34 Ποῦ ἔστιν ὁ θεὸς Αἱμάθ, καὶ ̓Αρφάδ; ποῦ ἔστιν ὁ θεὸς Σεπφαρουαΐμ, ̓Ανὰ, καὶ ̓Αβὰ, κ.τ.λ.

Au. Ver.-34 Where are the gods of Hamath, and of Arpad? where are the gods of Sepharvaim, Hena, and Ivah [chap. xvii. 24, Ava]? have they delivered Samaria out of mine hand?

Pool. A day of trouble and of rebuke; either, 1. From God, wherein God rebukes Pool.-Hena and Ivah; the names, and chastens us sorely. Or rather, 2. From either, 1. Of idol gods [so Houb.]. But the Assyrian, who reviles and reproacheth why should only these two be named, and us. We are like a poor travailing woman not the gods of the other places here in great extremity, and having no strength mentioned? Or rather, 2. Of cities [so left to help herself, and to bring forth her Patrick, Gesen.] or countries, as is manifest infant into the world. We have attempted from chap. xix. 13, where those words are to deliver ourselves from the Assyrian yoke; that work to some repeated among other places, whose kings and had carried on are there mentioned, and where they are maturity, and, as we thought, brought it to rendered, of Hena and Ivah, as they should the birth; but now we have no might to be here also, the words in the Hebrew being finish, unless thou assist us. We have begun the very same. a happy reformation, and are hindered by this insolent Assyrian from bringing it to perfection. See 2 Chron. xxxii. 1.

Houb.-34, Ana et Ava. Capite superiore Dii gentis Sepharvaim vocantur Adramelech et Anamelech. Nunc Ana et Ava, seu iidem Dii censentur, nomine mutato, seu alii Dii; nam res est prorsùs in

certa.

Ver. 36.

Houb.-36, ne respondete ei. Codices circulo superno monent, legendum plenè ..., numero plur.

CHAP. XIX. 1.

Houb.-1 pon; et operuit se sacco. Pars Codicum circulum habet inter utrum

litteram; quæ littera est ; certè meliùs

Maurer.] dictio proverbialis, quæ significat: in summo periculo versamur, nec vires nobis sunt ad illud avertendum. cf. Hos. xiii. 13. Similiter Arabes dicunt: culis in ulero scissa est.

Ver. 4.

וְהוֹכִיחַ בַּדְּבָרִים אֲשֶׁר שָׁמַע יְהוָה que verbum, quo significatur dresse in medio

.plenè , ויתכסה

the king of Assyria his master hath sent to | יוֹם צָרָה וְתוֹכֵחָה וּבְאָצָה הַיּוֹם הַזֶּה עַד־מַשְׁבֵּר וְכֹחַ אַיִן

2, et Sobna. Codex Orat. 57.
Quoniam antecessit n
senes,

Ver. 3.

εἴ πως εἰσακούσεται κύριος ὁ θεός σου πάνante τας τοὺς λόγους Ραψάκου, ὃν ἀπέστειλεν non αὐτὸν βασιλεὺς ̓Ασσυρίων ὁ κύριος αὐτοῦ ὀνειδίζειν θεὸν ζῶντα, καὶ βλασφημεῖν ἐν λόγοις, οἷς ἤκουσε κύριος ὁ θεός σου, κ.τ.λ.

Au. Ver.-4 It may be the LORD thy God will hear all the words of Rab-shakeh, whom

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 are left [Heb., found].

καὶ εἶπον πρὸς αὐτὸν, Τάδε λέγει Εζεκίας, Ἡμέρα θλίψεως καὶ ἐλεγμοῦ καὶ παροργισμοῦ ἡ ἡμέρα αὕτη· ὅτι ἦλθον υἱοὶ ἕως ὠδίνων, καὶ ἰσχὺς οὐκ ἔστι τῇ τικτούσῃ.

Will hear.

Houb., Ged., Booth.-Hath heard. Pool. Will hear, i. e., will show by his Au. Ver.-3 And they said unto him, actions that he hath heard them with just Thus saith Hezekiah, This day is a day of indignation. Will reprove the words, or trouble and of rebuke, and blasphemy [or rather, will reprove him (an ellipsis of the provocation]: for the children are come to pronoun, which is frequent in the Hebrew

tongue) for the words, as the Syriac, and Arabic, and Chaldee render it.

