Isaiah 36:13
Parallel Verses
English Standard Version
Then the Rabshakeh stood and called out in a loud voice in the language of Judah: “Hear the words of the great king, the king of Assyria!

King James Bible
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.

American Standard Version
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.

Douay-Rheims Bible
Then Rabsaces stood, and cried out with a loud voice in the Jews' language, and said: Hear the words of the great king, the king of the Assyrians.

English Revised Version
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.

Webster's Bible Translation
Then Rabshakeh stood, and cried with a loud voice in the Jew's language, and said, Hear ye the words of the great king, the king of Assyria.

Isaiah 36:13 Parallel
Commentary
Keil and Delitzsch Biblical Commentary on the Old Testament

Hezekiah's confidential ministers go there also. Isaiah 36:3 (K. "And they called to the king), and there went out to him (K. to them) Eliakim son of Hilkiyahu, the house-minister, and Shebna the chancellor, and Joah son of Asaph, the recorder." On the office of the house-minister, or major-domo, which was now filled by Eliakim instead of Shebna (שׁבנא, K. twice שׁבנה), see Isaiah 22:15.; and on that of sōphēr and mazkı̄r. Rabshakeh's message follows in Isaiah 36:4-10 : "And Rabshakeh said to them, Say now to Hizkiyahu, Thus saith the great king, the king of Asshur, What sort of confidence is this that thou hast got? I say (K. thou sayest, i.e., thou talkest), vain talk is counsel and strength for war: now, then, in whom dost thou trust, that thou hast rebelled against me? (K. Now) Behold, thou trustest (K. לּך) in this broken reed-staff there, in Egypt, on which one leans, and it runs into his hand and pierces it; so does Pharaoh king of Egypt to all who trust in him. But if thou sayest to me (K. ye say), We trust in Jehovah our God; is it not He whose high places and altars Hizkiyahu has removed, and has said to Judah and Jerusalem, Ye shall worship before the altar (K. ads, in Jerusalem)? And now take a wager with my lord (K. with) the king of Asshur; I will deliver thee two thousand horses, if thou art able for thy part to give horsemen upon them. And how couldst thou repel the advance of a single satrap among the least of the servants of my lord?! Thou puttest thy trust then in Egypt for chariots and riders! And (omitted in K.) now have I come up without Jehovah against this land to destroy it (K. against this place, to destroy it)? Jehovah said to me, Go up to (K. against) this land, and destroy it." The chronicler has a portion of this address of Rabshakeh in 2 Chronicles 32:10-12. And just as the prophetic words in the book of Kings have a Deuteronomic sound, and those in the Chronicles the ring of a chronicle, so do Rabshakeh's words, and those which follow, sound like the words of Isaiah himself. "The great king" is the standing royal title appended to the names of Sargon and Sennacherib upon the Assyrian monuments (compare Isaiah 10:8). Hezekiah is not thought worthy of the title of king, ether here or afterwards. The reading אמרתּ in Isaiah 36:5 (thou speakest vain talk) is not the preferable one, because in that case we should expect דּבּרתּ, or rather (according to the usual style) אך דּבּרתּ. The meaning is, that he must look upon Hezekiah's resolution, and his strength (וּגבוּרה עצה connected as in Isaiah 11:2) for going to war, as mere boasting ("lip-words," as in Proverbs 14:23), and must therefore assume that there was something in the background of which he was well aware. And this must be Egypt, which would not only be of no real help to its ally, but would rather do him harm by leaving him in the lurch. The figure of a reed-staff has been borrowed by Ezekiel in Isaiah 29:6-7. It was a very appropriate one for Egypt, with its abundance of reeds and rushes (Isaiah 19:6), and it has Isaiah's peculiar ring (for the expression itself, compare Isaiah 42:3; and for the fact itself, Isaiah 30:5, and other passages). רצוּץ does not mean fragile (Luzz. quella fragil canna), but broken, namely, in consequence of the loss of the throne by the native royal family, from whom it had been wrested by the Ethiopians (Isaiah 18:1-7), and the defeats sustained at the hands of Sargon (Isaiah 20:1-6). The construction cui quis innitur et intrat is paratactic for cui si quis. In Isaiah 36:7 the reading תאמרוּן commends itself, from the fact that the sentence is not continued with הסירת; but as Hezekiah is addressed throughout, and it is to him that the reply is to be made, the original reading was probably תאמר. The fact that Hezekiah had restricted the worship of Jehovah to Jerusalem, by removing the other places of worship (2 Kings 18:4), is brought against him in a thoroughly heathen, and yet at the same time (considering the inclination to worship other gods which still existed in the nation) a very crafty manner. In Isaiah 36:8, Isaiah 36:9, he throws in his teeth, with most imposing scorn, his own weakness as compared with Asshur, which was chiefly dreaded on account of its strength in cavalry and war-chariots. נא התערב does not refer to the performance and counter-performance which follow, in the sense of "connect thyself" (Luzz. associati), but is used in a similar sense to the Omeric μιγῆναι, though with the idea of vying with one another, not of engaging in war (the synonym in the Talmud is himrâh, to bet, e.g., b. Sabbath 31a): a bet and a pledge are kindred notions (Heb. ערבון, cf., Lat. vadari). On pechâh (for pachâh), which also occurs as an Assyrian title in Ezekiel 23:6, Ezekiel 23:23. אחד פּחת, two constructives, the first of which is to be explained according to Ewald, 286, a (compare above, Isaiah 36:2, כבד חיל), form the logical regens of the following servorum dominin mei minimorum; and hēshı̄bh penē does not mean here to refuse a petitioner, but to repel an antagonist (Isaiah 28:6). The fut. consec. ותּבטח deduces a consequence: Hezekiah could not do anything by himself, and therefore he trusted in Egypt, from which he expected chariots and horsemen. In Isaiah 36:10, the prophetic idea, that Asshur was the instrument employed by Jehovah (Isaiah 10:5, etc.), is put into the mouth of the Assyrian himself. This is very conceivable, but the colouring of Isaiah is undeniable.

