Isaiah 37:16
Parallel Verses
New International Version
"LORD Almighty, the God of Israel, enthroned between the cherubim, you alone are God over all the kingdoms of the earth. You have made heaven and earth.


English Standard Version
“O LORD of hosts, God of Israel, enthroned above the cherubim, you are the God, you alone, of all the kingdoms of the earth; you have made heaven and earth.


New American Standard Bible
"O LORD of hosts, the God of Israel, who is enthroned above the cherubim, You are the God, You alone, of all the kingdoms of the earth. You have made heaven and earth.


King James Bible
O LORD of hosts, God of Israel, that dwellest between the cherubims, thou art the God, even thou alone, of all the kingdoms of the earth: thou hast made heaven and earth.


Holman Christian Standard Bible
LORD of Hosts, God of Israel, who is enthroned above the cherubim, You are God--You alone--of all the kingdoms of the earth. You made the heavens and the earth.


International Standard Version
"O LORD of the Heavenly Armies, God of Israel, enthroned above the cherubim, you alone are the God of all the kingdoms of the earth. You made heaven and earth.


American Standard Version
O Jehovah of hosts, the God of Israel, that sittest above the cherubim, thou art the God, even thou alone, of all the kingdoms of the earth; thou hast made heaven and earth.


Douay-Rheims Bible
O Lord of hosts, God of Israel, who sittest upon the cherubims, thou alone art the God of all the kingdoms of the earth, thou hast made heaven and earth.


Darby Bible Translation
Jehovah of hosts, the God of Israel, who sittest between the cherubim, thou, the Same, thou alone art the God of all the kingdoms of the earth: thou hast made the heavens and the earth.


Young's Literal Translation
Jehovah of Hosts, God of Israel, inhabiting the cherubs, Thou art God Himself -- Thyself alone -- to all kingdoms of the earth, Thou hast made the heavens and the earth.


Cross References
Exodus 25:22
And there I will meet with you, and I will commune with you from above the mercy seat, from between the two cherubim which are on the ark of the testimony, of all things which I will give you in commandment to the children of Israel.


Deuteronomy 10:17
For the LORD your God is God of gods, and Lord of lords, a great God, a mighty, and a terrible, which regards not persons, nor takes reward:


1 Samuel 4:4
So the people sent to Shiloh, that they might bring from there the ark of the covenant of the LORD of hosts, which dwells between the cherubim: and the two sons of Eli, Hophni and Phinehas, were there with the ark of the covenant of God.


Ezra 1:3
Who is there among you of all his people? his God be with him, and let him go up to Jerusalem, which is in Judah, and build the house of the LORD God of Israel, (he is the God,) which is in Jerusalem.


Psalm 80:1
Give ear, O Shepherd of Israel, you that lead Joseph like a flock; you that dwell between the cherubim, shine forth.


Psalm 86:10
For you are great, and do wondrous things: you are God alone.


Psalm 99:1
The LORD reigns; let the people tremble: he sits between the cherubim; let the earth be moved.


Psalm 136:2
O give thanks to the God of gods: for his mercy endures for ever.


Psalm 136:3
O give thanks to the Lord of lords: for his mercy endures for ever.


Isaiah 37:15
And Hezekiah prayed to the LORD, saying,


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Commentaries
37:1-38 This chapter is the same as 2Ki 19

16. dwellest—the Shekinah, or fiery symbol of God's presence, dwelling in the temple with His people, is from shachan, "to dwell" (Ex 25:22; Ps 80:1; 99:1).

cherubim—derived by transposition from either a Hebrew root, rachab, to "ride"; or rather, barach, to "bless." They were formed out of the same mass of pure gold as the mercy seat itself (Ex 25:19, Margin). The phrase, "dwellest between the cherubim," arose from their position at each end of the mercy seat, while the Shekinah, and the awful name, Jehovah, in written letters, were in the intervening space. They are so inseparably associated with the manifestation of God's glory, that whether the Lord is at rest or in motion, they always are mentioned with Him (Nu 7:89; Ps 18:10). (1) They are first mentioned (Ge 3:24) "on the edge of" (as "on the east" may be translated) Eden; the Hebrew for "placed" is properly to "place in a tabernacle," which implies that this was a local tabernacle in which the symbols of God's presence were manifested suitably to the altered circumstances in which man, after the fall, came before God. It was here that Cain and Abel, and the patriarchs down to the flood, presented their offerings: and it is called "the presence of the Lord" (Ge 4:16). When those symbols were removed at the close of that early patriarchal dispensation, small models of them were made for domestic use, called, in Chaldee, "seraphim" or "teraphim." (2) The cherubim, in the Mosaic tabernacle and Solomon's temple, were the same in form as those at the outskirts of Eden: compound figures, combining the distinguishing properties of several creatures: the ox, chief among the tame and useful animals; the lion among the wild ones; the eagle among birds; and man, the head of all (the original headship of man over the animal kingdom, about to be restored in Jesus Christ, Ps 8:4-8, is also implied in this combination). They are, throughout Scripture, represented as distinct from God; they could not be likenesses of Him which He forbade in any shape. (3) They are introduced in the third or gospel dispensation (Re 4:6) as "living creatures" (not so well translated "beasts" in English Version), not angels, but beings closely connected with the redeemed Church. So also in Eze 1:5-25; 10:1-22. Thus, throughout the three dispensations, they seem to be symbols of those who in every age should officially study and proclaim the manifold wisdom of God.

thou alone—literally, "Thou art He who alone art God of all the kingdoms"; whereas Sennacherib had classed Jehovah with the heathen gods, he asserts the nothingness of the latter and the sole lordship of the former.

Isaiah 37:15
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