1 And it came to pass, when king Hezekiah heard it, that he rent his clothes, and covered himself with sackcloth, and went into the house of the LORD. |
2 And he sent Eliakim, which was over the household, and Shebna the scribe, and the elders of the priests, covered with sackcloth, to Isaiah the prophet the son of Amoz. |
3 And they said unto him, Thus saith Hezekiah, This day is a day of trouble, and of rebuke, and blasphemy: for the children are come to the birth, and there is not strength to bring forth. |
4 It may be the LORD thy God will hear all the words of Rab-shakeh, whom the king of Assyria his master hath sent to reproach the living God; and will reprove the words which the LORD thy God hath heard: wherefore lift up thy prayer for the remnant that are left. |
5 So the servants of king Hezekiah came to Isaiah. |
6 And Isaiah said unto them, Thus shall ye say to your master, Thus saith the LORD, Be not afraid of the words which thou hast heard, with which the servants of the king of Assyria have blasphemed me. |
7 Behold, I will send a blast upon him, and he shall hear a rumour, and shall return to his own land; and I will cause him to fall by the sword in his own land. |
8 So Rab-shakeh returned, and found the king of Assyria warring against Libnah: for he had heard that he was departed from Lachish. |
9 And when he heard say of Tirhakah king of Ethiopia, Behold, he is come out to fight against thee: he sent messengers again unto Hezekiah, saying, |
10 Thus shall ye speak to Hezekiah king of Judah, saying, Let not thy God in whom thou trustest deceive thee, saying, Jerusalem shall not be delivered into the hand of the king of Assyria. |
11 Behold, thou hast heard what the kings of Assyria have done to all lands, by destroying them utterly: and shalt thou be delivered? |
12 Have the gods of the nations delivered them which my fathers have destroyed; as Gozan, and Haran, and Rezeph, and the children of Eden which were in Thelasar? |
13 Where is the king of Hamath, and the king of Arpad, and the king of the city of Sepharvaim, of Hena, and Ivah? |
14 And Hezekiah received the letter of the hand of the messengers, and read it: and Hezekiah went up into the house of the LORD, and spread it before the LORD. |
15 And Hezekiah prayed before the LORD, and said, O LORD God of Israel, which dwellest between the cherubims, thou art the God, even thou alone, of all the kingdoms of the earth: thou hast made heaven and earth. |
16 LORD, bow down thine ear, and hear: open, LORD, thine eyes, and see: and hear the words of Sennacherib, which hath sent him to reproach the living God. |
17 Of a truth, LORD, the kings of Assyria have destroyed the nations and their lands, |
18 And have cast their gods into the fire: for they were no gods, but the work of men's hands, wood and stone: therefore they have destroyed them. |
19 Now therefore, O LORD our God, I beseech thee, save thou us out of his hand, that all the kingdoms of the earth may know that thou art the LORD God, even thou only. |
20 Then Isaiah the son of Amoz sent to Hezekiah, saying, Thus saith the LORD God of Israel, That which thou hast prayed to me against Sennacherib king of Assyria I have heard. |
21 This is the word that the LORD hath spoken concerning him; The virgin the daughter of Zion hath despised thee, and laughed thee to scorn; the daughter of Jerusalem hath shaken her head at thee. |
22 Whom hast thou reproached and blasphemed? and against whom hast thou exalted thy voice, and lifted up thine eyes on high? even against the Holy One of Israel. |
23 By the messengers thou hast reproached the Lord, and hast said, With the multitude of my chariots I am come up to the height of the mountains, to the sides of Lebanon, and will cut down the tall cedar trees thereof, and the choice fir trees thereof: and I will enter into the lodgings of his borders, and into the forest of his Carmel. |
24 I have digged and drunk strange waters, and with the sole of my feet have I dried up all the rivers of besieged places. |
25 Hast thou not heard long ago how I have done it, and of ancient times that I have formed it? now have I brought it to pass, that thou shouldest be to lay waste fenced cities into ruinous heaps. |
26 Therefore their inhabitants were of small power, they were dismayed and confounded; they were as the grass of the field, and as the green herb, as the grass on the housetops, and as corn blasted before it be grown up. |
27 But I know thy abode, and thy going out, and thy coming in, and thy rage against me. |
28 Because thy rage against me and thy tumult is come up into mine ears, therefore I will put my hook in thy nose, and my bridle in thy lips, and I will turn thee back by the way by which thou camest. |
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. |
30 And the remnant that is escaped of the house of Judah shall yet again take root downward, and bear fruit upward. |
31 For out of Jerusalem shall go forth a remnant, and they that escape out of mount Zion: the zeal of the LORD of hosts shall do this. |
32 Therefore thus saith the LORD concerning the king of Assyria, He shall not come into this city, nor shoot an arrow there, nor come before it with shield, nor cast a bank against it. |
33 By the way that he came, by the same shall he return, and shall not come into this city, saith the LORD. |
34 For I will defend this city, to save it, for mine own sake, and for my servant David's sake. |
35 And it came to pass that night, that the angel of the LORD went out, and smote in the camp of the Assyrians an hundred fourscore and five thousand: and when they arose early in the morning, behold, they were all dead corpses. |
36 So Sennacherib king of Assyria departed, and went and returned, and dwelt at Nineveh. |
37 And it came to pass, as he was worshipping in the house of Nisroch his god, that Adrammelech and Sharezer his sons smote him with the sword: and they escaped into the land of Armenia. And Esar-haddon his son reigned in his stead. |
