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<!DOCTYPE html PUBLIC "-//W3C//DTD XHTML 1.0 Transitional//EN" "http://www.w3.org/TR/xhtml1/DTD/xhtml1-transitional.dtd"><html xmlns="http://www.w3.org/1999/xhtml"><head><meta http-equiv="Content-Type" content="text/html; charset=utf-8" /><meta name="viewport" content="width=device-width, initial-scale=1"><title>2 Chronicles 32 Berean Study Bible</title><link href='//fonts.googleapis.com/css?family=Cardo&subset=greek-ext' rel='stylesheet' type='text/css'><link rel="stylesheet" href="/chapnew2.css" type="text/css" media="Screen" /><link rel="stylesheet" href="/print.css" type="text/css" media="Print" /><link rel="stylesheet" href="../spec.css" type="text/css" media="Screen" /></head><body><div id="fx"><table width="100%" border="0" cellspacing="0" cellpadding="0" id="fx2"><tr><td><iframe width="100%" height="30" scrolling="no" src="../cmenus/2_chronicles/32.htm" align="left" frameborder="0"></iframe></td></tr></table></div><div id="blnk"></div><div align="center"><table width="100%" border="0" cellspacing="0" cellpadding="0" class="maintable"><tr><td><div id="fx5"><table width="100%" border="0" cellspacing="0" cellpadding="0" id="fx6"><tr><td><iframe width="100%" height="245" scrolling="no" src="//biblehu.com/bmgrkheb//2_chronicles/32-1.htm" frameborder="0"></iframe></td></tr></table></div></td></tr></table></div><div align="center"><table width="100%" border="0" cellspacing="0" cellpadding="0" class="maintable3"><tr><td><table width="100%" border="0" cellspacing="0" cellpadding="0" align="center" id="announce"><tr><td><div id="l1"><div id="breadcrumbs"><a href="https://biblehub.com">Bible</a> > <a href="../">Berean Study Bible</a> > 2 Chronicles 32</div><div id="anc"><iframe src="/anc.htm" width="100%" height="27" scrolling="no" frameborder="0"></iframe></div><div id="anc2"><table width="100%" border="0" cellspacing="0" cellpadding="0" align="center"><tr><td><iframe src="/anc2.htm" width="100%" height="27" scrolling="no" frameborder="0"></iframe></td></tr></table></div></div></td></tr></table><table width="100%" border="0" cellspacing="0" cellpadding="0" align="center"><tr><td><iframe src="../menu.htm" width="100%" height="48" scrolling="no" frameborder="0"></iframe></td></tr></table><div id="movebox2"><table border="0" align="center" cellpadding="0" cellspacing="0"><tr><td><div id="topheading"><a href="../2_chronicles/31.htm" title="2 Chronicles 31">◄</a> 2 Chronicles 32 <a href="../2_chronicles/33.htm" title="2 Chronicles 33">►</a></div></td></tr></table></div><div align="center" class="maintable2"><table border="0" cellspacing="0" cellpadding="0" align="center"><tr><td><div id="leftbox"><div class="padleft"><div class="vheading">Berean Study Bible</div><div class="chap"><div align="center"><h2>Sennacherib Invades Judah</h2></div><div align="center"><h3><a href="/2_chronicles/32-1.htm"><b>2 Chronicles 32:1</b></a></h3></div><b>After all these acts of faithfulness</b><br />This phrase sets the stage by referring to the preceding chapters where King Hezekiah's reforms and dedication to God are detailed. The Hebrew word for "faithfulness" is "אֱמוּנָה" (emunah), which conveys a sense of steadfastness and trustworthiness. Hezekiah's acts included restoring temple worship and celebrating the Passover, demonstrating his commitment to God. This context highlights a recurring biblical theme: trials often follow periods of spiritual renewal, testing the faith and resolve of God's people.<p><b>Sennacherib king of Assyria</b><br />Sennacherib was a historical figure, the king of Assyria from 705 to 681 BC. Assyria was a dominant empire known for its military prowess and expansionist policies. Archaeological records, such as the Taylor Prism, corroborate Sennacherib's campaign against Judah, providing a historical backdrop to the biblical narrative. His mention here underscores the formidable threat faced by Judah, as Assyria was a superpower of the ancient Near East.<p><b>came and entered Judah</b><br />The phrase indicates a direct and aggressive action by Sennacherib. The Hebrew verb "בּוֹא" (bo) means "to come" or "to enter," suggesting an invasion. This incursion into Judah was not merely a border skirmish but a significant military campaign. Historically, this reflects the Assyrian strategy of subjugating rebellious vassal states to maintain control over their empire.<p><b>He laid siege to the fortified cities</b><br />Siege warfare was a common military tactic in the ancient world, involving surrounding a city to cut off supplies and force surrender. The Hebrew word "צָר" (tsar) means "to bind" or "to besiege," indicating a methodical and oppressive approach. Fortified cities were strategic locations, often heavily defended, and their capture would demoralize and weaken the enemy. This phrase highlights the severity of the threat and the dire situation faced by Judah.<p><b>intending to conquer them</b><br />Sennacherib's intention was clear: to conquer and subdue Judah. The Hebrew root "לָכַד" (lakad) means "to capture" or "to seize," reflecting a determined and aggressive ambition. This intention aligns with Assyrian imperial policy, which sought to expand its territory and influence. Theologically, this sets the stage for a dramatic demonstration of God's power and protection, as the narrative unfolds to show divine intervention against overwhelming odds. <div align="center"><h3><a href="/2_chronicles/32-2.htm"><b>2 Chronicles 32:2</b></a></h3></div><b>When Hezekiah saw</b><br />The phrase begins with King Hezekiah, a righteous king of Judah, who is noted for his faithfulness to God. The Hebrew root for "saw" is "רָאָה" (ra'ah), which implies not just physical sight but also understanding and perception. Hezekiah's ability to perceive the threat indicates his wisdom and discernment, qualities that are essential for godly leadership. In a spiritual sense, this teaches believers the importance of being vigilant and discerning in the face of spiritual warfare.<p><b>that Sennacherib had come</b><br />Sennacherib was the king of Assyria, a powerful empire known for its military might and brutality. The historical context here is crucial; Assyria was a dominant force in the ancient Near East, and its campaigns were often marked by destruction and conquest. The phrase "had come" suggests an imminent threat, as Sennacherib's arrival was not just a visit but an aggressive move. This highlights the reality of external threats that God's people may face, reminding believers of the need for reliance on God's protection.<p><b>and intended to make war</b><br />The intention "to make war" reveals the hostile and aggressive nature of Sennacherib's campaign. The Hebrew word for "intended" is "חָשַׁב" (chashav), which can also mean to plan or devise. This indicates a deliberate and calculated effort to attack Jerusalem. In a spiritual context, it serves as a reminder that the enemy often plans and schemes against God's people, necessitating spiritual preparedness and trust in God's sovereignty.<p><b>against Jerusalem</b><br />Jerusalem, the city of God, holds significant theological and historical importance. It was the center of worship and the location of the Temple, symbolizing God's presence among His people. The attack on Jerusalem was not just a physical assault but also a spiritual one, challenging the very place where God had chosen to dwell. This underscores the spiritual battles that often target the heart of one's faith and worship, encouraging believers to stand firm in their devotion to God. <div align="center"><h3><a href="/2_chronicles/32-3.htm"><b>2 Chronicles 32:3</b></a></h3></div><b>he consulted</b><br />The Hebrew root for "consulted" is "ya'ats," which means to advise or deliberate. This word indicates a thoughtful and strategic approach by Hezekiah, the king of Judah. In a conservative Christian perspective, this reflects the importance of seeking wise counsel and the value of collaboration in leadership. Hezekiah's decision to consult with his officials underscores the biblical principle found in <a href="/proverbs/15-22.htm">Proverbs 15:22</a>, "Plans fail for lack of counsel, but with many advisers they succeed."<p><b>with his officials and military staff</b><br />The phrase highlights the inclusion of both civil and military leaders in the decision-making process. The Hebrew term for "officials" is "sarim," which can refer to princes or leaders, while "military staff" refers to those responsible for the defense of the nation. This collaboration between different sectors of leadership demonstrates a unified front in the face of impending danger. Historically, this reflects the organizational structure of ancient Judah, where both political and military leaders played crucial roles in national security.<p><b>about blocking off the water</b><br />The act of "blocking off the water" is a strategic military maneuver. The Hebrew word "satar" means to hide or conceal, indicating a deliberate effort to deprive the Assyrian army of water resources. This tactic is a testament to Hezekiah's wisdom and foresight. In a spiritual sense, it can be seen as a metaphor for cutting off the enemy's supply lines, akin to resisting temptation and sin by removing sources of spiritual weakness.<p><b>from the springs outside the city</b><br />The springs mentioned are likely the Gihon Spring, a vital water source for Jerusalem. Archaeological evidence, such as Hezekiah's Tunnel, supports the historical accuracy of this account. The tunnel was an engineering marvel of its time, redirecting water into the city to ensure a continuous supply during a siege. This action symbolizes the importance of safeguarding one's spiritual resources and ensuring that one's faith remains strong and unassailable.<p><b>and they helped him</b><br />The cooperation of Hezekiah's officials and military staff illustrates the power of unity and collective effort. The Hebrew word "azar" means to help or support, emphasizing the role of community in achieving common goals. From a conservative Christian viewpoint, this reflects the biblical teaching found in <a href="/ecclesiastes/4-9.htm">Ecclesiastes 4:9-10</a>, which highlights the strength found in partnership and mutual support. This verse serves as an inspiration for believers to work together in faith and action, trusting in God's provision and guidance. <div align="center"><h3><a href="/2_chronicles/32-4.htm"><b>2 Chronicles 32:4</b></a></h3></div><b>So a great many people assembled</b><br />This phrase highlights the collective effort and unity among the people of Judah. The Hebrew root for "assembled" is "קָהַל" (qahal), which often refers to a gathering or congregation. This assembly signifies a communal response to a national threat, emphasizing the importance of unity and cooperation in times of crisis. Historically, such gatherings were crucial for mobilizing resources and manpower, reflecting a society that values collective action and shared responsibility.<p><b>stopped up all the springs</b><br />The act of stopping up the springs is a strategic military maneuver. The Hebrew word for "stopped up" is "סָתַם" (satham), meaning to block or seal. This action demonstrates foresight and wisdom in warfare, as cutting off the water supply would hinder the advancing Assyrian army. It reflects a proactive approach to defense, where the people of Judah take tangible steps to protect their land and resources from the enemy.