Isaiah 37
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Isaiah 37
Hezekiah Seeks Isaiah
1And it came to pass, when king Hezekiah heard it, that he rent his clothes, and covered himself with sackcloth, and went into the house of the LORD.
Jamieson-Fausset-Brown
CHAPTER 37
Is 37:1-38. Continuation of the Narrative in the Thirty-sixth Chapter.
1. sackcloth--(See on Is 20:2).
house of the Lord--the sure resort of God's people in distress (Psa 73:16, 17; 77:13).
CHAPTER 37
Is 37:1-38. Continuation of the Narrative in the Thirty-sixth Chapter.
1. sackcloth--(See on Is 20:2).
house of the Lord--the sure resort of God's people in distress (Psa 73:16, 17; 77:13).
The Pulpit Commentary
When King Hezekiah heard it; rather, heard them; i.e. the "words of Rabshakeh," which his officials reported to him. He rent his clothes. He did as they had done (Isa_36:22; see the comment on that verse). But he went further, showing a deeper sense of horror and affliction than the officials had shown by being covered with sackcloth (on the combination of the two modes of showing grief or horror, see Gen_37:34; 2Sa_3:31; 1Ki_21:27; Est_4:1, etc.). And went into the house of the Lord. The temple was not only a place for offering praise and sacrifice, but also a "house of prayer". Hezekiah can, on this occasion, have gone up to the house of the Lord only to pray.
When King Hezekiah heard it; rather, heard them; i.e. the "words of Rabshakeh," which his officials reported to him. He rent his clothes. He did as they had done (Isa_36:22; see the comment on that verse). But he went further, showing a deeper sense of horror and affliction than the officials had shown by being covered with sackcloth (on the combination of the two modes of showing grief or horror, see Gen_37:34; 2Sa_3:31; 1Ki_21:27; Est_4:1, etc.). And went into the house of the Lord. The temple was not only a place for offering praise and sacrifice, but also a "house of prayer". Hezekiah can, on this occasion, have gone up to the house of the Lord only to pray.
2And he sent Eliakim, who was over the household, and Shebna the scribe, and the elders of the priests covered with sackcloth, unto Isaiah the prophet the son of Amoz.
Jamieson-Fausset-Brown
2. unto Isaiah--implying the importance of the prophet's position at the time; the chief officers of the court are deputed to wait on him (compare 2Ki 22:12-14).
2. unto Isaiah--implying the importance of the prophet's position at the time; the chief officers of the court are deputed to wait on him (compare 2Ki 22:12-14).
The Pulpit Commentary
He sent Eliakim … and Shebna … and the elders of the priests. A dignified embassy, showing how much Isaiah was held in honour. The prophets, as representatives of Jehovah, were entitled to respect and observance even from kings.
He sent Eliakim … and Shebna … and the elders of the priests. A dignified embassy, showing how much Isaiah was held in honour. The prophets, as representatives of Jehovah, were entitled to respect and observance even from kings.
3And they said unto him, Thus saith Hezekiah, This day is a day of trouble, and of rebuke, and of blasphemy: for the children are come to the birth, and there is not strength to bring forth.
Jamieson-Fausset-Brown
3. rebuke--that is, the Lord's rebuke for His people's sins (Psa 149:7; Ho 5:9).
blasphemy--blasphemous railing of Rab-shakeh.
the children, &c.--a proverbial expression for, We are in the most extreme danger and have no power to avert it (compare Ho 13:13).
3. rebuke--that is, the Lord's rebuke for His people's sins (Psa 149:7; Ho 5:9).
blasphemy--blasphemous railing of Rab-shakeh.
the children, &c.--a proverbial expression for, We are in the most extreme danger and have no power to avert it (compare Ho 13:13).
The Pulpit Commentary
A day … of rebuke; rather, of reproof, or punishment (comp. Psa_149:7 and Hos_5:9). That God should have allowed such an insulting embassy to come and go in safety was a mode of reproving his people, and to some extent punishing them for their sins. Even Hezekiah himself deserved reproof for having so long placed his reliance upon Egypt (Isa_20:5, Isa_20:6; Isa_30:1-4; Isa_36:6, Isa_36:9), though now apparently he had turned to Jehovah, and relied on him only (Isa_36:7, Isa_36:15). Blasphemy. So Delitzsch. Mr. Cheyne suggests "contumely," and Dr. Kay "contempt." But the meaning "blasphemy," which Mr. Cheyne confesses to "suit the context," is required in all the other passages where (substantially) the same word occurs (Neh_9:18, Neh_9:26; Eze_35:12). Hezekiah calls the day one "of blasphemy," on account of Rabshakeh's impious utterances (Isa_36:15, Isa_36:18, Isa_36:20). The children are come to the birth, etc. This was a proverbial phrase for a time of extreme difficulty (see Hos_13:13), and is not to be pressed as embodying at all a close analogy. Judah was in sore trouble, and was expecting deliverance. It seemed now as if she would not have strength to go through the crisis, but would perish through weakness.
A day … of rebuke; rather, of reproof, or punishment (comp. Psa_149:7 and Hos_5:9). That God should have allowed such an insulting embassy to come and go in safety was a mode of reproving his people, and to some extent punishing them for their sins. Even Hezekiah himself deserved reproof for having so long placed his reliance upon Egypt (Isa_20:5, Isa_20:6; Isa_30:1-4; Isa_36:6, Isa_36:9), though now apparently he had turned to Jehovah, and relied on him only (Isa_36:7, Isa_36:15). Blasphemy. So Delitzsch. Mr. Cheyne suggests "contumely," and Dr. Kay "contempt." But the meaning "blasphemy," which Mr. Cheyne confesses to "suit the context," is required in all the other passages where (substantially) the same word occurs (Neh_9:18, Neh_9:26; Eze_35:12). Hezekiah calls the day one "of blasphemy," on account of Rabshakeh's impious utterances (Isa_36:15, Isa_36:18, Isa_36:20). The children are come to the birth, etc. This was a proverbial phrase for a time of extreme difficulty (see Hos_13:13), and is not to be pressed as embodying at all a close analogy. Judah was in sore trouble, and was expecting deliverance. It seemed now as if she would not have strength to go through the crisis, but would perish through weakness.
4It may be the LORD thy God will hear the words of Rabshakeh, whom the king of Assyria his master hath sent to reproach the living God, and will reprove the words which the LORD thy God hath heard: wherefore lift up thy prayer for the remnant that is left.
Jamieson-Fausset-Brown
4. hear--take cognizance of (2Sa 16:12).
reprove--will punish him for the words, &c. (Psa 50:21).
remnant--the two tribes of the kingdom of Judah, Israel being already captive. Isaiah is entreated to act as intercessor with God.
4. hear--take cognizance of (2Sa 16:12).
reprove--will punish him for the words, &c. (Psa 50:21).
remnant--the two tribes of the kingdom of Judah, Israel being already captive. Isaiah is entreated to act as intercessor with God.
The Pulpit Commentary
It may be the Lord … will hear; i.e. "will notice," or "will punish." If Isaiah laid the matter before God, and prayed earnestly, it was possible that God would intervene to save Judah, and punish the blapshemous words uttered. The living God. In opposition to the dead idols of the heathen, which had neither life, nor breath, nor perception (see Psa_115:4-8; Psa_135:15-18). The remnant that is left. It is usual to explain this of Judah generally, which still survived, although Israel had been carried away captive. But perhaps the contrast is rather between the numerous Judaean captives who had been taken and conveyed to Assyria by Sennacherib when he took the "fenced cities" (Isa_36:1), and the portion of the nation which still remained in the land. Sennacherib says, in his annals, that he took "forty-six" cities, and carried captive to Assyria above two hundred thousand persons.
It may be the Lord … will hear; i.e. "will notice," or "will punish." If Isaiah laid the matter before God, and prayed earnestly, it was possible that God would intervene to save Judah, and punish the blapshemous words uttered. The living God. In opposition to the dead idols of the heathen, which had neither life, nor breath, nor perception (see Psa_115:4-8; Psa_135:15-18). The remnant that is left. It is usual to explain this of Judah generally, which still survived, although Israel had been carried away captive. But perhaps the contrast is rather between the numerous Judaean captives who had been taken and conveyed to Assyria by Sennacherib when he took the "fenced cities" (Isa_36:1), and the portion of the nation which still remained in the land. Sennacherib says, in his annals, that he took "forty-six" cities, and carried captive to Assyria above two hundred thousand persons.
5So the servants of king Hezekiah came to Isaiah.
Isaiah's Answer
6And Isaiah said unto them, Thus shall ye say unto your master, Thus saith the LORD, Be not afraid of the words that thou hast heard, wherewith the servants of the king of Assyria have blasphemed me.
Jamieson-Fausset-Brown
6. servants--literally, "youths," mere lads, implying disparagement, not an embassy of venerable elders. The Hebrew is different from that for "servants" in Is 37:5.
blasphemed me--(Is 36:20).
6. servants--literally, "youths," mere lads, implying disparagement, not an embassy of venerable elders. The Hebrew is different from that for "servants" in Is 37:5.
blasphemed me--(Is 36:20).
The Pulpit Commentary
The servants of the King of Assyria. Mr. Cheyne translates, "the minions of the King of Assyria," remarking truly that the word used is not the ordinary one for "servants," but "a disparaging expression." Perhaps the best translation would be lackeys.
The servants of the King of Assyria. Mr. Cheyne translates, "the minions of the King of Assyria," remarking truly that the word used is not the ordinary one for "servants," but "a disparaging expression." Perhaps the best translation would be lackeys.
7Behold, I will send a blast upon him, and he shall hear a rumour, and return to his own land; and I will cause him to fall by the sword in his own land.
Jamieson-Fausset-Brown
7. blast--rather, "I will put a spirit (Is 28:6; 1Ki 22:23) into him," that is, so influence his judgment that when he hears the report (Is 37:9, concerning Tirhakah), he shall return [Gesenius]; the "report" also of the destruction of his army at Jerusalem, reaching Sennacherib, while he was in the southwest of Palestine on the borders of Egypt, led him to retreat.
by the sword--(Is 37:38).
7. blast--rather, "I will put a spirit (Is 28:6; 1Ki 22:23) into him," that is, so influence his judgment that when he hears the report (Is 37:9, concerning Tirhakah), he shall return [Gesenius]; the "report" also of the destruction of his army at Jerusalem, reaching Sennacherib, while he was in the southwest of Palestine on the borders of Egypt, led him to retreat.
by the sword--(Is 37:38).
The Pulpit Commentary
Behold, I will send a blast upon him; rather, I will put a spirit within him; i.e. I will take away from him the spirit of pride and arrogance by which he has been hitherto actuated, and I will infuse into his heart, instead, a spirit of hesitation and fear. He shall hear a rumour; literally, as Delitzsch translates, he shall hear a hearsay; i.e. "a report," or "tidings." It is uncertain what "tidings" are intended. Some suppose "tidings of the movements of Tirhakah;" others, "tidings of the destruction of his host;" a few, "tidings of an insurrection in some other part of the Assyrian empire." This last supposition is wholly gratuitous, since we have no indication, either in Scripture or in the inscriptions, of any such insurrection. The choice lies between the other two, or between one or other of them, and the two combined. The vagueness is owing, not to the time at which the present narrative took shape, but to the fact that a vague promise—quite sufficient for its purpose—was given at first, the filling in of the details being reserved for a later period (see Isa_37:22-35). I will cause him to fall by the sword (see Isa_37:38).
Behold, I will send a blast upon him; rather, I will put a spirit within him; i.e. I will take away from him the spirit of pride and arrogance by which he has been hitherto actuated, and I will infuse into his heart, instead, a spirit of hesitation and fear. He shall hear a rumour; literally, as Delitzsch translates, he shall hear a hearsay; i.e. "a report," or "tidings." It is uncertain what "tidings" are intended. Some suppose "tidings of the movements of Tirhakah;" others, "tidings of the destruction of his host;" a few, "tidings of an insurrection in some other part of the Assyrian empire." This last supposition is wholly gratuitous, since we have no indication, either in Scripture or in the inscriptions, of any such insurrection. The choice lies between the other two, or between one or other of them, and the two combined. The vagueness is owing, not to the time at which the present narrative took shape, but to the fact that a vague promise—quite sufficient for its purpose—was given at first, the filling in of the details being reserved for a later period (see Isa_37:22-35). I will cause him to fall by the sword (see Isa_37:38).
Sennacherib's Letter
8So Rabshakeh returned, and found the king of Assyria warring against Libnah: for he had heard that he was departed from Lachish.
Jamieson-Fausset-Brown
8. returned--to the camp of his master.
