Isaiah 36:11
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 Eliakim, Shebna, and Joah
These three men were officials in the court of King Hezekiah of Judah. Eliakim was the palace administrator, Shebna was the secretary, and Joah was the recorder. Their presence signifies the importance of the negotiations taking place. Historically, these roles were crucial in the administration of the kingdom, reflecting a structured and organized government. Their involvement underscores the gravity of the situation, as they were trusted advisors and representatives of the king.

said to the Rabshakeh
The Rabshakeh was a high-ranking Assyrian military officer, likely a chief cupbearer or field commander. His role was to communicate the demands of the Assyrian king, Sennacherib. The Assyrian Empire was a dominant force during this period, known for its military prowess and expansionist policies. The Rabshakeh's presence at Jerusalem's walls was a direct threat, symbolizing the might and intimidation tactics of Assyria.

Please speak to your servants in Aramaic
Aramaic was the diplomatic and trade language of the Near East at the time, understood by educated and official classes. By requesting the Rabshakeh to speak in Aramaic, the officials aimed to keep the conversation private, away from the ears of the common people. This reflects a strategic move to prevent panic and maintain control over the situation. Aramaic's use here highlights the cultural and linguistic interactions in the ancient Near East.

since we understand it
This phrase indicates the officials' education and their ability to engage in international diplomacy. It underscores the importance of language as a tool of power and negotiation. Their understanding of Aramaic allowed them to communicate on equal footing with foreign powers, showcasing the sophistication and preparedness of Hezekiah's court.

Do not speak to us in Hebrew
Hebrew was the language of the people of Judah, the common tongue spoken by the inhabitants of Jerusalem. By asking the Rabshakeh not to speak in Hebrew, the officials sought to prevent the Assyrian message from reaching the general populace, which could incite fear and unrest. This request highlights the tension between transparency and control in leadership, as well as the power of language to influence public sentiment.

in the hearing of the people on the wall
The people on the wall were likely soldiers and citizens who were defending the city and would be directly affected by the outcome of these negotiations. The officials' concern for what the people heard reflects a deep awareness of the psychological impact of words during a siege. It underscores the precariousness of the situation and the need to manage information carefully to maintain morale and order within the besieged city.

Persons / Places / Events
1. Eliakim
He was the son of Hilkiah and served as the palace administrator under King Hezekiah. Eliakim was a key figure in the negotiations with the Assyrian envoy.

2. Shebna
Initially the royal secretary, Shebna was later demoted to a scribe. He was involved in the discussions with the Assyrian representatives.

3. Joah
The son of Asaph, Joah served as the recorder. He was part of the delegation sent by King Hezekiah to meet with the Assyrian officials.

4. Rabshakeh
A high-ranking Assyrian military officer and spokesman for King Sennacherib. He was sent to Jerusalem to demand its surrender.

5. Jerusalem
The capital city of Judah, under siege by the Assyrian army during the reign of King Hezekiah.
Teaching Points
The Power of Language
The request to speak in Aramaic highlights the strategic use of language. Language can be a tool for unity or division. In our communication, we should be mindful of how our words affect others.

Leadership and Wisdom
Eliakim, Shebna, and Joah demonstrate wisdom in their request. Leaders today should seek wisdom in their decisions, especially in times of crisis.

Faith in Adversity
The situation in Jerusalem was dire, yet the leaders sought to protect the morale of the people. In our lives, we should trust God and seek His guidance when facing challenges.

Understanding and Clarity
Just as the leaders wanted clarity in communication, we should strive for understanding in our study of Scripture, seeking clarity through prayer and study.
Bible Study Questions
1. Why did Eliakim, Shebna, and Joah request that the Rabshakeh speak in Aramaic, and what does this reveal about their leadership qualities?

2. How does the situation in Isaiah 36:11 reflect the importance of clear communication in our personal and spiritual lives?

3. In what ways can we apply the wisdom of Eliakim, Shebna, and Joah in our own leadership roles, whether in the church, workplace, or home?

4. How does the response of the leaders in Isaiah 36:11 compare to other biblical instances where language and communication played a crucial role (e.g., Nehemiah 8:8)?

5. Reflect on a time when you faced a challenging situation. How can the faith and wisdom demonstrated by the leaders in Isaiah 36:11 inspire you to handle future challenges?
Connections to Other Scriptures
2 Kings 18:26-27
This passage parallels Isaiah 36:11, providing additional context to the Assyrian siege and the request to speak in Aramaic.

