|* Isaiah 36
Isaiah 36 is an historic event which takes place in the midst of prophesy corresponding with those events concerning king Aw-khawz (Ahaz) who reigned from 632 to 616 B.C.,—which we can read of in II Kings 18:13-20:19—on which Isaiah is not dependent, and II Chronicles 32:1-33 which is not dependent on either. This history is a proof of Isaiah’s prophetic mission and gifts. We’ll see that history and prophesy are thus combined: for the latter is history foretold; and the former is—in this and many cases—prophesy fulfilled; the two accounts being perfectly independent.
So, let’s set the stage so to speak. We’ll see by the mention in the very first verse, that, we are presently in Yekh-iz-zee-yaw’-hoo’s (Hezekiah)—Aw-khawz's son—14th year of his 29 year reign over the House of Judah, and as such, it also dates the year for us, and that makes the year, 603 B.C.. This tells us that San-khay-reeb’ (Sennacherib), king of Assyria, has already taken the House of Israel—the ten northern tribes—with its capital city of Samaria into captivity 8 years previous, and he is now waging war against the House of Judah and has already sacked many of its cities—46 according to an important historical document which Dr. Bullinger was fortunate enough to be able to include a copy of in his Companion Bible (Appendix 67) from the British Museum, in London, and I'll allow him to explain it here: "This is not mentioned in Scripture; but Sennacherib has written it down for us, and it may be read to-day in the British Museum in London, on a hexagonal cylinder of this very Sennacherib, King of Assyria (607-583 B.C.). (*4) By the kind permission of the Oxford University Press, we are privileged to give a reproduction of a photograph of this cylinder. It is ‘one of the finest and most perfect objects of its class and kind ever discovered, and its importance as an historical document can hardly be overrated. It contains four hundred and eighty-seven lines of closely written by legible cuneiform text, inscribed in the Eponymy of Belimuranni, prefect of Karkemish.’ The text records eight expeditions of Sennacherib. Among them is his description of this very siege of Jerusalem in the reign of Hezekiah. By the same kind permission we are enabled to give a photographic facsimile of that portion of the cylinder, beginning with the eleventh line of the central column, which is shown in the illustration.," and what we read there, is that, Sennacherib had captured “46 fenced cities and strong holds, and smaller cities which were round about them, and which were without number, by the battering of rams, and the attack of engines, and by the assaults of foot soldiers, I besieged, I captured 200,100 people great and small, male and female, horses, mules, and asses, and camels, and men, and sheep innumerable from their midst I brought out, and I reckoned [them] as spoil. [Hezekiah] himself like a caged bird within Jerusalem, his royal city, I shut in.”—which surrounded the capital city of Jerusalem, and is at present himself down sacking Lachish, a city which was south of Jerusalem and close to the territory of Simeon, and belonged to the Amorites. He had sent his General Rab-shaw-kay’ (Rabshakeh) back to Jerusalem in order to finish off the negotiations of Jerusalem’s surrender.
Isaiah 36 also takes a look at history as it relates to us living in this final generation of this Earth Age. We will see also prophecy that has already been given and as shall come to pass in our generation. The lesson which we are to learn for this small segment of history is that if the first lesson of history came to pass exactly as God foretold, then the prophecy dealing with the end times shall also be fulfilled just exactly as it is written.
With that introduction being said, let's go to Father and ask Him for His Blessings on our Study of His Word: "Father, we come to you right now to thank you for inviting us to Your table in order that we might be able to partake of and receive Your Spiritual Meat, and Father, as we prepare to dine on the sustenance which sustains our inner man, we ask that You Oh LORD open our ears and eyes, that we might be able to hear and see your Truths, open our hearts and minds and prepare us in order that we may receive Your Truth. We Pray for Your Understanding of Your Word, we seek Your Knowledge in Your Word and most importantly Father, we Pray for and desire Your Wisdom from Your Word, in Jesus' Precious name we Pray, thank You Father, Amen."
36:1-39:8 HISTORIC EVENTS AND PROPHESIES. (HEZEKIAH.) (Repeated and Extended Alternation.)
36:1-37:13 The king of Assyria. His summons to surrender Jerusalem.
36:1-37:13 THE KING OF ASSYRIA. (Introversion.)
36:1-21 Rabshakeh. First embassy.
36:1-21 RABSHAKEH. (FIRST EMBASSY.) (Repeated Alternation.)
36:1 Rabshakeh. Mission.
Isaiah 36:1 Now it came to pass in the fourteenth year of king Hezekiah (strengthened of JAH; or, the might of YHVH) (yekh-iz-kee-yaw'-hoo), that Sennacherib (San-khay-reeb') king of Assyria ([in the sense of successful]) (Ash-shoor’) came up against all the defensed cities of Judah (celebrated) (yeh-hoo-daw'), and took them. -> As I stated in the introduction, San-khay-reeb' has already sacked 46 of the House of Judah's cities which surrounded the Capital city of Jerusalem. He has since moved on and is at present engaged in war against, and about to overrun the Amorite city of Lachish.
Again, this verse then also tells us that, it has now been 8 years since the House of Israel: the ten northern tribes with their capital city of Samaria, had been taken captive by Shal-man-eh'-ser (Shalmaneser), San-khay-reeb's grandfather, which happened in the 6th year of Yekh-iz-zee-yaw'-hoo's reign. Those ten tribes have been removed from their land to another area, one in northern Iraq, and will soon be scattered to become Europe and the Americas. The House of Judah, consisting of just two tribes: Judah and Benjamin, now has to stand alone against this assault by San-khay-reeb's military forces, and she has already suffered the loss of all the cities surrounding Jerusalem; so, now, she only has as her "defensed positions," those walls which surround the city, and the armed soldiers who are manning those walls.
