II Kings 18:17-25 · Bible study
2 Kings 18:17-25 Commentary: Why the Upper Pool? Assyrian Titles and Taunts
Hebrew · 9 what the commentators say
Meaning in one sentence
Why did Assyrian officials stand by the upper pool? Their titles, location, and Rabshakeh’s psychological warfare against Hezekiah in 2 Kings 18:17, 25.
Research Summary
- Meaning: Assyrian officials, led by Rabshakeh, deliver a sophisticated ultimatum designed to undermine Judah’s trust in God and human allies.
- Key words: “trust” (בטח, repeated), “staff of this bruised reed” (משענת הקנה הרצוץ), “conduit” (תעלה), “high places” (במות).
- Main debate: Whether Rabshakeh genuinely believed his claim that Yahweh sent him, or if it was a calculated lie.
- Theological theme: The nature of trust in God versus human security; the testing of faith through intimidation and distortion.
- Best use: Teaching on spiritual warfare, discerning lies, and the crucial test of faith under pressure.
Translation Comparison
BSB Berean Standard Bible 2020
17Nevertheless, the king of Assyria sent the Tartan, the Rabsaris, and the Rabshakeh, along with a great army, from Lachish to King Hezekiah at Jerusalem. They advanced up to Jerusalem and stationed themselves by the aqueduct of the upper pool, on the road to the Launderer’s Field.
18Then they called for the king; and Eliakim son of Hilkiah the palace administrator, Shebnah the scribe, and Joah son of Asaph the recorder, went out to them.
19The Rabshakeh said to them, “Tell Hezekiah that this is what the great king, the king of Assyria, says: What is the basis of this confidence of yours?
20You claim to have a strategy and strength for war, but these are empty words. In whom are you now trusting, that you have rebelled against me?
21Look now, you are trusting in Egypt, that splintered reed of a staff that will pierce the hand of anyone who leans on it. Such is Pharaoh king of Egypt to all who trust in him.
22But if you say to me, ‘We trust in the LORD our God,’ is He not the One whose high places and altars Hezekiah has removed, saying to Judah and Jerusalem: ‘You must worship before this altar in Jerusalem’?
23Now, therefore, make a bargain with my master, the king of Assyria. I will give you two thousand horses—if you can put riders on them!
24For how can you repel a single officer among the least of my master’s servants when you depend on Egypt for chariots and horsemen?
25So now, was it apart from the LORD that I have come up against this place to destroy it? The LORD Himself said to me, ‘Go up against this land and destroy it.’”
WEB World English Bible 2000
17The king of Assyria sent Tartan, Rabsaris, and Rabshakeh from Lachish to King Hezekiah with a great army to Jerusalem. They went up and came to Jerusalem. When they had come up, they came and stood by the conduit of the upper pool, which is in the highway of the fuller’s field.
18When they had called to the king, Eliakim the son of Hilkiah, who was over the household, and Shebnah the scribe, and Joah the son of Asaph the recorder came out to them.
19Rabshakeh said to them, “Say now to Hezekiah, ‘The great king, the king of Assyria, says, “What confidence is this in which you trust?
20You say (but they are but vain words), ‘There is counsel and strength for war.’ Now on whom do you trust, that you have rebelled against me?
21Now, behold, you trust in the staff of this bruised reed, even in Egypt. If a man leans on it, it will go into his hand and pierce it. So is Pharaoh king of Egypt to all who trust on him.
22But if you tell me, ‘We trust in Yahweh our God,’ isn’t that he whose high places and whose altars Hezekiah has taken away, and has said to Judah and to Jerusalem, ‘You shall worship before this altar in Jerusalem’?
23Now therefore, please give pledges to my master the king of Assyria, and I will give you two thousand horses if you are able on your part to set riders on them.
24How then can you turn away the face of one captain of the least of my master’s servants, and put your trust on Egypt for chariots and for horsemen?