<p><b>and the stream that flowed through the land</b><br />The stream mentioned here is likely the Gihon Spring, a vital water source for Jerusalem. The Hebrew word for "stream" is "נַחַל" (nachal), which can also mean a river or brook. This strategic location underscores the importance of water in ancient warfare and survival. By controlling the water supply, the people of Judah aimed to weaken the Assyrian forces, highlighting the critical role of natural resources in historical conflicts.<p><b>'Why should the kings of Assyria come and find plenty of water?'</b><br />This rhetorical question reveals the strategic thinking of Hezekiah and his advisors. The phrase underscores the importance of denying the enemy access to essential resources. The Assyrians, known for their military prowess, would have relied heavily on local resources during their campaigns. By questioning the provision of water to the enemy, the people of Judah demonstrate a keen understanding of the logistics of warfare and the necessity of safeguarding their own survival. <div align="center"><h3><a href="/2_chronicles/32-5.htm"><b>2 Chronicles 32:5</b></a></h3></div><b>Then Hezekiah</b><br />Hezekiah, whose name means "Yahweh strengthens," was the 13th king of Judah and is often remembered for his faithfulness to God. His reign is marked by religious reforms and a return to the worship of Yahweh. Historically, Hezekiah's leadership is significant as he faced the Assyrian threat with courage and reliance on divine guidance.<p><b>worked resolutely</b><br />The phrase indicates Hezekiah's determination and steadfastness. The Hebrew root for "resolutely" suggests a sense of strength and courage. This reflects Hezekiah's unwavering commitment to protect his people and his kingdom, embodying the biblical principle of working diligently as unto the Lord (<a href="/colossians/3-23.htm">Colossians 3:23</a>).<p><b>to rebuild all the broken sections of the wall</b><br />Walls in ancient times were crucial for a city's defense. The "broken sections" symbolize vulnerabilities that needed addressing. Spiritually, this can be seen as a call to repair and fortify one's faith and life against spiritual attacks, echoing the need for vigilance and preparedness in the Christian walk.<p><b>and to raise up towers on it</b><br />Towers were strategic for surveillance and defense. Raising them signifies enhancing one's ability to foresee and counteract threats. In a spiritual sense, this can be likened to the Christian's call to be watchful and prayerful, standing firm in faith (<a href="/1_peter/5-8.htm">1 Peter 5:8</a>).<p><b>He built another wall outside it</b><br />Building an additional wall demonstrates Hezekiah's proactive approach to security. This act of fortification can be paralleled with the Christian's need to build layers of spiritual defense through prayer, scripture, and community, ensuring a robust faith that withstands external pressures.<p><b>and he strengthened the supporting terraces of the City of David</b><br />The "City of David" refers to Jerusalem, the heart of Judah. Strengthening its terraces implies reinforcing the foundation. Spiritually, this suggests the importance of a strong foundation in Christ, as emphasized in <a href="/matthew/7-24.htm">Matthew 7:24-27</a>, where a life built on Jesus' teachings withstands life's storms.<p><b>He also made large numbers of weapons and shields</b><br />Weapons and shields are symbols of preparedness for battle. In the Christian context, this can be seen as equipping oneself with the "armor of God" (<a href="/ephesians/6-10.htm">Ephesians 6:10-18</a>), which includes truth, righteousness, faith, and the Word of God, to stand firm against spiritual adversities. <div align="center"><h3><a href="/2_chronicles/32-6.htm"><b>2 Chronicles 32:6</b></a></h3></div><b>He appointed military officers</b><br />The Hebrew word for "appointed" is "וַיִּתֵּן" (vayitten), which conveys the act of giving or setting in place. This action by Hezekiah demonstrates his leadership and organizational skills, crucial for preparing the nation for the impending Assyrian threat. The term "military officers" refers to leaders or commanders, indicating a structured and hierarchical military system. This reflects the importance of order and discipline in ancient warfare, as well as Hezekiah's commitment to protecting his people.<p><b>over the people</b><br />The phrase "over the people" signifies authority and responsibility. In the Hebrew context, "עַל־הָעָם" (al-ha'am) implies a protective and guiding role. The officers were not just military leaders but also caretakers of the people's welfare. This highlights the biblical principle of servant leadership, where those in authority are called to serve and protect those under their care.<p><b>and assembled them before him</b><br />The act of assembling, "וַיַּקְהֵל" (vayakhel), is significant in the Hebrew tradition, often used in contexts of gathering for worship or important announcements. This assembly was not merely a military muster but a moment of unity and collective purpose. It underscores the importance of community and solidarity in facing external threats, a recurring theme in the biblical narrative.<p><b>in the square at the city gate</b><br />The "square" and "city gate" were central locations in ancient cities, serving as places of judgment, commerce, and public discourse. The Hebrew term "בִּרְחוֹב שַׁעַר־הָעִיר" (birchov sha'ar-ha'ir) indicates a public and accessible space, symbolizing transparency and openness. By choosing this location, Hezekiah ensured that his message reached all the people, emphasizing the democratic and inclusive nature of his leadership.<p><b>Then he encouraged them</b><br />The Hebrew word for "encouraged" is "וַיְחַזְּקֵם" (vayechazkem), which means to strengthen or make firm. This is a powerful reminder of the role of leaders to inspire and uplift their followers, especially in times of crisis. Hezekiah's encouragement was not just motivational but also spiritual, as he reminded the people of God's presence and power.<p><b>saying</b><br />The act of speaking, "לֵאמֹר" (le'emor), is a pivotal moment in the narrative. It signifies the transition from action to words, from preparation to proclamation. In the biblical context, words hold immense power, capable of shaping reality and influencing hearts. Hezekiah's speech would have been a source of hope and reassurance, rooted in faith and trust in God's deliverance. <div align="center"><h3><a href="/2_chronicles/32-7.htm"><b>2 Chronicles 32:7</b></a></h3></div><b>Be strong and courageous</b><br />This phrase is a recurring exhortation in the Old Testament, often used to encourage leaders and the people of Israel in times of trial or battle. The Hebrew words "chazaq" (be strong) and "amats" (be courageous) are commands that imply not just physical strength, but also mental and spiritual fortitude. Historically, this call to strength and courage is deeply rooted in the covenant relationship between God and Israel, where God promises His presence and support. This phrase is reminiscent of God's charge to Joshua (<a href="/joshua/1-6.htm">Joshua 1:6-9</a>), emphasizing reliance on God's power rather than human might.<p><b>Do not be afraid or discouraged</b><br />The Hebrew words "yare" (afraid) and "chathath" (discouraged) address the natural human response to overwhelming circumstances. In the context of <a href="/2_chronicles/32.htm">2 Chronicles 32</a>, King Hezekiah is facing the formidable Assyrian army. The command not to fear is a call to trust in God's sovereignty and faithfulness. This assurance is a common theme throughout Scripture, where God repeatedly tells His people not to fear because He is with them (<a href="/isaiah/41-10.htm">Isaiah 41:10</a>). It is a reminder that fear and discouragement are countered by faith and trust in God's promises.<p><b>because of the king of Assyria</b><br />The Assyrian Empire was a dominant military power during the time of Hezekiah, known for its brutal conquests and advanced warfare tactics. The mention of the "king of Assyria" specifically refers to Sennacherib, who invaded Judah and laid siege to Jerusalem. Historically, the Assyrian threat was a real and terrifying presence, making Hezekiah's call to faith even more significant. This context highlights the contrast between the earthly power of Assyria and the divine power of God, encouraging believers to focus on God's might rather than the apparent strength of their adversaries.<p><b>or of the vast army with him</b><br />The "vast army" underscores the overwhelming odds faced by Hezekiah and the people of Judah. The Assyrian military was not only large in number but also well-equipped and experienced in warfare. This phrase serves to magnify the miracle of God's deliverance, as recorded later in the chapter, where God intervenes and saves Jerusalem from destruction. It is a testament to the fact that no matter how insurmountable the opposition may seem, God's power is greater.<p><b>for there is a greater One with us than with him</b><br />This statement is a profound declaration of faith in God's supremacy. The "greater One" refers to Yahweh, the God of Israel, who is omnipotent and sovereign over all nations. This echoes the sentiment found in 1 <a href="/john/4-4.htm">John 4:4</a>, "greater is He who is in you than he who is in the world." It reassures believers that God's presence and power surpass any earthly threat. Historically, this confidence in God's superiority was validated when God miraculously delivered Jerusalem from the Assyrians, reinforcing the truth that God is always greater than any challenge we face. <div align="center"><h3><a href="/2_chronicles/32-8.htm"><b>2 Chronicles 32:8</b></a></h3></div><b>With him is only an arm of flesh</b><br />This phrase contrasts human strength with divine power. The "arm of flesh" symbolizes human effort and military might, which, though formidable, is ultimately limited and fallible. In Hebrew, "arm" (זְרוֹעַ, zeroa) often signifies strength or power. Historically, this refers to the Assyrian king Sennacherib, whose vast army relied on human strength. Archaeological findings, such as the Lachish reliefs, depict the might of the Assyrian army, emphasizing their reliance on physical power. Yet, Hezekiah reminds his people that such power is transient and cannot stand against the divine.<p><b>but with us is the LORD our God</b><br />This phrase underscores the central theme of divine presence and support. The Hebrew name for God used here is "Yahweh" (יְהוָה), the covenant name of God, emphasizing His personal relationship with Israel. This assurance of God's presence is a recurring theme throughout Scripture, reminding believers of the omnipotent and faithful nature of God. Historically, this reflects the theological perspective of the Israelites, who saw their identity and security as rooted in their covenant relationship with Yahweh.