TRV
Translation
World English Bible Messianic
Then he turned his face to the wall, and prayed to the LORD, saying,
Young's Literal Translation
And he turneth round his face unto the wall, and prayeth unto Jehovah, saying,
Study This Verse
Commentary on 2 Kings 20 verses 1–11
1 ¶ In those days was Hezekiah sick unto death. And the prophet Isaiah the son of Amoz came to him, and said unto him, Thus saith the LORD, Set thine house in order; for thou shalt die, and not live.
2 Then he turned his face to the wall, and prayed unto the LORD, saying,
3 I beseech thee, O LORD, remember now how I have walked before thee in truth and with a perfect heart, and have done that which is good in thy sight. And Hezekiah wept sore.
4 And it came to pass, afore Isaiah was gone out into the middle court, that the word of the LORD came to him, saying,
5 Turn again, and tell Hezekiah the captain of my people, Thus saith the LORD, the God of David thy father, I have heard thy prayer, I have seen thy tears: behold, I will heal thee: on the third day thou shalt go up unto the house of the LORD.
6 And I will add unto thy days fifteen years; and I will deliver thee and this city out of the hand of the king of Assyria; and I will defend this city for mine own sake, and for my servant David's sake.
7 And Isaiah said, Take a lump of figs. And they took and laid it on the boil, and he recovered.
8 And Hezekiah said unto Isaiah, What shall be the sign that the LORD will heal me, and that I shall go up into the house of the LORD the third day?
9 And Isaiah said, This sign shalt thou have of the LORD, that the LORD will do the thing that he hath spoken: shall the shadow go forward ten degrees, or go back ten degrees?
10 And Hezekiah answered, It is a light thing for the shadow to go down ten degrees: nay, but let the shadow return backward ten degrees.
11 And Isaiah the prophet cried unto the LORD: and he brought the shadow ten degrees backward, by which it had gone down in the dial of Ahaz.
I. II. Main points1. 2. Sub-points
The historian, having shown us blaspheming Sennacherib destroyed in the midst of the prospects of life, here shows us praying Hezekiah delivered in the midst of the prospects of death - the days of the former shortened, of the latter prolonged.
I. Here is Hezekiah's sickness. In those days, that is, in the same year in which the king of Assyria besieged Jerusalem; for he reigning reigned? in all twenty-nine years, and surviving this fifteen years, this must be in his fourteenth year, and so was that, Kg2 18:13. Some think it was at the time that the Assyrian army was besieging the city or preparing for it, because God promises (Kg2 20:6): I will defend the city, which promise was afterwards repeated, when the danger came to be most imminent, Kg2 19:34. Others think it was soon after the defeat of Sennacherib; and then it shows us the uncertainty of all our comforts in this world. Hezekiah, in the midst of his triumphs in the favour of God, and over the forces of his enemies, is seized with sickness, and under the arrest of death. We must therefore always rejoice with trembling. It should seem he was sick of the plague, for we read of the boil or plague-sore, Kg2 20:7. The same disease which was killing to the Assyrians was trying to him; God took it from him, and put it upon his enemies. Neither greatness nor goodness can exempt us from sickness, from sore and mortal sicknesses. Hezekiah, lately favoured of heaven above most men, yet is sick unto death - in the midst of his days (under forty) and yet sick and dying; and perhaps he was the more apprehensive of its being fatal to him because his father died when he was about his age, two or three years younger. "In the midst of life we are in death."
II. Warning brought him to prepare for death. It is brought by Isaiah, who had been twice, as stated in the former chapter, a messenger of good tidings to him. We cannot expect to receive from God's prophets any other than what they have received from the Lord, and we must welcome that, be it pleasing or unpleasing. The prophet tells him, 1. That his disease is mortal, and, if he be not recovered by a miracle of mercy, will certainly be fatal: Thou shalt die, and not live. 2. That therefore he must, with all speed, get ready for death: Set thy house in order. This we should feel highly concerned to do when we are in health, but are most loudly called to do when we come to be sick. Set the heart in order by renewed acts of repentance, and faith, and resignation to God, with cheerful farewells to this world and welcomes to another; and, if not done before (which is the best and wisest course), set the house in order, make thy will, settle thy estate, put thy affairs in the best posture thou canst, for the ease of those that shall come after thee. Isaiah speaks not to Hezekiah of his kingdom, only of his house. David, being a prophet, had authority to appoint who should reign after him, but other kings did not pretend to bequeath their crowns as part of their goods and chattels.
