Isaiah 36:5
Isaiah 36:5 in Multiple Translations
You claim to have a strategy and strength for war, but these are empty words. In whom are you now trusting, that you have rebelled against me?
I say, sayest thou, (but they are but vain words) I have counsel and strength for war: now on whom dost thou trust, that thou rebellest against me?
I say, thy counsel and strength for the war are but vain words: now on whom dost thou trust, that thou hast rebelled against me?
You say you have a design and strength for war, but these are only words: now to whom are you looking for support, that you have gone against my authority?
You say you have a strategy and are ready for war, but these are empty words. Who are you relying on, now that you have rebelled against me?
I say, Surely I haue eloquence, but counsell and strength are for the warre: on whom then doest thou trust, that thou rebellest against me?
I have said: Only, a word of the lips! counsel and might [are] for battle: now, on whom hast thou trusted, that thou hast rebelled against me?
I say that your counsel and strength for the war are only vain words. Now in whom do you trust, that you have rebelled against me?
I say, sayest thou (but they are but vain words) I have counsel and strength for war: now on whom dost thou trust, that thou rebellest against me?
Or with what counsel or strength dost thou prepare for war? on whom dost thou trust, that thou art revolted from me?
You say that you have weapons to fight us and some country’s promises to help you, and that will enable you to defeat us, but that is only talk [RHQ]. Who do you think will help you to rebel against my soldiers from Assyria?
Berean Amplified Bible — Isaiah 36:5
BAB
Word Study
Hover over any word to see its amplified meaning. Click a word to explore its full definition and translation comparisons.
Amplified text is generated using scripting to tie together English translations for comparison. Always refer to the core BSB translation and original Hebrew/Greek text for accuracy. Anomalies may occur.
Isaiah 36:5 Interlinear (Deep Study)
BIB
HEB
אָמַ֨רְתִּי֙
אַךְ
דְּבַר
שְׂפָתַ֔יִם
עֵצָ֥ה
וּ/גְבוּרָ֖ה
לַ/מִּלְחָמָ֑ה
עַתָּה֙
עַל
מִ֣י
בָטַ֔חְתָּ
כִּ֥י
מָרַ֖דְתָּ
בִּֽ/י
אָמַ֨רְתִּי֙
ʼâmar
H559
to say
V-Qal-Perf-1cs
אַךְ
ʼak
H389
surely
DirObjM
דְּבַר
dâbâr
H1697
Chronicles
N-ms
שְׂפָתַ֔יִם
sâphâh
H8193
lips
N-fd
עֵצָ֥ה
ʻêtsâh
H6098
counsel
N-fs
וּ/גְבוּרָ֖ה
gᵉbûwrâh
H1369
might
Conj | N-fs
לַ/מִּלְחָמָ֑ה
milchâmâh
H4421
battle
Prep | N-fs
עַתָּה֙
ʻattâh
H6258
now
Adv
עַל
ʻal
H5921
upon
Prep
מִ֣י
mîy
H4310
who?
Part
בָטַ֔חְתָּ
bâṭach
H982
to trust
V-Qal-Perf-2ms
כִּ֥י
kîy
H3588
for
Conj
מָרַ֖דְתָּ
mârad
H4775
to rebel
V-Qal-Perf-2ms
בִּֽ/י
Prep | Suff
Hebrew Word Study
Select any word above to explore its original meaning, root, and usage across Scripture.
Use ← → arrow keys to navigate between words.
Hebrew Word Reference — Isaiah 36:5
אָמַ֨רְתִּי֙
ʼâmar
H559
"to say"
V-Qal-Perf-1cs
This Hebrew word means to say or speak, and it's used in many different ways in the Bible. It can mean to command, promise, or think, and it's translated in the KJV as 'answer', 'appoint', or 'command'.
Definition: 1) to say, speak, utter 1a) (Qal) to say, to answer, to say in one's heart, to think, to command, to promise, to intend 1b) (Niphal) to be told, to be said, to be called 1c) (Hithpael) to boast, to act proudly 1d) (Hiphil) to avow, to avouch Aramaic equivalent: a.mar (אֲמַר "to say" H0560)
Usage: Occurs in 4337 OT verses. KJV: answer, appoint, avouch, bid, boast self, call, certify, challenge, charge, [phrase] (at the, give) command(-ment), commune, consider, declare, demand, [idiom] desire, determine, [idiom] expressly, [idiom] indeed, [idiom] intend, name, [idiom] plainly, promise, publish, report, require, say, speak (against, of), [idiom] still, [idiom] suppose, talk, tell, term, [idiom] that is, [idiom] think, use (speech), utter, [idiom] verily, [idiom] yet. See also: Genesis 1:3; Genesis 18:23; Genesis 25:32.
