Isaías 36
Bob Utley · You Can Understand the Bible
Isaías 36
BACKGROUND STUDY (36-39) Chapters 36-39 form a historical literary transition (or appendix, Jewish Study Bible, p. 853) between the life of the prophet Isaiah in Isaiah 1-39 (the Assyrian period) and the section of Isaiah which deals with the future, chapters 40-66 (the Neo-Babylonian period and the eschaton). A similar historical addition occurs at Jeremiah 52, where 2 Kings 24:18-25:30 is repeated. This section of Isaiah is paralleled in 2 Kings 18:13-20:19, except for Isa. 38:9-20; also note 2 Chronicles 32. Much of Isaiah 36-39 is not poetry but prose. It may have been incorporated into Isaiah by later editors/compilers to finish out the historical invasion of Assyria in 701 B.C. This section seems to form a needed coherent transition from an emphasis on Assyria (Isaiah 36 and 37) to Babylon (Isaiah 38 and 39). There has been some discussion about the relationship of Hezekiah's refusal to succumb to the demands and threats of Sennacherib of Assyria Hezekiah paying tribute to him in 2 Kings 18:14-16 It is in the realm of possibility that Hezekiah initially paid tribute and then later refused to do so. The exact relationship between these two passages is only conjecture. This chapter and the parallels have a more concentrated use of "trust" (BDB 105, KB 120) than any other context in the OT. Isaiah 36:4,5,6 (twice),7,9,15 2 Kings 18:19,20,21 (twice), 22,24,30; 19:10 2 Chronicles 32:10 "Trust" (בטח) and "belief" (אמן, see SPECIAL TOPIC: BELIEVE, TRUST, FAITH AND FAITHFULNESS IN THE OT) are crucial in understanding the proper functioning of the personal relationship involved in covenant. It is more than obedience!
Isaías 36:1-3
36:1 "in the fourteenth year of King Hezekiah" It seems from the dating of the reigns of these Judean kings and their relationship to secular history that there is a textual error in the word "fourteenth." Because 2 Kgs. 18:1 says that Hezekiah was co-regent with his father between 729 and 715 B.C. and then became king himself from 715 to 686 B.C., it is probable that this should read the "twenty-fourth year of King Hezekiah" (cf. Gleason L. Archer, Encyclopedia of Bible Difficulties, pp. 207,211; E. J. Young, Book of Isaiah, pp. 540-542; The Expositor's Bible Commentary, vol. 6, p. 234; J. A. Motyer, Tyndale OT Commentaries, vol. 18, p. 222). In the chart in SPECIAL TOPIC: KINGS OF THE DIVIDED KINGDOM there is a list of three different dates for Hezekiah's reign. John Bright ‒ 715-687 B.C. E. J. Young ‒ 727-699 B.C. R. K. Harrison co-reign ‒ 729-716/15 reign ‒ 716/15-687/86 These are three well-respected scholars, yet note the variety. Be careful of rigid dating of these reigns and co-reigns. Scholarship is just not in agreement at this point in time. Hopefully new information from archaeology can help clarify the date! ▣ "Sennacherib king of Assyria came up against all the fortified cities of Judah and seized them" We learn from Assyrian documents that Sennacherib (reigned from 705-681 B.C.) claims to have conquered 46 walled cities. Because of the Assyrian records of Sennacherib's reign an invasion of Judah in 701 B.C. fits this passage. SPECIAL TOPIC: KINGS OF ASSYRIA 36:2 "And the king of Assyria sent Rabshakeh" There are several ways of understanding this title (BDB 913). a proper name (NASB, NKJV) "chief steward" "field commander" (Peshitta, NIV) "governor" or "chief of staff" (NKJV footnote) "cupbearer-in-chief" (NJB) "chief advisor" (NET) Whichever it is he was a high-ranking official (JPSOA footnote) from the Assyrian camp (cf. 2 Kgs. 18:17). The NIDOTTE, vol. 3, p. 1029, lists several of these Assyrian titles. Tartān ‒ supreme commander, cf. 2 Kgs. 18:17; Isa. 20:1 Rab sāris ‒ chief officer, cf. 2 Kgs. 18:17 Rab sāqēh ‒ field commander, cf. 2 Kgs. 18:17 Rab Kisri ‒ commander of the army Rab hanse ‒ captain of fifty Rab saqu ‒ cupbearer of the king Akkadian tartan ‒ cf. #1 above rabu sa rēsi ‒ chief eunuch or military commander rab sāqēh ‒ cf. #3 above rab saqu ‒ #6 above Aramaic ‒ rb swq ‒ chief of the march ▣ "Lachish" This was one of the walled cities on the coastal plain which was captured by the Assyrian army. It was about thirty miles southwest of Jerusalem in the Shephelah. ▣ "And he stood by the conduit of the upper pool on the highway of the fuller's field" This is the same location where Isaiah confronted Ahaz in Isa. 7:3 with the appeal not to trust in Assyria. There may be a purposeful connecting of the geographical site to the response of Hezekiah (belief, cf. Isa. 37:14-20,30) versus the response of Ahaz (unbelief). 36:3 "Eliakim. . .Shebna. . .Joah" When one compares Isa. 22:15 and Isa. 22:20-24 it seems that these two men have exchanged offices. If we can use Egyptian parallels it seems that these men represented different levels of administrative authority in the ANE. Eliakim NASB, NKJV, "over the household" NRSV, TEV, JPSOA, "in charge of the palace" REB, "the comptroller of the household" NJB, "master of the palace" Shebna NASB, NKJV, JPSOA, "the scribe" NRSV, NJB, "the secretary" REB, "the adjutant-general" TEV, "court secretary" Joah NASB, NKJV, NRSV, TEV, JPSOA, "the recorder" REB, "the secretary of state" NJB, "the herald"