Libnah--meaning "whiteness," the Blanche-garde of the Crusaders [Stanley]. Eusebius and Jerome place it more south, in the district of Eleutheropolis, ten miles northwest of Lachish, which Sennacherib had captured (see on Is 36:2). Libnah was in Judea and given to the priests (1Ch 6:54, 57).
8. returned--to the camp of his master.
Libnah--meaning "whiteness," the Blanche-garde of the Crusaders [Stanley]. Eusebius and Jerome place it more south, in the district of Eleutheropolis, ten miles northwest of Lachish, which Sennacherib had captured (see on Is 36:2). Libnah was in Judea and given to the priests (1Ch 6:54, 57).
The Pulpit Commentary
Rabshakeh … found the King of Assyria warring against Libnah. Libnah was a town at no great distance from Lachish (Jos_10:31; Jos_15:39-42). It was also near Mareshah (Jos_15:42-44), and must therefore have belonged to the more southern portion of the Shefeleh, and probably to the eastern region, where the hills sink down into the plain. The exact site is very uncertain, and still remains to be discovered. Sennacherib's object in moving upon Libnah is doubtful; hut it would seem, from his monuments, that he had captured Lachish, and had gone on to Libnah, as the next stronghold on the way to Egypt.
Rabshakeh … found the King of Assyria warring against Libnah. Libnah was a town at no great distance from Lachish (Jos_10:31; Jos_15:39-42). It was also near Mareshah (Jos_15:42-44), and must therefore have belonged to the more southern portion of the Shefeleh, and probably to the eastern region, where the hills sink down into the plain. The exact site is very uncertain, and still remains to be discovered. Sennacherib's object in moving upon Libnah is doubtful; hut it would seem, from his monuments, that he had captured Lachish, and had gone on to Libnah, as the next stronghold on the way to Egypt.
9And he heard say concerning Tirhakah king of Ethiopia, He is come forth to make war with thee. And when he heard it, he sent messengers to Hezekiah, saying,
Jamieson-Fausset-Brown
9. Tirhakah--(See on Is 17:12; Is 18:6). Egypt was in part governed by three successive Ethiopian monarchs, for forty or fifty years: Sabacho, Sevechus, and Tirhakah. Sevechus retired from Lower Egypt owing to the resistance of the priests, whereupon Sethos, a prince-priest, obtained supreme power with Tanis (Zoan in Scripture), or Memphis, as his capital. The Ethiopians retained Upper Egypt under Tirhakah, with Thebes as the capital. Tirhakah's fame as a conqueror rivalled that of Sesostris; he, and one at least, of the Pharaohs of Lower Egypt, were Hezekiah's allies against Assyria. The tidings of his approach made Sennacherib the more anxious to get possession of Jerusalem before his arrival.
sent--2Ki 19:9 more fully expresses Sennacherib's eagerness by adding "again."
9. Tirhakah--(See on Is 17:12; Is 18:6). Egypt was in part governed by three successive Ethiopian monarchs, for forty or fifty years: Sabacho, Sevechus, and Tirhakah. Sevechus retired from Lower Egypt owing to the resistance of the priests, whereupon Sethos, a prince-priest, obtained supreme power with Tanis (Zoan in Scripture), or Memphis, as his capital. The Ethiopians retained Upper Egypt under Tirhakah, with Thebes as the capital. Tirhakah's fame as a conqueror rivalled that of Sesostris; he, and one at least, of the Pharaohs of Lower Egypt, were Hezekiah's allies against Assyria. The tidings of his approach made Sennacherib the more anxious to get possession of Jerusalem before his arrival.
sent--2Ki 19:9 more fully expresses Sennacherib's eagerness by adding "again."
The Pulpit Commentary
Tirhakah, King of Ethopia. Tirhakah is among the most famous of the monarchs belonging to this period. The Greeks called him "Tearchon," the Assyrians "Tarku" or "Tarqu." His name, as represented on his own monuments, is "Tahark" or "Tahrak." According to the Egyptian remains, he had a reign of at least twenty-six years in Egypt—from b.c. 693 to b.c. 667. He would seem, however, to have been King of Ethiopia, and lord paramount of the lower valley of the Nile, from about b.c. 700, Shabatok for some years ruling Egypt, or a portion of it, as his deputy. Hezekiah's negotiations had, it is probable, been with Tirhakah (Isa_19:13; Isa_20:5; Isa_30:1-6). This monarch, having engaged to help him, now put his forces in motion, and began to descend the Nile valley to his relief. His movement rather provoked than alarmed Sennacherib, who, having defeated one Egyptian army in b.c. 701, was confident of success against another. He sent messengers. It is not very clear what advantage Sennacherib expected from this second embassy. He had no fresh argument to bring forward, unless it were a suggestion that Hezekiah's God was endeavouring to deceive him. In the main, Isa_37:10-13 are a mere expansion of Isa_36:18-20.
Tirhakah, King of Ethopia. Tirhakah is among the most famous of the monarchs belonging to this period. The Greeks called him "Tearchon," the Assyrians "Tarku" or "Tarqu." His name, as represented on his own monuments, is "Tahark" or "Tahrak." According to the Egyptian remains, he had a reign of at least twenty-six years in Egypt—from b.c. 693 to b.c. 667. He would seem, however, to have been King of Ethiopia, and lord paramount of the lower valley of the Nile, from about b.c. 700, Shabatok for some years ruling Egypt, or a portion of it, as his deputy. Hezekiah's negotiations had, it is probable, been with Tirhakah (Isa_19:13; Isa_20:5; Isa_30:1-6). This monarch, having engaged to help him, now put his forces in motion, and began to descend the Nile valley to his relief. His movement rather provoked than alarmed Sennacherib, who, having defeated one Egyptian army in b.c. 701, was confident of success against another. He sent messengers. It is not very clear what advantage Sennacherib expected from this second embassy. He had no fresh argument to bring forward, unless it were a suggestion that Hezekiah's God was endeavouring to deceive him. In the main, Isa_37:10-13 are a mere expansion of Isa_36:18-20.
10Thus shall ye speak to Hezekiah king of Judah, saying, Let not thy God, in whom thou trustest, deceive thee, saying, Jerusalem shall not be given into the hand of the king of Assyria.
Jamieson-Fausset-Brown
10. He tries to influence Hezekiah himself, as Rab-shakeh had addressed the people.
God ... deceive--(Compare Nu 23:19).
10. He tries to influence Hezekiah himself, as Rab-shakeh had addressed the people.
God ... deceive--(Compare Nu 23:19).
The Pulpit Commentary
Let not thy God, in whom thou trustest, deceive thee. Sennacherib recognized Jehovah as a god, the God of the Jews, but put him on a par with the other "gods of the nations" (Isa_37:11), and
. Tiglath-Pileser I. calls himself " the conquering hero, the terror of whose name has overwhelmed all regions"; Asshur-izir-pal, "the king who subdued all the races of men"; Shalmaneser II; "the marcher over the whole world"; Shamas-Vul, "the trampler on the world" (ibid; vol. 1.12). Sargon says that "the gods had granted him the exercise of his sovereignty over all kings", and that he "reigned from the two beginnings to the two ends of the four celestial points", i.e. from the furthest north to the furthest south, and from the extreme cast to the extreme west. Sennacherib himself says, "Aashur, father of the gods, among all kings firmly has raised me, and over all that dwell in the countries he caused to increase my weapons". From first to last, in their inscriptions, the monarchs claim a universal dominion.
Let not thy God, in whom thou trustest, deceive thee. Sennacherib recognized Jehovah as a god, the God of the Jews, but put him on a par with the other "gods of the nations" (Isa_37:11), and
. Tiglath-Pileser I. calls himself " the conquering hero, the terror of whose name has overwhelmed all regions"; Asshur-izir-pal, "the king who subdued all the races of men"; Shalmaneser II; "the marcher over the whole world"; Shamas-Vul, "the trampler on the world" (ibid; vol. 1.12). Sargon says that "the gods had granted him the exercise of his sovereignty over all kings", and that he "reigned from the two beginnings to the two ends of the four celestial points", i.e. from the furthest north to the furthest south, and from the extreme cast to the extreme west. Sennacherib himself says, "Aashur, father of the gods, among all kings firmly has raised me, and over all that dwell in the countries he caused to increase my weapons". From first to last, in their inscriptions, the monarchs claim a universal dominion.
11Behold, thou hast heard what the kings of Assyria have done to all lands by destroying them utterly; and shalt thou be delivered?
Jamieson-Fausset-Brown
11. all lands--(Is 14:17). He does not dare to enumerate Egypt in the list.
11. all lands--(Is 14:17). He does not dare to enumerate Egypt in the list.
12Have the gods of the nations delivered them which my fathers have destroyed, as Gozan, and Haran, and Rezeph, and the children of Eden which were in Telassar?
Jamieson-Fausset-Brown
12. Gozan--in Mesopotamia, on the Chabour (2Ki 17:6; 18:11). Gozan is the name of the district, Chabour of the river.
Haran--more to the west. Abraham removed to it from Ur (Ge 11:31); the Carroe of the Romans.
Rezeph--farther west, in Syria.
Eden--There is an ancient village, Adna, north of Baghdad. Some think Eden to be the name of a region (of Mesopotamia or its vicinity) in which was Paradise; Paradise was not Eden itself (Ge 2:8). "A garden in Eden."
Telassar--now Tel-afer, west of Mosul [Layard]. Tel means a "hill" in Arabic and Assyrian names.
12. Gozan--in Mesopotamia, on the Chabour (2Ki 17:6; 18:11). Gozan is the name of the district, Chabour of the river.
Haran--more to the west. Abraham removed to it from Ur (Ge 11:31); the Carroe of the Romans.
Rezeph--farther west, in Syria.
Eden--There is an ancient village, Adna, north of Baghdad. Some think Eden to be the name of a region (of Mesopotamia or its vicinity) in which was Paradise; Paradise was not Eden itself (Ge 2:8). "A garden in Eden."
Telassar--now Tel-afer, west of Mosul [Layard]. Tel means a "hill" in Arabic and Assyrian names.
The Pulpit Commentary
My fathers. The Assyrian monarchs call all those who have preceded them upon the throne their "fathers," without intending to claim any blood-relation-ship. Sargon, Sennacherib's father, though a usurper and the first king of a new dynasty, frequently speaks of "the kings his fathers". Gozan … Haran … Rezeph … Telassar. "Gozan" is, beyond all doubt, the region known to the Greeks as Gauzanitis, which was the eastern portion of Upper Mesopotamia, or the country about the sources of the Khabour river. The Assyrian conquest of this tract is indicated by the settlement of the Israelites in the region (2Ki_17:6; 2Ki_18:11; 1Ch_5:26). "Harsh" is the well-known "city of Nahor" (Gen_24:10), called in Act_7:2 "Charran," and by the Greeks and Romans, Carrhae. It has now recovered its old designation, and is known as Hurrah. "Rezeph" was in the neighborhood of Haran, and is mentioned as belonging to Assyria as early as b.c. 775. It had probably revolted and been reduced at a later date. "Telassar," "the Hill of Asshur," is not mentioned in the Assyrian inscriptions, but was probably the Assyrian name of a town on or near the Euphrates, in the country of the Bent-Eden, which was not far from Carche-mish. The children of Eden. The Assyrian inscriptions mention a "Bit-Adini" (comp. Amo_1:5), and a chief who is called "the son of Adini;" both belonging to the Middle Euphrates region. The "children of Eden" (Beni-Eden) were probably the people of the tract about Bit-Adini.
My fathers. The Assyrian monarchs call all those who have preceded them upon the throne their "fathers," without intending to claim any blood-relation-ship. Sargon, Sennacherib's father, though a usurper and the first king of a new dynasty, frequently speaks of "the kings his fathers". Gozan … Haran … Rezeph … Telassar. "Gozan" is, beyond all doubt, the region known to the Greeks as Gauzanitis, which was the eastern portion of Upper Mesopotamia, or the country about the sources of the Khabour river. The Assyrian conquest of this tract is indicated by the settlement of the Israelites in the region (2Ki_17:6; 2Ki_18:11; 1Ch_5:26). "Harsh" is the well-known "city of Nahor" (Gen_24:10), called in Act_7:2 "Charran," and by the Greeks and Romans, Carrhae. It has now recovered its old designation, and is known as Hurrah. "Rezeph" was in the neighborhood of Haran, and is mentioned as belonging to Assyria as early as b.c. 775. It had probably revolted and been reduced at a later date. "Telassar," "the Hill of Asshur," is not mentioned in the Assyrian inscriptions, but was probably the Assyrian name of a town on or near the Euphrates, in the country of the Bent-Eden, which was not far from Carche-mish. The children of Eden. The Assyrian inscriptions mention a "Bit-Adini" (comp. Amo_1:5), and a chief who is called "the son of Adini;" both belonging to the Middle Euphrates region. The "children of Eden" (Beni-Eden) were probably the people of the tract about Bit-Adini.