אַךְ
ʼak
H389
"surely"
DirObjM
This Hebrew word is used to emphasize something, like saying 'surely' or 'certainly'. It can also be used to limit or restrict something, like saying 'only' or 'but'.
Definition: 1) indeed, surely (emphatic) 2) howbeit, only, but, yet (restrictive)
Usage: Occurs in 157 OT verses. KJV: also, in any wise, at least, but, certainly, even, howbeit, nevertheless, notwithstanding, only, save, surely, of a surety, truly, verily, [phrase] wherefore, yet (but). See also: Genesis 7:23; 2 Kings 23:35; Psalms 23:6.
דְּבַר
dâbâr
H1697
"Chronicles"
N-ms
A word or thing, like a matter or affair, as seen in the book of Chronicles where it refers to the events and words of kings. It can also mean a cause or reason for something.
Definition: This name means word, speaking
Usage: Occurs in 1290 OT verses. KJV: act, advice, affair, answer, [idiom] any such (thing), because of, book, business, care, case, cause, certain rate, [phrase] chronicles, commandment, [idiom] commune(-ication), [phrase] concern(-ing), [phrase] confer, counsel, [phrase] dearth, decree, deed, [idiom] disease, due, duty, effect, [phrase] eloquent, errand, (evil favoured-) ness, [phrase] glory, [phrase] harm, hurt, [phrase] iniquity, [phrase] judgment, language, [phrase] lying, manner, matter, message, (no) thing, oracle, [idiom] ought, [idiom] parts, [phrase] pertaining, [phrase] please, portion, [phrase] power, promise, provision, purpose, question, rate, reason, report, request, [idiom] (as hast) said, sake, saying, sentence, [phrase] sign, [phrase] so, some (uncleanness), somewhat to say, [phrase] song, speech, [idiom] spoken, talk, task, [phrase] that, [idiom] there done, thing (concerning), thought, [phrase] thus, tidings, what(-soever), [phrase] wherewith, which, word, work. See also: Genesis 11:1; Exodus 23:8; Deuteronomy 18:21.
שְׂפָתַ֔יִם
sâphâh
H8193
"lips"
N-fd
This word refers to lips or language, and can also mean the edge or border of something. It is used in the Bible to describe the shore of a sea or the edge of a cup.
Definition: : lips/mouth 1) lip, language, speech, shore, bank, brink, brim, side, edge, border, binding 1a) lip (as body part) 1b) language 1c) edge, shore, bank (of cup, sea, river, etc)
Usage: Occurs in 164 OT verses. KJV: band, bank, binding, border, brim, brink, edge, language, lip, prating, (sea-)shore, side, speech, talk, (vain) words. See also: Genesis 11:1; Psalms 120:2; Psalms 12:3.
עֵצָ֥ה
ʻêtsâh
H6098
"counsel"
N-fs
This Hebrew word means counsel or advice, implying a plan or purpose. It is used in the Bible when describing wise decision-making.
Definition: counsel, advice, purpose
Usage: Occurs in 85 OT verses. KJV: advice, advisement, counsel(l-(or)), purpose. See also: Deuteronomy 32:28; Psalms 107:11; Psalms 1:1.
וּ/גְבוּרָ֖ה
gᵉbûwrâh
H1369
"might"
Conj | N-fs
This word means strength, might, or power, like God's mighty power in Psalm 111:6. It can describe a person's bravery or the strength of an action, as in the mighty deeds of God in Psalm 145:11.
Definition: 1) strength, might 1a) strength 1b) might, valour, bravery 1c) might, mighty deeds (of God) Aramaic equivalent: ge.vu.rah (גְּבוּרָה "might" H1370)
Usage: Occurs in 61 OT verses. KJV: force, mastery, might, mighty (act, power), power, strength. See also: Exodus 32:18; Psalms 71:18; Psalms 20:7.
לַ/מִּלְחָמָ֑ה
milchâmâh
H4421
"battle"
Prep | N-fs
This word means battle or war, describing a fight or conflict. It is used in the Bible to talk about wars and battles, like the ones in the book of Joshua. The KJV translates it as battle or fight.
Definition: battle, war
Usage: Occurs in 308 OT verses. KJV: battle, fight(-ing), war(-rior). See also: Genesis 14:2; 1 Samuel 30:24; 2 Chronicles 13:14.
עַתָּה֙
ʻattâh
H6258
"now"
Adv
This word means now or at this time, like in Exodus when God says now is the time to act. It can also be used to connect ideas or show a change in time, as seen in the book of Isaiah.