19 Hezekiah sends to Isaiah to desire his prayers, Ki2 19:1-5.
And receives from him an answer of peace, Ki2 19:6-7.
Sennacherib sends a threatening letter to Hezekiah, Ki2 19:8-13.
Who recommends his case to God, Ki2 19:14-19.
God by Isaiah sends him a comfortable message, Ki2 19:20-34.
The army of the Assyrians is destroyed, Ki2 19:35-37.
19:1 Rent his cloaths, etc - Great men must not think it any disparagement to them, to sympathize with the injured honour of the great God.
19:3 The children - We are like a poor travailing woman in great extremity, having no strength left to help herself, and to bring forth her infant into the world. We have attempted to deliver ourselves from the Assyrian yoke; and had carried on that work to some maturity, and as we thought, brought it to the birth; but now we have no might to finish.We have begun an happy reformation, and are hindered by this insolent Assyrian, from bringing it to perfection.
19:4 For the remnant - For Judah, which is but a remnant, now the ten tribes are gone: for Jerusalem, which is but a remnant, now the defenced cities of Judah are taken.
19:8 Returned - To the king, to give him an account of the treaty; leaving behind him the army under the other commanders.
19:15 O Lord God of Israel, etc - He calls him the God of Israel, because Israel was his peculiar people; but yet the God of the whole earth, not as Sennacherib fancied, the God of Israel only. Let them say what they will, thou art sovereign Lord, the God of gods, even thou alone: Universal Lord of all the kingdoms of the earth; and rightful Lord; for thou hast made heaven and earth. Being creator of all, by an incontestable title thou art owner and ruler of all.
19:16 Him - Rabshakeh: he would not do him the honour to name him.
19:21 Virgin - So he calls Zion, or Jerusalem; because she was pure in good measure from that gross idolatry wherewith other people were defiled, which is called spiritual whoredom: and to signify, that God would defend her from the rape which Sennacherib intended to commit upon her with no less care than parents do their virgin daughters from those who seek to force and deflower them.
19:23 Mountains - I have brought up my very chariots to those mountains which were thought inaccessible by my army. Lebanon - An high hill, famous for cedars and fir - trees. Cut down - I will cut down the trees that hinder my march, and plane the way for my numerous army and chariots.Lodgings - Those cities (which he calls lodgings in way of contempt) which are in his utmost borders. I am come into the land of Canaan at one border, Lebanon, and I resolve to march on to the other border, and so destroy the whole country, from one border to the other.Carmel - The forest of mount Carmel, which may seem to be another inaccessible place, like Lebanon.
19:24 Strange waters - Such as were never discovered by others.Dried up - And as I can furnish my army with water digged out of the earth; so I can deprive my enemies of their water, and can dry up their rivers, and that with the sole of my feet; with the march of my vast and numerous army, who will easily do this, either by marching through them, and each carrying away part with them: or by making new channels, and driving the waters of the river into them.
19:25 Hast thou not, etc - Hast thou not long since learned, that which some of thy philosophers could teach thee; that there is a supreme and powerful God, by whose decree and providence all these wars and calamities were sent, and ordered; whose mere instrument thou art, so that thou hast no cause for these vain boastings? This work is mine, not thine.I have, etc - I have so disposed of things by my providence, that thou shouldest be a great and victorious prince, and that thou shouldest be so successful as thou hast hitherto been, first against the kingdom of Israel, and now against Judah.
19:26 Therefore - Because I had armed thee with my commission and strength, and taken away their spirit and courage.
19:27 I know - Though thou dost not know me, yet I throughly know thee, and all thy designs and actions, all thy secret contrivances in the place of thy abode, in thy own kingdom and court; and the execution of thy designs abroad, what thou intendest in thy going out, and with what farther thoughts thou comest in, or returnest to thy own land.
19:28 My hook, etc - What a comfort is it, that God has a hook in the nose and a bridle in the jaws of all his and our enemies?
19:29 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. Ki2 19:30-31. 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.
19:30 The remnant, etc - They shall be well fixt and provided for themselves, and then do good to others.