13Where is the king of Hamath, and the king of Arphad, and the king of the city of Sepharvaim, Hena, and Ivah?
Jamieson-Fausset-Brown
13. Hena ... Ivah--in Babylonia. From Ava colonists had been brought to Samaria (2Ki 17:24).
13. Hena ... Ivah--in Babylonia. From Ava colonists had been brought to Samaria (2Ki 17:24).
The Pulpit Commentary
Hamath … Arphad … Sepharvaim (see the comment upon Isa_36:19).
Hamath … Arphad … Sepharvaim (see the comment upon Isa_36:19).
Hezekiah's Prayer in the Temple
14And Hezekiah received the letter from the hand of the messengers, and read it: and Hezekiah went up unto the house of the LORD, and spread it before the LORD.
Jamieson-Fausset-Brown
14. spread--unrolled the scroll of writing. God "knows our necessities before we ask Him," but He delights in our unfolding them to Him with filial confidence (2Ch 20:3, 11-13).
14. spread--unrolled the scroll of writing. God "knows our necessities before we ask Him," but He delights in our unfolding them to Him with filial confidence (2Ch 20:3, 11-13).
The Pulpit Commentary
Hezekiah received the letter. Sennacherib sent his present message in a written form. The communications between kings were often carried on in this way (see 2Ki_5:5; 2Ki_20:12). The Hebrews use the same word for "letter" and "book;" but, when a letter is intended, employ generally the plural number (compare the Greek ἐπιστολαὶ and the Latin litterae). And spread it before the Lord. Not that God might see it and read it, in a material sense, but still that he might take note of it, and, if he saw fit, punish it. Compare the exhibition of the Books of the Law, painted with idolatrous emblems, at Maspha, "over against" the temple, by Judas Maccabaeus and his companions (1 Macc. 3:46-48). The act in both cases implied the referring of the whole matter to God for his consideration. It was, as Delitzsch, says, a sort of "prayer without words."
Hezekiah received the letter. Sennacherib sent his present message in a written form. The communications between kings were often carried on in this way (see 2Ki_5:5; 2Ki_20:12). The Hebrews use the same word for "letter" and "book;" but, when a letter is intended, employ generally the plural number (compare the Greek ἐπιστολαὶ and the Latin litterae). And spread it before the Lord. Not that God might see it and read it, in a material sense, but still that he might take note of it, and, if he saw fit, punish it. Compare the exhibition of the Books of the Law, painted with idolatrous emblems, at Maspha, "over against" the temple, by Judas Maccabaeus and his companions (1 Macc. 3:46-48). The act in both cases implied the referring of the whole matter to God for his consideration. It was, as Delitzsch, says, a sort of "prayer without words."
15And Hezekiah prayed unto the LORD, saying,
16O LORD of hosts, God of Israel, that dwellest between the cherubims, thou art the God, even thou alone, of all the kingdoms of the earth: thou hast made heaven and earth.
Jamieson-Fausset-Brown
16. dwellest--the Shekinah, or fiery symbol of God's presence, dwelling in the temple with His people, is from shachan, "to dwell" (Ex 25:22; Psa 80:1; 99:1).
cherubim--derived by transposition from either a Hebrew root, rachab, to "ride"; or rather, barach, to "bless." They were formed out of the same mass of pure gold as the mercy seat itself (Ex 25:19, Margin). The phrase, "dwellest between the cherubim," arose from their position at each end of the mercy seat, while the Shekinah, and the awful name, Jehovah, in written letters, were in the intervening space. They are so inseparably associated with the manifestation of God's glory, that whether the Lord is at rest or in motion, they always are mentioned with Him (Nu 7:89; Psa 18:10). (1) They are first mentioned (Ge 3:24) "on the edge of" (as "on the east" may be translated) Eden; the Hebrew for "placed" is properly to "place in a tabernacle," which implies that this was a local tabernacle in which the symbols of God's presence were manifested suitably to the altered circumstances in which man, after the fall, came before God. It was here that Cain and Abel, and the patriarchs down to the flood, presented their offerings: and it is called "the presence of the Lord" (Ge 4:16). When those symbols were removed at the close of that early patriarchal dispensation, small models of them were made for domestic use, called, in Chaldee, "seraphim" or "teraphim." (2) The cherubim, in the Mosaic tabernacle and Solomon's temple, were the same in form as those at the outskirts of Eden: compound figures, combining the distinguishing properties of several creatures: the ox, chief among the tame and useful animals; the lion among the wild ones; the eagle among birds; and man, the head of all (the original headship of man over the animal kingdom, about to be restored in Jesus Christ, Psa 8:4-8, is also implied in this combination). They are, throughout Scripture, represented as distinct from God; they could not be likenesses of Him which He forbade in any shape. (3) They are introduced in the third or gospel dispensation (Re 4:6) as "living creatures" (not so well translated "beasts" in English Version), not angels, but beings closely connected with the redeemed Church. So also in Eze 1:5-25; 10:1-22. Thus, throughout the three dispensations, they seem to be symbols of those who in every age should officially study and proclaim the manifold wisdom of God.
thou alone--literally, "Thou art He who alone art God of all the kingdoms"; whereas Sennacherib had classed Jehovah with the heathen gods, he asserts the nothingness of the latter and the sole lordship of the former.
16. dwellest--the Shekinah, or fiery symbol of God's presence, dwelling in the temple with His people, is from shachan, "to dwell" (Ex 25:22; Psa 80:1; 99:1).
cherubim--derived by transposition from either a Hebrew root, rachab, to "ride"; or rather, barach, to "bless." They were formed out of the same mass of pure gold as the mercy seat itself (Ex 25:19, Margin). The phrase, "dwellest between the cherubim," arose from their position at each end of the mercy seat, while the Shekinah, and the awful name, Jehovah, in written letters, were in the intervening space. They are so inseparably associated with the manifestation of God's glory, that whether the Lord is at rest or in motion, they always are mentioned with Him (Nu 7:89; Psa 18:10). (1) They are first mentioned (Ge 3:24) "on the edge of" (as "on the east" may be translated) Eden; the Hebrew for "placed" is properly to "place in a tabernacle," which implies that this was a local tabernacle in which the symbols of God's presence were manifested suitably to the altered circumstances in which man, after the fall, came before God. It was here that Cain and Abel, and the patriarchs down to the flood, presented their offerings: and it is called "the presence of the Lord" (Ge 4:16). When those symbols were removed at the close of that early patriarchal dispensation, small models of them were made for domestic use, called, in Chaldee, "seraphim" or "teraphim." (2) The cherubim, in the Mosaic tabernacle and Solomon's temple, were the same in form as those at the outskirts of Eden: compound figures, combining the distinguishing properties of several creatures: the ox, chief among the tame and useful animals; the lion among the wild ones; the eagle among birds; and man, the head of all (the original headship of man over the animal kingdom, about to be restored in Jesus Christ, Psa 8:4-8, is also implied in this combination). They are, throughout Scripture, represented as distinct from God; they could not be likenesses of Him which He forbade in any shape. (3) They are introduced in the third or gospel dispensation (Re 4:6) as "living creatures" (not so well translated "beasts" in English Version), not angels, but beings closely connected with the redeemed Church. So also in Eze 1:5-25; 10:1-22. Thus, throughout the three dispensations, they seem to be symbols of those who in every age should officially study and proclaim the manifold wisdom of God.
thou alone--literally, "Thou art He who alone art God of all the kingdoms"; whereas Sennacherib had classed Jehovah with the heathen gods, he asserts the nothingness of the latter and the sole lordship of the former.
The Pulpit Commentary
O Lord … that dwellest between the cherubims; literally, that sittest upon the cherubim. The allusion is scarcely to the poetic imagery of God riding on the cherubim in the heavens (Psa_18:10), as Mr. Cheyne suggests; but rather to his dwelling between the two cherubic forms in the holy of holies, and there manifesting himself (camp. Num_7:89; 1Sa_4:4; 2Sa_6:2; 1Ch_13:6; Psa_80:1; Psa_99:1). Thou art the God, even thou alone, of all the kingdoms of the earth. It has been questioned whether Hezekiah was really as pronounced a monotheist as these expressions would imply, and suggested that his actual words received "a colouring" from a later writer. Hezekiah's contemporaries, it is said, Isaiah and Micah, make no such strong statements of their belief in one only God as this (Kuenen, Cheyne). But it is difficult to see what can be a clearer revelation of monotheism than Isa_6:1-5, or what truth more absolutely underlies the whole of Isaiah's teaching than the unity of the Supreme Being. The same under-current is observable in Micah (Mic_1:2, Mic_1:3; Mic_4:5; Mic_6:6-9; Mic_7:17, Mic_7:18). Sennacherib's belief, that each country has its own god (Isa_36:18-20), is not shared by the religious Jews of his time. They are well aware that the heathen gods are "vanity" (Isa_46:3; Hos_4:15; Amo_1:5; Jon_2:8), "wind" and "confusion" (Isa_41:29, etc.). Thou hast made heaven and earth (comp. Gen_1:1; Psa_102:25; Isa_40:26-28; Isa_42:5, etc.).
O Lord … that dwellest between the cherubims; literally, that sittest upon the cherubim. The allusion is scarcely to the poetic imagery of God riding on the cherubim in the heavens (Psa_18:10), as Mr. Cheyne suggests; but rather to his dwelling between the two cherubic forms in the holy of holies, and there manifesting himself (camp. Num_7:89; 1Sa_4:4; 2Sa_6:2; 1Ch_13:6; Psa_80:1; Psa_99:1). Thou art the God, even thou alone, of all the kingdoms of the earth. It has been questioned whether Hezekiah was really as pronounced a monotheist as these expressions would imply, and suggested that his actual words received "a colouring" from a later writer. Hezekiah's contemporaries, it is said, Isaiah and Micah, make no such strong statements of their belief in one only God as this (Kuenen, Cheyne). But it is difficult to see what can be a clearer revelation of monotheism than Isa_6:1-5, or what truth more absolutely underlies the whole of Isaiah's teaching than the unity of the Supreme Being. The same under-current is observable in Micah (Mic_1:2, Mic_1:3; Mic_4:5; Mic_6:6-9; Mic_7:17, Mic_7:18). Sennacherib's belief, that each country has its own god (Isa_36:18-20), is not shared by the religious Jews of his time. They are well aware that the heathen gods are "vanity" (Isa_46:3; Hos_4:15; Amo_1:5; Jon_2:8), "wind" and "confusion" (Isa_41:29, etc.). Thou hast made heaven and earth (comp. Gen_1:1; Psa_102:25; Isa_40:26-28; Isa_42:5, etc.).
17Incline thine ear, O LORD, and hear; open thine eyes, O LORD, and see: and hear all the words of Sennacherib, which hath sent to reproach the living God.
Jamieson-Fausset-Brown
17. ear ... eyes--singular, plural. When we wish to hear a thing we lend one ear; when we wish to see a thing we open both eyes.
17. ear ... eyes--singular, plural. When we wish to hear a thing we lend one ear; when we wish to see a thing we open both eyes.
The Pulpit Commentary
Incline thine ear … open thine eyes. This is a conscious pleading of the promise made to Solomon (2Ch_7:15).
Incline thine ear … open thine eyes. This is a conscious pleading of the promise made to Solomon (2Ch_7:15).
18Of a truth, LORD, the kings of Assyria have laid waste all the nations, and their countries,
Jamieson-Fausset-Brown
18. have laid waste--conceding the truth of the Assyrian's allegation (Is 36:18-20), but adding the reason, "For they were no gods."
18. have laid waste--conceding the truth of the Assyrian's allegation (Is 36:18-20), but adding the reason, "For they were no gods."
The Pulpit Commentary
Of a truth, Lord, the kings of Assyria have laid waste all the nations. This was a stubborn fact, which it was impossible to deny. From the time of Asshur-izir-pal at any rate, about b.c. 880, Assyria had pursued for nearly two centuries a steady career of conquest, reducing the nations which were her neighbors, almost without exception, and gradually spreading her power from the tract immediately about Nineveh to the Persian Gulf on the south, the great plateau of Iran on the east, the Armenian Mountains (Niphates and Taurus) on the north, and on the west to Cilicia and the Mediterranean. Her progress towards the west alone is marked in Scripture, since there alone she came in contact with God's people. Under Pul she attacked Samaria (2Ki_15:19); under Tiglath-Pileser II. she carried off a portion of the ten tribes (2Ki_15:29); under the same monarch she subjugated Damascus (2Ki_16:9); under Shalmaneser she besieged (2Ki_17:5), and under Sargon took, Samaria (2Ki_17:6); under Sargon also she invaded Philistia and captured Ashdod (Isa_20:1). Now she was bent on subduing Judaea, and so preparing the way for the reduction of Egypt. Humanly speaking, it was most unlikely that the small and weak state of Judaea would be able to resist her. But God was all-powerful, and might be pleased to cast down, as he had been pleased to exalt (Isa_10:5-19). Hence Hezekiah's appeal.