Definition: 1) now 1a) now 1b) in phrases
Usage: Occurs in 422 OT verses. KJV: henceforth, now, straightway, this time, whereas. See also: Genesis 3:22; Joshua 24:23; 2 Samuel 24:13.
עַל
ʻal
H5921
"upon"
Prep
This Hebrew word means on or above something, like a physical object or a situation. It can also imply a sense of responsibility or accountability, as in being on behalf of someone.
Definition: prep 1) upon, on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against 1a) upon, on the ground of, on the basis of, on account of, because of, therefore, on behalf of, for the sake of, for, with, in spite of, notwithstanding, concerning, in the matter of, as regards 1b) above, beyond, over (of excess) 1c) above, over (of elevation or pre-eminence) 1d) upon, to, over to, unto, in addition to, together with, with (of addition) 1e) over (of suspension or extension) 1f) by, adjoining, next, at, over, around (of contiguity or proximity) 1g) down upon, upon, on, from, up upon, up to, towards, over towards, to, against (with verbs of motion) 1h) to (as a dative)
Usage: Occurs in 4493 OT verses. KJV: above, according to(-ly), after, (as) against, among, and, [idiom] as, at, because of, beside (the rest of), between, beyond the time, [idiom] both and, by (reason of), [idiom] had the charge of, concerning for, in (that), (forth, out) of, (from) (off), (up-) on, over, than, through(-out), to, touching, [idiom] with. See also: Genesis 1:2; Genesis 24:13; Genesis 41:33.
מִ֣י
mîy
H4310
"who?"
Part
This word is used to ask questions like who, whose, or whom. It can also be used to express a wish, like would that or whoever. It appears in many forms throughout the Bible, often in phrases like O that or what.
Definition: who?, whose?, whom?, would that, whoever, whosoever
Usage: Occurs in 342 OT verses. KJV: any (man), [idiom] he, [idiom] him, [phrase] O that! what, which, who(-m, -se, -soever), [phrase] would to God. See also: Genesis 3:11; 2 Samuel 15:4; Psalms 4:7.
בָטַ֔חְתָּ
bâṭach
H982
"to trust"
V-Qal-Perf-2ms
To trust means to have confidence or faith in something or someone, like the Israelites trusting in God to lead them through the desert, as seen in Psalm 23.
Definition: 1) to trust 1a) (Qal) 1a1) to trust, trust in 1a2) to have confidence, be confident 1a3) to be bold 1a4) to be secure 1b) (Hiphil) 1b1) to cause to trust, make secure 2) (TWOT) to feel safe, be careless
Usage: Occurs in 117 OT verses. KJV: be bold (confident, secure, sure), careless (one, woman), put confidence, (make to) hope, (put, make to) trust. See also: Deuteronomy 28:52; Psalms 118:8; Psalms 4:6.
כִּ֥י
kîy
H3588
"for"
Conj
A conjunction used to show cause or connection, as in Genesis 2:23 where Adam says the woman is bone of his bone because she was taken out of him. It is often translated as 'for', 'because', or 'since'.
Definition: 1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since 1a) that 1a1) yea, indeed 1b) when (of time) 1b1) when, if, though (with a concessive force) 1c) because, since (causal connection) 1d) but (after negative) 1e) that if, for if, indeed if, for though, but if 1f) but rather, but 1g) except that 1h) only, nevertheless 1i) surely 1j) that is 1k) but if 1l) for though 1m) forasmuch as, for therefore
Usage: Occurs in 3910 OT verses. KJV: and, + (forasmuch, inasmuch, where-) as, assured(-ly), + but, certainly, doubtless, + else, even, + except, for, how, (because, in, so, than) that, + nevertheless, now, rightly, seeing, since, surely, then, therefore, + (al-) though, + till, truly, + until, when, whether, while, whom, yea, yet. See also: Genesis 1:4; Genesis 26:16; Genesis 42:15.
מָרַ֖דְתָּ
mârad
H4775
"to rebel"
V-Qal-Perf-2ms
To rebel means to resist or defy authority, like the Israelites who rebelled against God in the wilderness. This Hebrew word is used to describe rebellion against human leaders, like kings, or against God Himself. It appears in stories like Exodus and Numbers.
Definition: 1) to rebel, revolt, be rebellious 1a) (Qal) to rebel, revolt 1a1) against human king 1a2) against God 1a3) against light (poetic)
Usage: Occurs in 23 OT verses. KJV: rebel(-lious). See also: Genesis 14:4; 2 Chronicles 36:13; Isaiah 36:5.
