2 Raja-raja 15:1--19:37
Konteks15:1 In the twenty-seventh year of King Jeroboam’s reign over Israel, Amaziah’s son Azariah became king over Judah. 15:2 He was sixteen years old when he began to reign, and he reigned for fifty-two years in Jerusalem. 1 His mother’s name was Jecholiah, who was from Jerusalem. 15:3 He did what the Lord approved, just as his father Amaziah had done. 2 15:4 But the high places were not eliminated; the people continued to offer sacrifices and burn incense on the high places. 15:5 The Lord afflicted the king with an illness; he suffered from a skin disease 3 until the day he died. He lived in separate quarters, 4 while his son Jotham was in charge of the palace and ruled over the people of the land.
15:6 The rest of the events of Azariah’s reign, including all his accomplishments, are recorded in the scroll called the Annals of the Kings of Judah. 5 15:7 Azariah passed away 6 and was buried 7 with his ancestors in the city of David. His son Jotham replaced him as king.
15:8 In the thirty-eighth year of King Azariah’s reign over Judah, Jeroboam’s son Zechariah became king over Israel. He reigned in Samaria 8 for six months. 15:9 He did evil in the sight of 9 the Lord, as his ancestors had done. He did not repudiate 10 the sinful ways of Jeroboam son of Nebat who encouraged Israel to sin. 15:10 Shallum son of Jabesh conspired against him; he assassinated him in Ibleam 11 and took his place as king. 15:11 The rest of the events of Zechariah’s reign are recorded in the scroll called the Annals of the Kings of Israel. 12 15:12 His assassination brought to fulfillment the Lord’s word to Jehu, 13 “Four generations of your descendants will rule over Israel.” 14 That is exactly what happened. 15
15:13 Shallum son of Jabesh became king in the thirty-ninth year of King Uzziah’s 16 reign over Judah. He reigned for one month 17 in Samaria. 15:14 Menahem son of Gadi went up from Tirzah to 18 Samaria and attacked Shallum son of Jabesh. 19 He killed him and took his place as king. 15:15 The rest of the events of Shallum’s reign, including the conspiracy he organized, are recorded in the scroll called the Annals of the Kings of Israel. 20 15:16 At that time Menahem came from Tirzah and attacked Tiphsah. He struck down all who lived in the city and the surrounding territory, because they would not surrender. 21 He even ripped open the pregnant women.
15:17 In the thirty-ninth year of King Azariah’s reign over Judah, Menahem son of Gadi became king over Israel. He reigned for twelve years in Samaria. 22 15:18 He did evil in the sight of 23 the Lord; he did not repudiate 24 the sinful ways of Jeroboam son of Nebat who encouraged Israel to sin. 25
During his reign, 15:19 Pul 26 king of Assyria invaded the land, and Menahem paid 27 him 28 a thousand talents 29 of silver to gain his support 30 and to solidify his control of the kingdom. 31 15:20 Menahem got this silver by taxing all the wealthy men in Israel; he took fifty shekels of silver from each one of them and paid it to the king of Assyria. 32 Then the king of Assyria left; he did not stay there in the land.
15:21 The rest of the events of Menahem’s reign, including all his accomplishments, are recorded in the scroll called the Annals of the Kings of Israel. 33 15:22 Menahem passed away 34 and his son Pekahiah replaced him as king.
15:23 In the fiftieth year of King Azariah’s reign over Judah, Menahem’s son Pekahiah became king over Israel. He reigned in Samaria 35 for two years. 15:24 He did evil in the sight of 36 the Lord; he did not repudiate 37 the sinful ways of Jeroboam son of Nebat who encouraged Israel to sin. 15:25 His officer Pekah son of Remaliah conspired against him. He and fifty Gileadites assassinated Pekahiah, as well as Argob and Arieh, in Samaria in the fortress of the royal palace. 38 Pekah then took his place as king.
15:26 The rest of the events of Pekahiah’s reign, including all his accomplishments, are recorded in the scroll called the Annals of the Kings of Israel. 39
15:27 In the fifty-second year of King Azariah’s reign over Judah, Pekah son of Remaliah became king over Israel. He reigned in Samaria 40 for twenty years. 15:28 He did evil in the sight of 41 the Lord; he did not repudiate 42 the sinful ways of Jeroboam son of Nebat who encouraged Israel to sin. 15:29 During Pekah’s reign over Israel, King Tiglath-pileser of Assyria came and captured Ijon, Abel Beth Maacah, Janoah, Kedesh, Hazor, 43 Gilead, and Galilee, including all the territory of Naphtali. He deported the people 44 to Assyria. 15:30 Hoshea son of Elah conspired against Pekah son of Remaliah. He assassinated him 45 and took his place as king, in the twentieth year of the reign of Jotham son of Uzziah.
15:31 The rest of the events of Pekah’s reign, including all his accomplishments, are recorded in the scroll called the Annals of the Kings of Israel. 46
15:32 In the second year of the reign of Israel’s King Pekah son of Remaliah, Uzziah’s son Jotham became king over Judah. 15:33 He was twenty-five years old when he began to reign, and he reigned for sixteen years in Jerusalem. 47 His mother was Jerusha the daughter of Zadok. 15:34 He did what the Lord approved, just as his father Uzziah had done. 48 15:35 But the high places were not eliminated; the people continued to offer sacrifices and burn incense on the high places. He built the Upper Gate to the Lord’s temple.
15:36 The rest of the events of Jotham’s reign, including his accomplishments, are recorded in the scroll called the Annals of the Kings of Judah. 49 15:37 In those days the Lord prompted King Rezin of Syria and Pekah son of Remaliah to attack Judah. 50 15:38 Jotham passed away 51 and was buried with his ancestors in the city of his ancestor David. His son Ahaz replaced him as king.
16:1 In the seventeenth year of the reign of Pekah son of Remaliah, Jotham’s son Ahaz became king over Judah. 16:2 Ahaz was twenty years old when he began to reign, and he reigned for sixteen years in Jerusalem. 52 He did not do what pleased the Lord his God, in contrast to his ancestor David. 53 16:3 He followed in the footsteps of 54 the kings of Israel. He passed his son through the fire, 55 a horrible sin practiced by the nations 56 whom the Lord drove out from before the Israelites. 16:4 He offered sacrifices and burned incense on the high places, on the hills, and under every green tree.
