---
title: "Clarke"
description: "eighty-five thousand Assyrians, 36. Sennacherib returns to Nineveh, and is slain by his own sons, 37, 38. NOTES ON CHAP. XXXVII Verse Isaiah 37:6. Thus sh"
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---

*eighty-five thousand Assyrians*, 36.
*Sennacherib returns to Nineveh, and is slain by his own sons*,
37, 38.
NOTES ON CHAP. XXXVII

Verse [Isaiah 37:6](../../../kjv/isaiah/37/6). ***Thus shall ye say*** — כה תאמרון *ko tomerun*, "thus shall ye (*explicitly, earnestly*, and *positively*) say." The paragogic נ *nun* deepens and increases the sense.

Verse [Isaiah 37:7](../../../kjv/isaiah/37/7). ***I will send a blast***- "I will infuse a spirit into him"] "נותין בו רוח *nothen bo ruach* never signifies any thing but putting a spirit into a person: this was πνευμα δειλιας, *the spirit of* *deceit*." - *Secker*. "I will send a blast" - I do not think that Archbishop Secker has hit the true meaning of these words. I believe רוח *ruach* means here a pestilential *wind*, such as the Arabs call *simoom*, that instantly suffocates both man and beast; and is what is termed "the angel of the Lord," God's messenger of death to the Assyrians, [Isaiah 37:36](../../../kjv/isaiah/37/36).

Verse [Isaiah 37:8](../../../kjv/isaiah/37/8). ***Rabshakeh returned*** — From [Isaiah 36:2](../../../kjv/isaiah/36/2), we learn that the king of Assyria had sent Rabshakeh from Lachish to Jerusalem; now it is likely that Rabshakeh had besieged that place, and that the king of Assyria had taken his station before this city, and despatched Rabshakeh against Jerusalem. But, as in the verse above it is said, "he had departed from Lachish," probably he had been obliged to raise the siege, and sat down before *Libnah*, which promised an easier conquest.

Verse [Isaiah 37:9](../../../kjv/isaiah/37/9). ***He heard say concerning Tirhakah king of Ethiopia*** — When he heard that Tirhakah king of Ethiopia had come out against him, then he sent that blasphemous *manifesto* which is contained in [Isaiah 37:10-13](../../../kjv/isaiah/37/10-13), to terrify Hezekiah into submission. How much was this like, in words and spirit, to the manifesto sent to the *Parisians* by the late *Duke of Brunswick*, from the plains of *Champaigne*, in 1792, which was the forerunner of the mighty torrents of human blood which was shed in the French revolution! And what a blast of God fell upon *him* and his *army* - nearly like that which fell on the army of Sennacherib!
***He sent messengers*** - "He sent messengers again"] The word וישמע *vaiyishma*, "and he heard," which occurs the second time in this verse, is repeated by mistake from the beginning of the verse. It is omitted in an ancient MS. It is a mere tautology, and embarrasses the sense. The true reading instead of it is, וישב *veyesheb*, "and he returned," which the *Septuagint* read in this place, απεστρεψε, and which is preserved in the other copy, [2 Kings 19:9](../../../kjv/2-kings/19/9): "He returned and sent," that is, according to the Hebrew idiom, "he sent again."

Verse [Isaiah 37:12](../../../kjv/isaiah/37/12). **As*****Gozan, and Haran*** — חרן *Charan*: but הרן *Haran* is the reading of *four* of *Kennicott's* MSS. and *one* of *De* *Rossi's*.

Verse [Isaiah 37:14](../../../kjv/isaiah/37/14). ***And read it*** - "And read them"] ויקראם *vayikraem*. So MS. Bodl. in this place; and so the other copy; instead of ויקראהו *vaiyikraehu*, "and read IT."
***And spread it*** - "And spread them"] ויפרשהו *vaiyiphresehu*. הו hu is upon a rasure in a MS., which probably was at first ם *mem*. The same mistake as in the foregoing note.

