Attributed commentary excerpt
Keil & Delitzsch on 2 Chronicles 32:9
A historical reference excerpt for this verse. Read it alongside the biblical text and other available sources.
Commentary on the Old Testament
C. F. Keil & F. Delitzsch · 19th-century historical commentary
Source: BibleWord.ai's local reference edition of this named work.
The advance of an Assyrian army against Jerusalem, and the attempts of Sennacherib's generals to induce the population of the capital to submit by persuasive and threatening speeches, are very breifly narrated, in comparison with 2 Kings 18:17-36. In Ch2 32:9, neither the names of the Assyrian generals, nor the names of Hezekiah's ambassadors with whom they treated, are given; nor is the place where the negotiation was carried on mentioned. עבדיו, his servants, Sennacherib's generals. על־לך, while he himself lay near (or against) Lachish, and all the army of his kingdom with him. ממשׁלתּו, his dominion, i.e., army of his kingdom; cf. Jer 34:1. Ch2 32:10-12 Only the main ideas contained in the speech of these generals are reported; in Ch2 32:10-12 we have the attempt to shake the trust of the people in Hezekiah and in God ( Kg2 18:19-22). וישׁבים is a continuation of the question, In what do ye trust, and why sit ye in the distress, in Jerusalem? מסּית as in Kg2 18:32 : Hezekiah seduces you, to give you over to death by hunger and thirst. This thought is much more coarsely expressed in Kg2 18:27. \- On Ch2 32:12, cf. Kg2 18:22 : אחד מזבּח is the one altar of burnt-offering in the temple. Ch2 32:13-19 The description of Sennacherib's all-conquering power: cf. Kg2 18:35; Isa 36:20, and Isa 37:11-13. "Who is there among all the gods of these peoples, whom my fathers utterly destroyed, who could have delivered his people out of my hand, that your God should save you?" The idea is, that since the gods of the other peoples, which were mightier than your God, have not been able to save their peoples, how should your God be in a position to rescue you from my power? This idea is again repeated in Ch2 32:15, as a foundation for the exhortation not to let themselves be deceived and misled by Hezekiah, and not to believe his words, and that in an assertative form: "for not one god of any nation or kingdom was able to deliver his people, ... much less then (כּי אף) your gods: they will not save you;" and this is done in order to emphasize strongly the blasphemy of the Assyrian generals against the Almighty God of Israel. To communicate more of these blasphemous speeches would in the chronicler's view be useless, and he therefore only remarks, in Ch2 32:16, "And yet more spake his (Sennacherib's) servants against God Jahve, and against His servant Hezekiah;" and then, in Ch2 32:17, that Sennacherib also wrote a letter of similar purport, and ( Ch2 32:18) that his servants called with a loud voice in the Jews' speech to the people of Jerusalem upon the wall, to throw them into fear and terrify them, that they might take the city. What they called to the people is not stated, but by the infinit. וּלבהלם ליראם it is hinted, and thence we may gather that it was to the same effect as the blasphemous speeches above quoted (יראם, inf. Pi., as in Neh 6:19). \- On comparing 2 Kings 18 and 19, it is clear that Sennacherib only sent the letter to Hezekiah after his general Rabshakeh had informed him of the fruitlessness of his efforts to induce the people of Jerusalem to submit by speeches, and the news of the advance of the Cushite king Tirhakah had arrived; while the calling aloud in the Jews' language to the people standing on the wall, on the part of his generals, took place in the first negotiation with the ambassadors of Hezekiah. The author of the Chronicle has arranged his narrative rhetorically, so as to make the various events form a climax: first,…
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