2 Kings 18:17

2 Kings 18:17 in Multiple Translations

Berean Standard Bible BSB

Nevertheless, the king of Assyria sent the Tartan, the Rabsaris, and the Rabshakeh, along with a great army, from Lachish to King Hezekiah at Jerusalem. They advanced up to Jerusalem and stationed themselves by the aqueduct of the upper pool, on the road to the Launderer’s Field.

King James Version KJV

¶ And the king of Assyria sent Tartan and Rabsaris and Rab-shakeh from Lachish to king Hezekiah with a great host against 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 fuller’s field.

American Standard Version ASV

And the king of Assyria sent Tartan and Rab-saris and Rabshakeh from Lachish to king Hezekiah with a great army unto 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 fuller’s field.

Bible in Basic English BBE

Then the king of Assyria sent the Tartan and the Rab-saris and the Rab-shakeh from Lachish to Jerusalem, to King Hezekiah, with a strong force. And they went up and came to Jerusalem, and took up their position by the stream of the higher pool, by the highway of the washerman's field.

Free Bible Version FBV

Even so, the king of Assyria sent his commander-in-chief, his head officer, and his army general, along with a large army, from Lachish to King Hezekiah at Jerusalem. They approached Jerusalem and made camp beside the aqueduct of the upper pool, on the road to where laundry is washed.

Geneva Bible 1599 GNV

And the King of Asshur sent Tartan, and Rab-saris, and Rabshakeh from Lachish to King Hezekiah with a great hoste against Ierusalem. And they went vp, and came to Ierusalem, and when they were come vp, they stood by the conduite of the vpper poole, which is by the path of the fullers fielde,

Young's Literal Translation YLT

And the king of Asshur sendeth Tartan, and the chief of the eunuchs, and the chief of the butlers, from Lachish, unto king Hezekiah, with a heavy force, to Jerusalem, and they go up and come in to Jerusalem, and they go up, and come in and stand by the conduit of the upper pool that [is] in the highway of the fuller's field.

World English Bible WEB

The king of Assyria sent Tartan, Rabsaris, and Rabshakeh from Lachish to King Hezekiah with a great army to Jerusalem. They went up and came to Jerusalem. When they had come up, they came and stood by the conduit of the upper pool, which is in the highway of the fuller’s field.

Noah Webster Bible WBS

And the king of Assyria sent Tartan and Rab-saris and Rab-shakeh from Lachish to king Hezekiah with a great army against Jerusalem: and they went up, and came to Jerusalem: and when they had come up, they came and stood by the conduit of the upper pool, which is in the highway of the fuller's field.

Douay-Rheims 1899 DRV

And the king of the Assyrians sent Tharthan and Rabsaris, and Rabsaces from Lachis to king Ezechias with a strong army to Jerusalem: and they went up and came to Jerusalem, and they stood by the conduit of the upper pool, which is in the way of the fuller’s field.

Translation for Translators T4T

But the king of Assyria sent a large army with some of his important officials from Lachish city to persuade King Hezekiah to surrender. When they arrived at Jerusalem, they stood alongside the aqueduct/channel in which water flows from the upper pool into Jerusalem, near the road to the field where the women wash clothes.

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Berean Amplified Bible — 2 Kings 18:17

BAB

Word Study

Hover over any word to see its amplified meaning. Click a word to explore its full definition and translation comparisons.

Amplified text is generated using scripting to tie together English translations for comparison. Always refer to the core BSB translation and original Hebrew/Greek text for accuracy. Anomalies may occur.

2 Kings 18:17 Interlinear (Deep Study)

BIB

HEB וַ/יִּשְׁלַ֣ח מֶֽלֶךְ אַשּׁ֡וּר אֶת תַּרְתָּ֥ן וְ/אֶת רַב סָרִ֣יס וְ/אֶת רַב שָׁקֵ֨ה מִן לָכִ֜ישׁ אֶל הַ/מֶּ֧לֶךְ חִזְקִיָּ֛הוּ בְּ/חֵ֥יל כָּבֵ֖ד יְרוּשָׁלִָ֑ם וַֽ/יַּעֲלוּ֙ וַ/יָּבֹ֣אוּ יְרוּשָׁלִַ֔ם וַ/יַּעֲל֣וּ וַ/יָּבֹ֗אוּ וַ/יַּֽעַמְדוּ֙ בִּ/תְעָלַת֙ הַ/בְּרֵכָ֣ה הָֽ/עֶלְיוֹנָ֔ה אֲשֶׁ֕ר בִּ/מְסִלַּ֖ת שְׂדֵ֥ה כוֹבֵֽס

