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Nach YomiIsaiah ยท ื™ืฉืขื™ื”ื•Chapter 36

Isaiah 36

ื™ืฉืขื™ื”ื• ืคืจืง ืœืดื•

Section: ื ื‘ื™ืื™ื ยท ื ื‘ื™ืื™ื ืื—ืจื•ื ื™ื | Book: Isaiah | Chapter: 36 of 66 | Day: 183 of 742

Date: August 13, 2026

ืงืœืื•ื“ ืขืœ ื”ื ืดืš

Chapter 36 marks one of the most dramatic shifts in the book of Isaiah. After thirty-five chapters of oracles, visions, and poetry, the text abruptly turns to sustained historical narrative. This block (chapters 36-39) is nearly identical to II Kings 18-20, and Radak notes at the outset that he already explained this passage in his commentary on Sefer Melachim, observing that the two versions differ only in minor details while the substance is one. The chapter opens with a precise chronological anchor: in the fourteenth year of King Hezekiah (ื‘ึฐึผืึทืจึฐื‘ึทึผืข ืขึถืฉึฐื‚ืจึตื” ืฉึธืื ึธื” ืœึทืžึถึผืœึถืšึฐ ื—ึดื–ึฐืงึดื™ึธึผื”ื•ึผ), Sennacherib king of Assyria came up against all the fortified cities of Judah and seized them. The Assyrian empire, having already swallowed the northern kingdom of Israel and exiled Samaria, now presses against Judah, and only Jerusalem remains as the prophetic test case of whether trust in the God of Israel can withstand the greatest imperial power of the age.

The literary centerpiece of the chapter is the speech of the Rabshakeh (ืจึทื‘-ืฉึธืืงึตื”), Sennacheribโ€™s chief officer, dispatched from Lachish with a heavy force to stand by the conduit of the upper pool (ื‘ึดึผืชึฐืขึธืœึทืช ื”ึทื‘ึฐึผืจึตื›ึธื” ื”ึธืขึถืœึฐื™ื•ึนื ึธื”) on the road of the Fullerโ€™s Field. Hezekiahโ€™s three senior officials come out to meet him: Eliakim son of Hilkiah who is over the household, Shebna the scribe, and Joah son of Asaph the recorder (ื”ึทืžึทึผื–ึฐื›ึดึผื™ืจ). The Rabshakehโ€™s oration is a masterpiece of psychological warfare, methodically dismantling every possible ground of Judahโ€™s confidence. He mocks reliance on Egypt as leaning on a splintered reed of a staff (ืžึดืฉึฐืืขึถื ึถืช ื”ึทืงึธึผื ึถื” ื”ึธืจึธืฆื•ึผืฅ) that pierces the hand of whoever leans on it. Rashi and Metzudat David both explain the vivid image: the broken reedโ€™s splinters enter the palm and puncture it, so that Egyptโ€™s help turns to injury for those who trust it.

The Rabshakehโ€™s cleverest and most dangerous argument is theological. If Judah claims to trust in the LORD, he counters, is this not the very God whose high places and altars Hezekiah removed (ื”ึตืกึดื™ืจ ื—ึดื–ึฐืงึดื™ึธึผื”ื•ึผ ืึถืช ื‘ึธึผืžึนืชึธื™ื•), telling Judah and Jerusalem to worship at one altar alone? The Rabshakeh cynically frames Hezekiahโ€™s centralizing reforms as an offense against God, and then makes the audacious claim that it was the LORD Himself who commanded him to march against the land and destroy it (ื™ึฐื”ึนื•ึธื” ืึธืžึทืจ ืึตืœึทื™ ืขึฒืœึตื” ืึถืœ ื”ึธืึธืจึถืฅ ื”ึทื–ึนึผืืช). Rashi and Metzudat David illuminate his error: he had heard the true prophecies about Assyria being the rod of divine anger and the plunder of Samaria being carried off, but he misapplied them, presuming that as he did to Samaria so he would do to Jerusalem โ€” failing to grasp the distinction between an instrument of judgment and its self-appointed extension.

A telling exchange concerns the language of the confrontation. Hezekiahโ€™s officials plead with the Rabshakeh to speak in Aramaic (ืึฒืจึธืžึดื™ืช), which they as diplomats understand, and not in Judean (ื™ึฐื”ื•ึผื“ึดื™ืช) within earshot of the people on the wall. Rashi suggests they hoped that this apostate Jew might yet show mercy to his own people, and that they wished to keep the terrifying threats from the common folk. The Rabshakeh coldly refuses, declaring that his master sent him precisely to the men on the wall โ€” those who, in the horror of the siege, would be reduced to eating their own dung and drinking their own urine. He then raises his voice deliberately in Judean, addressing the people directly over the heads of their leaders, urging them not to let Hezekiah deceive them, promising them a comfortable exile to a land of grain and wine (ืึถืจึถืฅ ื“ึธึผื’ึธืŸ ื•ึฐืชึดื™ืจื•ึนืฉื), and taunting that no god of any nation delivered its land from Assyria โ€” not Hamath, not Arpad, not Sepharvaim, not even Samaria.

The chapter closes on a note of disciplined restraint and grief. The people keep silent, answering not a word, for Hezekiah had commanded them not to reply. Then Eliakim, Shebna, and Joah return to the king with their garments torn (ืงึฐืจื•ึผืขึตื™ ื‘ึฐื’ึธื“ึดื™ื) to report the Rabshakehโ€™s words. Rashi explains that they rent their clothes because they had heard blasphemies against the Name of God, which is tantamount to hearing a curse of the Name. The chapter thus ends in suspense: the Assyrian challenge has been hurled not merely against Judahโ€™s army but against the honor of God Himself, and the reader is left to await Hezekiahโ€™s response and the prophetic word of Isaiah in the chapter that follows.

ืคืจืง ืœืดื• ยท Chapter 36

ืคืกื•ืง ืืณ ยท Verse 1

Hebrew:

ื•ึทื™ึฐื”ึดึกื™ ื‘ึผึฐืึทืจึฐื‘ึผึทืขึฉ ืขึถืฉื‚ึฐืจึตึจื” ืฉืึธื ึธึœื” ืœึทืžึผึถึฃืœึถืšึฐ ื—ึดื–ึฐืงึดื™ึผึธึ—ื”ื•ึผ ืขึธืœึธึžื” ืกึทื ึฐื—ึตืจึดึคื™ื‘ ืžึถึฝืœึถืšึฐึพืึทืฉืึผื•ึผืจึ™ ืขึทึฃืœ ื›ึผื‡ืœึพืขึธืจึตึงื™ ื™ึฐื”ื•ึผื“ึธึ›ื” ื”ึทื‘ึผึฐืฆึปืจึ–ื•ึนืช ื•ึทึฝื™ึผึดืชึฐืคึผึฐืฉื‚ึตึฝืืƒ

English:

aThis passage occurs also as 2 Kings 18.13โ€“20.19, with a number of variants, some of which will be cited here in the footnotes. In the fourteenth year of King Hezekiah, King Sennacherib of Assyria marched against all the fortified towns of Judah and seized them.

