Isaiah 37:21-32 · Bible study
Isaiah 37:21-32 Commentary: God Answers Hezekiah's Prayer
Hebrew · 10 what the commentators say
Meaning in one sentence
A study page on Isaiah 37:21-32 exploring God's response to Hezekiah's prayer, the textual variant in v.21, and the promise of a remnant.
Research Summary
- Meaning: God answers Hezekiah's prayer, humiliates the proud Assyrian king, and promises a remnant for Judah.
- Key Words: Hitpallel (pray, v.21), Qadosh Yisrael (Holy One of Israel, v.23), Chach (hook, v.29), She'erit (remnant, vv.31-32).
- Main Debate: The significance of the textual variant in v.21 (missing “I have heard”) and the relationship between prayer and God's sovereignty.
- Theological Theme: Divine sovereignty over history and nations; the covenant faithfulness and “zeal” of God for His people.
- Best Use: Pastoral assurance in national or personal crises; prophetic preaching against pride and tyranny; instruction on prayer and providence.
Translation Comparison
BSB Berean Standard Bible 2020
21Then Isaiah son of Amoz sent a message to Hezekiah: “This is what the LORD, the God of Israel, says: Because you have prayed to Me concerning Sennacherib king of Assyria,
22this is the word that the LORD has spoken against him: ‘The Virgin Daughter of Zion despises you and mocks you; the Daughter of Jerusalem shakes her head behind you.
23Whom have you taunted and blasphemed? Against whom have you raised your voice and lifted your eyes in pride? Against the Holy One of Israel!
24Through your servants you have taunted the Lord, and you have said: “With my many chariots I have ascended to the heights of the mountains, to the remote peaks of Lebanon. I have cut down its tallest cedars, the finest of its cypresses. I have reached its farthest heights, the densest of its forests.
25I have dug wells and drunk foreign waters. With the soles of my feet I have dried up all the streams of Egypt.”
26Have you not heard? Long ago I ordained it; in days of old I planned it. Now I have brought it to pass, that you should crush fortified cities into piles of rubble.
27Therefore their inhabitants, devoid of power, are dismayed and ashamed. They are like plants in the field, tender green shoots, grass on the rooftops, scorched before it is grown.
28But I know your sitting down, your going out and coming in, and your raging against Me.
29Because your rage and arrogance against Me have reached My ears, I will put My hook in your nose and My bit in your mouth; I will send you back the way you came.’
30And this will be a sign to you, O Hezekiah: This year you will eat what grows on its own, and in the second year what springs from the same. But in the third year you will sow and reap; you will plant vineyards and eat their fruit.
31And the surviving remnant of the house of Judah will again take root below and bear fruit above.
32For a remnant will go forth from Jerusalem, and survivors from Mount Zion. The zeal of the LORD of Hosts will accomplish this.
WEB World English Bible 2000
21Then Isaiah the son of Amoz sent to Hezekiah, saying, “Yahweh, the God of Israel says, ‘Because you have prayed to me against Sennacherib king of Assyria,
22this is the word which Yahweh has spoken concerning him: The virgin daughter of Zion has despised you and ridiculed you. The daughter of Jerusalem has shaken her head at you.
23Whom have you defied and blasphemed? Against whom have you exalted your voice and lifted up your eyes on high? Against the Holy One of Israel.
24By your servants, you have defied the Lord, and have said, “With the multitude of my chariots I have come up to the height of the mountains, to the innermost parts of Lebanon. I will cut down its tall cedars and its choice cypress trees. I will enter into its farthest height, the forest of its fruitful field.
25I have dug and drunk water, and with the sole of my feet I will dry up all the rivers of Egypt.”
26“‘Have you not heard how I have done it long ago, and formed it in ancient times? Now I have brought it to pass, that it should be yours to destroy fortified cities, turning them into ruinous heaps.
27Therefore their inhabitants had little power. They were dismayed and confounded. They were like the grass of the field, and like the green herb, like the grass on the housetops, and like a field before its crop has grown.
28But I know your sitting down, your going out, your coming in, and your raging against me.
29Because of your raging against me, and because your arrogance has come up into my ears, therefore I will put my hook in your nose and my bridle in your lips, and I will turn you back by the way by which you came.
30“‘This shall be the sign to you: You will eat this year that which grows of itself, and in the second year that which springs from it; and in the third year sow and reap and plant vineyards, and eat their fruit.
31The remnant that is escaped of the house of Judah will again take root downward, and bear fruit upward.
