Isaiah 36 18

Isaiah 36:18 kjv

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?

Isaiah 36:18 nkjv

Beware lest Hezekiah persuade you, saying, "The LORD will deliver us." Has any one of the gods of the nations delivered its land from the hand of the king of Assyria?

Isaiah 36:18 niv

"Do not let Hezekiah mislead you when he says, 'The LORD will deliver us.' Have the gods of any nations ever delivered their lands from the hand of the king of Assyria?

Isaiah 36:18 esv

Beware lest Hezekiah mislead you by saying, "The LORD will deliver us." Has any of the gods of the nations delivered his land out of the hand of the king of Assyria?

Isaiah 36:18 nlt

"Don't let Hezekiah mislead you by saying, 'The LORD will rescue us!' Have the gods of any other nations ever saved their people from the king of Assyria?

Isaiah 36 verses

Isaiah 36 18 Meaning

Isaiah 36:18 records a taunt from the Rabshakeh, the Assyrian field commander, delivered to the people of Jerusalem during the siege by Sennacherib's army. His message is a warning against trusting King Hezekiah's assurance that the Lord (YHWH) will deliver them from the Assyrians. He presents Assyria's overwhelming power and past conquests as evidence that their God is no different from the gods of other nations, who proved unable to protect their worshippers from the Assyrian might. Essentially, he seeks to shatter the people's faith in divine intervention and promote surrender by sowing doubt in Hezekiah's leadership and God's power.

Isaiah 36 18 Context

Isaiah 36 marks the beginning of a significant historical narrative, parallel to 2 Kings 18-19, describing Sennacherib's invasion of Judah in 701 BC. Following his military campaigns against various Judean cities, the Assyrian king sent his Rabshakeh (field commander and chief diplomat) with a large army to besiege Jerusalem. The Rabshakeh, a master of psychological warfare and speaking Hebrew fluently, addressed the people on the city wall, aiming to demoralize them and convince them to surrender without a fight.

The Rabshakeh’s strategy was multifaceted: he mocked Hezekiah’s reliance on Egypt, questioned the sincerity of Judah’s devotion to YHWH after Hezekiah's religious reforms (misrepresenting the removal of high places), and critically, presented a litany of successful Assyrian conquests against other nations, emphasizing that their gods had not saved them. Isaiah 36:18 is a direct articulation of this last point, specifically targeting the potential source of the people's hope – Hezekiah's promise of divine deliverance. The historical and cultural context is one of a major regional power (Assyria) asserting its dominance and challenging the local gods of conquered territories, viewing them as no match for the might of their own gods or military.

Isaiah 36 18 Word analysis

• Beware (הִשָּׁא - hishsha'): Hifil imperative of נָשָׁא (nasha), meaning "to deceive, cause to forget, delude." Here, it's used reflexively or passively, "Beware lest you be deceived." It highlights the Rabshakeh's cunning in presenting his argument as a protective warning against a supposed lie.

• lest Hezekiah (לֶכָּה חִזְקִיָּהוּ - lekka Chizqiyahu): "Lest" indicates a cautionary condition. Hezekiah, king of Judah, was known for his reforms and trust in YHWH. The Rabshakeh seeks to undermine this trust by painting the king as a deceiver.

• deceives you (יַסִּיא אֶתְכֶם - yassi' etkhem): Hifil imperfect of סוּת (sut), "to entice, mislead, incite." This reinforces the idea of intentional delusion on Hezekiah's part, aiming to portray him as actively leading the people astray from their best interests (from the Rabshakeh's perspective).

• by saying (לֵאמֹר - lemor): A common Hebrew idiom indicating direct speech or quotation, introducing Hezekiah's expected words.

• The LORD (יהוה - YHWH): The personal, covenantal name of God unique to Israel. The Rabshakeh names this specific deity, directly challenging His unique identity and power in the same breath as "the gods of other nations."

• will deliver us (יַצִּילֵנוּ - yattzileinu): Hifil imperfect of נָצַל (natsal), "to snatch away, rescue, deliver." This is the core promise and the source of Judah's hope. The Rabshakeh directly attacks this claim. The Hifil here emphasizes God causing deliverance.

• this city (אֶת־הָעִיר הַזֹּאת - et-ha'ir hazo't): Specifically Jerusalem, the capital and the focal point of the siege. Its protection by God was a significant theological claim for Judah.

• into the hand (בְּיַד - b'yad): Literally "in the hand," idiomatically "under the power/control of." It signifies complete subjugation.

• of the king of Assyria (מֶלֶךְ אַשּׁוּר - melekh Assyur): Sennacherib, the supreme human power of the time. This phrase represents the irresistible might that the Rabshakeh boasts against YHWH's promised protection.

• "Beware lest Hezekiah deceives you": This phrase functions as a manipulative psychological tactic. The Rabshakeh positions himself as a wise friend offering genuine counsel, implicitly appealing to their self-preservation and distrust of their own leader. It’s an inversion of the truth: Hezekiah's counsel was indeed to trust YHWH.

• "The LORD will deliver us": This represents the promise of divine intervention, a fundamental aspect of Israel's faith, especially concerning Jerusalem as the city where God's name dwells (2 Sam 7:13, 1 Ki 11:36). The Rabshakeh directly targets this theological foundation.

• "into the hand of the king of Assyria": This highlights the immediate, existential threat and the Assyrians' perceived omnipotence over all earthly powers and deities. It's a statement of impending doom meant to incite fear and resignation.

Isaiah 36 18 Bonus section

The Rabshakeh's speech, including this verse, exemplifies an early form of information warfare. His ability to speak in the local tongue and his use of both logical arguments (Assyria's conquest record) and emotional manipulation (fear, doubt, undermining authority) were designed to break the morale of the defenders before physical assault. His error lay in assuming YHWH was merely one among many local deities, failing to comprehend the unique nature of Israel's covenant God who transcended national boundaries and earthly powers. This misunderstanding highlights a significant clash between the common ancient Near Eastern polytheistic belief system, where gods were often localized and their power relative, and the Israelite concept of an incomparable, sovereign God of all creation. The very challenge he presented was part of God's plan to demonstrate His unparalleled power.

Isaiah 36 18 Commentary

Isaiah 36:18 encapsulates the core of the Rabshakeh's psychological assault against Jerusalem, strategically aimed at undermining the people's faith in God and their king. He understands that Judah's primary hope rests on divine intervention, so he directly attacks this "deception" by Hezekiah. The Rabshakeh's argument is rooted in a pragmatic, polytheistic worldview where military might dictates which god is stronger; if other gods couldn't save their nations from Assyria, YHWH couldn't either. This is a profound theological challenge to Israel's monotheism and the uniqueness of YHWH as the living, sovereign God who acts in history.

The taunt attempts to redefine faith as foolish delusion, playing on the human tendency to look at current circumstances rather than remembering God's past faithfulness or trusting His promises. It is a classic temptation: questioning God's power and character in the face of overwhelming odds. By comparing YHWH to powerless idols of conquered nations, the Rabshakeh attempts to diminish God's standing and incite a crisis of faith, paving the way for a surrender without battle. Ultimately, the verse sets up the dramatic conflict between human arrogance and divine omnipotence, showcasing the importance of unwavering trust in God amidst seemingly impossible circumstances, a trust that Hezekiah would uphold and God would powerfully vindicate.