The chapter opens with a precise date: in the fourteenth year of King Hezekiah, Sennacherib king of Assyria marches against all the fortified cities of Judah and captures them. This verse begins the historical narrative (paralleling II Kings 18) that interrupts Isaiah's oracles, setting the stage for the siege of Jerusalem.

ืคืกื•ืง ื‘ืณ ยท Verse 2

Hebrew:

ื•ึทื™ึผึดืฉืึฐืœึทึฅื— ืžึถึฝืœึถืšึฐึพืึทืฉ๏ฟฝ๏ฟฝึผึฃื•ึผืจโ€‰ื€ ืึถืชึพืจึทื‘ึฐืฉืึธืงึตึจื” ืžึดืœึผึธื›ึดึงื™ืฉื ื™ึฐืจื•ึผืฉืึธืœึทึ›อึฐืžึธื” ืึถืœึพื”ึทืžึผึถึฅืœึถืšึฐ ื—ึดื–ึฐืงึดื™ึผึธึ–ื”ื•ึผ ื‘ึผึฐื—ึตึฃื™ืœ ื›ึผึธื‘ึตึ‘ื“ ื•ึทึฝื™ึผึทืขึฒืžึนึ—ื“ ื‘ึผึดืชึฐืขึธืœึทืชึ™ ื”ึทื‘ึผึฐืจึตื›ึธึฃื” ื”ึธืขึถืœึฐื™ื•ึนื ึธึ”ื” ื‘ึผึดืžึฐืกึดืœึผึทึ–ืช ืฉื‚ึฐื“ึตึฅื” ื›ื•ึนื‘ึตึฝืกืƒ

English:

From Lachish, the king of Assyria sent the Rabshakeh,bRabshakeh An Assyrian title; cf. โ€œTartan,โ€ 20.1. with a large force, to King Hezekiah in Jerusalem. [The Rabshakeh] took up a position near the conduit of the Upper Pool, by the road of the Fullerโ€™s Field;

Sennacherib sends the Rabshakeh, his chief officer, from Lachish to Jerusalem with a large force, and he takes up position by the conduit of the upper pool on the road of the Fuller's Field. Metzudat David explains this was the channel drawn from the upper pool along the road leading to the field where launderers spread out garments to dry in the sun.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ื‘ืชืขืœืช. ืคื•ืฉื™"ืจ ื‘ืœืข"ื–: ื‘ืจื™ื›ื”. ืžืงื•ื ื›ื™ื ื•ืก ืžื™ื ื—ืคื•ืจ ื‘ืงืจืงืข ื‘ื™ื“ื™ ืื“ื ืœืชืช ื‘ื• ื“ื’ื™ื ืืจื•ืš ื•ืจื—ื‘: ื‘ืžืกื™ืœืช. ื“ืจืš ื›ื‘ื•ืฉื” ืงืžื™ืŸ ื‘ืœืข"ื–: ืฉื“ื” ื›ื•ื‘ืก. ืช"ื™ ื—ืงืœ ืžืฉื˜ื— ืงืฆืจื™ื ืฉืฉื•ื˜ื—ื™ืŸ ืฉื ื”ื›ื•ื‘ืกื™ื ืืช ื”ื‘ื’ื“ื™ื:
near the conduit fosed (fosse) in French, (a ditch, a trench, a moat.) the pool A place where water is gathered, dug in the ground by man, in which to put fish. It is long and wide. on the road A paved road. (chemin in French.) the washer's field Jonathan renders: A field where the washers stretch out, i.e., where the washers stretch out the garments.

ืคืกื•ืง ื’ืณ ยท Verse 3

Hebrew:

ื•ึทื™ึผึตืฆึตึฅื ืึตืœึธึ›ื™ื• ืึถืœึฐื™ึธืงึดึฅื™ื ื‘ึผึถืŸึพื—ึดืœึฐืงึดื™ึผึธึ–ื”ื•ึผ ืึฒืฉืึถึฃืจ ืขึทืœึพื”ึทื‘ึผึธึ‘ื™ึดืช ื•ึฐืฉืึถื‘ึฐื ึธืึ™ ื”ึทืกึผึนืคึตึ”ืจ ื•ึฐื™ื•ึนืึธึฅื— ื‘ึผึถืŸึพืึธืกึธึ–ืฃ ื”ึทืžึผึทื–ึฐื›ึผึดึฝื™ืจืƒ

English:

and Eliakim son of Hilkiah who was in charge of the palace, Shebna the scribe, and Joah son of Asaph the recorder went out to him.

Three of Hezekiah's senior officials come out to meet the Rabshakeh: Eliakim son of Hilkiah in charge of the palace, Shebna the scribe, and Joah son of Asaph the recorder. Rashi and Metzudat David explain that the recorder (hamazkir) was the official who wrote the royal chronicles and kept the book of records.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ื”ืžื–ื›ื™ืจ. ื›ื•ืชื‘ ื”ื–ื›ืจื•ื ื•ืช ื‘ืกืคืจื™ ื“ื‘ืจื™ ื”ื™ืžื™ื, (ื“"ื ื”ืžื–ื›ื™' ืื™ื–ื” ื“ื™ืŸ ื‘ื ืœืคื ื™ื• ืจืืฉื•ืŸ ืฉื™ืคืกืงื ื• ืจืืฉื•ืŸ):
the recorder The writer of the records in the annals. (Another explanation: He would record which judgment came before him first, that he adjudicate it first.)

ืคืกื•ืง ื“ืณ ยท Verse 4

Hebrew:

ื•ึทื™ึผึนึคืืžึถืจ ืึฒืœึตื™ื”ึถืึ™ ืจึทื‘ึฐืฉืึธืงึตึ”ื” ืึดืžึฐืจื•ึผึพื ึธึ–ื ืึถืœึพื—ึดื–ึฐืงึดื™ึผึธึ‘ื”ื•ึผ ื›ึผึนึฝื”ึพืึธืžึทึžืจ ื”ึทืžึผึถึคืœึถืšึฐ ื”ึทื’ึผึธื“ื•ึนืœึ™ ืžึถึฃืœึถืšึฐ ืึทืฉืึผึ”ื•ึผืจ ืžึธึงื” ื”ึทื‘ึผึดื˜ึผึธื—ึ›ื•ึนืŸ ื”ึทื–ึผึถึ–ื” ืึฒืฉืึถึฅืจ ื‘ึผึธื˜ึธึฝื—ึฐืชึผึธืƒ

English:

The Rabshakeh said to them, โ€œYou tell Hezekiah: Thus said the Great King, the king of Assyria: What makes you so confident?

The Rabshakeh opens his speech by relaying the words of his master, the Great King of Assyria, demanding to know the source of Hezekiah's confidence. As Metzudat David explains, the question is a taunt: what is this confidence on which you relied that emboldened you to rebel against me?

