TRV
Translation
King James Version
Where is the king of Hamath, and the king of Arpad, and the king of the city of Sepharvaim, of Hena, and Ivah?
Complete Jewish Bible
Where is the king of Hamat? the king of Arpad? the king of the city of S'farvayim, of Hena and 'Ivah?'"
American Standard Version
Where is the king of Hamath, and the king of Arpad, and the king of the city of Sepharvaim, of Hena, and Ivvah?
World English Bible Messianic
Where is the king of Hamath, and the king of Arpad, and the king of the city of Sepharvaim, of Hena, and Ivvah?”’”
Geneva Bible (1599)
Where is the King of Hamath, and the King of Arpad, and the King of the citie of Shepharuaim, Hena and Iuah?
Young's Literal Translation
Where is the king of Hamath, and the king of Arpad, and the king of the city of Sepharvaim, Hena, and Ivvah?'
Study This Verse
Commentary on 2 Kings 19 verses 8–19
8 ¶ So Rabshakeh returned, and found the king of Assyria warring against Libnah: for he had heard that he was departed from Lachish.
9 And when he heard say of Tirhakah king of Ethiopia, Behold, he is come out to fight against thee: he sent messengers again unto Hezekiah, saying,
10 Thus shall ye speak to Hezekiah king of Judah, saying, Let not thy God in whom thou trustest deceive thee, saying, Jerusalem shall not be delivered into the hand of the king of Assyria.
11 Behold, thou hast heard what the kings of Assyria have done to all lands, by destroying them utterly: and shalt thou be delivered?
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 Thelasar?
13 Where is the king of Hamath, and the king of Arpad, and the king of the city of Sepharvaim, of Hena, and Ivah?
14 And Hezekiah received the letter of the hand of the messengers, and read it: and Hezekiah went up into the house of the LORD, and spread it before the LORD.
15 And Hezekiah prayed before the LORD, and said, O LORD God of Israel, which dwellest between the cherubims, thou art the God, even thou alone, of all the kingdoms of the earth; thou hast made heaven and earth.
16 LORD, bow down thine ear, and hear: open, LORD, thine eyes, and see: and hear the words of Sennacherib, which hath sent him to reproach the living God.
17 Of a truth, LORD, the kings of Assyria have destroyed the nations and their lands,
18 And have cast their gods into the fire: for they were no gods, but the work of men's hands, wood and stone: therefore they have destroyed them.
19 Now therefore, O LORD our God, I beseech thee, save thou us out of his hand, that all the kingdoms of the earth may know that thou art the LORD God, even thou only.
Rabshakeh, having delivered his message and received no answer (whether he took this silence for a consent or a slight does not appear), left his army before Jerusalem, under the command of the other generals, and went himself to attend the king his master for further orders. He found him besieging Libnah, a city that had revolted from Judah, Kg2 8:22. Whether he had taken Lachish or no is not certain; some think he departed from it because he found the taking of it impracticable, Kg2 19:8. However, he was now alarmed with the rumour that the king of the Cushites, who bordered upon the Arabians, was coming out against him with a great army, Kg2 19:9. This made him very desirous to gain Jerusalem with all speed. To take it by force would cost him more time and men than he could well spare, and therefore he renewed his attack upon Hezekiah to persuade him tamely to surrender it. Having found him an easy man once (Kg2 18:14), when he said, That which thou puttest on me I will bear, he hoped again to frighten him into a submission, but in vain. Here,
I. Sennacherib sent a letter to Hezekiah, a railing letter, a blaspheming letter, to persuade him to surrender Jerusalem, because it would be to no purpose for him to think of standing it out. His letter is to the same purport with Rabshakeh's speech; there is nothing new offered in it. Rabshakeh had said to the people, Let not Hezekiah deceive you, Kg2 18:29. Sennacherib writes to Hezekiah, Let not thy God deceive thee, Kg2 18:10. Those that have the God of Jacob for their help, and whose hope is in the Lord their God, need not fear being deceived by him, as the heathen were by their gods. To terrify Hezekiah, and drive him from his anchor, he magnifies himself and his own achievements. See how proudly he boasts, 1. Of the lands he had conquered (Kg2 18:11): All lands, and destroyed utterly! How are the mole-hills of his victories swelled to mountains! So far was he from destroying all lands that at this time the land of Cush, and Tirhakah its king, were a terror to him. What vast hyperboles may one expect in proud men's praises of themselves! 2. Of the gods he had conquered, Kg2 18:12. "Each vanquished nation and its gods, which were so far from being able to deliver them that they fell with them: and shall thy God deliver thee?" 3. Of the kings he had conquered (Kg2 18:13), the king of Hamath and the king of Arpad. Whether he means the prince or the idol, he means to make himself appear greater than either, and therefore very formidable, and the terror of the mighty in the land of the living.
