Isaiah 36 12

Isaiah 36:12 kjv

But Rabshakeh said, Hath my master sent me to thy master and to thee to speak these words? hath he not sent me to the men that sit upon the wall, that they may eat their own dung, and drink their own piss with you?

Isaiah 36:12 nkjv

But the Rabshakeh said, "Has my master sent me to your master and to you to speak these words, and not to the men who sit on the wall, who will eat and drink their own waste with you?"

Isaiah 36:12 niv

But the commander replied, "Was it only to your master and you that my master sent me to say these things, and not to the people sitting on the wall?who, like you, will have to eat their own excrement and drink their own urine?"

Isaiah 36:12 esv

But the Rabshakeh said, "Has my master sent me to speak these words to your master and to you, and not to the men sitting on the wall, who are doomed with you to eat their own dung and drink their own urine?"

Isaiah 36:12 nlt

But Sennacherib's chief of staff replied, "Do you think my master sent this message only to you and your master? He wants all the people to hear it, for when we put this city under siege, they will suffer along with you. They will be so hungry and thirsty that they will eat their own dung and drink their own urine."

Isaiah 36 verses

Isaiah 36 12 Meaning

Isaiah 36:12 reveals the Assyrian Rabshakeh's cynical and shocking declaration, deliberately designed to terrorize the common people of Jerusalem into surrendering during Sennacherib's siege. Despite King Hezekiah's officials requesting a private conversation, the Rabshakeh publicly warns the inhabitants that resistance would lead to unimaginable suffering—namely, being forced to consume their own excrement and urine due to extreme famine. This blunt, grotesque threat highlights the psychological warfare employed by the Assyrians, aimed at undermining the morale and faith of the Judean population by vividly portraying the gruesome consequences of resisting the mighty Assyrian empire.

Isaiah 36 12 Context

Isaiah chapter 36 initiates a historical section (chapters 36-39) within Isaiah's prophetic book, detailing King Hezekiah's encounter with the Assyrian Empire. Following the Assyrian conquest of other Judean cities and the demand for tribute (2 Kings 18), King Sennacherib, while campaigning at Lachish, sent a formidable military delegation, including the Rabshakeh (a high-ranking officer, perhaps the chief cupbearer), to Jerusalem. The Rabshakeh's primary mission was psychological warfare: to demoralize Hezekiah and the people, convince them to surrender, and prevent any hope of divine or foreign (Egyptian) intervention. In the preceding verses (Isa 36:1-11), the Rabshakeh initially spoke to Hezekiah's officials, denouncing reliance on Egypt and challenging Judah's God, Yahweh. When asked by Hezekiah's representatives to speak Aramaic to avoid frightening the common people, the Rabshakeh defiantly rejects their request, making the chilling statement of verse 12 directly to the hearing of those "on the wall" – the besieged populace. This open, visceral threat is a calculated move to sow fear and rebellion against their own king, setting the stage for Judah's test of faith.