ืคืกื•ืง ื”ืณ ยท Verse 5

Hebrew:

ืึธืžึทึ™ืจึฐืชึผึดื™ึ™ ืึทืšึฐึพื“ึผึฐื‘ึทืจึพืฉื‚ึฐืคึธืชึทึ”ื™ึดื ืขึตืฆึธึฅื” ื•ึผื’ึฐื‘ื•ึผืจึธึ–ื” ืœึทืžึผึดืœึฐื—ึธืžึธึ‘ื” ืขึทืชึผึธื”ึ™ ืขึทืœึพืžึดึฃื™ ื‘ึธื˜ึทึ”ื—ึฐืชึผึธ ื›ึผึดึฅื™ ืžึธืจึทึ–ื“ึฐืชึผึธ ื‘ึผึดึฝื™ืƒ

English:

I supposecI suppose Cf. 2 Kings 18.20 โ€œYou must think.โ€ mere talk makes counsel and valor for war! Look, on whom are you relying, that you have rebelled against me?

The Rabshakeh mocks Hezekiah's rebellion as mere words of the lips, insisting that counsel and valor are what war truly requires. Rashi and Metzudat David explain his argument: Hezekiah imagined empty talk would suffice, but now that Assyria has actually marched, he must show real strength; on whom, then, does he rely to grant him that might?
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ืืžืจืชื™. ืขื“ ื”ื ื” ืืš ื“ื‘ืจื™ ืฉืคืชื™ื ื”ื•ื ื‘ืคื™ื• ืœืืžืจ ืœื ืืขื‘ื•ื“ ืœืžืœืš ืืฉื•ืจ ื•ืžืฉื™ืจืื” ืฉืืขืœื” ืขืœื™ื• ืœืฆื‘ื ื™ื—ื–ื•ืจ ื‘ื• ืขื›ืฉื™ื• ื”ืจื™ ืขืœื™ืชื™ ืžืขืชื” ืื• ื™ืขื‘ื“ื ื™ ืื• ืฆืจื™ืš ื”ื•ื ืœื‘ืงืฉ ืขืฆื” ื•ื’ื‘ื•ืจื” ืœืžืœื—ืžื”: ืขืชื”. ืฉื‘ื ื”ืขืช ืืžื•ืจ ื ื ืขืœ ืžื™ ื‘ื˜ื—ืช ืœืžืจื•ื“ ื‘ื™:
I said (until now), "It is but words of the lips, that he speaks (lit., in his mouth), saying, 'I will not serve the king of Assyria.' And when he sees that I will march against him with an army, he will recant. Now I have marched. From now on, either he will serve me, or he will need to seek counsel and might for war." Now that the time has come, tell me now on whom you have depended to rebel against me.

ืคืกื•ืง ื•ืณ ยท Verse 6

Hebrew:

ื”ึดื ึผึตึฃื” ื‘ึธื˜ึทึกื—ึฐืชึผึธ ืขึทืœึพืžึดืฉืึฐืขึถึฉื ึถืชึฉ ื”ึทืงึผึธื ึถึจื” ื”ึธืจึธืฆึคื•ึผืฅ ื”ึทื–ึผึถื”ึ™ ืขึทืœึพืžึดืฆึฐืจึทึ”ื™ึดื ืึฒืฉืึถึจืจ ื™ึดืกึผึธืžึตึฅืšึฐ ืึดื™ืฉืึ™ ๏ฟฝ๏ฟฝึธืœึธึ”ื™ื• ื•ึผื‘ึธึฅื ื‘ึฐื›ึทืคึผึ–ื•ึน ื•ึผื ึฐืงึธื‘ึธึ‘ื”ึผ ื›ึผึตึšืŸ ืคึผึทืจึฐืขึนึฃื” ืžึถืœึถืšึฐึพืžึดืฆึฐืจึทึ”ื™ึดื ืœึฐื›ื‡ึฝืœึพื”ึทื‘ึผึนื˜ึฐื—ึดึ–ื™ื ืขึธืœึธึฝื™ื•ืƒ

English:

You are relying on Egypt, that splintered reed of a staff, which enters and punctures the palm of anyone who leans on it. Thatโ€™s what Pharaoh king of Egypt is like to all who rely on him.

The Rabshakeh derides reliance on Egypt as leaning on a splintered reed of a staff, and says such is Pharaoh to all who trust him. Rashi and Metzudat David explain the image: when a person leans on the broken reed, its splinters enter and puncture his palm, so that Egypt's help turns to harm.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ืืฉืจ ื™ืกืžืš ืื™ืฉ. ืขืœ ื”ืงื ื” ื”ืจืฆื•ืฅ ื”ื ืฉื‘ืจ ื•ื”ืงืจื•ืžื™ื•ืช ื‘ืื™ื ื‘ื›ืคื• ื•ื ื•ืงื‘ื™ืŸ ืื•ืชื” ื›ืŸ ืคืจืขื” ืœื‘ื•ื˜ื—ื™' ื‘ื• ืกื•ืคืŸ ืœื”ื™ื•ืช ืขื–ืจืชื• ืœืจืขืชืŸ:
upon which a man will lean On the splintered and broken reed, and the scaly envelopes enter his palm and puncture it, so is Pharaoh to those who trust him. Eventually, their aid will be to their detriment.

ืคืกื•ืง ื–ืณ ยท Verse 7

Hebrew:

ื•ึฐื›ึดึฝื™ึพืชึนืืžึทึฃืจ ืึตืœึทึ”ื™ ืึถืœึพื™ึฐื”ึนื•ึธึฅื” ืึฑืœึนื”ึตึ–ื™ื ื•ึผ ื‘ึผึธื˜ึธึ‘ื—ึฐื ื•ึผ ื”ึฒืœื•ึนืึพื”ึ—ื•ึผื ืึฒืฉืึถึจืจ ื”ึตืกึดึคื™ืจ ื—ึดื–ึฐืงึดื™ึผึธึ™ื”ื•ึผึ™ ืึถืชึพื‘ึผึธืžึนืชึธึฃื™ื• ื•ึฐืึถืชึพืžึดื–ึฐื‘ึผึฐื—ึนืชึธึ”ื™ื• ื•ึทื™ึผึนึคืืžึถืจ ืœึดื™ื”ื•ึผื“ึธื”ึ™ ื•ึฐืœึดื™ืจึฃื•ึผืฉืึธืœึทึ”อึดื ืœึดืคึฐื ึตึ›ื™ ื”ึทืžึผึดื–ึฐื‘ึผึตึฅื—ึท ื”ึทื–ึผึถึ–ื” ืชึผึดึฝืฉืึฐืชึผึทื—ึฒื•ึฝื•ึผืƒ

English:

And if you tell me that you are relying on the ETERNAL your God, this is the very one whose shrines and altars Hezekiah did away with, telling Judah and Jerusalem, โ€˜You must worship only at this altar!โ€™

