2 Kings 18:26

KJV

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.

KJV (with Strong's)

Then said {H559} Eliakim {H471} the son {H1121} of Hilkiah {H2518}, and Shebna {H7644}, and Joah {H3098}, unto Rabshakeh {H7262}, Speak {H1696}, I pray thee, to thy servants {H5650} in the Syrian language {H762}; for we understand {H8085} it: and talk {H1696} not with us in the Jews' language {H3066} in the ears {H241} of the people {H5971} that are on the wall {H2346}.

Complete Jewish Bible

Elyakim the son of Hilkiyahu, Shevnah and Yo'ach said to Rav-Shakeh, "Please speak to your servants in Aramaic, since we understand it; don't speak with us in Hebrew while the people on the wall are listening."

Berean Standard Bible

Then Eliakim son of Hilkiah, along with Shebnah and Joah, said to the Rabshakeh, “Please speak to your servants in Aramaic, since we understand it. Do not speak with us in Hebrew in the hearing of the people on the wall.”

American Standard Version

Then said Eliakim the son of Hilkiah, and Shebnah, and Joah, unto Rabshakeh, Speak, I pray thee, to thy servants in the Syrian language; for we understand it: and speak not with us in the Jews’ language, in the ears of the people that are on the wall.

Commentary

### SUMMARY
During the Assyrian siege of Jerusalem, as recorded in 2 Kings 18:26, King Hezekiah's chief officials—Eliakim, Shebna, and Joah—intervene with Rabshakeh, the Assyrian envoy. They urgently request that he conduct their negotiations in Aramaic, the widely understood diplomatic language, rather than continuing to speak in Hebrew, the common tongue of Judah. This plea is a strategic attempt to prevent the demoralization of the Jewish populace gathered on the city wall, who, unlike the officials, would fully comprehend Rabshakeh's inflammatory and fear-mongering rhetoric. This pivotal moment highlights the officials' awareness of psychological warfare and their desperate effort to control the flow of information to protect the morale and resolve of their people.

