2 Kings 19:37

Translation
King James Version
And it came to pass, as he was worshipping in the house of Nisroch his god, that Adrammelech and Sharezer his sons smote him with the sword: and they escaped into the land of Armenia. And Esarhaddon his son reigned in his stead.
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KJV (with Strong's)
And it came to pass, as he was worshipping H7812 in the house H1004 of Nisroch H5268 his god H430, that Adrammelech H152 and Sharezer H8272 his sons H1121 smote H5221 him with the sword H2719: and they escaped H4422 into the land H776 of Armenia H780. And Esarhaddon H634 his son H1121 reigned H4427 in his stead.
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Complete Jewish Bible
One day, as he was worshipping in the temple of Nisrokh his god, [his sons] Adramelekh and Shar'etzer struck him with the sword and escaped into the land of Ararat. So his son Esar-Hadon took his place as king.
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Berean Standard Bible
One day, while he was worshiping in the temple of his god Nisroch, his sons Adrammelech and Sharezer put him to the sword and escaped to the land of Ararat. And his son Esar-haddon reigned in his place.
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American Standard Version
And it came to pass, as he was worshipping in the house of Nisroch his god, that Adrammelech and Sharezer smote him with the sword: and they escaped into the land of Ararat. And Esar-haddon his son reigned in his stead.
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World English Bible Messianic
As he was worshiping in the house of Nisroch his god, Adrammelech and Sharezer struck him with the sword; and they escaped into the land of Ararat. Esar Haddon his son reigned in his place.
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Geneva Bible (1599)
And as he was in the Temple worshipping Nisroch his god, Adramelech and Sharezer his sonnes slewe him with the sworde: and they escaped into the land of Ararat, and Esarhaddon his sonne reigned in his steade.
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Young's Literal Translation
and it cometh to pass, he is bowing himself in the house of Nisroch his god, and Adramelech and Sharezar his sons have smitten him with the sword, and they have escaped to the land of Ararat, and Esar-Haddon his son reigneth in his stead.
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See also
Ezra 4:2Genesis 8:42 Kings 19:7Jeremiah 51:272 Chronicles 32:142 Kings 18:5Isaiah 37:37
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Hezekiah and Sennacherib
Hezekiah and Sennacherib View full PDF

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In the KJVVerse 10,099 of 31,102

Study This Verse

SUMMARY

Second Kings 19:37 records the dramatic and divinely orchestrated assassination of Sennacherib, the powerful Assyrian king who had defiantly challenged the Lord God of Israel and besieged Jerusalem. This pivotal verse serves as the climactic fulfillment of Isaiah's prophecy, demonstrating God's absolute sovereignty over earthly rulers and His unwavering commitment to protect His people and uphold His word, even in the face of overwhelming human power and blasphemy, bringing a decisive end to the Assyrian threat against Judah.