16:5 At that time King Rezin of Syria and King Pekah son of Remaliah of Israel attacked Jerusalem. 57 They besieged Ahaz, 58 but were unable to conquer him. 59 16:6 (At that time King Rezin of Syria 60 recovered Elat for Syria; he drove the Judahites from there. 61 Syrians 62 arrived in Elat and live there to this very day.) 16:7 Ahaz sent messengers to King Tiglath-pileser of Assyria, saying, “I am your servant and your dependent. 63 March up and rescue me from the power 64 of the king of Syria and the king of Israel, who have attacked 65 me.” 16:8 Then Ahaz took the silver and gold that were 66 in the Lord’s temple and in the treasuries of the royal palace and sent it as tribute 67 to the king of Assyria. 16:9 The king of Assyria responded favorably to his request; 68 he 69 attacked Damascus and captured it. He deported the people 70 to Kir and executed Rezin.
16:10 When King Ahaz went to meet with King Tiglath-pileser of Assyria in Damascus, he saw the altar there. 71 King Ahaz sent to Uriah the priest a drawing of the altar and a blueprint for its design. 72 16:11 Uriah the priest built an altar in conformity to the plans King Ahaz had sent from Damascus. 73 Uriah the priest finished it before King Ahaz arrived back from Damascus. 74 16:12 When the king arrived back from Damascus and 75 saw the altar, he approached it 76 and offered a sacrifice on it. 77 16:13 He offered his burnt sacrifice and his grain offering. He poured out his libation and sprinkled the blood from his peace offerings on the altar. 16:14 He moved the bronze altar that stood in the Lord’s presence from the front of the temple (between the altar and the Lord’s temple) and put it on the north side of the new 78 altar. 16:15 King Ahaz ordered Uriah the priest, “On the large altar 79 offer the morning burnt sacrifice, the evening grain offering, the royal burnt sacrifices and grain offering, the burnt sacrifice for all the people of Israel, their grain offering, and their libations. Sprinkle all the blood of the burnt sacrifice and other sacrifices on it. The bronze altar will be for my personal use.” 80 16:16 So Uriah the priest did exactly as 81 King Ahaz ordered.
16:17 King Ahaz took off the frames of the movable stands, and removed the basins from them. He took “The Sea” 82 down from the bronze bulls that supported it 83 and put it on the pavement. 16:18 He also removed the Sabbath awning 84 that had been built 85 in the temple and the king’s outer entranceway, on account of the king of Assyria. 86
16:19 The rest of the events of Ahaz’s reign, including his accomplishments, are recorded in the scroll called the Annals of the Kings of Judah. 87 16:20 Ahaz passed away 88 and was buried with his ancestors in the city of David. His son Hezekiah replaced him as king.
17:1 In the twelfth year of King Ahaz’s reign over Judah, Hoshea son of Elah became king over Israel. He reigned in Samaria 89 for nine years. 17:2 He did evil in the sight of 90 the Lord, but not to the same degree as the Israelite kings who preceded him. 17:3 King Shalmaneser of Assyria threatened 91 him; Hoshea became his subject and paid him tribute. 17:4 The king of Assyria discovered that Hoshea was planning a revolt. 92 Hoshea had sent messengers to King So 93 of Egypt and had not sent his annual tribute to the king of Assyria. So the king of Assyria arrested him and imprisoned him. 94 17:5 The king of Assyria marched through 95 the whole land. He attacked Samaria and besieged it for three years. 17:6 In the ninth year of Hoshea’s reign, the king of Assyria captured Samaria and deported the people of Israel 96 to Assyria. He settled them in Halah, along the Habor (the river of Gozan), and in the cities of the Medes.
17:7 This happened because the Israelites sinned against the Lord their God, who brought them up from the land of Egypt and freed them from the power of 97 Pharaoh king of Egypt. They worshiped 98 other gods; 17:8 they observed the practices 99 of the nations whom the Lord had driven out from before Israel, and followed the example of the kings of Israel. 100 17:9 The Israelites said things about the Lord their God that were not right. 101 They built high places in all their cities, from the watchtower to the fortress. 102 17:10 They set up sacred pillars and Asherah poles on every high hill and under every green tree. 17:11 They burned incense on all the high places just like the nations whom the Lord had driven away from before them. Their evil practices made the Lord angry. 103 17:12 They worshiped 104 the disgusting idols 105 in blatant disregard of the Lord’s command. 106
17:13 The Lord solemnly warned Israel and Judah through all his prophets and all the seers, “Turn back from your evil ways; obey my commandments and rules that are recorded in the law. I ordered your ancestors to keep this law and sent my servants the prophets to remind you of its demands.” 107 17:14 But they did not pay attention and were as stubborn as their ancestors, 108 who had not trusted the Lord their God. 17:15 They rejected his rules, the covenant he had made with their ancestors, and the laws he had commanded them to obey. 109 They paid allegiance to 110 worthless idols, and so became worthless to the Lord. 111 They copied the practices of the surrounding nations in blatant disregard of the Lord’s command. 112 17:16 They abandoned all the commandments of the Lord their God; they made two metal calves and an Asherah pole, bowed down to all the stars in the sky, 113 and worshiped 114 Baal. 17:17 They passed their sons and daughters through the fire, 115 and practiced divination and omen reading. They committed themselves to doing evil in the sight of the Lord and made him angry. 116
17:18 So the Lord was furious 117 with Israel and rejected them; 118 only the tribe of Judah was left. 17:19 Judah also failed to keep the commandments of the Lord their God; they followed Israel’s example. 119 17:20 So the Lord rejected all of Israel’s descendants; he humiliated 120 them and handed them over to robbers, until he had thrown them from his presence. 17:21 He tore Israel away from David’s dynasty, and Jeroboam son of Nebat became their king. 121 Jeroboam drove Israel away 122 from the Lord and encouraged them to commit a serious sin. 123 17:22 The Israelites followed in the sinful ways of Jeroboam son of Nebat and did not repudiate 124 them. 17:23 Finally 125 the Lord rejected Israel 126 just as he had warned he would do 127 through all his servants the prophets. Israel was deported from its land to Assyria and remains there to this very day.
17:24 The king of Assyria brought foreigners 128 from Babylon, Cuthah, Avva, Hamath, and Sepharvaim and settled them in the cities of Samaria 129 in place of the Israelites. They took possession of Samaria and lived in its cities. 17:25 When they first moved in, 130 they did not worship 131 the Lord. So the Lord sent lions among them and the lions were killing them. 17:26 The king of Assyria was told, 132 “The nations whom you deported and settled in the cities of Samaria do not know the requirements of the God of the land, so he has sent lions among them. They are killing the people 133 because they do not know the requirements of the God of the land.” 17:27 So the king of Assyria ordered, “Take back one of the priests whom you 134 deported from there. He must settle there and teach them the requirements of the God of the land.” 135 17:28 So one of the priests whom they had deported from Samaria went back and settled in Bethel. 136 He taught them how to worship 137 the Lord.
