Hezekiah trusts in Hashem as none before him: the pillars broken, the brazen serpent ground to powder; in his fourteenth year Sennacherib comes up, and Rab-shakeh stands by the conduit of the upper pool and blasphemes in the Jews' language.
Tap any Hebrew word to reveal its root, value, and meanings.
Now it came to pass in the third year of Hoshea son of Elah king of Israel, that Hezekiah the son of Ahaz king of Judah began to reign.
verse value 2951
Insights
Verse structure: 12 words, 50 letters. Verse gematria: 2951 is divisible by 13, the value of echad ('one') and ahavah ('love'). The shortest word is "three" (שָׁלֹ֔שׁ, 3 letters) and the longest is "of·Hoshea" (לְהוֹשֵׁ֥עַ, 5 letters). Words sharing gematria 90: king, he·reigned, king. 1 word in this verse appears nowhere else in II Kings. Unique to this verse in II Kings (hapax): "son·of·Ahaz" (בֶן־אָחָ֖ז). The root מלך appears 3 times in this verse. 9 unique roots are used. Frequent roots: "king" (root מלך, 407x in II Kings); "and·it·was" (root היה, 119x in II Kings); "in·year·of" (root שנה, 109x in II Kings). First appearance of the root חזקיה ("Hezekiah") in II Kings. The etnachta (major mid-verse pause) falls on 'Israel', dividing the verse into phrases of 7 and 5 words. Full calculation: וַֽיְהִי֙ [and·it·was] (31) + בִּשְׁנַ֣ת [in·year·of] (752) + שָׁלֹ֔שׁ [three] (630) + לְהוֹשֵׁ֥עַ [of·Hoshea] (411) + בֶּן־אֵלָ֖ה [son·of·Elah] (88) + מֶ֣לֶךְ [king] (90) + יִשְׂרָאֵ֑ל [Israel] (541) + מָלַ֛ךְ [he·reigned] (90) + חִזְקִיָּ֥ה [Hezekiah] (130) + בֶן־אָחָ֖ז [son·of·Ahaz] (68) + מֶ֥לֶךְ [king] (90) + יְהוּדָֽה [Judah] (30) = 2951.
Rashi
In the third year. Of Hoshea's rebellion:
Radak
"And it came to pass in the third year of Hoshea son of Elah." The third year of his rebellion, as was explained above.
Metzudat David
"In the third year." This means: After three years had passed since Hoshea's accession, at the beginning of the fourth year of his independent reign. For Hoshea reigned independently in the thirteenth year of Ahaz, and Ahaz's reign lasted sixteen years; thus, Ahaz's reign ended in Hoshea's fourth year, and it was then that Hezekiah began to reign.
Twenty and five years old was he when he began to reign; and he reigned twenty and nine years in Jerusalem; and his mother’s name was Abi the daughter of Zechariah.
verse value 4984
Insights
Verse structure: 14 words, 61 letters. Notable word values: "Abi" (אֲבִ֖י) = 13, the value of echad ('one') and ahavah ('love'). The shortest word is "year" (שָׁנָה֙, 3 letters) and the longest is "son·of·twenty" (בֶּן־עֶשְׂרִ֨ים, 7 letters). Words sharing gematria 355: year, year. 1 word in this verse appears nowhere else in II Kings. Unique to this verse in II Kings (hapax): "daughter·of·Zechariah" (בַּת־זְכַרְיָֽה). The root שנה appears 2 times in this verse. 12 unique roots are used. Frequent roots: "in·his·reigning" (root מלך, 407x in II Kings); "was" (root היה, 119x in II Kings); "year" (root שנה, 109x in II Kings). First appearance of the root בת ("daughter·of·Zechariah") in II Kings. The etnachta (major mid-verse pause) falls on 'in·Jerusalem', dividing the verse into phrases of 10 and 4 words. Full calculation: בֶּן־עֶשְׂרִ֨ים [son·of·twenty] (672) + וְחָמֵ֤שׁ [and·five] (354) + שָׁנָה֙ [year] (355) + הָיָ֣ה [was] (20) + בְמׇלְכ֔וֹ [in·his·reigning] (98) + וְעֶשְׂרִ֤ים [and·twenty] (626) + וָתֵ֙שַׁע֙ [and·nine] (776) + שָׁנָ֔ה [year] (355) + מָלַ֖ךְ [he·reigned] (90) + בִּירוּשָׁלִָ֑ם [in·Jerusalem] (588) + וְשֵׁ֣ם [and·name·of] (346) + אִמּ֔וֹ [his·mother] (47) + אֲבִ֖י [Abi] (13) + בַּת־זְכַרְיָֽה [daughter·of·Zechariah] (644) = 4984.
And he did that which was right in the eyes of Hashem, according to all that David his father had done.
verse value 2048
Insights
Verse structure: 8 words, 33 letters. Notable word values: "Hashem" (יְהֹוָ֑ה) = 26, the value of the divine name Hashem. The shortest word is "as·them" (כְּכֹ֥ל, 3 letters) and the longest is "that·did" (אֲשֶׁר־עָשָׂ֖ה, 6 letters). 8 unique roots are used. Frequent roots: "that·did" (root אשר, 318x in II Kings); "Hashem" (root יהוה, 276x in II Kings); "and·did" (root עשה, 142x in II Kings). The etnachta (major mid-verse pause) falls on 'Hashem', dividing the verse into phrases of 4 and 4 words. Full calculation: וַיַּ֥עַשׂ [and·did] (386) + הַיָּשָׁ֖ר [straight] (515) + בְּעֵינֵ֣י [in·eyes·of] (142) + יְהֹוָ֑ה [Hashem] (26) + כְּכֹ֥ל [as·them] (70) + אֲשֶׁר־עָשָׂ֖ה [that·did] (876) + דָּוִ֥ד [David] (14) + אָבִֽיו [his·father] (19) = 2048.
Ralbag
"And he did that which was right in the eyes of the Lord, according to all that his father David had done." Behold, in this respect he surpassed David, for he did not sin, but always did that which was right in the eyes of the Lord, whereas David sinned in the matter of Uriah.
He removed the high places, and broke the pillars, and cut down the Asherah; and he broke in pieces the brazen serpent that Moses had made; for to those days the children of Israel did offer to it; and it was called Nehushtan.
verse value 9777
Insights
Verse structure: 21 words, 101 letters. Notable word values: "to·it" (ל֔וֹ) = 36, double chai. The shortest word is "for" (כִּ֣י, 2 letters) and the longest is "sons·of·Israel" (בְנֵֽי־יִשְׂרָאֵל֙, 8 letters). 9 words in this verse appear nowhere else in II Kings. Unique to this verse in II Kings (hapax): "the·pillars" (אֶת־הַמַּצֵּבֹ֔ת), "and·cut·down" (וְכָרַ֖ת), "and·broke·in·pieces" (וְכִתַּת֩). 20 unique roots are used. Frequent roots: "that·made" (root אשר, 318x in II Kings); "were" (root היה, 119x in II Kings); "until·the·days" (root יום, 79x in II Kings). First appearance of the root משה ("Moses") in II Kings. The etnachta (major mid-verse pause) falls on 'the·Asherah', dividing the verse into phrases of 7 and 14 words.
Rashi
And he called it Nehushtan. A language of insult, meaning what need is there of this, it is only a brass serpent:
Radak
“And he broke in pieces the bronze serpent.” Some of our Sages of blessed memory said that he ground it into powder and scattered it to the wind, because it was forbidden to derive benefit from it. And others said that it was not forbidden to derive benefit from it, because Moses our teacher, of blessed memory, made it from his own property, as it is stated, “Make for yourself a fiery serpent” – from your own. Those who worshipped it were unable to prohibit it, because a person cannot prohibit something that is not his. And according to logic as well, there was no need for it to be broken; but since Hezekiah saw that Israel was erring after it, he arose and broke it.
For until those days the Children of Israel were offering incense to it. From the time that the kings of Judah did evil and Israel erred after idolatry, until those days when Hezekiah reigned, the Children of Israel were offering incense to it. Since they found it written, "And he shall look at it and live," they were thinking that it was good to have an intermediary and to serve it. This serpent had been left since the days of Moses as a remembrance of the miracle, like the jar of manna. Asa and Jehoshaphat did not burn it, as they burned the other idols, because when they reigned they did not find that people were serving and offering incense to this serpent; they were leaving it as a remembrance of the miracle. Hezekiah saw fit to burn it when he eradicated the idols, because in the days of his father they were serving it like an idol. Even though the righteous ones were remembering the miracle through it, he said it is better to burn it and let the miracle be forgotten, rather than leave it and have the Children of Israel err after it today or tomorrow. And our Sages of blessed memory said: Is it possible that Asa came and did not burn it, and Jehoshaphat came and did not burn it, when Asa and Jehoshaphat eradicated all idolatry in the land of Judah? Rather, his ancestors left it there for him [Hezekiah] to distinguish himself.
"Nechushtan." This is a term of contempt, meaning that it is nothing but copper — what power does it have to do harm or good? When he [Hezekiah] crushed it, he called it by this name. He said to Israel: how can it enter a person's heart that this will be of any benefit, since it is nothing but copper? The additional nun serves to diminish it, as in [the form] "ha'aminon"; [likewise] the vav and nun in "ishon" and "shabbaton." And the Targum [renders]: "and they would call it Nechushtan" — meaning that Israel, who worshipped it, called it Nechushtan.
Ralbag
He removed the high places. These were the ones that had been built for offering sacrifices to the Lord, which had not been abolished during the days of the early kings of Judah.
"And he broke down the pillars." For the Torah states, "You shall not set up for yourself a pillar." And even though it was dedicated to the Lord, all the more so when it was dedicated to idolatry, as I suppose was the case with these pillars.
The Children of Israel used to offer incense to it. Behold, they thought that this image would have a divine status, because Moses had made it, and everyone who was bitten and saw it would live. And behold, Hezekiah called it "their bronze," as if to say that this image has no power except for what power there is in the bronze itself.
Metzudat David
"את הבמות" – What they offered upon them to the Most High, and they were made in a state of prohibition, for from the time that the Temple was built, the high places were forbidden. As for [the serpent] that Moses made: at the time when the fiery serpents were sent among Israel, the Lord commanded him to make a bronze serpent, so that whoever was bitten would look at it and live, as it is stated in the Torah (Numbers 21:8):
They burn incense to it. In their calculation that there is divinity in it, because the bitten one was healed when he looked at it.
"Nechushtan." It is as though it says, "What is this? Is it not merely copper?" And to diminish its worth, the nun was added, for such is the manner of Scripture. And likewise (2 Samuel 13:20): "Is Amnon your brother [with you]?" — where a letter is added [to the name].