III. His prayer hereupon: He prayed unto the Lord, Kg2 20:2. Is any sick? Let him be prayed for, let him be prayed with, and let him pray. Hezekiah had found, as recorded in the foregoing chapter, that it was not in vain to wait upon God, but that the prayers of faith bring in answers of peace; therefore will he call upon God as long as he lives. Happy experiences of the prevalency of prayer are engagements and encouragements to continue instant in prayer. He had now received the sentence of death within himself, and, if it was reversible, it must be reversed by prayer. When God purposes mercy he will, for this, be enquired of, Eze 36:37. We have not if we ask not, or ask amiss. If the sentence was irreversible, yet prayer is one of the best preparations for death, because by it we fetch in strength and grace from God to enable us to finish well. Observe,
1.The circumstances of this prayer. (1.) He turned his face to the wall, probably as he lay in his bed. This he did perhaps for privacy; he could not retire to his closet as he used to do, but he retired as well as he could, turned from the company that were about him, to converse with God. When we cannot be so private as we would be in our devotions, nor perform them with the usual outward expressions of reverence and solemnity, yet we must not therefore omit them, but compose ourselves to them as well as we can. Or, as some think, he turned his face towards the temple, to show how willingly he would have gone up thither, to pray this prayer (as he did, Kg2 19:1, Kg2 19:14), if he had been able, and remembering what encouragements were given to all the prayers that should be made in or towards that house. Christ is our temple; to him we must have an eye in all our prayers, for no man, no service, comes to the Father but by him. (2.) He wept sorely. Some gather from this that he was unwilling to die. It is in the nature of man to have some dread of the separation of soul and body, and it was not strange if the Old Testament saints, to whom another world was but darkly revealed, were not so willing to leave this as Paul and other New Testament saints were. There was also something peculiar in Hezekiah's case: he was now in the midst of his usefulness, had begun a good work of reformation, which he feared would, through the corruption of the people, fall to the ground, if he should die. If this was before the defeat of the Assyrian army, as some think, he might therefore be loth to die, because his kingdom was in imminent danger of being ruined. However, it does not appear that he had now any son: Manasseh, that succeeded him, was not born till three years after; and, if he should die childless, both the peace of his kingdom and the promise to David would be in danger. But perhaps these were only tears of importunity, and expressions of a lively affection in prayer. Jacob wept and made supplication; and our blessed Saviour, though most willing to die, yet offered up strong cries, with tears, to him whom he knew to be able to save him, Heb 5:7. Let Hezekiah's prayer interpret his tears, and in that we find nothing that intimates him to have been under any of that fear of death which has either bondage or torment.
2.The prayer itself: "Remember now, O Lord! how I have walked before thee in truth; and either spare me to live, that I may continue thus to walk, if, if my work be done, receive me to that glory which thou hast prepared for those that have thus walked." Observe here, (1.) The description of Hezekiah's piety. He had had his conversation in the world with right intentions ("I have walked before thee, as under thy eye and with an eye ever towards thee"), from a right principle ("in truth, and with an upright heart"), and by a right rule - "I have done that which is good in thy sight." (2.) The comfort he now had in reflecting upon it; it made his sick-bed easy. Note, The testimony of conscience for us that we have walked with God in our integrity will be much our support and rejoicing when we come to look death in the face, Co2 1:12. (3.) The humble mention he makes of it to God. Lord, remember it now; not as if God needed to be put in mind of any thing by us (he is greater than our hearts, and knows all things), or as if the reward were of debt, and might be demanded as due (it is Christ's righteousness only that is the purchase of mercy and grace); but our own sincerity may be pleaded as the condition of the covenant which God has wrought in us: "It is the work of thy own hands. Lord, own it." Hezekiah does not pray, "Lord, spare me," or, "Lord, take me; God's will be done;" but, Lord, remember me; whether I live or die, let me be thine.