32For out of Jerusalem a remnant will go out, and survivors will escape from Mount Zion. The zeal of Yahweh of Armies will perform this.’
KJV King James Version 1769
21Then Isaiah the son of Amoz sent unto Hezekiah, saying, Thus saith the Lord God of Israel, Whereas thou hast prayed to me against Sennacherib king of Assyria:
22This is the word which the Lord hath spoken concerning him; The virgin, the daughter of Zion, hath despised thee, and laughed thee to scorn; the daughter of Jerusalem hath shaken her head at thee.
23Whom hast thou reproached and blasphemed? and against whom hast thou exalted thy voice, and lifted up thine eyes on high? even against the Holy One of Israel.
24By thy servants hast thou reproached the Lord, and hast said, By the multitude of my chariots am I come up to the height of the mountains, to the sides of Lebanon; and I will cut down the tall cedars thereof, and the choice fir trees thereof: and I will enter into the height of his border, and the forest of his Carmel.
25I have digged, and drunk water; and with the sole of my feet have I dried up all the rivers of the besieged places.
26Hast thou not heard long ago, how I have done it; and of ancient times, that I have formed it? now have I brought it to pass, that thou shouldest be to lay waste defenced cities into ruinous heaps.
27Therefore their inhabitants were of small power, they were dismayed and confounded: they were as the grass of the field, and as the green herb, as the grass on the housetops, and as corn blasted before it be grown up.
28But I know thy abode, and thy going out, and thy coming in, and thy rage against me.
29Because thy rage against me, and thy tumult, is come up into mine ears, therefore will I put my hook in thy nose, and my bridle in thy lips, and I will turn thee back by the way by which thou camest.
30And this shall be a sign unto thee, Ye shall eat this year such as groweth of itself; and the second year that which springeth of the same: and in the third year sow ye, and reap, and plant vineyards, and eat the fruit thereof.
31And the remnant that is escaped of the house of Judah shall again take root downward, and bear fruit upward:
32For out of Jerusalem shall go forth a remnant, and they that escape out of mount Zion: the zeal of the Lord of hosts shall do this.
ASV American Standard Version 1901
21Then Isaiah the son of Amoz sent unto Hezekiah, saying, Thus saith Jehovah, the God of Israel, Whereas thou hast prayed to me against Sennacherib king of Assyria,
22this is the word which Jehovah hath spoken concerning him: The virgin daughter of Zion hath despised thee and laughed thee to scorn; the daughter of Jerusalem hath shaken her head at thee.
23Whom hast thou defied and blasphemed? and against whom hast thou exalted thy voice and lifted up thine eyes on high? even against the Holy One of Israel.
24By thy servants hast thou defied the Lord, and hast said, With the multitude of my chariots am I come up to the height of the mountains, to the innermost parts of Lebanon; and I will cut down the tall cedars thereof, and the choice fir-trees thereof; and I will enter into its farthest height, the forest of its fruitful field;
25I have digged and drunk water, and with the sole of my feet will I dry up all the rivers of Egypt.
26Hast thou not heard how I have done it long ago, and formed it of ancient times? now have I brought it to pass, that it should be thine to lay waste fortified cities into ruinous heaps.
27Therefore their inhabitants were of small power, they were dismayed and confounded; they were as the grass of the field, and as the green herb, as the grass on the housetops, and as a field of grain before it is grown up.
28But I know thy sitting down, and thy going out, and thy coming in, and thy raging against me.
29Because of thy raging against me, and because thine arrogancy is come up into mine ears, therefore will I put my hook in thy nose, and my bridle in thy lips, and I will turn thee back by the way by which thou camest.
30And this shall be the sign unto thee: ye shall eat this year that which groweth of itself, and in the second year that which springeth of the same; and in the third year sow ye, and reap, and plant vineyards, and eat the fruit thereof.
31And the remnant that is escaped of the house of Judah shall again take root downward, and bear fruit upward.
32For out of Jerusalem shall go forth a remnant, and out of mount Zion they that shall escape. The zeal of Jehovah of hosts will perform this.
YLT Young's Literal Translation 1898
21And Isaiah son of Amoz sendeth unto Hezekiah, saying, `Thus said Jehovah, God of Israel, That which thou hast prayed unto me concerning Sennacherib king of Asshur--
22this is the word that Jehovah spake concerning him: Trampled on thee, laughed at thee, Hath the virgin daughter of Zion, Behind thee shaken the head hath the daughter of Jerusalem.
