Exegetical and Hermeneutical Commentary of Isaiah 36:11
Then said Eliakim and Shebna and Joah unto Rab-shakeh, Speak, I pray thee, unto thy servants in the Syrian language; for we understand [it]: and speak not to us in the Jews’ language, in the ears of the people that [are] on the wall.
11. the Syrian (or Aramean R.V. marg.) language ] was the medium of international communication in Western Asia, more especially of commerce. Assyrian on the other hand was a barbarous tongue to the Hebrews (ch. Isa 28:11, Isa 33:19).
the Jews’ language ] Hebrew is so called only in one other (post-Exilic) passage, Neh 13:24.
Fuente: The Cambridge Bible for Schools and Colleges
11, 12. The Judan ministers, fearing the effect of these threats on the people, implore the Rabshakeh to speak to them in Aramaic; but the astute diplomatist immediately perceives his advantage, and sets himself to stir up disaffection amongst the populace.
Fuente: The Cambridge Bible for Schools and Colleges
Speak, I pray thee, unto thy servants in the Syrian language – Hebrew, ‘aramyt – Aramean. Aram, or Aramea, properly meaning a high region, or the highlands, was of wider extent than Syria Proper, and comprehended not only Syria, but Mesopotamia. It usually denotes however, Syria Proper, of which the capital was Damascus. The language of all this country was probably the same – the Syrian or Aramean, a language of the same family as the Hebrew, and having a strong resemblance to that and to the Chaldee. This was not properly the language of Assyria, where probably a dialect composed of the language of the Medes and Persians was employed. But the Syriac language was spoken in different parts of Assyria. It was spoken in Mesopotamia, and doubtless in some of the provinces of the Assyrian empire, and might be presumed to be understood by Rabshakeh, and those with him. The Jews had contact with the Syrians, and those who had been sent out by Hezekiah had learned to speak that. It is not probable that they understood the Medo-Persian tongue that was spoken by the Assyrians usually. The Syriac or Aramean was probably the most common language which was spoken in that region. Its knowledge prevailed in the time of the Saviour, and was that which he usually spoke.
In the Jews language – ( yehudyt). The language of Judah. It is remarkable that they did not call it the Hebrew language. But there might have been some national pride in regard to this. The Hebrew language had been the common language of all the Jews, and had been spoken by those of the kingdom of Israel or Samaria, as well as by those of the kingdom of Judah. But after the revolt of the ten tribes it is possible that they might have claimed the language as their own, and regarded the Hebrew – the venerable language of their fathers – as belonging to them especially, as they claimed everything that was sacred or venerable in the nation, and hence, they spoke of it as the language of Judah. The name of Judah, or Jews, which is derived from Judah, was, after the removal of the ten tribes, given to the entire nation – a name which is retained to the present time. In Isa 19:18, it is called the language of Canaan (see the note on that place).
In the ears of the people that are on the wall – This conference took place evidently near the city, and within hearing distance. Doubtless the people of the city, feeling a curiosity to hear the message of the Assyrian, crowded the walls. The Jewish ambassadors were apprehensive that what was said by Rabshakeh would alienate their minds from Hezekiah, and requested that the conference might be conducted in a language which they could not understand.
Fuente: Albert Barnes’ Notes on the Bible
Isa 36:11
The Syrian language
The Syrian language
The Syrian language i.. Aramaic, spoken between Palestine and the Euphrates, the language of international intercourse and commerce in those days. (A. B. Davidson, D.D.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
11. Syrianrather, “Aramean”:the language spoken north and east of Palestine, and understood bythe Assyrians as belonging to the same family of languages as theirown: nearly akin to Hebrew also, though not intelligible tothe multitude (compare 2Ki5:5-7). “Aram” means a “high land,” andincludes parts of Assyria as well as Syria.
