Isaías 37
Bob Utley · You Can Understand the Bible
Isaías 37
CONTEXTUAL INSIGHTS Isaiah 37:1-7 describes the reactions of Hezekiah to the Assyrian message in Isaiah 36. It is uncertain if Isa. 37:1-7 and 14-20 are two separate reactions. It seems contextually that after Isa. 37:8-9 Sennacherib sent a second message to be delivered to Jerusalem and Isa. 37:14-20 are Hezekiah's response to this second message, which is similar to the first one. Possibly Hezekiah was trusting YHWH and Egypt in Isa. 37:1-7, but after Isa. 37:9 he had to trust YHWH alone (cf. Isa. 37:14-20,30).
Isaías 37:1-4
37:1 "he tore his clothes, covered himself with sackcloth" These are signs of mourning. SPECIAL TOPIC: GRIEVING RITES ▣ "the house of the Lord" This refers to the temple in Jerusalem. Exactly what area of the temple he entered is uncertain. Only priests and Levites had access to the sacred buildings. However, there was a special area set aside for the monarch to be as close as possible and view the activities of festival rituals. 37:2 "Eliakim. . .Shebna" See note at Isa. 36:3,22. 37:3 Hezekiah vividly describes the situation (cf. 2 Kgs. 19:3). NASB, NRSV ‒ "a day of distress" (BDB 865 I) NKJV ‒ "a day of trouble" NJB ‒ "a day of suffering" LXX ‒ "a day of affliction" NASB, NKJV, NRSV, "a day of rebuke" (BDB 407) NJB ‒ "a day of punishment" LXX ‒ "a day of reproach" NASB ‒ "a day of rejection" (BDB 611) NKJV ‒ "a day of blasphemy" NRSV, NJB ‒ "a day of disgrace" "a day of rebuke" LXX, Peshitta, "a day of anger" "time for birth, but no strength to deliver" All of these phrases refer to YHWH's actions, not Assyria's. Hezekiah knew the problem was covenant disobedience and faithlessness. Assyria was not the real problem, but YHWH's instrument of judgment against a disobedient covenant people (i.e. Leviticus 26; Deuteronomy 28). 37:4 Hezekiah is hoping that as YHWH heard the blasphemy (i.e. "reproach," BDB 357, KB 355, Piel INFINITIVE CONSTRUCT, cf. Isa. 37:17,23,24) of Assyria's arrogant boast (cf. Isa. 36:15,18,20), He would defend His name (i.e. Ezek. 36:22-23). ▣ "the remnant" This term can be used in several senses depending on the context. SPECIAL TOPIC: THE REMNANT, Three Senses
Isaías 37:5-7
37:6 Notice how Isaiah responds to the messengers of Hezekiah with the very words of YHWH (cf. Isa. 37:21)! ▣ "Do not be afraid" This statement (BDB 431, KB 432, Qal IMPERFECT used in a JUSSIVE sense) is a recurrent message from YHWH to His leaders (cf. Isa. 7:4; 8:12; 10:24; 35:4; 40:9; 41:10,13,14; 43:1,5; 44:2; 51:7; 54:4; Gen. 15:1; 21:17; 26:24; 46:3; Exod. 20:20; Num. 14:9; Deut. 1:21,29; 3:2,22; 7:18; 20:1,3; 31:6,8; Josh. 8:1; 10:8,25; 11:6; Jdg. 6:23, etc.). 37:7 NASB, NJB, LXX "I will put a spirit in him" "I will send a spirit upon him" "I myself will put a spirit in him" "The Lord will cause the emperor to hear" "I shall sap his morale" "I will send a blast against him" "I will delude him" The MT has ruah (BDB 924), which, in this context, refers to an inner feeling or sense of doom and foreboding. The "great king"of Assyria (cf. Isa. 36:4) is controlled by the God of Israel! SPECIAL TOPIC: BREATH, WIND, SPIRIT ▣ "hear a rumor and return to his own land" This is YHWH's response because Hezekiah turned to Him for help (as Ahaz did not). He will confuse the army and send them home (cf. Isa. 37:37). Some have wondered if Isa. 37:9 is not a fulfillment of this rumor, but it seems, in context, to refer to a rumor that will force him to return to Assyria and not simply meet Egypt in battle. ▣ "I will make him fall by the sword in his own land" See Isa. 37:38 for the historical fulfillment of this prophecy.