<p><b>to help us and to fight our battles</b><br />Here, the dual role of God as both helper and warrior is highlighted. The Hebrew word for "help" (עָזַר, azar) conveys the idea of support and assistance, while "to fight" (לְהִלָּחֵם, lehilachem) indicates active engagement in battle. This reflects the biblical narrative where God often intervenes on behalf of His people, as seen in the Exodus and other military victories. Theologically, it reassures believers that God is not passive but actively involved in the struggles of His people, providing both aid and victory.<p><b>And the people gained confidence</b><br />The result of Hezekiah's words is a renewed trust and courage among the people. The Hebrew root for "gained confidence" (וַיִּשָּׁעֲנוּ, vayisha'anu) suggests leaning on or trusting in something solid. This reflects the transformative power of faith and the spoken word, as the king's declaration shifts the people's focus from fear to faith. Historically, this moment is pivotal, as it demonstrates the power of godly leadership and the impact of faith-filled words in rallying a community.<p><b>from the words of Hezekiah king of Judah</b><br />Hezekiah's role as a leader is crucial here. His faith and reliance on God serve as an example to his people. The historical context of Hezekiah's reign, marked by religious reforms and a return to the worship of Yahweh, sets the stage for this moment of trust. His words are not just motivational but are rooted in a deep theological conviction and understanding of God's promises. This highlights the importance of godly leadership and the influence of a leader's faith on their followers. <div align="center"><h2>Sennacherib Threatens Jerusalem</h2></div><div align="center"><h3><a href="/2_chronicles/32-9.htm"><b>2 Chronicles 32:9</b></a></h3></div><b>Later</b><br />This word indicates a sequence of events, suggesting that the actions described are part of a larger narrative. In the context of 2 Chronicles, it follows Hezekiah's efforts to fortify Jerusalem and prepare for the Assyrian threat. The Hebrew root for "later" (אַחַר, 'achar) often denotes a subsequent time, emphasizing the unfolding of God's providential plan in history.<p><b>Sennacherib king of Assyria</b><br />Sennacherib was a powerful ruler known for his military campaigns and expansion of the Assyrian Empire. Historically, he reigned from 705 to 681 BC. His name, derived from Akkadian, means "Sin has replaced the brothers," reflecting the polytheistic culture of Assyria. His role in the biblical narrative highlights the tension between the pagan empires and God's chosen people.<p><b>and all his forces</b><br />This phrase underscores the might and intimidation of the Assyrian army. The Hebrew word for "forces" (חַיִל, chayil) can mean strength, wealth, or army, emphasizing the formidable nature of Sennacherib's military power. This sets the stage for a dramatic confrontation between human might and divine intervention.<p><b>were laying siege to Lachish</b><br />Lachish was a significant city in Judah, strategically important and heavily fortified. Archaeological excavations have uncovered evidence of the Assyrian siege, including siege ramps and reliefs depicting the conquest. The siege of Lachish serves as a backdrop to the impending threat to Jerusalem, illustrating the dire circumstances faced by Hezekiah and his people.<p><b>he sent his servants</b><br />The act of sending messengers was a common practice in ancient diplomacy and warfare. The Hebrew term for "servants" (עֲבָדִים, 'avadim) can also mean slaves or officials, indicating that these were trusted envoys carrying a message of intimidation. This reflects the psychological warfare employed by Sennacherib to weaken Judah's resolve.<p><b>to Jerusalem</b><br />Jerusalem, the capital of Judah and the spiritual center for the Israelites, was the ultimate prize for Sennacherib. Its mention here highlights the city's significance and the gravity of the threat. Jerusalem's role as the dwelling place of God's name adds a spiritual dimension to the conflict, as it becomes a battleground for faith.<p><b>with a message for Hezekiah king of Judah</b><br />Hezekiah, known for his faithfulness and reforms, is a central figure in this narrative. The message from Sennacherib is a direct challenge to his leadership and trust in God. The Hebrew name Hezekiah (חִזְקִיָּהוּ, Chizqiyahu) means "Yahweh strengthens," underscoring the theme of divine support against overwhelming odds.<p><b>and for all the people of Judah who were in Jerusalem</b><br />This phrase emphasizes the collective nature of the threat and the communal aspect of faith. The people of Judah are not mere bystanders; their response to the Assyrian challenge is crucial. The narrative invites readers to consider their own faith and reliance on God in the face of adversity. <div align="center"><h3><a href="/2_chronicles/32-10.htm"><b>2 Chronicles 32:10</b></a></h3></div><b>This is what Sennacherib king of Assyria says</b><br />Sennacherib, the king of Assyria, was a powerful ruler known for his military conquests and expansion of the Assyrian Empire. Historically, Sennacherib's reign (705–681 BC) was marked by his campaigns against Babylon and Judah. The Assyrian Empire was a dominant force in the ancient Near East, and Sennacherib's words carry the weight of an empire known for its might and brutality. His statement is not just a personal challenge but a representation of the Assyrian threat to the smaller kingdoms, including Judah. The historical context here is crucial, as it sets the stage for understanding the immense pressure and fear that Judah faced.<p><b>On what are you basing your confidence</b><br />The Hebrew root for "confidence" here is "batach," which implies trust, security, and reliance. Sennacherib's question is a direct challenge to the faith and trust of the people of Judah. In a conservative Christian perspective, this question is not just about military strategy but a deeper spiritual inquiry. It challenges the foundation of Judah's faith in God amidst overwhelming odds. The rhetorical nature of the question suggests Sennacherib's disbelief in any power greater than his own, highlighting the spiritual battle between faith in God and reliance on worldly power.<p><b>that you remain in Jerusalem under siege?</b><br />The phrase "remain in Jerusalem under siege" speaks to the physical and spiritual endurance of the people of Judah. The city of Jerusalem, with its rich history as the center of Jewish worship and the location of the Temple, symbolizes the heart of God's covenant with His people. The siege represents not only a military blockade but also a test of faith and perseverance. Historically, sieges were brutal, often leading to starvation and despair. Yet, from a scriptural perspective, remaining in Jerusalem signifies steadfastness and faithfulness to God's promises. Theologically, this endurance under siege can be seen as a metaphor for the Christian life, where believers are called to stand firm in their faith despite external pressures and trials. <div align="center"><h3><a href="/2_chronicles/32-11.htm"><b>2 Chronicles 32:11</b></a></h3></div><b>Is not Hezekiah misleading you</b><br />This phrase introduces the accusation against King Hezekiah, suggesting deceit. The Hebrew root for "misleading" is "תָּעָה" (ta'ah), which means to wander or lead astray. Historically, this reflects the psychological warfare employed by the Assyrian officials to undermine the confidence of the people in their leader. Hezekiah, a king known for his faithfulness to God, is portrayed here as a deceiver, which is a tactic to sow doubt and fear among the people of Judah.<p><b>to give you over to death by famine and thirst</b><br />The threat of "death by famine and thirst" is a vivid depiction of siege warfare, common in ancient times. The Assyrians were known for their brutal military campaigns, and the fear of starvation was a real and terrifying prospect. The Hebrew words for "famine" (רָעָב, ra'av) and "thirst" (צָמָא, tsama) emphasize the desperation and helplessness that the people might feel. This phrase underscores the dire situation and the stakes involved in trusting Hezekiah's leadership and, by extension, God's deliverance.<p><b>when he says, ‘The LORD our God will deliver us</b><br />Here, the focus shifts to Hezekiah's faith in divine intervention. The name "LORD" (יהוה, Yahweh) is the covenant name of God, reminding the people of His past faithfulness and promises. The Hebrew word for "deliver" (יָשַׁע, yasha) is often used in the context of salvation and rescue, reinforcing the hope that God will act on behalf of His people. This phrase is central to the narrative, highlighting the contrast between human fear and divine assurance.<p><b>from the hand of the king of Assyria&#8217</b><br />The "hand" (יָד, yad) symbolizes power and control, and the "king of Assyria" represents the formidable enemy threatening Judah. Historically, the Assyrian Empire was a dominant force, known for its military prowess and conquests. This phrase encapsulates the immediate threat facing Judah and the challenge to their faith. It serves as a reminder of the biblical theme that no earthly power is greater than God's ability to save His people. <div align="center"><h3><a href="/2_chronicles/32-12.htm"><b>2 Chronicles 32:12</b></a></h3></div><b>Did not Hezekiah himself</b><br />This phrase introduces the central figure, Hezekiah, the king of Judah, known for his religious reforms. The Hebrew root for "Hezekiah" is חִזְקִיָּהוּ (Chizqiyahu), meaning "Yahweh strengthens." Hezekiah's reign is marked by a return to the worship of Yahweh, emphasizing his personal commitment to spiritual renewal. Historically, Hezekiah is recognized for his efforts to centralize worship in Jerusalem, aligning with the Deuteronomic reform ideals.<p><b>remove His high places and His altars</b><br />The "high places" (בָּמוֹת, bamot) were local worship sites often associated with idolatry. Hezekiah's removal of these sites signifies a purging of syncretistic practices that had infiltrated Judah. The "altars" (מִזְבְּחוֹת, mizbechot) refer to unauthorized places of sacrifice. Archaeological evidence from this period shows a concerted effort to centralize worship in Jerusalem, reflecting Hezekiah's commitment to exclusive Yahwistic worship.<p><b>saying to Judah and Jerusalem</b><br />This phrase underscores the authoritative proclamation made by Hezekiah to the people of Judah and the inhabitants of Jerusalem. It highlights the king's role as a spiritual leader, guiding the nation back to covenantal faithfulness. The mention of both "Judah" and "Jerusalem" emphasizes the comprehensive nature of the reform, affecting both the broader region and the capital city.<p><b>You must worship before one altar</b><br />The "one altar" refers to the altar in the Temple of Jerusalem, the designated place for sacrifices according to the Mosaic Law. This centralization of worship is rooted in <a href="/deuteronomy/12.htm">Deuteronomy 12</a>, where God commands Israel to seek the place He chooses for His name to dwell. Hezekiah's insistence on worship at "one altar" reflects a return to covenantal obedience and a rejection of idolatrous practices.