2 Kings 18:17

KJV

¶ And the king of Assyria sent Tartan and Rabsaris and Rabshakeh from Lachish to king Hezekiah with a great host against Jerusalem. And they went up and came to Jerusalem. And when they were come up, they came and stood by the conduit of the upper pool, which [is] in the highway of the fuller's field.

KJV (with Strong's)

And the king {H4428} of Assyria {H804} sent {H7971} Tartan {H8661} and Rabsaris {H7249} and Rabshakeh {H7262} from Lachish {H3923} to king {H4428} Hezekiah {H2396} with a great {H3515} host {H2426} against Jerusalem {H3389}. And they went up {H5927} and came {H935} to Jerusalem {H3389}. And when they were come up {H5927}, they came {H935} and stood {H5975} by the conduit {H8585} of the upper {H5945} pool {H1295}, which is in the highway {H4546} of the fuller's {H3526} field {H7704}.

Complete Jewish Bible

From Lakhish the king of Ashur sent Tartan, Rav-Saris and Rav-Shakeh to King Hizkiyahu in Yerushalayim with a large army. They advanced and came to Yerushalayim. Upon arrival, they came and positioned themselves by the aqueduct from the Upper Pool, which is by the road to the Launderers' Field.

Berean Standard Bible

Nevertheless, the king of Assyria sent the Tartan, the Rabsaris, and the Rabshakeh, along with a great army, from Lachish to King Hezekiah at Jerusalem. They advanced up to Jerusalem and stationed themselves by the aqueduct of the upper pool, on the road to the Launderer’s Field.

American Standard Version

And the king of Assyria sent Tartan and Rab-saris and Rabshakeh from Lachish to king Hezekiah with a great army unto Jerusalem. And they went up and came to Jerusalem. And when they were come up, they came and stood by the conduit of the upper pool, which is in the highway of the fuller’s field.

Commentary

### SUMMARY
Second Kings 18:17 marks a dramatic escalation in the Assyrian siege against Jerusalem, detailing the dispatch of a formidable delegation and military contingent from Lachish by King Sennacherib to King Hezekiah. This verse sets the stage for a critical confrontation, as the Assyrian officials strategically position themselves at a vital water source outside the city walls, intending to intimidate and demand Jerusalem's surrender, thereby initiating a period of intense psychological warfare and existential threat for the people of Judah.

### CONTEXT
* **Literary Context:** This verse is situated within the broader narrative of King Hezekiah's reign in [2 Kings 18](/2_kings/18 "2 Kings 18 - Hezekiah's Righteous Reign and Assyrian Invasion"), which highlights his righteous reforms and his reliance on the Lord amidst the formidable threat of the Assyrian Empire. Immediately preceding this verse, [2 Kings 18:13-16](/2_kings/18-13 "2 Kings 18:13-16 - Sennacherib's Initial Invasion and Hezekiah's Tribute") describes Sennacherib's initial invasion of Judah, his capture of fortified cities, and Hezekiah's desperate attempt to appease him with a heavy tribute of silver and gold, even stripping the temple of its treasures. The dispatch of the Assyrian delegation in [2 Kings 18:17](/2_kings/18-17 "2 Kings 18:17 - Assyrian Delegation Arrives at Jerusalem") signifies that the tribute was insufficient, or perhaps merely a delay tactic, and Sennacherib's true intention was the complete subjugation of Jerusalem. This verse thus pivots the narrative from a financial appeasement to a direct military and diplomatic confrontation, leading directly into the infamous taunts of the Rabshakeh and the subsequent divine deliverance of Jerusalem in [2 Kings 19](/2_kings/19 "2 Kings 19 - Jerusalem's Deliverance").

* **Historical & Cultural Context:** The events of [2 Kings 18:17](/2_kings/18-17 "2 Kings 18:17 - Assyrian Delegation Arrives at Jerusalem") are firmly rooted in the historical reality of the late 8th century BC, specifically around 701 BC. The Neo-Assyrian Empire, under King Sennacherib, was the dominant superpower of the ancient Near East, known for its brutal military campaigns, sophisticated siege warfare, and effective psychological tactics. Lachish, from which the delegation was sent, was a major fortified city in Judah, which Sennacherib had already conquered and established as his temporary headquarters, as vividly depicted in the Lachish reliefs found in Nineveh. The sending of high-ranking officials—Tartan, Rabsaris, and Rabshakeh—was a common Assyrian strategy. These were not personal names but titles indicating their significant roles: Tartan (commander-in-chief), Rabsaris (chief eunuch/court official), and Rabshakeh (chief cupbearer/spokesman). The Rabshakeh, in particular, was chosen for his linguistic abilities (speaking Hebrew, as demonstrated in [2 Kings 18:26](/2_kings/18-26 "2 Kings 18:26 - Rabshakeh's Taunts in Hebrew")) and his skill in delivering intimidating messages designed to break the morale of the besieged city without a prolonged siege. Their strategic positioning at "the conduit of the upper pool, which is in the highway of the fuller's field," was also deliberate. This area was outside the city walls but crucial for Jerusalem's water supply, making it a highly visible and vulnerable point, previously a site of prophetic encounter as seen in [Isaiah 7:3](/isaiah/7-3 "Isaiah 7:3 - Isaiah Meets Ahaz at Fuller's Field").