Isaías 37:8-13
37:9-11 This repeats Isa. 36:13-20. 37:9 "Tirhakah king of Cush" There have been some historical problems connected with this verse because this man, though the younger brother of the current Pharaoh of Egypt (i.e. twenty-fifth Nubian Dynasty), Shebitku, nephew of Shabaka, possibly reigned from 696/95 ‒ 685/84 B.C. (?) Tirhakah became a Pharaoh and reigned from 690 ‒ 664 B.C. He was also known as the King of Ethiopia (cf. 2 Kgs. 19:9). However, this may be a military title or an anachronism (which means that one reads a later event or person into an earlier document). Hence, in this text, Tirhakah was only Pharaoh's representative sent with the army. SPECIAL TOPIC: KINGS OF EGYPT 37:12-13 There are several geographical locations mentioned that Assyria had previously conquered. Gozan ‒ In 2 Kgs. 17:6; 18:11; 1 Chr. 5:26 this is called a river (i.e. region) of Mesopotamia where Tiglath-pileser III exiled people from the tribal areas of Reuben, Gad, and Manasseh, and later, more of the northern ten tribes by Sargon II. Haran ‒ This was a city in Assyria (cf. Gen. 12:4; 24:4) that had rebelled and was destroyed by Asshur-dan III in 763 B.C. Rezeph ‒ This is another significant city in Assyria, conquered by Shalmanezer III (858 ‒ 824 B.C.). It may have been conquered several times, but information is minimal. Telassar ‒ This is a city or kingdom of Eden which was conquered by Tiglath-pileser III. It was close to the border of Elam. Hamath ‒ This is a city in Syria on the border with Israel. Some of its citizens were exiled into Israel. Arpad ‒ This is a city in northern Syria, the capital of a province or small kingdom (Bit-Agusi). It was defeated by Tiglath-pileser III in 740 B.C. Lair ‒ This is a city of northern Babylon whose spelling is close to "city" (BDB 746, ריע, NJB, NET Bible). Sepharvaim ‒ See note at Isa. 36:19 Hena ‒ This is a city possibly in upper Mesopotamia (cf. ABD, vol. 3, p. 137). Ivvah ‒ This is an unknown locality. Some scholars associate #8 and #9 with the name of local gods. The purpose of mentioning these specific cities (which Hezekiah must have known or which were on the way from Assyria to Palestine which Sennacherib conquered) was to show that no one could resist the Assyrian military!
Isaías 37:14-20
37:14 This is obviously firsthand detailed historical narrative. It is very graphic and specific. Readers can see in their minds Hezekiah approaching YHWH, somewhere in the temple compound (cf. 1 Kgs. 8:33), unscrolling these Assyrian messages before Him so that He could read them. Hezekiah mentions in Isa. 37:4 that YHWH heard Rabshakeh read the message from the King of Assyria. Hezekiah now wants to remind Him of their arrogant and blasphemous character! 37:16 Notice the titles and ways Hezekiah characterizes YHWH. O Lord of hosts (see SPECIAL TOPIC: Lord of Hosts) the God (Elohim) of Israel, cf. Josh. 7:13,19,20 (see SPECIAL TOPIC: NAMES FOR DEITY, C.) who is enthroned above the cherubim, cf. Exod. 25:22; 1 Sam. 4:4; 2 Sam. 6:2; 2 Kgs. 19:15; 1 Chr. 13:6; Ps. 80:1; 99:1 (SPECIAL TOPIC: CHERUBIM and SPECIAL TOPIC: ARK OF THE COVENANT) You are the God (Elohim), cf. Deut. 10:17 You alone, this term (BDB 94) is denoting monotheism here and YHWH's choice of Israel as His instrument of redemption for all the world ( SPECIAL TOPIC: MONOTHEISM) You have made heaven and earth, 42:5; 45:18; Gen. 1:1 37:17 There is a series of IMPERATIVES in Hezekiah's prayer used as reverent requests. incline Your ear, BDB 639, KB 692, Hiphil IMPERATIVE, cf. Dan. 9:18 hear, BDB 1033, KB 1570, Qal IMPERATIVE open Your eyes, BDB 824, KB 959, Qal IMPERATIVE, cf. Dan. 9:18 see, BDB 906, KB 1157, Qal IMPERATIVE listen, same as #2 Hezekiah is using anthropomorphic language (see SPECIAL TOPIC: GOD DESCRIBED AS HUMAN) to beseech God to hear, see, and respond to the arrogant, blasphemous message of Sennacherib. These same VERBS are used in Solomon's dedication of the temple in 1 Kgs. 8:29,52; 2 Chr. 6:39-40; 7:15. ▣ "the living God" This verse is very anthropomorphic (see SPECIAL TOPIC: THE PROBLEMS AND LIMITATIONS OF HUMAN LANGUAGE), attributing to YHWH human body parts as if He were a man. The OT presents God as an eternal, ever-present spirit. The term "living God" is a play on the name YHWH from Exod. 3:14, which means "I Am that I Am." SPECIAL TOPIC: NAMES FOR DEITY, D. 37:18 There was surely a measure of truth in Sennacherib's claims. 