II. Hezekiah encloses this in another letter, a praying letter, a believing letter, and sends it to the King of kings, who judges among the gods. Hezekiah was not so haughty as not to receive the letter, though we may suppose the superscription did not give him his due titles; when he had received it he was not so careless as not to read it; when he had read it he was not in such a passion as to write an answer to it in the same provoking language; but he immediately went up to the temple, presented himself, and then spread the letter before the Lord (Kg2 18:14), not as if God needed to have the letter shown to him (he knew what was in it before Hezekiah did), but hereby he signified that he acknowledged God in all his ways, - that he desired not to aggravate the injuries his enemies did him nor to make them appear worse than they were, but desired they might be set in a true light, - and that he referred himself to God, and his righteous judgment, upon the whole matter. Hereby likewise he would affect himself in the prayer he came to the temple to make; and we have need of all possible helps to quicken us in that duty. In the prayer which Hezekiah prayed over this letter, 1. He adores the God whom Sennacherib had blasphemed (Kg2 18:15), calls him the God of Israel, because Israel was his peculiar people, and the God that dwelt between the cherubim, because there was the peculiar residence of his glory upon earth; but he gives glory to him as the God of the whole earth, and not, as Sennacherib fancied him to be, the God of Israel only, and confined to the temple. "Let them say what they will, thou art sovereign Lord, for thou art the God, the God of gods, sole Lord, even thou alone, universal Lord of all the kingdoms of the earth, and rightful Lord, for thou hast made heaven and earth. Being Creator of all, by an incontestable title thou art owner and ruler of all." 2. He appeals to God concerning the insolence and profaneness of Sennacherib (Kg2 18:16): "Lord, hear; Lord, see. Here it is under his own hand; here it is in black and white." Had Hezekiah only been abused, he would have passed it by; but it is God, the living God, that is reproached, the jealous God. Lord, what wilt thou do for thy great name? 3. He owns Sennacherib's triumphs over the gods of the heathen, but distinguishes between them and the God of Israel (Kg2 18:17, Kg2 18:18): He has indeed cast their gods into the fire; for they were no gods, unable to help either themselves or their worshipers, and therefore no wonder that he has destroyed them; and, in destroying them, though he knew it not, he really served the justice and jealousy of the God of Israel, who has determined to extirpate all the gods of the heathen. But those are deceived who think they can therefore be too hard for him. He is none of the gods whom men's hands have made, but he has himself made all things, Psa 115:3, Psa 115:4. 4. He prays that God will now glorify himself in the defeat of Sennacherib and the deliverance of Jerusalem out of his hands (Kg2 19:19): "Now therefore save us; for if we be conquered, as other lands are, they will say that thou art conquered, as the gods of those lands were: but, Lord, distinguish thyself, by distinguishing us, and let all the world know, and be made to confess, that thou art the Lord God, the self-existent sovereign God, even thou only, and that all pretenders are vanity and a lie." Note, The best pleas in prayer are those which are taken from God's honour; and therefore the Lord's prayer begins with Hallowed be thy name, and concludes with Thine is the glory.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 8–19. 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
Second Kings 19:13 captures a pivotal moment in the Assyrian siege of Jerusalem, presenting a direct quote from the taunting letter sent by the formidable King Sennacherib to King Hezekiah of Judah. This rhetorical question, listing previously conquered cities and their vanished kings, serves as a potent psychological weapon, designed to demoralize Hezekiah and the people of Judah by highlighting the seemingly unstoppable might of the Assyrian Empire and the futility of resistance against a power that had already overwhelmed numerous nations and their deities.
CONTEXT
Literary Context: This verse is deeply embedded within a critical narrative arc in 2 Kings 18-19, which meticulously details the Assyrian invasion of Judah during the reign of King Hezekiah. Following Sennacherib's initial campaign against Judah's fortified cities and the decisive fall of Lachish, as recorded in 2 Kings 18:13-14, Sennacherib dispatches his chief commander, the Rabshakeh, to Jerusalem with a message of intimidation and a demand for surrender. This oral taunt, vividly recounted in 2 Kings 18:17-37, aims to undermine the morale of the besieged city. When this initial psychological warfare proves insufficient, Sennacherib escalates his tactics by sending a written letter directly to Hezekiah. Verse 13 is a key, chilling part of this letter, serving as a stark reminder of Assyria's past conquests and a thinly veiled threat of Jerusalem's impending doom. This direct challenge profoundly impacts Hezekiah, leading him to a profound act of faith as he takes the letter to the temple and spreads it before the Lord in earnest prayer, as depicted in 2 Kings 19:14, thereby setting the stage for God's dramatic and miraculous intervention.
