Isaiah 39
Commentary from 7 fathers
And Ezekias was glad of their coming, and he shewed them the house of [his] spices, and of silver, and gold, and myrrh, and incense, and ointment, and all the houses of his treasures, and all that he had in his stores: and there was nothing in his house, nor in all his dominion, which Ezekias did not shew.
καὶ ἐχάρη ἐπ᾿ αὐτοῖς ᾿Εζεκίας χαρὰν μεγάλην καὶ ἔδειξεν αὐτοῖς τὸν οἶκον τοῦ νεχωθᾶ καὶ τοῦ ἀργυρίου καὶ τοῦ χρυσίου καὶ τῆς στακτῆς καὶ τῶν θυμιαμάτων καὶ τοῦ μύρου καὶ πάντας τοὺς οἴκους τῶν σκευῶν τῆς γάζης καὶ πάντα, ὅσα ἦν ἐν τοῖς θησαυροῖς αὐτοῦ· καὶ οὐκ ἦν οὐθέν, ὃ οὐκ ἔδειξεν ᾿Εζεκίας ἐν τῷ οἴκῳ αὐτοῦ καὶ ἐν πάσῃ τῇ ἐξουσίᾳ αὐτοῦ.
И҆ ѡ҆бра́довасѧ ѡ҆ ни́хъ є҆зекі́а ра́достїю вели́кою, и҆ показа̀ и҆̀мъ до́мъ а҆рѡма́тѡвъ и҆ мѵ́ра, и҆ ста́кти и҆ ѳѷмїа́ма, и҆ сребра̀ и҆ зла́та, и҆ всѧ̑ до́мы сосꙋ́дѡвъ сокро́вищныхъ, и҆ всѧ̑ є҆ли̑ка бѧ́хꙋ во сокро́вищихъ є҆гѡ̀: и҆ не ѡ҆ста̀ ничто́же, є҆гѡ́же не показа̀ и҆̀мъ є҆зекі́а въ домꙋ̀ свое́мъ и҆ во все́й ѡ҆́бласти свое́й.
Second, he sets out the vainglory of Ezechias himself, which he derived from this, setting out the joy of vainglory: Ezechias rejoiced; against this is what is said in Job 31:25: if I have rejoiced over my great riches; and the manifestation of vainglory in his works, in the exhibition of his riches: and he showed them the storehouses of his aromatical spices, which are called fragrant species, either the place where kings were buried, or the lower part of the house of the forest, which was of alabaster, where things of this kind were best preserved; storehouses, cellars; no word, nothing worthy of a word, in all his dominion, as to those things which were in the temple, which indeed had been usurped in the dominion of the king: bring not every man into your house (Sir 11:31[29]).
Commentary on Isaiah
And Esaias the prophet came to king Ezekias, and said to him, What say these men? and whence came they to thee? and Ezekias said, They are come to me from a land afar off, from Babylon.
καὶ ἦλθεν ῾Ησαΐας ὁ προφήτης πρὸς τὸν βασιλέα ᾿Εζεκίαν καὶ εἶπε πρὸς αὐτόν· τί λέγουσιν οἱ ἄνθρωποι οὗτοι; καὶ πόθεν ἥκασι πρός σέ; καὶ εἶπεν ᾿Εζεκίας· ἐκ τῆς γῆς πόρρωθεν ἥκασι πρός με, ἐκ Βαβυλῶνος.
И҆ прїи́де и҆са́їа прⷪ҇ро́къ ко є҆зекі́и царю̀ и҆ речѐ къ немꙋ̀: что̀ глаго́лютъ сі́и мꙋ́жїе, и҆ ѿкꙋ́дꙋ прїидо́ша къ тебѣ̀; И҆ речѐ є҆зекі́а: ѿ землѝ дале́кїѧ прїидо́ша ко мнѣ̀, ѿ вавѷлѡ́на.