Isaías 36:4-10
36:4 The message of Sennacherib was read loudly in Hebrew (cf. Isa. 36:11) before the walls of Jerusalem so that everyone could hear and fear (cf. Isa. 36:11-12)! This verse has three uses of the VERB "say" (BDB 55, KB 65). Qal IMPERFECT with waw Qal IMPERATIVE Qal PERFECT ▣ "What is this confidence that you have" This is a very significant statement for the rest of chapter 36 and 37 because it is a play on the Hebrew word "trust" (BDB 105, KB 120, Qal perfect, cf. Isa. 12:2; 26:3,4; 31:1; 32:9-11; 36:4,5,6 [twice],7,9,15; 37:10) or the question "what are you trusting in?" Notice that the Assyrian logic is based on their military victories over numerous other national gods. The line of psychological attack seems to impugn Hezekiah's actions on behalf of YHWH in order to impugn His power and to impugn the people's trust in Him (cf. Isa. 36:4,5,7,10,15,18; 37:4,6,10,17,20 esp., 23,29). This sets the stage, much like Daniel 3, for YHWH's confrontation with the Assyrian gods for the purpose that all of the world may know that YHWH is God (cf. Isa. 37:20; 45:6; 2 Chr. 32:7-8). This question is the theological purpose of the literary unit! 36:5 NASB, NJB "empty words" "vain words" "mere words" "words of the lips" The LXX is a literal translation of the MT (BDB 182 CONSTRUCT BDB 973). This is an idiom for someone who speaks without thinking (cf. Prov. 14:23). ▣ "rebelled against me" This (BDB 597, KB 623, Qal PERFECT) refers to the fact that Hezekiah initially stopped paying tribute to Assyria (cf. 2 Kgs. 18:7), but then apparently began it again when Sennacherib invaded (cf. 2 Kgs. 18:14-16) and then refused a second time to pay tribute. 36:6 "Behold, you rely on the staff of this crushed reed, even on Egypt" Apparently, the Assyrians had inside information on Hezekiah's ill-conceived design for a military alliance with Egypt. Isaiah had earlier condemned this alliance (cf. Isa. 30:1-5; 31:1-3). 36:7 "whose high places and whose altars Hezekiah has taken away" This is an attempt to impugn Hezekiah's relationship with YHWH (cf. 2 Kgs. 18:5). The thrust of the argument is that YHWH is angry with Hezekiah for closing the local high places (cf. 2 Kgs. 18:7). However, this was a misunderstanding by the Assyrians because Hezekiah did exactly what was commanded in Deuteronomy which is the centralization of worship at a site which YHWH would choose (cf. Deut. 12:2-5). The high places had become sites of Ba'al and Asherah worship (cf. 2 Kgs. 18:4). SPECIAL TOPIC: FERTILITY WORSHIP OF THE ANE 36:8 "come make a bargain with my master" The VERB (BDB 786, KB 876) is a Hithpael IMPERATIVE denoting the offer of a political pledge (cf. 2 Kgs. 18:23; Job 17:3; Ps. 119:122). The implication is, "leave your pledge with YHWH and trust in Assyria" (and by implication, her gods). This sounds preposterous, but remember Judah had already tried to form an alliance with Egypt (cf. Isa. 36:6,9), which also involved Egyptian deities! Judah's monotheism was being tested! SPECIAL TOPIC: MONOTHEISM ▣ "I will give you two thousand horses" This is a mocking statement based on the weakness of Judea's army. There is some historical doubt about the presence of cavalry in Judah or Assyria at this early date, therefore, many commentators say this is a reference to chariots even though the obvious language refers to cavalry. 36:9 NASB, TEV "official" NKJV, NRSV "captain" "soldiers" REB, Peshitta "servants" "governor" "deputy" The term (BDB 808, cf, 2 Kgs. 18:24; see NIDOTTE, vol. 3, p. 603) may refer to the recently appointed governor of the defeated Judean walled cities. Each of these local governmental officials had a small military contingent. Apparently Lachish became the headquarters of this Assyrian administrator. Therefore, the sarcastic claim of Rabshakeh was that Jerusalem could not even defend itself against a regional, local militia, much less the Assyrian army. 36:10 "Have I now come up without the Lord's approval" This verse is a statement by the Assyrians that they did not consult Judah's God God was even on their side! How they knew of the prophecies concerning God's choosing of Assyria to judge Israel, Isa. 10:5-7, is uncertain. Some believe it is a half-truth related to Isal 37:26. This verse seems to contradict itself. "without ... approval," literally "apart from" (BDB 116) "the Lord said to me" Obviously Assyria (i.e. Sennacherib) is flaunting itself against the will of YHWH and His people!
