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- Adam Clarke
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- John Gill
- Tyndale
Adam Clarke Bible Commentary
And read it "And read them" - ויקראם vayikraem. So MS. Bodl. in this place; and so the other copy; instead of ויקראהו vaiyikraehu, "and read It." And spread it "And spread them" - ויפרשהו vaiyiphresehu. הו hu is upon a rasure in a MS., which probably was at first ם mem. The same mistake as in the foregoing note.
Carl Friedrich Keil and Franz Delitzsch Old Testament Commentary
This intimidating message, which declared the God of Israel to be utterly powerless, was conveyed by the messengers of Sennacherib in the form of a latter. "And Hizkiyahu took the letter out of the hand of the messengers, and read it (K. read them), and went up to the house of Jehovah; and Hizkiyahu spread it before Jehovah." Sephârı̄m (the sheets) is equivalent to the letter (not a letter in duplo), like literae (cf., grammata). ויּקראהוּ (changed by K. into m- ') is construed according to the singular idea. Thenius regards this spreading out of the letter as a naivetי; and Gesenius even goes so far as to speak of the praying machines of the Buddhists. But it was simply prayer without words - an act of prayer, which afterwards passed into vocal prayer. "And Hizkiyahu prayed to (K. before) Jehovah, saying (K. and said), Jehovah of hosts (K. omits tsebhâ'ōth), God of Israel, enthroned upon the cherubim, Thou, yea Thou alone, art God of all the kingdoms of the earth; Thou, Thou hast made the heavens and the earth. Incline Thine ear, Jehovah, and hear וּשׁמע, various reading in both texts וּשׁמע)! Open Thine eyes (K. with Yod of the plural), Jehovah, and see; and hear the (K. all the) words of Sennacherib, which he hath sent (K. with which he hath sent him, i.e., Rabshakeh) to despise the living God! Truly, O Jehovah, the kings of Asshur have laid waste all lands, and their land (K. the nations and their land), and have put (venâthōn, K. venâthenū) their gods into the fire: for they were not gods, only the work of men's hands, wood and stone; therefore they have destroyed them. And now, Jehovah our God, help us (K. adds pray) out of his hand, and all the kingdoms of the earth may know that Thou Jehovah (K. Jehovah Elohim) art it alone." On כּרבים (no doubt the same word as γρυπές, though not fabulous beings like these, but a symbolical representation of heavenly beings), see my Genesis, p. 626; and on yōshēbh hakkerubhı̄m (enthroned on the cherubim), see at Psa 18:11 and Psa 80:2. הוּא in אתּה־הוּא is an emphatic repetition, that is to say a strengthening, of the subject, like Isa 43:25; Isa 51:12; Sa2 7:28; Jer 49:12; Psa 44:5; Neh 9:6-7; Ezr 5:11 : tu ille (not tu es ille, Ges. 121, 2) = tu, nullus alius. Such passages as Isa 41:4, where הוּא is the predicate, do not belong here. עין is not a singular (like עיני in Psa 32:8, where the lxx have עיני), but a defective plural, as we should expect after pâqach. On the other hand, the reading shelâchō ("hath sent him"), which cannot refer to debhârı̄m (the words), but only to the person bringing the written message, is to be rejected. Moreover, Knobel cannot help giving up his preference for the reading venâthōn (compare Gen 41:43; Ges. 131, 4a); just as, on the other hand, we cannot help regarding the reading ואת־ארצם את־כּל־הארצות as a mistake, when compared with the reading of the book of Kings. Abravanel explains the passage thus: "The Assyrians have devastated the lands, and their own land" (cf., Isa 14:20), of which we may find examples in the list of victories given above; compare also Beth-arbel in Hos 10:14, if this is Irbil on the Tigris, from which Alexander's second battle in Persia, which was really fought at Gaugamela, derived its name. But how does this tally with the fact that they threw the gods of these lands - that is to say, of their own land also (for אלהיהם could not possibly refer to הארצות, to the exclusion of ארצם) - into the fire? If we read haggōyı̄m (the nations), we get rid both of the reference to their own land, which is certainly purposeless here, and also of the otherwise inevitable conclusion that they burned the gods of their own country. The reading הארצות appears to have arisen from the fact, that after the verb החריב the lands appeared to follow more naturally as the object, than the tribes themselves (compare, however, Isa 60:12). The train of thought is the following: The Assyrians have certainly destroyed nations and their gods, because these gods were nothing but the works of men: do Thou then help us, O Jehovah, that the world may see that Thou alone art it, viz., God ('Elōhı̄m, as K. adds, although, according to the accents, Jehovah Elohim are connected together, as in the books of Samuel and Chronicles, and very frequently in the mouth of David: see Symbolae in Psalmos, pp. 15, 16).
