| 26. Linguistic Exegesis The verse begins with vayomer {וַיֹּ֣אמֶר | wă-yō-mer} marking the start of the Judahite envoys’ speech to the Assyrian Rabshakeh {רַב־שָׁקֵ֗ה | rav-šā-qê}. The coordinated vav elements ve-shevna {וְשֶׁבְנָה | wə-šev-nā} and ve-yoach {וְיוֹאָח | wə-yō-ʾā-ḥ} enumerate the speakers. The Piel imperative dabber-na {דַּבֶּר־נָא | dab-bēr-nāʾ} plus the entreaty particle na conveys polite urgency. The adverbial clause ki shomeim anachnu {כִּי שֹׁמְעִים אֲנָחְנוּ | kî šō-mə-ʿîm ʾănāḥnû} (‘for we understand’) provides justification. The terms aramit {אֲרָמִית | ʾă-rā-mîṯ} and yehudit {יְהוּדִית | yə-hu-ḏît} delineate language boundaries. The prohibition ve-al tedabber immanu {וְאַל־תְּדַבֵּר עִמָּנוּ | wə-ʾal tə-dab-bēr ʿim-mā-nû} followed by the prepositional phrase be-oznei ha-am asher al-hachomah {בְּאָזְנֵי הָעָם אֲשֶׁר עַל־הַחֹמָה | bə-ʾōz-ney hā-ʿām ʾă-šer ʿal-hā-ḥō-māh} (‘in the ears of the people on the wall’) underscores concern for eavesdropping. The structure preserves Hebrew clause order of request, rationale, and prohibition while clarifying diplomatic strategy. |