IV. The answer which God immediately gave to this prayer of Hezekiah. The prophet had got but to the middle court when he was sent back with another message to Hezekiah (Kg2 20:4, Kg2 20:5), to tell him that he should recover; not that there is with God yea and nay, or that he ever says and unsays; but upon Hezekiah's prayer, which he foresaw and which his Spirit inclined him to, God did that for him which otherwise he would not have done. God here calls Hezekiah the captain of his people, to intimate that he would reprieve him for his people's sake, because, in this time of war, they could ill spare such a captain: he calls himself the God of David, to intimate that he would reprieve him out of a regard to the covenant made with David and the promise that he would always ordain a lamp for him. In this answer, 1. God honours his prayers by the notice he takes of them and the reference he has to them in this message: I have heard thy prayers, I have seen thy tears. Prayers that have much life and affection in them are in a special manner pleasing to God. 2. God exceeds his prayers; he only begged that God would remember his integrity, but God here promises (1.) To restore him from his illness: I will heal thee. Diseases are his servants; as they go where he sends them, so they come when he remands them. Mat 8:8, Mat 8:9. I am the Lord that healeth thee, Exo 15:26. (2.) To restore him to such a degree of health that on the third day he should go up to the house of the Lord, to return thanks. God knew Hezekiah's heart, how dearly he loved the habitation of God's house and the place where his honour dwelt, and that as soon as he was well he would go to attend on public ordinances; thitherward he turned his face when he was sick, and thitherward he would turn his feet when he was recovered; and therefore, because nothing would please him better, he promises him this, Let my soul live, and it shall praise thee. The man whom Christ healed was soon after found in the temple, Joh 5:14. (3.) To add fifteen years to his life. This would not bring him to be an old man; it would reach but to fifty-four or fifty-five; yet that was longer than he had lately expected to live. His lease was renewed, which he thought was expiring. We have not the instance of any other that was told before-hand just how long he should live; that good man no doubt made a good use of it; but God has wisely kept us at uncertainties, that we may be always ready. (4.) To deliver Jerusalem from the king of Assyria, Kg2 20:6. This was the thing which Hezekiah's heart was upon a much as his own recovery, and therefore the promise of this is here repeated. If this was after the raising of the siege, yet there was cause to fear Sennacherib's rallying again. "No," says God, "I will defend this city."
V. The means which were to be used for his recovery, Kg2 20:7. Isaiah was his physician. He ordered an outward application, a very cheap and common thing: "Lay a lump of figs to the boil, to ripen it and bring it to a head, that the matter of the disease may be discharged that way." This might contribute something to the cure, and yet, considering to what a height the disease had come, and how suddenly it was checked, the cure was no less than miraculous. Note, 1. It is our duty, when we are sick, to make use of such means as are proper to help nature, else we do not trust God, but tempt him. 2. Plain and ordinary medicines must not be despised, for many such God has graciously made serviceable to man, in consideration of the poor. 3. What God appoints he will bless and make effectual.
VI. The sign which was given for the encouragement of his faith. 1. He begged it, not in any distrust of the power or promise of God, or as if he staggered at that, but because he looked upon the things promised to be very great things and worthy to be so confirmed, and because it had been usual with God thus to glorify himself and favour his people; and he remembered how much Gos was displeased with his father for refusing to ask a sign, Isa 7:10-12. Observe, Hezekiah asked What is the sign, not that I shall go up to the thrones of judgment or up to the gate, but up to the house of the Lord? He desired to recover that he might glorify God in the gates of the daughter of Zion. It is not worth while to live for any other purpose than to serve God. 2. It was put to his choice whether the sun should go back or go forward; for it was equal to Omnipotence, and it would be the more likely to confirm his faith if he chose that which he thought the more difficult of the two. Perhaps to this that of this prophet may refer (Isa 45:11), Ask me of things to come concerning my sons, and concerning the work of my hands command you me. It is supposed that the degrees were half hours, and that it was just noon when the proposal was made, and the question is, "Shall the sun go back to its place at seven in the morning or forward to its place at five in the evening?" 3. He humbly desired the sun might go back ten degrees, because, though either would be a great miracle, yet, it being the natural course of the sun to go forward, its going back would seem more strange, and would be more significant of Hezekiah's returning to the days of his youth (Job 33:25) and the lengthening out of the day of his life. It was accordingly done, upon the prayer of Isaiah (Kg2 20:11): He cried unto the Lord by special warrant and direction, and God brought the sun back ten degrees, which appeared to Hezekiah (for the sign was intended for him) by the going back of the shadow upon the dial of Ahaz, which, it is likely, he could see through his chamber-window; and the same was observed upon all other dials, even in Babylon, Ch2 32:31. Whether this retrograde motion of the sun was gradual or per saltum - suddenly - whether it went back at the same pace that it used to go forward, which would make the day ten hours longer than usual - or whether it darted back on a sudden, and, after continuing a little while, was restored again to its usual place, so that no change was made in the state of the heavenly bodies (as the learned bishop Patrick thinks) - we are not told; but this work of wonder shows the power of God in heaven as well as on earth, the great notice he takes of prayer, and the great favour he bears to his chosen. The most plausible idolatry of the heathen was theirs that worshipped the sun; yet that was hereby convicted of the most egregious folly and absurdity, for by this it appeared that their god was under the check of the God of Israel. Dr. Lightfoot suggests that the fifteen songs of degrees (Psa 120:1-7, etc.) might perhaps be so called because selected by Hezekiah to be sung to his stringed instruments (Isa 38:20) in remembrance of the degrees on the dial which the sun went back and the fifteen years added to his life; and he observes how much of these psalms is applicable to Jerusalem's distress and deliverance and Hezekiah's sickness and recovery.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 1–11. Public domain.
