2 Chronicles 32:18
WEB
They called out with a loud voice in the Jews’ language to the people of Jerusalem who were on the wall, to frighten them and to trouble them, that they might take the city.
BSB
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.
KJV
Then they cried with a loud voice in the Jews’ speech unto the people of Jerusalem that were on the wall, to affright them, and to trouble them; that they might take the city.
Matthew Henry
Hebrew interlinear
H7121
v — call out to
Derivation: a primitive root (rather identical with 7122 through the idea of accosting a person met);
to call out to (i.e. properly, address by name, but used in a wide variety of applications)
KJV: bewray (self), that are bidden, call (for, forth, self, upon), cry (unto), (be) famous, guest, invite, mention, (give) name, preach, (make) proclaim(-ation), pronounce, publish, read, renowned, say.
vb — call
קָרָא 724 vb. call, proclaim, read
Qal
1.
a. call, cry, utter a loud sound
b. call, cry
2.
a. call unto some one
b. cry for help
3. proclaim
4.
a. read aloud
b. read to oneself
5. summon
6. call = name
Niph.
1. reflex.
2. pass. be called
Pu. be called
H6963
n-m — voice, sound
Derivation: or קֹל; from an unused root meaning to call aloud;
a voice or sound
KJV: aloud, bleating, crackling, cry ( out), fame, lightness, lowing, noise, hold peace, (pro-) claim, proclamation, sing, sound, spark, thunder(-ing), voice, yell.
n.m — sound
קוֹל 506 n.m. sound, voice
H1419
a n-pr-m — great, older, insolent
Derivation: or גָּדֹל; (shortened) from 1431;
great (in any sense); hence, older; also insolent
KJV: aloud, elder(-est), exceeding(-ly), far, (man of) great (man, matter, thing,-er,-ness), high, long, loud, mighty, more, much, noble, proud thing, × sore, (×) very.
adj — great
גָּדוֹל 622 adj. great
1. in magnitude and extent
2. in number
3. in intensity
4. in sound, loud
5. in age
6. in importance
7. in phrases
8. cstr.
9. as subst. concr. do great things
10. † as subst. neut. greatness of arm
n.pr.m — aloud
הַגְּדוֹלִים n.pr.m. father of Zabdiel Ne 11:14 (RV & so most; but 𝔊 RVm al. the great).
H3066
a-f — Jewish
Derivation: feminine of 3064;
the Jewish (used adverbially) language
KJV: in the Jews' language.
adj.gent — in Jewish
יְהוּדִית adj.gent., but only as adv. in Jewish = in the Jewish language
H5921
prep — above, over, upon, against
Derivation: properly, the same as 5920 used as a preposition (in the singular or plural often with prefix, or as conjunction with a particle following);
above, over, upon, or against (yet always in this last relation with a downward aspect) in a great variety of applications
KJV: above, according to(-ly), after, (as) against, among, and, × as, at, because of, beside (the rest of), between, beyond the time, × both and, by (reason of), × had the charge of, concerning for, in (that), (forth, out) of, (from) (off), (up-) on, over, than, through(-out), to, touching, × with.
forasmuch as
כִּי עַל כֵּן forasmuch as
subst — above
עַל, עָ֑ל
I. subst. height
II. As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
1. Upon, of the substratum upon which an object in any way rests, or on which an action is performed
a. —
(a). of clothing, etc., which any one wears
(b). With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
b. Of what rests heavily upon a person, or is a burden to him
c. Of a duty, payment, care, etc., imposed upon a person, or devolving on him
d. על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
e. חָיָה עַל to live upon (as upon a foundation or support)
f. Of the ground or basis, on which a thing is done
2. It expresses excess
3. It denotes elevation or pre-eminence
4. It expresses addition
5. It expresses the idea of being extended, or suspended over anything, without however being in contact with it, above, over