### CONTEXT
* **Literary Context:** This verse is intricately woven into the dramatic narrative of the Assyrian invasion of Judah during the reign of King Hezekiah, specifically within the account of Sennacherib's siege of Jerusalem. Immediately preceding this verse, Rabshakeh, the Assyrian field commander, has delivered a highly provocative and blasphemous speech in Hebrew, directly addressing the people on the wall of Jerusalem. His address, meticulously detailed in [2 Kings 18:19-25](/2_kings/18-19-25 "2 Kings 18:19-25 - Rabshakeh's Taunts Against Jerusalem"), was cunningly designed to undermine the people's trust in King Hezekiah and their God, Yahweh, by emphasizing Judah's perceived military weakness, the futility of relying on Egypt, and even audaciously claiming divine sanction for the Assyrian campaign. The officials' urgent plea in [2 Kings 18:26](/2_kings/18-26 "2 Kings 18:26 - Hezekiah's Officials Respond to Rabshakeh") serves as a direct and alarmed response to this psychological assault, revealing their immediate concern over Rabshakeh's tactics and their desperate attempt to shield the common people from his demoralizing words. The narrative then transitions to Hezekiah's profound response of humility and prayer, leading to God's miraculous intervention and the miraculous defeat of the Assyrian army, as comprehensively narrated in [2 Kings 19](/2_kings/19 "2 Kings 19 - God Delivers Jerusalem").
* **Historical & Cultural Context:** The late 8th century BCE was a tumultuous period in the ancient Near East, dominated by the formidable Neo-Assyrian Empire. Assyria was renowned not only for its unparalleled military might and brutal conquest strategies but also for its sophisticated understanding and deployment of psychological warfare. King Sennacherib's campaign against Judah in 701 BCE, following Hezekiah's rebellion against Assyrian vassalage, was a critical component of Assyria's broader policy to consolidate control over the strategically vital Levant. Aramaic, referred to in the text as the "Syrian language," had by this time emerged as the diplomatic and administrative lingua franca across the vast Assyrian empire and beyond, understood by educated elites and officials in various nations, including Judah. Hebrew, or "the Jews' language," was the indigenous vernacular tongue of the common people of Judah. Rabshakeh, whose title likely signifies "chief cupbearer" or "chief officer," was a high-ranking Assyrian official and a skilled propagandist, specifically chosen for his ability to communicate effectively and intimidate. The officials Eliakim (Hezekiah's palace administrator), Shebna (the royal scribe), and Joah (the recorder) were key figures in Hezekiah's royal administration, representing the king in this perilous encounter. Their presence and their desperate plea underscore the exceptionally high stakes of the Assyrian siege, where not only military strength but also morale, public opinion, and the will to resist were crucial battlegrounds.
* **Key Themes:** This pivotal verse encapsulates several profound themes. **Psychological Warfare** is paramount, as Rabshakeh's deliberate choice to speak Hebrew demonstrates his calculated intent to bypass the officials and directly sow fear, doubt, and disloyalty among the common people on the wall, aiming to break their will to resist. This highlights the Assyrians' sophisticated understanding that morale could be as decisive as military might. The theme of **Control of Information** is equally central, as Hezekiah's officials immediately recognize the profound danger of Rabshakeh's public address and attempt to restrict the dissemination of his demoralizing message, understanding that unchecked rhetoric could swiftly lead to panic and surrender. Furthermore, the stark distinction drawn between Aramaic and Hebrew underscores **Language as a Barrier and a Tool**, revealing how language could be strategically employed to either facilitate broad communication or restrict understanding to a select few, thereby controlling access to sensitive and potentially destabilizing information. Underlying these immediate strategic concerns is the broader theological tension of **Trust in God versus Human Fear and Reliance on External Powers**. While the officials' actions are pragmatically rooted in human wisdom, the larger narrative of [2 Kings 18](/2_kings/18 "2 Kings 18 - Hezekiah's Rebellion and Assyrian Invasion") and [2 Kings 19](/2_kings/19 "2 Kings 19 - God Delivers Jerusalem") ultimately points to the absolute necessity of placing ultimate trust in Yahweh, as Hezekiah later demonstrates through his earnest prayer in [2 Kings 19:1-4](/2_kings/19-1-4 "2 Kings 19:1-4 - Hezekiah's Response to Rabshakeh").

### EXPOSITION AND ANALYSIS

#### Key Word Analysis
* **Rabshakeh (Hebrew, _Rabshâqêh'_):** This is not a personal name but an Assyrian military title, derived from Akkadian, meaning "chief cupbearer" or "chief officer." In the highly structured Assyrian court and military hierarchy, such officials held immense authority and frequently served as high-ranking envoys or field commanders, entrusted with critical diplomatic missions and the execution of psychological warfare. Rabshakeh's role here is precisely to intimidate and demand unconditional surrender, making his title indicative of his significant power and the Assyrian strategy of demoralization.
* **Syrian language (Hebrew, _ʼĂrâmîyth'_):** This refers to Aramaic, which by the 8th century BCE had firmly established itself as the official diplomatic and administrative language (lingua franca) throughout the Neo-Assyrian Empire and much of the broader ancient Near East. It was a distinct Semitic language, different from Hebrew, but widely understood by educated officials, scribes, and merchants across various nations, including Judah. The officials' request for Rabshakeh to speak in Aramaic highlights its status as a language of elite, controlled communication, specifically designed to exclude the general populace from understanding the sensitive negotiations.
* **Jews' language (Hebrew, _Yᵉhûwdîyth'_):** This term specifically refers to Hebrew, the vernacular dialect spoken by the common people of Jerusalem and Judah. Rabshakeh's deliberate and calculated choice to speak in Hebrew in his preceding public address ([2 Kings 18:19-25](/2_kings/18-19-25 "2 Kings 18:19-25 - Rabshakeh's Taunts")) was a strategic move to bypass the officials and directly address, and thus demoralize, the ordinary citizens on the wall, exposing them to his propaganda and threats.

