Exegetical and Hermeneutical Commentary of 2 Kings 18:26
Then said Eliakim the son of Hilkiah, and Shebna, and Joah, unto Rab-shakeh, Speak, I pray thee, to thy servants in the Syrian language; for we understand [it]: and talk not with us in the Jews’ language in the ears of the people that [are] on the wall.
26 37. Further insolence of Rab-shakeh. He addresses the people that stand on the wall. Despair of hezekiah’s ministers (2Ch 32:13-19; Isa 35:1-2)
26. Speak, I pray thee in the Syrian language ] The language intended is more properly named, as in the margin of R.V. ‘Araman’ This was the language of Mesopotamia and Babylon. It was of the same family as Hebrew, but yet not commonly understood by the people of Juda. The court officials would of necessity have to speak it for the purposes of political intercourse. ‘Syriac’ is a later dialect of Araman. For ‘talk not’ R.V. has speak not. The original word is the same as in the previous clause. By their request Eliakim and his companions at once put themselves at Rabshakeh’s mercy, and he shewed them none. ‘Lewd men are the worse for admonitions. Rab-shakeh had not so strained his throat to corrupt the citizens of Jerusalem, had it not been for the humble obtestation of Eliakim. Now he rears up his voice and holds up his sides, and roars out his double blasphemies’ (Bp Hall).
the people that are on the wall ] There had gathered a crowd around Hezekiah’s ministers to hear the issue of the conference, and these from their previous sufferings in the siege would be ready enough to put a favourable construction on Rab-shakeh’s argument. The Chronicler (2Ch 32:11) represents him as employing the powerful argument to starving men ‘Doth not Hezekiah persuade you to give yourselves over to die by famine and by thirst’? This is the fearful extremity which is so coarsely alluded to in the words of the next verse. That such food had been used by persons reduced to extremity in a siege, see above chap. 2Ki 6:25 and the note there.
Fuente: The Cambridge Bible for Schools and Colleges
The Syrian language – i. e., Aramaic; probably the dialect of Damascus, a Semitic language nearly akin to their own, but suffciently different to be unintelligible to ordinary Jews
The people that are on the wall – The conference must have been held immediately outside the wall for the words of the speakers to have been audible.
Fuente: Albert Barnes’ Notes on the Bible
Verse 26. Talk not with us in the Jews’ language] The object of this blasphemous caitiff was to stir up the people to sedition, that the city and the king might be delivered into his hand.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Upon which these officers stood; not being willing to put themselves into the power of such a barbarous and perfidious enemy, by going out of the city.
Fuente: English Annotations on the Holy Bible by Matthew Poole
[See comments on 2Ki 18:17]
Fuente: John Gill’s Exposition of the Entire Bible
Assyrian Insults Commentary on 2Ki 18:26-37 AND 2Ch 32:16-19
The short Chronicles account is a summary only of the events which are in much more detail in the Kings account. Chronicles emphasizes the Assyrian blasphemies against God and their attempt to turn the people away from their stand behind King Hezekiah.
The council site, though outside the walls of Jerusalem, was near enough that the loud voices of the Assyrian envoy carried to the ears of the Jewish defenders on the walls. The Jewish men asked the messengers of Sennacherib to converse with them in the Syrian language, which they understood, rather than the language of the Jews, which was being heard by the people. Then Rab-shakeh answered contemptuously with a question, Had he been sent to say these things to those being deceived by Hezekiah into thinking they could resist Sennacherib, who would be compelled to subsist by eating their own feces and by drinking their urine?
So saying the Rabshakeh spoke up loudly to make sure the people listening on the walls understood what he was saying. First, he wanted them to know that Hezekiah was deceiving them by making them think trusting in the Lord could deliver them. Secondly, he promised them their lives and relief from danger if they would surrender to the Assyrians. He assured them they could continue in their own land, enjoying its fruits until a time of future settlement when they would be carried to another country. It would be a country like theirs, producing grains, fruits, oil, and honey just like the land of Judah.
Thirdly, the Assyrian emphasized the improbability that their God could deliver them from so mighty an army. None of the gods of the many nations already subjugated by the Assyrians had been able to prevent their fall. Several of these he sited as examples, and ended with Samaria, who among their many idols; like Judah claimed to have the God of Israel as their God. Yet God had not delivered the northern kingdom from the hand of the Assyrians. If God were pleased and able to preserve His people, why had Samaria fallen? So why should the people of Jerusalem think themselves to be the sole exception. These things were calculated to cast gnawing doubts in the hearts of the people and turn them against Hezekiah.
To their credit the people on the walls demonstrated their faith in the assurance of Hezekiah and obeyed his orders in refusing to make any answer to the Rab-shakeh. This demonstrated a great deal of faith on the part of the people, for Assyria was certainly a formidable enemy. Perhaps they were mindful of the words of an earlier king of Judah, “Believe in the Lord your God, so shall ye be established; believe his prophets, so shall ye prosper” (2Ch 20:20). Yet Hezekiah’s officers were very distraught, and returned to him with their clothes torn in distress and frustration.
Interesting lessons to be drawn from this study: 1) when one looks at the perils of the world around he will lose faith in the Lord; 2) the devil will lay on the faithless a burden too heavy to bear; 3) when distressed the child of God can be comforted by again exercising faith in His promises; 4) men of the world can have no appreciation of God’s almightiness until it is demonstrated against them; 5) Satan will thoroughly discourage those who will listen to him; 6) the devil’s people can make his lies look credible to those of little discernment.
