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Nach YomiII Kings · מלכים ב׳Chapter 18

II Kings 18

מלכים ב׳ פרק י״ח

Section: נביאים · נביאים ראשונים | Book: II Kings | Chapter: 18 of 25 | Day: 140 of 742

Date: July 1, 2026

קלאוד על הנ״ך

After the unrelieved darkness of chapter 17, which recorded the destruction of the Northern Kingdom and its theological causes, chapter 18 opens with a burst of light: the accession of Hezekiah (חזקיהו), the great reforming king of Judah. The historian’s verdict is unreserved and nearly unique — “he did what was pleasing to the Lord, just as his forefather David had done” (verse 3), and “he trusted only in the Lord the God of Israel; there was none like him among all the kings of Judah after him, nor among those before him” (verse 5). Only of Hezekiah and Josiah does the book of Kings speak in such absolute terms. His reform was thoroughgoing: he removed the high places (במות), smashed the pillars and the sacred post, and even destroyed the bronze serpent (נחש הנחשת) that Moses had fashioned in the wilderness (Numbers 21), because the people had turned it into an object of worship and called it Nehushtan. The classical commentators stress the boldness of this last act — Hezekiah ground to dust a sacred relic of Moses himself once it had become a snare, a measure of his uncompromising trust in God alone.

The first section (verses 1-8) frames Hezekiah’s success as the direct fruit of that trust: God was with him, he prospered in all he did, he rebelled against Assyria, and he struck the Philistines as far as Gaza. The narrative then pauses (verses 9-12) to recapitulate the fall of Samaria from chapter 17, now dated precisely to Hezekiah’s reign — the sixth year of Hezekiah was the ninth of Hoshea — and to repeat the theological epitaph: “because they did not obey the Lord their God.” This recapitulation sets the Northern catastrophe directly alongside Judah’s own moment of peril, inviting the reader to ask whether the South will share the North’s fate.

That peril arrives in verse 13: in Hezekiah’s fourteenth year, Sennacherib (סנחריב) of Assyria marches against the fortified towns of Judah and seizes them. Hezekiah’s initial response is submission and tribute — he confesses “I have done wrong,” strips the Temple’s silver and even its gold-overlaid doors, and pays an enormous indemnity (verses 14-16). The commentators note the tension between this capitulation and Hezekiah’s earlier trust; some read it as a pragmatic attempt to buy peace that Sennacherib accepts and then betrays, for the Assyrian sends his officers to demand Jerusalem’s outright surrender despite the payment.

The dramatic heart of the chapter (verses 17-37) is the speech of the Rabshakeh, Sennacherib’s field commander, delivered at the conduit of the Upper Pool before Hezekiah’s ministers — Eliakim, Shebna, and Joah — and within earshot of the people on the wall. The Rabshakeh’s rhetoric is a masterpiece of psychological warfare. He mocks Judah’s reliance on Egypt as “a splintered reed of a staff” that pierces the hand that leans on it; he twists Hezekiah’s own reform against him, claiming that by removing the high places Hezekiah had offended the very God on whom he relied; he taunts that Judah lacks even riders for two thousand horses; and most insidiously he claims a divine commission, asserting that the Lord Himself sent Assyria to destroy the land. When the ministers beg him to speak in Aramaic so the common people will not understand, he deliberately raises his voice in Judean (Hebrew) to demoralize the populace directly, warning them not to let Hezekiah deceive them and pointing to the impotence of the gods of Hamath, Arpad, and Sepharvaim — and even of Samaria — to save their lands. The chapter ends in tense restraint: the people keep silent on Hezekiah’s orders, and the three ministers return to the king with their clothes torn, reporting the Rabshakeh’s words. The resolution — Hezekiah’s turn to Isaiah and to prayer, and the miraculous deliverance of Jerusalem — awaits chapter 19.

פרק י״ח · Chapter 18

פסוק א׳ · Verse 1

Hebrew:

וַֽיְהִי֙ בִּשְׁנַ֣ת שָׁלֹ֔שׁ לְהוֹשֵׁ֥עַ בֶּן־אֵלָ֖ה מֶ֣לֶךְ יִשְׂרָאֵ֑ל מָלַ֛ךְ חִזְקִיָּ֥ה בֶן־אָחָ֖ז מֶ֥לֶךְ יְהוּדָֽה׃

English:

In the third year of King Hoshea son of Elah of Israel, Hezekiah son of King Ahaz of Judah became king.

Hezekiah son of Ahaz becomes king of Judah in the third year of Hoshea of Israel. Rashi, Metzudat David, and Radak address the chronological synchronism with the Northern kings, fixing the date of his accession relative to Hoshea's reign.
▶Commentaries (1)
רש״יRashi
בִּשְׁנַת שָׁלשׁ. לְמִרְדּוֹ שֶל הוֹשֵׁעַ.
In the third year. Of Hoshei'a's rebellion.1See above, 17:1, and Rashi there. 2I.e., in the third year of Hoshei'a's rebellion against Ashur and declaring his independence, Chizkiyoh became king.—Metzudas Dovid

פסוק ב׳ · Verse 2

Hebrew:

בֶּן־עֶשְׂרִ֨ים וְחָמֵ֤שׁ שָׁנָה֙ הָיָ֣ה בְמׇלְכ֔וֹ וְעֶשְׂרִ֤ים וָתֵ֙שַׁע֙ שָׁנָ֔ה מָלַ֖ךְ בִּירוּשָׁלָ֑͏ִם וְשֵׁ֣ם אִמּ֔וֹ אֲבִ֖י בַּת־זְכַרְיָֽה׃

English:

He was twenty-five years old when he became king, and he reigned in Jerusalem twenty-nine years; his mother’s name was AbiaAbi Cf. 2 Chron. 29.1 “Abijah.” daughter of Zechariah.

The verse gives Hezekiah's age at accession (twenty-five), his twenty-nine-year reign in Jerusalem, and his mother's name, Abi daughter of Zechariah. Metzudat David notes the standard regnal formula introducing a new king of Judah.

פסוק ג׳ · Verse 3

Hebrew:

וַיַּ֥עַשׂ הַיָּשָׁ֖ר בְּעֵינֵ֣י יְהֹוָ֑ה כְּכֹ֥ל אֲשֶׁר־עָשָׂ֖ה דָּוִ֥ד אָבִֽיו׃

English:

He did what was pleasing to GOD, just as his forefather David had done.

