Isaiah 37:7

Translation
King James Version
Behold, I will send a blast upon him, and he shall hear a rumour, and return to his own land; and I will cause him to fall by the sword in his own land.
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KJV (with Strong's)
Behold, I will send H5414 a blast H7307 upon him, and he shall hear H8085 a rumour H8052, and return H7725 to his own land H776; and I will cause him to fall H5307 by the sword H2719 in his own land H776.
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Complete Jewish Bible
I will put a spirit in him that will make him hear a rumor and return to his own land; then I will cause him to die by the sword in his own land.'"
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Berean Standard Bible
Behold, I will put a spirit in him so that he will hear a rumor and return to his own land, where I will cause him to fall by the sword.’”
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American Standard Version
Behold, I will put a spirit in him, and he shall hear tidings, and shall return unto his own land; and I will cause him to fall by the sword in his own land.
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World English Bible Messianic
Behold, I will put a spirit in him and he will hear news, and will return to his own land. I will cause him to fall by the sword in his own land.”’”
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Geneva Bible (1599)
Beholde, I wil send a blast vpon him, and he shall heare a noyse, and returne to his owne land, and I will cause him to fall by the sword in his owne land.
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Young's Literal Translation
Lo, I am giving in him a spirit, and he hath heard a report, and hath turned back unto his land, and I have caused him to fall by the sword in his land.'
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See also
Isaiah 37:9Isaiah 31:8Isaiah 31:92 Chronicles 32:21Isaiah 10:33Isaiah 10:34Job 4:9
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The Defeat of Sennacherib
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In the KJVVerse 18,360 of 31,102

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SUMMARY

Isaiah 37:7 presents a powerful prophetic word from the Lord, delivered through the prophet Isaiah to King Hezekiah, in response to the Assyrian threat. This verse provides a divine assurance that the formidable King Sennacherib, who had besieged Jerusalem, would be supernaturally compelled by a "blast" and a "rumour" to retreat to his own land, where he would ultimately meet a violent demise by the sword. It stands as a profound testament to God's absolute sovereignty over earthly rulers and His unwavering commitment to protect His covenant people.

CONTEXT

  • Literary Context: This verse is God's immediate and decisive answer to King Hezekiah's fervent prayer amidst the existential threat posed by Sennacherib's Assyrian army. The narrative preceding this verse details Hezekiah's deep distress, his act of tearing his clothes, covering himself with sackcloth, and entering the temple to seek divine counsel (Isaiah 37:1-2). Sennacherib had sent a blasphemous letter, arrogantly challenging Yahweh's power and boasting of his conquests, which Hezekiah humbly spread before the Lord (Isaiah 37:14-20). God's response, initiated in Isaiah 37:6, decisively dismisses Sennacherib's taunts and promises a divinely orchestrated, swift, and certain defeat for the Assyrian king, with verse 7 specifically detailing the manner of his downfall. This sets the stage for the miraculous deliverance of Jerusalem and the irrefutable fulfillment of God's prophetic word later in the chapter.
  • Historical & Cultural Context: The late 8th century BCE was dominated by the Neo-Assyrian Empire, an unparalleled military and political hegemon in the ancient Near East. Under King Sennacherib, Assyria had already crushed the Northern Kingdom of Israel (Samaria falling in 722 BCE) and was systematically subjugating the remaining nations, including Judah. King Hezekiah of Judah had initially paid tribute to Assyria but later rebelled, placing his trust in God and, to a lesser extent, in an alliance with Egypt. Sennacherib's campaign in 701 BCE devastated Judah, capturing numerous fortified cities and laying siege to Jerusalem. The Assyrian military was infamous for its brutal efficiency, advanced siege warfare, psychological tactics, and overwhelming numerical superiority, making their threat to Jerusalem appear insurmountable. Sennacherib's boasts were not merely military but profoundly theological, directly challenging the power of Judah's God, Yahweh, against the impotent gods of other conquered nations (Isaiah 37:10-13). The cultural expectation of a nation's god defending its people, coupled with the prevalent understanding of divine judgment on arrogant rulers, made God's direct and miraculous intervention in this context exceptionally significant.
  • Key Themes: Isaiah 37:7 powerfully contributes to several foundational themes woven throughout the book of Isaiah and the broader biblical narrative. Central among these is Divine Sovereignty, which demonstrates God's absolute and unchallenged control over all nations, their rulers, and the course of historical events. He is not a passive observer but an active orchestrator, capable of turning the tide against the most formidable human powers, as evidenced by His declaration, "I will send a blast upon him." This verse also highlights the theme of Prophetic Fulfillment, providing a precise prediction of Sennacherib's compelled retreat and his eventual assassination, a prophecy remarkably fulfilled in Isaiah 37:36-38. This underscores the infallibility and reliability of God's spoken word. Furthermore, the verse powerfully illustrates God's Protection of His People, assuring Hezekiah and Judah that despite overwhelming odds and imminent destruction, God would actively defend Jerusalem and deliver His covenant people. Finally, it exemplifies Judgment on Arrogance and Blasphemy, as Sennacherib's hubris and defiant blasphemy against the Lord (Isaiah 37:23) are met with a divinely orchestrated downfall, echoing the timeless biblical principle that "pride goes before destruction, and a haughty spirit before a fall" (Proverbs 16:18).

