Isaiah 36:19
Parallel Verses
English Standard Version
Where are the gods of Hamath and Arpad? Where are the gods of Sepharvaim? Have they delivered Samaria out of my hand?

King James Bible
Where are the gods of Hamath and Arphad? where are the gods of Sepharvaim? and have they delivered Samaria out of my hand?

American Standard Version
Where are the gods of Hamath and Arpad? where are the gods of Sepharvaim? and have they delivered Samaria out of my hand?

Douay-Rheims Bible
Where is the god of Emath and of Arphad? where is the god of Sepharvaim? have they delivered Samaria out of my hand?

English Revised Version
Where are the gods of Hamath and Arpad? where are the gods of Sepharvaim? and have they delivered Samaria out of my hand?

Webster's Bible Translation
Where are the gods of Hamath and Arpad? where are the gods of Sepharvaim? and have they delivered Samaria out of my hand?

Isaiah 36:19 Parallel
Commentary
Keil and Delitzsch Biblical Commentary on the Old Testament

After Rabshakeh had refused the request of Hezekiah's representatives in this contemptuous manner, he turned in defiance of them to the people themselves. "Then Rabshakeh went near, and cried with a loud voice in the Jewish language (K. and spake), and said, Hear the words (K. the word) of the great king, the king of Asshur. Thus saith the king, Let not Hizkiyahu practise deception upon you (יסה, K. יסהיא)); for he cannot deliver you (K. out of his hand). And let not Hizkiyahu feed you with hope in Jehovah, saying, Jehovah will deliver, yea, deliver us: (K. and) this city will not be delivered into the hand of the king of Asshur. Hearken not to Hizkiyahu: for thus saith the king (hammelekh, K. melekh) of Asshur, Enter into a connection of mutual good wishes with me, and come out to me: and enjoy every one his vine, and every one his fig-tree, and drink every one the water of his cistern; till I come and take you away into a land like your land, a land of corn and wine, a land of bread-corn and vineyards (K. a land full of fine olive-trees and honey, and live and do not die, and hearken not to Hizkiyahu); that Hizkiyahu to not befool you (K. for he befools you), saying, Jehovah will deliver us! Have the gods of the nations delivered (K. really delivered) every one his land out of the hand of the king of Asshur? Where are the gods of Hamath and Arpad? where the gods of Sepharvayim (K. adds, Hena‛ and ‛Ivah)? and how much less (וכי, K. כּי) have they delivered that Samaria out of my hand? Who were they among all the gods of these (K. of the) lands, who delivered their land out of my hand? how much less will Jehovah deliver Jerusalem out of my hand!? The chronicler also has this continuation of Rabshakeh's address in part (2 Chronicles 32:13-15), but he has fused into one the Assyrian self-praise uttered by Rabshakeh on his first and second mission. The encouragement of the people, by referring to the help of Jehovah (2 Chronicles 32:6-8), is placed by him before this first account is given by Isaiah, and forms a conclusion to the preparations for the contest with Asshur as there described. Rabshakeh now draws nearer to the wall, and harangues the people. השּׁיא is construed here with a dative (to excite treacherous hopes); whereas in 2 Chronicles 32:15 it is written with an accusative. The reading מיּדו is altered from מיּדי in Isaiah 36:20, which is inserted still more frequently by the chronicler. The reading את־העיר with תנּתן is incorrect; it would require ינּתן (Ges. 143, 1a). To make a berâkhâh with a person was equivalent to entering into a relation of blessing, i.e., into a state of mind in which each wished all prosperity to the other. This was probably a common phrase, though we only meet with it here. יצא, when applied to the besieged, is equivalent to surrendering (e.g., 1 Samuel 11:3). If they did that, they should remain in quiet possession and enjoyment, until the Assyrian fetched them away (after the Egyptian campaign was over), and transported them to a land which he describes to them in the most enticing terms, in order to soften down the inevitable transportation. It is a question whether the expansion of this picture in the book of Kings is original or not; since ועוּה הנע in Isaiah 36:19 appears to be also tacked on here from Isaiah 37:13 (see at this passage). On Hamath and Arpad (to the north of Haleb in northern Syria, and a different place from Arvad equals Arad), see Isaiah 10:9. Sepharvayim (a dual form, the house of the Sepharvı̄m, 2 Kings 17:31) is the Sipphara of Ptol. v. 18, 7, the southernmost city of Mesopotamia, on the left bank of the Euphrates; Pliny's Hipparenum on the Narraga, i.e., the canal, nehar malkâ, the key to the irrigating or inundating works of Babylon, which were completed afterwards by Nebuchadnezzar (Plin. h. n. vi. 30); probably the same place as the sun-city, Sippara, in which Xisuthros concealed the sacred books before the great flood (see K. Mller's Fragmenta Historicorum Gr. ii.-501-2). פּן in Isaiah 36:18 has a warning meaning (as if it followed לכם השּׁמרו ); and both וכי and כּי in Isaiah 36:19, Isaiah 36:20, introduce an exclamatory clause when following a negative interrogatory sentence: and that they should have saved," or "that Jehovah should save," equivalent to "how much less have they saved, or will He save" (Ewald, 354, c; comp. אף־כּי, 2 Chronicles 32:15). Rabshakeh's words in Isaiah 36:18-20 are the same as those in Isaiah 10:8-11. The manner in which he defies the gods of the heathen, of Samaria, and last of all of Jerusalem, corresponds to the prophecy there. It is the prophet himself who acts as historian here, and describes the fulfilment of the prophecy, though without therefore doing violence to his character as a prophet.

