Exegetical and Hermeneutical Commentary of Isaiah 37:38
And it came to pass, as he was worshiping in the house of Nisroch his god, that Adrammelech and Sharezer his sons smote him with the sword; and they escaped into the land of Armenia: and Esar-haddon his son reigned in his stead.
38. The official account of Sennacherib’s death as given in the Babylonian Chronicle (Col. 3:34 38) is as follows: “On 20 Tebet Sennacherib, king of Assyria, was killed by his son in a revolt. [23] years reigned Sennacherib in Assyria. From 20 Tebet to 2 Adar the revolt was maintained in Assyria. On 18 Sivan Esarhaddon, his son, ascended the throne in Assyria.” (Schrader, Keilinschriftliche Bibliothek, II. pp. 281 ff.) The event took place in 681, twenty years after Sennacherib’s disappearance from Palestine. During these years he claims to have conducted five successful campaigns; but he never found another opportunity to interfere in the affairs of Palestine, and the very fact that he lived so long may have been forgotten in Judah before this history was written.
Nisroch his god ] No Assyrian deity of this name has as yet been found on the monuments.
Adrammelech and Sharezer ] Both Assyrian names. The former is named as the parricide by profane historians (although not in the inscriptions); the latter only here. The motive for the crime is explained by the statement of Polyhistor, that Sennacherib had placed Esarhaddon on the throne of Babylon during his own lifetime, an act which would naturally excite the jealousy of his other sons (Budge, History of Esarhaddon, p. 2).
the land of Armenia ] R.V. Ararat. Ararat is the Hebrew equivalent of the Assyr. Urartu, Armenia.
Fuente: The Cambridge Bible for Schools and Colleges
As he was worshipping – Perhaps this time was selected because he might be then attended with fewer guards, or because they were able to surprise him without the possibility of his summoning his attendants to his rescue.
In the house – In the temple.
Of Nisroch his god – The god whom he particularly adored. Gesenius supposes that the word Nisroch denotes an eagle, or a great eagle. The eagle was regarded as a sacred bird in the Persian religion, and was the symbol of Ormuzd. This god or idol had been probably introduced into Nineveh from Persia. Among the ancient Arabs the eagle occurs as an idol Josephus calls the idol Araskes; the author of the book of Tobit calls it Dagon. Vitringa supposes that it was the Assyrian Bel, and was worshipped under the figure of Mars, the god of war. More probably it was the figure of the eagle, though it might have been regarded as the god of war.
That Adrammelech and Sharezer his sons smote him with the sword – What was the cause of this rebellion and parricide is unknown. These two sons subsequently became, in Armenia, the heads of two celebrated families there, the Arzerunii, and the Genunii (see Jos. Ant. x. 1, 5, note).
And they escaped – This would lead us to suppose that it was some private matter which led them to commit the parricide, and that they did not do it with the expectation of succeeding to the crown.
Into the land of Armenia – Hebrew, as Margin, Ararat. The Chaldee renders this, The land of qaredu, that is, Kardi–anum, or, the mountains of the Kurds. The modern Kurdistan includes a considerable part of the ancient Assyria and Media, together with a large portion of Armenia. This expression is generally substituted for Ararat by the Syriac, Chaldee, and Arabic translators, when they do not retain the original word Ararat. It is a region among the mountains of Ararat or Armenia. The Syriac renders it in the same way – Of Kurdoya (the Kurds). The Septuagint renders it, Into Armenia. Jerome says that Ararat was a champaign region in Armenia, through which the Araxes flowed, and was of considerable fertility. Ararat was a region or province in Armenia, near the middle of the country between the Araxes and the lakes Van and Oroomiah. It is still called by the Armenians Ararat. On one of the mountains in this region the ark of Noah rested Gen 8:4. The name Ararat belongs properly to the region or country, and not to any particular mountain. For an account of this region, see Sir R. K. Porters Travels, vol. i. pp. 178ff; Smith and Dwights Researches in Armenia, vol. ii. pp. 73ff; and Moriers Second Journey, p. 312. For a very interesting account of the situation of Ararat, including a description of an ascent to the summit of the mountain which besrs that name, see the Bib. Rep. for April, 1836, pp. 390-416. The origin of the name Armenia is unknown. The Armenians call themselves after their fabulous progenitor Haig, and derive the name Armen from the son of Haig, Armenag. They are probably a tribe of the ancient Assyrians; their language and history speak alike in favor of it. Their traditions say also that Haig came from Babylon.
