With them; but not in the same sepulchre, on account of his impiety, 2 Paralipomenon xxviii. 27. (Calmet) --- In the 5th year of his reign, the Idumeans harassed the country, and in the 6th, the Philistines took several towns; (Salien) so that he fell a prey to enemies on all sides, and was memorable for nothing but impiety and disasters. (Haydock) --- Rome was built, and Numa born, on the 21st of April, in the 9th year of Achaz, and the first of the 7th Olympiad. (Salien, the year before Christ 751.)
CHAPTER XVI.
Twelfth. Houbigant would substitute 14th, to make the dates agree, p. 113. See chap. xv. 30. (Haydock) --- Till this time, Osee had been tributary to the Assyrian monarch. (Grotius) --- Hebrew may be, "in the 12th year....Osee....had reigned....nine years; which his true. (Calmet) --- He reigned so long afterwards, ver. 6. (Haydock)
Him. The Jews say, that he did not hinder his subjects from going to Jerusalem to adore. One of the golden calves had been sent away by Manahem, Osee x. 5. (Calmet) --- Yet under the less wicked king the nation is destroyed, as their crimes were come to the height; and Osee had not sufficient virtue to suspend the stroke of divine justice any longer. (Haydock)
Salmanasar, who is called Salman, or Salomo; (Osee x. 14.) and Enemassar, in the Greek of Toby[Tobias]. The Tyrians relate that he took many of their towns, but that Tyre sustained a siege of five years. (Josephus, [Antiquities?] ix. 14.)
Sua; probably Sabachon, king of Ethiopia, who made himself master of Egypt, and burnt king Bocchoris alive. Herodotus (ii. 137.) calls him Abacus. Jocquelot thinks that Sethon is meant, and that he was invaded by Sennacherib on account of this league with Osee. (Calmet) --- Prison, after he had taken the city, (Haydock) which held out three years. This great city was then reduced to a heap of ruins, and so continued till after the captivity of the Jews, (1 Esdras iv. 17.) when it began to be peopled again. The inhabitants revolted against Alexander the Great, who placed Macedonians in their city, and gave the territory to the Jews. It was afterwards seized by the kings of Egypt and of Syria.
But Hyrcan retook it, and levelled it with the ground. Gabinius built another town here, which bore his name till Herod greatly enlarged it, and called it Sebaste. (Calmet) --- The prophets describe the distress of Samaria, Osee x. 4., and xiv. 1., Micheas i. 6., and Jeremias xxxi. 5.)
Medes. See chap. xvi. 9. The great maxim and policy of these nations, was to transport the conquered nations to a distant country, in order to prevent any revolts. (Calmet)
Offended. Hebrew, "They concealed (or spoke secretly; Haydock) words, which were not right before the Lord:" (Calmet) being guilty of hypocrisy or of blasphemy. (Haydock) --- Watchmen: the meanest huts. (Tirinus) --- All was contaminated. (Calmet) --- Towers were erected to guard the flocks from thieves, 2 Paralipomenon xxvi. 10. (Menochius)
Groves. Hebrew Asherim, Astarte or Venus, to whom "the groves" were consecrated, chap. xxi. 7., and xxiii. 4. (Calmet)
Removed by the sword, (Menochius) or by flight. (Haydock)
Abominations. Hebrew gillulim, "idols of dung." --- Thing. Literally, "word."
Seers. See 1 Kings ix. 9. (Menochius) --- God never ceased to admonish the rebels. (Haydock) --- Jeremias xxv. 5. (Menochius)
Testimonies. The ceremonial law was in memory of some great transactions, as the sabbath was of the creation; and the whole law was given with great solemnity, in the presence of witnesses. (Calmet)
Heaven: sun and mood; and the stars, which were like the soldiers of the two former. This expression is very common in Scripture.
Fire. See chap. xvi. 3. --- Delivered. Hebrew, "sold," 3 Kings xxi. 20., and 1 Machabees i. 16. (Calmet) --- To provoke. This was the consequence of their wickedness. (Worthington)
Sight, as objects of horror, cast away from the temple, and from the promised land. --- Tribe, or kingdom. See 3 Kings xii. 20. Israel began to be rejected by God, when the schism took place. (Haydock) --- It was entirely lost, when Salmanasar took the people into captivity. Some few were left; and these formed a part of the kingdom of Josias, on their returning to the service of the true God, (2 Paralipomenon xxiv. 6.) while others fled into Egypt, Osee viii. 13., and ix. 3. (Calmet)
CHAPTER XVII.