37:19 The truth of Isa. 37:18 is seen to be overstated because the gods of the cities mentioned were idols, not the true and only God! Idols were made by human hands. They could not see and hear and respond (i.e. Isa. 37:17) as YHWH could, would, and will! 37:20 This verse has two VERBS. deliver, BDB 446, KB 448, Hiphil IMPERATIVE, cf. Isa. 25:9; 33:22; 35:4. It is used fourteen times in chapters 40-66. know, BDB 393, KB 390, Qal IMPERFECT used in a JUSSIVE sense ( SPECIAL TOPIC: KNOW) This is a very important verse and shows the ultimate purpose of YHWH's acts. Israel was meant to be a kingdom of priests (cf. Exod. 19:5-6). From the initial call of Abraham (cf. Gen. 12:3), God's plan was to deal with the entire world (cf. Isa. 2:2-4; 12:4-5; 25:6-9; 42:6,10-12; 45:8,22; 49:5-6; 51:4-5; 60:1-3; 66:18,23). SPECIAL TOPIC: YHWH'S ETERNAL REDEMPTIVE PLAN ▣ "that You alone, Lord, are God" This is surely an affirmation of the uniqueness of Israel's God in the ancient world. He was God alone. There was no other (cf. Isa. 43:11; 45:5,18,21-22). This is the theological affirmation of monotheism! The phrase "art God" is not in the MT, but is in the DSS, LXX, and the parallel in 2 Kgs. 19:19. SPECIAL TOPIC: MONOTHEISM
Isaías 37:21-29
37:21-24 This is YHWH's response to Hezekiah's faith and the resulting message to Assyria, who went beyond YHWH's purpose (cf. Isa. 10:5) and became arrogant and blasphemous. Isa. 37:22, she despised (BDB 100, KB 114, Qal PERFECT), mocked (BDB 541, KB 532, Qal PERFECT), and shook her head at (BDB 631, KB 681, Hiphil PERFECT) Judah, here called the virgin daughter of Zion the daughter of Jerusalem The Peshitta, TEV, and REB see Isa. 37:22 as referring to Judah's actions toward retreating Sennacherib, but I think it refers to Assyria's arrogance against Judah that YHWH is reacting to. The question is who does "she" refer to. Sennacherib is the "him" of Isa. 37:22a, but "she" could refer to Assyria Judah Isa. 37:23, she attacked Judah's God (i.e. the Holy One of Israel) reproached, BDB 357, KB 355, Piel PERFECT blasphemed, BDB 154, KB 180, Piel PERFECT raised your voice, BDB 926, KB 1202, Hiphil PERFECT haughtily lifted your eyes, BDB 669, KB 724, Qal IMPERFECT with waw, cf. Isa. 10:12 Isa. 37:24, lauds her activities with many chariots I came up to the heights of the mountains, to the remotest parts of Lebanon cut down its tall cedars and choicest cypresses (Isaiah used many allusions to trees) I will go to its highest peak, its thickest forest Isaiah 37:24 is similar to the arrogance of the King of Babylon (that I think refers to Merodach-baladan, cf. Isa. 39:1), mentioned in Isa. 14:13. If so, then possibly the language here also refers to the northern mountain of the gods of Canaanite mythology, see note at Isa. 14:13-14. 37:21 "Because you have prayed to Me" Hezekiah responds in faith and trust in YHWH, so different from his father, Ahaz. This shows the theological significance of intercessory prayer. I believe that God has limited Himself to act in response to the prayers of His children. Therefore, we have not because we ask not (i.e. James 4:2). SPECIAL TOPIC: INTERCESSORY PRAYER 37:22 "She has shaken her head behind you" This VERB (BDB 631, KB 681, Hiphil PERFECT) denotes a Hebrew idiom of shaking one's head as a sign of contempt (cf. 2 Kgs. 19:21; Job 16:4; Ps. 22:7; 109:25; Lam. 2:15; Matt. 27:39; Mark 15:29). ▣ "the Holy One of Israel" See SPECIAL TOPIC: THE HOLY ONE 37:25-29 At this point the focus turns from Assyria's accomplishments (although it is possible that Isa. 37:25 refers to the arrogant claims of Sennacherib, but Isa. 37:26 cannot) to YHWH's accomplishments. Isa. 37:25, YHWH's control of water (i.e. life, cf. Isa. 11:15; 44:27; see SPECIAL TOPIC: WATERS) Isa. 37:26-27, YHWH's ancient plans to use Assyria to punish His people (cf. Isa. 10:5). Isa. 