בִּֽ/י
""
Prep | Suff
Study Notes — Isaiah 36:5
Show Verse Quote Highlights
- Context
- Cross References
- Isaiah 36:5 Summary
- Frequently Asked Questions
- Reflection Questions
- Gill's Exposition on Isaiah 36:5
- Jamieson-Fausset-Brown on Isaiah 36:5
- Ellicott's Commentary on Isaiah 36:5
- Adam Clarke's Commentary on Isaiah 36:5
- Cambridge Bible on Isaiah 36:5
- Barnes' Notes on Isaiah 36:5
- Whedon's Commentary on Isaiah 36:5
- Sermons on Isaiah 36:5
Context — Sennacherib Threatens Jerusalem
3Then Eliakim son of Hilkiah the palace administrator, Shebna the scribe, and Joah son of Asaph the recorder, went out to him.
4The Rabshakeh said to them, “Tell Hezekiah that this is what the great king, the king of Assyria, says: What is the basis of this confidence of yours?
5You claim to have a strategy and strength for war, but these are empty words. In whom are you now trusting, that you have rebelled against me?
6Look now, you are trusting in Egypt, that splintered reed of a staff that will pierce the hand of anyone who leans on it. Such is Pharaoh king of Egypt to all who trust in him. 7But if you say to me, ‘We trust in the LORD our God,’ is He not the One whose high places and altars Hezekiah has removed, saying to Judah and Jerusalem, ‘You must worship before this altar’?Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | 2 Kings 18:7 | And the LORD was with Hezekiah, and he prospered wherever he went. He rebelled against the king of Assyria and refused to serve him. |
| 2 | Jeremiah 52:3 | For because of the anger of the LORD, all this happened in Jerusalem and Judah, until He finally banished them from His presence. And Zedekiah also rebelled against the king of Babylon. |
| 3 | Proverbs 21:30–31 | There is no wisdom, no understanding, no counsel that can prevail against the LORD. A horse is prepared for the day of battle, but victory is of the LORD. |
| 4 | Ezekiel 17:15 | But this king rebelled against Babylon by sending his envoys to Egypt to ask for horses and a large army. Will he flourish? Will the one who does such things escape? Can he break a covenant and yet escape?’ |
| 5 | 2 Kings 24:1 | During Jehoiakim’s reign, Nebuchadnezzar king of Babylon invaded. So Jehoiakim became his vassal for three years, until he turned and rebelled against Nebuchadnezzar. |
| 6 | Proverbs 24:5–6 | A wise man is strong, and a man of knowledge enhances his strength. Only with sound guidance should you wage war, and victory lies in a multitude of counselors. |
| 7 | Nehemiah 2:19–20 | But when Sanballat the Horonite, Tobiah the Ammonite official, and Geshem the Arab heard about this, they mocked us and ridiculed us, saying, “What is this you are doing? Are you rebelling against the king?” So I answered them and said, “The God of heaven is the One who will grant us success. We, His servants, will start rebuilding, but you have no portion, right, or claim in Jerusalem.” |
Isaiah 36:5 Summary
Isaiah 36:5 shows us that when we trust in our own strength and plans, we are essentially speaking empty words. The King of Assyria is questioning Judah's confidence in their military might, highlighting the difference between human power and God's power. This reminds us that true trust and security come from God, as seen in Psalm 91:2, where it says 'I will say of the Lord, He is my refuge and my fortress, my God, in whom I trust.' We must learn to trust in God's power and provision, rather than our own, and seek to align our words and actions with our faith, as encouraged in James 2:14-17.
Frequently Asked Questions
What does it mean to have 'empty words' in the context of Isaiah 36:5?
In this verse, 'empty words' refers to boasts or claims that are not backed by action or substance, similar to the warnings in 1 John 3:18 and James 2:26, where faith without works is considered dead.
Who is the 'me' being referred to in Isaiah 36:5?
The 'me' refers to the King of Assyria, who is speaking through his representative, the Rabshakeh, as seen in Isaiah 36:3-4, emphasizing the king's authority and power.
What kind of 'strategy and strength for war' is being talked about in Isaiah 36:5?
The strategy and strength for war refer to the military might and plans of the kingdom of Judah, which the King of Assyria is questioning, highlighting the contrast between trusting in human power and trusting in God, as seen in Psalm 20:7 and Proverbs 21:31.
How does Isaiah 36:5 relate to the concept of trust in God?
This verse highlights the importance of trusting in God rather than in human strength or alliances, as emphasized in Isaiah 26:4 and Psalm 37:3-5, where trusting in God is seen as the foundation for true security and peace.
Reflection Questions
- In what ways do I rely on my own strength and strategies rather than trusting in God, and how can I shift my focus to trust in Him more fully?
