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Isaiah 37

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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.

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And he sent Eliakim, who was over the household, and Shebna the scribe, and the elders of the priests covered with sackcloth, unto Isaiah the prophet the son of Amoz.

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And they said unto him, Thus saith Hezekiah, This day is a day of trouble, and of rebuke, and of blasphemy: for the children are come to the birth, and there is not strength to bring forth.

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It may be the Lord thy God will hear the words of Rabshakeh, 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 is left.

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So the servants of king Hezekiah came to Isaiah.

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And Isaiah said unto them, Thus shall ye say unto your master, Thus saith the Lord, Be not afraid of the words that thou hast heard, wherewith the servants of the king of Assyria have blasphemed me.

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Behold, I will send a blast upon him, and he shall hear a rumour, and return to his own land; and I will cause him to fall by the sword in his own land.

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So Rabshakeh returned, and found the king of Assyria warring against Libnah: for he had heard that he was departed from Lachish.

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And he heard say concerning Tirhakah king of Ethiopia, He is come forth to make war with thee. And when he heard it, he sent messengers to Hezekiah, saying,

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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 given into the hand of the king of Assyria.

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Behold, thou hast heard what the kings of Assyria have done to all lands by destroying them utterly; and shalt thou be delivered?

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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 Telassar?

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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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And Hezekiah received the letter from the hand of the messengers, and read it: and Hezekiah went up unto the house of the Lord, and spread it before the Lord.

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And Hezekiah prayed unto the Lord, saying,

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O Lord of hosts, God of Israel, that dwellest between the cherubims, thou art the God, even thou alone, of all the kingdoms of the earth: thou hast made heaven and earth.

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Incline thine ear, O Lord, and hear; open thine eyes, O Lord, and see: and hear all the words of Sennacherib, which hath sent to reproach the living God.

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Of a truth, Lord, the kings of Assyria have laid waste all the nations, and their countries,

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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.

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Now therefore, O Lord our God, save us from his hand, that all the kingdoms of the earth may know that thou art the Lord, even thou only.

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Then Isaiah the son of Amoz sent unto Hezekiah, saying, Thus saith the Lord God of Israel, Whereas thou hast prayed to me against Sennacherib king of Assyria:

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This is the word which 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.

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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.

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By thy servants hast thou reproached the Lord, and hast said, By the multitude of my chariots am I come up to the height of the mountains, to the sides of Lebanon; and I will cut down the tall cedars thereof, and the choice fir trees thereof: and I will enter into the height of his border, and the forest of his Carmel.

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I have digged, and drunk water; and with the sole of my feet have I dried up all the rivers of the besieged places.

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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 defenced cities into ruinous heaps.

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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.

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But I know thy abode, and thy going out, and thy coming in, and thy rage against me.

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Because thy rage against me, and thy tumult, is come up into mine ears, therefore will I 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.

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And this shall be a sign unto thee, Ye shall eat this year such as groweth of itself; and the second year that which springeth of the same: and in the third year sow ye, and reap, and plant vineyards, and eat the fruit thereof.

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And the remnant that is escaped of the house of Judah shall again take root downward, and bear fruit upward:

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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.

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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 shields, nor cast a bank against it.

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By the way that he came, by the same shall he return, and shall not come into this city, saith the Lord.

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For I will defend this city to save it for mine own sake, and for my servant David’s sake.

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Then the angel of the Lord went forth, and smote in the camp of the Assyrians a hundred and fourscore and five thousand: and when they arose early in the morning, behold, they were all dead corpses.

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So Sennacherib king of Assyria departed, and went and returned, and dwelt at Nineveh.

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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.

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Isaiah 37

This chapter narrates Hezekiah's response to the Assyrian threat, showing the king tearing his clothes in grief and seeking Isaiah's intercession with the Lord. Isaiah responds with a word of assurance that the Lord has heard the king's prayer and that God will defend the city and strike down the Assyrian. The narrative includes a second message from the Assyrians repeating their demands and taunts, followed by Hezekiah's prayer in which he acknowledges God's sovereignty and appeals for divine deliverance. The chapter records a dramatic reversal: an angel of the Lord goes out and strikes down the Assyrian army, killing 185,000 soldiers in a single night, establishing that God's power supersedes all military might. The narrative describes Sennacherib, the Assyrian king, returning in shame to his own land where he is assassinated by his own sons, establishing the ultimate vindication of God's justice and the elimination of the threat. The chapter demonstrates that authentic faith produces intercession and prayer and that God responds to the prayers of the righteous remnant. Isaiah 37 illustrates the principle that God's purposes will be accomplished and that no earthly power can thwart the plans of the Almighty. The narrative establishes that divine deliverance sometimes comes through miraculous intervention and that trust in God is vindicated through the removal of the threat.

