34 Πού έστιν ο θεός Αίμάθ, και 'Αρφάδ; the birth, and there is not strength to bring που έστιν ο θεός Σεπφαρoυαίμ, Ανα, και 'Αβα, | forth. κ.τ.λ.

Blasphemy. Au. Ver.-34 Where are the gods of

Gesen. Typ? f. reprouch, contumely, Hamath, and of Arpad? where are the gods Isaialı xxxvii. 3 ; 2 Kings xix. 3. of Sepharvaim, Hena, and Ivah [chap. Prof. Lee.Reproach, insult. xvii. 24, Ava]? have they delivered Sa- Pool.A day of trouble and of rebuke ; maria out of mine hand ?

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; repeated among other places, whose kings and had carried on that work to some 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 Houb.34 7199 939, Ana et Ava. Capite this insolent Assyrian from bringing it to superiore Dii gentis Sepharvaim vocantur perfection. See 2 Chron. xxxii. 1. Adramelech et Anamelech. Nunc Ana et Maurer.-'129 D'29 W3] dictio proverbialis, Ava, seu iidem Dii censentur, nomine mu- quæ significat: in summo periculo versamur, tato, seu alii Dii; nam res est prorsùs in- nec vires nobis sunt ad illud avertendum. certa.

cf. Hos, xüi. 13. Similiter Arabes dicunt: Ver. 36.

cutis in ulero scissa est. Houb.-- 36 17390 ns, ne respondete ei. Codices circulo superno monent, legendum

Ver. 4. plenè 173yn, numero plur. Chap. XIX. 1.

? Houb.-1 poi don'); et operuit se sacco.

Ś ? Pars Codicum circulum habet inter utrum

? litteram ; quæ littera est :7; certè meliùs ndon", plenè. 2 Nav, et Sobna. Codex Orat. 57. εί πως εισακούσεται κύριος ο Θεός σου πάν

ante τας τους λόγους Ραψάκου, ον απέστειλεν Dopobune, Eliacim, et


senes, non αυτόν βασιλεύς 'Ασσυρίων ο κύριος αυτού , .

ονειδίζειν θεόν ζώντα, και βλασφημεϊν εν

λόγοις, οίς ήκουσε κύριος ο Θεός σου, κ.τ.λ. Ver. 3.

Au. Ver.-4 It may be the Lord thy God

will hear all the words of Rab-shakeh, whom ? his

; the words which the Lord thy God hath

: 777?? heard : wherefore lift up thy prayer for the και είπον προς αυτόν, Τάδε λέγει 'Εζεκίας, remnant that are left [Heb., found]. “Ημέρα θλίψεως και ελεγμού και παροργισμού Will hear. η ημέρα αύτη ότι ήλθον υιοί έως ωδίνων, και Houb., Ged., Booth.-Hath heard. ισχύς ουκ έστι τη τικτούση. .

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

אוּלַי יִשְׁמַע יְהוָה אֱלֹהֶיךָ אֵתו כָּל־דִּבְרֵי רַבְשָׁקֵה אֲשֶׁר שְׁלָחוֹ מֶלֶךְ־ אַשוּרוּ אֲדֹנָיו לְחָרֶף אֱלֹהִים חַי וְהוֹכִיחַ בַּדְבָרִים אֲשֶׁר שָׁמַע יְהוָה que verbum


quo significatur deesse in medio אֱלֹהֶיךָ וגו

.ואת שבנא את Quoniam antecessit

, זקני ante

.שבנא ante , את debuit omitti

וַיֹּאמְרוּ אֵלָיו כֹּה אָמַר חִזְקִיָּהוּ the king of Assyria luis master hath sent to | יוֹם־צָרָה וְתוֹכֵחָה וּנְאָנָה הַיּוֹם הַזֶּה

וְלָחַ אַיִן reproach the living God ; and will reprove כִּי־בָאוּ בָנִים עַד־מַשְׁבֵּר

vult ,ונשאת הפלה 4

Sic versu

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

וְשָׁב וגו'


tongue) for the words, as the Syriac, and Iloub.—182", et venerunt, idem ac, postArabic, and Chaldee render it.

quam igitur venissent, resumpta oratione per Bp. Patrick.— Reprove the words which conjunctionem, quæ sæpissime venit pro the Lord thy God hath heard.] Reprove him postquam.

, for the words (as the Targum expounds it), dicere, postquam fuderis precem. which he had spoken against God. But Lud. De Dieu, following R. Solomon Jarchi,

Ver. 7.

, ? ? signifies to prove, and to demonstrate by arguments.