(Verse 3) Then Isaiah the Prophet came to King Hezekiah and said to him: What did these men say, and where did they come from to you? And Hezekiah said: They have come to me from a distant land, from Babylon. The Hebrews report that Hezekiah fell ill for this reason: because after the unheard of victory of the Jews and the death of the Assyrian king, he did not sing praises to the Lord, which Moses sang after the drowning of Pharaoh (Exod. XV), and Deborah after the killing of Sisera (Judges IV), and Anna after the birth of Samuel (1 Samuel II). Hence, he was reminded of his weakness. And again, after regaining his health and the greatness of the sign, he offered another opportunity for pride, which as a wise man and worshiper of God, he should have avoided; not showing his wealth to foreigners, which he possessed by the grace of God. From which, according to the Laws of tropology, we learn that we should not throw pearls before swine, nor give what is holy to dogs (Matth. VII). For whoever has a faithful spirit conceals his affairs; and whoever does not do this, all his power is weakened; and his posterity perishes, and with the loss of manly strength, he is reduced to feminine softness (Prov. XI, 13-15). Therefore, Isaiah enters the king's presence and inquires as if unaware. What did these men say, and where did they come from? Two questions, what they said and where they came from, were asked. He responded to one, ignoring the other: this must be read with emphasis and a raised eyebrow: They came from a distant land, from Babylon: the longer the distance from where they came, the more glorious they are because of whom they came to see. And he said, they came to me; he should have said, they came to glorify God for the greatness of the sign, from Babylon, which is the most powerful city in the whole world.
Commentary on Isaiah
3–4Third, he sets out the reprimand of his vainglory: then Isaiah the prophet came.
And first, he sets out the inquiry and the manifestation of his fault: there was not any thing which I have not shown them in my treasures: counsel in the heart of a man is like deep water (Prov 20:5).
Commentary on Isaiah
And Esaias said, What have they seen in thine house? and Ezekias said, They have seen everything in my house; and there is nothing in my house which they have not seen: yea, also the [possessions] in my treasuries.
καὶ εἶπεν ῾Ησαΐας· τί εἴδοσαν ἐν τῷ οἴκῳ σου; καὶ εἶπεν ᾿Εζεκίας· πάντα τὰ ἐν τῷ οἴκῳ μου εἴδοσαν, καὶ οὐκ ἔστιν ἐν τῷ οἴκῳ μου ᾧ οὐκ εἴδοσαν, ἀλλὰ καὶ τὰ ἐν τοῖς θησαυροῖς μου.
И҆ речѐ и҆са́їа: что̀ ви́дѣша въ домꙋ̀ твое́мъ; И҆ речѐ є҆зекі́а: всѧ̑, є҆ли̑ка въ домꙋ̀ мое́мъ, ви́дѣша, и҆ нѣ́сть въ домꙋ̀ мое́мъ, є҆гѡ́же бы не ви́дѣли, но и҆ ꙗ҆̀же въ сокро́вищихъ мои́хъ.
(Verse 4) And he said: What did they see in your house? And Hezekiah said: They saw everything that is in my house; there was nothing, neither word nor thing, that I did not show them in my treasures. And Isaiah said again, 'What did they see in your house?' And he answered truthfully that they had seen everything in his house, and that he had not withheld anything from them in his treasuries. But he kept silent about the other, which he feared would offend them, because he had shown them everything he had in his power, undoubtedly including the furnishings of the Temple.
Commentary on Isaiah
And Esaias said to him, Hear the word of the Lord of hosts:
καὶ εἶπεν ῾Ησαΐας αὐτῷ· ἄκουσον τὸν λόγον Κυρίου σαβαώθ·
И҆ речѐ є҆мꙋ̀ и҆са́їа: послꙋ́шай словесѐ гдⷭ҇а саваѡ́ѳа:
5–7(Verses 5-7) And Isaiah said to Hezekiah: Listen to the word of the Lord of hosts. Behold, the day will come, and everything that is in your house, and what your fathers have laid up until this day, will be carried away to Babylon. Nothing will be left, says the Lord. And of your sons who shall come forth out of you, whom you shall beget, they will take away, and they will be eunuchs in the palace of the king of Babylon. Therefore, Isaiah delivers the judgment of God's word: 'Listen to the word of the Lord of Hosts: A time will come when all these things that are in your house, acquired not by your own labor but by the labor of your fathers, will be transferred to Babylon, and from your descendants they will become eunuchs in the royal palace.' From where the Hebrews want Daniel, Hananiah, Mishael, and Azariah, who were of royal descent, to become eunuchs, it is beyond doubt that they served in the ministry of King Nebuchadnezzar.