Day. If Esdras was the author of this book, as it is very probable, this observation would tend to show how much more favourably the Jews were treated than the kingdom of Israel, which was still, for the most part, in captivity. (Calmet)
King, Assaraddon, who led away the remnants of Israel, and fulfilled the prediction, Isaias vii. 8. (Du Hamel) --- Babylon, or the territory. These people had been lately conquered from the Babylonian empire, from Syria, &c. --- Cutha: the greatest part were from this city; so that the Samaritans were afterwards called Cutheans. --- Emath, on the Orontes. --- Sepharvaim; or the Saspires, near Media. (Calmet) --- We find several other places mentioned, 1 Esdras iv. 9. (Haydock)
Lions. The Samaritan Chronicle says the fruits, though beautiful to the eye, were of a poisonous quality; and Josephus, as usual, ([Antiquities?] ix. 14.) alters the text, saying that the people were afflicted with pestilence, and the oracle being consulted, told them to worship the High God; on which account, they desired the king to send them a priest. (Calmet) --- These nations had not been accustomed to fear the Lord in their own country; but God was more offended when they exercised their idolatrous worship in that land, which he had chosen in a particular manner for himself. (Menochius) --- He suffers wickedness and infidelity to prevail to a certain point; but when his patience is exhausted, (Calmet) all nature fights for him against the wicked. (Haydock)
King; Assar-adon, 1 Esdras iv. 2. They did not send as soon as they came into the country. --- Land. They reason according to their false notions, as if a plurality of gods were not incompatible: and all would go on well, if each were served according to his will. On the same principle, they united the worship of the true God with that of idols, (Calmet) as had been done before by the Israelites. (Menochius) --- Yet God having shewn that he could have forced them to comply, (Tostat) was pleased to remove the scourge; as if he preferred that imperfect worship rather than to suffer pure idolatry to reign. (Genebrard)
Let him. Hebrew, Chaldean, Septuagint, "them go." Probably more went; but one was of superior dignity. He might have been priest of the golden calves, as none of the priests of Jerusalem had yet been taken. Hence he taught the Cutheans to join the worship of God with that of idols. Some think that no part of the Scripture was used among them, till the building of the temple by Sanballat, on Mount Garizim: (Le Quien, Antiquite. v. 13.) but this is extremely improbable. How should he pretend to teach the law without the books of Moses? (Haydock) --- The Samaritans have retained the Pentateuch in the Ph\'9cnician character, while the Jews have insensibly adopted the Chaldee, during their captivity.
On some occasions, these people have boasted of their descent from the patriarchs, John iv. 12., and 20. But in times of danger, they have confessed their true origin. (Josephus, [Antiquities?] ix. fin., and xii. 5.
Bethel. Garizim was not then honoured with the temple, as the Samaritans would pretend. (Chronicles) They wished to join in building that at Jerusalem, under Esdras. (Calmet) --- Lord. Collins would make us believe, that the Samaritans continued "for a long time" without the Pentateuch, and all "heathens for many ages." But the first supposition "is to me incredible," says Kennicott; and Hottinger himself allows, that the priests did bring back a copy of the law "exactly corresponding with the autograph of Moses." (Exert. p. 8.) And as for the Samaritans being heathens, Prideaux, whom this infidel writer quotes, (Haydock) says, "consistently with his Bible, that they continued in that gross idolatry of worshipping other gods in conjunction with the True; which last words are very unfairly omitted." (Kennicott, Diss. ii. p. 115.) --- This was the true origin and state of this mixture of nations, who were sent to cultivate the lands of Samaria. (Haydock)
Dwelt. This impure service did not deserve a mitigation of the late chastisement. But God often punishes in this world (Haydock) to manifest his glory, (John ix. 3.) and spares to display his power (Calmet) and goodness. (Haydock) --- He had sufficiently convinced these nations of his dominion over all.
Socoth-benoth, "the tents of young women," who prostituted themselves once in their lives at Babylon, in honour of Mylitta. (Herodotus ii. 199.) --- Nergel, "light." (Calmet) --- The Pyreia (Haydock) of the Persians are famous in history. (Strabo xv.) (Selden, Synt. ii. 8.) --- Asima, like an ape, goat, &c. (Calmet)
Hevites, who came from Ava. --- Nebahaz. "Nebo the seeing, or living and possessing." Nebo was a famous idol of Babylon. --- Tharthac; perhaps Sar, (prince) Sak, or Sesac, (Jeremias xxv. 26., and li. 41.) the sun, &c. --- Adramelech, "the magnificent king," and Anamelech, "the king of clemency," may denote the sun and moon; as these were the divinities commonly adored in the East, under various names. The same victims were offered to these as to Moloc and Saturn; whence we may infer, that they were the same idols. St. Jerome translates the work of Eusebius on the Hebrews, (Calmet) and places without any disapprobation of his opinion, that Socoth-benoth, &c., were the names of towns, which the people built in Samaria. (Haydock)
Worshipped, or appeared to worship: for true religion admits of no false god. (Worthington) --- Lowest. This expression sometimes means the most noble. (Haydock) --- But the priests were chosen from the midst of the people, without examination. They employed the priest, whom the king had sent for the worship of the true God, whilst others were appointed to serve the idols. (Calmet)
His ceremonies. Hebrew, "they fear not the Lord, neither do they after their statutes." (Protestants) (Haydock) --- This involves a sort of contradiction, unless we explain it of the Israelites; thought hey had not been mentioned before. There is a confusion in the original text; and ver. 41 seems to require that we should understand it in this manner, as the Cutheans could hardly be blamed for neglecting a thing of which they had before no knowledge. The Israelites are justly blamed for obstinately continuing in their prevarication, even in the midst of their captivity. The Syriac and Arabic translate, "The Israelites have been forced to leave their country, because they have abandoned the Lord; and they have not obeyed his laws, his precepts, and his ordinances, which he gave to," &c. Many adopt this explanation. (Junius; Vatable, &c.) (Calmet) --- Septuagint make these people unite the true and the false worship, as ver. 41. "They did according to their judgment. These fear, and do according to their justifications and decision; and according to the law," &c. (Haydock)
Third, far advanced, as he was associated by his father in the last year of his reign, (Calmet) or three years before its termination. (Du Hamel)
Good; opening the temple, celebrating the Passover with extraordinary magnificence, &c. He had invited people from all Israel, and at their return they broke many statues. Ezechias provided for the subsistence of the Levitical tribe, by ordering the laws to be put in execution in their favour, 2 Paralipomenon xxix., and xxx.
