1tn The verb that introduces this verse serves as a discourse particle and is untranslated; see note on “in the future” in 2:2. 2sn For a discussion of this title see M. Cogan and H. Tadmor, II Kings (AB), 229-30. 3map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4. 4tn Heb “he”; the referent (the chief adviser) has been specified in the translation for clarity. 5tn Heb “the field of the washer”; traditionally “the fuller’s field” (so KJV, ASV, NAB, NASB, NRSV). 6tn Heb “What is this object of trust in which you are trusting?” 7tn Heb “you say only a word of lips, counsel and might for battle.” Sennacherib’s message appears to be in broken Hebrew at this point. The phrase “word of lips” refers to mere or empty talk in Prov 14:23. 8tn Heb “How can you turn back the face of an official [from among] the least of my master’s servants and trust in Egypt for chariots and horsemen?” In vv. 8-9 the chief adviser develops further the argument begun in v. 6. His reasoning seems to be as follows: “In your weakened condition you obviously need military strength. Agree to the king’s terms and I will personally give you more horses than you are capable of outfitting. If I, a mere minor official, am capable of giving you such military might, just think what power the king has. There is no way the Egyptians can match our strength. It makes much better sense to deal with us.” 9sn In v. 10 the chief adviser develops further the argument begun in v. 7. He claims that Hezekiah has offended the Lord and that the Lord has commissioned Assyria as his instrument of discipline and judgment. 10sn Aramaic was the diplomatic language of the Assyrian empire. 11tn Or “in Hebrew” (NIV, NCV, NLT); NAB, NASB “in Judean.” 12tn Heb “To your master and to you did my master send me to speak these words?” The rhetorical question expects a negative answer. 13tn Heb “[Is it] not [also] to the men…?” The rhetorical question expects the answer, “Yes, it is.”sn The chief adviser alludes to the horrible reality of siege warfare, when the starving people in the besieged city would resort to eating and drinking anything to stay alive. 14tn The Hebrew text includes “and he said.” 15tn Heb “make with me a blessing and come out to me.” 16tn Heb “Have the gods of the nations rescued, each his land, from the hand of the king of Assyria?” The rhetorical question expects the answer, “Of course not!” 17tn The rhetorical questions in v. 34a suggest the answer, “Nowhere, they seem to have disappeared in the face of Assyria’s might.” 18map For location see Map2-B1; Map4-D3; Map5-E2; Map6-A4; Map7-C1. 19tn Heb “that they rescued Samaria from my hand?” But this gives the impression that the gods of Sepharvaim were responsible for protecting Samaria, which is obviously not the case. The implied subject of the plural verb “rescued” must be the generic “gods of the nations/lands” (vv. 18, 20). 20tn Heb “that the Lord might rescue Jerusalem from my hand?” The logic runs as follows: Since no god has ever been able to withstand the Assyrian onslaught, how can the people of Jerusalem possibly think the Lord will rescue them?
1tn The verb that introduces this verse serves as a discourse particle and is untranslated; see note on “in the future” in 2:2.
2sn For a discussion of this title see M. Cogan and H. Tadmor, II Kings (AB), 229-30.
3map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.
4tn Heb “he”; the referent (the chief adviser) has been specified in the translation for clarity.
5tn Heb “the field of the washer”; traditionally “the fuller’s field” (so KJV, ASV, NAB, NASB, NRSV).
6tn Heb “What is this object of trust in which you are trusting?”
7tn Heb “you say only a word of lips, counsel and might for battle.” Sennacherib’s message appears to be in broken Hebrew at this point. The phrase “word of lips” refers to mere or empty talk in Prov 14:23.
8tn Heb “How can you turn back the face of an official [from among] the least of my master’s servants and trust in Egypt for chariots and horsemen?” In vv. 8-9 the chief adviser develops further the argument begun in v. 6. His reasoning seems to be as follows: “In your weakened condition you obviously need military strength. Agree to the king’s terms and I will personally give you more horses than you are capable of outfitting. If I, a mere minor official, am capable of giving you such military might, just think what power the king has. There is no way the Egyptians can match our strength. It makes much better sense to deal with us.”
9sn In v. 10 the chief adviser develops further the argument begun in v. 7. He claims that Hezekiah has offended the Lord and that the Lord has commissioned Assyria as his instrument of discipline and judgment.
10sn Aramaic was the diplomatic language of the Assyrian empire.
11tn Or “in Hebrew” (NIV, NCV, NLT); NAB, NASB “in Judean.”
12tn Heb “To your master and to you did my master send me to speak these words?” The rhetorical question expects a negative answer.
13tn Heb “[Is it] not [also] to the men…?” The rhetorical question expects the answer, “Yes, it is.”
sn The chief adviser alludes to the horrible reality of siege warfare, when the starving people in the besieged city would resort to eating and drinking anything to stay alive.
14tn The Hebrew text includes “and he said.”
15tn Heb “make with me a blessing and come out to me.”
16tn Heb “Have the gods of the nations rescued, each his land, from the hand of the king of Assyria?” The rhetorical question expects the answer, “Of course not!”
17tn The rhetorical questions in v. 34a suggest the answer, “Nowhere, they seem to have disappeared in the face of Assyria’s might.”
18map For location see Map2-B1; Map4-D3; Map5-E2; Map6-A4; Map7-C1.
19tn Heb “that they rescued Samaria from my hand?” But this gives the impression that the gods of Sepharvaim were responsible for protecting Samaria, which is obviously not the case. The implied subject of the plural verb “rescued” must be the generic “gods of the nations/lands” (vv. 18, 20).
20tn Heb “that the Lord might rescue Jerusalem from my hand?” The logic runs as follows: Since no god has ever been able to withstand the Assyrian onslaught, how can the people of Jerusalem possibly think the Lord will rescue them?