25Have I now come up without Yahweh against this place to destroy it? Yahweh said to me, ‘Go up against this land, and destroy it.’”’”
KJV King James Version 1769
17And the king of Assyria sent Tartan and Rabsaris and Rab–shakeh from Lachish to king Hezekiah with a great host against Jerusalem. And they went up and came to Jerusalem. And when they were come up, they came and stood by the conduit of the upper pool, which is in the highway of the fuller’s field.
18And when they had called to the king, there came out to them Eliakim the son of Hilkiah, which was over the household, and Shebna the scribe, and Joah the son of Asaph the recorder.
19And Rab–shakeh said unto them, Speak ye now to Hezekiah, Thus saith the great king, the king of Assyria, What confidence is this wherein thou trustest?
20Thou sayest, (but they are but vain words,) I have counsel and strength for the war. Now on whom dost thou trust, that thou rebellest against me?
21Now, behold, thou trustest upon the staff of this bruised reed, even upon Egypt, on which if a man lean, it will go into his hand, and pierce it: so is Pharaoh king of Egypt unto all that trust on him.
22But if ye say unto me, We trust in the Lord our God: is not that he, whose high places and whose altars Hezekiah hath taken away, and hath said to Judah and Jerusalem, Ye shall worship before this altar in Jerusalem?
23Now therefore, I pray thee, give pledges to my lord the king of Assyria, and I will deliver thee two thousand horses, if thou be able on thy part to set riders upon them.
24How then wilt thou turn away the face of one captain of the least of my master’s servants, and put thy trust on Egypt for chariots and for horsemen?
25Am I now come up without the Lord against this place to destroy it? The Lord said to me, Go up against this land, and destroy it.
ASV American Standard Version 1901
17And the king of Assyria sent Tartan and Rab-saris and Rabshakeh from Lachish to king Hezekiah with a great army unto Jerusalem. And they went up and came to Jerusalem. And when they were come up, they came and stood by the conduit of the upper pool, which is in the highway of the fuller’s field.
18And when they had called to the king, there came out to them Eliakim the son of Hilkiah, who was over the household, and Shebnah the scribe, and Joah the son of Asaph the recorder.
19And Rabshakeh said unto them, Say ye now to Hezekiah, Thus saith the great king, the king of Assyria, What confidence is this wherein thou trustest?
20Thou sayest (but they are but vain words), There is counsel and strength for the war. Now on whom dost thou trust, that thou hast rebelled against me?
21Now, behold, thou trustest upon the staff of this bruised reed, even upon Egypt; whereon if a man lean, it will go into his hand, and pierce it: so is Pharaoh king of Egypt unto all that trust on him.
22But if ye say unto me, We trust in Jehovah our God; is not that he, whose high places and whose altars Hezekiah hath taken away, and hath said to Judah and to Jerusalem, Ye shall worship before this altar in Jerusalem?
23Now therefore, I pray thee, give pledges to my master the king of Assyria, and I will give thee two thousand horses, if thou be able on thy part to set riders upon them.
24How then canst thou turn away the face of one captain of the least of my master’s servants, and put thy trust on Egypt for chariots and for horsemen?
25Am I now come up without Jehovah against this place to destroy it? Jehovah said unto me, Go up against this land, and destroy it.
YLT Young's Literal Translation 1898
17And the king of Asshur sendeth Tartan, and the chief of the eunuchs, and the chief of the butlers, from Lachish, unto king Hezekiah, with a heavy force, to Jerusalem, and they go up and come in to Jerusalem, and they go up, and come in and stand by the conduit of the upper pool that is in the highway of the fuller's field.
18And they call unto the king, and go out unto them doth Eliakim son of Hilkiah, who is over the house, and Shebna the scribe, and Joah son of Asaph the remembrancer.
19And the chief of the butlers saith unto them, `Say, I pray you, unto Hezekiah, Thus said the great king, the king of Asshur, What is this confidence in which thou hast confided?
