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Nach YomiIsaiah ยท ื™ืฉืขื™ื”ื•Chapter 37

Isaiah 37

ื™ืฉืขื™ื”ื• ืคืจืง ืœืดื–

Section: ื ื‘ื™ืื™ื ยท ื ื‘ื™ืื™ื ืื—ืจื•ื ื™ื | Book: Isaiah | Chapter: 37 of 66 | Day: 184 of 742

Date: August 14, 2026

ืงืœืื•ื“ ืขืœ ื”ื ืดืš

Chapter 37 is the dramatic pivot of the Sennacherib narrative that spans chapters 36 through 37, a prose account paralleled almost verbatim in II Kings 18-19. Where chapter 36 ended with the Rabshakehโ€™s blasphemous harangue at the walls of Jerusalem and the stunned silence of Hezekiahโ€™s officials, chapter 37 shows the kingโ€™s response and Godโ€™s answer. The chapter falls into clear movements: Hezekiahโ€™s turn to the Temple and to the prophet (verses 1-4), Isaiahโ€™s first oracle of reassurance (verses 5-7), Sennacheribโ€™s renewed threat by letter (verses 8-13), Hezekiahโ€™s great prayer (verses 14-20), Isaiahโ€™s extended oracle against Assyria (verses 21-35), and the catastrophic nocturnal deliverance with Sennacheribโ€™s death (verses 36-38). The literary architecture contrasts two kinds of speech throughout: the boastful, self-deifying words of Assyria against the humble, God-fearing words of Judah.

The heart of the chapter is the theology of blasphemy and its answer. Isaiah frames Assyriaโ€™s crime not as mere aggression but as an assault on the living God (ืœื—ืจืฃ ืืœื”ื™ื ื—ื™), a phrase that recurs in Hezekiahโ€™s prayer (verse 17). The Rabshakehโ€™s argument in the letter is theological: the gods of Gozan, Haran, Rezeph, and the Bethedenites did not save their nations, so why should the God of Judah be different (verses 12-13)? Hezekiahโ€™s answer, and Godโ€™s, is precisely that the LORD is not one god among many. Hezekiahโ€™s spreading of the letter before the LORD (ื•ื™ืคืจืฉื”ื• ื—ื–ืงื™ื”ื• ืœืคื ื™ ื”ืณ, verse 14) is a gesture of pure dependence, and Metzudat David notes that he spread out each page. His prayer confesses that the other nationsโ€™ gods truly perished in the flames because they were mere wood and stone, the handiwork of human hands (verse 19), whereas the LORD alone is God of all the kingdoms of the earth, enthroned upon the Cherubim (verse 16).

Isaiahโ€™s answering oracle (verses 21-35) is one of the most vivid poems of divine reversal in the book. It opens with the taunt of the virgin daughter of Zion who despises and mocks the retreating tyrant (ื‘ื–ื” ืœืš ืœืขื’ื” ืœืš ื‘ืชื•ืœืช ื‘ืช ืฆื™ื•ืŸ, verse 22); Metzudat David explains that she is called a virgin because she had never been conquered nor come under anotherโ€™s dominion. The poem then exposes the emptiness of Assyrian boasting: Sennacherib imagined he climbed the heights of Lebanon and felled its cedars by his own might, but Rashi and Metzudat David read these images as the Temple mount and the Temple itself, the true object of his campaign. The decisive theological stroke comes in verse 26, where God declares that Assyriaโ€™s very conquests were long ago planned and decreed by Him; Rashi connects this to the earlier oracle that Assyria is the rod of Godโ€™s wrath. The proud instrument mistook itself for the agent. Therefore God will put His hook in Sennacheribโ€™s nose and turn him back by the road he came (verse 29), and defend the city for His own sake and for the sake of David His servant (verse 35). Rashiโ€™s comment on verse 32, that the deliverance comes from Godโ€™s zeal for His name and not from the peopleโ€™s merit, teaches that the merit of the patriarchs had been exhausted, making the salvation an act of pure divine self-vindication.

Interwoven with the poem is a sign given to Hezekiah rather than to Sennacherib (verse 30): for two years the people will eat what grows of itself, and only in the third year sow and reap normally, because the invading legions had ruined the crops. This agricultural sign, which Metzudat David suggests may reflect a Sabbatical year, becomes a metaphor in verse 31 for the surviving remnant of Judah taking root downward and bearing fruit upward, an image of national renewal after devastation. The theme of the remnant (ืฉืืจื™ืช, ืคืœื™ื˜ื”, verse 32) links this chapter to one of Isaiahโ€™s governing motifs, first sounded in the naming of his son Shear-Yashuv, that a remnant shall return.

The chapter closes with the swift, terrible fulfillment: the angel of the LORD strikes 185,000 in the Assyrian camp overnight (verse 36), Sennacherib retreats to Nineveh (verse 37), and there, worshiping in the temple of his god Nisroch, he is cut down by his own sons Adrammelech and Sarezer, and Esarhaddon reigns in his place (verse 38). The irony is complete and deliberate. The king who mocked the impotence of other nationsโ€™ gods is murdered before his own powerless idol, at the very moment of worship, by the sons he might have expected to protect him. Rashi preserves the aggadic tradition that Nisroch was a plank from Noahโ€™s ark, and that Sennacheribโ€™s death fulfilled his own vow to sacrifice his sons. The vindication of the living God over the dead idols of the nations, the great theme Hezekiah prayed for so that all the kingdoms of the earth might know that the LORD alone is God (verse 20), is thus dramatized in the death of the very man who denied it.

ืคืจืง ืœืดื– ยท Chapter 37

ืคืกื•ืง ืืณ ยท Verse 1

Hebrew:

ื•ึทึฝื™ึฐื”ึดึ—ื™ ื›ึผึดืฉืึฐืžึนึ™ืขึทึ™ ื”ึทืžึผึถึฃืœึถืšึฐ ื—ึดื–ึฐืงึดื™ึผึธึ”ื”ื•ึผ ื•ึทื™ึผึดืงึฐืจึทึ–ืข ืึถืชึพื‘ึผึฐื’ึธื“ึธึ‘ื™ื• ื•ึทื™ึผึดืชึฐื›ึผึทึฃืก ื‘ึผึทืฉื‚ึผึธึ”ืง ื•ึทื™ึผึธื‘ึนึ–ื ื‘ึผึตึฅื™ืช ื™ึฐื”ึนื•ึธึฝื”ืƒ

English:

When King Hezekiah heard this, he rent his clothes and covered himself with sackcloth and went into the House of GOD.

Hearing the Rabshakeh's blasphemy, Hezekiah responds not with military planning but with acts of mourning and repentance: he tears his garments, dons sackcloth, and goes straight to the Temple. Metzudat David explains that he covered himself in sackcloth out of grief and mourning.

ืคืกื•ืง ื‘ืณ ยท Verse 2

Hebrew:

ื•ึทึ ื™ึผึดืฉืึฐืœึทึ ื— ืึถืชึพืึถืœึฐื™ึธืงึดึจื™ื ืึฒืฉืึถืจึพืขึทืœึพื”ึทื‘ึผึทึœื™ึดืช ื•ึฐืึตึฃืชโ€‰ื€ ืฉืึถื‘ึฐื ึธึฃื ื”ึทืกึผื•ึนืคึตึ—ืจ ื•ึฐืึตืชึ™ ื–ึดืงึฐื ึตึฃื™ ื”ึทื›ึผึนื”ึฒื ึดึ”ื™ื ืžึดืชึฐื›ึผึทืกึผึดึ–ื™ื ื‘ึผึทืฉื‚ึผึทืงึผึดึ‘ื™ื ืึถืœึพื™ึฐืฉืึทืขึฐื™ึธึฅื”ื•ึผ ื‘ึถืŸึพืึธืžึ–ื•ึนืฅ ื”ึทื ึผึธื‘ึดึฝื™ืืƒ

English:

He also sent Eliakim, who was in charge of the palace, Shebna, the scribe, and the senior priests, covered with sackcloth, to the prophet Isaiah son of Amoz.

ืคืกื•ืง ื’ืณ ยท Verse 3

Hebrew:

ื•ึทื™ึผึนืืžึฐืจึฃื•ึผ ืึตืœึธึ—ื™ื• ื›ึผึนึšื” ืึธืžึทึฃืจ ื—ึดื–ึฐืงึดื™ึผึธึ”ื”ื•ึผ ื™ื•ึนืึพืฆึธืจึธึงื” ื•ึฐืชื•ึนื›ึตื—ึธึ›ื” ื•ึผื ึฐืึธืฆึธึ–ื” ื”ึทื™ึผึฃื•ึนื ื”ึทื–ึผึถึ‘ื” ื›ึผึดึฃื™ ื‘ึธึคืื•ึผ ื‘ึธื ึดื™ืึ™ ืขึทื“ึพืžึทืฉืึฐื‘ึผึตึ”ืจ ื•ึฐื›ึนึฅื—ึท ืึทึ–ื™ึดืŸ ืœึฐืœึตื“ึธึฝื”ืƒ

English:

They said to him, โ€œThus said Hezekiah: This day is a day of distress, of chastisement, and of disgrace. The babes have reached the birthstool, but the strength to give birth is lacking.aThe babes have reached the birthstool, but the strength to give birth is lacking I.e., the situation is desperate, and we are at a loss.

Hezekiah's message calls the day one of distress, rebuke, and disgrace, describing the crisis with a vivid image of a woman in labor who lacks the strength to deliver. Rashi and Metzudat David explain that Israel is like a mother sitting on the birthstool whose child cannot come out, a picture of utter helplessness at the decisive moment.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ื•ืชื•ื›ื—ื”. ืืฉืคืจื•ื‘ืžื "ื˜ ื‘ืœืข"ื– ื”ืื•ื™ื‘ื™ื ืžื•ื›ื™ื—ื™ื ื‘ื”ืฆืœื—ืชื ืœืืžืจ ื™ื“ื™ื ื• ืจืžื” ื•ืื™ืŸ ืืœื”ื™ื ื›ืืœื”ื™ื ื•: ื›ื™ ื‘ืื• ื‘ื ื™ื. ื‘ื ื™ ื™ืฉืจืืœ ื‘ื ื™ื• ืฉืœ ื”ืงื‘"ื”: ืขื“ ืžืฉื‘ืจ ื•ื›ื— ืื™ืŸ ืœืœื™ื“ื”. ืขืช ืฆืจื” ื”ื“ื•ืžื” ืœืืฉื” ื”ื™ื•ืฉื‘ืช ืขืœ ื”ืžืฉื‘ืจ ื•ืื™ืŸ ื›ื— ืœื•ืœื“ ืœืฆืืช:
proof (Aprobement in O.F.) The enemies show evidence to praise themselves with their success, saying, "Our hand has overpowered (lit., has become high), and there is no God (like our God)." for the children have come The children of Israel, children of the Holy One, blessed be He. as far as the birthstool and there is no strength to give birth It is a time of distress analogous to a woman sitting on the birthstool, and the fetus has no strength to come out.