Copy as
Cyril of JerusalemAD 386
Catechetical Lecture 2:15
Would you know the power of repentance? Would you understand this strong weapon of salvation and the might of confession? By confession Hezekiah routed 185, of the enemy. That was important, but it was little compared with what shall be told. The same king’s repentance won the repeal of the sentence God had passed on him. For when he was sick, Isaiah said to him, “Give charge concerning your house, for you shall die and not live.” What expectation was left? What hope of recovery was there, when the prophet said, “For you shall die”? But Hezekiah did not cease from penitence, for he remembered what was written: “In the hour that you turn and lament, you shall be saved.” He turned his face to the wall, and from his bed of pain his mind soared up to heaven—for no wall is so thick as to stifle reverent prayer—“Lord,” he said, “remember me. You are not subject to circumstance, but are yourself the legislator of life. For not on birth and conjunction of stars, as some vainly say, does our life depend. No, you are the arbiter, according to your will, of life and the duration of life.” He whom the prophet’s sentence had forbidden to hope was granted fifteen further years of life, the sun turning back its course in witness thereof. Now while the sun retraced its course for Hezekiah, for Christ it was eclipsed, the distinction marking the difference between the two, I mean Hezekiah and Jesus. Now if even Hezekiah could revoke God’s decree, shall not Jesus grant the remission of sins? Turn and lament, shut your door, and beg for pardon, that God may remove from the scorching flames. For confession has the power to quench even fire; it can tame even lions.
John ChrysostomAD 407
HOMILIES ON THE GOSPEL OF MATTHEW 53.6-7
For which of the things in our present life seems to you pleasant? A sumptuous table, and health of body, and glory and wealth? No, these delights, if you set them by that pleasure, will prove the bitterest of all things, compared with what is to come. For nothing is more pleasurable than a sound conscience and a good hope. And if you would learn this, let us inquire of him who is on the point of departing hence or of him that is grown old; and when we have reminded him of sumptuous banqueting that he had enjoyed, and of glory and honor and of good works that he had some time practiced and wrought, let us ask in which he exults the more; and we shall see him for the other ashamed and covering his face but for these soaring and leaping with joy. So Hezekiah, too, when he was sick, called not to mind sumptuous feasting or glory or royalty but righteousness. For “remember,” he said, “how I walked before you in an upright way.”
John CassianAD 435
CONFERENCE 17.25
Now let us rise to still higher instances. When king Hezekiah was lying on his bed and afflicted with grievous sickness, the prophet Isaiah addressed him in the person of God, and said: “Thus says the Lord: set your house in order for will die and not live. And Hezekiah,” it says, “turned his face to the wall and prayed to the Lord and said: I beseech you, O Lord, remember how I have walked before you in truth and with a perfect heart, and how I have done what was right in your sight. And Hezekiah wept much.” After which it was again said to Isaiah: “Go, return, and speak to Hezekiah king of Judah, saying: Thus says the Lord God of David your father: I have heard your prayer, I have seen your tears. Behold, I will add to your life fifteen years, and I will deliver you out of the hand of the king of the Assyrians, and I will defend this city for your sake and for my servant David’s sake.” What can be clearer than this proof that out of consideration for mercy and goodness the Lord would rather break his word and instead of the appointed sentence of death extend the life of him who prayed for fifteen years, rather than be found inexorable because of an unchangeable decree?