Groves. The people were now more obedient, being terrified at the chastisement of Israel, (Calmet) though Samaria was not taken till the sixth year of this good king; who carried his reform rather than most of his predecessors, (Haydock) in destroying the high places which had been unlawfully (Calmet) retained, as consecrated to the true God. See ver. 22. (Haydock) --- Yet Josias had still some to remove. (Menochius) --- Nohestan; that is, their brass, or a little brass. So he called it in comtempt, because they had made a god of it. (Challoner) --- Before, this image had been treated with due respect. When any relic or image becomes the occasion of abuse in the Catholic Church, it is thus taken away, or the error is otherwise corrected. See St.
Augustine, City of God x. 8., Ser. 14., de Verb. Ap., &c. (Worthington) --- Some of the ancients assert, that Ezechias suppressed many books of Solomon, on account of similar abuses. But this seems not to be well attested. We know that he made a collection of some of some of his sentences, Proverbs xxv. 1.
Like him. Ezechias was remarkable for many excellent qualities. Yet we must not push these comparisons too far, contrary to the intention of the sacred writers. The same eulogium is given to Josias, (chap. xxiii. 25.) and David seems to be preferred, chap. xix. 34. These three are particularly commended, Ecclesiasticus xlix. 5. (Calmet) --- Their virtues were certainly different in some respects. (Tirinus)
Wisely. Hebrew, "with success." Syriac, &c., "he was victorious wherever he went." --- Rebelled. The Assyrian assumed an undue authority in consequence of the words of Achaz, (chap. xvi. 7.) and arrogated to himself the authority of doing what he pleased with the people, ver. 32. Ezechias having formed various alliances, judged it necessary to make some resistance. Yet the prophet Isaias (xxx. 1.) complains of his applying to the Egyptians. (Calmet)
City. Thus he punished them for their late invasion, 2 Paralipomenon xxviii. 18.
Samaria. The same history is given, chap. xvii. 3. (Calmet)
By the rivers. Gozan was the name of the river, as above; (Haydock) so that Salien suspects it should be fluvii, "of the river." (Menochius)
Sennacherib's expedition in Egypt and Asia are mentioned by Herodotus (ii. 141.) and Berosus, (Josephus, [Antiquities?] x. 1.) but they do not say that he passed farther then Pelusium, (Calmet) the frontier on the Egyptian side of Palestine. (Haydock) --- These expeditions might have been performed in less than eight months, during the 14th year of Ezechias, who fell sick, perhaps soon after the ruin of Sennacherib's army, chap. xx. 1. Isaias (x. 28.) represents the Assyrian proceeding from Gabaa towards Egypt, and thence he ascended to attack the cities of Juda, (ver. 25.) Manresa, (Micheas i. 15.) &c. While he was before Lachis, Ezechias, dreading the horrors of war, purchased a peace: but the tyrant soon after sent to require him to surrender at discretion; and in the mean time he went to besiege Lebna, where his envoys found him, having received no answer from the king of Juda. The haughty Assyrian being obliged to go to meet the king of Chus, sent insolent letters to Ezechias; but the latter was assured that all his menaces were to be despised, and on the same night that Sennacherib left Lebna, the angel destroyed 185,000 of his men. It is thought that the siege of Lachis did not take place till three years after Sennacherib had come into Palestine, and after he had spent that time in attacking Egypt, chap. xix. 24. (Josephus, [Antiquities?] x. 2., and 3.) --- He attempted afterwards to take the southern cities of Juda, in order to cut off all communication with Egypt; as Nabuchodonosor, Holofernes, and Eupator probably intended to do, Jeremias xxiv. 7., Judith vi., and vii., and 1 Machabees vi. 31. (Calmet) --- Offended, and been imprudent. (Menochius) --- Gold, so that the value of each was equal. (Du Hamel) --- Josephus reads, "or thirty," as if that quantity of gold would suffice. (Haydock) --- The talent contains 3000 sicles. (Menochius) --- The heart of Ezechias fainted at the approach of so great an army, though he had before made the greatest preparations, chap. xx. 2., 2 Paralipomenon xxxii. 5., and Ecclesiasticus xlviii. 19. (Tirinus)
On them. All must go to meet the exigencies of the state. (Grotius, Jur. ii. 5.) --- The doors of temples and palaces were frequently adorned with the most precious metals, as Homer describes the palace of Alcinous; (Odyssey; Haydock) and Tavernier (vii. 12.) speaks of some mosques in Persia, the doors of which are covered with plates of silver. See Josephus, Jewish Wars vi. 6.