6. From the sense of inclining or impending over, על comes to denote contiguity or proximity, Engl. by (or sts. on)
7. In connection with verbs of motion (actual or fig.)
8. By writers of the silver age, על is sts. used with the force of a dative
9. With other particles:
III. As conj.
a. עַל אֲשֶׁר because that
b. עַל כִּי similar in meaning, but less frequent
c. עַל alone:
(a). because
(b). notwithstanding that, although
IV. Compounds:
1. with כְּ (rare and late)
a. as concerning, as upon
b. the like of their deeds is the like of (that which) he will repay
2. מֵעַל from upon, from over, from by
H5971
n-m — people, tribe, troops, attendants, flock
Derivation: from 6004;
a people (as a congregated unit); specifically, a tribe (as those of Israel); hence (collectively) troops or attendants; figuratively, a flock
KJV: folk, men, nation, people.
n.[m.] — kinsman
[עַם] n.[m.] kinsman (on father's side)
n.m — people
עַם, עָם 1810 n.m. people
1. a people, nation
2. = smaller units
3. = common people
4. people in gen., persons
5. phrases
H3389
n-pr-loc — Jerushalaim, Jerushalem
Derivation: rarely יְרוּשָׁלַיִם; a dual (in allusion to its two main hills (the true pointing, at least of the former reading, seems to be that of 3390)); probably from (the passive participle of) 3384 and 7999; founded peaceful;
Jerushalaim or Jerushalem, the capital city of Palestine
KJV: Jerusalem.
n.pr.loc — Jerusalem
יְרוּשָׁלִַ֫͏ם, יְרוּשָׁלַ֫יִם 644 n.pr.loc. Jerusalem
H834
r — who, which, what, that, when, where, how, because, in order that
Derivation: a primitive relative pronoun (of every gender and number);
who, which, what, that; also (as an adverb and a conjunction) when, where, how, because, in order that, etc.
KJV: × after, × alike, as (soon as), because, × every, for, + forasmuch, + from whence, + how(-soever), × if, (so) that ((thing) which, wherein), × though, + until, + whatsoever, when, where (+ -as, -in, -of, -on, -soever, -with), which, whilst, + whither(-soever), who(-m, -soever, -se). As it is indeclinable, it is often accompanied by the personal pronoun expletively, used to show the connection.
part. of relation — who
אֲשֶׁר part. of relation A sign of relation, bringing the clause introduced by it into relation with an antecedent clause.
adv — in which
בַאֲשֶׁר
a. in (that) which
b. adv. in (the place) where
c. conj. in that, inasmuch as
d. on account of whom?
conj — according as
כַּאֲשֶׁר conj. according as, as, when
1. according to that which, according as, as
2. with a causal force, in so far as, since
3. with a temporal force, when
adv — who
מֵאֲשֶׁר
a. from (or than) that which
b. adv. from (the place) where
c. conj. from (the fact) that …, since
H2346
n-f — wall
Derivation: feminine active participle of an unused root apparently meaning to join;
a wall of protection
KJV: wall, walled.
n.f — wall
חוֹמָה 133 n.f. wall (as protection)
1. usu. term for wall of city
2. wall of a building
3. fig. of waters of Red Sea
H3372
v — fear, revere, frighten
Derivation: a primitive root;
to fear; morally to revere; causatively to frighten
KJV: affright, be (make) afraid, dread(-ful), (put in) fear(-ful, -fully, -ing), (be had in) reverence(-end), × see, terrible (act, -ness, thing).
vb — fear
יָרֵא vb. fear
Qal
1. fear, be afraid
2. stand in awe of
3. fear, reverence, honour
Niph.
1. be fearful, dreadful
2. cause astonishment and awe
3. inspire reverence, godly fear, and awe
Piel. make afraid, terrify
H926
v — tremble, palpitate, be, make, alarmed, agitated, hasten
Derivation: a primitive root;
to tremble inwardly (or palpitate), i.e. (figuratively) be (causative, make) (suddenly) alarmed or agitated; by implication to hasten anxiously
KJV: be (make) affrighted (afraid, amazed, dismayed, rash), (be, get, make) haste(-n, -y, -ily), (give) speedy(-ily), thrust out, trouble, vex.
vb — tremble
[בָּהַל] vb.