20Thou hast said: Only a word of the lips! counsel and might are for battle; now, on whom hast thou trusted that thou hast rebelled against me?
21`Now, lo, thou hast trusted for thee on the staff of this broken reed, on Egypt; which a man leaneth on, and it hath gone into his hand, and pierced it! --so is Pharaoh king of Egypt to all those trusting on him.
22`And when ye say unto me, Unto Jehovah our God we have trusted, is it not He whose high places and whose altars Hezekiah hath turned aside, and saith to Judah and to Jerusalem, Before this altar do ye bow yourselves in Jerusalem?
23`And, now, give a pledge for thee, I pray thee, to my lord the king of Asshur, and I give to thee two thousand horses, if thou art able to give for thee riders on them.
24And how dost thou turn back the face of one captain of the least of the servants of my lord, that thou dost trust for thee on Egypt for chariot, and for horsemen?
25Now, without Jehovah have I come up against this place to destroy it? Jehovah said unto me, Go up against this land, and thou hast destroyed it.'
Darby Darby Bible 1890
17And the king of Assyria sent Tartan and Rabsaris and Rab-shakeh from Lachish, with a strong force, against king Hezekiah, to Jerusalem. And they went up and came to Jerusalem. And when they were come up, they came and stood by the aqueduct of the upper pool, which is on the highway of the fuller's field.
18And they called to the king. Then came forth to them Eliakim the son of Hilkijah, who was over the household, and Shebnah the scribe, and Joah the son of Asaph, the chronicler.
19And Rab-shakeh said to them, Say now to Hezekiah, Thus says the great king, the king of Assyria: What confidence is this wherein thou trustest?
20Thou sayest — but it is a word of the lips — There is counsel and strength for war. Now on whom dost thou rely, that thou hast revolted against me?
21Now behold, thou reliest upon the staff of that broken reed, upon Egypt, on which if a man lean, it goes into his hand and pierces it: so is Pharaoh king of Egypt to all that rely upon him.
22And if ye say to me, We rely upon Jehovah our God: is it not he whose high places and whose altars Hezekiah has removed, saying to Judah and Jerusalem, Ye shall worship before this altar in Jerusalem?
23And now, engage, I pray thee, with my master the king of Assyria, and I will give thee two thousand horses, if thou canst set the riders upon them.
24How then wilt thou turn away the face of one captain of the least of my master's servants? And thou reliest upon Egypt for chariots and for horsemen!
25Am I now come up without Jehovah against this place to destroy it? Jehovah said to me, Go up against this land and destroy it.
Douay-Rheims Douay-Rheims Bible 1899
17And the king of the Assyrians sent Tharthan, and Rabsaris, and Rabsaces, from Lachis, to king Ezechias, with a strong army, to Jerusalem: and they went up and came to Jerusalem, and they stood by the conduit of the upper pool, which is in the way of the fuller's field.
18And they called for the king: and there went out to them Eliacim, the son of Helcias, who was over the house, and Sobna, the scribe, and Joahe, the son of Asaph, the recorder.
19And Rabsaces said to them: Speak to Ezechias: Thus saith the great king, the king of the Assyrians: What is this confidence, wherein thou trustest?
20Perhaps thou hast taken counsel, to prepare thyself for battle. On whom dost thou trust, that thou darest to rebel?
21Dost thou trust in Egypt a staff of a broken reed, upon which if a man lean, it will break and go into his hand, and pierce it? so is Pharao, king of Egypt, to all that trust in him.
22But if you say to me: We trust in the Lord, our God: is it not he, whose high places and altars Ezechias hath taken away: and hath commanded Juda and Jerusalem: You shall worship before this altar in Jerusalem?
23Now therefore come over to my master, the king of the Assyrians, and I will give you two thousand horses, and see whether you be able to have riders for them.
24And how can you stand against one lord of the least of my master's servants? Dost thou trust in Egypt for chariots and for horsemen?
25Is it without the will of the Lord that I am come up to this place to destroy it? The Lord said to me: Go up to this land, and destroy it.