And so

refers it to Rabshakeh in this manner: “ It may be the

ιδού, εγώ δίδωμι εν αυτώ πνεύμα, και ακούLord will hear all the words of Rab-shakeh, σεται άγγελίαν, και αποστραφήσεται, κ.τ.λ. whom the king of Assyria hath sent to Au. Ver.—7 Behold, I will send a blast reproach the living God: and that openly, upon him, and he shall hear a rumour, and with a bold face, fearing nothing, because shall return to his own land; and I will all things succeed according to their hearts' cause him to fall by the sword in his own desire. And he saith, he shall wonder if land. this sense displease any body.

Pool.-1 will send a blast upon him, Heb., Gesen.-Hiph. Trpin 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. idúvw Davátą 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 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 cor- spirit within him, so that he shall hear a recteth, chasteneth, comp. Heb. xii. 6 Tal- rumour, and return, &c. For by spirit is devel, Prov. iii. 12 ; &c. 2 Kings xix. 4, it may many times understood an imagination, or be the Lord thy God will hear all the words inclination, or affection (so Secker, Gesen., of Rabshakeh....????? trpim, and will punish Lee, Ged., Booth., Maurer); in which sense him for the words, etc. Is, xxxvii. 4.

we read of the spirit of fear, 2 Tim. i. 7; of Prof. Lee.-Hiph. T?in, hat. (a) Shew, the spirit of jealousy, Numb. v. 14; of the evince, argue, convince. (b) Meton. Convict, spirit of slumber, Rom. xi. 8. Or, a spirit chastise, punish, 2 Kings xix. 4, &c. 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(trpim = typin) 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

incommodum the design of this verse, which is in brief to fundit, nititur quoque dubia explicatione represent all the judgments of God which verbi Toin, 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 Daya mpim 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 Assyrie, 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 (trupim? 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 Ver. 5.

in the first branch of the verse; and the 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


אַיּוֹ מֶלֶךְ־חֲמָת וּמֶלֶךְ אַרְבָּד וּמֶלֶךְ 8 ,words

They here mean another mind
לָעִיר סְפַרְוָיִם הֵגַע וְעַנָּה :

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 ver. 35.

against Asa (2 Chron. xiv. 9). And thus Ged.7 Lo! I will put him in another 2 Chron. xxi. 16, as Bochartus observes, mind : for he shall hear a report, that will must necessarily be understood, where the make him return unto his own land. Arabians, whom God stirred up against

Booth.7 Behold, I will put another Jehoram, are said to be near to the Ethispirit in him, and he shall hear a rumour, opians, which cannot be true of those beyond and shall return to his own land, &c. Egypt (see his Phaleg., lib. iv., cap. 2).

Another spirit in him.] Secker has observed, that this is the uniform sense of the

Ver. 13. . , a spirit of fear. Compare Isa. xxxi. 8, 9. This was produced by hearing of the in

: ? vasion of his own country by Tirhakah, the που έστιν ο βασιλεύς Αιμάθ, και ο βασιλεύς Ethiopian, or of his coming towards Judea. 'Αρφάδ; και που έστιν ο βασιλεύς της πόλεως

Gesen.-'Typy to suggest a purpose to Eenpapovaly, 'Avà, kai 'Aßá; any one, to inspire him with it, 2 Kings

Au. Ver.-13 Where is the king of xix. 7; Is. xxxvii. 7.

Hamath, and the king of Arpad, and the Prof. Lee.7 IV. Mind, spirit, dis- king of the city of Sepharvaim, of Hena, position, &c.—n, placed in, 2 Kings and Ivah? xix. 7.

Pool.— Where is the king of Hamath ? Maurer.—7 h. e. indam ei hunc animum, either, 1. Their god, whom he here calls ut audito rumore quodam (vs. 9) consilium their king, because they looked upon him as in terram suam redeundi capiat.

their protector and governor. Or rather, Ver. 9.

2. Their king properly so called.

Of Hena and Ivah. See notes Au. Ver.-9 And when he heard say of Tirhakah king of Ethiopia, Behold, he is xviii. 34. come out to fight against thee: he sent

Ver. 14. messengers again unto Hezekiah, saying,

Pool.-- King of Ethiopia, Heb., of Cush, Song i. e., either, 1. of Arabia, 'as that word is in Sys N71 Nb97 most commonly meant; of which see the

:?? notes, and especially my Latin Synopsis,

και έλαβεν Εζεκίας τα βιβλία εκ χειρός των upon Numb. xii. i. Or rather, 2. Of Ethiopia beyond Egypt. Nor was there any αγγέλων, και ανέγνω αυτά και ανέβη εις οίκον need that he should force his passage

Κυρίου, και ανέπτυξεν αυτά 'Εζεκίας εναντίον through Egypt, which is objected against


. this opinion by a very learned man; because Au. Ver.-14 And Hezekiah received the the Egyptians (against whom this Sen- letter of the hand of the messengers, and nacherib warred, as heathen historians, read it: and Hezekiah went up into the Herodotus and Berosus, relate) and the house of the Lord, and spread it before the Ethiopians were confederates in this expe