* **Key Themes:** [2 Kings 18:17](/2_kings/18-17 "2 Kings 18:17 - Assyrian Delegation Arrives at Jerusalem") contributes significantly to several key themes within the book of Kings and the broader biblical narrative. Firstly, it powerfully illustrates the **Imminent Threat and Overwhelming Force** faced by Judah. The "great host" and the high-ranking officials underscore the formidable military and diplomatic power of Assyria, presenting an existential crisis for Jerusalem. Secondly, the verse introduces the theme of **Psychological Warfare**. By sending these specific officials to a public and vital location, Sennacherib aimed to demoralize Hezekiah and the people, hoping to secure surrender through intimidation rather than a costly siege. This tactic is fully unleashed in the Rabshakeh's subsequent speech (e.g., [2 Kings 18:28-35](/2_kings/18-28 "2 Kings 18:28-35 - Rabshakeh's Taunts and Blasphemy")). Thirdly, while not explicit in this verse, it subtly sets the stage for the overarching theme of **Divine Sovereignty and Deliverance**. The seemingly insurmountable human threat presented here serves as a dramatic backdrop against which God's miraculous intervention in [2 Kings 19:35-36](/2_kings/19-35 "2 Kings 19:35-36 - God's Angel Destroys Assyrian Army") will be powerfully demonstrated, ultimately affirming that the Lord alone controls the destiny of nations and delivers His faithful people.

### EXPOSITION AND ANALYSIS

#### Key Word Analysis
* **Rabshakeh (Hebrew, _rav-shaqeh'_):** This is not a personal name but an Assyrian title, likely meaning "chief cupbearer" or "chief of staff." In the context of the ancient Near East, such a high-ranking official would have been a significant figure in the royal court, often entrusted with diplomatic missions and public pronouncements. The Rabshakeh's role here is primarily that of Sennacherib's chief spokesman, chosen for his ability to speak Hebrew fluently, enabling him to directly address and psychologically undermine the morale of Jerusalem's inhabitants without the need for an interpreter. His words carry the full weight of the Assyrian king's authority and intent.
* **Lachish (Hebrew, _lakhish'_):** A heavily fortified city in the Shephelah region of Judah, strategically important due to its location controlling access to the Judean hills. By 701 BC, Lachish had already fallen to Sennacherib and served as his operational base for the campaign against Judah. Sending the delegation from Lachish emphasizes the Assyrian king's close proximity and the immediate, overwhelming nature of the threat, as well as the complete devastation that had already befallen other Judean cities.
* **Conduit of the Upper Pool (Hebrew, _te'alat habberekhah ha'elyonah'_):** This refers to a crucial part of Jerusalem's water supply system. The "upper pool" likely refers to the Mamilla Pool, and the conduit was an open channel that carried water from this source into the city, possibly connecting to the Gihon Spring system. By standing at this location, the Assyrian officials were asserting symbolic control over Jerusalem's most vital resource—water—and positioning themselves at a highly visible public space outside the city walls, a place known for public gatherings and confrontations (cf. [Isaiah 7:3](/isaiah/7-3 "Isaiah 7:3 - Isaiah Meets Ahaz at Fuller's Field")). This choice of location was a deliberate act of psychological intimidation, highlighting the city's vulnerability.

#### Verse Breakdown
* **"¶ And the king of Assyria sent Tartan and Rabsaris and Rabshakeh from Lachish to king Hezekiah with a great host against Jerusalem."**: This clause immediately establishes the aggressor (King Sennacherib of Assyria) and the target (King Hezekiah and Jerusalem). The dispatch of three high-ranking officials—Tartan (commander-in-chief), Rabsaris (chief court official), and Rabshakeh (chief spokesman)—underscores the gravity and official nature of the Assyrian delegation. Their origin "from Lachish" emphasizes Sennacherib's victorious presence deep within Judean territory, having already conquered other cities, and highlights the immediate proximity of the threat. The phrase "with a great host" signifies not just a diplomatic envoy but a formidable military contingent, designed to enforce their demands and intimidate Jerusalem into submission.
* **"And they went up and came to Jerusalem."**: This simple yet powerful statement describes the physical movement of the Assyrian forces. "Went up" implies an ascent, characteristic of travel towards Jerusalem, which is situated on a hill. Their arrival at the city's gates marks the culmination of Sennacherib's campaign against Judah and the direct confrontation with its capital, signaling the point of no return for the city.
* **"And when they were come up, they came and stood by the conduit of the upper pool, which [is] in the highway of the fuller's field."**: This final clause specifies the precise, highly strategic location of the Assyrian delegation's stand. The "conduit of the upper pool" was a critical part of Jerusalem's water supply, making it a vulnerable point. The "highway of the fuller's field" was a well-known public thoroughfare outside the city walls, likely where clothes were washed and laid out to dry. By choosing this prominent and vital location, the Assyrians maximized their visibility and psychological impact, aiming to demonstrate their control over a life-sustaining resource and to deliver their message to the widest possible audience, thereby intensifying the pressure on King Hezekiah and the besieged inhabitants.