Fuente: Albert Barnes’ Notes on the Bible
Isa 37:38
His sons smote him with the sword
Sennacheribs ignominy
The sacred history would seem to imply that this disastrous end came at once; but here twenty years of ignominy count for nothing.
The mills of God grind slowly, but they grind to powder. Sennacherib died in 681 B.C., some twelve years after Hezekiah. (B. Blake, B. D.)
Sennacheribs sons
The two parricides fled to the land of Ararat, therefore to Central Armenia; Armenian history derives the tribes of the Sassunians and Arzrunians from them. From the royal house of the latter, among whom the proper name Sennacherib was common, sprang Leo the Armenian, whom Genesius describes as of Assyrio-Armenian blood. If this is so, no fewer than ten Byzantine emperors may be regarded as descendants of Sennacherib. (F. Delitzsch, D. D.)
Humiliation of Napoleon I.
Napoleon said that God was always on the side of the biggest battalions, and God flung the lie back into his teeth. (S. K. Hocking.)
The end of worldly ambition
Take the greatest rulers that ever sat upon a throne. Alexander, who wept because there were no more nations left to conquer, at last set fire to a city and died in debauch. Hannibal died from poison administered by himself. Caesar, having conquered three hundred cities, was stabbed by his best friends. (G. S. Bowes.)
.
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 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!
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
For the understanding of this, and the foregoing chapter, the reader is desired to consult my notes upon 2Ki 18:1-20:21.
Fuente: English Annotations on the Holy Bible by Matthew Poole
38. NisrochNisr, inSemitic, means “eagle;” the termination och,means “great.” The eagle-headed human figure in Assyriansculptures is no doubt Nisroch, the same as Asshur, the chiefAssyrian god; the corresponding goddess was Asheera, or Astarte; thismeans a “grove,” or sacred tree, often found as the symbolof the heavenly hosts (Saba) in the sculptures, as Asshur theEponymus hero of Assyria (Ge10:11) answered to the sun or Baal, Belus, the title of office,”Lord.” This explains “image of the grove” (2Ki21:7). The eagle was worshipper by the ancient Persians andArabs.
Esar-haddonIn Ezr4:2 he is mentioned as having brought colonists into Samaria. Heis also thought to have been the king who carried Manasseh captive toBabylon (2Ch 33:11). He builtthe palace on the mound Nebbiyunus, and that called the southwestpalace of Nimroud. The latter was destroyed by fire, but his name andwars are recorded on the great bulls taken from the building. Heobtained his building materials from the northwest palaces of theancient dynasty, ending in Pul.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
And it came to pass, as he was worshipping in the house of Nisroch his god,…. Josephus says z, in his temple, called Arasce; but Nisroch was the name of his deity he worshipped; though who he was is not certain. Jarchi says, in one of their expositions it is said to be , “neser”, a plank of the ark of Noah; in Tobit 1:24 a it is called his idol Dagon; according to Hillerus, the word signifies a prince; and with Vitringa, a king lifted up, or glorious, and whom he takes to be the Assyrian Belus, worshipped in the form and habit of Mars:
that Adrammelech and Sharezer his sons smote him with the sword; the former of these had his name from an idol so called, 2Ki 17:31, which signifies a glorious king; and the other may signify a prince of treasure. Josephus says they were his eldest sons; what should move them to be guilty of this parricide is not known. Jarchi says that he prayed to his god, and vowed, if he would deliver him, that he might not be slain, he would offer up his two sons to him, who standing by, and hearing him, therefore slew him; the reason given for it in the Apocrypha:
“And there passed not five and fifty days, before two of his sons killed him, and they fled into the mountains of Ararath; and Sarchedonus his son reigned in his stead; who appointed over his father’s accounts, and over all his affairs, Achiacharus my brother Anael’s son.” (Tobit 1:21)
According to Munster’s edition, is, that Sennacherib asked his counsellors and senators why the holy blessed God was so zealous for Israel and Jerusalem, that an angel destroyed the host of Pharaoh, and all the firstborn of Egypt, but the young men the Lord gave them, salvation was continually by their hands; and his wise men and counsellors answered him, that Abraham the father of Israel led forth his son to slay him, that the Lord his God might be propitious to him, and hence it is he is so zealous for his children, and has executed vengeance on thy servants; then, said the king, I will slay my sons; by this means, perhaps, he may be propitious to me, and help me; which word, when it came to Adrammelech and Sharezer, they laid in wait for him, and killed him with the sword at the time he went to pray before Dagon his god:
and they escaped into the land of Armenia; or “Ararat;” on the mountains of which the ark rested, Ge 8:4. Both the Septuagint version and Josephus say it was Armenia into which he escaped; and Jerom observes, that Ararat is a champaign country in Armenia, through which the river Araxes flows, at the foot of Mount Taurus, whither it is extended. The Targum calls it the land of Kardu; and the Syriac version the land of the Keredeans, which also belonged to Armenia; in these mountainous places they might think themselves most safe:
and Esarhaddon his son reigned in his stead; whom Josephus calls Assarachoddas; and in Ptolemy’s Caron he is named Assaradinus; the same, as some think, whom the Greeks call Sardanapalus; in the Apocrypha:
“And Achiacharus intreating for me, I returned to Nineve. Now Achiacharus was cupbearer, and keeper of the signet, and steward, and overseer of the accounts: and Sarchedonus appointed him next unto him: and he was my brother’s son.” (Tobit 1:22)
he is called Sarchedon, which some take to be the same with Sargon,
Isa 20:1.
a I could not verify this reference. Editor. z Ibid. (Antiqu. l. 10. c. 1. sect. 5.)
Fuente: John Gill’s Exposition of the Entire Bible
38. While he was worshipping. Here the Jews allow themselves that liberty of conjecture in which they are always accustomed to indulge. They contrive a stow, that Sennacherib consulted an oracle, and asked why he could not conquer the Jews; that the answer was, that Abraham wished to sacrifice his son to God; that the tyrant, following that example, then determined to slay his son, in order to appease his god; and that his sons, enraged at the cruel design of their father, slew him in the temple of his idol. But it is unnecessary to spend time in such conjectures, in which the Jews display excessive impudence.
Here it is highly important to behold, as in a picture, the unhappy death of tyrants, whom the Lord destroys without the agency of men, when everything appears about to be overthrown by their violence, and whom he exposes with all their power to universal scorn. Sennacherib, who had come into Judea with a vast army, returns home with few soldiers, and is led in triumph, as it were, by God as a conqueror. But the matter does riot end here; for in the very heart of his empire, in the metropolis, in the temple itself, the reverence for which defended the meanest persons from the mob, he is slain, not by a foreign enemy, not by a people in a state of sedition, not by traitors, and in a word, not by servants, but by his own sons, that the murder may be more disgraceful. It ought to be observed, that those insatiable gluttons, who freely wallow in the blood of others, are slain by their own followers, and are punished by those from whom above all others they ought to have been safe. This is more shocking than if they had been put to death by strangers; but God thus punishes the cruelty of those who, in their eagerness to enjoy power, did not even spare the innocent. Even in profane historians we find various examples of this kind, in which we may easily behold the judgments of the Lord.
Besides, the insatiable ambition of Sennacherib receives its just reward, because, while he is intent on the wide extension of his territories, he cannot secure the peace of his own family, by leading his children to live at peace; for out of his neglect of some, and undue attachment to others, the conspiracy arose. And not only was this tyrant slain, but his kingdom also was soon afterwards overthrown, as we have already said; and, in the meantime, that his successor might not dare to make any attempt against the Jews, God kept him also within the country by internal broils.
Fuente: Calvin’s Complete Commentary
(38) And it came to pass.The Assyrian inscriptions fill up the gap of twenty years between the events which appear here, as if in immediate sequence, with five campaigns in the north and east of the Assyrian Empire, chiefly against the Babylonians, who revolted again under the son of Merdach-baladan.
Nisroch.Some experts (Oppert and Schrader) have found the name in the Khorsabad inscriptions, in a prayer of Sargon to Nisroch as the patron of marriage, but the identification is disputed by others, as G. Smith, Sayce, and Cheyne. The etymology of the name, as meaning the eagle deity, is also one of the open questions of Assyrian research.