LORD. dition, as Josephus expressly affirms; who Houb.: , lived above 1600 years nearer the time when legit eas, et ombon, litteras ; itaque legendum this was done than we, and therefore was puno", et erpandit eas. Ita Syrus, 738, eas, more likely to understand it.

et Græci in Codice Rom. aŭtà, ea. Natum Bp. Patrick.—It is to be noted, that there videtur 17000 ex. pro bono scripto. were two countries called Cush (which we Maurer.—14 1770??] 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.


et ,ויקראם Antecessit : ויפרשהו 14-.Houb

vol. i.,

Ver. 15.

And by this one instance he intimates that Cherubims. See notes on Exod. xxv. 18, nothing should stand in his way; no, not

325. p.

The the highest and strongest places.

lodgings of his borders, i.e., those towns and Ver. 16.

cities (which he calls lodgings in way of Au. Ver.-And hear the words of Sen

contempt) which are in his utmost borders, nacherib, &c.

and most remote from me. I am come into The words.

the land of Canaan at one border, Lebanon, Ged., Booth.—All [Chald., Syr., Arab., and I resolve to march on to the other Vulg., and sixty-eight MSS.] the [Ged., extreme border, and so to destroy the whole these] words.

country, from one border to another; the Ver. 21.

borders of a land being oft put for the whole 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 design now lay; which he here calleth a think the fort of Zion had never been taken. lodging for its contemptible smallness, if

compared with his great and vast city of Ver. 23.

Nineveh : or, as it is in Isa. xxxvii., the height, for its two famous mountains, Zion


were round about Jerusalem, Psal. cxxv. 2; ? na?' and he adds, of his border, because this city ? ? ;

of it in the tribe of Benjamin, and near the : 45?? 79-kingdom of the ten tribes

, which was now in

the Assyrians' hands. The forest of his év xerpi ảyyelwv gov úveidioas kúplov, kaì Carmel, i.e., the forest of Mount Carmel

, είπας, έν τώ πλήθει των αρμάτων μου εγώ which may seem to be another inaccessible αναβήσομαι εις ύψος ορέων μηρούς του place, like Lebanon. Or, into his forest, Außávov, kal éxoya méyedos tñs kédpov and his fruitful field; for Carmel, though αυτού, τα εκλεκτά κυπαρίσσων αυτού, και properly it was a pleasant and fruitful ήλθον εις μέσον δρυμού και Καρμήλου. . mountain in the tribe of Issachar, of which

Au. Ver.—23 By [Heb., by the hand of] see Josh. xii. 22 ; yet it is oft used to signify thy messengers thou hast reproached the any fruitful place, as is manifest from Isa. Lord, and hast said, With the multitude of x. 18 ; xvi. 10; Jer. ii. 7. And thus all my chariots I am come up to the height of the parts of the land are here enumerated ; the mountains, to the sides of Lebanon, the mountains, the cities, the woods, and the and will cut down the tall [Heb., the tallness, fruitful fields. Or, his fruitful forest, to wit, &c.] cedar trees thereof, and the choice fir Jerusalem; which is thought by many trees thereof : and I will enter into the interpreters to be called a forest, Jer. lodgings of his borders, and into the forest xxi. 14; Ezek. xx. 46, a name which agrees of his Carmel Cor, the forest and his fruitful well enough to cities, where buildings are field, Is. x. 18].

very numerous, and close, and high, like Pool.-Will cut down the tall cedars there- trees in a forest. And if Jerusalem might of, and the choice fir trees thereof: this may be called a forest, it might well be called be understood, either, 1. Mystically, I will Hezekiah's Carmel, or fruitful place, because destroy the princes and nobles of Judah, his chief strength, and treasure, and fruit or their strongest cities. Or rather, 2. Lite- was now in it; and this last word may seem to rally, I will cut down the trees that hinder be added here, to intimate that this was not my march, and plain and prepare the way like other forests, unfruitful and barren. for all my numerous army and chariots. I And so both this and the foregoing words

בְּיַד מַלְאָכִיךְ חֵרְפְתָּ אֲדֹנָי וַתֹּאמֶר and Moriah ; or for the mountains which בְּרְכב רִכְבִּי אֲנִי עָלֵיתִי מְרָוֹם הָרִים

וְאֶכְרֹת קוֹמָת אֲרָזָיו

לְבָגְוֹן was in the border of Judah ; as being part מִבְחוֹר בְּרִשָׁיו וְאָבוֹאָה מְלֹוֹן קִצה

