2 Kings 18 31

2 Kings 18:31 kjv

Hearken not to Hezekiah: for thus saith the king of Assyria, Make an agreement with me by a present, and come out to me, and then eat ye every man of his own vine, and every one of his fig tree, and drink ye every one the waters of his cistern:

2 Kings 18:31 nkjv

Do not listen to Hezekiah; for thus says the king of Assyria: 'Make peace with me by a present and come out to me; and every one of you eat from his own vine and every one from his own fig tree, and every one of you drink the waters of his own cistern;

2 Kings 18:31 niv

"Do not listen to Hezekiah. This is what the king of Assyria says: Make peace with me and come out to me. Then each of you will eat fruit from your own vine and fig tree and drink water from your own cistern,

2 Kings 18:31 esv

Do not listen to Hezekiah, for thus says the king of Assyria: 'Make your peace with me and come out to me. Then each one of you will eat of his own vine, and each one of his own fig tree, and each one of you will drink the water of his own cistern,

2 Kings 18:31 nlt

"Don't listen to Hezekiah! These are the terms the king of Assyria is offering: Make peace with me ? open the gates and come out. Then each of you can continue eating from your own grapevine and fig tree and drinking from your own well.

2 Kings 18 verses

2 Kings 18 31 Meaning

In 2 Kings 18:31, Rabshakeh, the emissary of King Sennacherib of Assyria, addresses the people of Judah besieged in Jerusalem. He advises them to ignore King Hezekiah's command to resist and instead make peace with Assyria and surrender. He falsely promises that if they submit, they will be allowed to dwell securely and enjoy their personal possessions—their own vineyards, fig trees, and cisterns—until the Assyrian king relocates them to a land supposedly similar or even better. This verse captures a deceptive offer of temporary, self-serving security designed to undermine the people's trust in Hezekiah and the Lord.

2 Kings 18 31 Context

This verse is part of a crucial confrontation during Sennacherib's invasion of Judah in 701 BCE. The Assyrian king, having already conquered fortified cities of Judah, has dispatched his top officials, including Rabshakeh, to Jerusalem. Rabshakeh addresses the people directly in Hebrew, speaking loudly to intimidate them and sow disunity. Hezekiah, having already attempted to appease Sennacherib with tribute (2 Ki 18:13-16), has now ordered his people not to respond to the Assyrian envoy (2 Ki 18:26). Rabshakeh's speech is a psychological attack, aimed at breaking morale and bypassing Hezekiah's authority by offering what appears to be a reasonable alternative to certain destruction. It contrasts Hezekiah's call to trust the Lord with an immediate, tangible, though false, promise of security under Assyrian dominance.

