26However, Hezekiah humbled the pride of his heart, both he and the inhabitants of Jerusalem, so that the wrath of the LORD did not come on them in the days of Hezekiah.

      27Now Hezekiah had immense riches and honor; and he made for himself treasuries for silver, gold, precious stones, spices, shields and all kinds of valuable articles, 28storehouses also for the produce of grain, wine and oil, pens for all kinds of cattle and sheepfolds for the flocks. 29He made cities for himself and acquired flocks and herds in abundance, for God had given him very great wealth. 30It was Hezekiah who stopped the upper outlet of the waters of Gihon and directed them to the west side of the city of David. And Hezekiah prospered in all that he did. 31Even in the matter of the envoys of the rulers of Babylon, who sent to him to inquire of the wonder that had happened in the land, God left him alone only to test him, that He might know all that was in his heart.

      32Now the rest of the acts of Hezekiah and his deeds of devotion, behold, they are written in the vision of Isaiah the prophet, the son of Amoz, in the Book of the Kings of Judah and Israel. 33So Hezekiah slept with his fathers, and they buried him in the upper section of the tombs of the sons of David; and all Judah and the inhabitants of Jerusalem honored him at his death. And his son Manasseh became king in his place.

NASB ©1995

American Standard Version
Notwithstanding Hezekiah humbled himself for the pride of his heart, both he and the inhabitants of Jerusalem, so that the wrath of Jehovah came not upon them in the days of Hezekiah.

Douay-Rheims Bible
And he humbled himself afterwards, because his heart had been lifted up, both he and the inhabitants of Jerusalem: and therefore the wrath of the Lord came not upon them in the days of Ezechias.

Darby Bible Translation
And Hezekiah humbled himself for the pride of his heart, he and the inhabitants of Jerusalem, so that the wrath of Jehovah came not upon them in the days of Hezekiah.

English Revised Version
Notwithstanding Hezekiah humbled himself for the pride of his heart, both he and the inhabitants of Jerusalem, so that the wrath of the LORD came not upon them in the days of Hezekiah.

Webster's Bible Translation
Notwithstanding, Hezekiah humbled himself for the pride of his heart, both he and the inhabitants of Jerusalem, so that the wrath of the LORD came not upon them in the days of Hezekiah.

World English Bible
Notwithstanding Hezekiah humbled himself for the pride of his heart, both he and the inhabitants of Jerusalem, so that the wrath of Yahweh didn't come on them in the days of Hezekiah.

Young's Literal Translation
and Hezekiah is humbled for the loftiness of his heart, he and the inhabitants of Jerusalem, and the wrath of Jehovah hath not come upon them in the days of Hezekiah.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 Scripture

Deliverance from Assyria
In a time of grave national peril, when the hosts of Assyria were invading the land of Judah and it seemed as if nothing could save Jerusalem from utter destruction, Hezekiah rallied the forces of his realm to resist with unfailing courage their heathen oppressors and to trust in the power of Jehovah to deliver. "Be strong and courageous, be not afraid nor dismayed for the king of Assyria, nor for all the multitude that is with him," Hezekiah exhorted the men of Judah; "for there be more with us …
Ellen Gould White—The Story of Prophets and Kings

Some 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 Ambassadors from Babylon
In the midst of his prosperous reign King Hezekiah was suddenly stricken with a fatal malady. "Sick unto death," his case was beyond the power of man to help. And the last vestige of hope seemed removed when the prophet Isaiah appeared before him with the message, "Thus saith the Lord, Set thine house in order: for thou shalt die, and not live." Isaiah 38:1. The outlook seemed utterly dark; yet the king could still pray to the One who had hitherto been his "refuge and strength, a very present help …
Ellen Gould White—The Story of Prophets and Kings

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

Agency of Evil Spirits
The connection of the visible with the invisible world, the ministration of angels of God, and the agency of evil spirits, are plainly revealed in the Scriptures, and inseparably interwoven with human history. There is a growing tendency to disbelief in the existence of evil spirits, while the holy angels that "minister for them who shall be heirs of salvation" (Hebrews 1:14) are regarded by many as spirits of the dead. But the Scriptures not only teach the existence of angels, both good and evil, …
Ellen Gould White—The Great Controversy

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

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