23Whom hast thou reproached and reviled? And against whom lifted up the voice? Yea, thou dost lift up on high thine eyes Against the Holy One of Israel.
24By the hand of thy servants Thou hast reviled the Lord, and sayest: In the multitude of my chariots I have come up to a high place of hills, The sides of Lebanon, And I cut down the height of its cedars, The choice of its firs, And I enter the high place of its extremity, The forest of its Carmel.
25I--I have dug and drunk waters, And I dry up with the sole of my steps All floods of a bulwark.
26Hast thou not heard from afar? --it I did, From days of old--that I formed it. Now, I have brought it in, And it is to make desolate, Ruinous heaps--fenced cities,
27And their inhabitants are feeble-handed, They were broken down, and are dried up. They have been the herb of the field, And the greenness of the tender grass, Grass of the roofs, And blasted corn, before it hath risen up.
28And thy sitting down, and thy going out, And thy coming in, I have known, And thy anger towards Me.
29Because of thy anger towards Me, And thy noise--it came up into Mine ears, I have put My hook in thy nose, And My bridle in thy lips, And I have caused thee to turn back In the way in which thou camest.
30--And this to thee is the sign, Food of the year is self-sown grain, And in the second year the spontaneous growth, And in the third year, sow ye and reap, And plant vineyards, and eat their fruit.
31And it hath continued--the escaped Of the house of Judah that hath been left--To take root beneath, And it hath made fruit upward.
32For from Jerusalem goeth forth a remnant, And an escape from mount Zion, The zeal of Jehovah of Hosts doth this.
Darby Darby Bible 1890
21And Isaiah the son of Amoz sent to Hezekiah, saying, Thus saith Jehovah the God of Israel, Whereas thou hast prayed to me concerning Sennacherib king of Assyria,
22this is the word which Jehovah hath spoken against him: The virgin-daughter of Zion despiseth thee, laugheth thee to scorn; the daughter of Jerusalem shaketh her head at thee.
23Whom hast thou reproached and blasphemed? and against whom hast thou exalted the voice? Against the Holy One of Israel hast thou lifted up thine eyes on high.
24By thy servants thou hast reproached the Lord, and hast said, With the multitude of my chariots am I come up to the height of the mountains, to the recesses of Lebanon; and I will cut down its tall cedars, the choice of its cypresses; and I will enter into its furthest height, [into] the forest of its fruitful field.
25I have digged and drunk water; and with the sole of my feet have I dried up all the streams of Matsor.
26Hast thou not heard that long ago I did it, and that from ancient days I formed it? Now have I brought it to pass, that thou shouldest lay waste fortified cities [into] ruinous heaps.
27And their inhabitants were powerless, they were dismayed and put to shame; they were [as] the grass of the field and the green herb, [as] the grass on the housetops, and grain blighted before it be grown up.
28But I know thine abode, and thy going out, and thy coming in, and thy raging against me.
29Because thy raging against me and thine arrogance is come up into mine ears, I will put my ring in thy nose, and my bridle in thy lips, and I will make thee go back by the way by which thou camest.
30And this [shall be] the sign unto thee: there shall be eaten this year such as groweth of itself; and in the second year that which springeth of the same; but in the third year sow ye, and reap, and plant vineyards and eat the fruit thereof.
31And the remnant that is escaped of the house of Judah shall again take root downward, and bear fruit upward;
32for out of Jerusalem shall go forth a remnant, and out of mount Zion they that escape: the zeal of Jehovah of hosts shall do this.
Douay-Rheims Douay-Rheims Bible 1899
21And Isaiah the son of Amos sent to Ezechias, saying: Thus saith the Lord the God of Israel: For the prayer thou hast made to me concerning Sennacherib the king of the Assyrians:
22This is the word which the Lord hath spoken of him: The virgin the daughter of Sion hath despised thee, and laughed thee to scorn: the daughter of Jerusalem hath wagged the head after thee.
23Whom hast thou reproached, and whom hast thou blasphemed, and against whom hast thou exalted thy voice, and lifted up thy eyes on high? Against the Holy One of Israel.
24By the hand of thy servants thou hast reproached the Lord: and hast said: With the multitude of my chariots I have gone up to the height of the mountains, to the top of Libanus: and I will cut down its tall cedars, and its choice fir trees, and will enter to the top of its height, to the forest of its Carmel.
25I have digged, and drunk water, and have dried up with the sole of my foot, all the rivers shut up in banks.
26Hast thou not heard what I have done to him of old? from the days of old I have formed it: and now I have brought it to effect: and it hath come to pass that hills fighting together, and fenced cities should be destroyed.
