2 Kings 18:34

KJV

Where [are] the gods of Hamath, and of Arpad? where [are] the gods of Sepharvaim, Hena, and Ivah? have they delivered Samaria out of mine hand?

KJV (with Strong's)

Where are the gods {H430} of Hamath {H2574}, and of Arpad {H774}? where are the gods {H430} of Sepharvaim {H5617}, Hena {H2012}, and Ivah {H5755}? have they delivered {H5337} Samaria {H8111} out of mine hand {H3027}?

Complete Jewish Bible

Where are the gods of Hamat and Arpad? Where are the gods of S'farvayim, Hena and 'Ivah? Did they save Shomron from my power?

Berean Standard Bible

Where are the gods of Hamath and Arpad? Where are the gods of Sepharvaim, Hena, and Ivvah? Have they delivered Samaria from my hand?

American Standard Version

Where are the gods of Hamath, and of Arpad? where are the gods of Sepharvaim, of Hena, and Ivvah? have they delivered Samaria out of my hand?

Commentary

### SUMMARY
In 2 Kings 18:34, the Assyrian Rabshakeh, King Sennacherib's chief envoy, delivers a contemptuous and blasphemous taunt to the people of Jerusalem, who are under siege. Through a series of rhetorical questions, he challenges the unique power of Yahweh, the God of Israel, by comparing Him to the impotent deities of various conquered cities—Hamath, Arpad, Sepharvaim, Hena, and Ivah. The ultimate and most stinging point of his argument is the undeniable historical fact that even Samaria, the capital of the northern kingdom of Israel, had fallen to Assyrian might, implying that Jerusalem's God would be no different from the failed gods of other nations and equally incapable of delivering His people.

### CONTEXT
* **Literary Context:** This verse is embedded within the dramatic narrative of Sennacherib's siege of Jerusalem in 701 BC, specifically as part of the Rabshakeh's extended speech to King Hezekiah's officials and the people on the city wall (2 Kings 18:17-37). The speech is a masterclass in psychological warfare, designed to undermine the morale of the besieged inhabitants and persuade them to surrender without a fight. The Rabshakeh systematically attempts to discredit Hezekiah's leadership, dismiss any potential Egyptian alliance, and, most critically, to ridicule Hezekiah's call for trust in the Lord. Verse 34 serves as the climax of his argument, where he directly challenges Yahweh's power by citing a litany of fallen cities and their failed gods, culminating in the pointed example of Samaria, which had already fallen to Assyria decades earlier. This sets the stage for Hezekiah's desperate prayer and God's miraculous intervention in the subsequent chapter.
* **Historical & Cultural Context:** The events described in 2 Kings 18-19 occurred during the reign of King Hezekiah of Judah, facing the formidable Assyrian Empire under Sennacherib. Assyria was the dominant superpower of the ancient Near East, known for its brutal military campaigns, efficient siege warfare, and policy of mass deportation to prevent rebellion. In the Assyrian worldview, a nation's god was intrinsically linked to its land and people; thus, the conquest of a city implied the defeat of its deity. The cities listed—Hamath and Arpad (in Syria), and Sepharvaim, Hena, and Ivah (likely in Mesopotamia)—were all once powerful city-states that had indeed fallen to Assyrian might. The fall of Samaria, the capital of the northern kingdom of Israel, in 722 BC (as detailed in [2 Kings 17](/2_kings/17 "2 Kings 17 - The Fall of Samaria")), was a relatively recent and devastating event, serving as a potent, undeniable historical precedent that the Rabshakeh leveraged to instill fear and despair in Jerusalem.
* **Key Themes:** The Rabshakeh's taunt in this verse highlights several crucial themes within 2 Kings and the broader biblical narrative. Firstly, it underscores **The Futility of Idolatry**, demonstrating the absolute powerlessness of pagan deities to protect their worshippers or lands against a superior earthly force. This stands in stark contrast to the unique power of Yahweh. Secondly, it exemplifies **Assyrian Arrogance and Blasphemy**, as Sennacherib, through his envoy, displays immense pride and a profound misunderstanding of the God of Israel, equating Him with the limited, regional gods of other nations. This direct challenge to God's sovereignty sets the stage for divine vindication. Thirdly, the speech represents a severe **Challenge to Faith** for King Hezekiah and the people of Jerusalem. They are forced to confront the Rabshakeh's cynical logic and choose whether to succumb to fear or to hold fast to the promise of God's unique protection, a choice that reverberates throughout the narrative of [2 Kings 19](/2_kings/19 "2 Kings 19 - God Delivers Jerusalem").