ืคืกื•ืง ื“ืณ ยท Verse 4

Hebrew:

ืื•ึผืœึทึกื™ ื™ึดืฉืึฐืžึทืขึฉ ื™ึฐื”ึนื•ึธึจื” ืึฑืœึนื”ึถึœื™ืšึธ ืึตึฃืชโ€‰ื€ ื“ึผึดื‘ึฐืจึตึฃื™ ืจึทื‘ึฐืฉืึธืงึตึ—ื” ืึฒืฉืึถืจึฉ ืฉืึฐืœึธื—ึจื•ึน ืžึถืœึถืšึฐึพืึทืฉืึผึคื•ึผืจโ€‰ื€โ€‰ืึฒื“ึนื ึธื™ื•ึ™ ืœึฐื—ึธืจึตืฃึ™ ืึฑืœึนื”ึดึฃื™ื ื—ึทึ”ื™ ื•ึฐื”ื•ึนื›ึดึ™ื™ื—ึทึ™ ื‘ึผึทื“ึผึฐื‘ึธืจึดึ”ื™ื ืึฒืฉืึถึฅืจ ืฉืึธืžึทึ–ืข ื™ึฐื”ึนื•ึธึฃื” ืึฑืœึนื”ึถึ‘ื™ืšึธ ื•ึฐื ึธืฉื‚ึธึฃืืชึธ ืชึฐืคึดืœึผึธึ”ื” ื‘ึผึฐืขึทึฅื“ ื”ึทืฉืึผึฐืึตืจึดึ–ื™ืช ื”ึทื ึผึดืžึฐืฆึธืึธึฝื”ืƒ

English:

Perhaps the ETERNAL your God will take note of the words of the Rabshakeh, whom his master the king of Assyria has sent to blaspheme the living God, and will mete out judgment for the words that the ETERNAL your God has heardโ€”if you will offer up prayer for the surviving remnant.โ€

Hezekiah hopes that because the Rabshakeh was sent to blaspheme the living God, the LORD will respond to that insult against His name, and he asks Isaiah to pray for the surviving remnant. Metzudat David identifies this remnant as the Judahites left in Jerusalem after Assyria had already captured all the fortified cities of Judah.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ื•ื”ื•ื›ื™ื— ื‘ื“ื‘ืจื™ื. ื”ื’ื™ื“ ื›ื—ื• ื•ื”ืจืื” ื”ืฆืœื—ืชื• ื•ื”ื•ื›ื™ื— ืื™ืฉืคืจื•ื‘ื™"ืจ ื‘ืœืข"ื–:
and he brought proof with the words (ื•ึฐื”ื•ึนื›ึดื™ื—ึท) He told his strength and showed his success. The word ื•ื”ื•ึนื›ึดื™ื—ึท is eprober in O.F., to prove.

ืคืกื•ืง ื”ืณ ยท Verse 5

Hebrew:

ื•ึทื™ึผึธื‘ึนึ—ืื•ึผ ืขึทื‘ึฐื“ึตึ›ื™ ื”ึทืžึผึถึฅืœึถืšึฐ ื—ึดื–ึฐืงึดื™ึผึธึ–ื”ื•ึผ ืึถึฝืœึพื™ึฐืฉืึทืขึฐื™ึธึฝื”ื•ึผืƒ

English:

When King Hezekiahโ€™s ministers came to Isaiah,

ืคืกื•ืง ื•ืณ ยท Verse 6

Hebrew:

ื•ึทื™ึผึนึคืืžึถืจ ืึฒืœึตื™ื”ึถืึ™ ื™ึฐืฉืึทึฝืขึฐื™ึธึ”ื”ื•ึผ ื›ึผึนึฅื” ืชึนืืžึฐืจึ–ื•ึผืŸ ืึถืœึพืึฒื“ึนื ึต๏ฟฝ๏ฟฝื›ึถึ‘ื ื›ึผึนึฃื”โ€‰ื€ ืึธืžึทึฃืจ ื™ึฐื”ึนื•ึธึ—ื” ืึทืœึพืชึผึดื™ืจึธืึ™ ืžึดืคึผึฐื ึตึคื™ ื”ึทื“ึผึฐื‘ึธืจึดื™ืึ™ ืึฒืฉืึถึฃืจ ืฉืึธืžึทึ”ืขึฐืชึผึธ ืึฒืฉืึถึงืจ ื’ึผึดื“ึผึฐืคึ›ื•ึผ ื ึทืขึฒืจึตึฅื™ ืžึถืœึถืšึฐึพืึทืฉืึผึ–ื•ึผืจ ืื•ึนืชึดึฝื™ืƒ

English:

Isaiah said to them, โ€œTell your master as follows: Thus said GOD: Do not be frightened by the words of blasphemy against Me that you have heard from the minions of the king of Assyria.

ืคืกื•ืง ื–ืณ ยท Verse 7

Hebrew:

ื”ึดื ึฐื ึดึจื™ ื ื•ึนืชึตึฅืŸ ื‘ึผื•ึนึ™ ืจึ”ื•ึผื—ึท ื•ึฐืฉืึธืžึทึฅืข ืฉืึฐืžื•ึผืขึธึ–ื” ื•ึฐืฉืึธึฃื‘ ืึถืœึพืึทืจึฐืฆึ‘ื•ึน ื•ึฐื”ึดืคึผึทืœึฐืชึผึดึฅื™ื• ื‘ึผึทื—ึถึ–ืจึถื‘ ื‘ึผึฐืึทืจึฐืฆึฝื•ึนืƒ

English:

I will deludebdelude Lit. โ€œput a spirit in.โ€ him: He will hear a rumor and return to his land, and I will make him fall by the sword in his land.โ€

God tells Isaiah the outcome in advance: He will put a spirit in Sennacherib so that a rumor will draw him homeward, and there he will fall by the sword. Rashi and Metzudat David identify the rumor as the report of Tirhakah king of Cush, and Rashi notes this is only a temporary withdrawal, since Sennacherib will return before his final fall.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ื•ืฉืžืข ืฉืžื•ืขื”. ืžื™ื“ ื–ื• ืฉืžื•ืขืช ืชืจื”ืงื” ืžืœืš ื›ื•ืฉ ื•ืžืชื•ืš ื›ืš ื™ืœืš ืžืขืœื™ื›ื ื”ืคืขื ื”ื–ืืช ืœื”ืœื—ื ืขื ืชืจื”ืงื” ื•ืื™ืŸ ื–ื• ืฉื™ื‘ื” ืœืืจืฆื• ื•ืื—"ื› ื™ืฉื•ื‘ ื”ืœื•ื ื•ืื ื™ ืขืชื™ื“ ืœื”ืฉื™ื‘ื• ืœืืจืฆื• ื•ืœื”ืคื™ืœื• ืฉื ื‘ื—ืจื‘:
and he will hear a rumor immediately. This is the rumor of Tirhakah, king of Cush, because of which he will leave you this time to battle with Tirhakah, but this is not the return to his land. Afterwards he will return here, and I am destined to return him to his land and to cause him to fall there by the sword.

ืคืกื•ืง ื—ืณ ยท Verse 8

Hebrew:

ื•ึทื™ึผึธึ™ืฉืื‡ื‘ึ™ ืจึทื‘ึฐืฉืึธืงึตึ”ื” ื•ึทื™ึผึดืžึฐืฆึธืึ™ ืึถืชึพืžึถึฃืœึถืšึฐ ืึทืฉืึผึ”ื•ึผืจ ื ึดืœึฐื—ึธึ–ื ืขึทืœึพืœึดื‘ึฐื ึธึ‘ื” ื›ึผึดึฃื™ ืฉืึธืžึทึ”ืข ื›ึผึดึฅื™ ื ึธืกึทึ–ืข ืžึดืœึผึธื›ึดึฝื™ืฉืืƒ

English:

The Rabshakeh, meanwhile, heard that [the king] had left Lachish; he turned back and found the king of Assyria attacking Libnah.

The Rabshakeh returns from Jerusalem and, learning that Sennacherib had moved on from Lachish, seeks him out and finds him now besieging Libnah. Metzudat David explains that he went looking for the king wherever he might be and found him fighting against Libnah.

ืคืกื•ืง ื˜ืณ ยท Verse 9

Hebrew:

ื•ึทื™ึผึดืฉืึฐืžึทึ—ืข ืขึทืœึพืชึผึดืจึฐื”ึธึคืงึธื” ืžึถึฝืœึถืšึฐึพื›ึผื•ึผืฉืึ™ ืœึตืืžึนึ”ืจ ื™ึธืฆึธึ–ื ืœึฐื”ึดืœึผึธื—ึตึฃื ืึดืชึผึธึ‘ืšึฐ ื•ึทื™ึผึดืฉืึฐืžึทืขึ™ ื•ึทื™ึผึดืฉืึฐืœึทึฃื— ืžึทืœึฐืึธื›ึดึ”ื™ื ืึถืœึพื—ึดื–ึฐืงึดื™ึผึธึ–ื”ื•ึผ ืœึตืืžึนึฝืจืƒ

English:

But [the king of Assyria] learned that King Tirhakah of Cush had come out to fight him; and when he heard it, he sent messengers to Hezekiah, saying,

Sennacherib hears that Tirhakah king of Cush has marched out to fight him, so he sends messengers with a letter to Hezekiah. Rashi observes that the two uses of 'and he heard' differ: the first means hearing, and the second means accepting, for he resolved to fight Cush first while sending word to Hezekiah that he was not withdrawing permanently but intended to return.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ื•ื™ืฉืžืข. ืžืœืš ืืฉื•ืจ: ืขืœ ืชืจื”ืงื”. ืœืืžืจ ื™ืฆื ืชืจื”ืงื” ืœื”ืœื—ื ืืชืš: ื•ื™ืฉืžืข ื•ื™ืฉืœื— ืžืœืื›ื™ื. ืื™ืŸ ื•ื™ืฉืžืข ื”ืฉื ื™ ื›ืžื• ื•ื™ืฉืžืข ื”ืจืืฉื•ืŸ ื”ืจืืฉื•ืŸ ืœ' ืฉืžื•ืข' ื•ื”ืฉื ื™ ืœ' ืงื‘ืœ' ืงื‘ืœ ื“ื‘ืจื™ ื”ืฉืœื•ื—ื™' ื•ื™ื™ื˜ื‘ื• ื‘ืขื™ื ื™ื• ืœืชืช ืœื‘ ืœื”ืกืชืœืง ืžืขืœ ื™ืจื•ืฉืœื™' ืœื”ืœื—ื ืชื—ืœื” ืขื ื›ื•ืฉ: ื•ื™ืฉืœื— ืžืœืื›ื™ื ืืœ ื—ื–ืงื™ื”ื•. ืœื”ื•ื“ื™ืขื• ืฉืื™ื ื• ืžืกืชืœืง ืœื’ืžืจื™ ืืœื ืข"ืž ืœืฉื•ื‘:
And he heard i.e., the king of Assyria. about Tirhakah...saying Tirhakah went out to wage war against you. And he heard, and he sent emissaries The second "and he heard" is not like the first "and he heard." The first is an expression of hearing, and the second is an expression of accepting. He accepted the report of the messengers, and it appealed to him to give thought to withdraw from Jerusalem to fight first with Cush. and he sent emissaries to Hezekiah to notify [him] that he was not withdrawing completely, but with the intention of returning.