Anticipating that Judah will claim to trust in the LORD, the Rabshakeh cynically argues that this is the very God whose high places and altars Hezekiah removed, forcing worship at one altar. Rashi and Metzudat David note that he twists Hezekiah's reforms โ€” the abolition of the pagan shrines and the centralization of worship in the Temple โ€” into an apparent offense against God.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ืืฉืจ ื”ืกื™ืจ ื—ื–ืงื™ื” ืืช ื‘ืžื•ืชื™ื•. ื‘ื™ืขืจ ืืช ื›ืœ ื‘ืชื™ ืขื›ื•"ื ื•ืžื–ื‘ื—ื•ืช ื•ื‘ืžื•ืช ื•ื”ื–ืงื™ืง ืืช ื›ืœ ื™ื”ื•ื“ื” ืœื”ืฉืชื—ื•ืช ืœืคื ื™ ืžื–ื‘ื— ืื—ื“:
Whose high places...has removed He abolished all the pagan temples and the altars and the high places, and has coerced all Judah to prostrate themselves before one altar.

ืคืกื•ืง ื—ืณ ยท Verse 8

Hebrew:

ื•ึฐืขึทืชึผึธื”ึ™ ื”ึดืชึฐืขึธึฃืจึถื‘ ื ึธึ”ื ืึถืชึพืึฒื“ึนื ึดึ–ื™ ื”ึทืžึผึถึฃืœึถืšึฐ ืึทืฉืึผึ‘ื•ึผืจ ื•ึฐืึถืชึผึฐื ึธึคื” ืœึฐืšึธึ™ ืึทืœึฐืคึผึทึฃื™ึดื ืกื•ึผืกึดึ”ื™ื ืึดืึพืชึผื•ึผื›ึทึ•ืœ ืœึธึฅืชึถืช ืœึฐืšึธึ– ืจึนื›ึฐื‘ึดึฅื™ื ืขึฒืœึตื™ื”ึถึฝืืƒ

English:

Come now, make this wager with my master, the king of Assyria: Iโ€™ll give you two thousand horses, if you can produce riders to mount them.

The Rabshakeh taunts Judah with a wager: let Assyria give two thousand horses if Hezekiah can even produce riders to mount them. Rashi explains that the phrase is an expression of a wager, and Metzudat David that he challenges Hezekiah to furnish the horsemen from his own meager forces.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ื”ืชืขืจื‘ ื ื. ื‘ื“ื‘ืจ ื–ื” ืื ืชื•ื›ืœ ืœืงื™ื™ืžืŸ ืœ' ืขืจื‘ื•ืŸ ืฉืงื•ืจื™ืŸ ื’ื™"ืจ ื‘ืœืข"ื–:
wager now on this matter, if you will be able to accomplish it. This is an expression of a wager, which is called gajjer in O.F.

ืคืกื•ืง ื˜ืณ ยท Verse 9

Hebrew:

ื•ึฐืึตึฃื™ืšึฐ ืชึผึธืฉืึดึ—ื™ื‘ ืึตึ ืช ืคึผึฐื ึตึจื™ ืคึทื—ึทึฅืช ืึทื—ึทึ›ื“ ืขึทื‘ึฐื“ึตึฅื™ ืึฒื“ึนื ึดึ–ื™ ื”ึทืงึผึฐื˜ึทื ึผึดึ‘ื™ื ื•ึทืชึผึดื‘ึฐื˜ึทึคื— ืœึฐืšึธึ™ ืขึทืœึพืžึดืฆึฐืจึทึ”ื™ึดื ืœึฐืจึถึ–ื›ึถื‘ ื•ึผืœึฐืคึธืจึธืฉืึดึฝื™ืืƒ

English:

So how could you refuse anything, even to the deputy of one of my masterโ€™s lesser servants, relying on Egypt for chariots and riders?

The Rabshakeh presses his point that Judah cannot even repulse a single deputy of the least of Assyria's servants, let alone the empire itself. Rashi notes that the smallest of Sennacherib's captains commanded two thousand men, and Metzudat David that Judah's whole reliance for chariots and horsemen rests futilely on Egypt, the broken reed.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ื•ืื™ืš ืชืฉื™ื‘. ืืคื™' ืคื ื™ ืคื—ืช ืื—ื“ ืฉื”ื•ื ืžืขื‘ื“ื™ ืื“ื•ื ื™ ื”ืงื˜ื ื™ื ืฉื”ืงื˜ืŸ ื‘ืจืืฉื™ ื’ื™ื™ืกื•ืช ืฉืœื• ืžืžื•ื ื” ืขืœ ืืœืคื™ื ืื™ืฉ: ืื—ื“ ืขื‘ื“ื™. ืื—ื“ ืžืขื‘ื“ื™ ื›ืžื• ืื—ื“ ื”ืฉื™ื—ื™ื (ื‘ืจืืฉื™ืช ื›ื) ืื—ื“ ื”ืจื™ืงื™ื (ืฉืžื•ืืœ ื‘ ื•):
And how can you repulse even a captain, who is one of my master's smallest servants, for the smallest of the heads of his troops is in charge of two thousand men. one of...servants (ืึทื—ึทื“) one of the servants of. Comp. (Gen. 21:15) "One of (ืึทื—ึทื“) the bushes." Also (II Sam. 6:20) "One of (ืึทื—ึทื“) the idlers."

ืคืกื•ืง ื™ืณ ยท Verse 10

Hebrew:

ื•ึฐืขึทืชึผึธื”ึ™ ื”ึฒืžึดื‘ึผึทืœึฐืขึฒื“ึตึฃื™ ื™ึฐื”ึนื•ึธึ”ื” ืขึธืœึดึ›ื™ืชึดื™ ืขึทืœึพื”ึธืึธึฅืจึถืฅ ื”ึทื–ึผึนึ–ืืช ืœึฐื”ึทืฉืึฐื—ึดื™ืชึธึ‘ื”ึผ ื™ึฐื”ึนื•ึธื”ึ™ ืึธืžึทึฃืจ ื๏ฟฝ๏ฟฝืœึทึ”ื™ ืขึฒืœึตึ›ื” ืึถืœึพื”ึธืึธึฅืจึถืฅ ื”ึทื–ึผึนึ–ืืช ื•ึฐื”ึทืฉืึฐื—ึดื™ืชึธึฝื”ึผืƒย {ืก}ย ย ย ย ย ย ย ย 

English:

And do you think I have marched against this land to destroy it without GOD? It was GOD who told me: Go up against that land and destroy it.โ€

The Rabshakeh makes his most audacious claim, asserting that the LORD Himself sent him to march against the land and destroy it. Rashi and Metzudat David explain his error: he had heard the genuine prophecies about Assyria carrying off Samaria's spoil, but misapplied them, presuming that as he did to Samaria so he would do to Jerusalem.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ื”ืžื‘ืœืขื“ื™ ื”'. ืฉืœื ืžืจืฉื•ืชื•: ื”' ืืžืจ ืืœื™. ื›ื‘ืจ ื ื‘ืื• ื”ื ื‘ื™ืื™' ื™ืฉื ืืช ื—ื™ืœ ื“ืžืฉืง ื•ืืช ืฉืœืœ ืฉื•ืžืจื•ืŸ ืœืคื ื™ ืžืœืš ืืฉื•ืจ (ืœืขื™ืœ ื—) ื•ื”ื•ื ื˜ืขื” ืœื•ืžืจ ื›ืืฉืจ ืขืฉื™ืชื™ ืœืฉื•ืžืจื•ืŸ ื›ืŸ ืืขืฉื” ืœื™ืจื•ืฉืœื™ื:
is it [with] other than the Lord Without His permission? The Lord said to me The prophets have already prophesied (supra 8:4): "The wealth of Damascus and the plunder of Samaria shall be carried off before the king of Assyria." But he erred, saying (supra 10:11), "Indeed, as I did to Samaria..., so will I do to Jerusalem..."