פסוק ד׳ · Verse 4

Hebrew:

ה֣וּא ׀ הֵסִ֣יר אֶת־הַבָּמ֗וֹת וְשִׁבַּר֙ אֶת־הַמַּצֵּבֹ֔ת וְכָרַ֖ת אֶת־הָֽאֲשֵׁרָ֑ה וְכִתַּת֩ נְחַ֨שׁ הַנְּחֹ֜שֶׁת אֲשֶׁר־עָשָׂ֣ה מֹשֶׁ֗ה כִּ֣י עַד־הַיָּמִ֤ים הָהֵ֙מָּה֙ הָי֤וּ בְנֵֽי־יִשְׂרָאֵל֙ מְקַטְּרִ֣ים ל֔וֹ וַיִּקְרָא־ל֖וֹ נְחֻשְׁתָּֽן׃

English:

He abolished the shrines and smashed the pillars and cut down the sacred post.bsacred post See note at 13.6. He also broke into pieces the bronze serpent that Moses had made, for until that time the Israelites had been offering sacrifices to it; it was called Nehushtan.

Hezekiah's sweeping reform: he removed the high places, smashed the pillars and sacred post, and even destroyed the bronze serpent Moses had made, since the people had begun offering to it, calling it Nehushtan. Rashi, Metzudat David, and Radak explain that Hezekiah destroyed even this Mosaic relic once it had become an object of worship, a striking measure of his zeal for exclusive devotion to God.
▶Commentaries (1)
רש״יRashi
וַיִּקְרָא לוֹ נְחֻשְׁתָּן. לְשׁוֹן בִּזָּיוֹן, כְּלוֹמַר מַה צֹּרֶךְ בָּזֶה, אֵינוֹ אֶלָּא נְחַשׁ נְחשֶׁת.
And he called it Nechushton. A derogatory expression,3The additional "nun" to the word נחשת serves to belittle and mock the subject. See II Shmuel 13:20. as though to say, "Why is this necessary?4The copper serpent was not destroyed before now because it was incorrectly believed that one may not destroy any object that was made as a result of a Divine command. The serpent was originally made to encourage the Bnei Yisroel to pray to God after they were bitten by poisonous snakes. See Bamidbar 21:4-10 and Tosfos in Maseches Chulin 7a. It is also possible that they kept the copper serpent as a remembrance of the great miracle that occurred, just as they kept the jar of manna, in Shemos 16:33-35. It is nothing but a copper serpent."5Alternatively, the Bnei Yisroel who were worshiping it called it the Nechushton.—Targum

פסוק ה׳ · Verse 5

Hebrew:

בַּיהֹוָ֥ה אֱלֹהֵֽי־יִשְׂרָאֵ֖ל בָּטָ֑ח וְאַחֲרָ֞יו לֹא־הָיָ֣ה כָמֹ֗הוּ בְּכֹל֙ מַלְכֵ֣י יְהוּדָ֔ה וַאֲשֶׁ֥ר הָי֖וּ לְפָנָֽיו׃

English:

He trusted only in the ETERNAL the God of Israel; there was none like him among all the kings of Judah after him, nor among those before him.

Hezekiah trusted in the Lord the God of Israel; none among the kings of Judah, before or after, was like him. Radak explains the superlative praise, ranking Hezekiah's wholehearted trust above that of every other Judean king.

פסוק ו׳ · Verse 6

Hebrew:

וַיִּדְבַּק֙ בַּֽיהֹוָ֔ה לֹא־סָ֖ר מֵאַֽחֲרָ֑יו וַיִּשְׁמֹר֙ מִצְוֺתָ֔יו אֲשֶׁר־צִוָּ֥ה יְהֹוָ֖ה אֶת־מֹשֶֽׁה׃

English:

He clung to GOD; he did not hesitate to be directed,chesitate to be directed Lit. “turn away from following Him.” but kept the commandments that GOD had given to Moses.

פסוק ז׳ · Verse 7

Hebrew:

וְהָיָ֤ה יְהֹוָה֙ עִמּ֔וֹ בְּכֹ֥ל אֲשֶׁר־יֵצֵ֖א יַשְׂכִּ֑יל וַיִּמְרֹ֥ד בְּמֶֽלֶךְ־אַשּׁ֖וּר וְלֹ֥א עֲבָדֽוֹ׃

English:

And GOD was always with him; he was successful wherever he turned. He rebelled against the king of Assyria and would not serve him.

Because God was with him, Hezekiah prospered in all he did and rebelled against the king of Assyria, refusing to serve him. Rashi, Metzudat David, and Radak connect his success directly to his trust in God, and explain his bold break from Assyrian vassalage.
▶Commentaries (1)
רש״יRashi
יַשְׂכִּיל. יַצְלִיחַ.
He succeeded. He succeeded.6ישכיל stems from שכל [=intelligence]. Adonoy successful person is conceived by others as one who acts with intelligence.—Metzudas Dovid 7As in, "Dovid was successful [=משכיל] in all his ways," in I Shmuel 18:14.

פסוק ח׳ · Verse 8

Hebrew:

הֽוּא־הִכָּ֧ה אֶת־פְּלִשְׁתִּ֛ים עַד־עַזָּ֖ה וְאֶת־גְּבוּלֶ֑יהָ מִמִּגְדַּ֥ל נוֹצְרִ֖ים עַד־עִ֥יר מִבְצָֽר׃ {פ}

English:

He overran Philistia as far as Gaza and its border areas, from watchtower to fortified town.

Hezekiah struck the Philistines as far as Gaza, from watchtower to fortified town. Metzudat David and Radak describe the extent of his military success against Philistia, reaching their major city and outlying settlements alike.

פסוק ט׳ · Verse 9

Hebrew:

וַיְהִ֞י בַּשָּׁנָ֤ה הָֽרְבִיעִית֙ לַמֶּ֣לֶךְ חִזְקִיָּ֔הוּ הִ֚יא הַשָּׁנָ֣ה הַשְּׁבִיעִ֔ית לְהוֹשֵׁ֥עַ בֶּן־אֵלָ֖ה מֶ֣לֶךְ יִשְׂרָאֵ֑ל עָלָ֞ה שַׁלְמַנְאֶ֧סֶר מֶֽלֶךְ־אַשּׁ֛וּר עַל־שֹׁמְר֖וֹן וַיָּ֥צַר עָלֶֽיהָ׃

English:

In the fourth year of King Hezekiah, which was the seventh year of King Hoshea son of Elah of Israel, King Shalmaneser of Assyria marched against Samaria and besieged it,

The narrative pauses to recapitulate the siege of Samaria, dated to Hezekiah's fourth year (Hoshea's seventh), when Shalmaneser marched against the Northern capital. Metzudat David notes that the historian inserts the fall of the North here to fix it precisely within Hezekiah's reign.

פסוק י׳ · Verse 10

Hebrew:

וַֽיִּלְכְּדֻ֗הָ מִקְצֵה֙ שָׁלֹ֣שׁ שָׁנִ֔ים בִּשְׁנַת־שֵׁ֖שׁ לְחִזְקִיָּ֑ה הִ֣יא שְׁנַת־תֵּ֗שַׁע לְהוֹשֵׁ֙עַ֙ מֶ֣לֶךְ יִשְׂרָאֵ֔ל נִלְכְּדָ֖ה שֹׁמְרֽוֹן׃

English:

and hedhe So some mss. and ancient versions; most mss. and editions read “they.” captured it at the end of three years. In the sixth year of Hezekiah, which was the ninth year of King Hoshea of Israel, Samaria was captured;

Samaria was captured at the end of three years, in Hezekiah's sixth year (Hoshea's ninth). Metzudat David and Radak address the textual variant 'he captured' versus 'they captured' and confirm the synchronized dating of the city's fall.

