2 Chronicles 32:13

KJV

Know ye not what I and my fathers have done unto all the people of [other] lands? were the gods of the nations of those lands any ways able to deliver their lands out of mine hand?

KJV (with Strong's)

Know {H3045} ye not what I and my fathers {H1} have done {H6213} unto all the people {H5971} of other lands {H776}? were the gods {H430} of the nations {H1471} of those lands {H776} any ways {H3201} able {H3201} to deliver {H5337} their lands {H776} out of mine hand {H3027}?

Complete Jewish Bible

Don't you realize what I and my ancestors have done to all the peoples of the other countries? Were the gods of these nations able to do a thing to rescue their country from me?

Berean Standard Bible

Do you not know what I and my fathers have done to all the peoples of the lands? Have the gods of these nations ever been able to deliver their land from my hand?

American Standard Version

Know ye not what I and my fathers have done unto all the peoples of the lands? Were the gods of the nations of the lands in any wise able to deliver their land out of my hand?

Commentary

### SUMMARY
Second Chronicles 32:13 records the arrogant and blasphemous taunt of Sennacherib, King of Assyria, directed at the inhabitants of Jerusalem and King Hezekiah during his siege of the city. Through his officials, Sennacherib attempts to psychologically demoralize the Judahites by recounting his overwhelming past conquests and asserting that no god of any nation has ever been able to deliver their people from his grasp, implicitly challenging the unique power of Yahweh, the God of Israel.

### CONTEXT
* **Literary Context:** This verse is part of Sennacherib's broader strategy of psychological warfare against Jerusalem, following his successful capture of many fortified cities of Judah (cf. [2 Chronicles 32:1](/2_chronicles/32 "2 Chronicles 32 - Sennacherib's Invasion and Hezekiah's Response")). Having surrounded the city, Sennacherib sends his officials, known as the Rabshakeh, to deliver a message designed to undermine the people's trust in King Hezekiah and, more critically, in their God. This specific taunt is echoed in parallel accounts found in [Isaiah 36:18-20](/isaiah/36-18 "Isaiah 36:18-20 - Sennacherib's Taunt") and [2 Kings 18:33-35](/2_kings/18-33 "2 Kings 18:33-35 - Sennacherib's Challenge to Jerusalem"), highlighting its significance in the narrative of God's miraculous deliverance of Jerusalem. The Chronicler emphasizes the direct challenge to Yahweh, setting the stage for divine intervention.

* **Historical & Cultural Context:** The events described in 2 Chronicles 32 take place around 701 BCE, during the reign of King Hezekiah of Judah, when the Neo-Assyrian Empire, under Sennacherib, was the dominant superpower in the ancient Near East. Assyria was renowned for its brutal military campaigns, systematic deportation of conquered peoples, and sophisticated psychological tactics aimed at breaking enemy morale. It was common for conquerors to claim superiority for their own gods over the defeated deities of other nations. Sennacherib's boast reflects this polytheistic worldview, where gods were often seen as regional powers whose strength was tied to the success of their worshippers. His argument was designed to be culturally resonant: if the gods of other powerful nations could not save their people, why would Judah's God be any different?

* **Key Themes:** Sennacherib's words in this verse powerfully introduce and develop several key themes within 2 Chronicles 32 and the broader biblical narrative. Firstly, it starkly contrasts **Human Arrogance vs. Divine Sovereignty**. Sennacherib's self-exaltation and attribution of all his conquests to his own power and that of his fathers directly challenge God's ultimate control over history and nations, setting up a dramatic confrontation between earthly might and heavenly authority. Secondly, the verse underscores **The Impotence of Idols**. By lumping Yahweh with the "gods of the nations," Sennacherib implicitly highlights the pagan belief that gods could be defeated, contrasting sharply with Israel's understanding of their unique, omnipotent God. This sets the stage for God to demonstrate His unparalleled power and the futility of worshipping false gods, as seen in the miraculous deliverance of Jerusalem (cf. [2 Chronicles 32:21](/2_chronicles/32-21 "2 Chronicles 32:21 - The Angel of the LORD Strikes Down the Assyrian Army")). Finally, the verse represents a direct act of **Blasphemy and Challenge to God's Name**. Sennacherib's attempt to equate Yahweh with vanquished idols is not merely a political taunt but a theological affront, demanding a divine response to vindicate His holy name and His covenant with His people.