17:29 But each of these nations made 138 its own gods and put them in the shrines on the high places that the people of Samaria 139 had made. Each nation did this in the cities where they lived. 17:30 The people from Babylon made Succoth Benoth, 140 the people from Cuth made Nergal, 141 the people from Hamath made Ashima, 142 17:31 the Avvites made Nibhaz and Tartak, 143 and the Sepharvites burned their sons in the fire as an offering to Adrammelech and Anammelech, 144 the gods of Sepharvaim. 17:32 At the same time they worshiped 145 the Lord. They appointed some of their own people to serve as priests in the shrines on the high places. 146 17:33 They were worshiping 147 the Lord and at the same time serving their own gods in accordance with the practices of the nations from which they had been deported.
17:34 To this very day they observe their earlier practices. They do not worship 148 the Lord; they do not obey the rules, regulations, law, and commandments that the Lord gave 149 the descendants of Jacob, whom he renamed Israel. 17:35 The Lord made an agreement 150 with them 151 and instructed them, “You must not worship other gods. Do not bow down to them, serve them, or offer sacrifices to them. 17:36 Instead you must worship the Lord, who brought you up from the land of Egypt by his great power and military ability; 152 bow down to him and offer sacrifices to him. 17:37 You must carefully obey at all times the rules, regulations, law, and commandments he wrote down for you. You must not worship other gods. 17:38 You must never forget the agreement I made with you, and you must not worship other gods. 17:39 Instead you must worship the Lord your God; then he will rescue you from the power of all your enemies.” 17:40 But they 153 pay no attention; instead they observe their earlier practices. 17:41 These nations are worshiping the Lord and at the same time serving their idols; their sons and grandsons do just as their fathers have done, to this very day.
18:1 In the third year of the reign of Israel’s King Hoshea son of Elah, Ahaz’s son Hezekiah became king over Judah. 18:2 He was twenty-five years old when he began to reign, and he reigned twenty-nine years in Jerusalem. 154 His mother 155 was Abi, 156 the daughter of Zechariah. 18:3 He did what the Lord approved, just as his ancestor David had done. 157 18:4 He eliminated the high places, smashed the sacred pillars to bits, and cut down the Asherah pole. 158 He also demolished the bronze serpent that Moses had made, for up to that time 159 the Israelites had been offering incense to it; it was called Nehushtan. 160 18:5 He trusted in the Lord God of Israel; in this regard there was none like him among the kings of Judah either before or after. 161 18:6 He was loyal to 162 the Lord and did not abandon him. 163 He obeyed the commandments which the Lord had given to 164 Moses. 18:7 The Lord was with him; he succeeded in all his endeavors. 165 He rebelled against the king of Assyria and refused to submit to him. 166 18:8 He defeated the Philistines as far as Gaza and its territory, from the watchtower to the city fortress. 167
18:9 In the fourth year of King Hezekiah’s reign (it was the seventh year of the reign of Israel’s King Hoshea, son of Elah), King Shalmaneser of Assyria marched 168 up against Samaria 169 and besieged it. 18:10 After three years he captured it (in the sixth year of Hezekiah’s reign); in the ninth year of King Hoshea’s reign over Israel Samaria was captured. 18:11 The king of Assyria deported the people of Israel 170 to Assyria. He settled them in Halah, along the Habor (the river of Gozan), and in the cities of the Medes. 18:12 This happened because they did not obey 171 the Lord their God and broke his agreement with them. 172 They did not pay attention to and obey all that Moses, the Lord’s servant, had commanded. 173
18:13 In the fourteenth year of King Hezekiah’s reign, King Sennacherib of Assyria marched up against all the fortified cities of Judah and captured them. 18:14 King Hezekiah of Judah sent this message to the king of Assyria, who was at Lachish, “I have violated our treaty. 174 If you leave, I will do whatever you demand.” 175 So the king of Assyria demanded that King Hezekiah of Judah pay three hundred talents 176 of silver and thirty talents of gold. 18:15 Hezekiah gave him all the silver in 177 the Lord’s temple and in the treasuries of the royal palace. 18:16 At that time King Hezekiah of Judah stripped the metal overlays from the doors of the Lord’s temple and from the posts which he had plated 178 and gave them to the king of Assyria.
18:17 The king of Assyria sent his commanding general, the chief eunuch, and the chief adviser 179 from Lachish to King Hezekiah in Jerusalem, 180 along with a large army. They went up and arrived at Jerusalem. They went 181 and stood at the conduit of the upper pool which is located on the road to the field where they wash and dry cloth. 182 18:18 They summoned the king, so Eliakim son of Hilkiah, the palace supervisor, accompanied by Shebna the scribe and Joah son of Asaph, the secretary, went out to meet them.
18:19 The chief adviser said to them, “Tell Hezekiah: ‘This is what the great king, the king of Assyria, says: “What is your source of confidence? 183 18:20 Your claim to have a strategy and military strength is just empty talk. 184 In whom are you trusting that you would dare to rebel against me? 18:21 Now look, you must be trusting in Egypt, that splintered reed staff. If a man leans for support on it, it punctures his hand and wounds him. That is what Pharaoh king of Egypt does to all who trust in him. 18:22 Perhaps you will tell me, ‘We are trusting in the Lord our God.’ But Hezekiah is the one who eliminated his high places and altars and then told the people of Judah and Jerusalem, ‘You must worship at this altar in Jerusalem.’ 18:23 Now make a deal 185 with my master the king of Assyria, and I will give you two thousand horses, provided you can find enough riders for them. 18:24 Certainly you will not refuse one of my master’s minor officials and trust in Egypt for chariots and horsemen. 186 18:25 Furthermore it was by the command of the Lord that I marched up against this place to destroy it. The Lord told me, ‘March 187 up against this land and destroy it.’”’” 188
18:26 Eliakim son of Hilkiah, Shebna, and Joah said to the chief adviser, “Speak to your servants in Aramaic, 189 for we understand it. Don’t speak with us in the Judahite dialect 190 in the hearing of the people who are on the wall.” 18:27 But the chief adviser said to them, “My master did not send me to speak these words only to your master and to you. 191 His message is also for the men who sit on the wall, for they will eat their own excrement and drink their own urine along with you.” 192
18:28 The chief adviser then stood there and called out loudly in the Judahite dialect, 193 “Listen to the message of the great king, the king of Assyria. 18:29 This is what the king says: ‘Don’t let Hezekiah mislead you, for he is not able to rescue you from my hand! 194 18:30 Don’t let Hezekiah talk you into trusting in the Lord when he says, “The Lord will certainly rescue us; this city will not be handed over to the king of Assyria.” 18:31 Don’t listen to Hezekiah!’ For this is what the king of Assyria says, ‘Send me a token of your submission and surrender to me. 195 Then each of you may eat from his own vine and fig tree and drink water from his own cistern, 18:32 until I come and take you to a land just like your own – a land of grain and new wine, a land of bread and vineyards, a land of olive trees and honey. Then you will live and not die. Don’t listen to Hezekiah, for he is misleading you when he says, “The Lord will rescue us.” 18:33 Have any of the gods of the nations actually rescued his land from the power of the king of Assyria? 196 18:34 Where are the gods of Hamath and Arpad? Where are the gods of Sepharvaim, Hena, and Ivvah? 197 Indeed, did any gods rescue Samaria 198 from my power? 199 18:35 Who among all the gods of the lands has rescued their lands from my power? So how can the Lord rescue Jerusalem from my power?’” 200 18:36 The people were silent and did not respond, for the king had ordered, “Don’t respond to him.”
