The upcoming four chapters (36–39) are historical narratives recounting the events during the reign of Chizkiyahu, primarily his conflict with Assyria. These chapters closely parallel those in Melakhim II (Chapters 18–20). While there are some differences between the accounts in Melakhim and Yeshayahu, the primary distinctions appear in tomorrow’s chapters (38–39).

Despite the similarities, our study of these chapters can take on a slightly different character. We can focus on significant nuances throughout the story that may not have been as apparent during a sequential reading of Melakhim. For instance, in his speech, Ravshakeh poses a central question that resonates deeply with Sefer Yeshayahu: “What is this display of trust?” (36:4). He dismisses both possible answers from his perspective: reliance on Egypt, which he claims is a "crushed reed," and trust in God, which he refutes with three distinct arguments found in the text.

Throughout Yeshayahu’s prophecies, we’ve observed the prophet grappling with the people’s desire to turn to Egypt for military support and his emphasis on placing trust solely in God. The very fact that Ravshakeh addresses these options in his speech to Jerusalem – “In whom have you placed your trust, that you rebel against me?” – highlights the different factions within Jerusalem. Interestingly, Ravshakeh’s speeches reflect this distinction: his address to the officials mentions both trust in Egypt and trust in God, while his speech to the people only addresses trust in God. This might suggest that the inclination to ally with Egypt was primarily a failing of the leaders, which aligns with Yeshayahu’s critical prophecies targeting Jerusalem’s leadership and officials.

Other narrative elements in this account align deeply with core themes in Sefer Yeshayahu. Chizkiyahu’s establishment of Jerusalem as the sole religious center aligns with one of the book’s central motifs. Additionally, Chizkiyahu’s prayer emphasizes that God’s salvation should lead to global recognition of His sovereignty: “But now, Lord our God, save us from his hand, and all the kingdoms of the earth will see that You alone are Lord” (37:20). God’s response highlights Assyria’s arrogance: “You said, 'With the wealth of my chariots I climbed to the heights of the hills, the ends of Lebanon, and I cut down its tallest cedars, its choicest junipers; I attained its farthest reaches, its richest forests’” (37:24), emphasizing that Assyria is merely an instrument in His hands: “Did you not hear of this long ago? I did this in ancient times; I formed the plan; now I have brought it to be… Your stops, your goings, your comings, I know them all, and your raging against Me” (37:26–28). The description of distress as labor without delivery,“ for children are about to be born, but there is no strength left for the birth” (37:3), recalls the people’s anguish in Chapter 26: “We carried, writhed, gave birth - as to the wind” (26:18).

God’s concluding message reiterates key themes of redemption in Yeshayahu: “Once more, the remaining survivors of the House of Yehuda will set down roots below, bear fruits above” (37:31), echoing the verse from Chapter 11: “A new shoot will grow from the stem of Yishai; from his roots a branch will bud”. Additionally, “For a remnant will emerge from Jerusalem, survivors from Mount Zion; the passion of the Lord of Hosts will bring all this to be” (37:32) represents the idea of salvation for the remnant of Mount Zion which we encountered early on in the book, such as in Chapter 4.

Attached is an article by Prof. Benjamin Mazar, which reviews Sancheriv’s campaign from both historical and realistic perspectives, considering both the biblical account and Assyrian records.