Then the Assyrians called out loudly in Hebrew to the people of Jerusalem who were on the wall, to frighten and terrify them in order to capture the city. Then they called out loudlyThis 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. in Hebrew
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. to the people of Jerusalem who were on the wall
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. to frighten and terrify them
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. in order that they might capture the city
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. Persons / Places / Events 1. The Assyrian ArmyLed by King Sennacherib, the Assyrian forces were known for their military might and psychological warfare tactics, as seen in their attempt to intimidate the people of Jerusalem. 2. King HezekiahThe king of Judah during this time, known for his faithfulness to God and efforts to reform the religious practices of his people. 3. JerusalemThe capital city of Judah, under siege by the Assyrian army, representing the spiritual and political heart of the Jewish people. 4. The People of JerusalemThe inhabitants of the city who were the target of the Assyrian psychological warfare, standing on the wall as a defense against the invaders. 5. The Wall of JerusalemA significant defensive structure, symbolizing the physical and spiritual protection of the city. Teaching Points The Power of WordsThe Assyrians used language as a weapon to instill fear. As believers, we must be mindful of the power of words and choose to speak life and truth. Faith Over FearHezekiah's response to the Assyrian threats was rooted in faith. In our lives, we should prioritize trust in God over succumbing to fear. Spiritual WarfareThe siege of Jerusalem is a reminder of the spiritual battles we face. We must equip ourselves with prayer and God's Word to stand firm. Community SupportThe people of Jerusalem stood together on the wall. In times of trial, the support of a faith community is crucial for encouragement and strength. Divine ProtectionDespite the threats, God protected Jerusalem. We can trust in God's sovereignty and protection in our own lives. Bible Study Questions 1. How does the Assyrian tactic of using the Hebrew language to intimidate the people of Jerusalem reflect the challenges we face in our spiritual lives today? 2. In what ways can we apply Hezekiah's example of faith and leadership when confronted with fear and intimidation? 3. How do the parallel accounts in Isaiah and 2 Kings enhance our understanding of this event in 2 Chronicles 32:18? 4. What role does community play in facing spiritual and physical threats, as seen in the response of the people of Jerusalem? 5. How can we practically rely on God's protection and promises when we feel surrounded by challenges or adversities? Connections to Other Scriptures Isaiah 36-37These chapters provide a parallel account of the Assyrian siege and Hezekiah's response, highlighting the role of faith and divine intervention. 2 Kings 18-19Another parallel account that emphasizes the same events, offering additional insights into Hezekiah's leadership and reliance on God. Psalm 46This psalm reflects the themes of God's protection and presence amidst turmoil, resonating with the situation in Jerusalem. People Amoz, David, Hezekiah, Isaiah, Manasseh, SennacheribPlaces Assyria, Babylon, Gihon, Jerusalem, Lachish, MilloTopics Affright, Afraid, Capture, Consternation, Cried, Crying, Fear, Fill, Frighten, Jerusalem, Jewish, Jews, Judah, Language, Loud, Order, Purpose, Putting, Shouted, Speech, Terrify, Town, Trouble, Troubling, Voice, WallDictionary of Bible Themes 2 Chronicles 32:18 5374 languages 2 Chronicles 32:1-22 5305 empires 2 Chronicles 32:9-19 7240 Jerusalem, history 2 Chronicles 32:13-22 5937 rivalry 2 Chronicles 32:16-19 5893 insults Library A Strange Reward for Faithfulness
After these things, and the establishment thereof, Sennacherib, king of Assyria, came.'--2 CHRON. XXXII. 1. The Revised Version gives a much more accurate and significant rendering of a part of these words. It reads: 'After these things and this faithfulness, Sennacherib, king of Assyria, came.' What are 'these things' and 'this faithfulness'? The former are the whole of the events connected with the religious reformation in Judah, which King Hezekiah inaugurated and carried through so brilliantly …
Alexander Maclaren—Expositions of Holy ScriptureSome Buildings in Acra. Bezeiha. Millo.
Mount Sion did not thrust itself so far eastward as mount Acra: and hence it is, that mount Moriah is said, by Josephus, to be "situate over-against Acra," rather than over-against the Upper City: for, describing Acra thus, which we produced before, "There is another hill, called Acra, which bears the Lower City upon it, steep on both sides": in the next words he subjoins this, "Over-against this was a third hill," speaking of Moriah. The same author thus describes the burning of the Lower City: …
John Lightfoot—From the Talmud and Hebraica The Power of Assyria at Its Zenith; Esarhaddon and Assur-Bani-Pal
The Medes and Cimmerians: Lydia--The conquest of Egypt, of Arabia, and of Elam. As we have already seen, Sennacherib reigned for eight years after his triumph; eight years of tranquillity at home, and of peace with all his neighbours abroad. If we examine the contemporary monuments or the documents of a later period, and attempt to glean from them some details concerning the close of his career, we find that there is a complete absence of any record of national movement on the part of either Elam, …
G. Maspero—History Of Egypt, Chaldaea, Syria, Babylonia, and Assyria, V 8 Temporal Advantages.
"We brought nothing into this world, and it is certain we can carry nothing out. And having food and raiment let us be therewith content."--1 Tim. vi. 7, 8. Every age has its own special sins and temptations. Impatience with their lot, murmuring, grudging, unthankfulness, discontent, are sins common to men at all times, but I suppose one of those sins which belongs to our age more than to another, is desire of a greater portion of worldly goods than God has given us,--ambition and covetousness …
John Henry Newman—Parochial and Plain Sermons, Vol. VII Gihon, the Same with the Fountain of Siloam.
I. In 1 Kings 1:33,38, that which is, in the Hebrew, "Bring ye Solomon to Gihon: and they brought him to Gihon"; is rendered by the Chaldee, "Bring ye him to Siloam: and they brought him to Siloam." Where Kimchi thus; "Gihon is Siloam, and it is called by a double name. And David commanded, that they should anoint Solomon at Gihon for a good omen, to wit, that, as the waters of the fountain are everlasting, so might his kingdom be." So also the Jerusalem writers; "They do not anoint the king, but …
John Lightfoot—From the Talmud and Hebraica The Girdle of the City. Nehemiah 3
The beginning of the circumference was from 'the sheep-gate.' That, we suppose, was seated on the south part, yet but little removed from that corner, which looks south-east. Within was the pool of Bethesda, famous for healings. Going forward, on the south part, was the tower Meah: and beyond that, "the tower of Hananeel": in the Chaldee paraphrast it is, 'The tower Piccus,' Zechariah 14:10; Piccus, Jeremiah 31:38.--I should suspect that to be, the Hippic tower, were not that placed on the north …
John Lightfoot—From the Talmud and Hebraica Chronicles
The comparative indifference with which Chronicles is regarded in modern times by all but professional scholars seems to have been shared by the ancient Jewish church. Though written by the same hand as wrote Ezra-Nehemiah, and forming, together with these books, a continuous history of Judah, it is placed after them in the Hebrew Bible, of which it forms the concluding book; and this no doubt points to the fact that it attained canonical distinction later than they. Nor is this unnatural. The book …
John Edgar McFadyen—Introduction to the Old Testament Links 2 Chronicles 32:18 NIV2 Chronicles 32:18 NLT2 Chronicles 32:18 ESV2 Chronicles 32:18 NASB2 Chronicles 32:18 KJV
2 Chronicles 32:18 Commentaries
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