Isaiah 36 13

Isaiah 36:13 kjv

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.

Isaiah 36:13 nkjv

Then the Rabshakeh stood and called out with a loud voice in Hebrew, and said, "Hear the words of the great king, the king of Assyria!

Isaiah 36:13 niv

Then the commander stood and called out in Hebrew, "Hear the words of the great king, the king of Assyria!

Isaiah 36:13 esv

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!

Isaiah 36:13 nlt

Then the chief of staff stood and shouted in Hebrew to the people on the wall, "Listen to this message from the great king of Assyria!

Isaiah 36 verses

Isaiah 36 13 Meaning

Isaiah 36:13 portrays a critical moment of psychological warfare where the Assyrian official, the Rabshakeh, intentionally addresses the besieged inhabitants of Jerusalem in their native Hebrew tongue. This calculated act was meant to bypass Judean officials and directly demoralize the common people by loudly proclaiming the unchallenged power and authority of his master, Sennacherib, the great king of Assyria, thereby attempting to coerce them into surrender.

Isaiah 36 13 Context

Isaiah chapter 36 begins a historical narrative detailing Sennacherib, King of Assyria's campaign against Judah in 701 BCE, during the reign of King Hezekiah. Having already captured all the fortified cities of Judah (Isa 36:1), Sennacherib then sends a large army with high-ranking officials to besiege Jerusalem. Among them is the Rabshakeh, a chief officer known for his rhetorical skills. After initial demands are communicated, Hezekiah's representatives—Eliakim, Shebna, and Joah—request that the Assyrian delegation speak in Aramaic (the diplomatic language) to prevent the people on the wall from understanding (Isa 36:11). However, the Rabshakeh deliberately defies this request, and verse 13 marks his transition to directly addressing the common people in their own language, amplifying his message of despair and surrender. This calculated move sets the stage for a dramatic confrontation, not just between two armies, but between the power of Assyria's god-king and the living God of Israel.

Isaiah 36 13 Word analysis

• Then (וַיַּעֲמֹד - va-ya'amod): The conjunction "and" or "then" marks a progression in the narrative, indicating a decisive next action. The verb "stood" implies a deliberate, authoritative posture taken to command attention and emphasize the impending speech.
• the Rabshakeh (רַב־שָׁקֵה - Rav-Shaqeh): Not a personal name but a military title, likely meaning "Chief Cupbearer" or "Chief Officer." In the Assyrian court, such a figure held significant authority, often involved in foreign policy and intelligence. His presence underlines the seriousness of the Assyrian message.
• stood: As noted above, a posture of authority and intention. It signifies a public declaration, not a private conversation.
• and called out (וַיִּקְרָא - va-yiqra'): Implies a powerful, attention-grabbing utterance. It's a formal pronouncement, not casual speech.
• with a loud voice (בְּקוֹל גָּדוֹל - be-qol gadol): This is key. The emphasis on "loud" indicates a desire for maximum reach. The message was intended for all who could hear within the city walls, particularly the common people, ensuring its demoralizing effect was widespread.
• in the language of Judah (יְהוּדִית - Yehudit): This detail is critical. It refers to Hebrew, the native tongue of the Judean people. The Rabshakeh consciously switches from Aramaic (the language of diplomacy, which the Judean officials preferred for the discussion to keep the people ignorant of the conversation as indicated in Isa 36:11) to Hebrew. This was a deliberate act of psychological warfare to bypass the officials, incite fear directly among the populace, and erode their trust in Hezekiah.
• and said (וַיְדַבֵּר - va-yedaber): Distinguishes the specific message that followed from the initial loud call. This implies a prepared speech with a particular intent.
• ‘Hear (שִׁמְעוּ - shim'u): An imperative command, demanding immediate and focused attention. It frames the following words as crucial and authoritative.
• the words (דִּבְרֵי - divrei): Emphasizes that what follows is not mere chatter but a weighty message, carrying the authority and policy of the sender.
• of the great king (הַמֶּלֶךְ הַגָּדוֹל - ha-melekh ha-gadol): This self-exaltation of the Assyrian monarch (Sennacherib) was a typical Assyrian propaganda strategy. It aims to assert his supremacy over all other rulers, including Judah's King Hezekiah, and by implication, Yahweh, positioning him as the ultimate, unconquerable power. This challenges Israel's belief in Yahweh as the truly "great King."
• the king of Assyria (מֶלֶךְ אַשּׁוּר - melekh Ashshur): Clearly identifies the source of the authoritative, terrifying message, solidifying the impression of overwhelming imperial power behind the Rabshakeh's words.

