2 Kings 19:23

2Ki 19:23 By thy messengers thou hast reproached the Lord, and hast said, With the multitude of my chariots I am come up to the height of the mountains, to the sides of Lebanon, and will cut down the tall cedar trees thereof, [and] the choice fir trees thereof: and I will enter into the lodgings of his borders, [and into] the forest of his Carmel.

Ver. 23. And hast said.] Not in so many words that we anywhere read of; but it is said, in 2Ch 32:16, that his messengers spake more than is expressed. Or, Thou hast said, that is, thou hast thought all this, and I will therefore justly punish thee and thine army wherein thou gloriest, and wherewith thou intendest to destroy Jerusalem and my temple there. Polybius, a heathen historian, could say that Antiochus came to an ill end, only for purposing to spoil the temple of Apollo at Delphos.

With the multitude of my chariots I am come up, &c.] We may say of this proud and arrogant speech, as the historian doth in a like case, No man could deliver so bad matter in better words and more quaint phrases.

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.

2Ki 19:23. By thy messengers thou hast reproached the Lord — Advancing hereby thy very servants above him. And hast said, With the multitude of my chariots, I am come up, &c. — I have brought up my very chariots to those mountains, which were thought inaccessible by my army. To the sides of Lebanon — A high hill famous for cedars and fir-trees, as is signified in what follows. And will cut down the tall cedars thereof, &c. — This may be understood, 1st, Mystically, I will destroy the princes and nobles of Judah, sometimes compared to cedars and fir-trees, or their strongest cities. “Cities,” says Dr. Dodd, “in the prophetical writings are metaphorically represented by woods or forests, especially those of Lebanon and Carmel; and the several ranks of inhabitants by the taller and lesser trees growing there. Hence we may collect the true sense of this passage, which represents the Assyrian prince as threatening to take mount Zion, together with the capital city Jerusalem, and to destroy their principal inhabitants.” The following words, the height of his border, and the forest of his Carmel, or, as the latter clause is more properly rendered, the grove of his fruitful field, are generally thought figuratively to refer to the temple and city. The Chaldee paraphrast renders it, And I will also take the house of their sanctuary, and I will subject to me their fortified cities. If, 2d, The reader prefer understanding the words literally, the meaning is, I will cut down the trees and woods that hinder my march, and will prepare and make plain the way for all my numerous army and chariots. Nothing shall stand in my way, nor be able to obstruct or impede my march, no, not the highest and strongest places. The words contain an admirable description of the boastings of a proud monarch, puffed up with his great success. As if he had said, What place is there into which I cannot make my way? Or, what is there I cannot achieve? Even if it were to go up to the top of the steepest mountains with my chariots? My power is sufficient to remove all obstacles, and overcome all opposition.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

19:23-24 highest mountains . . . of Lebanon: In his annals, Sennacherib told of scaling high mountain passes and felling Lebanon’s great trees. Sennacherib felt invincible, but he was a mere man, no match for the omniscient Lord of the universe (1 Chr 28:9).

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

Or, pleasant country.

Meaning, Jerusalem, which Isaiah calleth the height of his borders, to wit, of Judah, Isa. 37:24.

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

Verse 23. The tall cedar trees - the choice fir trees] Probably meaning the princes and nobles of the country.

The forest of his Carmel.] Better in the margin: the forest and his fruitful field.

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

(23) The multitude.—The reading of the Hebrew margin, of many MSS., Isaiah, and all the versions. The Hebrew text has “with the chariotry of my chariotry”—obviously a scribe’s error.

I am come up . . . mountains.—I (emphatic) have ascended lofty mountains. Such boasts are common in the Assyrian inscriptions.

To the sides of Lebanon.—Thenius explains: “the spurs of the Lebanon—i.e., the strongholds of Judæa, which Sennacherib had already captured.” “Lebanon, as the northern bulwark of the land of Israel, is used as a representative or symbol for the whole country (Zec_11:1)” (Cheyne). The language is similar in Isa_14:13.

And will cut down . . .—Or, and I will fell the tallest cedars thereof, the choicest firs thereof. Cedars and firs in Isaiah’s language symbolise “kings, princes, and nobles, all that is highest and most stately” (Birks), or “the most puissant defenders” (Thenius). (See Isa_2:13; Isa_10:33-34.)

The lodgings of his borders.—Or, the furthest lodging thereof—i.e., Mount Zion or Jerusalem. Isaiah has height for lodging, either a scribe’s error or an editor’s correction.