Bp. Patrick.-Reprove the words which the Lord thy God hath heard.] Reprove him for the words (as the Targum expounds it), which he had spoken against God. Lud. De Dieu, following R. Solomon Jarchi,

But

הִנְנִי נֹתֵן בּוֹ רוּחַ וְשָׁמַע שְׁמוּעָה,thinks that the word we translate reprove

וְשָׁב וגו'

signifies to prove, and to demonstrate by arguments. And so refers it to Rabshakeh in this manner: "It may be the Lord will hear all the words of Rab-shakeh, whom the king of Assyria hath sent to reproach the living God: and that openly, with a bold face, fearing nothing, because all things succeed according to their hearts' desire." And he saith, he shall wonder if this sense displease any body.

Ver. 7.

n

ἰδοὺ, ἐγὼ δίδωμι ἐν αὐτῷ πνεῦμα, καὶ ἀκούσεται ἀγγελίαν, καὶ ἀποστραφήσεται, κ.τ.λ.

Au. Ver.-7 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.

Pool. I will send a blast upon him, Heb., Gesen.-Hiph. in 4. Intrans. to set a wind, a storm or tempest, by which name right by punishment, i. q. to correct, to God's judgments are oft called, i. e., a chasten, to punish. (Comp. iúva davára violent, and sudden, and terrible stroke ; Hdot. ii. 177.) Ps. cxli. 5, let the righteous namely, that miraculous destruction of his smite me...let him chastise me. Prov. army, of which ver. 35. Although the xxiv. 25. Hence of God as punishing men; place may be rendered thus, I will put a Job v. 17, happy the man whom God correcteth, chasteneth, comp. Heb. xii. 6 παdevel, Prov. iii. 12; &c. 2 Kings xix. 4, it may be the Lord thy God will hear all the words of Rabshakeh..., and will punish him for the words, etc. Is. xxxvii. 4.

Prof. Lee.-Hiph. Tin, . (a) Shew, evince, argue, convince. (b) Meton. Convict, chastise, punish, 2 Kings xix. 4, &c.

spirit within him, so that he shall hear a rumour, and return, &c. For by spirit is many times understood an imagination, or inclination, or affection [so Secker, Gesen., Lee, Ged., Booth., Maurer]; in which sense we read of the spirit of fear, 2 Tim. i. 7; of the spirit of jealousy, Numb. v. 14; of the spirit of slumber, Rom. xi. 8. Or, a spirit against (for so the Hebrew preposition beth Maurer. 4 Hunc locum Gesenius, de is oft used, as hath been noted before) him; Wettius, alii ita expediunt: Fortasse audiet of whom this word is elsewhere used, as Jova, deus tuus, omnia verba Rabsacis, quem Judg. xix. 23; 1 Sam. xvi. 14, 23; 1 Kings misit rex Assyria, dominus ejus, ut cavilla- xxii. 23; as it is also given to man's soul, retur deum immortalem eumque carperet Job xii. 10; Eccles. xii. 7, which is a spi(mpim = mṣinha) verbis istis, quæ audivit ritual substance, as the angels are. And Jova, deus tuus. Præterquam vero quod this interpretation seems most agreeable to hæc interpretatio sensum incommodum the design of this verse, which is in brief to fundit, nititur quoque dubia explicatione represent all the judgments of God which verbi, quod cavillandi notionem habere were to befall him, and which are related in non potest probari idoneis exemplis. Verba the following history; and therefore all the non sunt cum proxime ante- other particulars being contained in the folcedentibus sed cum initio commatis con- lowing branches of this verse; the tidings of struenda, hoc sensu: fortasse audiet Jova, Tirhakah, ver. 9, in these words, he shall deus tuus, omnia verba Rabsacis, quem misit hear a rumour; his returning to his own rex Assyriæ, dominus ejus, ut cavillaretur land, and being slain there, ver. 36, 37, in deum immortalem, eumque castigabit, puniet the next words; it seems most probable that (min Præt. relat.) propter (Gen. xviii. 28; the chiefest of all the judgments, to wit, the 2 Reg. xiv. 6 al.) verba ista, quæ audivit destruction of 185,000 soldiers in one night, Jova, deus tuus. Consentientem habeo Fäsium. ver. 35, is not omitted here, but expressed in the first branch of the verse; and the

Ver. 5.

