Isaías 37

ARC · Chapter 37/66

1E aconteceu que, tendo-o ouvido o rei Ezequias, rasgou os seus vestidos, e se cobriu de sacco, e entrou na casa do Senhor.

2Então enviou a Eliakim, o mordomo, e a Sebna, o escrivão, e aos anciãos dos sacerdotes, cobertos de saccos, a Isaias, filho d'Amós, o propheta.

3E disseram-lhe: Assim diz Ezequias: Este dia é dia d'angustia e de vituperação, e de blasphemias; porque chegados são os filhos ao parto, e força não ha para parir

4Porventura o Senhor teu Deus ouvirá as palavras de Rabsaké, a quem enviou o seu senhor, o rei da Assyria, para affrontar o Deus vivo, e para vituperal-o com as palavras que o Senhor teu Deus tem ouvido: faze oração pelo resto que ainda se acha.

5E os servos do rei Ezequias vieram a Isaias.

6E Isaias lhes disse: Assim direis a vosso senhor: Assim diz o Senhor: Não temas á vista das palavras que ouviste, com as quaes os servos do rei da Assyria me blasphemaram.

7Eis que metterei n'elle um espirito, e elle ouvirá um arroido, e voltará para a sua terra; e fal-o-hei cair morto á espada na sua terra.

8Voltou pois Rabsaké, e achou ao rei da Assyria pelejando contra Libna; porque ouvira que já se havia retirado de Lachis.

9E, ouvindo elle dizer que Tirhaká, rei da Ethiopia, tinha saido para lhe fazer guerra, assim como o ouviu, tornou a enviar mensageiros a Ezequias, dizendo:

10Assim fallareis a Ezequias, rei de Judah, dizendo: Não te engane o teu Deus, em quem confias, dizendo: Jerusalem não será entregue na mão do rei da Assyria.

11Eis que já tens ouvido o que fizeram os reis da Assyria a todas as terras, destruindo-as totalmente: e escaparias tu?

12Porventura as livraram os deuses das nações ás quaes meus paes destruiram, como a Gozan, e a Haran, e a Reseph, e aos filhos d'Eden, que estavam em Telassar?

13Onde está o rei d'Hamath, e o rei d'Arpad, e o rei da cidade de Sepharvaim, Hena e Iva?

14Recebendo pois Ezequias as cartas das mãos dos mensageiros, e lendo-as, subiu á casa do Senhor e Ezequias as estendeu perante o Senhor.

15E orou Ezequias ao Senhor, dizendo:

16Ó Senhor dos Exercitos, Deus d'Israel, que habitas entre os cherubins; tu mesmo, só tu és Deus de todos os reinos da terra; tu fizeste os céus e a terra.

17Inclina, ó Senhor, o teu ouvido, e ouve: abre, Senhor, os teus olhos, e olha; e ouve todas as palavras de Senacherib, o qual enviou para affrontar o Deus vivo.

18Verdade é, Senhor, que os reis da Assyria assolaram todas as terras, com as suas comarcas,

19E lançaram no fogo os seus deuses; porque deuses não eram, senão obra de mãos d'homens, madeira e pedra; por isso os destruiram.

20Agora pois, ó Senhor nosso Deus, livra-nos da sua mão; e assim saberão todos os reinos da terra, que só tu és o Senhor.

21Então Isaias, filho d'Amós, mandou dizer a Ezequias: Assim diz o Senhor, o Deus d'Israel: Quanto ao que me pediste ácerca de Senacherib, rei da Assyria,

22Esta é a palavra que o Senhor fallou d'elle: A virgem, a filha de Sião, te despreza, de ti zomba; a filha de Jerusalem menea a cabeça por detraz de ti

23A quem affrontaste e blasphemaste? e contra quem alçaste a voz, e ergueste os teus olhos ao alto? Contra o Sancto d'Israel.

24Por meio de teus servos affrontaste o Senhor, e disseste: Com a multidão dos meus carros subi eu aos cumes dos montes, aos lados do Libano; e cortarei os seus altos cedros e as suas faias escolhidas, e entrarei na altura do seu cume, ao bosque do seu campo fertil.

