was certainly not a general principle of Assyrian administration. Nations were removed from the far north to the extreme south, and vice versa, from arid to marshy tracts, from fertile regions to comparative deserts. The security of the empire, not the gratification of the transported slaves, was the ruling and guiding principle of all such changes. A land of corn and wine, a land of bread and vineyards. The writer of Kings adds, "a land of oil olive and of honey." (On the productiveness of Palestine, see Num_13:27; Num_14:7; Deu_1:23; Deu_8:7-9; Deu_11:11, Deu_11:12.)
Until I come and take you away. It was so much thee usual policy of Assyria to remove to a new locality a conquered people, which had given them trouble, that Rabshakeh felt safe in assuming that the fate in store for the Jews, if they submitted themselves, was a transplantation. Sargon had transported the Israelites to Gozan and Media (2Ki_18:11), the Tibarcni to Assyria, the Commageni to Susiana. Sennacherib himself had transported into Assyria more than two hundred thousand Aramaeans. It might be confidently predicted that, if he conquered them, he would transplant the Jews. Rabshakeh tries to soften down the hardship of the lot before them by promises of a removal to a land equal in all respects to Palestine. To a land like your own land. This was certainly not a general principle of Assyrian administration. Nations were removed from the far north to the extreme south, and vice versa, from arid to marshy tracts, from fertile regions to comparative deserts. The security of the empire, not the gratification of the transported slaves, was the ruling and guiding principle of all such changes. A land of corn and wine, a land of bread and vineyards. The writer of Kings adds, "a land of oil olive and of honey." (On the productiveness of Palestine, see Num_13:27; Num_14:7; Deu_1:23; Deu_8:7-9; Deu_11:11, Deu_11:12.)
18Beware lest Hezekiah persuade you, saying, the LORD will deliver us. Hath any of the gods of the nations delivered his land out of the hand of the king of Assyria?
The Pulpit Commentary
Beware lest Hezekiah persuade you; rather, seduce you (comp. Deu_13:6; 1Ki_21:25). Sennacherib claims to be entitled to the people's allegiance, and represents Hezekiah as a rebel, who seeks to draw them away from their duty. Hath any of the gods of the nations delivered his land? The successes of the Assyrians, and the religious character of their wars, justified this boast. The pervading idea of the inscriptions is that wars arc undertaken for the glory of the Assyrian deities, particularly of Asshur, for the chastisement of his enemies, and with the object of establishing in each country, as it is brought under subjection, the laws and worship of Asshur. The nations fight under the protection of their own gods, and thus each war is a struggle between the Assyrian deities and those of the nation with which they arc contending. Hitherto, undoubtedly, Assyria had met with almost uniform success (see Isa_10:5-14).
Beware lest Hezekiah persuade you; rather, seduce you (comp. Deu_13:6; 1Ki_21:25). Sennacherib claims to be entitled to the people's allegiance, and represents Hezekiah as a rebel, who seeks to draw them away from their duty. Hath any of the gods of the nations delivered his land? The successes of the Assyrians, and the religious character of their wars, justified this boast. The pervading idea of the inscriptions is that wars arc undertaken for the glory of the Assyrian deities, particularly of Asshur, for the chastisement of his enemies, and with the object of establishing in each country, as it is brought under subjection, the laws and worship of Asshur. The nations fight under the protection of their own gods, and thus each war is a struggle between the Assyrian deities and those of the nation with which they arc contending. Hitherto, undoubtedly, Assyria had met with almost uniform success (see Isa_10:5-14).
19Where are the gods of Hamath and Arphad? where are the gods of Sepharvaim? and have they delivered Samaria out of my hand?
Jamieson-Fausset-Brown
19. Hamath ... Arphad--(See on Is 10:9).
Sepharvaim--literally, "the two scribes"; now Sipphara, on the east of Euphrates, above Babylon. It was a just retribution (Pr 1:31; Jr 2:19). Israel worshipped the gods of Sepharvaim, and so colonists of Sepharvaim were planted in the land of Israel (thenceforth called Samaria) by the Assyrian conqueror (2Ki 17:24; compare 2Ki 18:34).