Isaías 36:11-12
36:11 "Aramaic. . .Judean" Aramaic (BDB 74) was the diplomatic language of the ANE and "Judean" should be translated "Hebrew" (BDB 397, cf. 2 Kgs. 18:26,28; 2 Chr. 32:18). The thrust of this verse is that Hezekiah's officials are asking the Assyrian representative to speak in the diplomatic language so the people of the city could not understand the threats. 36:12 This was a threat about the problems associated with a siege (i.e. shortage of food and water, cf. 2 Kgs. 18:27) to cause fear and panic within Jerusalem. Even though Hezekiah may trust YHWH, possibly the citizens would not.
Isaías 36:13-20
36:13-16 There are several IMPERATIVES and JUSSIVES used in this message from Sennacherib through Rabshakeh (threats and promises). hear, Isa. 36:13 ‒ BDB 1033, KB 1570, Qal IMPERATIVE do not let Hezekiah deceive you, Isa. 36:14 ‒ BDB 674, KB 728, NEGATED Hiphil IMPERFECT used in a JUSSIVE sense, cf. Isa. 37:10; this is the same VERB used in Gen. 3:13! nor let Hezekiah make you trust in the Lord, Isa. 36:15 ‒ BDB 105, KB 120, Hiphil IMPERFECT used in a JUSSIVE sense do not listen to Hezekiah, Isa. 36:16 ‒ BDB 1033, KB 1570, Qal IMPERFECT used in a JUSSIVE sense make your peace with me, Isa. 36:16 ‒ BDB 793, KB 889, Qal IMPERATIVE come out to me, Isa. 36:16 ‒ BDB 422, KB 425, Qal IMPERATIVE eat, Isa. 36:16 ‒ BDB 37, KB 46, Qal IMPERATIVE drink, Isa. 36:16 ‒ BDB 1059, KB 1667, Qal IMPERATIVE 36:17 Notice that Sennacherib's two promises are directed to the people from the countryside who had fled into the walled city of Jerusalem for protection. He would let them stay on their own land, but as Isa. 36:17 clarifies, only for a short while. He would spare their lives, but still they would be exiled. Even if they surrendered at this time, they would still be taken out of the land of Judah. However, Assyria killed the old and young on the spot! 36:18 "Has any one of the gods of the nations delivered his land from the hand of the king of Assyria" Here is the theological challenge. The gauntlet has been thrown down and YHWH will pick it up! The VERB "deliver" (BDB 664, KB 717) is used five times in Isa. 36:18-20. The first and last are Hiphil IMPERFECTs and the other three are Hiphil PERFECTS. 36:19 "the gods of Hamath and Arpad" Hamath was a city in central Syria whose king participated in the rebellion against Assyria and was crushed by Sargon II in 720 B.C. and its population deported to Samaria (cf. 2 Kgs. 17:24). Arpad was a city in northern Syria whose king participated in the rebellion against Assyria and was crushed by Tiglath-pileser III in 740 B.C. The exact names of their deities are uncertain. ▣ "the gods of Sepharvaim" It may have been a city of northern Babylon. This was a location from which Sargon II (722-705 B.C.) sent exiles to settle in Samaria (cf. 2 Kgs. 17:24). Some scholars assume it refers to Samaria (the captured capital of Israel, 722 B.C.). From 2 Kgs. 17:31 we know that the fertility gods they worshiped by child sacrifice were "Adrammelech" and "Anammelech." The first name is also the name of one of Sennacherib's sons who assassinated him (cf. Isa. 37:38). How they are connected is uncertain. ▣ "have they delivered Samaria from my hand" This is interesting because Samaria's gods are listed separately from Judah's. They both worshiped YHWH, but apparently the idolatry in the north had become so bad or the Assyrian information so poor that they did not realize that they both worshiped YHWH (cf. 2 Kgs. 17:5,6,24). SPECIAL TOPIC: HAND
Isaías 36:21-22
36:22 "with their clothes torn" See SPECIAL TOPIC: GRIEVING RITES.