Tharthan, or Thathania, (1 Esdras v. 3.) and in the Greek of Isaias xx. 1., means "the president of tributes," or presents. The two other names denote "the chief eunuch," and "the chief butler," and are not proper names. These officers were sent at the head of a strong army to Jerusalem. --- Field, by the torrent Cedron, to the east. There they defied the king, or perhaps endeavoured to persuade him to come out, that they might seize his person. (Calmet) They came in a military capacity, rather than as ambassadors.
House. Josephus says, "procurator of the palace or kingdom." (Haydock) --- The house often refers to the temple, when placed without any explanation, Isaias xxii. 15. (Calmet) --- Eliacim was prefect of the pr\'e6torium, (Salien) or grand master of the palace. He was richly dressed, and possessed a great authority over the people. --- Scribe. See Judges viii. 14. This Sobna, according to St. Jerome, is different from the one who was over the house in the days of Manasses, before Eliacim was restored to his office, (Calmet) unless he also was a different person. (Tirinus) --- The Jews say Sobna was deprived of his dignity, on account of his having betrayed the lower city to Sennacherib. See Isaias xxii. 21. --- Recorder, or chancellor, &c., 2 Kings viii. 16. (Calmet)
Counsel. Hebrew, "Thou sayest ( but they are but vain words) I have counsel and strength for the war." (Protestants) (Haydock) --- You have vainly boasted. (Calmet) --- Isaias xxvi. 5. (Calmet)
Pierce it. He alludes to the reeds which grow on the Nile. See Delrio, adag. 210. Egypt had been already greatly harassed in the expedition of Sennacherib, so that no succour could be expected thence. (Calmet)
Jerusalem. Many were perhaps displeased at this injunction, and Rabsaces endeavoured to excite them to revolt, and insinuates (Calmet) that the king had made God his enemy, (Haydock) and must expect punishment from him. (Theodoret, in Isaias xxxvi. 5.) He perhaps was ignorant that these altars were contrary to his law. (Menochius) --- Yet the Jews say that Rabsaces was son of Isaias, (ap. St. Jerome, bib.) or a Samaritan.
Over. Josephus insinuates that it is a challenge to fight, and that Rabsaces was so confident of victory, that he made this contemptuous proposal, (Haydock) knowing that the subjects of Ezechias were not good horsemen, (Calmet) or that they were comparatively (Haydock) so few in number. (Menochius) --- Hebrew, "agree, or give pledges to my master."
Destroy. Prosperity renders a man insolent, and the passions blind him. Rabsaces interprets success to be a sure proof of the divine approbation, and thus attempts to justify all the excesses of his master. (Calmet) --- God only used Sennacherib as a rod to chastise his people. (Menochius) --- The most wicked often represent themselves as the executioners of God's will, and attribute their ambition to his decrees. (Haydock) --- God did not order the Assyrians to destroy the land: he rather threatened to destroy them, Isaias xxxvii., and 2 Paralipomenon xxxii. (Worthington)
Syriac, or Chaldean language, which was spoken at the Assyrian court, 1 Esdras iv. 7., and Daniel ii. 4. Rabsaces was acquainted with both the languages; as the Jews say he was an apostate, which they infer from this passage, and from the legates tearing their clothes when they heard him blaspheme; as t hey pretend this was only done when blasphemy came from the mouth of an Israelite. (Grotius) --- But these reasons are very weak. (Calmet) --- The like was practised when any thing terrifying was heard, ver. 37. (Haydock) --- The reasons why the legates desire Rabsaces not to speak in a language which the common soldiers understood, was to prevent them from shewing their indignation by shooting at him, or out of fear, lest they should be induced to cause some sedition. (Menochius)
With you. Insolent bravado! whence some have inferred the probability of pigeons' dung being really eaten, chap. vi. 25. (Calmet) --- Rabsaces threatens them with all the horrors of famine, so that they shall eat such things, if they refuse to give up the city. (Menochius)
My. Hebrew and Vatican Septuagint, "his (Sennacherib's) hand." But the other reading of the Syriac, &c., is more natural. These words do not occur [in] Isaias xxxvi. 14.
Advantage. Hebrew, "make a blessing," or present. (Calmet) --- Chaldean and Syriac, "peace."
Till. Sennacherib will remove you to another country, but it will be as good as this. He requires you to surrender at discretion. (Calmet) --- Deliver us. This will not be in his power, no more than it was in that of the other tutelary gods. (Menochius) --- Infidels and heretics are very foolish thus to compare their delusions with God, and his holy religion. (Worthington)
CHAPTER XVIII.
