19:5 When King Hezekiah’s servants came to Isaiah, 19:6 Isaiah said to them, “Tell your master this: ‘This is what the Lord says: “Don’t be afraid because of the things you have heard – these insults the king of Assyria’s servants have hurled against me. 9 19:7 Look, I will take control of his mind; 10 he will receive 11 a report and return to his own land. I will cut him down 12 with a sword in his own land.”’”
19:8 When the chief adviser heard the king of Assyria had departed from Lachish, he left and went to Libnah, where the king was campaigning. 13 19:9 The king 14 heard that King Tirhakah of Ethiopia was marching out to fight him. 15 He again sent messengers to Hezekiah, ordering them: 19:10 “Tell King Hezekiah of Judah this: ‘Don’t let your God in whom you trust mislead you when he says, “Jerusalem will not be handed over 16 to the king of Assyria.” 19:11 Certainly you have heard how the kings of Assyria have annihilated all lands. 17 Do you really think you will be rescued? 18 19:12 Were the nations whom my ancestors destroyed – the nations of Gozan, Haran, Rezeph, and the people of Eden in Telassar – rescued by their gods? 19 19:13 Where are the king of Hamath, the king of Arpad, and the king of Lair, 20 Sepharvaim, Hena, and Ivvah?’”
19:14 Hezekiah took the letter 21 from the messengers and read it. 22 Then Hezekiah went up to the Lord’s temple and spread it out before the Lord. 19:15 Hezekiah prayed before the Lord: “Lord God of Israel, who is enthroned on the cherubs! 23 You alone are God over all the kingdoms of the earth. You made the sky 24 and the earth. 19:16 Pay attention, Lord, and hear! Open your eyes, Lord, and observe! Listen to the message Sennacherib sent and how he taunts the living God! 25 19:17 It is true, Lord, that the kings of Assyria have destroyed the nations and their lands. 19:18 They have burned the gods of the nations, 26 for they are not really gods, but only the product of human hands manufactured from wood and stone. That is why the Assyrians could destroy them. 27 19:19 Now, O Lord our God, rescue us from his power, so that all the kingdoms of the earth will know that you, Lord, are the only God.”
19:20 Isaiah son of Amoz sent this message to Hezekiah: “This is what the Lord God of Israel says: ‘I have heard your prayer concerning King Sennacherib of Assyria. 28 19:21 This is what the Lord says about him: 29
“The virgin daughter Zion 30
despises you, she makes fun of you;
Daughter Jerusalem
shakes her head after you. 31
19:22 Whom have you taunted and hurled insults at?
At whom have you shouted, 32
and looked so arrogantly? 33
At the Holy One of Israel! 34
19:23 Through your messengers you taunted the sovereign master, 35
‘With my many chariots 36
I climbed up the high mountains,
the slopes of Lebanon.
I cut down its tall cedars,
and its best evergreens.
I invaded its most remote regions, 37
its thickest woods.
19:24 I dug wells and drank
water in foreign lands. 38
With the soles of my feet I dried up
all the rivers of Egypt.’
1 tn Heb “elders of the priests.”
2 tn In the Hebrew text this verse begins with “they said to him.”
3 tn Or “rebuke,” “correction.”
4 tn Or “contempt.”
5 tn Heb “when sons come to the cervical opening and there is no strength to give birth.”
6 tn Heb “all the words of the chief adviser whom his master, the king of Assyria, sent to taunt the living God.”
7 tn Heb “and rebuke the words which the
8 tn Heb “and lift up a prayer on behalf of the remnant that is found.”
9 tn Heb “by which the servants of the king of Assyria have insulted me.”
10 tn Heb “I will put in him a spirit.” The precise sense of רוּחַ (ruakh), “spirit,” is uncertain in this context. It may refer to a spiritual being who will take control of his mind (see 1 Kgs 22:19), or it could refer to a disposition of concern and fear. In either case the
11 tn Heb “hear.”
12 tn Heb “cause him to fall,” that is, “kill him.”
13 tn Heb “and the chief adviser returned and he found the king of Assyria fighting against Libnah, for he heard that he had departed from Lachish.”
14 tn Heb “he”; the referent (the king) has been specified in the translation for clarity.
15 tn Heb “heard concerning Tirhakah king of Cush, ‘Look, he has come out to fight with you.’”
16 tn Heb “will not be given.”
17 tn Heb “Look, you have heard what the kings of Assyria have done to all the lands, annihilating them.”
18 tn Heb “and will you be rescued?” The rhetorical question expects the answer, “No, of course not!”
19 tn Heb “Did the gods of the nations whom my fathers destroyed rescue them – Gozan and Haran, and Rezeph and the sons of Eden who are in Telassar?”
20 sn Lair is a city located in northeastern Babylon. See M. Cogan and H. Tadmor, II Kings (AB), 235.
21 tc The MT has the plural, “letters,” but the final mem is probably dittographic (note the initial mem on the form that immediately follows). Some Greek and Aramaic witnesses have the singular.
22 tc The MT has the plural suffix, “them,” but this probably reflects a later harmonization to the preceding textual corruption (of “letter” to “letters”). The parallel passage in Isa 37:14 has the singular suffix.
23 sn This refers to the cherub images that were above the ark of the covenant.
24 tn Or “the heavens.”
25 tn Heb “Hear the words of Sennacherib which he sent to taunt the living God.”
26 tn Heb “and they put their gods in the fire.”
27 tn Heb “so they destroyed them.”
28 tn Heb “That which you prayed to me concerning Sennacherib king of Assyria I have heard.” The verb “I have heard” does not appear in the parallel passage in Isa 37:21, where אֲשֶׁר (’asher) probably has a causal sense, “because.”
29 tn Heb “this is the word which the
30 sn Zion (Jerusalem) is pictured here as a young, vulnerable daughter whose purity is being threatened by the would-be Assyrian rapist. The personification hints at the reality which the young girls of the city would face if the Assyrians conquer it.
31 sn Shaking the head was a mocking gesture of derision.
32 tn Heb “have you raised a voice.”
33 tn Heb “and lifted your eyes on high?”
34 sn This divine title pictures the Lord as the sovereign king who rules over his covenant people and exercises moral authority over them.
35 tn The word is אֲדֹנָי (’adonai), “lord,” but some Hebrew
36 tc The consonantal text (Kethib) has בְּרֶכֶב (bÿrekhev), but this must be dittographic (note the following רִכְבִּי [rikhbi], “my chariots”). The marginal reading (Qere) בְּרֹב (bÿrov), “with many,” is supported by many Hebrew
37 tn Heb “the lodging place of its extremity.”
38 tn Heb “I dug and drank foreign waters.”