Niph.
1. be disturbed, dismayed, terrified
2. be in haste, hasty
Pi.
1. dismay, terrify
2. hasten, make haste, act hastily
Pu. hastened; hastily gained
Hiph.
1. dismay, terrify
2. (late) hasten, hurry
H4616
prt — heed, purpose, on account of, in order that
Derivation: from 6030;
properly, heed, i.e. purpose; used only adverbially, on account of (as a motive or an aim), teleologically, in order that
KJV: because of, to the end (intent) that, for (to,... 's sake), lest, that, to.
subst — purpose
[מַ֫עַן] subst. purpose, intent, only with לְ, in לְמַ֫עַן 271 prep. and conj. for the sake of, on account of, to the intent or in order that
H3920
v — catch, capture, choose, cohere
Derivation: a primitive root;
to catch (in a net, trap or pit); generally, to capture or occupy; also to choose (by lot); figuratively, to cohere
KJV: × at all, catch (self), be frozen, be holden, stick together, take.
vb — capture
לָכַד 121 vb. capture, seize, take (by lot)
Qal
1. capture, seize
2. fig. of entrapping men
3. of taking by lot
Niph.
1. be captured in war
2. of men, be caught
3. be taken by lot
Hithp. they grasp each other, and cannot be separated
H853
prt — self, even, namely
Derivation: apparent contracted from 226 in the demonstrative sense of entity;
properly, self (but generally used to point out more definitely the object of a verb or preposition, even or namely)
KJV: [as such unrepresented in English].
mark of the accusative
אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
H5892
n-m — city, waking, encampment, post
Derivation: or (in the plural) עָר; or עָיַר; (Judges 10:4), from 5782
a city (a place guarded by waking or a watch) in the widest sense (even of a mere encampment or post)
KJV: Ai (from margin), city, court (from margin), town.
n.f — city
עִיר 1092 n.f. city, town
1. city, town, abode of men
2. of fortress in a city
3. appar. fortified place, of any size
n.[m.] — excitement
עִיר n.[m.] excitement;—of terror; of rage
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Verses 9–23
2 Chronicles 32:9–23
This story of the rage and blasphemy of Sennacherib, Hezekiah's prayer, and the deliverance of Jerusalem by the destruction of the Assyrian army, we had more at large in the book of Kings, 2 Kings 18 and 19. It is contracted here, yet large enough to show these three things: -
I. The impiety and malice of the church's enemies. Sennacherib has his hands full in besieging Lachish (Ch2 32:9), but hears that Hezekiah is fortifying Jerusalem and encouraging his people to stand it out; and therefore, before he come in person to besiege it, he sends messengers to make speeches, and he himself writes letters to frighten Hezekiah and his people into a surrender of the city. See, 1. His great malice against the king of Judah, in endeavouring to withdraw his subjects from their allegiance to him. He did not treat with Hezekiah as a man of honour would have done, nor propose fair terms to him, but used mean and base artifices, unbecoming a crowned head, to terrify the common people and persuade them to desert him. he represented Hezekiah as one who designed to deceive his subjects into their ruin and betray them to famine and thirst (Ch2 32:11), as one who had done them great wrong and exposed them already to the divine displeasure by taking away the high places and altars (Ch2 32:12), and who, against the common interest of his people, held out against a force that would certainly be their ruin, Ch2 32:15. 2. His great impiety against the God of Israel, the God of Jerusalem he is called (Ch2 32:19), because that was the place he had chosen to put his name there, and because that was the place which was now threatened by the enemy and which the divine Providence had under its special protection. This proud blasphemer compared the great Jehovah, the Maker of heaven and earth, with the dunghill gods of the nations, the work of men's hands, and thought him no more able to deliver his worshippers than they were to deliver theirs (Ch2 32:19), as if an infinite and eternal Spirit had no more wisdom and power than a stone or the stock of a tree. He boasted of his triumphs over the gods of the nations, that they could none of them protect their