37:27 refers to Israel and Judah's humiliation and defeat. Isa. 37:28, YHWH's foreknowledge (very similar to Psalm 139) Isa. 37:29, the consequences of arrogance against YHWH put a hook in your nose put a bridle in your lips (these are images for exile) turn you back by the way which you came (cf. Isa. 37:37) 37:26 "Have you not heard? Long ago I did it, From ancient times I planned it" This shows that God has always had a plan for dealing, not only with Assyria (10:5; Jer. 18:11; see full note at Isa. 12:5), but also with the entire world (cf. Isa. 14:24,26; 22:11; 25:1; 46:10-11; see full note at Isa. 12:5). History is not moving in a haphazard manner, but is on a teleological track to an end-time confrontation and restoration. The word translated "long ago" (BDB 935) can refer to time or space. It also can refer to long past time, here future time, cf. 2 Sam. 7:19; 1 Chr. 17:17 37:27 NASB, NET "scorched" NKJV, NRSV "blighted" NJB, REB, JPSOA, Peshitta, DSS "blasted" The MT has the NOUN "field" (BDB 995), but the context and the parallel in 2 Kgs. 19:26 suggest a needed emendation. field ‒ שׁדמה blight ‒ שׁדפה (BDB 995) The UBS Text Project, p. 89, suggests the VERB form of #2, which is given a "C" rating (considerable doubt). ▣ NASB, NKJV, NRSV, Peshitta "before it is grown up" "under the east wind" "the hot east wind" "before the east wind" REB, NET "by the east wind" "they have withered" The MT is reflected by NASB. It has the NOUN "standing grain" (BDB 879, i.e. grain that matured for harvesting). קמה ‒ standing grain קדם ‒ east wind The UBS Text Project, pp. 89-90, gives the "east wind" emendation a C rating (considerable doubt). The change is found in the DSS of Isaiah. 37:28 "your raging against Me" This VERB (BDB 919, KB 1182, Hithpael INFINITIVE CONSTRUCT) is repeated in Isa. 37:29. Notice the personal element! This VERB in the Hiphil stem is often used of fear and trembling (cf. Isa. 14:16; 23:11) eschatological events (cf. Isa. 13:13) YHWH Himself in Ezek. 16:43 37:29 "I will put My hook in your nose" This is exactly what Assyria did to others. She tried to frighten them by boasting of the cruelty that she had done to other nations. She tied the conquered people together using hooks in their noses, lips, or tongues and marched them into exile (cf. 2 Kgs. 19:28). YHWH will now do the same thing to them.
Isaías 37:30-32
37:30 "this shall be the sign for you" This is important because Hezekiah is the Messianic representative (i.e. a Davidic king, Isa. 7:14-16) as Ahaz was (i.e. cf. Isa. 8:8c,10c). God will show him a sign (BDB 16) here and in Isa. 38:7 (as He did Ahaz in Isa. 7:14). This particular sign is related to a three-year promise of full restoration of the land of Judah. I think Isa. 37:30-32 should be a separate paragraph, as should Isa. 37:33-35 and 36-38. Verse 30 has a series of IMPERATIVES as YHWH promises a three-year restoration (i.e. the covenant promises of Deuteronomy 27-28). eat ‒ BDB 37, KB 46, Qal INFINITIVE ABSOLUTE. This form is repeated in this verse (kethib), but the MT scholars suggested a change (Qere) to a Qal IMPERATIVE, which matches the other IMPERATIVES in the verse. The difference is very close. ואכול, MT ואכלו, suggested change sow ‒ BDB 281, KB 282, Qal IMPERATIVE reap ‒ BDB 894, KB 1126, Qal IMPERATIVE plant ‒ BDB 642, KB 694, Qal IMPERATIVE eat, Qere, see note at #1, b Just one added thought, it is possible that this promised restoration is related to the "Year of Jubilee," Lev. 25:10, see James M. Freeman, Manners and Customs of the Bible, p. 96. SPECIAL TOPIC: FEASTS OF ISRAEL, II. C. ▣ For "sign" see SPECIAL TOPIC: SIGN (OT) 37:31 "the surviving remnant" See SPECIAL TOPIC: THE REMNANT, Three Senses. ▣ The agricultural imagery continues. Judah is described as taking a strong root bearing fruit 37:32 Those who survive Assyria's attack will do so, not by their own plans or provisions, but by the zeal (cf. Isa. 9:7; 59:17) of the Lord of hosts! Ahaz planned, but Hezekiah trusted! ▣ "The zeal of the Lord of hosts" This (BDB 888) refers to YHWH's special love and care for His covenant people (a faithless wife of Hosea 1-3). YHWH acts passionately for His purposes in redemption (cf. Isa. 63:15-19, which involves the children of Abraham, cf. Gen. 12:1-3). The phrase has Messianic implications in Isa. 9:7 and 59:17. Context determines whether (1) zealous or (2) jealous is the best translation. The term can have either a positive or negative connotation depending on the context. Here it is surely positive and redemptive! SPECIAL TOPIC: JEALOUSY, ZEAL (NOUN) SPECIAL TOPIC: Lord of Hosts
