Isaiah 37:21
Parallel Verses
English Standard Version
Then Isaiah the son of Amoz sent to Hezekiah, saying, “Thus says the LORD, the God of Israel: Because you have prayed to me concerning Sennacherib king of Assyria,

King James Bible
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:

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

Douay-Rheims Bible
And Isaias the son of Amos sent to Ezechias, saying: Thus saith the Lord the God of Israel: For the prayer thou hast made to me concerning Sennacherib the king of the Assyrians:

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

Webster's Bible Translation
Then Isaiah the son of Amoz sent to Hezekiah, saying, Thus saith the LORD God of Israel, Whereas thou hast prayed to me against Sennacherib king of Assyria:

Isaiah 37:21 Parallel
Commentary
Keil and Delitzsch Biblical Commentary on the Old Testament

This intimidating message, which declared the God of Israel to be utterly powerless, was conveyed by the messengers of Sennacherib in the form of a latter. "And Hizkiyahu took the letter out of the hand of the messengers, and read it (K. read them), and went up to the house of Jehovah; and Hizkiyahu spread it before Jehovah." Sephârı̄m (the sheets) is equivalent to the letter (not a letter in duplo), like literae (cf., grammata). ויּקראהוּ (changed by K. into m- ') is construed according to the singular idea. Thenius regards this spreading out of the letter as a naivetי; and Gesenius even goes so far as to speak of the praying machines of the Buddhists. But it was simply prayer without words - an act of prayer, which afterwards passed into vocal prayer. "And Hizkiyahu prayed to (K. before) Jehovah, saying (K. and said), Jehovah of hosts (K. omits tsebhâ'ōth), God of Israel, enthroned upon the cherubim, Thou, yea Thou alone, art God of all the kingdoms of the earth; Thou, Thou hast made the heavens and the earth. Incline Thine ear, Jehovah, and hear וּשׁמע, various reading in both texts וּשׁמע)! Open Thine eyes (K. with Yod of the plural), Jehovah, and see; and hear the (K. all the) words of Sennacherib, which he hath sent (K. with which he hath sent him, i.e., Rabshakeh) to despise the living God! Truly, O Jehovah, the kings of Asshur have laid waste all lands, and their land (K. the nations and their land), and have put (venâthōn, K. venâthenū) their gods into the fire: for they were not gods, only the work of men's hands, wood and stone; therefore they have destroyed them. And now, Jehovah our God, help us (K. adds pray) out of his hand, and all the kingdoms of the earth may know that Thou Jehovah (K. Jehovah Elohim) art it alone." On כּרבים (no doubt the same word as γρυπές, though not fabulous beings like these, but a symbolical representation of heavenly beings), see my Genesis, p. 626; and on yōshēbh hakkerubhı̄m (enthroned on the cherubim), see at Psalm 18:11 and Psalm 80:2. הוּא in אתּה־הוּא is an emphatic repetition, that is to say a strengthening, of the subject, like Isaiah 43:25; Isaiah 51:12; 2 Samuel 7:28; Jeremiah 49:12; Psalm 44:5; Nehemiah 9:6-7; Ezra 5:11 : tu ille (not tu es ille, Ges. 121, 2) equals tu, nullus alius. Such passages as Isaiah 41:4, where הוּא is the predicate, do not belong here. עין is not a singular (like עיני in Psalm 32:8, where the lxx have עיני), but a defective plural, as we should expect after pâqach. On the other hand, the reading shelâchō ("hath sent him"), which cannot refer to debhârı̄m (the words), but only to the person bringing the written message, is to be rejected. Moreover, Knobel cannot help giving up his preference for the reading venâthōn (compare Genesis 41:43; Ges. 131, 4a); just as, on the other hand, we cannot help regarding the reading ואת־ארצם את־כּל־הארצות as a mistake, when compared with the reading of the book of Kings. Abravanel explains the passage thus: "The Assyrians have devastated the lands, and their own land" (cf., Isaiah 14:20), of which we may find examples in the list of victories given above; compare also Beth-arbel in Hosea 10:14, if this is Irbil on the Tigris, from which Alexander's second battle in Persia, which was really fought at Gaugamela, derived its name. But how does this tally with the fact that they threw the gods of these lands - that is to say, of their own land also (for אלהיהם could not possibly refer to הארצות, to the exclusion of ארצם) - into the fire? If we read haggōyı̄m (the nations), we get rid both of the reference to their own land, which is certainly purposeless here, and also of the otherwise inevitable conclusion that they burned the gods of their own country. The reading הארצות appears to have arisen from the fact, that after the verb החריב the lands appeared to follow more naturally as the object, than the tribes themselves (compare, however, Isaiah 60:12). The train of thought is the following: The Assyrians have certainly destroyed nations and their gods, because these gods were nothing but the works of men: do Thou then help us, O Jehovah, that the world may see that Thou alone art it, viz., God ('Elōhı̄m, as K. adds, although, according to the accents, Jehovah Elohim are connected together, as in the books of Samuel and Chronicles, and very frequently in the mouth of David: see Symbolae in Psalmos, pp. 15, 16).

Isaiah 37:21 Parallel Commentaries

Treasury of Scripture Knowledge

whereas

Isaiah 38:3-6 And said, Remember now, O LORD, I beseech you, how I have walked before you in truth and with a perfect heart...

Isaiah 58:9 Then shall you call, and the LORD shall answer; you shall cry, and he shall say, Here I am...

Isaiah 65:24 And it shall come to pass, that before they call, I will answer; and while they are yet speaking, I will hear.

2 Samuel 15:31 And one told David, saying, Ahithophel is among the conspirators with Absalom. And David said, O LORD, I pray you...

2 Samuel 17:23 And when Ahithophel saw that his counsel was not followed, he saddled his donkey, and arose, and got him home to his house, to his city...

2 Kings 19:20,21 Then Isaiah the son of Amoz sent to Hezekiah, saying, Thus said the LORD God of Israel...

Job 22:27 You shall make your prayer to him, and he shall hear you, and you shall pay your vows.

Psalm 91:15 He shall call on me, and I will answer him: I will be with him in trouble; I will deliver him, and honor him.

Daniel 9:20-23 And whiles I was speaking, and praying, and confessing my sin and the sin of my people Israel...

Acts 4:31 And when they had prayed, the place was shaken where they were assembled together; and they were all filled with the Holy Ghost...

Cross References
2 Kings 18:13
In the fourteenth year of King Hezekiah, Sennacherib king of Assyria came up against all the fortified cities of Judah and took them.

Isaiah 37:2
And he sent Eliakim, who was over the household, and Shebna the secretary, and the senior priests, covered with sackcloth, to the prophet Isaiah the son of Amoz.

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