Historical & Cultural Context: The late 8th century BCE was unequivocally dominated by the Neo-Assyrian Empire, an unparalleled military and political juggernaut that systematically conquered and annexed territories across the ancient Near East. Sennacherib, who reigned from 705-681 BCE, stands as one of its most formidable rulers, renowned for his extensive military campaigns and brutal tactics, which included mass deportations, the destruction of cities, and the systematic demoralization of his enemies. The cities listed in 2 Kings 19:13—Hamath, Arpad, Sepharvaim, Hena, and Ivah—were all historically verifiable urban centers that had indeed succumbed to Assyrian might in previous decades. Hamath and Arpad were significant Aramean city-states in Syria, conquered by Tiglath-Pileser III and Sargon II, respectively. Sepharvaim, Hena, and Ivah were likely cities in Mesopotamia (possibly Sippar, Hit, and Ana), also subjugated by Assyria. Sennacherib's letter masterfully leverages these well-known conquests to demonstrate Assyria's invincibility and to undermine any hope Judah might have had in its own defenses or its God. This was a common and highly effective Assyrian tactic: to demoralize enemies by showcasing their overwhelming power and the impotence of other nations' gods, thereby encouraging surrender without further bloodshed and asserting the Assyrian king's universal dominion.
Key Themes: This verse powerfully contributes to several overarching themes within 2 Kings and the broader biblical narrative. Firstly, it starkly highlights the theme of Human Arrogance vs. Divine Sovereignty. Sennacherib's boastful rhetoric and his dismissive questioning of the power of other nations' gods, by extension challenging the God of Israel, exemplify human pride and an over-reliance on military strength. This sets up a dramatic confrontation where God's ultimate sovereignty over earthly empires is put to the test and ultimately vindicated, as seen in God's miraculous deliverance of Jerusalem and the subsequent defeat of the Assyrian army, detailed in 2 Kings 19:35-36. Secondly, the verse underscores the pervasive theme of Intimidation and Psychological Warfare. The calculated listing of conquered cities and the rhetorical question were deliberate tactics to instill fear and demoralize the besieged people of Judah, suggesting their inevitable doom and the utter futility of resistance. This strategy aimed to break their will before a direct military assault. Finally, implicitly, the verse touches upon The Futility of Idolatry. By equating Judah's God with the gods of the conquered nations, Sennacherib's taunt challenges the unique power and truth of Yahweh. The narrative's resolution, however, powerfully demonstrates that unlike the powerless idols of other nations, the God of Israel is the living God, capable of delivering His people and humbling the mightiest of earthly kings, echoing themes of divine judgment against false gods found elsewhere in scripture, such as Elijah's dramatic contest on Mount Carmel in 1 Kings 18:20-40.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The primary literary device at play in 2 Kings 19:13 is the Rhetorical Question. Sennacherib's repeated "Where [is] the king..." is not a genuine query seeking information but a powerful declarative statement disguised as a question, designed to assert the absolute dominance of Assyria and the utter futility of resistance. This rhetorical question functions as a potent Taunt or Boast, a common feature in ancient Near Eastern warfare and diplomacy, specifically aimed at demoralizing the enemy and undermining their will to fight. Furthermore, the verse employs Enumeration or Cataloging, as it lists a series of conquered cities and their kings. This cumulative listing creates a sense of overwhelming power and inevitability, showcasing the vast extent of Assyrian conquests and implying that Jerusalem will suffer the same fate. The strategic use of these fallen cities and kings also serves as a form of ironic Foreshadowing. While intended by Sennacherib to foreshadow Jerusalem's defeat, in the broader divine narrative, it ultimately foreshadows Sennacherib's own downfall, as his excessive arrogance will provoke divine intervention and lead to his ignominious retreat and death.
THEOLOGICAL AND THEMATIC CONNECTIONS
Sennacherib's taunt in 2 Kings 19:13, though superficially aimed at human kings, is ultimately a direct and blasphemous challenge to the God of Israel. By questioning the whereabouts of other kings, he implicitly dismisses the power of their gods, thereby equating Yahweh with these impotent deities. This sets up a profound theological confrontation between human arrogance, represented by Sennacherib's seemingly invincible empire, and the absolute sovereignty of the living God. The narrative that follows demonstrates that unlike the gods of Hamath or Arpad, the God of Israel is not confined by human limitations or military might. He is the one who "sits enthroned above the circle of the earth" and "brings the princes to nothing" (Isaiah 40:22-23) and can humble the proudest of kings. This verse, therefore, highlights God's unique power to deliver His people, not through human strength or strategic brilliance, but through His divine intervention, vindicating His name against all who would defy Him and proving that true trust belongs to Him alone.