ืคืกื•ืง ื™ืณ ยท Verse 10

Hebrew:

ื›ึผึนึฃื” ืชึนืืžึฐืจึ—ื•ึผืŸ ืึถืœึพื—ึดื–ึฐืงึดื™ึผึธึคื”ื•ึผ ืžึถึฝืœึถืšึฐึพื™ึฐื”ื•ึผื“ึธื”ึ™ ืœึตืืžึนึ”ืจ ืึทืœึพื™ึทืฉืึผึดืึฒืšึธึฃ ืึฑืœึนื”ึถึ”ื™ืšึธ ืึฒืฉืึถึฅืจ ืึทืชึผึธึ›ื” ื‘ึผื•ึนื˜ึตึฅื—ึท ื‘ึผึ–ื•ึน ืœึตืืžึนึ‘ืจ ืœึนึคื ืชึดื ึผึธืชึตืŸึ™ ื™ึฐืจึฃื•ึผืฉืึธืœึทึ”อึดื ื‘ึผึฐื™ึทึ–ื“ ืžึถึฅืœึถืšึฐ ืึทืฉืึผึฝื•ึผืจืƒ

English:

โ€œTell this to King Hezekiah of Judah: Do not let your God, on whom you are relying, mislead you into thinking that Jerusalem will not be delivered into the hands of the king of Assyria.

ืคืกื•ืง ื™ืดื ยท Verse 11

Hebrew:

ื”๏ฟฝ๏ฟฝื ึผึตึฃื”โ€‰ื€ ืึทืชึผึธึฃื” ืฉืึธืžึทึ—ืขึฐืชึผึธ ืึฒืฉืึถึจืจ ืขึธืฉื‚ึœื•ึผ ืžึทืœึฐื›ึตึฅื™ ืึทืฉืึผึ›ื•ึผืจ ืœึฐื›ื‡ืœึพื”ึธืึฒืจึธืฆึ–ื•ึนืช ืœึฐื”ึทื—ึฒืจึดื™ืžึธึ‘ื ื•ึฐืึทืชึผึธึ–ื” ืชึผึดื ึผึธืฆึตึฝืœืƒ

English:

You yourself have heard what the kings of Assyria have done to all the lands, how they have annihilated them; and can you escape?

Sennacherib's letter presses the argument that since the kings of Assyria have destroyed every land, Hezekiah has no hope of escape. Metzudat David reads the final phrase as an incredulous question: can you possibly be saved?

ืคืกื•ืง ื™ืดื‘ ยท Verse 12

Hebrew:

ื”ึทื”ึดืฆึผึดึจื™ืœื•ึผ ืื•ึนืชึธึœื ืึฑืœึนื”ึตึคื™ ื”ึทื’ึผื•ึนื™ึดืึ™ ืึฒืฉืึถึฃืจ ื”ึดืฉืึฐื—ึดึฃื™ืชื•ึผ ืึฒื‘ื•ึนืชึทึ”ื™ ืึถืชึพื’ึผื•ึนื–ึธึ–ืŸ ื•ึฐืึถืชึพื—ึธืจึธึ‘ืŸ ื•ึฐืจึถึฅืฆึถืฃ ื•ึผื‘ึฐื ึตื™ึพืขึถึ–ื“ึถืŸ ืึฒืฉืึถึฅืจ ื‘ึผึดืชึฐืœึทืฉื‚ึผึธึฝืจืƒ

English:

Were the nations that my predecessorscpredecessors Lit. โ€œfathers.โ€ destroyedโ€”Gozan, Haran, Rezeph, and the Bethedenites in Telassarโ€”saved by their gods?

The letter lists nations already destroyed by Assyria's kings and challenges whether their gods rescued them. Rashi identifies Eden as the name of a kingdom, citing Ezekiel's mention of Haran and Canneh and Eden, and Metzudat David frames the verse as a rhetorical taunt that the nations' gods saved no one.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ืขื“ืŸ. ืฉื ืžืœื›ื•ืช ื›ืžื” ื“ืืช ืืžืจ (ื™ื—ื–ืง' ื›ื–) ื—ืจืŸ ื•ื›ื ื” ื•ืขื“ืŸ:
Eden the name of a kingdom, as it is stated (Ezekiel 27:23): "Haran and Canneh and Eden."

ืคืกื•ืง ื™ืดื’ ยท Verse 13

Hebrew:

ืึทื™ึผึตึคื” ืžึถึฝืœึถืšึฐึพื—ึฒืžึธืชึ™ ื•ึผืžึถึฃืœึถืšึฐ ืึทืจึฐืคึผึธึ”ื“ ื•ึผืžึถึ–ืœึถืšึฐ ืœึธืขึดึฃื™ืจ ืกึฐืคึทืจึฐื•ึธึ‘ื™ึดื ื”ึตื ึทึ–ืข ื•ึฐืขึดื•ึผึธึฝื”ืƒ

English:

Where is the king of Hamath? and the king of Arpad? and the kings of Lair, Sepharvaim, Hena, and Ivvah?โ€

The letter continues its taunt by asking where the kings of Hamath, Arpad, and the other conquered cities now are. Rashi and Metzudat David read Hena and Ivvah not as place names but as verbs describing what Assyria did, uprooting these peoples and dislodging them from their places.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ื”ื ืข ื•ืขื•ื”. ื”ื ื™ืขื”ื• ื•ืขื•ื”ื• ืžืœืš ืืฉื•ืจ ื”ื—ืจื™ื‘ื ื•ื˜ื™ืœื˜ืœ' ืžืžืงื•ืžื:
He exiled [them] and twisted [them] (ื•ึฐืขึดื•ึผึธื” ื”ึตื ึทืข) The king of Assyria exiled him and twisted him; he destroyed them and exiled them from their place.

ืคืกื•ืง ื™ืดื“ ยท Verse 14

Hebrew:

ื•ึทื™ึผึดืงึผึทึจื— ื—ึดื–ึฐืงึดื™ึผึธึงื”ื•ึผ ืึถืชึพื”ึทืกึผึฐืคึธืจึดึ›ื™ื ืžึดื™ึผึทึฅื“ ื”ึทืžึผึทืœึฐืึธื›ึดึ–ื™ื ื•ึทื™ึผึดืงึฐืจึธืึตึ‘ื”ื•ึผ ื•ึทื™ึผึทึ™ืขึทืœึ™ ื‘ึผึตึฃื™ืช ื™ึฐื”ึนื•ึธึ”ื” ื•ึทื™ึผึดืคึฐืจึฐืฉื‚ึตึฅื”ื•ึผ ื—ึดื–ึฐืงึดื™ึผึธึ–ื”ื•ึผ ืœึดืคึฐื ึตึฅื™ ื™ึฐื”ึนื•ึธึฝื”ืƒย {ืก}ย ย ย ย ย ย ย ย 

English:

Hezekiah received the letter from the messengers and read it. Hezekiah then went up to the House of GOD and spread it out before GOD.

Hezekiah takes the letter, reads it, goes up to the Temple, and spreads it out before the LORD in a gesture of laying the blasphemy directly before God. Metzudat David notes that the threats were sent in writing and that Hezekiah spread out each page one by one.

ืคืกื•ืง ื˜ืดื• ยท Verse 15

Hebrew:

ื•ึทื™ึผึดืชึฐืคึผึทืœึผึตืœึ™ ื—ึดื–ึฐืงึดื™ึผึธึ”ื”ื•ึผ ืึถืœึพื™ึฐื”ึนื•ึธึ–ื” ืœึตืืžึนึฝืจืƒ

English:

And Hezekiah prayed to GOD:

ืคืกื•ืง ื˜ืดื– ยท Verse 16

Hebrew:

ื™ึฐื”ึนื•ึธึจื” ืฆึฐื‘ึธืึœื•ึนืช ืึฑืœึนื”ึตึคื™ ื™ึดืฉื‚ึฐืจึธืึตืœึ™ ื™ึนืฉืึตึฃื‘ ื”ึทื›ึผึฐืจึปื‘ึดึ”ื™ื ืึทืชึผึธื”ึพื”ึคื•ึผื ื”ึธึฝืึฑืœึนื”ึดื™ืึ™ ืœึฐื‘ึทื“ึผึฐืšึธึ” ืœึฐื›ึนึ–ืœ ืžึทืžึฐืœึฐื›ึฃื•ึนืช ื”ึธืึธึ‘ืจึถืฅ ืึทืชึผึธึฃื” ืขึธืฉื‚ึดึ”ื™ืชึธ ืึถืชึพื”ึทืฉืึผึธืžึทึ–ื™ึดื ื•ึฐืึถืชึพื”ึธืึธึฝืจึถืฅืƒ

English:

โ€œO GOD of Hostsโ€”God of Israelโ€”Enthroned on the Cherubim! You alone are God of all the kingdoms of the earth. You made the heavens and the earth.

Hezekiah's prayer opens by confessing the LORD as the God of Israel enthroned on the Cherubim, the sole God over all the kingdoms of the earth and Maker of heaven and earth. Metzudat David explains that invoking the Cherubim over the Ark implies the argument that God would not hand Jerusalem, and the Cherubim within it, over to the enemy.

ืคืกื•ืง ื™ืดื– ยท Verse 17

Hebrew:

ื”ึทื˜ึผึตึจื” ื™ึฐื”ึนื•ึธึคื”โ€‰ื€โ€‰ืื‡ื–ึฐื ึฐืšึธึ™ ื•ึผึฝืฉืึฐืžึธึ”ืข ืคึผึฐืงึทึงื— ื™ึฐื”ึนื•ึธึ›ื” ืขึตื™ื ึถึ–ืšึธ ื•ึผืจึฐืึตึ‘ื” ื•ึผืฉืึฐืžึทึ—ืข ืึตึšืช ื›ึผื‡ืœึพื“ึผึดื‘ึฐืจึตึฃื™ ืกึทื ึฐื—ึตืจึดึ”ื™ื‘ ืึฒืฉืึถึฃืจ ืฉืึธืœึทึ”ื— ืœึฐื—ึธืจึตึ–ืฃ ืึฑืœึนื”ึดึฅื™ื ื—ึธึฝื™ืƒ

English:

O ETERNAL One, incline Your ear and hear, open Your eye and see. Hear all the words that Sennacherib has sent to blaspheme the living God!

Hezekiah asks God to incline His ear and open His eye to hear and see all the words Sennacherib sent to blaspheme the living God. Metzudat David clarifies that 'see' refers to the contents of the letter and that Sennacherib sent these words by the hand of his messengers.