Words-group by words-group analysis:

• Then the Rabshakeh stood and called out with a loud voice: This phrase conveys a theatrical, deliberate, and authoritative action. The Rabshakeh positions himself prominently, ensuring his message is heard by the maximum number of people, signaling a crucial moment of direct address rather than negotiation.
• in the language of Judah: This phrase reveals the calculated malice and cunning of the Assyrian strategy. By speaking Hebrew, the Rabshakeh directly subverts Hezekiah's authority, circumvents diplomatic protocols, and intends to inflict fear and doubt directly into the hearts of the ordinary Judeans, prompting internal unrest and demoralization.
• and said, ‘Hear the words: The combination of "said" and the imperative "Hear" emphasizes the non-negotiable nature and the demanded reception of the ensuing declaration. It is presented as an inescapable truth that demands their full attention.
• of the great king, the king of Assyria!': This is the core claim of authority. The repetition of "king" and the title "great king" are designed to inflate Sennacherib's image as an invincible, divinely-sanctioned ruler whose will is supreme. This propaganda aimed to undermine any lingering hope the Judeans might have in Hezekiah or, more importantly, in Yahweh.

Isaiah 36 13 Bonus section

The Assyrian practice of "deportation" and "replacement" of populations (e.g., 2 Kgs 17:24) was a well-known consequence of defying them. The Rabshakeh's speech, including this direct address, was implicitly (and explicitly in later verses) a warning of such dire consequences, contrasting it with a promised land of plenty if they surrendered. His appeal was to practical survival, playing on immediate fear rather than long-term covenantal faithfulness. The strategic importance of speaking in "Yehudit" (Hebrew) also highlighted the sophistication of Assyrian intelligence and their meticulous planning, knowing precisely how to exploit linguistic and social dynamics to achieve their military objectives. This psychological operation foreshadowed many instances in history where occupiers used local languages and customs to assert control and dismantle resistance from within.

Isaiah 36 13 Commentary

Isaiah 36:13 is a powerful portrayal of a psychological battle fought with words rather than swords. The Rabshakeh, an embodiment of Assyrian imperial arrogance and cruelty, meticulously orchestrated his speech. His choice to stand prominently and project his voice was designed to physically command attention, while the strategic decision to speak in "the language of Judah" was a shrewd tactical move. This bypassed Hezekiah's officials and allowed the Assyrians to directly sow seeds of doubt, fear, and hopelessness among the common people, who would be more susceptible to panic than their leaders. The assertion that the message came from "the great king, the king of Assyria," was not merely an identification; it was a theological challenge. By claiming absolute greatness, Sennacherib's propaganda implicitly challenged the sovereignty of Yahweh, whom Israel knew as the true Great King (Mal 1:14). The verse effectively captures the enemy's intention: to dismantle the faith and resilience of God's people through intimidation and rhetorical manipulation, forcing them to question their trust in divine protection. This incident underscores that spiritual battles are often fought in the arena of the mind, through demoralizing words and false promises of safety that bypass truth and divine promise.

• Example for Practical Usage: In today's context, this can illustrate how discouraging voices (e.g., social media trolls, workplace critics, or personal doubts) try to undermine one's faith or purpose. They often target our vulnerabilities, using words designed to make us feel overwhelmed, insignificant, or without recourse, much like the Rabshakeh sought to isolate the people of Judah from their leaders and their God.