Adrammelech and Sharezer.The former name appears in that of a deity of Sepharvaim in 2Ki. 17:31its probable meaning being the king of glory, that of Sharezer, the ruler preserves, or, in a variant form, Sanatzu, Sin (the moon-god) preserves. The Assyrian records, so far as they are yet interpreted, make no mention of the murder, but an inscription of Esar-haddons, mutilated at the beginning, begins with an account of his victory over rebel princes, and the narrative of his campaign speaks of snowy mountains, which at least suggest Armenia (Heb. Ararat), (Records of the Past, iii. 101). Armenian traditions make the two parricides the founders of royal houses, the Sasserunians and Aizerunians. From the latter, in which the name of Sennacherib was common, sprang the Byzantine Emperor, Leo the Armenian. Esar-haddon is further memorable as having peopled Samaria with the mixed population of Babylonians, Cutheans, and others (2Ki. 17:24; Ezr. 4:10), from whom the later Samaritans were descendedas having taken Zidon and deported its inhabitants (Records of the Past, iv., p. 111)as having left in scriptions at Nahr-el-kelb, near Beyrout, in which he describes himself as King of Egypt, Thebes, and Ethiopia, as having probably been the king of Assyria who carried Manasseh bound in fetters to Babylon. The will of Sennacherib (Records of the Past, i. 136), giving him his chief treasures, and renaming him with a new title of sovereignty (Assur-Ebil-Muni-pal, i.e., Assur is lord, the establisher of the son ), seems to imply that he was a younger son, whom the fondness of Sennacherib had exalted above his elder brothers, who accordingly revenged themselves by the murder of their father.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
Isa 37:38. The house of Nisroch his god This was probably the tutelary deity of that country, who might originally have been their king or legislator, and might have been deified, as the custom was, to preserve the veneration of his laws, or the memory of his services to the state. The LXX has it u925? . The significations ascribed to the word Nisroch are various. Some imagine that it signifies a ship; and in the Egyptian tropical hieroglyphics we find that a ship and pilot were used to express the governor of the universe. According to others it signifies a young eagle; by which might be insinuated the intrepidity, strength, and insatiable ambition of the hero or patriarchal god represented by this hieroglyphic. Vitringa conjectures, that he was the same with the Assyrian Bel, worshipped under the character of Mars; and that the word signifies a lofty and glorious king; though I confess, says he, this is doubtful enough, but a matter whereof we may be ignorant without any great loss. The Hebrew of Tobit, published by Munster, calls him Dagon.
REFLECTIONS.1st, Shocked at the tidings that he received, Hezekiah in sackcloth falls down before God in his sanctuary; and, sending his chief officers to Isaiah, represents his deplorable situation; as a woman in travail exhausted with her pains, and sinking under her weakness, so ready he seemed to perish, unless the Lord should interpose to vindicate his own honour, for which he begs the prophet’s prayers. Nor was his request in vain: Isaiah soon dispatches the messengers with an answer of peace to the king, and bids him, fearless of danger, be confident of seeing the speedy destruction of his enemies. Note; (1.) A day of trouble should be a day of humiliation and prayer; and whatever drives us thus nearer to God, must in the issue prove a blessing. (2.) The prayers of good men are to be earnestly sought; and it is a great encouragement to have them interceding with God in our behalf. (3.) When we are ready to despair, God will often most eminently magnify his power and grace in our deliverance. (4.) They who seek to terrify God’s people from their holy profession, will soon be made a terror to themselves.
2nd, Unable to prevail by threatenings and insult, Rabshakeh reports to his master the issue of the conference; and the king of Assyria, in hopes yet to force Hezekiah to submit, before the news should reach him of Tirhakah’s armament in his favour, writes a boasting and blasphemous letter to the king of Judah, in order to terrify him into a surrender, which Hezekiah solemnly spreads before the Lord in prayer, resting the case with him to give an answer to this impious blasphemer. Note; (1.) Though craft and power unite against the faithful, impotent will be the attempts of their enemies. (2.) Blasphemous discourse is terrible; but to propagate by writing sentiments of irreligion and infidelity, is perpetuating the dire contagion to the latest times, and will more exceedingly aggravate men’s guilt. (3.) When we have God for our friend, and have access to pour out with confidence all our complaints into his compassionate bosom, we may rest in peace, and expect him to appear for us.