Verse [Isaiah 37:15](../../../kjv/isaiah/37/15). ***Unto the Lord***- "Before JEHOVAH"] That is, in the sanctuary. For אל *el*, the *Syriac, Chaldee*, and the other copy, [2 Kings 19:15](../../../kjv/2-kings/19/15), read לפני *liphney*, "before the face."

Verse [Isaiah 37:18](../../../kjv/isaiah/37/18). ***The nations*** — הארצות *haratsoth*, "the lands;" instead of this word, which destroys the sense, *ten* of *Kennicott's* and *five* of *De Rossi's* MSS. (*one* ancient) have here גוים *goyim,* "nations;" which is undoubtedly the true reading, being preserved also in the other copy; [2 Kings 19:17](../../../kjv/2-kings/19/17). Another MS. suggests another method of rectifying the sense in this place, by reading מלכם *malcam*, "their king, "instead of ארצם *artsam*, "their land;" but it ought to be מלכיהם *malcheyhem*, "all the countries and their kings."

Verse [Isaiah 37:20](../../../kjv/isaiah/37/20). ***Save us*** - "Save us, we beseech thee"] The supplicating particle, נא *na*, is supplied here from *eighteen* MSS., *three* ancient, of Dr. *Kennicott*, and *ten* of *De Rossi*, and from the other copy; [2 Kings 19:19](../../../kjv/2-kings/19/19).
***That thou*****art*****the Lord*****, even*****thou only*** - "That thou JEHOVAH art the only God."] The word אלהים *Elohim*, "God," is lost here in the Hebrew text, but preserved in the other copy; [2 Kings 19:19](../../../kjv/2-kings/19/19). The *Syriac* and *Septuagint* seem here to have had in their copies אלהים *Elohim*, instead of יהוה *Yehovah*.

Verse [Isaiah 37:21](../../../kjv/isaiah/37/21). ***Then Isaiah - sent unto Hezekiah*** — The *Syriac* and *Septuagint* understand and render the verb passively, *was sent*.
***Whereas thou hast prayed to me against Sennacherib*** - "Thy prayer unto me concerning Sennacherib - I have heard"] שמעתי *shamati*; this word, necessary to the sense, is lost in this place out of the Hebrew text. *One* MS. of *Dr. Kennicott's* and *one* of *De Rossi's* have it written above the line in a later hand. The *Septuagint* and *Syriac* found it in their copies; and it is preserved in the other copy; [2 Kings 19:20](../../../kjv/2-kings/19/20).

Verse [Isaiah 37:23](../../../kjv/isaiah/37/23). ***Against the Holy One of Israel.*** — For אל *el, to*, the other copy has על *al, against*, rather more properly.

Verse [Isaiah 37:24](../../../kjv/isaiah/37/24). ***By thy servants*** - "By thy messengers"] The text has עבדיך *abdeycha, thy servants*; but the true reading seems to be מלאכיך *malacheycha, thy messengers*, as in the other copy, [2 Kings 19:23](../../../kjv/2-kings/19/23); and as the *Septuagint* and *Syriac* found it in their copies in this place.
***Reproached the Lord*** — אדני *Adonai*: but *one* of my MSS. has יהוה אדני *Yehovah Adonai, Jehovah the Lord*. This reading is not found, I think, in any other MS., but several have יהוה *Yehovah* for אדני *Adonai*.
***I will enter into the height of his border*** - "I will penetrate into his extreme retreats"] The text has מרום *marom, the height* which seems to have been taken by mistake from the line but one above. *Two* MSS. have here מלון *malon*, the *lodge* or *retreat;* which is the word in the other copy, [2 Kings 19:23](../../../kjv/2-kings/19/23), and I think is the true reading.
***The forest of his Carmel.*** — The forest and his fruitful field; that is, I will possess myself of the whole country.