Isaías 37:33-35
37:33-34 This is a promise that no siege will occur against Jerusalem. At this point the Assyrian army was not before the gates of Jerusalem, but still at walled cities of the Shephelah some distance away, such as Lachish. There are several things that YHWH will allow and not allow in relation to Assyria's attack on Jerusalem. the army of Assyria shall not come to Jerusalem to besiege it the army shall not shoot an arrow there the army shall not come with shield the army shall not throw up a siege mound Assyria shall retreat the way she came 37:35 The reason given for Assyria's limitations and retreat are YHWH Himself will defend (BDB 170, KB 199, Qal PERFECT with waw) the city (i.e. Holy War imagery, cf. 2 Kgs. 19:34) YHWH will deliver/save it (BDB 446, KB 448, Hiphil INFINITIVE CONSTRUCT) YHWH does it for Himself (i.e. His eternal redemptive plan and His personal reputation, cf. Ezek. 36:22-38) for His servant David (cf. Isa. 9:7; 11:1; 16:5; 22:9,22; 29:1; 38:5; 55:3; 2 Samuel 7; 1 Chronicles 17) SPECIAL TOPIC: CHARACTERISTICS OF ISRAEL'S GOD (OT)
Isaías 37:36-38
37:36 "the angel of the Lord went out" This is similar to the personage of the death angel who represented YHWH's presence in the last plague on Egypt in Exodus 11 and 12:23,29 (also note 2 Sam. 24:16). There is no "grim reaper." YHWH controls life and death. It is hard to separate the sovereignty of God from conditions of a fallen world. This is not the world that God intended it to be. Death is the result of human rebellion. God knows, allows, and executes His will. Secondary causes, so important to us, were not part of the ancient worldview (i.e. Matt. 6:25-27; 10:28-31), where there was no distinction between the supernatural and natural. For full notes on "one causality" see note at Isa. 14:24-27. SPECIAL TOPIC: THE ANGEL OF THE LORD SPECIAL TOPIC: ONE CAUSALITY ▣ "struck 185,000 in the camp of the Assyrians" This was not before the walls of Jerusalem, but apparently some distance away at the Assyrian camp (cf. 2 Kgs. 19:35). Herodotus, an ancient historian, records this plague and implies that it was related to rodents, possibly bubonic plague. This judgment did not kill the entire army. This very event is foreshadowed in Isa. 31:8, where it is described as death by the sword of the Lord. However, here it seems to be a plague. Remember, this is hyperbolic poetry, not historical narrative. Modern western readers are unduly affected by their own worldviews and read the Bible (an ancient eastern book) through the filter of their current understanding of history and literature, which always causes confusion and misunderstanding! See "Bible Interpretation Seminar". 37:37 "Nineveh" This was the capital of Assyria and was located on the Tigris River. 37:38 "Nisroch his god" This is an unknown name. The LXX translation of this is a spelling very similar to the god of the city of Asshur, who was the head of the Assyrian pantheon. It is also possible that it is a misspelling of "Nusku" (BDB 652; NET footnote), the Babylonian and Assyrian god of light and fire who was worshiped at Haran and associated with the moon god (i.e. his son). E. J. Young thinks it was an intentional corruption of the name Marduk. See James M. Freeman, Manners and Customs of the Bible, p. 182. We know from historical documentation that there is a twenty-year gap between Isa. 37:37 and 38. This prophecy was literally fulfilled in 681 B.C. when Sennacherib's two sons assassinated him and the third son took the throne. SPECIAL TOPIC: MOON WORSHIP ▣ "Esarhaddon" This is one of the king's sons who reigned in Assyria from 681-669 B.C. SPECIAL TOPIC: KINGS OF ASSYRIA