Emath, Emesa. --- Arphad, or Arad, an island and city on the continent, (Calmet) near Tyre. --- Of Ana, &c. , "of," is not expressed in the Vulgate, (Haydock) and it may be explained as if Ana and Ava were idols of Sepharvaim. (Menochius) --- But they are commonly supposed to be cities. (Haydock) --- Ana is probably a city (Du Hamel) built on both sides of the Euphrates, four days' journey from Bagdat. Isaias does not specify these cities in the parallel passage, but they are found in the letter addressed to Ezechias, Isaias xxxvii. 13. --- Samaria, or the inhabitants who had come from distant parts, and had perhaps revolted. We do not however find the Sennacherib had conquered them, nor does the pretend that all these conquests were made by himself. (Calmet) --- He gives part of the honour to his ancestors, chap. xix. 12., and 2 Paralipomenon xxxii. 13. But he asserts that all the gods of the respective countries of Samaria, &c., had yielded to his superior force. (Haydock) --- Strange infatuation in a man who looked upon the idols as gods! They are in effect nothing, 1 Corinthians viii. 4. But as their votaries were of a different persuasion, ought they not to have acted and spoken consistently? Yet Suetonius (Caius, c. 5.) informs us, that "on the day when Germanicus died, the temples were stoned, the altars of the gods overturned, the domestic lares thrown out by some into the open air;" all to express their grief and indignation at the gods, for not preserving his life. (Haydock)
The people. The three legates, (Calmet) Isaias xxxvi. 21. And they held their peace. (Haydock)
Rent, as was customary on such dismal occasions. Joakim is reprehended for not shewing this mark of consternation, when he heard the dreadful predictions of Jeremias, xxxvi. 24. (Calmet)
Blasphemy. The enemy insults over us (Calmet) and over God. (Haydock) --- Birth. Hebrew, "the mouth of the womb." (Vatable) --- This comparison shews the utmost distress to which the people of Jerusalem were reduced. Any great anguish is denoted by a woman in travail, Deuteronomy ii. 25., and Psalm xlvii. 7. Homer (Iliad A) thus describes the uneasiness of Agamemnon. (Calmet) --- Ezechias found himself unable to contend with the Assyrian, though he wished to do it. (Menochius) --- Without courage, all hope of escaping is lost. (Du Hamel)
It may. Literally, "if perhaps the Lord hear." (Haydock) --- Found. After such devastation has been made in the country, particularly by carrying away the ten tribes, (Calmet) Ezechias recommends the kingdom to the prayers of the prophet; as we are exhorted to have recourse to the intercession of the saints. (Haydock)
Upon him, so that he shall be eager enough to return, (Calmet) being filled with consternation at the approach of Tharaca, (Menochius) and at the destruction of his men by an angel, ver. 35. (Haydock) --- Lachis and Lobna were both in the mountains of Juda, to the south of Jerusalem, Josue x. 31. (Calmet)
When he, Sennacherib, though it would seem to refer to Rabsaces. (Haydock) --- Tharaca, called by Thearchon by Strabo, (i., and xv. p. 653.) extended his conquests as far as the pillars of Hercules. (Megasthenes) --- The Egyptians seem to have called him Sethon, and assert that the god (Vulcan) appeared to him on the approach of Sennacherib, assuring him of his protection. He encamped near Pelusium, where the enemy's army on its arrival was infested with rats, which destroyed their armour, and made them an easy prey. (Herodotus ii. 141.) It is probable that Taphnes, near Pelusium, was the capital city of Tharaca, Isaias xviii., and xxx. 4. He does not appear to have joined battle with Sennacherib, whose army was destroyed on its march (Isaias x. 24.) the very night that the prophet promised Ezechias a deliverance.
Gozan, in Less Armenia; Haran and Reseph in Palmerene Syria. Thelassar, or Syria. They were nations not very remote. See chap. xviii. 34. (Calmet)
Before the Lord, to move him to revenge his own cause, (Haydock) and to shew that he looked upon the Lord, as a father, with the utmost confidence (Menochius) and resignation. He spreads the blasphemous letter (Haydock) before the ark, which was the special place for prayer. (Worthington)
Earth. He attempts to make some reparation for the blasphemies which had been uttered (Calmet) and written. (Haydock)
Unto us is not in Hebrew or Septuagint. (Du Hamel) --- God, as if he were not able to deliver us. (Menochius)
Virgin. The few who adhere to the Lord despise all idols and their votaries. (Worthington) --- Of Sion and of Jerusalem may denote those places. Towns and provinces are often represented as women: the daughter of Babylon, the daughter of the sea, mean Babylon and a maritime town. Perhaps this comparison is used through tenderness and affection for a place. (Calmet) --- Even the most timid female would shortly despise the fallen tyrant. (Haydock) --- Wagged, out of contempt, or in a threatening manner, Psalm xxi. 8., and Matthew xxvii. 39. (Menochius)
Of Israel. This title is often found in Isaias; xlv. 11., and xlvii. 4., &c.