Jamieson-Fausset-Brown Bible Commentary
spread--unrolled the scroll of writing. God "knows our necessities before we ask Him," but He delights in our unfolding them to Him with filial confidence (Ch2 20:3, Ch2 20:11-13).
John Gill Bible Commentary
And Hezekiah prayed unto the Lord, saying. He did not return railing for railing, but committed himself and his cause to him that judgeth righteously; he did not write an answer to the letter himself, but lays it before the Lord, and prays him to answer it, who was most principally reflected on in it. And Hezekiah prayed unto the Lord, saying. He did not return railing for railing, but committed himself and his cause to him that judgeth righteously; he did not write an answer to the letter himself, but lays it before the Lord, and prays him to answer it, who was most principally reflected on in it. Isaiah 37:16 isa 37:16 isa 37:16 isa 37:16O Lord of hosts, God of Israel, that dwellest between the cherubim,.... Or, "the inhabitant of the cherubim" (l); which were over the mercy seat, the residence of the Shechinah, or Majesty of God, the symbol of the divine Presence in the holy of holies; a title which the God of Israel, the Lord of armies in heaven, and earth bears, and distinguishes him from all other gods, and which several titles carry in them arguments to strengthen faith in prayer; being "the Lord of hosts", he was able to do whatsoever was desired, and more abundantly; being "the God of Israel", their covenant God, it might be hoped and expected he would protect and defend them; and sitting "between the cherubim", on the mercy seat, great encouragement might be had that he would be gracious and merciful, and hear and help: thou art the God, even thou alone, of all the kingdoms of the earth; this is opposed to the conceit of Sennacherib, that he was only the God of the Jews, and had no concern with other kingdoms and nations; whereas all belong to him, and him only; they are all under his jurisdiction and dominion, and at his will and control: thou hast made heaven and earth; and so has an indisputable right to the government of the whole world, and to the disposal of all things in it. (l) "cherubim inhabitator", Forerius.
Tyndale Open Study Notes
37:14-20 When he received Sennacherib’s boastful threat, Hezekiah returned to the Temple and prayed for rescue. His prayer stands in contrast to Ahaz’s response to danger decades earlier (see ch 7).
Hezekiah’s Prayer
13Where are the kings of Hamath, Arpad, Sepharvaim, Hena, and Ivvah?’”14So Hezekiah received the letter from the messengers, read it, and went up to the house of the LORD and spread it out before the LORD.15And Hezekiah prayed to the LORD:
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The Power of Prayer
By Chuck Smith2.8K33:35PrayerISA 37:14ISA 37:20In this sermon, the speaker emphasizes the importance of recognizing the greatness and power of God when facing difficulties. He calls upon God, acknowledging His ability to overcome any problem. The speaker refers to the prayer of Hezekiah in Isaiah 37, where Hezekiah asks God for help against the enemy who is mocking God's power. Hezekiah acknowledges that the gods of the enemy nations were man-made and powerless, but he trusts in the true and living God. The sermon encourages believers to seek God's help in impossible circumstances, so that His power may be known to all nations.