<p><b>and on it you shall burn sacrifices</b><br />The act of burning sacrifices (קָטַר, qatar) is a key element of Old Testament worship, symbolizing atonement and devotion to God. By directing sacrifices to the Temple altar, Hezekiah reinforces the importance of proper worship and the need for atonement through prescribed means. This phrase highlights the theological significance of sacrifice as a means of maintaining a right relationship with God. <div align="center"><h3><a href="/2_chronicles/32-13.htm"><b>2 Chronicles 32:13</b></a></h3></div><b>Do you not know</b><br />This phrase is a rhetorical question posed by Sennacherib, the king of Assyria, as he attempts to intimidate the people of Judah. The Hebrew root for "know" is "יָדַע" (yada), which implies not just awareness but an intimate understanding or recognition. Sennacherib is challenging the Israelites' understanding of their situation, suggesting that their knowledge of past events should lead them to fear and submission. This reflects a common tactic of psychological warfare, aiming to undermine confidence in divine protection.<p><b>what I and my fathers have done</b><br />Here, Sennacherib references the historical conquests of Assyria, emphasizing a legacy of dominance. The phrase underscores the continuity of Assyrian power, suggesting that the current generation is merely continuing the work of their ancestors. Historically, the Assyrian Empire was known for its military prowess and expansionist policies, often attributed to the divine favor of their gods. This statement is meant to instill a sense of inevitability regarding Assyrian victory.<p><b>to all the peoples of the other lands</b><br />This phrase highlights the widespread impact of Assyrian conquests. The term "peoples" (עַמִּים, amim) in Hebrew often refers to distinct ethnic groups or nations, emphasizing the diversity and number of those who have fallen before Assyria. The historical context here is crucial; Assyria was known for its vast empire, which included many different cultures and regions. This assertion is designed to make Judah feel isolated and vulnerable.<p><b>Were the gods of the nations of those lands</b><br />Sennacherib is drawing a comparison between the gods of conquered nations and the God of Israel. The Hebrew word for "gods" is "אֱלֹהִים" (elohim), which can refer to divine beings or deities. In the ancient Near East, it was common for each nation to have its own pantheon of gods, believed to protect and guide them. Sennacherib's question implies that these gods were powerless against Assyria, thus challenging the Israelites' faith in their own God.<p><b>ever able to deliver their land from my hand?</b><br />The phrase "deliver" (נָצַל, natsal) in Hebrew conveys the idea of rescue or salvation. Sennacherib is questioning the efficacy of other nations' gods in saving them from Assyrian conquest. The "hand" (יָד, yad) symbolizes power and control, a common biblical metaphor for dominion. This rhetorical question is meant to sow doubt in the minds of the Israelites about their God's ability to protect them, contrasting the perceived impotence of other deities with the might of Assyria. <div align="center"><h3><a href="/2_chronicles/32-14.htm"><b>2 Chronicles 32:14</b></a></h3></div><b>Who among all the gods</b><br />This phrase challenges the power and existence of other deities worshiped by the nations surrounding Israel. The Hebrew word for "gods" here is "elohim," which can refer to divine beings or idols. Historically, the ancient Near East was polytheistic, with each nation having its pantheon. Sennacherib, the Assyrian king, is speaking, and his rhetorical question underscores his belief in the superiority of Assyria's might over any divine power. This sets the stage for a confrontation between the God of Israel and the false gods of the nations.<p><b>of these nations</b><br />The "nations" refer to the various peoples and kingdoms that the Assyrians had conquered. Each nation had its own gods, which were believed to protect them. The historical context here is crucial; Assyria was a dominant empire, and its military campaigns were often seen as a test of divine power. The Assyrians had a track record of defeating these nations, which they attributed to the superiority of their gods and military prowess.<p><b>that my fathers devoted to destruction</b><br />This phrase refers to the Assyrian practice of conquering and destroying cities and their gods. The Hebrew word for "devoted to destruction" is "cherem," which implies a complete and utter destruction, often with a religious connotation of offering to a deity. Sennacherib is invoking the legacy of his ancestors, who had successfully subdued many peoples, suggesting that their gods were powerless to save them.<p><b>has been able to deliver his people from my hand</b><br />The phrase "deliver his people" is central to the biblical narrative of divine salvation. The Hebrew root "natsal" means to rescue or save. Sennacherib's boast is a direct challenge to the God of Israel, questioning His ability to save His people as He had done in the past. This sets up a dramatic tension, as the reader knows that the God of Israel has a history of delivering His people against overwhelming odds.<p><b>that your God should be able to deliver you from my hand?</b><br />This is the climax of Sennacherib's challenge. The phrase "your God" is personal, directly addressing the people of Judah and their faith in Yahweh. The Hebrew word for "deliver" again is "natsal," emphasizing the theme of divine rescue. Historically, this is a moment of crisis for Judah, as they face the might of Assyria. Theologically, it is a test of faith, as the people must trust in God's power to save them despite the apparent invincibility of their enemy. This sets the stage for God's miraculous intervention, demonstrating His sovereignty and faithfulness. <div align="center"><h3><a href="/2_chronicles/32-15.htm"><b>2 Chronicles 32:15</b></a></h3></div><b>So now</b><br />This phrase serves as a transition, indicating urgency and immediacy. In the Hebrew context, it suggests a pivotal moment, a call to decision. The speaker, Sennacherib, is attempting to create a sense of inevitability and pressure, urging the people to act quickly against Hezekiah's counsel. Historically, this reflects the Assyrian strategy of psychological warfare, aiming to demoralize and intimidate.<p><b>do not let Hezekiah deceive you</b><br />The word "deceive" in Hebrew is "nasha," which means to lead astray or cause to err. Sennacherib is casting doubt on Hezekiah's leadership and faith in God. This reflects a common tactic of undermining trust in leadership to weaken resolve. Hezekiah, however, is known for his faithfulness to God, contrasting the deceit Sennacherib accuses him of.<p><b>and do not let him mislead you like this</b><br />The phrase "mislead you" further emphasizes the accusation of deception. The Hebrew root "shagah" implies causing someone to wander or stray. Sennacherib is suggesting that Hezekiah's faith in God is a dangerous diversion from reality. This highlights the spiritual battle between faith in God and the fear of earthly powers.<p><b>Do not believe him</b><br />Here, belief is central. The Hebrew "aman" means to support or confirm. Sennacherib is challenging the people's faith, urging them to place their trust in what seems tangible and powerful—the Assyrian empire—rather than in the unseen God of Israel. This is a direct attack on the covenant relationship between God and His people.<p><b>for no god of any nation or kingdom</b><br />Sennacherib's statement reflects the polytheistic worldview of the time, where gods were seen as territorial and limited. The Assyrians had conquered many nations, each with their own deities, and none had been able to withstand them. This sets the stage for a demonstration of the uniqueness and supremacy of the God of Israel.<p><b>has been able to deliver his people from my hand or the hand of my fathers</b><br />The phrase "deliver his people" is significant. The Hebrew "natsal" means to snatch away or rescue. Sennacherib is boasting of his and his ancestors' military successes, implying that no divine intervention has ever thwarted their conquests. This is a direct challenge to God's power and faithfulness.<p><b>How much less will your God deliver you from my hand!</b><br />This rhetorical question is meant to instill doubt and fear. Sennacherib is belittling the God of Israel, suggesting that He is weaker than the gods of other nations. This is a moment of profound spiritual confrontation, where the faith of God's people is tested. Historically, this sets the stage for God's miraculous deliverance, demonstrating His sovereignty and power over all nations and their gods. <div align="center"><h3><a href="/2_chronicles/32-16.htm"><b>2 Chronicles 32:16</b></a></h3></div><b>And the servants of Sennacherib</b><br />The phrase "the servants of Sennacherib" refers to the emissaries or messengers sent by Sennacherib, the king of Assyria. Historically, Sennacherib was a powerful ruler known for his military campaigns and conquests. The term "servants" here indicates those who were under his command, acting on his behalf. In the ancient Near Eastern context, such emissaries were often tasked with delivering messages of intimidation or demands for surrender. This highlights the political and military pressure faced by Judah during Hezekiah's reign.<p><b>spoke further</b><br />The phrase "spoke further" suggests a continuation or escalation of their previous discourse. This implies that the servants of Sennacherib were persistent in their efforts to demoralize and intimidate the people of Judah. The Hebrew root for "spoke" (דָּבַר, dabar) often conveys not just the act of speaking but also the intention behind the words, which in this context was to instill fear and doubt.<p><b>against the LORD God</b><br />This phrase is significant as it indicates a direct challenge to the sovereignty and power of the God of Israel. The Assyrians, known for their polytheistic beliefs, often viewed the gods of other nations as inferior to their own. By speaking against the LORD (YHWH), they were not only challenging Judah's political resistance but also its spiritual foundation. This act of blasphemy underscores the spiritual warfare aspect of the conflict, where the true God is pitted against the false gods of the nations.<p><b>and against His servant Hezekiah</b><br />Hezekiah, the king of Judah, is referred to here as "His servant," highlighting his role as a faithful leader under God's authority. The term "servant" (עֶבֶד, ebed) in Hebrew often denotes one who is devoted and obedient to a higher authority. Hezekiah's faithfulness to God is contrasted with the arrogance of Sennacherib's servants. Historically, Hezekiah was known for his religious reforms and efforts to restore the worship of the LORD in Judah, making him a target for the Assyrian king's derision. <div align="center"><h3><a href="/2_chronicles/32-17.htm"><b>2 Chronicles 32:17</b></a></h3></div><b>He also wrote letters</b><br />The act of writing letters in the ancient Near East was a formal and deliberate method of communication, often used for official decrees or declarations. In this context, the letters were a psychological tactic meant to intimidate and demoralize. The Hebrew root for "wrote" (כָּתַב, kathab) implies a permanent record, suggesting the seriousness of the threat.