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **gods (Hebrew: אֱלֹהֵי, _ʾĕlōhê_):** This plural form of "god" (elohim) is used here to refer specifically to the pagan deities worshipped by the various conquered nations. The Rabshakeh's repeated use of "gods" emphasizes their multiplicity and localized nature, implying that they are just one among many, each tied to a specific territory and vulnerable to a stronger power. This stands in stark contrast to the singular, universal, and incomparable nature of Yahweh, whom the Rabshakeh mistakenly attempts to categorize among these impotent idols.
* **delivered (Hebrew: הִצִּילוּ, _hiṣṣîlû_):** Derived from the verb _naṣal_, meaning "to snatch away," "to rescue," or "to deliver." The rhetorical question "have they delivered...?" highlights the complete failure of these deities to provide salvation or protection for their cities and people from the Assyrian onslaught. The Rabshakeh's point is that if these gods, presumably powerful in their own domains, could not rescue their cities from his hand, then Yahweh, in his view, would be equally incapable of delivering Jerusalem.

#### Verse Breakdown
* **"Where [are] the gods of Hamath, and of Arpad?"**: The Rabshakeh opens with a rhetorical question, immediately listing two prominent Syrian cities. Hamath and Arpad were significant city-states that had fallen to Assyria years prior. By questioning the whereabouts and efficacy of their gods, he establishes a pattern: these once-powerful cities, despite their own deities, could not withstand Assyrian might. This sets a precedent, implying that Jerusalem's God would fare no better.
* **"where [are] the gods of Sepharvaim, Hena, and Ivah?"**: The litany continues, expanding the geographical scope to include cities likely in Mesopotamia or northern Syria. This further reinforces the Rabshakeh's argument that Assyria's conquests were widespread and universal, proving that no local deity, regardless of its reputation, possessed the power to deliver its people from the Assyrian war machine. The cumulative effect of these names is designed to overwhelm and demoralize the listeners.
* **"have they delivered Samaria out of mine hand?"**: This is the climactic and most devastating rhetorical question. Samaria, the capital of the northern kingdom of Israel, had fallen to Assyria decades earlier (722 BC). This was not a foreign city but the capital of their Israelite brethren, and its fall was a direct, undeniable historical fact. By explicitly mentioning Samaria, the Rabshakeh directly challenges Yahweh's unique claim to power and protection over His own people, implying that if Yahweh could not save Samaria, He certainly could not save Jerusalem from the same fate. This served as a potent psychological blow, designed to sow doubt and despair regarding God's ability or willingness to intervene.

#### Literary Devices
The verse powerfully employs **Rhetorical Question** as its primary literary device. Each clause is framed as a question demanding no verbal answer, but rather a tacit admission of the impotence of the listed gods. This technique is designed to create a sense of inevitability and despair in the listeners. The repeated "Where are...?" followed by a list of conquered cities also utilizes **Litany** and a form of **Anaphora**, building a cumulative effect that emphasizes the vastness of Assyrian conquests and the perceived universal failure of deities. There is also a strong element of **Juxtaposition**, implicitly contrasting the perceived powerlessness of all other gods (including Yahweh, in the Rabshakeh's view) with the overwhelming, unstoppable might of the Assyrian Empire. Furthermore, the verse is steeped in **Dramatic Irony**, as the Rabshakeh's boast, intended to undermine faith in Yahweh, ultimately highlights the unique and incomparable power of the one true God, whose intervention in the very next chapter will definitively prove the Rabshakeh's assessment to be utterly false.

