Isaiah 36 22

Isaiah 36:22 kjv

Then came Eliakim, the son of Hilkiah, that was over the household, and Shebna the scribe, and Joah, the son of Asaph, the recorder, to Hezekiah with their clothes rent, and told him the words of Rabshakeh.

Isaiah 36:22 nkjv

Then Eliakim the son of Hilkiah, who was over the household, Shebna the scribe, and Joah the son of Asaph, the recorder, came to Hezekiah with their clothes torn, and told him the words of the Rabshakeh.

Isaiah 36:22 niv

Then Eliakim son of Hilkiah the palace administrator, Shebna the secretary and Joah son of Asaph the recorder went to Hezekiah, with their clothes torn, and told him what the field commander had said.

Isaiah 36:22 esv

Then Eliakim the son of Hilkiah, who was over the household, and Shebna the secretary, and Joah the son of Asaph, the recorder, came to Hezekiah with their clothes torn, and told him the words of the Rabshakeh.

Isaiah 36:22 nlt

Then Eliakim son of Hilkiah, the palace administrator; Shebna the court secretary; and Joah son of Asaph, the royal historian, went back to Hezekiah. They tore their clothes in despair, and they went in to see the king and told him what the Assyrian chief of staff had said.

Isaiah 36 verses

Isaiah 36 22 Meaning

Isaiah 36:22 describes three high-ranking Judean officials – Eliakim (steward), Shebna (secretary), and Joah (recorder) – returning from their confrontation with the Assyrian Rabshakeh. Overwhelmed by the Assyrian's blasphemous and mocking message against God and Jerusalem, they demonstrate their extreme distress, horror, and protest by tearing their clothes. They then urgently reported the exact words of the Rabshakeh to King Hezekiah, thereby bringing the full weight of the Assyrian threat and spiritual affront directly before him.

Isaiah 36 22 Context

This verse is the concluding sentence of Isaiah chapter 36, which details the historical account of the Assyrian invasion of Judah during King Hezekiah’s reign (circa 701 BCE). Chapter 36 sets the stage for a dramatic confrontation between the Assyrian empire, led by King Sennacherib, and Jerusalem. The Rabshakeh, a high-ranking Assyrian official, has just delivered a powerful, mocking, and blasphemous speech in Hebrew, directly to the people of Jerusalem and Hezekiah's representatives.

His address aimed to demoralize the Judeans, undermine their faith in Yahweh, and pressure them into surrendering by pointing to the failed gods of other nations and the overwhelming power of Assyria. The three Judean officials – Eliakim, Shebna, and Joah – were present but were instructed by Hezekiah not to respond, to prevent further public debate that might fuel Assyrian propaganda. Their act of tearing clothes, an ancient Middle Eastern custom, immediately following this encounter, graphically conveys the depth of their shock, shame, and outrage at the blasphemy directed at their God. Their prompt report to King Hezekiah serves as the crucial pivot point, initiating his prayerful and prophetic response detailed in chapter 37, which ultimately leads to divine intervention and Jerusalem's miraculous deliverance.

Isaiah 36 22 Word analysis

• Then: Signifies an immediate consequence or action following the Rabshakeh's speech and the officials' silent endurance. It indicates urgency.
• Eliakim: (אֶלְיָקִים, 'elyāqîm - "God raises up" or "God establishes"). This prominent figure is prophesied in Isa 22:20-25 to be Yahweh's chosen steward, a "father to the inhabitants of Jerusalem." His integrity and trustworthiness are central to his role here.
• the son of Hilkiah: (בֶּן־חִלְקִיָּהוּ, ben-ḥilkîyāhû). Patronymic, providing a clear identity and familial lineage for Eliakim.
• who was over the household: (אֲשֶׁר עַל־הַבָּיִת, 'asher ʿal-habbaît). Denotes the highest administrative office in the kingdom, often translated "steward" or "prime minister." Eliakim managed the royal palace and king's affairs, underscoring the severity of the news he was about to deliver.
• and Shebna: (וְשֶׁבְנָא, wĕšebnā'). Another official mentioned. Earlier, Shebna held the exalted position of "over the household" (Isa 22:15-19) but was demoted by divine prophecy for his pride and self-aggrandizement. Here, he holds the office of "secretary."
• the secretary: (הַסֹּפֵר, hassōfēr). A royal scribe or chronicler, responsible for state records, letters, and possibly foreign affairs. His demotion to this role is significant in light of Isa 22.
• and Joah: (וְיוֹאָח, wĕyôʾāḥ - "Yahweh is brother").
• the son of Asaph: (בֶּן־אָסָף, ben-ʾāsāf). Identifies Joah by his father's name.
• the recorder: (הַמַּזְכִּיר, hammazkîr). This official had a key role in keeping royal archives and possibly advising the king on matters of policy and history, a position of trust and access to the monarch.
• came to Hezekiah: (בָּאוּ אֶל־חִזְקִיָּהוּ). Emphasizes the direct, immediate, and official nature of their report to the reigning king.
• with their clothes torn: (וּבִגְדֵיהֶם קְרֻעִים, ûbigdêhem qerûʿîm). A powerful non-verbal act common in ancient Near East cultures. It symbolized profound grief, sorrow, distress, or indignation (especially against blasphemy, as seen here with the Rabshakeh's words). This public display shows not just personal shock but a corporate anguish at the national humiliation and divine affront. It foreshadows Hezekiah’s own tearing of clothes.
• and told him the words of the Rabshakeh: (וַיַּגִּדוּ לוֹ דִּבְרֵי רַבְשָׁקֵה, wayyaggidû lô dibreî rabšāqêh). They relayed the exact, unvarnished message. This was crucial for Hezekiah to fully grasp the gravity of the spiritual and political challenge.
• the Rabshakeh: (רַבְשָׁקֵה, rabšāqêh). An Assyrian military title, likely "chief cupbearer" or "chief officer," often indicating a general or diplomat. Not a personal name. He functioned as a skilled propagandist and negotiator in military campaigns.