(The Word for Today) Isaiah 37:14 - Part 2
By Chuck Smith1.4K25:59ExpositionalEXO 34:6ISA 37:14ISA 37:351CO 13:12REV 22:4In this sermon, the speaker discusses the story of the descendants of Jacob and their journey out of Egypt. He highlights the encounter between Balaam and King Balak, where Balaam is initially forbidden by God to curse the invading people. However, when offered greater rewards, Balaam is permitted to go but is warned not to say more than what God tells him. The speaker raises the question of whether we sometimes settle for second or third best when we rebel against God's first plan for our lives. The sermon also touches on the promise given to Hezekiah of 15 more years of life and the sign of the shadow moving backward on the sundial. The speaker concludes by emphasizing the significance of Jesus' birth and the fulfillment of prophecies in his coming.
Ii Kings 19:14
By Chuck Smith0Divine DeliveranceTrust in GodISA 37:141PE 5:7Chuck Smith emphasizes the importance of turning to God in times of overwhelming stress and pressure, as exemplified by King Hezekiah's response to the threatening letter from Sennacherib, the king of Assyria. Hezekiah, faced with a seemingly insurmountable problem, chose to lay his burdens before the Lord, acknowledging both God's sovereignty and the reality of his dire situation. Through prayer, Hezekiah sought God's help, which led to divine intervention and deliverance from the Assyrian threat. Smith encourages listeners to recognize where they turn for help in their own crises, highlighting that true relief comes from God alone. The sermon concludes with the powerful reminder of God's ability to save and protect those who trust in Him.
- Adam Clarke
- Keil-Delitzsch
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Adam Clarke Bible Commentary
And read it "And read them" - ויקראם vayikraem. So MS. Bodl. in this place; and so the other copy; instead of ויקראהו vaiyikraehu, "and read It." And spread it "And spread them" - ויפרשהו vaiyiphresehu. הו hu is upon a rasure in a MS., which probably was at first ם mem. The same mistake as in the foregoing note.
Carl Friedrich Keil and Franz Delitzsch Old Testament Commentary
This intimidating message, which declared the God of Israel to be utterly powerless, was conveyed by the messengers of Sennacherib in the form of a latter. "And Hizkiyahu took the letter out of the hand of the messengers, and read it (K. read them), and went up to the house of Jehovah; and Hizkiyahu spread it before Jehovah." Sephârı̄m (the sheets) is equivalent to the letter (not a letter in duplo), like literae (cf., grammata). ויּקראהוּ (changed by K. into m- ') is construed according to the singular idea. Thenius regards this spreading out of the letter as a naivetי; and Gesenius even goes so far as to speak of the praying machines of the Buddhists. But it was simply prayer without words - an act of prayer, which afterwards passed into vocal prayer. "And Hizkiyahu prayed to (K. before) Jehovah, saying (K. and said), Jehovah of hosts (K. omits tsebhâ'ōth), God of Israel, enthroned upon the cherubim, Thou, yea Thou alone, art God of all the kingdoms of the earth; Thou, Thou hast made the heavens and the earth. Incline Thine ear, Jehovah, and hear וּשׁמע, various reading in both texts וּשׁמע)! Open Thine eyes (K. with Yod of the plural), Jehovah, and see; and hear the (K. all the) words of Sennacherib, which he hath sent (K. with which he hath sent him, i.e., Rabshakeh) to despise the living God! Truly, O Jehovah, the kings of Asshur have laid waste all lands, and their land (K. the nations and their land), and have put (venâthōn, K. venâthenū) their gods into the fire: for they were not gods, only the work of men's hands, wood and stone; therefore they have destroyed them. And now, Jehovah our God, help us (K. adds pray) out of his hand, and all the kingdoms of the earth may know that Thou Jehovah (K. Jehovah Elohim) art it alone." On כּרבים (no doubt the same word as γρυπές, though not fabulous beings like these, but a symbolical representation of heavenly beings), see my Genesis, p. 626; and on yōshēbh hakkerubhı̄m (enthroned on the cherubim), see at Psa 18:11 and Psa 80:2. הוּא in אתּה־הוּא is an emphatic repetition, that is to say a strengthening, of the subject, like Isa 43:25; Isa 51:12; Sa2 7:28; Jer 49:12; Psa 44:5; Neh 9:6-7; Ezr 5:11 : tu ille (not tu es ille, Ges. 121, 2) = tu, nullus alius. Such passages as Isa 41:4, where הוּא is the