ืคืกื•ืง ื™ืดื— ยท Verse 18

Hebrew:

ืื‡ืžึฐื ึธึ–ื ื™ึฐื”ึนื•ึธึ‘ื” ื”ึถื—ึฑืจึดึœื™ื‘ื•ึผ ืžึทืœึฐื›ึตึฅื™ ืึทืฉืึผึ›ื•ึผืจ ืึถืชึพื›ึผื‡ืœึพื”ึธืึฒืจึธืฆึ–ื•ึนืช ื•ึฐืึถืชึพืึทืจึฐืฆึธึฝืืƒ

English:

True, O ETERNAL One, the kings of Assyria have annihilated all the nationsdnations So 2 Kings 19.17, and 13 mss. here; most mss. and editions read โ€œlands.โ€ and their lands

Hezekiah concedes that it is true the kings of Assyria really did destroy all the nations and their lands. Rashi and Metzudat David distinguish 'the lands' as the royal capital cities and 'their land' as the surrounding provinces and districts, noting the parallel wording in II Kings.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ืืžื ื ื”'. ืืžืช ื”ื•ื ื›ื™ ื”ื—ืจื™ื‘ื• ืžืœื›ื™ ืืฉื•ืจ: ืืช ื›ืœ ื”ืืจืฆื•ืช ื•ืืช ืืจืฆื. ื”ืืจืฆื•ืช (ืจืืฉื™) ื”ืžื“ื™ื ื•ืช ื•ืืช ืืจืฅ (ืืจืฆื) ื”ืกืžื•ื›ื” ืœื”ื, ืขืจื™ ื”ืžืžืœื›ื” ืืฉืจ ื”ื ื ืจืืฉ ืœืžื“ื™ื ื•ืช ืงื•ืจื ืืจืฆื•ืช ื•ืฉืืจ ื”ืžื—ื•ื–ื•ืช ืืฉืจ ืกื‘ื™ื‘ื•ืชื™ื”ื ืงื•ืจื ืืจืฆื ื•ื‘ืกืคืจ (ืžืœื›ื™ื ื‘ ื™ืดื˜:ื™ืดื–) ื›ืชื•ื‘ ืืช ื”ื’ื•ื™ื ื•ืืช ืืจืฆื ื•ืœ' ืื—ื“ ื”ื•ื:
Indeed, O Lord It is true that the kings of Assyria destroyed all the countries and their land "The countries" refers to the (capitals) of the provinces, and ("their land" refers to) the land near them, the royal cities, which are the heads of the provinces, he calls "countries" and the remaining regions surrounding them he calls "their land." And in the Book of II Kings (19:7) it is written: "the nations and their land." It has, however, one meaning.

ืคืกื•ืง ื™ืดื˜ ยท Verse 19

Hebrew:

ื•ึฐื ึธืชึนึฅืŸ ืึถืชึพืึฑืœึนื”ึตื™ื”ึถึ–ื ื‘ึผึธืึตึ‘ืฉื ื›ึผึดื™ึฉ ืœึนึจื ืึฑืœึนื”ึดึœื™ื ื”ึตึ—ืžึผึธื” ื›ึผึดึฃื™ ืึดืึพืžึทืขึฒืฉื‚ึตึงื” ื™ึฐื“ึตึฝื™ึพืึธื“ึธึ›ื ืขึตึฅืฅ ื•ึธืึถึ–ื‘ึถืŸ ื•ึทึฝื™ึฐืึทื‘ึผึฐื“ึฝื•ึผืืƒ

English:

and have committed their gods to the flames and have destroyed them; for they are not gods, but the handiwork of mere mortals, wood and stone.

Hezekiah explains why the other nations fell: their gods were mere wood and stone, the work of human hands, and so could be cast into the fire and destroyed. Metzudat David stresses that Assyria could annihilate them precisely because they had no divinity in them at all.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ื•ื ืชื•ืŸ. ื›ืžื• ื•ื ืชื•ืŸ ืื•ืชื• ืขืœ ื›ืœ ืืจืฅ ืžืฆืจื™ื ืœ' ืคืขื•ืœ ืฉืžื•ืจ ื–ื›ื•ืจ ื“ื•ื ื "ื˜ ื‘ืœืข"ื–: ืขืฅ ื•ืื‘ืŸ. ื”ื ืœืคื™ื›ืš ืœื ื”ื™ื” ื‘ื”ื ื›ื— ื•ื™ืื‘ื“ื•ื ืžืœืš ืืฉื•ืจ:
And committing (Heb. ื•ึฐื ึธืชึนืŸ). Comp. (Gen. 41:43) "And appointing (ื•ึฐื ึธืชื•ึนืŸ) him over all the land of Egypt," an expression of the infinitive. Comp. "saying" (ืึธืžื•ึนืจ), "remembering" (ื–ึธื›ื•ึนืจ), (donnant in French, giving). wood and stone are they; therefore, they had no power, and the king of Assyria destroyed them.

ืคืกื•ืง ื›ืณ ยท Verse 20

Hebrew:

ื•ึฐืขึทืชึผึธื”ึ™ ื™ึฐื”ึนื•ึธึฃื” ืึฑืœึนื”ึตึ”ื™ื ื•ึผ ื”ื•ึนืฉืึดื™ืขึตึ–ื ื•ึผ ืžึดื™ึผึธื“ึ‘ื•ึน ื•ึฐื™ึตึฝื“ึฐืขื•ึผึ™ ื›ึผื‡ืœึพืžึทืžึฐืœึฐื›ึฃื•ึนืช ื”ึธืึธึ”ืจึถืฅ ื›ึผึดึฝื™ึพืึทืชึผึธึฅื” ื™ึฐื”ึนื•ึธึ–ื” ืœึฐื‘ึทื“ึผึถึฝืšึธืƒ

English:

But now, O ETERNAL One our God, deliver us from his hands, and let all the kingdoms of the earth know that You, O ETERNAL One, alone [are God].โ€œe[are God] Supplied from 2 Kings 19.19.

ืคืกื•ืง ื›ืดื ยท Verse 21

Hebrew:

ื•ึทื™ึผึดืฉืึฐืœึทื—ึ™ ื™ึฐืฉืึทึฝืขึฐื™ึธึฃื”ื•ึผ ื‘ึถืŸึพืึธืžึ”ื•ึนืฅ ืึถืœึพื—ึดื–ึฐืงึดื™ึผึธึ–ื”ื•ึผ ืœึตืืžึนึ‘ืจ ื›ึผึนึฝื”ึพืึธืžึทึคืจ ื™ึฐื”ึนื•ึธื”ึ™ ืึฑืœึนื”ึตึฃื™ ื™ึดืฉื‚ึฐืจึธืึตึ”ืœ ืึฒืฉืึถืจึ™ ื”ึดืชึฐืคึผึทืœึผึทึฃืœึฐืชึผึธ ืึตืœึทึ”ื™ ืึถืœึพืกึทื ึฐื—ึตืจึดึ–ื™ื‘ ืžึถึฅืœึถืšึฐ ืึทืฉืึผึฝื•ึผืจืƒ

English:

Then Isaiah son of Amoz sent this message to Hezekiah: โ€œThus said GOD, the God of Israel, to whom you have prayed, concerning King Sennacherib of Assyriaโ€”

Isaiah sends Hezekiah God's reply, prefacing it by noting that the answer comes because of his prayer and concerns Sennacherib. Metzudat David glosses that the message was given on account of the very prayer Hezekiah had offered, and that it pertains to Sennacherib.

ืคืกื•ืง ื›ืดื‘ ยท Verse 22

Hebrew:

ื–ึถึฃื” ื”ึทื“ึผึธื‘ึธึ”ืจ ืึฒืฉืึถืจึพื“ึผึดื‘ึผึถึฅืจ ื™ึฐื”ึนื•ึธึ–ื” ืขึธืœึธึ‘ื™ื• ื‘ึผึธื–ึธึจื” ืœึฐืšึธึœ ืœึธืขึฒื’ึธึฃื” ืœึฐืšึธึ— ื‘ึผึฐืชื•ึผืœึทืชึ™ ื‘ึผึทืชึพืฆึดื™ึผึ”ื•ึนืŸ ืึทื—ึฒืจึถึ™ื™ืšึธึ™ ืจึนึฃืืฉื ื”ึตื ึดึ”ื™ืขึธื” ื‘ึผึทึ–ืช ื™ึฐืจื•ึผืฉืึธืœึธึฝอึดืืƒ

English:

this is the word that GOD has spoken concerning him:Fair Maiden Zion despises you,She mocks at you;Fair Jerusalem shakesHer head at you.

God's oracle against Sennacherib begins with the virgin daughter of Zion despising and mocking him and shaking her head at his retreat. Metzudat David explains that she is called a virgin because Jerusalem had never been conquered or fallen under another's dominion, and that she shakes her head in scorn after his downfall.

ืคืกื•ืง ื›ืดื’ ยท Verse 23

Hebrew:

ืึถืชึพืžึดึคื™ ื—ึตืจึทึ™ืคึฐืชึผึธึ™ ื•ึฐื’ึดื“ึผึทึ”ืคึฐืชึผึธ ื•ึฐืขึทืœึพืžึดึ–ื™ ื”ึฒืจึดื™ืžึฃื•ึนืชึธื” ืงึผึ‘ื•ึนืœ ื•ึทืชึผึดืฉื‚ึผึธึฅื ืžึธืจึ›ื•ึนื ืขึตื™ื ึถึ–ื™ืšึธ ืึถืœึพืงึฐื“ึฅื•ึนืฉื ื™ึดืฉื‚ึฐืจึธืึตึฝืœืƒ

English:

Whom have you blasphemed and reviled?Against whom made loud your voiceAnd haughtily raised your eyes?Against the Holy One of Israel!

God confronts Sennacherib with the question of whom he has really been blaspheming, having raised his voice and lifted his eyes on high against the Holy One of Israel. Metzudat David asks why Sennacherib never took to heart to consider against whom he was hurling his insults.

ืคืกื•ืง ื›ืดื“ ยท Verse 24

Hebrew:

ื‘ึผึฐื™ึทึฃื“ ืขึฒื‘ึธื“ึถึ˜ื™ืšึธึฎ ื—ึตืจึทึฃืคึฐืชึผึธโ€‰ื€โ€‰ืึฒื“ึนื ึธื™ึ’ ื•ึทืชึผึนึ—ืืžึถืจ ื‘ึผึฐืจึนึฅื‘ ืจึดื›ึฐื‘ึผึดึ›ื™ ืึฒื ึดึฅื™ ืขึธืœึดึ›ื™ืชึดื™ ืžึฐืจึฅื•ึนื ื”ึธืจึดึ–ื™ื ื™ึทืจึฐื›ึผึฐืชึตึฃื™ ืœึฐื‘ึธื ึ‘ื•ึนืŸ ื•ึฐืึถื›ึฐืจึนึžืช ืงื•ึนืžึทึคืช ืึฒืจึธื–ึธื™ื•ึ™ ืžึดื‘ึฐื—ึทึฃืจ ื‘ึผึฐืจึนืฉืึธึ”ื™ื• ื•ึฐืึธื‘ื•ึนืึ™ ืžึฐืจึฃื•ึนื ืงึดืฆึผึ”ื•ึน ื™ึทึ–ืขึทืจ ื›ึผึทืจึฐืžึดืœึผึฝื•ึนืƒ

English:

Through your servants you have blasphemed the Sovereign.Because you thought,โ€˜Thanks to my vast chariotry,It is I who have climbed the highest mountains,To the remotest parts of the Lebanon,And have cut down its loftiest cedars,Its choicest cypresses,And have reached its highest peak,Its densest forest.fIts densest forest Lit. โ€œIts farmland forestโ€; exact meaning of Heb. uncertain.