Hezekiah=First from the Strong’s Concordance, we find that it is Hebrew word number: H2396, - חזקיּה, חזקיּהוּ, יחזקיּה, or יחזקיּהוּ,- chizqı̂yâh, chizqı̂yâhu, yechizqı̂yâh, or yechizqı̂yâhû, pronounced - khiz-kee-yaw', khiz-kee-yaw'-hoo, yekh-iz-kee-yaw', yekh-iz-kee-yaw'-hoo, and means: From H2388 and H3050; strengthened of Jah; Chizkijah, a king of Judah, also the name of two other Israelites: - Hezekiah, Hizkiah, Hizkijah. Compare H3169., and now from the Smith’s Bible Dictionary: “Twelfth king of Judah, son of the apostate Ahaz and Abi or Abijah, ascended the throne at the age of 25. Hezekiah was one of the three most perfect kings of Judah II Kings 18:5; Sirach 49:4. His first act was to purge and repair and reopen with splendid sacrifices and perfect ceremonial the temple. He also destroyed a brazen serpent, said to have been the one used by Moses in the miraculous healing of the Israelites Numbers 21:9, which had become an object of adoration. When the kingdom of Israel had fallen, Hezekiah invited the scattered inhabitants to a peculiar passover, which was continued for the unprecedented period of fourteen days II Chronicles 29:30,31. At the head of a repentant and united people, Hezekiah ventured to assume the aggressive against the Philistines and in a series of victories not only rewon the cities which his father had lost II Chronicles 28:18, but even dispossessed them of their own cities except Gaza II Kings 18:8, and Gath. He refused to acknowledge the supremacy of Assyria II Kings 18:7. Instant war was imminent and Hezekiah used every available means to strengthen himself II Kings 20:20. It was probably at this dangerous crisis in his kingdom that we find him sick and sending for Isaiah, who prophesies death as the result II Kings 20:1. Hezekiah's prayer for longer life is heard. The prophet had hardly left the palace when he was ordered to return and promise the king immediate recovery and fifteen years more of life II Kings 20:4. An embassy coming from Babylon ostensibly to compliment Hezekiah on his convalescence, but really to form an alliance between the two powers, is favorably received by the king, who shows them the treasures which he had accumulated. For this Isaiah foretells the punishment that shall befall his house II Kings 20:17. The two invasions of Sennacherib occupy the greater part of the scripture records concerning the reign of Hezekiah. The first of these took place in the third year of Sennacherib, and occupies only three verses II Kings 18:13-16. Respecting the commencement of the second invasion we have full details in II Kings 18:7 seq.; II Chronicles 32:9 seq.; Isaiah 36:1 ... Sennacherib sent against Jerusalem an army under two officers and his cupbearer, the orator Rabshakeh, with a blasphemous and insulting summons to surrender; but Isaiah assures the king he need not fear, promising to disperse the enemy II Kings 19:6,7. Accordingly that night "the angel of the Lord went out, and smote in the camp of the Assyrians a hundred fourscore and five thousand." Hezekiah only lived to enjoy for about one year more his well-earned peace and glory. He slept with his fathers after a reign of twenty-nine years, in the 56th year of his age.”.
Sennacherib=First from the Strong’s Concordance, we find it is Hebrew word number: H5576, - סנחריב, - Sanchêrı̂yb, pronounced - San-khay-reeb', and means: Of foreign origin; Sancherib, an Assyrian king: - Sennacherib., and now from the Smith’s Bible Dictionary: “Was the son and successor of Sargon [SARGON]. His name in the original is read as Tsinakki-irib , the meaning of which, as given above indicates that he was not the first-born of his father. Sennacherib mounted the throne. His efforts were directed to crushing the revolt of Babylonia, which he invaded with a large army. Merodach-baladan ventured on a battle, but was defeated and driven from the country. In his third year, Sennacherib turned his arms toward the west, chastised Sidon, and, having probably concluded a convention with his chief enemy finally marched against Hezekiah, king of Judah. It was at this time that "Sennacherib came up against all the fenced cities of Judah, and took them" II Kings 18:13. There can be no doubt that the record which he has left of his campaign against "Hiskiah" in his third year is the war with Hezekiah so briefly touched in verses v13-16 of this chapter. In the following year Sennacherib made his second expedition into Palestine. Hezekiah had again revolted, and claimed the protection of Egypt. Sennacherib therefore attacked Egypt, and from his camp at Lachish and Libnah he sent an insulting letter to Hezekiah at Jerusalem. In answer to Hezekiah's prayer an event occurred which relieved both Egypt and Judea from their danger. In one night the Assyrians lost, either by a pestilence or by some more awful manifestation of divine power, 185,000 men! The camp immediately broke up; the king fled. Sennacherib reached his capital in safety, and was not deterred by the terrible disaster which had befallen his arms from engaging in other wars, though he seems thenceforward to have carefully avoided Palestine. Sennacherib reigned 22 years and was succeeded by Esar-haddon. Sennacherib was one of the most magnificent of the Assyrian kings. Seems to have been the first who fixed the seat of government permanently at Nineveh, which he carefully repaired and adorned with splendid buildings. His greatest work is the grand palace Kouyunjik. Of the death of Sennacherib nothing is known beyond the brief statement of Scripture that "as he was worshipping in the house of Nisroch his god, Adrammelech and Sharezer his sons smote him with the sword and escaped into the land of Armenia" II Kings 18:19-37; Isaiah 37:38.”.
Assyria=First from the Strong’s Concordance, we find it is Hebrew word number: H804, - אשּׁוּר, or אשּׁר, - 'ashshûr, or 'ashshûr, pronounced - ash-shoor', or ash-shoor', and means: Apparently from H833 (in the sense of successful); Ashshur, the second son of Shem; also his descendants and the country occupied by them (that is, Assyria), its region and its empire: - Asshur, Assur, Assyria, Assyrians. See H838., and now form the Smith’s Bible Dictionary: “was a great and powerful country lying on the Tigris Genesis 2:14, the capital of which was Nineveh Genesis 10:11. It derived its name apparently from Asshur, the son of Shem Genesis 10:22, who in later times was worshipped by the Assyrians as their chief god. Extent. — The boundaries of Assyria differed greatly at different periods, Probably in the earliest times it was confined to a small tract of low country lying chiefly on the left bank of the Tigris. Gradually its limits were extended, until it came to be regarded as comprising the whole region between the Armenian mountains (lat. 37 30') upon the north, and upon the south the country about Baghdad (lat. 33 30'). Eastward its boundary was the high range of Zagros, or mountains of Kurdistan; westward it was, according to the views of some, bounded by the Mesopotamian desert, while according to others it reached the Euphrates.General character of the country. — On the north and east the high mountain-chains of Armenia and Kurdistan are succeeded by low ranges of limestone hills of a somewhat arid aspect. To these ridges there succeeds at first an undulating zone of country, well watered and fairly productive, which extends in length for 250 miles, and is interrupted only by a single limestone range. Above and below this barrier is an immense level tract, now for the most part a wilderness, which bears marks of having been in early times well cultivated and thickly peopled throughout. Original peopling. — Scripture informs us that Assyria was peopled from Babylon Genesis 10:11, and both classical tradition and the monuments of the country agree in this representation. Date