- How do the words of the King of Assyria in Isaiah 36:5 challenge my own sense of security and trust, and what does this reveal about my heart's priorities?
- What are some 'empty words' in my own life, where I claim to trust God but my actions and thoughts reveal a different story, and how can I align my words with my actions?
- In what situations do I find myself trusting in 'splintered reeds' like Egypt, as mentioned in the next verse, Isaiah 36:6, and how can I learn to trust in God's power and provision instead?
Gill's Exposition on Isaiah 36:5
I say, (sayest thou,) but they are but vain words,.... Or, "word of lips" (f); meaning the following, which he suggests were only the fruit of his lips, not of his heart; or were vain and foolish,
Jamieson-Fausset-Brown on Isaiah 36:5
I say, sayest thou, (but they are but vain words) I have counsel and strength for war: now on whom dost thou trust, that thou rebellest against me? Counsel - Egypt was famed for its wisdom.
Ellicott's Commentary on Isaiah 36:5
(5, 6) I have counsel and strength for war . . .—Reports of Hezekiah’s speech. probably also of his negotiations with Egypt, had reached the ears of the Assyrian king. So Sennacherib. in his inscriptions, speaks of “the king of Egypt as a monarch who could not save those who trusted in him” (Smith, Assyrian Canon). The Pharaoh in this case was Shabatoka, or Sabaco II., the father of the Tir-hakah of Isa xxxvii 9, one of the Ethiopian dynasty that reigned in Egypt from B.C. 725-665.
Adam Clarke's Commentary on Isaiah 36:5
Verse 5. I say - "Thou hast said"] Fourteen MSS. (three ancient) of Kennicott's and De Rossi's have it in the second person, אמרת amarta; and so the other copy, 2Kg 18:20. But they are but vain words] דבר שפתים debar sephathayim, a word of the lips. Thou dost talk about counsels, but thou hast none; about strength, but there is none with thee.
Cambridge Bible on Isaiah 36:5
5. I say, sayest thou, (but they are but vain words) &c.] Rather (as Cheyne and others) Thinkest thou that a mere word of the lips is counsel and strength for war? “You cannot think so,” reasons the Rabshakeh, “you must have some ground of confidence; what is it?” The rendering of A.V. which takes the phrase “merely a word of the lips” as a parenthetic ejaculation is intelligible, but hardly right. In any case the text must be corrected in accordance with that of 2 Kings 18:20 (“thou sayest [thinkest]” for “I say [think]”).
Barnes' Notes on Isaiah 36:5
I say, sayest thou - In 2 Kings 18:20, this is ‘thou sayest;’ and thus many manuscripts read it here, and Lowth and Noyes have adopted that reading. So the Syriac reads it.
Whedon's Commentary on Isaiah 36:5
5. And the contempt is kept up through several verses. Instead of the interpretation given in italicized words in this verse, a better meaning of the original is this: “I, Rabshakeh, say, A mere word
Sermons on Isaiah 36:5
| Sermon | Description | |
|---|---|---|
|
(Through the Bible) Nehemiah & Esther by Zac Poonen | This sermon delves into the stories of Nehemiah and Esther, highlighting the contrast between those who are willing to sacrifice for God's work and those who seek comfort and compr |
|
The Man Who Knew Too Much by Gilbert K. Chesterton | Gilbert K. Chesterton preaches about the mysterious and elusive Prince Michael, known for his talent of appearing and disappearing at will, leading to a series of daring escapes an |
|
Some Considerations Proposed to the City of London, &C. by Isaac Penington | Isaac Penington preaches a sermon urging the City of London and the nation of England to calm their spirits and wait for the Lord's plans, cautioning against rushing into ruin and |
|
Wisdom and Grace; Or, Within and Without by H.J. Vine | H.J. Vine preaches about the importance of cultivating the friendship between wisdom and grace as believers, as they are both attributes of God. Believers are encouraged to walk wi |
|
Daniel and His Times by Sir Robert Anderson | Sir Robert Anderson delves into the life of the prophet Daniel, highlighting his unique role as a recipient of divine revelations rather than an inspired prophet. Daniel, living in |
|
When Tears Come to a Religious Man's House by Carter Conlon | In this sermon, the preacher focuses on a story from Luke Chapter 7 where Jesus is dining at the house of a man named Simon. The preacher highlights how Simon, a religious man, fai |
|
|
Nehemiah, Esther by Zac Poonen | In this sermon, the speaker focuses on the story of Nehemiah and the importance of having a burden for God's work. He emphasizes the need for one person who is not discouraged by o |