Samaria--Shalmaneser began the siege against Hoshea, because of his conspiring with So of Egypt (2Ki 17:4). Sargon finished it; and, in his palace at Khorsabad, he has mentioned the number of Israelites carried captive--27,280 [G. V. Smith].
19. Hamath ... Arphad--(See on Is 10:9).
Sepharvaim--literally, "the two scribes"; now Sipphara, on the east of Euphrates, above Babylon. It was a just retribution (Pr 1:31; Jr 2:19). Israel worshipped the gods of Sepharvaim, and so colonists of Sepharvaim were planted in the land of Israel (thenceforth called Samaria) by the Assyrian conqueror (2Ki 17:24; compare 2Ki 18:34).
Samaria--Shalmaneser began the siege against Hoshea, because of his conspiring with So of Egypt (2Ki 17:4). Sargon finished it; and, in his palace at Khorsabad, he has mentioned the number of Israelites carried captive--27,280 [G. V. Smith].
The Pulpit Commentary
Where are the gods of Hamath? (comp. Isa_10:9). Sargon had reduced Hamath in his third year, b.c. 720. He had "swept the whole land of Hamath to its extreme limit," taken the king prisoner, and carried him away captive to Assyria, where he flayed and burned him; removed most of the inhabitants, and replaced them by Assyrians; plundered the city of its chief treasures, and placed an Assyrian governor over it. Among the treasures taken were, no doubt, the images of the Hamathite gods, which were uniformly carried off by the Assyrians from a conquered city. And Arphad. Arphad, or Arpad (Isa_10:9), had joined with Hamath in the war against Assyria, and was taken by Sargon in the same year. Of Sepharvaim. Scpharvaim, or Sippara, was besieged and captured by Sargon in his twelfth year, b.c. 710. A severe example was made of the inhabitants. A discovery made by Mr. Hormuzd Rassam, in 1881, is thought to prove that Sippara was situated at Abu-Habbah, between Baghdad and the site of Babylon, about sixteen miles from the former city. "Hena" and "Ivah," joined with Sepharvaim by the author of Kings (2Ki_18:31), seem to be omitted by Isaiah as unimportant. They are thought to have been towns upon the Euphrates, not very distant from Babylon, and have been identified respectively with Anah and Hit. But the identification is in both cases uncertain. Have they delivered Samaria? Delitzsch and Mr. Cheyne translate, "How much less have they delivered Samaria?" Kay, "Verily have they delivered," regarding the sentence as ironical. Sennacherib can see no distinction between the cities where Jehovah was worshipped, and those which acknowledged any other tutelary god. As Samaria fell, why should not Jerusalem fall?
Where are the gods of Hamath? (comp. Isa_10:9). Sargon had reduced Hamath in his third year, b.c. 720. He had "swept the whole land of Hamath to its extreme limit," taken the king prisoner, and carried him away captive to Assyria, where he flayed and burned him; removed most of the inhabitants, and replaced them by Assyrians; plundered the city of its chief treasures, and placed an Assyrian governor over it. Among the treasures taken were, no doubt, the images of the Hamathite gods, which were uniformly carried off by the Assyrians from a conquered city. And Arphad. Arphad, or Arpad (Isa_10:9), had joined with Hamath in the war against Assyria, and was taken by Sargon in the same year. Of Sepharvaim. Scpharvaim, or Sippara, was besieged and captured by Sargon in his twelfth year, b.c. 710. A severe example was made of the inhabitants. A discovery made by Mr. Hormuzd Rassam, in 1881, is thought to prove that Sippara was situated at Abu-Habbah, between Baghdad and the site of Babylon, about sixteen miles from the former city. "Hena" and "Ivah," joined with Sepharvaim by the author of Kings (2Ki_18:31), seem to be omitted by Isaiah as unimportant. They are thought to have been towns upon the Euphrates, not very distant from Babylon, and have been identified respectively with Anah and Hit. But the identification is in both cases uncertain. Have they delivered Samaria? Delitzsch and Mr. Cheyne translate, "How much less have they delivered Samaria?" Kay, "Verily have they delivered," regarding the sentence as ironical. Sennacherib can see no distinction between the cities where Jehovah was worshipped, and those which acknowledged any other tutelary god. As Samaria fell, why should not Jerusalem fall?
