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<!DOCTYPE html PUBLIC "-//W3C//DTD XHTML 1.0 Transitional//EN" "//www.w3.org/TR/xhtml1/DTD/xhtml1-transitional.dtd"><html xmlns="//www.w3.org/1999/xhtml"><head><meta http-equiv="Content-Type" content="text/html; charset=utf-8" /><meta name="viewport" content="width=device-width; initial-scale=1.0;"/><title>2 Kings 19 Ellicott's Commentary for English Readers</title><link rel="canonical" href="https://biblehub.com/commentaries/expositors/2_kings/19.htm" /><link rel="stylesheet" href="/5001com.css" type="text/css" media="Screen" /><link rel="stylesheet" href="../spec.css" type="text/css" media="Screen" /><link media="handheld, only screen and (max-width: 4800px), only screen and (max-device-width: 4800px)" href="/4801.css" type="text/css" rel="stylesheet" /><link media="handheld, only screen and (max-width: 1550px), only screen and (max-device-width: 1550px)" href="/1551.css" type="text/css" rel="stylesheet" /><link media="handheld, only screen and (max-width: 1250px), only screen and (max-device-width: 1250px)" href="/1251.css" type="text/css" rel="stylesheet" /><link media="handheld, only screen and (max-width: 1050px), only screen and (max-device-width: 1050px)" href="/1051.css" type="text/css" rel="stylesheet" /><link media="handheld, only screen and (max-width: 900px), only screen and (max-device-width: 900px)" href="/901.css" type="text/css" rel="stylesheet" /><link media="handheld, only screen and (max-width: 800px), only screen and (max-device-width: 800px)" href="/801.css" type="text/css" rel="stylesheet" /><link media="handheld, only screen and (max-width: 575px), only screen and (max-device-width: 575px)" href="/501.css" type="text/css" rel="stylesheet" /><link media="handheld, only screen and (max-height: 450px), only screen and (max-device-height: 450px)" href="/h451.css" type="text/css" rel="stylesheet" /><link rel="stylesheet" href="/print.css" type="text/css" media="Print" /><script type="application/javascript" src="https://scripts.webcontentassessor.com/scripts/8a2459b64f9cac8122fc7f2eac4409c8555fac9383016db59c4c26e3d5b8b157"></script><script src='https://qd.admetricspro.com/js/biblehub/biblehub-layout-loader-revcatch.js'></script><script id='HyDgbd_1s' src='https://prebidads.revcatch.com/ads.js' type='text/javascript' async></script><script>(function(w,d,b,s,i){var cts=d.createElement(s);cts.async=true;cts.id='catchscript'; cts.dataset.appid=i;cts.src='https://app.protectsubrev.com/catch_rp.js?cb='+Math.random(); document.head.appendChild(cts); }) (window,document,'head','script','rc-anksrH');</script></head><body><div id="fx"><table width="100%" border="0" cellspacing="0" cellpadding="0" id="fx2"><tr><td><iframe width="100%" height="30" scrolling="no" src="../cmenus/2_kings/19.htm" align="left" frameborder="0"></iframe></td></tr></table></div><div id="blnk"></div><div align="center"><table width="100%" border="0" cellspacing="0" cellpadding="0" class="maintable"><tr><td><div id="fx5"><table width="100%" border="0" cellspacing="0" cellpadding="0" id="fx6"><tr><td><iframe width="100%" height="245" scrolling="no" src="//biblehu.com/bmcom/2_kings/19-1.htm" frameborder="0"></iframe></td></tr></table></div></td></tr></table></div><div align="center"><table width="100%" border="0" cellspacing="0" cellpadding="0" class="maintable3"><tr><td><table width="100%" border="0" cellspacing="0" cellpadding="0" align="center" id="announce"><tr><td><div id="l1"><div id="breadcrumbs"><a href="//biblehub.com">Bible</a> > <a href="/commentaries/">Commentary</a> > <a href="../">Ellicott</a> > <a href="../2_kings/">2 Kings</a></div><div id="anc"><iframe src="/anc.htm" width="100%" height="27" scrolling="no" frameborder="0"></iframe></div><div id="anc2"><table width="100%" border="0" cellspacing="0" cellpadding="0" align="center"><tr><td><iframe src="/anc2.htm" width="100%" height="27" scrolling="no" frameborder="0"></iframe></td></tr></table></div></div></td></tr></table><div id="movebox2"><table border="0" align="center" cellpadding="0" cellspacing="0"><tr><td><div id="topheading"><a href="../2_kings/18.htm" title="2 Kings 18">◄</a> 2 Kings 19 <a href="../2_kings/20.htm" title="2 Kings 20">►</a></div></td></tr></table></div><div align="center" class="maintable2"><table border="0" cellspacing="0" cellpadding="0" align="center"><tr><td><div id="leftbox"><div class="padleft"><div class="vheading">Ellicott's Commentary for English Readers</div><div class="chap"> <div class="versenum"><a href="/2_kings/19-1.htm">2 Kings 19:1</a></div><div class="verse">And it came to pass, when king Hezekiah heard <i>it</i>, that he rent his clothes, and covered himself with sackcloth, and went into the house of the LORD.</div>XIX.</span><p>(1) <span class= "bld">Went into the house of the Lord.</span>—To humble himself before Jehovah and pray for help. (Comp. <a href="/2_chronicles/32-20.htm" title="And for this cause Hezekiah the king, and the prophet Isaiah the son of Amoz, prayed and cried to heaven.">2Chronicles 32:20</a>.)<p> <div class="versenum"><a href="/2_kings/19-2.htm">2 Kings 19:2</a></div><div class="verse">And he sent Eliakim, which <i>was</i> over the household, and Shebna the scribe, and the elders of the priests, covered with sackcloth, to Isaiah the prophet the son of Amoz.</div>(2) <span class= "bld">And he sent Eliakim . . .</span>—See the Note on <a href="/2_kings/3-12.htm" title="And Jehoshaphat said, The word of the LORD is with him. So the king of Israel and Jehoshaphat and the king of Edom went down to him.">2Kings 3:12</a>; and comp. <a href="/2_kings/13-14.htm" title="Now Elisha was fallen sick of his sickness whereof he died. And Joash the king of Israel came down to him, and wept over his face, and said, O my father, my father, the chariot of Israel, and the horsemen thereof.">2Kings 13:14</a>; <a href="/2_kings/22-14.htm" title="So Hilkiah the priest, and Ahikam, and Achbor, and Shaphan, and Asahiah, went to Huldah the prophetess, the wife of Shallum the son of Tikvah, the son of Harhas, keeper of the wardrobe; (now she dwelled in Jerusalem in the college;) and they communed with her.">2Kings 22:14</a>; <a href="/jeremiah/37-3.htm" title="And Zedekiah the king sent Jehucal the son of Shelemiah and Zephaniah the son of Maaseiah the priest to the prophet Jeremiah, saying, Pray now to the LORD our God for us.">Jeremiah 37:3</a>. Knobel (on Isaiah) remarks that this distinguished embassy speaks for the high estimation in which the prophet stood.<p><span class= "bld">The elders of the priests</span>—<span class= "ital">i.e.,</span> the heads of the sacerdotal caste (<span class= "ital">próceres,</span> not <span class= "ital">senes</span>)<span class= "ital">.</span><p> <div class="versenum"><a href="/2_kings/19-3.htm">2 Kings 19:3</a></div><div class="verse">And they said unto him, Thus saith Hezekiah, This day <i>is</i> a day of trouble, and of rebuke, and blasphemy: for the children are come to the birth, and <i>there is</i> not strength to bring forth.</div>(3) <span class= "bld">Rebuke.</span>—Rather, <span class= "ital">chastisement</span> (<a href="/hosea/5-9.htm" title="Ephraim shall be desolate in the day of rebuke: among the tribes of Israel have I made known that which shall surely be.">Hosea 5:9</a>). The verb means <span class= "ital">to give judgment, punish,</span> &c. It occurs in the next verse, “will reprove the words,” or rather, <span class= "ital">punish for the words.</span><p><span class= "bld">Blasphemy.</span>—Comp. <a href="/isaiah/1-4.htm" title="Ah sinful nation, a people laden with iniquity, a seed of evildoers, children that are corrupters: they have forsaken the LORD, they have provoked the Holy One of Israel to anger, they are gone away backward.">Isaiah 1:4</a>; <a href="/isaiah/5-24.htm" title="Therefore as the fire devours the stubble, and the flame consumes the chaff, so their root shall be as rottenness, and their blossom shall go up as dust: because they have cast away the law of the LORD of hosts, and despised the word of the Holy One of Israel.">Isaiah 5:24</a>, where the cognate verb is used; and <a href="/nehemiah/9-18.htm" title="Yes, when they had made them a molten calf, and said, This is your God that brought you up out of Egypt, and had worked great provocations;">Nehemiah 9:18</a>; <a href="/nehemiah/9-26.htm" title="Nevertheless they were disobedient, and rebelled against you, and cast your law behind their backs, and slew your prophets which testified against them to turn them to you, and they worked great provocations.">Nehemiah 9:26</a>, where the noun “provocations” is almost identical.<p><span class= "bld">The children are come</span> <span class= "bld">. . .</span>—With this proverb, expressive of the utter collapse of all human resources, comp. the similar language of Hosea (<a href="/hosea/13-13.htm" title="The sorrows of a travailing woman shall come on him: he is an unwise son; for he should not stay long in the place of the breaking forth of children.">Hosea 13:13</a>).<p> <div class="versenum"><a href="/2_kings/19-4.htm">2 Kings 19:4</a></div><div class="verse">It may be the LORD thy God will hear all 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 <i>thy</i> prayer for the remnant that are left.