Of a truth, Lord, the kings of Assyria have laid waste all the nations. This was a stubborn fact, which it was impossible to deny. From the time of Asshur-izir-pal at any rate, about b.c. 880, Assyria had pursued for nearly two centuries a steady career of conquest, reducing the nations which were her neighbors, almost without exception, and gradually spreading her power from the tract immediately about Nineveh to the Persian Gulf on the south, the great plateau of Iran on the east, the Armenian Mountains (Niphates and Taurus) on the north, and on the west to Cilicia and the Mediterranean. Her progress towards the west alone is marked in Scripture, since there alone she came in contact with God's people. Under Pul she attacked Samaria (2Ki_15:19); under Tiglath-Pileser II. she carried off a portion of the ten tribes (2Ki_15:29); under the same monarch she subjugated Damascus (2Ki_16:9); under Shalmaneser she besieged (2Ki_17:5), and under Sargon took, Samaria (2Ki_17:6); under Sargon also she invaded Philistia and captured Ashdod (Isa_20:1). Now she was bent on subduing Judaea, and so preparing the way for the reduction of Egypt. Humanly speaking, it was most unlikely that the small and weak state of Judaea would be able to resist her. But God was all-powerful, and might be pleased to cast down, as he had been pleased to exalt (Isa_10:5-19). Hence Hezekiah's appeal.
19And have cast their gods into the fire: for they were no gods, but the work of men’s hands, wood and stone: therefore they have destroyed them.
Jamieson-Fausset-Brown
19. cast ... gods into ... fire--The policy of the Assyrians in order to alienate the conquered peoples from their own countries was, both to deport them elsewhere, and to destroy the tutelary idols of their nation, the strongest tie which bound them to their native land. The Roman policy was just the reverse.
19. cast ... gods into ... fire--The policy of the Assyrians in order to alienate the conquered peoples from their own countries was, both to deport them elsewhere, and to destroy the tutelary idols of their nation, the strongest tie which bound them to their native land. The Roman policy was just the reverse.
The Pulpit Commentary
And have cast their gods into the fire. The more valuable of the foreign idols were usually carried off by the Assyrians, and placed in the shrines of their own gods as trophies of victory; but no doubt great numbers of the inferior idols. which were of wood, not even coated with metal—the ξόανα of the Greeks—were burnt. For they were no gods (temp. Jer_2:11; Jer_5:7; Jer_16:20, etc.). Isaiah's favourite word for "idols" is elilim, which is, etymologically, "not-gods" (Isa_2:8, Isa_2:18, Isa_2:20; Isa_10:10, Isa_10:11; Isa_19:1, Isa_19:3; Isa_31:7). The work of men's hands (see Isa_2:8; Isa_40:19; Isa_41:7, etc.). The absurdity of men's worshipping as gods what their own hands had made is ever increasingly ridiculed by the religious Jews (comp. Psa_115:4-8; Isa_44:9-20; Jer_10:3-15; 'Ep of Jeremy,' 8-73).
And have cast their gods into the fire. The more valuable of the foreign idols were usually carried off by the Assyrians, and placed in the shrines of their own gods as trophies of victory; but no doubt great numbers of the inferior idols. which were of wood, not even coated with metal—the ξόανα of the Greeks—were burnt. For they were no gods (temp. Jer_2:11; Jer_5:7; Jer_16:20, etc.). Isaiah's favourite word for "idols" is elilim, which is, etymologically, "not-gods" (Isa_2:8, Isa_2:18, Isa_2:20; Isa_10:10, Isa_10:11; Isa_19:1, Isa_19:3; Isa_31:7). The work of men's hands (see Isa_2:8; Isa_40:19; Isa_41:7, etc.). The absurdity of men's worshipping as gods what their own hands had made is ever increasingly ridiculed by the religious Jews (comp. Psa_115:4-8; Isa_44:9-20; Jer_10:3-15; 'Ep of Jeremy,' 8-73).
20Now therefore, O LORD our God, save us from his hand, that all the kingdoms of the earth may know that thou art the LORD, even thou only.
Jamieson-Fausset-Brown
20. The strongest argument to plead before God in prayer, the honor of God (Ex 32:12-14; Psa 83:18; Da 9:18, 19).
20. The strongest argument to plead before God in prayer, the honor of God (Ex 32:12-14; Psa 83:18; Da 9:18, 19).
The Pulpit Commentary
Save us … that all the kingdoms … may know, etc. God's true servants desire deliverance and triumph over enemies, not alone for their own sakes, not even for the sake of the country or people whose fate is bound up with their own, but for the glory of God, that his honour may be vindicated in the sight of the world at large. It is a large part of the satisfaction of Moses at the passage of the Red Sea, that "the peoples would hear … the dukes of Edom be amazed … the mighty men of Moab tremble," etc. (Exo_15:14, Exo_15:15). David would have his foes "consumed" in order that they might know that "God ruled in Jacob, and unto the cads of the earth" (Psa_59:13), and again, in order "that men may know that thou, whose Name alone is Jehovah, art the Most High over all the earth" (Psa_83:18). It has been well said that "the object of all the judgments which the true prophet desires is to bring all nations into subjection to God."
Save us … that all the kingdoms … may know, etc. God's true servants desire deliverance and triumph over enemies, not alone for their own sakes, not even for the sake of the country or people whose fate is bound up with their own, but for the glory of God, that his honour may be vindicated in the sight of the world at large. It is a large part of the satisfaction of Moses at the passage of the Red Sea, that "the peoples would hear … the dukes of Edom be amazed … the mighty men of Moab tremble," etc. (Exo_15:14, Exo_15:15). David would have his foes "consumed" in order that they might know that "God ruled in Jacob, and unto the cads of the earth" (Psa_59:13), and again, in order "that men may know that thou, whose Name alone is Jehovah, art the Most High over all the earth" (Psa_83:18). It has been well said that "the object of all the judgments which the true prophet desires is to bring all nations into subjection to God."
Isaiah's Oracle Against Sennacherib
21Then Isaiah the son of Amoz sent unto Hezekiah, saying, Thus saith the LORD God of Israel, Whereas thou hast prayed to me against Sennacherib king of Assyria:
Jamieson-Fausset-Brown
21. Whereas thou hast prayed to me--that is, hast not relied on thy own strength but on Me (compare 2Ki 19:20). "That which thou hast prayed to Me against Sennacherib, I have heard" (Psa 65:2).
21. Whereas thou hast prayed to me--that is, hast not relied on thy own strength but on Me (compare 2Ki 19:20). "That which thou hast prayed to Me against Sennacherib, I have heard" (Psa 65:2).
The Pulpit Commentary
Then Isaiah … sent to Hezekiah, saying. It seems most natural to understand that the prophet was at once supernaturally informed of Hezekiah's prayer, as Ananias was of Saul's (Act_9:11), and instructed what reply to make to it. But still, it is no doubt possible that some of the facts have been omitted for the sake of brevity.
Then Isaiah … sent to Hezekiah, saying. It seems most natural to understand that the prophet was at once supernaturally informed of Hezekiah's prayer, as Ananias was of Saul's (Act_9:11), and instructed what reply to make to it. But still, it is no doubt possible that some of the facts have been omitted for the sake of brevity.
22This is the word which the LORD hath spoken concerning him; The virgin, the daughter of Zion, hath despised thee, and laughed thee to scorn; the daughter of Jerusalem hath shaken her head at thee.
Jamieson-Fausset-Brown
22. Transition to poetry: in parallelism.
virgin ... daughter--honorable terms. "Virgin" implies that the city is, as yet, inviolate. "Daughter" is an abstract collective feminine personification of the population, the child of the place denoted (see on Is 23:10; Is 1:8). Zion and her inhabitants.
shaken ... head--in scorn (Psa 22:7; 109:25; Mt 27:39). With us to shake the head is a sign of denial or displeasure; but gestures have different meanings in different countries (Is 58:9; Eze 25:6; Zep 2:15).
22. Transition to poetry: in parallelism.
virgin ... daughter--honorable terms. "Virgin" implies that the city is, as yet, inviolate. "Daughter" is an abstract collective feminine personification of the population, the child of the place denoted (see on Is 23:10; Is 1:8). Zion and her inhabitants.
shaken ... head--in scorn (Psa 22:7; 109:25; Mt 27:39). With us to shake the head is a sign of denial or displeasure; but gestures have different meanings in different countries (Is 58:9; Eze 25:6; Zep 2:15).
The Pulpit Commentary
The virgin the daughter of Zion; i.e. Jerusalem (comp. Isa_1:8; Isa_10:32; Isa_16:1; Isa_52:2; Isa_62:11). The expression, "virgin daughter," is used also by Isaiah of Zidon (Isa_23:12) and of Babylon (Isa_47:1). The personification here is very effective. since it represents Jerusalem as a tender maiden, weak and delicate, yet still bold enough to stand up against Sennacherib and all his host, and bid him defiance. Confident in Jehovah, her Protector, she despises him, and laughs him to scorn; nay, "shakes her head at him," or rather. "after him," pursuing him with scornful gestures as In. retreats before her. (On shaking the head as a gesture of scorn, see Psa_22:7; Psa_109:25; Mat_27:39.)
The virgin the daughter of Zion; i.e. Jerusalem (comp. Isa_1:8; Isa_10:32; Isa_16:1; Isa_52:2; Isa_62:11). The expression, "virgin daughter," is used also by Isaiah of Zidon (Isa_23:12) and of Babylon (Isa_47:1). The personification here is very effective. since it represents Jerusalem as a tender maiden, weak and delicate, yet still bold enough to stand up against Sennacherib and all his host, and bid him defiance. Confident in Jehovah, her Protector, she despises him, and laughs him to scorn; nay, "shakes her head at him," or rather. "after him," pursuing him with scornful gestures as In. retreats before her. (On shaking the head as a gesture of scorn, see Psa_22:7; Psa_109:25; Mat_27:39.)
23Whom hast thou reproached and blasphemed? and against whom hast thou exalted thy voice, and lifted up thine eyes on high? even against the Holy One of Israel.
Jamieson-Fausset-Brown
23. Whom--not an idol.
23. Whom--not an idol.
The Pulpit Commentary
Even against the Holy One of Israel. A specially Isaiah phrase, employed by Isaiah twenty-eight times, and only five times in all the rest of Scripture. A strong proof, if any proof beyond the unmistakable Isaiah spirit of the entire prophecy were needed, of the genuineness of the present passage.
Even against the Holy One of Israel. A specially Isaiah phrase, employed by Isaiah twenty-eight times, and only five times in all the rest of Scripture. A strong proof, if any proof beyond the unmistakable Isaiah spirit of the entire prophecy were needed, of the genuineness of the present passage.
24By thy servants hast thou reproached the Lord, and hast said, By the multitude of my chariots am I come up to the height of the mountains, to the sides of Lebanon; and I will cut down the tall cedars thereof, and the choice fir trees thereof: and I will enter into the height of his border, and the forest of his Carmel.
Jamieson-Fausset-Brown
24. said--virtually. Hast thou within thyself?
height--imagery from the Assyrian felling of trees in Lebanon (Is 14:8; 33:9); figuratively for, "I have carried my victorious army through the regions most difficult of access, to the most remote lands."
sides--rather, "recesses" [G. V. Smith].
fir trees--not cypresses, as some translate; pine foliage and cedars are still found on the northwest side of Lebanon [Stanley].
height of ... border--In 2Ki 19:23, "the lodgings of his borders." Perhaps on the ascent to the top there was a place of repose or caravansary, which bounded the usual attempts of persons to ascend [Barnes]. Here, simply, "its extreme height."
forest of ... Carmel--rather, "its thickest forest." "Carmel" expresses thick luxuriance (see on Is 10:18; Is 29:17).
24. said--virtually. Hast thou within thyself?
height--imagery from the Assyrian felling of trees in Lebanon (Is 14:8; 33:9); figuratively for, "I have carried my victorious army through the regions most difficult of access, to the most remote lands."
sides--rather, "recesses" [G. V. Smith].
fir trees--not cypresses, as some translate; pine foliage and cedars are still found on the northwest side of Lebanon [Stanley].
height of ... border--In 2Ki 19:23, "the lodgings of his borders." Perhaps on the ascent to the top there was a place of repose or caravansary, which bounded the usual attempts of persons to ascend [Barnes]. Here, simply, "its extreme height."
forest of ... Carmel--rather, "its thickest forest." "Carmel" expresses thick luxuriance (see on Is 10:18; Is 29:17).