<p><b>to insult the LORD</b><br />The Hebrew word for "insult" (חָרַף, charaph) carries the connotation of blasphemy and defiance. This was not merely a political maneuver but a spiritual affront. Insulting the LORD, the covenant God of Israel, was a direct challenge to His sovereignty and power, reflecting the arrogance of the Assyrian king.<p><b>the God of Israel</b><br />This phrase emphasizes the covenant relationship between God and His chosen people. The title "God of Israel" (אֱלֹהֵי יִשְׂרָאֵל, Elohei Yisrael) is a reminder of God's faithfulness and past deliverance. Historically, this title would evoke memories of God's mighty acts, such as the Exodus, reinforcing the belief in His ability to save.<p><b>saying against Him</b><br />The phrase indicates a direct confrontation. The Assyrian king's words were not just against Hezekiah or the people but against God Himself. This highlights the spiritual warfare aspect of the conflict, where earthly battles are intertwined with heavenly realities.<p><b>Just as the gods of the nations of other lands</b><br />This comparison reveals the Assyrian king's misunderstanding of the true nature of the God of Israel. The "gods of the nations" (אֱלֹהֵי הַגּוֹיִם, Elohei haGoyim) were often idols made by human hands, lacking real power. Historically, the Assyrians had conquered many lands, each with its own deities, which they believed were powerless against their might.<p><b>have not delivered their people from my hand</b><br />The phrase "from my hand" (מִיָּדִי, miyadi) signifies control and power. The Assyrian king boasts of his military successes, attributing them to his own strength rather than acknowledging any divine intervention. This reflects a common ancient Near Eastern belief in the supremacy of one's own gods and power.<p><b>so the God of Hezekiah will not deliver His people from my hand</b><br />This statement is a direct challenge to God's ability to save. The Assyrian king equates the God of Israel with the powerless idols of other nations, failing to recognize His unique sovereignty. The mention of "Hezekiah" personalizes the threat, targeting the king's faith and leadership. Historically, this sets the stage for God to demonstrate His power and faithfulness in a dramatic deliverance, affirming His supremacy over all earthly powers. <div align="center"><h3><a href="/2_chronicles/32-18.htm"><b>2 Chronicles 32:18</b></a></h3></div><b>Then they called out loudly</b><br />This phrase indicates a deliberate and strategic action by the Assyrian envoys. The Hebrew root for "called out" is קָרָא (qara), which often implies a proclamation or a summons. The loudness signifies urgency and the intent to instill fear. Historically, this was a common psychological warfare tactic used to demoralize the enemy. The Assyrians were known for their psychological strategies, aiming to weaken the resolve of their opponents before physical confrontation.<p><b>in Hebrew</b><br />The choice to speak in Hebrew, the language of the people of Jerusalem, was intentional. It was meant to ensure that the message was understood by all, not just the leaders. This tactic was designed to bypass the officials and speak directly to the hearts of the common people, sowing seeds of doubt and fear. The use of the native language highlights the Assyrians' understanding of the cultural and linguistic context, making their threats more personal and immediate.<p><b>to the people of Jerusalem who were on the wall</b><br />The "people of Jerusalem" refers to the inhabitants of the city, particularly those tasked with defending it. The "wall" symbolizes both physical and spiritual defense. In ancient times, city walls were crucial for protection against invaders. The defenders on the wall were the first line of defense, and their morale was critical. By addressing them directly, the Assyrians aimed to weaken the city's defenses from within.<p><b>to frighten and terrify them</b><br />The dual use of "frighten" and "terrify" emphasizes the intensity of the psychological assault. The Hebrew words used here, יָרֵא (yare) and בָּהַל (bahal), convey a deep, paralyzing fear. This tactic was intended to break the spirit of the defenders, making them more susceptible to defeat. Fear is a powerful weapon, and the Assyrians sought to exploit it fully to achieve their goals.<p><b>in order that they might capture the city</b><br />The ultimate goal of the Assyrians was the capture of Jerusalem. This phrase underscores the strategic purpose behind their psychological warfare. The capture of a city was not just a military victory but also a spiritual and political conquest. Jerusalem, being the center of Jewish worship and identity, represented more than just a physical stronghold; it was the heart of the nation. The Assyrians' intent to capture it reflects their desire to dominate not only physically but also spiritually and culturally. <div align="center"><h3><a href="/2_chronicles/32-19.htm"><b>2 Chronicles 32:19</b></a></h3></div><b>They spoke against</b><br />This phrase indicates a direct verbal assault or blasphemy. In the Hebrew context, the word used here can imply a form of defiance or rebellion. Historically, speaking against a deity was not merely an act of disrespect but a challenge to the deity's power and authority. In the context of ancient Near Eastern cultures, where words were believed to have power, this act was seen as a significant affront.<p><b>the God of Jerusalem</b><br />This refers specifically to Yahweh, the God worshiped in Jerusalem, the capital of Judah. Jerusalem was not just a political center but also a spiritual one, housing the Temple built by Solomon. The God of Jerusalem is distinct from the gods of other nations, emphasizing monotheism in contrast to the polytheistic practices surrounding Israel. This highlights the unique covenant relationship between Yahweh and His people, setting Him apart as the one true God.<p><b>as they had spoken against the gods of the peoples of the earth</b><br />This comparison underscores the ignorance and arrogance of the Assyrians. They equated Yahweh with the idols of other nations, which were powerless and man-made. The phrase "gods of the peoples of the earth" reflects the widespread polytheism of the time, where each nation had its own pantheon. Theologically, this statement reveals a misunderstanding of Yahweh's nature and power, as He is not like the other gods but is sovereign over all creation.<p><b>the work of human hands</b><br />This phrase is a critical theological point, contrasting the living God with idols. In the Hebrew tradition, idols were often crafted from wood, stone, or metal, emphasizing their lifelessness and impotence. The Bible frequently condemns idolatry, pointing out the futility of worshiping objects made by human hands. This serves as a reminder of the transcendence and omnipotence of Yahweh, who is not confined to physical form or human creation. <div align="center"><h2>Jerusalem Delivered from the Assyrians</h2></div><div align="center"><h3><a href="/2_chronicles/32-20.htm"><b>2 Chronicles 32:20</b></a></h3></div><b>So King Hezekiah</b><br />King Hezekiah was one of the most righteous kings of Judah, known for his faithfulness to God and his efforts to restore proper worship in the temple. His reign is marked by a return to the worship of Yahweh and a rejection of idolatry. Historically, Hezekiah's leadership during the Assyrian siege is significant, as he fortified Jerusalem and sought divine intervention rather than relying solely on military might. His actions reflect a deep trust in God, setting an example of godly leadership.<p><b>and the prophet Isaiah son of Amoz</b><br />Isaiah, a major prophet in the Hebrew Bible, played a crucial role during Hezekiah's reign. His prophecies and counsel were instrumental in guiding the king and the people of Judah. The mention of Isaiah as "son of Amoz" roots him in a specific historical and familial context, emphasizing his legitimacy and authority as a prophet. Isaiah's partnership with Hezekiah highlights the importance of spiritual guidance and prophetic insight in times of national crisis.<p><b>cried out to heaven</b><br />The phrase "cried out to heaven" signifies a desperate and earnest plea for divine intervention. In the Hebrew context, crying out to heaven implies a recognition of God's sovereignty and power over earthly affairs. It is an act of humility and dependence, acknowledging that human efforts alone are insufficient. This phrase underscores the importance of prayer as a means of seeking God's help and guidance, especially in dire circumstances.<p><b>in prayer</b><br />Prayer is a central theme in the Bible, serving as a means of communication with God. In this context, Hezekiah and Isaiah's prayer is an act of faith, demonstrating their reliance on God rather than human strength or alliances. The Hebrew word for prayer, "tefillah," encompasses not just requests but also praise, confession, and thanksgiving. This highlights the multifaceted nature of prayer as a relationship with God, not merely a list of petitions.<p><b>about this</b><br />The phrase "about this" refers to the specific crisis facing Judah—the Assyrian threat led by King Sennacherib. This context is crucial, as it shows that prayer is not abstract but deeply connected to the realities of life. Hezekiah and Isaiah's prayer was focused and intentional, addressing the immediate danger and seeking God's deliverance. This teaches believers the importance of bringing specific concerns before God, trusting in His power to intervene in tangible ways. <div align="center"><h3><a href="/2_chronicles/32-21.htm"><b>2 Chronicles 32:21</b></a></h3></div><b>And the LORD sent an angel</b><br />The phrase begins with "the LORD," which in Hebrew is "Yahweh," the covenant name of God, emphasizing His sovereignty and faithfulness to His people. The sending of "an angel" signifies divine intervention. In Hebrew, "malak" means messenger, often a supernatural being executing God's will. This highlights God's direct involvement in the affairs of nations, showcasing His power over earthly rulers and armies.<p><b>who annihilated every mighty warrior, commander, and officer</b><br />The term "annihilated" comes from the Hebrew root "shamad," meaning to destroy utterly. This demonstrates the totality of God's judgment against the Assyrian forces. The "mighty warrior, commander, and officer" represent the strength and leadership of the Assyrian army. Historically, the Assyrians were known for their military prowess, yet they were powerless against God's angel, underscoring the futility of human strength against divine power.<p><b>in the camp of the king of Assyria</b><br />The "camp" refers to the military encampment, a place of supposed security and strength. The "king of Assyria" at this time was Sennacherib, a historical figure known for his conquests and arrogance. This context highlights the irony of the Assyrian king's vulnerability despite his earthly power, as his forces were decimated in their own stronghold.<p><b>So he withdrew to his own land in disgrace</b><br />The word "withdrew" indicates a retreat, a significant action for a king who had been on a campaign of conquest. "In disgrace" translates from the Hebrew "bosh," meaning shame or humiliation. This reflects the reversal of fortunes for Sennacherib, who left Judah not as a victor but in defeat, illustrating the biblical theme that pride precedes a fall.