27The inhabitants of them were weak of hand, they trembled, and were confounded: they became like the grass of the field, and the herb of the pasture, and like the grass of the housetops, which withered before it was ripe.
28I know thy dwelling, and thy going out, and thy coming in, and thy rage against me.
29When thou wast mad against me, thy pride came up to my ears: therefore I will put a ring in thy nose, and a bit between thy lips, and I will turn thee back by the way by which thou camest.
30But to thee this shall be a sign: Eat this year the things that spring of themselves, and in the second year eat fruits: but in the third year sow and reap, and plant vineyards, and eat the fruit of them.
31And that which shall be saved of the house of Juda, and which is left, shall take root downward, and shall bear fruit upward:
32For out of Jerusalem shall go forth a remnant, and salvation from mount Sion: the zeal of the Lord of hosts shall do this.
Verse in Context
Original Language (Biblical Hebrew)
Old Testament · Biblical Hebrew · Isaiah 37:21
Source: STEPBible TAGNT/TEHB (CC-BY 4.0). Click or tap a morphology code to see the full parsing.
Scholars' Consensus
Commentators agree that this passage records God's direct answer to Hezekiah's prayer. Barnes notes that the opening phrase 'whereas thou hast prayed' indicates Hezekiah turned to God rather than trusting his own resources. The passage divides into two parts: a poetic indictment of Sennacherib's arrogance (vv.22-29) and a prose promise of restoration for Judah (vv.30-32).
Calvin emphasizes that God defends not just the king but 'the virgin daughter of Zion', the whole covenant community. The tyrant's insults against Jerusalem are taken personally by God, as insults against 'the Holy One of Israel' (v.23).
Clarke draws attention to a textual lacuna in verse 21. The Hebrew lacks 'I have heard' [שָׁמַעְתִּי] after 'against Sennacherib', a phrase preserved in the Septuagint and Syriac. The sense is still clear: Hezekiah prayed, and God answered.
JFB and Gill agree that the 'sign' (v.30), eating volunteer crops for two years, then sowing again, is a concrete assurance. The remnant taking root (v.31) is both a prediction and a metaphor for spiritual renewal.
All underscore God's control over the Assyrian king, described vividly in v.29: God puts a hook in Sennacherib's nose, leading him back to his own land, where he meets his end.
How settled is the interpretation?
Interpretive difficulty: Medium
Main views:
- Prayer as Instrumental: God decreed the end (deliverance) and the means (Hezekiah's prayer). Prayer is the appointed way God brings about His will (Calvin, Matthew Henry).
- Prayer as Efficacious: Hezekiah's prayer moved God to intervene, changing the course of events (Clarke, Arminian tradition).
- Textual Emphasis: The main crux is the textual variant in v.21, affecting how we read the directness of God's 'I have heard' (text-critical scholars).
What is clear: God heard Hezekiah, Sennacherib was humiliated, and a remnant of Judah survived. God's zeal appears as the ultimate guarantee of His promises.
What Scholars Agree and Debate
| Topic | Agreed | Debated |
|---|---|---|
| The role of prayer in God's deliverance (v.21) | God responds specifically to Hezekiah's prayer. The deliverance is presented as a direct answer to the petition spread before the Lord. | Whether the missing 'I have heard' in the Hebrew text represents a loss or an intentional omission (textual criticism). Whether prayer causes God to act or God uses prayer to accomplish His decree (Providence vs. Free Will). |
| The nature of the remnant (vv.31-32) | A surviving community from Judah will be restored and will flourish in the land. | Whether this is strictly a historical promise for the immediate survivors of 701 BC or a broader theological type pointing to the elect remnant in Paul's teaching (Romans 9:27). Most affirm both senses. |
| The agency behind Sennacherib's victories (v.26) | God is ultimately sovereign over the rise and fall of nations. Sennacherib is not an autonomous agent but an instrument in God's hand. | Whether the instrument cooperates with God's will wittingly or unwittingly, and how this relates to the problem of evil and divine judgment. |
| The sign of the three years (v.30) | The agricultural cycle is a concrete sign confirming God's promise of deliverance and restoration. | Whether this sign was miraculous (involving supernatural provision) or natural (describing the gradual return to normal farming after a devastating invasion). Both views agree it was a true sign. |
Historical & Cultural Context
This passage sits within the larger narrative of Sennacherib's campaign against Judah in 701 BC. Assyrian inscriptions (the Taylor Prism) confirm the siege of Jerusalem, though they do not record the catastrophe described in v.36. Hezekiah, a reformer king, faced the ultimate test of faith.