</div>(4) <span class= "bld">It</span> <span class= "bld">may be.</span>—The old commentator Clericus well remarks: “Non est dubitantis sed sperantis.”<p><span class= "bld">And will reprove the words.</span>—See Note on <a href="/2_kings/19-3.htm" title="And they said to him, Thus said Hezekiah, This day is a day of trouble, and of rebuke, and blasphemy; for the children are come to the birth, and there is not strength to bring forth.">2Kings 19:3</a>. The LXX. and Vulg. read, “and to rebuke with the words which the Lord,” &c, but the Syriac and Targum agree with the Authorised Version as regards the construction.<p><span class= "bld">Lift up.</span>—Heavenwards (<a href="/2_chronicles/32-2.htm" title="And when Hezekiah saw that Sennacherib was come, and that he was purposed to fight against Jerusalem,">2Chronicles 32:2</a>). Or we might compare the phrase “to lift up the voice” (<a href="/genesis/27-38.htm" title="And Esau said to his father, Have you but one blessing, my father? bless me, even me also, O my father. And Esau lifted up his voice, and wept.">Genesis 27:38</a>), and render, “to utter” (<a href="/numbers/23-7.htm" title="And he took up his parable, and said, Balak the king of Moab has brought me from Aram, out of the mountains of the east, saying, Come, curse me Jacob, and come, defy Israel.">Numbers 23:7</a>.)<p><span class= "bld">Thy prayer.</span>—<span class= "ital">A prayer.</span><p><span class= "bld">The remnant that are left.</span>—<span class= "ital">The existing</span> (or, <span class= "ital">present</span>)<span class= "ital"> remnant.</span> Sennacherib had captured most of the strong cities of Judah, and “the daughter of Zion was left as a hut in a vineyard” (<a href="/isaiah/1-8.htm" title="And the daughter of Zion is left as a cottage in a vineyard, as a lodge in a garden of cucumbers, as a besieged city.">Isaiah 1:8</a>). (Comp. Note on <a href="/2_chronicles/32-1.htm" title="After these things, and the establishment thereof, Sennacherib king of Assyria came, and entered into Judah, and encamped against the fenced cities, and thought to win them for himself.">2Chronicles 32:1</a>.)<p> <div class="versenum"><a href="/2_kings/19-5.htm">2 Kings 19:5</a></div><div class="verse">So the servants of king Hezekiah came to Isaiah.</div>(5) <span class= "bld">So</span> <span class= "bld">the servants</span> <span class= "bld">. . .</span>—This verse merely resumes the narrative in a somewhat simple and artless fashion.<p> <div class="versenum"><a href="/2_kings/19-6.htm">2 Kings 19:6</a></div><div class="verse">And Isaiah said unto them, Thus shall ye say to your master, Thus saith the LORD, Be not afraid of the words which thou hast heard, with which the servants of the king of Assyria have blasphemed me.</div>(6) <span class= "bld">The servants.</span>—Or, <span class= "ital">attendants.</span> The word is rather more special in sense than <span class= "ital">servant,</span> denoting Apparently <span class= "ital">personal attendant.</span> Delitzsch renders “squires.”. (Comp. <a href="/2_kings/4-12.htm" title="And he said to Gehazi his servant, Call this Shunammite. And when he had called her, she stood before him.">2Kings 4:12</a>; <a href="/2_kings/5-20.htm" title="But Gehazi, the servant of Elisha the man of God, said, Behold, my master has spared Naaman this Syrian, in not receiving at his hands that which he brought: but, as the LORD lives, I will run after him, and take somewhat of him.">2Kings 5:20</a>; <a href="/2_kings/8-4.htm" title="And the king talked with Gehazi the servant of the man of God, saying, Tell me, I pray you, all the great things that Elisha has done.">2Kings 8:4</a>; <a href="/exodus/33-11.htm" title="And the LORD spoke to Moses face to face, as a man speaks to his friend. And he turned again into the camp: but his servant Joshua, the son of Nun, a young man, departed not out of the tabernacle.">Exodus 33:11</a>; <a href="/judges/7-10.htm" title="But if you fear to go down, go you with Phurah your servant down to the host:">Judges 7:10</a>; <a href="/2_samuel/9-9.htm" title="Then the king called to Ziba, Saul's servant, and said to him, I have given to your master's son all that pertained to Saul and to all his house.">2Samuel 9:9</a>; <a href="/1_kings/20-15.htm" title="Then he numbered the young men of the princes of the provinces, and they were two hundred and thirty two: and after them he numbered all the people, even all the children of Israel, being seven thousand.">1Kings 20:15</a>.)<p><span class= "bld">Blasphemed.</span>—Not the same root as in <a href="/2_kings/19-3.htm" title="And they said to him, Thus said Hezekiah, This day is a day of trouble, and of rebuke, and blasphemy; for the children are come to the birth, and there is not strength to bring forth.">2Kings 19:3</a>. (<a href="/psalms/44-16.htm" title="For the voice of him that reproaches and blasphemes; by reason of the enemy and avenger.">Psalm 44:16</a>; <a href="/isaiah/51-7.htm" title="Listen to me, you that know righteousness, the people in whose heart is my law; fear you not the reproach of men, neither be you afraid of their revilings.">Isaiah 51:7</a>; <a href="/numbers/15-30.htm" title="But the soul that does ought presumptuously, whether he be born in the land, or a stranger, the same reproaches the LORD; and that soul shall be cut off from among his people.">Numbers 15:30</a>.)<p> <div class="versenum"><a href="/2_kings/19-7.htm">2 Kings 19:7</a></div><div class="verse">Behold, I will send a blast upon him, and he shall hear a rumour, and shall return to his own land; and I will cause him to fall by the sword in his own land.</div>(7) <span class= "bld">Behold, I will send a blast upon him.</span>—<span class= "ital">Behold, I am about to put a spirit within him.</span> “ ‘A spirit’ is probably not to be understood personally (comp. <a href="/1_samuel/18-10.htm" title="And it came to pass on the morrow, that the evil spirit from God came on Saul, and he prophesied in the middle of the house: and David played with his hand, as at other times: and there was a javelin in Saul's hand.">1Samuel 18:10</a>; <a href="/1_kings/22-21.htm" title="And there came forth a spirit, and stood before the LORD, and said, I will persuade him.">1Kings 22:21</a> <span class= "ital">seq</span>.)<span class= "ital">,</span> but in the weaker sense of <span class= "ital">impulse, inclination.</span> (Comp. <a href="/isaiah/19-14.htm" title="The LORD has mingled a perverse spirit in the middle thereof: and they have caused Egypt to err in every work thereof, as a drunken man staggers in his vomit.">Isaiah 19:14</a>; <a href="/isaiah/29-10.htm" title="For the LORD has poured out on you the spirit of deep sleep, and has closed your eyes: the prophets and your rulers, the seers has he covered.">Isaiah 29:10</a>; <a href="/numbers/5-14.htm" title="And the spirit of jealousy come on him, and he be jealous of his wife, and she be defiled: or if the spirit of jealousy come on him, and he be jealous of his wife, and she be not defiled:">Numbers 5:14</a>; <a href="/hosea/4-12.htm" title="My people ask counsel at their stocks, and their staff declares to them: for the spirit of prostitutions has caused them to err, and they have gone a whoring from under their God.">Hosea 4:12</a>; <a href="/zechariah/13-2.htm" title="And it shall come to pass in that day, said the LORD of hosts, that I will cut off the names of the idols out of the land, and they shall no more be remembered: and also I will cause the prophets and the unclean spirit to pass out of the land.">Zechariah 13:2</a>.) The two senses are, however, very closely connected” (<span class= "ital">Cheyne,</span> on <a href="/isaiah/37-7.htm" title="Behold, I will send a blast on him, and he shall hear a rumor, and return to his own land; and I will cause him to fall by the sword in his own land.">Isaiah 37:7</a>). In fact, it may be doubted whether Hebrew thought was conscious of any distinction between them. The prophets believed that all acts and events—even the ruthless barbarities of Assyrian conquerors—were “Jehovah’s work.” The lowly wisdom of the peasant, as well as the art of good government, was a Divine inspiration (<a href="/isaiah/28-26.htm" title="For his God does instruct him to discretion, and does teach him.">Isaiah 28:26</a>; <a href="/isaiah/28-29.htm" title="This also comes forth from the LORD of hosts, which is wonderful in counsel, and excellent in working.">Isaiah 28:29</a>; <a href="/isaiah/11-2.htm" title="And the spirit of the LORD shall rest on him, the spirit of wisdom and understanding, the spirit of counsel and might, the spirit of knowledge and of the fear of the LORD;">Isaiah 11:2</a>).<p><span class= "bld">And he shall hear . . . return.</span>—To be closely connected with the preceding words. In consequence of the spirit of despondency or fear with which Jehovah will inspire him, he will hastily retire upon hearing ill news. The “rumour” or report intended is presently specified (<a href="/2_kings/19-9.htm" title="And when he heard say of Tirhakah king of Ethiopia, Behold, he is come out to fight against you: he sent messengers again to Hezekiah, saying,">2Kings 19:9</a>); “for though Sennacherib made one more attempt to bring about the surrender of Jerusalem, his courage must have left him when it failed, and the thought of retreat must have suggested itself, the execution of which was only accelerated by the blow which fell upon his army” (<span class= "ital">Keil</span> and <span class= "ital">Thenius</span>)<span class= "ital">.