Peter J. Leithart

Hezekiah is named in the first verse of Isaiah, but then disappears for the first 35 chapters. He comes on stage in person in chapters 36-39, but then disappears again for the rest of the book. We often read Isaiah’s portrayal in the light of the portrayal in 2 Kings, but it is a helpful . . . . Continue Reading »

INTRODUCTION When the Assyrians first threatened Hezekiah, he went to the temple to get tribute to pay the Assyrian king (2 Kings 18:13-16). When Sennacherib invades, Hezekiah again goes to the temple, this time to pray (Isaiah 37:1, 14-20). He is the only king in Judah’s history to use the . . . . Continue Reading »

The Rabshakeh’s second speech and the response to it (Isaiah 36:13-37:7) is structured chiastically: A. Hear! Thus says the great king Sennacherib, vv 13-14a B. Don’t let Hezekiah deceive you, v 14b C. Don’t let Hezekiah make you trust Yahweh, v 15-16a D. Thus says the king of . . . . Continue Reading »

The story of Sennacherib’s siege of Jerusalem turns on hearing - who hears what and what do they do in response. The issue gets raised initially by the delegation from Hezekiah that meets with the Rabshakeh at the conduit of the upper pool. When the Rabshakeh speaks to them in street Hebrew, . . . . Continue Reading »

My son Christian writes poetry and other things at http://pushlings.com/ . Take a look. . . . . Continue Reading »

In Isaiah 22, Yahweh threatens the house steward (the word is based on sakan , to dwell with or befriend) Shebna, warning him that he will be removed from his place, rolled like a ball, and thrown out into the countryside. He is replaced by Eliakim ben Hilkiah, who is given a tunic and key as a . . . . Continue Reading »

As I noted in a post a year and a half ago, Isaiah and the Rabshakeh stand in the same place, “by the conduit of the upper pool on the highway of the fuller’s field” (Isaiah 7:3; 36:2). The phrase resonates with promises of protection and blessing: “Pool” is berekah , . . . . Continue Reading »

In Isaiah 36, Sennacherib comes on the scene “ascending” ( ‘alah ). He “went up” to Jerusalem. At the end of the narrative, though, he returns, descending back to Nineveh where he came from. Jesus’ story is descent followed by ascent; other kings ascend first, . . . . Continue Reading »

In The Living and True God: The Mystery of the Trinity (New Revised Edition ) (p. 54) , Luis Ladaria makes the intriguing point that the Persons of the Trinity cannot be persons in precisely the same sense: “we can in effect doubt that the term ‘person’ or hypostasis means exactly . . . . Continue Reading »

“Why is the Tetragrammaton kept separate from other names?” Luther asks. “Can it be so sacred, and other names so profane, that it is polluted when brought into contact with them? Such would be the fictions of the Jews.” No Kabbalist he. Yet, he goes on: “The meaning . . . . Continue Reading »