Carmel. A pleasant fruitful hill in the forest. These expressions are figurative, signifying, under the names of mountains and forests, the kings and provinces whom the Assyrians had triumphed over. (Challoner) --- He must have passed by Libanus, and might boast of this exploit. Other proud words to the same purpose are mentioned [in] Isaias x. 9., and xxxiii. 9. He had made himself master of Mount Carmel, as well as of Libanus. (Calmet)
Strange waters, which did not run in my original dominions, (Haydock) or which were found by opening springs before unknown. --- Shut-up, with mounds of earth, or in the banks of rivers. The army of Xerxes is said to have drunk whole rivers dry. We might also translate, "I have dried up the waters, which served as ramparts for cities." Thus Cyrus diverted the streams of the Gnidus, and of the Euphrates. Hebrew also, perhaps most literally, "I will dry up the rivulets of Egypt." See Isaias xix. 6., and xxxvii. 25. (Calmet) --- Protestants, "all the rivers of besieged places." (Haydock)
I have formed it, &c. All thy exploits, in which thou takest pride, are no more than what I have decreed; and are not to be ascribed to thy wisdom or strength, but to my will and ordinance: who have give to thee to take and destroy so many fenced cities, and to carry terror wherever thou comest. --- Ruins. Literally, "ruin of hills." (Challoner) --- Protestants, "Now have I brought it to pass, that thou shouldest be to lay waste fenced cities into ruinous heaps." (Haydock)
Of hand. Hebrew, "short, (Calmet) or contracted in hand," or power. This does not add to the glory of Sennacherib; and if the enemy had been less valiant, the victory was still to be attributed to God. (Haydock) --- The Assyrian found but little resistance, chap. xviii. 13.
In. All thy actions. (Menochius) --- I knew, or disposed of, for wise purposes. Nothing shews more forcibly the dominion of God, even over the most impious. They cannot frustrate the divine decrees.
Ring, or hook, like that with which fishes are taken. (Calmet) --- Bit. Protestants, "bridle," (Haydock) or a sort of muzzle. (Menochius) --- I will treat thee like a furious beast. --- Camest, without having effected what thou hadst designed. (Haydock)
O Ezechias is not in Hebrew or Septuagint; but they shew the sense. (Haydock) --- Second, which was a sabbatical year. (Usher) (Tirinus) --- We elsewhere find signs given as a proof of past events, and that they were from God, who enabled his prophet to foretell both, Exodus iii. 12., and Isaias viii. 4. Thus three things are proved. 1. That the prophet is truly animated with the divine spirit. 2. That God is the author of the miracle. 3. As also of the sign which follows it, particularly if the sign be likewise miraculous. It was of the utmost importance that the people should be convinced that all proceeded from the hand of Providence, in the overthrow of Sennacherib. (Calmet) --- Such things. Isaias (xxxvii. 30.) specifies apples, as they also supplied the people with food. (Menochius)
Upward, like a fruitful tree. (Haydock)
Sion. These shall repeople the land. In a higher sense, the Christian Church was propagated by the few Jews who believed. (Calmet) --- Zeal, or ardent love. (Menochius) --- Of hosts, is added in the Protestant version, as being deficient in the Hebrew. (Haydock) --- It is found in several manuscripts. (Kennicott)
About it, as was then the custom in besieging cities. Josephus and others suppose that Sennacherib's army was destroyed before Jerusalem. But it seems more probable it fell on the road to Egypt, ver. 7. The camp, which is still shewn, might be that of Rabsaces, chap. xviii. 17. (Calmet)
Return. Sennacherib's life was spared for a time, that he might be covered with ignominy the longer, and suffer a more disgraceful death. (Haydock)
Own sake, who have chosen this city for my sanctuary. (Menochius) --- David. Here again we behold the influence of the saints with God. (Haydock)
Night following the prediction of Isaias, (Calmet) or that memorable night which would be so terrible to the Assyrians after three years, ver. 29. Thus we read, in that day, &c., Isaias xxvii. (Menochius) --- The exterminating angel, (Exodus xi. 4.; Calmet) an evil spirit, (Psalm lxxvii. 49.) or the guardian of the synagogue. (Abulensis) --- When he, Sennacherib. Hebrew, &c., "when they," his few attendants who were spared to announce this judgment; (Isaias xxxvii. 36.; Calmet) or when the inhabitants of Jerusalem arose. (Haydock) It seems the carnage was effected without much noise, (Calmet) by fire (Rabbins) or by pestilence. (Josephus) (Menochius)
CHAPTER XIX.
Nesroch. Jospehus calls both the idol and the temple Araskes. Sennacherib persecuted the Israelites for 45 (Greek 55) days. (Tobias i. 21.) --- Sons, as the Jews suppose they were destined for victims by their father, and got beforehand with him. (St. Jerome, in Isaias x.) (Calmet) --- Armenia. So the Protestant translate Ararath, (Haydock) where Noe's[Noahs] ark rested. This nation has been esteemed very warlike, and has always asserted its liberty. --- Asarhaddon. His two elder brothers were excluded, on account of their parricide. (Josephus) --- This prince is called Sargon in Isaias xx. 1., and Achirdon in Tobias i. 24.