The Pulpit Commentary
By thy servants hast thou reproached the Lord (see Isa_36:15-20). And hast said. Sennacherib had not actually uttered these words with his mouth; but the prophet clothes in his own highly poetic language the thoughts which the Assyrian king had cherished in his heart. He had regarded "the multitude of his chariots" as irresistible; he had considered that the mountains which guarded Palestine would be no obstacle to his advance; he had contemplated ravaging and despoiling of its timber the entire country; he had meant to penetrate into every region that was lovely and fertile. The emphatic "I" of the original—ani—twice repeated, marks the proud egotism of the monarch. By the multitude of my chariots am I come up to the height of the mountains; rather, with the multitude; or, according to another reading, with chariots upon chariots. The Assyrian kings contrived to cross with their chariots mountain chains of great difficulty, and frequently boast of the achievement. Tiglath-Pileser I. says, "I assembled my chariots and warriors. I betook myself to carts of iron in order to overcome the rough mountains and their difficult marches. I made the wilderness thus practicable for the passage of my chariots and warriors". Asshur-izir-pal, "The rugged hill country, unfitted for the passage of chariots and armies, with instruments of iron I cut through, and with metal rollers I beat down the chariots and troops I brought over". Shalmaneser II; "Trackless paths, difficult mountains, which like the point of an iron sword stood pointed to the sky, on wheels of iron and bronze I penetrated. My chariots and armies I transported over them". In the less rough parts, while the warders dismounted, tire horses drew the chariots, which were assisted over obstacles by attendants; but, in regions of greater difficulty, they were conveyed across the mountain ranges in waggons of rude and strong construction The chariot-force was regarded as so important that the Assyrians never made any distant expedition without it. To the sides of Lebanon. It was not necessary to cross either Libanus or Anti-Libanus in order to invade Judaea, since the natural route was along the Coele-Syrian valley and across the spurs of Hermon to the Jordan; but an Assyrian army was intent on plunder and devastation, no less than upon conquest, and would ascend mountain regions that did not lie on its direct line of march for either or both of these objects. It was customary for the soldiers to cut clown the tall cedars and choice fir trees of Lebanon on their Syrian campaigns, in order to transport the timber to Nineveh and other great cities, where it was used for building. It was also customary to destroy the trees in an enemy's country, simply in order to inflict injury upon the foe. I will enter into the height of his border; rather, I will enter into its uttermost height; i.e. I will penetrate through the entire mountain region of Palestine, called roughly "Lebanon," to the furthest height of any importance—that on which Jerusalem stood—and thus occupy the whole land. The parallel passage of 2 Kings has "lodging" for "height," in apparent allusion to the palace of Hezekiah. And the forest of his Carmel; or, the forest of its pleasure-garden; i.e. the rich plantation tracts, covered with vines, olives, and fig trees, which formed the special glory of Judaea (see Isa_36:16, Isa_36:17).
By thy servants hast thou reproached the Lord (see Isa_36:15-20). And hast said. Sennacherib had not actually uttered these words with his mouth; but the prophet clothes in his own highly poetic language the thoughts which the Assyrian king had cherished in his heart. He had regarded "the multitude of his chariots" as irresistible; he had considered that the mountains which guarded Palestine would be no obstacle to his advance; he had contemplated ravaging and despoiling of its timber the entire country; he had meant to penetrate into every region that was lovely and fertile. The emphatic "I" of the original—ani—twice repeated, marks the proud egotism of the monarch. By the multitude of my chariots am I come up to the height of the mountains; rather, with the multitude; or, according to another reading, with chariots upon chariots. The Assyrian kings contrived to cross with their chariots mountain chains of great difficulty, and frequently boast of the achievement. Tiglath-Pileser I. says, "I assembled my chariots and warriors. I betook myself to carts of iron in order to overcome the rough mountains and their difficult marches. I made the wilderness thus practicable for the passage of my chariots and warriors". Asshur-izir-pal, "The rugged hill country, unfitted for the passage of chariots and armies, with instruments of iron I cut through, and with metal rollers I beat down the chariots and troops I brought over". Shalmaneser II; "Trackless paths, difficult mountains, which like the point of an iron sword stood pointed to the sky, on wheels of iron and bronze I penetrated. My chariots and armies I transported over them". In the less rough parts, while the warders dismounted, tire horses drew the chariots, which were assisted over obstacles by attendants; but, in regions of greater difficulty, they were conveyed across the mountain ranges in waggons of rude and strong construction The chariot-force was regarded as so important that the Assyrians never made any distant expedition without it. To the sides of Lebanon. It was not necessary to cross either Libanus or Anti-Libanus in order to invade Judaea, since the natural route was along the Coele-Syrian valley and across the spurs of Hermon to the Jordan; but an Assyrian army was intent on plunder and devastation, no less than upon conquest, and would ascend mountain regions that did not lie on its direct line of march for either or both of these objects. It was customary for the soldiers to cut clown the tall cedars and choice fir trees of Lebanon on their Syrian campaigns, in order to transport the timber to Nineveh and other great cities, where it was used for building. It was also customary to destroy the trees in an enemy's country, simply in order to inflict injury upon the foe. I will enter into the height of his border; rather, I will enter into its uttermost height; i.e. I will penetrate through the entire mountain region of Palestine, called roughly "Lebanon," to the furthest height of any importance—that on which Jerusalem stood—and thus occupy the whole land. The parallel passage of 2 Kings has "lodging" for "height," in apparent allusion to the palace of Hezekiah. And the forest of his Carmel; or, the forest of its pleasure-garden; i.e. the rich plantation tracts, covered with vines, olives, and fig trees, which formed the special glory of Judaea (see Isa_36:16, Isa_36:17).
25I have digged, and drunk water; and with the sole of my feet have I dried up all the rivers of the besieged places.
Jamieson-Fausset-Brown
25. digged, and drunk water--In 2Ki 19:24, it is "strange waters." I have marched into foreign lands where I had to dig wells for the supply of my armies; even the natural destitution of water there did not impede my march.
rivers of ... besieged places--rather, "the streams (artificial canals from the Nile) of Egypt." "With the sole of my foot," expresses that as soon as his vast armies marched into a region, the streams were drunk up by them; or rather, that the rivers proved no obstruction to the onward march of his armies. So Is 19:4-6, referring to Egypt, "the river--brooks of defense--shall be dried up." Horsley, translates the Hebrew for "besieged places," "rocks."
25. digged, and drunk water--In 2Ki 19:24, it is "strange waters." I have marched into foreign lands where I had to dig wells for the supply of my armies; even the natural destitution of water there did not impede my march.
rivers of ... besieged places--rather, "the streams (artificial canals from the Nile) of Egypt." "With the sole of my foot," expresses that as soon as his vast armies marched into a region, the streams were drunk up by them; or rather, that the rivers proved no obstruction to the onward march of his armies. So Is 19:4-6, referring to Egypt, "the river--brooks of defense--shall be dried up." Horsley, translates the Hebrew for "besieged places," "rocks."
The Pulpit Commentary
I have digged, and drunk water. Sennacherib notes three natural obstacles to his advance—the forces of his opponents he does not appear to account an obstacle—viz. mountains, deserts, rivers. Mountains do not stop him—he crosses them even with his chariot-force (Isa_37:24). Deserts do not stop him—he digs wells there, and drinks their waters. Rivers will not stop him—he will dry them up, trample them into puddles. Note the contrast between the past tenses, "I have come up," "I have digged," "I have drunk," and the future, "I will dry up." He had crossed the mountain ranges Sinjar, Amanus, Lebanon; he had passed waterless tracts, where he had had to dig wells, in Mesopotamia and Northern Syria. He was about to find his chief obstacle, rivers, when he invaded Lower Egypt. The rivers of the besieged places; rather, the rivers of Egypt. Mazor, the singular form (compare Assyrian Muzr, and modern Arabic Misr), is used here (as in Mic_7:12, and perhaps in Isa_19:6), instead of the ordinary dual term, Mizraim, probably because Lower Egypt is especially intended. Sennacherib was looking especially to the invasion of Lower Egypt,where the Nile had "seven branches" (Herod; Isa_2:17), and the country was also cut up by numerous canals, which would naturally constitute a great difficulty to a force depending mainly on its chariots. He believed, however, in his heart, that he would find a way of "drying up" these "rivers."
I have digged, and drunk water. Sennacherib notes three natural obstacles to his advance—the forces of his opponents he does not appear to account an obstacle—viz. mountains, deserts, rivers. Mountains do not stop him—he crosses them even with his chariot-force (Isa_37:24). Deserts do not stop him—he digs wells there, and drinks their waters. Rivers will not stop him—he will dry them up, trample them into puddles. Note the contrast between the past tenses, "I have come up," "I have digged," "I have drunk," and the future, "I will dry up." He had crossed the mountain ranges Sinjar, Amanus, Lebanon; he had passed waterless tracts, where he had had to dig wells, in Mesopotamia and Northern Syria. He was about to find his chief obstacle, rivers, when he invaded Lower Egypt. The rivers of the besieged places; rather, the rivers of Egypt. Mazor, the singular form (compare Assyrian Muzr, and modern Arabic Misr), is used here (as in Mic_7:12, and perhaps in Isa_19:6), instead of the ordinary dual term, Mizraim, probably because Lower Egypt is especially intended. Sennacherib was looking especially to the invasion of Lower Egypt,where the Nile had "seven branches" (Herod; Isa_2:17), and the country was also cut up by numerous canals, which would naturally constitute a great difficulty to a force depending mainly on its chariots. He believed, however, in his heart, that he would find a way of "drying up" these "rivers."
26Hast thou not heard long ago, how I have done it; and of ancient times, that I have formed it? now have I brought it to pass, that thou shouldest be to lay waste defenced cities into ruinous heaps.
Jamieson-Fausset-Brown
26. Reply of God to Sennacherib.
long ago--join, rather, with "I have done it." Thou dost boast that it is all by thy counsel and might: but it is I who, long ago, have ordered it so (Is 22:11); thou wert but the instrument in My hands (Is 10:5, 15). This was the reason why "the inhabitants were of small power before thee" (Is 37:27), namely, that I ordered it so; yet thou art in My hands, and I know thy ways (Is 37:28), and I will check thee (Is 37:29). Connect also, "I from ancient times have arranged ('formed') it." However, English Version is supported by Is 33:13; 45:6, 21; 48:5.
26. Reply of God to Sennacherib.
long ago--join, rather, with "I have done it." Thou dost boast that it is all by thy counsel and might: but it is I who, long ago, have ordered it so (Is 22:11); thou wert but the instrument in My hands (Is 10:5, 15). This was the reason why "the inhabitants were of small power before thee" (Is 37:27), namely, that I ordered it so; yet thou art in My hands, and I know thy ways (Is 37:28), and I will check thee (Is 37:29). Connect also, "I from ancient times have arranged ('formed') it." However, English Version is supported by Is 33:13; 45:6, 21; 48:5.
The Pulpit Commentary
Hast thou not heard, etc.? An abrupt transition, such as is common in Isaiah. From speaking in the person of Sennacherib, the prophet without warning breaks off, and returns to speaking in the person of Jehovah, as his mouthpiece. "Hast thou not heard," he says, long ago; or rather, "that from long ago! have done this?" Art thou so ignorant, so devoid of that light of nature, which should "lighten every man that cometh into the world" (Joh_1:9), as not to know God's method of governing the world? How that "from long ago," in his eternal counsels, he designs the rise and fall of nations, and the mode in which their destruction is to be brought about? Art thou not aware that conquerors are mere instruments in God's hands—"the rods of his anger" (Isa_10:5)—to work his will, and then to have his will worked upon them in turn (see Isa_10:6-19)? Sennacherib seems to be really reproached for not knowing what he ought to have known, and might have known, if he had listened to the voice of conscience and reason. Now have brought it to pass, etc. All that Sennacherib had done, he had done as God's instrument, by his permission—nay, by his aid. He had been the axe in the hand of the hewer (Isa_10:15), the saw, the rod, the staff, of God's indignation (Isa_10:5), the executor of his vengeance. The very purpose of his being was that he should "lay waste (certain) defenced cities into ruinous heaps."
Hast thou not heard, etc.? An abrupt transition, such as is common in Isaiah. From speaking in the person of Sennacherib, the prophet without warning breaks off, and returns to speaking in the person of Jehovah, as his mouthpiece. "Hast thou not heard," he says, long ago; or rather, "that from long ago! have done this?" Art thou so ignorant, so devoid of that light of nature, which should "lighten every man that cometh into the world" (Joh_1:9), as not to know God's method of governing the world? How that "from long ago," in his eternal counsels, he designs the rise and fall of nations, and the mode in which their destruction is to be brought about? Art thou not aware that conquerors are mere instruments in God's hands—"the rods of his anger" (Isa_10:5)—to work his will, and then to have his will worked upon them in turn (see Isa_10:6-19)? Sennacherib seems to be really reproached for not knowing what he ought to have known, and might have known, if he had listened to the voice of conscience and reason. Now have brought it to pass, etc. All that Sennacherib had done, he had done as God's instrument, by his permission—nay, by his aid. He had been the axe in the hand of the hewer (Isa_10:15), the saw, the rod, the staff, of God's indignation (Isa_10:5), the executor of his vengeance. The very purpose of his being was that he should "lay waste (certain) defenced cities into ruinous heaps."