of the foundation of the kingdom. — As a country, Assyria was evidently known to Moses Genesis 2:14; 25:18; Numbers 24:22,24. The foundation of the Assyrian empire was probably not very greatly anterior to B.C. 1228. History. — The Mesopotamian researches have rendered it apparent that the original seat of government was not at Nineveh, but at Kileh-Sherghat, on the right bank of the Tigris. The most remarkable monarch of the earlier kings was called Tiglath-pileser. He appears to have been king towards the close of the twelfth century, and thus to have been contemporary with Samuel. Afterwards followed Pul, who invaded Israel in the reign of Menahem II Kings 15:29, and Shalmaneser who besieged Samaria three years, and destroyed the kingdom of Israel, himself or by his successor Sargon, who usurped the throne at that time. Under Sargon the empire was as great as at any former era, and Nineveh became a most beautiful city. Sargon's son Sennacherib became the most famous of the Assyrian kings. He began to reign. He invaded the kingdom of Judea in the reign of Hezekiah. He was followed by Esarhaddon, and he by a noted warrior and builder, Sardanapalus. In Scripture it is remarkable that we hear nothing of Assyria after the reign of Esarhaddon, and profane history is equally silent until the attacks began which brought about her downfall. The fall of Assyria, long previously prophesied by Isaiah Isaiah 10:5-19, was effected by the growing strength and boldness of the Medes, about 625 B.C. The prophecies of Nahum and Zephaniah Zephaniah 2:13-15 against Assyria were probably delivered shortly before the catastrophe. General character of the empire. — The Assyrian monarchs bore sway over a number of petty kings through the entire extent of their dominions. These native princes were feudatories of the great monarch, of whom they held their crown by the double tenure of homage and tribute. It is not quite certain how far Assyria required a religious conformity from the subject people. Her religion was a gross and complex polytheism, comprising the worship of thirteen principal and numerous minor divinities, at the head of all of whom stood the chief god, Asshur, who seems to be the deified patriarch of the nation Genesis 10:22. Civilization of the Assyrians. — The civilization of the Assyrians was derived originally from the Babylonians. They were a Shemitic race originally resident in Babylonia (which at that time was Cushite) and thus acquainted with the Babylonian inventions and discoveries, who ascended the valley of the Tigris and established in the tract immediately below the Armenian mountains a separate and distinct nationality. Still, as their civilization developed it became in many respects peculiar. Their art is of home growth. But they were still in the most important points barbarians. Their government was rude and inartificial, their religion coarse and sensual, and their conduct of war cruel. Modern discoveries in Assyria. — (Much interest has been excited in reference to Assyria by the discoveries lately made there, which confirm and illustrate the Bible. The most important of them is the finding of the stone tablets or books which formed the great library at Nineveh, founded by Shalmaneser, but embodying tablets written 2000 years B.C. This library was more than doubled by Sardanapalus. These tablets were broken into fragments, but many of them have been put together and deciphered by the late Mr. George Smith, of the British Museum. All these discoveries of things hidden for ages, but now come to light, confirm the Bible. — ED.)”.
Judah=First from the Strong’s Concordance, we find it is Hebrew word number: H3063, - יהוּדה, - yehûdâh, pronounced - yeh-hoo-daw', and means: From H3034; celebrated; Jehudah (or Judah), the name of five Israelites; also of the tribe descended from the first, and of its territory: - Judah., and now from the Smith’s Bible Dictionary: “When the disruption of Solomon's kingdom took place at Shechem, only the tribe of Judah followed David, but almost immediately afterward the larger part of Benjamin joined Judah. A part, if not all, of the territory of Simeon I Samuel 27:6; I Kings 19:3, compare with Joshua 19:1 and of Dan II Chronicles 11:10, compare with Joshua 19:41,42. Was recognized as belonging to Judah; and in the reigns of Abijah and Asa the southern kingdom was enlarged by some additions taken out of the territory of Ephraim II Chronicles 13:19; 15:8; 17:2. It is estimated that the territory of Judah contained about 3450 square miles. Advantages. — The kingdom of Judah possessed many advantages which secured for it a longer continuance than that of Israel. A frontier less exposed to powerful enemies, a soil less fertile, a population hardier and more united, a fixed and venerated centre of administration and religion, a hereditary aristocracy in the sacerdotal caste, an army always subordinate, a succession of kings which no revolution interrupted; so that Judah survived her more populous and more powerful sister kingdom by 135 years. History. -- The first three kings of Judah seem to have cherished the hope of re-establishing their authority over the ten tribes; for sixty years there was war between them and the kings of Israel. The victory achieved by the daring Abijah brought to Judah a temporary accession of territory. Asa appears to have enlarged it still further. Hanani's remonstrance II Chronicles 16:7, prepares us for the reversal by Jehoshaphat of the policy which Asa pursued toward Israel and Damascus. A close alliance sprang up with strange rapidity between Judah and Israel. Jehoshaphat, active and prosperous, commanded the respect of his neighbors; but under Amaziah Jerusalem was entered and plundered by the Israelites. Under Uzziah and Jotham, Judah long enjoyed prosperity, till Ahaz became the tributary and vassal of Tiglath-pileser. Already in the fatal grasp of Assyria, Judah was yet spared for a checkered existence of almost another century and a half after the termination of the kingdom of Israel. The consummation of the ruin came upon its people in the destruction of the temple by the hand of Nebuzaradan. There were 19 kings, all from the family of David.”.
36:2 Rabshakeh. Mission.
Isaiah 36:2 And the king of Assyria sent Rabshakeh (chief cupbearer) (Rab-shaw-kay') from Lachish (invincible) (Law-keesh’) to Jerusalem (founded peaceful; or, the habitation of peace) unto king Hezekiah with a great army. And he stood by the conduit of the upper pool in the highway of the fuller's field. -> As San-khay-reeb' is engaged in sacking Lachish, he sends his General Rab-shaw-kay' back to mop up, and accept Yekh-iz-zee-yaw'-hoo's surrender of Jerusalem.
Once he is finished here defeating Lachish, San-khay-reeb' will move onto his ultimate goal of conquering Egypt, thereby expanding his kingdom even further.
The conduit of the upper pool in the highway of the fuller's field=What we don’t read here in this Book of the Isaiah; but, we do in the Book of Chronicles is that, Yekh-iz-zee-yaw’-hoo had previously had his people gather together in order to stop all the fountains, and the brook which ran right through the midst of the land. This stoppage wasn’t really a stoppage at all, what he actually did was cover-over and hide all the aboveground flowing brooks and waterways in order to try and prevent his attackers from having easy access to the water. He did this at the conduit of the upper pool, which is also known as the Fountain En-rogel, which is also known as “The Virgin’s Fount”, or Gihon, which is on the East side of Ophel. The Brook En-rogel was stopped on the East-side and a channel was cut through to the lower pool Gihon on the West, and also south to Siloam, and then a shaft also ran water down to Zion. This was a great strategy on Yekh-iz-zee-yaw'-hoo's part.