predicate, do not belong here. עין is not a singular (like עיני in Psa 32:8, where the lxx have עיני), but a defective plural, as we should expect after pâqach. On the other hand, the reading shelâchō ("hath sent him"), which cannot refer to debhârı̄m (the words), but only to the person bringing the written message, is to be rejected. Moreover, Knobel cannot help giving up his preference for the reading venâthōn (compare Gen 41:43; Ges. 131, 4a); just as, on the other hand, we cannot help regarding the reading ואת־ארצם את־כּל־הארצות as a mistake, when compared with the reading of the book of Kings. Abravanel explains the passage thus: "The Assyrians have devastated the lands, and their own land" (cf., Isa 14:20), of which we may find examples in the list of victories given above; compare also Beth-arbel in Hos 10:14, if this is Irbil on the Tigris, from which Alexander's second battle in Persia, which was really fought at Gaugamela, derived its name. But how does this tally with the fact that they threw the gods of these lands - that is to say, of their own land also (for אלהיהם could not possibly refer to הארצות, to the exclusion of ארצם) - into the fire? If we read haggōyı̄m (the nations), we get rid both of the reference to their own land, which is certainly purposeless here, and also of the otherwise inevitable conclusion that they burned the gods of their own country. The reading הארצות appears to have arisen from the fact, that after the verb החריב the lands appeared to follow more naturally as the object, than the tribes themselves (compare, however, Isa 60:12). The train of thought is the following: The Assyrians have certainly destroyed nations and their gods, because these gods were nothing but the works of men: do Thou then help us, O Jehovah, that the world may see that Thou alone art it, viz., God ('Elōhı̄m, as K. adds, although, according to the accents, Jehovah Elohim are connected together, as in the books of Samuel and Chronicles, and very frequently in the mouth of David: see Symbolae in Psalmos, pp. 15, 16).
Jamieson-Fausset-Brown Bible Commentary
spread--unrolled the scroll of writing. God "knows our necessities before we ask Him," but He delights in our unfolding them to Him with filial confidence (Ch2 20:3, Ch2 20:11-13).
John Gill Bible Commentary
And Hezekiah prayed unto the Lord, saying. He did not return railing for railing, but committed himself and his cause to him that judgeth righteously; he did not write an answer to the letter himself, but lays it before the Lord, and prays him to answer it, who was most principally reflected on in it. And Hezekiah prayed unto the Lord, saying. He did not return railing for railing, but committed himself and his cause to him that judgeth righteously; he did not write an answer to the letter himself, but lays it before the Lord, and prays him to answer it, who was most principally reflected on in it. Isaiah 37:16 isa 37:16 isa 37:16 isa 37:16O Lord of hosts, God of Israel, that dwellest between the cherubim,.... Or, "the inhabitant of the cherubim" (l); which were over the mercy seat, the residence of the Shechinah, or Majesty of God, the symbol of the divine Presence in the holy of holies; a title which the God of Israel, the Lord of armies in heaven, and earth bears, and distinguishes him from all other gods, and which several titles carry in them arguments to strengthen faith in prayer; being "the Lord of hosts", he was able to do whatsoever was desired, and more abundantly; being "the God of Israel", their covenant God, it might be hoped and expected he would protect and defend them; and sitting "between the cherubim", on the mercy seat, great encouragement might be had that he would be gracious and merciful, and hear and help: thou art the God, even thou alone, of all the kingdoms of the earth; this is opposed to the conceit of Sennacherib, that he was only the God of the Jews, and had no concern with other kingdoms and nations; whereas all belong to him, and him only; they are all under his jurisdiction and dominion, and at his will and control: thou hast made heaven and earth; and so has an indisputable right to the government of the whole world, and to the disposal of all things in it. (l) "cherubim inhabitator", Forerius.
Tyndale Open Study Notes
37:14-20 When he received Sennacherib’s boastful threat, Hezekiah returned to the Temple and prayed for rescue. His prayer stands in contrast to Ahaz’s response to danger decades earlier (see ch 7).