Verse in Context
Original Language (Biblical Hebrew)
Old Testament · Biblical Hebrew · II Kings 18:17
Source: STEPBible TAGNT/TEHB (CC-BY 4.0). Click or tap a morphology code to see the full parsing.
Scholars' Consensus
Commentators agree that the three Assyrian officials, Tartan, Rabsaris, and Rabshakeh, bear titles, not personal names. Adam Clarke explains that ‘Tartan’ signifies the commander in chief, ‘Rabsaris’ the chief of the eunuchs, and ‘Rabshakeh’ the chief cupbearer. The location they chose, the conduit of the upper pool, is identified by Barnes as the very spot where Isaiah had confronted King Ahaz (Isaiah 7:3), a place heavy with prophetic memory. The consensus is that Rabshakeh, who likely spoke Hebrew (Barnes), led the psychological assault. His speech weaves accurate observations (Hezekiah’s removal of high places) with twisted logic and outright lies (that Yahweh had sent him). The verses function as a literary and theological unit: a test of Hezekiah’s trust. These details remind us that the assault on faith is often well-prepared and psychologically shrewd.
How settled is the interpretation?
Interpretive difficulty: Low
What is clear: The Assyrian officials came to Jerusalem to deliver an ultimatum, using a strategic location and sophisticated arguments to intimidate Hezekiah’s representatives, and the passage is a unified narrative of psychological warfare.
What Scholars Agree and Debate
| Topic | Agreed | Debated |
|---|---|---|
| The meaning of the Assyrian titles (Tartan, Rabsaris, Rabshakeh) | All commentators agree these are official positions, not personal names. Tartan is commander-in-chief, Rabsaris chief of eunuchs, Rabshakeh chief cupbearer. | Whether the same individuals are mentioned in other Assyrian records or other passages (e.g., Tartan in Isaiah 20:1). Some see them as generic titles of office; others as specific named holders of those offices at that time. |
| The significance of the conduit of the upper pool | This was a key location in Jerusalem's water system and the same place where Isaiah confronted Ahaz (Isaiah 7:3). | Whether Rabshakeh chose this spot deliberately to mock that earlier prophecy, or simply because it was a practical place for a military parley by the city wall. |
| Rabshakeh's claim that Yahweh sent him (v.25) | This is a false claim; there is no evidence of a divine commission from Yahweh to the Assyrian king. | Whether Rabshakeh himself believed this as a polytheistic claim (since Assyrian gods were thought to grant conquests) or knew it was a bold lie to demoralize the Judeans. |
Historical & Cultural Context
The passage sits within Sennacherib’s campaign against Judah (2 Kings 18:13, 16). Hezekiah had already submitted and paid a heavy tribute, three hundred talents of silver and thirty of gold, stripping even the temple doors of their gold. Yet he later rebelled, seeking alliance with Egypt. Barnes notes an interval between the tribute payment and this delegation. Sennacherib was besieging Lachish, a key fortress southwest of Jerusalem, while sending three high officials to Jerusalem with a large army.
The conduit of the upper pool was part of Jerusalem’s water system, likely connected to the Gihon spring. It was a vulnerable point: the city’s water supply was a life-or-death issue during a siege. The same location had been the scene of Isaiah’s encounter with Ahaz (Isaiah 7:3), where the prophet promised deliverance from an earlier Assyrian threat. By stationing themselves there, the Assyrians both displayed military control and mocked the prophetic word.
The titles, Tartan, Rabsaris, Rabshakeh, were common Assyrian official designations. Cambridge notes that the Rabshakeh (chief cupbearer) took the lead because he could speak the local language. His speech is a masterclass in psychological warfare: he attacks Hezekiah’s alliances, his worship reforms, and even claims Yahweh’s endorsement. The water supply, so essential for survival, becomes a symbol of where Judah placed its ultimate trust.