EXPOSITION AND ANALYSIS

Key Word Analysis

  • send (Hebrew, nâthan', H5414): This primitive root is remarkably versatile, meaning "to give," but extending to "to put," "to make," "to appoint," or "to cause." In the phrase "I will send a blast," nâthan signifies God's direct, deliberate, and active initiation of the events that will lead to Sennacherib's downfall. It emphasizes divine agency and purpose, indicating that the "blast" and the subsequent chain of events are not random occurrences but part of God's sovereign plan.
  • blast (Hebrew, rûwach', H7307): This word primarily denotes "wind," but also encompasses "breath," "spirit," or a "violent exhalation." In this context, "blast" refers to a powerful, unseen, and supernatural force or influence emanating directly from God. It suggests a divine decree, an overwhelming spiritual pressure, or an invisible power that will compel Sennacherib's retreat, rather than a conventional military defeat. This rûwach acts as the divine catalyst for the "rumour" and the subsequent return.
  • fall (Hebrew, nâphal', H5307): This primitive root means "to fall" in a broad range of applications, including "to die," "to be overthrown," or "to perish." When God declares, "I will cause him to fall by the sword," nâphal explicitly refers to Sennacherib's violent death. It underscores the certainty and inevitability of his demise and highlights that his end is a divinely ordained consequence, not a mere accident, thus emphasizing God's ultimate judgment and control over life and death.

Verse Breakdown

  • "Behold, I will send a blast upon him": This opening phrase functions as an emphatic declaration, immediately drawing attention to God's direct, personal, and forceful intervention. The "blast" (Hebrew: rûwach) signifies a supernatural, unseen, and overwhelming force or influence, a divine decree that will initiate Sennacherib's downfall. It underscores that God's active agency, not human effort, is the sole initiator of these pivotal events.
  • "and he shall hear a rumour": This clause describes the immediate, divinely orchestrated consequence of God's "blast." The "rumour" (Hebrew: shᵉmûwʻâh) indicates news or a report of trouble, likely a military threat or political unrest, originating back in Assyria. This divinely inspired intelligence will serve as the practical catalyst for Sennacherib's decision to abandon his campaign against Jerusalem, demonstrating God's ability to manipulate even seemingly mundane events for His purposes.
  • "and return to his own land": This specifies the direct and inevitable result of the "rumour" and the divine "blast." Sennacherib, who had been so arrogant and confident in his military might and had boasted of his unstoppable conquests, will be compelled to retreat from Judah and return to Assyria. This represents a significant and humiliating reversal of his aggressive campaign, powerfully demonstrating God's sovereign power to turn back even the mightiest of kings.
  • "and I will cause him to fall by the sword in his own land": This final, climactic clause reveals the ultimate, divinely ordained fate of Sennacherib. God explicitly states His intention to bring about the Assyrian king's violent death, not in battle against Judah, but by the sword, within his own territory. This precise detail underscores the accuracy and certainty of God's prophecy and ensures that Sennacherib's ignominious end is directly attributable to divine decree and not merely a random casualty of war or internal strife.

