2 Kings 18 34

2 Kings 18:34 kjv

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

2 Kings 18:34 nkjv

Where are the gods of Hamath and Arpad? Where are the gods of Sepharvaim and Hena and Ivah? Indeed, have they delivered Samaria from my hand?

2 Kings 18:34 niv

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

2 Kings 18:34 esv

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

2 Kings 18:34 nlt

What happened to the gods of Hamath and Arpad? And what about the gods of Sepharvaim, Hena, and Ivvah? Did any god rescue Samaria from my power?

2 Kings 18 verses

2 Kings 18 34 Meaning

This verse is a direct, rhetorical taunt from Rabshakeh, the Assyrian field commander, addressed to the people of Judah and King Hezekiah. He questions the existence or power of the gods of various conquered cities (Hamath, Arpad, Sepharvaim, Hena, Ivvah), all of whom failed to protect their worshippers from the Assyrian forces. The climax of his argument is to implicitly and blasphemously compare the God of Israel (YHWH) to these impotent pagan deities, using the recent fall of Samaria (the Northern Kingdom's capital) as evidence that Judah's God will similarly be unable to deliver Jerusalem from Assyria's might. It represents a common Assyrian propaganda tactic to demoralize their enemies by undermining their trust in their gods, thus promoting the perceived invincibility of the Assyrian deity Ashur and their king.

2 Kings 18 34 Context

This verse is found within the narrative of Sennacherib's invasion of Judah during the reign of King Hezekiah (701 BC). Earlier in the chapter, Hezekiah had rebelled against Assyria, purged Judah of idolatry, and strengthened Jerusalem. Sennacherib responded by invading Judah, conquering fortified cities, and ultimately threatening Jerusalem. This verse specifically comes from the speech of Rabshakeh, Sennacherib's chief envoy, sent to intimidate Jerusalem into surrender. Rabshakeh speaks directly to the officials and people on the wall, employing psychological warfare by ridiculing Judah's trust in their God. His argument centers on Assyria's overwhelming track record of conquering nations and their gods, using Samaria's fall as his prime example to demoralize Judah, implying YHWH is just another regional god powerless against Assyrian might. This historical period showcases the immense power of the Assyrian Empire and the theological clash between Assyrian imperial theology (Ashur's supremacy validated by Assyrian conquest) and Israelite monotheism (YHWH's absolute sovereignty and covenant fidelity).

2 Kings 18 34 Word analysis

• Where are (אַיֵּה - 'Ayyeh): This is an interrogative particle, "where?" In this context, it carries a strong rhetorical and mocking tone. It implies that these gods are absent, powerless, or have simply ceased to exist effectively because they could not deliver their worshippers. It's a statement of perceived annihilation or complete impotence, not a genuine search.
• the gods of (אֱלֹהֵי - 'Elohei): The construct form of אֱלֹהִים ('Elohim), meaning "gods of." Here, it unequivocally refers to the polytheistic deities of the specific cities listed, differentiating them from the singular God of Israel, YHWH. Rabshakeh understands these as localized, territorial gods whose power is confined and contingent upon their territory's success, which he now claims is proven false.
• Hamath (חֲמָת - Khamat) and Arpad (אַרְפָּד - Arpad): These were important Aramean city-states in northern Syria, which Assyria had conquered long before this event, providing historical evidence for Rabshakeh's claim. Their defeat was well-known, and for Assyrian ideology, it proved the impotence of their local deities.
• Where are the gods of (אַיֵּה אֱלֹהֵי - 'Ayyeh 'Elohei): Repeated phrase, emphasizing the pattern of conquest and perceived divine failure. This repetition reinforces the taunt and sets up the implied comparison for Judah's God.
• Sepharvaim (סְפַרְוַיִם - Sepharvaim), Hena (הֵנַע - Hena), and Ivvah (עִוָּה - 'Ivah): These were Mesopotamian cities or regions from which Sargon II, Sennacherib's predecessor, had deported people to Samaria after its fall (cf. 2 Kgs 17:24, which lists "Avva" for Ivvah). These references further solidify Rabshakeh's claim that his king had conquered lands from beyond Syria, and their gods were equally ineffectual.
• Have they delivered (הַהִצִּילוּ - Hahitsilu): This is the Piel form of the verb "to deliver" or "to rescue" (נָצַל - natsal), with the interrogative הַ (Ha) prefix. It poses a rhetorical question, expecting a resounding "No." It challenges the very purpose and perceived capability of these deities: their inability to provide protection to their people and cities from the Assyrian onslaught.
• Samaria (שֹׁמְרוֹן - Shomron): The capital of the Northern Kingdom of Israel. Its fall to Assyria (specifically, Sargon II in 722/721 BC) was a recent and powerful historical event, preceding Sennacherib's invasion of Judah by some 20 years. Rabshakeh uses it as the clinching example, drawing a direct parallel: If Samaria's God (YHWH, in the Assyrian understanding) could not save it, then Judah's God cannot save Jerusalem. This argument intentionally misrepresents YHWH's covenant relationship and His role in Israel's judgment.
• from my hand (מִיָּדִי - miyadi): "From the hand of me." The possessive suffix ("my") refers to Sennacherib, the king of Assyria, through his representative Rabshakeh. It symbolizes the overwhelming power and perceived divine authorization of the Assyrian king, whose conquests were attributed to his deity Ashur. This phrase elevates the human agent (the Assyrian king) to a position of ultimate, unstoppable power over even divine entities, as viewed from their pagan framework.

