Thus the LORD saved Hezekiah and the inhabitants of Jerusalem from the hand of Sennacherib the king of Assyria, and from the hand of all other, and guided them on every side.
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EXPOSITORY (ENGLISH BIBLE)Thus.—And. The whole verse is the chronicler’s own comment on the preceding narrative. (Comp. 2Kings 18:7.)
The hand of all.—Some MSS. appropriately add his enemies, an expression which may have fallen out of the text.
And guided them on every side (round about).—A somewhat unusual phrase. The conjecture, “and gave them rest round about (wayyānah Iāhem for wayyĕnahālēm), appears correct. (See 2Chronicles 14:6; 2Chronicles 15:15; 2Chronicles 20:30; 1Chronicles 22:18.) So the LXX. and Vulg.2 Chronicles 32:22-23. Thus the Lord saved Hezekiah and the inhabitants of Jerusalem — By this work of wonder he was glorified as the Protector and Saviour of his people; from the hand of Sennacherib, and of all others — For such a deliverance as this was an earnest of great mercy in store for them; and guided them on every side — That is, defended them from all their enemies; just as a shepherd doth his sheep, which he leads into places of safety. And many brought gifts unto the Lord — When they were convinced he had such wonderful power, having seen it exerted for the defence of his people, strangers were thereby induced to supplicate his favour, and those who had been enemies to him and his people, to deprecate his wrath; and both brought gifts to his temple, in token of their desire of the former, or fear of the latter. And presents to Hezekiah — In token of the esteem and honour in which they held him, and to obtain an interest in him. So that he was magnified in the sight of all nations — Or, of all those nations; namely, the nations which were not very remote from Canaan, and heard of these things.2 Chronicles 15:15; 2 Chronicles 20:30.
21. an angel … cut off all the mighty men—(See on 2Ki 19:35-37).
and from the hand of all other; the Arabic version adds,"who were round about them;''who by this defeat were deterred from attacking them:Thus the LORD saved Hezekiah and the inhabitants of Jerusalem from the hand of Sennacherib the king of Assyria, and from the hand of all other, and guided them on every side.
EXEGETICAL (ORIGINAL LANGUAGES)22. guided them on every side] The verb in Heb. is the same as in Psalm 23:2 (“he leadeth me”). The LXX. read the Heb. differently, “Gave them rest on every side”; cp. 2 Chronicles 20:30.Verse 22. - This verse, with the notification of Hezekiah's great deliverance from the hand of the King of Assyria, summarizes also his various other deliverances, with tacit reference to such suggestion of other conflicts as we have in 2 Kings 18:7, 8. Guided them on every side. The Septuagint reads, gave them rest. This suits the connection as regards meaning best, and also as regards the immediately following adverb, "on every side." It has also in our present book the correspondences of ch. 14:6; 15:15; and especially 2 Chronicles 20:30, with the Hebrew words of which, an easily supposed rectification brings it into exact agreement. 2 Kings 18:35; Isaiah 36:20, and Isaiah 37:11-13. "Who is there among all the gods of these peoples, whom my fathers utterly destroyed, who could have delivered his people out of my hand, that your God should save you?" The idea is, that since the gods of the other peoples, which were mightier than your God, have not been able to save their peoples, how should your God be in a position to rescue you from my power? This idea is again repeated in 2 Chronicles 32:15, as a foundation for the exhortation not to let themselves be deceived and misled by Hezekiah, and not to believe his words, and that in an assertative form: "for not one god of any nation or kingdom was able to deliver his people, ... much less then (כּי אף) your gods: they will not save you;" and this is done in order to emphasize strongly the blasphemy of the Assyrian generals against the Almighty God of Israel. To communicate more of these blasphemous speeches would in the chronicler's view be useless, and he therefore only remarks, in 2 Chronicles 32:16, "And yet more spake his (Sennacherib's) servants against God Jahve, and against His servant Hezekiah;" and then, in 2 Chronicles 32:17, that Sennacherib also wrote a letter of similar purport, and (2 Chronicles 32:18) that his servants called with a loud voice in the Jews' speech to the people of Jerusalem upon the wall, to throw them into fear and terrify them, that they might take the city. What they called to the people is not stated, but by the infinit. וּלבהלם ליראם it is hinted, and thence we may gather that it was to the same effect as the blasphemous speeches above quoted (יראם, inf. Pi., as in Nehemiah 6:19). - On comparing 2 Kings 18 and 19, it is clear that Sennacherib only sent the letter to Hezekiah after his general Rabshakeh had informed him of the fruitlessness of his efforts to induce the people of Jerusalem to submit by speeches, and the news of the advance of the Cushite king Tirhakah had arrived; while the calling aloud in the Jews' language to the people standing on the wall, on the part of his generals, took place in the first negotiation with the ambassadors of Hezekiah. The author of the Chronicle has arranged his narrative rhetorically, so as to make the various events form a climax: first, the speeches of the servants of Sennacherib; then the king's letter to Hezekiah to induce him and his counsellors to submit; and finally, the attempt to terrify the people in language intelligible to them. The conclusion is the statement, 2 Chronicles 32:19 : "They spake of the God of Jerusalem as of the gods of the peoples of the earth, the work of the hands of man;" cf. 2 Kings 19:18.
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