Textual Notes
The supplied sources note no significant textual variants for II Kings 18:17, 25. The parallel account in Isaiah 36:2, 10 is nearly identical, reflecting the same event, but that is a parallel tradition rather than a variant of the Kings text. Minor differences exist in spelling and word order (e.g., the name ‘Shebna’ vs. ‘Shebnah’) but do not affect meaning.
Reception History
This passage has been read across Christian traditions as a classic example of verbal persecution and the testing of faith. Matthew Henry (1710) saw Rabshakeh as a type of the “man of sin” who mocks true worship and speaks blasphemies. John Wesley (1754) focused on the emptiness of trusting in human resources and the bold lie claiming God’s endorsement. In Jewish tradition, the deliverance that follows (recorded later in the chapter) became a sign of God’s power over the arrogant empires. The location’s link to Isaiah’s earlier prophecy has frequently been used in homiletics to show that God’s words of assurance remain sure even when the enemy tries to turn them upside down.
Preaching This Verse
Three-Point Outline
- The Enemy’s Position (17, 18): The Assyrians choose the water supply, Jerusalem’s literal lifeline, as the stage. Their titles show power, but Rabshakeh’s speech reveals the real assault is on faith itself.
- The Enemy’s Arguments (19, 24): Rabshakeh attacks from three sides: Hezekiah’s words are empty, his ally Egypt is a broken reed, and his religious reforms have angered Yahweh. He twists the king’s own actions to sow doubt.
- The Enemy’s Blasphemy (25): The final claim, that Yahweh sent him, is the most dangerous. It turns God against His own people. The lie is bold, and it tests whether God’s promises or the enemy’s words carry more weight.
Five-Point Outline
- Where does the enemy strike? At the place of provision (the water supply).
- How does he twist our trust? By misrepresenting our human allies.
- How does he twist our worship? By taking a genuine reform and framing it as offense against God.
- How does he mock our resources? By belittling our strength (two thousand horses offer).
- How does he claim God’s approval? By fabricating a divine mandate.
Illustration Hooks
- A sports team faces a cocky opponent who mocks their coach and says the referee is on the other side.
- In a job performance review, a supervisor ignores your achievements and twists your actions to look like failures.
- A bully tells a child that his friends are useless and even his parents are against him.
Questions Your Congregation Is Asking
- Does God ever permit our faith to be tested like this, by lies and intimidation?
- How can we tell the difference between a legitimate correction and an attack designed to demoralize us?
- When someone twists our own words or actions against us, how do we respond without losing composure?
Leading a Discussion
This passage is a real historical event and a classic example of spiritual warfare through words. Rabshakeh’s speech targets everything Hezekiah trusted: his own plans, his ally Egypt, and even his relationship with God. As you discuss, pay attention to how the enemy twists truth and where the real battle is fought.
Discussion Questions
- What do you notice about the location the Assyrians chose (the conduit of the upper pool)? Why might that matter to the people of Jerusalem?
- Rabshakeh mentions Hezekiah’s removal of high places. How does he use that reform to suggest God is against Hezekiah?
- The image of Egypt as a “bruised reed” that pierces the hand of anyone who leans on it is vivid. In what ways do human alliances sometimes hurt us more than help us?
- Why do you think Rabshakeh offers to give two thousand horses, an impossible challenge? What was he trying to accomplish psychologically?
- In verse 25, Rabshakeh claims Yahweh sent him. Why is this the most dangerous argument of all? How can we discern when someone falsely claims God’s authority?
- Hezekiah’s officials remain silent (verse 36). Is silence always the right response to an attack on your faith? When might it be, and when might it not?
- Think of a time when you felt your trust in God was under verbal assault. What helped you hold on to what you know is true?
Word Study
The key original-language words in this verse. Select any word for its full lexicon entry — meaning, every occurrence in Scripture, and related words.
