Then came forth unto him Eliakim, Hilkiah's son, which was over the house, and Shebna the scribe, and Joah, Asaph's son, the recorder.

Then came forth unto him Eliakim the son of Hilkiah, who was over the household, and Shebna the scribe, and Joah, the son of Asaph, the recorder.

And there went out to him Eliacim the son of Helcias, who was over the house, and Sobna the scribe, and Joahe the son of Asaph the recorder.

Then came forth to him Eliakim the son of Hilkijah, who was over the household, and Shebna the scribe, and Joah the son of Asaph, the chronicler.

Then came forth to him Eliakim, Hilkiah's son, who was over the house, and Shebna the scribe, and Joah, Asaph's son, the recorder.

and go forth unto him doth Eliakim son of Hilkiah, who is over the house, and Shebna the scribe, and Joah son of Asaph, the remembrancer.

And there came out to him Eliakim, the son of Hilkiah, who was over the house, and Shebna the scribe, and Joah, the son of Asaph, the recorder.

And those who went to him were Eliakim, son of Hilkiah, who was over the house, and Shebna, the scribe, and Joah, son of Asaph, the historian.

Et egressus est ad eum Eliacim filius Helchiae praefectus domus, et Sobna cancellarius, et Ioach filius Asaph secretarius.

And Eliakim went to him. Eliakim was formerly mentioned. It was he to whom the Lord promised that he would give him the chief power in the kingdom after the banishment of Shebna. (Isaiah 22:20.) It now appears as if that promise had failed, when he is sent to an enemy as a suppliant, and as one who is about to surrender himself and his companions, and to undergo cruel tyranny. This might also fill the hearts of believers with anxiety, and lead them to doubt the promises of God. Besides, the godly king had such a scarcity of good men, that, along with Eliakim, he was compelled to send Shebna, whom he knew well to be deceitful and treacherous. sphr (sopher) means scribe; and accordingly it often denotes learned men or doctors, and sometimes those who took charge of writings and those who had the custody of the royal records. I have translated it chancellor, for unquestionably it does not relate to legal skill; and we may infer that this Shebna held a high rank, though he had been deprived of his office as governor. mzkyr(mazkir) denotes a secretary or recorder.

Then came forth unto him - Isaiah has here omitted what is recorded in 2-Kings 18:18, namely, that Rabshakeh and his companions 'called to the king,' and as the result of that probably Hezekiah sent out Eliakim.
Eliakim, Hilkiah's son, which was over the house - Respecting Eliakim, and his character, see the notes at Isaiah 22:20-25.
And Shebna the scribe - This may have been some other man than the one mentioned in Isaiah 22:15. He is there said to have been 'over the house,' and it is stated that he should be degraded from that office, and succeeded by Eliakim. It is possible, however, that Hezekiah retained him as scribe, or as secretary (see the analysis of Isaiah 22:15-25).
And Joah, Asaph's son, the recorder - The "chronicler;" the officer to whom was entrusted the keeping of the records of state. The Hebrew word means 'the remembrancer;' him by whose means former events might be recalled and remembered, perhaps an officer such as would be called historiographer.

Then came forth unto him - Before these words the other copy, 2-Kings 18:18, adds, ויקראו אל המלך vaiyikreu el hammelech, "And they demanded audience of the king."

Then came forth to him Eliakim, Hilkiah's son, who was (c) over the house, and Shebna (d) the scribe, and Joah, Asaph's son, the recorder.
(c) For he was now restored to his office, as Isaiah had prophesied in (Isaiah 22:20).
(d) This declares that there were few godly to be found in the king's house, when he was driven to end this wicked man in such a weighty matter.

Then came forth unto him,.... Being sent by Hezekiah; for otherwise Rabshakeh had the impudence to call to him, in order to parley, and treat with him about the surrender of the city; but as this was not thought either safe or honourable for the king to go in person, his following ministers went; see 2-Kings 18:18,
Eliakim, Hilkiah's son, which was over the house; not over the house of the Lord, the temple, as some, but the king's house, being high steward of if, or "major domo". This is the same person as is mentioned in Isaiah 22:20,
and Shebna the scribe; not of the book of the law, a copier, or interpreter of that, but secretary of state; he had been treasurer, but now removed, Isaiah 22:15,
and Joah, Asaph's son, the recorder; the master of requests, or the "remembrancer" (e); who, as the Targum, was appointed over things memorable; whose business it was to take notice of things worthy of memory, write them down, and digest them in order; perhaps the king's historiographer.
(e) "recordator, commonfactor", Vatablus; "commenefaciens", Montanus: "a nemoria", Junius & Tremellius, Piscator.

Eliakim--successor to Shebna, who had been "over the household," that is, chief minister of the king; in Isaiah 22:15-20, this was foretold.
scribe--secretary, recorder--literally, "one who reminds"; a remembrancer to keep the king informed on important facts, and to act as historiographer. In 2-Kings 18:18, the additional fact is given that the Assyrian envoys "called to the king," in consequence of which Eliakim, &c., "came out to them."

