1I stalo se, když to král Chizkijáš uslyšel, že roztrhl své roucho, zakryl se pytlovinou a vešel do Hospodinova domu. 2Pak poslal Eljakíma, který byl nad domem, písaře Šebnu a starší kněze zahalené v pytlovině k proroku Izajášovi, synu Amósovu. 3Řekli mu: Toto praví Chizkijáš: Tento den je dnem soužení, trestu a znevážení, protože děti vešly do rodidel, ale není síla k porodu. 4Snad Hospodin, tvůj Bůh, uslyší všechna slova Rabšaka, kterého jeho pán, asyrský král, poslal, aby hanobil živého Boha, a pokárá ho za slova, která Hospodin, tvůj Bůh, slyšel. Pozdvihni tedy modlitbu za ostatek, který se tu nachází. 5Když přišli otroci krále Chizkijáše k Izajášovi, 6Izajáš jim řekl: Toto řekněte svému pánu: Toto praví Hospodin: Neboj se slov, která jsi slyšel, jimiž mi utrhali služebníci asyrského krále. 7Hle, dám do něj ducha, že když uslyší zprávu, vrátí se do své země a nechám jej v jeho zemi padnout mečem. 8Když se nejvyšší číšník vrátil, nalezl asyrského krále, jak bojuje proti Libně. Slyšel totiž, že odtáhl od Lakíše. 9Asyrský král uslyšel o kúšském králi Tirhákovi: Hle, vytáhl, aby s tebou bojoval. Nato znovu poslal k Chizkijášovi posly se slovy: 10Takto promluvte k judskému králi Chizkijášovi: Ať tě tvůj Bůh, v něhož doufáš, nepodvádí slovy: Jeruzalém nebude vydán do ruky asyrského krále. 11Hle, sám jsi slyšel, jak asyrští králové naložili se všemi těmi zeměmi, že je zasvětili zkáze. A ty bys byl vysvobozen? 12Bohové národů, které moji otcové zničili — bohové Gózanu, Cháranu, Resefu a synů Edenu, kteří byli v Telasáru — vysvobodili je snad? 13Kde je král Chamátu, král Arpádu a král města Sefarvajimu, Heny a Ivy? 14Chizkijáš vzal od poslů dopis a přečetl ho. Pak Chizkijáš vstoupil do Hospodinova domu a rozprostřel ho před Hospodinem. 15Pak se Chizkijáš modlil před Hospodinem: Hospodine, Bože Izraele, sedící na cherubech, ty jediný jsi Bůh nad všemi královstvími země; ty jsi učinil nebesa i zemi. 16Nakloň, Hospodine, své ucho a slyš; otevři, Hospodine, své oči a pohleď! Slyš Sancheríbova slova, která vzkázal, aby hanobil živého Boha. 17Hospodine, asyrští králové ty národy a jejich území opravdu zpustošili; 18a jejich bohy uvrhli do ohně, protože to nejsou bohové, nýbrž jen dílo lidských rukou, dřevo a kámen; proto je zničili. 19A teď, Hospodine, náš Bože, zachraň nás z jeho ruky, aby všechna království země poznala, že ty jediný, Hospodine, jsi Bůh. 20Izajáš, syn Amósův, vzkázal Chizkijášovi: Toto praví Hospodin, Bůh Izraele: Slyšel jsem, co ses ke mně modlil ohledně asyrského krále Sancheríba. 21Toto je slovo, které o něm řekl Hospodin: Pohrdá tebou, vysmívá se ti panna, dcera sijónská, potřásá za tebou hlavou dcera jeruzalémská. 22Koho jsi tupil a komu jsi utrhal? Proti komu jsi pozvedl hlas? Vysoko jsi pozdvihl své oči, proti Svatému Izraele. 23Skrze své posly jsi tupil Panovníka. Řekl sis: S množstvím svých vozů jsem vytáhl na výšiny hor, do nejvzdálenějších částí Libanonu; pokácel jsem jeho vysoké cedry, jeho nejlepší cypřiše; vstoupil jsem do jeho nejzazší výše, do jeho úrodné lesní zahrady. 24Vykopal jsem studny a pil jsem cizí vodu, chodidly svých nohou jsem vysušil všechny egyptské řeky. 25Cožpak jsi neslyšel, že jsem to již dávno připravil, ode dnů dávnověku jsem to vytvořil? Nyní to naplňuji: Nastalo pustošení, opevněná města se hroutí v hromady kamení. 26Jejich obyvatelé byli bezmocní, vyděšeni a zahanbeni, byli jako polní zeleň a zelené býlí, jako tráva na střechách a pole sežehnuté východním větrem. 27Tvé bydlení, tvé vycházení i vcházení znám, také tvé běsnění proti mně. 28Protože tvé běsnění proti mně a tvá sebejistota vystoupila do mých uší, vložím ti kruh do nosu a uzdu do tvých pysků a odvedu tě zpět cestou, kterou jsi přišel. 29A toto ti bude znamením: Tento rok se bude jíst to, co vyroste samo, v druhém roce to, co ještě z toho vyroste, a ve třetím roce zasévejte a sklízejte, vysazujte vinice a jezte jejich ovoce. 30A ti z domu judského, kteří vyváznou, ti pozůstalí, se opět zakoření dolů a ponesou ovoce vzhůru, 31neboť z Jeruzaléma vyjde ostatek a ti, kteří vyváznou, z hory Sijón. Horlivost Hospodina zástupů to učiní. 32Proto toto praví Hospodin o asyrském králi: Nevejde do tohoto města, ani šíp tam nevystřelí, nevyjde proti němu se štítem ani proti němu nenavrší násep. 33Cestou, kterou přišel, se vrátí a do tohoto města nevejde, je Hospodinův výrok. 34Budu tomuto městu štítem, abych ho zachránil kvůli sobě a kvůli svému otroku Davidovi. 35I stalo se oné noci, že vyšel Hospodinův anděl a pobil v asyrském táboře sto osmdesát pět tisíc mužů. Když lidé časně ráno vstali, hle, ti všichni byli dočista mrtví. 36A asyrský král Sancheríb odtáhl, šel, vrátil se a pobýval v Ninive. 37I stalo se, když se klaněl v chrámu svého boha Nisrocha, že jeho synové Adramelek a Sareser ho zabili mečem a unikli do země Ararat. Po něm se stal králem jeho syn Esarchadón.