Isaiah 37:5

Isaiah responds to the message, sending back assurance that God has heard the Rabshakeh's words and will respond. The affirmation that God has heard suggests that God is aware of and responsive to the blasphemy. The oracle establishes that the prophet recognizes the ultimate stakes of the Rabshakeh's speech: it is not merely political threat but theological challenge to God's supremacy.

Isaiah 37:23

Isaiah's prophecy continues by establishing that the Assyrian king has reproached and blasphemed the Holy One of Israel, asserting that he has exalted himself against the LORD. The oracle identifies the theological significance of the Assyrian challenge and establishes that the confrontation is fundamentally between the Assyrian king and God.

Isaiah 37:3

The message sent to Isaiah describes the current situation as a day of distress, rebuke, and disgrace, comparing it to a woman in childbirth who lacks strength to deliver. The metaphor emphasizes helplessness and the impossibility of self-rescue. The oracle uses the labor imagery to suggest the gravity of the crisis and the necessity of divine intervention. The message to Isaiah represents an implicit prayer for intercession and for God's action.

Isaiah 37:4

The message requests that Isaiah pray for the remnant that remains, asking that God hear the words of the Rabshakeh and respond. The mention of remnant echoes the recurring theme of those who survive judgment. The request for prayer emphasizes the belief that the prophet's intercession has power to move God to action. The oracle establishes prayer and prophetic intercession as the appropriate response to the political crisis.

Isaiah 37:2

Hezekiah sends his officials to Isaiah the prophet to inquire what should be done in the face of the Assyrian threat. The sending to the prophet establishes that the king recognizes that the crisis is fundamentally spiritual and requires prophetic wisdom. The oracle shows that Hezekiah has confidence in Isaiah's ability to discern God's will regarding the immediate political crisis.

Isaiah 37:1

Hezekiah tears his clothes and covers himself with sackcloth, expressing his distress and engaging in the ritual postures of lamentation and repentance. The oracle shows that the king's response to the Assyrian threat is not military but spiritual: the adoption of ritual forms associated with turning to God in crisis. The wearing of sackcloth represents the king's identification with the people's distress and his submission to God's judgment.

Isaiah 37:6

Isaiah predicts that God will put a spirit in the king of Assyria so that he will hear a rumor and return to his own land, where he will be struck down with the sword. The prediction suggests divine intervention that will remove the immediate threat without direct military action. The rumor and the return suggest that God will cause circumstances to shift without Judean military effort. The oracle establishes that God will act decisively to protect the covenant people.

Isaiah 37:7

Isaiah's message concludes with the affirmation that the LORD will defend and save the city for the sake of God's own name and for the sake of David. The invocation of God's name suggests that God's honor and reputation are at stake in the preservation of Jerusalem. The reference to David invokes the covenant promises to the Davidic dynasty. The oracle establishes that God's defense of Jerusalem flows from God's commitment to covenant and God's concern for God's own glory.

Isaiah 37:8

The Rabshakeh learns that the king of Assyria has left Lachish and is fighting against Libnah, establishing a change in the military situation that begins to fulfill Isaiah's prediction of distraction. The oracle shows that the Rabshakeh's mission is interrupted by other military concerns requiring the king's attention.

Isaiah 37:9

The king of Assyria learns that Tirhakah, king of Cush, is coming to fight against him, establishing a further distraction and the multiplication of military concerns. The threat from Egypt (represented by the Cushite king) ironically fulfills Isaiah's earlier prophecy that Egypt itself cannot help Judah, yet the Egyptian threat serves to distract Assyria from the conquest of Jerusalem.

Isaiah 37:10

The king of Assyria sends messengers to Hezekiah with an escalated message not to be deceived by God's promise to deliver the city, returning to the rhetorical assault on faith. The oracle shows the Assyrian king's refusal to accept the possibility that his plans might be frustrated. The repetition of the message to Hezekiah suggests both the importance of the ultimatum and the Assyrian king's determination to break Judean resistance.