פסוק י״א · Verse 11

Hebrew:

וַיֶּ֧גֶל מֶֽלֶךְ־אַשּׁ֛וּר אֶת־יִשְׂרָאֵ֖ל אַשּׁ֑וּרָה וַיַּנְחֵ֞ם בַּחְלַ֧ח וּבְחָב֛וֹר נְהַ֥ר גּוֹזָ֖ן וְעָרֵ֥י מָדָֽי׃

English:

and the king of Assyria deported the Israelites to Assyria. He settled them inesettled them in Lit. “led them to.” Halah, along the Habor [and] the River Gozan, and in the towns of Media.

The king of Assyria deported Israel to Halah, the Habor, the river Gozan, and the towns of Media. Radak identifies these as the same exile-sites named in chapter 17, the recapitulation underscoring the finality of the Northern exile.

פסוק י״ב · Verse 12

Hebrew:

עַ֣ל ׀ אֲשֶׁ֣ר לֹֽא־שָׁמְע֗וּ בְּקוֹל֙ יְהֹוָ֣ה אֱלֹהֵיהֶ֔ם וַיַּעַבְרוּ֙ אֶת־בְּרִית֔וֹ אֵ֚ת כׇּל־אֲשֶׁ֣ר צִוָּ֔ה מֹשֶׁ֖ה עֶ֣בֶד יְהֹוָ֑ה וְלֹ֥א שָׁמְע֖וּ וְלֹ֥א עָשֽׂוּ׃ {פ}

English:

[This happened] because they did not obey the ETERNAL their God; they transgressed God’s covenant—all that Moses the servant of GOD had commanded. They did not obey and they did not fulfill it.

The verse repeats the theological cause: this happened because Israel did not obey the Lord and transgressed the covenant Moses had commanded. Metzudat David explains that the historian restates the indictment of chapter 17 to drive home that the North fell for breaking the covenant.

פסוק י״ג · Verse 13

Hebrew:

וּבְאַרְבַּע֩ עֶשְׂרֵ֨ה שָׁנָ֜ה לַמֶּ֣לֶךְ חִזְקִיָּ֗ה עָלָ֞ה סַנְחֵרִ֤יב מֶֽלֶךְ־אַשּׁוּר֙ עַ֣ל כׇּל־עָרֵ֧י יְהוּדָ֛ה הַבְּצֻר֖וֹת וַֽיִּתְפְּשֵֽׂם׃

English:

In the fourteenth year of King Hezekiah, King Sennacherib of Assyria marched against all the fortified towns of Judah and seized them.

In Hezekiah's fourteenth year, Sennacherib of Assyria marches against all the fortified towns of Judah and captures them. Radak introduces the great Assyrian invasion of Judah, the crisis that dominates the rest of the chapter and the next.

פסוק י״ד · Verse 14

Hebrew:

וַיִּשְׁלַ֣ח חִזְקִיָּ֣ה מֶלֶךְ־יְהוּדָ֣ה אֶל־מֶֽלֶךְ־אַשּׁוּר֩ ׀ לָכִ֨ישָׁה ׀ לֵאמֹ֤ר ׀ חָט��֙אתִי֙ שׁ֣וּב מֵֽעָלַ֔י אֵ֛ת אֲשֶׁר־תִּתֵּ֥ן עָלַ֖י אֶשָּׂ֑א וַיָּ֨שֶׂם מֶלֶךְ־אַשּׁ֜וּר עַל־חִזְקִיָּ֣ה מֶלֶךְ־יְהוּדָ֗ה שְׁלֹ֤שׁ מֵאוֹת֙ כִּכַּר־כֶּ֔סֶף וּשְׁלֹשִׁ֖ים כִּכַּ֥ר זָהָֽב׃

English:

King Hezekiah sent this message to the king of Assyria at Lachish: “I have done wrong; withdraw from me; and I shall bear whatever you impose on me.” So the king of Assyria imposed upon King Hezekiah of Judah a payment of three hundred talents of silver and thirty talents of gold.

Hezekiah sends to Sennacherib at Lachish, confessing 'I have done wrong,' and agrees to pay whatever is imposed — three hundred talents of silver and thirty of gold. Metzudat David and Radak explain Hezekiah's initial submission and the heavy indemnity, an attempt to buy off the Assyrian advance.

פסוק ט״ו · Verse 15

Hebrew:

וַיִּתֵּן֙ חִזְקִיָּ֔ה אֶת־כׇּל־הַכֶּ֖סֶף הַנִּמְצָ֣א בֵית־יְהֹוָ֑ה וּבְאֹצְר֖וֹת בֵּ֥ית הַמֶּֽלֶךְ׃

English:

Hezekiah gave him all the silver that was on hand in the House of GOD and in the treasuries of the palace.

פסוק ט״ז · Verse 16

Hebrew:

בָּעֵ֣ת הַהִ֗יא קִצַּ֨ץ חִזְקִיָּ֜ה אֶת־דַּלְת֨וֹת הֵיכַ֤ל יְהֹוָה֙ וְאֶת־הָאֹ֣מְנ֔וֹת אֲשֶׁ֣ר צִפָּ֔ה חִזְקִיָּ֖ה מֶ֣לֶךְ יְהוּדָ֑ה וַֽיִּתְּנֵ֖ם לְמֶ֥לֶךְ אַשּֽׁוּר׃ {פ}

English:

At that time Hezekiah cut down the doors and the doorpostsfdoorposts Meaning of Heb. uncertain. of the Temple of GOD, which King Hezekiah had overlaid [with gold], and gave them to the king of Assyria.