2 Kings 18 34 Bonus section

• Assyrian Propaganda: This speech is a masterclass in ancient psychological warfare. The Assyrians meticulously gathered intelligence on the deities of the lands they sought to conquer, then crafted specific taunts to undermine the enemy's religious confidence, a critical pillar of ancient morale. Their consistent message was the supremacy of their god, Ashur, over all others.
• YHWH's Transcendence vs. Pagan Immanence: The Assyrians operated on a paradigm where gods were immanent (localized to territory or physical idols), whose power was directly linked to the success or failure of their nations. This contrasts sharply with the biblical understanding of YHWH as the transcendent, sovereign Creator of the universe, whose power is not bound by land or armies, and who can use even pagan empires as instruments of His will (Isa 10:5).
• Hezekiah's Response: Importantly, this taunt (along with Rabshakeh's fuller speech) did not lead Hezekiah to despair. Instead, it drove him to seek God (2 Kgs 19:1-4) and eventually to an earnest prayer for divine intervention and vindication of YHWH's name (2 Kgs 19:14-19). This shift from fear to faith is pivotal for the miraculous deliverance that follows.
• The Problem of "Evil": This verse touches on a perennial question: If God is powerful, why do bad things happen to His people or nation (like Samaria's fall)? The biblical answer is complex but often includes human sin and God's covenantal discipline, rather than His impotence. Rabshakeh, ignorant of Israel's covenant, couldn't fathom this.

2 Kings 18 34 Commentary

2 Kings 18:34 encapsulates the strategic blasphemy of the Assyrian Empire, a crucial moment in the siege of Jerusalem. Rabshakeh’s words reflect a profound theological misunderstanding of YHWH. From an Assyrian worldview, gods were territorial and could be defeated along with their people. For Rabshakeh, YHWH was simply Israel's regional deity, similar to those of Hamath or Arpad. His rhetorical questions, demanding to know the whereabouts of these gods, are a triumphal declaration of their failure. The ultimate, devastating example he presents is Samaria's fall, implying that since Israel's capital (and by extension, its god) succumbed to Assyria, Judah's God would similarly prove ineffective. This Assyrian propaganda aimed to erode the confidence of the people of Judah, particularly their faith in YHWH. The tragic irony, for a biblical reader, is that Samaria fell not because YHWH was weak, but because He had justly allowed His people to be judged for their unfaithfulness (as detailed in 2 Kgs 17). This verse sets the stage for God's ultimate vindication of His unique power and sovereignty, demonstrating that He is not merely one among many gods, but the incomparably transcendent and living God.