Carmel—i.e., pleasure-garden or park (Isa_10:18). The royal palace and grounds appear to be meant. Thenius compares “the house of the forest of Lebanon” (1Ki_7:2).

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

23. By thy messengers] Rab-shakeh and his companions.

With the multitude of my chariots] This is the translation of the marginal reading (Keri) which stands as Kethib in the corresponding verse of Isaiah. Another reading is represented on the margin of the R.V. thus ‘with the driving of my chariots’. This stands in the Hebrew text in Kings, and by some is preferred as being more unusual and therefore perhaps better suited to a poetical passage like the present. But the form in Isaiah has the support of all the versions and so had better be adopted here.

to the sides [R.V. innermost parts] of Lebanon] The word which A.V. translates ‘sides’ is very frequently applied to the interior, as of a house (Amo_6:10), or a ship (Jon_1:5), or a cave (1Sa_24:4), or a grave (Isa_14:15). And so here it indicates the interior recesses of Lebanon, whither as conqueror Sennacherib expects to penetrate. The Lebanon was one of the choicest parts of the Holy Land, and its beauty is extolled in several passages of Solomon’s song (see note on 1Ki_9:16).

and will [R.V. I will] cut down the tall cedar trees [R.V. cedars] thereof] Both the changes are to the form in Isaiah. The beauty of the Lebanon was in its glorious trees. The figure chosen therefore expresses the devastation which the Assyrian purposed to bring on the grandest features of the country.

the lodgings of his borders] R.V. his farthest lodging-places. The words express the intention of the Assyrian to leave no place in the whole land of Judah unravaged, however remote it might be. There is a various reading in Isaiah, which is rendered ‘the height of his border’. The LXX. does not represent this clause.

and into the forest of his Carmel] R.V. the forest of his fruitful field. R.V. also omits the italics. Carmel though often used as a proper name to designate that beautiful and fertile promontory which stretches out to the Mediterranean on the border of the tribe of Asher, yet as a common noun signifies a fruitful garden-like field. Thus Jer_2:7, ‘I brought you into a plentiful country’ (lit. a country of garden-land, Heb. Carmel). So here the phrase describes some park-like grounds with all the beauty of fine gardens. ‘His wood which is cultivated like a garden’.

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.

And hast said - Isaiah clothes in words the thoughts of Sennacherib’s heart - thoughts of the most extreme self-confidence. Compare Isa 10:7-14, where, probably at an earlier date, the same overweening pride is ascribed to this king.

With the multitude of my chariots - There are two readings here, which give, however, nearly the same sense. The more difficult and more poetical of the two is to be preferred. Literally, translated it runs - “With chariots upon chariots am I come up, etc.”

To the sides of Lebanon - , “Lebanon,” with its “cedars” and its “fir-trees,” is to be understood here both literally and figuratively. Literally, the hewing of timber in Lebanon was an ordinary feature of an Assyrian expedition into Syria. Figuratively, the mountain represents all the more inaccessible parts of Palestine, and the destruction of its firs and cedars denotes the complete devastation of the entire country from one end to the other.

The lodgings of his borders - literally, “the lodge of its (Lebanon’s) end;” either an actual habitation situated on the highest point of the mountain-range, or a poetical periphrasis for the highest point itself.

The forest of his Carmel - Or, “the forest of its garden” - i. e., “its forest which is like a garden,” etc.

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

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)

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

By thy messengers; so thou hast advanced thy very servants above me.

I am come up to the height of the mountains; I have brought up my very chariots to those mountains which were thought inaccessible by my army.

Lebanon; a high hill, famous for cedars and fir trees, here following.

Will cut down the tall cedars thereof, and the choice fir trees thereof: this may be understood, either,

1. Mystically, I will destroy the princes and nobles of Judah, (which are sometimes compared to cedars, &c.,) or their strongest cities. Or rather,

2. Literally, I will cut down the trees that hinder my march and plain and prepare the way for all my numerous army and chariots. And by this one instance he intimates that nothing should stand in his way; no, not the highest and strongest places.