To raise the tribute, Hezekiah even cut off the gold-overlaid doors and doorposts of the Temple and gave them to the Assyrian king. Rashi, Metzudat David, and Radak explain the difficult phrase and note the desperation of stripping the Temple's own fittings to meet the payment.
▶Commentaries (1)
רש״יRashi
קִצַּץ. אֶת הַדְּלָתוֹת שֶׁהָיָה שֶל זָהָב. וְאֶת הָאֹמְנוֹת. תִּרְגֵּם יוֹנָתָן: וְיַת סְקוֹפַיָּא, אִיסְקוּפוֹת.
Removed. The doors, which were gold [plated]. And the thresholds. [Targum] Yonoson rendered the סקופיא, [i.e.,] the thresholds.8Alternately, אמנות are pillars, or it is a term used to include both the threshold and the lintel.—Ralbag

פסוק י״ז · Verse 17

Hebrew:

וַיִּשְׁלַ֣ח מֶלֶךְ־אַשּׁ֡וּר אֶת־תַּרְתָּ֣ן וְאֶת־רַב־סָרִ֣יס ׀ וְאֶת־רַבְשָׁקֵ֨ה מִן־לָכִ֜ישׁ אֶל־הַמֶּ֧לֶךְ חִזְקִיָּ֛הוּ בְּחֵ֥יל כָּבֵ֖ד יְרוּשָׁלָ֑͏ִם וַֽיַּעֲלוּ֙ וַיָּבֹ֣אוּ יְרוּשָׁלַ֔͏ִם וַיַּעֲל֣וּ וַיָּבֹ֗אוּ ו��יַּֽעַמְדוּ֙ בִּתְעָלַת֙ הַבְּרֵכָ֣ה הָעֶלְיוֹנָ֔ה אֲשֶׁ֕ר בִּמְסִלַּ֖ת שְׂדֵ֥ה כֹבֵֽס׃

English:

But the king of Assyria sent the Tartan, the Rabsaris, and the RabshakehgTartan…Rabsaris…Rabshakeh Assyrian titles. from Lachish with a large force to King Hezekiah in Jerusalem. They marched up to Jerusalem; and when they arrived, they took up a position near the conduit of the Upper Pool, by the road of the Fuller’s Field.

Despite the tribute, Sennacherib sends his officers — the Tartan, the Rabsaris, and the Rabshakeh — with a large force to Jerusalem, taking position at the conduit of the Upper Pool. Rashi, Metzudat David, and Radak explain these Assyrian titles and the strategic location, by the Fuller's Field road, from which the demand for surrender will be issued.
▶Commentaries (1)
רש״יRashi
אֶת תַּרְתָּן וְאֶת רַב סָרִיס. לָמַדְנוּ בְּסֵדֶר עוֹלָם, שֶׁלֹּא בָאוּ שְׁלָשְׁתָּם יַחַד, אֶלָּא רַבְשָׁקֵה לְבַדּוֹ, כְּמוֹ שֶׁכָּתַב בְּסֵפֶר יְשַׁעְיָהוּ וְתַרְתָּן וְרַב סָרִיס בָּאוּ בִּשְׁלִיחוּת שְׁנִיָּה, כְּשֶׁבָּאָה לוֹ שְׁמוּעָה עַל תִּרְהָקָה מֶלֶךְ כּוּשׁ, וַיִּשְׁמַע וַיִּשְׁלַח מַלְאָכִים אֶל חִזְקִיָּהוּ וְגוֹ'. בִּתְעָלַת. פוסקיר"ה בְּלַעַ"ז, בְּרֵכָה שֶׁעוֹשִׂין לְבֵיבְרֵי דָגִים. שְׂדֵה כוֹבֵס. שָׂדֶה שֶׁהַכּוֹבְסִין שׁוֹטְחִין בּוֹ בְּגָדִים, וְכֵן תִּרְגֵּם יוֹנָתָן: חֲקָל מַשְׁטַח קַצְרַיָּא.
Tarton [and] Rav Soris. We learned in Seder Olam that the three of them did not come together,9The king of Ashur dealt falsely with Chizkiyoh because he sent his officers to attack Yerusholayim even though Chizkiyoh paid the tribute that was imposed upon him.—Metzudas Dovid Or, Sancheiriv took the tribute and left. However, in the ensuing years Chizkiyohu failed to meet his demands and he therefore attacked again.—Radak rather but Ravshokei [came] alone, as it is written in the Book of Yeshayohu,1036:2. and Tarton and Rav Soris came on a second mission, when he received word concerning Tirhokoh king of Cush, "and he heard and sent emissaries to Chizkiyohu … "11Yeshayohu 37:9. Near the channel. Fosed, in O.F., [i.e.,] a moat made for schools of fish. The washer's field. A field in which the launderers spread out garments, And so did [Targum] Yonoson render, "a field where the launderers spread out."12I.e., where the launderers spread out the clothing.

פסוק י״ח · Verse 18

Hebrew:

וַֽיִּקְרְאוּ֙ אֶל־הַמֶּ֔לֶךְ וַיֵּצֵ֧א אֲלֵהֶ֛ם אֶלְיָקִ֥ים בֶּן־חִלְקִיָּ֖הוּ אֲשֶׁ֣ר עַל־הַבָּ֑יִת וְשֶׁבְנָה֙ הַסֹּפֵ֔ר וְיוֹאָ֥ח בֶּן־אָסָ֖ף הַמַּזְכִּֽיר׃

English:

They summoned the king; and Eliakim son of Hilkiah, who was in charge of the palace, Shebna the scribe, and Joah son of Asaph the recorder went out to them.

The Assyrians summon the king, and three of Hezekiah's senior ministers — Eliakim over the palace, Shebna the scribe, and Joah the recorder — go out to meet them. Rashi, Metzudat David, and Radak identify these officials and their roles in Hezekiah's court.
▶Commentaries (1)
רש״יRashi
הַמַּזְכִּיר. אֵיזֶה מִשְׁפָּט בָּא לִפְנֵי הַמֶּלֶךְ רִאשׁוֹן, שֶׁיִּפְסְקֶנּוּ רִאשׁוֹן.
The recorder. [Who determines] which judgment came first before the king, that it be adjudicated first.13Rashi in Yeshayohu 36:3 defines מזכיר, as "the writer of the records in the annals."

פסוק י״ט · Verse 19

Hebrew:

וַיֹּ֤אמֶר אֲלֵיהֶם֙ רַבְשָׁקֵ֔ה אִמְרוּ־נָ֖א אֶל־חִזְקִיָּ֑הוּ כֹּה־אָמַ֞ר הַמֶּ֤לֶךְ הַגָּדוֹל֙ מֶ֣לֶךְ אַשּׁ֔וּר מָ֧ה הַבִּטָּח֛וֹן הַזֶּ֖ה אֲשֶׁ֥ר בָּטָֽחְתָּ׃

English:

The Rabshakeh said to them, “You tell Hezekiah: Thus said the Great King, the King of Assyria: What makes you so confident?

The Rabshakeh begins his speech, demanding in the name of 'the Great King' of Assyria: what is the basis of Hezekiah's confidence? Metzudat David explains the opening taunt, designed to undermine Judah's morale by questioning the ground of its hope.

פסוק כ׳ · Verse 20

Hebrew:

אָמַ֙רְתָּ֙ אַךְ־דְּבַר־שְׂפָתַ֔יִם עֵצָ֥ה וּגְבוּרָ֖ה לַמִּלְחָמָ֑ה עַתָּה֙ עַל־מִ֣י בָטַ֔חְתָּ כִּ֥י מָרַ֖דְתָּ בִּֽי׃

English:

You must think that mere talk is counsel and valor for war! Look, on whom are you relying, that you have rebelled against me?