Sennacherib's boast, quoted back to him, claims that with his vast chariotry he scaled the highest mountains and cut down the choicest cedars of Lebanon. Rashi and Metzudat David read these images allegorically: the heights of the mountains are the Temple mount and the cedars of Lebanon are the Temple, the true target of his campaign.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ืžืจื•ื ื”ืจื™ื. ื”ืจ ื”ื‘ื™ืช: ื™ืจื›ืชื™ ืœื‘ื ื•ืŸ. ื‘ื™ืช ื”ืžืงื“ืฉ: ื•ืื›ืจื•ืช ืงื•ืžืช ืืจื–ื™ื•. ืœื ืืœืš ืœืืจืฆื• ืขื“ ืืฉืจ ืื—ืจื™ื‘ื ื•: ืงืฆื•. ืกื•ืคื•: ื™ืขืจ ื›ืจืžืœื•. ื˜ื•ื‘ ืฉื‘ื—ื• ื•ื›ื•ื‘ื“ ื—ื–ืงื•:
to the heights of mountains the Temple mount. to the end of the Lebanon the Temple. and I will cut down its tallest cedars I will not go to my land until I destroy it. its remotest height (lit., the height of) its end. its farmland forest The best of its praise and the intensity of its strength.

ืคืกื•ืง ื›ืดื” ยท Verse 25

Hebrew:

ืึฒื ึดึฅื™ ืงึทึ–ืจึฐืชึผึดื™ ื•ึฐืฉืึธืชึดึฃื™ืชึดื™ ืžึธึ‘ื™ึดื ื•ึฐืึทื—ึฐืจึดื‘ึ™ ื‘ึผึฐื›ึทืฃึพืคึผึฐืขึธืžึทึ”ื™ ื›ึผึนึ–ืœ ื™ึฐืึนืจึตึฅื™ ืžึธืฆึฝื•ึนืจืƒ

English:

It is I who have drawngdrawn Or โ€œdugโ€; meaning of Heb. uncertain. And drunk water.I have dried up with the soles of my feetAll the streams of Egypt.โ€˜

The boast continues, with Sennacherib claiming to have dug and drunk water and dried up whole rivers with the soles of his feet during his sieges. Rashi and Metzudat David explain the image: he always succeeded in his ventures like one who digs and finds a spring, and his massive armies drained the rivers of any city that relied on them for defense.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ืื ื™ ืงืจืชื™ ื•ืฉืชื™ืชื™. ื›ืœื•ืžืจ ื”ืชื—ืœืชื™ ื‘ื›ืœ ืžืขืฉื™ ื•ื’ืžืจืชื™ ื•ื”ืฆืœื—ืชื™ ื›ื–ื” ื”ื›ื•ืจื” ื‘ื•ืจ ื•ืžื•ืฆื ืžื™ื ื•ืžืฆืœื™ื— ืœ' ืžืงื•ืจ: ื•ืื—ืจื™ื‘ ื‘ื›ืฃ ืคืขืžื™. (ืื) ื‘ืืชื™ ืœืฆื•ืจ ืขืœ ืขื™ืจ ื”ื‘ื˜ื•ื—ื” ื‘ื—ื•ื–ืง ื ื”ืจื•ืชื™ื” ื”ื‘ืืชื™ ืขืœื™ื” ื’ื™ื™ืกื•ืช ืจื‘ื™ื ื•ื›ืœื• ืžื™ืžื™ ื ื”ืจื•ืชื ื‘ืฉืชื™ื™ืช ื‘ื”ืžืชื ื•ืžื“ืจืš ื›ืฃ ืจื’ืœื™ื”ื: ื•ืื—ืจื™ื‘. ืœ' ื”ื•ื” ื›ืœื•ืžืจ ื›ืŸ ื“ืจื›ื™ ืชืžื™ื“: ื™ืื•ืจื™ ืžืฆื•ืจ. ื™ืื•ืจื™ ืขื™ืจ ื”ื‘ืื” ื‘ืžืฆื•ืจ ืข"ื™ ื™ืื•ืจื•ืช:
I dug and drank (ืงึทืจึฐืชึผึดื™) I.e., to say, I started all my deeds and completed them and succeeded, as one who digs a hole and finds water and succeeds. This is an expression of a spring (ืžึธืงื•ึนืจ). and I dry up with the soles of my feet If I would besiege a city reliant on the strength of its rivers, I would bring upon it many troops, and the water of their rivers would be depleted from their drinking and the drinking of their cattle and by the treading of their feet. and I dry up (lit., and I will dry up) This is the present tense, i.e., to say, so is my wont always. rivers of the siege The rivers of the city that is besieged through its rivers. ([Mss. yield:] that is besieged by me.)

ืคืกื•ืง ื›ืดื• ยท Verse 26

Hebrew:

ื”ึฒืœึฝื•ึนืึพืฉืึธืžึทึคืขึฐืชึผึธ ืœึฐืžึตึฝืจึธื—ื•ึนืงึ™ ืื•ึนืชึธึฃื”ึผ ืขึธืฉื‚ึดึ”ื™ืชึดื™ ืžึดึฅื™ืžึตื™ ืงึถึ–ื“ึถื ื•ึดื™ืฆึทืจึฐืชึผึดึ‘ื™ื”ึธ ืขึทืชึผึธึฃื” ื”ึฒื‘ึตืืชึดึ”ื™ื”ึธ ื•ึผืชึฐื”ึดึ—ื™ ืœึฐื”ึทืฉืึฐืึ›ื•ึนืช ื’ึผึทืœึผึดึฅื™ื ื ึดืฆึผึดึ–ื™ื ืขึธืจึดึฅื™ื ื‘ึผึฐืฆึปืจึฝื•ึนืชืƒ

English:

Have you not heard? Of oldI planned that very thing,I designed it long ago,And now have fulfilled it.And it has come to pass,Laying fortified towns waste in desolate heaps.

God turns the boast on its head: what Sennacherib takes credit for was in fact decreed by God long ago and only now brought to pass, laying fortified cities in ruins. Rashi explains that Assyria's conquests were no achievement of his own but the fulfillment of an ancient decree that he would be the rod of God's wrath, foretold since the days of Amos and prepared from the six days of Creation.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ื”ืœื ืฉืžืขืช. ื•ืœืžื” ืชืชืคืืจ ืื™ืŸ ื–ื” ืฉืœืš ื›ื™ ื’ื–ืจื” ื”ื™ื ืžืœืคื ื™ ื–ื” ืฉื ื™ื ืจื‘ื•ืช ืฉืชื”ื™ื” ืืชื” ืคื•ืจืข ืคื•ืจืขื ื•ืช ืžืŸ ื”ืขื›ื•"ื ื›ืขื ื™ืŸ ืฉื ื' (ืœืขื™ืœ ื™') ื”ื•ื™ ืืฉื•ืจ ืฉื‘ื˜ ืืคื™: ื”ืœื ืฉืžืขืช ืœืžืจื—ื•ืง. ื™ื•ืชืจ ืžืข' ืฉื ื” ืฉื ืชื ื‘ื ืขืžื•ืก (ืขืžื•ืก ื–ืณ:ื™ืดื) ืฉื ืชื™ื ืœืคื ื™ ื”ืจืขืฉ ื•ื™ืฉืจืืœ ื’ืœื” ื™ื’ืœื” ืžืขืœ ืื“ืžืชื• ืžืื– ื™ืฉ ืœืš ืœืฉืžื•ืข ืฉืขืฉื™ืชื™ ื•ื”ื›ื ืชื™ ืคื•ืจืขื ื™ื•ืช ื–ื•: ืžื™ืžื™ ืงื“ื. ืžืฉืฉืช ื™ืžื™ ื‘ืจืืฉื™ืช ืขืœืชื” ืขืœ ืœื‘ื™ ืื•ืชื” ื’ื–ืจื” ืฉื ื’ื–ืจื” ืขืœื™ืš ืฉื ืืžืจ (ืœืขื™ืœ ืœ) ื›ื™ ืขืจื•ืš ืžืืชืžื•ืœ ืชืคืชื” ื’ื ื”ื™ื ืœืžืœืš ื”ื•ื›ืŸ ืขืชื” ื›ืฉื”ื’ื‘ืจืชื™ืš ืขืœ ื”ืขื›ื•"ื ื”ื‘ื™ืื•ืชื™ื” ืœืื•ืชื” ื’ื–ืจื” ื›ื“ื™ ืฉืชื”ื ืœื”ืฉืื•ืช ืœื’ืœื™ื ื ืฆื™ื ืขืจื™ื ื‘ืฆื•ืจื•ืช, ืฉืชื”ืจื•ื’ ืืช ื™ื•ืฉื‘ื™ื”ืŸ ื•ืชื”ื™ื™ืŸ ืฉืื™ื” ืžืื“ื ื•ื™ืชืขืชื“ื• ืœื’ืœื™ื ืฆื•ืžื—ื™ื ื™ืจืง:
Have you not heard Now why do you boast? This is not yours, for this is a decree that emanated from Me many years ago, that you will exact My recompense from the nations, as the matter is written (supra 10:5): "Woe! Assyria is the rod of My wrath." Have you not heard from long ago More than seventy years (correct version as in Parshandatha and Warsaw edition) since Amos prophesied two years before the earthquake (Amos 7:17), "and Israel shall be exiled from upon its land." Since then, you should have heard that I wrought and prepared this retribution. in days of yore Since the six days of Creation, that decree that was decreed upon you entered My mind, as it is said (supra 30:33): "For Tophteh is set up from yesterday, that too has been prepared for the king." Now that I have given you superiority over the nations, I have brought it, that decree, in order that it shall be to make desolate, blossoming hills [of] fortified cities, that you shall slay their inhabitants and they shall remain devoid of people and they shall be prepared for hills where vegetation grows.