<p><b>And when he entered the temple of his god</b><br />The "temple of his god" refers to the temple of Nisroch, an Assyrian deity. This setting is significant as it contrasts the powerlessness of false gods with the omnipotence of Yahweh. Sennacherib's seeking refuge in his god's temple underscores the futility of idolatry, a recurring biblical theme.<p><b>some of his own sons struck him down with the sword</b><br />The phrase "some of his own sons" indicates betrayal from within, a tragic end for a king. This act fulfills the prophecy of Isaiah (<a href="/isaiah/37-7.htm">Isaiah 37:7</a>) and serves as divine retribution. The "sword" symbolizes judgment and the ultimate downfall of those who oppose God. This event is historically corroborated by Assyrian records, adding archaeological weight to the biblical narrative. <div align="center"><h3><a href="/2_chronicles/32-22.htm"><b>2 Chronicles 32:22</b></a></h3></div><b>So the LORD saved</b><br />The phrase begins with the divine intervention of the LORD, emphasizing His role as the ultimate deliverer. The Hebrew root for "saved" is "yasha," which conveys the idea of deliverance, rescue, and salvation. This word is often used in the Old Testament to describe God's saving acts for His people, highlighting His power and faithfulness. The LORD's salvation is not just a physical rescue but also a spiritual deliverance, pointing to His covenant relationship with Israel.<p><b>Hezekiah and the people of Jerusalem</b><br />Hezekiah, the king of Judah, is noted for his faithfulness and reforms, which included the restoration of proper worship in the temple. The people of Jerusalem, under his leadership, experienced a miraculous deliverance. This phrase underscores the collective experience of both the leader and the people, illustrating the importance of godly leadership and communal faith in God's promises. Historically, Hezekiah's reign was marked by significant challenges, including the Assyrian threat, yet his reliance on God brought about divine intervention.<p><b>from the hand of Sennacherib king of Assyria</b><br />Sennacherib was a powerful Assyrian king known for his military campaigns and conquests. The "hand" symbolizes power and control, and being delivered from Sennacherib's hand signifies liberation from oppression and imminent destruction. Archaeological findings, such as the Taylor Prism, corroborate the biblical account of Sennacherib's invasion and his boastful claims, yet the Bible records his failure to capture Jerusalem, attributing it to God's intervention.<p><b>and from the hand of all others</b><br />This phrase extends the scope of deliverance beyond Sennacherib to include any other potential threats. It emphasizes God's comprehensive protection over His people, ensuring their safety from all adversaries. The inclusion of "all others" serves as a reminder of God's sovereignty over all nations and powers, reinforcing the theme that no enemy is too great for God to overcome.<p><b>He gave them rest on every side</b><br />The concept of "rest" in the Hebrew context, derived from "nuach," implies peace, security, and cessation from conflict. This rest is a divine gift, reflecting the fulfillment of God's promises to His people. Historically, this period of rest allowed Judah to recover and strengthen after the Assyrian threat. The phrase "on every side" suggests a complete and encompassing peace, symbolizing God's total provision and care for His people. This rest foreshadows the ultimate rest found in Christ, who offers spiritual peace and reconciliation with God. <div align="center"><h3><a href="/2_chronicles/32-23.htm"><b>2 Chronicles 32:23</b></a></h3></div><b>Many brought offerings</b><br />The phrase "many brought offerings" signifies a collective response from various people, likely from different regions, who were moved to honor God. The Hebrew root for "offerings" is "מִנְחָה" (minchah), which often refers to gifts or tributes presented in worship. This act of bringing offerings underscores the recognition of God's sovereignty and the gratitude for His deliverance, as seen in the miraculous defeat of the Assyrian army. Historically, such offerings were a common practice to express devotion and thanksgiving, and they reflect the communal acknowledgment of divine intervention.<p><b>to Jerusalem for the LORD</b><br />Jerusalem, the city chosen by God for His temple, serves as the focal point of worship and divine presence. The phrase "for the LORD" emphasizes that the offerings were directed to Yahweh, the covenant God of Israel. This highlights the centrality of Jerusalem in the religious life of the Israelites and the acknowledgment of God's dwelling place. Theologically, it reinforces the idea that true worship is directed towards God alone, and Jerusalem stands as a symbol of His eternal covenant with His people.<p><b>and valuable gifts for Hezekiah king of Judah</b><br />The giving of "valuable gifts" to Hezekiah reflects the honor and respect he garnered as a leader who trusted in God. The Hebrew word for "valuable" is "יָקָר" (yaqar), meaning precious or esteemed. This indicates that the gifts were not only material but also held significant worth. Hezekiah's leadership during the crisis with Assyria demonstrated his faith and reliance on God, earning him admiration and respect. Historically, such gifts were a common way to show allegiance and gratitude to a king, especially one who had successfully led his people through adversity.<p><b>and from then on he was exalted</b><br />The phrase "from then on he was exalted" suggests a turning point in Hezekiah's reign. The Hebrew root "נָשָׂא" (nasa) means to lift up or elevate. This exaltation is not merely political but also spiritual, as Hezekiah's faithfulness to God resulted in divine favor and recognition. Scripturally, this echoes the biblical principle that God exalts those who humble themselves before Him (<a href="/james/4-10.htm">James 4:10</a>). Hezekiah's exaltation serves as a testament to the blessings that follow obedience and trust in God.<p><b>in the eyes of all nations</b><br />The phrase "in the eyes of all nations" indicates the widespread recognition of Hezekiah's success and God's power. The Hebrew word for "nations" is "גּוֹיִם" (goyim), often referring to Gentile or non-Israelite peoples. This suggests that the impact of God's deliverance extended beyond Israel, serving as a witness to the surrounding nations of His might and sovereignty. Historically, the defeat of the Assyrians would have been a significant event, altering the political landscape and demonstrating the power of Israel's God. This aligns with the biblical theme of God's desire for all nations to know Him and His glory. <div align="center"><h2>Hezekiah’s Illness and Recovery</h2></div><div align="center"><h3><a href="/2_chronicles/32-24.htm"><b>2 Chronicles 32:24</b></a></h3></div><b>In those days</b><br />This phrase sets the historical context for the events described in <a href="/2_chronicles/32-24.htm">2 Chronicles 32:24</a>. "In those days" refers to the period of King Hezekiah's reign over Judah, a time marked by significant religious reforms and political challenges. Hezekiah was a king who sought to restore the worship of Yahweh and rid the nation of idolatry. Historically, this was a tumultuous period, with the Assyrian Empire posing a constant threat to the smaller kingdoms of the region. The phrase invites readers to consider the broader narrative of Hezekiah's life and reign, which is characterized by both faithfulness and human frailty.<p><b>Hezekiah</b><br />Hezekiah was the 13th king of Judah, known for his piety and trust in God. His name in Hebrew, "חִזְקִיָּהוּ" (Chizqiyahu), means "Yahweh strengthens." This is significant as it reflects the king's reliance on divine strength rather than solely on his own abilities or political alliances. Hezekiah's reign is documented in both 2 Kings and 2 Chronicles, where he is portrayed as a reformer who sought to bring his people back to the worship of the one true God. His life serves as an example of how leadership rooted in faith can lead to national renewal and divine intervention.<p><b>became mortally ill</b><br />This phrase indicates a severe illness that threatened Hezekiah's life. The Hebrew word for "mortally ill" suggests a sickness that was beyond human remedy, emphasizing the gravity of his condition. In the ancient Near East, illness was often seen as a sign of divine displeasure or a test of faith. Hezekiah's illness, therefore, becomes a pivotal moment in his life, challenging him to seek God's intervention. It serves as a reminder of human vulnerability and the need for divine grace in times of crisis.<p><b>he prayed to the LORD</b><br />Hezekiah's response to his illness was to turn to God in prayer. This act of faith is central to the narrative, highlighting the importance of prayer as a means of seeking divine help and guidance. The Hebrew word for "prayed" (פָּלַל, palal) conveys a sense of intercession and supplication, indicating that Hezekiah earnestly sought God's favor. This moment underscores the power of prayer in the life of a believer and the assurance that God hears and responds to the cries of His people.<p><b>who answered him</b><br />God's response to Hezekiah's prayer is a testament to His faithfulness and compassion. The phrase "who answered him" reflects the personal nature of God's relationship with His people. In the Hebrew context, the idea of God answering prayer is not just about receiving what is asked for, but about entering into a deeper communion with the divine. This assurance of answered prayer encourages believers to approach God with confidence, knowing that He is attentive to their needs and concerns.<p><b>and gave him a sign</b><br />The sign given to Hezekiah was a miraculous confirmation of God's promise to heal him and extend his life. In the biblical narrative, signs often serve as tangible evidence of God's power and presence. The specific sign given to Hezekiah, as detailed in <a href="/2_kings/20-8.htm">2 Kings 20:8-11</a>, involved the shadow on the sundial moving backward, a supernatural event that affirmed God's control over time and nature. This sign not only reassured Hezekiah of his healing but also strengthened his faith and the faith of the nation. It serves as a reminder that God is sovereign and capable of intervening in the natural order to fulfill His purposes. <div align="center"><h3><a href="/2_chronicles/32-25.htm"><b>2 Chronicles 32:25</b></a></h3></div><b>But because his heart was proud</b><br />The phrase "his heart was proud" is a critical insight into the spiritual condition of Hezekiah at this point in his life. The Hebrew word for "proud" is "gābah," which conveys a sense of being exalted or lifted up. In the biblical context, pride is often seen as a dangerous sin that leads to a fall (<a href="/proverbs/16-18.htm">Proverbs 16:18</a>). Hezekiah, despite his earlier faithfulness and reforms, allowed his heart to become lifted up, forgetting that his successes were due to God's favor and not his own strength or wisdom. This serves as a cautionary tale for believers to remain humble and recognize God's sovereignty in all achievements.