2 Kings 18 31 Word analysis

• "Do not listen to Hezekiah" (אל־תשׁמעו אל־חזקיהו - 'al-tishme'u 'el-Ḥizqiyyahu):
  • אל ( 'al): A prohibitive particle, "do not." It conveys a strong prohibition, direct command not to do something.
  • תשׁמעו (tishme'u): From the verb שׁמע (shama'), meaning "to hear," "to listen," but also "to obey" or "to understand." Here, it carries the force of not heeding or complying with Hezekiah's instruction. This targets Hezekiah's spiritual and royal authority, urging disloyalty.
  • The phrase challenges Hezekiah's legitimate leadership, depicting him as a misleading figure. Rabshakeh aims to discredit the king and break the people's allegiance to their God-appointed ruler.
• "for thus says the king of Assyria" (כי־כה אמר מלך אשור - ki-koh 'amar melech 'Ashshur):
  • מלך אשור (melech 'Ashshur): "King of Assyria." This statement directly asserts supreme authority. Rabshakeh positions Sennacherib's word as the ultimate, overriding command, directly challenging the Lord's authority as well.
• "'Make your peace with me and come out to me.'" (עשו אתי ברכה וצאו אלי - 'asu itti verakha u-tse'u 'elay):
  • עשו (asu): From עשה ('asah), "to do," "to make."
  • אתי ברכה (itti verakha): Literally "with me a blessing," or "a treaty/peace with me." The term ברכה (berakha) means "blessing," but in diplomatic contexts can mean "a friendly greeting," "a tribute," or a "gift accompanying submission," leading to "making peace" or "settling terms." Rabshakeh offers a "blessing" (peace/terms) from a human, pagan king, echoing the blessings typically given by God or within a covenant relationship. This is a subtle theological twist and an offer of peace on Assyrian terms—i.e., surrender.
  • צאו אלי (tse'u 'elay): From יצא (yatza), "go forth," "come out," combined with the preposition "to me." This is a clear command to surrender and yield themselves to Assyrian control, stepping out from the protection of Jerusalem's walls.
  • This phrase offers a deceptively simple path: surrender for "peace," subtly promising a blessing (or favor/security) outside of God's covenant.
• "Then every one of you will eat from his own vine and every one from his own fig tree, and drink water from his own cistern," (ואכלו אישׁ גפנו ואישׁ תאנתו ושתה מי־ברורו - ve'akhalu 'ish gafno ve'ish te'enato ve-shata may-boro)
  • גפנו (gafno): "His vine" (from גפן - gefen).
  • תאנתו (t'enato): "His fig tree" (from תאנה - t'enah).
  • ברורו (boro): "His cistern" (from בור - bor).
  • This phrase invokes a classic biblical picture of peace, prosperity, and security found in God's covenant blessings (e.g., 1 Ki 4:25, Mic 4:4). By promising this familiar imagery of agrarian peace and personal possession, Rabshakeh appeals to the core desires of the people.
  • Deceptive Appeal: This imagery is potent and signifies undisturbed domestic security. However, it's a deceptive offer because the subsequent verses (2 Ki 18:32) clarify this is a temporary state until deportation to "a land like your own land." The "peace" offered by Assyria involves a loss of national identity and a forced relocation, ultimately a greater disruption than any siege. The 'own' land promise is conditional and temporary, not permanent possession like God's promises.
  • Cistern (בור - bor): Represents a vital and reliable water source in ancient Israel, often private, indicating self-sufficiency and stability.

2 Kings 18 31 Bonus section

The rhetorical strategy used by Rabshakeh in 2 Kings 18:31 and subsequent verses mirrors the temptation in the Garden of Eden: the offer of something desirable (security, peace, personal enjoyment) by challenging existing divine or God-appointed authority (Hezekiah, the Lord) and promising a supposed 'better' alternative. It aims to create doubt, undermine leadership, and replace faith with a pragmatic, yet ultimately destructive, decision. This offer highlights the common adversary tactic of presenting what appears to be a lesser evil or a quick solution, diverting attention from the greater, long-term spiritual and covenantal implications.

2 Kings 18 31 Commentary

2 Kings 18:31 encapsulates a sophisticated act of psychological warfare and spiritual deception waged by Rabshakeh against Judah. He strategically employs culturally resonant language and promises, mirroring the very blessings God pledges to His faithful, but misdirects their source. The appeal to "make peace" and enjoy "one's own vine and fig tree" touches deeply on the desire for security and abundance. However, this "peace" is fundamentally flawed, demanding surrender and promising a deceptive interim period before forced displacement, which was standard Assyrian policy designed to prevent rebellion.

This verse presents a profound spiritual challenge. It tests the people's trust: Will they rely on the Lord their God and their anointed king, Hezekiah, whose ultimate aim is true deliverance and sovereignty under God, or will they succumb to the seemingly attractive, yet ultimately enslaving, offer of a powerful earthly king? The Assyrian offer is an immediate, tangible, but fleeting relief, which stands in stark contrast to Hezekiah's call for sustained faith in an unseen, sovereign God. It serves as a biblical archetype of the enemy's temptation: offering temporary comfort and false security at the cost of genuine freedom and spiritual allegiance. This is a crucial moment for the people of Judah to discern between the deceptive allure of worldly solutions and the true, though often challenging, path of trust in God's perfect plan.