Verse [Isaiah 37:25](../../../kjv/isaiah/37/25). ***Water*** - "Strange waters"] The word זרים *zarim, strange*, lost out of the Hebrew text in this place, is supplied from the other copy. A MS. supplies the word רבים *rabbim, many*, instead of it.
***With the sole of my feet*** — With my *infantry*.
***All the rivers of the besieged places*** - "All the canals of fenced places."] The principal cities of Egypt, the scene of his late exploits, were chiefly defended by deep moats, canals, or large lakes, made by labour and art, with which they were surrounded. See *Harmer's* Observ. ii. p. 304. Claudian introduces Alaric boasting of his conquests in the same extravagant manner: -
"Subsidere nostris
Sub pedibus montes; arescere vidimus amnes.__
Fregi Alpes, galeisque Padum victricibus hausi."
De Bello Getic. 526.

"The mountains have passed away under our feet; we have seen the rivers dried up. I have broken the Alps, and laden out the Po with our victorious helmets."

Verse [Isaiah 37:26](../../../kjv/isaiah/37/26). ***Lay waste defended cities into ruinous heaps*** - "Lay waste warlike nations; strong fenced cities."] גלים נצים *gallim* *nitstsim*. It is not easy to give a satisfactory account of these two words, which have greatly embarrassed all the interpreters, ancient and modern. For גלים *gallim* I read גוים *goyim*, as the *Septuagint* do in this place, εθνη. The word נצים *netsim* the *Vulgate* renders in this place *compugnantium*; in the parallel place, [2 Kings 19:25](../../../kjv/2-kings/19/25), *pugnantium*; and the *Septuagint* μαχιμων, *fighting, warlike*. This rendering is as well authorized as any other that I know of; and, with the reading of the *Septuagint*, perfectly clears up the construction. See the *margin* on all the preceding verses.

Verse [Isaiah 37:27](../../../kjv/isaiah/37/27). ***Corn blasted*** — שדמה *shedemah, parched*: it does not appear that there is any good authority for this word. The true reading seems to be שדפה *shedephah, blasted*, as it is in six MSS. (two ancient) here, and in the other copy.

Verse [Isaiah 37:29](../../../kjv/isaiah/37/29). ***Will I put my hook in thy nose*** — Et fraenum meum: *Jonathan* vocem מתג *metheg*, interpretatus est זמם *zemam*, i.e., annulum, sive uncum, eumque ferreum, quem infigunt naribus camelae: eoque trahitur, quoniam illa feris motibus agitur: et hoc est, quod discimus in Talmude; et camela cum annulo narium: scilicet, egreditur die sabbathi. "*And my bridle: Jonathan* interprets the word *metheg* by *zemam*, a ring, or that iron hook which they put in the nostrils of a camel to lead her about, check her in her restiveness, c. And this is what we mean in the *Talmud*, when we say, And the camel with the ring of her nostrils shall go out on the Sabbath day." - *Jarchi* in [2 Kings 19:28](../../../kjv/2-kings/19/28). Ponam circulum in naribus tuis. "I will put a ring in thy nostrils." - *Jerome*. Just as at this day they put a ring into the nose of the bear, the buffalo, and other wild beasts, to lead them, and to govern them when they are unruly. Bulls are often ringed thus in several parts of England. The Hindoos compare a person who is the *slave of his wife* to a *cow* led by the *ring* in her nose.

Verse [Isaiah 37:36](../../../kjv/isaiah/37/36). ***Then the angel*** — Before "the angel," the other copy, [2 Kings 19:35](../../../kjv/2-kings/19/35), adds "it came to pass the same night, that"...
The Prophet Hosea, [Hosea 1:7](../../../kjv/hosea/1/7), has given a plain prediction of the miraculous deliverance of the kingdom of Judah: -
"And to the house of Judah I will be tenderly merciful:
And I will save them by JEHOVAH their God.
And I will not save them by the bow;
Nor by sword, nor by battle;
By horses, nor by horsemen." - L.

Verse [Isaiah 37:38](../../../kjv/isaiah/37/38). ***His sons smote him*** — What an awful punishment of his blasphemy! Who can harden his neck against God, and be successful? God does not lightly pass by blasphemy against himself, his government, his word, his Son, or his people. Let the profligate take care!

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