Au. Ver.-5 So the servants of king spirit here is the same thing which is there

Hezekiah came to Isaiah.

called an angel; this latter word being there

ver. 35.

used to limit and explain the former, which | Ethiopia here meant. For the king of the otherwise was of a doubtful signification. other was far off, and must have marched Dr A. Clarke.-The rumour was, that through Egypt before he could come to fight Tirhakah had invaded Assyria. The blast with Sennacherib. But this was near, and was that which slew one hundred and eighty- was able to raise a powerful army, as apfive thousand of them in one night; see pears by the vast forces which Zerah brought against Asa (2 Chron. xiv. 9). And thus 2 Chron. xxi. 16, as Bochartus observes, must necessarily be understood, where the Arabians, whom God stirred up against Jehoram, are said to be near to the Ethiopians, which cannot be true of those beyond Egypt (see his Phaleg., lib. iv., cap. 2).

Ged.-7 Lo! I will put him in another mind: for he shall hear a report, that will make him return unto his own land.

Booth.-7 Behold, I will put another spirit in him, and he shall hear a rumour, and shall return to his own land, &c.

Another spirit in him.] Secker has observed, that this is the uniform sense of the words. They here mean another mind, a spirit of fear. Compare Isa. xxxi. 8, 9. This was produced by hearing of the invasion of his own country by Tirhakah, the Ethiopian, or of his coming towards Judea.

Gesen. to suggest a purpose to any one, to inspire him with it, 2 Kings xix. 7; Is. xxxvii. 7.

Prof. Lee. IV. Mind, spirit, disposition, &c. -, placed — in, 2 Kings

xix. 7.

Maurer.-7 h. e. indam ei hunc animum, ut audito rumore quodam (vs. 9) consilium in terram suam redeundi capiat.

Ver. 9.

ποῦ ἔστιν ὁ βασιλεὺς Αἱμάθ, καὶ ὁ βασιλεὺς Αρφάδ; καὶ ποὺ ἔστιν ὁ βασιλεὺς τῆς πόλεως enрapovaîμ, 'Avà, kaì 'Aßá ;

Au. Ver.-13 Where is the king of Hamath, and the king of Arpad, and the king of the city of Sepharvaim, of Hena, and Ivah?

Pool. Where is the king of Hamath? either, 1. Their god, whom he here calls their king, because they looked upon him as their protector and governor. Or rather, 2. Their king properly so called.

Of Hena and Ivah. See notes on xviii. 34.

Ver. 14.

καὶ ἔλαβεν Εζεκίας τὰ βιβλία ἐκ χειρὸς τῶν ἀγγέλων, καὶ ἀνέγνω αὐτά· καὶ ἀνέβη εἰς οἶκον Κυρίου, καὶ ἀνέπτυξεν αὐτὰ Εζεκίας ἐναντίον Kupiov.

Au. Ver.-9 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, Pool.-King of Ethiopia, Heb., of Cush, i. e., either, 1. Of Arabia, as that word is in n by 772 most commonly meant; of which see the notes, and especially my Latin Synopsis, upon Numb. xii. 1. Or rather, 2. Of Ethiopia beyond Egypt. Nor was there any need that he should force his passage through Egypt, which is objected against this opinion by a very learned man; because the Egyptians (against whom this Sennacherib warred, as heathen historians, Herodotus and Berosus, relate) and the Ethiopians were confederates in this expedition, as Josephus expressly affirms; who lived above 1600 years nearer the time when legit eas, et , litteras ; itaque legendum Ita Syrus, 72, eas, this was done than we, and therefore was, et expandit eas. et Græci in Codice Rom. avrà, ea. Natum more likely to understand it. Bp. Patrick. It is to be noted, that there videtur ex pro Descripto. were two countries called Cush (which we Maurer.-14] et explicuit illud translate Ethiopia); one in Africa beyond (h. e., literas illas, suff. sing. tanquam Egypt, the other in Arabia, which is the neutrum capiendum est) coram Jova.

Au. Ver.-14 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.

et, ויקראם Antecessit : ויפרשהו 14-.Houb

Ver. 15.

Ver. 16.

Au. Ver.-And hear the words of Sennacherib, &c.

