2 Kings 19:29

2Ki 19:29 And this [shall be] a sign unto thee, Ye shall eat this year such things as grow of themselves, and in the second year that which springeth of the same; and in the third year sow ye, and reap, and plant vineyards, and eat the fruits thereof.

Ver. 29. Ye shall eat this year such things as grow of themselves.] Saphiach, hoc est, sponte nature; and in the second year, Sachish, i.e., sponte renatum, that which springeth of the same, haply increasing the more, because it had been so beaten down the year before by the Assyrian army. God’s plenty in the land, notwithstanding the sabbatical year, the fifteenth jubilee, say some, and the enemy’s abode and waste there made, should be a sign for confirmation of the truth of God’s promise.

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 19:29. This shall be a sign unto thee — Of the certain accomplishment of the promises here made; that Zion shall triumph over this insulting enemy, 2Ki 19:21; and that God will not only preserve the city from Sennacherib’s present fury, but also will bless his people with durable prosperity, and a happy increase, 2Ki 19:30-31. For the sign here given is not so much intended to be a token of their present deliverance from Sennacherib, which would be effected before the sign took place, as of their future preservation from him and the Assyrians, and of blessings which were to continue long after it. In other passages of Scripture we have signs given in the same manner, particularly in Exo 3:12 and Isa 7:14. At the time that Isaiah spoke this, nothing seemed more improbable than that the Jews, delivered from the Assyrians, should freely use and enjoy their own land, and be supported from its productions. They had cause to fear that the Assyrians would be greatly enraged at their shameful repulse, and the destruction of their army, and would quickly recruit their forces and come against them with far greater strength and violence than before. But if not, they had reason to fear another enemy equally formidable and destructive, a grievous famine. The Assyrian army had trodden down or eaten up all their corn, and the next year, which was the fifteenth of Hezekiah, was the sabbatical year, in which their law neither allowed them to plough nor sow. How were they to be supported? God engages they shall have sufficient support: Ye shall eat this year — ספיח, sapiach, sponte natum, the natural produce of the ground, which the invasion of the Assyrian army in a great measure prevented you from ploughing and sowing. And the second year, that which springeth of the same — סחישׁ, sachish, sponte renatum, the name here given to the spontaneous productions of the earth the second year that it had not been sown. And in the third year, sow ye, and reap — You shall not sow, and another reap, as has lately been the case; but you shall enjoy the fruit of your own labour. Now this was an excellent sign, for it was miraculous, especially considering the waste and destruction which the Assyrians had made in the land, and that the Jews had been forced to retire into their strong holds, and consequently to neglect their tilling, sowing, and reaping. And these events taking place accordingly, year after year, and the predictions being punctually fulfilled, the hopes of Hezekiah and his people would be revived and confirmed more and more, and assurance would be given them that they had nothing further to fear from the Assyrians, and that God would yet defend, bless, and prosper his people.

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

19:29-30 Here is the proof: The Lord’s message of encouragement included a sign that Jerusalem would be rescued from the siege. The sign was God’s provision of food. Because the land had suffered devastation by the Assyrians, the people would need to depend on random crop growth for their survival. The food supply would also remain scarce as the next year came. But by the third year, there would be a return to regular planting and harvesting.

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

God did not only promise him the victory, but giveth him a sign to confirm his faith.

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

Verse 29. This shall be a sign unto thee] To Hezekiah; for to him this part of the address is made.

Ye shall eat this year] Sennacherib had ravaged the country, and seed-time was now over, yet God shows them that he would so bless the land, that what should grow of itself that year, would be quite sufficient to supply the inhabitants and prevent all famine; and though the second year was the sabbatical rest or jubilee for the land, in which it was unlawful to plough or sow; yet even then the land, by an especial blessing of God, should bring forth a sufficiency for its inhabitants; and in the third year they should sow and plant, c. and have abundance, &c. Now this was to be a sign to Hezekiah, that his deliverance had not been effected by natural or casual means for as without a miracle the ravaged and uncultivated land could not yield food for its inhabitants, so not without miraculous interference could the Assyrian army be cut off and Israel saved.

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

(29) And this shall be a sign unto thee.—The prophet now addresses Hezekiah.

A sign.—Rather, the sign; namely, of the truth of this prophetic word. “The sign consists in the foretelling of natural and nearer events, which serve to accredit the proper prediction. The purport of it is that this and the next year the country will be still occupied by the enemy, so that men cannot sow and reap as usual, but must live on that which grows without sowing. In the third year, they will again be able to cultivate their fields and vineyards, and reap the fruits of them” (Keil). The prophecy was probably uttered in the autumn, so that only one full year from that time would be lost to husbandry.

Ye shall eat.—Or, eat ye.