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **"Know ye not" (Hebrew, _halō'_):** This is a rhetorical interrogative particle, used not to ask for information but to assert a self-evident truth and to imply foolishness or ignorance on the part of the listener. In this context, it functions as a condescending challenge, designed to shame the Judahites into acknowledging Sennacherib's supposed invincibility and the futility of their resistance. It's an aggressive rhetorical device aimed at demoralization.
* **"gods of the nations" (Hebrew, אֱלֹהֵי הַגּוֹיִם, _'elōhê haggōyim'_):** This phrase refers to the various pagan deities worshipped by the peoples conquered by the Assyrian Empire. It explicitly contrasts the polytheistic worldview of the Assyrians, where gods were regional and could be defeated, with Israel's unique monotheism and the understanding of Yahweh as the one, universal, and sovereign God. Sennacherib's error lies in his inability to comprehend the qualitative difference between the lifeless idols of other lands and the living God of Israel.
* **"deliver" (Hebrew, הִצִּיל, _hiṣṣîl'_):** This verb means "to rescue," "to save," or "to snatch away." Sennacherib's rhetorical question highlights the perceived failure of all other gods to "deliver" their lands and peoples from his conquering hand. The implication is that Yahweh will similarly be unable to rescue Judah, thereby challenging God's power and His covenant faithfulness to His people. The narrative's climax will powerfully demonstrate Yahweh's unique ability to "deliver."

#### Verse Breakdown
* **"Know ye not what I and my fathers have done unto all the people of [other] lands?"**: This opening clause is a rhetorical question designed to assert Sennacherib's overwhelming track record of military success. It serves as a psychological weapon, aiming to instill fear and hopelessness by reminding the Judahites of the Assyrian Empire's seemingly unstoppable conquests. The reference to "my fathers" emphasizes a dynastic legacy of power and invincibility, suggesting an unbroken chain of victories that Judah cannot hope to break.
* **"were the gods of the nations of those lands any ways able to deliver their lands out of mine hand?"**: This is the core of Sennacherib's blasphemous challenge. He directly questions the power of the various national deities, implying their utter impotence against his might. By lumping Yahweh into this category of vanquished gods, he seeks to undermine the Judahites' faith in their unique God, suggesting that Yahweh is no different from the lifeless idols that have failed to protect other nations. This sets up the ultimate test of divine power.

#### Literary Devices
The verse is rich in literary devices, primarily serving Sennacherib's psychological warfare. The most prominent is **Rhetorical Question**, employed twice ("Know ye not...?" and "were the gods...able to deliver...?"). These are not genuine inquiries but forceful assertions designed to intimidate, shame, and demoralize the audience by presenting Sennacherib's premises as undeniable truths. There is also significant **Hyperbole** in Sennacherib's boast of what he and his fathers have "done unto all the people of [other] lands," an exaggeration of universal conquest to magnify his perceived invincibility. Furthermore, the verse establishes a profound **Contrast** between the perceived power of human kings and the impotence of "gods of the nations" on one hand, and the implied challenge to the true power of Yahweh on the other. This contrast builds dramatic tension, as the reader knows Yahweh is fundamentally different from the idols. Finally, the verse sets up **Dramatic Irony**, as the reader is aware of God's unique power and His impending miraculous intervention, making Sennacherib's boastful words deeply ironic in light of the narrative's resolution.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Sennacherib's boast in 2 Chronicles 32:13 embodies the perennial human temptation to exalt oneself above God, attributing success to personal might rather than divine sovereignty. His challenge to the "gods of the nations" directly confronts the unique monotheism of Israel, forcing a showdown between the lifeless idols of paganism and the living, omnipotent God of Abraham, Isaac, and Jacob. This verse serves as a critical turning point, as Sennacherib's blasphemy against Yahweh demands a divine response, vindicating God's name and demonstrating His unparalleled power over all earthly kingdoms and their false deities. It highlights that true security and deliverance come not from military strength or human boasts, but from unwavering trust in the Almighty.

* [Psalm 115:3-7](/psalms/115-3 "Psalm 115:3-7 - The Impotence of Idols")
* [Isaiah 37:10-13](/isaiah/37-10 "Isaiah 37:10-13 - Sennacherib's Blasphemous Letter")
* [Daniel 4:34-35](/daniel/4-34 "Daniel 4:34-35 - God's Sovereignty Over Kingdoms")

### REFLECTION AND APPLICATION
Sennacherib's arrogant challenge in 2 Chronicles 32:13 resonates deeply with the human condition, reminding us that throughout history, human power, ideologies, and worldly systems often rise up in defiance of God's authority. In our own lives, we may face "Sennacheribs"—overwhelming pressures, intimidating circumstances, or even internal doubts—that seek to undermine our trust in God. This verse calls us to examine where we place our ultimate confidence. Do we, like Hezekiah, prepare diligently but ultimately rely on the Lord, or do we succumb to the taunts of the world, believing that God is no different from the "gods" of human achievement, wealth, or self-sufficiency? The narrative's outcome unequivocally declares that no human boast or perceived invincibility can stand against the Almighty. It encourages us to stand firm in faith, knowing that our God is infinitely superior to any challenge, and His power to deliver far surpasses any earthly threat.