Rab-shakeh=First from the Strong’s Concordance, we find it is Hebrew word number: H7262, - רבשׁקה, - Rabshâqêh, pronounced - Rab-shaw-kay', and means: From H7227 and H8284; chief butler; Rabshakeh, a Babylonian official: - Rabshakeh., now from the Smith’s Bible Dictionary: “ II Kings 18:17; Isaiah 36:1; and 37:1 ... One of the officers of the king of Assyria sent against Jerusalem in the reign of Hezekiah [HEZEKIAH]. The English version takes Rabshakeh as the name of a person; but it is more probably the name of the office which he held at the court, that of chief cupbearer.”.
Lachish=First from the Strong’s Concordance, we find it is Hebrew word number: H3923, - לכישׁ, - Lâkı̂ysh, pronounced - Law-keesh', and means: From an unused root of uncertain meaning; Lakish, a place in Palestine: - Lachish., now from the Smith’s Bible Dictionary: “A city lying south of Jerusalem, on the borders of Simeon, and belonging to the Amorites, the king of which joined with four others, at the invitation of Adonizedek king of Jerusalem, to chastise the Gibeonites for their league with Israel Joshua 10:3,5. They were routed by Joshua at Beth-horon, and the king of Lachish fell a victim with the others under the trees at Makkedah Joshua 10:26. The destruction of the town shortly followed the death of the king Joshua 10:31-33. In the special statement that the attack lasted two days, in contradistinction to the other cities which were taken in one, we gain our first glimpse of that strength of position for which Lachish was afterward remarkable. Lachish was one of the cities fortified and garrisoned by Rehoboam after the revolt of the northern kingdom II Chronicles 11:9. In the reign of Hezekiah it was one of the cities taken by Sennacherib. This siege is considered by Layard and Hincks to be depicted on the slabs found by the former in one of the chambers of the palace at Kouyunjik. After the return from captivity, Lachish with its surrounding "fields" was re-occupied by the Jews Nehemiah 11:30. ”.
Jerusalem=First from the Strong’s Concordance, we find it is Hebrew word number: H3389, - ירוּשׁלם , or ירוּשׁלים , - Yerûshâlaim, or Yerûshâlayim pronounced - Yer-oo-shaw-lah'-im, or Yer-oo-shaw-lah'-yim , and means: A dual (in allusion to its two main hills (the true pointing, at least of the former reading, seems to be that of H3390)); probably from (the passive participle of) H3384 and H7999; founded peaceful; Jerushalaim or Jerushalem, the capital city of Palestine: - Jerusalem.. The description of Jerusalem in the Smith’s Bible Dictionary is extensive and too long to post here; so, I’ll instead just post the link to it: Jerusalem.
36:3 Eliakim. Comes forth.
Isaiah 36:3 Then came forth unto him Eliakim ( YAH of raising; or, raised up by YAH) (El-yaw-keem'), Hilkiah's (portion of YAH; or YAH is my portion) (Khil-kee-yaw'-hoo) son, which was over the house, and Shebna (growth; or vigor) (Sheb-naw') the scribe, and Joah (YHVH-brothered; or, whose brother (i.e. helper) is Jehovah) (Yo-awkh'), Asaph's (collector; or, collector of the people) (aw-sawf') son, the recorder. -> San-khay-reeb's General Rab-shaw-kay’ called out for Yekh-iz-zee-yaw'-hoo to come see them in order to have a face-to-face meeting to demand for him to surrender; however, Yekh-iz-zee-yaw’-hoo himself didn't go to see Rab-shaw-kay'; instead, he sent some of his own representatives for fear that the General might treat him roughly, or maybe even kill him.
Eliakim=First from the Strong’s Concordance, we find it is Hebrew word number: H471, - אליקים, - 'Elyâqı̂ym, pronounced - El-yaw-keem', and means: From H410 and H6965; God of raising; Eljakim, the name of four Israelites: - Eliakim., now from the Smith’s Bible Dictionary: “Son of Hilkiah, master of Hezekiah's household ("over the house," as) Isaiah 36:3; II Kings 18:18,26,27. Eliakim was a good man, as appears by the title emphatically applied to him by God, "my servant Eliakim" Isaiah 22:20, and also in the discharge of the duties of his high station, in which he acted as a "father to the inhabitants of Jerusalem, and to the house of Judah" Isaiah 22:21.”.
Hilkiah=First from the Strong’s Concordance, we find it is Hebrew word number: H2518, - חלקיּה, חלקיּהוּ , - Chilqı̂yâh, or Chilqı̂yâhu, pronounced - Khil-kee-yaw', Khil-kee-yaw'-hoo, and means: From H2506 and H3050; portion of Jah; Chilhijah, the name of eight Israelites: - Hilkiah., now from the Smith’s Bible Dictionary: “Father of Eliakim II Kings 18:18,37; Isaiah 22:29; 36:22 [ELIAKIM].”.
Shebna=First from the Strong’s Concordance: H7644, - שׁבנא, שׁבנה, - Shebnâ', or Shebnâh, pronounced - Sheb-naw', Sheb-naw', and means: From an unused root meaning to grow; growth; Shebna or Shebnah, an Israelite: - Shebna, Shebnah., now from the Smith’s Bible Dictionary: “A person of high position in Hezekiah's court, holding at one time the office of prefect of the palace Isaiah 22:15, but subsequently the subordinate office of secretary II Kings 18:18; 19:2; and Isaiah 36:3.”.
Joah=First from the Strong’s Concordance, we find it is Hebrew word number: H3098, - יואח, - Yô'âch, pronounced - Yo-awkh', and means: From H3068 and H251; Jehovah-brothered; Joach, the name of four Israelites: - Joah., now from the Smith’s Bible Dictionary: “The son of Asaph, and chronicler or keeper of the records to Hezekiah II Kings 18:18; Isaiah 36:3,11,22. ”.
Asaph=First from the Strong’s Concordance, we find it is Hebrew number: H623, - אסף, - 'Asâph, pronounced - Aw-sawf', and means: From H622; collector; Asaph, the name of three Israelites, and of the family of the first: - Asaph., now from the Smith’s Bible Dictionary: “The father or ancestor of Joah, the chronicler to the kingdom of Judah in the reign of Hezekiah II Kings 18:18,37; Isaiah 36:3,22, probably the same as Berechiah’s son who was a Levite.”.