Days, before the destruction of Sennacherib's army; (ver. 6.; Menochius) though some suppose that Ezechias was afflicted with sickness, because he had not shewn sufficient gratitude for his deliverance, 2 Paralipomenon xxxii. 24. (Eusebius and St. Jerome, in Isaias xxxix. (Calmet) --- But it might be sent only to purify him the more, &c. (Menochius) --- He fell ill the same year that the Assyrian invaded his dominions, ver. 6., and chap. xviii. 13. The nature of his disorder in not fully known. (It was probably an abscess, (Calmet) brought on by a fever; or an ulcer, for which the things which promote suppuration, are always proper. Thus God teaches us to make use of natural remedies, yet so as to place our whole confidence in him. (Haydock) --- Others think it was a pleurisy, (John xxi. Thesaur. 26.) or a quinsey, (Barthol.) or the pestilence, &c. (Calmet) --- Unto death, of an illness, which would naturally have proved mortal; as that of Benadad was the reverse, chap. viii. 10. --- Not live, very shortly; though he does not express the time. We should always bear in mind this awful warning. (Haydock) --- The prediction was conditional, like that of Jonas; (iii. 4.; Calmet) otherwise it would have been sinful to strive to render it ineffectual. (Estius)
Wall, towards the temple; (Chaldean, &c.) or that he might be less distracted, and indulge his grief without restraint.
Before thee. The saints of the old law frequently mention their good works, (Psalm vii. 9., &c., and 2 Esdras xiii. 14.) which is less common in those of the new. When God rewards our good works, he only crowns his own gifts. (Calmet) --- Ezechias had sincerely desired to please God, though he might have given way to some imperfections, ver. 1. (Haydock) --- Weeping; because he thought that the Messias would not be one of his posterity, as he had yet no children, chap. xxi. 1. (St. Jerome) --- The saints of the Old Testament could only be received into Abraham's bosom. We may be with Christ immediately after death; so that it is far less terrible, Philippians i. 23. (Haydock)
Court. Hebrew her, "city:" but in the margin, (Calmet) etsor. Septuagint Greek aule, "hall," or court, is retained, and followed by the Chaldean. (Calmet) --- Protestants, "the middle court." (Haydock)
Day, dating from the time when Isaias spoke. (Tostat) --- This shewed that the cure was miraculous, and not effected by natural remedies only. (Tirinus)
Assyrians. It is commonly supposed that this alludes to Sennacherib. But it might refer to his son, who was sending an army, Isaias xx. 1. We ought not to alter the scriptural order of the transactions, without cogent reasons.
Figs; dried. They are very serviceable in various disorders of the throat, to mullify, &c. (Pliny, [Natural History?] xxiii. 3.) (Aldrov. ii.) --- St. Jerome (in Isaias xxxviii.) acknowledges that they might help to removed the disorder. Grotius is of a contrary opinion; (Calmet) and this would enhance the miracle. See Vales. xxxix. (Menochius) --- At any rate, the discovery of this remedy to the prophet, and its sudden efficacy, were miraculous. (Calmet)
Signs. He is not incredulous, but gives the prophet an occasion of declaring by what authority he spoke thus. (Haydock)
Lines, according to the usual course of the sun. An instantaneous motion of this kind would, in reality, be as difficult, as the retrogradation. But it might not strike the people so much. (Haydock) --- Some take the lines to designate hours. But the sun is never up twenty hours in that country; and it must have been at such a height, as that it might appear visibly to recede, or to go forward, ten lines. We may therefore suppose, that they consisted only of half hours, (Tirinus) or less. (Calmet) --- If the retrograde motion were instantaneous, as Cajetan believes, the day would only be five hours longer than usual; (Menochius) but if otherwise, it would be ten; as the sun would occupy five hours in going back, and as many to regain its former station. (Tirinus) --- Usher supposes that the night was as much shortened, that so astronomical observations may still be verified without any confusion. But that would introduce a fresh miracle.
Some assert that only the shadow went back, without any derangement in the heavenly bodies. Spinosa laughs at the ignorance of those people, who mistook the effects of a parhelion for a miracle.
This author may boast of his superior knowledge. But how came the sages of Babylon (ver. 12.) to be unacquainted with such a natural cause? How came it so opportunely (Calmet) at the time appointed by the prophet? What improbable explanations are not those forced to admit, who deny to the Almighty the power of changing his own works! (Haydock) --- The silence of profane historians respecting this miracle, is of little consequence. Herodotus (ii. 142.) seems to hint at it, as well as at that under Josue; (x.) being informed "by the Egyptians, that during 10340 years, the sun had risen four times in an extraordinary manner. It had risen twice where it ought naturally to set, and had set as often where it should rise." He might have said more simply, that the sun had twice gone back.
See Solin, 45. (Calmet) --- St. Dion.
