2 Kings 19:2

2Ki 19:2 And he sent Eliakim, which [was] over the household, and Shebna the scribe, and the elders of the priests, covered with sackcloth, to Isaiah the prophet the son of Amoz.

Ver. 2. And he sent Eliakim.] This good Josiah did not, when Pharaohnechoh came up against him - though he had at hand the famous prophets Jeremiah and Zephaniah, besides a whole college of seers - and hence he fell, and with him the whole state of Israel.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

19:2-3 Leaders often consulted prophets like Isaiah in emergencies (3:11-12) or before going into battle (1 Kgs 22:8-10); Isaiah was active throughout Hezekiah’s reign (2 Kgs 20:1, 14). • The expression a day of trouble describes the heart-wrenching distress the king was experiencing because of the blasphemous insults and disgrace that God and his people were being forced to endure. Hezekiah realized that he and the people were powerless without God’s intervention.

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

To hear some new prophecy, and to have comfort of him.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

Verse 2. To Isaiah the prophet] His fame and influence were at this time great in Israel; and it was well known that the word of the Lord was with him. Here both the Church and the state unite in fervent application to, and strong dependence upon, God; and behold how they succeed!

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

(2) And he sent Eliakim . . .—See the Note on 2Ki_3:12; and comp. 2Ki_13:14; 2Ki_22:14; Jer_37:3. Knobel (on Isaiah) remarks that this distinguished embassy speaks for the high estimation in which the prophet stood.

The elders of the priests—i.e., the heads of the sacerdotal caste (próceres, not senes).

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

2. he sent … to Esai] R.V. Isaiah. The historian has up to this time never mentioned the name of the great prophet. But we know from Isaiah’s own writings that as early as the reign of Uzziah (Isa_6:1) the Lord had revealed His majesty to the son of Amoz, and had sent him to bear witness unto Judah. The reigns of Jotham and Ahaz are past, and to the latter king Isaiah had brought the message of deliverance from Pekah and Rezin, which had been fully accomplished, so that Ephraim was now broken and was no more a people (Isa_7:8). We may be sure that one so endowed with insight into the divine will had been taken at once into the councils of Hezekiah, and that no one’s words had carried more weight. It may well be that Isaiah had advised the struggle for freedom which Hezekiah undertook, and certainly during the fourteen years (2Ki_18:13) which had elapsed since Hezekiah came to the throne the God-fearing king had done much, may we not say most things, by the advice of the prophet. Hence when the days are darkest, it is to Isaiah he sends as the source of true light.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

Isaiah is here for the first time introduced into the history. His own writings show us how active a part he had taken in it for many years previously. This was the fourth reign since he began his prophesyings; and during two reigns at least, those of Ahaz and Hezekiah, he had been a familiar counselor of the monarch. He had probably counseled the revolt from Assyria, and had encouraged the king and people to persevere in their resistance. The exact date of prophecies can seldom be fixed with any certainty; but we can scarcely he mistaken in regarding 2 Kings 10; 30; 31 as written about the time of Hezekiah’s second revolt.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

2. Sent Eliakim… and Shebna — Two of the same officers who had heard Rab-shakeh’s speech, and could give an exact report. But in place of Joah, the recorder, he sends the elders of the priests, that is, the heads of the priestly families, who from their age and office would give weight to the message.

To Isaiah — Who as the prophet of Jehovah was regarded as an authorized expounder of the Divine will.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

And he sent Eliakim, which was over the household, and Shebna the scribe, and the elders of the priests. "The elders of the priests" are aged men holding the priestly office, not necessarily the high priest, or the most notable or most dignified of the priests. The king felt that his best hope, so far as man was concerned, lay in the prophetical order. Isaiah, Hosed, Joel, Micah, and perhaps Obadiah, were the prophets of the time; but it is not clear that any of them were accessible except Isaiah. He had been Ahaz"s counselor, (Isa_7:4-16) and was now certainly among the regular counselors of Hezekiah. Moreover, he was in Jerusalem, and could readily be consulted. Hezekiah, therefore, sends to him in his distress, and sends a most honorable and dignified embassy. It is his intention to treat the prophet with the utmost respect and courtesy. No doubt, at this period the prophetical order stood higher than the priestly one in general estimation; and not unworthily. If any living man could give the king sound advice under the circumstances, it was the son of Amoz. Covered with sackcloth. Probably by the king"s command. Hezekiah wished to emphasize his own horror and grief in the eyes of the prophet, and could only do so by making his messengers assume the garb which he had judged suitable for himself on the occasion. To Isaiah the prophet the son of Amoz. Nothing morels known of Amoz beyond his being Isaiah"s father. He is not to be confounded with the Prophet Amos, whose name is spelt quite differently: swOm not wOma.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

Isaiah

called Esaias, Luk 3:4.

The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.