Isaiah 36 19

Isaiah 36:19 kjv

Where are the gods of Hamath and Arphad? where are the gods of Sepharvaim? and have they delivered Samaria out of my hand?

Isaiah 36:19 nkjv

Where are the gods of Hamath and Arpad? Where are the gods of Sepharvaim? Indeed, have they delivered Samaria from my hand?

Isaiah 36:19 niv

Where are the gods of Hamath and Arpad? Where are the gods of Sepharvaim? Have they rescued Samaria from my hand?

Isaiah 36:19 esv

Where are the gods of Hamath and Arpad? Where are the gods of Sepharvaim? Have they delivered Samaria out of my hand?

Isaiah 36:19 nlt

What happened to the gods of Hamath and Arpad? And what about the gods of Sepharvaim? Did any god rescue Samaria from my power?

Isaiah 36 verses

Isaiah 36 19 Meaning

This verse captures Rabshakeh, the Assyrian field commander, employing psychological warfare against Jerusalem. He contemptuously questions the whereabouts and power of the gods of Hamath, Arpad, and Sepharvaim, nations already conquered by Assyria. His rhetorical question, "Have they delivered Samaria out of my hand?", aims to demoralize Judah by suggesting their God, YHWH, is no more powerful than these impotent deities who failed to save their cities from Assyrian conquest, particularly Samaria, the former capital of the northern kingdom of Israel. The implication is that Jerusalem's God will similarly fail to protect them from the Assyrians.

Isaiah 36 19 Context

Isaiah 36 opens with the fourteenth year of King Hezekiah's reign (circa 701 BCE), when Sennacherib, king of Assyria, invades Judah and captures all its fortified cities except Jerusalem. To conquer the capital, Sennacherib sends his chief commander, the Rabshakeh, to negotiate a surrender. Rabshakeh delivers his message in Hebrew, directly to the people on the city wall, bypassing diplomatic protocol to undermine their morale. His speech is a carefully crafted blend of threats, boasts, and cynical arguments, designed to dissuade Judah from trusting in YHWH. He offers a deceptive promise of peace if they surrender and dismisses any hope of divine intervention, drawing parallels to how Assyria has effortlessly conquered other powerful nations and their gods. This particular verse, Isaiah 36:19, is a central component of his blasphemous argument, directly comparing YHWH to powerless pagan deities.

Isaiah 36 19 Word analysis

• Where are (איה – 'Ayyeh): This is a rhetorical question designed to emphasize absence and non-existence, rather than a literal inquiry. Rabshakeh implies that these gods have vanished because they were unable to provide protection. It projects the image of helplessness and abandonment onto the deities and, by extension, upon the people who worshipped them.
• the gods (אֱלֹהֵי – 'Elohei): The construct form of 'Elohim (plural of God/gods). In this context, it specifically refers to the false, pagan deities worshipped by the nations conquered by Assyria. Rabshakeh's strategy is to reduce YHWH to the level of these impotent local gods, challenging the unique sovereignty of the God of Israel.
• of Hamath (חֲמָת – Chamath): A significant Syrian city-state located on the Orontes River, northward of Israel. It was conquered by Assyria during Sargon II's reign (ca. 720 BCE), becoming an Assyrian province. Its fall served as a clear example of Assyrian military might and the supposed failure of its patron deities.
• and Arpad? (וְאַרְפַּד – v'Arpad): Another important Aramean city-state in northern Syria, south of Hamath. Arpad also fell to Assyria, likely during the campaigns of Tiglath-Pileser III (ca. 740 BCE) or Sargon II. The pairing of Hamath and Arpad signifies well-known, formidable northern kingdoms that ultimately succumbed to Assyrian power, whose gods provided no salvation.
• Where are the gods of Sepharvaim? (איה אלהי סְפַרְוָֽיִם – 'Ayyeh 'Elohei Sepharvayim): Sepharvaim was an ancient city, possibly in northern Syria or Mesopotamia (possibly Sippar or part of a dual city like Sippar-Arad). Its precise location is debated, but its inclusion highlights Assyria's widespread conquests, showcasing that no distant or obscure deity could stand against them. The repeated rhetorical question drives home the point of divine impotence.
• Have they delivered (ההצילוּ – Hehetzilu): This means "have they rescued" or "have they saved." The verb (Hiphil perfect plural of נצל – natsal) carries the sense of snatching away, preserving, or bringing to safety. Rabshakeh uses this to directly question the core function of a protective deity, which is to deliver its people in times of war or distress.
• Samaria (שֹׁמְרוֹן – Shomron): The capital city of the northern kingdom of Israel, known for its apostasy. Samaria fell to Assyria (under Shalmaneser V and Sargon II) in 722/721 BCE, its inhabitants exiled. Its downfall, less than two decades earlier, was a fresh and traumatic memory for the people of Judah, making it a powerful example of a nation, and implicitly its God, failing against Assyrian might.
• out of my hand? (מִיָּדִי – miyadi): "From my hand" or "from my power." "Hand" is a common biblical idiom representing power, authority, control, or agency. Rabshakeh emphasizes Assyria's absolute dominion, portraying its conquests not just as military victories but as definitive assertions of its superior power, which no god could oppose.