Metzudat Zion
And beat. A matter of pounding, so too (there 2:4): and beat their swords:
Malbim
And he broke the bronze serpent: Tosafot on Chullin (7a) explains that Asa and Jehoshaphat did not destroy it because they erred, thinking that since it was made by divine command, it was forbidden to destroy it. It appears that the explanation is as follows: There is a dispute in Chullin 41a regarding whether a person can prohibit something that does not belong to him through a minor act. In Avodah Zarah 54b, Ulla says in the name of Rabbi Yochanan: Even though they said that one who bows down to his fellow's animal does not render it prohibited, if he performs an act with it, he renders it prohibited. He derives this from the fact that Hezekiah hid the vessels used by Ahaz for idolatry, from which it is evident that a person can prohibit something that does not belong to him through an act. And there, on 53b, regarding [the ruling of] Rav concerning a Jew who stood up a brick [to bow to it], etc. — for it is written, 'And their Asherahim you shall burn with fire,' yet a person does not prohibit something that does not belong to him. The Ran questions this in the name of the Ramban: Perhaps the Merciful One prohibited it specifically because he performed an act with it. And he answers that Rav disagrees with Ulla and holds that a person does not prohibit something that does not belong to him through an act. If so, the aforementioned [Asa and Jehoshaphat] held according to Rav's opinion. And Hezekiah, according to his approach, hid Ahaz's vessels because he held that one prohibits something that does not belong to him through an act. Therefore, he broke the bronze serpent. And regarding this it says, 'And he called its name Nehushtan,' meaning that it became like their bronze, which they could prohibit after they had performed an act with it.
Verse structure: 12 words, 56 letters. The shortest word is "trusted" (בָּטָ֑ח, 3 letters) and the longest is "the·God·of·Israel" (אֱלֹהֵֽי־יִשְׂרָאֵ֖ל, 9 letters). The root היה appears 2 times in this verse. 10 unique roots are used. Frequent roots: "kings·of" (root מלך, 407x in II Kings); "and·that" (root אשר, 318x in II Kings); "in·Hashem" (root יהוה, 276x in II Kings). First appearance of the root בטח ("trusted") in II Kings. The etnachta (major mid-verse pause) falls on 'trusted', dividing the verse into phrases of 3 and 9 words. Full calculation: בַּיהֹוָ֥ה [in·Hashem] (28) + אֱלֹהֵֽי־יִשְׂרָאֵ֖ל [the·God·of·Israel] (587) + בָּטָ֑ח [trusted] (19) + וְאַחֲרָ֞יו [and·after·him] (231) + לֹא־הָיָ֣ה [there·was·not] (51) + כָמֹ֗הוּ [like·him] (71) + בְּכֹל֙ [in·them·of] (52) + מַלְכֵ֣י [kings·of] (100) + יְהוּדָ֔ה [Judah] (30) + וַאֲשֶׁ֥ר [and·that] (507) + הָי֖וּ [were] (21) + לְפָנָֽיו [to·his·face] (176) = 1873.
Radak
"And those who were before him." This means, excluding David and Solomon. However, among the other kings of Judah who preceded him, even though there were good kings among them—namely Asa, Jehoshaphat, Joash during all the days of Jehoiada, Uzziah, and Jotham—none of them did what was right in the eyes of the Lord as he did. For it is said of him, "According to all that David his father did."
Ralbag
"In all the kings of Judah and those who were before him." Behold, the vav in the word "va'asher" ("and those") carries forward the bet [the prefix meaning "in"] found in the word "bechol" ("in all"), and the intent is: "in all the kings of Judah, and in those who were before him." However, he says this because even David was not like him, for David sinned, whereas this one did not sin, but rather did what was right in the eyes of the Lord.
Malbim
And after him there was none like him in the quality of trust; whereas what is stated about Josiah (below 23:25) that there was none like him before him, this refers to the quality of repentance.
For he cleaved to Hashem, he departed not from following Him, but kept His commandments, which Hashem commanded Moses.
verse value 3188
Insights
Verse structure: 9 words, 46 letters. Notable word values: "Hashem" (יְהֹוָ֖ה) = 26, the value of the divine name Hashem. The shortest word is "not·turned·aside" (לֹא־סָ֖ר, 4 letters) and the longest is "from·after·him" (מֵאַֽחֲרָ֑יו, 6 letters). 4 words in this verse appear nowhere else in II Kings. Unique to this verse in II Kings (hapax): "and·clung" (וַיִּדְבַּק֙), "from·after·him" (מֵאַֽחֲרָ֑יו), "and·kept" (וַיִּשְׁמֹר֙). The root יהוה appears 2 times in this verse. 8 unique roots are used. Frequent roots: "that·commanded" (root אשר, 318x in II Kings); "in·Hashem" (root יהוה, 276x in II Kings); "from·after·him" (root אחר, 40x in II Kings). The etnachta (major mid-verse pause) falls on 'from·after·him', dividing the verse into phrases of 4 and 5 words. Full calculation: וַיִּדְבַּק֙ [and·clung] (122) + בַּֽיהֹוָ֔ה [in·Hashem] (28) + לֹא־סָ֖ר [not·turned·aside] (291) + מֵאַֽחֲרָ֑יו [from·after·him] (265) + וַיִּשְׁמֹר֙ [and·kept] (556) + מִצְוֺתָ֔יו [his·commandments] (552) + אֲשֶׁר־צִוָּ֥ה [that·commanded] (602) + יְהֹוָ֖ה [Hashem] (26) + אֶת־מֹשֶֽׁה [Moses] (746) = 3188.
Ralbag
"And he clung to the Lord" — he did not depart from following Him. Behold, clinging to the Lord is the attainment [of divine knowledge] and walking in His ways. And its statement, "he did not depart from following Him," testifies that he did not sin in anything.
And Hashem was with him: whithersoever he went forth he prospered; and he rebelled against the king of Assyria, and served him not.
verse value 2170
Insights
Verse structure: 10 words, 45 letters. Notable word values: "and·it·shall·be" (וְהָיָ֤ה) = 26, the value of the divine name Hashem. The shortest word is "with" (עִמּ֔וֹ, 3 letters) and the longest is "in·king·of·Assyria" (בְּמֶֽלֶךְ־אַשּׁ֖וּר, 8 letters). Words sharing gematria 26: and·it·shall·be, Hashem. 2 words in this verse appear nowhere else in II Kings. Unique to this verse in II Kings (hapax): "teaches" (יַשְׂכִּ֑יל), "in·king·of·Assyria" (בְּמֶֽלֶךְ־אַשּׁ֖וּר). 10 unique roots are used. Frequent roots: "that·went·out" (root אשר, 318x in II Kings); "Hashem" (root יהוה, 276x in II Kings); "and·it·shall·be" (root היה, 119x in II Kings). First appearance of the root מרד ("and·he·rebelled") in II Kings. The etnachta (major mid-verse pause) falls on 'teaches', dividing the verse into phrases of 6 and 4 words. Full calculation: וְהָיָ֤ה [and·it·shall·be] (26) + יְהֹוָה֙ [Hashem] (26) + עִמּ֔וֹ [with] (116) + בְּכֹ֥ל [in·them] (52) + אֲשֶׁר־יֵצֵ֖א [that·went·out] (602) + יַשְׂכִּ֑יל [teaches] (370) + וַיִּמְרֹ֥ד [and·he·rebelled] (260) + בְּמֶֽלֶךְ־אַשּׁ֖וּר [in·king·of·Assyria] (599) + וְלֹ֥א [and·not] (37) + עֲבָדֽוֹ [served·him] (82) = 2170.
Rashi
"He shall be successful." He shall prosper:
Radak
"He was successful." He will prosper.
"And he rebelled against the king of Assyria." Because his father, Ahaz, had served him, it is said that he rebelled against him and did not serve him, for he trusted in God alone.
Ralbag
"And the Lord was with him." This was the reward granted to him by the Lord on account of Israel.
"In all that he goes forth, he shall prosper." This means: In all that he goes forth, he shall succeed.
"And he rebelled against the king of Assyria and did not serve him." This is because his father, Ahaz, had made himself a servant to him, as it is stated, "I am your servant and your son." [Scripture] records that he rebelled against the king of Assyria, and the meaning of the rebellion is that he did not serve him.
Metzudat David
"יְשַׂכֵּל" – He will succeed, for the one who succeeds appears to people as if he performs his deeds with understanding.
Malbim
"And the Lord was with him": Just as he clung to the Lord, so the Lord was with him. And through this, he was wise in all his ways, by means of divine assistance. Whereas in the days of Ahaz, the king of Israel prevailed over him, and he was compelled to become a servant to Assyria in order that they might save him from his hand, and the Philistines raided the land of Judah, here everything was the opposite: he rebelled against the king of Assyria.
He smote the Philistines to Gaza and the borders thereof, from the tower of the watchmen to the fortified city.
verse value 3121
Insights
Verse structure: 8 words, 48 letters. The shortest word is "fortification" (מִבְצָֽר, 4 letters) and the longest is "and·her·borders" (וְאֶת־גְּבוּלֶ֑יהָ, 9 letters). 2 words in this verse appear nowhere else in II Kings. Unique to this verse in II Kings (hapax): "Philistine" (אֶת־פְּלִשְׁתִּ֛ים), "until·Gaza" (עַד־עַזָּ֖ה). 8 unique roots are used. Frequent roots: "until·excitement" (root עיר, 61x in II Kings). The etnachta (major mid-verse pause) falls on 'and·her·borders', dividing the verse into phrases of 4 and 4 words. Full calculation: הֽוּא־הִכָּ֧ה [he·struck] (42) + אֶת־פְּלִשְׁתִּ֛ים [Philistine] (1261) + עַד־עַזָּ֖ה [until·Gaza] (156) + וְאֶת־גְּבוּלֶ֑יהָ [and·her·borders] (463) + מִמִּגְדַּ֥ל [from·tower·of] (117) + נוֹצְרִ֖ים [guarding] (396) + עַד־עִ֥יר [until·excitement] (354) + מִבְצָֽר [fortification] (332) = 3121.
Radak
From a tower of watchmen to a fortified city. From a tower in which the watchmen stand, and the Targum [renders it]: From a strong tower to fortified towns.
Ralbag
From the tower of the watchmen to the fortified city. The meaning is that no place remained among them that was not struck, from the least to the greatest. And the smallest [place] is the tower of the watchmen, meaning the guards who are stationed outside the city to guard the produce of the fields and vineyards that surround it.
Metzudat David
"From the tower of the watchmen." From the tower upon which the watchmen stand, and he meant to say: from the smallest [place] to the greatest.
Malbim
(8–12) “And he struck the Philistines, from the watchtower of the watchers — where the guards of the fields would stand — as far as the fortified city of the mighty ones.” And despite all this, the king of Assyria did not ascend against him; rather, he ascended against Samaria, for they were under his control, and he exiled them. This occurred because they did not heed the voice of the Lord. But against Judah he did nothing until the fourteenth year of Hezekiah, when the time of Assyria’s downfall arrived, that it would fall upon Jerusalem.
And it came to pass in the fourth year of king Hezekiah, which was the seventh year of Hoshea son of Elah king of Israel, that Shalmaneser king of Assyria came up against Samaria, and besieged it.
verse value 6144
Insights
Verse structure: 18 words, 89 letters. The shortest word is "she" (הִ֚יא, 3 letters) and the longest is "fourth" (הָֽרְבִיעִית֙, 7 letters). 1 word in this verse appears nowhere else in II Kings. Unique to this verse in II Kings (hapax): "fourth" (הָֽרְבִיעִית֙). The root שנה appears 2 times in this verse. 15 unique roots are used. Frequent roots: "to·the·king" (root מלך, 407x in II Kings); "and·it·was" (root היה, 119x in II Kings); "against·Samaria" (root על, 116x in II Kings). The etnachta (major mid-verse pause) falls on 'Israel', dividing the verse into phrases of 12 and 6 words.
