2 Chronicles 32 13

2 Chronicles 32:13 kjv

Know ye not what I and my fathers have done unto all the people of other lands? were the gods of the nations of those lands any ways able to deliver their lands out of mine hand?

2 Chronicles 32:13 nkjv

Do you not know what I and my fathers have done to all the peoples of other lands? Were the gods of the nations of those lands in any way able to deliver their lands out of my hand?

2 Chronicles 32:13 niv

"Do you not know what I and my predecessors have done to all the peoples of the other lands? Were the gods of those nations ever able to deliver their land from my hand?

2 Chronicles 32:13 esv

Do you not know what I and my fathers have done to all the peoples of other lands? Were the gods of the nations of those lands at all able to deliver their lands out of my hand?

2 Chronicles 32:13 nlt

"Surely you must realize what I and the other kings of Assyria before me have done to all the people of the earth! Were any of the gods of those nations able to rescue their people from my power?

2 Chronicles 32 verses

2 Chronicles 32 13 Meaning

This verse conveys Sennacherib's arrogant boast, challenging the people of Judah by highlighting his historical conquests. He presents a rhetorical question, asserting that the numerous gods of the nations he and his predecessors defeated were utterly powerless to protect their people from Assyrian might. This statement served as psychological warfare, intended to break the morale of Jerusalem's inhabitants and directly undermine their faith in the Lord God of Israel, implying He would be no different from the vanquished deities of other lands.

2 Chronicles 32 13 Context

Chapter 32 details the invasion of Judah by King Sennacherib of Assyria, a formidable military power. Hezekiah, having already initiated religious reforms by purging idol worship and restoring the temple, diligently prepared Jerusalem for the impending siege by strengthening defenses, cutting off water to outside springs, and inspiring his people. Verse 13 comes from Sennacherib's propaganda, disseminated through his envoys to the people of Judah. After successfully conquering many cities in Judah, including Lachish, Sennacherib sends a message of psychological warfare to Jerusalem. This verse, delivered by his officers, directly assaults the people's confidence in their God, reminding them of Assyria's consistent victories over other nations and their deities. Historically, Assyrian records corroborate these widespread conquests, creating a potent challenge to Israel's unique monotheism in a polytheistic world. The cultural context emphasizes that polytheistic nations often believed their gods battled on their behalf, and a defeat indicated the weakness or defeat of their deity. Sennacherib's speech plays into this understanding to intimidate Judah.

2 Chronicles 32 13 Word analysis

• Do you not know (הלוא ידעתם - halo yeda'tem): This is a forceful rhetorical question in Hebrew. It's accusatory and condescending, implying that the Judahites should already be aware of an established fact—the undeniable power and conquests of Assyria. It aims to belittle their understanding and faith.
• what I and my fathers have done: Refers to Sennacherib and his immediate predecessors (e.g., Tiglath-Pileser III, Shalmaneser V, Sargon II). This phrase highlights a continuous, unbroken legacy of Assyrian military dominance and successful empire-building. It underscores the overwhelming and historical pattern of their victories.
• to all the peoples of other lands: "Peoples" (ammei) and "lands" (ha'aratzot) emphasizes the comprehensive scope of Assyrian conquest, stretching across numerous foreign territories and cultures. This was meant to demonstrate that no nation, regardless of its unique culture or deity, had been able to withstand the Assyrian military machine. The use of "all" implies totality, leaving no room for exceptions.
• Were the gods of the nations (אלהי הגוים - elohei ha-goyim): Directly challenges the effectiveness of any foreign deity. Elohei ha-goyim translates literally to "gods of the Gentiles/nations." In the ancient Near East, it was commonly believed that a nation's strength was directly tied to the power of its patron deity. This phrase is a direct polemic, pitting the perceived success of Assyrian military might (implicitly backed by their god Ashur) against the historical failure of all other national gods to protect their people.
• of those lands: Reinforces the previous phrase, connecting the defeated gods specifically to their vanquished territories.
• ever able to deliver their people (להציל עמם - lehatzil 'ammam - "to deliver their people"): "Deliver" (hatzil) signifies rescue or salvation from danger, specifically military defeat. Sennacherib stresses that despite any religious devotion or divine patronage, these gods ultimately proved impotent against Assyria's military might.
• out of my hand? (מידי - miyyadi): "My hand" is a metonym for Sennacherib's military power, authority, and ultimate control over the vanquished. This implies an unchallengeable, divinely-sanctioned dominance in Assyrian ideology. For Judah, it implied that the Lord God, Yahweh, would be equally ineffective in preventing their subjugation by the "hand" of Sennacherib. This phrase lays bare the central conflict: Judah's God vs. Assyria's might.

Words-group analysis:

• "Do you not know what I and my fathers have done": This combined rhetorical question and historical boast presents the Assyrian kings' past actions as undeniable proof of their superior power. It’s an intimidation tactic, implying Judah's foolishness for resisting.
• "to all the peoples of other lands? Were the gods of the nations of those lands ever able to deliver their people out of my hand?": This powerful two-part question links the comprehensive conquest of nations to the perceived impotence of their gods. It creates a seemingly logical argument from the Assyrian perspective, aimed at making the Judahites feel that their God, Yahweh, would similarly fail, thus leading to surrender. This challenge highlights the deep contrast between polytheism and Israel's monotheism and sets the stage for the dramatic vindication of Yahweh.

2 Chronicles 32 13 Bonus section

• Archaeological Evidence: Sennacherib's own account of his campaign, recorded on the "Sennacherib Prism" (Taylor Prism), boasts of shutting up Hezekiah "like a caged bird" in Jerusalem, while documenting the conquest of many Judahite towns. While it records the siege of Jerusalem, it noticeably omits the city's capture, silently validating the biblical account of divine intervention without explicit mention.
• Hezekiah's Response: Rather than being intimidated, King Hezekiah took this taunt directly to the Lord in prayer (2 Chr 32:20, Isa 37:14-20). He correctly perceived the challenge as being against the God of Israel, not just himself or Judah.
• The Irony: Unbeknownst to Sennacherib, he was merely an instrument in God's plan, as prophesied by Isaiah (Isa 10:5-7). His boasts, though intended to terrify, ultimately became a direct insult to the living God, provoking a divine response that led to his army's decimation and his ignominious end (2 Chr 32:21, Isa 37:36-38).
• Spiritual Warfare: This verse highlights that spiritual battles often underlie physical conflicts. Sennacherib's challenge was not merely military; it was a theological assault on the unique sovereignty and power of Yahweh.
• A Recurring Lie: The lie that "your God is no different from the false gods of other nations, and therefore cannot deliver you" is a recurring tactic against God's people throughout history. It tries to erode faith by presenting seemingly undeniable "facts" from a human, worldly perspective.

2 Chronicles 32 13 Commentary

Sennacherib's message in 2 Chronicles 32:13 is a classic piece of ancient psychological warfare, rooted in a polytheistic worldview. He appeals to empirical evidence: the demonstrable fact of Assyria's numerous conquests and the accompanying defeat of countless "gods" in those lands. This served to demoralize the defenders of Jerusalem and encourage immediate surrender, portraying their resistance as futile. From the Assyrian perspective, it was simply a logical conclusion that Jerusalem's God would fare no better than the deities of Hamath, Arpad, or Samaria. The challenge implicitly raised was whether Yahweh was truly different from the inanimate idols. This sets up a crucial spiritual test for Hezekiah and the people of Judah, forcing them to confront the true nature of their God amidst overwhelming human threats. Sennacherib, filled with human pride, underestimated the uniqueness of Israel's God, the Lord of hosts, who controls all nations, including Assyria.