TRV
Translation
King James Version
He wrote also letters to rail on the LORD God of Israel, and to speak against him, saying, As the gods of the nations of other lands have not delivered their people out of mine hand, so shall not the God of Hezekiah deliver his people out of mine hand.
KJV (with Strong's)
He wrote H3789 also letters H5612 to rail H2778 on the LORD H3068 God H430 of Israel H3478, and to speak H559 against him, saying H559, As the gods H430 of the nations H1471 of other lands H776 have not delivered H5337 their people H5971 out of mine hand H3027, so shall not the God H430 of Hezekiah H3169 deliver H5337 his people H5971 out of mine hand H3027.
Complete Jewish Bible
He also wrote a letter insulting ADONAI the God of Isra'el and speaking against him; it said, "Just as the gods of the nations of the other countries could not rescue their people from me, likewise Hizkiyahu's God will not rescue his people from me."
Berean Standard Bible
He also wrote letters mocking the LORD, the God of Israel, and saying against Him: “Just as the gods of the nations did not deliver their people from my hand, so the God of Hezekiah will not deliver His people from my hand.”
American Standard Version
He wrote also letters, to rail on Jehovah, the God of Israel, and to speak against him, saying, As the gods of the nations of the lands, which have not delivered their people out of my hand, so shall not the God of Hezekiah deliver his people out of my hand.
World English Bible Messianic
He also wrote letters insulting the LORD, the God of Israel, and to speak against him, saying, “As the gods of the nations of the lands, which have not delivered their people out of my hand, so shall the God of Hezekiah not deliver his people out of my hand.”
Geneva Bible (1599)
He wrote also letters, blaspheming the Lord God of Israel and speaking against him, saying, As the gods of the nations of other countreies could not deliuer their people out of mine hand, so shall not the God of Hezekiah deliuer his people out of mine hande.
Young's Literal Translation
and letters he hath written to give reproach to Jehovah, God of Israel, and to speak against Him, saying, `As the gods of the nations of the lands that have not delivered their people from my hand, so the God of Hezekiah doth not deliver His people from my hand.'
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In the KJVVerse 11,893 of 31,102
Study This Verse
Commentary on 2 Chronicles 32 verses 9–23
9 ¶ After this did Sennacherib king of Assyria send his servants to Jerusalem, (but he himself laid siege against Lachish, and all his power with him,) unto Hezekiah king of Judah, and unto all Judah that were at Jerusalem, saying,
10 Thus saith Sennacherib king of Assyria, Whereon do ye trust, that ye abide in the siege in Jerusalem?
11 Doth not Hezekiah persuade you to give over yourselves to die by famine and by thirst, saying, The LORD our God shall deliver us out of the hand of the king of Assyria?
12 Hath not the same Hezekiah taken away his high places and his altars, and commanded Judah and Jerusalem, saying, Ye shall worship before one altar, and burn incense upon it?
13 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?
14 Who was there among all the gods of those nations that my fathers utterly destroyed, that could deliver his people out of mine hand, that your God should be able to deliver you out of mine hand?
15 Now therefore let not Hezekiah deceive you, nor persuade you on this manner, neither yet believe him: for no god of any nation or kingdom was able to deliver his people out of mine hand, and out of the hand of my fathers: how much less shall your God deliver you out of mine hand?
16 And his servants spake yet more against the LORD God, and against his servant Hezekiah.
17 He wrote also letters to rail on the LORD God of Israel, and to speak against him, saying, As the gods of the nations of other lands have not delivered their people out of mine hand, so shall not the God of Hezekiah deliver his people out of mine hand.
18 Then they cried with a loud voice in the Jews' speech unto the people of Jerusalem that were on the wall, to affright them, and to trouble them; that they might take the city.
19 And they spake against the God of Jerusalem, as against the gods of the people of the earth, which were the work of the hands of man.
20 And for this cause Hezekiah the king, and the prophet Isaiah the son of Amoz, prayed and cried to heaven.
21 And the LORD sent an angel, which cut off all the mighty men of valour, and the leaders and captains in the camp of the king of Assyria. So he returned with shame of face to his own land. And when he was come into the house of his god, they that came forth of his own bowels slew him there with the sword.
22 Thus the LORD saved Hezekiah and the inhabitants of Jerusalem from the hand of Sennacherib the king of Assyria, and from the hand of all other, and guided them on every side.
23 And many brought gifts unto the LORD to Jerusalem, and presents to Hezekiah king of Judah: so that he was magnified in the sight of all nations from thenceforth.