He scoffs that Judah's confidence is 'mere talk,' not real counsel or strength for war, and asks on whom they rely in rebelling against Assyria. Rashi, Metzudat David, and Radak unpack the rhetorical thrust, mocking empty words as no substitute for military power.
▶Commentaries (1)
רש״יRashi
אָמַרְתָּ אַךְ דְּבַר שְׂפָתַיִם וְגוֹ'. אָמַרְתָּ עַד הֵנָּה לֹא אֶעֱבֹד לְמֶלֶךְ אַשּׁוּר, אַךְ דְּבַר שְׂפָתַיִם הָיָה, כָּל זְמַן שֶׁלֹּא יֵצֵא מִמְּקוֹמוֹ לָבֹא עָלֶיךָ, לֹא הֻצְרַכְתָּ לְעֵצָה וּגְבוּרָה, אֲבָל עַכְשָׁיו שֶׁיָּצָא וּבָא, עֵצָה וּגְבוּרָה אַתָּה צָרִיךְ לַמִּלְחָמָה הַזֹּאת, עַתָּה אֱמֹר עַל מִי בָטַחְתָּ.
You have said but words of the lips, etc. Until now you have said, "I will (not) pay tribute to the king of Ashur." It was but words of the lips, as long as he did not leave his place to march upon you, you did not require counsel and might. But now, that he has left [his place] and marched [upon you], you require counsel and might for this war. Now, tell [me] upon whom you have depended?

פסוק כ״א · Verse 21

Hebrew:

עַתָּ֡ה הִנֵּ֣ה בָטַ֣חְתָּ לְּךָ֡ עַל־מִשְׁעֶ֩נֶת֩ הַקָּנֶ֨ה הָרָצ֤וּץ הַזֶּה֙ עַל־מִצְרַ֔יִם אֲשֶׁ֨ר יִסָּמֵ֥ךְ אִישׁ֙ עָלָ֔יו וּבָ֥א בְכַפּ֖וֹ וּנְקָבָ֑הּ כֵּ֚ן פַּרְעֹ֣ה מֶל��ךְ־מִצְרַ֔יִם לְכׇֽל־הַבֹּטְחִ֖ים עָלָֽיו׃

English:

You rely, of all things, on Egypt, that splintered reed of a staff, which enters and punctures the palm of anyone who leans on it! That’s what Pharaoh king of Egypt is like to all who rely on him.

The Rabshakeh derides reliance on Egypt as 'a splintered reed of a staff' that pierces the hand of anyone who leans on it — such is Pharaoh to all who trust him. Rashi, Metzudat David, and Radak explain the vivid image of a broken reed, warning that Egypt will not only fail Judah but wound it.
▶Commentaries (1)
רש״יRashi
וּבָא בְּכַפּוֹ. כְּשֶׁאָדָם נִסְמָךְ עַל מִשְׁעֶנֶת קָנֶה רָצוּץ שֶׁנִּשְׁבַּר בְּיָדוֹ, בָּאִין רָאשֵׁי הַקְּרוּמִיּוֹת וְנוֹקְבִין אֶת כַּפּוֹ.
It will go into his palm. When a person supports himself on a support of a splintered reed, which has broken in his hand, the splintered edges come and puncture his palm.14Similarly, his reliance on Paroh for support will turn out to be bad for him.

פסוק כ״ב · Verse 22

Hebrew:

וְכִֽי־תֹאמְר֣וּן אֵלַ֔י אֶל־יְהֹוָ֥ה אֱלֹהֵ֖ינוּ בָּטָ֑חְנוּ הֲלוֹא־ה֗וּא אֲשֶׁ֨ר הֵסִ֤יר חִזְקִיָּ֙הוּ֙ אֶת־בָּמֹתָ֣יו וְאֶת־מִזְבְּחֹתָ֔יו וַיֹּ֤אמֶר לִֽיהוּדָה֙ וְלִיר֣וּשָׁלַ֔͏ִם לִפְנֵי֙ הַמִּזְבֵּ֣חַ הַזֶּ֔ה תִּֽשְׁתַּחֲו֖וּ בִּירוּשָׁלָֽ͏ִם׃

English:

And if you tell me that you are relying on the ETERNAL your God: is this not the very one whose shrines and altars Hezekiah did away with, telling Judah and Jerusalem, ‘You must worship only at this altar in Jerusalem’?

He twists Hezekiah's reform against him: if Judah relies on the Lord, is this not the God whose high places and altars Hezekiah removed, confining worship to Jerusalem? Rashi, Metzudat David, and Radak explain the Assyrian's misrepresentation — he portrays Hezekiah's centralization of worship as an offense to God, when in truth it was obedience.
▶Commentaries (1)
רש״יRashi
הֲלוֹא הוּא אֲשֶׁר הֵסִיר חִזְקִיָּהוּ וְגוֹ'. יֵשׁ לִלְמֹד מִכָּאן, דְּרַבְשָׁקֵה יִשְׂרָאֵל מוּמָר הָיָה, שֶׁהָיָה מוֹדֶה שֶׁהַקָּבָּ"ה אֱלוֹהַּ, אֶלָּא שֶׁרְצוֹנוֹ לַעֲבֹד עֲבוֹדָה זָרָה.
Is He not the one Whose high places and altars Chizkiyohu has removed, etc. It can be deduced from here that Ravshokei was an apostate Jew, for he admitted that the Holy One, Blessed Is He, is God, but his desire is to worship idols.15See Maseches Sanhedrin 60a.

פסוק כ״ג · Verse 23

Hebrew:

וְעַתָּה֙ הִתְעָ֣רֶב נָ֔א אֶת־אֲדֹנִ֖י אֶת־מֶ֣לֶךְ אַשּׁ֑וּר וְאֶתְּנָ֤ה לְךָ֙ אַלְפַּ֣יִם סוּסִ֔ים אִם־תּוּכַ֕ל לָ֥תֶת לְךָ֖ רֹכְבִ֥ים עֲלֵיהֶֽם׃

English:

Come now, make this wager with my master, the king of Assyria: I’ll give you two thousand horses if you can produce riders to mount them.

He taunts Judah with a wager: he will give them two thousand horses if they can even find riders to mount them. Rashi, Metzudat David, and Radak explain the mockery of Judah's military weakness — so few trained cavalrymen that they could not man free horses.
▶Commentaries (1)
רש״יRashi
הִתְעָרֶב נָא. הִתְפָּאֵר עָלָיו, בּוֹא בְּעֵרָבוֹן, עַל מְנָת אִם תּוּכַל לִתֵּן לְךָ רוֹכְבִים עַל אַלְפַּיִם סוּסִים. הִתְעָרֶב. גיי"ר בְּלַעַ"ז.
Provide a security. Glorify yourself over him; enter a wager on the condition that if you are able to supply riders for two thousand horses.16Ravshokei implied that Chizkiyohu did not even have enough riders for the two thousand horses, so surely he is unable to mount a rebellion.—Ralbag Wager. Gajer, in O.F.