25Eu cavei, e bebi as aguas; e com as plantas de meus pés sequei todos os rios do Egypto.

26Porventura não ouviste que já muito d'antes eu fiz isto, e já desde os dias antigos o formei? agora porém o fiz vir, para que tu fosses o que destruisses as cidades fortes, e as reduzisses a montões assolados.

27Por isso os seus moradores, com as mãos caidas, andaram atemorisados e envergonhados: eram como a herva do campo, e a hortaliça verde, e o feno dos telhados, e o trigo queimado antes da seara.

28Porém eu sei o teu assentar, e o teu sair, e o teu entrar, e o teu furor contra mim.

29Por causa do teu furor contra mim, e porque o teu tumulto subiu até aos meus ouvidos, portanto porei o meu anzol no seu nariz e o meu freio nos teus beiços, e te farei voltar pelo caminho por onde vieste.

30E isto te seja por signal, que este anno se comerá o que de si mesmo nascer, e no segundo anno o que d'ahi proceder: porém no terceiro anno semeae e segae, e plantae vinhas, e comei os fructos d'ellas.

31Porque o que escapou da casa de Judah, e ficou de resto, tornará a lançar raizes para baixo, e dará fructo para cima.

32Porque de Jerusalem sairá o restante, e do monte de Sião o que escapou: o zelo do Senhor dos Exercitos fará isto.

33Pelo que assim diz o Senhor ácerca do rei da Assyria: Não entrará n'esta cidade, nem lançará n'ella frecha alguma: tão pouco virá perante ella com escudo, nem levantará contra ella tranqueira alguma.

34Pelo caminho por onde vier, por esse voltará; porém n'esta cidade não entrará, diz o Senhor.

35Porque eu ampararei a esta cidade, para a livrar, por amor de mim e por amor do meu servo David.

36Então saiu o anjo do Senhor, e feriu no arraial dos assyrios a cento e oitenta e cinco mil d'elles; e, levantando-se pela manhã cedo, eis que tudo eram corpos mortos.

37Assim Senacherib, rei da Assyria, se retirou, e se foi, e voltou, e se ficou em Ninive.

38E succedeu que, estando elle prostrado na casa de Nisroch, seu deus, Adramelech e Sarezer, seus filhos, o feriram á espada; porém elles se escaparam para a terra d'Ararat, e Esarhaddon, seu filho, reinou em seu logar.

📖 Chapter study

Summary

Facing the Assyrian threat, King Hezekiah seeks out Isaiah and prays fervently in the temple. God responds with the promise to deliver Jerusalem, and that very night an angel of the Lord strikes down 185,000 Assyrian soldiers, forcing Sennacherib to retreat and later be killed by his own sons.

Explanation

This is one of the most dramatic and theologically central moments in the book: Hezekiah's prayer in the temple, physically spreading out Sennacherib's threatening letter 'before the Lord,' models an honest and vulnerable way of seeking divine help in extreme crisis. The sudden destruction of the Assyrian army (paralleled in 2 Kings 19:35) is one of the most dramatic miracles of the Old Testament, and Sennacherib's later assassination by his own sons in Nineveh is confirmed by Babylonian and Assyrian records independent of the Bible. The promise that 'the remnant that escapes will take root' returns to Isaiah's central theme of hope even amid devastation. The application today is that bringing our threats and fears directly to God in honest prayer, as Hezekiah did, is a valid model of faith in crisis.

Fun facts

  • Sennacherib's assassination by his own sons (v. 38) is confirmed by independent Babylonian records, including the 'Babylonian Chronicle,' which mentions his death in violent circumstances in 681 BC.
  • Hezekiah's practice of literally spreading out the threatening letter 'before the Lord' in the temple (v. 14) reflects an ancient custom of physically presenting important documents before a deity as a way of seeking judgment or intervention.