ืคืกื•ืง ื™ืดื ยท Verse 11

Hebrew:

ื•ึทื™ึผึนึฃืืžึถืจ ืึถืœึฐื™ึธืงึดื™ืึฉ ื•ึฐืฉืึถื‘ึฐื ึธึจื ื•ึฐื™ื•ึนืึธึœื— ืึถืœึพืจึทื‘ึฐืฉืึธืงึตึ—ื” ื“ึผึทื‘ึผึถืจึพื ึธึคื ืึถืœึพืขึฒื‘ึธื“ึถึ™ื™ืšึธึ™ ืึฒืจึธืžึดึ”ื™ืช ื›ึผึดึฅื™ ืฉืึนืžึฐืขึดึ–ื™ื ืึฒื ึธึ‘ื—ึฐื ื•ึผ ื•ึฐืึทืœึพืชึผึฐื“ึทื‘ึผึตึคืจ ืึตืœึตึ™ื™ื ื•ึผึ™ ื™ึฐื”ื•ึผื“ึดึ”ื™ืช ื‘ึผึฐืื‡ื–ึฐื ึตึฃื™ ื”ึธืขึธึ”ื ืึฒืฉืึถึ–ืจ ืขึทืœึพื”ึทื—ื•ึนืžึธึฝื”ืƒ

English:

Eliakim, Shebna, and Joah replied to the Rabshakeh, โ€œPlease, speak to your servants in Aramaic, since we understand it; do not speak to us in Judean in the hearing of the people on the wall.โ€

Hezekiah's officials beg the Rabshakeh to speak in Aramaic, which they understand, rather than in Judean within earshot of the people on the wall. Rashi explains they feared the common folk would be terrified by his words, and hoped this apostate Jew might yet show mercy toward his own people; Metzudat David adds that it was improper to broadcast the terms of war before the masses.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ื›ื™ ืฉื•ืžืขื™ื ืื ื—ื ื•. ืžื›ื™ืจื™ื ืื ื—ื ื• ืื•ืชื• ืœืฉื•' ืฉื•ืžืขื™ื ืื™ื˜ื ื“ื "ื˜ ื‘ืœืข"ื–: ื•ืืœ ืชื“ื‘ืจ ืืœื™ื ื• ื™ื”ื•ื“ื™ืช. ืฉื›ืœ ื”ืขื ืžื›ื™ืจื™ื ื‘ืœ' ื™ื”ื•ื“ื™ืช ื•ื”ื ืžืชืคื—ื“ื™ื ืžื“ื‘ืจื™ืš (ืœืคื™ ืฉืืžืจ ืœื”ื ืืžืจื• ื ื ืืœ ื—ื–ืงื™ื” (ืกื‘ืจื•) ืฉืœื ื‘ื ืœื”ืคื—ื™ื“ ื”ืขื ื•ืจื‘ืฉืงื” ื™ืฉืจืืœ ืžื•ืžืจ ื”ื™ื” ื›ืกื‘ื•ืจื™ื ื”ื ืืฃ ืฉืžืฆื•ืช ืจื‘ื• ืขืœ ืจื‘ืฉืงื” ืื‘ืœ ืœื‘ื• ื ืžืฉืš ืœืžืฉืคื—ืชื• ื•ื™ื›ืžืจื• ื ื™ื—ื•ืžื™ื•):
for we understand it (ืฉืึนืžึฐืขึดื™ื, lit. hear.) We understand that language, an expression of hearing (entendenc in O.F.). do not speak with us in Judean for all the people understand the Judean language, and they are frightened by your words. (Since he said to them, "Say now to Hezekiah," they thought that he did not come to frighten the people. Since Rabshakeh was an apostate Jew, they thought that even though his master's orders were incumbent upon Rabshakeh to observe, his heart was attracted to his family and he would take pity upon them.)

ืคืกื•ืง ื™ืดื‘ ยท Verse 12

Hebrew:

ื•ึทื™ึผึนึฃืืžึถืจ ืจึทื‘ึฐืฉืึธืงึตึ—ื” ื”ึทืึถึจืœ ืึฒื“ึนื ึถึคื™ืšึธ ื•ึฐืึตืœึถึ™ื™ืšึธึ™ ืฉืึฐืœึธื—ึทึฃื ึดื™ ืึฒื“ึนื ึดึ”ื™ ืœึฐื“ึทื‘ึผึตึ–ืจ ืึถืชึพื”ึทื“ึผึฐื‘ึธืจึดึฃื™ื ื”ึธืึตึ‘ืœึผึถื” ื”ึฒืœึนึฃื ืขึทืœึพื”ึธืึฒื ึธืฉืึดึ—ื™ื ื”ึทื™ึผึนึฝืฉืึฐื‘ึดื™ืึ™ ืขึทืœึพื”ึทึฃื—ื•ึนืžึธึ”ื” ืœึถืึฑื›ึนึฃืœ ืึถืชึพ[ืฆื•ึนืึธืชึธึ—ื] (ื—ืจืื™ื”ื) ื•ึฐืœึดืฉืึฐืชึผึ›ื•ึนืช ืึถืชึพ[ืžึตื™ืžึตึฅื™ ืจึทื’ึฐืœึตื™ื”ึถึ–ื] (ืฉื™ื ื™ื”ื) ืขึดืžึผึธื›ึถึฝืืƒ

English:

But the Rabshakeh replied, โ€œWas it to your master and to you that my master sent me to speak those words? It was precisely to the men who are sitting on the wallโ€”who will have to eat their dung and drink their urine with you.โ€