וַ/יִּשְׁלַ֣ח shâlach H7971 to send Conj | V-Qal-ConsecImperf-3ms

מֶֽלֶךְ melek H4428 King's N-ms

אַשּׁ֡וּר ʼAshshûwr H804 Asshur N-proper

אֶת ʼêth H853 Obj. DirObjM

תַּרְתָּ֥ן Tartân H8661 Tartan N-ms

וְ/אֶת ʼêth H853 Obj. Conj | DirObjM

רַב Rab-Çârîyç H7249 Rab-saris N-ms

סָרִ֣יס Rab-Çârîyç H7249 Rab-saris N-ms

וְ/אֶת ʼêth H853 Obj. Conj | DirObjM

רַב Rabshâqêh H7262 Rabshakeh N-ms

שָׁקֵ֨ה Rabshâqêh H7262 Rabshakeh N-proper

מִן min H4480 from Prep

לָכִ֜ישׁ Lâkîysh H3923 Lachish N-proper

אֶל ʼêl H413 to(wards) Prep

הַ/מֶּ֧לֶךְ melek H4428 King's Art | N-ms

חִזְקִיָּ֛הוּ Chizqîyâh H2396 Hezekiah N-proper

בְּ/חֵ֥יל chêyl H2426 rampart Prep | N-ms

כָּבֵ֖ד kâbêd H3515 heavy Adj

יְרוּשָׁלִָ֑ם Yᵉrûwshâlaim H3389 Jerusalem N-proper

וַֽ/יַּעֲלוּ֙ ʻâlâh H5927 to ascend Conj | V-Qal-ConsecImperf-3mp

וַ/יָּבֹ֣אוּ bôwʼ H935 Lebo Conj | V-Qal-ConsecImperf-3mp

יְרוּשָׁלִַ֔ם Yᵉrûwshâlaim H3389 Jerusalem N-proper

וַ/יַּעֲל֣וּ ʻâlâh H5927 to ascend Conj | V-Qal-ConsecImperf-3mp

וַ/יָּבֹ֗אוּ bôwʼ H935 Lebo Conj | V-Qal-ConsecImperf-3mp

וַ/יַּֽעַמְדוּ֙ ʻâmad H5975 to stand Conj | V-Qal-ConsecImperf-3mp

בִּ/תְעָלַת֙ tᵉʻâlâh H8585 conduit Prep | N-fs

הַ/בְּרֵכָ֣ה bᵉrêkâh H1295 pool Art | N-fs

הָֽ/עֶלְיוֹנָ֔ה ʻelyôwn H5945 high Art | Adj

אֲשֶׁ֕ר ʼăsher H834 which Rel

בִּ/מְסִלַּ֖ת mᵉçillâh H4546 highway Prep | N-fs

שְׂדֵ֥ה sâdeh H7704 field N-ms

כוֹבֵֽס kâbaç H3526 to wash V-Qal

Hebrew Word Study

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Hebrew Word Reference — 2 Kings 18:17

וַ/יִּשְׁלַ֣ח shâlach H7971 "to send" Conj | V-Qal-ConsecImperf-3ms

To send or depart is the meaning of this Hebrew word, which has various applications in the Bible. It can describe sending someone or something away, or letting something go.

Definition: : depart/send 1) to send, send away, let go, stretch out 1a) (Qal) 1a1) to send 1a2) to stretch out, extend, direct 1a3) to send away 1a4) to let loose 1b) (Niphal) to be sent 1c) (Piel) 1c1) to send off or away or out or forth, dismiss, give over, cast out 1c2) to let go, set free 1c3) to shoot forth (of branches) 1c4) to let down 1c5) to shoot 1d) (Pual) to be sent off, be put away, be divorced, be impelled 1e) (Hiphil) to send

Usage: Occurs in 790 OT verses. KJV: [idiom] any wise, appoint, bring (on the way), cast (away, out), conduct, [idiom] earnestly, forsake, give (up), grow long, lay, leave, let depart (down, go, loose), push away, put (away, forth, in, out), reach forth, send (away, forth, out), set, shoot (forth, out), sow, spread, stretch forth (out). See also: Genesis 3:22; Exodus 9:27; Joshua 14:11.

מֶֽלֶךְ melek H4428 "King's" N-ms

This word refers to a king or royal person, like King David or King Saul. It can also describe something related to a king, like the King's Valley in Genesis. The Bible often uses this word to talk about the rulers of Israel.

Definition: King's (Valley) (Gen.14.17)

Usage: Occurs in 1919 OT verses. KJV: king, royal. See also: Genesis 14:1; Joshua 10:39; 1 Samuel 16:1.

אַשּׁ֡וּר ʼAshshûwr H804 "Asshur" N-proper

Asshur was the second son of Shem and the ancestor of the Assyrians, mentioned in Genesis 10:22. The name Asshur means 'a step'.

Definition: A man living at the time of the Patriarchs, first mentioned at Gen.10.22; son of: Shem (H8035); brother of: Elam (H5867C), Arpachshad (H0775), Lud (H3865) and Aram (H0758) § Asshur or Assyria = "a step" 1) the second son of Shem, eponymous ancestor of the Assyrians 2) the people of Assyria 3) the nation, Assyria 4) the land, Assyria or Asshur

Usage: Occurs in 138 OT verses. KJV: Asshur, Assur, Assyria, Assyrians. See H838 (אָשֻׁר). See also: Genesis 2:14; Isaiah 7:20; Psalms 83:9.

אֶת ʼêth H853 "Obj." DirObjM

In the original Hebrew, this word points out the object of a verb or preposition, like 'namely' or 'even'. It appears in many books, including Genesis and Exodus. It's not directly translated in English, but helps clarify the meaning of sentences.

Definition: sign of the definite direct object, not translated in English but generally preceding and indicating the accusative Aramaic equivalent: yat (יָת "whom" H3487)

Usage: Occurs in 6782 OT verses. KJV: (as such unrepresented in English). See also: Genesis 1:1; Genesis 10:8; Genesis 19:21.

תַּרְתָּ֥ן Tartân H8661 "Tartan" N-ms

Tartan was a title for a high-ranking Assyrian military officer, similar to a general or commander. This title is used in the Bible to describe powerful military leaders.

Definition: 1) Tartan-field marshal, general, or commander 1a) a title used by the Assyrian military

Usage: Occurs in 2 OT verses. KJV: Tartan. See also: 2 Kings 18:17; Isaiah 20:1.

וְ/אֶת ʼêth H853 "Obj." Conj | DirObjM

Definition: sign of the definite direct object, not translated in English but generally preceding and indicating the accusative Aramaic equivalent: yat (יָת "whom" H3487)

Usage: Occurs in 6782 OT verses. KJV: (as such unrepresented in English). See also: Genesis 1:1; Genesis 10:8; Genesis 19:21.