I. II. Main points1. 2. Sub-points
This story of the rage and blasphemy of Sennacherib, Hezekiah's prayer, and the deliverance of Jerusalem by the destruction of the Assyrian army, we had more at large in the book of Kings, 2 Kings 18 and 19. It is contracted here, yet large enough to show these three things: -
I. The impiety and malice of the church's enemies. Sennacherib has his hands full in besieging Lachish (Ch2 32:9), but hears that Hezekiah is fortifying Jerusalem and encouraging his people to stand it out; and therefore, before he come in person to besiege it, he sends messengers to make speeches, and he himself writes letters to frighten Hezekiah and his people into a surrender of the city. See, 1. His great malice against the king of Judah, in endeavouring to withdraw his subjects from their allegiance to him. He did not treat with Hezekiah as a man of honour would have done, nor propose fair terms to him, but used mean and base artifices, unbecoming a crowned head, to terrify the common people and persuade them to desert him. he represented Hezekiah as one who designed to deceive his subjects into their ruin and betray them to famine and thirst (Ch2 32:11), as one who had done them great wrong and exposed them already to the divine displeasure by taking away the high places and altars (Ch2 32:12), and who, against the common interest of his people, held out against a force that would certainly be their ruin, Ch2 32:15. 2. His great impiety against the God of Israel, the God of Jerusalem he is called (Ch2 32:19), because that was the place he had chosen to put his name there, and because that was the place which was now threatened by the enemy and which the divine Providence had under its special protection. This proud blasphemer compared the great Jehovah, the Maker of heaven and earth, with the dunghill gods of the nations, the work of men's hands, and thought him no more able to deliver his worshippers than they were to deliver theirs (Ch2 32:19), as if an infinite and eternal Spirit had no more wisdom and power than a stone or the stock of a tree. He boasted of his triumphs over the gods of the nations, that they could none of them protect their people (Ch2 32:13-15), and thence inferred not only, How shall your God deliver you? (Ch2 32:14), but, as if he were inferior to them all, How much less shall your God deliver you? as if he were less able to help than any of them. Thus did they rail, rail in writing (which, being more deliberate, is so much the worse), on the Lord God of Israel, as if he were a cipher and an empty name, like all the rest, Ch2 32:17. Sennacherib, in the instructions he gave, said more than enough; but, as if his blasphemies had been too little, his servants, who learned insolence from their master, spoke yet more than he bade them against the Lord God and his servant Hezekiah, Ch2 32:16. And God resents what is said against his servants, and will reckon for it, as well as what is said against himself. All this was intended to frighten the people from their hope in God, which David's enemies sought to take him off from (Psa 11:1; Psa 42:10), saying, There is no help for him in God, Psa 3:2; Psa 71:11. Thus they hoped to take the city by weakening the hands of those that should defend it. Satan, in his temptations, aims to destroy our faith in God's all-sufficiency, knowing that he shall gain his point if he can do that; as we keep our ground if our faith fail not, Luk 22:32.
II. The duty as well as the interest of the church's friends, and that is in the day of distress to pray and cry to Heaven. So Hezekiah did, and the prophet Isaiah, Ch2 32:20. It was a happy time when the king and the prophet joined thus in prayer. Is any troubled? Is any terrified? Let him pray. So we engage God for us; so we encourage ourselves in him. Praying to God is here called crying to Heaven, because we are, in prayer, to eye him as our Father in heaven, whence he beholds the children of men, and where he has prepared his throne.
III. The power and goodness of the church's God. He is able both to control his enemies, be they ever so high, and to relieve his friends, be they ever so low.
1.As the blasphemies of his enemies engage him against them (Deu 32:27), so the prayers of his people engage him for them. They did so here. (1.) The army of the Assyrians was cut off by the sword of an angel, which triumphed particularly in the slaughter of the mighty men of valour, and the leaders and captains, who defied the sword of any man. God delights to abase the proud and secure. The Targum says, The Word of the Lord (the eternal Word) sent Gabriel to do this execution, and that it was done with lightning, and in the passover night: that was the night in which the angel destroyed the first-born of Egypt. But that was not all. (2.) The king of the Assyrians, having received this disgrace, was cut off by the sword of his own sons. Those that came forth of his own bowels slew him, Ch2 32:21. Thus was he mortified first, and then murdered - shamed first, and then slain. Evil pursues sinners; and, when they escape one mischief, they run upon another unseen.
2.By this work of wonder, (1.) God was glorified, as the protector of his people. Thus he saved Jerusalem, not only from the hand of Sennacherib, but from the hand of all others, Ch2 32:22; for such a deliverance as this was an earnest of much mercy in store; and he guided them, that is, he guarded them, on every side. God defends his people by directing them, shows them what they should do, and so saves them from what is designed or done against them. For this many brought gifts unto the Lord, when they saw the great power of God in the defence of his people. Strangers were thereby induced to supplicate his favour and enemies to deprecate his wrath, and both brought gifts to his temple, in token of their care and desire. (2.) Hezekiah was magnified as the favourite and particular care of Heaven. Many brought presents to him (Ch2 32:22, Ch2 32:23), in token of the honour they had for him, and to make an interest in him. By the favour of God enemies are lost and friends gained.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 9–23. Public domain.