18:37 Eliakim son of Hilkiah, the palace supervisor, accompanied by Shebna the scribe and Joah son of Asaph, the secretary, went to Hezekiah with their clothes torn 201 and reported to him what the chief adviser had said. 19:1 When King Hezekiah heard this, he tore his clothes, put on sackcloth, and went to the Lord’s temple. 19:2 He sent Eliakim the palace supervisor, Shebna the scribe, and the leading priests, 202 clothed in sackcloth, with this message to the prophet Isaiah son of Amoz: 19:3 “This is what Hezekiah says: 203 ‘This is a day of distress, insults, 204 and humiliation, 205 as when a baby is ready to leave the birth canal, but the mother lacks the strength to push it through. 206 19:4 Perhaps the Lord your God will hear all these things the chief adviser has spoken on behalf of his master, the king of Assyria, who sent him to taunt the living God. 207 When the Lord your God hears, perhaps he will punish him for the things he has said. 208 So pray for this remnant that remains.’” 209
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. 210 19:7 Look, I will take control of his mind; 211 he will receive 212 a report and return to his own land. I will cut him down 213 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. 214 19:9 The king 215 heard that King Tirhakah of Ethiopia was marching out to fight him. 216 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 217 to the king of Assyria.” 19:11 Certainly you have heard how the kings of Assyria have annihilated all lands. 218 Do you really think you will be rescued? 219 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? 220 19:13 Where are the king of Hamath, the king of Arpad, and the king of Lair, 221 Sepharvaim, Hena, and Ivvah?’”
19:14 Hezekiah took the letter 222 from the messengers and read it. 223 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! 224 You alone are God over all the kingdoms of the earth. You made the sky 225 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! 226 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, 227 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. 228 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. 229 19:21 This is what the Lord says about him: 230
“The virgin daughter Zion 231
despises you, she makes fun of you;
Daughter Jerusalem
shakes her head after you. 232
19:22 Whom have you taunted and hurled insults at?
At whom have you shouted, 233
and looked so arrogantly? 234
At the Holy One of Israel! 235
19:23 Through your messengers you taunted the sovereign master, 236
‘With my many chariots 237
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, 238
its thickest woods.
19:24 I dug wells and drank
water in foreign lands. 239
With the soles of my feet I dried up
all the rivers of Egypt.’
19:25 240 Certainly you must have heard! 241
Long ago I worked it out,
In ancient times I planned 242 it;
and now I am bringing it to pass.
The plan is this:
Fortified cities will crash
into heaps of ruins. 243
19:26 Their residents are powerless, 244
they are terrified and ashamed.
They are as short-lived as plants in the field,
or green vegetation. 245
They are as short-lived as grass on the rooftops 246
when it is scorched by the east wind. 247
19:27 I know where you live,
and everything you do. 248
19:28 Because you rage against me,
and the uproar you create has reached my ears; 249
I will put my hook in your nose, 250
and my bridle between your lips,
and I will lead you back the way
you came.”
19:29 251 This will be your confirmation that I have spoken the truth: 252 This year you will eat what grows wild, 253 and next year 254 what grows on its own from that. But in the third year you will plant seed and harvest crops; you will plant vines and consume their produce. 255 19:30 Those who remain in Judah will take root in the ground and bear fruit. 256
19:31 For a remnant will leave Jerusalem;
survivors will come out of Mount Zion.
The intense devotion of the sovereign Lord 257 to his people 258 will accomplish this.
19:32 So this is what the Lord says about the king of Assyria:
“He will not enter this city,
nor will he shoot an arrow here. 259
He will not attack it with his shield-carrying warriors, 260
nor will he build siege works against it.
19:33 He will go back the way he came.
He will not enter this city,” says the Lord.
19:34 I will shield this city and rescue it for the sake of my reputation and because of my promise to David my servant.’” 261
19:35 That very night the Lord’s messenger went out and killed 185,000 men in the Assyrian camp. When they 262 got up early the next morning, there were all the corpses. 263 19:36 So King Sennacherib of Assyria broke camp and went on his way. He went home and stayed in Nineveh. 264 19:37 One day, 265 as he was worshiping in the temple of his god Nisroch, 266 his sons 267 Adrammelech and Sharezer struck him down with the sword. 268 They escaped to the land of Ararat; his son Esarhaddon replaced him as king.
[15:2] 1 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[15:3] 2 tn Heb “he did what was proper in the eyes of the
[15:5] 3 tn Traditionally, “he was a leper.” But see the note at 5:1.
[15:5] 4 tn The precise meaning of בֵית הַחָפְשִׁית (bet hakhofÿshit), “house of […?],” is uncertain. For a discussion of various proposals, see M. Cogan and H. Tadmor, II Kings (AB), 166-67.
[15:6] 5 tn Heb “As for the rest of the events of Azariah, and all which he did, are they not written on the scroll of the events of the days of the kings of Judah?”
[15:7] 6 tn Heb “lay down with his fathers.”
[15:7] 7 tn Heb “and they buried him.”
[15:8] 8 map For location see Map2 B1; Map4 D3; Map5 E2; Map6 A4; Map7 C1.
[15:9] 9 tn Heb “in the eyes of.”
[15:9] 10 tn Heb “turn away from.”
[15:10] 11 tc The MT reads, “and he struck him down before the people and killed him” (cf. KJV, ASV, NASB, NIV, NRSV, NLT). However, the reading קָבָל עָם (qaval ’am), “before the people,” is problematic to some because קָבָל is a relatively late Aramaic term. Nevertheless, the Aramaic term qobel certainly antedates the writing of Kings. The bigger problem seems to be the unnecessary intrusion of an Aramaic word at all here. Most interpreters prefer to follow Lucian’s Greek version and read “in Ibleam” (בְיִבְלְעָם, bÿivle’am). Cf. NAB, TEV.
[15:11] 12 tn Heb “As for the rest of the events of Jeroboam, look, they are written on the scroll of the events of the days of the kings of Israel.”