36:4-10 Rabshakeh. Message to Hezekiah.
Isaiah 36:4 And Rabshakeh said unto them, “Say ye now to Hezekiah, ‘Thus saith the great king, the king of Assyria, ‘What confidence is this wherein thou trustest? -> San-khay-reeb's General Rab-shaw-kay' tells Yekh-iz-zee-yaw'-hoo's representatives to ask Yekh-iz-zee-yaw'-hoo why he himself hasn't come out to see them, and in whom does he put his trust in that he thinks he can withstand he and his army? Of course these questions aren't really being asked in order to receive an answer, they're more of a poke-you-in-the-chest, in other words, an attempt to goad Yekh-iz-zee-yaw'-hoo to either come out and fight, or to come out and surrender. Rab-shaw-kay' continues into the next verse.
Isaiah 36:5 I say, sayest thou, (but they are but vain words) ‘I have counsel and strength for war:’ now on whom dost thou trust, that thou rebellest against me? -> Rab-shaw-kay’ is telling Eliakim to remind Yekh-iz-zee-yaw’-hoo that it was he who had told San-khay-reeb' to "buzz off" as; he had taken some greater counsel for his strength and backing in war, and then he decided he no longer wanted to pay the yearly tribute. I’m sure this Rab-shaw-kay’ had a little more to say to Yekh-iz-zee-yaw’-hoo that isn’t recorded here in Father’s Word. I'm pretty sure he said some pretty colorful expletives, things which are not fit for print, here or otherwise.
They are but vain words=This is a Hebrew idiom which, when spoken in the Hebrew, would translate out: "lip-words," in other words, what it is saying is that, even Yekh-iz-zee-yaw’-hoo doesn’t have trust or confidence in his own words coming out of his mouth; so, he better be careful as to how he answers.
Now on whom dost thou trust=Rab-shaw-kay' is falsely believing that Yekh-iz-zee-yaw'-hoo is putting his trust and hope in the king of Egypt, and he knows that his king San-khay-reeb' is at present down waging war in Lachish and shortly will be moving against the king of Egypt as well; therefore, if Yekh-iz-zee-yaw'-hoo is indeed putting his trust in the king of Egypt, he knows it's a false trust, as we'll read in the next verse.
Isaiah 36:6 Lo, thou trustest in the staff of this broken reed, on Egypt; whereon if a man lean, it will go into his hand, and pierce it: so is Pharaoh king of Egypt to all that trust in him. -> Here Rab-shaw-kay' is reminding Yekh-iz-zee-yaw'-hoo that Ho-shay'-ah had depended upon and put his trust in So king of Egypt, and we saw how that worked out for him as; he and his people are no more a nation; therefore, king Yekh-iz-zee-yaw'-hoo, if the king of Egypt is indeed where you're putting your trust, you might as well be leaning on a limp wet noodle.
Isaiah had previously warned Yekh-iz-zee-yaw'-hoo and the people of Jerusalem of this as we can read in Isaiah 30:2-3, he even tried to convince the people to talk Yekh-iz-zee-yaw'-hoo out of even considering going to Egypt.
Isaiah 36:7 But if thou say to me, ‘We trust in the LORD our God’: is it not He, Whose high places and Whose altars Hezekiah hath taken away, and said to Judah and to Jerusalem, ‘Ye shall worship before this altar’ ’? -> Here is where San-khay-reeb's General Rab-shaw-kay' made his critical error, he stops addressing Yekh-iz-zee-yaw'-hoo and turns his attention toward the people of Judah, and now says to them that, if they are thinking of putting their trust in Father YHVH, their thinking is mis-guided as; if they'll recall, their king had torn down all their places where they served and worshiped Him; therefore, He is no longer with them, and in a sense, he is correct.
Brethren Yekh-iz-zee-yaw'-hoo had also committed his critical error and sin when he trusted in the gold and silver to keep his enemy at bay, he should have done what his name means, which is "strengthened of YAH," he should have immediately turned to Father and sought His counsel and guidance instead of desecrating His Temple by tearing off all the gold plating and giving it to Sennacherib. Fortunately for Yekh-iz-zee-yaw'-hoo it's not too late to do just that, he just needs to seek Father, repent of his sins, and ask Him for His forgiveness and to come to his rescue, and He'll do just that. We too today need to do that when we fall short and sin, Father already knows our sin; so, we just need to man-up and own up to it\them, and ask His forgiveness. Oh, we'll still have to make that trip out to the woodshed and receive our punishment; but, that corrective punishment is meted out in Love. right now Yekh-iz-zee-yaw'-hoo and the people of Judah are weak, and what did Paul teach us concerning when we're weak? II Corinthians 12:10 Therefore I take pleasure in infirmities, in reproaches, in necessities, in persecutions, in distresses for Christ's sake: for when I am weak, then am I strong..
Isaiah 36:8 Now therefore give pledges, I pray thee, to my master the king of Assyria, and I will give thee two thousand horses, if thou be able on thy part to set riders upon them. -> Rab-shaw-kay' is poking Yekh-iz-zee-yaw'-hoo in the eye, he is saying here to him, you know, I could give you 2,000 of my best horses for you to mount your cavalry and you still couldn't defeat me. This was not because he knew Yekh-iz-zee-yaw'-hoo didn't have 2,000 cavalrymen as, surely he did; however, those men were not seasoned warriors as were the warriors of San-khay-reeb' and Rab-shaw-kay'; and Rab-shaw-kay' knew this.
Isaiah 36:9 How then wilt thou turn away the face of one captain of the least of my master's servants, and put thy trust on Egypt (land of the copts) for chariots and for horsemen? -> Here Rab-shaw-kay' is telling Yekh-iz-zee-yaw'-hoo that even his most seasoned warrior could not defend himself against his least seasoned warrior, nor could any of Egypt's; so, either way, you have no hope in saving yourself or your people.