19:31 Go forth - That handful of Jews who were now gathered together, and shut up in Jerusalem, shall go out of their several habitations, and by my singular blessing increase exceedingly. The zeal - Although when you reflect upon yourselves, and consider either your present fewness, and weakness, or your great unworthiness, this may seem too great a blessing for you to expect; yet God will do it from the zeal which he hath, both for his own name, and for the good of his undeserving people.
19:32 He shall not - The army sent with Rabshaketh did not form a close siege against it, but only disposed themselves so as to block it up at some distance; possibly waiting 'till the king of Assyria had taken Libnah and Lachish, (which they presumed he would speedily do.)
19:35 Angel - Such an angel as destroyed the first - born of Egypt.Arose - The few that were left alive: all their companions were dead.
19:36 So Sennacherib, etc - The manner of the expression intimates the great disorder and distraction of mind he was in.
19:37 Was worshipping, etc - The God of Israel had done enough to convince him, that he was the only true God. Yet he persists in his idolatry. Justly then is his blood mingled with his sacrifices, who will not be convinced by so dear - bought a demonstration, of his folly in worshipping idols.
2 z) Ézéchias recourt à Isaïe comme les anciens rois d’Israël et de Juda recouraient aux Prophètes, leurs conseillers à la guerre, tels qu’Élie ou Élisée, cf. 1 R 22.8s ; 2 R 1.9s ; 3.11s ; 6.8s, etc.
3 a) Sans doute expression proverbiale d’une situation désespérée.
4 b) Le salut d’un « reste » du peuple élu est un des thèmes de la prédication d’Isaïe, cf. Isa 4.3 et ici vv. 30-31.
7 c) Non pas un Esprit personnel, mais une inspiration de Dieu qui gouverne les cours.
9 d) Ou Taharqa, Pharaon de la XXVe dynastie, d’origine nubienne, d’où son titre de « roi de Kush ». Il a régné de 690 à 664 et est né en 715 au plus tôt. En 701, il n’était pas roi et n’était pas en âge de commander une armée. Il faut admettre que la mention de Taharqa est une erreur, due à la réputation de grand conquérant qui lui fut faite.
12 e) Nom inconnu ; lire sans doute Tell Basar, sur le Moyen-Euphrate.
14 f) « la lettre » grec luc. ; « des lettres » hébr.
21 g) Ce poème, isaïen de style, a cependant été retouché par un disciple du prophète. Des trois oracles recueillis ici, seul le troisième, vv. 32-34, se rapporte directement à la délivrance de 701.
23 h) Aux vv. 23-25, verbes au passé avec grec ; au futur dans l’hébr.
24 i) En fait le premier roi assyrien qui ait envahi l’Égypte est Asarhaddon, successeur de Sennachérib.
29 j) Isaïe s’adresse à Ézéchias. L’interprétation du « signe » est difficile pendant deux ans on peut ne pas semer et on mange d’abord ce que produit le grain tombé lors de la précédente récolte, puis ce que la terre donne spontanément ; mais Sennachérib n’est même pas resté un an en Palestine et la délivrance va être immédiate, v. 35. Ou bien l’oracle fut prononcé dans une autre circonstance, ou bien sa leçon est très générale après les mauvais jours vient la prospérité.
35 k) L’armée assyrienne est décimée par un fléau de Dieu, peut-être une peste, si le récit s’inspire d’Hérodote (Sénnachérib attaquant l’Égypte) ; cf. 2 S 24.15s.
37 l) « Nisrok » est inconnu ; probablement déformation d’un nom divin, Ninurta ou Nusku. Sennachérib fut en effet assassiné en 681.
37 m) Versions et Isa 37.38 précisent « ses fils »; ces noms sont inconnus des Annales.
Comme ceux de Samuel, les livres des Rois ne formaient d’abord qu’un ouvrage de la Bible hébraïque. Ils correspondent aux deux derniers livres des Règnes dans la traduction grecque et des Rois dans la Vulgate.