</span><p> <div class="versenum"><a href="/2_kings/19-8.htm">2 Kings 19:8</a></div><div class="verse">So Rabshakeh returned, and found the king of Assyria warring against Libnah: for he had heard that he was departed from Lachish.</div>(8) <span class= "bld">So Rab-shakeh returned.</span>—This takes up the narrative from <a href="/2_kings/18-37.htm" title="Then came Eliakim the son of Hilkiah, which was over the household, and Shebna the scribe, and Joah the son of Asaph the recorder, to Hezekiah with their clothes rent, and told him the words of Rabshakeh.">2Kings 18:37</a>. It is not said, but is probably to be understood, that Tartan and Rabsaris and the “great host” (<a href="/2_kings/18-17.htm" title="And the king of Assyria sent Tartan and Rabsaris and Rabshakeh from Lachish to king Hezekiah with a great host against Jerusalem. And they went up and came to Jerusalem. And when they were come up, they came and stood by the conduit of the upper pool, which is in the highway of the fuller's field.">2Kings 18:17</a>) departed with him, having been foiled of their purpose.<p><span class= "bld">Libnah.</span>—See Note on <a href="/2_kings/8-22.htm" title="Yet Edom revolted from under the hand of Judah to this day. Then Libnah revolted at the same time.">2Kings 8:22</a>. The great King had taken Lachish. (See Note on <a href="/2_chronicles/32-9.htm" title="After this did Sennacherib king of Assyria send his servants to Jerusalem, (but he himself laid siege against Lachish, and all his power with him,) to Hezekiah king of Judah, and to all Judah that were at Jerusalem, saying,">2Chronicles 32:9</a>.) Its position is not yet determined. Schrader thinks it may be <span class= "ital">Tell-es-S</span>â<span class= "ital">fieh,</span> west of Lachish, and north north-west of Eleutheropolis; in which case Sennacherib had already begun his retreat.<p> <div class="versenum"><a href="/2_kings/19-9.htm">2 Kings 19:9</a></div><div class="verse">And when he heard say of Tirhakah king of Ethiopia, Behold, he is come out to fight against thee: he sent messengers again unto Hezekiah, saying,</div>(9) <span class= "bld">Heard say of Tirhakah.</span>—For the construction, comp. <a href="/psalms/2-7.htm" title="I will declare the decree: the LORD has said to me, You are my Son; this day have I begotten you.">Psalm 2:7</a>; <a href="/psalms/3-2.htm" title="Many there be which say of my soul, There is no help for him in God. Selah.">Psalm 3:2</a>.<p><span class= "bld">Tirhakah.</span>—Called in Egyptian inscriptions <span class= "ital">Taharka,</span> in Assyrian <span class= "ital">Tarqû;</span> the <span class= "greekheb">Ταρακὺς</span> of Manetho, and <span class= "ital">Teapxwws</span> of Strabo. He was the last king of the 25th, or <span class= "ital">Ethiopian</span> (Cushite) dynasty, and son of Shabataka the son of Shabaka (<a href="/2_kings/17-4.htm" title="And the king of Assyria found conspiracy in Hoshea: for he had sent messengers to So king of Egypt, and brought no present to the king of Assyria, as he had done year by year: therefore the king of Assyria shut him up, and bound him in prison.">2Kings 17:4</a>). Sennacherib does not <span class= "ital">name</span> Tirhakah, but calls him “the king of Meluhhu,” <span class= "ital">i.e.,</span> Meroë. The two successors of Sennacherib had further wars with Tirhakah. Esarhaddon, according to notices in the annals of Assurbanipal, conquered Tirhakah, “king of Mizraim and Cush, and divided Egypt between a number of vassal kings. A list of twenty names is preserved, beginning with” Necho king of Memphis and Sais.” This was Esarhaddon’s tenth expedition (circ. 671 B.C. ). Tirhakah, however, invaded Egypt once more, for “he despised the might of Asshur, Istar, and the great gods my lords, and trusted to his own power.” This led to Assurbanipal’s first expedition, which was directed against Egypt. Ewald and Knobel suppose that Isaiah 18 refers to an embassy from Tirhakah asking the co-operation of Judah against the common foe. If it be alleged that Shabataka was still nominal king of Egypt, we may regard Tirhakah as commanding in his father’s name. But Egyptian chronology is too uncertain to be allowed much weight in the question.<p> <div class="versenum"><a href="/2_kings/19-10.htm">2 Kings 19:10</a></div><div class="verse">Thus shall ye speak to Hezekiah king of Judah, saying, Let not thy God in whom thou trustest deceive thee, saying, Jerusalem shall not be delivered into the hand of the king of Assyria.</div>(10-13) Sennacherib’s second message repeats the arguments of <a href="/context/2_kings/18-29.htm" title="Thus said the king, Let not Hezekiah deceive you: for he shall not be able to deliver you out of his hand:">2Kings 18:29-35</a>.<p>(10) <span class= "bld">Let not thy God . . . deceive thee.</span>—Through prophets, or dreams, or any other recognised medium of communication.<p> <div class="versenum"><a href="/2_kings/19-11.htm">2 Kings 19:11</a></div><div class="verse">Behold, thou hast heard what the kings of Assyria have done to all lands, by destroying them utterly: and shalt thou be delivered?</div>(11) <span class= "bld">All lands, by destroying them utterly.</span>—<span class= "ital">All the countries, by putting them under the ban, i.e.,</span> solemnly devoting all that lived in them to extermination.<p> <div class="versenum"><a href="/2_kings/19-12.htm">2 Kings 19:12</a></div><div class="verse">Have the gods of the nations delivered them which my fathers have destroyed; <i>as</i> Gozan, and Haran, and Rezeph, and the children of Eden which <i>were</i> in Thelasar?</div>(12) <span class= "bld">My fathers.</span>—Sargon his father founded the dynasty; but he speaks of his predecessors generally as his “fathers.”<p><span class= "bld">Gozan.</span>—<a href="/2_kings/17-6.htm" title="In the ninth year of Hoshea the king of Assyria took Samaria, and carried Israel away into Assyria, and placed them in Halah and in Habor by the river of Gozan, and in the cities of the Medes.">2Kings 17:6</a>.<p><span class= "bld">Haran.</span>—Also a west Aramean town, mentioned by Tiglath Pileser I. (circ. 1120 B.C. ) Shalmaneser II. speaks of its conquest. It had a famous sanctuary of the moon god Sin. (See <a href="/genesis/11-31.htm" title="And Terah took Abram his son, and Lot the son of Haran his son's son, and Sarai his daughter in law, his son Abram's wife; and they went forth with them from Ur of the Chaldees, to go into the land of Canaan; and they came to Haran, and dwelled there.">Genesis 11:31</a>.)<p><span class= "bld">Rezeph</span>.—The Assyrian R<span class= "ital">açappa,</span> a town of Mesopotamia, often mentioned in the inscriptions.<p><span class= "bld">The children of Eden.</span>—Schrader identifies this community with <span class= "ital">Bît-Adini</span> (“the house of Eden”), often mentioned by Assurnâçirpal and Shalmaneser II. The latter records his defeat of <span class= "ital">Ahuni, “</span>son of Eden,” a phrase which exactly corresponds to “the children (sons) of Eden” here. It lay on both banks of the middle Euphrates, between the present <span class= "ital">Bâlis</span> and <span class= "ital">Birejik.</span><p><span class= "bld">Thelasar.</span>—Heb., <span class= "ital">Tĕlassar,</span> the Assyrian <span class= "ital">Tul-Assuri</span> (“Mound of Assur”). More than one place bore the name.<p> <div class="versenum"><a href="/2_kings/19-13.htm">2 Kings 19:13</a></div><div class="verse">Where <i>is</i> the king of Hamath, and the king of Arpad, and the king of the city of Sepharvaim, of Hena, and Ivah?</div>(13) <span class= "bld">The king.</span>—Comp. <a href="/2_kings/18-34.htm" title="Where are the gods of Hamath, and of Arpad? where are the gods of Sepharvaim, Hena, and Ivah? have they delivered Samaria out of my hand?">2Kings 18:34</a>, from which, as well as from the sequence of thought in <a href="/context/2_kings/19-12.htm" title="Have 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 Thelasar?">2Kings 19:12-13</a> here, it is clear that “king” is here used as a synonym of <span class= "ital">local god.</span> (Comp. <a href="/amos/5-26.htm" title="But you have borne the tabernacle of your Moloch and Chiun your images, the star of your god, which you made to yourselves.">Amos 5:26</a>; <a href="/psalms/5-2.htm" title="Listen to the voice of my cry, my King, and my God: for to you will I pray.">Psalm 5:2</a> : “My King, and my God.”)<p> <div class="versenum"><a href="/2_kings/19-14.htm">2 Kings 19:14</a></div><div class="verse">And Hezekiah received the letter of the hand of the messengers, and read it: and Hezekiah went up into the house of the LORD, and spread it before the LORD.</div>(14) <span class= "bld">The letter.</span>—The Hebrew word is plural, like the Latin <span class= "ital">litterae.