And by this one instance he intimates that

Cherubims. See notes on Exod. xxv. 18, nothing should stand in his way; no, not The vol. i., p. 325. the highest and strongest places. lodgings of his borders, i. e., those towns and cities (which he calls lodgings in way of contempt) which are in his utmost borders, and most remote from me. I am come into the land of Canaan at one border, Lebanon, and I resolve to march on to the other extreme border, and so to destroy the whole country, from one border to another; the borders of a land being oft put for the whole

The words.

Ged., Booth.-All [Chald., Syr., Arab., Vulg., and sixty-eight MSS.] the [Ged., these] words.

Ver. 21.

Au. Ver.-The virgin the daughter of land within its borders. Or, as it is in the Zion hath despised thee, &c.

Hebrew, into the lodging of his border; for Bp. Patrick. He calls Zion a virgin, which, in the parallel place, Isa. xxxvii. 24, because this fortress, since David conquered it is into the height of his border. And so it, had remained inviolable, and had never this may be understood of Jerusalem; been taken by any enemy. Joash, indeed, which it is not probable that in all his brags king of Israel, took Jerusalem, and brake he would omit; and against which his chief down the wall of it (xiv. 13, 14); but I think the fort of Zion had never been taken.

Ver. 23.

design now lay; which he here calleth a lodging for its contemptible smallness, if compared with his great and vast city of Nineveh or, as it is in Isa. xxxvii., the height, for its two famous mountains, Zion

were round about Jerusalem, Psal. cxxv. 2;

and Moriah ; or for the mountains which בְּרָכָב רִכְבִּי אֲנִי עָלֵיתִי מְרוֹם הָרִים and he adds, of his border, because this city יַרְכְּתֵי לְבָנוֹן וְאֶכְרֹת קוֹמַת אַרְזָיו was in the border of Judah ; as being part מִבְחוֹר בְּרֹשָׁיו וְאָבוֹאָה מְלוֹן קִצה

ברב קרי קצר קרי

ἐν χειρὶ ἀγγέλων σου ὠνείδισας κύριον, καὶ εἶπας, ἐν τῷ πλήθει τῶν ἁρμάτων μου ἐγὼ ἀναβήσομαι εἰς ὕψος ὀρέων μηρούς τοῦ Λιβάνου, καὶ ἔκοψα τὸ μέγεθος τῆς κέδρου αὐτοῦ, τὰ ἐκλεκτὰ κυπαρίσσων αὐτοῦ, καὶ ἦλθον εἰς μέσον δρυμοῦ καὶ Καρμήλου.

Au. Ver.-23 By [Heb., by the hand of] 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 [Heb., the tallness, &c.] 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 [or, the forest and his fruitful field, Is. x. 18].

:

Pool. Will cut down the tall cedars thereof, and the choice fir trees thereof: this may be understood, either, 1. Mystically, I will destroy the princes and nobles of Judah, or their strongest cities. Or rather, 2. Literally, I will cut down the trees that hinder my march, and plain and prepare the way for all my numerous army and chariots.

of it in the tribe of Benjamin, and near the

kingdom of the ten tribes, which was now in the Assyrians' hands. The forest of his Carmel, i. e, the forest of Mount Carmel, which may seem to be another inaccessible place, like Lebanon. Or, into his forest, and his fruitful field; for Carmel, though properly it was a pleasant and fruitful mountain in the tribe of Issachar, of which see Josh. xii. 22; yet it is oft used to signify any fruitful place, as is manifest from Isa. x. 18; xvi. 10; Jer. ii. 7. And thus all the parts of the land are here enumerated; the mountains, the cities, the woods, and the fruitful fields. Or, his fruitful forest, to wit, Jerusalem; which is thought by many interpreters to be called a forest, Jer. xxi. 14; Ezek. xx. 46, a name which agrees well enough to cities, where buildings are very numerous, and close, and high, like trees in a forest. And if Jerusalem might be called a forest, it might well be called Hezekiah's Carmel, or fruitful place, because his chief strength, and treasure, and fruit was now in it; and this last word may seem to be added here, to intimate that this was not like other forests, unfruitful and barren. And so both this and the foregoing words

are understood of the same place, even of Jerusalem; the last branch being joined to the former by way of apposition; into the lodging of his border, the forest of his Carmel, or his fruitful forest; there being no more words in the Hebrew text.

loco parallelo, Is. xxvii. 24 7, in multitudine, ut Masora monet hic legendum ; lego etiam 1, in Codicibus tribus Orat. Itaque pro mendo habendum ....sp pho : Masora, ; tanquam extrema ejus; neque castigat, quod tamen sententiam habere ullam vix potest. Nam quòd Clericus convertit, diversorium quod est in ejus extremitate, de habitaculo quodam, quod in summo Libano esset, id accipiens, non credo id sapienti Lectori placiturum, ut Sennacherib, ex-magna jactans, dixerit se penetrasse tandem cum suis curribus ad diversorium quoddam,

Bp. Horsley. The lodgings of his borders. For , read, as in the parallel place in Isaiah, ; and for 7, 17; "the height of his border."