Ils font immédiatement suite aux livres de Samuel et 1 R 1-2 contient la fin du grand document de 2 S 9-20. Le long récit du règne de Salomon, 1 R 3-11, détaille l’excellence de sa sagesse, la splendeur de ses constructions, surtout du Temple de Jérusalem, l’étendue de ses richesses. C’est une époque glorieuse, certes, mais l’esprit conquérant du règne de David a disparu : on conserve, on organise, surtout on exploite. L’opposition entre les deux fractions du peuple se maintient et, à la mort de Salomon, en 931, le royaume se divise : les dix tribus du Nord font une sécession aggravée d’un schisme religieux, 1 R 12-13. L’histoire parallèle des deux royaumes d’Israël et de Juda se développe de 1 R 14 à 2 R 17 : c’est souvent l’histoire des luttes entre ces royaumes frères, c’est aussi celle des assauts extérieurs de l’Égypte contre Juda et des Araméens dans le Nord. Le danger devient plus pressant quand les armées assyriennes interviennent dans la région, d’abord au IXe siècle, plus fortement au VIIIe siècle, où Samarie tombe sous leurs coups en 721, cependant que Juda s’est déjà déclaré vassal. L’histoire de Juda seul se continue jusqu’à la ruine de Jérusalem en 587 dans 2 R 18-25.21. Le récit s’étend surtout sur deux règnes, celui d’Ézéchias, 2 R 18-20, et celui de Josias 2 R 22-23, marqués par un réveil national et une réforme religieuse. Les grands événements politiques sont alors l’invasion de Sennachérib sous Ézéchias en 701, en réponse au refus du tribut assyrien, et, sous Josias, la ruine de l’Assyrie et la formation de l’empire chaldéen. Juda dut se soumettre aux nouveaux maîtres de l’Orient, mais se révolta bientôt. Le châtiment ne tarda pas : en 597, les armées de Nabuchodonosor prirent Jérusalem et déportèrent une partie de ses habitants ; dix ans après, un sursaut d’indépendance amena une nouvelle intervention de Nabuchodonosor, qui s’acheva en 587 par la ruine de Jérusalem et une seconde déportation. Les Rois s’achèvent par deux courts appendices, 2 R 25.22-30.
L’ouvrage cite nommément trois de ses sources, une Histoire de Salomon, les Annales des rois d’Israël et les Annales des rois de Juda, mais il en eut d’autres : outre la fin du grand document davidique, 1 R 1-2, une description du Temple, d’origine sacerdotale, 1 R 6-7, surtout une histoire d’Élie composée vers la fin du IXe siècle et une histoire d’Élisée un peu postérieure ; ces deux histoires sont à la base des cycles d’Élie, 1 R 17 – 2 R 1, et d’Élisée, 2 R 2-13. Les récits du règne d’Ézéchias qui mettent en scène Isaïe, 2 R 18.17-20.19, proviennent des disciples de ce prophète.
Lorsque l’utilisation des sources n’y contrevient pas, les événements sont enfermés dans un cadre uniforme : chaque règne est traité pour lui-même et entièrement, le début et la fin des règnes sont marqués par des formules à peu près constantes, où ne manque jamais un jugement sur la conduite religieuse du roi. Tous les rois d’Israël sont condamnés à cause du « péché originel » de ce royaume, la fondation du sanctuaire de Béthel ; parmi les rois de Juda, huit seulement sont loués pour leur fidélité générale aux prescriptions de Yahvé. Mais cette louange est six fois restreinte par la remarque que « les hauts lieux ne disparurent pas »; seuls Ézéchias et Josias reçoivent une approbation sans réserve.
Ces jugements s’inspirent évidemment de la loi du Deutéronome sur l’unité du sanctuaire. Il y a davantage : la découverte du Deutéronome sous Josias et la réforme religieuse qu’elle inspira marquent le point culminant de toute cette histoire, et l’ouvrage entier est une démonstration de la thèse fondamentale du Deutéronome, qui est reprise dans 1 R 8 et 2 R 17 : si le peuple observe l’alliance conclue avec Dieu, il sera béni, s’il la transgresse, il sera châtié. Cette influence deutéronomiste se retrouve dans le style, chaque fois que le rédacteur développe ou commente ses sources.
Il est vraisemblable qu’une première rédaction deutéronomiste fut faite avant l’Exil, avant la mort de Josias à Megiddo en 609, et la louange décernée à ce roi, 2 R 23.25 (moins les derniers mots), serait la conclusion de l’ouvrage primitif. Une seconde édition, également deutéronomiste, fut donnée pendant l’Exil, après 562 Si on lui attribue la fin actuelle du livre, 2 R 25.22-30, un peu plus tôt si on l’arrête après le récit de la seconde déportation, 2 R 25.21, qui a l’allure d’une conclusion. Il y eut enfin quelques additions, pendant et après l’Exil.
Les livres des Rois doivent être lus dans l’esprit où ils ont été écrits, comme une histoire du salut. L’ingratitude du peuple élu, la ruine successive des deux fractions de la nation paraissent tenir en échec le plan de Dieu, mais il y a toujours pour sauvegarder l’avenir du groupe de fidèles qui n’ont pas plié le genou devant Baal, un reste de Sion qui garde l’Alliance. La stabilité des résolutions divines se manifeste dans la permanence étonnante de la lignée davidique, dépositaire des promesses messianiques, et le livre, sous sa forme dernière, se clôt sur la grâce fait à Joiakîn, comme sur l’aurore d’une rédemption.