Jews’ languageThe menof Judah since the disruption of Israel, claimed the Hebrew astheir own peculiarly, as if they were now the only truerepresentatives of the whole Hebrew twelve tribes.
ears of . . . people on . . .wallThe interview is within hearing distance of the city. Thepeople crowd on the wall, curious to hear the Assyrian message. TheJewish rulers fear that it will terrify the people and therefore begRab-shakeh to speak Aramean.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Then said Eliakim and Shebah and Joah unto Rabshakeh,…. That is, one of them addressed him in the name of the rest; for the verb is singular; and what follows confirms it; perhaps Eliakim was the speaker:
speak, I pray thee, unto thy servants in the Syriac language; which was somewhat different from the Hebrew, in which he spoke, and which was not understood by the common people, and for that reason desired:
for we understand it; or hear it; could hear it, so as to understand it; it being common in all courts, as the French tongue now; the Assyrian empire being very large, and so had been learned by these courtiers, for the sake of negotiation or commerce, when the common people had no concern with it:
and speak not to us in the Jews’ language, in the ears of the people that are on the wall; the wall of the city, where the commissioners were, who would not venture themselves out of the city, in the hands of so perfidious an enemy: and the men on the wall were such, who either were placed there to defend the city, and so were soldiers, or people that were gathered together to see the ambassadors of the king of Assyria, and to hear, as much as they could, what passed between them and the ministers of Hezekiah; and as this speech of Eliakim’s showed great submissiveness in praying and entreating Rabshakeh to speak to them in another language, and a mean abject spirit, in saying they were his servants, so a great degree of timorousness in them, and diffidence of the people, lest they should be terrified, and be for giving up the city at once into the hands of the enemy; this looks like a piece of bad policy, and some think that Shebna was the contriver of it, and the adviser to it, in order to give Rabshakeh a hint of their fears, and of the disposition of the people, and put him in higher spirits, and on railing the more, and thereby still work the more on the people’s fears; however, it had this effect on him, as follows.
Fuente: John Gill’s Exposition of the Entire Bible
The concluding words, in which the Assyrian boasts of having Jehovah on his side, affect the messengers of Hezekiah in the keenest manner, especially because of the people present. “Then said Eliakim (K. the son of Hilkiyahu) , and Shebna, and Joah, to Rabshakeh, Pray, speak to thy servants in Aramaean, for we understand it; and do not speak to (K. with) us in Jewish, in the ears of the people that are on the wall.” They spoke Yehudth , i.e., the colloquial language of the kingdom of Judah. The kingdom of Israel was no longer in existence, and the language of the Israelitish nation, as a whole, might therefore already be called Judaean (Jewish), as in Neh 13:24, more especially as there may have been a far greater dialectical difference between the popular speech of the northern and southern kingdoms, than we can gather from the biblical books that were written in the one or the other. Aramaean ( ‘ aramth ), however, appears to have been even then, as it was at a later period (Ezr 4:7), the language of intercourse between the empire of Eastern Asia and the people to the west of the Tigris (compare Alex. Polyhistor in Euseb. chron. arm. i. 43, where Sennacherib is said to have erected a monument with a Chaldean inscription); and consequently educated Judaeans not only understood it, but were able to speak it, more especially those who were in the service of the state. Assyrian, on the contrary, was unintelligible to Judaeans (Isa 28:11; Isa 33:19), although this applied comparatively less to the true Assyrian dialect, which was Semitic, and can be interpreted for the most part from the Hebrew (see Oppert’s “Outlines of an Assyrian Grammar” in the Journal Asiatique, 1859), than to the motley language of the Assyrian army, which was a compound of Arian and Turanian elements. The name Sennacherib ( Sancherbh = , lxx Sennachereim , i.e., “Sin, the moon-god, had multiplied the brethren”) is Semitic; on the other hand, the name Tartan, which cannot be interpreted either from the Semitic or the Arian, is an example of the element referred to, which was so utterly strange to a Judaean ear.
Fuente: Keil & Delitzsch Commentary on the Old Testament
| Sennacherib’s Insolent Message. | B. C. 710. |
11 Then said Eliakim and Shebna and Joah unto Rabshakeh, Speak, I pray thee, unto thy servants in the Syrian language; for we understand it: and speak not to us in the Jews’ language, in the ears of the people that are on the wall. 12 But Rabshakeh said, Hath my master sent me to thy master and to thee to speak these words? hath he not sent me to the men that sit upon the wall, that they may eat their own dung, and drink their own piss with you? 13 Then Rabshakeh stood, and cried with a loud voice in the Jews’ language, and said, Hear ye the words of the great king, the king of Assyria. 14 Thus saith the king, Let not Hezekiah deceive you: for he shall not be able to deliver you. 15 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. 16 Hearken not to Hezekiah: for thus saith the king of Assyria, Make an agreement with me by a present, and come out to me: and eat ye every one of his vine, and every one of his fig tree, and drink ye every one the waters of his own cistern; 17 Until I come and take you away to a land like your own land, a land of corn and wine, a land of bread and vineyards. 18 Beware lest Hezekiah persuade you, saying, The LORD will deliver us. Hath any of the gods of the nations delivered his land out of the hand of the king of Assyria? 19 Where are the gods of Hamath and Arphad? where are the gods of Sepharvaim? and have they delivered Samaria out of my hand? 20 Who are they among all the gods of these lands, that have delivered their land out of my hand, that the LORD should deliver Jerusalem out of my hand? 21 But they held their peace, and answered him not a word: for the king’s commandment was, saying, Answer him not. 22 Then came Eliakim, the son of Hilkiah, that was over the household, and Shebna the scribe, and Joah, the son of Asaph, the recorder, to Hezekiah with their clothes rent, and told him the words of Rabshakeh.