Isaiah 37:11

The Assyrian message repeats the enumeration of conquered nations and their destroyed gods, emphasizing that all previous attempts to resist have failed. The oracle shows the Assyrian king's reliance on historical precedent and the pattern of conquest. The rhetorical force depends on the assumption that the pattern will continue.

Isaiah 37:12

The Assyrian message names specific kings and kingdoms that have been conquered: Gozan, Haran, Rezeph, and Eden in Telassar. The specificity of the enumeration adds weight to the argument about universal conquest. The oracle shows the Assyrian king's detailed knowledge of regional history and his use of historical pattern to justify confidence in conquest.

Isaiah 37:13

The Assyrian message asks where the kings of Hamath, Arpad, and Sepharvaim are, suggesting that they have been destroyed and their cities conquered. The questions are rhetorical, designed to establish the futility of resistance. The oracle shows the pattern of rhetorical questioning used to establish the impossibility of Judean survival.

Isaiah 37:14

Hezekiah receives the message from the messengers and reads it, then goes up to the house of the LORD, establishing the king's response: to take the message directly to God in prayer. The oracle shows that the repeated assault on faith and the elevation of stakes provokes not fear but faith-based action.

Isaiah 37:15

Hezekiah prays, spreading the letter from the king of Assyria before the LORD, establishing a ritual act of submission and appeal. The spreading of the letter before God suggests making the threat and the blasphemy known to God, as if God might not otherwise notice. The oracle shows the king's faith-based response to the political and military crisis.

Isaiah 37:16

Hezekiah's prayer addresses God as the LORD of hosts, who sits enthroned above the cherubim, who is the God of all the kingdoms of the earth. The prayer establishes the cosmic scope of God's authority and sovereignty. The oracle shows the king grounding his appeal in the recognition of God's supremacy and control over all powers. The prayer asserts that no earthly power can stand against God's will.

Isaiah 37:17

Hezekiah appeals to God to incline the divine ear and listen, to open the divine eyes and see the words of Sennacherib, who has sent the message to reproach the living God. The prayer treats the Assyrian threat as fundamentally a challenge to God's honor and as blasphemy against God's name. The oracle shows the king's understanding that the crisis is ultimately theological: God's reputation and holiness are at stake.

Isaiah 37:18

Hezekiah acknowledges the reality of Assyrian conquest, that the Assyrians have indeed destroyed nations and burned their gods. The acknowledgment suggests that the king is not in denial about Assyrian power but is appealing to God precisely on the basis of that power and on the necessity of God's intervention.

Isaiah 37:19

Hezekiah explains that the Assyrian gods are not truly gods but the work of human hands, wood and stone, and therefore have no power to save. The theological distinction between true God and false gods underlies the prayer. The oracle shows the king's understanding that the conflict between Assyria and Judah is fundamentally a conflict between the living God and false gods.

Isaiah 37:20

Hezekiah appeals to God to save Judah so that all the kingdoms of the earth will know that the LORD alone is God. The appeal invokes the consequences of God's action: if God saves Jerusalem, all nations will recognize God's supremacy. The oracle shows the king's understanding that the salvation of Jerusalem has universal significance and will establish God's glory throughout creation.

Isaiah 37:21

Isaiah sends a message to Hezekiah, establishing that God has heard the prayer and will respond. The swift response suggests the immediacy of God's attention and responsiveness. The oracle establishes that the prayer has been heard and that God will act.

Isaiah 37:22

Isaiah's prophecy begins with a statement of God's response to the Assyrian king, establishing that the virgin daughter of Zion has despised him and laughed him to scorn, that Jerusalem shakes her head at him. The personification of Zion as a virgin daughter and the assertion that she despises rather than fears the Assyrian king inverts the power dynamic established by the Rabshakeh. The oracle suggests that from God's perspective, the Assyrian threat is contemptible.

Isaiah 37:24

Isaiah establishes that the Assyrian king has claimed to have ascended the heights of the mountains and the remote parts of Lebanon, to have cut down tall cedars and choice cypress trees, and to have reached the remotest heights. The enumeration of the king's accomplishments emphasizes his pride and his claims of supreme power. The oracle establishes the Assyrian king's characteristic pride and self-exaltation.