Metzudat David
"This is the seventh year of Hoshea. For Hezekiah began to reign in the fourth year of Hoshea."
"Shalmaneser went up." Although it was already stated above, the text returns to recount it again, as if to say: regarding what is written, "Shalmaneser went up... and the king of Assyria prevailed over Israel, and he carried Israel away into exile," until the end of the matter—this did not occur by the strength of his own hand, but rather because they did not heed the voice of the Lord, etc. For indeed in the days of Hezekiah, Assyria came up against Jerusalem, and they were consumed and destroyed by the favor of the Lord.
And at the end of three years they took it; even in the sixth year of Hezekiah, which was the ninth year of Hoshea king of Israel, Samaria was taken.
verse value 6135
Insights
Verse structure: 13 words, 61 letters. The shortest word is "three" (שָׁלֹ֣שׁ, 3 letters) and the longest is "and·they·captured·it" (וַֽיִּלְכְּדֻ֗הָ, 6 letters). 4 words in this verse appear nowhere else in II Kings. Unique to this verse in II Kings (hapax): "in·year·of·six" (בִּשְׁנַת־שֵׁ֖שׁ), "of·Hezekiah" (לְחִזְקִיָּ֑ה), "sleep·nine" (שְׁנַת־תֵּ֗שַׁע). The root שנה appears 3 times in this verse. 10 unique roots are used. Frequent roots: "king" (root מלך, 407x in II Kings); "years" (root שנה, 109x in II Kings); "Israel" (root ישראל, 101x in II Kings). The etnachta (major mid-verse pause) falls on 'of·Hezekiah', dividing the verse into phrases of 6 and 7 words. Full calculation: וַֽיִּלְכְּדֻ֗הָ [and·they·captured·it] (75) + מִקְצֵה֙ [from·end·of] (235) + שָׁלֹ֣שׁ [three] (630) + שָׁנִ֔ים [years] (400) + בִּשְׁנַת־שֵׁ֖שׁ [in·year·of·six] (1352) + לְחִזְקִיָּ֑ה [of·Hezekiah] (160) + הִ֣יא [she] (16) + שְׁנַת־תֵּ֗שַׁע [sleep·nine] (1520) + לְהוֹשֵׁ֙עַ֙ [of·Hoshea] (411) + מֶ֣לֶךְ [king] (90) + יִשְׂרָאֵ֔ל [Israel] (541) + נִלְכְּדָ֖ה [is·caught] (109) + שֹׁמְרֽוֹן [Samaria] (596) = 6135.
Radak
"From the end of three years." From the beginning of the third year. And similarly, "At the end of seven years you shall send every man his slave" – and likewise, "At the end of seven years you shall make a release" – referring to the release of land and the release of slaves – for it ascended in the fourth year of Hezekiah, which was the seventh year of Hoshea, and it was captured in the sixth year of Hezekiah, which was the ninth year of Hoshea. There are here only two years, yet it says "from the end of three." Therefore, its meaning is "from the beginning of three." And the Targum [renders it] "from the end of three years." And according to his view, [the events occurred] in the fourth year and in the seventh year, meaning at the beginning of the fourth year and the seventh year.
Metzudat David
"At the end of three years." For he besieged it at the beginning of the fourth [year], and he conquered it at the end of the sixth [year].
And the king of Assyria carried Israel away to Assyria, and put them in Halah, and in Habor, on the river of Gozan, and in the cities of the Medes;
verse value 3147
Insights
Verse structure: 11 words, 52 letters. The shortest word is "river" (נְהַ֥ר, 3 letters) and the longest is "king·of·Assyria" (מֶֽלֶךְ־אַשּׁ֛וּר, 7 letters). 1 word in this verse appears nowhere else in II Kings. Unique to this verse in II Kings (hapax): "and·placed·them" (וַיַּנְחֵ֞ם). 11 unique roots are used. Frequent roots: "and·cities·of" (root עיר, 61x in II Kings); "king·of·Assyria" (root אשור, 45x in II Kings). The etnachta (major mid-verse pause) falls on 'to·Assyria', dividing the verse into phrases of 4 and 7 words. Full calculation: וַיֶּ֧גֶל [and·carried·away] (49) + מֶֽלֶךְ־אַשּׁ֛וּר [king·of·Assyria] (597) + אֶת־יִשְׂרָאֵ֖ל [Israel] (942) + אַשּׁ֑וּרָה [to·Assyria] (512) + וַיַּנְחֵ֞ם [and·placed·them] (114) + בַּחְלַ֧ח [in·Halah] (48) + וּבְחָב֛וֹר [and·in·Habor] (224) + נְהַ֥ר [river] (255) + גּוֹזָ֖ן [Gozan] (66) + וְעָרֵ֥י [and·cities·of] (286) + מָדָֽי [Medes] (54) = 3147.
Radak
"And the king of Assyria carried away" – from the hif'il conjugation, for it is entirely in segol, and in its full form it would be "wayyaglehu."
Metzudat Zion
And he settled them. He made them rest [settled them]:
because they hearkened not to the voice of Hashem their God, but transgressed His covenant, even all that Moses the servant of Hashem commanded, and would not hear it, nor do it.
verse value 4982
Insights
Verse structure: 18 words, 71 letters. Notable word values: "Hashem" (יְהֹוָ֣ה) = 26, the value of the divine name Hashem. The shortest word is "upon" (עַ֣ל, 2 letters) and the longest is "covenant" (אֶת־בְּרִית֔וֹ, 7 letters). Words sharing gematria 37: and·not, and·not. 2 words in this verse appear nowhere else in II Kings. Unique to this verse in II Kings (hapax): "voice" (בְּקוֹל֙), "covenant" (אֶת־בְּרִית֔וֹ). The root אשר appears 2 times in this verse. 14 unique roots are used. Frequent roots: "that" (root אשר, 318x in II Kings); "Hashem" (root יהוה, 276x in II Kings); "they·did" (root עשה, 142x in II Kings). The etnachta (major mid-verse pause) falls on 'Hashem', dividing the verse into phrases of 14 and 4 words.
Metzudat David
“Because they did not listen, etc.” – And not by the strength of their hand.
“His covenant.” The Torah that He gave in the covenant:
Now in the fourteenth year of king Hezekiah did Sennacherib king of Assyria come up against all the fortified cities of Judah, and took them.
verse value 4492
Insights
Verse structure: 13 words, 62 letters. The shortest word is "upon" (עַ֣ל, 2 letters) and the longest is "king·of·Assyria" (מֶֽלֶךְ־אַשּׁוּר֙, 7 letters). Words sharing gematria 330: Sennacherib, all·cities·of. 4 words in this verse appear nowhere else in II Kings. Unique to this verse in II Kings (hapax): "and·in·the·fourteenth" (וּבְאַרְבַּע֩), "all·cities·of" (כׇּל־עָרֵ֧י), "the·fortified" (הַבְּצֻר֖וֹת). 13 unique roots are used. Frequent roots: "to·the·king" (root מלך, 407x in II Kings); "upon" (root על, 116x in II Kings); "year" (root שנה, 109x in II Kings). First appearance of the root סנחריב ("Sennacherib") in II Kings. Full calculation: וּבְאַרְבַּע֩ [and·in·the·fourteenth] (281) + עֶשְׂרֵ֨ה [ten] (575) + שָׁנָ֜ה [year] (355) + לַמֶּ֣לֶךְ [to·the·king] (120) + חִזְקִיָּ֗ה [Hezekiah] (130) + עָלָ֞ה [went·up] (105) + סַנְחֵרִ֤יב [Sennacherib] (330) + מֶֽלֶךְ־אַשּׁוּר֙ [king·of·Assyria] (597) + עַ֣ל [upon] (100) + כׇּל־עָרֵ֧י [all·cities·of] (330) + יְהוּדָ֛ה [Judah] (30) + הַבְּצֻר֖וֹת [the·fortified] (703) + וַֽיִּתְפְּשֵֽׂם [and·caught·them] (836) = 4492.
Radak
“and he seized them.” What is stated in Chronicles, “and he said to break them open,” means: he said to break them open, and he broke them open; so too, “to kill him deceitfully, and he killed him”; “to lie with the daughter of Jacob, and he lay with her”; “when she began to prostitute herself, and she prostituted herself”; and similar cases.
Metzudat Zion
The fortresses. From the word fortress:
And he captured them. He seized them:
Malbim
And in the fourteenth year, it is explained in Chronicles (Divrei HaYamim) that after he gave him the silver and the gold, Hezekiah prepared himself, made many spears and shields, and prepared himself for war, and this became known to the king of Assyria, and therefore he rose against him a second time, and therefore he wanted to exile the people because he regarded him as a rebel. And behold, these verses, chapters 18, 19, and 20, are repeated word for word and phrase for phrase in the book of Isaiah, chapters 36, 37, 38, and 39, and there I explained these verses in their proper context, and I also explained somewhat of the variations that appear in the two books. And this commentary has already been published many days ago. And since the book of Kings was written by Jeremiah, Isaiah preceded Jeremiah, and Jeremiah copied his words from the vision of Isaiah; therefore, the explanation of these verses has its place in Isaiah. Seek it there, and you will find rest for your soul, for one should not repeat the words.
And Hezekiah king of Judah sent to the king of Assyria to Lachish, saying: ‘I have offended; return from me; that which you put on me will I bear.’ And the king of Assyria appointed to Hezekiah king of Judah three hundred talents of silver and thirty talents of gold.
verse value 8638
Insights
Verse structure: 23 words, 113 letters. The shortest word is "return" (שׁ֣וּב, 3 letters) and the longest is "to·king·Assyria" (אֶל־מֶֽלֶךְ־אַשּׁוּר֩, 9 letters). Words sharing gematria 120: king·Judah, king·Judah. 7 words in this verse appear nowhere else in II Kings. Unique to this verse in II Kings (hapax): "to·king·Assyria" (אֶל־מֶֽלֶךְ־אַשּׁוּר֩), "I·have·sinned" (חָטָ֙אתִי֙), "from·upon·me" (מֵֽעָלַ֔י). The root על appears 3 times in this verse. 17 unique roots are used. Frequent roots: "king·Judah" (root מלך, 407x in II Kings); "saying" (root אמר, 342x in II Kings); "that·you·put" (root אשר, 318x in II Kings). The etnachta (major mid-verse pause) falls on 'I·will·lift', dividing the verse into phrases of 13 and 10 words.