פסוק כ״ד · Verse 24

Hebrew:

וְאֵ֣יךְ תָּשִׁ֗יב אֵ֠ת פְּנֵ֨י פַחַ֥ת אַחַ֛ד עַבְדֵ֥י אֲדֹנִ֖י הַקְּטַנִּ֑ים וַתִּבְטַ֤ח לְךָ֙ עַל־מִצְרַ֔יִם לְרֶ֖כֶב וּלְפָרָשִֽׁים׃

English:

So how could you refuse anything even to the deputy of one of my master’s lesser servants, relying on Egypt for chariots and riders?

How then, he sneers, could Judah repel even one minor Assyrian officer, while relying on Egypt for chariots and horsemen? Rashi and Metzudat David explain the continuation of the taunt, contrasting Judah's helplessness with the futility of its Egyptian alliance.
▶Commentaries (1)
רש״יRashi
וְאֵיךְ תָּשִׁיב אֵת פְּנֵי פַחַת אַחַד עַבְדֵי אֲדֹנִי. שֶׁהֲרֵי כָּל הַקָּטָן שֶׁבָּהֶם, שַׂר עַל אַלְפַּיִם אִישׁ, וְאַתָּה אֵינְךָ מַשִּׂיג לְאַלְפַּיִם אִישׁ, לָמַדְנוּ מִכָּאן עַל רָאשֵׁי גְּיָסוֹת מֵאָה וּשְׁמוֹנִים וַחֲמִשָּׁה אֶלֶף שֶׁנָּפְלוּ עִם סַנְחֵרִיב, הַקָּטָן שֶׁבָּהֶם, שַׂר עַל אַלְפַּיִם אִישׁ שֶׁעִמּוֹ.
How can you turn away one captain of my master's servants. For the smallest of them is captain over two thousand men, and you cannot obtain two thousand men. We deduce from here concerning the heads of the armies, who totaled one hundred and eighty-five thousand and fell with Sancheiriv, that the smallest of them was captain over two thousand men who were with him.

פסוק כ״ה · Verse 25

Hebrew:

עַתָּה֙ הֲמִבַּלְעֲדֵ֣י יְהֹוָ֔ה עָלִ֛יתִי עַל־הַמָּק֥וֹם הַזֶּ֖ה לְהַשְׁחִת֑וֹ יְהֹוָה֙ אָמַ֣ר אֵלַ֔י עֲלֵ֛ה עַל־הָאָ֥רֶץ הַזֹּ֖את וְהַשְׁחִיתָֽהּ׃

English:

And do you think I have marched against this land to destroy it without GOD ? It was GOD who told me: Go up against that land and destroy it.”

The Rabshakeh claims a divine mandate: he has not come without the Lord, for the Lord Himself told him to go up and destroy the land. Rashi, Metzudat David, and Radak explain this insidious claim — whether a deliberate lie or a distortion of a real prophecy — designed to break Judah's faith that God is on their side.
▶Commentaries (1)
רש״יRashi
הֲמִבַּלְעֲדֵי ה'. וְכִי שֶׁלֹּא בִּרְשׁוּת בָּאתִי, כְּבָר נִתְנַבֵּא יְשַׁעְיָה: בִּימֵי אָחָז אָבִיךָ יָבִיא ה' עָלֶיךָ וְעַל עַמְּךָ וְגוֹ' אֶת מֶלֶךְ אַשּׁוּר. וְהַשְׁחִיתָהּ. אֶת זוֹ הוֹסִיף מִשֶּׁלּוֹ.
Is it with other than Adonoy. Did I come without permission? Yeshayohu already prophesied in the days of Achaz your father, "Adonoy shall bring upon you and upon your people, etc., the king of Ashur."17Yeshayohu 7:17. Radak cites another verse from Yeshayohu's prophecy, "and therefore the LRD is bringing upon them the mighty and abundant waters of the river, the king of Ashur, etc.," in Yeshayohu 8:7. Sancheiriv therefore believed that he was acting with Divine approval. And to destroy it. This he added of his own accord.

פסוק כ״ו · Verse 26

Hebrew:

וַיֹּ֣אמֶר אֶלְיָקִ֣ים בֶּן־חִ֠לְקִיָּ֠הוּ וְשֶׁבְנָ֨ה וְיוֹאָ֜ח אֶל־רַבְשָׁקֵ֗ה דַּבֶּר־נָ֤א אֶל־עֲבָדֶ֙יךָ֙ אֲרָמִ֔ית כִּ֥י שֹׁמְעִ֖ים אֲנָ֑חְנוּ וְאַל־תְּדַבֵּ֤ר עִמָּ֙נוּ֙ יְהוּדִ֔ית בְּאׇזְנֵ֣י הָעָ֔ם אֲשֶׁ֖ר עַל־הַחֹמָֽה׃

English:

Eliakim son of Hilkiah, Shebna, and Joah replied to the Rabshakeh, “Please, speak to your servants in Aramaic, for we understand it; do not speak to us in Judean in the hearing of the people on the wall.”

Hezekiah's ministers beg the Rabshakeh to speak in Aramaic, which they understand, rather than in Judean (Hebrew), so the people on the wall will not be demoralized. Rashi, Metzudat David, and Radak explain that the officials understood Aramaic, the diplomatic language, and sought to keep the threatening words from the listening populace.
▶Commentaries (1)
רש״יRashi
כִּי שֹׁמְעִים אֲנָחְנוּ. אָנוּ בְּנֵי פַּלָּטִין, וּמַכִּירִין בְּלָשׁוֹן אֲרַמִּית וּבִשְׁאָר לְשׁוֹנוֹת, וְאַל תְּדַבֵּר אֵלֵינוּ יְהוּדִית, שֶׁכָּל הָעָם מַכִּירִין בּוֹ, וְאֵין אָנוּ רוֹצִים שֶׁיִּשְׁמְעוּ.
For we understand it. We are residents of the palace, and understand Aramaic and other languages. But do not speak Hebrew to us, which all the people understand,18They were concerned about the morale of the people and therefore wanted to keep the conversation private. and we do not want them to hear.19It is not proper to reveal matters of war to the general public.—Metzudas Dovid

פסוק כ״ז · Verse 27

Hebrew:

וַיֹּ֨אמֶר אֲלֵיהֶ֜ם רַבְשָׁקֵ֗ה הַעַ֨ל אֲדֹנֶ֤יךָ וְאֵלֶ֙יךָ֙ שְׁלָחַ֣נִי אֲדֹנִ֔י לְדַבֵּ֖ר אֶת־הַדְּבָרִ֣ים הָאֵ֑לֶּה הֲלֹ֣א עַל־הָאֲנָשִׁ֗ים הַיֹּֽשְׁבִים֙ עַל־הַ֣חֹמָ֔ה לֶאֱכֹ֣ל אֶת־[צוֹאָתָ֗ם] (חריהם) וְלִשְׁתּ֛וֹת אֶת־[מֵימֵ֥י רַגְלֵיהֶ֖ם] (שניהם) עִמָּכֶֽם׃

English:

But the Rabshakeh answered them, “Was it to your master and to you that my master sent me to speak those words? It was precisely to the men who are sitting on the wall—who will have to eat their dung and drink their urine with you.”