Israel had fallen to Assyria a generation earlier. Judah was stripped of its fortified cities. Sennacherib's taunts (vv.23-25) contrast his own power, his 'many chariots,' his ability to cut down Lebanon's cedars, to drink dry the rivers of Egypt, with the impotence of Judah's God in the Assyrian mind.
The imagery of the 'hook in the nose' (v.29) is rooted in ancient Near Eastern practice. Assyrian reliefs show captives led by rings through their noses or lips. The shame Sennacherib intended for Judah is turned back on him.
The 'sign' involving the agricultural cycle (v.30) relates to the damage wrought by the invasion. Fields were burned, vineyards destroyed. Normal agriculture would be impossible for two years. The promise of self-sown grain (saphiach and shachis) assures survival, and the third year's normal harvest signals full restoration. God cares about the daily bread of His people.
Textual Notes
Adam Clarke identifies a significant textual issue in verse 21. The Masoretic Hebrew reads, 'whereas thou hast prayed to me against Sennacherib,' without a direct verb of hearing. The phrase 'I have heard' [שָׁמַעְתִּי, shamati] is absent, though the context demands it. The Septuagint and Syriac versions supply it, and the parallel account in 2 Kings 19:20 explicitly includes it ('I have heard you'). Clarke, followed by the KJV and ASV translators, considers 'I have heard' necessary to the sense. The BSB inserts it without comment. This variant does not change the theology of the passage, God's answer is clear, but it highlights the care needed in textual transmission and the reliability of the broader manuscript tradition in preserving the sense of the original. The overall message is secure: Hezekiah prayed, and God answered definitively.
Reception History
This passage has been a cornerstone for the doctrine of God's sovereignty over the nations. John Calvin used it to argue that even the rage of the wicked serves God's secret purpose. The phrase 'the zeal of the Lord of hosts will perform this' (v.32) has been cited in Christian hymnody as a ground of confidence in God's covenant faithfulness. The remnant motif directly influenced the Apostle Paul's theology (Romans 9:27) and, through him, the Reformers' self-understanding as a faithful remnant within Christendom. More broadly, the image of God putting a hook in the nose of the tyrant has offered comfort to persecuted Christians across centuries, from the early church facing Roman emperors to modern believers living under oppressive regimes.
Preaching This Verse
Three-point outline
- Prayer is the appointed means of deliverance (v.21). Hezekiah prays. God answers. The textual variant reminds us that the connection is sure, even when the specific verb is lost. God hears the cry of His people.
- Pride is the certain path to destruction (vv.22-29). Sennacherib claims divine prerogatives. He ascends the mountains of the gods. He dries up the rivers of Egypt. But God reduces him to a beast led by a ring through the nose. The Holy One of Israel will not share His glory.
- The remnant is the living proof of God's zeal (vv.30-32). A restored people, taking root downward and bearing fruit upward. God's zeal, not human merit, accomplishes this. The survival of the church is always a miracle of grace.
Five-point outline
- God initiates the conversation (v.21): “Because you have prayed to me…” Prayer is our response to God's prior invitation.
- God reframes the conflict (vv.22-25): It is not Judah vs. Assyria, but the Holy One of Israel vs. human arrogance.
- God reclaims history (vv.26-27): “Have you not heard?” The victories of the wicked are actually God's judgments executing His long-formed plan.
- God restrains the wicked (vv.28-29): “I know your sitting down.” There is no limit to God's knowledge of the evildoer. The hook and bridle are sure.
- God restores the faithful (vv.30-32): The sign of the three years. The remnant is not just saved; it flourishes, takes root, and bears fruit.
Illustration hooks
- The leader who forgot his place: Sennacherib is like a hammer that claims credit for what the hand that wields it has done. (Adapted from John Calvin).
- The long walk home: The most humiliating journey in the ancient world was being led by a hook through the nose. Sennacherib's triumphant return to Nineveh became a funeral march.
- The burnt fields and the volunteer grain: The first year after a devastating fire, nothing grows but weeds and volunteer crops. The promise of the third year is the promise of normal life, of peace restored, of God's quiet faithfulness in the details.
Questions your congregation is asking
- Did God really hear me? The textual variant in v.21 reminds us that God's hearing is not dependent on our perfect wording. Hezekiah prayed, and God answered.
- Why do the wicked prosper so long? Sennacherib's rampage was terrifying. But God had a leash on him the whole time. The hook in the nose was always ready.