</span> The first “it” is plural, the second singular. <a href="/context/2_kings/19-10.htm" title="Thus shall you speak to Hezekiah king of Judah, saying, Let not your God in whom you trust deceive you, saying, Jerusalem shall not be delivered into the hand of the king of Assyria.">2Kings 19:10-13</a> may be regarded as embodying the substance of the letter, which the envoys first delivered orally, and then presented the letter to authenticate it. But perhaps the contents of the letter were not preserved in the Hebrew annals.<p><span class= "bld">Spread it before the Lord.</span>—Commentators have taken offence at this act, as if it betokened some heathenish conception of Jehovah. “Très-naïvement, pour que Dieu la lût aussi” (<span class= "ital">Reuss</span>)<span class= "ital">.</span> But one who could think of his God as having “made heaven and earth,” and as the <span class= "ital">only</span> God, would not be likely to imagine Him ignorant of the contents of a letter until it had been laid before Him in His sanctuary. Hezekiall’s act was a solemn and perfectly natural indication to his ministers and people that he had put the matter into the hands of Jehovah.<p> <div class="versenum"><a href="/2_kings/19-15.htm">2 Kings 19:15</a></div><div class="verse">And Hezekiah prayed before the LORD, and said, O LORD God of Israel, which dwellest <i>between</i> the cherubims, thou art the God, <i>even</i> thou alone, of all the kingdoms of the earth; thou hast made heaven and earth.</div>(15) <span class= "bld">Which dwellest between the cherubims.</span>—Rather, <span class= "ital">which sittest above the cherubim,</span> or, <span class= "ital">the cherub-throned.</span> (Comp. <a href="/exodus/25-22.htm" title="And there I will meet with you, and I will commune with you from above the mercy seat, from between the two cherubim which are on the ark of the testimony, of all things which I will give you in commandment to the children of Israel.">Exodus 25:22</a>; <a href="/1_samuel/4-4.htm" title="So the people sent to Shiloh, that they might bring from there the ark of the covenant of the LORD of hosts, which dwells between the cherubim: and the two sons of Eli, Hophni and Phinehas, were there with the ark of the covenant of God.">1Samuel 4:4</a>; <a href="/psalms/18-10.htm" title="And he rode on a cherub, and did fly: yes, he did fly on the wings of the wind.">Psalm 18:10</a>; <a href="/ezekiel/1-26.htm" title="And above the firmament that was over their heads was the likeness of a throne, as the appearance of a sapphire stone: and on the likeness of the throne was the likeness as the appearance of a man above on it.">Ezekiel 1:26</a>.)<p><span class= "bld">Thou art the God.</span>—With emphasis on <span class= "ital">Thou. Thou art the true God, thou alone, unto all the kingdoms,</span> &c.<p><span class= "bld">Thou hast made.</span>—<span class= "ital">Thou it was that madest.</span> The thought is, And therefore Thou art—the only God for all the kingdoms (comp. <a href="/isaiah/40-18.htm" title="To whom then will you liken God? or what likeness will you compare to him?">Isaiah 40:18</a> s<span class= "ital">eq.</span>)<span class= "ital">,</span> and “the only ruler of princes.”<p> <div class="versenum"><a href="/2_kings/19-16.htm">2 Kings 19:16</a></div><div class="verse">LORD, bow down thine ear, and hear: open, LORD, thine eyes, and see: and hear the words of Sennacherib, which hath sent him to reproach the living God.</div>(16) <span class= "bld">Bow down</span> <span class= "bld">thine ear, and hear.</span>—Not so much my prayer as the words of Sennacherib.<p><span class= "bld">Open, Lord, thine eyes, and see.</span>—Referring, as Thenius says, to Sennacherib’s letter; not, however, as if Jehovah’s eyes were closed before this prayer. To treat the figurative language of the Old Testament in such a manner does violence to common sense. “Bow thine ear,” “Open thine eyes,” in Hezekiah’s mouth simply meant “Intervene actively between me and my enemy;” although, no doubt, such expressions originally conveyed the actual thoughts of the Israelites about God.<p><span class= "bld">Which hath sent him.</span>—Rather, <span class= "ital">which he hath sent.</span> The “words” are regarded as a single whole, a <span class= "ital">message.</span><p><span class= "bld">The living God.</span>—In contrast with the lifeless idols of Hamath, Arpad, &c.<p> <div class="versenum"><a href="/2_kings/19-17.htm">2 Kings 19:17</a></div><div class="verse">Of a truth, LORD, the kings of Assyria have destroyed the nations and their lands,</div>(17) <span class= "bld">Of a truth.</span>—It is even as Sennacherib boasteth.<p><span class= "bld">Destroyed.</span>—Rather, <span class= "ital">laid waste.</span> Perhaps <span class= "ital">put under the ban</span>—the expression of <a href="/2_kings/19-11.htm" title="Behold, you have heard what the kings of Assyria have done to all lands, by destroying them utterly: and shall you be delivered?">2Kings 19:11</a>—should be read.<p><span class= "bld">Their lands.</span>—Heb., <span class= "ital">their land,</span> referring to <span class= "ital">each</span> conquered country.<p> <div class="versenum"><a href="/2_kings/19-18.htm">2 Kings 19:18</a></div><div class="verse">And have cast their gods into the fire: for they <i>were</i> no gods, but the work of men's hands, wood and stone: therefore they have destroyed them.</div>(18) <span class= "bld">And have cast</span> (<span class= "ital">put</span>) <span class= "bld">their gods into the fire.</span>—Comp. <a href="/1_chronicles/14-12.htm" title="And when they had left their gods there, David gave a commandment, and they were burned with fire.">1Chronicles 14:12</a>. The Assyrian’s emphatic question, “<span class= "ital">Where</span> are the gods?” implied their annihilation.<p><span class= "bld">For they were no gods.</span>—This idea is common in the latter half of the Book of Isaiah. The question has been raised whether the compiler of Kings has not made Hezekiah express a stricter monotheism than had been attained by the religious thought of his days. But if, as Kuenen alleges, no such definite statement of this belief is to be found in Isaiah and Micah (but comp. <a href="/context/isaiah/2-18.htm" title="And the idols he shall utterly abolish.">Isaiah 2:18-21</a>; <a href="/isaiah/8-10.htm" title="Take counsel together, and it shall come to nothing; speak the word, and it shall not stand: for God is with us.">Isaiah 8:10</a>; <a href="/isaiah/10-10.htm" title="As my hand has found the kingdoms of the idols, and whose graven images did excel them of Jerusalem and of Samaria;">Isaiah 10:10</a> <span class= "ital">seq.</span>) we may still point to the words of a third prophet of that age—namely, Amos the herdman of Tekoah. (Comp. <a href="/amos/4-13.htm" title="For, see, he that forms the mountains, and creates the wind, and declares to man what is his thought, that makes the morning darkness, and treads on the high places of the earth, The LORD, The God of hosts, is his name.">Amos 4:13</a>; <a href="/amos/5-8.htm" title="Seek him that makes the seven stars and Orion, and turns the shadow of death into the morning, and makes the day dark with night: that calls for the waters of the sea, and pours them out on the face of the earth: The LORD is his name:">Amos 5:8</a>; <a href="/context/amos/9-6.htm" title="It is he that builds his stories in the heaven, and has founded his troop in the earth; he that calls for the waters of the sea, and pours them out on the face of the earth: The LORD is his name.">Amos 9:6-7</a>.) “To Amos . . . the doctrine of creation is full of practical meaning. ‘He that formed the mountains and created the wind, that declareth unto man what is His thought, that maketh the morning darkness and treadeth on the high places of the earth, Jehovah, the God of hosts is His name.’ This supreme God cannot be thought of as having no interest or purpose beyond Israel. It was He that brought Israel out of Egypt, but it was He too who brought the Philistines from Caphtor and the Arameans from Kir. Every movement of history is Jehovah’s work. It is not Asshur but Jehovah who has created the Assyrian empire; He has a purpose of His own in raising up the vast overwhelming strength, and suspending it as a threat of imminent destruction over Israel and the surrounding nations. To Amos, therefore, the question is not what Jehovah as king of Israel will do for His people against the Assyrian, but what the Sovereign of the world designs to effect by the terrible instrument He has created” (<span class= "ital">Robertson Smith</span>)<span class= "ital">.</span> We do not think, however, that the utterance of Hezekiah on this occasion was necessarily recorded in writing at the time. The prayer may well be a free composition put into the king’s mouth by the author of this narrative.<p> <div class="versenum"><a href="/2_kings/19-20.htm">2 Kings 19:20</a></div><div class="verse">Then Isaiah the son of Amoz sent to Hezekiah, saying, Thus saith the LORD God of Israel, <i>That</i> which thou hast prayed to me against Sennacherib king of Assyria I have heard.</div>(20) <span class= "bld">Then Isaiah</span> <span class= "bld">. . .</span>—The prophet, as Hezekiah’s trusted adviser, may have counselled the king to “<span class= "ital">go</span> up into the house of the Lord,” or, at least, would be cognisant of his intention in the matter.<p><span class= "bld">Against.