We may hence learn these lessons:– 1. That, while princes and counsellors have public matters under debate, it is not fair to appeal to the people. It was a reasonable motion which Hezekiah’s plenipotentiaries made, that this parley should be held in a language which the people did not understand (v. 11), because reasons of state are secret things and ought to be kept secret, the vulgar being incompetent judges of them. It is therefore an unfair practice, and not doing as men would be done by, to incense subjects against their rulers by base insinuations. 2. Proud and haughty scorners, the fairer they are spoken to, commonly speak the fouler. Nothing could be said more mildly and respectfully than that which Hezekiah’s agents said to Rabshakeh. Besides that the thing itself was just which they desired, they called themselves his servants, they petitioned for it: Speak, we pray thee; but this made him the more spiteful and imperious. To give rough answers to those who give us soft answers is one way of rendering evil for good; and those are wicked indeed, and it is to be feared incurable, with whom that which usually turns away wrath does but make bad worse. 3. When Satan would tempt men from trusting in God, and cleaving to him, he does so by insinuating that in yielding to him they may better their condition; but it is a false suggestion, and grossly absurd, and therefore to be rejected with the utmost abhorrence. When the world and the flesh say to us, “Make an agreement with us and come out to us, submit to our dominion and come into our interests, and you shall eat every one of his own vine,” they do but deceive us, promising liberty when they would lead us into the basest captivity and slavery. One might as well take Rabshakeh’s word as theirs for kind usage and fair quarter; therefore, when they speak fair, believe them not. Let them say what they will, there is no land like the land of promise, the holy land. 4. Nothing can be more absurd in itself, nor a greater affront to the true and living God, than to compare him with the gods of the heathen; as if he could do no more for the protection of his worshippers than they can for the protection of theirs, and as if the God of Israel could as easily be mastered as the gods of Hamath and Arphad, whereas they are vanity and a lie. They are nothing; he is the great I AM: they are the creatures of men’s fancy and the works of men’s hands; he is the Creator of all things. 5. Presumptuous sinners are ready to think that, because they have been too hard for their fellow-creatures, they are therefore a match for their Creator. This and the other nation they have subdued, and therefore the Lord himself shall not deliver Jerusalem out of their hand. But, though the potsherds may strive with the potsherds of the earth, let them not strive with the potter. 6. It is sometimes prudent not to answer a fool according to his folly. Hezekiah’s command was, “Answer him not; it will but provoke him to rail and blaspheme yet more and more; leave it to God to stop his mouth, for you cannot.” They had reason enough on their side, but it would be hard to speak it to such an unreasonable adversary without a mixture of passion; and, if they should fall a railing like him, Rabshakeh would be much too hard for them at that weapon. 7. It becomes the people of God to lay to heart the dishonour done to God by the blasphemies of wicked men, though they do not think it prudent to reply to those blasphemies. Though they answered him not a word, yet they rent their clothes, in a holy zeal for the glory of God’s name and a holy indignation at the contempt put upon it. They tore their garments when they heard blasphemy, as taking no pleasure in their own ornaments when God’s honour suffered.
Fuente: Matthew Henry’s Whole Bible Commentary
Vs. 11-12: THE ASSYRIAN ASKED TO SPEAK IN HIS OWN LANGUAGE
1. In essence, the representatives of king Hezekiah asked the Assyrian to speak to them in his own language (which they understood well enough) – conducting their discussions as diplomats, rather than attempting to drive the common people in insurrection, (vs. 11).