רַב Rab-Çârîyç H7249 "Rab-saris" N-ms

Rab-Saris was a chief eunuch and high-ranking official in Babylon, mentioned in Jeremiah. He played a key role in the Babylonian government.

Definition: A man living at the time of Divided Monarchy, first mentioned at Jer.39.3 1) chief eunuch 2) Rab-saris, chief eunuch, a high ranking Babylonian official

Usage: Occurs in 3 OT verses. KJV: Rab-saris. See also: 2 Kings 18:17; Jeremiah 39:3; Jeremiah 39:13.

סָרִ֣יס Rab-Çârîyç H7249 "Rab-saris" N-ms

Rab-Saris was a chief eunuch and high-ranking official in Babylon, mentioned in Jeremiah. He played a key role in the Babylonian government.

Definition: A man living at the time of Divided Monarchy, first mentioned at Jer.39.3 1) chief eunuch 2) Rab-saris, chief eunuch, a high ranking Babylonian official

Usage: Occurs in 3 OT verses. KJV: Rab-saris. See also: 2 Kings 18:17; Jeremiah 39:3; Jeremiah 39:13.

וְ/אֶת ʼêth H853 "Obj." Conj | DirObjM

Definition: sign of the definite direct object, not translated in English but generally preceding and indicating the accusative Aramaic equivalent: yat (יָת "whom" H3487)

Usage: Occurs in 6782 OT verses. KJV: (as such unrepresented in English). See also: Genesis 1:1; Genesis 10:8; Genesis 19:21.

רַב Rabshâqêh H7262 "Rabshakeh" N-ms

Rabshakeh was a high-ranking official in the Babylonian government, mentioned in 2 Kings 18:17. He was a chief cupbearer, which meant he was in charge of serving the king his drinks. The KJV Bible uses his name as it appears in the original Hebrew.

Definition: A man living at the time of Divided Monarchy, first mentioned at 2Ki.18.17 1) chief cupbearer, chief of the officers? 2) Rabshakeh

Usage: Occurs in 16 OT verses. KJV: Rabshakeh. See also: 2 Kings 18:17; Isaiah 36:2; Isaiah 36:4.

שָׁקֵ֨ה Rabshâqêh H7262 "Rabshakeh" N-proper

Definition: A man living at the time of Divided Monarchy, first mentioned at 2Ki.18.17 1) chief cupbearer, chief of the officers? 2) Rabshakeh

Usage: Occurs in 16 OT verses. KJV: Rabshakeh. See also: 2 Kings 18:17; Isaiah 36:2; Isaiah 36:4.

מִן min H4480 "from" Prep

This Hebrew word means a portion or part of something, and is often used to show the relationship between things, like from or out of something.

Definition: prep 1) from, out of, on account of, off, on the side of, since, above, than, so that not, more than 1a) from (expressing separation), off, on the side of 1b) out of 1b1) (with verbs of proceeding, removing, expelling) 1b2) (of material from which something is made) 1b3) (of source or origin) 1c) out of, some of, from (partitively) 1d) from, since, after (of time) 1e) than, more than (in comparison) 1f) from...even to, both...and, either...or 1g) than, more than, too much for (in comparisons) 1h) from, on account of, through, because (with infinitive) conj 2) that Aramaic equivalent: min (מִן־ "from" H4481)

Usage: Occurs in 1094 OT verses. KJV: above, after, among, at, because of, by (reason of), from (among), in, [idiom] neither, [idiom] nor, (out) of, over, since, [idiom] then, through, [idiom] whether, with. See also: Genesis 2:6; Exodus 16:32; Leviticus 14:26.

לָכִ֜ישׁ Lâkîysh H3923 "Lachish" N-proper

Lachish is a city in Palestine, south of Jerusalem, which was conquered by Joshua and given to the tribe of Judah. Its name means invincible. Lachish was an Amorite city before Joshua's conquest.

Definition: § Lachish = "invincible" a city lying south of Jerusalem on the borders of Simeon and which belonged to the Amorites until conquered by Joshua and allotted to Judah

Usage: Occurs in 22 OT verses. KJV: Lachish. See also: Joshua 10:3; 2 Kings 18:14; Isaiah 36:2.

אֶל ʼêl H413 "to(wards)" Prep

This Hebrew word means 'to' or 'toward', showing direction or movement. It appears in many books, including Genesis and Exodus, to indicate where someone is going. The KJV translates it in various ways, like 'about', 'according to', or 'against'.

Definition: 1) to, toward, unto (of motion) 2) into (limit is actually entered) 2a) in among 3) toward (of direction, not necessarily physical motion) 4) against (motion or direction of a hostile character) 5) in addition to, to 6) concerning, in regard to, in reference to, on account of 7) according to (rule or standard) 8) at, by, against (of one's presence) 9) in between, in within, to within, unto (idea of motion to)

Usage: Occurs in 4205 OT verses. KJV: about, according to, after, against, among, as for, at, because(-fore, -side), both...and, by, concerning, for, from, [idiom] hath, in(-to), near, (out) of, over, through, to(-ward), under, unto, upon, whether, with(-in). See also: Genesis 1:9; Genesis 21:14; Genesis 31:13.

הַ/מֶּ֧לֶךְ melek H4428 "King's" Art | N-ms

Definition: King's (Valley) (Gen.14.17)

Usage: Occurs in 1919 OT verses. KJV: king, royal. See also: Genesis 14:1; Joshua 10:39; 1 Samuel 16:1.

חִזְקִיָּ֛הוּ Chizqîyâh H2396 "Hezekiah" N-proper

Hezekiah was a king of Judah who served Jehovah and removed idolatrous practices. He was the son of Ahaz and Abijah, and a great-great-grandfather of Zephaniah the prophet. His name means Jehovah is my strength.