#### Verse Breakdown
* **"Then said Eliakim the son of Hilkiah, and Shebna, and Joah, unto Rabshakeh,"**: This opening clause precisely identifies the three principal officials representing King Hezekiah. Eliakim, the palace administrator, Shebna, the royal scribe, and Joah, the recorder, were key figures in Hezekiah's government. Their collective address to Rabshakeh underscores their official capacity as the king's direct representatives, tasked with managing this critical crisis and protecting the city's interests in the face of an existential threat.
* **"Speak, I pray thee, to thy servants in the Syrian language; for we understand [it]:"**: The officials' plea is a desperate and pragmatic attempt to control the narrative and mitigate the psychological damage. They explicitly acknowledge their understanding of Aramaic (the "Syrian language"), which was the standard diplomatic language of the era. By requesting Rabshakeh to use Aramaic, they aim to confine the conversation to themselves, the educated elite, thereby preventing the common, Hebrew-speaking people from comprehending the Assyrian envoy's inflammatory and demoralizing words. This reveals their strategic thinking in a high-stakes diplomatic and psychological confrontation, prioritizing the morale of their people.
* **"and talk not with us in the Jews' language in the ears of the people that [are] on the wall."**: This is the crucial prohibition and the core of their profound concern. The "Jews' language" is Hebrew, the vernacular of the ordinary citizens of Judah. Rabshakeh's preceding speech in Hebrew was a direct and potent assault on the morale of the populace. The officials recognize the immense danger of this public address, understanding that if the people hear and comprehend Rabshakeh's threats, his boasts of Assyrian power, and his blasphemies against Hezekiah and Yahweh, it could lead to widespread panic, defection, or a catastrophic loss of the will to resist the siege. Their request is a desperate measure to protect the vulnerable minds and hearts of the common people from direct psychological manipulation.

#### Literary Devices
The passage employs several potent literary devices to convey the tension and strategic maneuvering. **Psychological Warfare** is the overarching strategy of Rabshakeh, whose deliberate choice of Hebrew aims to demoralize the common people directly, bypassing the diplomatic channels. The officials' response highlights the stark **Contrast** between the diplomatic language (Aramaic) and the vernacular (Hebrew), emphasizing how language can be a powerful tool for inclusion or exclusion, for fostering communication or for strategic manipulation. There is a subtle **Irony** in the officials' plea: they are attempting to use the very tool of language control (by requesting Aramaic) to counter Rabshakeh's cunning use of language (Hebrew) for psychological effect. The scene also contains elements of **Foreshadowing**, as the officials' palpable fear of the people's demoralization sets the stage for King Hezekiah's subsequent actions, which involve turning to God in earnest prayer rather than relying solely on human strategy, ultimately leading to a divine intervention that transcends all human linguistic and military maneuvers.

### THEOLOGICAL AND THEMATIC CONNECTIONS
This exchange in [2 Kings 18:26](/2_kings/18-26 "2 Kings 18:26 - Officials' Plea to Rabshakeh") offers profound theological and thematic insights into the nature of communication, the responsibilities of leadership, and the reality of spiritual warfare. It vividly highlights the immense power of words, not merely to convey information, but to profoundly shape perceptions, instill fear, or inspire hope. The officials' desperate attempt to control the narrative reflects a universal and timeless challenge: how to protect vulnerable minds and hearts from deceptive or demoralizing rhetoric, especially during times of intense crisis. Theologically, it underscores the constant spiritual battle where truth and deception contend fiercely for the allegiance of hearts and minds. Just as Rabshakeh sought to undermine faith and trust through cunning words, so too does the spiritual adversary employ lies, intimidation, and accusations to sow doubt, despair, and division among God's people. Wise leadership, therefore, involves not only military or political strategy but also discerning communication, diligently protecting the flock from harmful influences, and ultimately pointing them to the unwavering truth, steadfast promises, and sovereign power of God.