Radak
"And Hezekiah sent" (2 Kings 18:14). After he had captured the fortified cities of Judah and turned his face toward Jerusalem, as it says in Chronicles, "And he turned to make war on Jerusalem," Hezekiah sent to Lachish, where the king of Assyria was, and it was one of the cities of Judah. He sent to him saying, "I have sinned; turn back from me," meaning: I have sinned in that I rebelled against You and did not serve You; turn back from me, and whatever You decree upon me, I will give. He returned to him at that time, after he had given him what he had imposed upon him: three hundred talents of silver and thirty talents of gold. After some time, he returned to the land of Judah, after he had ceased to give him year by year what he had imposed upon him, as Rabshakeh said to him, "On whom have you trusted, that you have rebelled against me?" He came as far as Lachish, and from there he sent his messengers with some of his troops to Jerusalem, and he spoke what he spoke, and they did not accept those words. Rabshakeh returned with his troops, and it is said that at that time Shebna and his faction made peace with him [Sennacherib]. Concerning them it is said, "Do not call conspiracy everything that this people calls conspiracy." Rabshakeh found him [Sennacherib], for he had departed from Lachish and come to fight against Libnah. There he received the news that Tirhakah, king of Cush, had gone out to fight against him. He departed from there, and from there he sent messengers to Hezekiah a second time, and they terrified him, saying that upon his return from the war against Cush, he would come with his troops against Jerusalem. He went and fought against Cush and the king of Egypt, and with all that spoil he came to Jerusalem and encamped against the city. On that night, the angel of the Lord went out and struck the camp of Assyria. The Israelites went out and plundered all that plunder. Concerning this it is said, "I have given your ransom: Egypt, Cush, and Seba in your stead." And likewise it is said, "The wealth of Egypt and the merchandise of Cush, and the Sabeans, men of stature, shall pass over to you, and they shall be yours." And those who were saved from the war returned to the religion of Israel, as it says, "Surely God is in you, and there is no other, there is no other god." Concerning them it is said, "And there shall be five cities in the land of Egypt that speak the language of Canaan and swear to the Lord of Hosts." And I have explained all of this matter together in that entire passage, because it is not explained all in one place, neither in this book, nor in Isaiah, nor in Chronicles.
That which You will place upon me, I will bear. The punishment which You will place upon me, I will bear; I will endure it and carry it.
Metzudat David
"I have sinned." In that I rebelled against you:
"that which you shall give" etc. He means to say: The punishment that you will impose upon me, I will bear and endure.
"And he placed." he placed upon him a punishment of three hundred, etc.
At that time did Hezekiah cut off the gold from the doors of the temple of Hashem, and from the door-posts which Hezekiah king of Judah had overlaid, and gave it to the king of Assyria.
verse value 5203
Insights
Verse structure: 16 words, 71 letters. Notable word values: "Hashem" (יְהֹוָה֙) = 26, the value of the divine name Hashem. The shortest word is "time" (בָּעֵ֣ת, 3 letters) and the longest is "and·the·door-posts" (וְאֶת־הָאֹ֣מְנ֔וֹת, 9 letters). Words sharing gematria 130: Hezekiah, Hezekiah. 5 words in this verse appear nowhere else in II Kings. Unique to this verse in II Kings (hapax): "cut·off" (קִצַּ֨ץ), "doors·of" (אֶת־דַּלְת֨וֹת), "palace" (הֵיכַ֤ל). The root חזקיה appears 2 times in this verse. 14 unique roots are used. Frequent roots: "king" (root מלך, 407x in II Kings); "that" (root אשר, 318x in II Kings); "Hashem" (root יהוה, 276x in II Kings). First appearance of the root היכל ("palace") in II Kings. The etnachta (major mid-verse pause) falls on 'Judah', dividing the verse into phrases of 13 and 3 words.
Rashi
He cut. The doors that were of gold:
And the doorposts. Yonatan translates: וית סקופיא — thresholds:
Radak
Hezekiah cut down the doors of the Temple. He stripped the gold from them, for the doors were overlaid with gold, and it was this gold that he took. And so Targum Yonatan renders [it]: "קליף" ("peeled").
"And the doorposts." The Targum translates [the word] as "the thresholds," and it rendered "the threshold of the house" as "the threshold of the Temple." These thresholds which Hezekiah had overlaid with gold—perhaps the gold that was on them from the time of Solomon's construction had been removed or had become damaged, and Hezekiah had overlaid them with gold; and now, when we needed gold to give to the king of Assyria, he scraped off that gold.
Ralbag
Hezekiah cut down the doors of the Temple of the Lord. This means that he took from them the gold with which they were overlaid.
"And the doorposts." They are columns overlaid with gold, or the lower and upper thresholds of the gate:
Metzudat David
"Katzatz." He stripped off the gold covering from the doors and from the thresholds of the house.
That which Hezekiah overlaid [with gold]. For the overlay that Solomon had made was already ruined:
Metzudat Zion
He cut. He cut and scraped:
The doorposts. The thresholds of the house, and so too Targum Yonatan translates: threshold:
And the king of Assyria sent Tartan and Rab-saris and Rab-shakeh from Lachish to king Hezekiah with a great army to Jerusalem. And they went up and came to Jerusalem. And when they were come up, they came and stood by the conduit of the upper pool, which is in the highway of the fullers’field.
verse value 9479
Insights
Verse structure: 24 words, 129 letters. Notable word values: "heavy" (כָּבֵ֖ד) = 26, the value of the divine name Hashem. The shortest word is "heavy" (כָּבֵ֖ד, 3 letters) and the longest is "and·great·official" (וְאֶת־רַב־סָרִ֣יס, 9 letters). Words sharing gematria 586: Jerusalem, Jerusalem. 10 words in this verse appear nowhere else in II Kings. Unique to this verse in II Kings (hapax): "Tartan-field marshal" (אֶת־תַּרְתָּ֣ן), "and·great·official" (וְאֶת־רַב־סָרִ֣יס), "and·Rab-shakeh" (וְאֶת־רַבְשָׁקֵ֨ה). The root ירושלם appears 2 times in this verse. 21 unique roots are used. Frequent roots: "that" (root אשר, 318x in II Kings); "to·the·king" (root איל, 153x in II Kings); "and·they·came" (root בוא, 146x in II Kings). The etnachta (major mid-verse pause) falls on 'Jerusalem', dividing the verse into phrases of 11 and 13 words.
Rashi
Tartan and the Rab-saris. We learned in Seder Olam that the three did not come together, but only Rabshakeh alone, as he wrote in the book of Isaiah (36:2), and Tartan and the Rab-saris came on the second mission, when the news came to him of Tirhakah king of Cush, and he heard and sent messengers to Hezekiah and so on (there 37:9):
In the conduit. A 'foskire' in the vernacular, a pond that they make for fish:
Field of the fuller. A field where the fullers spread garments, and so too Yonatan translates: חקל משטח קצריא — field of the spreaders of garments:
Radak
Tartan, Rabsaris, and Rabshakeh. And in Isaiah, Rabshakeh alone appears, for he was the principal envoy, and the other two were secondary to him. Likewise, it appears that Rabshakeh was the one who spoke. In Seder Olam, it is stated that Rabshakeh came alone on the first mission, as it says in Isaiah, while Tartan and Rabsaris came on the second mission. And the reason that here Tartan and Rabsaris are mentioned is because they too were envoys, but not on this occasion, rather on the second mission, when they found Rabshakeh engaged in battle against Libnah. And Libnah is part of the Land of Israel, as it is said regarding the kings of Canaan, "the king of Libnah, one." And our Sages of blessed memory stated that Rabshakeh was an apostate Israelite. And if you say that this was because he spoke Judean, many people are found speaking in the language of another nation. And Eliakim, Shebna, and Joah knew Aramaic; perhaps they had received this as a tradition.
In a heavy army. “In an army of a heavy people”
“Regarding the channel of the upper pool”: The pool is a trench constructed with stones and lime, where rainwater collects, or water is drawn there from a spring. In this pool, the water would accumulate. There is a hole in this pool, which they would block until the time they wished to draw water from the pool. The channel is a trench adjacent to the pool, and they would release water from the pool into the channel when they wished to irrigate or to wash clothes.
"Which is in the path of the washermen's field." The "path" is the road that is repaired with stones so that one may walk upon it during the rainy season. The primary sense of the term is "elevation," derived from the expression "Extol Him who rides through the deserts" (Psalm 68:5), which connotes loftiness. This place was located in that field; it was elevated and paved with stones. Upon this place, the washermen of garments would stand in the waters of the canal, while in the field they would spread out the garments to the sun. And so Targum Yonatan renders "field of the fuller" [as] "חקל משטח קצריא" (chakal mishtach katzraya) — "chakal" meaning "field," "mishtach" meaning "a spreading-place," and "katzraya" meaning "launderers."
Ralbag
In the channel of the Upper Pool. "The pool" is a constructed trench through which water flows, and near the water there was a channel, meaning a broad excavation, into which it would spread out.
"In the path of the washermen's field." This is the path that leads to the field of the washermen, where they spread out their garments after having washed them.
Metzudat David
"And the king of Assyria sent." And with deceit he [Sancherib] placed the punishment upon him [Hezekiah], for despite all this he [Sancherib] came up against him [Hezekiah]:
In the channel: In the channel that extends from the upper pool, which is on the path leading to the field, where they wash the clothes and spread them out there in the sun to dry them.
Metzudat Zion
Heavy. A matter of multitude:
At the conduit of the pool. The pool is a place built of stone and mortar, and there the waters gather, and the conduit is the ditch next to it, and when needed they extend the water-channel from the pool, so too (there 7:3): to the end of the conduit of the pool:
In a highway. On a beaten path:
Cross-references: Isaiah 20:1; Isaiah 36:2; II Chronicles 32:9
And when they had called to the king, there came out to them Eliakim the son of Hilkiah, who was over the household, and Shebnah the scribe, and Joah the son of Asaph the recorder.
verse value 3266
Insights
Verse structure: 13 words, 68 letters. The shortest word is "that" (אֲשֶׁ֣ר, 3 letters) and the longest is "son·of·Hilkiah" (בֶּן־חִלְקִיָּ֖הוּ, 8 letters). The root בין appears 2 times in this verse. 12 unique roots are used. Frequent roots: "that" (root אשר, 318x in II Kings); "to·the·king" (root איל, 153x in II Kings); "upon·the·house" (root בית, 141x in II Kings). First appearance of the root אליקים ("Eliakim") in II Kings. First appearance of the root יואח ("and·Joah") in II Kings. The etnachta (major mid-verse pause) falls on 'upon·the·house', dividing the verse into phrases of 8 and 5 words. Full calculation: וַֽיִּקְרְאוּ֙ [and·they·called] (323) + אֶל־הַמֶּ֔לֶךְ [to·the·king] (126) + וַיֵּצֵ֧א [and·he·went·out] (107) + אֲלֵהֶ֛ם [to·them] (76) + אֶלְיָקִ֥ים [Eliakim] (191) + בֶּן־חִלְקִיָּ֖הוּ [son·of·Hilkiah] (211) + אֲשֶׁ֣ר [that] (501) + עַל־הַבָּ֑יִת [upon·the·house] (517) + וְשֶׁבְנָה֙ [and·Shebna] (363) + הַסֹּפֵ֔ר [the·scribe] (345) + וְיוֹאָ֥ח [and·Joah] (31) + בֶּן־אָסָ֖ף [son·of·Asaph] (193) + הַמַּזְכִּֽיר [the·recorder] (282) = 3266.
Rashi
The recorder. Whatever judgment comes before the king first, that he should decide it first:
Radak
“And they called to the king.” They called to those on the wall, or to those they found in the fuller's field, to say to the king that he should come out to speak with them. And Eliakim, Shebna, and Joah came out to them by the king's command.