CONTEXT

  • Literary Context: This verse provides the decisive conclusion to the narrative arc initiated by Sennacherib's invasion of Judah and his blasphemous challenge to Yahweh. Immediately preceding this, 2 Kings 19:35 recounts the miraculous intervention of the Angel of the Lord, who struck down 185,000 Assyrian soldiers in a single night, forcing Sennacherib to retreat in humiliation to Nineveh. The events of 2 Kings 19:36 explicitly state his return to Nineveh. Crucially, verse 37 directly fulfills the prophecy delivered by Isaiah in 2 Kings 19:7, where God declared that Sennacherib would "hear a rumor and return to his own land, and there I will make him fall by the sword." Thus, 2 Kings 19:37 functions as the ultimate proof of God's prophetic accuracy and His active involvement in human history, bringing divine judgment upon those who oppose Him and providing narrative closure to the Assyrian crisis.
  • Historical & Cultural Context: Sennacherib (reigned 705-681 BC) was one of the most formidable kings of the Neo-Assyrian Empire, whose campaigns are well-documented in extra-biblical sources, including his own annals which describe his siege of Jerusalem, though not its miraculous failure. The "house of Nisroch his god" refers to a temple dedicated to an Assyrian deity. While "Nisroch" is unique to this biblical passage and its parallel in Isaiah, scholars generally identify him with a known Assyrian god, likely Nusku (a god of light and fire, also associated with war and wisdom) or perhaps a variant of Assur. The act of worshipping in a temple was a common and expected practice for ancient Near Eastern monarchs. Assassination, particularly by sons vying for succession, was a grim but not uncommon reality in the political landscape of ancient empires, including Assyria. The "land of Armenia" refers to Urartu, a powerful kingdom located north of Assyria, which often served as a refuge for those fleeing internal conflicts or political rivals within the Assyrian Empire. Esarhaddon, Sennacherib's son and successor, is also a well-attested figure in Assyrian historical records, further corroborating the biblical account's historical accuracy and demonstrating the precise fulfillment of divine prophecy within the known historical timeline.
  • Key Themes: This verse powerfully contributes to several overarching themes within 2 Kings and the broader biblical narrative. Firstly, it underscores the theme of Divine Judgment and Sovereignty, illustrating that no earthly power, however mighty, can ultimately defy the will of God. Sennacherib's downfall is not a random event but a direct, prophesied consequence of his arrogance and blasphemy against the Lord, showcasing God's absolute control over nations and their leaders, as seen in Psalm 75:6-7. Secondly, the king's death while worshipping "Nisroch his god" highlights the Futility of Idolatry and the impotence of false deities to protect their devotees, especially in stark contrast to the living God who had just delivered Judah. This resonates with the warnings against idolatry found throughout the Old Testament, such as in Deuteronomy 4:28. Thirdly, the precise fulfillment of Isaiah's prophecy in 2 Kings 19:7 reinforces the Reliability and Truthfulness of God's Word, demonstrating that His declarations are unwavering and will inevitably come to pass. Finally, Sennacherib's downfall serves as a potent illustration of the Consequences of Pride and Defiance toward God, a recurring motif in wisdom literature like Proverbs 16:18.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • house (Hebrew, bayith', H1004): This term refers to the physical structure where Sennacherib was worshipping Nisroch, emphasizing the specific, confined, and ironically "sacred" space where his demise occurred. The fact that he was killed in the "house" of his god highlights the utter inability of that deity to provide protection or sanctuary, contrasting sharply with the true God who had just protected His own "house" (the temple in Jerusalem) and His people.
  • ʼĕlôhîym (Hebrew, ʼĕlôhîym', H430): While often used for the supreme God, here it refers to "his god," Nisroch, highlighting the pagan deity Sennacherib served. The plural form (though used for a singular god here) can also imply a generic sense of divinity. The juxtaposition of Sennacherib's death before his powerless "god" with the omnipotent God of Israel who had just demonstrated His power underscores the biblical author's polemic against idolatry and the futility of worshipping false deities.
  • smote (Hebrew, nâkâh', H5221): This primitive root signifies a forceful, decisive strike, often leading to death. Its use here underscores the violent and conclusive nature of Sennacherib's assassination, directly fulfilling the prophecy that he would "fall by the sword." This verb emphasizes the active, fatal blow delivered by his sons, serving as the human instrument of divine judgment.
  • reigned (Hebrew, mâlak', H4427): This verb denotes the act of ascending the throne and exercising royal authority. Its inclusion here provides the narrative closure regarding the Assyrian succession, confirming that despite the violent and prophesied end of Sennacherib, the Assyrian empire continued under his son, Esarhaddon. This detail grounds the divine prophecy in historical reality, showing God's sovereignty over the rise and fall of kings.