Isaiah 37:6-7
God's response to the Assyrian threat through the prophet Isaiah, offering reassurance to King Hezekiah.

Nehemiah 8:8
Highlights the importance of understanding Scripture, as the Levites helped the people understand the Law by translating and explaining it.
The Syrian LanguageA. B. Davidson, D.D.Isaiah 36:11
Hezekiah and the AssyrianE. Johnson Isaiah 36:1-22
War OratorsSerrasalmo, Scientific Illustrations and Symbols.Isaiah 36:4-20
ContemptuousnessW. Clarkson Isaiah 36:4-21
People
Asaph, Eliakim, Hezekiah, Hilkiah, Isaiah, Joah, Pharaoh, Rabshakeh, Sennacherib, Shebna
Places
Arpad, Assyria, Egypt, Hamath, Jerusalem, Lachish, Samaria, Sepharvaim, Washer's Field
Topics
Aramaic, Commander, Eliakim, Field, Hearing, Hebrew, Jews, Joah, Please, Rabshakeh, Servants, Shebna, Speak, Understand, Wall
Dictionary of Bible Themes
Isaiah 36:11

     5374   languages
     8355   understanding

Isaiah 36:1-18

     5305   empires

Isaiah 36:1-20

     8833   threats

Isaiah 36:1-22

     7240   Jerusalem, history

Library
A Sermon on Isaiah xxvi. By John Knox.
[In the Prospectus of our Publication it was stated, that one discourse, at least, would be given in each number. A strict adherence to this arrangement, however, it is found, would exclude from our pages some of the most talented discourses of our early Divines; and it is therefore deemed expedient to depart from it as occasion may require. The following Sermon will occupy two numbers, and we hope, that from its intrinsic value, its historical interest, and the illustrious name of its author, it
John Knox—The Pulpit Of The Reformation, Nos. 1, 2 and 3.

Jesus Heals Multitudes Beside the Sea of Galilee.
^A Matt. XII. 15-21; ^B Mark III. 7-12. ^a 15 And Jesus perceiving it withdrew ^b with his disciples ^a from thence: ^b to the sea [This was the first withdrawal of Jesus for the avowed purpose of self-preservation. After this we find Jesus constantly retiring to avoid the plots of his enemies. The Sea of Galilee, with its boats and its shores touching different jurisdictions, formed a convenient and fairly safe retreat]: ^a and many followed him; ^b and a great multitude from Galilee followed; and
J. W. McGarvey—The Four-Fold Gospel

Sennacherib (705-681 B. C. )
The struggle of Sennacherib with Judaea and Egypt--Destruction of Babylon. Sennacherib either failed to inherit his father's good fortune, or lacked his ability.* He was not deficient in military genius, nor in the energy necessary to withstand the various enemies who rose against him at widely removed points of his frontier, but he had neither the adaptability of character nor the delicate tact required to manage successfully the heterogeneous elements combined under his sway. * The two principal
G. Maspero—History Of Egypt, Chaldaea, Syria, Babylonia, and Assyria, V 8

The Holy City; Or, the New Jerusalem:
WHEREIN ITS GOODLY LIGHT, WALLS, GATES, ANGELS, AND THE MANNER OF THEIR STANDING, ARE EXPOUNDED: ALSO HER LENGTH AND BREADTH, TOGETHER WITH THE GOLDEN MEASURING-REED EXPLAINED: AND THE GLORY OF ALL UNFOLDED. AS ALSO THE NUMEROUSNESS OF ITS INHABITANTS; AND WHAT THE TREE AND WATER OF LIFE ARE, BY WHICH THEY ARE SUSTAINED. 'Glorious things are spoken of thee, O city of God.'-Psalm 87:3 'And the name of the city from that day shall be, THE LORD IS THERE.'-Ezekiel 48:35 London: Printed in the year 1665
John Bunyan—The Works of John Bunyan Volumes 1-3

Isaiah
CHAPTERS I-XXXIX Isaiah is the most regal of the prophets. His words and thoughts are those of a man whose eyes had seen the King, vi. 5. The times in which he lived were big with political problems, which he met as a statesman who saw the large meaning of events, and as a prophet who read a divine purpose in history. Unlike his younger contemporary Micah, he was, in all probability, an aristocrat; and during his long ministry (740-701 B.C., possibly, but not probably later) he bore testimony, as
John Edgar McFadyen—Introduction to the Old Testament

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