Verse-by-verse explanation

  1. Isaías 37:1Hezekiah reacts the same way the officials did at the end of the previous chapter, with torn clothes and sackcloth, but he goes further, entering the temple himself to seek God's direct help in the face of the Assyrian threat.
  2. Isaías 37:2Sending for the prophet Isaiah is Hezekiah's next step after praying: seeking a specific prophetic word for the crisis, a common practice among the kings of Judah in moments of national danger.
  3. Isaías 37:3Comparing the situation to children come to the birth with no strength to bring them forth describes distress at its peak: the danger has reached a critical point, but there is no capacity to resolve it alone. It is a cry for help, not a medical report.
  4. Isaías 37:4Hezekiah asks Isaiah to pray for "the remnant that is left," that is, for the survivors of Judah still remaining after Assyria has already taken the other fortified cities. It is the same theme of the remnant that has appeared since chapter 6.
  5. Isaías 37:5A transitional verse, simply recording that Hezekiah's servants come to Isaiah, linking the king's cry for help to the prophetic answer that follows.
  6. Isaías 37:6"Blasphemed" sums up what Rabshakeh did in the previous chapter: treating the God of Judah as incapable before Assyria. Isaiah's answer begins by telling Hezekiah not to fear precisely these words.
  7. Isaías 37:7The promise is twofold: God will send "a blast" upon him, as the KJV puts it, that will make Sennacherib hear a rumor and withdraw, and afterward he will fall by the sword in his own land. Both parts are fulfilled in the closing verses of the chapter.
  8. Isaías 37:8Rabshakeh returns to the king and finds him already warring against Libnah, no longer Lachish: a geographical detail showing the Assyrian campaign moving through the cities of Judah while negotiations with Jerusalem went on in parallel.
  9. Isaías 37:9Tirhakah was a pharaoh of Egypt's twenty-fifth dynasty, of Nubian, that is Ethiopian, origin, who did in fact rule Egypt at this time. The news that he is coming to attack is "a rumour" that begins to fulfill the promise of verse 7.
  10. Isaías 37:10Sennacherib's second message repeats the same tactic as the previous chapter, but now by letter instead of a public speech: undermining Hezekiah's confidence in the promise that Jerusalem would not fall.
  11. Isaías 37:11Sennacherib's argument is historical: he lists his track record of success against every land already attacked, trying to prove that no exception should apply to Judah.
  12. Isaías 37:12Gozan, Haran, Rezeph, and the children of Eden were territories already conquered by Assyria, some of them also mentioned in actual Assyrian records. The list functions as proof of military track record meant to intimidate Hezekiah.
  13. Isaías 37:13Hamath, Arpad, and Sepharvaim reappear, the same names Rabshakeh already used in chapter 36. It is the same list of victories repeated in a letter, reinforcing the psychological pressure in writing.
  14. Isaías 37:14Spreading the letter before the Lord in the temple is a physical gesture of laying the problem before God, almost as if the written threat needed to be read by Him too, not merely handed over in prayer.
  15. Isaías 37:15A simple transitional line introducing Hezekiah's prayer, one of the few moments in the book where the words of a king of Judah, rather than the prophet, are recorded in full.
  16. Isaías 37:16Hezekiah opens his prayer by calling God "Lord of hosts" and stressing that He is God of all the kingdoms of the earth, not just of Judah. It is a direct answer to Rabshakeh's mockery, which treated Him as just another local god.
  17. Isaías 37:17Asking God to "open thine eyes" and "incline thine ear," as the KJV has it, is a way of saying: pay personal attention to this, do not let it pass. It is the language of urgent pleading in the face of Sennacherib's blasphemy.
  18. Isaías 37:18Hezekiah acknowledges that the facts cited by Sennacherib are true: Assyria really has laid waste all those lands. He does not deny the military record, he only disagrees with the conclusion Sennacherib draws from it.
  19. Isaías 37:19Hezekiah's argument is that the gods defeated by other nations were no gods at all, but wood and stone, the work of men's hands, with no real power, which is why they fell. It is the distinction he asks God to note about Himself.
  20. Isaías 37:20The prayer's final request goes beyond Judah's survival: that the victory serve to prove to all the kingdoms of the earth that the Lord alone is God. It is a matter of divine honor, not just national security.