* [Proverbs 18:21](/proverbs/18-21 "Proverbs 18:21 - Power of the Tongue") - "Death and life are in the power of the tongue: and they that love it shall eat the fruit thereof."
* [Nehemiah 6:5-9](/nehemiah/6-5-9 "Nehemiah 6:5-9 - Sanballat's Intimidation") - Sanballat's attempt to intimidate Nehemiah through a public, open letter, serving as another potent example of psychological warfare and the strategic control of information.
* [Psalm 20:7](/psalms/20-7 "Psalm 20:7 - Trust in the Lord") - "Some trust in chariots, and some in horses: but we will remember the name of the LORD our God." This psalm powerfully contrasts human reliance with divine trust, a core theological theme underlying the entire Assyrian crisis narrative.

### REFLECTION AND APPLICATION
The dramatic scene in [2 Kings 18:26](/2_kings/18-26 "2 Kings 18:26 - Hezekiah's Officials Respond to Rabshakeh") offers timeless and profoundly relevant lessons for contemporary life, particularly concerning the immense power of communication and the solemn responsibility of leadership in an age of pervasive and often overwhelming information. Just as Rabshakeh sought to demoralize the people on the wall with his carefully crafted words, so too are we today constantly bombarded with messages designed to sow fear, doubt, and division, whether through traditional media, social media, or political discourse. This verse challenges us to become deeply discerning consumers of information, understanding that not all public discourse is benign; indeed, much is strategically crafted to manipulate opinions and incite specific reactions. For leaders in any sphere—church, family, community, or nation—it underscores the vital and sacred role of protecting those under their care from harmful, deceptive, or demoralizing narratives, ensuring that truth prevails over propaganda. It calls us to critically examine how we ourselves communicate, asking whether our words build up or tear down, and whether we are mindful of the profound impact our messages have on vulnerable audiences. Spiritually, it serves as a powerful reminder that our faith is constantly under assault by the "accuser of the brethren," who relentlessly seeks to undermine our trust in God and His promises. Our ultimate response, mirroring Hezekiah's, must be one of turning to God in earnest prayer and trusting in His sovereign deliverance, rather than succumbing to fear or the cunning rhetoric of the enemy.

#### Questions for Reflection
* **In what specific ways do we encounter "psychological warfare" or demoralizing rhetoric in our modern society (e.g., in news cycles, social media feeds, or political campaigns)?**
* **How can we, as individuals and as a community of faith, cultivate greater discernment to distinguish truth from manipulation amidst the vast amount of information we receive daily?**
* **What specific responsibilities do leaders (in the church, family, workplace, or community) bear in actively protecting those under their care from harmful or deceptive messages?**
* **How does our personal response to fear-mongering rhetoric and challenging circumstances reveal the ultimate object of our trust—whether in human systems and strategies or in God's unfailing sovereignty?**

### FAQ

**Why did Rabshakeh speak Hebrew in the first place, if Aramaic was the diplomatic language?**

Answer: Rabshakeh deliberately chose to speak Hebrew (the "Jews' language") despite Aramaic being the diplomatic norm because his primary objective was not a formal diplomatic negotiation with King Hezekiah's officials, but rather a direct psychological assault on the morale of the common people of Jerusalem. By speaking directly to them in their vernacular, he aimed to bypass the officials, sow seeds of doubt, fear, and disloyalty, and persuade the populace to surrender without a fight. This was a calculated and sophisticated move of psychological warfare, designed to break their will to resist by undermining their trust in King Hezekiah and their God, as powerfully evident in his preceding speech found in [2 Kings 18:19-25](/2_kings/18-19-25 "2 Kings 18:19-25 - Rabshakeh's Taunts Against Jerusalem").