The Rabshakeh refuses, declaring that his message is aimed precisely at the people on the wall, who in a siege will be reduced to eating their own dung and drinking their own urine. Rashi, Metzudat David, and Radak explain his crude insistence on addressing the common people directly, depicting the horrors of the coming siege to terrify them.
▶Commentaries (1)
רש״יRashi
לֶאֱכֹל אֶת צוֹאָתָם. בְּרָעָב הַמָּצוֹר. חוֹרֵיהֶם. רְעִי הַיּוֹצֵא דֶּרֶךְ חוֹר פִּי הַטַּבַּעַת. וְרַבּוֹתֵינוּ פֵּרְשׁוּ: לְכַנּוֹתָם לָשׁוֹן נָאָה צוֹאָתָם. מֵימֵי שִׁינֵיהֵם. צוֹאָה לֶחָה, שִׁנֵּי דְּכַרְכְּשָׁא דְּקַיְמָא אַתְּלַת שִנֵּי. אוֹ לְשׁוֹן גָּלָל, שֶׁבָּא עַל יְדֵי לְעִיסַת הַשִּׁנַּיִם.
To eat their own excrement. In the hunger [caused] by the siege.20If they continue guarding the wall to prevent Ashur's army from entering, they will lay a prolonged siege to the city that will be so severe that the people will starve during the siege, causing them to "eat their own, etc."—Ralbag Their dung. Dung that is excreted through the orifice of the anus. Our Rabbis explained to euphemize and read, "צואתם" [instead of חריהם].21See Maseches Megillah 25b. Their own urine. Loose excrement, the glands of the rectum, which is held by three glands. Alternatively, an expression of excrement which comes about through the chewing of the teeth [=שניהם].

פסוק כ״ח · Verse 28

Hebrew:

וַֽיַּעֲמֹד֙ רַבְשָׁקֵ֔ה וַיִּקְרָ֥א בְקוֹל־גָּד֖וֹל יְהוּדִ֑ית וַיְדַבֵּ֣ר וַיֹּ֔אמֶר שִׁמְע֛וּ דְּבַר־הַ��ֶּ֥לֶךְ הַגָּד֖וֹל מֶ֥לֶךְ אַשּֽׁוּר׃

English:

And the Rabshakeh stood and called out in a loud voice in Judean: “Hear the words of the Great King, the King of Assyria.

The Rabshakeh stands and calls out loudly in Judean: 'Hear the words of the Great King, the King of Assyria.' Metzudat David explains that he deliberately raised his voice in Hebrew, precisely the thing the ministers had asked him to avoid, to reach the people over their heads.

פסוק כ״ט · Verse 29

Hebrew:

כֹּ֚ה אָמַ֣ר הַמֶּ֔לֶךְ אַל־יַשִּׁ֥א לָכֶ֖ם חִזְקִיָּ֑הוּ כִּי־לֹ֣א יוּכַ֔ל לְהַצִּ֥יל אֶתְכֶ֖ם מִיָּדֽוֹ׃

English:

Thus said the king: Don’t let Hezekiah deceive you, for he will not be able to deliver you from myhmy So several mss. and ancient versions; most mss. and editions read “his.” hands.

פסוק ל׳ · Verse 30

Hebrew:

וְאַל־יַבְטַ֨ח אֶתְכֶ֤ם חִזְקִיָּ֙הוּ֙ אֶל־יְהֹוָ֣ה לֵאמֹ֔ר הַצֵּ֥ל יַצִּילֵ֖נוּ יְהֹוָ֑ה וְלֹ֤א תִנָּתֵן֙ אֶת־הָעִ֣יר הַזֹּ֔את בְּיַ֖ד מֶ֥לֶךְ אַשּֽׁוּר׃

English:

Don’t let Hezekiah make you rely on GOD, saying: GOD will surely save us: this city will not fall into the hands of the king of Assyria.

פסוק ל״א · Verse 31

Hebrew:

אַֽל־תִּשְׁמְע֖וּ אֶל־חִזְקִיָּ֑הוּ כִּי֩ כֹ֨ה אָמַ֜ר מֶ֣לֶךְ אַשּׁ֗וּר עֲשֽׂוּ־אִתִּ֤י בְרָכָה֙ וּצְא֣וּ אֵלַ֔י וְאִכְל֤וּ אִישׁ־גַּפְנוֹ֙ וְאִ֣ישׁ תְּאֵנָת֔וֹ וּשְׁת֖וּ אִ֥ישׁ מֵי־בֹרֽוֹ׃

English:

Don’t listen to Hezekiah. For thus said the king of Assyria: Make your peace with me and come out to me,ito me I.e., to my representative the Rabshakeh. so that you may all eat from your vines and your fig trees and drink water from your cisterns,

He urges the people not to listen to Hezekiah but to 'make peace' and come out to him, promising each will eat from his own vine and fig tree and drink from his own cistern. Rashi, Metzudat David, and Radak explain the seductive offer of normal life and security as a lure to surrender.
▶Commentaries (1)
רש״יRashi
עֲשׂוּ אִתִּי בְרָכָה. שְׁאִילַת שָׁלוֹם, כְּמוֹ: וַיְבָרֶךְ יַעֲקֹב אֶת פַּרְעֹה.
"Make peace with me." A greeting, as in, "And Yaakov greeted [=ויברך] Paroh."22Bereishis 47:7. 23See Rashi in Bereishis 33:10 and above, in II Melochim 5:15.

פסוק ל״ב · Verse 32

Hebrew:

עַד־בֹּאִי֩ וְלָקַחְתִּ֨י אֶתְכֶ֜ם אֶל־אֶ֣רֶץ כְּאַרְצְכֶ֗ם אֶ֩רֶץ֩ דָּגָ֨ן וְתִיר֜וֹשׁ אֶ֧רֶץ לֶ֣חֶם וּכְרָמִ֗ים אֶ֣רֶץ זֵ֤ית יִצְהָר֙ וּדְבַ֔שׁ וִֽחְי֖וּ וְלֹ֣א תָמֻ֑תוּ וְאַֽל־תִּשְׁמְעוּ֙ אֶל־חִזְקִיָּ֔הוּ כִּֽי־יַסִּ֤ית אֶתְכֶם֙ לֵאמֹ֔ר יְהֹוָ֖ה יַצִּילֵֽנוּ׃

English:

until I come and take you away to a land like your own, a land of grain [fields] and vineyards, of bread and wine, of olive oil and honey, so that you may live and not die. Don’t listen to Hezekiah, who misleads you by saying, ‘GOD will save us.’