</span>—Hebrew text, <span class= "ital">in regard to</span>. . . . <span class= "ital">touching.</span><p><span class= "bld">I have heard.</span>—The verb has fallen out in <a href="/isaiah/37-21.htm" title="Then Isaiah the son of Amoz sent to Hezekiah, saying, Thus said the LORD God of Israel, Whereas you have prayed to me against Sennacherib king of Assyria:">Isaiah 37:21</a>.<p> <div class="versenum"><a href="/2_kings/19-21.htm">2 Kings 19:21</a></div><div class="verse">This <i>is</i> the word that the LORD hath spoken concerning him; The virgin the daughter of Zion hath despised thee, <i>and</i> laughed thee to scorn; the daughter of Jerusalem hath shaken her head at thee.</div>(21) <span class= "bld">This is the word</span> <span class= "bld">. . .</span>—The prophecy which follows is well characterised by Cheyne as one “of striking interest, and both in form and matter stamped with the mark of Isaiah.”<p><span class= "bld">Concerning him.</span>—Or, <span class= "ital">against him.</span><p><span class= "bld">The virgin the daughter of Zion.</span>—A poetic personification of place. Zion here, as Jerusalem in the next line, is regarded as <span class= "ital">mother</span> of the people dwelling there. (Comp. <a href="/2_samuel/20-19.htm" title="I am one of them that are peaceable and faithful in Israel: you seek to destroy a city and a mother in Israel: why will you swallow up the inheritance of the LORD?">2Samuel 20:19</a>.) The term Virgin naturally denotes the inviolable security of the citadel of Jehovah.<p><span class= "bld">Hath shaken her head at thee.</span>—Or, <span class= "ital">hath nodded behind thee.</span> (Comp. <a href="/psalms/22-8.htm" title="He trusted on the LORD that he would deliver him: let him deliver him, seeing he delighted in him.">Psalm 22:8</a>.) The people of Jerusalem nod in scorn at the retiring envoys of Sennacherib.<p> <div class="versenum"><a href="/2_kings/19-22.htm">2 Kings 19:22</a></div><div class="verse">Whom hast thou reproached and blasphemed? and against whom hast thou exalted <i>thy</i> voice, and lifted up thine eyes on high? <i>even</i> against the Holy <i>One</i> of Israel.</div>(22) <span class= "bld">On high</span>—<span class= "ital">i.e.,</span> towards heaven (<a href="/isaiah/40-26.htm" title="Lift up your eyes on high, and behold who has created these things, that brings out their host by number: he calls them all by names by the greatness of his might, for that he is strong in power; not one fails.">Isaiah 40:26</a>). (Comp. <a href="/context/isaiah/14-13.htm" title="For you have said in your heart, I will ascend into heaven, I will exalt my throne above the stars of God: I will sit also on the mount of the congregation, in the sides of the north:">Isaiah 14:13-14</a>.)<span class= "bld"><p>The Holy One of Israel.</span>—A favourite expression of Isaiah’s, in whose book it occurs twenty-seven times, and only five times elsewhere in the Old Testameut (<a href="/psalms/71-22.htm" title="I will also praise you with the psaltery, even your truth, O my God: to you will I sing with the harp, O you Holy One of Israel.">Psalm 71:22</a>; <a href="/psalms/78-41.htm" title="Yes, they turned back and tempted God, and limited the Holy One of Israel.">Psalm 78:41</a>; <a href="/psalms/89-19.htm" title="Then you spoke in vision to your holy one, and said, I have laid help on one that is mighty; I have exalted one chosen out of the people.">Psalm 89:19</a>; <a href="/jeremiah/50-29.htm" title="Call together the archers against Babylon: all you that bend the bow, camp against it round about; let none thereof escape: recompense her according to her work; according to all that she has done, do to her: for she has been proud against the LORD, against the Holy One of Israel.">Jeremiah 50:29</a>; <a href="/jeremiah/51-5.htm" title="For Israel has not been forsaken, nor Judah of his God, of the LORD of hosts; though their land was filled with sin against the Holy One of Israel.">Jeremiah 51:5</a>).<p> <div class="versenum"><a href="/2_kings/19-23.htm">2 Kings 19:23</a></div><div class="verse">By thy messengers thou hast reproached the Lord, and hast said, With the multitude of my chariots I am come up to the height of the mountains, to the sides of Lebanon, and will cut down the tall cedar trees thereof, <i>and</i> the choice fir trees thereof: and I will enter into the lodgings of his borders, <i>and into</i> the forest of his Carmel.</div>(23) <span class= "bld">The multitude.</span>—The reading of the Hebrew margin, of many MSS., Isaiah, and all the versions. The Hebrew text has “with the chariotry of my chariotry”—obviously a scribe’s error.<p><span class= "bld">I am come up</span> <span class= "bld">. . .</span> <span class= "bld">mountains.</span>—<span class= "ital">I</span> (emphatic) <span class= "ital">have ascended lofty mountains.</span> Such boasts are common in the Assyrian inscriptions.<p><span class= "bld">To the sides of Lebanon.</span>—Thenius explains: “the spurs of the Lebanon—<span class= "ital">i.e.,</span> the strongholds of Judæa, which Sennacherib had already captured.” “Lebanon, as the northern bulwark of the land of Israel, is used as a representative or symbol for the whole country (<a href="/zechariah/11-1.htm" title="Open your doors, O Lebanon, that the fire may devour your cedars.">Zechariah 11:1</a>)” (<span class= "ital">Cheyne</span>)<span class= "ital">.</span> The language is similar in <a href="/isaiah/14-13.htm" title="For you have said in your heart, I will ascend into heaven, I will exalt my throne above the stars of God: I will sit also on the mount of the congregation, in the sides of the north:">Isaiah 14:13</a>.<p><span class= "bld">And will cut down</span> <span class= "bld">. . .</span>—Or, <span class= "ital">and</span> <span class= "ital">I</span> <span class= "ital">will fell the tallest cedars thereof, the choicest firs thereof.</span> Cedars and firs in Isaiah’s language symbolise “kings, princes, and nobles, all that is highest and most stately” (<span class= "ital">Birks</span>)<span class= "ital">,</span> or “the most puissant defenders” (<span class= "ital">Thenius</span>)<span class= "ital">.</span> (See <a href="/isaiah/2-13.htm" title="And on all the cedars of Lebanon, that are high and lifted up, and on all the oaks of Bashan,">Isaiah 2:13</a>; <a href="/context/isaiah/10-33.htm" title="Behold, the Lord, the LORD of hosts, shall lop the bough with terror: and the high ones of stature shall be hewn down, and the haughty shall be humbled.">Isaiah 10:33-34</a>.)<p><span class= "bld">The lodgings of his borders.</span>—Or, <span class= "ital">the furthest lodging thereof—i.e.,</span> Mount Zion or Jerusalem. Isaiah has <span class= "ital">height</span> for <span class= "ital">lodging,</span> either a scribe’s error or an editor’s correction.<p><span class= "bld">Carmel</span>—<span class= "ital">i.e.,</span> pleasure-garden or park (<a href="/isaiah/10-18.htm" title="And shall consume the glory of his forest, and of his fruitful field, both soul and body: and they shall be as when a standard-bearer faints.">Isaiah 10:18</a>). The royal palace and grounds appear to be meant. Thenius compares “the house of the forest of Lebanon” (<a href="/1_kings/7-2.htm" title="He built also the house of the forest of Lebanon; the length thereof was an hundred cubits, and the breadth thereof fifty cubits, and the height thereof thirty cubits, on four rows of cedar pillars, with cedar beams on the pillars.">1Kings 7:2</a>).<p> <div class="versenum"><a href="/2_kings/19-24.htm">2 Kings 19:24</a></div><div class="verse">I have digged and drunk strange waters, and with the sole of my feet have I dried up all the rivers of besieged places.</div>(24) <span class= "bld">I have digged and drunk strange waters.</span>—Scarcity of water has hitherto been no bar to my advance. In foreign and hostile lands, where the fountains and cisterns have been stopped and covered in (<a href="/2_chronicles/32-3.htm" title="He took counsel with his princes and his mighty men to stop the waters of the fountains which were without the city: and they did help him.">2Chronicles 32:3</a>), I have digged new wells.<p><span class= "bld">And with the sole</span> <span class= "bld">. . .</span> <span class= "bld">places.</span>—Rather, <span class= "ital">and I will dry up with the sole of my feet all the Nile arms of Māçôr</span>—<span class= "ital">i.e.,</span> Lower Egypt. (Comp. <a href="/isaiah/19-5.htm" title="And the waters shall fail from the sea, and the river shall be wasted and dried up.">Isaiah 19:5</a> <span class= "ital">seq.</span>) Neither mountains nor rivers avail to stop my progress. As the style is poetical, perhaps it would be correct to take the perfects, which in <a href="/context/2_kings/19-23.htm" title="By your messengers you have reproached the LORD, and have said, With the multitude of my chariots I am come up to the height of the mountains, to the sides of Lebanon, and will cut down the tall cedar trees thereof, and the choice fir trees thereof: and I will enter into the lodgings of his borders, and into the forest of his Carmel.">2Kings 19:23-24</a> alternate with imperfects, in a <span class= "ital">future</span> sense: “I—I will ascend lofty mountains . . . I will dig and drink strange waters” the latter in the arid desert that lies between Egypt and Palestine (the <span class= "ital">Et-Tîh</span>)<span class= "ital">.