Verse Breakdown

  • "And it came to pass, as he was worshipping in the house of Nisroch his god,": This clause sets the scene for Sennacherib's demise, emphasizing the specific, ironic context of his death: while engaged in an act of devotion to his pagan deity. This highlights the impotence of Nisroch to protect his worshipper and underscores the contrast with the God of Israel, who had just miraculously delivered Jerusalem. The location, a temple, adds a layer of sacrilege to the act of assassination within Assyrian cultural norms, yet for the biblical author, it underscores divine judgment and the futility of idolatry.
  • "that Adrammelech and Sharezer his sons smote him with the sword:": This details the agents and method of Sennacherib's death. His own sons, Adrammelech and Sharezer, are the instruments of his downfall, fulfilling the prophecy of his death by the sword. This act of parricide, likely motivated by a struggle for succession or political intrigue, serves as the human means through which God's sovereign will is executed. It is a stark reminder that God can use even the most heinous human acts to accomplish His purposes.
  • "and they escaped into the land of Armenia.": This clause describes the immediate aftermath of the assassination, indicating that the sons fled to a region known as Urartu (biblical Armenia), a common refuge for those escaping Assyrian power. This detail provides historical verisimilitude and explains the disappearance of the assassins from the Assyrian political scene, allowing for a clear succession.
  • "And Esarhaddon his son reigned in his stead.": This final clause confirms the succession, naming Esarhaddon as the new king of Assyria. This detail is historically accurate and provides closure to the narrative of Sennacherib's reign, confirming the stability of the Assyrian throne despite the violent transition, all within the framework of God's overarching plan and the fulfillment of His word.

Literary Devices

The narrative of Sennacherib's demise in 2 Kings 19:37 is rich with literary devices that amplify its theological message. Perhaps the most prominent is Irony: Sennacherib, who had blasphemed the living God and boasted of his own power, is not defeated on the battlefield but assassinated in the "house of Nisroch his god" while worshipping. This ironic setting underscores the futility of his idolatry and the impotence of his false god to protect him, especially after the true God had just demonstrated overwhelming power against his army. The entire account serves as a powerful instance of Prophecy Fulfillment, as Isaiah's earlier declaration in 2 Kings 19:7 is meticulously brought to pass, reinforcing the Reliability of God's Word. Furthermore, Sennacherib's fall functions as Symbolism for the ultimate defeat of human pride and defiance when set against divine sovereignty. His violent end, at the hands of his own sons, illustrates the consequences of his hubris and the divine judgment against those who exalt themselves against the Lord.

THEOLOGICAL AND THEMATIC CONNECTIONS

The assassination of Sennacherib is a profound theological statement on God's absolute sovereignty over all earthly powers and His unwavering commitment to His covenant people. It demonstrates that divine judgment is not merely a concept but an active force in history, bringing low the proud and exalting the humble. The irony of Sennacherib's death in the temple of his false god powerfully exposes the futility and impotence of idolatry, contrasting it sharply with the living God who had just miraculously delivered Jerusalem. This event serves as a tangible reminder that true security and power reside not in human strength or pagan deities, but solely in the Lord, whose word is unfailing and whose purposes cannot be thwarted. It reinforces the biblical truth that God is the ultimate ruler of nations, raising up and bringing down kings according to His divine will, and that His promises to His people are steadfast.

REFLECTION AND APPLICATION

The narrative of Sennacherib's rise and fall, culminating in 2 Kings 19:37, offers enduring lessons for believers today. It calls us to place our trust not in the fleeting power of human leaders, military might, or worldly systems, but in the unshakeable sovereignty of God. Just as God brought down the seemingly invincible Assyrian king, He remains in control of all circumstances, even when global events or personal challenges seem overwhelming. This passage reminds us that defiance and pride against God ultimately lead to destruction, while humility and reliance on Him lead to deliverance and peace. It encourages us to take God's promises seriously, knowing that His word is utterly reliable and will always come to pass, providing a firm foundation for our faith in an uncertain world. We are called to recognize the futility of anything that takes God's rightful place in our lives, whether it be wealth, power, or self-reliance, and instead to worship and serve the one true God who alone can save and protect, acknowledging that true security is found only in Him.

Questions for Reflection

  • In what areas of your life might you be tempted to rely on your own strength or worldly resources rather than God's sovereign power?
  • How does Sennacherib's fate challenge modern forms of pride or self-sufficiency, both individually and corporately?
  • What specific promises of God, demonstrated by the fulfillment of Isaiah's prophecy, give you confidence and hope today amidst current challenges?
  • How does the futility of Nisroch's protection encourage you to examine and remove any "idols" (anything that takes God's rightful place) from your own life and worship?