Such things as grow of themselves.—The Hebrew is a single word, sâphîah, “the after-growth” (Cheyne; see Lev_25:5; Lev_25:11).

That which springeth of the same.—Again one word in the Hebrew, sâhîsh, or as in Isaiah, shâhîs probably synonymous with the preceding term, “after-shoot,” i.e., the growth from old roots left in the ground.

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

29. And this shall be a [R.V. the] sign unto thee] The next portion of the oracle is addressed to Hezekiah. On the giving of a sign to mark the certainty of a prophecy, cf. Isa_7:11-14.

Ye shall eat this year such things as grow of themselves] R.V. that which groweth of itself. The meaning of the sign appears to be this. Sennacherib was to be driven away from Jerusalem, yet though the land had been overrun by the enemy, and the people of Jerusalem had been shut up within the walls, they should find enough produce from what had been shed on the ground in the previous harvest time to serve them for the first year. In the next year they should be supplied in the same way, so that they could rest from the labours of the field, and both they and their lands enjoy a sabbatical year. Then in the third year they should commence undisturbedly their agricultural work, and enjoy their crops in peace. So that the sign looks far beyond the immediate deliverance (as also it does in Isa_7:14 just quoted) and proclaims to Jerusalem a prolonged period of peace and security.

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.

The prophet now once more addresses Hezekiah, and gives him a “sign,” or token, whereby he and his may be assured that Sennacherib is indeed bridled, and will not trouble Judaea anymore. It was a sign of the continued freedom of the land from attack during the whole of the remainder of Sennacherib’s reign - a space of 17 years.

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

O Ezechias is not in Hebrew or Septuagint; but they shew the sense. (Haydock) --- Second, which was a sabbatical year. (Usher) (Tirinus) --- We elsewhere find signs given as a proof of past events, and that they were from God, who enabled his prophet to foretell both, Exodus iii. 12., and Isaias viii. 4. Thus three things are proved. 1. That the prophet is truly animated with the divine spirit. 2. That God is the author of the miracle. 3. As also of the sign which follows it, particularly if the sign be likewise miraculous. It was of the utmost importance that the people should be convinced that all proceeded from the hand of Providence, in the overthrow of Sennacherib. (Calmet) --- Such things. Isaias (xxxvii. 30.) specifies apples, as they also supplied the people with food. (Menochius)

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).

A sign unto thee, to wit, of the certain accomplishment of the promises here made to thee; that Zion should triumph over this insulting enemy, 2Ki 19:21; that God would not only preserve the city from his present fury, 2Ki 19:34, but also that God would bless his people with a durable prosperity, and a happy increase, 2Ki 19:30,31. And thus it is not only a sign of a short deliverance, which would be past before this sign was fulfilled, (though there are instances of such signs as followed the thing done; as Exo 3:12; Isa 7:14) but of a future mercy, which was to continue long after that sign. And this sign was the more necessary, because otherwise Hezekiah and his people had cause to fear that the Assyrians would be greatly enraged for their shameful repulse, and the destruction of their army, and would quickly recruit their army, and return against them with far greater force and violence. But some affirm that Sennacherib, when he heard of Tirhakah’s march against him, of which 2Ki 19:9, went with his army to meet him, and overthrew him, and the Egyptian who was joined with him, as was noted before; and prosecuted his victory by following them into Egypt and Ethiopia; in the conquest of which he spent two years, in which space the people did eat such things as grew of themselves; and in the third year returned to Jerusalem, intending to besiege it. It is true, it is said, and so the sign went before the thing, (which may be objected against the truth of this relation,) 2Ki 19:9, that when he heard of Tirhakah, he sent messengers to Hezekiah, pretending as if he would forthwith come against him; but it is not said that he did so, nor is it set down what he did with Tirhakah, because the design of the sacred writer was only to write the history of the Jewish nation; not of others, but only with respect to them.

In the third year: this was an excellent sign, for it was miraculous; especially considering the waste and havoc which the Assyrians had made in the land; and that the Jews had been forced to retire into their strong hold, and consequently to neglect their tilling, and sowing, and reaping; and yet this year they should have sufficient provision from those fruits of the earth which the Assyrian left; and the second year, which probably was the year of release, in which they might neither sow, nor reap from such fruits as the earth brought forth of its own accord; and so in the third year.

Sow ye, and reap, and plant vineyards, and eat the fruits thereof; you shall not sow, and another reap, as lately you did; but you shall enjoy the fruit of your own labours.

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

29. A sign unto thee — Unto Hezekiah; for the oracle of the prophet here turns to comfort Judah and Jerusalem.

Such things as grow of themselves — The spontaneous growth which springs up from the leavings of the previous harvest. Compare Lev_25:5; Lev_25:11.