ברב קרי

קצו קרי


, עביו Certe legit Syrus

are understood of the same place, even of | loco parallelo, Is. xxvii. 24 22, in multiJerusalem; the last branch being joined to tudine, ut Masora monet hic legendum ; the former by way of apposition; into the lego etiam 372, in Codicibus tribus Orat. lodging of his border, the forest of his Carmel, Itaque pro mendo habendum 1327...T3P 7969 : or his fruitful forest; there being no more Masora, 97; tanquam extrema ejus ; neque words in the Hebrew text.

castigat , quod tamen sententiam habere Bp. Horsley.The lodgings of his borders. ullam vix potest. Nam quòd Clericus conFor 73503, read, as in the parallel place in vertit, diversorium quod est in ejus extremiIsaiah, ond ; and for 1797, 197; "the height state, de habitaculo quodam, quod in summo of his border."

Libano esset, id accipiens, non credo id And I will enter, &c.

sapienti Lectori placiturum, ut Sennacherib, Ged. I have “reached its utmost ex- magna jactans, dixerit se penetrasse tandem tremity, its most fruitful forest.”

cum suis curribus ad diversorium quoddam, Booth.And I entered his extreme re- quod in summo Libano esset. Et prætereà treat, his rich forest.

scriptionem 750 in mendo esse demonstrant Gesen.-92 m. an end, i.e.

omnes Veteres, qui nec legunt sed, 1. Of place, end, extremity. 2 Kings aliud verbum, in quo inesse possit diverxix. 23 13? ziin his extreme lolging-place, sorium. Adde ; apud Esaiain xxxvii. 24, i. e., the highest.

legi ono, quæ scriptura multò est comspp m. c. suff. isompa 2 Kings xix. 23 ; | modior, penetravi ad altitudinem extremitatis from the noun om, with the ending el, ejus; quanquam meliùs ry, densitatum which perhaps may have a diminutive force ; ejus, quàm 197.

, see in 5.

loco utroque parallelo ; nam utrobique con1. A garden, orchard, park, i. e., a place vertit 1730, quod Gabriel Sionita poterat incultivated like a garden and planted with terpretari ramorum, non, ut fecit, extremifruit-trees, herbs, corn, &c. (Kimchi opstatis ; nempe oppositio est inter densitatem, NIIN 01709 nn'o 1350x,) opp. to the desert, et Y', sylvam. Græci Intt. eis négov, in and also to the forest. Isaiah xxix. 17, medium, tanquam legerent Tina, pro poso; Lebanon shall be turned into a garden, and quæ scriptio non temnenda : 129 yina, in the garden shall become a forest. xxxii. medium densitatum ejus, idem ac in sylvam 15, 16; Jer. ii. 7, I brought you yw densam. soppan into a country like a garden, that ye Dathe.23 Per tuos legatus conviciis should eat the fruit thereof. Isaiah x. 18; proscidisti Dominum, quando dixisti : Ego xvi. 10; Jer. xlviii. 33 ; 2 Chron. xxvi. 10; cum curruum meorum multitudine a) montium 2 Kings xix. 23; of Lebanon, ispre fastigia occupavi, cacumina Libani, prostravi the forest of his garden, prob. the nursery cedros ejus proceras, abietes ejus præstanof his cedars in the deep recesses of tissimas, penetravi ad summam ejus altituLebanon.

dinem, b) ad silvam ejus amænissimam. 2. Meton, most prob. garden fruits. a) Sic verto lectionem marginalem 223, 3. Carmel, pr. n.

quæ quoque exstat Jes. xxxvii. 24, et quam Prof. Lee.--See notes on Levit. ii. 14, h. 1. quoque versiones omnes antiquæ et vol. i., p. 394.

plus quam quadraginta codd. Kennicotti Houb.23 337 3373 , in equitando curribus exhibent. Nec tamen inepta est lectio meis. Sic interpretabatur Lud. Capellus textualis 237 2373 vectus curru meo. idemque hanc scriptionem sic tuebatur : b) In textu est risco, pro quo in loco “Retineri potest lectio toù Cetib, hoc sensu parallelo Jes. xxxvii. 24, legitur dira. Illud .. equitando curribus meis ascendi juga mon- significat locum, quo pernoctatur, hospitium, tium, quasi dicas, non modò peditibus meis, id quod huic loco minime convenit. vel equitibus, sed etiam curribus meis con- Quamobrem sine dubio di lectio præfescendam et superabo ipsa montium juga : "renda est. Cui respondetur lo. verbum 237, ubi ad Maurer.- ??? 279 ) h. e. innumerabili nomen adjungitur, desiderare præpositionem curruum meorum multitudine. Cf. similis 5o, vel similem, quæ tamen è Contextu loquutio Hos. x. 15: Danyi nye propter abest. 20. Non comparere in oratione op- summam pravitatem vestram. K'ri '977319, 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.

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