FAQ

Who was Nisroch, and why is his temple significant in this verse?

Answer: Nisroch was an Assyrian deity, though his precise identity is debated by scholars, possibly a variant of Nusku (a god of light and fire) or another god associated with war or agriculture. His temple, the "house of Nisroch," is profoundly significant because it is precisely where Sennacherib, who had openly blasphemed the God of Israel, met his violent end. The irony is striking: the king was assassinated while worshipping his own god, who proved utterly powerless to protect him. This highlights the stark contrast between the impotence of false gods and the omnipotence of the God of Israel, who had just miraculously delivered Jerusalem from Sennacherib's vast army, as recounted in 2 Kings 19:35. His death in this setting serves as a powerful symbol of divine judgment and the utter futility of idolatry.

How does this event demonstrate God's sovereignty and the reliability of His prophecies?

Answer: This event serves as a dramatic and undeniable demonstration of God's absolute sovereignty over earthly rulers and nations. Earlier in the chapter, through the prophet Isaiah, God had explicitly prophesied Sennacherib's demise: "I will put a hook in your nose and my bit in your mouth, and I will turn you back by the way you came... I will make him fall by the sword in his own land" (2 Kings 19:28 and 2 Kings 19:7). The precise fulfillment of this prophecy, down to the detail of his death by the sword in his own land, underscores the unwavering truth and dependability of God's word. It shows that God is not merely an observer of human history but its ultimate orchestrator, capable of bringing about His purposes through human actions, even those as violent as assassination, thereby validating His prophetic declarations.

CHRIST-CENTERED FULFILLMENT

While 2 Kings 19:37 speaks of the downfall of an earthly king, it powerfully foreshadows the ultimate triumph of the true King, Jesus Christ, and the definitive judgment of all who oppose God. Sennacherib's hubris and eventual demise at the hands of his own sons, despite his immense worldly power, points to the transient nature of all human dominion in contrast to the eternal and unshakeable kingdom of God's Son. Just as God delivered Jerusalem from the Assyrian threat, Christ, the true Lamb of God who takes away the sin of the world, delivers His people from a far greater enemy: sin, death, and the spiritual forces of darkness. His victory on the cross, where He disarmed the principalities and powers, was a decisive conquest far exceeding the angelic deliverance of Jerusalem (Colossians 2:15). Ultimately, Christ is the King of kings and Lord of lords, before whom every knee will bow and every tongue confess (Philippians 2:9-11). Sennacherib's judgment by the sword in the house of his false god anticipates the final, glorious return of Christ, who will strike down His enemies with the sword of His mouth and establish His righteous reign forever (Revelation 19:11-16). The fall of this earthly tyrant serves as a powerful testament to the sovereign power of the God who sent His Son to establish an eternal kingdom that will never be destroyed.

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Commentary on 2 Kings 19 verses 35–37

Sometimes it was long ere prophecies were accomplished and promises performed; but here the word was no sooner spoken than the work was done.

I. The army of Assyria was entirely routed. That night which immediately followed the sending of this message to Hezekiah, when the enemy had just set down before the city and were preparing (as we now say) to open the trenches, that night was the main body of their army slain upon the spot by an angel, Kg2 19:35. Hezekiah had not force sufficient to sally out upon them and attack their camp, nor would God do it by sword or bow; but he sent his angel, a destroying angel, in the dead of the night, to make an assault upon them, which their sentinels, though ever so wakeful, could neither discover nor resist. It was not by the sword of a mighty man or of a mean man, that is, not of any man at all, but of an angel, that the Assyrians army was to fall (Isa 31:8), such an angel as slew the first-born of Egypt. Josephus says it was done by a pestilential disease, which was instant death to them. The number slain was very great, 185,000 men, and Rabshakeh, it is likely, among the rest. When the besieged arose, early in the morning, behold they were all dead corpses, scarcely a living man among them. Some think the 76th Psalm was penned on this occasion, where we read that the stout-hearted were spoiled and slept their sleep, their last, their long sleep, Kg2 19:5. See how great, in power and might, the holy angels are, when one angel, in one night, could make so great a slaughter. See how weak the mightiest of men are before almighty God: who ever hardened himself against him and prospered? The pride and blasphemy of the king are punished by the destruction of his army. All these lives are sacrificed to God's glory and Zion's safety. The prophet shows that therefore God suffered this vast rendezvous to be made, that they might be gathered as sheaves into the floor, Mic 4:12, Mic 4:13.