#### Questions for Reflection
* **What "Sennacheribs" (e.g., societal pressures, personal fears, worldly ideologies) currently attempt to undermine your trust in God's unique power and faithfulness?**
* **In what areas of your life might you be tempted to rely on your own strength or the "gods of the nations" (e.g., financial security, career success, human wisdom) rather than on the living God?**
* **How does the miraculous deliverance of Jerusalem in 2 Chronicles 32 encourage you to respond to seemingly insurmountable challenges with faith rather than fear?**

### FAQ
**Question?** Why did Sennacherib use psychological warfare in addition to military might?

Answer: Sennacherib's use of psychological warfare, as evidenced in [2 Chronicles 32:9-19](/2_chronicles/32-9 "2 Chronicles 32:9-19 - Sennacherib's Taunts"), was a common and highly effective tactic employed by the Assyrian Empire. The primary goal was to achieve surrender without the costly and time-consuming process of a full-scale siege and assault. By demoralizing the enemy, sowing discord between the king and his people, and undermining their faith in their gods, Sennacherib aimed to break their will to resist. He believed his past victories were irrefutable proof of his own invincible power and the impotence of other nations' deities, thus making resistance seem futile. This strategy saved Assyrian resources, minimized casualties, and allowed for quicker expansion of their empire.

**Question?** How does this verse relate to the monotheism of Israel?

Answer: This verse highlights the fundamental clash between the polytheistic worldview of the Assyrians and the radical monotheism of Israel. Sennacherib, operating within a framework where gods were regional and could be defeated by stronger gods or armies, lumps Yahweh with the "gods of the nations." He assumes that Yahweh is just another tribal deity, subject to the same limitations as the idols of other conquered peoples. This directly challenges Israel's core belief that Yahweh is the one, unique, universal, and omnipotent God, who is not limited by geography or human power. The subsequent narrative, culminating in God's miraculous intervention, serves as a powerful vindication of Israel's monotheistic faith and a demonstration that Yahweh is indeed distinct from and infinitely superior to any human-made idol or philosophy.

### CHRIST-CENTERED FULFILLMENT
Sennacherib's arrogant boast against the God of Israel in 2 Chronicles 32:13 finds its ultimate fulfillment and reversal in the person and work of Jesus Christ. Just as Sennacherib, the king of this world's greatest empire, challenged the living God, so too does the "prince of this world" (Satan) continually seek to undermine faith and claim dominion over humanity. However, the New Testament reveals that Jesus, the true King, utterly triumphed over all such boasts and powers. His death and resurrection represent the ultimate conquest, not of earthly kingdoms, but of sin, death, and the spiritual forces that hold humanity captive. As [Colossians 2:15](/colossians/2-15 "Colossians 2:15 - Christ's Triumph Over Powers") declares, Christ "disarmed the rulers and authorities and put them to open shame, by triumphing over them in him." The "gods of the nations"—whether ancient idols or modern-day idols of materialism, self-reliance, or worldly power—are shown to be utterly impotent before the majesty of Christ. Hezekiah's trust in Yahweh led to Jerusalem's deliverance from an earthly foe; our trust in Christ leads to eternal deliverance from spiritual foes and the promise that "in the world you will have tribulation. But take heart; I have overcome the world" ([John 16:33](/john/16-33 "John 16:33 - Jesus Overcomes the World")). Every knee will one day bow, and every tongue confess that Jesus Christ is Lord, to the glory of God the Father ([Philippians 2:9-11](/philippians/2-9 "Philippians 2:9-11 - Jesus' Exaltation")).

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

2 Kings 18:33

Hath any of the gods of the nations delivered at all his land out of the hand of the king of Assyria?

2 Kings 18:35

Who [are] they among all the gods of the countries, that have delivered their country out of mine hand, that the LORD should deliver Jerusalem out of mine hand?

Jeremiah 10:16

The portion of Jacob [is] not like them: for he [is] the former of all [things]; and Israel [is] the rod of his inheritance: The LORD of hosts [is] his name.

Psalms 115:3

But our God [is] in the heavens: he hath done whatsoever he hath pleased.

Psalms 115:8

They that make them are like unto them; [so is] every one that trusteth in them.

Isaiah 37:18

Of a truth, LORD, the kings of Assyria have laid waste all the nations, and their countries,

Isaiah 37:20

Now therefore, O LORD our God, save us from his hand, that all the kingdoms of the earth may know that thou [art] the LORD, [even] thou only.