The Rabshakeh coldly refuses, declaring that his master sent him precisely to the men on the wall โ€” those who in the siege will be reduced to eating their own dung and drinking their own urine. Rashi explains that his aim was for all the people to hear and see, so that Hezekiah could not persuade them to rebel; he also notes the scribal convention of reading the crude terms euphemistically.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ื”ืืœ ืื“ื•ื ื™ืš. ืชืžื™ื”ื” ื”ื•ื ืœื›ืš ื ืงื•ื“ ื—ื˜ืฃ ืคืชื— ื•ื›ื™ ืืœ ืฉื ื™ื›ื ืœื‘ื“ื›ื ืฉืœื—ื ื™ ืื“ื ื™ ื”ืœื•ื ืืœ ื›ื•ืœื ืฉืœื—ื ื™ ื•ืœื›ืš ื‘ืืชื™ ืฉื›ืœ ื”ืขื ื™ืฉืžืขื• ื•ื™ืจืื• ื•ืืœ ื™ืกื™ืชื ื—ื–ืงื™ื”ื• ืœืžืจื•ื“: ืœืื›ื•ืœ ืืช ืฆื•ืืชื. ืืฃ ื”ื ื‘ืจืขื‘ ื”ืžืฆื•ืจ: ื™ืื›ืœื• ืืช ื—ืจื™ื”ื. ืจืขื™ ื”ื™ื•ืฆื ื“ืจืš ื”ื ืงื‘ ืฉืœื”ื, ื•ืœ' ื ืื” ืชืงื ื• ืกื•ืคืจื™ื ืœืงืจื•ืชื• ืฆืืชื ื›ืš ืฉื ื• ืจื‘ื•ืชื™ื ื• ืžืงืจืื•ืช ื”ื›ืชื•ื‘ื™ื ืœื’ื ืื™ ืงื•ืจื™ืŸ ืื•ืชื• ืœืฉื‘ื— ื›ืžื• (ื“ื‘ืจื™ื ื›ื—) ื‘ืขืคื•ืœื™ื ื‘ื˜ื—ื•ืจื™ื (ืฉื) ื™ืฉื’ืœื ื” ื™ืฉื›ื‘ื ื”, ื—ื•ืจื™ื”ื ืฆืืชื: ืฉื™ื ื™ื”ื. ืžื™ืžื™ ืจื’ืœื™ื”ื, ืฉื™ื ื™ื”' ืฆื•ืื” ืœื—ื” ืฉื™ื ื™ ื“ื›ืจื›ืฉืช' ื”ื™ื ื”ื—ืœื—ื•ืœืช ืฉืงื•ืจื™ืŸ ื˜ื‘ื—ื™ื ื‘ืœืข"ื– ืขื•ืžื“ืช ืข"ื™ ืฉืœืฉ ืฉื™ื ื™ื:
Did...to your master (ื”ึทืึถืœ) This is the interrogative form. It is therefore vowelized with a 'hataf pattah' (not so in our editions). Did my master send me to you two alone? Indeed, he sent me to all of them, and for that reason I have come, so that all the people hear and see, and let not Hezekiah persuade them to rebel. to eat their dung They too (sic) would eat in the hunger of the siege. their dung The kethib reads ื—ึนืจึธืึตื™ื”ึถื, the dung that is excreted through their orifice. Our Sages instituted to euphemize and read it ืฆื•ึนืึธืชึธื, i.e., their dung. Thus did our Rabbis teach: Verses written in uncomplimentary words are to be read in a complimentary manner, e.g., (Deut. 28:27) ืขึฒืคึนืœึดื™ื (is read) ื˜ึฐื—ึนืจึดื™ื. (Both mean hemorrhoids. The former means 'that which is in the dark holes,' being more explicit than the latter. (ibid. v. 30) ื™ึดืฉืึฐื’ึผึธืœึถื ึผึธื” (is to be read) ื™ึดืฉืึฐื›ึผึธื‘ึถื ึผึธื”. (Both denoting intimacy, the former related as well to a dog.) ื—ึนืจึธืึตื™ื”ึถื (is to be read) ืฆื•ึนืึธืชึธื, ืฉืึดื™ื ึตื™ื”ึถื (is to be read) ืžึตื™ืžึตื™ ืจึทื’ึฐืœึตื™ื”ึถื. their urine The kethib is ืฉืึดื™ื ึตื™ื”ึถื, loose excrement. The teeth of the large intestine. That is the intestine called tabahie in O.F. that stands on three teeth, (i.e. the glands of the rectum, which is held by three glands. They are called ืฉืึดื ึผึทื™ึผึดื because they are shaped like teeth).

ืคืกื•ืง ื™ืดื’ ยท Verse 13

Hebrew:

ื•ึทึฝื™ึผึทืขึฒืžึนื“ึ™ ืจึทื‘ึฐืฉืึธืงึตึ”ื” ื•ึทื™ึผึดืงึฐืจึธึฅื ื‘ึฐืงื•ึนืœึพื’ึผ๏ฟฝ๏ฟฝื“ึ–ื•ึนืœ ื™ึฐื”ื•ึผื“ึดึ‘ื™ืช ื•ึทื™ึผึนึ•ืืžึถืจ ืฉืึดืžึฐืขึ—ื•ึผ ืึถืชึพื“ึผึดื‘ึฐืจึตึ›ื™ ื”ึทืžึผึถึฅืœึถืšึฐ ื”ึทื’ึผึธื“ึ–ื•ึนืœ ืžึถึฅืœึถืšึฐ ืึทืฉืึผึฝื•ึผืจืƒ

English:

And the Rabshakeh stood and called out in a loud voice in Judean:

ืคืกื•ืง ื™ืดื“ ยท Verse 14

Hebrew:

ื›ึผึนึšื” ืึธืžึทึฃืจ ื”ึทืžึผึถึ”ืœึถืšึฐ ืึทืœึพื™ึทืฉืึผึดึฅื ืœึธื›ึถึ–ื ื—ึดื–ึฐืงึดื™ึผึธึ‘ื”ื•ึผ ื›ึผึดึฅื™ ืœึนึฝืึพื™ื•ึผื›ึทึ–ืœ ืœึฐื”ึทืฆึผึดึฅื™ืœ ืึถืชึฐื›ึถึฝืืƒ

English:

โ€œHear the words of the Great King, the king of Assyria! Thus said the king: Donโ€™t let Hezekiah deceive you, for he will not be able to save you.

Speaking now directly to the people, the Rabshakeh relays the king's words: do not let Hezekiah deceive you, for he cannot save you. Rashi glosses the verb yashi as to mislead, casting Hezekiah's assurances as a dangerous delusion.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ื™ืฉื™ื. ื™ืชืขื”:
deceive (ื™ึทืฉึผืึดื™ื) mislead.