Commentary on Isaiah
5–6Second, he threatens punishment: and Isaiah said; as to the loss of his goods: all that is in your house: thus says the Lord to you: I have given all these lands into the hand of Nabuchodonosor king of Babylon (Jer 27:6).
Commentary on Isaiah
Behold, the days come, when they shall take all the [things that are] in thine house, and all that thy fathers have gathered until this day, shall go to Babylon; and they shall not leave anything at all: and God hath said,
ἰδοὺ ἡμέραι ἔρχονται, λέγει Κύριος, καὶ λήψονται πάντα τὰ ἐν τῷ οἴκῳ σου, καὶ ὅσα συνήγαγον οἱ πατέρες σου ἕως τῆς ἡμέρας ταύτης, εἰς Βαβυλῶνα ἥξει, καὶ οὐδὲν οὐ μὴ καταλείπωσιν· εἶπε δὲ ὁ Θεὸς
сѐ, дні́е грѧдꙋ́тъ, гл҃етъ гдⷭ҇ь, и҆ во́змꙋтъ всѧ̑, ꙗ҆̀же въ домꙋ̀ твое́мъ, и҆ є҆ли̑ка собра́ша ѻ҆тцы̀ твоѝ да́же до днѐ сегѡ̀, въ вавѷлѡ́нъ пре́йдꙋтъ, и҆ ничесо́же ѡ҆ста́вѧтъ:
that they shall take also of thy children whom thou shalt beget; and they shall make them eunuchs in the house of the king of the Babylonians.
ὅτι καὶ ἀπὸ τῶν τέκνων σου, ὧν ἐγέννησας, λήψονται καὶ ποιήσουσι σπάδοντας ἐν τῷ οἴκῳ τοῦ βασιλέως τῶν Βαβυλωνίων.
речѐ гдⷭ҇ь, ꙗ҆́кѡ и҆ ѿ ча̑дъ твои́хъ, и҆̀хже роди́лъ є҆сѝ, по́ймꙋтъ и҆ сотворѧ́тъ ка́женики въ домꙋ̀ царѧ̀ вавѷлѡ́нска.
7–8Be quiet, you who exalt yourself. Do not think you are better than you are! For if your wealth has caused your heart to be proud, it still is not more abundant than that of Hezekiah. He went in and boasted of his wealth before the Babylonians, yet it was all carried away to Babylon. And, if you glory in your children, they shall be led away from you to the beast, as the children of King Hezekiah were led away, and became eunuchs in the palace of the King of Babylon.
Demonstration 5:7
7–8Isaiah offered this thought by the word of God: “Hear the word of the Lord of hosts: ‘A time will come when all this that is in your house, not you, but the goods acquired through the labor of your fathers, will be taken to Babylon, and some of your children will be made eunuchs in its royal court.’ ” From this the Hebrews want Daniel, Ananiah, Mishael, Hazariah (each of them belonging to the royal line, who were without doubt in the service of King Nebuchadnezzar) to be made eunuchs. This is why Hezekiah said, “The word of the Lord which was spoken is good,” a statement for which he is reproached by the Hebrews, who ask why he should not have imitated the goodness of Moses, who said to the Lord: “Either forgive them for this crime or, if you will not, then remove me from the book which you have written.” Thus also the apostle Paul wished to be anathema to Christ for his brethren who belong to Israel. Hezekiah, therefore, who subsequently said: “Comfort, comfort my people, says your God,” is not reproved by this address from God for not interceding that the people be consoled by the Lord’s mercy.