Words-group by words-group analysis:

• "Where are the gods of Hamath and Arpad? Where are the gods of Sepharvaim?": This repeated structure uses rhetorical questioning to dismiss the existence and efficacy of the named deities. It serves as an assertion of Assyrian dominance, showcasing their power as absolute and transcendent over any local deity. The strategic naming of conquered cities provides empirical "evidence" to support Rabshakeh's claim that no god has been able to thwart Assyria's plans. This line of questioning is intended to put YHWH on par with these utterly defeated pagan gods.
• "Have they delivered Samaria out of my hand?": This phrase links the past conquests directly to Jerusalem's current predicament. Samaria's fall was a historical warning and a theological crisis for the people of Judah. By reminding them of Samaria, Rabshakeh implies that if YHWH could not prevent the northern kingdom's demise (or its associated deities could not, by Rabshakeh's faulty logic), then He certainly won't protect Jerusalem. It personalizes the conquest, putting "my hand" (Assyrian power) as the ultimate arbiter, above any divine power.

Isaiah 36 19 Bonus section

Rabshakeh's choice to speak in Hebrew rather than Aramaic, the international diplomatic language of the time, demonstrates a deliberate intent to communicate directly with the ordinary people of Jerusalem. This tactic bypassed the Judean officials' request (Isa 36:11) to speak a less understood language, ensuring his demoralizing message reached its target audience to incite fear and doubt. His method reflects Assyrian propaganda strategies, aiming to shatter the will to resist from within the besieged city before an actual battle, showing psychological warfare as an integral part of their military approach. The detailed list of cities indicates that Assyria meticulously documented its conquests, using them as tools for future intimidation. The fact that the prophet Isaiah and King Hezekiah understood Rabshakeh's argument is important, leading to Hezekiah's deep prayer and Isaiah's message of comfort and assurance, emphasizing that YHWH is unique and superior to any so-called god, thereby refuting Rabshakeh's blasphemous claims.

Isaiah 36 19 Commentary

Isaiah 36:19 is a profound illustration of spiritual conflict. Rabshakeh's challenge is not merely a military boast but a theological attack, equating the transcendent God of Israel with the finite, impotent gods of conquered city-states. He exploits the polytheistic worldview of the ancient Near East, where gods were often perceived as tied to their specific territories or peoples and could be defeated if their land was conquered. By listing Hamath, Arpad, and Sepharvaim, he aims to convince Jerusalem that their God, YHWH, is simply another localized deity who will inevitably fall before the might of the Assyrian war machine. The mention of Samaria, the capital of the Northern Kingdom already crushed by Assyria, serves as a recent and chilling example of what awaits Judah. This statement is critical as it sets up the stage for God's dramatic intervention and vindication of His unique sovereignty, proving that He is indeed unlike the "gods" of the nations. It underscores the biblical theme that the true God is sovereign over all nations and not limited by human political or military power.