ืคืกื•ืง ื›ืดื– ยท Verse 27

Hebrew:

ื•ึฐื™ึนึฝืฉืึฐื‘ึตื™ื”ึถืŸึ™ ืงึดืฆึฐืจึตื™ึพื™ึธึ”ื“ ื—ึทึ–ืชึผื•ึผ ื•ึธื‘ึนึ‘ืฉืื•ึผ ื”ึธื™ึžื•ึผ ืขึตึคืฉื‚ึถื‘ ืฉื‚ึธื“ึถื”ึ™ ื•ึดึฃื™ืจึทืง ื“ึผึถึ”ืฉืึถื ื—ึฒืฆึดึฃื™ืจ ื’ึผึทื’ึผึ”ื•ึนืช ื•ึผืฉืึฐื“ึตืžึธึ–ื” ืœึดืคึฐื ึตึฅื™ ืงึธืžึธึฝื”ืƒ

English:

Their inhabitants are helpless,Dismayed and shamed.They were but grass of the fieldAnd green herbage,Grass of the roofs that is blastedBefore the east wind.hthat is blasted / Before the east wind So ms. 1QIsแตƒ; cf. 2 Kings 19.26. The usual reading in our passage means, literally, โ€œand a field [?] before standing grain.โ€

Because God had already sapped their strength, the inhabitants of those conquered lands were helpless, like field grass, rooftop weeds, and blighted grain that withers before it ripens. Rashi and Metzudat David underscore the point: it was God who weakened the nations before Sennacherib, so his victories were never won by his own might.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ื•ื™ื•ืฉื‘ื™ื”ืŸ ืงืฆืจื™ ื™ื“. ืื ื™ ื”ืชืฉืชื™ ืืช ื›ื—ืŸ ืœืคื ื™ืš: ื•ืฉื“ืžื” ืœืคื ื™ ืงืžื”. ืฉื“ืžื” ื”ื•ื ืฉืงื•ืจื™ืŸ ืืฉื˜ื•ื‘ืœ"ื ื‘ืœืข"ื– ื”ื ืฉืืจืช ื‘ืงืจืงืข ืฉืจืฉื™ ื”ืงืฆื™ืจ: ืœืคื ื™ ืงืžื”. ื›ืฉืœื ื”ื’ื™ืข ืœื”ืชื‘ืฉืœ ื•ืœื”ืงืฉื•ืช ืœื‘ื ืœื™ื“ื™ ืงืžื” ื•ื”ื•ื ื—ืœืฉ ื•ืจืš: ืœืคื ื™ ืงืžื”. ื‘ื˜ืจื ื™ื”ื™ื” ืงืžื”:
And their inhabitants became short of strength (lit. short of hand.) I weakened the strength before you. and stubble before [becoming] standing grain (ื•ึผืฉืึฐื“ึตืžึธื”) That is what is called 'estoble' in O.F., stubble, what remains in the ground, the roots of the harvest. before [becoming] standing grain When it has not yet reached the time to ripen and harden, to become standing grain, and it is weak and tender. before standing grain Before becoming standing grain.

ืคืกื•ืง ื›ืดื— ยท Verse 28

Hebrew:

ื•ึฐืฉืึดื‘ึฐืชึผึฐืšึธึ› ื•ึฐืฆึตืืชึฐืšึธึฅ ื•ึผื‘ื•ึนืึฒืšึธึ– ื™ึธื“ึธึ‘ืขึฐืชึผึดื™ ื•ึฐืึตึ–ืช ื”ึดึฝืชึฐืจึทื’ึผึถื–ึฐืšึธึฅ ืึตืœึธึฝื™ืƒ

English:

I know your stayingsAnd your goings and comings,And how you have raged against Me,

God declares that He knows Sennacherib's every movement, his sitting, going out, and coming in, as well as his raging against Him. Rashi and Metzudat David cite Targum Yonatan that this means his sitting in counsel and his going out to make war, all revealed before God from the moment he plotted to destroy the Temple.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ื•ืฉื‘ืชืš ื•ืฆืืชืš ื•ื‘ื•ืืš ื™ื“ืขืชื™. ืช"ื™ ื•ืžื™ืชื‘ืš ื‘ืขืฆื” ื•ืžื™ืคืงืš ืœื‘ืจื ืœืื’ื—ื ืงืจื‘ื ื•ืžื™ืชื™ืš ืœืืจืขื ื“ื™ืฉืจืืœ ื’ืœื™ ืงื“ืžื™ ื›ืฉืขืœืชื” ืžื—ืฉื‘ื” ื‘ืœื‘ืš ื•ื ื•ืขืฆืช ืœื”ื—ืจื™ื‘ ืืช ื‘ื™ืชื™ ืื ื™ ื™ื“ืขืชื™:
And your sitting and your going out and your coming I know Jonathan paraphrased: And your sitting in counsel, and your going out to wage war, and your coming to the land of Israel, is revealed to Me. When the thought entered your mind, and you took counsel to destroy My house, I knew it.

ืคืกื•ืง ื›ืดื˜ ยท Verse 29

Hebrew:

ื™ึทึšืขึทืŸ ื”ึดืชึฐืจึทื’ึผึถื–ึฐืšึธึฃ ืึตืœึทึ”ื™ ื•ึฐืฉืึทืึฒื ึทื ึฐืšึธึ– ืขึธืœึธึฃื” ื‘ึฐืื‡ื–ึฐื ึธึ‘ื™ ื•ึฐืฉื‚ึทืžึฐืชึผึดึจื™ ื—ึทื—ึดึœื™ ื‘ึผึฐืึทืคึผึถึ—ืšึธ ื•ึผืžึดืชึฐื’ึผึดื™ึ™ ื‘ึผึดืฉื‚ึฐืคึธืชึถึ”ื™ืšึธ ื•ึทื”ึฒืฉืึดึฃื™ื‘ึนืชึดึ”ื™ืšึธ ื‘ึผึทื“ึผึถึ–ืจึถืšึฐ ืึฒืฉืึถืจึพื‘ึผึธึฅืืชึธ ื‘ึผึธึฝื”ึผืƒ

English:

Because you have raged against Me,And your tumult has reached My ears,I will place My hook in your noseAnd My bit between your jaws;And I will make you go back by the roadBy which you came.

Because of his rage and arrogant tumult, God will put a hook in Sennacherib's nose and a bit in his jaws and lead him back by the way he came, like a beast dragged against its will. Rashi describes the hook as the kind of ring placed in the lip of an unruly animal, and Metzudat David explains that God will forcibly turn Sennacherib back.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ื”ืชืจื’ื–ืš. ื”ืชืจืขืฉืš ื•ื”ืชื’ื‘ืจืš ืขืœื™: ืฉืื ื ืš. ื›ืžื• ื•ืฉืื•ื ืš: ื—ื—ื™. ื›ืžื™ืŸ ื˜ื‘ืขืช ื”ื•ื ื•ืชื•ื—ื‘ื™ืŸ ืื•ืชื• ื‘ืฉืคืช ื‘ื”ืžื” ืฉืขืกืงื™ื” ืจืขื™ื ืœืžื•ืฉื›ื” ื‘ื•: ื•ืžืชื’ื™. ืช"ื™ ื–ืžื ื•ื”ื•ื ืฉืœ ื‘ืจื–ืœ ื•ืชื•ื—ื‘ื™ืŸ ืื•ืชื• ื‘ื ื—ื™ืจื™ ื”ื ืืงื” ื•ื”ื•ื ืฉืฉื ื™ื ื• ื•ื ืืงื” ื‘ื—ื˜ื ื‘ืžืก' ืฉื‘ืช (ืฆ"ืข ื›ื™ ืžื”ืคืกื•ืง ื ืจืื” ืœื”ื“ื™ื ืœื”ื™ืคืš ื›ื™ ื—ื— ื‘ื—ื˜ื ื•ืžืชื’ ื‘ืฉืคื”):
you have raged against Me Your raging and your becoming overpowering toward Me (acc. to Parshandatha). and your tumult (ื•ึฐืฉืึทืึฒื ึทื ึฐืšึธ) like ื•ึผืฉืึฐืื•ึนื ึฐืšึธ. My ring (ื—ึทื—ึดื™ in Heb.) It is a kind of ring that is inserted into the lip of an unruly animal by which to pull it. and My bit Jonathan renders ื•ึผื–ึฐืžึทื, which is made of iron, and which they insert into the nostrils of a female camel. This is what we learned, "and the female camel with a nose ring" in Tractate Shabbath (5:1). (This is difficult in view of the wording of the verse, which places ื—ึทื— in the nose and ืžึถืชึถื’ in the lips.)

ืคืกื•ืง ืœืณ ยท Verse 30

Hebrew:

ื•ึฐื–ึถื”ึพืœึผึฐืšึธึฃ ื”ึธืึ”ื•ึนืช ืึธื›ึคื•ึนืœ ื”ึทืฉืึผึธื ึธื”ึ™ ืกึธืคึดึ”ื™ื—ึท ื•ึผื‘ึทืฉืึผึธื ึธึฅื” ื”ึทืฉืึผึตื ึดึ–ื™ืช ืฉืึธื—ึดึ‘ื™ืก ื•ึผื‘ึทืฉืึผึธื ึธึฃื” ื”ึทืฉืึผึฐืœึดื™ืฉืึดึ—ื™ืช ื–ึดืจึฐืขึงื•ึผ ื•ึฐืงึดืฆึฐืจึ›ื•ึผ ื•ึฐื ึดื˜ึฐืขึฅื•ึผ ื›ึฐืจึธืžึดึ–ื™ื (ื•ืื›ื•ืœ) [ื•ึฐืึดื›ึฐืœึฅื•ึผ] ืคึดืจึฐื™ึธึฝืืƒ

English:

โ€œAnd this is the sign for you:iyou I.e., Hezekiah. This year you eat what grows of itself, and the next year what springs from that, and in the third year sow and reap and plant vineyards and eat their fruit.

Isaiah now addresses Hezekiah with a sign of recovery: for two years the people will subsist on aftergrowth from ruined fields, and only in the third year will normal sowing, reaping, and planting resume. Rashi explains the sign is directed to Hezekiah rather than Sennacherib, promising sustenance from self-sprouting crops after the invaders had destroyed the harvest, and Metzudat David suggests the second year may have been a Sabbatical year.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ื•ื–ื” ืœืš ื”ืื•ืช. ื”ื“ื‘ื•ืจ ื”ื–ื” ืื™ื ื” ืœืกื ื—ืจื™ื‘ ืืœื ื”ื ื‘ื™ื ืืžืจ ืœื—ื–ืงื™ื” ื•ื”ืชืฉื•ื‘ื” ื”ื–ืืช ืชื”ื™ื” ืœืš ืœืื•ืช ืœื”ื‘ื˜ื—ื” ืื—ืจืช ื”ื ื” ื”ื—ืจื™ื‘ื• ื”ืœื’ื™ื•ื ื•ืช ืืช ื›ืœ ื”ื–ืจืขื™ื ื•ื’ื“ืขื• ืืช ื›ืœ ื”ืื™ืœื ื•ืช ื•ื”ืงื‘"ื” ืžื‘ื˜ื™ื—ืš ืฉืชืกืชืคืงื• ื”ืฉื ื” ื”ื–ืืช ื‘ืกืคื™ื—ื™ ื”ื–ืจืขื™ื ืฉื™ืฆืžื—ื• ืžืืœื™ื”': ืื›ื•ืœ ื”ืฉื ื”. ืœืื›ื•ืœ ื”ืฉื ื” ืกืคื™ื—: ื•ื‘ืฉื ื” ื”ืฉื ื™ืช ืฉื—ื™ืก. ื”ืŸ ืกืคื™ื—ื™ ื’ื™ื“ื•ืขื™ ืื™ืœื ื•' ื›ืš ื”ื•ื ื‘ืกื“ืจ ืขื•ืœื ืื‘ืœ ื™ื•ื ืชืŸ ืชื™ืจื’ื ื›ืชื›ืชื™ืŸ ืกืคื™ื—ื™ ืกืคื™ื—ื™ื ื•ื–ื” ืœืš ื”ืื•ืช ื›ืฉืชืจืื” ืฉื™ืชืงื™ื™ื ื“ื‘ืจื™ ืฉื™ืฉื•ื‘ ืกื ื—ืจื‘ ืœืืจืฆื• ื•ื™ืคื•ืœ ืชืืžื™ืŸ ืฉืชืชืงื™ื™ื ืขื•ื“ ื”ื‘ื˜ื—' ื”ืฉื ื™ื™':
And this shall be the sign for you This statement is not addressed to Sennacherib, but the prophet said to Hezekiah, "And this salvation shall be a sign for you for another promise. Now the legions have destroyed all the vegetation and chopped off the trees, and the Holy One, blessed be He, promises you that you will have sufficient from the shoots of the plants that will grow by themselves." this year you shall eat (ืึธื›ื•ึนืœ) to eat this year. and the next year what grows from the tree stumps (Heb. ืฉืึธื—ึดื™ืก.) They are the shoots of the stumps. So it appears in Seder Olam (ch. 23), but Jonathan renders: ื›ึผึทืชึฐื›ึผึทืชึผึดื™ืŸ, the shoots of the shoots. And this will be the sign for you; when you see that my words, that Sennacherib will return to his land and he will fall, are fulfilled, you will believe that the second promise will yet be fulfilled.

