2-а царів 19:4

Perhaps Jehovah thy God will hear the blasphemies of the living God on the part of Rabshakeh. ישׁמע: hear, equivalent to observes, take notice of, and in this case punish. חי אלהים: the living God, in contrast to the gods of the heathen, who are only lifeless idols (cf. Sa1 17:26, Sa1 17:36). והוכיח is not to be taken in connection with לחרף, as if it stood for להוכיח, "and to scold with words" (Luth., Ges., etc.), but is a perf. rel. or a progressive perfect (Ewald, 234, a.), and the continuation of ישׁמע: "and will chastise (punish, sc. him) for the words which He has heard." תף ונשׂאת "therefore lift up prayer (to heaven) for the (still) existing remnant, sc. of the people of God;" nearly all Judah having come into the power of Sennacherib since the carrying away of the ten tribes.

Jerusalem's great distress we read of in the foregoing chapter, and left it besieged, insulted, threatened, terrified, and just ready to be swallowed up by the Assyrian army. But in this chapter we have an account of its glorious deliverance, not by sword or bow, but by prayer and prophecy, and by the hand of an angel. I. Hezekiah, in great concern, sent to the prophet Isaiah, to desire his prayers (Kg2 19:1-5) and received from him an answer of peace (Kg2 19:6, Kg2 19:7). II. Sennacherib sent a letter to Hezekiah to fright him into a surrender (Kg2 19:8-13). III. Hezekiah thereupon, by a very solemn prayer, recommended his case to God, the righteous Judge, and begged help from him (Kg2 19:14-19). IV. God, by Isaiah, sent him a very comfortable message, assuring him of deliverance (Kg2 19:20-34). V. The army of the Assyrians was all cut off by an angel and Sennacherib himself slain by his own sons (Kg2 19:35-37). And so God glorified himself and saved his people.

19:4 Hezekiah was not denying his own relationship to the Lord by referring to him as your God; rather, he was acknowledging God’s special call upon Isaiah.