Definition: A man living at the time of Divided Monarchy, only mentioned at Zep.1.1; father of: Amariah (H0568O) § Hezekiah or Hizkiah or Hizkijah = "Jehovah is my strength" 1) 12th king of Judah, son of Ahaz and Abijah; a good king in that he served Jehovah and did away with idolatrous practices 2) great-great-grandfather of Zephaniah the prophet 3) son of Neariah, a descendant of David 4) head of a family of returning exiles in the time of Nehemiah

Usage: Occurs in 119 OT verses. KJV: Hezekiah, Hizkiah, Hizkijah. Compare H3169 (יְחִזְקִיָּה). See also: 2 Kings 16:20; 2 Chronicles 31:20; Proverbs 25:1.

בְּ/חֵ֥יל chêyl H2426 "rampart" Prep | N-ms

This word refers to a strong wall or fortress that protects a city or a group of people. It is used in the Bible to talk about armies, walls, and other kinds of strong defenses, and is translated as 'army', 'rampart', or 'wall'.

Definition: 1) rampart, fortress, wall 1a) rampart 1b) fortress Also means: che.lah (חֵילָה "bulwark" H2430)

Usage: Occurs in 19 OT verses. KJV: army, bulwark, host, [phrase] poor, rampart, trench, wall. See also: 2 Samuel 8:9; 2 Chronicles 26:13; Psalms 10:10.

כָּבֵ֖ד kâbêd H3515 "heavy" Adj

Something or someone that is heavy or severe is what this word describes, like a heavy heart in Proverbs 12 or a difficult task, as in Matthew 23.

Definition: 1) heavy, great 1a) heavy 1b) massive, abundant, numerous 1c) heavy, dull 1d) hard, difficult, burdensome 1e) very oppressive, numerous, rich

Usage: Occurs in 38 OT verses. KJV: (so) great, grievous, hard(-ened), (too) heavy(-ier), laden, much, slow, sore, thick. See also: Genesis 12:10; Numbers 11:14; Psalms 38:5.

יְרוּשָׁלִָ֑ם Yᵉrûwshâlaim H3389 "Jerusalem" N-proper

Jerusalem is the capital city of Palestine, also known as the city of peace. It was the chief city of the united kingdom and the nation of Judah after the split.

Definition: § Jerusalem = "teaching of peace" the chief city of Palestine and capital of the united kingdom and the nation of Judah after the split

Usage: Occurs in 600 OT verses. KJV: Jerusalem. See also: Joshua 10:1; 2 Kings 22:14; 2 Chronicles 24:6.

וַֽ/יַּעֲלוּ֙ ʻâlâh H5927 "to ascend" Conj | V-Qal-ConsecImperf-3mp

To ascend means to go up or rise, like the smoke from an altar going up to God, as described in many Bible passages, including Leviticus and Psalms.

Definition: : rise/go 1) to go up, ascend, climb 1a) (Qal) 1a1) to go up, ascend 1a2) to meet, visit, follow, depart, withdraw, retreat 1a3) to go up, come up (of animals) 1a4) to spring up, grow, shoot forth (of vegetation) 1a5) to go up, go up over, rise (of natural phenomenon) 1a6) to come up (before God) 1a7) to go up, go up over, extend (of boundary) 1a8) to excel, be superior to 1b) (Niphal) 1b1) to be taken up, be brought up, be taken away 1b2) to take oneself away 1b3) to be exalted 1c) (Hiphil) 1c1) to bring up, cause to ascend or climb, cause to go up 1c2) to bring up, bring against, take away 1c3) to bring up, draw up, train 1c4) to cause to ascend 1c5) to rouse, stir up (mentally) 1c6) to offer, bring up (of gifts) 1c7) to exalt 1c8) to cause to ascend, offer 1d) (Hophal) 1d1) to be carried away, be led up 1d2) to be taken up into, be inserted in 1d3) to be offered 1e) (Hithpael) to lift oneself

Usage: Occurs in 817 OT verses. KJV: arise (up), (cause to) ascend up, at once, break (the day) (up), bring (up), (cause to) burn, carry up, cast up, [phrase] shew, climb (up), (cause to, make to) come (up), cut off, dawn, depart, exalt, excel, fall, fetch up, get up, (make to) go (away, up); grow (over) increase, lay, leap, levy, lift (self) up, light, (make) up, [idiom] mention, mount up, offer, make to pay, [phrase] perfect, prefer, put (on), raise, recover, restore, (make to) rise (up), scale, set (up), shoot forth (up), (begin to) spring (up), stir up, take away (up), work. See also: Genesis 2:6; Exodus 34:4; Joshua 7:6.

וַ/יָּבֹ֣אוּ bôwʼ H935 "Lebo" Conj | V-Qal-ConsecImperf-3mp

This verb means to go or come, and is used in many contexts, such as entering a place or approaching someone, as seen in the book of Genesis. It can also mean to abide or apply, and is translated in various ways in the KJV Bible. This term is related to the name Lebo Hamath.

Definition: A shortened name of Lebo Hamath complined withcha.mat (חֲמָת "Hamath" H2574) This name means to go in, enter

Usage: Occurs in 2307 OT verses. KJV: abide, apply, attain, [idiom] be, befall, [phrase] besiege, bring (forth, in, into, to pass), call, carry, [idiom] certainly, (cause, let, thing for) to come (against, in, out, upon, to pass), depart, [idiom] doubtless again, [phrase] eat, [phrase] employ, (cause to) enter (in, into, -tering, -trance, -try), be fallen, fetch, [phrase] follow, get, give, go (down, in, to war), grant, [phrase] have, [idiom] indeed, (in-) vade, lead, lift (up), mention, pull in, put, resort, run (down), send, set, [idiom] (well) stricken (in age), [idiom] surely, take (in), way. See also: Genesis 2:19; Genesis 32:7; Exodus 1:19.