Isaiah 36:13 Parallel Commentaries

Treasury of Scripture Knowledge

cried

1 Samuel 17:8-11 And he stood and cried to the armies of Israel, and said to them, Why are you come out to set your battle in array...

2 Kings 18:28-32 Then Rabshakeh stood and cried with a loud voice in the Jews' language, and spoke, saying, Hear the word of the great king...

2 Chronicles 32:18 Then they cried with a loud voice in the Jews' speech to the people of Jerusalem that were on the wall, to affright them...

Psalm 17:10-13 They are enclosed in their own fat: with their mouth they speak proudly...

Psalm 73:9,9 They set their mouth against the heavens, and their tongue walks through the earth...

Psalm 82:6,7 I have said, You are gods; and all of you are children of the most High...

hear

Isaiah 36:4 And Rabshakeh said to them, Say you now to Hezekiah, Thus said the great king, the king of Assyria...

Isaiah 8:7 Now therefore, behold, the Lord brings up on them the waters of the river, strong and many, even the king of Assyria, and all his glory...

Isaiah 10:8-13 For he said, Are not my princes altogether kings...

Ezekiel 31:3-10 Behold, the Assyrian was a cedar in Lebanon with fair branches, and with a shadowing shroud, and of an high stature...

Daniel 4:37 Now I Nebuchadnezzar praise and extol and honor the King of heaven, all whose works are truth, and his ways judgment...

Cross References
2 Chronicles 32:18
And they shouted it with a loud voice in the language of Judah to the people of Jerusalem who were on the wall, to frighten and terrify them, in order that they might take the city.

Isaiah 36:11
Then Eliakim, Shebna, and Joah said to the Rabshakeh, "Please speak to your servants in Aramaic, for we understand it. Do not speak to us in the language of Judah within the hearing of the people who are on the wall."

Isaiah 36:12
But the Rabshakeh said, "Has my master sent me to speak these words to your master and to you, and not to the men sitting on the wall, who are doomed with you to eat their own dung and drink their own urine?"

Isaiah 37:4
It may be that the LORD your God will hear the words of the Rabshakeh, whom his master the king of Assyria has sent to mock the living God, and will rebuke the words that the LORD your God has heard; therefore lift up your prayer for the remnant that is left.'"

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