27Therefore their inhabitants were of small power, they were dismayed and confounded: they were as the grass of the field, and as the green herb, as the grass on the housetops, and as corn blasted before it be grown up.
Jamieson-Fausset-Brown
27. Therefore--not because of thy power, but because I made them unable to withstand thee.
grass--which easily withers (Is 40:6; Psa 37:2).
on ... housetops--which having little earth to nourish it fades soonest (Psa 129:6-8).
corn blasted before it be grown up--Smith translates, "The cornfield (frail and tender), before the corn is grown."
27. Therefore--not because of thy power, but because I made them unable to withstand thee.
grass--which easily withers (Is 40:6; Psa 37:2).
on ... housetops--which having little earth to nourish it fades soonest (Psa 129:6-8).
corn blasted before it be grown up--Smith translates, "The cornfield (frail and tender), before the corn is grown."
The Pulpit Commentary
Therefore. The original is not so emphatic, but still contains the idea, not merely of sequence, but of consequence. God, having decreed the successes of the Assyrians, effected them (in part) by infusing weakness into the nations that were their adversaries. They were as the grass of the field (comp. Isa_40:6, Isa_40:7). The comparison is one constantly used by the Hebrew psalmists (Psa_37:2; Psa_90:5; Psa_92:7; Psa_103:15), and was not unknown to the Assyrians. The delicate grass of spring in the East withers within a few weeks, and the fresh and tender herbage becomes yellow, parched, and sapless. The grass that springs upon the earthen roofs of houses fails even more rapidly (comp. Psa_129:6). As corn blasted before it be grown up; literally, like a field before the stalk. Our translators seem to have rightly preferred the reading of 2Ki_19:26 (sh'dephah, equivalent to "blasting") to that of Isaiah (sh'demah, equivalent to "field") in this place. Their rendering brings out the true sense.
Therefore. The original is not so emphatic, but still contains the idea, not merely of sequence, but of consequence. God, having decreed the successes of the Assyrians, effected them (in part) by infusing weakness into the nations that were their adversaries. They were as the grass of the field (comp. Isa_40:6, Isa_40:7). The comparison is one constantly used by the Hebrew psalmists (Psa_37:2; Psa_90:5; Psa_92:7; Psa_103:15), and was not unknown to the Assyrians. The delicate grass of spring in the East withers within a few weeks, and the fresh and tender herbage becomes yellow, parched, and sapless. The grass that springs upon the earthen roofs of houses fails even more rapidly (comp. Psa_129:6). As corn blasted before it be grown up; literally, like a field before the stalk. Our translators seem to have rightly preferred the reading of 2Ki_19:26 (sh'dephah, equivalent to "blasting") to that of Isaiah (sh'demah, equivalent to "field") in this place. Their rendering brings out the true sense.
28But I know thy abode, and thy going out, and thy coming in, and thy rage against me.
Jamieson-Fausset-Brown
28. abode--rather, "sitting down" (Psa 139:2). The expressions here describe a man's whole course of life (De 6:7; 28:6; 1Ki 3:7; Psa 121:8). There is also a special reference to Sennacherib's first being at home, then going forth against Judah and Egypt, and raging against Jehovah (Is 37:4).
28. abode--rather, "sitting down" (Psa 139:2). The expressions here describe a man's whole course of life (De 6:7; 28:6; 1Ki 3:7; Psa 121:8). There is also a special reference to Sennacherib's first being at home, then going forth against Judah and Egypt, and raging against Jehovah (Is 37:4).
The Pulpit Commentary
I know thy abode; literally, thy down-sitting (comp. Psa_139:2). The meaning is that God has, and has had, his eye on Sennacherib throughout all his career, seeing to and watching over his performance of his will. The phrase, going out, and coming in, is a Hebrew idiom for a man's doings (see Num_27:17; Deu_28:6; Deu_31:2; 1Sa_18:13, 1Sa_18:16; 2Sa_3:25; 1Ki_3:7, etc.). Thy rage against me. As shown in the message sent by Rab-shakeh (Isa_36:7), in Rabshakeh's speech to the "men on the wall" (Isa_36:15-20), and in the letter sent to Hezekiah from Lachish (Isa_37:10).
I know thy abode; literally, thy down-sitting (comp. Psa_139:2). The meaning is that God has, and has had, his eye on Sennacherib throughout all his career, seeing to and watching over his performance of his will. The phrase, going out, and coming in, is a Hebrew idiom for a man's doings (see Num_27:17; Deu_28:6; Deu_31:2; 1Sa_18:13, 1Sa_18:16; 2Sa_3:25; 1Ki_3:7, etc.). Thy rage against me. As shown in the message sent by Rab-shakeh (Isa_36:7), in Rabshakeh's speech to the "men on the wall" (Isa_36:15-20), and in the letter sent to Hezekiah from Lachish (Isa_37:10).
29Because thy rage against me, and thy tumult, is come up into mine ears, therefore will I put my hook in thy nose, and my bridle in thy lips, and I will turn thee back by the way by which thou camest.
Jamieson-Fausset-Brown
29. tumult--insolence.
hook in ... nose--Like a wild beast led by a ring through the nose, he shall be forced back to his own country (compare Job 41:1, 2; Eze 19:4; 29:4; 38:4). In a bas-relief of Khorsabad, captives are led before the king by a cord attached to a hook, or ring, passing through the under lip or the upper lip, and nose.
29. tumult--insolence.
hook in ... nose--Like a wild beast led by a ring through the nose, he shall be forced back to his own country (compare Job 41:1, 2; Eze 19:4; 29:4; 38:4). In a bas-relief of Khorsabad, captives are led before the king by a cord attached to a hook, or ring, passing through the under lip or the upper lip, and nose.
The Pulpit Commentary
Therefore will I put my hook in thy nose (comp. Eze_29:4; Eze_38:4; 2Ch_33:11). The Assyrians were in the habit of passing "hooks" or "rings" through the noses or lips of their more distinguished prisoners, and attaching a thong to the hook or ring, by which they led the prisoners into the royal presence. The expressions used derive their force from these practices, but are not in the present place to be understood literally. God "turned Sennacherib back" and reconducted him to Nineveh. not with an actual "hook" or "thong," but by the "bridle" of necessity.
Therefore will I put my hook in thy nose (comp. Eze_29:4; Eze_38:4; 2Ch_33:11). The Assyrians were in the habit of passing "hooks" or "rings" through the noses or lips of their more distinguished prisoners, and attaching a thong to the hook or ring, by which they led the prisoners into the royal presence. The expressions used derive their force from these practices, but are not in the present place to be understood literally. God "turned Sennacherib back" and reconducted him to Nineveh. not with an actual "hook" or "thong," but by the "bridle" of necessity.
30And this shall be a sign unto thee, Ye shall eat this year such as groweth of itself; and the second year that which springeth of the same: and in the third year sow ye, and reap, and plant vineyards, and eat the fruit thereof.
Jamieson-Fausset-Brown
30. Addressed to Hezekiah.
sign--a token which, when fulfilled, would assure him of the truth of the whole prophecy as to the enemy's overthrow. The two years, in which they were sustained by the spontaneous growth of the earth, were the two in which Judea had been already ravaged by Sennacherib (Is 32:10). Thus translate: "Ye did eat (the first year) such as groweth of itself, and in the second year that ... but in this third year sow ye," &c., for in this year the land shall be delivered from the foe. The fact that Sennacherib moved his camp away immediately after shows that the first two years refer to the past, not to the future [Rosenmuller]. Others, referring the first two years to the future, get over the difficulty of Sennacherib's speedy departure, by supposing that year to have been the sabbatical year, and the second year the jubilee; no indication of this appears in the context.
30. Addressed to Hezekiah.
sign--a token which, when fulfilled, would assure him of the truth of the whole prophecy as to the enemy's overthrow. The two years, in which they were sustained by the spontaneous growth of the earth, were the two in which Judea had been already ravaged by Sennacherib (Is 32:10). Thus translate: "Ye did eat (the first year) such as groweth of itself, and in the second year that ... but in this third year sow ye," &c., for in this year the land shall be delivered from the foe. The fact that Sennacherib moved his camp away immediately after shows that the first two years refer to the past, not to the future [Rosenmuller]. Others, referring the first two years to the future, get over the difficulty of Sennacherib's speedy departure, by supposing that year to have been the sabbatical year, and the second year the jubilee; no indication of this appears in the context.
The Pulpit Commentary
This shall be a sign unto thee; rather, the sign. The prophet now turns to Hezekiah, and makes an address to him. "This," he says, "shall be the sign unto thee of Sennachcrib's being effectually 'bridled,' and the danger from Assyria over. In the third year from the present the land shall have returned to its normal condition, and you shall enjoy its fruits as formerly. Meanwhile you shall obtain sufficient nourishment from the grain which has sown itself." The "third year," according to Hebrew reckoning, might be little more than one year from the date of the delivery of the prophecy. The entire withdrawal of all the Assyrian garrisons from the country, which no doubt followed on Sennacherib's retreat, might well have occupied the greater part of a year. Till they were withdrawn, the Jews could not venture to till their territory. Plant vineyards. The Assyrians had, no doubt, cut down the vines.
This shall be a sign unto thee; rather, the sign. The prophet now turns to Hezekiah, and makes an address to him. "This," he says, "shall be the sign unto thee of Sennachcrib's being effectually 'bridled,' and the danger from Assyria over. In the third year from the present the land shall have returned to its normal condition, and you shall enjoy its fruits as formerly. Meanwhile you shall obtain sufficient nourishment from the grain which has sown itself." The "third year," according to Hebrew reckoning, might be little more than one year from the date of the delivery of the prophecy. The entire withdrawal of all the Assyrian garrisons from the country, which no doubt followed on Sennacherib's retreat, might well have occupied the greater part of a year. Till they were withdrawn, the Jews could not venture to till their territory. Plant vineyards. The Assyrians had, no doubt, cut down the vines.
31And the remnant that is escaped of the house of Judah shall again take root downward, and bear fruit upward:
Jamieson-Fausset-Brown
31. remnant--Judah remained after the ten tribes were carried away; also those of Judah who should survive Sennacherib's invasion are meant.
31. remnant--Judah remained after the ten tribes were carried away; also those of Judah who should survive Sennacherib's invasion are meant.
The Pulpit Commentary
The remnant that is escaped (see the comment on Isa_37:4). Take root downward, and bear fruit upward; i.e. "spread over the land, and became firmly rooted in it, and flourish as in the former time." We must conceive of the Assyrians having, in their two recent invasions, completely depopulated the country districts. Numbers had, no doubt, been slain; more than two hundred thousand had been carried into captivity; a portion had found refuge in the capital On the withdrawal of the Assyrians, these last "went forth," reoccupied their lands, and rebuilt their towns and villages. The blessing of God was upon them, and in a short time Judaea recovered her ancient vigour, so that, under Josiah, she was able to extend her dominion over almost the whole of the old Israelite territory (2Ch_34:6, 2Ch_34:18).
The remnant that is escaped (see the comment on Isa_37:4). Take root downward, and bear fruit upward; i.e. "spread over the land, and became firmly rooted in it, and flourish as in the former time." We must conceive of the Assyrians having, in their two recent invasions, completely depopulated the country districts. Numbers had, no doubt, been slain; more than two hundred thousand had been carried into captivity; a portion had found refuge in the capital On the withdrawal of the Assyrians, these last "went forth," reoccupied their lands, and rebuilt their towns and villages. The blessing of God was upon them, and in a short time Judaea recovered her ancient vigour, so that, under Josiah, she was able to extend her dominion over almost the whole of the old Israelite territory (2Ch_34:6, 2Ch_34:18).
32For out of Jerusalem shall go forth a remnant, and they that escape out of mount Zion: the zeal of the LORD of hosts shall do this.
The Pulpit Commentary
The zeal, etc. (comp. Isa_9:7). The phrase is very emphatic, marking the greatness of the thing to be done, and at the same time bringing the strophe to an end with an asseveration beyond which nothing could go.
The zeal, etc. (comp. Isa_9:7). The phrase is very emphatic, marking the greatness of the thing to be done, and at the same time bringing the strophe to an end with an asseveration beyond which nothing could go.
33Therefore thus saith the LORD concerning the king of Assyria, He shall not come into this city, nor shoot an arrow there, nor come before it with shields, nor cast a bank against it.
