The reign of Ezechias: he abolisheth idolatry and prospereth. Sennacherib cometh up against him: Rabsaces soliciteth the people to revolt; and blasphemeth the Lord.
Ezechias destroyeth al places of idolatrie in Iuda, breaking also the brasen serpent, made by Moyses, because the people offered incense to it. 9. The captiuitie of the ten tribes is repeted. 13. Ezechias not able to resist the Assyrians payeth much money to them. 17. They neuertheles send forces against Ierusalem, reproch the king, blaspheme God, and terrifie the people.
1In the third year of Osee, the son of Ela, king of Israel, reigned Ezechias, the son of Achaz, king of Juda.L'anno terzo di Osea figliuolo di Ela re d'Israele, regnò Ezechia figliuolo di Achaz re di Giuda.IN the third yeare of Osee the sonne of Ela king of Israel, reigned Ezechias the sonne of Achaz king of Iuda.Anno tertio Osee filii Ela regis Israël, regnavit Ezechias filius Achaz regis Juda. 2He was five and twenty years old when he began to reign: and he reigned nine and twenty years in Jerusalem: the name of his mother was Abi, the daughter of Zacharias.Egli avea venticinque anni quando cominciò a regnare; e ventinove anni regnò a Gerusalemme: la madre sua si nomò Abi figliuola di Zacharia.Fiue and twentie yeares old was he when he began to reigne: and he reigned nine and twentie yeares in Ierusalem: the name of his mother was Abi the daughter of Zacharias.Viginti quinque annorum erat cum regnare cœpisset, et viginti novem annis regnavit in Jerusalem: nomen matris ejus Abi filia Zachariæ. 3And he did that which was good before the Lord, according to all that David, his father, had done.Ed egli fece quello, che era ben fatto nel cospetto del Signore, imitando in tutto Davidde suo padre.And he did that which was good before our Lord, according to al thinges which Dauid his father had done.Fecitque quod erat bonum coram Domino, juxta omnia quæ fecerat David pater ejus. 4He destroyed the high places, and broke the statues in pieces, and cut down the groves, and broke the brazen serpent, which Moses had made: for till that time the children of Israel burnt incense to it: and he called its name Nohestan.Egli rovinò i luoghi eccelsi, e spezzò le statue, e atterrò i boschetti, e fece in pezzi il serpente di bronzo fatto da Mosè, perchè sino a quel tempo i figliuoli a' Israele gli bruciavano incensi; ed ei chiamollo Nohestan.He destroyed the excelses, and brake the statuees in peeces, and cut downe the groues, and brake the brasen serpent, which Moyses had made: for vntil that time the children of Israel burnt incense to it: and he called the name therof Nohestan.Ipse dissipavit excelsa, et contrivit statuas, et succidit lucos, confregitque serpentem æneum quem fecerat Moyses: siquidem usque ad illud tempus filii Israël adolebant ei incensum: vocavitque nomen ejus Nohestan. 5He trusted in the Lord, the God of Israel: so that after him there was none like him among all the kings of Juda, nor any of them that were before him:Egli sua speranza ripose nel Signore Dio d'Israele: per la qual cosa nissuno fu simile a lui di tutti i re di Giuda, che venner di poi, e meno dei precedenti:He trusted in our Lord the God of Israel: therfore after him there was not the like to him in al the kings of Iuda, yea neither among them that were before him:In Domino Deo Israël speravit: itaque post eum non fuit similis ei de cunctis regibus Juda, sed neque in his qui ante eum fuerunt:
6And he stuck to the Lord, and departed not from his steps, but kept his commandments, which the Lord commanded Moses.E stette unito al Signore, e non si dilungò da lui, e osservo i suoi comandamenti dati da lui a Mosè.and he cleaued to our Lord, and departed not from his steppes, and he did his commandmentes, which our Lord commanded Moyses.et adhæsit Domino, et non recessit a vestigiis ejus, fecitque mandata ejus, quæ præceperat Dominus Moysi. 7Wherefore the Lord also was with him, and in all things, to which he went forth, he behaved himself wisely. And he rebelled against the king of the Assyrians, and served him not.Per la qual cosa il Signore ancora era con lui, ed egli in tutto quello, che intraprendeva, si portava con prudenza. Egli ancor si sottrasse al giogo del re degli Assiri, e non fu servo di lui.Wherfore our Lord also was with him, and in al things, to the which he proceded, he behaued himselfe wisely. He rebelled also agaynst the king of the Assyrians, and serued him not.Unde et erat Dominus cum eo, et in cunctis ad quæ procedebat, sapienter se agebat. Rebellavit quoque contra regem Assyriorum, et non servivit ei. 8He smote the Philistines as far as Gaza, and all their borders, from the tower of the watchmen to the fenced city.Egli rovinò i Filistei fino a Gaza, e tutto il loro paese, dalle torri delle sentinelle fino alle città fortificate.He stroke the Philisthians as farre as Gaza, & al the borders, from the Towre of watchmen vnto the fensed citie.Ipse percussit Philisthæos usque ad Gazam, et omnes terminos eorum, a turre custodum usque ad civitatem munitam. 9In the fourth year of king Ezechias, which was the seventh year of Osee, the son of Ela, king of Israel, Salmanasar, king of the Assyrians, came up to Samaria, and besieged it,l'anno quarto del re Ezechia, che era l'anno settimo di Osea figliuolo di Eia re d'Israele, Salmanasar re degli Assiri venne a Samaria, e la assediò.In the fourth yeare of king Ezechias, which was the seuenth yeare of Osee the sonne of Ela the king of Israel, came vp Salmanasar the king of the Assyrians into Samaria, and assaulted it,Anno quarto regis Ezechiæ, qui erat annus septimus Osee filii Ela regis Israël, ascendit Salmanasar rex Assyriorum in Samariam, et oppugnavit eam, 10And took it. For after three years, in the sixth year of Ezechias, that is, in the ninth year of Osee, king of Israel, Samaria was taken:E la prese, imperocché di lì a tre anni, l'anno sesto di Ezechia, viene a dire, l'anno nono di Osea re a Israele, Samaria fu espugnata:and tooke it. For after three yeares, in the sixt yeare of Ezechias, that is, the ninth yeare of Osee the king of Israel, Samaria was taken:et cepit. Nam post annos tres, anno sexto Ezechiæ, id est nono anno Osee regis Israël, capta est Samaria:
11And the king of the Assyrians carried away Israel into Assyria, and placed them in Hala, and in Habor, by the rivers of Gozan, in the cities of the Medes.E il re degli Assiri traportò Israele nella Assiria, e li pose in Hala, e in Habor, città dei Medi presso al fiume Gozan:and the king of the Assyrians transported Israel vnto the Assyrians, and placed them in Hala, and in Habor riuers of Gozan in the cities of the Medes:et transtulit rex Assyriorum Israël in Assyrios, collocavitque eos in Hala et in Habor fluviis Gozan in civitatibus Medorum: 12Because they hearkened not to the voice of the Lord, their God, but transgressed his covenant: all that Moses, the servant of the Lord, commanded, they would not hear, nor do.Perchè eglino non ascoltarono la voce del Signore Dio loro, e trasgredirono il suo patto: non ascoltarono, e non fecer nulla di quello, che Mosè servo del Signore avea comandato.because they heard not the voice of our Lord their God, but transgressed his couenant: al things, that Moyses the seruant of our Lord commanded, they heard not, neither did they it.quia non audierunt vocem Domini Dei sui, sed prætergressi sunt pactum ejus: omnia quæ præceperat Moyses servus Domini non audierunt, neque fecerunt. 13In the fourteenth year of king Ezechias, Sennacherib, king of the Assyrians, came up against the fenced cities of Juda, and took them.L'anno decimo quarto del re Ezechia, Sennacherib re degli Assiri andò ad oste contro tutte le città forti di Giuda, e le espugnò.In the fourtenth yeare of king Ezechias, came vp Sennacherib the king of Assyrians to al the fensed cities of Iuda: and tooke them.Anno quartodecimo regis Ezechiæ, ascendit Sennacherib rex Assyriorum ad universas civitates Juda munitas, et cepit eas. 14Then Ezechias, king of Juda, sent messengers to the king of the Assyrians, to Lachis, saying: I have offended, depart from me: and all that thou shalt put upon me, I will bear. And the king of the Assyrians put a tax upon Ezechias, king of Juda, of three hundred talents of silver, and thirty talents of gold.Allora Ezechia re di Giuda mandò ambasciadori al re degli Assiri a Lachis, facendogli dire: Ho peccato; vattene da me, e io mi obbligherò a tutto quello, che m'imporrai. E il re degli Assiri impose ad Ezechia re di Giuda trecento talenti d'argento, e trenta talenti d'oro.Then sent Ezechias the king of Iuda messengers to the king of the Assyrians into Lachis, saying: I haue sinned, retyre from me: and al that thou shalt put vpon me, I will beare. Therfore the king of the Assyrians put a taxe vpon Ezechias the king of Iuda, three hundred talents of siluer, and thirtie talents of gold.Tunc misit Ezechias rex Juda nuntios ad regem Assyriorum in Lachis, dicens: Peccavi: recede a me, et omne quod imposueris mihi, feram. Indixit itaque rex Assyriorum Ezechiæ regi Judæ trecenta talenta argenti, et triginta talenta auri.
15And Ezechias gave all the silver that was found in the house of the Lord, and in the king’s treasures.E il re Ezechia diede tutto l'argento, che si era trovato nella casa del Signore, e ne' tesori reali.And Ezechias gaue al the siluer that was found in the house of our Lord, and in the kinges treasures.Deditque Ezechias omne argentum quod repertum fuerat in domo Domini et in thesauris regis. 16At that time Ezechias broke the doors of the temple of the Lord, and the plates of gold which he had fastened on them, and gave them to the king of the Assyrians.Allora fu, che Ezechia spezzò le porte del tempio del Signore, e le lame d'oro, che egli stesso vi aveva affisse, e le diede al re degli Assiri.At that time Ezechias brake the doores of the temple of our Lord, and the plates of gold, which he had fastened on them, and gaue them to the king of the Assyrians.In tempore illo confregit Ezechias valvas templi Domini, et laminas auri quas ipse affixerat, et dedit eas regi Assyriorum. 17And the king of the Assyrians sent Tharthan, and Rabsaris, and Rabsaces, from Lachis, to king Ezechias, with a strong army, to Jerusalem: and they went up and came to Jerusalem, and they stood by the conduit of the upper pool, which is in the way of the fuller’s field.Ma il re degli Assiri mando da Lachis Tharthan, e Rabsaris, e Rabsace al re Ezechia a Gerusalemme con una forte squadra: e questi vennero a Gerusalemme, e si fermarono presso l'acquidotto della peschiera superiore, che è sulla strada del campo del Gualchieraio.But the king of the Assyrias sent Tharthan, and Rabsaris, and Rabsaces from Lachis to king Ezechias with a strong powre to Ierusalem: who when they were come vp they came to Ierusalem, and stoode beside the conduite of the vpper poole, which is in the way of the fullers field.Misit autem rex Assyriorum Tharthan, et Rabsaris, et Rabsacen de Lachis ad regem Ezechiam cum manu valida Jerusalem: qui cum ascendissent, venerunt Jerusalem, et steterunt juxta aquæductum piscinæ superioris, quæ est in via Agrifullonis. 18And they called for the king: and there went out to them Eliacim, the son of Helcias, who was over the house, and Sobna, the scribe, and Joahe, the son of Asaph, the recorder.E fecero chiamare il re, e andò a trovargli Eliacim figliuolo di Helcia, maggiordomo, e Sobna dottor della legge, e Joahe figliuolo di Asaph, segretario.And they called the king: and there went out to them Eliacim the sonne of Helcias gouernour of the house and Sobna the Scribe and Ioahe the sonne of Asaph, the register,Vocaveruntque regem: egressus est autem ad eos Eliacim filius Helciæ præpositus domus, et Sobna scriba, et Joahe filius Asaph a commentariis.
19And Rabsaces said to them: Speak to Ezechias: Thus saith the great king, the king of the Assyrians: What is this confidence, wherein thou trustest?E Rabsace disse loro: Voi direte ad Ezechia: Il re grande, il re degli Assiri dice così: Su qual fidanza ti fondi tu?And Rabsaces sayd to them: Speake to Ezechias: Thus sayth the great king, the king of Assyrians: What is this confidence, that thou doest stay vpon?Dixitque ad eos Rabsaces: Loquimini Ezechiæ: Hæc dicit rex magnus, rex Assyriorum: Quæ est ista fiducia, qua niteris ? 20Perhaps thou hast taken counsel, to prepare thyself for battle. On whom dost thou trust, that thou darest to rebel?Hai tu forse preso il partito di prepararti alla battaglia? In qual cosa ti confidi tu, che ardisci di ribellarti?Perhaps thou hast taken counsel, to prepare thy selfe to battle. Wherin hast thou confidence, that thou darest to rebel?forsitan inisti consilium, ut præpares te ad prælium. In quo confidis, ut audeas rebellare ? 21Dost thou trust in Egypt a staff of a broken reed, upon which if a man lean, it will break and go into his hand, and pierce it? so is Pharao, king of Egypt, to all that trust in him.Speri tu forse in quella canna fessa dell'Egitto, sopra la quale se uno vi si appoggi, ella rompendosi se gli ficcherà nella mano, e la forerà? Tale è Faraone re d'Egitto per tutti quelli, che si fidan di lui.Dost thou hope in Aegypt a staffe of reede and broken, vpon which if a man leane, broken into splinters it wil enter into his hand, and pearce it? so is Pharao the king of Aegypt, to al that haue confidence in him.an speras in baculo arundineo atque confracto Ægypto, super quem, si incubuerit homo, comminutus ingredietur manum ejus, et perforabit eam ? sic est Pharao rex Ægypti omnibus qui confidunt in se. 22But if you say to me: We trust in the Lord, our God: is it not he, whose high places and altars Ezechias hath taken away: and hath commanded Juda and Jerusalem: You shall worship before this altar in Jerusalem?Che se voi mi direte: Noi abbiam fiducia nel Signore Dio nostro: non è egli l'istesso, di cui Ezechia ha distrutti i luoghi eccelsi, e gli altari, e ha intimato a Giuda, e a Gerusalemme: Dinanzi a questo altare voi farete adorazione in Gerusalemme?But, if you wil say to me: We haue confidence in our Lord God: is not this he, whose excelses and altars Ezechias hath taken away: and he commanded Iuda and Ierusalem: Before this altar shal you adore in Ierusalem?Quod si dixeritis mihi: In Domino Deo nostro habemus fiduciam: nonne iste est, cujus abstulit Ezechias excelsa et altaria, et præcepit Judæ et Jerusalem: Ante altare hoc adorabitis in Jerusalem ?