יְרוּשָׁלִַ֔ם Yᵉrûwshâlaim H3389 "Jerusalem" N-proper

Jerusalem is the capital city of Palestine, also known as the city of peace. It was the chief city of the united kingdom and the nation of Judah after the split.

Definition: § Jerusalem = "teaching of peace" the chief city of Palestine and capital of the united kingdom and the nation of Judah after the split

Usage: Occurs in 600 OT verses. KJV: Jerusalem. See also: Joshua 10:1; 2 Kings 22:14; 2 Chronicles 24:6.

וַ/יַּעֲל֣וּ ʻâlâh H5927 "to ascend" Conj | V-Qal-ConsecImperf-3mp

To ascend means to go up or rise, like the smoke from an altar going up to God, as described in many Bible passages, including Leviticus and Psalms.

וַ/יָּבֹ֗אוּ bôwʼ H935 "Lebo" Conj | V-Qal-ConsecImperf-3mp

Definition: A shortened name of Lebo Hamath complined withcha.mat (חֲמָת "Hamath" H2574) This name means to go in, enter

וַ/יַּֽעַמְדוּ֙ ʻâmad H5975 "to stand" Conj | V-Qal-ConsecImperf-3mp

Means 'to stand' in a strong sense, like in Exodus 17:12 where Moses stood with his arms up to help Israel win a battle.

Definition: : stand/stop/establish 1) to stand, remain, endure, take one's stand 1a) (Qal) 1a1) to stand, take one's stand, be in a standing attitude, stand forth, take a stand, present oneself, attend upon, be or become servant of 1a2) to stand still, stop (moving or doing), cease 1a3) to tarry, delay, remain, continue, abide, endure, persist, be steadfast 1a4) to make a stand, hold one's ground 1a5) to stand upright, remain standing, stand up, rise, be erect, be upright 1a6) to arise, appear, come on the scene, stand forth, appear, rise up or against 1a7) to stand with, take one's stand, be appointed, grow flat, grow insipid 1b) (Hiphil) 1b1) to station, set 1b2) to cause to stand firm, maintain 1b3) to cause to stand up, cause to set up, erect 1b4) to present (one) before (king) 1b5) to appoint, ordain, establish 1c) (Hophal) to be presented, be caused to stand, be stood before

Usage: Occurs in 497 OT verses. KJV: abide (behind), appoint, arise, cease, confirm, continue, dwell, be employed, endure, establish, leave, make, ordain, be (over), place, (be) present (self), raise up, remain, repair, [phrase] serve, set (forth, over, -tle, up), (make to, make to be at a, with-) stand (by, fast, firm, still, up), (be at a) stay (up), tarry. See also: Genesis 18:8; Joshua 21:44; 1 Chronicles 6:17.

בִּ/תְעָלַת֙ tᵉʻâlâh H8585 "conduit" Prep | N-fs

This Hebrew word refers to healing, like the process of new skin forming over a wound. It can also mean a channel for water, like a conduit or watercourse, and is used in books like Isaiah and Ezekiel. The idea of healing is central to many biblical stories.

Definition: conduit, water course, trench

Usage: Occurs in 11 OT verses. KJV: conduit, cured, healing, little river, trench, watercourse. See also: 1 Kings 18:32; Job 38:25; Isaiah 7:3.

הַ/בְּרֵכָ֣ה bᵉrêkâh H1295 "pool" Art | N-fs

A pool is a reservoir of water, like those where camels rest. In the Bible, it refers to a place where fish live, providing food for people.

Definition: pool, pond

Usage: Occurs in 15 OT verses. KJV: (fish-) pool. See also: 2 Samuel 2:13; Nehemiah 3:16; Isaiah 7:3.

הָֽ/עֶלְיוֹנָ֔ה ʻelyôwn H5945 "high" Art | Adj

The Most High, a name for God emphasizing His supreme power and authority. It appears in Psalm 57:2, where David cries out to the Most High God for help, showing trust in God's power. This name highlights God's lofty position above all things.

Definition: adj 1) high, upper 1a) of Davidic king exalted above monarchs

Usage: Occurs in 53 OT verses. KJV: (Most, on) high(-er, -est), upper(-most). See also: Genesis 14:18; Psalms 47:3; Psalms 7:18.

אֲשֶׁ֕ר ʼăsher H834 "which" Rel

This Hebrew word is a conjunction that connects ideas and events in the Bible, like in the book of Genesis, where it's used to describe the relationship between God and His creation.

Definition: A: 1) (relative part.) 1a) which, who 1b) that which 2) (conj) 2a) that (in obj clause) 2b) when 2c) since 2d) as 2e) conditional if B: Beth+ 1) in (that) which 2) (adv) 2a) where 3) (conj) 3a) in that, inasmuch as 3b) on account of C: Mem+ 1) from (or than) that which 2) from (the place) where 3) from (the fact) that, since D: Kaph+ 1) (conj.), according as, as, when 1a) according to that which, according as, as 1b) with a causal force: in so far as, since 1c) with a temporal force: when

Usage: Occurs in 4440 OT verses. KJV: [idiom] after, [idiom] alike, as (soon as), because, [idiom] every, for, [phrase] forasmuch, [phrase] from whence, [phrase] how(-soever), [idiom] if, (so) that ((thing) which, wherein), [idiom] though, [phrase] until, [phrase] whatsoever, when, where ([phrase] -as, -in, -of, -on, -soever, -with), which, whilst, [phrase] whither(-soever), who(-m, -soever, -se). As it is indeclinable, it is often accompanied by the personal pronoun expletively, used to show the connection. See also: Genesis 1:7; Genesis 20:9; Genesis 31:16.

