Then the angel of the Lord went forth. The parallel passage of Kings (2 Kings 19:35) has, "It came to pass that night, that the angel of the Lord went out." The word of Isaiah had its accomplishment within a few hours.
On the camp of the Assyrians, wherever it was, whether at Libnah, or at Pelusium (Herod; 2:141), or between the two, in the dead of night, the destroying angel swooped down, and silently, without disturbance, took the lives of a hundred and eighty-five thousand' men.
The camp was no doubt that in which Sennacherib commanded. It is contrary to the whole tenor of the Assyrian inscriptions to imagine that a mere corps d'armee, detached to threaten, not to besiege, Jerusalem, could have been one-half, or one-quarter, so numerous.
It was Sennacherib's host, not the Tartan's, that was visited. So the Egyptian tradition; so verse 37, by implication. That in later times the Jews should have transferred the scene of the slaughter to the vicinity of their own capital, as Josephus does ('Ant.
Jud.,' 10.2. § 5), is not surprising, especially as the Egyptians claimed the glory of the discomfiture for their own gods, and the completion of the victory for their own soldiers. The nature of the destruction is not, perhaps, very important, if it be allowed to have been supernatural; but the "simoom" of Prideaux and Milman, the "storm" of Vitringa and Stanley, the "nocturnal attack by Tirhakah" of Usher, Preiss, and Michaelis, and the "pestilence" of most other commentators, seem to be alike precluded by the terms of the narrative, which imply the silent death in one night of a hundred and eighty-five thousand persons by what English juries call "the visitation of God."
The nearest parallel which Holy Scripture offers is the destruction of the firstborn in Egypt; but that was not, as this, without disturbance (see Exodus 12:30). There a "great cry" broke the silence of the night; here it was not till morning, when men woke from their peaceful slumbers, that the discovery was made that "they were all dead corpses."