[15:12] 13 tn Heb “It was the word of the
[15:12] 14 tn “sons of four generations will sit for you on the throne of Israel.”
[15:12] sn See the note at 2 Kgs 10:30.
[15:12] 15 tn Heb “and it was so.”
[15:13] 16 sn Azariah was also known by the name Uzziah.
[15:13] 17 tn Heb “a month of days.”
[15:14] 18 tn Heb “and came to.”
[15:14] 19 tn Heb “went up from Tirzah and arrived in Samaria and attacked Shallum son of Jabesh in Samaria.”
[15:15] 20 tn Heb “As for the rest of the events of Shallum, and his conspiracy which he conspired, look, they are written on the scroll of the events of the days of the kings of Israel.”
[15:16] 21 tn Heb “then Menahem attacked Tiphsah and all who were in it and its borders from Tirzah, for it would not open, and he attacked.”
[15:16] tn Instead of “Tiphsah,” the LXX has “Tirzah,” while Lucian’s Greek version reads “Tappuah.” For discussion see M. Cogan and H. Tadmor, II Kings (AB), 171.
[15:17] 22 map For location see Map2 B1; Map4 D3; Map5 E2; Map6 A4; Map7 C1.
[15:18] 23 tn Heb “in the eyes of.”
[15:18] 24 tn Heb “turn away from.”
[15:18] 25 tc The MT of v. 18 ends with the words, “all his days.” If this phrase is taken with what precedes, then one should translate, “[who encouraged Israel to sin] throughout his reign.” However, it may be preferable to emend the text to בְיֹמָיו (bÿyomav), “in his days,” and join the phrase to what follows. The translation assumes this change.
[15:19] 26 sn Pul was a nickname of Tiglath-pileser III (cf. 15:29). See M. Cogan and H. Tadmor, II Kings (AB), 171-72.
[15:19] 28 tn Heb “Pul.” The proper name has been replaced by the pronoun (“him”) in the translation for stylistic reasons.
[15:19] 29 tn The Hebrew term כִּכָּר (kikkar, “circle”) refers generally to something that is round. When used of metals it can refer to a disk-shaped weight made of the metal or to a standard unit of weight, generally regarded as a talent. Since the accepted weight for a talent of metal is about 75 pounds, this would have amounted to about 75,000 pounds of silver (cf. NCV “about seventy-four thousand pounds”); NLT “thirty-seven tons”; CEV “over thirty tons”; TEV “34,000 kilogrammes.”
[15:19] 30 tn Heb “so his hands would be with him.”
[15:19] 31 tn Heb “to keep hold of the kingdom in his hand.”
[15:20] 32 tn Heb “and Menahem brought out the silver over Israel, over the prominent men of means, to give to the king of Assyria, fifty shekels of silver for each man.”
[15:21] 33 tn Heb “As for the rest of the events of Menahem, and all which he did, are they not written on the scroll of the events of the days of the kings of Israel?”
[15:22] 34 tn Heb “lay down with his fathers.”
[15:23] 35 map For location see Map2 B1; Map4 D3; Map5 E2; Map6 A4; Map7 C1.
[15:24] 36 tn Heb “in the eyes of.”
[15:24] 37 tn Heb “turn away from.”
[15:25] 38 tn Heb “and he struck him down in Samaria in the fortress of the house of the king, Argob and Arieh, and with him fifty men from the sons of the Gileadites, and they killed him.”
[15:25] sn The precise identity of Argob and Arieh, as well as their relationship to the king, are uncertain. The usual assumption is that they were officials assassinated along with Pekahiah, or that they were two of the more prominent Gileadites involved in the revolt. For discussion see M. Cogan and H. Tadmor, II Kings (AB), 173.
[15:26] 39 tn Heb “As for the rest of the events of Pekahiah, and all which he did, look, they are written on the scroll of the events of the days of the kings of Israel.”
[15:27] 40 map For location see Map2 B1; Map4 D3; Map5 E2; Map6 A4; Map7 C1.
[15:28] 41 tn Heb “in the eyes of.”
[15:28] 42 tn Heb “turn away from.”
[15:29] 43 map For location see Map1 D2; Map2 D3; Map3 A2; Map4 C1.
[15:30] 45 tn Heb “and struck him down and killed him.”
[15:31] 46 tn Heb “As for the rest of the events of Pekah, and all which he did, look, they are written on the scroll of the events of the days of the kings of Israel.”
[15:33] 47 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[15:34] 48 tn Heb “he did what was proper in the eyes of the
[15:36] 49 tn Heb “As for the rest of the events of Jotham, and that which he did, are they not written on the scroll of the events of the days of the kings of Judah?”
[15:37] 50 tn Heb “the
[15:38] 51 tn Heb “lay down with his fathers.”
[16:2] 52 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[16:2] 53 tn Heb “and he did not do what was proper in the eyes of the
[16:3] 54 tn Heb “he walked in the way of.”
[16:3] 55 sn This may refer to child sacrifice, though some interpret it as a less drastic cultic practice. For discussion see M. Cogan and H. Tadmor, II Kings (AB), 266-67.
[16:3] 56 tn Heb “like the abominable practices of the nations.”
[16:5] 57 tn Heb “went up to Jerusalem for battle.”
[16:5] 58 tn That is, Jerusalem, Ahaz’s capital city.
[16:5] 59 tn Heb “they were unable to fight.” The object must be supplied from the preceding sentence. Elsewhere when the Niphal infinitive of לָחָם (lakham) follows the verb יָכֹל (yakhol), the infinitive appears to have the force of “prevail against.” See Num 22:11; 1 Sam 17:9; and the parallel passage in Isa 7:1.
[16:6] 60 tc Some prefer to read “the king of Edom” and “for Edom” here. The names Syria (Heb “Aram,” אֲרָם, ’aram) and Edom (אֱדֹם, ’edom) are easily confused in the Hebrew consonantal script.
[16:6] 62 tc The consonantal text (Kethib), supported by many medieval Hebrew
[16:7] 63 tn Heb “son.” Both terms (“servant” and “son”) reflect Ahaz’s subordinate position as Tiglath-pileser’s subject.
[16:7] 64 tn Heb “hand, palm.”
[16:7] 65 tn Heb “who have arisen against.”
[16:8] 66 tn Heb “that was found.”
[16:8] 67 tn Or “bribe money.”
[16:9] 68 tn Heb “listened to him.”
[16:9] 69 tn Heb “the king of Assyria.”
[16:10] 71 tn Heb “in Damascus.”
[16:10] 72 tn Heb “the likeness of the altar and its pattern for all its work.”
[16:11] 73 tn Heb “according to all that King Ahaz sent from Damascus.”
