2nd Kings Chapter 19 verse 7 Holy Bible
Behold, I will put a spirit in him, and he shall hear tidings, and shall return to his own land; and I will cause him to fall by the sword in his own land.
read chapter 19 in ASV
See, I will put a spirit into him, and bad news will come to his ears, and he will go back to his land; and there I will have him put to death by the sword.
read chapter 19 in BBE
Behold, I will put a spirit into him, and he shall hear tidings, and shall return to his own land; and I will make him to fall by the sword in his own land.
read chapter 19 in DARBY
Behold, I will send a blast upon him, and he shall hear a rumor, and shall return to his own land; and I will cause him to fall by the sword in his own land.
read chapter 19 in KJV
Behold, I will send a blast upon him, and he shall hear a rumor, and shall return to his own land; and I will cause him to fall by the sword in his own land.
read chapter 19 in WBT
Behold, I will put a spirit in him, and he shall hear news, and shall return to his own land; and I will cause him to fall by the sword in his own land.
read chapter 19 in WEB
Lo, I am giving in him a spirit, and he hath heard a report, and hath turned back to his land, and I have caused him to fall by the sword in his land.'
read chapter 19 in YLT
Pulpit Commentary
Pulpit CommentaryVerse 7. - Behold, I will send a blast upon him. The meaning is doubtful. Most modern critics translate, with the LXX., "I will put a spirit within him," and understand "a spirit of cowardice," or "a despondent mood" (Thenius), or "an extraordinary impulse of Divine inspiration, which is to hurry him blindly on" (Drechsler). But the idea of our translators, that the blast (רוּה) is external, and sent upon him, not put in him - that, in fact, the destruction of his army is referred to, seems defensible by such passages as Exodus 15:8 and Isaiah 25:4. The prophecy was, no doubt, intentionally vague - enough for its immediate purpose, which was to comfort and strengthen Hezekiah - but not intended to gratify man's curiosity by revealing the exact mode in which God would work. And he shall hear a rumor; literally, he shall hear a hearsay; i.e. he shall be told something, which shall determine him on a hasty retreat. It is best, I think, to understand, not news of Tirhakah's advance (Knobel, Keil, Bahr), much less news of an insurrection in some other part of the empire (Cheyne), but information of the disaster to his army. It is no objection to this that Sennacherib was "with his army." No doubt he was. But he would learn the catastrophe from the mouth of some one who came into his tent and told him - he would "hear a hearsay" And shall return to his own land (see ver. 36), and I will cause him to fall by the sword in his own land. (On Sennacherib's murder, see the comment upon ver. 37.)
Ellicott's Commentary
Ellicott's Commentary for English Readers(7) Behold, I will send a blast upon him.--Behold, I am about to put a spirit within him. " 'A spirit' is probably not to be understood personally (comp. 1Samuel 18:10; 1Kings 22:21 seq.), but in the weaker sense of impulse, inclination. (Comp. Isaiah 19:14; Isaiah 29:10; Numbers 5:14; Hosea 4:12; Zechariah 13:2.) The two senses are, however, very closely connected" (Cheyne, on Isaiah 37:7). In fact, it may be doubted whether Hebrew thought was conscious of any distinction between them. The prophets believed that all acts and events--even the ruthless barbarities of Assyrian conquerors--were "Jehovah's work." The lowly wisdom of the peasant, as well as the art of good government, was a Divine inspiration (Isaiah 28:26; Isaiah 28:29; Isaiah 11:2). . . .