  21. Isaías 37:21Isaiah's answer begins formally, confirming that Hezekiah's prayer was heard even before revealing its content, which follows in the next verses as a taunting poem against Sennacherib.
  22. Isaías 37:22This is God's answer, through Isaiah, to Rabshakeh's speech: Jerusalem is described as a virgin daughter who laughs and shakes her head in scorn at anyone who thought he could intimidate her. The threat becomes grounds for mockery against the aggressor himself.
  23. Isaías 37:23The rhetorical question turns the accusation back around: Sennacherib thought he was merely warring against Judah, but in truth he had blasphemed against "the Holy One of Israel," the name Isaiah frequently uses for God.
  24. Isaías 37:24The words attributed to Sennacherib, of cutting down the cedars of Lebanon and climbing the highest mountains, are the typical military arrogance of conquering kings of the day, who liked to boast of nearly impossible feats.
  25. Isaías 37:25Drying up the rivers of Egypt with the sole of his feet alone is deliberate exaggeration of Assyrian vainglory, willing to claim control even over the natural features of lands it had not even fully conquered.
  26. Isaías 37:26God's response turns the argument around: everything Assyria did was not its own feat but a divine plan laid out long before. Sennacherib is reduced to an instrument of a project that is not his own.
  27. Isaías 37:27Comparing the conquered peoples to grass, the green herb, and corn blasted before it grows up reinforces that Assyria's victory proves no strength of its own: they were already weak targets, fated to fall according to the plan described.
  28. Isaías 37:28Saying God knows "thy abode, and thy going out, and thy coming in," as the KJV puts it, is a way of saying that not one of Sennacherib's movements goes unnoticed, not even his personal rage against the God of Israel.
  29. Isaías 37:29The image of a hook in the nose and a bridle in the lips is one of taming an animal — as though Sennacherib were an ox or a horse led back by the same way he came. It is the ancient way of saying that the most powerful king in the region is nothing more than an animal on God's leash.
  30. Isaías 37:30The sign given to Hezekiah is agricultural and practical: eating for two years only what grows of itself, without sowing, because the war prevents normal farming, but by the third year it is already possible to return to the fields, a sign that the danger will pass.
  31. Isaías 37:31To "take root downward, and bear fruit upward," as the KJV puts it, describes the remnant of Judah beginning to grow again after the crisis, an agricultural image of slow but sure recovery.
  32. Isaías 37:32The theme of the remnant returns here explicitly: a remnant will go forth from Jerusalem and survive, and the text credits this survival to the zeal of the Lord Himself, not to Judah's military strength.
  33. Isaías 37:33The promise spells out what will not happen: no arrow, no shield, no siege bank will so much as reach the city. It is a very specific guarantee, contrasting with Rabshakeh's threatening speech in the earlier chapters.
  34. Isaías 37:34"By the way that he came, by the same shall he return" repeats the same image from the previous verses, of the hook in the nose and the bridle in the lips: Sennacherib is led back without managing to advance.
  35. Isaías 37:35The reason given for Jerusalem's protection combines two motives: the honor of God Himself and the ancient promise made to David, tying this specific crisis to a much older covenant with the royal dynasty.
  36. Isaías 37:36The account of an angel striking down a hundred and eighty-five thousand Assyrian soldiers in a single night does not explain the mechanism. Historians have raised hypotheses such as a sudden epidemic in the camp, but the biblical text only states that the siege was broken in a way no one expected.
  37. Isaías 37:37After the disaster in the camp, Sennacherib really does withdraw and return to Nineveh, capital of the Assyrian empire. The biblical account is confirmed by Assyrian records, which also describe the end of this siege without the conquest of Jerusalem.
  38. Isaías 37:38This assassination of Sennacherib by his own sons, inside the temple of his god Nisroch, is one of the few episodes in the Bible confirmed by outside records. Assyrian and Babylonian annals also tell that the king was killed by a son years after returning from the siege of Jerusalem.

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