Isaiah 36:17 kjv
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.
Isaiah 36:17 nkjv
until I come and take you away to a land like your own land, a land of grain and new wine, a land of bread and vineyards.
Isaiah 36:17 niv
until I come and take you to a land like your own?a land of grain and new wine, a land of bread and vineyards.
Isaiah 36:17 esv
until I come and take you away to a land like your own land, a land of grain and wine, a land of bread and vineyards.
Isaiah 36:17 nlt
Then I will arrange to take you to another land like this one ? a land of grain and new wine, bread and vineyards.
Isaiah 36 17 Cross References
| Verse | Text | Reference |
|---|---|---|
| Isaiah 36:17 | "Do not listen to Hezekiah; do not let him entice you when he says, 'The LORD will surely save us." | Rebuke of listening to Rabshakeh |
| 2 Kings 18:30 | "Do not let Hezekiah deceive you by saying, 'The LORD will surely save us." | Parallel account of Rabshakeh's speech |
| Isaiah 37:6 | "This is what the LORD says: 'Do not be afraid as soon as you hear with your own ears the words that the attendants of the king of Assyria have blasphemed." | God's reassurance through Isaiah |
| Psalm 121:1-2 | "I lift up my eyes to the mountains— where does my help come from? My help comes from the LORD, the Maker of heaven and earth." | General affirmation of God's help |
| Jeremiah 17:5-6 | "This is what the LORD says: "Cursed is the one who trusts in man, who makes strength his arm, and whose heart turns away from the LORD." | Warning against trusting in man |
| Psalm 20:7 | "Some trust in chariots and some in horses, but we trust in the name of the LORD our God." | Contrast of trust |
| Isaiah 10:5-6 | "Woe to Assyria, the rod of my anger! ... I will send him against a godless nation, against the people of my wrath; I will give him command to plunder, to carry off their spoils and to trample them down like the dirt of the streets." | Assyria as God's instrument |
| Isaiah 43:11 | "I, even I, am the LORD, and apart from me there is no savior." | God's exclusive salvific role |
| John 4:22 | "...salvation is from the Jews." | Jesus speaking to the Samaritan woman |
| Acts 4:12 | "Salvation is found in no one else, for there is no other name under heaven given to mankind by which we must be saved." | Peter's declaration about Jesus |
| 1 Corinthians 1:18 | "For the message of the cross is foolishness to those who are perishing, but to us who are being saved it is the power of God." | The power of God in salvation |
| Deuteronomy 7:9 | "Know then that the LORD your God is God; he is the faithful God, keeping his covenant of love to a thousand generations of those who love him and keep his commands." | God's faithfulness |
| Joshua 24:19-20 | "Then Joshua said to the people, “You are not able to serve the LORD. He is a holy God; he is a jealous God. He will not forgive your sins or your iniquities." | God's holiness and jealousy |
| Psalm 95:6 | "Come, let us bow down in worship, let us kneel before the LORD our Maker;" | Worship due to the Creator |
| Isaiah 45:20-22 | "Turn to me and be saved, all you ends of the earth; for I am God, and there is no other. By myself I have sworn; ... To me every knee will bow, every tongue will swear allegiance." | Universal recognition of God |
| Isaiah 46:7 | "They pour it out, they carry it about; they set it in its place and it stands there. It cannot move from its place. When someone cries out to it, it does not answer; it can neither rescue them from their troubles nor save them." | Inability of idols |
| Isaiah 46:3-4 | "“Listen to me, you descendants of Jacob, all you who are left of the house of Israel, you whom I have burdened since birth and have carried since conception. Even to your old age I am he, and even when your hair is white I will carry you. I made you, and I will carry you; I will sustain you and I will rescue you." | God's personal care for His people |
| Philippians 3:3 | "for it is we who are the circumcision, we who worship by the Spirit of God, who glory in Christ Jesus and put no confidence in the flesh," | Putting confidence in God, not self |
| Romans 9:20-21 | "But who are you, O man, to answer back to God? Will what is molded say to its molder, 'Why have you made me like this?'" | God's sovereignty over creation |
Isaiah 36 verses
Isaiah 36 17 Meaning
The verse signifies God's power to save. It contrasts the deliverance He can provide with the inability of idols to rescue. This emphasizes trust in the true God over false deities, a core theme in Isaiah.