Literary Devices

Isaiah 37:7 is rich in literary devices that amplify its profound theological message. Prophecy is the most prominent, as the verse contains a precise and detailed prediction of future events concerning Sennacherib's compelled retreat and his eventual death, a prophecy that is remarkably fulfilled later in the same chapter. The repeated use of "I will send" and "I will cause him to fall" exemplifies Divine Fiat, showcasing God's sovereign will and omnipotent power to command events into being simply by declaring them. This highlights His active involvement and supreme authority in human history. There is also a strong element of Irony at play: the mighty, boastful King Sennacherib, who had confidently threatened to conquer Jerusalem and blasphemed its God, is not defeated by Judah's small army but by an unseen "blast" and a mere "rumour," ultimately meeting an ignominious end in his own land rather than in glorious battle. This ironic reversal underscores the futility of human pride against divine power. Furthermore, the "blast" can be seen as Symbolism, representing God's irresistible, invisible power that can dismantle the strongest human opposition without a visible army, demonstrating that His ways are beyond human comprehension and His strength is unmatched.

THEOLOGICAL AND THEMATIC CONNECTIONS

Isaiah 37:7 stands as a powerful theological declaration about God's absolute and unchallenged sovereignty over all earthly powers and His unwavering commitment to His covenant people. It demonstrates unequivocally that no human might, no matter how formidable or arrogant, can ultimately thwart the divine will. God's precise prediction and subsequent fulfillment of Sennacherib's downfall underscore the reliability and infallibility of His prophetic word, assuring believers across generations that His promises of deliverance and His judgments against the proud are certain to come to pass. This divine intervention affirms that God actively defends those who trust in Him, turning the tables on the arrogant and delivering justice against those who blaspheme His holy name, proving that the Lord alone is God.

REFLECTION AND APPLICATION

Isaiah 37:7 offers profound encouragement and practical guidance for believers navigating their own "sieges" of life, whether personal, communal, or global. It powerfully reminds us that when faced with seemingly insurmountable challenges, overwhelming threats, or the arrogant boasts of adversaries, our ultimate refuge and source of deliverance is God alone. Like King Hezekiah, we are called to bring our fears, anxieties, and the "threatening letters" of our circumstances directly to the Lord in earnest prayer, trusting implicitly that He hears and will respond in His perfect timing and according to His sovereign will. This verse instills deep confidence in God's active sovereignty; no power, earthly or spiritual, can ultimately frustrate His purposes or harm those He protects. It calls us to relinquish our anxieties to Him, knowing that He can orchestrate events in ways we cannot fathom, turning back the mightiest foes with a mere "blast" or a "rumour." Furthermore, it serves as a sobering reminder of the inevitable consequences of pride and defiance against God, urging us toward humility, reliance on His divine strength, and a recognition that true power resides only in Him.

Questions for Reflection

  • In what areas of your life are you currently facing a "siege" or an overwhelming threat that feels beyond your control?
  • How does Hezekiah's response to Sennacherib's threat—humble prayer and trust in God—challenge or encourage your own approach to difficult circumstances?
  • What "rumours" or "blasts" (unforeseen circumstances, divine interventions, or shifts in power) might God be using in your life or in the world to redirect events or bring about His purposes?
  • How does the certainty of God's judgment on arrogance, as so clearly seen in Sennacherib's fate, shape your understanding of justice, humility, and the ultimate triumph of God's righteous rule?

FAQ

What was the "blast" that God sent upon Sennacherib, and how did it work?

Answer: The "blast" (Hebrew: rûwach, H7307) refers to a supernatural, unseen, and powerful influence or force emanating directly from God. While the exact nature is not explicitly detailed, it implies a divine decree or an overwhelming spiritual pressure that would compel Sennacherib to retreat. It was not a physical wind or a conventional military attack, but a divinely orchestrated catalyst that led to the "rumour" and his subsequent return to Assyria. This "blast" underscores God's ability to intervene in human affairs through means beyond human comprehension, demonstrating His absolute sovereignty over kings and nations, and His capacity to achieve His purposes without relying on human strength or conventional warfare.

How was this prophecy regarding Sennacherib's return and death fulfilled?

Answer: The prophecy in Isaiah 37:7 was remarkably and precisely fulfilled, as recorded later in the same chapter and corroborated by historical accounts. Following God's intervention, where an angel of the Lord struck down 185,000 Assyrian soldiers in one night (Isaiah 37:36), Sennacherib himself "departed and went and returned, and dwelt at Nineveh." Years later, while he was worshipping in the temple of Nisroch his god, his own sons, Adrammelech and Sharezer, struck him down with the sword, and they escaped into the land of Ararat (Isaiah 37:37-38). This precise fulfillment, even to the detail of his death occurring "in his own land" and "by the sword," powerfully validates the divine origin and infallible nature of Isaiah's prophecy.