Jamieson Fausset Brown Bible Commentary 1 HEZEKIAH IN DEEP AFFLICTION. (
2Kgs 19:1-5)
when king Hezekiah heard it, he rent his clothes--The rending of his clothes was a mode of expressing horror at the daring blasphemy--the assumption of sackcloth a sign of his mental distress--his entrance into the temple to pray the refuge of a pious man in affliction--and the forwarding an account of the Assyrian's speech to Isaiah was to obtain the prophet's counsel and comfort. The expression in which the message was conveyed described, by a strong figure, the desperate condition of the kingdom, together with their own inability to help themselves; and it intimated also a hope, that the blasphemous defiance of Jehovah's power by the impious Assyrian might lead to some direct interposition for the vindication of His honor and supremacy to all heathen gods.
4 the living God--"The living God" is a most significant expression taken in connection with the senseless deities that Rab-shakeh boasted were unable to resist his master's victorious arms.
6 COMFORTED BY ISAIAH. (
2Kgs 19:6-7)
Isaiah said . . . Be not afraid--The prophet's answer was most cheering, as it held out the prospect of a speedy deliverance from the invader. The blast, the rumor, the fall by the sword, contained a brief prediction that was soon fulfilled in all the three particulars--namely, the alarm that hastened his retreat, the destruction that overtook his army, and the violent death that suddenly ended his career.
8 SENNACHERIB SENDS A BLASPHEMOUS LETTER TO HEZEKIAH. (
2Kgs 19:8-13)
So Rab-shakeh . . . found the king of Assyria warring against Libnah--Whether Lachish had fallen or not, is not said. But Sennacherib had transferred his battering-rams against the apparently neighboring fortress of Libnah (
Josh 10:29; compare
Josh 10:31;
Josh 15:42), where the chief-cup-bearer reported the execution of his mission.
9 when he heard say of Tirhakah . . ., Behold, he is come out to fight against thee, &c.--This was the "rumor" to which Isaiah referred [
2Kgs 19:7]. Tirhakah reigned in Upper Egypt, while So (or Sabaco) ruled in Lower Egypt. He was a powerful monarch, another Sesostris, and both he and Sabaco have left many monuments of their greatness. The name and figure of Tirhakah receiving war captives, are still seen in the Egyptian temple of Medinet Abou. This was the expected succor which was sneered at by Rab-shakeh as "a bruised reed" (
2Kgs 18:21). Rage against Hezekiah for allying himself with Egypt, or the hope of being better able to meet this attack from the south, induced him, after hearing the rumor of Tirhakah's advance, to send a menacing letter to Hezekiah, in order that he might force the king of Judah to an immediate surrender of his capital. This letter, couched in the same vaunting and imperious style as the speech of Rab-shakeh, exceeded it in blasphemy, and contained a larger enumeration of conquered places, with the view of terrifying Hezekiah and showing him the utter hopelessness of all attempts at resistance.
14 HEZEKIAH'S PRAYER. (2Ki. 19:14-34)
Hezekiah received the letter . . . and went up into the house of the Lord--Hezekiah, after reading it, hastened into the temple, spread it in the childlike confidence of faith before the Lord, as containing taunts deeply affecting the divine honor, and implored deliverance from this proud defier of God and man. The devout spirit of this prayer, the recognition of the Divine Being in the plenitude of His majesty--so strikingly contrasted with the fancy of the Assyrians as to His merely local power; his acknowledgment of the conquests obtained over other lands; and of the destruction of their wooden idols which, according to the Assyrian practice, were committed to the flames--because their tutelary deities were no gods; and the object for which he supplicated the divine interposition--that all the kingdoms of the earth might know that the Lord was the only God--this was an attitude worthy to be assumed by a pious theocratic king of the chosen people.