Isaiah 37:25

Isaiah continues the enumeration, establishing that the Assyrian king has dug wells in foreign lands and drunk water, and has dried up with the sole of his feet all the rivers of Egypt. The claim to military achievement and the metaphorical domination of waters emphasize the king's assertion of comprehensive power. The oracle records the Assyrian king's claims of supremacy and his boasting.

Isaiah 37:26

Isaiah asserts that God had already heard and decided these things long ago, and that the Assyrian king is merely acting out what God has already ordained. The assertion inverts the power dynamic: the king who boasts of his accomplishments is merely the instrument of God's will. The oracle establishes that even human pride and rebellion serve the purposes of God.

Isaiah 37:27

Isaiah prophesies that the inhabitants of the cities have become powerless and dismayed, that they have become like grass of the field and green herb, consumed by the wind before it is grown up. The prophecy suggests the weakness and vulnerability of the nations that the Assyrian king has conquered. The metaphor emphasizes the transience and fragility of human power.

Isaiah 37:28

Isaiah asserts that God knows the Assyrian king's sitting down, going out, coming in, and his raging against God. The itemization emphasizes God's omniscience and the futility of the king's actions in the face of God's awareness. The oracle establishes that no human action escapes God's notice.

Isaiah 37:29

Isaiah prophesies that God will put a hook in the Assyrian king's nose and a bridle in his mouth, and will turn him back by the way he came. The imagery of hook and bridle invokes the treatment of a tamed beast, establishing that the mighty Assyrian king will be reduced to complete subjugation. The promise of return by the way he came suggests reversal and the restoration of the status quo.

Isaiah 37:30

Isaiah provides a sign to Hezekiah, assuring him that the people will eat what grows by itself this year and the second year what springs from that, but in the third year they will sow and harvest. The sign suggests a period of relief from the immediate threat, allowing the land to recover and the people to return to normal agriculture. The oracle provides concrete assurance of deliverance from the current crisis.

Isaiah 37:31

Isaiah assures that the surviving remnant of the house of Judah will again take root downward and bear fruit upward. The botanical imagery suggests the restoration of vitality and growth after the devastation of the threat. The oracle emphasizes that survival leads to flourishing, that the threatened people will not merely survive but will recover and strengthen.

Isaiah 37:32

Isaiah asserts that out of Jerusalem will go forth a remnant, and survivors from Mount Zion, and the zeal of the LORD of hosts will perform this. The affirmation of the remnant echoes the recurring theme of survival and restoration. The invocation of the zeal of the LORD establishes that God's passionate concern for the covenant people will effect the salvation.

Isaiah 37:33

Isaiah asserts that the king of Assyria will not come into the city or shoot an arrow against it, will not come before it with shield or cast up a siege ramp against it. The specific negations enumerate the forms of military assault that will not occur, establishing that the city will be preserved. The oracle provides concrete assurance that Jerusalem will not fall to siege.

Isaiah 37:34

Isaiah prophesies that the king will return by the way he came and will not come into the city, for the LORD will defend the city for his own sake and for David's sake. The prophecy combines military assurance with theological explanation: God will preserve the city because of God's covenant with David and God's own honor. The oracle connects the salvation to the broader narrative of covenant and redemption.

Isaiah 37:35

Isaiah's prophecy concludes with affirmations: that an angel of the LORD will go out and strike the Assyrian camp. The introduction of the angel establishes that God will act directly through divine agency to accomplish the deliverance. The oracle promises miraculous intervention beyond normal military means.

Isaiah 37:36

The narrative reports that the angel of the LORD went out and struck in the camp of the Assyrians, killing one hundred eighty-five thousand men. The historical account reports the fulfillment of Isaiah's prophecy through the death of the Assyrian army without battle or siege. The oracle records the miraculous deliverance of Jerusalem and the vindication of Isaiah's prophecy.

Isaiah 37:37

The narrative reports that Sennacherib retreated and went to Nineveh, establishing the return of the Assyrian king as predicted by Isaiah. The oracle records the historical consequence of the miraculous deliverance: the Assyrian army is destroyed and the king flees.

Isaiah 37:38

The narrative reports that while Sennacherib was worshiping in the house of Nisroch his god, his sons struck him down with the sword, establishing the fulfillment of further consequences. The oracle records that the Assyrian king, having returned to his homeland, meets his end through assassination by his own sons. The narrative establishes that the justice of God is ultimately comprehensive and affects even the fate of the Assyrian king himself.