<p><b>Hezekiah did not repay the favor shown to him</b><br />The "favor shown to him" refers to the miraculous deliverance from the Assyrian threat and the extension of Hezekiah's life by fifteen years (<a href="/2_kings/20-6.htm">2 Kings 20:6</a>). The Hebrew word for "favor" is "ḥesed," often translated as loving-kindness or mercy. It underscores God's covenantal faithfulness and grace. Hezekiah's failure to "repay" this favor indicates a lack of gratitude and acknowledgment of God's mercy. In the broader biblical narrative, gratitude is a fundamental response to God's grace, and its absence can lead to spiritual decline.<p><b>therefore wrath came upon him</b><br />The "wrath" mentioned here is a direct consequence of Hezekiah's pride and ingratitude. The Hebrew word "qetseph" for wrath signifies a divine response to sin, often resulting in judgment or discipline. In the Old Testament, God's wrath is not arbitrary but a righteous response to covenant unfaithfulness. This serves as a reminder that God's holiness demands a response to sin, and even a godly king like Hezekiah is not exempt from divine discipline.<p><b>and upon Judah and Jerusalem</b><br />The inclusion of "Judah and Jerusalem" in the consequences of Hezekiah's actions highlights the corporate nature of sin and its repercussions. In the ancient Near Eastern context, the actions of a king often had direct implications for the nation he ruled. This reflects the biblical principle that leaders bear a significant responsibility for the spiritual health of their people. It also serves as a sobering reminder of the interconnectedness of the community of faith, where individual actions can have widespread effects. <div align="center"><h3><a href="/2_chronicles/32-26.htm"><b>2 Chronicles 32:26</b></a></h3></div><b>Then Hezekiah humbled himself</b><br />The act of humbling oneself is a recurring theme in the Bible, often associated with repentance and seeking God's favor. The Hebrew root for "humbled" is "kana," which means to bring low or to subdue. Hezekiah's humility is significant because it demonstrates a conscious decision to acknowledge his dependence on God. In the context of ancient Near Eastern kingship, where pride and self-exaltation were common, Hezekiah's humility stands out as a testament to his faith and recognition of God's sovereignty.<p><b>for the pride of his heart</b><br />"Pride" in this context is translated from the Hebrew word "ga'own," which refers to arrogance or exaltation. The "heart" in Hebrew thought is the center of one's being, encompassing mind, will, and emotions. Hezekiah's pride was not merely an external display but an internal condition that needed correction. This phrase highlights the biblical principle that God opposes the proud but gives grace to the humble (<a href="/james/4-6.htm">James 4:6</a>). It serves as a reminder that true repentance begins with an internal transformation.<p><b>he and the people of Jerusalem</b><br />Hezekiah's actions had a communal impact, reflecting the biblical understanding that leaders influence their people. The inclusion of "the people of Jerusalem" indicates that the king's humility was mirrored by his subjects, suggesting a collective turning back to God. This communal aspect is crucial in understanding the covenant relationship between God and Israel, where the actions of the leader often set the spiritual tone for the nation.<p><b>so that the wrath of the LORD did not come upon them</b><br />The "wrath of the LORD" refers to God's righteous anger and judgment against sin. In the Hebrew Bible, God's wrath is often depicted as a response to covenant unfaithfulness. However, it is also tempered by His mercy and willingness to relent when His people repent. This phrase underscores the conditional nature of divine judgment and the power of repentance to avert disaster. It serves as a powerful reminder of God's justice and mercy.<p><b>during the days of Hezekiah</b><br />This temporal marker situates the events within the historical reign of Hezekiah, a period marked by both spiritual reform and political challenges. Hezekiah's reign is documented in both 2 Kings and 2 Chronicles, providing a fuller picture of his leadership and the spiritual climate of Judah. The phrase emphasizes that the reprieve from God's wrath was specific to Hezekiah's time, highlighting the importance of his personal and communal repentance in altering the course of history. <div align="center"><h3><a href="/2_chronicles/32-27.htm"><b>2 Chronicles 32:27</b></a></h3></div><b>Hezekiah</b><br />The name "Hezekiah" means "Yahweh strengthens" in Hebrew. Hezekiah was one of the most faithful kings of Judah, known for his religious reforms and trust in God. His reign is marked by a return to the worship of Yahweh and the removal of idolatry. Historically, Hezekiah's leadership during the Assyrian siege and his efforts to fortify Jerusalem are well-documented, reflecting his reliance on divine guidance.<p><b>had very great riches and honor</b><br />This phrase indicates the material and social prosperity that Hezekiah enjoyed. The Hebrew word for "riches" (עֹשֶׁר, osher) conveys wealth and abundance, while "honor" (כָּבוֹד, kavod) suggests glory and respect. Hezekiah's wealth was a sign of God's blessing, as material prosperity was often seen as a reward for faithfulness in the Old Testament. His honor among the nations also reflects the respect he garnered due to his wise and godly leadership.<p><b>and he made treasuries</b><br />The act of making treasuries indicates careful stewardship and planning. The Hebrew root for "treasuries" (אוֹצָר, otzar) implies a storehouse or a place of safekeeping. This suggests that Hezekiah was not only blessed with wealth but also wise in managing it. His foresight in creating treasuries reflects a responsible approach to the resources God provided, ensuring that they were preserved and used appropriately.<p><b>for his silver, gold, precious stones, spices, shields, and all kinds of valuable articles</b><br />This list of treasures highlights the extent of Hezekiah's wealth. Each item mentioned has significant historical and cultural value. Silver and gold were standard measures of wealth, while precious stones and spices were luxury items often associated with trade and diplomacy. Shields symbolize military strength and protection, indicating that Hezekiah's wealth also contributed to the security of his kingdom. The phrase "all kinds of valuable articles" suggests a diverse accumulation of wealth, underscoring the comprehensive nature of God's blessing upon Hezekiah. <div align="center"><h3><a href="/2_chronicles/32-28.htm"><b>2 Chronicles 32:28</b></a></h3></div><b>He made storehouses</b><br />The Hebrew word for "storehouses" is "אֹצָרוֹת" (otzarot), which signifies treasuries or storage places. In the ancient Near Eastern context, storehouses were essential for safeguarding the community's sustenance against famine or siege. This phrase highlights the wisdom and foresight of King Hezekiah, who prepared for future needs, reflecting a principle of prudent stewardship and reliance on God's provision.<p><b>for the harvest of grain</b><br />The term "grain" in Hebrew is "דָּגָן" (dagan), which refers to cereals like wheat and barley, staple foods in ancient Israel. The harvest was a time of joy and thanksgiving, as it represented God's blessing and faithfulness. By storing grain, Hezekiah ensured that the people would have sustenance even in times of scarcity, symbolizing spiritual preparedness and trust in divine providence.<p><b>new wine</b><br />The phrase "new wine" translates from the Hebrew "תִּירוֹשׁ" (tirosh), indicating freshly pressed grape juice, a symbol of abundance and celebration. In biblical times, wine was a common beverage and a sign of prosperity. Hezekiah's provision for new wine reflects a commitment to maintaining joy and community life, even during challenging times, underscoring the importance of spiritual and communal vitality.<p><b>and oil</b><br />The Hebrew word "שֶׁמֶן" (shemen) refers to olive oil, a crucial commodity in ancient Israel for cooking, lighting, and anointing. Olive oil was a symbol of richness and divine blessing. By storing oil, Hezekiah demonstrated an understanding of the multifaceted needs of his people, ensuring that their physical and spiritual needs were met, and highlighting the anointing and presence of God in their lives.<p><b>and stalls for all kinds of cattle</b><br />The term "stalls" comes from the Hebrew "רְפָתוֹת" (refatot), meaning enclosures or stables. Cattle were vital for agriculture, transportation, and religious sacrifices. By providing stalls, Hezekiah showed care for the economic and religious life of the nation, ensuring that the means for work and worship were preserved, reflecting a holistic approach to leadership and faith.<p><b>and pens for the flocks</b><br />The word "pens" is derived from the Hebrew "מִכְלָאוֹת" (miklaot), indicating enclosures for sheep and goats. Flocks were essential for clothing, food, and sacrificial offerings. By creating pens, Hezekiah safeguarded the community's livelihood and spiritual practices, emphasizing the importance of nurturing and protecting what God has entrusted to us, and the role of leadership in fostering a thriving, faithful community. <div align="center"><h3><a href="/2_chronicles/32-29.htm"><b>2 Chronicles 32:29</b></a></h3></div><b>He built cities for himself</b><br />The phrase "He built cities for himself" indicates a period of prosperity and expansion under King Hezekiah's reign. The Hebrew root for "built" is "בָּנָה" (banah), which implies not just physical construction but also establishing and fortifying. In the ancient Near Eastern context, building cities was a sign of strength, stability, and divine favor. It reflects Hezekiah's strategic and administrative capabilities, as well as his desire to secure his kingdom against potential threats. This action aligns with the biblical principle of stewardship, where leaders are called to wisely manage and expand the resources entrusted to them by God.<p><b>and he acquired flocks and herds in abundance</b><br />The acquisition of "flocks and herds in abundance" signifies agricultural prosperity and wealth. The Hebrew word for "acquired" is "קָנָה" (qanah), which means to purchase or possess. In the agrarian society of ancient Judah, livestock was a primary measure of wealth and economic stability. This abundance is a testament to Hezekiah's effective governance and God's blessing upon his reign. It also reflects the fulfillment of God's promises to Israel regarding prosperity in the land (<a href="/deuteronomy/28-4.htm">Deuteronomy 28:4</a>). The mention of flocks and herds underscores the importance of agriculture and animal husbandry in sustaining the kingdom's economy and providing for its people.