Egypt=First from the Strong’s Concordance, we find it is Hebrew word number: H4714, - מצרים, - Mitsrayim, pronounced - Mits-rah'-yim, and means: Dual of H4693; Mitsrajim, that is, Upper and Lower Egypt: - Egypt, Egyptians, Mizraim., now from the Smith’s Bible Dictionary: “A country occupying the northeast angle of Africa. Its limits appear always to have been very nearly the same. It is bounded on the north by the Mediterranean Sea, on the east by Palestine, Arabia and the Red Sea, on the south by Nubia, and on the west by the Great Desert. It is divided into upper Egypt—the valley of the Nile—and lower Egypt, the plain of the Delta, from the Greek letter; it is formed by the branching mouths of the Nile, and the Mediterranean Sea. The portions made fertile by the Nile comprise about 9582 square geographical miles, of which only about 5600 is under cultivation. — Encyclopedia Britannica. The Delta extends about 200 miles along the Mediterranean, and Egypt Isaiah 520 miles long from north to south from the sea to the First Cataract. NAMES. — The common name of Egypt in the Bible is "Mizraim." It is in the dual number, which indicates the two natural divisions of the country into an upper and a lower region. The Arabic name of Egypt—Mizr—signifies "red mud." Egypt is also called in the Bible "the land of Ham" Psalm 105:23,27, with which we can compare with Psalm 78:51. — A name most probably referring to Ham the son of Noah — and "Rahab," the proud or insolent: these appear to be poetical appellations. The common ancient Egyptian name of the country is written in hieroglyphics Kem, which was perhaps pronounced Chem. This name signifies, in the ancient language and in Coptic, "black," on account of the blackness of its alluvial soil. We may reasonably conjecture that Kem is the Egyptian equivalent of Ham. GENERAL APPEARANCE, CLIMATE, ETC. — The general appearance of the country cannot have greatly changed since the days of Moses. The whole country is remarkable for its extreme fertility, which especially strikes the beholder when the rich green of the fields is contrasted with the utterly bare, yellow mountains or the sand-strewn rocky desert on either side. The climate is equable and healthy. Rain is not very infrequent on the northern coast, but inland is very rare. Cultivation nowhere depends upon it. The inundation of the Nile fertilizes and sustains the country, and makes the river its chief blessing. The Nile was on this account anciently worshipped. The rise begins in Egypt about the summer solstice, and the inundation commences about two months later. The greatest height is attained about or somewhat after the autumnal equinox. The inundation lasts about three months. The atmosphere, except on the seacoast, is remarkably dry and clear, which accounts for the so perfect preservation of the monuments, with their pictures and inscriptions. The heat is extreme during a large part of the year. The winters are mild, — from 50.”.
Isaiah 36:10 And am I now come up without the LORD against this land to destroy it?’ the LORD said unto me, ‘Go up against this land, and destroy it.’ ” -> The LORD said to me, ‘Go up against this land, and destroy it=When did Father say for this to come to pass? Twenty-eight years earlier and it was Prophesied by Isaiah in Isaiah 10:6-8; however, if you'll recall, we are only in Yekh-iz-zee-yaw'-hoo's 14th year of his rule over the House of Judah. Therefore Rab-shaw-kay's statement is both true, and "false and blasphemous" as; Father may have devised and\or prophesied the destruction of Jerusalem; but, that was 14 years before either Yekh-iz-zee-yaw'-hoo or Sennacherib came into power, and for Sennacherib's General Rab-shaw-kay' to now be speaking this to Yekh-is-yaw'-hoo is going to cost Sennacherib dearly!
36:11 Eliakim. Answer.
Isaiah 36:11 Then said Eliakim and Shebna and Joah unto Rabshakeh, “Speak, I pray thee, unto thy servants in the Syrian language; for we understand it: and speak not to us in the Jews' language, in the ears of the people that are on the wall.” -> Yekh-iz-zee-yaw'-hoo's servants tell Rab-shaw-kay' to speak with them in his native tongue of Aramaic because they rightfully feared that when their own people on the wall heard what Rab-shaw-kay' said, they would have doubt in their hearts, and then quake in their boots so to speak; but, that was exactly the result that Rab-shaw-kay' was looking for as; that was the reason he was speaking in Hebrew, he wanted the people of Judah to hear and understand exactly what he was saying in order to instill fear into them, and to try and make them not want to put up a defense against him.
36:12-20 Rabshakeh. Message to the People.
Isaiah 36:12 But Rabshakeh said, “Hath my master sent me to thy master and to thee to speak these words? hath he not sent me to the men that sit upon the wall, that they may eat their own dung, and drink their own piss with you?” -> Very strong words from Rab-shaw-kay'; but, listen to what he was actually saying, he told Yekh-iz-zee-yaw'-hoo's representatives that Sennacherib didn't send him to speak with either Yekh-iz-zee-yaw'-hoo, or them; but, to the people of Judah. In other words, as I said in my commentary in the previous verse; Rab-shaw-kay' wanted the people of Judah so scared of what he was saying, that they would refuse to fight for Yekh-iz-zee-yaw'-hoo against him and his men. He is about to ratchet it up even higher in the next verse by purposefully speaking directly to Yekh-iz-zee-yaw'-hoo's fighting men.
What Rab-shaw-kay’ is really telling these men is that, he is ready and prepared to besiege Jerusalem for as long as it takes as; he is outside the walls, therefore he can resupply as often as he needs to keep his supplies flowing; however, they are inside the city walls and their supplies are limited, and thus if needed, he’ll continue his besiegement of the city until their supplies are so low that they’ll have to drink their own urine and eat their own feces just to keep up their strength and fill their bellies. Not a good position to be in. Will his words have the desired effect? That is a good question; but, something Yekh-iz-zee-yaw'-hoo's men know that obviously Rab-shaw-kay' doesn't is that, they have a good water supply; so, there'll be no need to drink their own urine. Food, now that might be a little different, we'll see.
Isaiah 36:13 Then Rabshakeh stood, and cried with a loud voice in the Jews' language, and said, “Hear ye the words of the great king, the king of Assyria. -> As I said, here Rab-shaw-kay' turns and directly addresses Yekh-iz-zee-yaw'-hoo's fighting men and he is going to engage them in some psychological warfare.
Isaiah 36:14 Thus saith the king, ‘Let not Hezekiah deceive you: for he shall not be able to deliver you. -> Rab-shaw-kay' tells Judah's fighting men that their king Yekh-iz-zee-yaw'-hoo can only fill them with a false hope of security as; from their defensive positions on the city walls, they can see for themselves that they are outnumbered and will lose if this comes to war.
Rab-shaw-kay’ had already lied and blasphemed Father with his lies once, now he is about to really err by doing so again.
Isaiah 36:15 Neither let Hezekiah make you trust in the LORD, saying, ‘The LORD will surely deliver us: this city shall not be delivered into the hand of the king of Assyria.’ -> Rabshakeh continues his psychological assault on the men of Judah, this time trying to shake up the troops by telling them that he is so powerful that, even their God, Father YHVH, will not be able to deliver them out of his hand. Again, from their fortified defensive positions on the wall, these troops can look out and see the vast numbers of troops that the Assyrians have brought with them for this siege. Rab-shakeh is blaspheming against Father. He is saying that Father cannot deliver them, and this statement would unite true believers.