### THEOLOGICAL AND THEMATIC CONNECTIONS
This verse, though spoken by an enemy of God, inadvertently serves as a profound theological statement about the nature of true deity. The Rabshakeh's taunt, rooted in a polytheistic worldview where gods are finite and conquerable, highlights the fundamental distinction between the pagan deities and Yahweh, the God of Israel. While the "gods" of Hamath, Arpad, Sepharvaim, Hena, and Ivah indeed proved impotent against the Assyrian war machine, their failure was not due to Yahweh's weakness but to their inherent non-existence as true, sovereign powers. The fall of Samaria, though used as a taunt, was itself a testament to Yahweh's justice and sovereignty, as He had used Assyria as an instrument of judgment against His disobedient people, not because He was defeated, but because He was working His divine purpose. The passage thus sets the stage for God to demonstrate His unique, incomparable power, proving that He is not merely a regional deity, but the Lord of all creation, whose plans cannot be thwarted by human arrogance or military might.

* [Psalm 115:4-7](/psalm/115-4 "Psalm 115:4-7 - The Vanity of Idols") - Describes the futility and powerlessness of man-made idols, contrasting them with the living God.
* [Isaiah 44:9-20](/isaiah/44-9 "Isaiah 44:9-20 - The Folly of Idolatry") - A powerful prophetic denunciation of idol worship, emphasizing the absurdity of worshipping something created by human hands.
* [1 Kings 18:27](/1_kings/18-27 "1 Kings 18:27 - Elijah's Taunt of Baal") - Elijah's sarcastic taunt of Baal's prophets on Mount Carmel, challenging the supposed power of their god, echoing the theme of divine impotence.

### REFLECTION AND APPLICATION
The Rabshakeh's taunt, though ancient, resonates powerfully in the modern world. We may not face literal armies at our gates, but we are constantly bombarded with "Rabshakehs"—voices and ideologies that challenge our faith, question God's power, and tempt us to place our trust in other "gods." These can be the gods of materialism, self-sufficiency, political power, scientific achievement, or even our own intellect and control. When faced with overwhelming circumstances, personal crises, or societal pressures, it is easy to succumb to cynicism and doubt, just as the people of Jerusalem were tempted to believe that their God was no different from the fallen deities of other nations. This passage serves as a vital reminder that true security and deliverance come only from the Lord, not from any created thing or human endeavor. It calls us to discern the false promises of the world, to resist the urge to compare God to anything or anyone else, and to remember that His power is unique and transcends all earthly limitations. Our response, like Hezekiah's, should be to turn to God in prayer and humble reliance, trusting that He alone is capable of delivering us from what seems impossible.

#### Questions for Reflection
* **What "gods" or sources of security do I sometimes trust in more than the Lord, especially when facing difficult or overwhelming situations?**
* **How do I respond when my faith is challenged by seemingly insurmountable problems or cynical voices that question God's power and relevance?**
* **In what specific ways does this passage affirm God's unique power and call me to deeper, unwavering reliance on Him in my daily life?**

### FAQ
**Was Samaria's fall truly a sign of Yahweh's weakness, as the Rabshakeh implied?**

Answer: No. The Rabshakeh's understanding of God was limited by his polytheistic worldview, where a god's power was tied to its people's military success. However, the Bible makes it clear that Samaria's fall was not due to Yahweh's weakness but was a direct consequence of the northern kingdom of Israel's persistent idolatry and covenant unfaithfulness. God had repeatedly warned His people through prophets about the consequences of their disobedience. He used Assyria as an instrument of His judgment, demonstrating His sovereignty even over powerful empires, rather than proving His impotence. This is clearly explained in [2 Kings 17:7-23](/2_kings/17-7 "2 Kings 17:7-23 - Reasons for Israel's Exile"), which details the reasons for Israel's exile.

