Isaiah 36:11

KJV

¶ 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.

KJV (with Strong's)

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

Complete Jewish Bible

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

Berean Standard Bible

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

American Standard Version

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.

Commentary

### SUMMARY
Isaiah 36:11 captures a pivotal moment during the Assyrian siege of Jerusalem, where King Hezekiah's trusted officials—Eliakim, Shebna, and Joah—intervene in Rabshakeh's public address. They implore the Assyrian commander to speak in Aramaic, the diplomatic lingua franca, which they understood, rather than Hebrew, the common tongue of Judah. This plea was a strategic attempt to shield the vulnerable populace on the city wall from Rabshakeh's demoralizing propaganda and psychological warfare, highlighting the critical role of language in ancient conflict and the officials' protective posture toward their people.

### CONTEXT
* **Literary Context:** This verse is situated within the narrative of Sennacherib's invasion of Judah during the reign of King Hezekiah, specifically recounted in [Isaiah 36](/isaiah/36 "Isaiah 36 - Sennacherib's Invasion of Judah") and [Isaiah 37](/isaiah/37 "Isaiah 37 - Hezekiah's Prayer and God's Deliverance"). Immediately preceding this verse, Rabshakeh, the Assyrian field commander, has delivered a provocative and blasphemous speech in Hebrew, designed to undermine the people's faith in Hezekiah and their God ([Isaiah 36:4-10](/isaiah/36-4 "Isaiah 36:4-10 - Rabshakeh's Taunts")). The officials' request in [Isaiah 36:11](/isaiah/36-11 "Isaiah 36:11 - Officials' Plea to Rabshakeh") is a direct response to this public psychological assault, seeking to contain the damage. Rabshakeh's subsequent defiance, detailed in [Isaiah 36:12](/isaiah/36-12 "Isaiah 36:12 - Rabshakeh's Defiant Response"), underscores his malicious intent to directly target the common people.

* **Historical & Cultural Context:** The events of [Isaiah 36](/isaiah/36 "Isaiah 36 - Sennacherib's Campaign Against Judah") unfolded around 701 BC, when the Neo-Assyrian Empire, under King Sennacherib, launched a devastating campaign against Judah. Having already conquered many fortified cities, Sennacherib's army now laid siege to Jerusalem. Assyrian military strategy often included psychological warfare, aiming to break the morale of besieged cities and force surrender without a costly direct assault. Aramaic was the widely recognized diplomatic and administrative language across the ancient Near East, used for inter-state communication. Hebrew, conversely, was the vernacular of the Kingdom of Judah. The scene on the wall reflects the reality of siege warfare, where defenders would gather to observe and respond to the enemy.

* **Key Themes:** [Isaiah 36:11](/isaiah/36-11 "Isaiah 36:11 - The Battle of Words") contributes significantly to several key themes within the broader narrative. It vividly illustrates the concept of **psychological warfare**, where words are wielded as weapons to sow fear and disunity, aiming to break the will of the defenders. The officials' actions highlight the theme of **protection of the vulnerable**, as they attempt to shield the ordinary citizens from the demoralizing impact of Rabshakeh's speech. This verse also underscores **language as a strategic tool**, demonstrating how the choice of language can be manipulated for political and military advantage. Furthermore, it subtly introduces the theme of **leadership and discernment**, as Hezekiah's representatives recognize the enemy's tactic and attempt to counter it, setting the stage for Hezekiah's ultimate reliance on divine intervention, a central theme in [Isaiah 37](/isaiah/37 "Isaiah 37 - God's Deliverance of Jerusalem").

### EXPOSITION AND ANALYSIS

#### Key Word Analysis
* **Speak (Hebrew, _dâbar'_):** From a primitive root, this word implies not merely uttering sounds, but arranging words with intent, often to declare, command, or tell. In this context, it highlights the deliberate and performative nature of Rabshakeh's address. The officials are not just asking him to change his words, but to change the *medium* of his communication, thereby controlling its reach and impact.
* **Jews' language (Hebrew, _Yᵉhûwdîyth'_):** This term specifically refers to the Hebrew language, the native tongue of the people of Judah. Its use here emphasizes the vernacular, the common language understood by the ordinary citizens on the wall. By demanding Rabshakeh *not* speak in this language, the officials sought to prevent his demoralizing message from being directly apprehended by the general populace, who would not understand Aramaic.
* **ears (Hebrew, _ʼôzen'_):** While literally referring to the physical organ of hearing, "ears" in this phrase ("in the ears of the people") metaphorically signifies direct audience, public reception, and full comprehension. The officials' concern is precisely that Rabshakeh's words, if spoken in Hebrew, would directly enter the minds and hearts of the people, fostering fear and undermining their resolve.