Isaiah 36:16 Hearken not to Hezekiah: for thus saith the king of Assyria, ‘Make an agreement with me by a present, and come out to me: and eat ye every one of his vine, and every one of his fig tree, and drink ye every one the waters of his own cistern; -> Rab-shaw-kay' now tells them that, should you choose for yourselves and decide to leave your posts and come on out of the city to me, Sennacherib will consider it a present by you, and has allowed me to assure you that, for you doing so, you'll be given protection and I'll give you land and homes much like your own homes and farms, and you'll be able to eat your own food and drink your own water to the full. Rab-shaw-kay' is just full of "good promises" isn't he? Though I will say that on the surface, this sounds a whole lot better than what he offered them in verse v18:27 above!
Cistern=Yeah, there is a cistern, or pit involved in this offer alright, for the Assyrian of our Generation will also offer us a pit, and that pit is destruction. Let’s check out this word “cistern” in our Strong’s Concordance, we’ll find it is Hebrew word number: H953, - בּור, - bôr, pronounced - bore, and means: From H952 (in the sense of H877); a pit hole (especially one used as a cistern or prison): - cistern, dungeon, fountain, pit, well., remember that the assyrian is a type for satan, and you just cannot trust any promise that is made by him. This is a type of the false messiah, and Sennacherib simply cannot be counted on to keep any of his promises or words. We can also read Daniel 9 and Daniel 11 that the assyrian of our time too will come in offering peace and for us to prosper, if, we just obey, serve, and worship him.
Isaiah 36:17 Until I come and take you away to a land like your own land, a land of corn and wine, a land of bread and vineyards. -> Notice that Rab-shaw-kay' is telling them that they will not be staying in the territories of the House of Judah, at their own homes, he'll be removing them to another land, his, and though he is promising them "good things," do you believe that that is what is waiting for them?
Wine=Check out this word “wine” in your Strong’s Concordance brethren and you’ll find it is Hebrew word number: H8492, - תּירושׁ, תּירשׁ, - tı̂yrôsh, tı̂yrôsh, pronounced - tee-roshe', tee-roshe', and means: From H3423 in the sense of expulsion; must or fresh grape juice (as just squeezed out); by implication (rarely) fermented wine: - (new, sweet) wine., now let’s check out this word H3423, - ירשׁ, ירשׁ, - yârash, yârêsh, pronounced - yaw-rash', yaw-raysh', and means: A primitive root; to occupy (be driving out previous tenants, and possessing in their place); by implication to seize, to rob, to inherit; also to expel, to impoverish, to ruin: - cast out, consume, destroy, disinherit, dispossess, drive (-ing) out, enjoy, expel, X without fail, (give to, leave for) inherit (-ance, -or), + magistrate, be (make) poor, come to poverty, (give to, make to) possess, get (have) in (take) possession, seize upon, succeed, X utterly., you get the picture. Sennacherib through his General Rab-shaw-kay’ wants to remove the People of Judah from off their lands, move them to Assyria, and then occupy the territories of Judah for he and his people. In other words, he wants to enlarge his kingdom by removing this threat of the House of Judah.
And again I remind you brethren, who are we looking at here? The Assyrian, that one who is a “type” for the anti-christ who’ll come at the end of this Age. What is his message? I’ll move you out of here, i.e. via “the rapture,” so you won’t have to face the tribulation. There are multiple problems with that thought though brethren, and the main on is the fact that the tribulation, satan’s time here at the end of the Age, is Father’s test for us to see who has truly Read and Studied His Word. We’re not to be going anywhere. Even when Jesus comes for His Second Advent, He is coming here, and if you’re gone… well, you get my drift.
Isaiah 36:18 Beware lest Hezekiah persuade you, saying, ‘The LORD will deliver us.’ Hath any of the gods of the nations delivered his land out of the hand of the king of Assyria? -> Rab-shaw-kay' continues his verbal barrage, now giving the men listening to him a stern warning that, of every other nation that Assyria has come up against, not one of them has been able to stand against them, their gods could not protect them from the might and power of the Assyrian army.
Isaiah 36:19 Where are the gods of Hamath (walled; or, fortress) and Arpad (spread out; or strong city) (Ar-pawd')? where are the gods of Sepharvaim (the two Sipparas) (Sef-ar-vah'-yim, or Sef-aw-reem')? and have they delivered Samaria (watch mountain; or, watch station) out of my hand? -> The blasphemy coming out of Rab-shaw-kay's mouth as he continues telling the men of Judah that no other god has been able to withstand Assyria; therefore, how and why is it that they think YHVH can withstand him? Oh, he is correct in that other gods, since there are no other gods except Father YHVH, ELOHIM our Creator; and He isn't going to stand for this blasphemy for much longer.
Hamath=First from the Strong’s Concordance, we find it is Hebrew word number: H2574, - חמת, - chămâth, pronounced - kham-awth', and means: From the same as H2346; walled; Chamath, a place in Syria: - Hamath, Hemath., and now from the Smith’s Bible Dictionary: "The principal city of upper Syria, was situated in the valley of the Orontes, which it commanded from the low screen of hills which forms the water-shed between the source of the Orontes and Antioch. The Hamathites were a Hamitic race, and are included among the descendants of Canaan Genesis 10:18. Nothing appears of the power of Hamath until the time of David II Chronicles 8:9. Hamath seems clearly to have been included in the dominions of Solomon I Kings 14:21-24. The "store-cities" which Solomon "built in Hamath" II Chronicles 8:4, were perhaps staples for trade. In the Assyrian inscriptions of the time of Ahab Hamath appears as a separate power, in alliance with the Syrians of Damascus, the Hittites and the Phoenicians. About three-quarters of a century later Jeroboam the Second "recovered Hamath" II Kings 14:28. Soon afterwards the Assyrians took it II Kings 18:34; 19:13, etc., and from this time it ceased to be a place of much importance. Antiochus Epiphanes changed its name to Epiphaneia. The natives, however, called it Hamath even in St. Jerome's time, and its present name, Hamah , is but slightly altered from the ancient form.". Today Hamath is Hema which is north of Damascus.
Arpad=First from the Strong’s Concordance, we find it is Hebrew word number: H774, - ארפּד, - 'Arpâd, pronounced - Ar-pawd', and means: From H7502; spread out; Arpad, a place in Syria: - Arpad, Arphad., now from the Smith’s Bible Dictionary: “ Isaiah 36:19; 37:13 A city or district in Syria, apparently dependent on Damascus Jeremiah 49:23. No trace of its existence has yet been discovered II Kings 18:34; 19:13; Isaiah 10:9.” Today, Arpad is known as Tell erfād which is 13 miles north west of Aleppo.