Commentary on Isaiah 11:39.3-8
Verse 3. "And the king said to Ashpenaz the overseer of his eunuchs, that he should out of the number of the children of Israel and, of the royal seed and (the seed of) the rulers bring in some young lads who were free from all blemish." Instead of Ashpenaz ("Asphanez") I found Abriesdri written in the Vulgate edition. For the word phorlhommin which Theodotion uses, the Septuagint and Aquila translated "the chosen ones," whereas Symmachus rendered "Parthians," understanding it as the name of a nation instead of a common noun. This is in disagreement with the Hebrew edition as it is accurately read; I have translated it as "rulers," especially because it is preceded by the words "of the seed royal." From this passage the Hebrews think that Daniel, Hananiah, Mishael, and Azariah were eunuchs, thus fulfilling that prophecy which is spoken by Isaiah regarding Hezekiah: "And they shall take of thy seed and make eunuchs of them in the house of the king of Babylon" (Isaiah 39:7). If however they were of the seed royal, there is no doubt but what they were of the line of David. But perhaps the following words are opposed to this interpretation: "...lads, or youths, who were free from all blemish, in order that he might teach them the literature and language of the Chaldeans." Philo supposes that Chaldee is the same thing as the Hebrew language, because Abraham came from the Chaldeans. But if we accept this we must ask how the Hebrew lads could now be bidden to be taught a language which they already knew; unless, perchance, we should say, as some believe, that Abraham was acquainted with two languages.
St. Jerome, Commentary on Daniel, CHAPTER ONE
As to the servitude of his children: and of your children, which they say was fulfilled in Daniel and his companions, not because they were such in body, but in mind and office: your sons and your daughters will be given to another people (Deut 28:32).
Commentary on Isaiah
And Ezekias said to Esaias, Good is the word of the Lord, which he hath spoken: let there, I pray, be peace and righteousness in my days.
καὶ εἶπεν ᾿Εζεκίας ῾Ησαΐᾳ· ἀγαθὸς ὁ λόγος Κυρίου, ὃν ἐλάλησε· γενέσθω δὴ εἰρήνη καὶ δικαιοσύνη ἐν ταῖς ἡμέραις μου.
И҆ речѐ є҆зекі́а ко и҆са́їи: бл҃го сло́во гдⷭ҇не, є҆́же гл҃а: да бꙋ́детъ нн҃ѣ ми́ръ и҆ пра́вда во дни̑ моѧ̑.
(Verse 8) And Hezekiah said to Isaiah: Good is the word of the Lord which he has spoken. And he said: Let there be only peace and truth in my days. So Hezekiah said: It is a good word of the Lord that he has spoken. In this, he is criticized by the Hebrews for not imitating the goodness of Moses, who said to the Lord: Either forgive them this crime, or if you do not, then erase me from your book which you have written (Exodus 32:32). And so the Apostle Paul wishes to be accursed from Christ for his brethren who are Israelites (Rom. IX); and therefore, Hezekiah was not approved by God in His words who spoke in the following: 'Console, console my people,' says your God, so that by whom He had not prayed, they may be consoled by the mercy of the Lord.
Commentary on Isaiah
Third, he sets out his acceptance of the punishment: and Ezechias said; good, just; peace, from the Assyrians; truth, of religion, above: Lord, you will give us peace (Isa 26:12).
Commentary on Isaiah
At that time Marodach Baladan, the son of Baladan, the king of Babylonia, sent letters and ambassadors and gifts to Ezekias: for he had heard that he had been sick [even] to death, and was recovered.
ΕΝ τῷ καιρῷ ἐκείνῳ ἀπέστειλε Μαρωδὰχ Βαλαδὰν ὁ υἱὸς τοῦ Βαλαδάν, ὁ βασιλεὺς τῆς Βαβυλωνίας, ἐπιστολὰς καὶ πρέσβεις καὶ δῶρα ᾿Εζεκίᾳ· ἤκουσε γὰρ ὅτι ἐμαλακίσθη ἕως θανάτου καὶ ἀνέστη.
Въ то̀ вре́мѧ посла̀ мерода́хъ валада́нъ сы́нъ валада́новъ, ца́рь вавѷлѡ́нскїй, писа̑нїѧ и҆ послы̀ и҆ да́ры є҆зекі́и: слы́ша бо, ꙗ҆́кѡ болѣ́лъ є҆́сть до сме́рти и҆ воста̀.