בִּ/מְסִלַּ֖ת mᵉçillâh H4546 "highway" Prep | N-fs

This word means a raised highway or public road, like the ones built by King Solomon. It is used in books like Numbers and Isaiah to describe paths and roadways.

Definition: highway, raised way, public road

Usage: Occurs in 26 OT verses. KJV: causeway, course, highway, path, terrace. See also: Numbers 20:19; Psalms 84:6; Proverbs 16:17.

שְׂדֵ֥ה sâdeh H7704 "field" N-ms

A field or land is what this word represents, often referring to a flat area of land used for cultivation or as a habitat for wild animals, as described in the book of Genesis. It can also mean a plain or a country, as opposed to a mountain or sea. This term is used in the story of Ruth and Boaz.

Definition: 1) field, land 1a) cultivated field 1b) of home of wild beasts 1c) plain (opposed to mountain) 1d) land (opposed to sea)

Usage: Occurs in 309 OT verses. KJV: country, field, ground, land, soil, [idiom] wild. See also: Genesis 2:5; Deuteronomy 28:38; Nehemiah 12:29.

כוֹבֵֽס kâbaç H3526 "to wash" V-Qal

To wash means to clean something, often by trampling or stamping on it with the feet, as seen in the process of washing clothes.

Definition: 1) to wash (by treading), be washed, perform the work of a fuller 1a) (Qal) washer, fuller, treader (participle) 1b) (Piel) to wash (garments, person) 1c) (Pual) to be washed 1d) (Hothpael) to be washed out

Usage: Occurs in 48 OT verses. KJV: fuller, wash(-ing). See also: Genesis 49:11; Leviticus 15:21; Psalms 51:4.

Study Notes — 2 Kings 18:17

Show Verse Quote Highlights

Context
Cross References
2 Kings 18:17 Summary
Frequently Asked Questions
Reflection Questions
Gill's Exposition on 2 Kings 18:17
Jamieson-Fausset-Brown on 2 Kings 18:17
Matthew Poole's Commentary on 2 Kings 18:17
Trapp's Commentary on 2 Kings 18:17
Ellicott's Commentary on 2 Kings 18:17
Adam Clarke's Commentary on 2 Kings 18:17
Cambridge Bible on 2 Kings 18:17
Barnes' Notes on 2 Kings 18:17
Whedon's Commentary on 2 Kings 18:17
Sermons on 2 Kings 18:17

Context — Sennacherib Threatens Jerusalem

15Hezekiah gave him all the silver that was found in the house of the LORD and in the treasuries of the royal palace. 16At that time Hezekiah stripped the gold with which he had plated the doors and doorposts of the temple of the LORD, and he gave it to the king of Assyria.

17Nevertheless, the king of Assyria sent the Tartan, the Rabsaris, and the Rabshakeh, along with a great army, from Lachish to King Hezekiah at Jerusalem. They advanced up to Jerusalem and stationed themselves by the aqueduct of the upper pool, on the road to the Launderer’s Field.

18Then they called for the king. And Eliakim son of Hilkiah the palace administrator, Shebnah the scribe, and Joah son of Asaph the recorder, went out to them. 19The Rabshakeh said to them, “Tell Hezekiah that this is what the great king, the king of Assyria, says: What is the basis of this confidence of yours?

Cross References

	Reference	Text (BSB)
1	Isaiah 20:1	Before the year that the chief commander, sent by Sargon king of Assyria, came to Ashdod and attacked and captured it,
2	2 Kings 20:20	As for the rest of the acts of Hezekiah, along with all his might and how he constructed the pool and the tunnel to bring water into the city, are they not written in the Book of the Chronicles of the Kings of Judah?
3	Isaiah 7:3	Then the LORD said to Isaiah, “Go out with your son Shear-jashub to meet Ahaz at the end of the aqueduct that feeds the upper pool, on the road to the Launderer’s Field,
4	Isaiah 36:2	And the king of Assyria sent the Rabshakeh, with a great army, from Lachish to King Hezekiah at Jerusalem. And he stopped by the aqueduct of the upper pool, on the road to the Launderer’s Field.
5	Isaiah 22:9–11	You saw that there were many breaches in the walls of the City of David. You collected water from the lower pool. You counted the houses of Jerusalem and tore them down to strengthen the wall. You built a reservoir between the walls for the waters of the ancient pool, but you did not look to the One who made it, or consider Him who planned it long ago.
6	2 Chronicles 32:9	Later, as Sennacherib king of Assyria and all his forces besieged Lachish, he sent his servants to Jerusalem with a message for King Hezekiah of Judah and all the people of Judah who were in Jerusalem:

2 Kings 18:17 Summary

In 2 Kings 18:17, the king of Assyria sends a great army to Jerusalem, despite Hezekiah's attempts to appease him with silver and gold. This shows that the Assyrian king's desire for power and control was not satisfied by Hezekiah's gifts, similar to how the prophet Isaiah warned of the dangers of trusting in earthly powers rather than God, as seen in Isaiah 31:1-3. The location where the Assyrian army stationed themselves was strategic, near a source of water and a main road, highlighting the careful planning and intent behind their actions, much like the way God plans and works in our lives, as seen in Jeremiah 29:11. This event reminds us to trust in God's sovereignty and provision, rather than relying on earthly powers or our own strength, as encouraged in Psalm 20:7 and Proverbs 3:5-6.

Frequently Asked Questions

Why did the king of Assyria send his army to Jerusalem after Hezekiah had already given him the silver and gold from the temple?