20 Then Isaiah . . . sent--A revelation having been made to Isaiah, the prophet announced to the king that his prayer was heard. The prophetic message consisted of three different portions:--First, Sennacherib is apostrophized (
2Kgs 19:21-28) in a highly poetical strain, admirably descriptive of the turgid vanity, haughty pretensions, and presumptuous impiety of the Assyrian despot. Secondly, Hezekiah is addressed (
2Kgs 19:29-31), and a sign is given him of the promised deliverance--namely, that for two years the presence of the enemy would interrupt the peaceful pursuits of husbandry, but in the third year the people would be in circumstances to till their fields and vineyards and reap the fruits as formerly. Thirdly, the issue of Sennacherib's invasion is announced (
2Kgs 19:32-34).
33 shall not come into this city--nor approach near enough to shoot an arrow, not even from the most powerful engine which throws missiles to the greatest distance, nor shall he occupy any part of the ground before the city by a fence, a mantelet, or covering for men employed in a siege, nor cast (raise) a bank (mound) of earth, overtopping the city walls, whence he may see and command the interior of the city. None of these, which were the principal modes of attack followed in ancient military art, should Sennacherib be permitted to adopt. Though the army under Rab-shakeh marched towards Jerusalem and encamped at a little distance with a view to blockade it, they delayed laying siege to it, probably waiting till the king, having taken Lachish and Libnah, should bring up his detachment, that with all the combined forces of Assyria they might invest the capital. So determined was this invader to conquer Judah and the neighboring countries (
Isa 10:7), that nothing but a divine interposition could have saved Jerusalem. It might be supposed that the powerful monarch who overran Palestine and carried away the tribes of Israel, would leave memorials of his deeds on sculptured slabs, or votive bulls. A long and minute account of this expedition is contained in the Annals of Sennacherib, a translation of which has recently been made into English, and, in his remarks upon it, COLONEL RAWLINSON says the Assyrian version confirms the most important features of the Scripture account. The Jewish and Assyrian narratives of the campaign are, indeed, on the whole, strikingly illustrative of each other [Outlines of Assyrian History].
35 AN ANGEL DESTROYS THE ASSYRIANS. (
2Kgs 19:35-36)
in the morning . . . they were all dead corpses--It was the miraculous interposition of the Almighty that defended Jerusalem. As to the secondary agent employed in the destruction of the Assyrian army, it is most probable that it was effected by a hot south wind, the simoon, such as to this day often envelops and destroys whole caravans. This conjecture is supported by
2Kgs 19:7 and
Jer 51:1. The destruction was during the night; the officers and soldiers, being in full security, were negligent; their discipline was relaxed; the camp guards were not alert, or perhaps they themselves were the first taken off, and those who slept, not wrapped up, imbibed the poison plentifully. If this had been an evening of dissolute mirth (no uncommon thing in a camp), their joy (perhaps for a victory), or "the first night of their attacking the city," says JOSEPHUS, became, by its effects, one means of their destruction [CALMET, Fragments].
36 So Sennacherib king of Assyria . . . went and returned--the same way as he came (
2Kgs 19:33). The route is described (
Isa 10:28-
Isa 10:32). The early chariot track near Beyrout is on the rocky edge of Lebanon, which is skirted by the ancient Lycus (Nahr-el Kelb). On the perpendicular face of the limestone rock, at different heights, are seen slabs with Assyrian inscriptions, which having been deciphered, are found to contain the name of Sennacherib. Thus, by the preservation of these tablets, the wrath of the Assyrian invaders is made to praise the Lord.
dwelt at Nineveh--This statement implies a considerable period of time, and his Annals carry on his history at least five years after his disastrous campaign at Jerusalem. No record of his catastrophe can be found, as the Assyrian practice was to record victories alone. The sculptures give only the sunny side of the picture.
37 SENNACHERIB SLAIN. (
2Kgs 19:37)
as he was worshipping in the house of Nisroch--Assarae, or Asshur, the head of the Assyrian Pantheon, represented not as a vulture-headed figure (that is now ascertained to be a priest), but as a winged figure in a circle, which was the guardian deity of Assyria. The king is represented on the monuments standing or kneeling beneath this figure, his hand raised in sign of prayer or adoration.
his sons smote him with the sword--Sennacherib's temper, exasperated probably by his reverses, displayed itself in the most savage cruelty and intolerable tyranny over his subjects and slaves, till at length he was assassinated by his two sons, whom, it is said, he intended to sacrifice to pacify the gods and dispose them to grant him a return of prosperity. The parricides taking flight into Armenia, a third son, Esar-haddon, ascended the throne.