#### Literary Devices
The verse employs several effective literary devices to heighten the drama and significance of the moment. **Foreshadowing** is prominent, as the arrival of such a powerful delegation, especially the Rabshakeh, ominously predicts the intense psychological warfare and blasphemous taunts that will follow in the subsequent verses. The specific mention of "a great host" also **foreshadows** the overwhelming military threat that God will miraculously overcome. **Symbolism** is evident in the choice of location: "the conduit of the upper pool" symbolizes Jerusalem's lifeblood and vulnerability, while the "highway of the fuller's field" symbolizes a public arena where the fate of the city will be publicly challenged. The very act of the Assyrians "standing by" this vital water source is a powerful **symbol** of their intent to cut off Jerusalem's lifeline and force its surrender. Furthermore, there is an element of **Dramatic Irony** for the reader familiar with the broader narrative of [2 Kings](/2_kings/1 "2 Kings - A History of Israel and Judah"). While the Assyrians arrive with overwhelming confidence and a display of might, the reader knows that their ultimate plans will be thwarted by divine intervention, making their initial display of power a prelude to their humiliating defeat.

### THEOLOGICAL AND THEMATIC CONNECTIONS
This verse, while outwardly a description of military movement, deeply resonates with theological themes of divine sovereignty, human vulnerability, and the nature of spiritual warfare. It presents a stark picture of human power and arrogance (Sennacherib's "great host" and high-ranking officials) arrayed against what appears to be a helpless people. The strategic choice of the "conduit of the upper pool" highlights the fragility of human self-sufficiency and the absolute dependence of life on water, drawing a parallel to humanity's spiritual dependence on God. The narrative that unfolds from this point underscores that true security is not found in military might or strategic locations, but in humble reliance upon the Lord. This confrontation serves as a theological crucible, testing Hezekiah's faith and ultimately demonstrating God's faithfulness to His covenant people, even when all human hope seems lost.

* [Psalm 20:7](/psalms/20-7 "Psalm 20:7 - Trust in the Lord")
* [Psalm 46:1-3](/psalms/46-1 "Psalm 46:1-3 - God Our Refuge and Strength")
* [Isaiah 37:6-7](/isaiah/37-6 "Isaiah 37:6-7 - Isaiah's Prophecy to Hezekiah")

### REFLECTION AND APPLICATION
The arrival of the Assyrian delegation in [2 Kings 18:17](/2_kings/18-17 "2 Kings 18:17 - Assyrian Delegation Arrives at Jerusalem") serves as a powerful historical analogue for the "great hosts" we may face in our own lives—whether they are overwhelming challenges, seemingly insurmountable obstacles, or voices of doubt and intimidation that seek to undermine our faith. Just as the Assyrians targeted Jerusalem's vital water supply and sought to break its morale through psychological warfare, so too do the pressures of life, and indeed spiritual adversaries, often aim at our most vulnerable points, seeking to cut off our spiritual supply lines and erode our trust in God. This narrative calls us to recognize that while the threat may appear overwhelming and the enemy's tactics cunning, our ultimate security lies not in our own strength or strategic positioning, but in the unwavering sovereignty of God. It encourages us to respond to such threats not with despair, but with the humble and fervent prayer exemplified by Hezekiah in [2 Kings 19:15-19](/2_kings/19-15 "2 Kings 19:15-19 - Hezekiah's Prayer for Deliverance"), trusting that God is able to deliver us from any "great host" that stands against us.