Jamieson-Fausset-Brown
33. with shields--He did come near it, but was not allowed to conduct a proper siege.
bank--a mound to defend the assailants in attacking the walls.
33. with shields--He did come near it, but was not allowed to conduct a proper siege.
bank--a mound to defend the assailants in attacking the walls.
The Pulpit Commentary
Therefore, etc. A new clause is commenced—the concluding clause of the prophecy. For Hezekiah's satisfaction and consolation something more definite is needed than the vague assurances that "the daughter of Jerusalem shook her head at Sennacherib" (Isa_37:22), and that God would "put a bridle in Sennacherib's mouth" (Isa_37:29). Accordingly, it is now declared, in the plainest terms, that he shall not even lay siege to the city, but shall return by the way by which he came—the coast route—leaving Jerusalem untouched, nay, unattempted. He shall not come into this city; rather, unto the city. He was at Libnah, in the Shefeleh, thirty or forty miles from Jerusalem, when we last heard of him (Isa_37:8); and, having then been just informed of the advance of Tirhakah, he is likely to have proceeded on towards Egypt. There is, at any rate, not the slightest intimation of his having made a retrograde movement towards the Jewish capital. Nor shoot an arrow there, nor come before it with shields, nor cast a bank against it. The main points of an Assyrian siege are happily seized. The first assailants were the archers. They boldly approached in large bodies, and strove to clear the battlements of the defenders. Then shields were brought into play. Under their cover the archers drew nearer; the scaling parties brought up their ladders; the miners attacked the foundations of the walls; and the torch-bearers endeavoured to fire the gates. Finally, if these tactics did not avail, banks were raised against the walls, which were then assailed with battering-rams till they were breached and the assailants could cuter. God promises that Jerusalem shall experience none of these things at Sennacherib's hands.
Therefore, etc. A new clause is commenced—the concluding clause of the prophecy. For Hezekiah's satisfaction and consolation something more definite is needed than the vague assurances that "the daughter of Jerusalem shook her head at Sennacherib" (Isa_37:22), and that God would "put a bridle in Sennacherib's mouth" (Isa_37:29). Accordingly, it is now declared, in the plainest terms, that he shall not even lay siege to the city, but shall return by the way by which he came—the coast route—leaving Jerusalem untouched, nay, unattempted. He shall not come into this city; rather, unto the city. He was at Libnah, in the Shefeleh, thirty or forty miles from Jerusalem, when we last heard of him (Isa_37:8); and, having then been just informed of the advance of Tirhakah, he is likely to have proceeded on towards Egypt. There is, at any rate, not the slightest intimation of his having made a retrograde movement towards the Jewish capital. Nor shoot an arrow there, nor come before it with shields, nor cast a bank against it. The main points of an Assyrian siege are happily seized. The first assailants were the archers. They boldly approached in large bodies, and strove to clear the battlements of the defenders. Then shields were brought into play. Under their cover the archers drew nearer; the scaling parties brought up their ladders; the miners attacked the foundations of the walls; and the torch-bearers endeavoured to fire the gates. Finally, if these tactics did not avail, banks were raised against the walls, which were then assailed with battering-rams till they were breached and the assailants could cuter. God promises that Jerusalem shall experience none of these things at Sennacherib's hands.
34By the way that he came, by the same shall he return, and shall not come into this city, saith the LORD.
Jamieson-Fausset-Brown
34. (See Is 37:29, 37; Is 29:5-8).
34. (See Is 37:29, 37; Is 29:5-8).
The Pulpit Commentary
By the way that he came. It is clear that Sennacherib on this occasion had marched by the usual coast route, through Sharon and the Shefeleh, upon Lachish, leaving Jerusalem far to his left. From Laehish he sent Rabshakeh to Hezekiah with a threatening message, and (as our version has it) "with a great army;" rather, "with a strong force." Rabshakeh, having delivered his message, returned to his master (Isa_37:8), doubtless with his escort. Sennacherib then sent a letter by messengers, but without an army, so far as we are told, to renew his threats. Meanwhile from Lachish he went to Libnah, after which we know nothing of his movements, unless we accept the Egyptian account, which was, that he advanced to Pelusium. The declaration, "By the way that he came, by the same shall he return" (comp. Isa_37:29) was the most comforting that Hezekiah could possibly receive. It assured him that he would not even be confronted with his enemy. Into this city; rather, unto this city (as in Isa_37:32).
By the way that he came. It is clear that Sennacherib on this occasion had marched by the usual coast route, through Sharon and the Shefeleh, upon Lachish, leaving Jerusalem far to his left. From Laehish he sent Rabshakeh to Hezekiah with a threatening message, and (as our version has it) "with a great army;" rather, "with a strong force." Rabshakeh, having delivered his message, returned to his master (Isa_37:8), doubtless with his escort. Sennacherib then sent a letter by messengers, but without an army, so far as we are told, to renew his threats. Meanwhile from Lachish he went to Libnah, after which we know nothing of his movements, unless we accept the Egyptian account, which was, that he advanced to Pelusium. The declaration, "By the way that he came, by the same shall he return" (comp. Isa_37:29) was the most comforting that Hezekiah could possibly receive. It assured him that he would not even be confronted with his enemy. Into this city; rather, unto this city (as in Isa_37:32).
35For I will defend this city to save it for mine own sake, and for my servant David’s sake.
Jamieson-Fausset-Brown
35. I will defend--Notwithstanding Hezekiah's measures of defense (2Ch 32:3-5), Jehovah was its true defender.
mine own sake--since Jehovah's name was blasphemed by Sennacherib (Is 37:23).
David's sake--on account of His promise to David (Psa 132:17, 18), and to Messiah, the heir of David's throne (Is 9:7; 11:1).
35. I will defend--Notwithstanding Hezekiah's measures of defense (2Ch 32:3-5), Jehovah was its true defender.
mine own sake--since Jehovah's name was blasphemed by Sennacherib (Is 37:23).
David's sake--on account of His promise to David (Psa 132:17, 18), and to Messiah, the heir of David's throne (Is 9:7; 11:1).
The Pulpit Commentary
I will defend this city … for mine own sake; literally, I will cover over this city, as a bird covers its young with its wings (comp. Isa_31:5; Mat_23:37). God would do this "for his own sake;" i.e. because his own honour was concerned in the defence of his people. He would also do it for his servant David's sake; i.e. because of the promises made to David, that his children should sit upon his throne (2Sa_7:16; Psa_89:29-37; Psa_132:11-14, etc.), which involved the continued independence of Judaea and Jerusalem.
I will defend this city … for mine own sake; literally, I will cover over this city, as a bird covers its young with its wings (comp. Isa_31:5; Mat_23:37). God would do this "for his own sake;" i.e. because his own honour was concerned in the defence of his people. He would also do it for his servant David's sake; i.e. because of the promises made to David, that his children should sit upon his throne (2Sa_7:16; Psa_89:29-37; Psa_132:11-14, etc.), which involved the continued independence of Judaea and Jerusalem.
The Angel of the LORD Smite the Assyrians
36Then the angel of the LORD went forth, and smote in the camp of the Assyrians a hundred and fourscore and five thousand: and when they arose early in the morning, behold, they were all dead corpses.
Jamieson-Fausset-Brown
36. Some attribute the destruction to the agency of the plague (see on Is 33:24), which may have caused Hezekiah's sickness, narrated immediately after; but Is 33:1, 4, proves that the Jews spoiled the corpses, which they would not have dared to do, had there been on them infection of a plague. The secondary agency seems, from Is 29:6; 30:30, to have been a storm of hail, thunder, and lightning (compare Ex 9:22-25). The simoon belongs rather to Africa and Arabia than Palestine, and ordinarily could not produce such a destructive effect. Some few of the army, as 2Ch 32:21 seems to imply, survived and accompanied Sennacherib home. Herodotus (2.141) gives an account confirming Scripture in so far as the sudden discomfiture of the Assyrian army is concerned. The Egyptian priests told him that Sennacherib was forced to retreat from Pelusium owing to a multitude of field mice, sent by one of their gods, having gnawed the Assyrians' bow-strings and shield-straps. Compare the language (Is 37:33), "He shall not shoot an arrow there, nor come before it with shields," which the Egyptians corrupted into their version of the story. Sennacherib was as the time with a part of his army, not at Jerusalem, but on the Egyptian frontier, southwest of Palestine. The sudden destruction of the host near Jerusalem, a considerable part of his whole army, as well as the advance of the Ethiopian Tirhakah, induced him to retreat, which the Egyptians accounted for in a way honoring to their own gods. The mouse was the Egyptian emblem of destruction. The Greek Apollo was called Sminthian, from a Cretan word for "a mouse," as a tutelary god of agriculture, he was represented with one foot upon a mouse, since field mice hurt corn. The Assyrian inscriptions, of course, suppress their own defeat, but nowhere boast of having taken Jerusalem; and the only reason to be given for Sennacherib not having, amidst his many subsequent expeditions recorded in the monuments, returned to Judah, is the terrible calamity he had sustained there, which convinced him that Hezekiah was under the divine protection. Rawlinson says, In Sennacherib's account of his wars with Hezekiah, inscribed with cuneiform characters in the hall of the palace of Koyunjik, built by him (a hundred forty feet long by a hundred twenty broad), wherein even the Jewish physiognomy of the captives is portrayed, there occurs a remarkable passage; after his mentioning his taking two hundred thousand captive Jews, he adds, "Then I prayed unto God"; the only instance of an inscription wherein the name of God occurs without a heathen adjunct. The forty-sixth Psalm probably commemorates Judah's deliverance. It occurred in one "night," according to 2Ki 19:35, with which Isaiah's words, "when they arose early in the morning," &c., are in undesigned coincidence.
they ... they--"the Jews ... the Assyrians."
36. Some attribute the destruction to the agency of the plague (see on Is 33:24), which may have caused Hezekiah's sickness, narrated immediately after; but Is 33:1, 4, proves that the Jews spoiled the corpses, which they would not have dared to do, had there been on them infection of a plague. The secondary agency seems, from Is 29:6; 30:30, to have been a storm of hail, thunder, and lightning (compare Ex 9:22-25). The simoon belongs rather to Africa and Arabia than Palestine, and ordinarily could not produce such a destructive effect. Some few of the army, as 2Ch 32:21 seems to imply, survived and accompanied Sennacherib home. Herodotus (2.141) gives an account confirming Scripture in so far as the sudden discomfiture of the Assyrian army is concerned. The Egyptian priests told him that Sennacherib was forced to retreat from Pelusium owing to a multitude of field mice, sent by one of their gods, having gnawed the Assyrians' bow-strings and shield-straps. Compare the language (Is 37:33), "He shall not shoot an arrow there, nor come before it with shields," which the Egyptians corrupted into their version of the story. Sennacherib was as the time with a part of his army, not at Jerusalem, but on the Egyptian frontier, southwest of Palestine. The sudden destruction of the host near Jerusalem, a considerable part of his whole army, as well as the advance of the Ethiopian Tirhakah, induced him to retreat, which the Egyptians accounted for in a way honoring to their own gods. The mouse was the Egyptian emblem of destruction. The Greek Apollo was called Sminthian, from a Cretan word for "a mouse," as a tutelary god of agriculture, he was represented with one foot upon a mouse, since field mice hurt corn. The Assyrian inscriptions, of course, suppress their own defeat, but nowhere boast of having taken Jerusalem; and the only reason to be given for Sennacherib not having, amidst his many subsequent expeditions recorded in the monuments, returned to Judah, is the terrible calamity he had sustained there, which convinced him that Hezekiah was under the divine protection. Rawlinson says, In Sennacherib's account of his wars with Hezekiah, inscribed with cuneiform characters in the hall of the palace of Koyunjik, built by him (a hundred forty feet long by a hundred twenty broad), wherein even the Jewish physiognomy of the captives is portrayed, there occurs a remarkable passage; after his mentioning his taking two hundred thousand captive Jews, he adds, "Then I prayed unto God"; the only instance of an inscription wherein the name of God occurs without a heathen adjunct. The forty-sixth Psalm probably commemorates Judah's deliverance. It occurred in one "night," according to 2Ki 19:35, with which Isaiah's words, "when they arose early in the morning," &c., are in undesigned coincidence.
they ... they--"the Jews ... the Assyrians."