ืคืกื•ืง ื˜ืดื• ยท Verse 15

Hebrew:

ื•ึฐืึทืœึพื™ึทื‘ึฐื˜ึทึจื— ืึถืชึฐื›ึถึคื ื—ึดื–ึฐืงึดื™ึผึธึ™ื”ื•ึผึ™ ืึถืœึพื™ึฐื”ึนื•ึธึฃื” ืœึตืืžึนึ”ืจ ื”ึทืฆึผึตึฅืœ ื™ึทืฆึผึดื™ืœึตึ–ื ื•ึผ ื™ึฐื”ึนื•ึธึ‘ื” ืœึนึคื ืชึดื ึผึธืชึตืŸึ™ ื”ึธืขึดึฃื™ืจ ื”ึทื–ึผึนึ”ืืช ื‘ึผึฐื™ึทึ–ื“ ืžึถึฅืœึถืšึฐ ืึทืฉืึผึฝื•ึผืจืƒ

English:

Donโ€™t let Hezekiah make you rely on GOD, saying, โ€˜GOD will surely save us; this city will not fall into the hands of Assyria!โ€™

ืคืกื•ืง ื˜ืดื– ยท Verse 16

Hebrew:

ืึทึฝืœึพืชึผึดืฉืึฐืžึฐืขึ–ื•ึผ ืึถืœึพื—ึดื–ึฐืงึดื™ึผึธึ‘ื”ื•ึผย {ืค}ื›ึผึดื™ึฉ ื›ึนึจื” ืึธืžึทึœืจ ื”ึทืžึผึถึฃืœึถืšึฐ ืึทืฉืึผึ—ื•ึผืจ ืขึฒืฉื‚ึฝื•ึผึพืึดืชึผึดึคื™ ื‘ึฐืจึธื›ึธื”ึ™ ื•ึผืฆึฐืึฃื•ึผ ืึตืœึทึ”ื™ ื•ึฐืึดื›ึฐืœึคื•ึผ ืึดื™ืฉืึพื’ึผึทืคึฐื ื•ึนึ™ ื•ึฐืึดึฃื™ืฉื ืชึผึฐืึตื ึธืชึ”ื•ึน ื•ึผืฉืึฐืชึ–ื•ึผ ืึดึฅื™ืฉื ืžึตื™ึพื‘ื•ึนืจึฝื•ึนืƒ

English:

Donโ€™t listen to Hezekiah. For thus said the king of Assyria: Make your peace with me and come out to me,dto me I.e., to my representative the Rabshakeh. so that you may all eat from your vines and your fig trees and drink water from your cisterns,

The Rabshakeh urges the people to make peace with Assyria and come out to him, promising each will eat from his own vine and fig tree and drink from his own cistern. Rashi and Metzudat David explain the offer: submit and bring a gift of peace, and you will no longer be shut up in the besieged city, cut off from gathering fruit and drawing water.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ืขืฉื• ืืชื™ ื‘ืจื›ื”. ืฆืื• ืืœื™ ืœืฉืœื•ื ื•ื‘ืจื›ื•ื ื™ ื•ื”ื‘ื™ืื• ืืœื™ ืชืฉื•ืจืช ืฉืœื•ื: ื‘ืจื›ื”. ืฉืœื•"ื“ ื‘ืœืข"ื– ื›ืžื• ื•ื™ื‘ืจืš ื™ืขืงื‘ ืืช ืคืจืขื” (ื‘ืจืืฉื™ืช ืžื– ื™): ื•ืื›ืœื• ืื™ืฉ ื’ืคื ื•. ื•ืืœืš ืžืขืœื™ื›ื ื•ืฉื‘ื• ื‘ืฉืœื•ื ืขื“ ืฉืืžืฆื ืืจืฅ ื˜ื•ื‘ื” ื›ืืจืฆื›ื ื•ืื’ืœื” ืืชื›ื ืฉื ื›ื™ ื›ืŸ ื“ืจื›ื• ืœื”ืขื‘ื™ืจ ื”ืื•ืžื•ืช ืžืืจืฅ ืืœ ืืจืฅ ื›ืžื” ืฉื ืืžืจ (ืœืขื™ืœ ื™) ื•ืืกื™ืจ ื’ื‘ื•ืœื•ืช ืขืžื™ื:
Make peace with me (ื‘ึฐืจึธื›ึธื”, lit., a blessing.) Come out to me for peace and greet me and bring me a gift of peace. ื‘ึผึฐืจึธื›ึธื” is saloud in O.F., salutation. Comp. (Gen. 47:10) "And Jacob greeted Pharaoh." and each man will eat of his vine And I will leave you, and dwell in peace until I find a land as good as your land, and I will exile you there, for so is my wont, to transfer nations from land to land, as it is said (supra 10:13): "And I remove the boundaries of the peoples."

ืคืกื•ืง ื™ืดื– ยท Verse 17

Hebrew:

ืขึทื“ึพื‘ึผึนืึดึ•ื™ ื•ึฐืœึธืงึทื—ึฐืชึผึดึฅื™ ืึถืชึฐื›ึถึ–ื ืึถืœึพืึถึฃืจึถืฅ ื›ึผึฐืึทืจึฐืฆึฐื›ึถึ‘ื ืึถึคืจึถืฅ ื“ึผึธื’ึธืŸึ™ ื•ึฐืชึดื™ืจึ”ื•ึนืฉื ืึถึฅืจึถืฅ ืœึถึ–ื—ึถื ื•ึผื›ึฐืจึธืžึดึฝื™ืืƒ

English:

until I come and take you away to a land like your own, a land of bread and wine, of grain [fields] and vineyards.

The Rabshakeh promises to take the people into exile to a land like their own, a land of grain and wine, bread and vineyards. Rashi cites the teaching of Rabbi Shimon ben Yochai that he foolishly said a land 'like' your land rather than 'better,' because he could not bring himself to disparage the Land of Israel; Metzudat David notes it was Assyria's practice to deport conquered nations.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ืืœ ืืจืฅ ื›ืืจืฆื›ื. ืืžืจ ืจ"ืฉ ื‘ืŸ ื™ื•ื—ืื™ ืฉื•ื˜ื” ื”ื™ื” ื–ื” ืžืฉืœ ืœืžืœืš ื•ื›ื•' ื‘ืกืคืจื™ ืค' ื•ื”ื™ื” ืขืงื‘ ื”ื™ื” ืœื• ืœื•ืžืจ ืืœ ืืจืฅ ื™ืคื” ืžืืจืฆื›ื ืืœื ืฉืœื ื”ื™ื” ื™ื›ื•ืœ ืœืกืคืจ ื‘ื’ื ื•ืชื”:
to a land like your land Said Rabbi Shimon ben Yochai: Was this one (Sennacherib) a fool? This is an example of a king, etc. in Sifre, parshath Ekev (Deut. 7:12). He should have said, "to a land better than your land," but he could not denigrate it.

ืคืกื•ืง ื™ืดื— ยท Verse 18

Hebrew:

ืคึผึถืŸึพื™ึทืกึผึดึจื™ืช ืึถืชึฐื›ึถึคื ื—ึดื–ึฐืงึดื™ึผึธึ™ื”ื•ึผึ™ ืœึตืืžึนึ”ืจ ื™ึฐื”ึนื•ึธึ–ื” ื™ึทืฆึผึดื™ืœึตึ‘ื ื•ึผ ื”ึทื”ึดืฆึผึดึœื™ืœื•ึผ ืึฑืœึนื”ึตึคื™ ื”ึทื’ึผื•ึนื™ึดืึ™ ืึดึฃื™ืฉื ืึถืชึพืึทืจึฐืฆึ”ื•ึน ืžึดื™ึผึทึ–ื“ ืžึถึฅืœึถืšึฐ ืึทืฉืึผึฝื•ึผืจืƒ

English:

Beware of letting Hezekiah mislead you by saying, โ€˜GOD will save us.โ€™ Did any of the gods of the other nations save their land from the king of Assyria?

