◄ 2 Chronicles 32:18 ►
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.
Study Bible
Then the Assyrians called out loudly in Hebrew
The Assyrians, known for their military prowess and psychological warfare, strategically used the Hebrew language to communicate directly with the people of Jerusalem. This tactic was intended to bypass the leaders and speak directly to the common people, sowing fear and doubt. The use of Hebrew, the native language of the Judeans, highlights the Assyrians' intent to make their threats personal and relatable. This approach is reminiscent of other instances in the Bible where language is used to influence and manipulate, such as the serpent speaking to Eve in Genesis 3.

to the people of Jerusalem who were on the wall
The people on the wall were likely soldiers and watchmen tasked with defending the city. The walls of Jerusalem were not only physical barriers but also symbolic of God's protection over His people. The Assyrians' direct address to those on the wall signifies an attempt to undermine the city's defenses both physically and spiritually. This scene echoes the siege tactics used in other biblical accounts, such as the siege of Jericho in Joshua 6, where the walls played a crucial role in the city's defense.

to frighten and terrify them
The Assyrians aimed to instill fear and terror, a common tactic in ancient warfare designed to weaken the resolve of the defenders. Fear is a powerful weapon that can lead to demoralization and surrender without a fight. This psychological warfare is contrasted with the biblical exhortation to trust in God and not fear, as seen in passages like Isaiah 41:10, where God reassures His people of His presence and strength.

in order to capture the city
The ultimate goal of the Assyrians was the capture of Jerusalem, a significant city both politically and spiritually. Jerusalem was the center of Jewish worship and the location of the Temple, making it a prime target for conquest. The desire to capture Jerusalem can be seen as part of a larger spiritual battle, as the city represents God's covenant with His people. This mirrors the broader biblical narrative of the struggle between God's kingdom and the forces of darkness, as seen in Revelation 12, where the dragon seeks to destroy God's people.

Persons / Places / Events
1. The Assyrian Army
Led 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 Hezekiah
The king of Judah during this time, known for his faithfulness to God and efforts to reform the religious practices of his people.

3. Jerusalem
The capital city of Judah, under siege by the Assyrian army, representing the spiritual and political heart of the Jewish people.

4. The People of Jerusalem
The 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 Jerusalem
A significant defensive structure, symbolizing the physical and spiritual protection of the city.
Teaching Points
The Power of Words
The 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 Fear
Hezekiah's response to the Assyrian threats was rooted in faith. In our lives, we should prioritize trust in God over succumbing to fear.

Spiritual Warfare
The 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 Support
The 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 Protection
Despite 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 36-37
These chapters provide a parallel account of the Assyrian siege and Hezekiah's response, highlighting the role of faith and divine intervention.

2 Kings 18-19
Another parallel account that emphasizes the same events, offering additional insights into Hezekiah's leadership and reliance on God.

Psalm 46
This psalm reflects the themes of God's protection and presence amidst turmoil, resonating with the situation in Jerusalem.
Sermons
Sennacherib and Hezekiah: Abasement and ExaltationW. Clarkson 2 Chronicles 32:9-23
The Invasion of Sennacherib: 2. the Great DeliveranceT. Whitelaw 2 Chronicles 32:16-23
People
Amoz, David, Hezekiah, Isaiah, Manasseh, Sennacherib
Places
Assyria, Babylon, Gihon, Jerusalem, Lachish, Millo
Topics
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, Wall
Dictionary 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 Scripture

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 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

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