Sepharvaim=First from the Strong’s Concordance, we find it is Hebrew word number: H5617, - ספרוים, or ספרים o, - Sepharvayim, or Sephârı̂ym, pronounced - Sef-ar-vah'-yim, or Sef-aw-reem', and means: Of foreign derivation; Sepharvajim or Sepharim, a place in Assyria: - Sepharvaim., and now from the Smith’s Bible Dictionary: Mentioned by Sennacherib in his letter to Hezekiah as a city whose king had been unable to resist the Assyrians II Kings 19:13; Isaiah 37:13, with which we can compare with II Kings 18:34. It is identified with the famous town of Sippara., on the Euphrates above Babylon, which was near the site of the modern Mosaib. The dual form indicates that there were two Sipparas, one on either side of the river. Berosus called Sippara "a city of the sun;" and in the inscriptions it bears the same title, being called Tsipar sha Shamas , or "Sippara of the Sun" -- the sun being the chief object of worship there, compare with II Kings 17:31. Today, Sippara is on the Euphrates, above babylon.
Samaria=First from the Strong’s Concordance, we find it is Hebrew word number: H8111, - שׁמרון, - Shômerôn, pronounced - Sho-mer-one', and means: From the active participle of H8104; watch station; Shomeron, a place in Palestine: - Samaria., and now from the Smith’s Bible Dictionary: “This city is situated 30 miles north of Jerusalem and about six miles to the northwest of Shechem, in a wide basin-shaped valley, six miles in diameter, encircled with high hills, almost on the edge of the great plain which borders upon the Mediterranean. In the centre of this basin, which is on a lower level than the valley of Shechem, rises a less elevated hill, with steep yet accessible sides and a long fiat top. This hill was chosen by Omri as the site of the capital of the kingdom of Israel. He "bought the hill of Samaria of Shemer for two talents of silver, and built on the hill, and called the name of the city which he built, after the name of the owner of the hill, Samaria" I Kings 16:23,24. From the time of Omri's purchase, Samaria retained its dignity as the capital of the ten tribes, and the name is given to the northern kingdom as well as to the city. Ahab built a temple to Baal there I kings 16:32,33. It was twice besieged by the Syrians, I kings 20:1, II Kings 6:24-27; II Kings 6:20, but on both occasions the siege was ineffectual. The possessor of Samaria was considered facto king of Israel II Kings 15:13, 14. Samaria was taken after a siege of three years, by Shalmaneser king of Assyria II Kings 18:9, 10, and the kingdom of the ten tribes was put an end to. Some years afterward the district of which Samaria was the centre was repeopled by Esarhaddon. Alexander the Great took the city, killed a large portion of the inhabitants, and suffered the remainder to set it at Shechem. He replaced them by a colony of Syro-Macedonians who occupied the city until the time of John Hyrcanus, who took it after a year's siege, and did his best to demolish it entirely. It was rebuilt and greatly embellished by Herod the Great. He called it Sebaste=Augusta, after the name of his patron, Augustus Caesar. The wall around it was 2 1/2 miles long, and in the centre of the city was a park 900 feet square containing a magnificent temple dedicated to Caesar. In the New Testament the city itself does not appear to be mentioned; but rather a portion of the district to which, even in older times it had extended its name Matthew 10:5; John 4:4,5. At this clay the city is represented by a small village retaining few vestiges of the past except its name, Sebustiyeh, an Arabic corruption of Sebaste. Some architectural remains it has, partly of Christian construction or adaptation, as the ruined church of St. John the Baptist, partly, perhaps, traces of Idumaean magnificence, St. Jerome, whose acquaintance with Palestine imparts a sort of probability to the tradition which prevailed so strongly in later days, asserts that Sebaste, which he invariably identifies with Samaria was the place in which St. John the Baptist was imprisoned and suffered death. He also makes it the burial-place of the prophets Elisha and Obadiah.”.
Isaiah 36:20 Who are they among all the gods of these lands, that have delivered their land out of my hand, that the LORD should deliver Jerusalem out of my hand?’ ” -> There is no god who can withstand all my might; therefore, you should not be trusting in YHVH to deliver you out of my hand. This sounds very much like how pharaoh responded to Moses when Father came to Moses and told him He was going to deliver His People out of pharaoh's hand, pharaoh asked who Father YHVH though He was that He could do such a thing?
36:21 Eliakim. Answer him not.
Isaiah 36:21 But they held their peace, and answered him not a word: for the king's commandment was, saying, “Answer him not.” -> After listening to Rab-shaw-kay' run his mouth to the completion, neither Yekh-iz-zee-yaw'-hoo's representatives, nor the men of Judah in their fortified defensive positions of the wall replied as; Yekh-iz-zee-yaw'-hoo had told them not too; but, to do just as they are doing, and then report back to him what was said.
This is what pleases Father: discipline; and this is what we are to do today as well, discipline ourselves to where we Study Father’s Word in order that we know it well enough so that we who are alive at the end of this Age and He sends satan as His test to see just who has, we can then stand tall before Him as we’ll have shown that we had.
36:22-37:7 HEZEKIAH. RECEPTION OF MESSAGE. (Alternation.)
36:22 Message received from Rabshakeh.
Isaiah 36:22 Then came Eliakim, the son of Hilkiah, that was over the household, and Shebna the scribe, and Joah, the son of Asaph, the recorder, to Hezekiah with their clothes rent, and told him the words of Rabshakeh. -> Yekh-iz-zee-yaw'-hoo's representatives report back to him and tell him that, Rab-shaw-kay' gave an impressive speech, very convincing, enough so, that are pretty distressed and wondering how we're going to get out of this.
Their clothes rent=Yekh-iz-zee-yaw’-hoo’s men returning to him with their clothes rent, shows both he and us—and Father too, for that matter—that they had no confidence in Father being able to deliver them out of Sennacherib’s hand. Remember brethren, satan will be here at the end of this Age and we'll (at least some of us will) be delivered up before him, do you have the confidence, faith and trust in Father to deliver you out of our adversary's hand? You better Pray you do, because if you show you don't then Father likewise won't be able to use you.
This Bible Study was written by Scott Reis and is provided in order to be used as a private Bible Study Tool. Therefore, it may be copied in whole or in part and shared for private Bible Study; however, it may not be reproduced and published as an original work.