Isaiah 36 17 Context
This verse appears in Isaiah chapter 36, which is part of the historical interlude within the prophetic book of Isaiah. It recounts the Assyrian king Sennacherib's invasion of Judah during the reign of King Hezekiah of Judah. Sennacherib's field commander, the Rabshakeh, has come to Jerusalem and is addressing the people on the walls, attempting to demoralize them and persuade them to surrender. The Rabshakeh uses taunting and manipulative language, downplaying Hezekiah's reforms and God's power. This specific verse is part of the Rabshakeh's plea for the people of Jerusalem not to be deceived by Hezekiah's assertion that the LORD their God will save them. The Assyrians, having conquered many nations, saw their gods as powerless compared to their own military might and their supreme deity. The Rabshakeh's words are intended to instill fear and doubt, promoting a surrender to the seemingly irresistible power of Assyria.
Isaiah 36 17 Word Analysis
- "Hear" (Shema'):
- A fundamental Hebrew word, meaning to hear, listen, understand, obey.
- It implies attentive reception, not just casual hearing.
- In the context of faith, it often carries the imperative of obedience (Deut. 6:4, the Shema).
- "not" (Lo'):
- A negation, straightforwardly indicating prohibition or absence.
- "let" (Titen):
- From the verb "natan" (to give, allow, permit).
- It suggests allowing something to happen or not allowing it. Here, it's a command not to permit themselves to be deceived.
- "Hezekiah" (Hizkiyah):
- Meaning "Yahweh strengthens."
- Refers to the reigning king of Judah. His faith and actions are contrasted with the Assyrian boast.
- "say" (Lemor):
- Literally "to say" or "saying."
- Introduces the direct speech or message of Hezekiah.
- "The LORD" (Yahweh):
- The personal covenant name of God.
- Used here by Hezekiah, emphasizing God's active involvement and covenantal promises to Israel. The Rabshakeh uses it mockingly.
- "your God" (Elohekem):
- "Elohim" is a general term for God. "Kem" is the plural suffix for "your."
- Hezekiah speaks of God in relation to the people of Jerusalem, as their God.
- "shall surely" (Othophen):
- An emphatic particle indicating certainty, "indeed," "truly."
- Conveys absolute assurance.
- "deliver us" (Vehotzianu):
- From the root "yasha" (to save, deliver, help, rescue).
- It signifies deliverance from distress, danger, or oppression.
- Group: "Do not listen to Hezekiah" (Al tishma'u el Hizkiyah):
- A direct command from the Rabshakeh to the people, urging them to reject Hezekiah's message and counsel. It's an appeal to their own perceived wisdom over the king's reliance on God.
- Group: "do not let him entice you when he says, 'The LORD will surely save us.'" (ve'al yish’shekem Hizkiyah bemoror 'Yahweh otsofen vehotzianu):
- This combines the prohibition against listening with a warning about the content of Hezekiah's message – the assurance of God's deliverance. The word "yish’shekem" from "mashah" (to draw, entice, seduce) highlights the Rabshakeh's perception of Hezekiah's words as manipulative attempts to mislead them away from a pragmatic surrender.
Isaiah 36 17 Bonus Section
The Assyrian approach mirrors a consistent pagan worldview where gods were local and often viewed through the lens of their observable power and influence. If a nation's god couldn't save them from a superior army, that god was deemed weaker or nonexistent. The Rabshakeh embodies this limited understanding. The prophet Isaiah, throughout his book, champions a radical monotheism, asserting Yahweh's sovereignty over all nations and His absolute power to save and to judge, irrespective of human estimations of strength. This conflict of beliefs – reliance on divine covenant vs. reliance on empirical power – is central to the entire narrative. The Hebrew term "yasha" (to save, deliver) is rich with meaning, encompassing not just rescue from military defeat but also deliverance from sin and spiritual bondage, a concept fully revealed in the New Testament.
Isaiah 36 17 Commentary
The Rabshakeh's strategy is to undermine the people's faith in both their king and their God. He attempts to sever the bond between God and His people by portraying God as incapable of delivering them from Assyria's might, just as other gods had failed to protect their nations. His words are a direct challenge to the covenant relationship and God's promised protection. He seeks to substitute the people's faith in Yahweh with a fear-based trust in Assyrian power, playing on their rational understanding of military superiority over abstract faith. Hezekiah, conversely, anchors his hope in God's covenant and power, not in human strength or military strategy.