The lodgings of his borders, i.e. those towns and cities (which he calls lodgings in way of contempt) which are in his utmost borders, and most remote from me. I am come into the land of Canaan at one border, Lebanon, and I resolve to march on to the other extreme border, and so to destroy the whole country, from one border to another; the borders of a land being oft put for the whole land within its, borders; as Exo 8:2; Psa 74:17; 147:14; Isa 44:12. Or, as it is in the Hebrew, into the lodging of his border; for which, in the parallel place, Isa 37:21, it is into the height of his border. And so this may be understood of Jerusalem; which it is not probable that in all his brags he would omit; and against which his chief design now lay; which he here calleth a lodging for its contemptible smallness, if compared with his great and vast city of Nineveh: or, as it is in Isa 37, the height, for its two famous mountains, Zion and Moriah; or for the mountains which were round about Jerusalem, Psa 125:2; and he adds, of his border, because this city was in the border of Judah; as being part of it in the tribe of Benjamin, and near the kingdom of the ten tribes, which was now in the Assyrian’s hands.

The forest of his Carmel, i.e. the forest of Mount Carmel, which may seem to be another inaccessible place, like Lebanon. Or, into his forest, and his fruitful field; for Carmel, though properly it was a pleasant and fruitful mountain in the tribe of Issachar, of which see Jos 12:22; yet it is oft used to signify any fruitful place, as is manifest from Isa 10:18; 16:10; Jer 2:7. And thus all the parts of the land are here enumerated; the mountains, the cities, the woods, and the fruitful fields. Or, his fruitful forest, to wit, Jerusalem; which is thought by many interpreters to be called a forest, Jer 21:14; Eze 20:46, a name which agrees well enough to cities, where buildings are very numerous, and close, and high, like trees in a forest. And if Jerusalem might be called a forest, it might well be called Hezekiah’s Carmel, or fruitful place, because his chief strength, and treasure, and fruit was now in it; and this last word may seem to be added here, to intimate that this was not like other forests, unfruitful and barren. And so both this and the foregoing words are understood of the same place, even of Jerusalem; the last branch being joined to the former by way of apposition; into the lodging of his border, the forest of his Carmel, or his fruitful forest; there being no more words in the Hebrew text.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

23. By thy messengers — Hebrew, by the hand of thy messengers, referring to the letter mentioned 2Ki_19:14, and also other messages.

The multitude of my chariots — So the Keri and the parallel passage, Isa_37:24; but the Chethib seems to be the more original reading, and is, literally, with chariot of my chariots. The sense in either case is substantially the same, the latter expression (רכב רכבי) meaning with my numberless chariots, or chariots on chariots. Compare גוב גובי, locust of locusts, in Nah_3:17, which is properly rendered swarms of locusts; not great grasshoppers, as in our version.

Lebanon… cedar trees… fir trees — See notes on 1Ki_5:6; 1Ki_5:8.

Lodgings of his borders — Literally, lodging place of his extremity. The Hebrew מלון קצה, is explained, but not to be emended, by the parallel passage in Isaiah, where we have מרום קצו, height of his extremity, that is, its extreme summit. Sennacherib’s boast is, that he pitches his camp and lodges on the very summit of Lebanon.

Forest of his Carmel — The word Carmel is here to be taken in its primary sense of garden, cultivated field; not as a proper name. The forest of his garden, or garden forest, designates the orchard-like groves, or beautiful parks of choice trees, on the terraces and summit of Lebanon. This pompous boasting of the king of Assyria is not to be understood as literally historical, nor yet as without historical foundation. Sennacherib probably entered Palestine from the north, and so would cross the summit and sides of some part of Lebanon, and this, in connexion with the various triumphs of his march, would be sufficient ground for the hyperbolical language of his boasts. His language is poetical, but not mere poetry; and the whole verse is to be understood of what he has power to do.