23Now therefore come over to my master, the king of the Assyrians, and I will give you two thousand horses, and see whether you be able to have riders for them.Ora adunque venite al signor mio il re degli Assiri, e darovvi duemila cavalline vedete voi se possiate aver chi li monti.Now therfore passe to my lord the king of the Assyrians, and I wil geue you two thousand horses, and see whether you be able to haue ryders for them.Nunc igitur transite ad dominum meum regem Assyriorum, et dabo vobis duo millia equorum, et videte an habere valeatis ascensores eorum. 24And how can you stand against one lord of the least of my master’s servants? Dost thou trust in Egypt for chariots and for horsemen?E come potreste voi far fronte a un dei più piccoli satrapi del re mio signore. Ti confidi tu nell'Egitto a motivo dei cocchi, e dei cavalieri?And how can you resiste before one prince of the least seruantes of my lord? Hast thou confidence in Aegypt for the chariotes and horsemen?Et quomodo potestis resistere ante unum satrapam de servis domini mei minimis ? an fiduciam habes in Ægypto propter currus et equites ? 25Is it without the will of the Lord that I am come up to this place to destroy it? The Lord said to me: Go up to this land, and destroy it.Non è egli forse per volontà del Signore, che io son venuto in questi luoghi, per devastarli? Il Signore mi disse: Va in quel paese, e devastaloWhy am I come vp without the wil of the Lord to destroy it? The Lord sayd to me: Goe vp to this land, and destroy it.Numquid sine Domini voluntate ascendi ad locum istum, ut demolirer eum ? Dominus dixit mihi: Ascende ad terram hanc, et demolire eam. 26Then Eliacim, the son of Helcias, and Sobna, and Joahe, said to Rabsaces: We pray thee, speak to us, thy servants, in Syriac: for we understand that tongue: and speak not to us in the Jews’ language, in the hearing of the people that are upon the wall.Ma Heliacim figliuolo di Helcia, Sobna, e Joahe dissero a Rabsace: Ti preghiamo di parlare a noi tuoi servi in Siriaco, perocché noi intendiam questa lingua; e di non parlarci in lingua Giudea a sentita del popolo, che sta sulle mura.And Eliacim the sonne of Helcias, and Sobna, and Ioahe sayd to Rabsaces: We pray thee that thou speake to vs thy seruantes in Syryake: for we vnderstand this tongue: and speake not to vs in the Iewes language, the people hearing it, which is vpon the wal.Dixerunt autem Eliacim filius Helciæ, et Sobna, et Joahe Rabsaci: Precamur ut loquaris nobis servis tuis syriace: siquidem intelligimus hanc linguam: et non loquaris nobis judaice, audiente populo qui est super murum.
27And Rabsaces answered them, saying: Hath my master sent me to thy master, and to thee, to speak these words, and not rather to the men that sit upon the wall, that they may eat their own dung, and drink their urine with you?Ma Rabsace rispose, e disse loro: Mi ha egli forse mandato il signor mio al tuo signore, e a te a dir queste cose, e non piuttosto a quegli uomini, che stanno sopra le mura, per ridursi mangiare il proprio sterco, e a bere la propria urina con voi?And Rabsaces answered them, saying: What did my lord send me to thee, that I should speake these wordes, and not rather to the men that sit vpon the wal, that they may eate their owne dung, and drinke their vrine with you?Responditque eis Rabsaces, dicens: Numquid ad dominum tuum, et ad te misit me dominus meus, ut loquerer sermones hos, et non potius ad viros qui sedent super murum, ut comedant stercora sua, et bibant urinam suam vobiscum ? 28Then Rabsaces stood, and cried out with a loud voice in the Jews’ language, and said: Hear the word of the great king, the king of the Assyrians.Quindi stando in piedi Rabsace, sclamò ad alta voce in Ebreo, e disse: Udite le parole del gran re, del re degli Assiri:Rabsaces therfore stood, and cryed out with a lowd voyce in the Iewes language, and sayd: Heare ye the wordes of the great king, the king of the Assyrians.Stetit itaque Rabsaces, et exclamavit voce magna judaice, et ait: Audite verba regis magni, regis Assyriorum. 29Thus saith the king: Let not Ezechias deceive you: for he shall not be able to deliver you out of my hand.Il re dice così: Non vi seduca Ezechia; perocché egli non potrà liberarvi dalle mie mani.Thus sayth the king: Let not Ezechias seduce you: for he shal not be able to deliuer you out my hand.Hæc dicit rex: Non vos seducat Ezechias: non enim poterit eruere vos de manu mea: 30Neither let him make you trust in the Lord, saying: The Lord will surely deliver us, and this city shall not be given into the hand of the king of the Assyrians.E non v'ispiri fidanza nel Signore, dicendo: Il Signore ci libererà certamente, e questa città non sarà data in potere del re degli Assiri.Neither let him geue you confidence vpon the Lord, saying: Our Lord deliuering wil deliuer vs, and this citie shal not be geuen into the hand of the king of the Assyrians.neque fiduciam vobis tribuat super Dominum, dicens: Eruens liberabit nos Dominus, et non tradetur civitas hæc in manu regis Assyriorum. 31Do not hearken to Ezechias. For thus saith the king of the Assyrians: Do with me that which is for your advantage, and come out to me: and every man of you shall eat of his own vineyard, and of his own fig tree: and you shall drink water of your own cisterns,Non date retta ad Ezechia; imperocché il re degli Assiri dice così: Convenite meco di quello, che è utile per voi, e venite fuora a trovarmi, e ognun di voi mangerà le sue uve, e i suoi fichi, e berete Te acque delle vostre cisterne:Doe not heare Ezechias. For thus sayth the king of the Assyrians: Doe with me that which is profitable for you, and come forth to me: and euery man shal eate of his vineyard, and of his figge tree: and you shal drinke waters of your owne cesternes,Nolite audire Ezechiam. Hæc enim dicit rex Assyriorum: Facite mecum quod vobis est utile, et egredimini ad me: et comedet unusquisque de vinea sua, et de ficu sua: et bibetis aquas de cisternis vestris, 32Till I come, and take you away, to a land, like to your own land, a fruitful land, and plentiful in wine, a land of bread and vineyards, a land of olives, and oil, and honey, and you shall live, and not die. Hearken not to Ezechias, who deceiveth you, saying: The Lord will deliver us.Sino a tanto che io venga, e vi trasporti in un paese simile al vostro paese, in una terra feconda, e abbondante di vino, in una terra di pane, e di uve, e di ulivi, e di olio, e di miele, e camperete, e non morrete: non date retta ad Ezechia, il quale v'inganna, dicendo: Il Signore ci libererà.til I come, and transporte you into a land, that is like to your land, into a fruiteful land, and plentiful of wyne, a land of bread and of vineyardes, a land of oliuetes, and of oyle and honie, and you shal liue, and shal not die. Heare not Ezechias, who deceiueth you, saying: Our Lord wil deliuer vs.donec veniam, et transferam vos in terram quæ similis est terræ vestræ, in terram fructiferam, et fertilem vini, terram panis et vinearum, terram olivarum et olei ac mellis: et vivetis, et non moriemini. Nolite audire Ezechiam, qui vos decipit, dicens: Dominus liberabit nos.