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.
Copy as
Continue studying 2 Kings 20:2 across the web’s major study libraries — every link below opens this exact verse, chapter, or book on the destination site.
Read & Compare
BibleGatewayThis verse in more than 200 translations and 70 languages.
Bible.comThe YouVersion reader — hundreds of translations, reading plans, and highlights.
ESV.orgCrossway's official English Standard Version reader.
NET BibleThe NET translation with 60,000+ translators' notes on every rendering decision.
STEP BibleTyndale House's free study tool — original text, vocabulary, and scholarly resources.
BibliaLogos Bible Software's free web reader.
USCCBThe New American Bible (Revised Edition) with the U.S. bishops' study notes.
Commentaries
BibleHub CommentariesDozens of classic commentaries on this verse, gathered on one page.
StudyLightMore than 100 commentary sets — the largest collection on the web.
BibleRefPlain-English commentary on what this verse means, verse by verse.
Enduring WordDavid Guzik's free commentary on this chapter, widely used by Bible teachers.
Bible Study ToolsVerse commentary alongside Greek and Hebrew study aids.
Original Language & Research
- BibleHub InterlinearThe verse word by word — original language, transliteration, and English.
- BibleHub LexiconEvery word's original-language definition and Strong's entry.
Blue Letter BibleDeep-study tools — Strong's numbers, concordance, and word studies.
SefariaThe Hebrew text with Rashi and centuries of Jewish commentary.
Sermons, Hymns & Audio
TrulyRandomVerse is not affiliated with these sites and doesn’t control their content. They’re linked because they’re genuinely useful.
SUMMARY
This verse captures a profoundly intimate and desperate moment in the life of King Hezekiah. Faced with a divine pronouncement of imminent death delivered by the prophet Isaiah, Hezekiah's immediate and visceral response is not to appeal to human authority or to despair, but to turn away from all external distractions and direct his full attention to the Lord in earnest, humble prayer. His physical posture of turning his face to the wall underscores his desire for complete privacy, profound humility, and an unhindered, deeply personal communion with God in the face of an overwhelming and seemingly final crisis.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The verse employs several potent literary devices to convey the depth of Hezekiah's emotional and spiritual state. Symbolism is prominently featured in Hezekiah's act of turning his face to the wall. The wall symbolizes not only a physical barrier for privacy but also a spiritual boundary, representing his complete withdrawal from earthly concerns to enter into an intensely personal and unburdened communion with God. This posture is also a powerful act of Humility, as the king sheds his royal dignity to assume a posture of vulnerability and desperation before the divine. There is an element of subtle Dramatic Irony for the reader, who, possessing the broader biblical narrative, anticipates God's merciful and immediate response, even as Hezekiah himself is in a state of profound despair. Furthermore, the verse serves as a powerful Foreshadowing of the miraculous divine intervention that is about to unfold, highlighting the extraordinary efficacy and transformative power of earnest prayer in the face of seemingly irreversible circumstances.
THEOLOGICAL AND THEMATIC CONNECTIONS
Hezekiah's prayer in 2 Kings 20:2 stands as a profound testament to the biblical truth that God is both sovereign in His decrees and intimately responsive to the earnest cries of His people. While God's pronouncement through Isaiah seemed final, Hezekiah's immediate and desperate turning to the Lord demonstrates a deep understanding of God's character as merciful, compassionate, and capable of relenting. This moment underscores the dynamic interplay between divine decree and human prayer, suggesting that God's plans, while ultimately firm and purposeful, are not necessarily rigid in the face of genuine repentance, fervent supplication, and a heart aligned with His will. It affirms that prayer is not merely a psychological exercise or a ritualistic act but a powerful spiritual engagement that can genuinely influence outcomes, revealing God's desire for an active relationship and His willingness to engage with His creation on a deeply personal level.