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

By thy messengers literally, by the hand of thy messengers Rabshakeh and others (see 2Ki_18:30, 35 19:10-13) thou hast reproached the Lord, and but said. Sennacherib had net said what is here attributed to him, any more than Sargon had said the words ascribed to him in Isa_10:13, Isa_10:14. But he had thought it; and God accounts men"s deliberate thoughts as their utterances. Isaiah"s "oracle" brings out and places in a striking light the pride, self-confidence, and self-sufficiency which underlay Sennacherib"s messages and letters. With the multitude of my chariots; or, with chariots upon chariots. The chariot-force was the main arm of the Assyrian military service that on which most dependence was placed, and to which victory was commonly attributed. The number of chariots that could be brought into the field by the Assyrians is nowhere stated; but we find nearly four thousand hostile chariots collected to oppose an ordinary Assyrian invasion, and defeated (see "Ancient Monarchies," vol. 2. p. 362, note 8). The estimates of Cterias eleven thousand for Ninas, and a hundred thousand for Semiramis (Died. Sic., 2:5. are, of course, unhistorical. I am come up to the height of the mountains. "The height of the mountains" is here the high ground which an army would have to traverse in passing from the Coele-Syrian valley into Palestine. It is not exactly Lebanon, which runs parallel with the coast, and certainly does not "guard Palestine to the north," as Keil supposes; But it may be viewed as a "side" or "flank" of Lebanon. In point of fact, Lebanon and Hermon unite their roots to form a barrier between the Coele-Syrian plain (El Buka"a) and the valley of the Jordan, and an invader from the north must cross this barrier. It is not so difficult or rugged but that the Assyrians could bring their chariots ever it. They were accustomed to traverse far more difficult regions in Zagros and Niphatos and Taurus, and to carry their chariots with them, dismounting when necessary, and having the vehicles lifted over obstacles by human hands (see "Ancient Monarchies," vol. 2. p. 74). To the sides of Lebanon. An army which invades Palestine by the Coele-Syrian valley quite the easiest and most usual line of invasion necessarily passes along the entire eastern "side," or "flank," of Lebanon, which is the proper meaning of hK; ry, and not "loftiest height" (Keil), or "innermost recess" (Revised Version). The plural, ytekry, is natural when a mountain range, like Lebanon, is spoken of. And will cut down the tall cedar trees thereof, and the choice fir trees thereof. The felling of timber in the Syrian mountain-chains was a common practice of the Assyrian invaders, and had two quite distinct objects. Sometimes it was mere cruel devastation, done to injure and impoverish the inhabitants; but more often it was done for the sake of the timber which the conqueror carried off into his own country. "The mountains of Amanus I ascended," says Asshur-nazir-pal; "wood for bridges, pines, box, cypress, I cut down... cedar-wood from Amanus I destined for Bit-Hira and my pleasure-house called Azmaku, and for the temple of the moon and sun, the exalted gods. I proceeded to the land of Iz-mehri, and took possession of it throughout: I cut down beams for bridges, and carried them to Nineveh" ("Records of the Past," vol. 3. p. 74). The cedar (erez) and the pine, or juniper (berosh), were in special request. And I will enter into the lodgings of his borders rather, the lodge of its border perhaps a palace or hunting-lodge on the outskirt of the Lebanon forest region. (comp. Son_7:4) and into the forest of his Carmel; rather, the forest of its orchard; i.e. the choicest part of the Lebanon forest region the part which is rather park or orchard than mere forest.

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

Mountains - I have brought up my very chariots to those mountains which were thought inaccessible by my army. Lebanon - An high hill, famous for cedars and fir-trees. Cut down - I will cut down the trees that hinder my march, and plane the way for my numerous army and chariots. Lodgings - Those cities (which he calls lodgings in way of contempt) which are in his utmost borders. I am come into the land of Canaan at one border, Lebanon, and I resolve to march on to the other border, and so destroy the whole country, from one border to the other. Carmel - The forest of mount Carmel, which may seem to be another inaccessible place, like Lebanon.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

General Information:

This continues the message from Yahweh given by Isaiah, the prophet, to King Hezekiah concerning King Sennacherib. It uses parallelism throughout. (See: Parallelism)

you have defied the Lord

To "defy" is to openly resist or mock.

I have gone up ... I will cut down ... I will enter

These boasts made by Sennacherib could only be fulfilled by his army. The pronoun "I" represents him and his army. (See: Synecdoche)

I dried up all the rivers of Egypt under the soles of my feet.

This is a boast that Sennacherib has so many soldiers that their feet dry up the water when they cross a river. This is an exaggeration to emphasize the great number of soldiers he has. AT: "And by marching through the streams of Egypt, we dried them all up!" (See: Hyperbole and Generalization)

translationWords

messenger

lord

chariot

Lebanon

cedar

fir

Egypt

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

The highest mountains. [This refers to] the Temple Mount.

To the end of the Levanon. [This refers to] the Beis Hamikdosh which whitens [=מלבן] sins.

And I will cut down its tallest cedar [trees]. I will not return until I have destroyed it.

Remotest. Its end.

Its fruitful forest. The fullness of its land and the beauty of its splendor.

Rashi on the Tanakh — English translations: “The Judaica Press complete Tanach with Rashi, translated by A. J. Rosenberg” (CC BY 4.0); “Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934” (public domain); “The Metsudah Tanach series, Lakewood, N.J” (CC BY 4.0); and “The Book of Joshua, Metsudah Publications, 1997” (CC BY 4.0). Text via Sefaria.