33Have any of the gods of the nations delivered their land from the hand of the king of Assyria?Hann'eglino gli dei delle genti liberata la loro terra dal potere del re degli Assiri?Did the goddes of Nations deliuer their land from the hand of the king of Assyrians?Numquid liberaverunt dii gentium terram suam de manu regis Assyriorum ? 34Where is the god of Emath, and of Arphad? where is the god of Sepharvaim, of Ana, and of Ava? have they delivered Samaria out of my hand?Dov'è egli il dio di Emath, e di Arphad? Dov'è il dio di Sepharvaim, di Ana, e di Ava? Hann'eglino liberata Samaria dal poter mio?Where is the God of Emath & Arphad? Where is the God of Sepharuaim, of Ana, and Aua? did they deliuer Samaria out of my hand?ubi est deus Emath, et Arphad ? ubi est deus Sepharvaim, Ana, et Ava ? numquid liberaverunt Samariam de manu mea ? 35Who are they among all the gods of the nations that have delivered their country out of my hand, that the Lord may deliver Jerusalem out of my hand?Chi son eglino tra tutti quanti gli dei del mondo quelli, che abbiali liberato il lor paese dal poter mio, onde possa il Signore liberar Gerusalemme dalle mie mani?What are they among al the goddes of nations, which haue deliuered their countrey out of my hand, that the Lord can deliuer Ierusalem out of my hand?Quinam illi sunt in universis diis terrarum, qui eruerunt regionem suam de manu mea, ut possit eruere Dominus Jerusalem de manu mea ? 36But the people held their peace, and answered him not a word: for they had received commandment from the king that they should not answer him.E il popolo stette in silenzio, e non gli rispose nulla: perocché aveano avuto ordine dal re di non dargli risposta.The people therfore held their peace, and did not answer him any thing: for they had receiued the kings commandement that they should not answer him.Tacuit itaque populus, et non respondit ei quidquam: siquidem præceptum regis acceperant ut non responderent ei. 37And Eliacim, the son of Helcias, who was over the house, and Sobna, the scribe, and Joahe, the son of Asaph, the recorder, came to Ezechias, with their garments rent, and told him the words of Rabsaces.Ed Eliacim figliuolo di Helcia, maggiordomo, e Sobna dottor della legge, e Joahe figliuolo di Asaph, segretario, tornarono ad Ezechia, stracciate le loro vesti, e riferirono a lui le parole di Rabsace.And Eliacim the sonne of Helcias, gouernour of the house, and Sobna the scribe, and Ioahe the sonne of Asaph register came to Ezeehias, their garments rent, and told him the wordes of Rabsaces.Venitque Eliacim filius Helciæ, præpositus domus, et Sobna scriba, et Joahe filius Asaph a commentariis ad Ezechiam scissis vestibus, et nuntiaverunt ei verba Rabsacis.
18:1
Year of the World 3277, Year before Christ 727.
18:3
Good; opening the temple, celebrating the Passover with extraordinary magnificence, etc. He had invited people from all Israel, and at their return they broke many statues. Ezechias provided for the subsistence of the Levitical tribe, by ordering the laws to be put in execution in their favour, 2 Paralipomenon xxix., and xxx.
18:4
Year of the World 3278.
Haydock
Groves. The people were now more obedient, being terrified at the chastisement of Israel, (Calmet) though Samaria was not taken till the sixth year of this good king; who carried his reform rather than most of his predecessors, (Haydock) in destroying the high places which had been unlawfully (Calmet) retained, as consecrated to the true God. See ver. 22. (Haydock)
Menochius
Yet Josias had still some to remove. (Menochius)
Challoner
Nohestan; that is, their brass, or a little brass. So he called it in comtempt, because they had made a god of it. (Challoner)
Worthington
Before, this image had been treated with due respect. When any relic or image becomes the occasion of abuse in the Catholic Church, it is thus taken away, or the error is otherwise corrected. See St. Augustine, City of God 10:8., Ser. 14., de Verb. Ap., etc. (Worthington)
Some of the ancients assert, that Ezechias suppressed many books of Solomon, on account of similar abuses. But this seems not to be well attested. We know that he made a collection of some of some of his sentences, Proverbs 25:1.
18:5
Calmet
Like him. Ezechias was remarkable for many excellent qualities. Yet we must not push these comparisons too far, contrary to the intention of the sacred writers. The same eulogium is given to Josias, (chap. 23:25.) and David seems to be preferred, 4 Kings 19:34. These three are particularly commended, Ecclesiasticus 49:5. (Calmet)
Tirinus
Their virtues were certainly different in some respects. (Tirinus)
18:7
Wisely. Hebrew, "with success." Syriac, etc., "he was victorious wherever he went."
Calmet
Rebelled. The Assyrian assumed an undue authority in consequence of the words of Achaz, (chap. 16:7.) and arrogated to himself the authority of doing what he pleased with the people, ver. 32. Ezechias having formed various alliances, judged it necessary to make some resistance. Yet the prophet Isaias (xxx. 1.) complains of his applying to the Egyptians. (Calmet)
18:8
City. Thus he punished them for their late invasion, 2 Paralipomenon 28:18.
18:9
Calmet
Samaria. The same history is given, 4 Kings 17:3. (Calmet)
18:10
Year of the World 3283.