The king of Assyria was not satisfied with the tribute Hezekiah had given him, and he wanted to conquer Jerusalem and add it to his empire, as seen in the events that unfold in 2 Kings 18:17 and 2 Kings 18:19.

What is the significance of the location where the Assyrian army stationed themselves?

The location by the aqueduct of the upper pool, on the road to the Launderer's Field, was likely a strategic spot to lay siege to the city, as it was near a source of water and a main road, similar to how armies positioned themselves in other battles, such as in Deuteronomy 20:12-14.

Why did the king of Assyria send three high-ranking officials, the Tartan, the Rabsaris, and the Rabshakeh, to Jerusalem?

The king of Assyria sent these officials to intimidate and negotiate with Hezekiah, as they represented the power and authority of the Assyrian empire, much like how God sent prophets to speak to His people, as seen in Isaiah 6:8-9.

How does this event relate to the overall story of 2 Kings?

This event is part of the larger narrative of the Assyrian conquest of Judah, which ultimately leads to the exile of the Israelites, as prophesied in 2 Kings 17:18 and fulfilled in 2 Kings 25:11.

Reflection Questions

What can we learn from Hezekiah's decision to give the king of Assyria the silver and gold from the temple, and how can we apply that to our own lives when faced with difficult choices?
How does the Assyrian army's stationing themselves by the aqueduct of the upper pool relate to the spiritual battles we face, and what can we do to prepare ourselves for those battles, as seen in Ephesians 6:10-18?
What role do faith and trust in God play in the face of overwhelming opposition, as seen in this verse and in other stories like Daniel 3:16-18?
How can we, like Hezekiah, stand firm in our faith and trust in God's sovereignty, even when faced with seemingly insurmountable challenges, as encouraged in Romans 8:28 and Psalm 23:4?

Gill's Exposition on 2 Kings 18:17

And the king of Assyria sent Tartan and Rabsaris, and Rabshakeh from Lachish to King Hezekiah with a great host against Jerusalem,.... Notwithstanding he took the above large sum of money of him, so

Jamieson-Fausset-Brown on 2 Kings 18:17

And the king of Assyria sent Tartan and Rabsaris and Rabshakeh from Lachish to king Hezekiah with a great host against Jerusalem. And they went up and came to Jerusalem.

Matthew Poole's Commentary on 2 Kings 18:17

The king of Assyria sent; having received the money, upon which he agreed to depart from Hezekiah and his land, . He breaks his faith with Hezekiah, thereby justifying Hezekiah’ s rebellion, and preparing the way for his own approaching destruction.

Trapp's Commentary on 2 Kings 18:17

2 Kings 18:17 And the king of Assyria sent Tartan and Rabsaris and Rabshakeh from Lachish to king Hezekiah with a great host against 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 fuller’ s field.Ver. 17. And the king of Assyria sent Tartan.] Notwithstanding that great present, worth two hundred and twenty-five thousand pounds: all of which this Cerberus swallowed, and yet was not satisfied; but demanded also the city to be delivered to him. And Rabsaris and Rabshakeh.] Some think that these were names of office: for Rabsaris signifieth chief of the eunuchs, and Rabshakeh chief of the cupbearers. That is an odd conceit of the Jewish doctors, that Rabshakeh was son to the prophet Isaiah, who fell from the true religion, and ran away to the Assyrians, by whom he was therefore now employed. By the conduit of the upper pool.] Whereof see also Isaiah 7:3; as of the lower pool, Isaiah 22:9. Jerome, De Tradit. Hebr.

Ellicott's Commentary on 2 Kings 18:17

(17) And the king of Assyria sent . . .—Apparently in careless violation of his word, as Josephus states. Tartan.—Rather, the commander-in-chief; called in Assyrian tur-ta-nu, a word of Sumerian origin, imitated in the Hebrew tartân here and in Isaiah 20:1. Rabsaris and Rab-shaken.—Two other official titles. The Rabsaris has not been identified on the Assyrian monuments. The Hebrew word suggests “chief eunuch,” or “courtier.” (Comp. Jeremiah 39:3.) Such an official would accompany the tartan as scribe The term Rab-shakeh, as a Hebrew expression, signifies “chief cup-bearer;” but it is really only a Hebraised form of the Assyrian title rab-sak, “chief officer,” applied to superior military commanders or staff officers. In Isaiah 36:2 only the Rabshakeh is mentioned; in 2 Chronicles 33:9 the three foreign titles are naturally displaced by the general expression, “his servants.” And they went up and came—i.e., the Assyrian army-corps under the tartan, &c. And when they were come up, they came.—Literally, as before, And they went up and came. This is omitted in LXX., Syriac, Vulg., and Arabic, but the phrase refers this time specially to the three principals, who came within speaking distance of the walls. The conduit . . . field.—Isaiah 7:3. The upper pool (called Gihon in 1 Kings 1:33) on the “highway of the fuller’s field,” i.e., the Joppa road, on the west side of the city, is different from the upper pool in the Tyropœon, which is also called “the artificial pool” (Nehemiah 3:16), and “the old pool” (Isaiah 22:11). Below this latter was a pool, dug in Hezo-kiah’s time, called in Isaiah 22:9 “the lower pool,” and in Nehemiah 3:15 “the pool of Siloah.”

