Isaiah 37:38

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.)

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The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

37:38 One day: Sennacherib was probably killed in 681 BC, about twenty years after his withdrawal from Jerusalem. • Esarhaddon was king of Assyria from 680–669 BC. It is ironic that Sennacherib, who mocked the Lord, was killed by his sons in the temple of his god.

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

Who was also called Sardanapalus, in whose days ten years after Sennacherib’s death the Chaldeans overcame the Assyrians by Merodach their king.

Or, Armenia.

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

Nisroch--Nisr, in Semitic, means "eagle;" the termination och, means "great." The eagle-headed human figure in Assyrian sculptures is no doubt Nisroch, the same as Asshur, the chief Assyrian god; the corresponding goddess was Asheera, or Astarte; this means a "grove," or sacred tree, often found as the symbol of the heavenly hosts (Saba) in the sculptures, as Asshur the Eponymus hero of Assyria (Gen 10:11) answered to the sun or Baal, Belus, the title of office, "Lord." This explains "image of the grove" (Kg2 21:7). The eagle was worshipper by the ancient Persians and Arabs.

Esar-haddon--In Ezr 4:2 he is mentioned as having brought colonists into Samaria. He is also thought to have been the king who carried Manasseh captive to Babylon (Ch2 33:11). He built the palace on the mound Nebbiyunus, and that called the southwest palace of Nimroud. The latter was destroyed by fire, but his name and wars are recorded on the great bulls taken from the building. He obtained his building materials from the northwest palaces of the ancient dynasty, ending in Pul.

Next: Isaiah Chapter 38

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

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!

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

(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 Merôdach-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_17:31—its 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-haddon’s, 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 descended—as 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.

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

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.

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.

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 קרדוּ qaredû, 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. Porter’s Travels, vol. i. pp. 178ff; Smith and Dwight’s Researches in Armenia, vol. ii. pp. 73ff; and Morier’s 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.’

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

For the understanding of this, and the foregoing chapter, the reader is desired to consult my notes upon 2Ki 18:1-20:21.

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

Nisroch his god. The name Nisroch has not been found in the Assyrian inscriptions, and is, in fact, read only in this place and the parallel passage of Kings. (2Ki_19:37) It has been supposed to represent Nusku, an Assyrian god of a somewhat low position, who, however, does not obtain mention in the historical inscriptions until the time of Asshur-bani-pal. Probably the name has suffered corruption. Asshur was, in fact, Sennacherib"s favourite deity, and it is remarkable that the LXX give in this place, not Nisroch, but Asarach. "Asarach" would seem to be "Asshur" with a guttural suffix. Adrammelech and Sharezer his sons smote him. The murder of Sennacherib by a son, whom he called "Ardumazanes," was related by Polyhistor (ap. Euseb., "Chronicles Can.," 1:5, Esar-haddon"s annals are imperfect at the commencement, but show that his authority was at first contested, and that he had to establish it by force of arms ("Records of the Past," vol. 3. pp. 103, 104). Adrammelech seems to have assumed the title of king (Abyden. up. Euscb., "Chronicles Can.," 1:9, and to have been put to death by his brother. Sharezer is not elsewhere mentioned. The name is Assyrian, as far as it goes, but is incomplete. Its full form was probably Nabu-sar-uzur or Nergal-sar-uzur (see "Eponym Canon," p. 63, B.C. 682 and 678). And escaped into the land of Armenia. So Moses of Chorene ("Hist. Armen.," 1:22). The Hebrew word is Ararat (Assyrian Urardu or Urartu), which was the more eastern portion of Armenia, and lay beyond the sphere of Assyrian influence. Esarhaddon his son reigned in his stead. Esarhaddon (Asshur-akh iddiua) appears to have ascended the throne in B.C. 681. It is highly improbable that Isaiah was then living, and therefore the verse can scarcely be from his pen. It has probably been transferred from 2 Kings (2Ki_19:37) in order to finish off the narrative. Esarhaddon outlived Hezekiah many years, and was brought into contact with Manasseh ("Eponym Canon," p. 139), whom he reckoned among his tributaries. (comp. 2Ch_33:11)

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

“And he was worshipping (in) the house of Nisroch his god, and Adrammelech and Sharezer his sons smote him with the sword, and they escaped (literally, saved themselves) into the land of Ararat, and Esarhaddon his son reigned in his stead.” The Jews have a tradition that Sennacherib intended to sacrifice his sons, and that they slew him in self-defense. Another tradition is, that he had fled into the temple of his god as an asylum. A simpler supposition is, that the time of his devotions was chosen by his murderers, as one when he would be least guarded or suspicious. The name Adrammelech occurs in 2Ki 17:31, as that of a Mesopotamian or Assyrian idol. Ararat, both here and in Gen 8:4, is the name of a region, corresponding more or less exactly to Armenia, or to that part of it in which the ark rested. The Armenians still call their country by this name. From the expression mountains of Ararat (Gen 8:4) has sprung the modern practice of applying this name to the particular eminence where Noah landed. The country of Ararat is described by Smith and Dwight, in their Researches in Armenia, vol. II pp. 73, etc.

Joseph Addison Alexander, The Prophecies of Isaiah (1846–1847; New York: Scribner, 1870–1878) — public domain. Text from a community e-Sword module.

as he was worshiping

"as Sennacherib was worshiping"

Nisrok

This is the name of a false god. (See: How to Translate Names)

Adrammelek ... Sharezer ... Esarhaddon

These are the names of men. (See: How to Translate Names)

with the sword

"with their swords"

translationWords

worship

house

false god

sword

Ararat

reign

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 temple of Nisroch A board (נֶסֶר) from Noah’s ark, as is related in the Aggadah of Chelek (San. 96a).

slew him by the sword for he said, “If you save me that my subjects do not kill me for I brought their sons here (sic) and they died, I will sacrifice my two sons before you.” They rose and slew him.

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.