Isa 37:21-35 | Clarke | STEP | Verse 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; .

‏ Isaiah 37:21-35

Verse 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; 2Kgs 19:20. Verse 23

Against the Holy One of Israel - For אל el, to, the other copy has על al, against, rather more properly. Verse 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, 2Kgs 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, 2Kgs 19:23, and I think is the true reading.

The forest of has Carmel - The forest and his fruitful field; that is, I will possess myself of the whole country. Verse 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 labor and art, with which they were surrounded. See Harmer's Observ. 2 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 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, 2Kgs 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 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 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, etc. 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 2Kgs 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.