REFLECTION AND APPLICATION
In our contemporary world, we frequently encounter "Sennacheribs"—overwhelming challenges, daunting circumstances, or intimidating voices that boast of their power and question our faith in God. These can manifest as severe financial crises, debilitating health scares, complex relational conflicts, or pervasive societal pressures that seem insurmountable. Like Hezekiah, we may receive "letters" of discouragement, filled with the "evidence" of past failures, the "inevitability" of our defeat, or the apparent powerlessness of our resources. This verse powerfully reminds us that such threats are often meticulously designed to instill fear, paralyze action, and ultimately undermine our trust in God's power and faithfulness. The critical lesson from Hezekiah's immediate response, which directly follows this verse, is not to engage the taunter on their terms, nor to succumb to despair, but to take the intimidating "letter" directly to God in earnest prayer. It is a profound call to recognize that no earthly power, no matter how formidable, historically successful, or seemingly invincible, can stand against the sovereign will of the Almighty God. Our ultimate security, hope, and deliverance lie not in our own strength, strategic brilliance, or the advice of men, but solely in the unfailing power of the Lord, who is capable of delivering us from even the most seemingly insurmountable problems and humbling the proudest of adversaries.
Questions for Reflection
FAQ
What was the significance of the cities listed by Sennacherib in his taunt?
Answer: The cities listed—Hamath, Arpad, Sepharvaim, Hena, and Ivah—were real, historically significant urban centers in Syria and Mesopotamia that had all fallen to the Assyrian Empire in previous campaigns. Their inclusion in Sennacherib's letter was not arbitrary; it served as concrete, undeniable proof of Assyria's overwhelming military might and its ruthless policy of total conquest. By naming these specific places, Sennacherib aimed to demonstrate that no king, no army, and no god had been able to stand against him. This historical accuracy lent immense weight to his threat, making it all the more terrifying and demoralizing for Hezekiah and the people of Jerusalem, suggesting their fate would be no different from these utterly vanquished nations. It was a powerful form of psychological warfare, designed to induce surrender through fear, as seen in the broader context of 2 Kings 18-19.
How does this verse relate to the broader narrative and theological message of 2 Kings?
Answer: This verse is a crucial pivot point in the narrative of 2 Kings, particularly in the account of Sennacherib's invasion of Judah. It represents the apex of human arrogance and military might challenging divine sovereignty. Sennacherib's taunt, by implicitly questioning the power of Yahweh, sets the stage for a dramatic theological showdown. The broader narrative of 2 Kings consistently contrasts the futility of trusting in human alliances or idols with the absolute power and faithfulness of the God of Israel. In this specific instance, Sennacherib's boast serves as the ultimate test of Hezekiah's faith and God's ability to deliver. The subsequent miraculous deliverance of Jerusalem and the ignominious defeat of the Assyrian army, detailed in 2 Kings 19:35-37, provides the definitive answer to Sennacherib's rhetorical question, demonstrating that the God of Israel is indeed the one true God, capable of humbling even the mightiest of earthly empires and protecting His people.
CHRIST-CENTERED FULFILLMENT
Sennacherib's arrogant taunt in 2 Kings 19:13, questioning the whereabouts of earthly kings and their gods, finds its ultimate Christ-centered fulfillment in the person and work of Jesus Christ. Sennacherib represents the boastful, seemingly invincible powers of this fallen world—sin, death, and the spiritual forces of evil—which continually challenge God's authority and seek to intimidate humanity into submission. Just as God intervened to humble Sennacherib and miraculously deliver Jerusalem, so too has God definitively intervened in human history through Jesus. The "kings" of this world and the "gods" they serve (be it wealth, power, self, or any other idol) are ultimately powerless before the true King of Kings. Through His sacrificial death and glorious resurrection, Jesus triumphed over all such principalities and powers, making a public spectacle of them on the cross, as declared in Colossians 2:15. He is the King who was "where" no earthly king could be—in the grave—only to rise again on the third day, demonstrating His ultimate authority over sin, death, and hell itself. His kingdom is not of this world, yet it is destined to reign eternally, putting all enemies under His feet (1 Corinthians 15:25). The ultimate and eternal answer to Sennacherib's taunt is found in the exalted Christ, to whom 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), proving that the true King is not only present but eternally victorious and sovereign over all creation.