Adam Clarke's Commentary on 2 Kings 18:17

Verse 17. The king of Assyria sent Tartan, c.] Calmet has very justly remarked that these are not the names of persons, but of offices. Tartan, תרתן tartan or tantan, as in the parallel place in Isaiah, in the Greek version, signifies he who presides over the gifts or tribute chancellor of the exchequer. Rabsaris] רב סריס, the chief of the eunuchs. Rab-shakeh, רב שקה master or chief over the wine cellar; or he who had the care of the king's drink. From Lachish] It seems as if the Assyrian troops had been worsted before Lachish, and were obliged to raise the siege, from which they went and sat down before Libnah. While Sennacherib was there with the Assyrian army, he heard that Tirhakah, king of Ethiopia, had invaded the Assyrian territories. Being obliged therefore to hasten, in order to succour his own dominions, he sent a considerable force under the aforementioned officers against Jerusalem, with a most fearful and bloody manifesto, commanding Hezekiah to pay him tribute, to deliver up his kingdom to him, and to submit, he and his people, to be carried away captives into Assyria! This manifesto was accompanied with the vilest insults, and the highest blasphemies. God interposed and the evils threatened against others fell upon himself. Manifestoes of this kind have seldom been honourable to the senders. The conduct of Rab-shakeh was unfortunately copied by the Duke of Brunswick, commander-in-chief of the allied army of the centre, in the French revolution, who was then in the plains of Champagne, August 27,1792, at the head of ninety thousand men, Prussians, Austrians, and emigrants, on his way to Paris, which in his manifesto he threatened to reduce to ashes! This was the cause of the dreadful massacres which immediately took place. And shortly after this time the blast of God fell upon him, for in Sept. 20 of the same year, (three weeks after issuing the manifesto,) almost all his army was destroyed by a fatal disease, and himself obliged to retreat from the French territories with shame and confusion. This, and some other injudicious steps taken by the allies, were the cause of the ruin of the royal family of France, and of enormities and calamities the most extensive, disgraceful, and ruinous, that ever stained the page of history. From all such revolutions God in mercy save mankind! Conduit of the upper pool] The aqueduct that brought the water from the upper or eastern reservoir, near to the valley of Kidron, into the city. Probably they had seized on this in order to distress the city. The fuller's field.] The place where the washermen stretched out their clothes to dry.

Cambridge Bible on 2 Kings 18:17

17–25. The Assyrian army sent against Jerusalem. Rab-shakeh’s arguments for a surrender of the city (2 Chronicles 32:2-12; Isaiah 36:2-10) 17. the king of Assyria sent Tartan] In the light of the record in Chronicles, which says nothing of the previous proceedings of Sennacherib, we must consider that there was but one expedition, and that first came Hezekiah’s submission, which was unavailing, and then followed the advance upon Jerusalem. We can imagine many things which induced Sennacherib not to keep faith with Hezekiah, but most probably it was the movements of the Egyptians in the south. Finding that they were advancing he would resolve on attacking and reducing Jerusalem before they arrived, and would care nothing for former compacts. Tartan, as well as the other two names here given, is probably an official title. Tartan is found in Isaiah 20:1, and the R.V. puts a note in the margin ‘the title of the Assyrian commander in chief’. In that place it is the title of the officer sent by Sargon against Ashdod. As this title here stands first, we may suppose that he was the chief military officer, though Rab-shakeh was the spokesman. It would be more correct to say ‘the Tartan’. and Rabsaris] The word is Hebrew in form and signifies ‘the chief of the eunuchs’. It may be some title which the Jews modified so as to make of it a Hebrew word. Clearly in this place it indicates some high official. It need not necessarily be a military person, but some one like a lord chamberlain, who came with the Tartan to add civil dignity to the military. Rab-saris is found in Jeremiah (Jeremiah 39:3) among the titles of the princes of the king of Babylon. and Rab-shakeh] This word also has a Hebrew form, and means ‘the chief cup-bearer’. The title may have been preserved and attached to an office, when the duties from which it was originally given had ceased to be performed, and others had been imposed in their place. And the Hebrew writers may have represented in their own way the meaning of a title for which they had no proper equivalent. with a great host] For Jerusalem was stronger than the other places in Judah which he had already captured, and news from Egypt-wards was perhaps such as to make haste urgent. against Jerusalem] R.V. unto Jerusalem. The original has no preposition, but the accusative of direction. they came and stood by the conduit] The Chronicler gives us details which shew that some time elapsed before the attack on Jerusalem was commenced. Hezekiah saw that Sennacherib was come and that he was purposed to fight against Jerusalem. He therefore took counsel with his princes and blocked up all the water courses and fountains, so that the Assyrians should have as little water supply as possible. He also strengthened the fortifications, provided new weapons, and organized his forces. Then he gathered the people and encouraged them, so that they ‘rested themselves upon the words of Hezekiah’.

Barnes' Notes on 2 Kings 18:17

An interval of time must be placed between this verse and the last. Sennacherib, content with his successes, had returned to Nineveh with his spoil and his numerous captives.

Whedon's Commentary on 2 Kings 18:17

RAB-SHAKEH’S MESSAGE TO , 2 Kings 18:17-37. 17. The king of Assyria sent… from Lachish — According to Josephus (Antiq., 2 Kings 10:1; 2 Kings 10:1) Sennacherib bound himself to depart from Jerusalem

Sermons on 2 Kings 18:17

	Sermon	Description
	Satan Uses Subtle Devices by David Wilkerson	David Wilkerson warns about the subtle devices of Satan, who uses powerful and seemingly successful figures to instill doubt in believers' commitment to trust God. He highlights ho
	(The Word for Today) Isaiah 20:1 - Part 3 by Chuck Smith	In this sermon, Pastor Chuck Smith discusses the importance of standing up for righteousness in a fallen world. He introduces his new book, "Standing Up in a Fallen World," which i
	(Isaiah) Judgment of the Nations by David Guzik	In this sermon, the preacher discusses the fall of Babylon as described in the book of Isaiah. He emphasizes the vividness and power of God's word, which conveys the panic and terr
	Kingdom Conscious Living by David Robertson	In this sermon, the speaker discusses the importance of having a vision in five areas of life. He emphasizes the need to understand God's intentions and His vision for our lives. T