REFLECTION AND APPLICATION
Hezekiah's desperate prayer in 2 Kings 20:2 offers timeless and profound lessons for believers navigating their own crises and seemingly insurmountable challenges. When confronted with overwhelming news, seemingly irreversible circumstances, or the stark reality of our own mortality and limitations, our first and most instinctual response should be to turn to God. Hezekiah's posture—turning to the wall—is a powerful metaphor for shutting out the noise, distractions, and despair of the world, creating a sacred, private space for unhindered, honest, and vulnerable communion with our Creator. It reminds us that prayer is not a last resort but our primary and most potent weapon in the face of life's greatest challenges. This narrative calls us to approach God with sincere humility, laying bare our fears, hopes, and desperation, trusting in His boundless mercy and His willingness to hear and respond, even when His will seems already declared. This verse encourages us to cultivate a personal relationship with God where direct access is always available, and where our earnest pleas are always heard and considered by a loving Father.
Questions for Reflection
FAQ
Why did Hezekiah turn his face to the wall?
Answer: Hezekiah's act of turning his face to the wall was a deliberate and profoundly symbolic gesture with multiple layers of meaning. Primarily, it signified his desire for privacy and solitude. In ancient Near Eastern culture, turning to a wall could indicate a wish to be alone, to shut out external distractions, and to engage in deeply personal and unburdened communication. It allowed him to focus entirely on his plea to God, without the presence of Isaiah or other courtiers. Secondly, it conveyed profound humility and desperation. By turning away from human gaze and perhaps even from the grandeur of his royal chambers, Hezekiah stripped himself of his kingly dignity, approaching God in utter vulnerability and brokenness. It was a posture of complete surrender and reliance on God alone, acknowledging that no human solution could address his impending death. Finally, it represented intense focus and earnestness. The wall served as a physical boundary, enabling him to direct his entire being—mind, body, and spirit—towards the Lord, underscoring the sincerity and fervency of his prayer in the face of a life-threatening decree. This posture, while not explicitly commanded in scripture, illustrates a powerful example of how one might seek deep communion with God in a time of crisis.
Does Hezekiah's prayer imply that human prayer can change God's mind or alter His decrees?
Answer: This is a profound theological question that Hezekiah's story, along with other biblical accounts, helps us understand. While God is sovereign and His ultimate purposes are unchangeable, the Bible also presents God as a relational being who responds to the prayers of His people. In Hezekiah's case, God had declared he would die (2 Kings 20:1), yet Hezekiah's fervent prayer led to God relenting and adding fifteen years to his life (2 Kings 20:4-6). This demonstrates that God, in His mercy and wisdom, can choose to alter a specific pronouncement or course of action in response to sincere human repentance and prayer. Other examples include God relenting from disaster after Moses interceded for Israel in Exodus 32:14 and His change of plans for Nineveh after their repentance in Jonah 3:10. This does not mean God is fickle or lacks foresight, but rather that His sovereignty is dynamic and relational, allowing for human prayer to play a real and significant role within His divine plan. It underscores that God desires for His people to engage with Him in prayer, and He delights in responding to their earnest cries.
CHRIST-CENTERED FULFILLMENT
Hezekiah's desperate turning to the wall and praying to the Lord serves as a profound foreshadowing of the ultimate and perfect intercession found in Jesus Christ. While Hezekiah, a righteous king, could only appeal to God based on his own faithfulness and God's covenant, Christ stands as the definitive answer to humanity's deepest cries and the ultimate mediator between God and humanity. Hezekiah's direct access to God, though powerful, was limited by his human nature and the Old Covenant; Jesus, however, is the very embodiment of direct access, being both fully God and fully man. His own life was marked by fervent prayer, often withdrawing to solitary places to commune with the Father, as seen in Luke 5:16. More profoundly, Christ's sacrificial death on the cross removed the ultimate barrier of sin, granting all believers unhindered access to the Father's throne of grace (Hebrews 4:16). Hezekiah's prayer for extended physical life was answered, but Christ offers eternal life through His resurrection (John 11:25-26). Moreover, unlike Hezekiah who prayed for himself, Jesus continually intercedes for His people, serving as our eternal High Priest who ever lives to make intercession for us (Hebrews 7:25 and Romans 8:34). Thus, Hezekiah's desperate plea points to the infinitely greater and eternally effective prayer and mediation of the Lamb of God, who takes away the sin of the world and provides the ultimate answer to all human need (John 1:29).