[16:11] 74 tn Heb “so Uriah the priest did, until the arrival of King Ahaz from Damascus.”
[16:12] 75 tn Heb “and the king.”
[16:12] 76 tn Heb “the altar.”
[16:12] 77 tn Or “ascended it.”
[16:14] 78 tn The word “new” is added in the translation for clarification.
[16:15] 79 tn That is, the newly constructed altar.
[16:15] 80 tn Heb “for me to seek.” The precise meaning of בָּקַר (baqar), “seek,” is uncertain in this context. For discussion see M. Cogan and H. Tadmor, II Kings (AB), 189.
[16:16] 81 tn Heb “according to all which.”
[16:17] 82 sn See the note at 1 Kgs 7:23.
[16:17] 83 tn Heb “that [were] under it.”
[16:18] 84 tn The precise meaning of the Hebrew term מוּסַךְ (musakh; Qere) / מִיסַךְ (misakh; Kethib) is uncertain. For discussion see HALOT 557 s.v. מוּסַךְ and M. Cogan and H. Tadmor, II Kings (AB), 189-90.
[16:18] 85 tn Heb “that they built.”
[16:18] 86 sn It is doubtful that Tiglath-pileser ordered these architectural changes. Ahaz probably made these changes so he could send some of the items and materials to the Assyrian king as tribute. See M. Cogan and H. Tadmor, II Kings (AB), 190, 193.
[16:19] 87 tn Heb “As for the rest of the events of Ahaz, and that which he did, are they not written on the scroll of the events of the days of the kings of Judah?”
[16:20] 88 tn Heb “lay down with his fathers.”
[17:1] 89 map For location see Map2 B1; Map4 D3; Map5 E2; Map6 A4; Map7 C1.
[17:2] 90 tn Heb “in the eyes of.”
[17:3] 91 tn Heb “went up against.”
[17:4] 92 tn Heb “and the king of Assyria found in Hoshea conspiracy.”
[17:4] 93 sn For discussion of this name, see HALOT 744 s.v. סוֹא and M. Cogan and H. Tadmor, II Kings (AB), 196.
[17:4] 94 tn Heb “and bound him in the house of confinement.”
[17:5] 95 tn Heb “went up against.”
[17:6] 96 tn The Hebrew text has simply “Israel” as the object of the verb.
[17:7] 97 tn Heb “and from under the hand of.” The words “freed them” are added in the translation for stylistic reasons.
[17:8] 99 tn Heb “walked in the customs.”
[17:8] 100 tn Heb “and [the practices of] the kings of Israel which they did.”
[17:9] 101 tn The meaning of the verb וַיְחַפְּאוּ (vayÿkhappÿ’u), translated here “said,” is uncertain. Some relate it to the verbal root חָפַה (khafah), “to cover,” and translate “they did it in secret” (see BDB 341 s.v. חָפָא). However, the pagan practices specified in the following sentences were hardly done in secret. Others propose a meaning “ascribe, impute,” which makes good contextual sense but has little etymological support (see HALOT 339 s.v. חפא). In this case Israel claimed that the
[17:9] 102 sn That is, from the city’s perimeter to the central citadel.
[17:11] 103 tn Heb “and they did evil things, angering the
[17:12] 105 sn See the note at 1 Kgs 15:12.
[17:12] 106 tn Heb “about which the
[17:13] 107 tn Heb “obey my commandments and rules according to all the law which I commanded your fathers and which I sent to you by the hand of my servants the prophets.”
[17:14] 108 tn Heb and they stiffened their neck like the neck of their fathers.”
[17:15] 109 tn Or “and his warnings he had given them.”
[17:15] 110 tn Heb “They went [or, ‘followed’] after.” This idiom probably does not mean much if translated literally. It is found most often in Deuteronomy or in literature related to the covenant. It refers in the first instance to loyalty to God and to His covenant or His commandments (1 Kgs 14:8; 2 Chr 34:31) with the metaphor of a path or way underlying it (Deut 11:28; 28:14). To “follow other gods” was to abandon this way and this loyalty (to “abandon” or “forget” God, Judg 2:12; Hos 2:13) and to follow the customs or religious traditions of the pagan nations (2 Kgs 17:15). The classic text on “following” God or another god is 1 Kgs 18:18, 21 where Elijah taunts the people with “halting between two opinions” whether the
[17:15] 111 tn Heb “they followed after the worthless thing/things and became worthless.” The words “to the
[17:15] 112 tn Heb “and [they walked] after the nations which were around them, concerning which the
[17:16] 113 tn The phrase כָל צְבָא הַשָּׁמַיִם (khol tsÿva’ hashamayim), traditionally translated “all the host of heaven,” refers to the heavenly lights, including stars and planets. In 1 Kgs 22:19 these heavenly bodies are pictured as members of the Lord’s royal court or assembly, but many other texts view them as the illegitimate objects of pagan and Israelite worship.
[17:17] 115 sn See the note at 2 Kgs 16:3.
[17:17] 116 tn Heb “they sold themselves to doing what was evil in the eyes of the
[17:18] 117 tn Heb “very angry.”
[17:18] 118 tn Heb “turned them away from his face.”
[17:19] 119 tn Heb “they walked in the practices of Israel which they did.”
[17:20] 120 tn Or “afflicted.”
[17:21] 121 tn Heb “and they made Jeroboam son of Nebat king.”
[17:21] 122 tc The consonantal text (Kethib) assumes the verb is נָדָא (nada’), an alternate form of נָדָה (nadah), “push away.” The marginal reading (Qere) assumes the verb נָדָח (nadakh), “drive away.”
[17:21] 123 tn Heb “a great sin.”
[17:22] 124 tn Heb “turn away from.”
[17:23] 126 tn Heb “the
[17:23] 127 tn Heb “just as he said.”
[17:24] 128 tn The object is supplied in the translation.
[17:24] 129 sn In vv. 24-29 Samaria stands for the entire northern kingdom of Israel.
[17:25] 130 tn Heb “in the beginning of their living there.”
[17:26] 132 tn Heb “and they said to the king of Assyria, saying.” The plural subject of the verb is indefinite.
[17:26] 133 tn Heb “Look they are killing them.”
[17:27] 134 tc The second plural subject may refer to the leaders of the Assyrian army. However, some prefer to read “whom I deported,” changing the verb to a first person singular form with a third masculine plural pronominal suffix. This reading has some support from Hebrew, Greek, and Aramaic witnesses.
[17:27] 135 tc Heb “and let them go and let them live there, and let him teach them the requirements of the God of the land.” The two plural verbs seem inconsistent with the preceding and following contexts, where only one priest is sent back to Samaria. The singular has the support of Greek, Syriac, and Latin witnesses.