</span> Otherwise, both perfects and imperfects may mark what is <span class= "ital">habitual:</span> “I ascend . . . I dig.”<p> <div class="versenum"><a href="/2_kings/19-25.htm">2 Kings 19:25</a></div><div class="verse">Hast thou not heard long ago <i>how</i> I have done it, <i>and</i> of ancient times that I have formed it? now have I brought it to pass, that thou shouldest be to lay waste fenced cities <i>into</i> ruinous heaps.</div>(25) <span class= "bld">Hast thou not heard</span> <span class= "bld">. . .?</span>—<span class= "ital">Hast thou not heard? In the far past it I made; in the days of yore did I fashion it; now have I brought it to pass.</span> The “it”—the thing long since foreordained by Jehovah—is defined by the words: “that thou shouldest be to lay waste,” &c. (Comp. <a href="/isaiah/22-11.htm" title="You made also a ditch between the two walls for the water of the old pool: but you have not looked to the maker thereof, neither had respect to him that fashioned it long ago.">Isaiah 22:11</a>; <a href="/context/isaiah/46-10.htm" title="Declaring the end from the beginning, and from ancient times the things that are not yet done, saying, My counsel shall stand, and I will do all my pleasure:">Isaiah 46:10-11</a>; <a href="/context/isaiah/10-5.htm" title="O Assyrian, the rod of my anger, and the staff in their hand is my indignation.">Isaiah 10:5-15</a>.)<p> <div class="versenum"><a href="/2_kings/19-26.htm">2 Kings 19:26</a></div><div class="verse">Therefore their inhabitants were of small power, they were dismayed and confounded; they were <i>as</i> the grass of the field, and <i>as</i> the green herb, <i>as</i> the grass on the housetops, and <i>as corn</i> blasted before it be grown up.</div>(26) <span class= "bld">Of small power.—</span>Literally, <span class= "ital">short-handed.</span> (Comp. <a href="/context/isaiah/1-2.htm" title="Hear, O heavens, and give ear, O earth: for the LORD has spoken, I have nourished and brought up children, and they have rebelled against me.">Isaiah 1:2, Isa_59:1</a>.) Keil compares the well-known title of Artaxerxes I., <span class= "ital">Longimanus,</span> the “long-handed,” as if that epithet meant far-reaching in power. Thenius says that a frightened man draws in his arms (?)<p><span class= "bld">As the grass</span> <span class= "bld">. . .</span>—The <span class= "ital">as</span> may better be omitted. <span class= "ital">They were field growth and green herbage; grass of the roofs and blasting before stalk.</span> The sense seems imperfect, unless we supply the idea of <span class= "ital">withering away,</span> as in <a href="/psalms/37-2.htm" title="For they shall soon be cut down like the grass, and wither as the green herb.">Psalm 37:2</a>; <a href="/context/psalms/90-5.htm" title="You carry them away as with a flood; they are as a sleep: in the morning they are like grass which grows up.">Psalm 90:5-6</a>; <a href="/psalms/129-6.htm" title="Let them be as the grass on the housetops, which wither before it grows up:">Psalm 129:6</a>; Isaiah 40 (5, 7. Instead of the word <span class= "ital">blasting</span> the parallel text (<a href="/isaiah/37-27.htm" title="Therefore 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.">Isaiah 37:27</a>) has <span class= "ital">field</span>—a difference of one letter. Thenius adopts this, and corrects <span class= "ital">stalk</span> into <span class= "ital">east wind,</span> no great change in the Hebrew. We thus get the appropriate expression: <span class= "ital">and a field before the east wind.</span><p> <div class="versenum"><a href="/2_kings/19-27.htm">2 Kings 19:27</a></div><div class="verse">But I know thy abode, and thy going out, and thy coming in, and thy rage against me.</div>(27) <span class= "bld">But I know thy abode</span> <span class= "bld">. . .</span>—Literally, <span class= "ital">and thy down sitting, and thy going out, and thy coming in I know.</span> Clearly something has fallen out at the opening of the sentence. Probably the words <span class= "ital">before me is thine uprising</span> have been omitted by some copyist, owing to their resemblance to the words which end the last verse. So Wellhausen. (See <a href="/psalms/139-2.htm" title="You know my sitting down and my rising up, you understand my thought afar off.">Psalm 139:2</a>.) The thought thus expressed is this: I know all thy plans and thy doings; I see also thy present rebellion against me. What thou hast hitherto done was done because I willed it: now I will check thee.<p> <div class="versenum"><a href="/2_kings/19-28.htm">2 Kings 19:28</a></div><div class="verse">Because thy rage against me and thy tumult is come up into mine ears, therefore I will 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.</div>(28) <span class= "bld">Because thy rage . . . is come up.</span>—Literally, <span class= "ital">Because of thy rage</span> . . . <span class= "ital">and of thy self confidence</span> (<a href="/isaiah/32-9.htm" title="Rise up, you women that are at ease; hear my voice, you careless daughters; give ear to my speech.">Isaiah 32:9</a>; <a href="/isaiah/32-11.htm" title="Tremble, you women that are at ease; be troubled, you careless ones: strip you, and make you bore, and gird sackcloth on your loins.">Isaiah 32:11</a>; <a href="/isaiah/32-18.htm" title="And my people shall dwell in a peaceable habitation, and in sure dwellings, and in quiet resting places;">Isaiah 32:18</a>) <span class= "ital">which hath come up.</span> Or else the construction is changed: <span class= "ital">Because of thy rage</span> . . . <span class= "ital">and because that thy self-confidence is come up</span> <span class= "bld">. . .</span><p><span class= "bld">I will put my hook . . . lips.</span>—Comp. the Note on <a href="/2_chronicles/33-11.htm" title="Why the LORD brought on them the captains of the host of the king of Assyria, which took Manasseh among the thorns, and bound him with fetters, and carried him to Babylon.">2Chronicles 33:11</a>, where this threat is shown to be no mere figure of speech. Keil’s remark, however, is also to the purpose: “The metaphor is taken from wild animals, which are thus held in check—the ring in the nose of lions (<a href="/ezekiel/19-4.htm" title="The nations also heard of him; he was taken in their pit, and they brought him with chains to the land of Egypt.">Ezekiel 19:4</a>), and other wild beasts (<a href="/ezekiel/29-4.htm" title="But I will put hooks in your jaws, and I will cause the fish of your rivers to stick to your scales, and I will bring you up out of the middle of your rivers, and all the fish of your rivers shall stick to your scales.">Ezekiel 29:4</a>; <a href="/isaiah/30-28.htm" title="And his breath, as an overflowing stream, shall reach to the middle of the neck, to sift the nations with the sieve of vanity: and there shall be a bridle in the jaws of the people, causing them to err.">Isaiah 30:28</a>), the bridle in the mouth of intractable horses” (<a href="/psalms/32-9.htm" title="Be you not as the horse, or as the mule, which have no understanding: whose mouth must be held in with bit and bridle, lest they come near to you.">Psalm 32:9</a>). This agrees with “I will turn thee back,” &c. (With this last comp. <a href="/2_kings/18-24.htm" title="How then will you turn away the face of one captain of the least of my master's servants, and put your trust on Egypt for chariots and for horsemen?">2Kings 18:24</a>).<p> <div class="versenum"><a href="/2_kings/19-29.htm">2 Kings 19:29</a></div><div class="verse">And this <i>shall be</i> a sign unto thee, Ye shall eat this year such things as grow of themselves, and in the second year that which springeth of the same; and in the third year sow ye, and reap, and plant vineyards, and eat the fruits thereof.</div>(29) <span class= "bld">And this shall be a sign unto thee.</span>—The prophet now addresses Hezekiah.<p><span class= "bld">A sign.</span>—Rather, <span class= "ital">the sign;</span> namely, of the truth of this prophetic word. “The sign consists in the foretelling of natural and nearer events, which serve to accredit the proper prediction. The purport of it is that this and the next year the country will be still occupied by the enemy, so that men cannot sow and reap as usual, but must live on that which grows without sowing. In the third year, they will again be able to cultivate their fields and vineyards, and reap the fruits of them” (<span class= "ital">Keil</span>)<span class= "ital">.</span> The prophecy was probably uttered in the autumn, so that only one full year from that time would be lost to husbandry.<p><span class= "bld">Ye shall eat.</span>—Or, <span class= "ital">eat ye.</span><p><span class= "bld">Such things as grow of themselves.</span>—The Hebrew is a single word, <span class= "ital">sāphîah,</span> “the after-growth” (<span class= "ital">Cheyne;</span> see <a href="/leviticus/25-5.htm" title="That which grows of its own accord of your harvest you shall not reap, neither gather the grapes of your vine undressed: for it is a year of rest to the land.">Leviticus 25:5</a>; <a href="/leviticus/25-11.htm" title="A jubilee shall that fiftieth year be to you: you shall not sow, neither reap that which grows of itself in it, nor gather the grapes in it of your vine undressed.">Leviticus 25:11</a>).