Isaiah 36 12 Word analysis

• But the Rabshakeh said, (וַיֹּאמֶר הָֽרַב־שָׁקֵ֔ה - vayyo'mer ha-rav-shaqêh)
  • Rabshakeh: A title, not a proper name, meaning "chief cupbearer" or "chief officer" in Akkadian (Assyrian language). This official served as Sennacherib's high-ranking emissary, conveying messages with royal authority and employing advanced diplomatic and psychological tactics. His office implied direct access to the king, giving weight to his pronouncements.
  • Said: Indicates a direct, forceful speech. The refusal to speak Aramaic to the officials shows his intent to cause panic among the populace.
• 'Has my master sent me to speak these words to your master and to you? (הַאֶל־אֲדֹנֶ֙יךָ֙ וְאֵלֶ֔יךָ שְׁלָחַ֙נִי֙ אֲדֹנִ֔י לְדַבֵּ֖ר אֶת־הַדְּבָרִ֣ים הָאֵ֑לֶּה - ha'el-adoneykha ve'elêkha shlakhani adoni ledabber et-hadevarim ha'êlleh)
  • My master: Refers to Sennacherib, King of Assyria. This highlights the Rabshakeh's subservience and that he is speaking with the full backing of a powerful king.
  • Your master and to you: Hezekiah and his officials. This is the premise rejected by the Rabshakeh. He scorns the idea of discreet diplomacy.
  • These words: Refers to his earlier harangue and his subsequent threat, emphasizing the deliberate nature of his public declaration.
• Has he not sent me to the men sitting on the wall, (הֲלֹא עַל־הָאֲנָשִׁ֗ים הַיֹּשְׁבִ֛ים עַל־הַחֹמָ֖ה לֶאֱכֹ֥ל אֶת־חֲרֵיהֶ֖ם - haloh al-ha'anashim ha'yosh'vim al-hachomah le'echol et-charêhem)
  • Not sent me: A rhetorical question implying an emphatic "yes, he did send me for this specific purpose." It directly contradicts the Jewish officials' plea for privacy (Isa 36:11).
  • Men sitting on the wall: The ordinary citizens of Jerusalem, vulnerable and directly exposed to the siege and the Rabshakeh's intimidation. They are the actual target audience, not the officials.
  • On the wall: Physically visible and within earshot, witnessing the Assyrian might and hearing the direct threat. This amplifies the psychological impact.
• that they may eat their own dung and drink their own urine with you?' (וְלִשְׁתּ֥וֹת אֶת־מֵימֵ֖י רַגְלֵיהֶֽם עִמָּכֶֽם - velishtot et-meymê raglêhem immakhem)
  • Eat their own dung and drink their own urine: A grotesque, shocking, and explicit image of utter desperation, starvation, and extreme degradation during a prolonged siege.
    • Dung (חֲרֵיהֶם - charêhem): Literally "their excrement." Signifies absolute lack of food, reaching the lowest point of human existence. It implies that every source of sustenance has been depleted, even human waste, due to severe famine. This imagery is deeply defiling in Hebrew culture.
    • Urine (מֵימֵי רַגְלֵיהֶם - meymê raglêhem): Literally "the water of their feet," a euphemism for urine. Indicates absolute lack of water. These acts were considered taboo and unclean, designed to provoke extreme disgust and terror.
  • With you: Implies that the officials and King Hezekiah himself will eventually suffer the same fate alongside the common people, leveling the playing field and highlighting the inevitability of the catastrophe the Rabshakeh paints. This also acts as an appeal for the people to turn against their leaders who would lead them to such a dire end.

Words-group Analysis

• 'Has my master sent me to speak these words to your master and to you? Has he not sent me to the men sitting on the wall...': This entire rhetorical sequence is a classic example of Assyrian psychological warfare. The Rabshakeh rejects diplomatic protocol by explicitly stating that his real audience is the terrified populace, not just the elite. It frames his mission not as negotiation, but as a public address meant to incite panic and mutiny by directly threatening the citizens.
• '...that they may eat their own dung and drink their own urine...': This vivid, repulsive imagery is chosen for maximum impact. It depicts the most extreme and humiliating form of suffering during a siege. The defiling nature of consuming human waste was particularly abhorrent in ancient Israelite culture, representing not only physical depravity but also ritual uncleanness and divine curse (cf. Deut 28). This was a deliberate challenge to God's covenantal promise of provision and a direct attack on the people's faith, aiming to break their spirit before the full military assault. It directly targets their fear of starvation, thirst, and humiliation.

Isaiah 36 12 Bonus section

• Literary Device: Hyperbole and Shock Value: The graphic imagery used by the Rabshakeh, though rooted in the harsh realities of ancient siege warfare (Deut 28:53-57, Lam 4:10 record instances of cannibalism during severe sieges), is deliberately amplified to shock and terrify the listeners. Its main function is not just to state a possible outcome but to cause such disgust and dread that immediate surrender becomes the only perceived logical option.
• Theological Implications: Blasphemy and Defiance: Beyond the immediate threat, the Rabshakeh's words, by asserting Assyria's overwhelming power and predicting such a dire end for God's people, implicitly blaspheme Yahweh. They suggest God is either unwilling or unable to protect His chosen city, directly challenging His covenant promises and sovereignty. This defiant address ultimately invites God's direct response, making the Assyrian threat not merely a military confrontation but a cosmic challenge to the God of Israel.

Isaiah 36 12 Commentary

Isaiah 36:12 encapsulates the Rabshakeh's crude but effective psychological strategy. He bluntly rejects the polite request for Aramaic, openly declaring that his true target audience is the common people. The threat of starvation forcing them to consume their own waste is a deliberate and shocking move to shatter morale, illustrating the depth of Assyrian brutality and contempt for their adversaries. This highly offensive language bypasses the Judean officials, aiming to create a rift between the populace and King Hezekiah by suggesting that loyalty would only lead to a most abhorrent and agonizing end. It is a powerful illustration of relying on human strength versus trusting in God in the face of overwhelming odds and fear-mongering. The very depravity of the threat underscores the desperate situation, yet it also sets the stage for God's dramatic and miraculous intervention, showing that human cruelty cannot override divine sovereignty.