[17:28] 136 map For location see Map4 G4; Map5 C1; Map6 E3; Map7 D1; Map8 G3.
[17:29] 138 sn The verb “make” refers to the production of idols. See M. Cogan and H. Tadmor, II Kings (AB), 210-11.
[17:29] 139 tn Heb “Samaritans.” This refers to the Israelites who had been deported from the land.
[17:30] 140 sn No deity is known by the name Succoth Benoth in extant Mesopotamian literature. For speculation as to the identity of this deity, see M. Cogan and H. Tadmor, II Kings (AB), 211.
[17:30] 141 sn Nergal was a Mesopotamian god of the underworld.
[17:30] 142 sn This deity is unknown in extra-biblical literature. See M. Cogan and H. Tadmor, II Kings (AB), 211-12.
[17:31] 143 sn Nibhaz and Tartak were two Elamite deities. See M. Cogan and H. Tadmor, II Kings (AB), 212.
[17:31] 144 sn Adrammelech and Anammelech, the gods of the Sepharvaim are unknown in extra-biblical literature. See M. Cogan and H. Tadmor, II Kings (AB), 212.
[17:32] 146 tn Heb “and they appointed for themselves from their whole people priests for the high places and they were serving for them in the house[s] of the high places.”
[17:34] 149 tn Heb “commanded.”
[17:35] 151 sn That is, the descendants of Jacob/Israel (see v. 35b).
[17:36] 152 tn Heb “and outstretched arm.”
[17:40] 153 sn This refers to the foreigners whom the king of Assyria settled in the land (see v. 35a).
[18:2] 154 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[18:2] 155 tn Heb “the name of his mother.”
[18:2] 156 tn The parallel passage in 2 Chr 29:1 has “Abijah.”
[18:3] 157 tn Heb “he did what was proper in the eyes of the
[18:4] 158 tn The term is singular in the MT but plural in the LXX and other ancient versions. It is also possible to regard the singular as a collective singular, especially in the context of other plural items.
[18:4] sn Asherah was a leading deity of the Canaanite pantheon, wife/sister of El and goddess of fertility. She was commonly worshiped at shrines in or near groves of evergreen trees, or, failing that, at places marked by wooden poles. These were to be burned or cut down (Deut 12:3; 16:21; Judg 6:25, 28, 30; 2 Kgs 18:4).
[18:4] 159 tn Heb “until those days.”
[18:4] 160 tn In Hebrew the name sounds like the phrase נְחַשׁ הַנְּחֹשֶׁת (nÿkhash hannÿkhoshet), “bronze serpent.”
[18:5] 161 tn Heb “and after him there was none like him among all the kings of Judah, and those who were before him.”
[18:6] 162 tn Heb “he hugged.”
[18:6] 163 tn Heb “and did not turn aside from after him.”
[18:6] 164 tn Heb “had commanded.”
[18:7] 165 tn Heb “in all which he went out [to do], he was successful.”
[18:7] 166 tn Heb “and did not serve him.”
[18:8] 167 sn See the note at 2 Kgs 17:9.
[18:9] 168 tn Heb “went” (also in v. 13).
[18:9] 169 map For location see Map2 B1; Map4 D3; Map5 E2; Map6 A4; Map7 C1.
[18:11] 170 tn The Hebrew text has simply “Israel” as the object of the verb.
[18:12] 171 tn Heb “listen to the voice of.”
[18:12] 172 tn Heb “his covenant.”
[18:12] 173 tn Heb “all that Moses, the
[18:14] 174 tn Or “I have done wrong.”
[18:14] 175 tn Heb “Return from upon me; what you place upon me, I will carry.”
[18:14] 176 tn The Hebrew term כִּכָּר (kikkar, “circle”) refers generally to something that is round. When used of metals it can refer to a disk-shaped weight made of the metal or to a standard unit of weight, generally regarded as a talent. Since the accepted weight for a talent of metal is about 75 pounds, this would have amounted to about 22,500 pounds of silver and 2,250 pounds of gold.
[18:15] 177 tn Heb “that was found.”
[18:16] 178 tn Heb “At that time Hezekiah stripped the doors of the
[18:17] 179 sn For a discussion of these titles see M. Cogan and H. Tadmor, II Kings (AB), 229-30.
[18:17] 180 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[18:17] 181 tn Heb “and they went up and came.”
[18:17] 182 tn Heb “the field of the washer.”
[18:19] 183 tn Heb “What is this object of trust in which you are trusting?”
[18:20] 184 tn Heb “you say only a word of lips, counsel and might for battle.” Sennacherib’s message appears to be in broken Hebrew at this point. The phrase “word of lips” refers to mere or empty talk in Prov 14:23.
[18:23] 185 tn Heb “exchange pledges.”
[18:24] 186 tn Heb “How can you turn back the face of an official [from among] the least of my master’s servants and trust in Egypt for chariots and horsemen?” In vv. 23-24 the chief adviser develops further the argument begun in v. 21. His reasoning seems to be as follows: “In your weakened condition you obviously need military strength. Agree to the king’s terms and I will personally give you more horses than you are capable of outfitting. If I, a mere minor official, am capable of giving you such military might, just think what power the king has. There is no way the Egyptians can match our strength. It makes much better sense to deal with us.”
[18:25] 188 sn In v. 25 the chief adviser develops further the argument begun in v. 22. He claims that Hezekiah has offended the Lord and that the Lord has commissioned Assyria as his instrument of discipline and judgment.
[18:26] 189 sn Aramaic was the diplomatic language of the empire.
[18:27] 191 tn Heb “To your master and to you did my master send me to speak these words?” The rhetorical question expects a negative answer.
[18:27] 192 tn Heb “[Is it] not [also] to the men…?” The rhetorical question expects the answer, “Yes, it is.”
[18:27] sn The chief adviser alludes to the horrible reality of siege warfare, when the starving people in the besieged city would resort to eating and drinking anything to stay alive.
[18:28] 193 tn The Hebrew text also has, “and he spoke and said.”
[18:29] 194 tc The MT has “his hand,” but this is due to graphic confusion of vav (ו) and yod (י). The translation reads “my hand,” along with many medieval Hebrew
[18:31] 195 tn Heb “make with me a blessing and come out to me.”
[18:33] 196 tn Heb “Have the gods of the nations really rescued, each his land, from the hand of the king of Assyria?” The infinitive absolute lends emphasis to the main verb. The rhetorical question expects the answer, “Of course not!”
[18:34] 197 tn The parallel passage in Isa 36:19 omits “Hena and Ivvah.” The rhetorical questions in v. 34a suggest the answer, “Nowhere, they seem to have disappeared in the face of Assyria’s might.”
[18:34] 198 map For location see Map2 B1; Map4 D3; Map5 E2; Map6 A4; Map7 C1.
