Isaiah Chapter 37 verse 16 Holy Bible
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.
read chapter 37 in ASV
O Lord of armies, the God of Israel, seated between the winged ones, you only are the God of all the kingdoms of the earth; you have made heaven and earth.
read chapter 37 in BBE
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.
read chapter 37 in DARBY
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.
read chapter 37 in KJV
read chapter 37 in WBT
Yahweh of hosts, the God of Israel, who sits [above] the cherubim, you are the God, even you alone, of all the kingdoms of the earth; you have made heaven and earth.
read chapter 37 in WEB
`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.
read chapter 37 in YLT
Isaiah 37 : 16 Bible Verse Songs
Pulpit Commentary
Pulpit CommentaryVerse 16. - O Lord... that dwellest between the cherubims; literally, that sittest upon the cherubim. The allusion is scarcely to the poetic imagery of God riding on the cherubim in the heavens (Psalm 18:10), as Mr. Cheyne suggests; but rather to his dwelling between the two cherubic forms in the holy of holies, and there manifesting himself (camp. Numbers 7:89; 1 Samuel 4:4; 2 Samuel 6:2; 1 Chronicles 13:6; Psalm 80:1; Psalm 99:1). Thou art the God, even thou alone, of all the kingdoms of the earth. It has been questioned whether Hezekiah was really as pronounced a monotheist as these expressions would imply, and suggested that his actual words received "a colouring" from a later writer. Hezekiah's contemporaries, it is said, Isaiah and Micah, make no such strong statements of their belief in one only God as this (Kuenen, Cheyne). But it is difficult to see what can be a clearer revelation of monotheism than Isaiah 6:1-5, or what truth more absolutely underlies the whole of Isaiah's teaching than the unity of the Supreme Being. The same under-current is observable in Micah (Micah 1:2, 3; Micah 4:5; Micah 6:6-9; Micah 7:17, 18). Sennacherib's belief, that each country has its own god (Isaiah 36:18-20), is not shared by the religious Jews of his time. They are well aware that the heathen gods are "vanity" (Isaiah 46:3; Hosea 4:15; Amos 1:5; Jonah 2:8), "wind" and "confusion" (Isaiah 41:29, etc.). Thou hast made heaven and earth (comp. Genesis 1:1; Psalm 102:25; Isaiah 40:26-28; Isaiah 42:5, etc.).
Ellicott's Commentary
Ellicott's Commentary for English Readers(16) That dwellest between the cherubims.--A like phrase in Psalm 18:10 refers, apparently, to the dark thunder-clouds of heaven. Here, probably, the reference is to the glory-cloud which was the symbol of the Divine presence, and which rested, when it manifested itself, between the cherubim of the ark (Numbers 7:89), those figures also symbolising the elemental forces of the heavens. (Comp. Psalm 68:33.)Thou art the God, even thou alone.--The absolute monotheism of the faith of Israel is placed in strong antithesis to the polytheism of Rabshakeh (Isaiah 37:12). (Comp. Jeremiah 10:11, and Isaiah 40-42) . . .
