Isaiah 22:16
What hast thou here? and whom hast thou here, that thou hast hewed thee out a sepulchre here, as he that heweth him out a sepulchre on high, and that graveth an habitation for himself in a rock?
Original Language Analysis
Cross References
Historical Context
Rock-cut tombs in Jerusalem's hills (Kidron Valley, Hinnom Valley) served as status symbols for the elite. Archaeological excavations have uncovered elaborate Iron Age II tomb complexes with multiple chambers, benches, and inscriptions. Some scholars suggest the 'Tomb of the Royal Steward' discovered in Silwan (with its inscription partially destroyed) may be Shebna's actual tomb. The practice of foreigners or non-native officials rising to high positions in Israel (like Shebna, possibly of Syrian origin based on his name) was not uncommon but required humble recognition of God's providence, not self-glorification. His tomb-building during a time of national crisis revealed misplaced priorities.
Questions for Reflection
- How does Shebna's tomb-building expose the heart attitude of building monuments to self rather than serving God's purposes?
- What does the question 'whom hast thou here?' reveal about the danger of pursuing position without proper heritage or calling?
- How does this rebuke apply to Christian leaders who build personal empires rather than God's kingdom?
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Analysis & Commentary
What hast thou here? and whom hast thou here, that thou hast hewed thee out a sepulchre here—God's interrogation uses biting irony. The triple poh (פֹה, 'here') emphasizes Shebna's presumption: 'What right do you have here?' He was carving out a tomb (קֶבֶר, qever) among Jerusalem's elite burial sites, on high (מָרוֹם, marom), indicating a prominent hillside location for the wealthy and powerful.
Ancient Near Eastern officials commissioned elaborate rock-cut tombs as monuments to their legacy—expensive displays of prestige. But Shebna had no ancestral claim to Jerusalem burial ('whom hast thou here?'—no family lineage). His self-memorialization violated Israel's theology: glory belongs to God alone, and immigrants served at God's pleasure, not their own ambition. The verb ḥāqaq (חָקַק, 'graven/carved') appears, ironically echoing the second commandment's prohibition against graven images—Shebna was creating a monument to himself.