[18:34] 199 tn Heb “that they rescued Samaria from my hand?” But this gives the impression that the gods of Sepharvaim were responsible for protecting Samaria, which is obviously not the case. The implied subject of the plural verb “rescued” must be the generic “gods of the nations/lands” (vv. 33, 35).
[18:35] 200 tn Heb “that the
[18:37] 201 sn As a sign of grief and mourning.
[19:2] 202 tn Heb “elders of the priests.”
[19:3] 203 tn In the Hebrew text this verse begins with “they said to him.”
[19:3] 204 tn Or “rebuke,” “correction.”
[19:3] 206 tn Heb “when sons come to the cervical opening and there is no strength to give birth.”
[19:4] 207 tn Heb “all the words of the chief adviser whom his master, the king of Assyria, sent to taunt the living God.”
[19:4] 208 tn Heb “and rebuke the words which the
[19:4] 209 tn Heb “and lift up a prayer on behalf of the remnant that is found.”
[19:6] 210 tn Heb “by which the servants of the king of Assyria have insulted me.”
[19:7] 211 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
[19:7] 213 tn Heb “cause him to fall,” that is, “kill him.”
[19:8] 214 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.”
[19:9] 215 tn Heb “he”; the referent (the king) has been specified in the translation for clarity.
[19:9] 216 tn Heb “heard concerning Tirhakah king of Cush, ‘Look, he has come out to fight with you.’”
[19:10] 217 tn Heb “will not be given.”
[19:11] 218 tn Heb “Look, you have heard what the kings of Assyria have done to all the lands, annihilating them.”
[19:11] 219 tn Heb “and will you be rescued?” The rhetorical question expects the answer, “No, of course not!”
[19:12] 220 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?”
[19:13] 221 sn Lair is a city located in northeastern Babylon. See M. Cogan and H. Tadmor, II Kings (AB), 235.
[19:14] 222 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.
[19:14] 223 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.
[19:15] 224 sn This refers to the cherub images that were above the ark of the covenant.
[19:15] 225 tn Or “the heavens.”
[19:16] 226 tn Heb “Hear the words of Sennacherib which he sent to taunt the living God.”
[19:18] 227 tn Heb “and they put their gods in the fire.”
[19:18] 228 tn Heb “so they destroyed them.”
[19:20] 229 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.”
[19:21] 230 tn Heb “this is the word which the
[19:21] 231 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.
[19:21] 232 sn Shaking the head was a mocking gesture of derision.
[19:22] 233 tn Heb “have you raised a voice.”
[19:22] 234 tn Heb “and lifted your eyes on high?”
[19:22] 235 sn This divine title pictures the Lord as the sovereign king who rules over his covenant people and exercises moral authority over them.
[19:23] 236 tn The word is אֲדֹנָי (’adonai), “lord,” but some Hebrew
[19:23] 237 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
[19:23] 238 tn Heb “the lodging place of its extremity.”
[19:24] 239 tn Heb “I dug and drank foreign waters.”
[19:25] 240 tn Having quoted the Assyrian king’s arrogant words in vv. 23-24, the Lord now speaks to the king.
[19:25] 241 tn Heb “Have you not heard?” The rhetorical question expresses the Lord’s amazement that anyone might be ignorant of what he is about to say.
[19:25] 243 tn Heb “and it is to cause to crash into heaps of ruins fortified cities.” The subject of the third feminine singular verb תְּהִי (tÿhi) is the implied plan, referred to in the preceding lines with third feminine singular pronominal suffixes.
[19:26] 244 tn Heb “short of hand.”
[19:26] 245 tn Heb “they are plants in the field and green vegetation.” The metaphor emphasizes how short-lived these seemingly powerful cities really were. See Ps 90:5-6; Isa 40:6-8, 24.
[19:26] 246 tn Heb “[they are] grass on the rooftops.” See the preceding note.
[19:26] 247 tc The Hebrew text has “scorched before the standing grain” (perhaps meaning “before it reaches maturity”), but it is preferable to emend קָמָה (qamah), “standing grain,” to קָדִים (qadim), “east wind” (with the support of 1Q Isaa in Isa 37:27).
[19:27] 248 tc Heb “your going out and your coming in.” The MT also has here, “and how you have raged against me.” However, this line is probably dittographic (note the beginning of the next line).
[19:28] 249 tc Heb “and your complacency comes up into my ears.” The parallelism is improved if שַׁאֲנַנְךְ (sha’anankh), “your complacency,” is emended to שַׁאֲוַנְךְ (sha’avankh), “your uproar.” See M. Cogan and H. Tadmor, II Kings (AB), 237-38.
[19:28] 250 sn The word picture has a parallel in Assyrian sculpture. See M. Cogan and H. Tadmor, II Kings (AB), 238.
[19:29] 251 tn At this point the word concerning the king of Assyria (vv. 21-28) ends and the Lord again directly addresses Hezekiah and the people (see v. 20).
[19:29] 252 tn Heb “and this is your sign.” In this case the אוֹת (’ot), “sign,” is a future confirmation of God’s intervention designated before the actual intervention takes place. For similar “signs” see Exod 3:12 and Isa 7:14-25.
[19:29] 253 sn This refers to crops that grew up on their own (that is, without cultivation) from the seed planted in past years.
[19:29] 254 tn Heb “and in the second year.”
[19:29] 255 tn The four plural imperatival verb forms in v. 29b are used rhetorically. The Lord commands the people to plant, harvest, etc. to emphasize the certainty of restored peace and prosperity. See IBHS 572 §34.4.c.
[19:30] 256 tn Heb “The remnant of the house of Judah that is left will add roots below and produce fruit above.”
[19:31] 257 tn Traditionally “the
[19:31] 258 tn Heb “the zeal of the
[19:32] 260 tn Heb “[with] a shield.” By metonymy the “shield” stands for the soldier who carries it.
[19:34] 261 tn Heb “for my sake and for the sake of David my servant.”
[19:35] 262 tn This refers to the Israelites and/or the rest of the Assyrian army.
[19:35] 263 tn Heb “look, all of them were dead bodies.”
[19:36] 264 tn Heb “and Sennacherib king of Assyria departed and went and returned and lived in Nineveh.”
[19:37] 265 sn The assassination probably took place in 681
[19:37] 266 sn No such Mesopotamian god is presently known. Perhaps the name is a corruption of Nusku.
[19:37] 267 tc Although “his sons” is absent in the Kethib, it is supported by the Qere, along with many medieval Hebrew
[19:37] 268 sn Extra-biblical sources also mention the assassination of Sennacherib, though they refer to only one assassin. See M. Cogan and H. Tadmor, II Kings (AB), 239-40.
