Isaiah 36 5

Isaiah 36:5 kjv

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?

Isaiah 36:5 nkjv

I say you speak of having plans and power for war; but they are mere words. Now in whom do you trust, that you rebel against me?

Isaiah 36:5 niv

You say you have counsel and might for war?but you speak only empty words. On whom are you depending, that you rebel against me?

Isaiah 36:5 esv

Do you think that mere words are strategy and power for war? In whom do you now trust, that you have rebelled against me?

Isaiah 36:5 nlt

Do you think that mere words can substitute for military skill and strength? Who are you counting on, that you have rebelled against me?

Isaiah 36 verses

Isaiah 36 5 Meaning

This verse declares that the king of Assyria's envoy asserts the king's power and ability to bring relief to Judah. However, the envoy frames this "relief" as a declaration that God Himself has commissioned the Assyrian king to destroy the land. It's a manipulative tactic to instill fear and convince the people that resistance is futile and against God's will.

Isaiah 36 5 Context

This verse occurs in Isaiah chapter 36, within the historical context of Sennacherib's invasion of Judah during the reign of King Hezekiah (circa 701 BCE). The Assyrian army has conquered many fortified cities of Judah, and now Sennacherib's chief commander, the Rabshakeh, stands before the walls of Jerusalem. He delivers a menacing speech to Hezekiah and the people, attempting to demoralize them and incite surrender. This particular verse is part of his arrogant and deceptive argument, designed to undermine their trust in God and their alliance with Egypt. The immediate preceding verses describe the general state of the Assyrian army's strength and their ability to overcome all opposition.

Isaiah 36 5 Word Analysis

• "Now" (עַתָּה, attah): Indicates present time, emphasizing the immediacy and current threat.

• "seek" (אֲמַר, amar): Often used for speaking, but here implies the nature or characteristic of the thing sought; essentially asking "what is the character of...".

• "ye" (אַתֶּם, atem): Second person plural, directly addressing the people of Jerusalem.

• "that" (כִּי, ki): A conjunction, introducing the reason or explanation for the statement.

• "I have brought" (הֵבֵאתִי, hev'eti): First person singular, stating the envoy's (and thus the king's) action.

• "this" (זֹאת, zot): Refers to the present situation or the land of Judah.

• "thing" (דָּבָר, davar): A general term for word, matter, or thing.

• "against" (עַל, al): Indicates direction or upon; here signifies that the thing is directed against Judah.

• "the LORD" (יְהוָה, YHWH): The personal covenant name of God, used here with potent irony.

• "your" (אֱלֹהֵיכֶם, eloheykhem): Second person plural possessive, linking the people to their God.

• "Gods" (אֱלֹהִים, elohim): Plural form of 'god'. The Rabshakeh uses this deliberately to demean the God of Israel, equating Him with the polytheistic gods of other nations.

• "come up" (עָלִיתִי, alití): First person singular, implying conquest and ascendancy over the land.

• "to destroy" (לְשַׁחֵת, leshakhet): To ruin, spoil, or destroy utterly.

• Words Group by Words Group Analysis:

  • "What likeness is there...?": This phrase sets up a challenge, implying that no other god has successfully resisted the Assyrian king. It's a rhetorical question designed to mock and instill doubt.
  • "...my master is fighting...": Directly attributes the Assyrian campaign to his master, Sennacherib, emphasizing human military might.
  • "hath any of the gods...": This entire clause serves to group the gods of other nations, suggesting they are comparable and powerless against Assyria.
  • "delivered his land": Connects the actions of gods to the tangible defense of their respective lands, highlighting the perceived failure of other deities.
  • "...from the hand of the king of Assyria?": Places the king of Assyria as the ultimate power, with a grasp from which no god could rescue.
  • "And I have brought this thing...": The envoy pivots to claim divine authority for his current action.
  • "...that the LORD your God has sent me to destroy it.": This is the core of the deception – twisting the military conquest into a divine mandate from Israel's own God, thus suggesting that defying Assyria means defying the LORD. The phrase "your God" is particularly insulting.

Isaiah 36 5 Bonus Section

This verse reflects a common tactic used by ancient empires to legitimize their conquests: claiming divine favor. The Rabshakeh is attempting to co-opt God’s name and authority for the Assyrian cause. This is similar to how other nations might boast of their gods' power or how empires in other times have sought religious endorsement for their military actions. It highlights the crucial distinction between God allowing something to happen for His ultimate purposes and commanding it to happen. Hezekiah's faith, rooted in understanding God’s true nature, would reject this deceptive claim. The later response in Isaiah 37 by Isaiah the prophet, directly quoting and refuting the Rabshakeh's words, emphasizes God’s fierce jealousy for His own name and His people.

Isaiah 36 5 Commentary

The Rabshakeh's speech, particularly this verse, is a masterful piece of psychological warfare. He argues from perceived success: "Look at what happened to other nations and their gods. They couldn't save them from Assyria. Therefore, your God Yahweh is no different, and in fact, He has sent us." This twists God’s permissive will into a positive command. He uses the plural "gods" to subtly diminish Yahweh by comparing Him to the lesser, pagan deities. He falsely claims divine sanction for Assyria's invasion, implying that Judah's destruction is God's will. This manipulative statement is designed to break the people's spirit and loyalty to Hezekiah, convincing them that submission to Assyria is the only path, a path supposedly ordained by their own God.