Areop. ep. 7. ad Polycarp. --- This last author thinks that this day was twenty hours longer than usual, supposing that the lines designate so many hours, and that the sun kept going back for ten hours. (Worthington)
Dial. Hebrew also, "steps." St. Jerome confesses that he followed Symmachus in Isaias xxxviii. 7. Whether this dial resembled one of ours, (Grotius) or was made in the form of steps, (St. Cyril, hom. 3, in Isaias, &c.) or rather of a half globe, (Calmet) after the Babylonian fashion, (Vitruvius ix. 9.) is not clear. Some have asserted that hours were not known to the Hebrews, before the captivity. (Usher, the year of the world 3291.) --- But Toby[Tobias], (xii. 22.) who wrote at Nineve, under the reign of Manasses, clearly speaks of them.
The Egyptians pretend that they invented water hour-glasses. But the invention of dials is attributed to the Chaldeans, from whom Anaximander introduced them among the Greeks, under the reign of Cyrus. He died in the year of the world 3457. --- Achaz had much to do with Theglathphalasar; (chap. xvii. 8.) and probably obtained this curiosity from the same country. In more ancient times, people measured time by the length of their shadow, and were invited to a feast at such a foot, in the same manner as we should invite for such an hour. (Palladius, Rustic. xii.) (Calmet) --- Till the year of Rome 595, when Nasica dedicated the first water hour-glass, the Romans knew not how the time passed on cloudy days. (Pliny, [Natural History?] vii. 60.) (Vitruvius ix. 9.) --- Grotius supposes that the dial of Achaz was a concave semicircular gnomon, in which a globe was placed, the shadow of which fell on twenty-eight lines. (Du Hamel)
Berodach, or Merodac Baladan, Isaias xxxix. 1. (Calmet) --- The latter was his father; the famous Nabonassar. (Du Hamel) --- Letters, or books, Isaias. --- Sick. They came to congratulate him on his recovery, and also (Menochius) to inquire of the wonder that had happened upon the earth. God left him that he might be tempted, and all things might be made known that were in his heart, 2 Paralipomenon xxxii. 31. (Haydock) --- If this embassage took place after the fall of Sennacherib, the king of Babylon might thank Ezechias for having stopped the career of that ambitious monarch, from whom the former had every thing to fear. (Calmet)
Rejoiced, at being honoured by so great a prince, (Menochius) who afterwards defeated Asarhaddon. (Tirinus) --- Hebrew, "hearkened unto them." But the sense of the Vulgate is preferable, and the construction of the original seems to require it, as it is also understood by the Septuagint and Syriac, and by Isaias xxxix. 2. --- Spices. Hebrew, "precious things," (Montanus) "treasures," (Chaldean; Syriac) "cabinet" of jewels, &c. (Vatable) --- Vessels, or armour, and all this fine furniture. St. Jerome says, that Ezechias also displayed before them the treasures of the temple, which chiefly drew upon him God's displeasure. (Calmet) --- He might be guilty only of a venial sin of vanity and of ingratitude: (Menochius) and God took occasion, from this offence to admonish the king of the impending ruin. (Du Hamel)
Babylon, under the last kings of Juda. It cannot be explained of Sennacherib, chap. xviii. 15.
Eunuchs; servants, Daniel i. 3. We only read of Manasses, who was taken to Babylon. (Calmet) --- But he might have many brothers, who might be reduced to a menial condition; (Salien) as the text seems to refer to the immediate sons of Ezechias. (Haydock) --- It may, however, be explained of his descendants. (Menochius) (Chap. xxiv. 12.)
Let. Hebrew, "and he added, let," &c. (Calmet) --- Protestants, "he said, is it not good, if peace and truth (or a solid and desirable peace) be in my days?" He is not indifferent about his family, as the Jews would insinuate (Eusebiuis and St. Jerome, in Isaias xxxix. 7, 8.) from the prophet's adding, Be comforted....my people; (Isaias xl. 1.; Haydock) but he submits with resignation to God's decrees, (St. Ambrose) and begs that God would be pleased to suffer him to die in peace, as the sentence did not seem to affect his person. (Haydock) --- Josephus insinuates that he was exceedingly grieved at the distress which hung over his posterity, (Antiquities x. 3.) and we are assured the Ezechias and the people entered into sentiments of humility and penance, which for a time averted the wrath of God, 2 Paralipomenon xxxii. 26.
City. Probably before it was besieged by Sennacherib, 2 Paralipomenon xxxii. 4. --- Juda, and in the works of Isaias, 2 Paralipomenon xxxii. 32., and Isaias xxxvii., xxxviii., and xxxix. The prophet gives us the canticle of this pious king, who shone with so great splendour, and did so much for the good of his people, chap. xviii. 4, 5., and Ecclesiasticus xlviii. 19. (Calmet) --- He generously opposed the reign of vice, and though threatened with the most imminent dangers, came off with victory. Thus Jesus Christ declared war against idolatry and all vice, and established his Church in the midst of persecution. (Haydock) --- Ezechias was conducted to the gates of death, and brought back; Christ rose victorious from the grave, as the holy king seems to have foreseen, Isaias xxxviii. 19. (Calmet)