Neither let Hezekiah make you trust in the LORD, saying, The LORD will surely deliver us: this city shall not be delivered into the hand of the king of Assyria.

neither let Hezekiah make you trust in Jehovah, saying, Jehovah will surely deliver us; this city shall not be given into the hand of the king of Assyria.

And let not Ezechias make you trust in the Lord, saying: The Lord will surely deliver us, and this city shall not be given into the hands of the king of the Assyrians.

Neither let Hezekiah make you rely upon Jehovah, saying, Jehovah will certainly deliver us; this city shall not be given into the hand of the king of Assyria.

neither let Hezekiah make you trust in the LORD, saying, The LORD will surely deliver us; this city shall not be given into the hand of the king of Assyria.

and let not Hezekiah make you trust unto Jehovah, saying, Jehovah doth certainly deliver us, this city is not given into the hand of the king of Asshur.

And do not let Hezekiah make you put your faith in the Lord, saying, The Lord will certainly keep us safe, and this town will not be given into the hands of the king of Assyria.

Do not let Hezekiah make you trust in the LORD, saying, 'The LORD will surely deliver us. This city won't be given into the hand of the king of Assyria.'

And do not let Hezekiah cause you to trust in the Lord, saying: 'The Lord will rescue and free us. This city will not be given into the hands of the king of the Assyrians.'

Neque vos confidere faciat Iehovae Ezechias, dicens, Liberando liberabit nos Iehova; non tradetur haec urbs in manum regis Assur.

And let not Hezekiah make you trust in Jehovah. He quotes the exhortation by which Hezekiah encouraged the people, and speaks lightly of it as an idle and unfounded speech. Hence we see plainly that wicked men, though they assert the power of God, treat it with contempt; for although he does not openly deny that God can assist, if he choose, yet, by sapping the foundations of their faith, he does all that he can to reduce the power of God to nothing. His intention is, to discourage the hearts of the people in such a manner that they may be constrained, as if in despair, to submit and receive laws from a victorious tyrant. But in order to destroy their confidence in the assistance of God, he employs also another expedient, by flattering their hearts with the allurements of a more comfortable life; for there is nothing to which we are more prone than to revolt from God, when we are drawn away by the appearance of advantage. If the world flatter and caress, the hope of eternal salvation quickly passes away; for our senses are always fixed on the present state of things. Fortified by this resource, Rabshakeh advises, "Do not depend on an uncertain hope, but rather receive what is certain." And this discourse is powerfully fitted to persuade; for nothing is more agreeable to men than to have in hand what they consider to be desirable; and they are so impatient of delay that they prefer an immediate advantage to what is very distant. Rabshakeh, therefore, reasons thus: "Hezekiah promises to you the assistance of God, but we do not see it; he holds you in suspense about what is uncertain; but my king proraises to you those things which are at hand, and will assuredly bestow them." This might appear to be a strong argument; but we must observe the sophistry; for by the same stratagem does Satan frequently attack us, and lead us aside from confidence in God. The Lord calls us to the hope of eternal life; that hope is concealed, "for we hope (Romans 8:25) for what we do not see;" he promises that he will be our deliverer, and yet allows us to languish and hint.; so that it appears that our hope is vain, if we look at the present condition of things. On this ground Satan attacks us. "Why dost thou hope in vain? What is the fruit of thy faith? What dost thou expect beyond the world?" In short, this is our daily lamentation. When Christ calls us to heaven, Satan endeavors to keep us still on the earth; and therefore we must adhere firmly to the promises, that, "hoping against hope," (Romans 4:18,) we may trust in God, and not suffer ourselves to be drawn away from him by any allurements.

Make you trust in the Lord - Rabshakeh knew that Hezekiah was professedly devoted to Yahweh, and that he would endeavor to induce the people to trust in him. The Jews had now no other refuge but God, and as long as they put their confidence there, even Rabshakeh knew that it was hazardous to attempt to take and destroy their city. It was his policy, therefore, first to endeavor to undermine their reliance on God, before he could have any hope of success. The enemies of God's people cannot succeed in their designs against them until they can unsettle their confidence in Him.

This city shall not be delivered - ולא velo, And this city. Ten of Kennicott's MSS., and nine of De Rossi's, with one (ancient) of my own, add the conjunction.

Neither let Hezekiah make you trust in the Lord,.... Hezekiah trusted in the Lord himself, and he endeavoured, both by his own example, and by arguments, to persuade his people to do so likewise; of this Rabshakeh was sensible, and was more afraid of this than of any thing else, and, therefore laboured this point more than any other; see 2-Chronicles 32:6;
saying, the Lord will surely deliver us, this city shall not be delivered into the hand of the king of Assyria: which he might say with the greatest confidence, since the Lord had promised to defend it, Isaiah 31:5 and especially if his sickness, and recovery out of it, and promises then made to him, were before this, as some think; since it is expressly promised by the Lord, that he would deliver him and the city out of the hand of the king of Assyria, Isaiah 38:6.

The foes of God's people cannot succeed against them, unless they can shake their trust in Him (compare Isaiah 36:10).