2. His haughty response was that Sennacherib had sent him to warn the citizens of Jerusalem lest they soon be forced to eat their own dung and drink their own urine along with the leaders of Judah, (vs. 12).
Fuente: Garner-Howes Baptist Commentary
11. Then said Eliakim. This circumstance again shews how deeply Hezekiah was depressed, when by his ambassador he entreats so humbly the servant of his enemy. It shews also with what pride Rabshakeh was puffed up, when he rejected so insolently all entreaties; and the refusal was the more shameful, because what was requested was not of great value. From these matters we learn that it was not owing to Hezekiah that he did not pacify the rage of the enemy; for forgetful almost of his royal rank, Hezekiah endearours with all possible modesty to soothe him. If at any time we happen to be oppressed by unjust violence, let us not be ashamed to yield up our rights and to supplicate with humility. Now, when Hezekiah was so submissive, because he saw that he was unable to resist the king of Assyria, this tends powerfully to magnify the glory of God in preserving a nation which was nearly ruined. For that deliverance would have been less remarkable, if they had been rescued only from an ordinary danger; but when they were not far from destruction, so much the more manifest is the hand of God, who by an extraordinary miracle subdued and ruined an enemy that had already set his feet on their neck. (2Kg 19:31.)
Speak, I pray thee, to thy servants in the Syrian language. (38) They request that he will not speak in this manner in the presence of the people; because it is difficult to restrain a people naturally giddy and fickle, for they are easily moved, and tremble at the smallest alarm. (39) They would have wished that Rabshakeh should not speak to them in the Jewish language, because they were desirous to enter into any moderate terms of peace. For that good king tried every method of allaying the rage of that tyrant, but without any success. (40) These ambassadors therefore gain nothing from Rabshakeh; when he is entreated, he grows worse, and (as is usually the case with haughty men) becomes moro insolent.
(38) “In Aramean. This request implies an apprehension of the bad effect of his address upon the multitude. Aramean corresponds very nearly to Syrian in latitude of meaning; but the language meant is not what we call Syriac, but an older form, which was probably current, as the French is now, at the courts and among the educated classes of an extensive region. Jewish is Hebrew, so called by the Jews, as the language of the whole British empire is called English, or as German is sometimes called Saxon.” — Alexander.
(39) “I suppose Eliakim perceived the people to be frightened with big words, and therefore entreated 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 not sent to treat with the people, but with them who understood the Syrian tongue very well.” — White.
(40) “ Mais c’estoit temps perdu.” “But it was time thrown away.”
Fuente: Calvin’s Complete Commentary
(11) Speak, I pray thee, unto thy servants . . .The kings officers, knowing the little faith of their people, are not, perhaps, without misgivings of their own. Might not the townsmen, listening eagerly on the wall, recognise in Rabshakehs words an echo of Isaiahs, and lose courage, as feeling that they were fighting against the God who was chastising them? The Syrian or Aramaic was a common ground for the ambassadors on both sides, as being the language of commerce and diplomacy. Rabshakeh, it would seem, could speak three languages, Assyrian, Syrian, and Hebrew; Hezekiahs ministers the two latter; the people on the wall only the last.
In the Jews language.It is uncertain whether this means simply Hebrew, which Isaiah elsewhere calls the language of Canaan (Isa. 19:18), or a special dialect of Judah. The Moabite stone, on the one hand, shows that Hebrew was the common speech of Palestine and the border countries. On the other hand, dialects spring up quickly. Neh. 13:24 is the only other passage (the parallels of 2Ki. 18:26 and 2Ch. 32:18 excepted) in which the term meets us in the narrower sense, and that is after the exile.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
11-13. Then said Elliakim Shebna Joah The alarm of Hezekiah’s officers is now aroused, and they are thrown off their guard. It is singular that they had not seen the trick before. They could understand Aramaic, the language of Rabshakeh, which the hearers on the wall could not. Possibly this dialect was the court language, as the surrounding civil relations required a common language for diplomatic intercourse.