The Pulpit Commentary
Then the angel of the Lord went forth. The parallel passage of Kings (2Ki_19:35) has, "It came to pass that night, that the angel of the Lord went out." The word of Isaiah had its accomplishment within a few hours. On the camp of the Assyrians, wherever it was, whether at Libnah, or at Pelusium (Herod; 2:141), or between the two, in the dead of night, the destroying angel swooped down, and silently, without disturbance, took the lives of a hundred and eighty-five thousand' men. The camp was no doubt that in which Sennacherib commanded. It is contrary to the whole tenor of the Assyrian inscriptions to imagine that a mere corps d'armee, detached to threaten, not to besiege, Jerusalem, could have been one-half, or one-quarter, so numerous. It was Sennacherib's host, not the Tartan's, that was visited. So the Egyptian tradition; so verse 37, by implication. That in later times the Jews should have transferred the scene of the slaughter to the vicinity of their own capital, as Josephus does ('Ant. Jud.,' 10.2. § 5), is not surprising, especially as the Egyptians claimed the glory of the discomfiture for their own gods, and the completion of the victory for their own soldiers. The nature of the destruction is not, perhaps, very important, if it be allowed to have been supernatural; but the "simoom" of Prideaux and Milman, the "storm" of Vitringa and Stanley, the "nocturnal attack by Tirhakah" of Usher, Preiss, and Michaelis, and the "pestilence" of most other commentators, seem to be alike precluded by the terms of the narrative, which imply the silent death in one night of a hundred and eighty-five thousand persons by what English juries call "the visitation of God." The nearest parallel which Holy Scripture offers is the destruction of the firstborn in Egypt; but that was not, as this, without disturbance (see Exo_12:30). There a "great cry" broke the silence of the night; here it was not till morning, when men woke from their peaceful slumbers, that the discovery was made that "they were all dead corpses."
Then the angel of the Lord went forth. The parallel passage of Kings (2Ki_19:35) has, "It came to pass that night, that the angel of the Lord went out." The word of Isaiah had its accomplishment within a few hours. On the camp of the Assyrians, wherever it was, whether at Libnah, or at Pelusium (Herod; 2:141), or between the two, in the dead of night, the destroying angel swooped down, and silently, without disturbance, took the lives of a hundred and eighty-five thousand' men. The camp was no doubt that in which Sennacherib commanded. It is contrary to the whole tenor of the Assyrian inscriptions to imagine that a mere corps d'armee, detached to threaten, not to besiege, Jerusalem, could have been one-half, or one-quarter, so numerous. It was Sennacherib's host, not the Tartan's, that was visited. So the Egyptian tradition; so verse 37, by implication. That in later times the Jews should have transferred the scene of the slaughter to the vicinity of their own capital, as Josephus does ('Ant. Jud.,' 10.2. § 5), is not surprising, especially as the Egyptians claimed the glory of the discomfiture for their own gods, and the completion of the victory for their own soldiers. The nature of the destruction is not, perhaps, very important, if it be allowed to have been supernatural; but the "simoom" of Prideaux and Milman, the "storm" of Vitringa and Stanley, the "nocturnal attack by Tirhakah" of Usher, Preiss, and Michaelis, and the "pestilence" of most other commentators, seem to be alike precluded by the terms of the narrative, which imply the silent death in one night of a hundred and eighty-five thousand persons by what English juries call "the visitation of God." The nearest parallel which Holy Scripture offers is the destruction of the firstborn in Egypt; but that was not, as this, without disturbance (see Exo_12:30). There a "great cry" broke the silence of the night; here it was not till morning, when men woke from their peaceful slumbers, that the discovery was made that "they were all dead corpses."
37So Sennacherib king of Assyria departed, and went and returned, and dwelt at Nineveh.
Jamieson-Fausset-Brown
37. dwelt at Nineveh--for about twenty years after his disaster, according to the inscriptions. The word, "dwelt," is consistent with any indefinite length of time. "Nineveh," so called from Ninus, that is, Nimrod, its founder; his name means "exceedingly impious rebel"; he subverted the existing patriarchal order of society, by setting up a system of chieftainship, founded on conquest; the hunting field was his training school for war; he was of the race of Ham, and transgressed the limits marked by God (Ge 10:8-11, 25), encroaching on Shem's portion; he abandoned Babel for a time, after the miraculous confusion of tongues and went and founded Nineveh; he was, after death, worshipped as Orion, the constellation (see on Job 9:9; Job 38:31).
37. dwelt at Nineveh--for about twenty years after his disaster, according to the inscriptions. The word, "dwelt," is consistent with any indefinite length of time. "Nineveh," so called from Ninus, that is, Nimrod, its founder; his name means "exceedingly impious rebel"; he subverted the existing patriarchal order of society, by setting up a system of chieftainship, founded on conquest; the hunting field was his training school for war; he was of the race of Ham, and transgressed the limits marked by God (Ge 10:8-11, 25), encroaching on Shem's portion; he abandoned Babel for a time, after the miraculous confusion of tongues and went and founded Nineveh; he was, after death, worshipped as Orion, the constellation (see on Job 9:9; Job 38:31).
The Pulpit Commentary
So Sennacherib … departed; rather, broke up his camp. The word used for all the removals of the children of Israel in the wilderness (Num_33:3-48). The loss of even an entire corps d'armeee would not have caused an Assyrian king, at the head of an intact main army, to break up his camp and abandon his enterprise. And dwelt at Nineveh. Sennacherib lived some eighteen or twenty years from the probable date of his discomfiture, dying in b.c. 681. His ordinary residence was at Nineveh, which he greatly adorned and beautified. His father, Sargon, on the contrary, dwelt commonly at Khorsabad (Dur-Sargina), and his son, Esarhaddon, dwelt, during the latter part of his reign, at Babylon. We must not suppose, however, that Sennacherib was shut up in Nineveh during the remainder of his life. On the contrary, he made frequent expeditions towards the south, the east, and the north. But he made no farther expedition to the south-west, no further attack on Jerusalem, or attempt on Egypt. The Jews had peace, so far as the Assyrians were concerned, from the event related in Isa_37:36 to a late date in the reign of Esarhaddon.
So Sennacherib … departed; rather, broke up his camp. The word used for all the removals of the children of Israel in the wilderness (Num_33:3-48). The loss of even an entire corps d'armeee would not have caused an Assyrian king, at the head of an intact main army, to break up his camp and abandon his enterprise. And dwelt at Nineveh. Sennacherib lived some eighteen or twenty years from the probable date of his discomfiture, dying in b.c. 681. His ordinary residence was at Nineveh, which he greatly adorned and beautified. His father, Sargon, on the contrary, dwelt commonly at Khorsabad (Dur-Sargina), and his son, Esarhaddon, dwelt, during the latter part of his reign, at Babylon. We must not suppose, however, that Sennacherib was shut up in Nineveh during the remainder of his life. On the contrary, he made frequent expeditions towards the south, the east, and the north. But he made no farther expedition to the south-west, no further attack on Jerusalem, or attempt on Egypt. The Jews had peace, so far as the Assyrians were concerned, from the event related in Isa_37:36 to a late date in the reign of Esarhaddon.
38And it came to pass, as he was worshipping in the house of Nisroch his god, that Adrammelech and Sharezer his sons smote him with the sword; and they escaped into the land of Armenia: and Esarhaddon his son reigned in his stead.
Jamieson-Fausset-Brown
38. Nisroch--Nisr, in Semitic, means "eagle;" the termination och, means "great." The eagle-headed human figure in Assyrian sculptures is no doubt Nisroch, the same as Asshur, the chief Assyrian god; the corresponding goddess was Asheera, or Astarte; this means a "grove," or sacred tree, often found as the symbol of the heavenly hosts (Saba) in the sculptures, as Asshur the Eponymus hero of Assyria (Ge 10:11) answered to the sun or Baal, Belus, the title of office, "Lord." This explains "image of the grove" (2Ki 21:7). The eagle was worshipper by the ancient Persians and Arabs.
Esar-haddon--In Ezr 4:2 he is mentioned as having brought colonists into Samaria. He is also thought to have been the king who carried Manasseh captive to Babylon (2Ch 33:11). He built the palace on the mound Nebbiyunus, and that called the southwest palace of Nimroud. The latter was destroyed by fire, but his name and wars are recorded on the great bulls taken from the building. He obtained his building materials from the northwest palaces of the ancient dynasty, ending in Pul.
38. Nisroch--Nisr, in Semitic, means "eagle;" the termination och, means "great." The eagle-headed human figure in Assyrian sculptures is no doubt Nisroch, the same as Asshur, the chief Assyrian god; the corresponding goddess was Asheera, or Astarte; this means a "grove," or sacred tree, often found as the symbol of the heavenly hosts (Saba) in the sculptures, as Asshur the Eponymus hero of Assyria (Ge 10:11) answered to the sun or Baal, Belus, the title of office, "Lord." This explains "image of the grove" (2Ki 21:7). The eagle was worshipper by the ancient Persians and Arabs.
Esar-haddon--In Ezr 4:2 he is mentioned as having brought colonists into Samaria. He is also thought to have been the king who carried Manasseh captive to Babylon (2Ch 33:11). He built the palace on the mound Nebbiyunus, and that called the southwest palace of Nimroud. The latter was destroyed by fire, but his name and wars are recorded on the great bulls taken from the building. He obtained his building materials from the northwest palaces of the ancient dynasty, ending in Pul.
The Pulpit Commentary
Nisroch his god. The name Nisroch has not been found in the Assyrian inscriptions, and is, in fact, read only in this place and the parallel passage of Kings (2Ki_19:37). It has been supposed to represent Nusku, an Assyrian god of a somewhat low position, who, however, does not obtain mention in the historical inscriptions until the time of Asshur-bani-pal. Probably the name has suffered corruption. Asshur was, in fact, Sennacherib's favourite deity, and it is remarkable that the LXX. give in this place, not Nisroch, but Asarach. "Asarach" would seem to be "Asshur" with a guttural suffix. Adrammelech and Sharezer his sons smote him. The murder of Sennacherib by a son, whom he called "Ardumazanes," was related by Polyhistor (ap. Euseb; 'Chronicles Can.,' Isa_1:5, § l). Esar-haddon's annals are imperfect at the commencement, but show that his authority was at first contested, and that he had to establish it by force of arms. Adrammelech seems to have assumed the title of king (Abyden. up. Euscb; 'Chronicles Can.,' 1.9, § 1), and to have been put to death by his brother. Sharezer is not elsewhere mentioned. The name is Assyrian, as far as it goes, but is incomplete. Its full form was probably Nabu-sar-uzur or Nergal-sar-uzur. And escaped into the land of Armenia. So Moses of Chorene ('Hist. Armen.,' Isa_1:22). The Hebrew word is Ararat (Assyrian Urardu or Urartu), which was the more eastern portion of Armenia, and lay beyond the sphere of Assyrian influence. Esarhaddon his son reigned in his stead. Esarhaddon (Asshur-akh iddiua) appears to have ascended the throne in b.c. 681. It is highly improbable that Isaiah was then living, and therefore the verse can scarcely be from his pen. It has probably been transferred from 2 Kings (2Ki_19:37) in order to finish off the narrative. Esarhaddon outlived Hezekiah many years, and was brought into contact with Manasseh, whom he reckoned among his tributaries.
Nisroch his god. The name Nisroch has not been found in the Assyrian inscriptions, and is, in fact, read only in this place and the parallel passage of Kings (2Ki_19:37). It has been supposed to represent Nusku, an Assyrian god of a somewhat low position, who, however, does not obtain mention in the historical inscriptions until the time of Asshur-bani-pal. Probably the name has suffered corruption. Asshur was, in fact, Sennacherib's favourite deity, and it is remarkable that the LXX. give in this place, not Nisroch, but Asarach. "Asarach" would seem to be "Asshur" with a guttural suffix. Adrammelech and Sharezer his sons smote him. The murder of Sennacherib by a son, whom he called "Ardumazanes," was related by Polyhistor (ap. Euseb; 'Chronicles Can.,' Isa_1:5, § l). Esar-haddon's annals are imperfect at the commencement, but show that his authority was at first contested, and that he had to establish it by force of arms. Adrammelech seems to have assumed the title of king (Abyden. up. Euscb; 'Chronicles Can.,' 1.9, § 1), and to have been put to death by his brother. Sharezer is not elsewhere mentioned. The name is Assyrian, as far as it goes, but is incomplete. Its full form was probably Nabu-sar-uzur or Nergal-sar-uzur. And escaped into the land of Armenia. So Moses of Chorene ('Hist. Armen.,' Isa_1:22). The Hebrew word is Ararat (Assyrian Urardu or Urartu), which was the more eastern portion of Armenia, and lay beyond the sphere of Assyrian influence. Esarhaddon his son reigned in his stead. Esarhaddon (Asshur-akh iddiua) appears to have ascended the throne in b.c. 681. It is highly improbable that Isaiah was then living, and therefore the verse can scarcely be from his pen. It has probably been transferred from 2 Kings (2Ki_19:37) in order to finish off the narrative. Esarhaddon outlived Hezekiah many years, and was brought into contact with Manasseh, whom he reckoned among his tributaries.
THE HOLY BIBLE
Isaiah
Chapter 37
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