Eliakim, son of Hilkiah, who was over the household. And similarly, it is stated in Isaiah in this passage; but in the passage that was spoken concerning Shebna, it is said: "Go, come to this steward, to Shebna, who is over the household." And we derive from this that he was removed from the authority in which he had been, namely, being over the household, and it was given to Eliakim, son of Hilkiah. And we cannot say that prior to this event Shebna rebelled and they gave his authority to Eliakim, and because of this it is said, "Eliakim, who is over the household." For if so, these would have been the first messengers who came from the king of Assyria to Jerusalem, and Shebna would have gone out to them together with Eliakim, and they would have said to Rabshakeh, "Please speak to your servants in Aramaic, for we understand it." And it is stated: "And Eliakim came, and Shebna the scribe, and Joah, with torn clothes." It appears that he had not yet rebelled, but only upon Rabshakeh's return does it say that he rebelled. And in Seder Olam it states that when he went to Cush, Shebna and his faction were drowned, and he went to Cush. And in the words of our Sages of blessed memory, it is stated: When Sennacherib came and besieged Jerusalem, Shebna wrote a letter and threw it with an arrow down into the Assyrian camp, and it was written in it: "Shebna and his faction have made peace; Hezekiah and his faction have not made peace." And when he went out with his faction, Gabriel came and closed the gates of the city before his faction. When he came before Sennacherib, he said to him, "Where is your faction?" He said, "They have changed their minds." They pierced his heels and hung him by the tails of the horses, and they dragged him over the thorns and the brambles. And this is not according to the words of the author of Seder Olam, who said that Shebna and his faction were drowned. And it is possible that prior to this he had rebelled, from the time that the king of Assyria came against the cities of Judah, but it was concealed and he did not reveal himself. And similarly, in this incident, that he came with torn clothes, he was showing himself to be sorrowful, but his heart was not sincere. And the prophet revealed his intent to Hezekiah, and they removed him from his office, and he remained as scribe, and they appointed Eliakim over the household.
Ralbag
And they called to the king. This means that they called out for the king to come out to them.
Metzudat David
"To the king." They called out to the king to come out to them:
"Upon the house." [He is] appointed over the king's house:
The Remembrancer. The one appointed over the Book of Remembrance:
And Rab-shakeh said to them: ‘Say you now to Hezekiah: Thus says the great king, the king of Assyria: What confidence is this wherein you trust?
verse value 3483
Insights
Verse structure: 15 words, 68 letters. Notable word values: "god" (אֲלֵיהֶם֙) = 86, equal to Elohim. The shortest word is "what?" (מָ֧ה, 2 letters) and the longest is "to·Hezekiah" (אֶל־חִזְקִיָּ֑הוּ, 8 letters). 2 words in this verse appear nowhere else in II Kings. Unique to this verse in II Kings (hapax): "say·now" (אִמְרוּ־נָ֖א), "trust" (הַבִּטָּח֛וֹן). The root אמר appears 3 times in this verse. 10 unique roots are used. Frequent roots: "king" (root מלך, 407x in II Kings); "and·said" (root אמר, 342x in II Kings); "that" (root אשר, 318x in II Kings). The etnachta (major mid-verse pause) falls on 'to·Hezekiah', dividing the verse into phrases of 5 and 10 words.
Ralbag
"And Rabshakeh said to them." Even though others came with him, namely Tartan and Rabsaris, these words were not spoken by them but only by Rabshakeh; therefore, no one else is mentioned in this mission. And in the Book of Isaiah, it seems that after Hezekiah gave all the silver found in the treasuries of the Lord and in the king's treasuries to the king of Assyria, he returned to rebel against him and did not give him, year by year, this heavy tribute that he had imposed upon him.
What is this trust in which you have trusted? Because you rebelled against Me and did not fulfill what you said to Me when I was fighting against you: "Whatever you place upon me, I will bear."
Metzudat David
"What is the meaning of 'the confidence,' etc.?" Say: "What is your confidence, on account of which you have rebelled against me, refusing to obey me and leave your land for another land?" — as he said at the end of his words:
Cross-references: Isaiah 36:4; II Chronicles 32:10
Do you say that a mere word of the lips is counsel and strength for the war? Now on whom do you trust, that you have rebelled against me?
verse value 3968
Insights
Verse structure: 11 words, 48 letters. The shortest word is "for" (כִּ֥י, 2 letters) and the longest is "only·word·of·lips" (אַךְ־דְּבַר־שְׂפָתַ֔יִם, 10 letters). 6 words in this verse appear nowhere else in II Kings. Unique to this verse in II Kings (hapax): "you·said" (אָמַ֙רְתָּ֙), "only·word·of·lips" (אַךְ־דְּבַר־שְׂפָתַ֔יִם), "counsel" (עֵצָ֥ה). 10 unique roots are used. Frequent roots: "you·said" (root אמר, 342x in II Kings); "only·word·of·lips" (root דבר, 147x in II Kings); "upon·whom" (root על, 116x in II Kings). The etnachta (major mid-verse pause) falls on 'to·the·battle', dividing the verse into phrases of 5 and 6 words. Full calculation: אָמַ֙רְתָּ֙ [you·said] (641) + אַךְ־דְּבַר־שְׂפָתַ֔יִם [only·word·of·lips] (1057) + עֵצָ֥ה [counsel] (165) + וּגְבוּרָ֖ה [and·might] (222) + לַמִּלְחָמָ֑ה [to·the·battle] (153) + עַתָּה֙ [now] (475) + עַל־מִ֣י [upon·whom] (150) + בָטַ֔חְתָּ [you·trusted] (419) + כִּ֥י [for] (30) + מָרַ֖דְתָּ [you·rebeled] (644) + בִּֽי [against·me] (12) = 3968.
Rashi
You said only a word of the lips and so on. You said until now I will serve the king of Assyria, but it was a word of the lips, as long as he had not gone out from his place to come upon you, you did not need counsel and might, but now that he has gone out and come, you need counsel and might for this war, now say upon whom have you trusted:
Radak
You said, "Only a matter of lips." You thought to save yourself by a matter of lips, that is to say, through prayer. This is not so; rather, one needs counsel and valor for war. This is how my master and father, of blessed memory, explained it. And the Sage, Rabbi Abraham ibn Ezra, explained: "You said to your men," for you possess counsel and valor, and this is the "matter of lips." The meaning is that your valor is in speech. Furthermore, the Targum renders it: "But it is with mere talk of the lips, in your words; whereas it is might that wages war."
"For you have rebelled against me." This means that he did not give what was imposed upon him year after year.
Ralbag
You said, "But it is only a word of lips, counsel and strength." This means that a person should strengthen himself in it for battle; that is to say, through the words of his mouth he will remove from himself the one who fights against him, just as you did to me. And after this, he will strengthen and fortify himself with his helpers against the one who was fighting against him. "Upon whom have you relied, that He should help you?" Because you rebelled against Me. And since the King of Assyria suspected that Hezekiah, in his rebellion against him, relied on the King of Egypt to help him in battle, he said to him: "Behold, you have relied on a weak support, like a crushed reed. It is not merely that a person cannot lean upon it, but rather that it will not fail to harm him when he leans on it; for the crushed reed will enter into his hand and pierce it. So too is Pharaoh, King of Egypt, to all who rely on him." And if you were to say to me, "We have relied on the Lord our God, that He will save us," is He not the One whose high places and altars Hezekiah removed, upon which they used to offer sacrifices to the Lord, and he said to Judah and Jerusalem, "Only before this altar shall you bow down"? How then will He help him, when he acted against Him by destroying His high places and His altars?
Metzudat David
You said. You think that war is waged only by the word of the lips, by the counsel of advisors? It is not so, for it requires both counsel and valor.
Now. Since the need is also for strength, and it is not in you, upon whom have you trusted to grant you strength?
Now, behold, you trust upon the staff of this bruised reed, even upon Egypt; whereon if a man lean, it will go into his hand, and pierce it; so is Pharaoh king of Egypt to all that trust on him.
verse value 5515
Insights
Verse structure: 21 words, 91 letters. The shortest word is "for·yourself" (לְּךָ֡, 2 letters) and the longest is "to·all·the·trusting" (לְכׇֽל־הַבֹּטְחִ֖ים, 9 letters). Words sharing gematria 116: upon·him, upon·him. 8 words in this verse appear nowhere else in II Kings. Unique to this verse in II Kings (hapax): "upon·support" (עַל־מִשְׁעֶ֩נֶת֩), "the·reed" (הַקָּנֶ֨ה), "the·crushed" (הָרָצ֤וּץ). The root על appears 3 times in this verse. 17 unique roots are used. Frequent roots: "that" (root אשר, 318x in II Kings); "and·he·shall·come" (root בוא, 146x in II Kings); "man" (root איש, 119x in II Kings). The etnachta (major mid-verse pause) falls on 'and·pierce·it', dividing the verse into phrases of 16 and 5 words.
Rashi
And it enters his palm. When a person leans on a staff of a broken reed that breaks in his hand, the ends of the membranes come and pierce his palm:
Radak
"The crushed [reed]" – meaning that it [the reed] is broken/splintered at its top, and those splinters enter into the palm of a person when he leans upon it.
Metzudat David
"Now, behold, you have placed your trust. Since there is no strength in you of your own, what then is the object of your trust? Is it Egypt? But that is like a splintered reed with its head crushed; if a person leans upon it, the splinters and fibers pierce his palm. So too, the aid of Pharaoh will turn out to be your undoing."
Metzudat Zion
A support. A matter of reliance:
The reed. The staff:
Broken. Shattered and crushed, so too (Amos 4:1): who crush the poor:
And it punctures [it]. From the term for puncturing and hole:
But if you say to me: We trust in Hashem our God; is not that He, whose high places and whose altars Hezekiah has taken away, and has said to Judah and to Jerusalem: You shall worship before this altar in Jerusalem?
verse value 6609
Insights
Verse structure: 19 words, 110 letters. The shortest word is "to·me" (אֵלַ֔י, 3 letters) and the longest is "and·altar" (וְאֶת־מִזְבְּחֹתָ֔יו, 10 letters). 6 words in this verse appear nowhere else in II Kings. Unique to this verse in II Kings (hapax): "but·if·you·say" (וְכִֽי־תֹאמְר֣וּן), "we·trust" (בָּטָ֑חְנוּ), "not?·he" (הֲלוֹא־ה֗וּא). The root אמר appears 2 times in this verse. 13 unique roots are used. Frequent roots: "but·if·you·say" (root אמר, 342x in II Kings); "that" (root אשר, 318x in II Kings); "to·Hashem" (root יהוה, 276x in II Kings). The etnachta (major mid-verse pause) falls on 'we·trust', dividing the verse into phrases of 5 and 14 words.
Rashi
Is it not He whose [high places] Hezekiah removed, and so on. One can learn from here that Rabshakeh was an apostate Israelite (see Sanhedrin 61), for he was acknowledging that the Holy One, blessed be He, is God, but his desire was to worship idolatry:
Radak
“Is he not the one who removed?” That is to say, when Hezekiah removed and demolished the altars, he did so only for his own honor and benefit, so that all would come to Jerusalem. For the altars in every place were dedicated to the Lord, yet Hezekiah removed and demolished them. How then can you think that the Lord will help him, and how can you place your trust in him?