**What was the outcome of this exchange, and did the officials' request succeed?**

Answer: The officials' request in [2 Kings 18:26](/2_kings/18-26 "2 Kings 18:26 - Hezekiah's Officials Respond to Rabshakeh") did not succeed in stopping Rabshakeh from speaking Hebrew to the people. Rabshakeh explicitly rejects their plea and, with even greater vehemence, continues to address the people in Hebrew in the subsequent verses ([2 Kings 18:28-35](/2_kings/18-28-35 "2 Kings 18:28-35 - Rabshakeh's Continued Taunts")). This highlights Rabshakeh's unwavering determination to execute his psychological strategy. However, despite Rabshakeh's continued taunts and blasphemies, the people, following King Hezekiah's earlier instruction, remained silent and did not respond ([2 Kings 18:36](/2_kings/18-36 "2 Kings 18:36 - The People's Silence")). Ultimately, the city was miraculously delivered by God, not through human diplomacy or military might, but through overwhelming divine intervention in response to Hezekiah's earnest prayer ([2 Kings 19:35-36](/2_kings/19-35-36 "2 Kings 19:35-36 - God's Deliverance of Jerusalem")).

**What is the significance of the "Syrian language" being Aramaic?**

Answer: The "Syrian language" (Aramaic) was profoundly significant because it had become the common diplomatic and administrative language across the entire ancient Near East during the Assyrian imperial period. Its widespread use by officials from various nations facilitated inter-state communication, negotiation, and the administration of vast empires. For King Hezekiah's officials, understanding Aramaic was a clear mark of their education, diplomatic competence, and their role within the broader geopolitical landscape. Their request for Rabshakeh to speak in Aramaic was a pragmatic and strategic attempt to contain the conversation to the diplomatic elite, thereby preventing Rabshakeh's inflammatory and demoralizing message from reaching and inciting fear among the common Hebrew-speaking people on the wall. This crucial distinction between the elite diplomatic language and the common vernacular powerfully underscores the strategic and psychological use of language in ancient warfare and diplomacy.

### CHRIST-CENTERED FULFILLMENT
The desperate attempt by Hezekiah's officials to shield their people from Rabshakeh's demoralizing words profoundly foreshadows the ultimate protection and truth offered by Jesus Christ. Rabshakeh, acting as a type of the accuser and deceiver, employed words to sow fear, undermine trust in God, and discredit His appointed king. In stark contrast, Jesus Christ is the living Word made flesh ([John 1:14](/john/1-14 "John 1:14 - The Word Became Flesh")), whose very words bring life, truth, and liberating freedom, never demoralization ([John 6:63](/john/6-63 "John 6:63 - Words of Life")). He is the Good Shepherd who sacrificially protects His sheep from the "wolf"—the spiritual deceiver who comes only to steal, kill, and destroy ([John 10:11-12](/john/10-11-12 "John 10:11-12 - The Good Shepherd")). While human officials sought to establish a physical language barrier to protect their people, Christ transcends all linguistic and cultural barriers, proclaiming the gospel in a way that all can understand, as powerfully evidenced by the miracle of Pentecost where the "language" of the Holy Spirit enabled the disciples to speak to people from every nation in their own native tongues ([Acts 2:4-8](/acts/2-4-8 "Acts 2:4-8 - Pentecost and Tongues")). Ultimately, the miraculous victory over the Assyrian accuser in 2 Kings points forward to Christ's definitive and triumphant victory over Satan, the great accuser of the brethren, whose power to deceive, accuse, and condemn is utterly broken by the blood of the Lamb of God ([Revelation 12:10-11](/revelation/12-10-11 "Revelation 12:10-11 - The Accuser Cast Down")). In Christ alone, we find true security, spiritual nourishment, and the ultimate message of hope that overcomes all fear, despair, and the cunning rhetoric of the enemy.

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

Ezra 4:7

And in the days of Artaxerxes wrote Bishlam, Mithredath, Tabeel, and the rest of their companions, unto Artaxerxes king of Persia; and the writing of the letter [was] written in the Syrian tongue, and interpreted in the Syrian tongue.

Daniel 2:4

Then spake the Chaldeans to the king in Syriack, O king, live for ever: tell thy servants the dream, and we will shew the interpretation.

Isaiah 36:11

¶ 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.

Isaiah 36:12

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?

2 Kings 18:18

And when they had called to the king, there came out to them Eliakim the son of Hilkiah, which [was] over the household, and Shebna the scribe, and Joah the son of Asaph the recorder.