Isaiah 37:8
Parallel Verses
English Standard Version
The Rabshakeh returned, and found the king of Assyria fighting against Libnah, for he had heard that the king had left Lachish.

King James Bible
So Rabshakeh returned, and found the king of Assyria warring against Libnah: for he had heard that he was departed from Lachish.

American Standard Version
So Rabshakeh returned, and found the king of Assyria warring against Libnah; for he had heard that he was departed from Lachish.

Douay-Rheims Bible
And Rabsaces returned, end found the king of the Assyrians besieging Lobna. W For he had heard that he was departed from Lachis.

English Revised Version
So Rabshakeh returned, and found the king of Assyria warring against Libnah: for he had heard that he was departed from Lachish.

Webster's Bible Translation
So Rabshakeh returned, and found the king of Assyria warring against Libnah: for he had heard that he had departed from Lachish.

Isaiah 37:8 Parallel
Commentary
Keil and Delitzsch Biblical Commentary on the Old Testament

The king and the deputation apply to Isaiah. "And it came to pass, when king Hizkiyahu had heard, he rent his clothes, and wrapped himself in mourning linen, and went into the house of Jehovah. And sent Eliakim the house-minister, and Shebna (K. omits את) the chancellor, and the eldest of the priests, wrapped in mourning linen, to Isaiah son of Amoz, the prophet (K. has what is inadmissible: the prophet son of Amoz). And they said to him, Thus saith Hizkiyahu, A day of affliction, and punishment, and blasphemy is this day; for children are come to the matrix, and there is no strength to bring them forth. Perhaps Jehovah thy God will hear the words (K. all the words) of Rabshakeh, with which the king of Asshur his lord has sent him to revile the living God; and Jehovah thy God will punish for the words which He hath heard, and thou wilt make intercession for the remnant that still exists." The distinguished embassy is a proof of the distinction of the prophet himself (Knobel). The character of the deputation accorded with its object, which was to obtain a consolatory word for the king and people. In the form of the instructions we recognise again the flowing style of Isaiah. תּוכחה, as a synonym of מוּסר, נקם, is used as in Hosea 5:9; נאצה (from the kal נאץ) according to Isaiah 1:4; Isaiah 5:24; Isaiah 52:5, like נאצה (from the piel נאץ), Nehemiah 9:18, Nehemiah 9:26 (reviling, i.e., reviling of God, or blasphemy). The figure of there not being sufficient strength to bring forth the child, is the same as in Isaiah 66:9. משׁבּר (from שׁבר, syn. פּרץ, Genesis 38:29) does not signify the actual birth (Luzzatto, punto di dover nascere), nor the delivering-stool (Targum), like mashbēr shel-chayyâh, the delivering-stool of the midwife (Kelim xxiii. 4); but as the subject is the children, and not the mother, the matrix or mouth of the womb, as in Hosea 13:13, "He (Ephraim) is an unwise child; when it is time does he not stop in the children's passage" (mashbēr bânı̄m), i.e., the point which a child must pass, not only with its head, but also with its shoulders and its whole body, for which the force of the pains is often not sufficient? The existing condition of the state resembled such unpromising birth-pains, which threatened both the mother and the fruit of the womb with death, because the matrix would not open to give birth to the child. לדה like דּעה in Isaiah 11:9. The timid inquiry, which hardly dared to hope, commences with 'ūlai. The following future is continued in perfects, the force of which is determined by it: "and He (namely Jehovah, the Targum and Syriac) will punish for the words," or, as we point it, "there will punish for the words which He hath heard, Jehovah thy God (hōkhı̄ach, referring to a judicial decision, as in a general sense in Isaiah 2:4 and Isaiah 11:4); and thou wilt lift up prayer" (i.e., begin to offer it, Isaiah 14:4). "He will hear," namely as judge and deliverer; "He hath heard," namely as the omnipresent One. The expression, "to revile the living God" (lechârēph 'Elōhı̄m chai), sounds like a comparison of Rabshakeh to Goliath (1 Samuel 17:26, 1 Samuel 17:36). The "existing remnant" was Jerusalem, which was not yet in the enemy's hand (compare Isaiah 1:8-9). The deliverance of the remnant is a key-note of Isaiah's prophecies. But the prophecy would not be fulfilled, until the grace which fulfilled it had been met by repentance and faith. Hence Hezekiah's weak faith sues for the intercession of the prophet, whose personal relation to God is here set forth as a closer one than that of the king and priests.

Isaiah 37:8 Parallel Commentaries

Treasury of Scripture Knowledge

Rabshakeh

2 Kings 19:8,9 So Rabshakeh returned, and found the king of Assyria warring against Libnah: for he had heard that he was departed from Lachish...

Numbers 33:20,21 And they departed from Rimmonparez, and pitched in Libnah...

Libnah

Joshua 10:29,31-34 Then Joshua passed from Makkedah, and all Israel with him, to Libnah, and fought against Libnah...

Joshua 21:13 Thus they gave to the children of Aaron the priest Hebron with her suburbs, to be a city of refuge for the slayer...

2 Kings 8:22 Yet Edom revolted from under the hand of Judah to this day. Then Libnah revolted at the same time.

2 Chronicles 21:10 So the Edomites revolted from under the hand of Judah to this day. The same time also did Libnah revolt from under his hand...

Lachish

Joshua 12:11 The king of Jarmuth, one; the king of Lachish, one;

Joshua 15:39 Lachish, and Bozkath, and Eglon,

Cross References
Numbers 33:20
And they set out from Rimmon-perez and camped at Libnah.

Joshua 10:29
Then Joshua and all Israel with him passed on from Makkedah to Libnah and fought against Libnah.

Joshua 10:31
Then Joshua and all Israel with him passed on from Libnah to Lachish and laid siege to it and fought against it.

Joshua 10:32
And the LORD gave Lachish into the hand of Israel, and he captured it on the second day and struck it with the edge of the sword, and every person in it, as he had done to Libnah.

Jeremiah 52:1
Zedekiah was twenty-one years old when he became king, and he reigned eleven years in Jerusalem. His mother's name was Hamutal the daughter of Jeremiah of Libnah.

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