#### Verse Breakdown
* **"Then said Eliakim and Shebna and Joah unto Rabshakeh":** This opening clause identifies the key figures representing King Hezekiah—Eliakim (the palace administrator), Shebna (the scribe), and Joah (the recorder)—and their direct confrontation with Rabshakeh, the Assyrian field commander. It sets the stage for a crucial diplomatic and psychological exchange.
* **"Speak, I pray thee, unto thy servants in the Syrian language; for we understand [it]:"** The officials make a polite yet firm request for Rabshakeh to use Aramaic (the "Syrian language"). This was the diplomatic language of the time, used for international negotiations. Their justification, "for we understand it," implies that they are the appropriate audience for such messages, not the common people, and that Aramaic would confine the message to a limited, understanding group.
* **"and speak not to us in the Jews' language, in the ears of the people that [are] on the wall."** This negative command explicitly forbids Rabshakeh from continuing to speak in Hebrew, the "Jews' language." The phrase "in the ears of the people that are on the wall" reveals the officials' primary concern: to prevent the demoralizing message from reaching the ordinary citizens, who would understand Hebrew and thus be susceptible to Rabshakeh's propaganda. This highlights their protective instinct and understanding of the psychological impact of the enemy's words.

#### Literary Devices
The passage employs several potent literary devices. **Antithesis** is central, contrasting the "Syrian language" (Aramaic) with the "Jews' language" (Hebrew), highlighting the linguistic battleground and the strategic implications of each. The entire scene is a powerful example of **psychological warfare**, where Rabshakeh's speech is designed not for negotiation but for demoralization, aiming to break the will of the besieged without a physical fight. The officials' plea also demonstrates **foreshadowing**, as their concern about the people's morale anticipates Rabshakeh's continued defiance and the escalating tension that will ultimately necessitate divine intervention. Furthermore, the focus on "the ears of the people" employs **synecdoche**, where "ears" represent the entire populace, emphasizing the direct and pervasive impact of Rabshakeh's words on the vulnerable inhabitants.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Isaiah 36:11 offers profound theological insights into the nature of spiritual warfare and the importance of discernment. Just as Rabshakeh sought to undermine the people's faith and resolve through deceptive words, so too does the enemy of our souls employ psychological tactics to sow doubt, fear, and division. This passage reminds us that not all communication is benign; some words are weapons designed to demoralize and disempower. The officials' attempt to shield the vulnerable populace mirrors the pastoral responsibility to protect those under our care from harmful influences, false teachings, and discouraging narratives. It underscores the need for spiritual discernment to identify the source and intent behind messages, and to guard our hearts and minds against voices that seek to separate us from God's truth and peace.

* [Ephesians 6:11](/ephesians/6-11 "Ephesians 6:11 - Put on the Full Armor of God")
* [Proverbs 4:23](/proverbs/4-23 "Proverbs 4:23 - Guard Your Heart with All Diligence")
* [Matthew 10:16](/matthew/10-16 "Matthew 10:16 - Be Shrewd as Snakes and Innocent as Doves")

### REFLECTION AND APPLICATION
In an age saturated with information and constant communication, Isaiah 36:11 remains remarkably relevant. We are continually exposed to voices and messages—through traditional media, social media, and personal interactions—that can be designed to instill fear, doubt, or division. This passage calls us to cultivate a posture of discernment, critically evaluating the source, intent, and content of what we hear. Are these messages building up faith or tearing it down? Are they promoting unity or sowing discord? Just as Hezekiah's officials sought to protect the vulnerable on the wall, we are called to be vigilant guardians for those in our spheres of influence, especially the young, new believers, or those easily swayed by popular narratives. This involves not only filtering harmful information but also actively speaking truth, encouragement, and hope into their lives, reminding ourselves and others of God's unchanging character and promises. Our ultimate defense against psychological attacks, whether from the world or spiritual adversaries, lies in grounding ourselves in the unwavering truth of God's Word and trusting in His sovereign care.

