SHEBNA shĕb’ nə (שֶׁבְנָ֖א, alternative form SHEBNAH, שֶׁבְנָה׃֙, 2 Kings 18:18, 26, meaning uncertain, youthfulness or a derivative of the verb to return have been suggested. Possibly a shortened form of Shebaniah or Shebanyahu which may mean, Return now O Lord! [cf. 1 Chron 15:24; Neh 9:4, 5; 10:4, 10]). An important official under Hezekiah, contemporary with the prophet Isaiah.

The oracle against Shebna (Isa 22:15-25) is the only instance in Isaiah of an oracle against a named individual. He is described as a steward (possibly treasurer), a term which is found nowhere else in Israel but which denotes a high official in Assyrian and Phoenician inscrs. The position “over the household” was one of great responsibility and influence, as indicated in v. 22. It prob. included authority over the standing army. The fact that his father’s name is not given and that his own name is Aram. in form may indicate that he was a foreigner. This is not certain, as the name itself occurs in contemporary inscrs., but Isaiah appears to regard him as an upstart. The specific charge against Shebna reveals his pretensions. Rock tombs were normally reserved for the nobility in Judah. Isaiah indicated that Shebna’s tomb would not be used for the purpose intended, since he would be cast out of office, replaced by Eliakim, and die in exile. It is believed that part of the inscribed lintel from this tomb has been discovered. A further allusion to his vanity is in the reference to his splendid chariots (v. 18). Some critical scholars have alleged that vv. 19-23 are a later modification in the light of events, changing a prophecy of violent removal and death (vv. 17, 18) into one of demotion only. Eliakim occupied the position “over the household” (i.e. the station next to the king in rank) and Shebna was “secretary,” an important post, but just inferior to that of Eliakim (36:3). Since nothing is known of Shebna subsequent to Sennacherib’s invasion (701 b.c.), the precise mode of fulfillment of the prophetic oracle is uncertain.

In 701 b.c. Sennacherib, having reduced most of the cities of Judah and having accepted an indemnity from Hezekiah for the latter’s rebellion (2 Kings 18:13-16), returned again to besiege Jerusalem (18:17ff.). There must be some explanation for this unusual action, following Hezekiah’s earlier submission. Possibly the danger of a major encounter with the main Egyp. army made the Assyrian king wary of leaving a humiliated but still powerful Jerusalem in his rear. Shebna appeared as one of three ambassadors who represented Hezekiah before the emissaries of Sennacherib (2 Kings 18:18; Isa 36:3). Their request to the Rabshakeh to conduct the negotiations in a language which the inhabitants of Jerusalem would not understand was rejected (2 Kings 18:26, 27; Isa 36:11). The arrogant, blasphemous words of the Assyrian, backed by the tangible evidence of military might, were reported to Hezekiah by Shebna and his companions, accompanied by appropriate signs of mourning (2 Kings 18:37; Isa 36:22). Thereupon Eliakim and Shebna, the two senior officials, and the leading priests, were sent to the prophet Isaiah (2 Kings 19:2; Isa 37:2) who had consistently opposed Hezekiah’s anti-Assyrian, pro-Egyp. policies (e.g. Isa 20; 30; 31) as inconsistent with a policy of dependence upon Yahweh alone (cf. Isa 7:1-9). It may be that Isaiah’s apparent antagonism toward Shebna is accounted for, in measure, by the leading part which the latter would have played in the national policy. Isaiah’s oracle (Isa 37:22-29) reveals that the devastation wrought in the land by the Assyrians was determined by the Lord (v. 26), presumably as His chastisement for the false foreign policies of His people. He also promised that the arrogant Assyria would be forced out of the land like an unwilling beast (v. 29).

The view that the Shebna of Isaiah 22:15ff. is not the same person as the Shebna mentioned in connection with the events of 701 b.c. is rarely held nowadays. It is inconceivable that there were two officials of the same name, both without any “pedigree,” holding one or other of the two most responsible state offices, in the same general period. The text gives no support whatever to such a view.

Bibliography D. J. Wiseman, IBA (1958), 59; H. H. Rowley, “Hezekiah’s Reform and Rebellion,” Men of God (1963), 98-132; J. Gray, I and II Kings (1964), 610-632.