Cross-References
Source: Treasury of Scripture Knowledge (TSK, public domain)
| II Kings 20:20 | Now the rest of the acts of Hezekiah, and all his might, and how he made the pool, and the conduit, and brought water into the city, aren’t they written in the book of the chronicles of the kings of Judah? |
| II Chronicles 32:9 | After this, Sennacherib king of Assyria sent his servants to Jerusalem, (now he was attacking Lachish, and all his forces were with him), to Hezekiah king of Judah, and to all Judah who were at Jerusalem, saying, |
| Isaiah 7:3 | Then Yahweh said to Isaiah, “Go out now to meet Ahaz, you, and Shearjashub your son, at the end of the conduit of the upper pool, on the highway of the fuller’s field. |
| Isaiah 20:1 | In the year that Tartan came to Ashdod, when Sargon the king of Assyria sent him, and he fought against Ashdod and took it; |
| Isaiah 22:9 | You saw the breaches of David’s city, that they were many; and you gathered together the waters of the lower pool. |
| Isaiah 22:11 | You also made a reservoir between the two walls for the water of the old pool. But you didn’t look to him who had done this, neither did you have respect for him who planned it long ago. |
| Isaiah 36:2 | The king of Assyria sent Rabshakeh from Lachish to Jerusalem to King Hezekiah with a large army. He stood by the aqueduct from the upper pool in the fuller’s field highway. |
| II Samuel 8:16 | Joab the son of Zeruiah was over the army, Jehoshaphat the son of Ahilud was recorder, |
Interlinear and lexical data from STEPBible (CC BY 4.0). Cross-reference data from OpenBible.info (CC BY 4.0). Commentaries are public domain.
For personal reflection
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What the Commentators Say
7 public-domain commentaries, condensed into plain language.
Adam Clarke's Commentary Methodist/Wesleyan 1826
Clarke notes that the Assyrian officers sent against Jerusalem bear official titles, not personal names. He draws a pointed historical parallel between Rabshakeh's threatening manifesto and the Duke of Brunswick's disastrous 1792 proclamation during the French Revolution. Clarke also highlights the malicious insinuation that Hezekiah offended God by removing the high places.
Barnes' Notes on the Bible Protestant 1832
Barnes stresses that the names Tartan, Rabsaris, and Rab-shakeh are titles of Assyrian officials, not personal names. He notes Rab-shakeh likely led the conference because he could speak Hebrew, unlike the others. The bruised reed symbolises Egypt, which promised help but had a pattern of failing when relied upon.
Cambridge Bible for Schools and Colleges Anglican 1880
The Cambridge commentary highlights Rabshakeh’s crucial misunderstanding: he thinks Hezekiah’s removal of high places would offend Jehovah, not realizing this was obedience to the law that requires worship at one temple alone. Rabshakeh then compounds his error by arrogantly claiming Jehovah sent him, a lie meant to break the king's resolve.
Geneva Bible Notes Reformed 1599
The Geneva note highlights Rabshakeh's blasphemous claim that the Lord himself sent him to destroy Judah. He twists Hezekiah's removal of the high places into evidence that the king has actually turned against God. The enemy's taunts disguise a direct assault on faith, not just military threats.
Gill's Exposition of the Bible Baptist 1748
Gill highlights the king of Assyria's treachery: he took a large payment from Hezekiah yet still sent three generals with a massive army against Jerusalem. Gill also notes that only Rabshakeh is named in Isaiah, likely because he was the chief general and main speaker.
Jamieson-Fausset-Brown Commentary Protestant 1871
JFB notes that the Assyrian officers Tartan, Rab-saris, and Rab-shakeh have been identified in full-length portraits on Sennacherib's palace walls at Khorsabad, likely depicting the very men sent to demand Jerusalem's surrender. This archaeological detail makes the biblical account concrete and historically anchored.
Wesley's Explanatory Notes Methodist/Wesleyan 1754
Wesley notes that Sennacherib broke his own agreement after taking Hezekiah's payment, proving the folly of trusting any human power. He then condemns the king for measuring the true God by the standards of heathen idols, a blasphemy born of willful ignorance.