Fuente: Garner-Howes Baptist Commentary
(26) Speak, I pray thee . . . in the Syrian language.HezeMahs ministers naturally dread the effect of Rab-shakehs arguments and assertions upon the garrison of the city. The people, many of whom had always been accustomed to worship at the high places, might very well doubt whether there were not some truth in the allegation that Jehovah was incensed at their removal.
In the Syrian language.In Aramaic; which was at that time the language of diplomacy and commerce in the countries of Western Asia, as is proved by the bilingual contract-tablets (in Aramaic and Assyrian) discovered at Nineveh.
In the Jews language.In Jewish; an expression only found in Neh. 13:24 besides the present narrative. The word Jew (Yehd), from which it is derived, itself occurs only in the later Biblical books; but contemporary Assyrian usage (mt Ya-u-di or Ya-u-du, Judah; Ya-u-da-a-a, the Jews) is in favour of the supposition that the people of the Southern kingdom were even then called Yehdim, and their language Jewish (Yehdth). The spoken dialect probably differed considerably from other varieties of Hebrew, though not enough to make it unintelligible to other Hebrew-speaking peoples, such as the northern Israelites and the Moabites and Edomites.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
26. Speak in the Syrian language The Jewish officers thus interrupted Rab-shakeh in the midst of his address. Such words as those of 2Ki 18:25 are, alas! too true, and have support, whether Assyria fully comprehends it or not, in oracles which Jehovah’s own prophets have uttered. For a representative of Assyria to speak of them in the Jews’ language in the ears of the people may easily occasion murmurings and rebellion. The Syrian language, more properly the Aramaic, ( ,) seems at this time to have been commonly understood in Syria, Assyria, and Babylonia. Its close affinity with the Hebrew would enable those who spoke one of these languages as their vernacular easily to acquire the use of the other; but the mass of the people would be familiar only with the tongue in which they were born.
On the wall So it appears that this interview was held near the walls of the city, and within hearing of the soldiers stationed thereon.
Fuente: Whedon’s Commentary on the Old and New Testaments
The modest request of Hezekiah’s servants to speak in the Syrian language, meeting with such contempt, may serve to teach us how confident of success the blasphemer was. And it only serves to heighten the triumph of Hezekiah the more. It is hardly possible to determine whether this second speech of Rab-shakeh exceeded most in lies or blasphemy. He might perhaps, with truth, laugh at the king of Judah’s military preparation, or his dependence upon Egypt. An arm of flesh is a poor security, at the best of times. But his trust in the God of the armies of heaven, for this impious wretch to defy! what an awful instance of the most arrant blasphemy was this! And to charge Hezekiah with destroying the altars of God, when in truth, the pious king had been only throwing down the altars of idolatry, in honor of the true God, was as base a falsehood. But Reader! what awful characters do such men afford, who come forward to oppose God, and his people. Here was a new Pharaoh started up, to the terror of God’s people, for a season, but principally, and finally for the display of God’s glory. Pause in like manner over all the temporary triumphs of the ungodly. Upon every occasion of this sort whether as it refers to your own history, or to the circumstances of the church of Jesus, I love to read Psa 37 .
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
2Ki 18:26 Then said Eliakim the son of Hilkiah, and Shebna, and Joah, unto Rabshakeh, Speak, I pray thee, to thy servants in the Syrian language; for we understand [it]: and talk not with us in the Jews’ language in the ears of the people that [are] on the wall.
Ver. 26. Speak, I pray thee, in the Syrian language.] This was no wise motion: but they were frightened; and some think it was wicked Shebna rather than good Eliakim that made it, purposely to provoke Rabshakeh to rail the more, and to lay open that whereby the people might be moved to yield up the city.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
Syrian = Aramaic.
Fuente: Companion Bible Notes, Appendices and Graphics
Silent before the Boaster
2Ki 18:26-37
The Jews met the taunts of Rabshakeh with silence. It was wise policy. It is infinitely better to hand over our cause to God, and leave Him to answer for us and avenge our wrongs. He will undertake our case, if we will but leave it unreservedly in His hands. The only exception is when some simple explanation will relieve the cause we love from any evil imputation. Rabshakeh could not have been made to understand the attitude of king and people. See Isa 37:22. Men of the world cannot read the secrets of the heart that is stayed upon Jehovah. Gods hidden ones are as great a mystery as was our Lord. Their life is hid with Christ in God, but some day He will be manifested, and they shall be manifested with Him in glory.
When our Lord was threatened, He remained calm and quiet. As a sheep that before her shearers is dumb, so He opened not His mouth, Isa 53:7, r.v. We are bidden to follow His steps and to do as He did, silently committing our cause to Him who never fails to vindicate those who put their trust in Him.
Fuente: F.B. Meyer’s Through the Bible Commentary
Speak: Perceiving that the object of this blasphemous caitiff was to stir up the people to sedition, they mildly and reasonably required him to make his proposals in the Syrian language.
in the Syrian language: Ezr 4:7, Isa 36:11, Isa 36:12, Dan 2:4
Reciprocal: 2Ch 32:18 – they cried Neh 6:5 – with an open letter Est 8:9 – and according Isa 36:21 – General 1Co 14:2 – he that
Fuente: The Treasury of Scripture Knowledge
2Ki 18:26. Speak, I pray thee, to thy servants in the Syrian language It is probable Eliakim perceived the people to be terrified with his big words, and therefore requested him, in the name of the other commissioners sent to treat with him, to speak no longer in the Jews language, but in his own: for he was sent, not to treat with the people, but with them, who understood the Syrian tongue very well. In the ears of the people that are upon the wall Upon which these officers stood; not being willing to put themselves into the power of such a barbarous and perfidious enemy by going out of the city.