18:11
Menochius
By the rivers. Gozan was the name of the river, as above; (Haydock) so that Salien suspects it should be fluvii, "of the river." (Menochius)
18:13
Haydock
Sennacherib's expedition in Egypt and Asia are mentioned by Herodotus (II. 141.) and Berosus, (Josephus, [Antiquities?] 10:1.) but they do not say that he passed farther then Pelusium, (Calmet) the frontier on the Egyptian side of Palestine. (Haydock)
Josephus
These expeditions might have been performed in less than eight months, during the 14th year of Ezechias, who fell sick, perhaps soon after the ruin of Sennacherib's army, 4 Kings 20:1. Isaias 10:28. represents the Assyrian proceeding from Gabaa towards Egypt, and thence he ascended to attack the cities of Juda, (ver. 25.) Manresa, (Micheas 1:15.) etc. While he was before Lachis, Ezechias, dreading the horrors of war, purchased a peace: but the tyrant soon after sent to require him to surrender at discretion; and in the mean time he went to besiege Lebna, where his envoys found him, having received no answer from the king of Juda. The haughty Assyrian being obliged to go to meet the king of Chus, sent insolent letters to Ezechias; but the latter was assured that all his menaces were to be despised, and on the same night that Sennacherib left Lebna, the angel destroyed 185,000 of his men. It is thought that the siege of Lachis did not take place till three years after Sennacherib had come into Palestine, and after he had spent that time in attacking Egypt, 4 Kings 19:24. (Josephus, [Antiquities?] 10:2., and 3.)
Calmet
He attempted afterwards to take the southern cities of Juda, in order to cut off all communication with Egypt; as Nabuchodonosor, Holofernes, and Eupator probably intended to do, Jeremias 24:7., Judith vi., and vii., and 1 Machabees 6:31. (Calmet)
Menochius
Offended, and been imprudent. (Menochius)
Du Hamel
Gold, so that the value of each was equal. (Du Hamel)
Haydock
Josephus reads, "or thirty," as if that quantity of gold would suffice. (Haydock)
Menochius
The talent contains 3000 sicles. (Menochius)
Tirinus
The heart of Ezechias fainted at the approach of so great an army, though he had before made the greatest preparations, 4 Kings 20:2., 2 Paralipomenon 32:5., and Ecclesiasticus 48:19. (Tirinus)
18:16
Grotius
On them. All must go to meet the exigencies of the state. (Grotius, Jur. 2:5.)
The doors of temples and palaces were frequently adorned with the most precious metals, as Homer describes the palace of Alcinous; (Odyssey; H) and Tavernier (VII. 12.) speaks of some mosques in Persia, the doors of which are covered with plates of silver. See Josephus, Jewish Wars 6:6.
18:17
Tharthan, or Thathania, (1 Esdras 5:3.) and in the Greek of Isaias 20:1., means "the president of tributes," or presents. The two other names denote "the chief eunuch," and "the chief butler," and are not proper names. These officers were sent at the head of a strong army to Jerusalem.
Field, by the torrent Cedron, to the east. There they defied the king, or perhaps endeavoured to persuade him to come out, that they might seize his person. (Calmet) They came in a military capacity, rather than as ambassadors.
18:18
Haydock
House. Josephus says, "procurator of the palace or kingdom." (Haydock)
Calmet
The house often refers to the temple, when placed without any explanation, Isaias 22:15. (Calmet)
Eliacim was prefect of the praetorium, (Salien) or grand master of the palace. He was richly dressed, and possessed a great authority over the people.
Tirinus
Scribe. See Judges 8:14. This Sobna, according to St. Jerome, is different from the one who was over the house in the days of Manasses, before Eliacim was restored to his office, (Calmet) unless he also was a different person. (Tirinus)
The Jews say Sobna was deprived of his dignity, on account of his having betrayed the lower city to Sennacherib. See Isaias 22:21.
Calmet
Recorder, or chancellor, etc., 2 Kings 8:16. (Calmet)
18:20
Haydock
Counsel. Hebrew, "Thou sayest (but they are but vain words) I have counsel and strength for the war." (Protestants) (Haydock)
Calmet
You have vainly boasted. (Calmet)
Calmet
Isaias 26:5. (Calmet)
18:21
18:22
Menochius
Jerusalem. Many were perhaps displeased at this injunction, and Rabsaces endeavoured to excite them to revolt, and insinuates (Calmet) that the king had made God his enemy, (Haydock) and must expect punishment from him. (Theodoret, in Isaias 36:5.) He perhaps was ignorant that these altars were contrary to his law. (Menochius)
Yet the Jews say that Rabsaces was son of Isaias, (ap. St. Jerome, bib.) or a Samaritan.
18:23
Menochius
Over. Josephus insinuates that it is a challenge to fight, and that Rabsaces was so confident of victory, that he made this contemptuous proposal, (Haydock) knowing that the subjects of Ezechias were not good horsemen, (Calmet) or that they were comparatively (Haydock) so few in number. (Menochius)
Hebrew, "agree, or give pledges to my master."
18:25
Calmet
Destroy. Prosperity renders a man insolent, and the passions blind him. Rabsaces interprets success to be a sure proof of the divine approbation, and thus attempts to justify all the excesses of his master. (Calmet)
Menochius
God only used Sennacherib as a rod to chastise his people. (Menochius)
Haydock
The most wicked often represent themselves as the executioners of God's will, and attribute their ambition to his decrees. (Haydock)
Worthington
God did not order the Assyrians to destroy the land: he rather threatened to destroy them, Isaias xxxvii., and 2 Paralipomenon xxxii. (Worthington)
18:26
Grotius
Syriac, or Chaldean language, which was spoken at the Assyrian court, 1 Esdras 4:7., and Daniel 2:4. Rabsaces was acquainted with both the languages; as the Jews say he was an apostate, which they infer from this passage, and from the legates tearing their clothes when they heard him blaspheme; as they pretend this was only done when blasphemy came from the mouth of an Israelite. (Grotius)
Calmet
But these reasons are very weak. (Calmet)
Haydock
The like was practised when any thing terrifying was heard, ver. 37. (Haydock)
Menochius
The reasons why the legates desire Rabsaces not to speak in a language which the common soldiers understood, was to prevent them from shewing their indignation by shooting at him, or out of fear, lest they should be induced to cause some sedition. (Menochius)
18:27
Calmet
With you. Insolent bravado! whence some have inferred the probability of pigeons' dung being really eaten, 4 Kings 6:25. (Calmet)
Menochius
Rabsaces threatens them with all the horrors of famine, so that they shall eat such things, if they refuse to give up the city. (Menochius)
18:29
My. Hebrew and Vatican Septuagint, "his (Sennacherib's) hand." But the other reading of the Syriac, etc., is more natural. These words do not occur [in] Isaias 36:14.
18:31
Calmet
Advantage. Hebrew, "make a blessing," or present. (Calmet)
Chaldean and Syriac, "peace."