<p><span class= "bld">That which springeth of the same.</span>—Again one word in the Hebrew, <span class= "ital">sāhîsh,</span> or as in Isaiah, <span class= "ital">shāhîs</span> probably synonymous with the preceding term, “after-shoot,” <span class= "ital">i.e.,</span> the growth from old roots left in the ground.<p> <div class="versenum"><a href="/2_kings/19-30.htm">2 Kings 19:30</a></div><div class="verse">And the remnant that is escaped of the house of Judah shall yet again take root downward, and bear fruit upward.</div>(30) <span class= "bld">The remnant that is escaped of the house of Judah.</span>—Rather, <span class= "ital">the survival </span>(<span class= "ital">survivors</span>)<span class= "ital"> of the house of Judah that are left.</span> (Comp. <a href="/context/isaiah/11-11.htm" title="And it shall come to pass in that day, that the Lord shall set his hand again the second time to recover the remnant of his people, which shall be left, from Assyria, and from Egypt, and from Pathros, and from Cush, and from Elam, and from Shinar, and from Hamath, and from the islands of the sea.">Isaiah 11:11-16</a>.)<p><span class= "bld">Shall yet again take root.</span>—Literally, <span class= "ital">shall add root, i.e.,</span> shall take firmer root, like a tree after a storm. The figure naturally follows on the language of <a href="/2_kings/19-29.htm" title="And this shall be a sign to you, You shall eat this year such things as grow of themselves, and in the second year that which springs of the same; and in the third year sow you, and reap, and plant vineyards, and eat the fruits thereof.">2Kings 19:29</a>. It is thoroughly in the style of Isaiah. (Comp. <a href="/isaiah/6-13.htm" title="But yet in it shall be a tenth, and it shall return, and shall be eaten: as a teil tree, and as an oak, whose substance is in them, when they cast their leaves: so the holy seed shall be the substance thereof.">Isaiah 6:13</a>; <a href="/isaiah/27-6.htm" title="He shall cause them that come of Jacob to take root: Israel shall blossom and bud, and fill the face of the world with fruit.">Isaiah 27:6</a>.)<p> <div class="versenum"><a href="/2_kings/19-31.htm">2 Kings 19:31</a></div><div class="verse">For out of Jerusalem shall go forth a remnant, and they that escape out of mount Zion: the zeal of the LORD <i>of hosts</i> shall do this.</div>(31)<span class= "bld">A remnant.</span>—Isaiah’s favourite doctrine of the remnant (<a href="/context/isaiah/4-2.htm" title="In that day shall the branch of the LORD be beautiful and glorious, and the fruit of the earth shall be excellent and comely for them that are escaped of Israel.">Isaiah 4:2-3</a>; <a href="/context/isaiah/10-20.htm" title="And it shall come to pass in that day, that the remnant of Israel, and such as are escaped of the house of Jacob, shall no more again stay on him that smote them; but shall stay on the LORD, the Holy One of Israel, in truth.">Isaiah 10:20-21</a>).<p><span class= "bld">They that escape.</span>—<span class= "ital">A survival.</span><p><span class= "bld">Out of Jerusalem.</span>—The ravaged land was to be newly stocked from thence.<p><span class= "bld">The zeal</span> (jealousy) <span class= "bld">of the Lord of hosts shall do this.</span>—Another of the phrases of Isaiah. (See <a href="/isaiah/10-7.htm" title="However, he means not so, neither does his heart think so; but it is in his heart to destroy and cut off nations not a few.">Isaiah 10:7</a>.) (The word <span class= "ital">hosts,</span> wanting in the common Hebrew text, is found in many MSS., and all the versions).<p> <div class="versenum"><a href="/2_kings/19-32.htm">2 Kings 19:32</a></div><div class="verse">Therefore 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 shield, nor cast a bank against it.</div>(32-34) This may be, as Mr. Cheyne supposes, an after <span class= "ital">addition</span> to the original prophecy. Isaiah may have spoken it a little later, in which case it was quite natural for an editor to append it here, as belonging to the same crisis. But it seems better to see here a return to the subject of the king of Assyria, after the parenthetic address to Hezekiah. The repetition of <a href="/2_kings/19-28.htm" title="Because your rage against me and your tumult is come up into my ears, therefore I will put my hook in your nose, and my bridle in your lips, and I will turn you back by the way by which you came.">2Kings 19:28</a> in <a href="/2_kings/19-33.htm" title="By the way that he came, by the same shall he return, and shall not come into this city, said the LORD.">2Kings 19:33</a> favours this view.<p>(32) <span class= "bld">Into this city.</span>—Or, <span class= "ital">unto this city.</span> Sennacherib shall not come hither to make his intended attack.<p><span class= "bld">Nor shoot an arrow there</span> (at it).—In open assault.<p><span class= "bld">Nor come before it with shield.</span>—As a storming party advances to the walls under cover of their shields.<p><span class= "bld">Nor cast a bank against it.</span>—In regular siege. Comp. <a href="/2_samuel/20-15.htm" title="And they came and besieged him in Abel of Bethmaachah, and they cast up a bank against the city, and it stood in the trench: and all the people that were with Joab battered the wall, to throw it down.">2Samuel 20:15</a>; <a href="/habakkuk/1-10.htm" title="And they shall scoff at the kings, and the princes shall be a scorn to them: they shall deride every strong hold; for they shall heap dust, and take it.">Habakkuk 1:10</a>). The incidents of warfare here specified may be seen represented on the Assyrian sculptures from Khorsâbad and elsewhere.<p> <div class="versenum"><a href="/2_kings/19-33.htm">2 Kings 19:33</a></div><div class="verse">By the way that he came, by the same shall he return, and shall not come into this city, saith the LORD.</div>(33) <span class= "bld">He came.</span>—So the versions and Isaiah, rightly. The Heb. text here has “he cometh,” or “shall come.” With the thought comp. <a href="/2_kings/19-28.htm" title="Because your rage against me and your tumult is come up into my ears, therefore I will put my hook in your nose, and my bridle in your lips, and I will turn you back by the way by which you came.">2Kings 19:28</a> : “I will turn thee back by the way by which thou camest.”<p><span class= "bld">And shall not come into this city.</span>—<span class= "ital">And unto this city he shall not come</span> (<a href="/2_kings/19-32.htm" title="Therefore thus said the LORD concerning the king of Assyria, He shall not come into this city, nor shoot an arrow there, nor come before it with shield, nor cast a bank against it.">2Kings 19:32</a>).<p> <div class="versenum"><a href="/2_kings/19-34.htm">2 Kings 19:34</a></div><div class="verse">For I will defend this city, to save it, for mine own sake, and for my servant David's sake.</div>(34) <span class= "bld">For I will defend.</span>—<span class= "ital">And</span> <span class= "ital">I</span> <span class= "ital">will cover </span>(<span class= "ital">with a shield</span>)<span class= "ital">.</span> (Comp. <a href="/isaiah/31-5.htm" title="As birds flying, so will the LORD of hosts defend Jerusalem; defending also he will deliver it; and passing over he will preserve it.">Isaiah 31:5</a>; <a href="/isaiah/38-6.htm" title="And I will deliver you and this city out of the hand of the king of Assyria: and I will defend this city.">Isaiah 38:6</a>; <a href="/2_kings/20-6.htm" title="And I will add to your days fifteen years; and I will deliver you and this city out of the hand of the king of Assyria; and I will defend this city for my own sake, and for my servant David's sake.">2Kings 20:6</a>.)<p><span class= "bld">For my servant David’s sake.</span>—See <a href="/context/1_kings/11-12.htm" title="Notwithstanding in your days I will not do it for David your father's sake: but I will rend it out of the hand of your son.">1Kings 11:12-13</a>, and the promise in 2 Samuel 7.<p> <div class="versenum"><a href="/2_kings/19-35.htm">2 Kings 19:35</a></div><div class="verse">And it came to pass that night, that the angel of the LORD went out, and smote in the camp of the Assyrians an hundred fourscore and five thousand: and when they arose early in the morning, behold, they <i>were</i> all dead corpses.</div>(35-37) <span class= "bld">THE CATASTROPHE. SENNACHERIB’S RETREAT, AND HIS “VIOLENT END.</span><p>(35) <span class= "bld">And it came to pass </span>(in)<span class= "bld"> that night.