Hath my master sent me to thy master The suspected intent is now avowed, and Rabshakeh demonstrates his sole interest with the people by straightening up and speaking louder, after having pictured to them the disgusting results of a prospective siege and famine. The repeated use of the king’s name the great king, the king of Assyria shows to the people his own ambassadorship, and they realize a direct authority in his words. But Hezekiah is contemptuously never mentioned as king. The aim is to inspire in the people a like contempt. In the person of Rabshakeh “the great king” speaks now.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘Then Eliakim and Shebna and Joah said to the Rabshakeh, “Speak I pray you to your servants in Aramaic, for we understand it, and do not speak to us in the Judean language in the ears of the people on the wall.” ’
The three were becoming concerned about the effect on the people of the Rabshakeh’s words, and requested that the Rabshakeh continue in Aramaic, the official international language. There is an implied rebuke here, the suggestion that it was not polite for him to proclaim an official message to Hezekiah in such a public fashion. It should be made in the language of diplomacy. There was also possibly an indication of offence being taken because he seemed to be implying that they could not speak Aramaic.
Fuente: Commentary Series on the Bible by Peter Pett
Rahshakeh’s Efforts to bring about Revolt
v. 11. Then said Eliakim and Shebnah and Joah, v. 12. But Rabshakeh said, Hath my master sent me to thy master and to thee to speak these words v. 13. Then Rabshakeh, v. 14. Thus saith the king, Let not Hezekiah deceive you; for he shall not be able to deliver you, v. 15. Neither let Hezekiah make you trust in the Lord, v. 16. Hearken not to Hezekiah; for thus saith the king of Assyria, Make an agreement with me by a present, v. 17. until I come and take you away to a land like your own land, a land of corn and wine, a land of bread and vineyards. v. 18. Beware lest Hezekiah persuade you, saying, The Lord will deliver us, v. 19. Where are the gods of Hamath, v. 20. Who are they among all the gods of these lands that have delivered their land out of my hand that the Lord should deliver Jerusalem out of my hand? v. 10. v. 21. But they, v. 22. Then came Eliakim, the son of Hilkiah, that was over the household, and Shebna, the scribe, and Jaah, the son of Asaph, the recorder,
Fuente: The Popular Commentary on the Bible by Kretzmann
NASB (UPDATED) TEXT: Isa 36:11-12
11Then Eliakim and Shebna and Joah said to Rabshakeh, Speak now to your servants in Aramaic, for we understand it; and do not speak with us in Judean in the hearing of the people who are on the wall. 12But Rabshakeh said, Has my master sent me only to your master and to you to speak these words, and not to the men who sit on the wall, doomed to eat their own dung and drink their own urine with you?
Isa 36:11 Aramaic. . .Judean Aramaic (BDB 74) was the diplomatic language of the ANE and Judean should be translated Hebrew (BDB 397, cf. 2Ki 18:26; 2Ki 18:28; 2Ch 32:18). The thrust of this verse is that Hezekiah’s officials are asking the Assyrian representative to speak in the diplomatic language so the people of the city could not understand the threats.
Isa 36:12 This was a threat about the problems associated with a siege (i.e., shortage of food and water, cf. 2Ki 18:27) to cause fear and panic within Jerusalem. Even though Hezekiah may trust YHWH, possibly the citizens would not.
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley
Then said, &c. This led only to grosser insults.
Jews. The name by which the People were known of old, to foreigners. See note on Isa 36:2. No proof of a later authorship. “Hebrew” is the later word for the language (Compare Isa 19:18).
Fuente: Companion Bible Notes, Appendices and Graphics
in the Syrian: 2Ki 18:26, 2Ki 18:27, Ezr 4:7, Dan 2:4
Reciprocal: Neh 4:5 – before the builders Isa 22:20 – Eliakim Isa 36:22 – Eliakim
Fuente: The Treasury of Scripture Knowledge
36:11 Then said Eliakim and Shebna and Joah to Rabshakeh, {k} Speak, I pray thee, to thy servants in the Syrian language; for we understand [it]: and speak not to us in the Jews’ language, in the ears of the people that [are] on the wall.
(k) They were afraid, lest by his words, he should have stirred up the people against the king, and also pretended to grow to some appointment with him.
Fuente: Geneva Bible Notes
Aramaic was the common language of diplomacy; politicians normally conducted diplomatic talks in that language. It did not become the common language of Palestine until many years later. The Rabshakeh, however, spoke to the kings’ officials in the common Hebrew that all the people of Jerusalem understood. He probably did this so all the people, not just the king’s officials, would understand his message and take it as an insult to the king’s officials. By using Hebrew the commander was also implying that they did not know Aramaic, that they were backwater ignoramuses.