#### Questions for Reflection
* **What "great hosts" or overwhelming challenges are you currently facing that feel like an existential threat?**
* **How does the Assyrian strategy of targeting Jerusalem's water supply relate to how spiritual or personal pressures might target your vital sources of strength or hope?**
* **In what ways are you tempted to rely on your own resources or strategies rather than turning to God when confronted with seemingly insurmountable odds?**
* **How can the example of Hezekiah's response (as seen in the subsequent narrative) inform your own approach to overwhelming challenges?**

### FAQ

**What was the significance of the "conduit of the upper pool" and the "fuller's field"?**

Answer: The "conduit of the upper pool" was a crucial part of Jerusalem's water supply system, bringing water into the city. By standing there, the Assyrians were asserting control over a vital resource, aiming to demoralize the inhabitants and demonstrate the city's vulnerability. The "fuller's field" was a public area outside the city walls, likely where clothes were washed and dried, and it served as a common meeting or confrontation point. This very location was where the prophet Isaiah met King Ahaz during an earlier crisis (see [Isaiah 7:3](/isaiah/7-3 "Isaiah 7:3 - Isaiah Meets Ahaz at Fuller's Field")), highlighting its historical importance as a public stage for significant events and pronouncements. The choice of this location by the Assyrians was a deliberate act of psychological warfare, maximizing their visibility and the impact of their demands.

**Who were Tartan, Rabsaris, and Rabshakeh, and why were they sent?**

Answer: Tartan, Rabsaris, and Rabshakeh were not personal names but high-ranking Assyrian military and court titles. The Tartan was typically the commander-in-chief or second-in-command of the army. The Rabsaris likely held a position as chief eunuch or chief court official, indicating an administrative or diplomatic role. The Rabshakeh, meaning "chief cupbearer" or "chief of staff," served as the primary spokesman for King Sennacherib. They were sent as a formidable delegation, accompanied by a "great host," to demand Jerusalem's surrender. Their high rank and the Rabshakeh's ability to speak Hebrew (as demonstrated in [2 Kings 18:26](/2_kings/18-26 "2 Kings 18:26 - Rabshakeh's Taunts in Hebrew")) were key elements of Sennacherib's psychological warfare, intended to break the morale of King Hezekiah and the people of Jerusalem without a prolonged and costly siege.

### CHRIST-CENTERED FULFILLMENT
The dramatic confrontation in [2 Kings 18:17](/2_kings/18-17 "2 Kings 18:17 - Assyrian Delegation Arrives at Jerusalem") finds its ultimate Christ-centered fulfillment in the person and work of Jesus, who is the true deliverer and the ultimate source of living water. Just as Jerusalem faced an overwhelming external threat from a seemingly invincible empire, humanity faces an even greater spiritual "great host"—the forces of sin, death, and the devil. The Assyrian king's demand for surrender and the psychological warfare waged by the Rabshakeh foreshadow the spiritual battle for the human soul. However, unlike Hezekiah, who could only appeal to God for deliverance, Jesus Christ Himself is the divine King who confronts these spiritual enemies. He is the true "conduit of the upper pool," the source of living water (as He declared in [John 4:10-14](/john/4-10 "John 4:10-14 - Jesus and the Samaritan Woman") and [John 7:37-38](/john/7-37 "John 7:37-38 - Jesus' Invitation for Living Water")), offering eternal life to all who believe. His victory on the cross (cf. [Colossians 2:15](/colossians/2-15 "Colossians 2:15 - Christ's Triumph Over Principalities")) and His resurrection (cf. [1 Corinthians 15:54-57](/1_corinthians/15-54 "1 Corinthians 15:54-57 - Victory Over Death")) represent the ultimate divine intervention, far surpassing the miraculous deliverance of Jerusalem. Through Christ, the "great host" of sin and death is utterly defeated, and His followers are offered not merely a temporary reprieve, but eternal salvation and an unshakeable kingdom (cf. [Hebrews 12:28](/hebrews/12-28 "Hebrews 12:28 - A Kingdom That Cannot Be Shaken")).

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 20:20

And the rest of the acts of Hezekiah, and all his might, and how he made a pool, and a conduit, and brought water into the city, [are] they not written in the book of the chronicles of the kings of Judah?

Isaiah 20:1

¶ In the year that Tartan came unto Ashdod, (when Sargon the king of Assyria sent him,) and fought against Ashdod, and took it;

Isaiah 7:3

Then said the LORD unto Isaiah, Go forth now to meet Ahaz, thou, and Shearjashub thy son, at the end of the conduit of the upper pool in the highway of the fuller's field;

Isaiah 36:2

And the king of Assyria sent Rabshakeh from Lachish to Jerusalem unto king Hezekiah with a great army. And he stood by the conduit of the upper pool in the highway of the fuller's field.

2 Chronicles 32:9

¶ 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,

Isaiah 22:9

Ye have seen also the breaches of the city of David, that they are many: and ye gathered together the waters of the lower pool.

Isaiah 22:11

Ye made also a ditch between the two walls for the water of the old pool: but ye have not looked unto the maker thereof, neither had respect unto him that fashioned it long ago.