20Who are they among all the gods of these lands, that have delivered their land out of my hand, that the LORD should deliver Jerusalem out of my hand?
Jamieson-Fausset-Brown
20. (Compare Is 10:11; 2Ch 32:19). Here he contradicts his own assertion (Is 36:10), that he had "come up against the land with the Lord." Liars need good memories. He classes Jehovah with the idols of the other lands; nay, thinks Him inferior in proportion as Judah, under His tutelage, was less than the lands under the tutelage of the idols.
20. (Compare Is 10:11; 2Ch 32:19). Here he contradicts his own assertion (Is 36:10), that he had "come up against the land with the Lord." Liars need good memories. He classes Jehovah with the idols of the other lands; nay, thinks Him inferior in proportion as Judah, under His tutelage, was less than the lands under the tutelage of the idols.
21But they held their peace, and answered him not a word: for the king’s commandment was, saying, Answer him not.
Jamieson-Fausset-Brown
21. not a word--so as not to enter into a war of words with the blasphemer (Ex 14:14; Jude 9).
21. not a word--so as not to enter into a war of words with the blasphemer (Ex 14:14; Jude 9).
The Pulpit Commentary
They (i.e. the people, as in 2Ki_18:36) held their peace. Rabshakeh's attempt to shake their fidelity had, at any rate, no manifest effect. For the king's commandment was, saying, Answer him not. Hezekiah can scarcely have anticipated that Rabshakeh would so far depart from ordinary usage as to make a speech to "the men on the wall." But he may have been in the immediate neighbourhood, and, when apprised of the envoy's proceedings, may have sent the order. We are not to suppose that the Jewish king was at a loss for an answer. He did not choose to bandy words with an envoy who had behaved himself so outrageously.
They (i.e. the people, as in 2Ki_18:36) held their peace. Rabshakeh's attempt to shake their fidelity had, at any rate, no manifest effect. For the king's commandment was, saying, Answer him not. Hezekiah can scarcely have anticipated that Rabshakeh would so far depart from ordinary usage as to make a speech to "the men on the wall." But he may have been in the immediate neighbourhood, and, when apprised of the envoy's proceedings, may have sent the order. We are not to suppose that the Jewish king was at a loss for an answer. He did not choose to bandy words with an envoy who had behaved himself so outrageously.
The Messengers Return to Hezekiah
22Then came Eliakim, the son of Hilkiah, that was over the household, and Shebna the scribe, and Joah, the son of Asaph, the recorder, to Hezekiah with their clothes rent, and told him the words of Rabshakeh.
Jamieson-Fausset-Brown
22. clothes rent--in grief and horror at the blasphemy (Mt 26:65).
22. clothes rent--in grief and horror at the blasphemy (Mt 26:65).
The Pulpit Commentary
With their clothes rent. Garments were "rent," not only as a sign of mourning, but whenever persons were shocked or horrified (see Gen_37:29; 1Sa_4:12; 2Sa_1:2; Ezr_9:3; 2Ch_34:19; Mat_26:65). The Jewish officials meant to mark their horror at Rabshakeh's blasphemies.
With their clothes rent. Garments were "rent," not only as a sign of mourning, but whenever persons were shocked or horrified (see Gen_37:29; 1Sa_4:12; 2Sa_1:2; Ezr_9:3; 2Ch_34:19; Mat_26:65). The Jewish officials meant to mark their horror at Rabshakeh's blasphemies.
THE HOLY BIBLE
Isaiah
Chapter 36
Translated out of the original tongues, and with the former translations diligently compared and revised.
KING JAMES VERSION
HOLY
BIBLE
BIBLE
KING JAMES VERSION
TAP THE BIBLE TO OPEN IT
“Thy word is a lamp unto my feet, and a light unto my path.” — PSALM 119:105