The phrase translated "give pledges," or "hostages" (margin) may perhaps be best understood as meaning "make an agreement." If you will "bind yourself to find the riders" (i. e., trained horsemen), we will "bind ourselves to furnish the horses." The suggestion implied that in all Judaea there were not 2000 men accustomed to serve as cavalry.

I will deliver thee two thousand horses - Another insult: Were I to give thee two thousand Assyrian horses, thou couldst not find riders for them. How then canst thou think that thou shalt be able to stand against even the smallest division of my troops?

Still less could Hezekiah rely upon his military resources. נא התערב: enter, I pray thee, (into contest) with my lord, and I will give thee 2000 horses, if thou canst set the horsemen upon them. The meaning, of course, is not that Hezekiah could not raise 2000 soldiers in all, but that he could not produce so many men who were able to fight as horsemen. "How then wilt thou turn back a single one of the smallest lieutenants of my lord?" פל את־פּני השׁיב, to repulse a person's face, means generally to turn away a person with his petition (1 Kings 2:16-17), here to repulse an assailant. אחד פּחת is one pasha; although אחד hguo, which is grammatically subordinate to פּחת, is in the construct state, that the genitives which follow may be connected (for this subordination of אחד see Ewald, 286, a.). פּחה (see at 1 Kings 10:15), lit., under-vicegerent, i.e., administrator of a province under a satrap, in military states also a subordinate officer. ותּבטח: and so (with thy military force so small) thou trustest in Egypt וגו לרכב, so far as war-chariots and horsemen are concerned.

Now therefore, I pray thee, give {i} 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.

(i) Meaning, that it was best for him to yield to the king of Assyria because his power was so small that he did not have men to care for two thousand horses.

pledges: or, hostages

18:17-37 Rabshakeh tries to convince the Jews, that it was to no purpose for them to stand it out. What confidence is this wherein thou trustest? It were well if sinners would submit to the force of this argument, in seeking peace with God. It is, therefore, our wisdom to yield to him, because it is in vain to contend with him: what confidence is that which those trust in who stand out against him? A great deal of art there is in this speech of Rabshakeh; but a great deal of pride, malice, falsehood, and blasphemy. Hezekiah's nobles held their peace. There is a time to keep silence, as well as a time to speak; and there are those to whom to offer any thing religious or rational, is to cast pearls before swine. Their silence made Rabshakeh yet more proud and secure. It is often best to leave such persons to rail and blaspheme; a decided expression of abhorrence is the best testimony against them. The matter must be left to the Lord, who has all hearts in his hands, committing ourselves unto him in humble submission, believing hope, and fervent prayer.