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.

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}.

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."

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.”

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

Isaiah 36:11 records a pivotal moment during the Assyrian siege of Jerusalem, where King Hezekiah's officials attempt to mitigate the psychological warfare being waged by the Assyrian commander, Rabshakeh.

Context

This verse is set during the reign of King Hezekiah of Judah, specifically during the invasion of Judah by King Sennacherib of Assyria around 701 BC. The Assyrian army had already conquered many fortified cities in Judah, and now stood threatening Jerusalem. Rabshakeh, a high-ranking Assyrian official, was sent by Sennacherib to deliver a message to Hezekiah and the people of Jerusalem. His goal was not merely to convey terms, but to demoralize the defenders and incite them to surrender without a fight. The preceding verses (Isaiah 36:1-10) detail Rabshakeh's initial, provocative speech, which was designed to undermine the people's trust in Hezekiah and in God.

Key Themes

  • Psychological Warfare: Rabshakeh's deliberate choice to speak in Hebrew, the common language of the people, rather than Aramaic, was a calculated move to sow fear and disunity among the inhabitants of Jerusalem. He aimed to break their resolve directly.
  • Protection of the Vulnerable: Eliakim, Shebna, and Joah, Hezekiah's representatives, understood the devastating impact Rabshakeh's words would have on the common people. Their request was an attempt to shield the populace from the direct assault of terror and propaganda.
  • Language as a Tool: The verse highlights how language can be strategically employed, not just for communication, but as a weapon for influence and manipulation, especially in times of conflict.
  • Leadership and Discernment: The officials demonstrated discernment in recognizing the enemy's tactic and attempting to counter it, showing a protective posture for their people.

Linguistic Insights

The verse distinguishes between two crucial languages:

  • "Syrian language" (Aramaic): This was the diplomatic lingua franca of the ancient Near East, commonly used for international communication and official negotiations between empires. Hezekiah's officials were fluent in it, indicating its importance for statecraft.
  • "Jews' language" (Hebrew): This was the native tongue of the people of Judah. By demanding Rabshakeh speak in Aramaic, the officials sought to confine the demoralizing message to themselves and prevent it from reaching the ears of the ordinary citizens on the wall, who would understand Hebrew but likely not Aramaic. Rabshakeh's subsequent refusal (Isaiah 36:12) underscores his intent to target the common people directly.

Practical Application

Isaiah 36:11 offers timeless lessons on how we engage with information and threats:

  • Be Discerning: In an age of instant communication, we are constantly exposed to various messages. This verse reminds us of the importance of discerning the source and intent behind what we hear, especially messages designed to instill fear or doubt.
  • Protect the Vulnerable: Just as Hezekiah's officials sought to protect the people, we have a responsibility to shield those who are more susceptible to harmful or misleading information, whether children, new believers, or those easily swayed.
  • Stand Firm in Truth: The narrative continues with Hezekiah's response of turning to God in prayer and trusting in His deliverance, rather than succumbing to the enemy's intimidation. This serves as a powerful reminder that our ultimate defense against psychological attacks is faith in God's promises (Psalm 46:1).
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Please note that only the commentary section is AI-generated — the main Scripture and cross-references are stored on the site and are from trusted and verified sources.

Cross-References

  • Ezra 4:7 (5 votes)

    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 (4 votes)

    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 (3 votes)

    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 (3 votes)

    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?