**Why did Rabshakeh list these specific cities?**

Answer: The Rabshakeh strategically listed cities that were well-known and had recently fallen to Assyrian might. Hamath, Arpad, Sepharvaim, Hena, and Ivah were prominent city-states in Syria and Mesopotamia. By citing these examples, he provided what he considered irrefutable "proof" of Assyria's military and divine superiority. The cumulative effect of these names, culminating in the mention of Samaria, was intended to project an image of unstoppable power and to instill fear and despair, convincing Jerusalem that resistance was futile and their God was no different from the failed deities of these conquered lands.

**How does King Hezekiah respond to this taunt and challenge to God's power?**

Answer: King Hezekiah's response is a model of faithful leadership in crisis. Instead of surrendering or despairing, he immediately tore his clothes, put on sackcloth, and went into the house of the Lord to pray. He then sent his officials to the prophet Isaiah, seeking God's word and intervention. This humble and faith-filled response, detailed in [2 Kings 19:1-7](/2_kings/19-1 "2 Kings 19:1-7 - Hezekiah's Response to the Taunt"), stands in stark contrast to the Rabshakeh's humanistic arrogance and sets the stage for God's miraculous deliverance of Jerusalem.

### CHRIST-CENTERED FULFILLMENT
The Rabshakeh's taunt in 2 Kings 18:34, though directed at Yahweh in the Old Testament, finds its ultimate and definitive answer in the person and work of Jesus Christ. The Assyrian official's challenge—"have they delivered... out of mine hand?"—is a question about ultimate power and deliverance. In the New Testament, we see that all authority in heaven and on earth has been given to Jesus ([Matthew 28:18](/matthew/28-18 "Matthew 28:18 - All Authority Given to Jesus")). Unlike the impotent gods of Hamath or Arpad, or any human power, Christ truly "delivered" humanity from the hand of sin, death, and the devil. He is the Lamb of God who takes away the sin of the world ([John 1:29](/john/1-29 "John 1:29 - Jesus, the Lamb of God")), and through His crucifixion and resurrection, He disarmed the spiritual powers and authorities, triumphing over them ([Colossians 2:15](/colossians/2-15 "Colossians 2:15 - Christ's Triumph over Powers")). The Rabshakeh's boast was rooted in the temporary might of an earthly empire, but Christ's victory is eternal and universal. He is the radiance of God's glory and the exact imprint of His nature, upholding the universe by the word of His power ([Hebrews 1:3](/hebrews/1-3 "Hebrews 1:3 - Christ's Supremacy")). The "gods" of this world, whether idols of wood and stone or modern idols of wealth, power, or self, are ultimately powerless. Only Christ, the true God, can deliver, and it is to Him that every knee will one day bow and every tongue confess that He is Lord ([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

Isaiah 10:9

[Is] not Calno as Carchemish? [is] not Hamath as Arpad? [is] not Samaria as Damascus?

Jeremiah 49:23

¶ Concerning Damascus. Hamath is confounded, and Arpad: for they have heard evil tidings: they are fainthearted; [there is] sorrow on the sea; it cannot be quiet.

2 Kings 17:23

Until the LORD removed Israel out of his sight, as he had said by all his servants the prophets. So was Israel carried away out of their own land to Assyria unto this day.

2 Kings 17:33

They feared the LORD, and served their own gods, after the manner of the nations whom they carried away from thence.

2 Kings 17:6

In the ninth year of Hoshea the king of Assyria took Samaria, and carried Israel away into Assyria, and placed them in Halah and in Habor [by] the river of Gozan, and in the cities of the Medes.

Isaiah 37:11

Behold, thou hast heard what the kings of Assyria have done to all lands by destroying them utterly; and shalt thou be delivered?

Isaiah 37:12

Have the gods of the nations delivered them which my fathers have destroyed, [as] Gozan, and Haran, and Rezeph, and the children of Eden which [were] in Telassar?