Isaiah 37:13 Commentaries: Where is the king of Hamath, the king of Arpad, the king of the city of Sepharvaim, and of Hena and Ivvah?'"
Isaiah 37:13
Where is the king of Hamath, and the king of Arphad, and the king of the city of Sepharvaim, Hena, and Ivah?
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EXPOSITORY (ENGLISH BIBLE)
(13) Where is the king of Hamath . . .—The question which had been asked in Isaiah 36:19 as to the gods of the cities named is now asked of their kings, and the implied answer is that they are in the dungeons of Nineveh.

Hena, and Ivah.—The sites have not been identified, but Anah is found as the name of a city on the Euphrates, and Ivah may be the same as the Ava of 2Kings 17:24.

37:1-38 This chapter is the same as 2Ki 19The king of Hamath - (See the note at Isaiah 36:19).

Hena and Ivah - Hena is mentioned in 2 Kings 18:34; 2 Kings 19:13. It was evidently in Mesopotamia, and was probably the same which was afterward called Ana, situated near a ford of the Euphrates. The situation of Ivah is not certainly known. It was under the Assyrian dominion, and was one of the places from which colonists were brought to Samaria 2 Kings 17:24, 2 Kings 17:31. Michaelis supposes that it was between Berytus and Tripoli, but was under the dominion of the Assyrians.

13. Hena … Ivah—in Babylonia. From Ava colonists had been brought to Samaria (2Ki 17:24). No text from Poole on this verse. Where is the king of Hamath, and the king of Arphad, and the king of the city of Sepharvaim,.... The same, as some think, with the gods or idols of those places; see Gill on Isaiah 36:19; though it may be the princes that ruled over those cities are meant, who were either slain, or become tributary to the king of Assyria. It is added,

Henah and Ivah: which some take to be the names of the gods or kings of Sepharvaim; but rather, since Sepharvaim is of the dual number, it was a double city, the river Euphrates passing between them; and these, as Musculus conjectures, were the names of them; or it may be, these were distinct cities from that, but what or where they were is not certain. Ptolemy makes mention of a place called Ingine, near Gausanitis or Gozan, supposed to be Henah; though others rather think it to be Ange, which he places in Arabia (i), which I think is not so probable. Ivah perhaps is the same with Avah, in 2 Kings 17:24. The Targum does not take them for names or places, but translates them,

"hath he not removed them, and carried them captive?''

and so Jarchi's note is,

"the king of Assyria hath moved and overthrown them, and destroyed them, and removed them out of their place;''

referring to the other cities.

(i) Geograph. l. 6. c. 7.

Where is the king of Hamath, and the king of Arphad, and the king of the city of Sepharvaim, Hena, and Ivah?
EXEGETICAL (ORIGINAL LANGUAGES)
13. Hamath … Arphad … Sepharvaim] See ch. Isaiah 36:19. Hena and Ivah (R.V. more correctly, Ivvah) are not known. The latter is probably the same as Ava or Avva (2 Kings 17:24).Verse 13. - Hamath... Arphad... Sepharvaim (see the comment upon Isaiah 36:19). Isaiah's reply. "And the servants of king Hizkiyahu came to Isaiah. And Isaiah said to them (אליהם, K. להם), Speak thus to your lord, Thus saith Jehovah, Be not afraid of the words which thou hast heard, with which the servants of the king of Asshur have blasphemed me! Behold, I will bring a spirit upon him, and he will hear a hearsay, and return to his land; and I cut him down with the sword in his own land." Luzzatto, without any necessity, takes ויּאמרוּ in Isaiah 37:3 in the modal sense of what they were to do (e dovevano dirgli): they were to say this to him, but he anticipated them at once with the instructions given here. The fact, so far as the style is concerned, is rather this, that Isaiah 37:5, while pointing back, gives the ground for Isaiah 37:6 : "and when they had come to him (saying this), he said to them." נערי we render "servants" (Knappen)

(Note: Knappe is the same word as "Knave;" but we have no word in use now which is an exact equivalent, and knave has entirely lost its original sense of servant. - Tr.)

after Esther 2:2; Esther 6:3, Esther 6:5; it is a more contemptuous expression than עבדי. The rūăch mentioned here as sent by God is a superior force of a spiritual kind, which influences both thought and conduct, as in such other connections as Isaiah 19:14; Isaiah 28:6; Isaiah 29:10 (Psychol. p. 295, Anm.).

The external occasion which determined the return of Sennacherib, as described in Isaiah 37:36-37, was the fearful mortality that had taken place in his army. The shemū‛âh (rumour, hearsay), however, was not the tidings of this catastrophe, but, as the continuation of the account in Isaiah 37:8, Isaiah 37:9, clearly shows, the report of the advance of Tirhakah, which compelled Sennacherib to leave Palestine in consequence of this catastrophe. The prediction of his death is sufficiently special to be regarded by modern commentators, who will admit nothing but the most misty figures as prophecies, as a vaticinium post eventum. At the same time, the prediction of the event which would drive the Assyrian out of the land is intentionally couched in these general terms. The faith of the king, and of the inquirers generally, still needed to be tested and exercised. The time had not yet come for him to be rewarded by a clearer and fuller announcement of the judgment.

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