<p><b>for God had given him very great wealth</b><br />The phrase "for God had given him very great wealth" attributes Hezekiah's prosperity directly to divine blessing. The Hebrew word for "given" is "נָתַן" (natan), which means to bestow or grant. This highlights the biblical theme that all blessings and successes ultimately come from God. The acknowledgment of God's hand in Hezekiah's wealth serves as a reminder of the covenant relationship between God and His people, where obedience and faithfulness lead to divine favor. The "very great wealth" is not just material but also a sign of God's approval and presence with Hezekiah, reinforcing the idea that true prosperity is rooted in a right relationship with God. This serves as an inspiration for believers to seek God's guidance and blessing in all endeavors, recognizing Him as the source of all good things. <div align="center"><h3><a href="/2_chronicles/32-30.htm"><b>2 Chronicles 32:30</b></a></h3></div><b>It was Hezekiah</b><br />Hezekiah, the son of Ahaz, was the 13th king of Judah, known for his faithfulness to God and his reforms to restore proper worship. His name in Hebrew, "חִזְקִיָּהוּ" (Chizqiyahu), means "Yahweh strengthens." This highlights the divine empowerment and support he received throughout his reign, emphasizing the importance of relying on God's strength in leadership and personal life.<p><b>who blocked the upper outlet</b><br />The act of blocking the upper outlet of the Gihon spring was a strategic move by Hezekiah. The Hebrew word for "blocked" is "סָתַם" (satham), which means to stop up or seal. This action was not only a defensive measure against the Assyrian siege but also a demonstration of wisdom and foresight. It reflects the importance of using God-given wisdom to protect and provide for one's community.<p><b>of the waters of the Gihon spring</b><br />The Gihon spring was a vital water source for Jerusalem, located in the Kidron Valley. The name "Gihon" is derived from the Hebrew "גִּיחוֹן" (Gichon), meaning "bursting forth," symbolizing life and sustenance. Water, often a symbol of life and purity in Scripture, underscores the necessity of spiritual nourishment and the sustaining power of God in the believer's life.<p><b>and channeled them down</b><br />Hezekiah's engineering feat involved channeling the waters through a tunnel, known today as Hezekiah's Tunnel or the Siloam Tunnel. The Hebrew word "יָשַׁר" (yashar) means to make straight or direct. This act of channeling represents the importance of directing resources wisely and ensuring that God's provisions reach their intended purpose, much like the spiritual guidance needed to direct one's life according to God's will.<p><b>to the west side of the City of David</b><br />The City of David refers to the ancient core of Jerusalem, emphasizing the historical and spiritual significance of the location. By directing the water to the west side, Hezekiah ensured the city's survival and prosperity. This act symbolizes the need to protect and nurture the spiritual heart of a community, ensuring that it remains a place of refuge and strength.<p><b>And Hezekiah prospered</b><br />The prosperity of Hezekiah is attributed to his faithfulness and obedience to God. The Hebrew word "צָלַח" (tsalach) means to advance, succeed, or thrive. This prosperity is not merely material but encompasses spiritual and communal well-being, illustrating the biblical principle that true success is found in aligning one's actions with God's purposes.<p><b>in all that he did</b><br />This phrase underscores the comprehensive nature of Hezekiah's success. His endeavors, whether political, military, or spiritual, were blessed by God. It serves as a reminder that when one's life is fully committed to God, His favor extends to all areas, encouraging believers to seek God's guidance in every aspect of their lives. <div align="center"><h3><a href="/2_chronicles/32-31.htm"><b>2 Chronicles 32:31</b></a></h3></div><b>And so in the matter of the envoys</b><br />The phrase "in the matter of the envoys" refers to a specific incident involving representatives from Babylon. The Hebrew word for "envoys" is "מַלְאָכִים" (mal'akhim), which can also mean messengers or ambassadors. This highlights the diplomatic nature of the visit, indicating a formal and significant interaction. Historically, envoys were often sent to establish alliances or gather intelligence, suggesting that this was a moment of political and spiritual significance for Hezekiah.<p><b>of the rulers of Babylon</b><br />The "rulers of Babylon" refers to the leaders of a powerful and influential kingdom. Babylon, known for its grandeur and might, was a center of culture and power in the ancient Near East. The mention of Babylon here underscores the geopolitical importance of the event. It also foreshadows the future Babylonian captivity, making this encounter a pivotal moment in the biblical narrative.<p><b>who were sent to him</b><br />The phrase "who were sent to him" indicates that the envoys were dispatched with a purpose. This action suggests intentionality and the importance of the mission. In the biblical context, being "sent" often implies a divine or significant mandate, reflecting the seriousness of the inquiry and the potential consequences of Hezekiah's response.<p><b>to inquire about the wonder</b><br />The word "inquire" comes from the Hebrew "דָּרַשׁ" (darash), meaning to seek or investigate. The "wonder" refers to a miraculous event, likely the sign of the sun moving backward as recorded in <a href="/2_kings/20-8.htm">2 Kings 20:8-11</a>. This miracle was a divine intervention, capturing the attention of distant nations and prompting their curiosity about the God of Israel.<p><b>that had happened in the land</b><br />This phrase situates the miracle within the land of Judah, emphasizing its local impact and significance. The "land" in biblical terms often refers to the Promised Land, a place of divine promise and activity. The occurrence of such a wonder in this land highlights God's active presence and power among His people.<p><b>God left him</b><br />The phrase "God left him" is profound, indicating a temporary withdrawal of divine guidance. The Hebrew word "עָזַב" (azav) means to leave or forsake. This does not imply abandonment but rather a deliberate step back to allow Hezekiah to act independently. It reflects a moment of testing, where Hezekiah's faith and character are put to the test.<p><b>to test him</b><br />The word "test" comes from the Hebrew "נָסָה" (nasah), meaning to try or prove. This testing is not for God's knowledge, as He is omniscient, but for Hezekiah's growth and revelation of his heart's true condition. It is a common biblical theme where God tests individuals to refine their faith and reveal their dependence on Him.<p><b>and to know everything that was in his heart</b><br />The phrase "to know everything that was in his heart" suggests a deep examination of Hezekiah's inner motives and desires. In Hebrew thought, the "heart" (לֵב, lev) is the center of will, emotion, and intellect. This testing was to reveal whether Hezekiah's trust was in God or in his own strength and alliances. It serves as a reminder of the importance of a heart fully devoted to God, free from pride and self-reliance. <div align="center"><h2>Hezekiah’s Death</h2></div><div align="center"><h3><a href="/2_chronicles/32-32.htm"><b>2 Chronicles 32:32</b></a></h3></div><b>As for the rest of the acts of Hezekiah</b><br />This phrase introduces a summary of King Hezekiah's reign, suggesting that what follows is a mere glimpse of his comprehensive legacy. The Hebrew word for "acts" (מַעֲשִׂים, ma'asim) often refers to deeds or works, emphasizing the tangible impact of Hezekiah's leadership. Historically, Hezekiah is known for his religious reforms and efforts to centralize worship in Jerusalem, which were significant in the context of Judah's spiritual history.<p><b>along with his good deeds</b><br />The phrase highlights Hezekiah's positive contributions, underscoring his righteousness and faithfulness. The Hebrew term for "good" (טוֹב, tov) conveys a sense of moral goodness and favor in the eyes of God. Hezekiah's good deeds included his efforts to restore the temple, reinstate the Passover, and his trust in God during the Assyrian siege, which are celebrated as acts of piety and devotion.<p><b>they are recorded in the vision of the prophet Isaiah son of Amoz</b><br />This indicates that the prophet Isaiah, a contemporary of Hezekiah, documented these events. The term "vision" (חָזוֹן, chazon) suggests divine revelation, implying that Isaiah's writings were inspired by God. Isaiah's role as a prophet was crucial during Hezekiah's reign, providing guidance and assurance from God, particularly during times of crisis, such as the Assyrian threat.<p><b>in the Book of the Kings of Judah and Israel</b><br />This phrase refers to a historical record that chronicled the reigns of the kings of both Judah and Israel. The "Book of the Kings" served as an official annal, preserving the history and deeds of the monarchs. This record underscores the importance of Hezekiah's reign in the broader narrative of Israel's history, highlighting his significance among the kings of Judah. <div align="center"><h3><a href="/2_chronicles/32-33.htm"><b>2 Chronicles 32:33</b></a></h3></div><b>And Hezekiah rested with his fathers</b><br />The phrase "rested with his fathers" is a common biblical euphemism for death, indicating a peaceful transition from life to death. In Hebrew, the word for "rested" is "שָׁכַב" (shakav), which implies lying down or sleeping, suggesting a state of peace and rest after a life of service. Hezekiah's life was marked by significant religious reforms and trust in God, and this phrase reflects the honor and peace he achieved at the end of his life, joining the lineage of his ancestors.<p><b>and was buried in the upper section of the tombs of the sons of David</b><br />The "upper section of the tombs" signifies a place of honor among the burial sites of the kings of Judah. Archaeological findings in Jerusalem have uncovered royal tombs that reflect the grandeur and respect afforded to the Davidic line. This burial location underscores Hezekiah's esteemed status as a king who followed in the footsteps of David, maintaining the covenantal promises and leading his people back to God.<p><b>And all Judah and the people of Jerusalem honored him at his death</b><br />The collective mourning and honor given by "all Judah and the people of Jerusalem" highlight Hezekiah's impact as a leader. The Hebrew root for "honored" is "כָּבֵד" (kaved), which means to give weight or significance. This public recognition reflects the deep respect and gratitude of the nation for Hezekiah's faithfulness, leadership, and the prosperity he brought to the kingdom through his reliance on God.<p><b>And his son Manasseh reigned in his place</b><br />The transition of power to "his son Manasseh" marks a new chapter in Judah's history. Manasseh's reign would be notably different from his father's, as recorded in subsequent scriptures. This phrase sets the stage for the challenges and changes that would come, reminding readers of the importance of godly leadership and the impact of a king's faithfulness or lack thereof on the nation's spiritual health. The continuity of the Davidic line, despite future trials, points to God's enduring promise to David, ultimately fulfilled in Christ.</div></div><div id="botbox"><div class="padbot"><div align="center">This is a draft of the Berean Study Bible. 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