Isaiah 36:19 Parallel Commentaries

Treasury of Scripture Knowledge

Hamath

Numbers 34:8 From mount Hor you shall point out your border to the entrance of Hamath; and the goings forth of the border shall be to Zedad:

2 Samuel 8:9 When Toi king of Hamath heard that David had smitten all the host of Hadadezer,

Arphad. The variation of Arphad and Arpad exists only on the translation.

Isaiah 10:9 Is not Calno as Carchemish? is not Hamath as Arpad? is not Samaria as Damascus?

Jeremiah 49:23 Concerning Damascus. Hamath is confounded, and Arpad: for they have heard evil tidings: they are fainthearted...

sepharvaim. Calmet is of opinion that Sepharvaim was the capital of the Saspires, who, according to Herodotus, were the only people that inhabited between the Colchians and Medes; and probably the Sarapases, whom Strabo places in Armenia. Hiller considers the name as denoting Sephar of the Parvaim, i.e. Mount Sephar adjacent to the regions of Arabia called Parvaim. But it is more probable, as Wells and others suppose, that Sepharvaim if the Sipphara, of Ptolemy, the city of the Sippareni, mentioned by Abydenus, and probably the Hipparenum of Pliny, a city of Mesopotamia, situated upon the Euphrates, near where it is divided into two arms, by one of which, it is probable, it was divided into two parts.

2 Kings 17:24 And the king of Assyria brought men from Babylon, and from Cuthah, and from Ava, and from Hamath, and from Sepharvaim...

and have

Isaiah 10:10,11 As my hand has found the kingdoms of the idols, and whose graven images did excel them of Jerusalem and of Samaria...

2 Kings 17:5-7 Then the king of Assyria came up throughout all the land, and went up to Samaria, and besieged it three years...

2 Kings 18:10-12 And at the end of three years they took it: even in the sixth year of Hezekiah, that is in the ninth year of Hoshea king of Israel...

Cross References
2 Kings 17:6
In the ninth year of Hoshea, the king of Assyria captured Samaria, and he carried the Israelites away to Assyria and placed them in Halah, and on the Habor, the river of Gozan, and in the cities of the Medes.

Isaiah 10:9
Is not Calno like Carchemish? Is not Hamath like Arpad? Is not Samaria like Damascus?

Isaiah 37:11
Behold, you have heard what the kings of Assyria have done to all lands, devoting them to destruction. And shall you be delivered?

Jeremiah 49:23
Concerning Damascus: "Hamath and Arpad are confounded, for they have heard bad news; they melt in fear, they are troubled like the sea that cannot be quiet.

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