#### Questions for Reflection
* **How do we discern messages in our daily lives that are designed to sow fear, doubt, or division, much like Rabshakeh's speech?**
* **In what practical ways can we protect ourselves and those we care for (family, friends, church members) from harmful or misleading information?**
* **What role does our faith in God play in standing firm against psychological or spiritual intimidation, and how can we strengthen that faith?**

### FAQ

**Why was Aramaic referred to as "the Syrian language"?**

Answer: During the Neo-Assyrian Empire, Aramaic had become the diplomatic and administrative lingua franca across the ancient Near East. While not exclusively "Syrian" in origin, it was widely spoken in the region of Syria (Aram) and served as the common language for international communication and official negotiations between various peoples and empires. Thus, for the Judahites, it was naturally identified with the broader Syrian region and its diplomatic use.

**What was Rabshakeh's motive for insisting on speaking in "the Jews' language" (Hebrew)?**

Answer: Rabshakeh's motive was purely psychological warfare. By speaking in Hebrew, he aimed to bypass Hezekiah's officials and directly address and demoralize the common people of Jerusalem who were listening on the wall. His intent was to sow fear, undermine their trust in King Hezekiah and their God, and incite them to surrender without a fight. His subsequent words in [Isaiah 36:12](/isaiah/36-12 "Isaiah 36:12 - Rabshakeh's Defiant Taunts") confirm this, as he explicitly states his desire for the people to hear his message.

**Did the officials' request to speak in Aramaic work?**

Answer: No, the officials' request did not work. Rabshakeh defiantly refused to switch to Aramaic. [Isaiah 36:12](/isaiah/36-12 "Isaiah 36:12 - Rabshakeh's Refusal to Speak Aramaic") immediately follows, detailing his contemptuous response and his deliberate continuation of speaking in Hebrew, directly targeting the people on the wall with even more graphic and demoralizing threats.

### CHRIST-CENTERED FULFILLMENT
Isaiah 36:11, though set in a historical military conflict, resonates deeply with the spiritual warfare described in the New Testament, finding its ultimate fulfillment in Christ. Rabshakeh's voice, full of lies and intimidation, serves as a type of the "accuser of the brethren" ([Revelation 12:10](/revelation/12-10 "Revelation 12:10 - The Accuser Thrown Down")), whose primary weapon is deceit and fear-mongering ([John 8:44](/john/8-44 "John 8:44 - The Devil as a Liar and Murderer")). In contrast to the officials' limited ability to shield the people, Jesus Christ is the ultimate protector and discerner. He is the Good Shepherd whose sheep "hear his voice, and he calls his own sheep by name and leads them out" ([John 10:3](/john/10-3 "John 10:3 - The Good Shepherd's Voice")). Unlike the enemy's voice, which seeks to scatter and destroy, Christ's voice brings life, truth, and eternal security ([John 10:27-28](/john/10-27 "John 10:27-28 - Jesus' Sheep Hear His Voice")). He does not speak in a foreign tongue that obscures His message, but in words of Spirit and life that are accessible to all who believe ([John 6:63](/john/6-63 "John 6:63 - Words of Spirit and Life")). Furthermore, the "Jews' language" used by Rabshakeh, though intended for evil, foreshadows the universal proclamation of the Gospel, which transcends all linguistic and cultural barriers, ensuring that the life-giving message of Christ is heard "in the ears of the people" of every nation, tribe, and tongue ([Revelation 7:9](/revelation/7-9 "Revelation 7:9 - A Multitude from Every Nation")). Through Christ, we are equipped with the "sword of the Spirit, which is the word of God" ([Ephesians 6:17](/ephesians/6-17 "Ephesians 6:17 - The Sword of the Spirit")), a divine language that powerfully counters every lie and intimidation 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.

2 Kings 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.

2 Kings 18:27

But Rabshakeh said unto them, Hath my master sent me to thy master, and to thee, to speak these words? [hath he] not [sent me] to the men which sit on the wall, that they may eat their own dung, and drink their own piss with you?