Hezekiah's confidential ministers go there also. Isaiah 36:3 (K. "And they called to the king), and there went out to him (K. to them) Eliakim son of Hilkiyahu, the house-minister, and Shebna the chancellor, and Joah son of Asaph, the recorder." On the office of the house-minister, or major-domo, which was now filled by Eliakim instead of Shebna (שׁבנא, K. twice שׁבנה), see Isaiah 22:15.; and on that of sōphēr and mazkı̄r. Rabshakeh's message follows in Isaiah 36:4-10 : "And Rabshakeh said to them, Say now to Hizkiyahu, Thus saith the great king, the king of Asshur, What sort of confidence is this that thou hast got? I say (K. thou sayest, i.e., thou talkest), vain talk is counsel and strength for war: now, then, in whom dost thou trust, that thou hast rebelled against me? (K. Now) Behold, thou trustest (K. לּך) in this broken reed-staff there, in Egypt, on which one leans, and it runs into his hand and pierces it; so does Pharaoh king of Egypt to all who trust in him. But if thou sayest to me (K. ye say), We trust in Jehovah our God; is it not He whose high places and altars Hizkiyahu has removed, and has said to Judah and Jerusalem, Ye shall worship before the altar (K. ads, in Jerusalem)? And now take a wager with my lord (K. with) the king of Asshur; I will deliver thee two thousand horses, if thou art able for thy part to give horsemen upon them. And how couldst thou repel the advance of a single satrap among the least of the servants of my lord?! Thou puttest thy trust then in Egypt for chariots and riders! And (omitted in K.) now have I come up without Jehovah against this land to destroy it (K. against this place, to destroy it)? Jehovah said to me, Go up to (K. against) this land, and destroy it." The chronicler has a portion of this address of Rabshakeh in 2-Chronicles 32:10-12. And just as the prophetic words in the book of Kings have a Deuteronomic sound, and those in the Chronicles the ring of a chronicle, so do Rabshakeh's words, and those which follow, sound like the words of Isaiah himself. "The great king" is the standing royal title appended to the names of Sargon and Sennacherib upon the Assyrian monuments (compare Isaiah 10:8). Hezekiah is not thought worthy of the title of king, ether here or afterwards. The reading אמרתּ in Isaiah 36:5 (thou speakest vain talk) is not the preferable one, because in that case we should expect דּבּרתּ, or rather (according to the usual style) אך דּבּרתּ. The meaning is, that he must look upon Hezekiah's resolution, and his strength (וּגבוּרה עצה connected as in Isaiah 11:2) for going to war, as mere boasting ("lip-words," as in Proverbs 14:23), and must therefore assume that there was something in the background of which he was well aware. And this must be Egypt, which would not only be of no real help to its ally, but would rather do him harm by leaving him in the lurch. The figure of a reed-staff has been borrowed by Ezekiel in Isaiah 29:6-7. It was a very appropriate one for Egypt, with its abundance of reeds and rushes (Isaiah 19:6), and it has Isaiah's peculiar ring (for the expression itself, compare Isaiah 42:3; and for the fact itself, Isaiah 30:5, and other passages). רצוּץ does not mean fragile (Luzz. quella fragil canna), but broken, namely, in consequence of the loss of the throne by the native royal family, from whom it had been wrested by the Ethiopians (Isaiah 18:1-7), and the defeats sustained at the hands of Sargon (Isaiah 20:1-6). The construction cui quis innitur et intrat is paratactic for cui si quis. In Isaiah 36:7 the reading תאמרוּן commends itself, from the fact that the sentence is not continued with הסירת; but as Hezekiah is addressed throughout, and it is to him that the reply is to be made, the original reading was probably תאמר. The fact that Hezekiah had restricted the worship of Jehovah to Jerusalem, by removing the other places of worship (2-Kings 18:4), is brought against him in a thoroughly heathen, and yet at the same time (considering the inclination to worship other gods which still existed in the nation) a very crafty manner. In Isaiah 36:8, Isaiah 36:9, he throws in his teeth, with most imposing scorn, his own weakness as compared with Asshur, which was chiefly dreaded on account of its strength in cavalry and war-chariots. נא התערב does not refer to the performance and counter-performance which follow, in the sense of "connect thyself" (Luzz. associati), but is used in a similar sense to the Omeric μιγῆναι, though with the idea of vying with one another, not of engaging in war (the synonym in the Talmud is himrâh, to bet, e.g., b. Sabbath 31a): a bet and a pledge are kindred notions (Hebrews. ערבון, cf., Lat. vadari). On pechâh (for pachâh), which also occurs as an Assyrian title in Ezekiel 23:6, Ezekiel 23:23. אחד פּחת, two constructives, the first of which is to be explained according to Ewald, 286, a (compare above, Isaiah 36:2, כבד חיל), form the logical regens of the following servorum dominin mei minimorum; and hēshı̄bh penē does not mean here to refuse a petitioner, but to repel an antagonist (Isaiah 28:6). The fut. consec. ותּבטח deduces a consequence: Hezekiah could not do anything by himself, and therefore he trusted in Egypt, from which he expected chariots and horsemen. In Isaiah 36:10, the prophetic idea, that Asshur was the instrument employed by Jehovah (Isaiah 10:5, etc.), is put into the mouth of the Assyrian himself. This is very conceivable, but the colouring of Isaiah is undeniable.