The Rabshakeh warns the people not to be enticed by Hezekiah's claim that the LORD will save them, arguing that no god of any nation has delivered its land from Assyria. As Metzudat David explains, he tells them to recognize there is no substance to Hezekiah's words, since no deity of any people proved able to rescue its land from the Assyrian king.

ืคืกื•ืง ื™ืดื˜ ยท Verse 19

Hebrew:

ืึทื™ึผึตึžื” ืึฑืœึนื”ึตึคื™ ื—ึฒืžึธืชึ™ ื•ึฐืึทืจึฐืคึผึธึ”ื“ ืึทื™ึผึตึ–ื” ืึฑืœึนื”ึตึฃื™ ืกึฐืคึทืจึฐื•ึธึ‘ื™ึดื ื•ึฐื›ึดึฝื™ึพื”ึดืฆึผึดึฅื™ืœื•ึผ ืึถืชึพืฉืึนืžึฐืจึ–ื•ึนืŸ ืžึดื™ึผึธื“ึดึฝื™ืƒ

English:

Where were the gods of Hamath and Arpad? Where were the gods of Sepharvaim? And did theyethey I.e., the gods of Samaria. save Samaria from me?

The Rabshakeh presses his taunt by naming specific gods that failed: where are the gods of Hamath and Arpad, and of Sepharvaim, and did they save Samaria from his hand? Rashi notes that the people of Samaria had worshipped the gods of neighboring Aram, and Hamath itself belongs to Aram, yet even they could not rescue their worshippers.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ื•ื›ื™ ื”ืฆื™ืœื™ ืืช ืฉื•ืžืจื•ืŸ ืžื™ื“ื™. ื•ื‘ื ื™ ืฉื•ืžืจื•ืŸ ื”ื™ื• ืขื•ื‘ื“ื™ื ืœืืœื”ื™ ืืจื ืฉื›ื™ื ื™ื”ื ื•ื—ืžืช ื”ื™ื ืžืืจื:
Now did they save Samaria from my hand? and the inhabitants of Samaria worshipped the Gods of the Arameans, who were their neighbors, and Hamath is from Aram.

ืคืกื•ืง ื›ืณ ยท Verse 20

Hebrew:

ืžึดึ—ื™ ื‘ึผึฐื›ื‡ืœึพืึฑืœึนื”ึตึคื™ ื”ึธืึฒืจึธืฆื•ึนืชึ™ ื”ึธืึตึ”ืœึผึถื” ืึฒืฉืึถืจึพื”ึดืฆึผึดึฅื™ืœื•ึผ ืึถืชึพืึทืจึฐืฆึธึ–ื ืžึดื™ึผึธื“ึดึ‘ื™ ื›ึผึดึฝื™ึพื™ึทืฆึผึดึงื™ืœ ื™ึฐื”ึนื•ึธึ›ื” ืึถืชึพื™ึฐืจื•ึผืฉืึธืœึทึ–อึดื ืžึดื™ึผึธื“ึดึฝื™ืƒ

English:

Which among all the gods of those countries saved their countries from me, that GOD should save Jerusalem from me?โ€

The Rabshakeh reaches the climax of his blasphemy, asking which of all the gods of those lands saved its country from him, that the LORD should be expected to save Jerusalem. Metzudat David explains that he places the God of Israel on the level of the powerless national deities, presuming Jerusalem will fall like every other city.

ืคืกื•ืง ื›ืดื ยท Verse 21

Hebrew:

ื•ึทึฝื™ึผึทื—ึฒืจึดึ”ื™ืฉืื•ึผ ื•ึฐืœึนืึพืขึธื ึฅื•ึผ ืึนืชึ–ื•ึน ื“ึผึธื‘ึธึ‘ืจ ื›ึผึดึฝื™ึพืžึดืฆึฐื•ึทึจืช ื”ึทืžึผึถึฅืœึถืšึฐ ื”ึดึ›ื™ื ืœึตืืžึนึ–ืจ ืœึนึฅื ืชึทืขึฒื ึปึฝื”ื•ึผืƒ

English:

But they were silent and did not answer him with a single word; for the kingโ€™s order was: โ€œDo not answer him.โ€

ืคืกื•ืง ื›ืดื‘ ยท Verse 22

Hebrew:

ื•ึทื™ึผึธื‘ึนึฃื ืึถืœึฐื™ึธืงึดึฃื™ื ื‘ึผึถืŸึพื—ึดืœึฐืงึดื™ึผึธึฃื”ื•ึผ ืึฒืฉืึถืจึพืขึทืœึพื”ึทึ ื‘ึผึทึ ื™ึดืช ื•ึฐืฉืึถื‘ึฐื ึธึจื ื”ึทืกึผึนืคึตึœืจ ื•ึฐื™ื•ึนืึธึจื— ื‘ึผึถืŸึพืึธืกึธึงืฃ ื”ึทืžึผึทื–ึฐื›ึผึดึ›ื™ืจ ืึถืœึพื—ึดื–ึฐืงึดื™ึผึธึ–ื”ื•ึผ ืงึฐืจื•ึผืขึตึฃื™ ื‘ึฐื’ึธื“ึดึ‘ื™ื ื•ึทื™ึผึทื’ึผึดึฃื™ื“ื•ึผ ืœึ”ื•ึน ืึตึ–ืช ื“ึผึดื‘ึฐืจึตึฅื™ ืจึทื‘ึฐืฉืึธืงึตึฝื”ืƒย {ืก}ย ย ย ย ย ย ย ย 

English:

And so Eliakim son of Hilkiah who was in charge of the palace, Shebna the scribe, and Joah son of Asaph the recorder came to Hezekiah with their clothes rent, and they reported to him what the Rabshakeh had said.

Eliakim, Shebna, and Joah return to Hezekiah with their garments torn and report the Rabshakeh's words. Rashi and Metzudat David explain that they rent their clothes because they had heard blasphemies against the Name of God, likening Him to the powerless gods of the nations, which is tantamount to hearing a curse of the Name.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ืงืจื•ืขื™ ื‘ื’ื“ื™ื. ืขืœ ืฉืฉืžืขื• ื’ื™ื“ื•ืคื™ ื”ืฉื ื•ื”ื™ื ื›ืžื• ื‘ืจื›ืช ื”ืฉื:
with torn garments Because they heard blasphemies of the Name of God, and that is tantamount to cursing the Name.

โ† Isaiah 35 | Isaiah 37 โ†’

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