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Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
2 Chronicles 32:17 profoundly illustrates the zenith of Sennacherib's audacious blasphemy against the God of Israel during his siege of Jerusalem. Through formal letters, the Assyrian king directly challenged the Lord, contemptuously equating Him with the impotent deities of conquered nations and boasting that Hezekiah's God would no more deliver His people than other gods had rescued theirs. This pivotal verse not only intensifies the psychological warfare against Judah but also sets the stage for a dramatic divine intervention, starkly contrasting human pride with God's incomparable sovereignty and absolute power.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
2 Chronicles 32:17 masterfully employs several potent literary devices to heighten the narrative's tension and underscore its theological message. Most prominently, the verse features profound Blasphemy, as Sennacherib directly insults and demeans the God of Israel, equating Him with the lifeless, impotent gods of conquered nations. This act of verbal assault is a central driver of the narrative's dramatic conflict. The verse also utilizes stark Contrast, setting up a direct opposition between the perceived powerlessness of "the gods of the nations" and the implied impotence of the "God of Hezekiah" in Sennacherib's arrogant estimation. This contrast serves to highlight the dramatic divine intervention that immediately follows, emphasizing the unique and incomparable nature of the true God. Furthermore, there is a profound sense of Dramatic Irony at play. The reader, aware of God's power and the subsequent miraculous deliverance, understands that Sennacherib's confident pronouncement will be utterly overturned, making his boast deeply ironic. His Hyperbole regarding his own invincibility and the universal failure of other gods serves to inflate his pride, setting him up for an even greater, divinely orchestrated fall.
THEOLOGICAL AND THEMATIC CONNECTIONS
Sennacherib's audacious challenge in 2 Chronicles 32:17 is a profound theological statement, albeit one steeped in error and hubris. It forces a direct confrontation between human pride and divine sovereignty, echoing a recurring biblical theme that God alone is supreme and that any attempt to diminish His power or equate Him with created things is an affront to His holiness. This specific incident serves as a powerful demonstration that God's identity is not defined by human limitations or the outcomes of earthly conflicts, but by His inherent, unchanging nature as the Almighty Creator and Deliverer. The narrative vividly illustrates that the Lord is not merely "the God of Hezekiah," a localized deity, but the God of all creation, whose power transcends all human and demonic opposition, and who actively intervenes on behalf of His covenant people to vindicate His own name and glory.
REFLECTION AND APPLICATION
2 Chronicles 32:17 offers timeless insights for believers facing overwhelming opposition. Just as Sennacherib's letters sought to demoralize Jerusalem by undermining their trust in God, so too do we often encounter "letters" of doubt, fear, and despair in our lives—whether from external pressures, internal struggles, or the insidious schemes of the enemy. These challenges frequently attempt to diminish God's character, question His power, or equate Him with the impotent "gods" of human strength, worldly systems, or even our own perceived limitations. This verse serves as a potent reminder that our God is utterly unique and incomparable, not bound by human logic or the failures of false idols. Our confidence must not be in our own ability to withstand or overcome, but in the absolute sovereignty and delivering power of the Lord. When faced with seemingly insurmountable obstacles, we are called to emulate Hezekiah's response: to turn to God in fervent prayer, trusting that He will vindicate His name and deliver His people, often in ways that defy human expectation and amplify His glory.
Questions for Reflection
FAQ
Why did Sennacherib send letters instead of just relying on his army?
Answer: Sennacherib's decision to send letters, as described in 2 Chronicles 32:17, was a calculated and sophisticated move in his broader strategy of psychological warfare. While his army was formidable and had already conquered many cities in Judah, he aimed to achieve victory over Jerusalem without a costly direct assault, which could deplete his resources and manpower. Letters served several crucial purposes: they formalized his demands and threats, reaching a wider audience within the city, including the common people, not just King Hezekiah. This amplified the demoralizing effect, aiming to break the city's will to resist and incite surrender from within. By directly challenging "the LORD God of Israel" and equating Him with defeated pagan deities, Sennacherib sought to undermine the very foundation of Jerusalem's hope and resilience—their faith in God. This tactic was common in ancient Near Eastern warfare, where the humiliation of a nation's god was considered part of its total subjugation, as seen in similar accounts in 2 Kings 18 and Isaiah 36.
CHRIST-CENTERED FULFILLMENT
Sennacherib's blasphemous challenge in 2 Chronicles 32:17, where he equates the God of Israel with impotent idols, finds its ultimate reversal and fulfillment in the person and redemptive work of Jesus Christ. Just as the Assyrian king's boast was met with divine, miraculous intervention that demonstrated God's unparalleled power to deliver His people from a seemingly invincible foe, so too does Christ embody the supreme and unique power of God over all spiritual and physical adversaries. Sennacherib's defeat foreshadows the ultimate triumph of God over all forces that "rail on" Him and seek to enslave humanity. In Christ, we behold the true Lamb of God, who, unlike the powerless gods of the nations, actively "takes away the sin of the world!" (John 1:29). His resurrection from the dead is the definitive proof that the God of Israel is not like the defeated deities, but possesses ultimate authority over death itself and all its dominion (Acts 2:24). Through Christ, believers are delivered not just from physical enemies, but from the dominion of sin, death, and the spiritual forces of darkness that once held humanity captive, having been "delivered... from the domain of darkness and transferred... to the kingdom of his beloved Son" (Colossians 1:13-14). Thus, Sennacherib's arrogant challenge serves as a powerful foil to highlight the incomparable and saving power of God, fully revealed and actualized in the victorious reign of Jesus Christ, our deliverer and King.