2 Kings 19 13

2 Kings 19:13 kjv

Where is the king of Hamath, and the king of Arpad, and the king of the city of Sepharvaim, of Hena, and Ivah?

2 Kings 19:13 nkjv

Where is the king of Hamath, the king of Arpad, and the king of the city of Sepharvaim, Hena, and Ivah?' "

2 Kings 19:13 niv

Where is the king of Hamath or the king of Arpad? Where are the kings of Lair, Sepharvaim, Hena and Ivvah?"

2 Kings 19:13 esv

Where is the king of Hamath, the king of Arpad, the king of the city of Sepharvaim, the king of Hena, or the king of Ivvah?'"

2 Kings 19:13 nlt

What happened to the king of Hamath and the king of Arpad? What happened to the kings of Sepharvaim, Hena, and Ivvah?"

2 Kings 19 verses

2 Kings 19 13 Meaning

This verse contains a direct challenge from Sennacherib, king of Assyria, to King Hezekiah of Judah, presented in a letter. It lists several cities and kingdoms – Hamath, Arpad, Sepharvaim, Hena, and Ivvah – whose kings and gods had been powerless to save them from the overwhelming Assyrian army. The rhetorical question, "Where is the king...?", functions as a taunt, signifying their complete defeat and disappearance, and implicitly warns Hezekiah that Judah, despite its God, will face the same inevitable fate. It underscores Assyrian might and aims to undermine Hezekiah's faith and resistance.

2 Kings 19 13 Context

This verse forms part of a menacing letter sent by Sennacherib, King of Assyria, to King Hezekiah of Judah. The letter follows earlier attempts by Sennacherib’s field commander, the Rabshakeh, to demoralize the people of Jerusalem and incite rebellion against Hezekiah by blaspheming the LORD (2 Kgs 18:17-35). Sennacherib, after hearing of Hezekiah’s defiance and reliance on the LORD, dispatched this written communication to intensify the psychological warfare. It was common Assyrian strategy to use terror and propaganda to force surrender. This verse serves as a crucial component of that strategy, aimed at showing the futility of resisting the all-powerful Assyrian Empire, based on its impressive list of conquests over formidable adversaries. The immediate context sees Hezekiah taking this blasphemous letter to the temple, spreading it before the LORD, and praying for divine intervention.

Historically, this event took place in 701 BCE during Sennacherib's campaign in the Levant. Assyria was the preeminent superpower, known for its ruthless military efficiency and policy of mass deportations and psychological terror. The cities mentioned—Hamath, Arpad, Sepharvaim, Hena, and Ivvah—were powerful and independent kingdoms or major cities that had already fallen under Assyrian dominance in prior campaigns (e.g., Hamath and Arpad were conquered by Tiglath-Pileser III in the 8th century BCE). By listing these defeated nations and their failed kings and gods, Sennacherib was reminding Hezekiah of the Assyrians’ unparalleled military success and attempting to prove that Judah’s God was no different from the helpless deities of those vanquished lands.

2 Kings 19 13 Word analysis

• Where is (אַיֵּה 'ayyeh): This is a rhetorical question, not an inquiry seeking information. Its primary function is to express derision and triumph. It implies "They are no more," "They have vanished," or "They were utterly destroyed and are gone from existence." It highlights the completeness of the Assyrian victory and the ultimate powerlessness of these kings to protect their kingdoms.
• the king of Hamath, the king of Arpad: Hamath (modern Hama, Syria) and Arpad (Tell Rifaat, Syria) were prominent Neo-Hittite city-states and major regional powers in northern Syria. Their conquest by Assyria (Hamath in 720 BCE by Sargon II; Arpad in 740 BCE by Tiglath-Pileser III) signified Assyria's dominance over significant, well-fortified entities. The mention of their "kings" emphasizes the total overthrow of their political and military leadership, and by extension, their patron deities, who were deemed unable to protect them. This stands in direct contrast to Judah's claim that the LORD is their protector.
• and the king of the city of Sepharvaim: Sepharvaim is likely associated with the twin cities of Sippar (modern Abu Habba) in Mesopotamia, near Babylon, or another city captured earlier. Its inclusion emphasizes Assyria's vast reach, extending even to areas nearer its own heartland, suggesting that no nation was safe regardless of proximity or previous strength. Its fall reinforced the idea of inevitable defeat.
• Hena, and Ivvah: The exact locations of Hena and Ivvah are less certain but are typically identified with regions or towns in Mesopotamia or Syria also conquered by Assyria. Unlike the preceding mentions, the text does not specify "king of" Hena or Ivvah, only the names of the places. This subtle shift might suggest they were lesser entities or had already been fully integrated as Assyrian provinces, losing their distinct "king" or royal lineage. Their inclusion reinforces the sweeping scope of Assyrian conquests and the uniformity of failure among those who resisted.
• (Words-group Analysis) "Where is the king... Hamath, Arpad, Sepharvaim, Hena, Ivvah": This catalog of fallen kings and cities functions as a powerful psychological weapon. It's a calculated rhetorical move designed to:
  • Demonstrate Assyrian Irresistibility: By citing numerous examples of nations and their leaders—some powerful, others less so—that utterly failed against Assyria, the letter portrays Assyria as an invincible force.
  • Challenge Hezekiah's Faith: The implicit polemic is clear: If the gods of these formidable kingdoms could not save their worshippers, what makes Judah's God, the LORD, any different or more capable against Assyria? This aims to sow doubt about Yahweh's power and loyalty.
  • Intimidate and Coerce: The litany of fallen places serves as a stark warning and a direct threat, pressing Hezekiah towards surrender by highlighting the presumed futility of continued resistance. The fate of these named kings is meant to be seen as the imminent fate of Hezekiah himself.

2 Kings 19 13 Bonus section

• This verse, along with the entire narrative of Sennacherib's invasion, is nearly identical in 2 Kings and Isaiah (chapter 37), signifying a shared or very closely related historical tradition, likely drawn from royal annals or prophetic records accessible to both chroniclers.
• The mention of "the king of" versus just "the city of" might suggest varying political statuses of the conquered entities—some possibly retaining a client-king under Assyrian rule initially, while others were fully integrated into Assyrian provincial administration. Regardless, their independent power was nullified.
• Theologically, this challenge serves to distinguish the LORD from all other national or pagan gods. While Hamath's god, or Arpad's, might have been local patron deities, the biblical narrative demonstrates that the LORD is the singular, supreme God of the universe, who, unlike the idols, is living, sovereign, and capable of actual intervention and salvation.

2 Kings 19 13 Commentary

2 Kings 19:13 is more than a list of conquered territories; it is a meticulously crafted psychological assault. Sennacherib's letter reiterates Rabshakeh's oral taunts, magnifying their impact by committing them to writing as an official royal decree. The rhetorical "Where is the king?" underscores the complete obliteration of sovereignty and the total impotence of these regional powers against Assyria. By naming Hamath, Arpad, Sepharvaim, Hena, and Ivvah—each a testament to Assyrian conquest—Sennacherib systematically dismantles any notion of resilience or divine protection outside his own empire. The intended effect was despair, to force Hezekiah into believing that his God was no different from the defeated deities of other nations, and therefore, Jerusalem was doomed. However, this human boast, aimed at discrediting the true God, inadvertently sets the stage for God's majestic display of His unique sovereignty and power, not by human might or military strength, but through miraculous intervention, turning Sennacherib's taunt into a preface for divine triumph.