3rdly, In answer to Hezekiah’s prayer, Isaiah transmits to him a message from God, who espouses his people’s quarrel as his own. He looks with contempt on the impotent threats of Sennacherib. Elated with his past successes, Sennacherib thought he could carry the whole world before him; and, utterly insensible that it was from God alone that he had hitherto prevailed, he ascribes it impiously to his own arm. But God, who sees his proud designs, will blast them suddenly to his confusion, and stop his mad career, as easily as the rider governs his steed. As a sign of the continuance of the divine favour, plenty should be restored as well as peace, notwithstanding the harvest was ruined by the Assyrians, and the succeeding year, as sabbatical, admitted no tillage. The people thus escaped, though but a remnant, should yet take root, and greatly increase; and so far should the enemy be from destroying Jerusalem, that he should not so much as shoot an arrow against it; for before the siege should be regularly formed, God would arise to defend them. His judgment was accordingly executed by an angel, to the intire destruction of the army; and though the king escaped to Nineveh, he there met a more grievous death from his own unnatural sons. Note; (1.) The insults cast on his people God resents as affronts against himself, and will assuredly remember them. (2.) Whatever wisdom or prudence we may possess, it is atheism to ascribe to ourselves the glory of our enterprizes. (3.) The wicked can go no farther than the Lord permits, and he can quickly hurl them headlong into ruin in the midst of their career of prosperity. (4.) When one distress is removed, another may be in prospect; as here famine threatened, though the siege was raised; but he who saves us from all our spiritual foes, can also relieve all our temporal wants; and they who are enabled to trust him in the way of duty shall not be destitute. (5.) If one angel in a night could spread such fearful havock, how safe are they who have the God of angels for their protector, and these his hosts their ministering spirits.
Fuente: Commentary on the Holy Bible by Thomas Coke
his sons . . . Esar-haddon. See note on 2Ki 19:37.
Fuente: Companion Bible Notes, Appendices and Graphics
his god: Isa 37:10, Isa 14:9, Isa 14:12, Isa 36:15, Isa 36:18, 2Ki 19:36, 2Ki 19:37, 2Ch 32:14, 2Ch 32:19, 2Ch 32:21
Armenia: Heb. Ararat, Gen 8:4, Jer 51:27
Esarhaddon: Esar-haddon, called Asar-addinus in the Canon of Ptolemy, was the third son of Sennacherib; and having reigned twenty-nine years over the Assyrians, he took advantage of the anarchy and confusion which followed the death of Mesessimordacus, and seized upon Babylon; which he added to his former empire, and reigned over both for thirteen years; when he was succeeded by his son Saosduchinus, am 3336, bc 668. Ezr 4:2
Reciprocal: Exo 15:7 – them that Jdg 9:46 – an hold 1Ki 18:26 – no voice Neh 9:32 – since the time Job 12:21 – poureth Job 34:20 – a moment Psa 37:15 – sword Pro 16:18 – General Isa 7:17 – bring upon Isa 8:8 – he shall pass Isa 10:33 – lop Isa 16:12 – he shall Isa 30:33 – for the king Isa 31:8 – he shall flee Isa 44:17 – Deliver me Isa 46:7 – one shall cry Isa 52:4 – the Assyrian Jer 50:17 – first Hos 1:7 – I will Hab 2:18 – profiteth
Fuente: The Treasury of Scripture Knowledge
37:38 And it came to pass, as he was worshipping in the house of Nisroch his god, that Adrammelech and Sharezer his sons smote him with the sword; and they escaped into the land of Armenia: and {d} Esarhaddon his son reigned in his stead.
(d) Who was also called Sardanapalus, in whose days ten years after Sennacherib’s death the Chaldeans overcame the Assyrians by Merodach their king.
Fuente: Geneva Bible Notes
Ironically, it was while worshipping in the temple of his idol in Nineveh that God effected Sennacherib’s assassination, whereas it was while worshipping the true God in His temple in Jerusalem, that God moved to spare Hezekiah’s life. Hezekiah went into the house of his God and got help, but Sennacherib went into the house of his god and got killed. The Babylonian royal chronicles recorded the assassination of Sennacherib and the accession of Esarhaddon in 681 B.C. [Note: Pritchard, ed., Ancient Near . . ., pp. 288-89.] It was not the Assyrian way to record their national disasters, so it is understandable that archaeologists have discovered no Assyrian accounts of Sennacherib’s humiliations.