CHRIST-CENTERED FULFILLMENT

While Isaiah 37:7 speaks of God's direct and miraculous intervention against an earthly tyrant, it ultimately points forward to the ultimate victory achieved by Jesus Christ. Sennacherib, as a powerful, arrogant, and blasphemous enemy, serves as a type of the greater spiritual adversaries—sin, death, and Satan—who hold humanity captive and defy God's rule. Just as God sent a divine "blast" to turn back Sennacherib and ultimately cause his downfall, so too did God send His Son, Jesus, to confront and decisively defeat the forces of darkness. Christ's life, atoning death, and glorious resurrection represent the ultimate divine "blast" against the "prince of this world" (John 12:31), disarming and triumphing over all spiritual powers and authorities (Colossians 2:15). He is the true Lamb of God who takes away the sin of the world (John 1:29), and through His sacrifice, He has "destroyed him who has the power of death, that is, the devil" (Hebrews 2:14-15). Thus, the temporary deliverance of Jerusalem from an earthly king foreshadows the eternal deliverance and ultimate victory secured for all believers through the cross and resurrection of Christ, who reigns supreme over all enemies, ensuring that His people will never ultimately fall.

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Commentary on Isaiah 37 verses 1–7

We may observe here, 1. That the best way to baffle the malicious designs of our enemies against us is to be driven by them to God and to our duty and so to fetch meat out of the eater. Rabshakeh intended to frighten Hezekiah from the Lord, but it proves that he frightens him to the Lord. The wind, instead of forcing the traveller's coat from him, makes him wrap it the closer about him. The more Rabshakeh reproaches God the more Hezekiah studies to honour him, by rending his clothes for the dishonour done to him and attending in his sanctuary to know his mind. 2. That it well becomes great men to desire the prayers of good men and good ministers. Hezekiah sent messengers, and honourable ones, those of the first rank, to Isaiah, to desire his prayers, remembering how much his prophecies of late had plainly looked towards the events of the present day, in dependence upon which, it is probable, he doubted not but that the issue would be comfortable, yet he would have it to be so in answer to prayer: This is a day of trouble, therefore let it be a day of prayer. 3. When we are most at a plunge we should be most earnest in prayer: Now that the children are brought to the birth, but there is not strength to bring forth, now let prayer come, and help at a dead lift. When pains are most strong let prayers be most lively; and, when we meet with the greatest difficulties, then is a time to stir up not ourselves only, but others also, to take hold on God. Prayer is the midwife of mercy, that helps to bring it forth. 4. It is an encouragement to pray though we have but some hopes of mercy (Isa 37:4): It may be the Lord thy God will hear; who knows but he will return and repent? The it may be of the prospect of the haven of blessings should quicken us with double diligence to ply the oar of prayer. 5. When there is a remnant left, and but a remnant, it concerns us to lift up a prayer for that remnant, Isa 37:4. The prayer that reaches heaven must be lifted up by a strong faith, earnest desires, and a direct intention to the glory of God, all which should be quickened when we come to the last stake. 6. Those that have made God their enemy we have no reason to be afraid of, for they are marked for ruin; and, though they may hiss, they cannot hurt. Rabshakeh has blasphemed God, and therefore let not Hezekiah be afraid of him, Isa 37:6. He has made God a party to the cause by his invectives, and therefore judgment will certainly be given against him. God will certainly plead his own cause. 7. Sinners' fears are but prefaces to their falls. He shall hear the rumour of the slaughter of his army, which shall oblige him to retire to his own land, and there he shall be slain, Isa 37:7. The terrors that pursue him shall bring him at last to the king of terrors, Job 18:11, Job 18:14. The curses that come upon sinners shall overtake them.

Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 1–7. Public domain.
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JeromeAD 420
Commentary on Isaiah
(Chapter 37, Verse 1 and following) Then Eliakim son of Hilkiah, who was in charge of the palace, and Shebna the secretary and Joah son of Asaph the recorder went to Hezekiah with their clothes torn and told him what the field commander had said. When King Hezekiah heard this, he tore his clothes and put on sackcloth and went into the temple of the Lord. He sent Eliakim the palace administrator, Shebna the secretary and the leading priests, all wearing sackcloth, to the prophet Isaiah son of Amoz. They told him, 'This is what Hezekiah says: This day is a day of distress and rebuke and disgrace, as when children come to the moment of birth and there is no strength to deliver them.' If you want to know how the Lord your God heard the words of Rabsaces, whom the king of the Assyrians, his lord, sent to blaspheme the living God and to reproach the words that the Lord your God heard, lift up a prayer for the remainder that have been found. Then the servants of King Hezekiah came to Isaiah, and Isaiah said to them: 'Thus you shall say to your master: Thus says the Lord: Do not be afraid of the words that you have heard, with which the servants of the king of Assyria blasphemed me.' Behold, I will give to him the spirit, and he will hear the message, and he will return to his land, and I will make him fall by the sword in his land. Leaving aside the clear things, let us discuss only those in which the hidden meaning is present. They tear their clothes because they hear Rabshekah blaspheming. The king himself tears his own clothes because he believed it to be his and the people's sins that Rabshekah has come all the way to the gate of Jerusalem and has spoken such things against the Lord. Whereupon, the high priest, because he believed that he had blasphemed the Savior, tore his garments (Matt. XXVI); and Paul and Barnabas, when the people of Lystra wanted to worship them as gods, tore their garments (Acts XIV). Therefore, he wrapped himself in sackcloth for the royal worship, and as he walked from the palace to the temple, he sent Eliakim the high priest, and Shebna the scribe, and the elders of the priests to Isaiah the son of Amos the prophet. In this, the humility and prudence of the king are worth considering. He himself proceeded to the Temple; the leaders of the people and the elders of the priests, not dressed in priestly garments but covered in sackcloth, sent to Isaiah son of Amos, the prophet. Concerning him, it is read in the Book of Kings: He himself was covered with a mantle, and entered the house of the Lord, Eliakim the steward of the house, and Shebna the scribe, and the elders of the priests sent covered in sacks to Isaiah the prophet, son of Amos (2 Kings 19:1-2). Here, because Isaiah himself was writing the history about himself, he did not call himself a Prophet, but the son of a Prophet; there, because another person was writing the history, he writes about him as a Prophet. Indeed, we read this also concerning the Evangelist Matthew, that Matthew himself said that he was a tax collector (Matt. IX); but the other Evangelists remained silent about the name tax collector, and only mentioned his apostolic dignity; and that in the ranks of the Apostles, he is second in his own account and first in the others'. And they said to him: Thus says Hezekiah, not a king, not swollen with the name of empire: The day of tribulation, and the day of corruption, and the day of blasphemy: the day of our tribulation, the day of God's correction, the day of the enemies' blasphemy. And the likeness of a woman in labor and in distress, that she has come to labor and cannot give birth, nor can she say: We have conceived, O Lord, from fear of you, and we have grieved and given birth to the spirit of salvation. It follows: As how should the Lord your God hear the words of Rabsaces (Isaiah XXVI, 18, according to the LXX). For we do not dare to say O Lord, Lord of all, when such great wrath is upon us; but we say, your Lord. And we have this confidence of vengeance: because the living God is blasphemed by the worshipper of dead idols. And they reproached with the words, which the Lord your God heard: Therefore, lift up our lying prayer: not for all the people who have already perished, but for the remnants that are besieged. And when the servants of King Hezekiah came to Isaiah, the name of the Prophet was silent again, so that he would preserve the humility that had been started. And Isaiah anticipated them: for with the same spirit with which he knew the future, he had also heard the absent king: and he said what they should respond to their Lord, humbled in this trust of conscience. He said, 'Say to your master, who is your Lord; for my Lord says these things: Do not fear the words by which not you, but I am blasphemed. Nor do I say that I am going to do all the things that the king of the Assyrians wishes, lest it seem that I am boasting of my power; but that a spirit, not of God, but an adversary, is to be given to him. And upon hearing the message, let him return to his own land, and let him fall by the sword in it, so that both things which Hezekiah desired equally, he would hear: that he would be freed from the siege and danger, and that the angry and hostile king would die in his own land.' If someone asks why the book of Prophecies, which is written in the volumes of Kings and Chronicles, seems mixed, let them consider that the prophecy of history is linked, both concerning the liberation of the city and the destruction of Assyria, and concerning the return of the sun with ten and fifteen years elapsed, which is both prophecy and history.
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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