“To Judah and to Jerusalem.” As its Targum [renders it]: “To the men of Judah and to the inhabitants of Jerusalem.”
Metzudat David
Is it not He? Is this not He whose high places, which were throughout the land, Hezekiah removed, and he told Israel that you should bow down only to the altar standing in the Temple in Jerusalem — thereby diminishing His service, and he became loathsome in His eyes?
Cross-references: Isaiah 36:7; II Chronicles 32:12
Now therefore, I pray you, make a wager with my master the king of Assyria, and I will give you two thousand horses, if you be able on your part to set riders upon them.
verse value 5326
Insights
Verse structure: 15 words, 64 letters. The shortest word is "please" (נָ֔א, 2 letters) and the longest is "with·my·lord" (אֶת־אֲדֹנִ֖י, 6 letters). Words sharing gematria 50: to·you, to·you. 4 words in this verse appear nowhere else in II Kings. Unique to this verse in II Kings (hapax): "make·a·wager" (הִתְעָ֣רֶב), "with·my·lord" (אֶת־אֲדֹנִ֖י), "and·I·will·give" (וְאֶתְּנָ֤ה). The root נתן appears 2 times in this verse. 13 unique roots are used. Frequent roots: "the·king·of" (root מלך, 407x in II Kings); "upon·them" (root על, 116x in II Kings); "and·I·will·give" (root נתן, 60x in II Kings). The etnachta (major mid-verse pause) falls on 'Assyria', dividing the verse into phrases of 6 and 9 words.
Rashi
Stake, please. Boast upon him, come in a pledge, on condition that if you can provide yourself with riders for two thousand horses:
Stake. A 'geyer' in the vernacular:
Radak
"Make a wager, please." Enter with me into a pledge in this matter, if you are able to do so.
Riding upon them. "Riding" means that they shall be cavalrymen:
Ralbag
"And now, make a wager, please, with my master, the king of Assyria." This means: "Give him a pledge that you will not rebel against me, and you will pay tribute to me, and I will give you two thousand horses, if you are able to provide men to ride upon them." And this statement is made in a manner of mockery and derision, as if to say that Hezekiah would not be able to find two thousand men fit to ride on horses.
Metzudat David
"Please become involved." Obligate yourself together with my master, if you are able to fulfill the matter that will be asked of you.
"To give you." To give from your people:
Metzudat Zion
Stake. From the word pledge and collateral, for when two differ on a matter, and each obligates himself in money if his words prove false, the way is that each gives a pledge, to be secure and assured:
How then can you turn away the face of one captain, even of the least of my masters servants? and yet you put your trust on Egypt for chariots and for horsemen!
verse value 4029
Insights
Verse structure: 14 words, 58 letters. Notable word values: "one" (אַחַ֛ד) = 13, the value of echad ('one') and ahavah ('love'). The shortest word is "to·you" (לְךָ֙, 2 letters) and the longest is "upon·Egypt" (עַל־מִצְרַ֔יִם, 7 letters). 5 words in this verse appear nowhere else in II Kings. Unique to this verse in II Kings (hapax): "you·shall·return" (תָּשִׁ֗יב), "governor" (פַחַ֥ת), "young" (הַקְּטַנִּ֑ים). 14 unique roots are used. Frequent roots: "face" (root פנים, 72x in II Kings); "slave" (root עבד, 70x in II Kings); "you·shall·return" (root שוב, 53x in II Kings). The etnachta (major mid-verse pause) falls on 'young', dividing the verse into phrases of 9 and 5 words.
Rashi
And how will you turn the face of one prefect of my master's servants. For behold the least of them, a commander over two thousand men, and you do not reach to two thousand men, we learned from here on the heads of the host, one hundred and eighty-five thousand who fell with Sennacherib, the least of them, a commander over two thousand men with him:
Ralbag
“And how can you withstand the face of one official, one of my master’s lesser servants?” All this was said to instill fear in them and to terrify them, as if to say that the King of Assyria is of such magnitude that it is not fitting for you to stand firm against the face of even one official who is among his lesser servants. Moreover, even one of his lesser servants is exceedingly great, to the extent that it is not fitting to withstand his face, nor to rely on Egypt’s chariots and horsemen to aid him in battle against the King of Assyria.
Metzudat David
And how can you turn your face to fight against the face of a minor official, etc.? Is it not so that even the least of them is appointed over thousands [of troops]?
"and you trusted." If so, surely all your trust is in chariots and horsemen, in Egypt, which is like a crushed reed.
Am I now come up without Hashem against this place to destroy it? Hashem said to me: Go up against this land, destroy it.’
verse value 4195
Insights
Verse structure: 14 words, 65 letters. Notable word values: "Hashem" (יְהֹוָ֔ה) = 26, the value of the divine name Hashem. The shortest word is "now" (עַתָּה֙, 3 letters) and the longest is "apart·from" (הֲמִבַּלְעֲדֵ֣י, 7 letters). Words sharing gematria 26: Hashem, Hashem. 3 words in this verse appear nowhere else in II Kings. Unique to this verse in II Kings (hapax): "apart·from" (הֲמִבַּלְעֲדֵ֣י), "to·destroy·it" (לְהַשְׁחִת֑וֹ), "and·destroy·it" (וְהַשְׁחִיתָֽהּ). The root יהוה appears 2 times in this verse. 10 unique roots are used. Frequent roots: "said" (root אמר, 342x in II Kings); "Hashem" (root יהוה, 276x in II Kings); "to·me" (root אל, 113x in II Kings). The etnachta (major mid-verse pause) falls on 'to·destroy·it', dividing the verse into phrases of 7 and 7 words. Full calculation: עַתָּה֙ [now] (475) + הֲמִבַּלְעֲדֵ֣י [apart·from] (161) + יְהֹוָ֔ה [Hashem] (26) + עָלִ֛יתִי [I·went·up] (520) + עַל־הַמָּק֥וֹם [upon·the·place] (291) + הַזֶּ֖ה [this] (17) + לְהַשְׁחִת֑וֹ [to·destroy·it] (749) + יְהֹוָה֙ [Hashem] (26) + אָמַ֣ר [said] (241) + אֵלַ֔י [to·me] (41) + עֲלֵ֛ה [go·up] (105) + עַל־הָאָ֥רֶץ [upon·the·land] (396) + הַזֹּ֖את [this] (413) + וְהַשְׁחִיתָֽהּ [and·destroy·it] (734) = 4195.
Rashi
Without GOD. And is it that I came without permission? Isaiah already prophesied (7:17): in the days of Ahaz your father, GOD will bring upon you and upon your people, etc., the king of Assyria:
And destroy it. This he added of his own accord:
Radak
"Is it without the LORD?" He said this to frighten them. Or its [other] interpretation is: since the LORD gave all the lands into my hand, and also all the land of Israel, He said to me, "Go up against the land and destroy it." And if Rabshakeh was an apostate Israelite, he said this because Isaiah had prophesied, saying, "Behold, I bring up the waters of the river, mighty and many — the king of Assyria," etc.
Ralbag
"Now, is it without the LORD..." He said this as if to say: "How can you trust in the LORD to save you, when He said to me that I should go up against this land to destroy it?"
Metzudat David
"Is it without the LORD?" And is it without the decree of the Omnipresent?
"The Lord said." Isaiah had already prophesied (Isaiah 8:4): "He shall carry away..." and the spoil of Samaria, and he erred in saying that the same would be done to Jerusalem.
Then said Eliakim the son of Hilkiah, and Shebnah, and Joah, to Rab-shakeh: ‘Speak, I pray you, to your servants in the Aramean language; for we understand it; and speak not with us in the Jews’language, in the ears of the people that are on the wall.’
verse value 5429
Insights
Verse structure: 19 words, 99 letters. The shortest word is "for" (כִּ֥י, 2 letters) and the longest is "son·of·Hilkiah" (בֶּן־חִ֠לְקִיָּ֠הוּ, 8 letters). Words sharing gematria 257: and·said, speak·now. 6 words in this verse appear nowhere else in II Kings. Unique to this verse in II Kings (hapax): "to·Rab-shakeh" (אֶל־רַבְשָׁקֵ֗ה), "speak·now" (דַּבֶּר־נָ֤א), "to·your·servants" (אֶל־עֲבָדֶ֙יךָ֙). The root איל appears 2 times in this verse. 16 unique roots are used. Frequent roots: "and·said" (root אמר, 342x in II Kings); "that" (root אשר, 318x in II Kings); "to·Rab-shakeh" (root איל, 153x in II Kings). First appearance of the root אזן ("in·ears·of") in II Kings. The etnachta (major mid-verse pause) falls on 'we', dividing the verse into phrases of 12 and 7 words.
Rashi
For we hear. We are children of the palace, and we know the Aramaic language and the other languages, and do not speak to us in Judean, for all the people know it, and we do not want them to hear:
Radak
For we hear. We understand and recognize [it] in Aramaic:
Ralbag
“Into the ears of the people who were on the wall.” They said this because they did not want the people who were on the wall to hear these matters, so that they would not relax their hands from guarding the wall.
Metzudat David
Aramaic. In the Aramaic language:
For we hear. For we understand, Aramaic:
"Judean." In the Judean language:
“Into the ears of the people.” In their presence, while they are listening, for everyone understands it [the Judean language], and it is as if he is saying: Behold, it is not proper to publicize matters of war in front of the multitude of the people.
But Rab-shakeh said to them: ‘Has my master sent me to your master, and to you, to speak these words? has he not sent me to the men that sit on the wall, to eat their own dung, and to drink their own water with you?’
verse value 7464
Insights
Verse structure: 23 words, 119 letters. Notable word values: "to·them" (אֲלֵיהֶ֜ם) = 86, equal to Elohim. The shortest word is "is·it·upon" (הַעַ֨ל, 3 letters) and the longest is "the·words" (אֶת־הַדְּבָרִ֣ים, 8 letters). 8 words in this verse appear nowhere else in II Kings. Unique to this verse in II Kings (hapax): "is·it·upon" (הַעַ֨ל), "and·toward·you" (וְאֵלֶ֙יךָ֙), "upon·the·men" (עַל־הָאֲנָשִׁ֗ים). The root אל appears 2 times in this verse. 18 unique roots are used. Frequent roots: "and·said" (root אמר, 342x in II Kings); "to·speak" (root דבר, 147x in II Kings); "upon·the·men" (root איש, 119x in II Kings). The etnachta (major mid-verse pause) falls on 'these', dividing the verse into phrases of 11 and 12 words.
Rashi
To eat their feces. In the famine of the siege:
Their feces. The excrement that comes through the hole of the anal opening, and our Sages explained (Megillah 25b): to call them by a beautiful language, their feces:
Their urine. Wet feces — the teeth of the colon, which stand as three teeth — or the term relates to 'dung' (galal), which comes about through the chewing of the teeth:
Radak
"Is it to [ha-al] your master?" Like "ha-El" [the interrogative heh prefixed to the preposition el, "to"]; and so it is used in Isaiah. And so it is used regarding people, like "el" ("to"). And of Eliakim it is said that he is the great one [the senior official]; and so it says, "And Eliakim said," etc.