II. The king of Assyria was hereby put into the utmost confusion. Ashamed to see himself, after all his proud boasts, thus defeated and disabled to pursue his conquests and secure what he had (for this, we may suppose, was the flower of his army), and continually afraid of falling under the like stroke himself, He departed, and went, and returned; the manner of the expression intimates the great disorder and distraction of mind he was in, Kg2 19:36. And it was not long before God cut him off too, by the hands of two of his own sons, Kg2 19:37. 1. Those that did it were very wicked, to kill their own father (whom they were bound to protect) and in the act of his devotion; monstrous villany! But, 2. God was righteous in it. Justly are the sons suffered to rebel against their father that begat them, when he was in rebellion against the God that made him. Those whose children are undutiful to them ought to consider whether they have not been so to their Father in heaven. The God of Israel had done enough to convince him that he was the only true God, whom therefore he ought to worship; yet he persists in his idolatry, and seeks to his false god for protection against a God of irresistible power. Justly is his blood mingled with his sacrifices, since he will not be convinced by such a plain and dear-bought demonstration of his folly in worshipping idols. His sons that murdered him were suffered to escape, and no pursuit was made after them, his subjects perhaps being weary of the government of so proud a man and thinking themselves well rid of him. And his sons would be looked upon as the more excusable in what they had done if it be true (as bishop Patrick suggested) that he was now vowing to sacrifice them to his god, so that it was for their own preservation that they sacrificed him. His successor was another son, Esarhaddon, who (as it should seem) did not aim, like his father, to enlarge his conquests, but rather to improve them; for he it was that first sent colonies of Assyrians to inhabit the country of Samaria, though it is mentioned before (Kg2 17:24), as appears, Ezr 4:2, where the Samaritans say it was Esarhaddon that brought them thither.

Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 35–37. Public domain.
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Athanasius of AlexandriaAD 373
LIFE OF ST. ANTHONY 28.9-10
Since the evil spirits have no power, they play as on a stage, changing their shapes and frightening children by the apparition of crowds and by their changed forms. This is why they are to be despised the more for their powerlessness. The true angel sent by the Lord against the Assyrians had no need of crowds or apparitions from without, or loud noises or clappings, but he used his power quietly and destroyed 185, at one time. Powerless demons such as these, however, try to frighten, if only by empty phantoms.
John ChrysostomAD 407
DISCOURSES AGAINST JUDAIZING CHRISTIANS 6.3.6-7
But the Jews will say, “Where is the evidence that God has turned away from us?” Does this still need proof in words? Tell me this. Do not the facts themselves shout it out? Do they not send forth a sound clearer than the trumpet’s call? Do you still ask for proof in words when you see the destruction of your city, the desolation of your temple and all the other misfortunes that have come on you? “But people brought these things on us, not God.” Rather it was God above all others who did these things. If you attribute them to people, then you must consider that even if people were to have the boldness, they would not have had the power to bring these things to accomplishment, unless it were by God’s decree. The barbarian came down on you and brought all Persia with him. He expected that he would catch you all by the suddenness of his attack, and he kept you all locked in the city as if you were caught in the net of a hunter or fisherman. Because God was gracious to you at the time—I repeat, at that time—without a battle, without a war, without a hostile encounter, the barbarian king left 185, of his slain soldiers among you and fled, contented that he alone was saved. And God often decided countless other battles in this way. So also now, if God had not deserted you once and for all, your enemies would not have had the power to destroy your city and leave your temple desolate. If God had not abandoned you, the ruin of desolation would not have lasted so long a time, nor would your frequent efforts to rebuild the temple have been in vain.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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