18:32
Calmet
Till. Sennacherib will remove you to another country, but it will be as good as this. He requires you to surrender at discretion. (Calmet)
Menochius
Deliver us. This will not be in his power, no more than it was in that of the other tutelary gods. (Menochius)
Worthington
Infidels and heretics are very foolish thus to compare their delusions with God, and his holy religion. (Worthington)
18:34
Arphad, or Arad, an island and city on the continent, (Calmet) near Tyre.
Menochius
Of Ana, etc., "of," is not expressed in the Vulgate, (Haydock) and it may be explained as if Ana and Ava were idols of Sepharvaim. (Menochius)
Haydock
But they are commonly supposed to be cities. (Haydock)
Ana is probably a city (Du Hamel) built on both sides of the Euphrates, four days' journey from Bagdat. Isaias does not specify these cities in the parallel passage, but they are found in the letter addressed to Ezechias, Isaias 37:13.
Calmet
Samaria, or the inhabitants who had come from distant parts, and had perhaps revolted. We do not however find that Sennacherib had conquered them, nor does the pretend that all these conquests were made by himself. (Calmet)
Haydock
He gives part of the honour to his ancestors, 4 Kings 19:12., and 2 Paralipomenon 32:13. But he asserts that all the gods of the respective countries of Samaria, etc., had yielded to his superior force. (Haydock)
Haydock
Strange infatuation in a man who looked upon the idols as gods! They are in effect nothing, 1 Corinthians 8:4. But as their votaries were of a different persuasion, ought they not to have acted and spoken consistently? Yet Suetonius (Caius, C. 5.) informs us, that "on the day when Germanicus died, the temples were stoned, the altars of the gods overturned, the domestic lares thrown out by some into the open air;" all to express their grief and indignation at the gods, for not preserving his life. (Haydock)
18:36
Haydock
The people. The three legates, (Calmet) Isaias 36:21. And they held their peace. (Haydock)
18:37
Calmet
Rent, as was customary on such dismal occasions. Joakim is reprehended for not shewing this mark of consternation, when he heard the dreadful predictions of Jeremias, 36:24. (Calmet)
18:4
And he called its name Noheston.... That is, their brass; or a little brass. So he called it in contempt, because they had made an idol of it.
18:1
The second part. Actes of other kinges til the captiuitie of Iuda.
18:4
This image of a serpent not only when it wrought miraculous health, but also long after was worthely reserued in memorie of the benefite: but when the people offered sacrifice vnto it, which is proper to God only, good Ezechias did laudably breake it And to shew that there was no deitie in it: called it Nohestan, that is, a peece of brasse. And so in the Catholique Church when anie holie Relique or Image is abused, it is taken away, or theerrour otherwise corrected. See. S. Aug. li. 10. •. 8. ciuit. Ser. 4 de verb. Apost. & 101. de temp.
a peece of brasse.
18:18
or recorder.
18:25
He sasly addeth of his owne that he should destroy it. For Isaias prophecied the contrarie, that the Assyrians campe should be destroyed. Isaie. 37. and so it came to passe. ch. 19. v. 35. 2. Pharal 32.
18:33
Paganes and Heretikes are foolish & impudent to compare their false goddes and phancies with God almightie and Cathelique Religion.
18:3
St Jerome † AD 420 Against the Pelagians 2
2 Kings xviii. 3, 4, 7 . Hezekiah did great things, but only through the Lord’s help.
18:4
Tertullian † AD 220 On Idolatry 5
… But if any feigns ignorance of the fact that that effigy of the serpent of bronze, after the manner of one uphung, denoted the shape of the Lord’s cross,
St Augustine of Hippo † AD 430 The Correction of the Donatists 5
… but in that he is also king, he serves Him by enforcing with suitable rigor such laws as ordain what is righteous, and punish what is the reverse. Even as Hezekiah served Him, by destroying the groves and the temples of the idols, and the high places which had been built in violation of the commandments of God;
18:9
Aphrahat † AD 346 Aphrahat: Select Demonstrations 21.7
… The Moabites ruled over them in the days of Ehud; the Ammonites in the days of Jephthah; the Philistines in the days of Samson, and also in the days of Eli and of Samuel the Prophet; the Edomites in the days of Ahab; the Assyrians in the days of Hezekiah. The king of Babylon uprooted them from their place and dispersed them;
18:14
St Jerome † AD 420 Against the Pelagians 2
14 . He gave the consecrated gold to the king of Assyria.
18:35
Aphrahat † AD 346 Aphrahat: Select Demonstrations 5.4
… And when thou hast done all these things, why art thou exalted against Him Who holds thee, and why dost thou boast against Him Who saws with thee, and why hast thou reviled the holy city? and hast said to the children of Jerusalem:— Can your God deliver you from my hand?
18:2
2. HE WAS TWENTY-FIVE YEARS OLD WHEN HE BEGAN TO REIGN. You will say: From the preceding chapter it is clear that Ahaz lived only thirty-six years; therefore Ahaz begot Hezekiah in the eleventh year of his age: for when he himself died at the age of thirty-six, Hezekiah succeeding him was 25 years old; subtract 25 from 36, and eleven years remain. Cajetan, Sanchez and St. Jerome admit this consequence, in epistle 132 to Vitalis, where he proves by many examples that this can happen. However, Abulensis thinks that Ahaz was fourteen years old when he begot Hezekiah; because, he says, incomplete years of his are passed over in Scripture. For Ahaz was, says Abulensis, when he began to reign, twenty years old namely completed, and one incomplete, which Scripture does not count. Again he reigned sixteen years, namely completed, moreover the seventeenth incomplete: wherefore he died at the age of thirty-eight years. Hezekiah also was only 24 years old completed when he began to reign; but he had begun the 25th year.
18:4
4. AND HE BROKE IN PIECES THE BRAZEN SERPENT WHICH MOSES HAD MADE (to heal those who were bitten by serpents, Numbers XXI, 8); FOR UNTIL THAT TIME THE CHILDREN OF ISRAEL BURNED INCENSE TO IT as to a beneficent deity, inasmuch as it had healed their fathers from the bite of serpents. Philastrius, Bishop of Brescia, a contemporary of St. Ambrose, adds in his book On Heresies, chapter xxi, that Hezekiah ordered it to be erased and scraped with iron; and that the impressions be completely destroyed or AND HE CALLED THE NAME OF IT NOHESTAN, that is, a little brazen thing, namely made from small, vile and tinkling bronze. For "Nohestan" is a diminutive name, which Hezekiah uses to show contempt for the idol, as if to say: What do you think, O Jews, that a small amount of vile and sordid bronze possesses divinity? You are mistaken; there is nothing divine in it, nothing great, for it is nothing other than a small portion of dark bronze. Anastasius of Nicaea adds from Eusebius: "The books of Solomon, which were written concerning Proverbs, and odes in which the nature of plants and every kind of animal was treated, and the cure of all diseases, Hezekiah removed from circulation; because the people would obtain remedies for diseases from them, and would make light of asking cures from God."