ḥeriyam. So it is written and read: their excrement; it is one matter, and the reading is a euphemism.
[Ketiv] sheneihem. Thus it is written, and the Qere is "the waters of their feet" [i.e., urine]; and the verse is an allusion to dysentery. And likewise in the words of our Sages of blessed memory: "One who wipes himself with something in which fire prevails, his teeth will fall out." And the matter of "eating their excrement" means that they think they will remain in the siege until they eat their excrement. And so Targum Yonatan added, "in distress, with you."
Ralbag
"Was it to your master and to you..." This means: Was it for your master's sake and for your sake that the king of Assyria sent me?
"To eat their excrement and to drink the water of their feet with you." As if he said: If they guard the wall so that the army of the King of Assyria does not enter, then the King of Assyria will build a siege against it, until, from the abundance of distress, they will eat their excrement and drink the water of their feet, which is urine.
Metzudat David
"Is it about your master?" And is it only to your master and to you that my master sent me to speak these words?
"To eat." To warn them that when they come under siege, and due to the pressure of hunger and thirst, they will be compelled to eat feces and drink urine.
“With you.” This implies: both they and you.
Metzudat Zion
Ha'al. Like ha'el, [i.e., the preposition "to"]:
Their feces. From the word hole and opening, meaning: the excrement that comes from the anal opening:
"Their urine." It is urine (lit. "water of the legs"), and the word is akin to the term shethen (urine).
Then Rab-shakeh stood, and cried with a loud voice in the Jews’language, and spoke, saying: ‘Hear you the word of the great king, the king of Assyria.
verse value 3511
Insights
Verse structure: 12 words, 62 letters. The shortest word is "king" (מֶ֥לֶךְ, 3 letters) and the longest is "in·voice·great" (בְקוֹל־גָּד֖וֹל, 8 letters). 2 words in this verse appear nowhere else in II Kings. Unique to this verse in II Kings (hapax): "in·voice·great" (בְקוֹל־גָּד֖וֹל), "word·of·the·king" (דְּבַר־הַמֶּ֥לֶךְ). The root גדול appears 2 times in this verse. 9 unique roots are used. Frequent roots: "king" (root מלך, 407x in II Kings); "and·said" (root אמר, 342x in II Kings); "and·spoke" (root דבר, 147x in II Kings). The etnachta (major mid-verse pause) falls on 'in the Jewish language', dividing the verse into phrases of 5 and 7 words. Full calculation: וַֽיַּעֲמֹד֙ [and·stood] (130) + רַבְשָׁקֵ֔ה [Rab-shakeh] (607) + וַיִּקְרָ֥א [and·called] (317) + בְקוֹל־גָּד֖וֹל [in·voice·great] (181) + יְהוּדִ֑ית [in the Jewish language] (435) + וַיְדַבֵּ֣ר [and·spoke] (222) + וַיֹּ֔אמֶר [and·said] (257) + שִׁמְע֛וּ [hear] (416) + דְּבַר־הַמֶּ֥לֶךְ [word·of·the·king] (301) + הַגָּד֖וֹל [the·great] (48) + מֶ֥לֶךְ [king] (90) + אַשּֽׁוּר [Assyria] (507) = 3511.
Metzudat David
"And he spoke, and he said." The duplication of his words is to strengthen them.
Thus says the king: Let not Hezekiah beguile you; for he will not be able to deliver you out of his hand;
verse value 1742
Insights
Verse structure: 11 words, 44 letters. Verse gematria: 1742 is divisible by 26, the value of the divine name Hashem. The shortest word is "thus" (כֹּ֚ה, 2 letters) and the longest is "Hezekiah" (חִזְקִיָּ֑הוּ, 6 letters). 3 words in this verse appear nowhere else in II Kings. Unique to this verse in II Kings (hapax): "not·deceive" (אַל־יַשִּׁ֥א), "is·able" (יוּכַ֔ל), "to·deliver" (לְהַצִּ֥יל). 11 unique roots are used. Frequent roots: "king" (root מלך, 407x in II Kings); "said" (root אמר, 342x in II Kings); "not·deceive" (root איל, 153x in II Kings). The etnachta (major mid-verse pause) falls on 'Hezekiah', dividing the verse into phrases of 6 and 5 words. Full calculation: כֹּ֚ה [thus] (25) + אָמַ֣ר [said] (241) + הַמֶּ֔לֶךְ [king] (95) + אַל־יַשִּׁ֥א [not·deceive] (342) + לָכֶ֖ם [to·you] (90) + חִזְקִיָּ֑הוּ [Hezekiah] (136) + כִּי־לֹ֣א [for·not] (61) + יוּכַ֔ל [is·able] (66) + לְהַצִּ֥יל [to·deliver] (165) + אֶתְכֶ֖ם [you] (461) + מִיָּדֽוֹ [from·his·hand] (60) = 1742.
Metzudat Zion
He will entice. A matter of seduction and temptation, so too (Genesis 3:13): the serpent deceived me:
neither let Hezekiah make you trust in Hashem, saying: Hashem will surely deliver us, and this city shall not be given into the hand of the king of Assyria.
verse value 3987
Insights
Verse structure: 15 words, 67 letters. Notable word values: "Hashem" (יְהֹוָ֑ה) = 26, the value of the divine name Hashem. The shortest word is "deliver" (הַצֵּ֥ל, 3 letters) and the longest is "and·not·cause-to-trust" (וְאַל־יַבְטַ֨ח, 7 letters). 1 word in this verse appears nowhere else in II Kings. Unique to this verse in II Kings (hapax): "and·not·cause-to-trust" (וְאַל־יַבְטַ֨ח). The root יהוה appears 2 times in this verse. 13 unique roots are used. Frequent roots: "king" (root מלך, 407x in II Kings); "saying" (root אמר, 342x in II Kings); "to·Hashem" (root יהוה, 276x in II Kings). The etnachta (major mid-verse pause) falls on 'Hashem', dividing the verse into phrases of 8 and 7 words.
Cross-references: Isaiah 36:15; II Chronicles 32:11
Hearken not to Hezekiah; for thus says the king of Assyria: Make your peace with me, and come out to me; and eat you every one of his vine, and every one of his fig-tree, and drink you every one the waters of his own cistern;
verse value 6033
Insights
Verse structure: 18 words, 79 letters. The shortest word is "for" (כִּי֩, 2 letters) and the longest is "to·Hezekiah" (אֶל־חִזְקִיָּ֑הוּ, 8 letters). 7 words in this verse appear nowhere else in II Kings. Unique to this verse in II Kings (hapax): "do·not·hearken" (אַֽל־תִּשְׁמְע֖וּ), "deal·with·me" (עֲשֽׂוּ־אִתִּ֤י), "and·go·out" (וּצְא֣וּ). The root איש appears 3 times in this verse. 15 unique roots are used. Frequent roots: "king" (root מלך, 407x in II Kings); "said" (root אמר, 342x in II Kings); "do·not·hearken" (root איל, 153x in II Kings). The etnachta (major mid-verse pause) falls on 'to·Hezekiah', dividing the verse into phrases of 2 and 16 words.
Rashi
Make with me a blessing. A request of peace, like (Genesis 47:7): 'and Jacob blessed Pharaoh':
Radak
Blessing. That is to say, compromise and peace. And the Targum: shlama.
"Each his own cistern water." The cisterns that are situated outside the city, in the gardens:
Ralbag
“Make peace with Me and come out to Me.” This means: If you will make peace with Me and come out to Me, you will be able to cultivate the land and eat its fruit.
Metzudat David
"Make a blessing with me." This means: Make peace with me, to bestow the gift of peace.
"And they shall eat..." The meaning is: You shall no longer be confined within the city, without going out to gather the fruit of the trees and to draw water from the cisterns.
Metzudat Zion
A present. Meaning: a gift and peace-offering, so too (there 33:11): please accept my gift:
Cross-references: Genesis 33:11; I Kings 5:5; Isaiah 36:16
until I come and take you away to a land like your own land, a land of corn and wine, a land of bread and vineyards, a land of olive-trees and of honey, that you may live, and not die; and hearken not to Hezekiah, when he persuades you, saying: Hashem will deliver us.
verse value 8472
Insights
Verse structure: 25 words, 115 letters. Notable word values: "Hashem" (יְהֹוָ֖ה) = 26, the value of the divine name Hashem. The shortest word is "land" (אֶ֩רֶץ֩, 3 letters) and the longest is "and·do·not·hear" (וְאַֽל־תִּשְׁמְעוּ֙, 8 letters). Words sharing gematria 461: you, you. 12 words in this verse appear nowhere else in II Kings. Unique to this verse in II Kings (hapax): "before·I·came" (עַד־בֹּאִי֩), "to·land" (אֶל־אֶ֣רֶץ), "as·your·land" (כְּאַרְצְכֶ֗ם). The root ארץ appears 4 times in this verse. 20 unique roots are used. Frequent roots: "saying" (root אמר, 342x in II Kings); "Hashem" (root יהוה, 276x in II Kings); "to·land" (root איל, 153x in II Kings). The etnachta (major mid-verse pause) falls on 'die', dividing the verse into phrases of 18 and 7 words.
Rashi
To a land like your land. Such is my way, to move the nations from country to country, he should have said to a land better than yours, for behold he came to entice them, but he knew that they would recognize that his words are a lie:
A land of grain and wine. This is Africa (Yerushalmi Sheviit 6:1):
Radak
"Until I come and take you." For thus he [the king of Assyria] did with all the nations that he conquered: he would exile them from their land and settle others in their place, so that they would all be subjugated under him. And thus Joseph did with the Egyptians, and he moved the people into the cities.
“Land of bread and vineyards.” He said this after he had said “land of grain and wine,” because it is possible that the grain and the wine would come to it from other towns, in abundance, as it says concerning Tyre. Therefore he said “land of bread and vineyards,” because that land produces bread and it has vineyards. And the Targum: “Land of fields and vineyards”—the land whose olives they make into oil, and it produces honey.
"For he will incite you." The dagesh stands in place of the elided nun, as in "and he incited [vayyaset] David"; and likewise the dagesh in "they have incited you (hesitukha), and have prevailed against you (vayyukhlu lekha)."
Ralbag
"And I will take you to a land like your land." This means that I will conduct you to a good land, similar to your land. He said this to them to clarify that they would not be harmed if he were to exile them to another land, as he did with the Ten Tribes. Indeed, he was moving and confusing the nations in this manner so that they would not be able to rebel against him. For this reason, he distanced them from their helpers and brought them close to himself and to his people.
Metzudat David
"And I will take." I will take you from here, to lead you to a good land like your land, for such was his way: to remove the nations he conquered from their land to another land.