He promises to deport them to a land like their own, of grain, vineyards, bread, and oil, so they may live — and again warns against Hezekiah's claim that the Lord will save them. Rashi, Metzudat David, and Radak explain the Assyrian policy of resettlement dressed up as a benefit, and the repeated effort to sever the people's trust in God.
▶Commentaries (1)
רש״יRashi
אֶל אֶרֶץ כְּאַרְצְכֶם. כֵּן דַּרְכִּי, לְהַעֲבִיר אֶת הָאֻמּוֹת מִמְּדִינָה לִמְדִינָה, הָיָה לוֹ לוֹמַר אֶל אֶרֶץ טוֹבָה מִשֶּׁלָּכֶם, שֶׁהֲרֵי לְפַתּוֹתָם בָּא, אֶלָּא שֶׁיָּדַע שֶׁיַּכִּירוּ שֶׁדְּבָרָיו שֶׁקֶר. אֶרֶץ דָּגָן וְתִירוֹשׁ. זוֹ אַפְרִיקִי.
To a land like you land. This is my custom to move the nations from province to province. He should have said, "to a land better than yours," because he came to persuade them, but he knew that they would recognize that his statement was false.24This custom was practiced in order to prevent any future attempts to regain independence. He realized that as long as a conquered nation remained in its own land, the people would ultimately rise up and rebel against their conquerors. 25See Rashi, in Yeshayohu 36:17. The Gemara in Maseches Sanhedrin 94a, states that Sancheiriv did not say "to a land better than yours," because he did not want to denigrate Eretz Yisroel. As a result he was rewarded with the title "the great and noble Osenapar [=Sancheiriv]," in Ezra 4:10. A land of grain and wine. This is Africa.

פסוק ל״ג · Verse 33

Hebrew:

הַהַצֵּ֥ל הִצִּ֛ילוּ אֱלֹהֵ֥י הַגּוֹיִ֖ם אִ֣ישׁ אֶת־אַרְצ֑וֹ מִיַּ֖ד מֶ֥לֶךְ אַשּֽׁוּר׃

English:

Did any of the gods of other nations save their land from the king of Assyria?

The Rabshakeh challenges: did any nation's gods ever save their land from the king of Assyria? Metzudat David explains the climactic argument, reducing the God of Israel to the level of the powerless idols of the conquered nations.

פסוק ל״ד · Verse 34

Hebrew:

אַיֵּה֩ אֱלֹהֵ֨י חֲמָ֜ת וְאַרְפָּ֗ד אַיֵּ֛ה אֱלֹהֵ֥י סְפַרְוַ֖יִם הֵנַ֣ע וְעִוָּ֑ה כִּי־הִצִּ֥ילוּ אֶת־שֹׁמְר֖וֹן מִיָּדִֽי׃

English:

Where were the gods of Hamath and Arpad? Where were the gods of Sepharvaim, Hena, and Ivvah? [And] did theyjthey I.e., the gods of Samaria. save Samaria from me?

He lists conquered places — Hamath, Arpad, Sepharvaim, Hena, and Ivvah — whose gods failed, and asks whether even Samaria's gods saved it from him. Rashi, Metzudat David, and Radak identify these defeated peoples and note the pointed mention of Samaria, the Northern capital that had just fallen.
▶Commentaries (1)
רש״יRashi
הֵנַע וְעִוָּה. אוֹתָם מֶלֶךְ אַשּׁוּר, הֶחֱרִיבָם וְהִגְלָם. כִּי הִצִּילוּ אֶת שֹׁמְרוֹן. וְהַשּׁוֹמְרוֹנִים הָיוּ עוֹבְדִים אֶת אֱלֹהֵי אֲרָם שֶׁהָיוּ שְׁכֵנֵיהֶם.
He exiled them and twisted them. The King of Ashur, destroyed them and exiled them.26Alternatively, "Heina and Iva" were provinces or deities.—Radak Did they save Shomron. And the inhabitants of Shomron worshiped the gods of the Aromeans, who were their neighbors.

פסוק ל״ה · Verse 35

Hebrew:

מִ֚י בְּכׇל־אֱלֹהֵ֣י הָאֲרָצ֔וֹת אֲשֶׁר־הִצִּ֥ילוּ אֶת־אַרְצָ֖ם מִיָּדִ֑י כִּֽי־יַצִּ֧יל יְהֹוָ֛ה אֶת־יְרוּשָׁלַ֖͏ִם מִיָּדִֽי׃

English:

Which among all the gods of [those] countries saved their countries from me, that GOD should save Jerusalem from me?”

פסוק ל״ו · Verse 36

Hebrew:

וְהֶחֱרִ֣ישׁוּ הָעָ֔ם וְלֹא־עָנ֥וּ אֹת֖וֹ דָּבָ֑ר כִּֽי־מִצְוַ֨ת הַמֶּ֥לֶךְ הִ֛יא לֵאמֹ֖ר לֹ֥א תַעֲנֻֽהוּ׃

English:

But the people were silent and did not say a word in reply; for the king’s order was: “Do not answer him.”

פסוק ל״ז · Verse 37

Hebrew:

וַיָּבֹ֣א אֶלְיָקִ֣ים בֶּן־חִלְקִיָּ֣ה אֲשֶׁר־עַל־הַ֠בַּ֠יִת וְשֶׁבְנָ֨א הַסֹּפֵ֜ר וְיוֹאָ֨ח בֶּן־אָסָ֧ף הַמַּזְכִּ֛יר אֶל־חִזְקִיָּ֖הוּ קְרוּעֵ֣י בְגָדִ֑ים וַיַּגִּ֣דוּ ל֔וֹ דִּבְרֵ֖י רַבְשָׁקֵֽה׃

English:

And so Eliakim son of Hilkiah, who was in charge of the palace, Shebna the scribe, and Joah son of Asaph the recorder came to Hezekiah with their clothes rent, and they reported to him what the Rabshakeh had said.

The chapter ends with Eliakim, Shebna, and Joah returning to Hezekiah with their clothes torn, reporting the Rabshakeh's words. Rashi, Metzudat David, and Radak explain the rent garments as a sign of grief and distress at the blasphemy they had heard, setting the stage for Hezekiah's response in the next chapter.
▶Commentaries (1)
רש״יRashi
קְרוּעֵי בְגָדִים. עַל שֶׁשָּׁמְעוּ גִּדּוּפֵי הַשֵּׁם.
With torn garments. Because they heard blasphemies of the Name [of God].27See Maseches Sanhedrin 60a. One who hears another Jew blaspheme God must rend his clothing. Ravshokei's blasphemy was in comparing God to the pagan deities.—Radak Alternatively, they rend their clothing on account of the terrible news and threats that they just heard, an event similar to II Shmuel 13:31 and II Melochim 5:7.

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