18:5
5. In the Lord God of Israel he hoped, and therefore it is said in verse 7: "Wherefore the Lord was with him, and he behaved himself wisely in all things to which he went forth." Whence also he was fittingly called "Hezekiah" in Hebrew חיקיהו Chizkiahu, that is, my strength There was not like him, to Hezekiah, namely in this respect, that he took away the high places and broke in pieces the brazen serpent, which all the other kings before him had permitted. For otherwise David appears to have been more religious and holy than Hezekiah: for David was a man after God's own heart, to whom therefore a promise was made by God concerning Christ to be born of him; and so David was appointed by God as an example which all kings born of him should imitate. Thus Abulensis. Or certainly it is a hyperbole, as if to say: So pious and zealous was Hezekiah in preserving the worship of God, that he scarcely appears to have had an equal or like. The same is said of Abraham, Ecclesiasticus xliv, 20: "There was not, it says, found like unto him in glory, who kept the law of the Most High." See the remarks there.
18:7
7. AND HE REBELLED ALSO AGAINST THE KING OF THE ASSYRIANS, to whom his father Ahaz had subjected himself and paid tribute, which Hezekiah refused, deeming it unworthy that the king of Judah should serve a faithless king, and trusting in God that He Himself would free him from this servitude, as indeed He did, through a miraculous victory.
18:8
8. FROM THE TOWER OF THE WATCHMEN, a rural one, as I said in chapter XVII, verse 9.
18:11
11. AND HE PLACED THEM IN HALA AND IN HABOR BY THE RIVERS OF GOZAN IN THE CITIES OF THE MEDES. For "rivers," Serarius and others think it should be read "river." Whence Vatablus translates, by the river Gozan, and thus our author translates it in chapter xvii, 6. For in Hebrew it is נהר nehar, that is, river, in the singular; or certainly rivers are called cities adjacent to rivers by metonymy, for men dwell in cities, not in rivers, except among the Chinese, where there is such a multitude of men that the land cannot contain them: wherefore many are forced to dwell on bridges and in the boats of rivers, as our Nicholas Trigault testifies in his history of China.
18:13
13. In the fourteenth year of King Hezekiah, SENNACHERIB came up, who, after Shalmaneser had departed this life, had succeeded him in the kingdom of the Assyrians. And he came up against Judah, because Hezekiah had rebelled and refused the tribute, verse 7. This was done by God's providence, who, notwithstanding the piety of Hezekiah, wished to punish the tribe of Judah on account of the idolatry and crimes committed by it.
18:17
17. AND THE KING OF THE ASSYRIANS SENT. Note here the treachery of Sennacherib, who, having received from Hezekiah three hundred talents of silver and thirty of gold, nevertheless sends an army against him, which was therefore struck down by an Angel, and while he invaded what belonged to others, he lost what was his own at home. WHICH IS IN THE WAY OF THE FULLER'S FIELD. Thus the field was called, because in it fullers would wash cloths with the water of the pool.
18:25
25. THE LORD SAID TO ME: GO UP TO THIS LAND AND DESTROY IT. Rabshakeh lies, claiming that he invades the Jews by God's command, so that he might terrify them and compel them to surrender. Thus Abulensis. The rest of this chapter is transcribed from Isaiah chapter xxxvi, where I have explained it: for Isaiah was the intermediary between God and Hezekiah, and to him he foretold and promised victory against Sennacherib.
18:36
36. THE KING'S (HEZEKIAH'S) COMMAND THAT THEY SHOULD NOT ANSWER HIM. Why? First, St. Cyril of Alexandria responds in the chapter of Isaiah cited: "Because," he says, "to senseless words and barbaric pride and a tongue petulant against God, it was fitting to weep rather than to speak back." Second, Procopius responds to the cited passage of Kings: "The pious king," he says, "permitted nothing to be answered to these blasphemies, lest he provoke greater ones." Third, the Abulensian responds, in the same place, Question XLIV: "Because," he says, "it pertained to the honor of the king that matters be conducted prudently, in order, and with deliberation; but if anyone from the people could answer Rabshakeh as he wished, there would be a certain great disorder, and Rabshakeh could mock the disorder which Hezekiah had in his subjects and his affairs."
Machine translation from the Latin, not reviewed.
18:2
7. Biblical women: A. wife of Hezron grandson of Judah, mother of Ashhur (I Chron. 2:24). - Wife of Ahaz and mother of Hezekiah, king of Judah (II Kings 18:2 she is called Abi: contracted form; II Chron. 29:1).
18:3
1 and 2 (3 and 4) Book of Kings
… practiced substantially the religion of David, but showed tolerance toward the worship of the high places (thus also Jehoshaphat: I Kings 22, 44); very few merit unconditional praise for having practiced purely and simply the religion of Yahweh (Hezekiah: II Kings 18, 3 ff.; Josiah: ibid. 22, 2). The concluding formula contains: a) an indication of the source, to which the reader too is referred for fuller information (I Kings 14, 29; 15, 7, 25, 31; …
… As soon as it was possible for him, he carried out the religious reform to bring the people back to pure Yahwism, for which he is praised in biblical history as the most upright of the Davidic monarchs (II Kings 18:3, 5).
… M. contributed greatly to the reform of this pious King (2 Kings 18:3-7; cf. Jer. 26:18 ff.); the fall of Samaria (722), which he foretold, struck hard those of
18:4
Baal (Ba'al = 'Lord, Master, Owner')
… by Joram and uprooted by Jehu (I Kings 22:54; II Kings 3:2; 10:18-28). Athaliah introduced it also into Jerusalem, but Joash abolished it (II Kings 11:18; II Chron. 23:17). Restored to honor by Ahaz and Manasseh, it was fought by Hezekiah and Josiah (II Kings 18:4; 21:3; 23:4-5). However, the priests of B. operated until the exile, after which the cult of B. disappears (Jer. 2:8, 2:5; 7:9; 9:14 ff.). …
… merited healing from God (Wis. 16:6-8). The object was preserved: but in Israelite popular tradition a cult became attached to it: it is found again under the name of Nehushtan (Nebulsilin) among the idolatrous objects that Hezekiah had destroyed (II Kings 18:4). The meaning of the b. s. found at Gezer (ancient
… Their relation to the deity is not clear: whether it is a dwelling or a symbol of it. The Law therefore prohibited them (Lev. 26, 1; Deut. 16, 22). They are nevertheless found in the bānāth or sanctuaries in honor of Yahweh (I Kings 14, 23; II Kings 17, 10; 18, 4; 23, 14; II Chron. 14, 2; 31, 1; Hos. 3, 4; 10, 1 f.; Mic. 5, 12); and also in honor of Baal (II Kings 3, 2; 10, 26 f.). In Is. 6, 13 the m. is a tree trunk, deprived of its branches. …
18:5
Gaza (Hebrew Azzah, Arabic Ghazzah)
… (15th century) and of el-Amarna, it was the metropolis of the Philistine pentapolis and the scene of Samson's exploits, of his triumph and of his death beneath the temple of the god Dagon (Judg. 16). Solomon (I Kings 4:24) and later King Hezekiah (II Kings 18:5) sought to consolidate Israelite dominion there; but G. was occupied in 734 by Tiglath-Pileser III and remained tributary to the Assyrian kings. …
18:6
I. IN ASSYRIA, MEDIA, BABYLONIA. - In 732 B.C. Tiglath-Pileser III (Pdl) deported to Assyria and Media numerous inhabitants of the northern regions of the kingdom of Israel (II Kings 15:29); after the conquest of Samaria (722 B.C.) Sargon increased the number of exiles (II Kings 17:6; 18:6). In his
18:8
Geth (Hebrew Gath, Akkadian Gimtu, "Winepress")
… 26:6). David conquered it (2 Sam. 8:1; 1 Chron. 18:1) and had an elite corps of six hundred Gittite warriors (2 Sam. 15:18). Hazael, king of Syria, occupied G. (2 Kings 12:18), for the Philistines; Uzziah tore down its walls (2 Chron. 16:6; cf. 2 Kings 18:8). G. then depended on Ashdod or Azotus (v.). Am. 6:2 gives it as an example of a fallen city, nor does it appear in the oracles of the other prophets against the Philistine cities.