"And they shall live." This is not the case if you stand in rebellion:
"Who entices." [I.e.,] "he who entices":
Metzudat Zion
And tirosh. Grapes of the wine [i.e., wine-grapes]:
The oil-beating olive. Olives that yield oil:
He will entice. From the term incitement and enticement:
Cross-references: Isaiah 36:17; Isaiah 36:18; II Chronicles 32:11
Has any of the gods of the nations ever delivered his land out of the hand of the king of Assyria?
verse value 2041
Insights
Verse structure: 9 words, 37 letters. Verse gematria: 2041 is divisible by 13, the value of echad ('one') and ahavah ('love'). The shortest word is "man" (אִ֣ישׁ, 3 letters) and the longest is "land" (אֶת־אַרְצ֑וֹ, 6 letters). 3 words in this verse appear nowhere else in II Kings. Unique to this verse in II Kings (hapax): "did·surely" (הַהַצֵּ֥ל), "delivered" (הִצִּ֛ילוּ), "land" (אֶת־אַרְצ֑וֹ). The root נצל appears 2 times in this verse. 8 unique roots are used. Frequent roots: "king" (root מלך, 407x in II Kings); "man" (root איש, 119x in II Kings); "the·God·of" (root אלהים, 82x in II Kings). The etnachta (major mid-verse pause) falls on 'land', dividing the verse into phrases of 6 and 3 words. Full calculation: הַהַצֵּ֥ל [did·surely] (130) + הִצִּ֛ילוּ [delivered] (141) + אֱלֹהֵ֥י [the·God·of] (46) + הַגּוֹיִ֖ם [the·nations] (64) + אִ֣ישׁ [man] (311) + אֶת־אַרְצ֑וֹ [land] (698) + מִיַּ֖ד [from·hand·of] (54) + מֶ֥לֶךְ [king] (90) + אַשּֽׁוּר [Assyria] (507) = 2041.
Metzudat David
A man, etc. This means: every god [saved] its own land.
Cross-references: Isaiah 36:18; II Chronicles 32:13
Where are the gods of Hamath, and of Arpad? where are the gods of Sepharvaim, of Hena, and Ivvah? have they delivered Samaria out of my hand?
verse value 2703
Insights
Verse structure: 12 words, 53 letters. The shortest word is "where?" (אַיֵּה֩, 3 letters) and the longest is "that·they·delivered" (כִּי־הִצִּ֥ילוּ, 7 letters). Words sharing gematria 46: the·God·of, the·God·of. 2 words in this verse appear nowhere else in II Kings. Unique to this verse in II Kings (hapax): "and·Arpad" (וְאַרְפָּ֗ד), "that·they·delivered" (כִּי־הִצִּ֥ילוּ). The root אי appears 2 times in this verse. 10 unique roots are used. Frequent roots: "the·God·of" (root אלהים, 82x in II Kings); "from·my·hand" (root יד, 52x in II Kings). The etnachta (major mid-verse pause) falls on 'and·Ivvah', dividing the verse into phrases of 9 and 3 words. Full calculation: אַיֵּה֩ [where?] (16) + אֱלֹהֵ֨י [the·God·of] (46) + חֲמָ֜ת [Hamath] (448) + וְאַרְפָּ֗ד [and·Arpad] (291) + אַיֵּ֛ה [where?] (16) + אֱלֹהֵ֥י [the·God·of] (46) + סְפַרְוַ֖יִם [Sepharvaim] (396) + הֵנַ֣ע [Hena] (125) + וְעִוָּ֑ה [and·Ivvah] (87) + כִּי־הִצִּ֥ילוּ [that·they·delivered] (171) + אֶת־שֹׁמְר֖וֹן [Samaria] (997) + מִיָּדִֽי [from·my·hand] (64) = 2703.
Rashi
Hena and Ivvah. As for them, the king of Assyria destroyed them and exiled them:
For they saved Samaria. And the Samaritans were serving the gods of Aram who were their neighbors:
Radak
"Hena and Ivvah." [These are] either names of provinces, or names of other gods. And according to the view of Jonathan [Targum Yonatan], their meaning is: he moved and led them astray from their land, as he translated: "Did he not displace them and exile them?"
“Who has delivered Samaria from My hand?” – This is a rhetorical question: “And did the Lord, your God, in whom you trust, deliver Samaria from My hand, so that you might think He will deliver Jerusalem from My hand?” And similarly it is stated in Isaiah: “Who has delivered…” – with a vav, to liken the matter to one of astonishment. And some say: “And did the calves deliver Samaria from My hand?”
Ralbag
"Chamath, Arpad, Sepharvaim, Hena, and Ivah" – these are the names of countries. And this is evidenced by what is stated elsewhere: "One of them was king over the city of Sepharvaim, Hena, and Ivah."
"For they saved Samaria from my hand." Behold, this statement is elliptical: at its beginning the predicate is elided, and at its end the subject is elided. Its intention is: "Where are the gods of Chamat and Arpad? Did Chamat and Arpad save themselves from my hand? Where are the gods of Sepharvaim, Hena, and Ivah? Did these nations save themselves from my hand? Where are the gods of Samaria? For did they save Samaria from my hand?" And behold, he likened and compared the Lord to these idols, which are vanity and have no benefit in them. For this reason, those who heard his words tore their garments — because Rabshakeh blasphemed and reviled the Lord. And the king tore his garments and covered himself with sackcloth, to afflict himself, so that the Lord would have mercy on him. And he went to the House of the Lord to pray there.
Metzudat David
"Hena and Ivvah." He moved them from their place and twisted them.
For they delivered. And did the gods of Samaria deliver Samaria from my hand?
Metzudat Zion
The tottering [one]. From the word 'moving, wandering':
And crooked. From the word crooked and bent:
Who are they among all the gods of the countries, that have delivered their country out of my hand, that Hashem should deliver Jerusalem out of my hand?’
verse value 3535
Insights
Verse structure: 10 words, 55 letters. Notable word values: "Hashem" (יְהֹוָ֛ה) = 26, the value of the divine name Hashem. The shortest word is "who?" (מִ֚י, 2 letters) and the longest is "that·they·delivered" (אֲשֶׁר־הִצִּ֥ילוּ, 8 letters). Words sharing gematria 64: from·my·hand, from·my·hand. 5 words in this verse appear nowhere else in II Kings. Unique to this verse in II Kings (hapax): "among·all·the·gods·of" (בְּכׇל־אֱלֹהֵ֣י), "the·lands" (הָאֲרָצ֔וֹת), "that·they·delivered" (אֲשֶׁר־הִצִּ֥ילוּ). The root ארץ appears 2 times in this verse. 8 unique roots are used. Frequent roots: "that·they·delivered" (root אשר, 318x in II Kings); "Hashem" (root יהוה, 276x in II Kings); "the·lands" (root ארץ, 67x in II Kings). The etnachta (major mid-verse pause) falls on 'from·my·hand', dividing the verse into phrases of 6 and 4 words. Full calculation: מִ֚י [who?] (50) + בְּכׇל־אֱלֹהֵ֣י [among·all·the·gods·of] (98) + הָאֲרָצ֔וֹת [the·lands] (702) + אֲשֶׁר־הִצִּ֥ילוּ [that·they·delivered] (642) + אֶת־אַרְצָ֖ם [land] (732) + מִיָּדִ֑י [from·my·hand] (64) + כִּֽי־יַצִּ֧יל [for·he·shall·deliver] (170) + יְהֹוָ֛ה [Hashem] (26) + אֶת־יְרוּשָׁלִַ֖ם [Jerusalem] (987) + מִיָּדִֽי [from·my·hand] (64) = 3535.
Cross-references: Isaiah 36:20; II Chronicles 32:15; II Chronicles 32:17
But the people held their peace, and answered him not a word; for the king’s commandment was, saying: ‘Answer him not.’
verse value 2936
Insights
Verse structure: 11 words, 46 letters. The shortest word is "not" (לֹ֥א, 2 letters) and the longest is "and·were·silent" (וְהֶחֱרִ֣ישׁוּ, 7 letters). 4 words in this verse appear nowhere else in II Kings. Unique to this verse in II Kings (hapax): "and·were·silent" (וְהֶחֱרִ֣ישׁוּ), "and·not·they·answered" (וְלֹא־עָנ֥וּ), "commandment" (כִּֽי־מִצְוַ֨ת). 11 unique roots are used. Frequent roots: "king" (root מלך, 407x in II Kings); "saying" (root אמר, 342x in II Kings); "word" (root דבר, 147x in II Kings). The etnachta (major mid-verse pause) falls on 'word', dividing the verse into phrases of 5 and 6 words. Full calculation: וְהֶחֱרִ֣ישׁוּ [and·were·silent] (535) + הָעָ֔ם [the·people] (115) + וְלֹא־עָנ֥וּ [and·not·they·answered] (163) + אֹת֖וֹ [him] (407) + דָּבָ֑ר [word] (206) + כִּֽי־מִצְוַ֨ת [commandment] (566) + הַמֶּ֥לֶךְ [king] (95) + הִ֛יא [she] (16) + לֵאמֹ֖ר [saying] (271) + לֹ֥א [not] (31) + תַעֲנֻֽהוּ [you·shall·answer·him] (531) = 2936.
Then came Eliakim the son of Hilkiah, who was over the household, and Shebna the scribe, and Joah the son of Asaph the recorder, to Hezekiah with their clothes rent, and told him the words of Rab-shakeh.
verse value 4143
Insights
Verse structure: 16 words, 85 letters. Notable word values: "to·him" (ל֔וֹ) = 36, double chai. The shortest word is "to·him" (ל֔וֹ, 2 letters) and the longest is "who·was·over·the·house" (אֲשֶׁר־עַל־הַ֠בַּ֠יִת, 9 letters). 2 words in this verse appear nowhere else in II Kings. Unique to this verse in II Kings (hapax): "son·of·Hilkiah" (בֶּן־חִלְקִיָּ֣ה), "torn·of" (קְרוּעֵ֣י). The root בין appears 2 times in this verse. 13 unique roots are used. Frequent roots: "who·was·over·the·house" (root אשר, 318x in II Kings); "to·Hezekiah" (root איל, 153x in II Kings); "words·of" (root דבר, 147x in II Kings). The etnachta (major mid-verse pause) falls on 'clothes', dividing the verse into phrases of 12 and 4 words.
Rashi
Torn garments. For they heard the blasphemies of the Name:
Radak
Torn garments. Our Sages of blessed memory explained that because they heard the blasphemy of the Name, they tore their garments, and they derived this from this verse: "For everyone who hears the blasphemy of the LORD is obligated to tear [his garment]." And that tear is never mended. One is only obligated to tear if he hears the blasphemy from an Israelite. And it was they who tore, because they heard it from Rabshakeh, for it was received by them in tradition that Rabshakeh was an apostate Israelite. And what was the insult that Rabshakeh uttered, which caused them to tear their garments when they heard him say, "Who among all the gods of the lands has delivered their land from my hand, that the LORD should deliver Jerusalem from my hand?" There is no greater blasphemy than this, that he equated the Creator of all with gods of wood and stone, and removed the power from the Creator. And likewise, God, blessed be He, regarded his words as insult and blasphemy, and said concerning him, "Whom have you insulted and blasphemed?" And it says, "By the hand of your messengers you have insulted the LORD."
Metzudat David
"Torn garments." Because he heard the words of Rabshakeh, who blasphemed and reviled the Divine, comparing Him to the gods of the nations of the earth.
Rashi
Radak
Metzudat David