</span>—This definition of time is wanting in the parallel text; but it is implied by the phrase in the morning (<a href="/isaiah/37-36.htm" title="Then 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.">Isaiah 37:36</a>; <a href="/2_kings/19-35.htm" title="And it came to pass that night, that the angel of the LORD went out, and smote in the camp of the Assyrians an hundred fourscore and five thousand: and when they arose early in the morning, behold, they were all dead corpses.">2Kings 19:35</a>). The night intended can hardly be the one which followed the day when the prophecy was spoken (see <a href="/2_kings/19-29.htm" title="And this shall be a sign to you, You shall eat this year such things as grow of themselves, and in the second year that which springs of the same; and in the third year sow you, and reap, and plant vineyards, and eat the fruits thereof.">2Kings 19:29</a>). The expression “in that night,” may perhaps be compared with the prophetic “in that day,” and understood to. mean simply “in that memorable night which was the occasion of this catastrophe.” (Theuius sees in this clause an indication that the present section was derived from another source, probably from the one used by the chronicler in <a href="/context/2_chronicles/32-20.htm" title="And for this cause Hezekiah the king, and the prophet Isaiah the son of Amoz, prayed and cried to heaven.">2Chronicles 32:20-23</a>. Reuss thinks this confirmed by the fact that neither the prediction in <a href="/2_kings/19-7.htm" title="Behold, I will send a blast on him, and he shall hear a rumor, and shall return to his own land; and I will cause him to fall by the sword in his own land.">2Kings 19:7</a>, nor that of <a href="/context/2_kings/19-21.htm" title="This is the word that the LORD has spoken concerning him; The virgin the daughter of Zion has despised you, and laughed you to scorn; the daughter of Jerusalem has shaken her head at you.">2Kings 19:21-34</a>, speaks of so great and so immediate an overthrow.)<p><span class= "bld">The angel of the Lord went out.</span>—The destroying angel, who smote the firstborn of the Egyptians (<a href="/context/exodus/12-12.htm" title="For I will pass through the land of Egypt this night, and will smite all the firstborn in the land of Egypt, both man and beast; and against all the gods of Egypt I will execute judgment: I am the LORD.">Exodus 12:12-13</a>; <a href="/exodus/12-23.htm" title="For the LORD will pass through to smite the Egyptians; and when he sees the blood on the lintel, and on the two side posts, the LORD will pass over the door, and will not suffer the destroyer to come in to your houses to smite you.">Exodus 12:23</a>), and smote Israel after David’s census (<a href="/context/2_samuel/24-15.htm" title="So the LORD sent a pestilence on Israel from the morning even to the time appointed: and there died of the people from Dan even to Beersheba seventy thousand men.">2Samuel 24:15-17</a>). These passages undoubtedly favour the view that the Assyrian army was devastated by pestilence, as Josephus asserts. Others have suggested the agency of a simoom, a storm with lightning, an earthquake, &c. In any case a supernatural causation is involved not only in the immense number slain, and that in one night (<a href="/psalms/91-6.htm" title="Nor for the pestilence that walks in darkness; nor for the destruction that wastes at noonday.">Psalm 91:6</a>), but in the coincidence of the event with the predictions of Isaiah, and with the crisis in the history of the true religion:<p>“Vuolsi così colà dove si puote<p>Ciò che si vuole; e più non dimandare.”<p><span class= "bld">In the camp of the Assyrians.</span>—Where this was is not said. That it was not before Jerusalem appears from <a href="/context/2_kings/19-32.htm" title="Therefore thus said the LORD concerning the king of Assyria, He shall not come into this city, nor shoot an arrow there, nor come before it with shield, nor cast a bank against it.">2Kings 19:32-33</a>; and the well-known narrative of Herodotus (ii. 141) fixes Egypt, the land of plagues, as the scene of the catastrophe. “Of the details of the catastrophe, which the Bible narrative is content to characterise as the act of God, the Assyrian monuments contain no record, because the issue of the campaign gave them nothing to boast of; but an Egyptian account, preserved by Herodotus, though full of fabulous circumstances, shows that in Egypt, as well as in Judæa, it was recognised as a direct intervention of Divine power. The disaster did not break the power of the great king, who continued to reign for twenty years, and waged many other victorious wars. But none the less it must have been a very grave blow, the effects of which were felt throughout the empire, and permanently modified the imperial policy; for in the following year Chaldæa was again in revolt, and to the end of his reign Sennacherib never renewed his attack upon Judah” (<span class= "ital">Robertson Smith</span>)<span class= "ital">.</span><p><span class= "bld">And when they arose early.</span>—The few who were spared found, not sick and dying, but corpses, all around them. (Comp. <a href="/exodus/12-33.htm" title="And the Egyptians were urgent on the people, that they might send them out of the land in haste; for they said, We be all dead men.">Exodus 12:33</a> : “They said, we be all dead men.”)<p> <div class="versenum"><a href="/2_kings/19-36.htm">2 Kings 19:36</a></div><div class="verse">So Sennacherib king of Assyria departed, and went and returned, and dwelt at Nineveh.</div>(36) <span class= "bld">Departed, and went.</span>—<span class= "ital">Broke up camp, and marched.</span> There should be a stop at <span class= "ital">returned.</span><p><span class= "bld">And dwelt at Nineveh.</span>—Or, <span class= "ital">and he abode in Nineveh,</span> implying that he did not again invade the west. Sennacherib records five subsequent expeditions to the east, north, and south of his dominions, but these obviously were nothing to the peoples of Palestine. (See Notes on <a href="/2_kings/20-12.htm" title="At that time Berodachbaladan, the son of Baladan, king of Babylon, sent letters and a present to Hezekiah: for he had heard that Hezekiah had been sick.">2Kings 20:12</a>.)<p><span class= "bld">Nineveh.</span>—The capital of Assyria, now marked by large mounds on the east bank of the Tigris, opposite Mosul. (The Arabic version has “the king of Mosul,” instead of “the king of Assyria.”) It is usually called <span class= "ital">Ninua</span> in the inscriptions; sometimes <span class= "ital">Ninâ,</span> seldom <span class= "ital">Ninû</span> (Greek, Nîvos.)<p> <div class="versenum"><a href="/2_kings/19-37.htm">2 Kings 19:37</a></div><div class="verse">And 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.</div>(37) <span class= "bld">And it came to pass.</span>—Twenty years afterwards.<p><span class= "bld">Nisroch.</span>—This name appears to be corrupt. The LXX. gives <span class= "greekheb">Νεσεραχ</span> and <span class= "greekheb">Μεσορὰχ</span>; Josephus, <span class= "greekheb">ἐν Αράσαη</span><span class= "ital">,</span> “in Araskè,” as if the name were that of the temple rather than the god. The Hebrew version of Tobit (1:21) gives Dagon as the god. Dagon (<span class= "ital">Da-kan, Da-gan-nu</span>) was worshipped at an early date in Babylonia, and later in Assyria; but no stress can be laid on the evidence of a late version of an Apochryphon. Wellhausen thinks the original reading of the LXX. must have been <span class= "greekheb">Άσσαρὰχ</span>, which seems to involve the name of Asshur, the supreme god of the Assyrians.<p><span class= "bld">Adrammelech and Sharezer his sons smote him.</span>—The Assyrian monuments are silent on the subject of the death of Sennacherib. For Adrammelech, see the Note on <a href="/2_kings/17-31.htm" title="And the Avites made Nibhaz and Tartak, and the Sepharvites burnt their children in fire to Adrammelech and Anammelech, the gods of Sepharvaim.">2Kings 17:31</a>. Sharezer, in Assyrian, <span class= "ital">Sar-u</span>ç<span class= "ital">ur,</span> “protect the king,” is only part of a name. The other half is found in Abydenus (<span class= "ital">apud</span> Eusebius), who records that Sennacherib was slain by his son Adramelos, and succeeded by Nergilos (<span class= "ital">i.e.,</span> Nergal), who was slain by Axerdis (Esarhaddon). From this it appears that the full name was <span class= "ital">Nergal-sar-u</span>ç<span class= "ital">ur,</span> “Nergal protect the king!” (the Greek Neriglissar.) (See <a href="/jeremiah/39-3.htm" title="And all the princes of the king of Babylon came in, and sat in the middle gate, even Nergalsharezer, Samgarnebo, Sarsechim, Rabsaris, Nergalsharezer, Rabmag, with all the residue of the princes of the king of Babylon.">Jeremiah 39:3</a>; <a href="/jeremiah/39-13.htm" title="So Nebuzaradan the captain of the guard sent, and Nebushasban, Rabsaris, and Nergalsharezer, Rabmag, and all the king of Babylon's princes;">Jeremiah 39:13</a>.)<p><span class= "bld">And they escaped into the land of Armenia.</span>—Ararat, the Assyrian <span class= "ital">Urartu,</span> was the name of the great plain through which the Araxes flowed. The battle in which Esarhaddon defeated his brothers was fought somewhere in Little Armenia, near the Euphrates, according to Schrader, who gives a fragment of an inscription apparently relating thereto.<p><span class= "bld">Esarhaddon.</span>—The Assyrian <span class= "ital">Assur-aha-iddina, “</span>Asshur gave a brother,” who reigned 681-668 B.C.<p><div id="botbox"><div class="padbot"><div align="center">Ellicott's Commentary for English Readers<br /><br />Text Courtesy of <a href="//biblesupport.com" target="_top">BibleSupport.com</a>. 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