18:9
Sargon II (722-705) took Samaria (722-721), already besieged for three years by Shalmaneser V; he deported 27,290 of its inhabitants, transported there people from other conquered countries (v. SAMARITANS) and made the kingdom of Israel an Assyrian province (II Kings 17:3-6, 24; 18:9 ff.).
Salmanasar (Šulmānu-Ašarid [I])
SALMANASAR (Šulmānu-Ašarid [I]). - The name ("Šulmān [a warrior god of the Ninurta type] is pre-eminent"; Heb. Salman'ēser) belonged to 5 Assyrian kings between 1200 and 700 B.C. Among them, S. III (858-824) and S. V (727-722, named in 2 Kings 17:3 ff., 18:9 ff.) are of importance for the history of Israel.
18:13
1 and 2 (3 and 4) Book of Kings
… other historical books, and in the prophetic ones (cf. among many cases: Hos. 7, 7; 8, 4 = II Reg. 15, 10, 14, 25; Hos. 5, 13; 7, 11; 8, 9; 12, 2 = II Reg. 15, 17-20; Am. 7, 10; 4, 1-6 = II Reg. 14, 23-29; It. 7, 1-12 = II Reg. 16, 5; It. 36, 1-37, 38 = II Reg. 18, 13-19, 37, etc.). …
… The particulars reported in II Kings 18:13-19:37 (cf. Is. 36-37) are attributed by many to a later campaign, between 690 and 681; but most regard them as in their place here.
The pericope II Kings 18, 13-19, 36 intends to highlight
18:17
… E. appears when surrender is demanded (II Kings 18:17-37): with Shebna the scribe, "Joah son of Asaph, the recorder, was sent beneath the walls of the city to hear Sennacherib's proposals." Despite the threats of the Rabshakeh (a superior …
Isaias (HEB. JĒŠA-JĀH[Ā] "SALVATION [IS] YAHWEH", SEPTUAGINT 'HESAIAU)
The historical appendix (chaps. 36-39) has a common origin with the passage II Kings 18:17-20:19, of which it is essentially a duplicate: there are reasons for holding that it is the work of Isaiah (cf. II Chron. 32:32), used by the author of the Book of Kings, and also that …
… his assassins (2 Kings 18:19; 2 Chron. 25:27). In the time of Isaiah, under Hezekiah, in 702, the Assyrian king Sennacherib besieged it (2 Kings 14:19; 2 Chron. 32:9; cf. Mic. 1:13) and from there sent messengers to Jerusalem to demand its surrender (2 Kings 18:17; 19:18; Isa. 36:2; 37:8). A century later Nebuchadnezzar besieged L. (Jer. 34:7) and took it in 589-588 B.C. After the Babylonian exile L. was again inhabited by Jews (Neh. 11:30).
18:18
Three other A.s occur in the Old Testament: the father of Joab the annalist of Hezekiah's court (II Kings 18:18, 37; Is. 36:3, 22), a Levite who was head of the singers under Nehemiah (Neh. 11:17), the chief keeper of the royal forests of Artaxerxes (ibid. 2:8).
… With an image corresponding to the customs of the East, God says of him: "I will fasten him as a peg in a sure place, and he shall be for a throne of glory to his father's house" (Is. 22:23). II Kings 18:18 presents him as prime minister of King Hezekiah.
Sobna (Heb. Šebhnā', LXX Σόφυζε)
In Isa. 36:3, 11, 22; 37:2 and 2 Kings 18:18, 26, 37; 19:2, among the envoys sent by Hezekiah to the rabh tāqēh of Sennacherib, after Eliakim (steward) S. is named as secretary (has-sāphār). …
18:19
… governed by a king, was taken by Joshua (Josh. 10:3, 31 ff.; 12:11; cf. 15:21). Rehoboam, son of Solomon, fortified it like other cities of Judea around 920 B.C. (2 Chron. 11:9). L. saw the death of King Amaziah (789 B.C.) at the hands of his assassins (2 Kings 18:19; 2 Chron. 25:27). In the time of Isaiah, under Hezekiah, in 702, the Assyrian king Sennacherib besieged it (2 Kings 14:19; 2 Chron. 32:9; cf. Mic. 1:13) and from there sent messengers …
18:26
… The penetration of Aramaic into Palestine as a diplomatic language had already occurred before the exile (2 Kings 18:26); but its diffusion among the people came about as a result of the deportations, which, largely depopulating the territory of the Israelites, opened it to the penetration of the Arameans …
18:34
The energetic Tiglath-Pileser III (745-727) spent his life on the battlefields; he defeated the Urartians, destroying Arpad their capital (743-740); cf. II Kings 18:34. In 738 he received the tribute of the kings of Syria, among them: Ra-lu-um mar Dimadqi and Me-ni-hi-im-me ali Sa-me-ri-na-a-a, "Rezin of Damascus and Menahem of Samaria" (ibid. 15:37; …
nadad II king of Damascus and Ahab king of Israel against Shalmaneser III, but in the end it was reduced to an Assyrian province by Sargon II and its inhabitants were deported as colonists to Samaria (II Kings 17:24; 18:34; 19:13). After this the history of the "region of E." (I Macc. 12:25) merges with the general history of Syria. …
Douay-Rheims (Challoner) · Vulgata Clementina · original Douay-Rheims (Douay 1609-10), transcription by EEBO-TCP (CC0) · La Sacra Bibbia, tradotta dalla Volgata da Antonio Martini (1769-1781) (LaParola (laparola.net), Martini OSIS text, Public domain (LaParola's electronic edition marks it 'Dominio pubblico')). Public domain.