ืคืกื•ืง ืœืดื ยท Verse 31

Hebrew:

ื•ึฐื™ึธึจืกึฐืคึธึœื” ืคึผึฐืœึตื™ื˜ึทึงืช ื‘ึผึตื™ืชึพื™ึฐื”ื•ึผื“ึธึ›ื” ื”ึทื ึผึดืฉืึฐืึธืจึธึ–ื” ืฉืึนึฃืจึถืฉื ืœึฐืžึธึ‘ื˜ึผึธื” ื•ึฐืขึธืฉื‚ึธึฅื” ืคึฐืจึดึ–ื™ ืœึฐืžึธึฝืขึฐืœึธื”ืƒ

English:

And the survivors of the House of Judah that have escaped shall renew its trunk below and produce boughs above.

The surviving remnant of Judah will flourish again, taking root downward and bearing fruit upward. Metzudat David compares them to a tree planted in well-watered ground that deepens its roots below and multiplies its fruit above, a picture of national renewal and abundance.

ืคืกื•ืง ืœืดื‘ ยท Verse 32

Hebrew:

ื›ึผึดึคื™ ืžึดื™ืจื•ึผืฉืึธืœึทึ™อึดืึ™ ืชึผึตืฆึตึฃื ืฉืึฐืึตืจึดึ”ื™ืช ื•ึผืคึฐืœึตื™ื˜ึธึ–ื” ืžึตื”ึทึฃืจ ืฆึดื™ึผึ‘ื•ึนืŸ ืงึดื ึฐืึทึ›ืช ื™ึฐื”ึนื•ึธึฅื” ืฆึฐื‘ึธืึ–ื•ึนืช ืชึผึทืขึฒืฉื‚ึถื”ึพื–ึผึนึฝืืชืƒย {ืก}ย ย ย ย ย ย ย ย 

English:

For a remnant shall come forth from Jerusalem,Survivors from Mount Zion.The zeal of GOD of HostsShall bring this to pass.

A remnant will go forth from Jerusalem and survivors from Mount Zion, and the zeal of the LORD of Hosts will accomplish it. Rashi teaches that the deliverance flows from God's zeal for His own name rather than from the people's merit, since the merit of the patriarchs had been exhausted, and Metzudat David adds that God is zealous over the blasphemy of the Rabshakeh and Sennacherib.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ืงื ืืช ื”' ืฆื‘ืื•ืช. ืฉื™ืงื ื ืœืฉืžื• ื•ืœื ืžื—ืžืช ื–ื›ื•ืช ืฉื‘ื™ื“ื›ื ืœืžื“ื ื• ืฉืชืžื” ื–ื›ื•ืช ืื‘ื•ืช:
the zeal of the Lord of Hosts that He will be zealous for His Name and not because of the merit you possess. We learn that the merit of the Patriarchs has been depleted.

ืคืกื•ืง ืœืดื’ ยท Verse 33

Hebrew:

ืœึธื›ึตึ—ืŸ ื›ึผึนึฝื”ึพืึธืžึทึคืจ ื™ึฐื”ึนื•ึธื”ึ™ ืึถืœึพืžึถึฃืœึถืšึฐ ืึทืฉืึผึ”ื•ึผืจ ืœึนึคื ื™ึธื‘ื•ึนืึ™ ืึถืœึพื”ึธืขึดึฃื™ืจ ื”ึทื–ึผึนึ”ืืช ื•ึฐืœึนืึพื™ื•ึนืจึถึฅื” ืฉืึธึ–ื ื—ึตึ‘ืฅ ื•ึฐืœึนึฝืึพื™ึฐืงึทื“ึผึฐืžึถึฃื ึผึธื” ืžึธื’ึตึ”ืŸ ื•ึฐืœึนึฝืึพื™ึดืฉืึฐืคึผึนึฅืšึฐ ืขึธืœึถึ–ื™ื”ึธ ืกึนืœึฐืœึธึฝื”ืƒ

English:

โ€œAssuredly, thus said GOD concerning the king of Assyria:He shall not enter this city;He shall not shoot an arrow at it,Or advance upon it with a shield,Or pile up a siege mound against it.

God pronounces the verdict on Assyria's king: he will not enter Jerusalem, shoot an arrow into it, confront it with a shield, or raise a siege mound against it. Rashi explains the terms, taking 'confront with a shield' from the Aramaic for 'before' and the siege mound as earth heaped and pressed against the walls to build a rampart.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ื•ืœื ื™ืงื“ืžื ื” ืžื’ืŸ. ืœื ื™ืขืจื•ืš ืœืคื ื™ืš ืžื’ืŸ ื›ื“ืžืชืจื’ื ืœืคื ื™ ืงื“ื: ื•ืœื ื™ืฉืคืš ืขืœื™ื” ืกื•ืœืœื”. ืœื ื™ืฆื‘ื•ืจ ืขืœื™ื” ืžืœื™ืชื, ืื•ืžืจ ืื ื™ ื”ื•ื ืฉืฉื•ืคื›ื™ืŸ ืขืคืจ ื•ืฆื•ื‘ืจื™ืŸ ืœืคื ื™ ื”ื—ื•ืžื” ื•ื”ืžื’ื“ืœื•ืช ืœื‘ื ื•ืช ืขืœื™ื” ื›ืจื›ื•ื: ืกื•ืœืœื”. ืข"ืฉ ืฉืกื•ืœืœื™ื ื•ื›ื•ื‘ืฉื™ืŸ ืื•ืชื” ื‘ืžืงื‘ื•ืช ื›ื“ื™ ืฉื™ืชืงืฉื” ื•ืชืจื’ื•ืžื• ืžืœื™ืชื ืขืœ ืฉื ืฉืขื•ืฉื™ืŸ ืœื• ืžืชื—ื™ืœื” ืฉื ื™ ืžื—ื™ืฆื•ืช ื’ื“ืจ ืงื ื™' ื•ืฉื•ืคื›ื™ื ื”ืขืคืจ ื‘ื™ื ื™ื”ื ื•ื›ื•ื‘ืฉื™ืŸ ืื•ืชื• ืฉื ืœืื—ืจ ืฉืžืœืื• ืืช ื”ืžื—ื™ืฆื•ืช ื•ืฉืžืขืชื™ ืฉืกื•ืชืจื™ืŸ ืื•ืชื• ื–ืจื™ืงืช ื”ืื‘ื ื™ื ื’ื“ื•ืœื•' ืฉืงื•ืจื™ืŸ ืคื•ืจื™ื™ืจ"ื ื‘ืœืข"ื– ืื‘ืœ ืื™ืŸ ื‘ืื‘ื ื™ื ืœ' ืฉืคื™ื›ื” ื•ืœื ืœ' ืกืœื™ืœื” ื•ืื™ืŸ ืœ' ื”ืชืจื’ื•ื ื ื•ืคืœ ืขืœ ืคืชืจื•ืŸ ื–ื”:
nor shall he advance upon it with a shield (Heb. ื™ึฐืงึทื“ึผึฐืžึถื ึผึธื”.) He shall not set a shield before it, since the Aramaic of "before" is ืงึณื“ึธื. nor shall he pile up a siege mound against it [Targum renders:] He should not pile up against it a landfill. I say that they pour out earth and pile it up against the walls and towers so that they can build a rampart. a siege mound (ืกึนืœึฐืœึธื”) since it is trodden (ืกื•ึนืœึฐืœึดื™ื) and pressed down with sledge hammers in order that it harden. The Targum renders: ืžึดืœึผึตื™ืชึธื, since they first make for it two walls of a fence of reeds and pour the earth between them and press it down there after they have filled (ืžึดืœึฐืื•ึผ) the walls. And I heard that they interpret it as the throwing of huge stones, called perere in O.F., but the expression of piling up, lit., spilling, does not apply to stones, neither is the expression of pressing down, nor the rendering of the Targum, appropriately for this interpretation.

ืคืกื•ืง ืœืดื“ ยท Verse 34

Hebrew:

ื‘ึผึทื“ึผึถึฅืจึถืšึฐ ืึฒืฉืึถืจึพื‘ึผึธึ–ื ื‘ึผึธึฃื”ึผ ื™ึธืฉืึ‘ื•ึผื‘ ื•ึฐืึถืœึพื”ึธืขึดึฅื™ืจ ื”ึทื–ึผึนึ›ืืช ืœึนึฅื ื™ึธื‘ึ–ื•ึนื ื ึฐืึปืึพื™ึฐื”ึนื•ึธึฝื”ืƒ

English:

He shall go backBy the way he came,He shall not enter this cityโ€”declares GOD;

ืคืกื•ืง ืœืดื” ยท Verse 35

Hebrew:

ื•ึฐื’ึทื ึผื•ึนืชึดึ›ื™ ืขึทืœึพื”ึธืขึดึฅื™ืจ ื”ึทื–ึผึนึ–ืืช ืœึฐื”ึฝื•ึนืฉืึดื™ืขึธึ‘ื”ึผ ืœึฐืžึทึฝืขึฒื ึดึ”ื™ ื•ึผืœึฐืžึทึ–ืขึทืŸ ื“ึผึธื•ึดึฅื“ ืขึทื‘ึฐื“ึผึดึฝื™ืƒย {ืก}ย ย ย ย ย ย ย ย 

English:

I will protect and save this city for My sakeAnd for the sake of My servant David.โ€

God vows to shield and rescue Jerusalem, and states the twofold reason: for His own sake and for the sake of His servant David. Metzudat David glosses 'for My sake' as for the honor of His name.