people (Ch2 32:13-15), and thence inferred not only, How shall your God deliver you? (Ch2 32:14), but, as if he were inferior to them all, How much less shall your God deliver you? as if he were less able to help than any of them. Thus did they rail, rail in writing (which, being more deliberate, is so much the worse), on the Lord God of Israel, as if he were a cipher and an empty name, like all the rest, Ch2 32:17. Sennacherib, in the instructions he gave, said more than enough; but, as if his blasphemies had been too little, his servants, who learned insolence from their master, spoke yet more than he bade them against the Lord God and his servant Hezekiah, Ch2 32:16. And God resents what is said against his servants, and will reckon for it, as well as what is said against himself. All this was intended to frighten the people from their hope in God, which David's enemies sought to take him off from (Psa 11:1; Psa 42:10), saying, There is no help for him in God, Psa 3:2; Psa 71:11. Thus they hoped to take the city by weakening the hands of those that should defend it. Satan, in his temptations, aims to destroy our faith in God's all-sufficiency, knowing that he shall gain his point if he can do that; as we keep our ground if our faith fail not, Luk 22:32.
II. The duty as well as the interest of the church's friends, and that is in the day of distress to pray and cry to Heaven. So Hezekiah did, and the prophet Isaiah, Ch2 32:20. It was a happy time when the king and the prophet joined thus in prayer. Is any troubled? Is any terrified? Let him pray. So we engage God for us; so we encourage ourselves in him. Praying to God is here called crying to Heaven, because we are, in prayer, to eye him as our Father in heaven, whence he beholds the children of men, and where he has prepared his throne.
III. The power and goodness of the church's God. He is able both to control his enemies, be they ever so high, and to relieve his friends, be they ever so low.
1. As the blasphemies of his enemies engage him against them (Deu 32:27), so the prayers of his people engage him for them. They did so here. (1.) The army of the Assyrians was cut off by the sword of an angel, which triumphed particularly in the slaughter of the mighty men of valour, and the leaders and captains, who defied the sword of any man. God delights to abase the proud and secure. The Targum says, The Word of the Lord (the eternal Word) sent Gabriel to do this execution, and that it was done with lightning, and in the passover night: that was the night in which the angel destroyed the first-born of Egypt. But that was not all. (2.) The king of the Assyrians, having received this disgrace, was cut off by the sword of his own sons. Those that came forth of his own bowels slew him, Ch2 32:21. Thus was he mortified first, and then murdered - shamed first, and then slain. Evil pursues sinners; and, when they escape one mischief, they run upon another unseen.
2. By this work of wonder, (1.) God was glorified, as the protector of his people. Thus he saved Jerusalem, not only from the hand of Sennacherib, but from the hand of all others, Ch2 32:22; for such a deliverance as this was an earnest of much mercy in store; and he guided them, that is, he guarded them, on every side. God defends his people by directing them, shows them what they should do, and so saves them from what is designed or done against them. For this many brought gifts unto the Lord, when they saw the great power of God in the defence of his people. Strangers were thereby induced to supplicate his favour and enemies to deprecate his wrath, and both brought gifts to his temple, in token of their care and desire. (2.) Hezekiah was magnified as the favourite and particular care of Heaven. Many brought presents to him (Ch2 32:22, Ch2 32:23), in token of the honour they had for him, and to make an interest in him. By the favour of God enemies are lost and friends gained.
Cross-references: 2Chr 32:9 · 2Chr 32:11 · 2Chr 32:12 · 2Chr 32:15 · 2Chr 32:19 · 2Chr 32:13 · 2Chr 32:14 · 2Chr 32:17 · 2Chr 32:16 · Ps 11:1 · Ps 42:10 · Ps 3:2 · Ps 71:11 · Luke 22:32 · 2Chr 32:20 · Deut 32:27 · 2Chr 32:21 · 2Chr 32:22 · 2Chr 32:23