That which springeth of the same — Hebrew, סחישׁ, sachish, which Furst defines as the “aftergrowth out of the roots of stocks in the second year after sowing.” Strabo (xi, 4, 3) says of Albania, “In many places the ground, which has once been sown, produces two or three crops, the first of which is even fiftyfold, and that without a fallow.” The same is true of various parts of Palestine.

The third year sow ye, and reap — But if, as 2Ki_19:35 implies, the Assyrian army was smitten soon after this prophecy of Isaiah, why should they wait till the third year to cultivate the soil? Some say that this year was a sabbatical year, and the second year the year of jubilee, during both of which, according to the law, (Lev_25:4; Lev_25:11,) no sowing or reaping was allowed. This supposition may be true, but it seems to us far more simple and satisfactory to understand this year as that of Sennacherib’s invasion, which was now near its close, but during which the Jews had been obliged to eat such things as grow of themselves; the next, or second year, came so soon after the retreat of the Assyrians, and found the land in so unsettled a state, that there could be no cultivation of the soil that year; and so it was not till the third year that they could sow and reap. And all this, as it came to pass, was to be a sign to Hezekiah and his people of their miraculous deliverance from Assyria. So the sign in this case was not to be a prophecy or pledge of any thing yet future, as that the Assyrians would retreat the third year, for when that year came, and long before, the Assyrians had retreated; but the sign was of the nature of a suggestive memorial — a proof or testimonial of the Divine interposition in their behalf.

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

And this shall be a sign unto thee. Another sudden change in the address. The prophet turns from Sennacherib to Hezekiah, and proceeds to give him a sign, and otherwise speak to him encouragingly. Signs were at the time freely offered and given by God both to the faithful and the unfaithful (see 2Ki_20:4; Isa_7:11, Isa_7:14) They generally consisted in the prediction of some near event, whose occurrence was to serve as a pledge, or evidence, of the probable fulfillment of another prediction of an event more distant. Such signs are not necessarily miraculous. Ye shall eat this year such things as grow of themselves. The Assyrian invasion, coming early in the spring, as was usual, had prevented the Israelites from sowing their lands. But they would soon be gone, and then the Israelites could gather in such self-sown corn as they might find in the corn-lands. The next year, probably a sabbatical year, they were authorized to do the same, notwithstanding the general prohibition; (Lev_25:5) the third year they would return to their normal condition. The sign was not given with reference to Sennacherib"s departure, which belonged to the first year, and must take place before the ingathering of the self-sown corn could begin, but with reference to the promise that Jerusalem should be free from any further attack on his part. Sennacherib reigned seventeen years longer, but led no further expedition into Palestine. And in the second year that which springeth of the same; and in the third year sow ye, and reap, and plant vineyards, and eat the fruits thereof.

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

A sign - Of the certain accomplishment of the promises here made: that God will not only preserve the city from his present fury, but also, bless his people with a durable prosperity, ver. 30, 31. The third year - This was an excellent sign; especially, considering the waste and havock which the Assyrians had made in the land; and that the Jews had been forced to retire into their strong hold, and consequently to neglect their tilling, and sowing, and reaping; and yet this year they should have sufficient provision from those fruits of the earth which the Assyrians left; and the second year, which was the year of release, in which they might neither sow, nor reap, from such fruits as the earth brought forth of its own accord; and so in the third year. And eat - You shall not sow, and another reap, as lately you did; but you shall enjoy the fruit of your own labours.

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

General Information:

Here Isaiah is talking to King Hezekiah. He continues using parallelism throughout. (See: Parallelism)

grows wild

"grows without having been planted"

The remnant of the house of Judah that survives will again take root and bear fruit

This metaphor compares restoration of the remnant to plantings that take hold and produce results. AT: "The people of Judah who remain alive will restore their lives and prosperity" or "The people who remain in Judah will prosper and have many children" (See: Metaphor)

The zeal of Yahweh of hosts will do this

"The strong action of Yahweh will make this happen"

translationWords

sign

harvest

vineyard

fruit

remnant

house

kingdom of Judah

Zion

zeal

Yahweh of hosts

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

And this shall be the sign for you. The prophet said to Chizkiyohu, ”And this prophecy which I said to you that Sancheiriv will fall here, will be a sign for you also for the approaching days, for you are afraid of dying from hunger, because Sancheiriv destroyed the land and chopped down the trees.”

This year you will eat what grows by itself. This year plants will grow for you, and you will be sustained by them.

What grows from the tree stumps. The chopped off trees that will sprout, and when you see My word fulfilled concerning the fall of the armies, it will be a sign for you that this promise, too, will be fulfilled.

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.