ืคืกื•ืง ืœืดื• ยท Verse 36

Hebrew:

ื•ึทื™ึผึตืฆึตึฃืโ€‰ื€ ืžึทืœึฐืึทึฃืšึฐ ื™ึฐื”ึนื•ึธึ—ื” ื•ึทื™ึผึทื›ึผึถื”ึ™ ื‘ึผึฐืžึทื—ึฒื ึตึฃื” ืึทืฉืึผึ”ื•ึผืจ ืžึตืึธึ›ื” ื•ึผืฉืึฐืžึนื ึดึฅื™ื ื•ึทื—ึฒืžึดืฉืึผึธึ–ื” ืึธึ‘ืœึถืฃ ื•ึทื™ึผึทืฉืึฐื›ึผึดึฃื™ืžื•ึผ ื‘ึทื‘ึผึนึ”ืงึถืจ ื•ึฐื”ึดื ึผึตึฅื” ื›ึปืœึผึธึ–ื ืคึผึฐื’ึธืจึดึฅื™ื ืžึตืชึดึฝื™ืืƒ

English:

[That night]j[That night] Supplied from 2 Kings 19.35. an angel of GOD went out and struck down one hundred and eighty-five thousand in the Assyrian camp, and the following morning they were all dead corpses.

The prophecy is fulfilled overnight: an angel of the LORD goes out and strikes 185,000 in the Assyrian camp, and by morning they are all corpses. Rashi and Metzudat David place this after Sennacherib returned from fighting Cush, and Rashi adds the tradition that the slain were all crowned kings, the least of them an officer over two thousand men.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ื•ื™ืฆื ืžืœืืš ื”' ื•ื’ื•'. ืœืื—ืจ ืฉื”ืœืš ื•ื ืœื—ื ืขื ื›ื•ืฉ ื—ื–ืจ ื•ื‘ื ืœื™ืจื•ืฉืœื™ื ื•ื‘ืื•ืชื• ืฉืขื” ื•ื™ืฆื ืžืœืืš ื”' ื•ื›ืš ืฉื ื•ื™ื™ื” ื‘ืกื“ืจ ืขื•ืœื ื”ื ื ื™ ื ื•ืชืŸ ื‘ื• ืจื•ื— ื•ืฉืžืข ืฉืžื•ืขื” ื›ืžื” ืฉื ืืžืจ ื•ื™ืฉืžืข ืขืœ ืชืจื”ืงื” ื•ื’ื•' (ืœืขื™ืœ ืœื•) ืฉื˜ืฃ ืฉื‘ื ื ื”ืกื•ื›ืŸ ื•ืกื™ืขืชื• ื•ื”ื•ืœื™ื›ื ื‘ื–ื™ืงื™ื ื•ื”ืœืš ืœื• ืœื›ื•ืฉ ื•ืœืงื— ื—ืžื“ืช ื›ืœ ื”ืื•ืฆืจื•ืช ื•ื‘ื ืœื• ืœื™ืจื•ืฉืœื™ื ืœืงื™ื™ื ืžื” ืฉื ืืžืจ (ืœืงืžืŸ ืžื”) ื™ื’ื™ืข ืžืฆืจื™ื ื•ืกื—ืจ ื›ื•ืฉ ืขืœื™ืš ื™ืขื‘ื•ืจื• ื–ื• ื™ืจื•ืฉืœื™ื ืื—ืจื™ืš ื™ืœื›ื•. ื–ื” ื—ื–ืงื™ื”ื•, ื‘ืื•ืชื” ืฉืขื” ื•ื™ืฉืœื— ืืช ืชืจืชืŸ ื•ืืช ืจื‘ ืกืจื™ืก ื”ื ื”ื ื–ื›ืจื™ื ื‘ืกืคืจ (ืžืœื›ื™ื ื‘ ื™ืดื—:ื™ืดื–) ื•ื”ื ื”ืžืœืื›ื™ื ืฉื ืืžืจ ืขืœื™ื”ื ืฉืฉืœื— ืื—ืจ ื”ืฉืžื•ืขื” ืฉื ื' (ืœืขื™ืœ ืœื–) ื•ื™ืฉืœื— ืžืœืื›ื™ื ืืœ ื—ื–ืงื™ื”ื• ื•ืœื ื”ื ื‘ืื• ืขื ืจื‘ืฉืงื” ื‘ืฉืœื™ื—ื•ืช ื”ืจืืฉื•ืŸ ื•ืขืœ ืื•ืชืŸ ื”ืกืคืจื™ื ื”ืฉื™ื‘ื• ื™ืฉืขื™ื”ื• (ืฉื) ื‘ื–ื” ืœืš ืœืขื’ื” ืœืš ืื•ืชื” ืฉืขื” ื•ื™ืฆื ืžืœืืš ื”' ื•ื™ื›ื” ื•ื’ื•', ื›ืœื ืžืœื›ื™ื ืงืฉื•ืจื™ ื›ืชืจื™ื ื‘ืจืืฉื™ื”ื ื•ืงื˜ืŸ ืฉื‘ื›ื•ืœื ื”ื™ื” ืฉืจ ืขืœ ืฉื ื™ ืืœืคื™ื ืฉื ืืžืจ (ืœืขื™ืœ ืœื•) ื•ืืชื ื” ืœืš ืืœืคื™ื ืกื•ืกื™ื ื•ืื™ืš ืชืฉื™ื‘ ืืช ืคื ื™ ืคื—ืช ืื—ื“ ื•ื’ื•' ืœืžื“ื ื• ืขืœ ืงื˜ืŸ ืฉื‘ืคื—ื•ืชื™ื ืฉื”ื•ื ืฉืจ ืขืœ ืืœืคื™' ืื™ืฉ ื•ื ืคืœื• ื”ื ื•ื’ื™ื™ืกื•ืชื:
And an angel of the Lord went forth, etc. After he went and battled with Cush, he returned and came to Jerusalem, and at the time an angel of the Lord went forth. In the following manner, it was taught in Seder Olam (ch. 23): (supra v. 7) "Behold I will imbue him with a desire, and he will hear a rumor," as it is said (v. 9): "And he heard about Tirhakah etc." He swept Shebna (the scribe) ([Warsaw edition:] the treasurer) and his company and led them in chains, and went away to Cush, and took all the coveted treasures, and came to Jerusalem, to fulfill what was stated (infra 45: 14): "The toil of Egypt and the merchandise of Cush...shall pass over to you." This refers to Jerusalem. "After you they shall go." This refers to Hezekiah. At that time, "And...sent Tartan and Rabsaris." They are the ones mentioned in the Book of Kings (2 18:17), and they are the emissaries concerning whom it is stated that he sent after the rumor, as it is said (v. 9), "And he sent emissaries to Hezekiah," and they did not come with Rabshakeh on his first mission. And concerning those letters, Hezekiah replied (v. 22), "...has despised you, has mocked you." At that time, "an angel of the Lord went out and slew, etc." All of them were kings with crowns ti ed to their heads, and the smallest of them was an officer over two thousand men, and they and their armies fell.

ืคืกื•ืง ืœืดื– ยท Verse 37

Hebrew:

ื•ึทื™ึผึดืกึผึทึฃืข ื•ึทื™ึผึตึ”ืœึถืšึฐ ื•ึทื™ึผึธึ–ืฉืื‡ื‘ ืกึทื ึฐื—ึตืจึดึฃื™ื‘ ืžึถืœึถืšึฐึพืึทืฉืึผึ‘ื•ึผืจ ื•ึทื™ึผึตึ–ืฉืึถื‘ ื‘ึผึฐื ึดึฝื™ื ึฐื•ึตึฝื”ืƒ

English:

So King Sennacherib of Assyria broke camp and retreated, and stayed in Nineveh.

Broken and defeated, Sennacherib withdraws and returns to settle in Nineveh. Rashi and Metzudat David note that Nineveh was the capital of Assyria, citing Genesis that Asshur built Nineveh.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ื•ื™ืฉื‘ ื‘ื ื™ื ื•ื”. ื”ื™ื ืจืืฉ ื”ืžืœื›ื•ืช ื›ืขื ื™ืŸ ืฉื ืืžืจ (ื‘ืจืืฉื™ืช ื™ืณ:ื™ืดื) ืžืŸ ื”ืืจืฅ ื”ื”ื™ื ื™ืฆื ืืฉื•ืจ ื•ื™ื‘ืŸ ืืช ื ื™ื ื•ื”:
and dwelt in Nineveh That is the capital, as it is said (Gen. 10:11): "From that land Asshur came out, and he built Nineveh."

ืคืกื•ืง ืœืดื— ยท Verse 38

Hebrew:

ื•ึทื™ึฐื”ึดื™ึฉ ื”ึจื•ึผื ืžึดึฝืฉืึฐืชึผึทื—ึฒื•ึถึœื” ื‘ึผึตึฃื™ืชโ€‰ื€ ื ึดืกึฐืจึนึฃืšึฐ ืึฑืœึนื”ึธึ—ื™ื• ื•ึฐึฝืึทื“ึฐืจึทืžึผึถึจืœึถืšึฐ ื•ึฐืฉื‚ึทืจึฐืึถึคืฆึถืจ ื‘ึผึธื ึธื™ื•ึ™ ื”ึดื›ึผึปึฃื”ื•ึผ ื‘ึทื—ึถึ”ืจึถื‘ ื•ึฐื”ึตึฅืžึผึธื” ื ึดืžึฐืœึฐื˜ึ–ื•ึผ ืึถึฃืจึถืฅ ืึฒืจึธืจึธึ‘ื˜ ื•ึทื™ึผึดืžึฐืœึนึ›ืšึฐ ืึตืกึทืจึพื—ึทื“ึผึนึฅืŸ ื‘ึผึฐื ึ–ื•ึน ืชึผึทื—ึฐืชึผึธึฝื™ื•ืƒย {ืก}ย ย ย ย ย ย ย ย 

English:

While he was worshiping in the temple of his god Nisroch, he was struck down with the sword by his sons Adrammelech and Sarezer. They fled to the land of Ararat, and his son Esarhaddon succeeded him as king.

The chapter closes with grim irony: while bowing before his god Nisroch, Sennacherib is cut down by his own sons Adrammelech and Sarezer, who flee to Ararat, and Esarhaddon reigns in his place. Rashi records the aggadic tradition that Nisroch was a plank from Noah's ark, and that Sennacherib had vowed to sacrifice his sons if spared, whereupon they rose and killed him.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ื‘ื™ืช ื ืกืจื•ืš. ื ืกืจ ืžืชื™ื‘ืชื• ืฉืœ ื ื— ื›ื“ืžืคื•ืจืฉ ื‘ืื’ื“ืช ื—ืœืง: ื”ื›ื”ื• ื‘ื—ืจื‘. ืฉืืžืจ ืื ืชืฆื™ืœ ืื•ืชื™ ืฉืœื ื™ื”ืจื’ื•ื ื™ ื‘ื ื™ ืžืœื›ื•ืชื™ ืฉื”ื‘ืืชื™ ื‘ื ื™ื”ื ื›ืืŸ ื•ืžืชื• ืืงืจื™ื‘ ืฉื ื™ ื‘ื ื™ ืœืคื ื™ืš ืขืžื“ื• ื•ื”ืจื’ื•ื”ื•:
the temple of Nisroch A board (ื ึถืกึถืจ) 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.

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