Words-group analysis

• Eliakim the son of Hilkiah, who was over the household, and Shebna the secretary, and Joah the son of Asaph, the recorder: This listing of three distinct, high-ranking officials highlights the gravity and official nature of the embassy sent to meet the Rabshakeh. Their combined presence ensures an authoritative and accurate report, emphasizing that the entire government structure was aware and deeply impacted. Eliakim's elevated position suggests his preeminence in this delegation.
• came to Hezekiah with their clothes torn: This phrase captures the immediate, overwhelming, and deeply personal impact of the Rabshakeh's speech. The torn clothes are a highly visual, public statement that something catastrophic and deeply offensive (especially to God) has transpired, setting a somber tone for their report and foreshadowing Hezekiah's own despair.
• told him the words of the Rabshakeh: This emphasizes the crucial relay of information. The officials did not just convey a general sense of threat but meticulously reported the exact blasphemous words, enabling Hezekiah to respond to the specific nature of the Assyrian's challenge to Yahweh's sovereignty and Judah's faith.

Isaiah 36 22 Bonus section

The account in Isaiah 36:22 is almost identical to 2 Kings 18:37, indicating a shared or closely related historical source for these narratives, which frequently occur in both books to highlight Hezekiah's faithfulness and God's miraculous deliverance. The detailed identification of Eliakim as "over the household" connects this passage directly to Isaiah 22:15-25, where Shebna's removal from this office and Eliakim's appointment are prophesied. This subtly shows a fulfillment of Isaiah's earlier prophecy within this very crisis. The tearing of clothes in this instance holds both personal sorrow and official protest, aligning with its function as a sign of mourning and also righteous indignation against sacrilege. It also establishes an expectation for Hezekiah's reaction in the subsequent chapter, preparing the reader for a leader who responds to insult against God with spiritual brokenness, not just military strategy.

Isaiah 36 22 Commentary

Isaiah 36:22 serves as the climactic ending to the dramatic exchange outside Jerusalem's walls. The verse immediately transitions from the enemy's psychological assault to the nation's spiritual reaction through its leadership. The selection of these three specific officials—Eliakim, Shebna, and Joah—represents the full spectrum of governmental authority present during the Rabshakeh's address, underscoring the universal impact of the Assyrian's blasphemies. Their torn clothes are not merely an emotional outpouring; they are a ritualistic, public declaration of grief, deep offense, and outrage at the open mockery of Yahweh, directly mirroring what priests or faithful people would do in the face of blasphemy (e.g., Matt 26:65). This act is a powerful demonstration of their spiritual discernment, recognizing that the Rabshakeh's words were a direct affront to God, not just a political or military threat. Their faithful and immediate report to King Hezekiah, ensuring the unadulterated delivery of the Rabshakeh's defiant message, triggers the next crucial phase of the crisis. This scene beautifully sets the stage for Hezekiah's own humility and subsequent reliance on divine intervention, transforming a moment of national despair into an opportunity for God's glory to be revealed. The contrast between Assyrian arrogance and the quiet, distressed fidelity of these officials provides a powerful lead-in to Yahweh's ultimate deliverance.