And I will enter, &c.

Ged. I have "reached its utmost tremity, its most fruitful forest."

Booth. And I entered his extreme re- quod in summo Libano esset. Et prætereà treat, his rich forest.

Gesen.- m. an end, i. e.

1. Of place, end, extremity. 2 Kings xix. 23 his extreme lodging-place, i. e., the highest.

b m. c. suff. b 2 Kings xix. 23; from the noun, with the ending el, which perhaps may have a diminutive force; see in.

scriptionem p in mendo esse demonstrant omnes Veteres, qui nec legunt, nec aliud verbum, in quo inesse possit diversorium. Adde; apud Esaiam xxxvii. 24, legio, quæ scriptura multò est commodior, penetravi ad altitudinem extremitatis ejus; quanquam meliùs, densitatum ejus, quàm 17. Certe legit Syrus 1, loco utroque parallelo; nam utrobique convertit, quod Gabriel Sionita poterat interpretari ramorum, non, ut fecit, extremitatis; nempe oppositio est inter densitatem, et, sylvam. Græci Intt. eis péσov, in medium, tanquam legerent T, pro ; quæ scriptio non temnenda: p, in medium densitatum ejus, idem ac in sylvam

1. A garden, orchard, park, i. e., a place cultivated like a garden and planted with fruit-trees, herbs, corn, &c. (Kimchi DxIn 1701 'D,) opp. to the desert, and also to the forest. Isaiah xxix. 17, Lebanon shall be turned into a garden, and the garden shall become a forest. xxxii. 15, 16; Jer. ii. 7, I brought you densam. into a country like a garden, that ye should eat the fruit thereof. Isaiah x. 18; xvi. 10; Jer. xlviii. 33; 2 Chron. xxvi. 10; 2 Kings xix. 23; of Lebanon, the forest of his garden, prob. the nursery of his cedars in the deep recesses of Lebanon.

2. Meton, most prob. garden fruits. 3. Carmel, pr. n.

Prof. Lee. See notes on Levit. ii. 14, vol. i., p. 394.

Dathe.-23 Per tuos legatus conviciis proscidisti Dominum, quando dixisti: Ego cum curruum meorum multitudine a) montium fastigia occupavi, cacumina Libani, prostravi cedros ejus proceras, abietes ejus præstantissimas, penetravi ad summam ejus altitudinem, b) ad silvam ejus amœnissimam.

a) Sic verto lectionem marginalem 1, quæ quoque exstat Jes. xxxvii. 24, et quam h. 1. quoque versiones omnes antiquæ et plus quam quadraginta codd. Kennicotti exhibent. Nec tamen inepta est lectio

b) In textu est, pro quo in loco parallelo Jes. xxxvii. 24, legitur □ing. Illud significat locum, quo pernoctatur, hospitium, id quod huic loco minime convenit. Quamobrem sine dubio i lectio præferenda est.

Houb.-23, in equitando curribus meis. Sic interpretabatur Lud. Capellus textualis vectus curru meo. idemque hanc scriptionem sic tuebatur: "Retineri potest lectio roû Cetib, hoc sensu ..equitando curribus meis ascendi juga montium, quasi dicas, non modò peditibus meis, vel equitibus, sed etiam curribus meis conscendam et superabo ipsa montium juga: Cui respondetur lo. verbum 17, ubi ad nomen adjungitur, desiderare præpositionem , vel similem, quæ tamen è Contextu abest. 20. Non comparere in oratione op- summam pravitatem vestram. K'ri? 253, positionem currus inter ac pedites et equos ; quod etiam plures libri exhibent. Sed reeam igitur esse aliunde petitam. 30. Legi cepta lectio ut difficilior ita verior est.

Maurer.73] h. e. innumerabili curruum meorum multitudine. Cf. similis loquutio Hos. x. 15:

propter