Isaiah 37:21
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:
Jump to: BarnesBensonBICalvinCambridgeClarkeDarbyEllicottExpositor'sExp DctGaebeleinGSBGillGrayGuzikHaydockHastingsHomileticsJFBKDKellyKingLangeMacLarenMHCMHCWParkerPoolePulpitSermonSCOTeedTTBWESTSK
(21) Then Isaiah the son of Amoz . . .—According to the rectified chronology, the grand burst of prophecy which follows was the last of Isaiah’s recorded utterances. As such, it will be interesting to note any points of contact that present themselves either with his earlier prophecies or with the great prophetic poem (Isaiah 40-66) traditionally ascribed to him. The prayer of Hezekiah, if he was not present at its utterance, was reported to him, and in the name of Jehovah he was commissioned to reply to it.

37:1-38 This chapter is the same as 2Ki 19Whereas thou hast prayed - Because thou hast come to me instead of relying on thy own resources and strength. In 2 Kings 19:20, it is, 'That which thou hast prayed to me against Sennacherib, king of Assyria, I have heard.' 21. Whereas thou hast prayed to me—that is, hast not relied on thy own strength but on Me (compare 2Ki 19:20). "That which thou hast prayed to Me against Sennacherib, I have heard" (Ps 65:2). No text from Poole on this verse.

Then Isaiah the son of Amoz sent unto Hezekiah, saying,.... Isaiah, by a spirit of prophecy, was made acquainted by the Lord both with the prayer of Hezekiah, and the Lord's answer to it; and therefore immediately sent to the king, who was either at the temple praying, or was returned to the palace, to let him know, the mind of the Lord in this matter. The Septuagint and Syriac versions render it, "and Isaiah the son of Amoz was sent to Hezekiah"; but this does not agree with the Hebrew text; Isaiah sent messengers to the king, and by them informed him what the Lord had said in answer to his prayer. Why he went not himself cannot be said:

thus saith the Lord God of Israel; Hezekiah had been praying to him under that title and character, Isaiah 37:16,

whereas thou hast prayed to me against Sennacherib king of Assyria: or, "what thou hast prayed", &c. (n); the Septuagint, Syriac, and Arabic versions, supply, "I have heard". It is bad for any to have the prayers of good men against them.

(n) "quae preeatus es", Vatablus; "quod attinet ad id quod oravisti", Piscator.

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:
21. The construction of the verse is entirely altered in 2 Kings 19:20 by the introduction of the words “I have heard.” It then reads “That which thou hast prayed … I have heard.” But the addition is unnecessary; and the text in Isaiah is to be preferred.

21–35. The answer to the prayer comes in the form of a message from Isaiah. The message as here given really consists of two distinct oracles: (1) a poem, on the pride and the approaching humiliation of Sennacherib (Isaiah 37:22-29); to which is appended a short passage in a different rhythm addressed to Hezekiah (Isaiah 37:30-32); (2) a definite prediction, in a less elevated style, of the deliverance of Jerusalem (Isaiah 37:33-35). The lyrical passage (Isaiah 37:22-32) appears to have been inserted in the narrative from some independent source. Although probably a genuine work of Isaiah, the recitation of a somewhat elaborate poem is hardly a natural form for a prophetic communication to take at so critical a juncture. A terse and pregnant oracle, such as we have in Isaiah 37:33-35 suits the situation better, and since these verses contain a complete and direct answer to the prayer of Hezekiah, we need not hesitate to regard them as the actual message of the prophet on this occasion. A slight indication of the original connexion of the narrative may possibly be found in the “therefore” of Isaiah 37:33, referring back to the “whereas” of Isaiah 37:21.

Verse 21. - Then Isaiah... sent to Hezekiah, saying. It seems most natural to understand that the prophet was at once supernaturally informed of Hezekiah's prayer, as Ananias was of Saul's (Acts 9:11), and instructed what reply to make to it. But still, it is no doubt possible that some of the facts have been omitted for the sake of brevity. Isaiah 37:21The prophet's reply. "And Isaiah the son of Amoz sent to Hizkiyahu, saying, Thus saith Jehovah the God of Israel, That which thou hast prayed to me concerning Sennacherib the king of Asshur (K. adds, I have heard): this is the utterance which Jehovah utters concerning him." He sent, i.e., sent a message, viz., by one of his disciples (limmūdı̄m, Isaiah 8:16). According to the text of Isaiah, אשׁר would commence the protasis to הדּבר זה (as for that which - this is the utterance); or, as the Vav of the apodosis is wanting, it might introduce relative clauses to what precedes ("I, to whom:" Ges. 123, 1, Anm. 1). But both of these are very doubtful. We cannot dispense with שׁמעתּי (I have heard), which is given by both the lxx and Syr. in the text of Isaiah, as well as that of Kings.

The prophecy of Isaiah which follows here, is in all respects one of the most magnificent that we meet with. It proceeds with strophe-like strides on the cothurnus of the Deborah style: "The virgin daughter of Zion despiseth thee, laugheth thee to scorn; the daughter of Jerusalem shaketh her head after thee. Whom hast thou reviled and blasphemed, and over whom hast thou spoken loftily, that thou hast lifted up thine eyes on high? Against the Holy One of Israel." The predicate is written at the head, in Isaiah 37:22, in the masculine, i.e., without any precise definition; since בּזה is a verb ל ה, and neither the participle nor the third pers. fem. of בּוּז. Zion is called a virgin, with reference to the shame with which it was threatened though without success (Isaiah 23:12); bethūlath bath are subordinate appositions, instead of co-ordinate. With a contented and heightened self-consciousness, she shakes her head behind him as he retreats with shame, saying by her attitude, as she moves her head backwards and forwards, that it must come to this, and could not be otherwise (Jeremiah 18:16; Lamentations 2:15-16). The question in Isaiah 37:23 reaches as far as עיניך, although, according to the accents, Isaiah 37:23 is an affirmative clause: "and thou turnest thine eyes on high against the Holy One of Israel" (Hitzig, Ewald, Drechsler, and Keil). The question is put for the purpose of saying to Asshur, that He at whom they scoff is the God of Israel, whose pure holiness breaks out into a consuming fire against all by whom it is dishonoured. The fut. cons. ותּשּׂה is essentially the same as in Isaiah 51:12-13, and מרום is the same as in Isaiah 40:26.

Isaiah 37:21 Interlinear
Isaiah 37:21 Parallel Texts

Isaiah 37:21 NIV
Isaiah 37:21 NLT
Isaiah 37:21 ESV
Isaiah 37:21 NASB
Isaiah 37:21 KJV

Isaiah 37:21 Bible Apps
Isaiah 37:21 Parallel
Isaiah 37:21 Biblia Paralela
Isaiah 37:21 Chinese Bible
Isaiah 37:21 French Bible
Isaiah 37:21 German Bible

Bible Hub

Isaiah 37:20
Top of Page
Top of Page