- How do we rebuild after devastation? The three-year sign shows that restoration takes time. The remnant is humble, patient, and sustained by God's provision day by day.
Leading a Discussion
Hezekiah faced an empire that seemed unstoppable. His response was not diplomacy or despair, but prayer. This passage records God's immediate reply. It is a model for how faith engages overwhelming threats, not by denying them, but by naming them before the Lord and trusting His word.
Discussion questions
- Observation: What specific claims does Sennacherib make about his own power in verses 24-25?
- Observation: How does God reframe Sennacherib's history in verse 26? What is the significance of “long ago I ordained it”?
- Interpretation: Why does God address “the virgin daughter of Zion” instead of just Hezekiah? How does this shift the frame of the conflict?
- Interpretation: What does the imagery of the hook and bridle (v.29) tell us about God's sovereignty over human pride and cruelty?
- Application: Hezekiah prayed because he was helpless. What keeps us from this posture of prayer when we face overwhelming circumstances?
- Application: The remnant takes root downward and bears fruit upward (v.31). What does this “rooting” look like in the life of a Christian or a church?
- Application: The passage ends with “the zeal of the Lord of hosts will perform this.” Where do you need to trust God's zeal rather than your own striving?
Word Study
The key original-language words in this verse. Select any word for its full lexicon entry — meaning, every occurrence in Scripture, and related words.
Cross-References
Source: Treasury of Scripture Knowledge (TSK, public domain)
| II Samuel 15:31 | Someone told David, saying, “Ahithophel is among the conspirators with Absalom.” David said, “Yahweh, please turn the counsel of Ahithophel into foolishness.” |
| II Samuel 17:23 | When Ahithophel saw that his counsel was not followed, he saddled his donkey, arose, and went home to his city, set his house in order, and hanged himself; and he died, and was buried in the tomb of his father. |
| II Kings 19:20 | Then Isaiah the son of Amoz sent to Hezekiah, saying, “Yahweh, the God of Israel, says ‘You have prayed to me against Sennacherib king of Assyria, and I have heard you. |
| II Kings 19:21 | This is the word that Yahweh has spoken concerning him: ‘The virgin daughter of Zion has despised you and ridiculed you. The daughter of Jerusalem has shaken her head at you. |
| Job 22:27 | You will make your prayer to him, and he will hear you. You will pay your vows. |
| Psalms 91:15 | He will call on me, and I will answer him. I will be with him in trouble. I will deliver him, and honor him. |
| Isaiah 37:2 | He sent Eliakim, who was over the household, and Shebna the scribe, and the elders of the priests, covered with sackcloth, to Isaiah the prophet, the son of Amoz. |
| Isaiah 38:3 | and said, “Remember now, Yahweh, I beg you, how I have walked before you in truth and with a perfect heart, and have done that which is good in your sight.” Then Hezekiah wept bitterly. |
Interlinear and lexical data from STEPBible (CC BY 4.0). Cross-reference data from OpenBible.info (CC BY 4.0). Commentaries are public domain.
For personal reflection
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What the Commentators Say
4 public-domain commentaries, condensed into plain language.
Adam Clarke's Commentary Methodist/Wesleyan 1826
Clarke focuses on textual problems in the passage, restoring lost Hebrew words from manuscripts and the parallel in 2 Kings. He corrects "thy servants" to "thy messengers" and explains the hook in the nose as a common ancient practice for controlling wild animals, drawn from Jewish commentaries and contemporary customs.
Calvin's Commentaries Reformed 1564
Calvin stresses that the blasphemies of Sennacherib against Jerusalem were ultimately directed at God, who takes such insults as personal attacks on His majesty. He underscores that the Church's security does not lie in human fortifications but in God's covenant promise to defend His chosen people, a promise that remains effective even when believers appear weak.
Cambridge Bible for Schools and Colleges Anglican 1880
The Cambridge commentary argues that Isaiah’s response to Hezekiah contains two distinct oracles: a poetic taunt-song and a direct prediction. The elaborate poem, though possibly from Isaiah, seems ill-suited for such a crisis. The terse oracle directly answers the prayer and likely represents the prophet’s original message.
Matthew Henry's Commentary Reformed/Presbyterian 1710
Henry emphasizes that God answers Hezekiah's prayer by exposing Sennacherib's arrogance as empty delusion. The Assyrian's boasts about his own power are meaningless because God has always been the one directing history. God treats Sennacherib like a wild beast, leading him back with a hook in his nose.