Isaiah 36 9

Isaiah 36:9 kjv

How then wilt thou turn away the face of one captain of the least of my master's servants, and put thy trust on Egypt for chariots and for horsemen?

Isaiah 36:9 nkjv

How then will you repel one captain of the least of my master's servants, and put your trust in Egypt for chariots and horsemen?

Isaiah 36:9 niv

How then can you repulse one officer of the least of my master's officials, even though you are depending on Egypt for chariots and horsemen?

Isaiah 36:9 esv

How then can you repulse a single captain among the least of my master's servants, when you trust in Egypt for chariots and for horsemen?

Isaiah 36:9 nlt

With your tiny army, how can you think of challenging even the weakest contingent of my master's troops, even with the help of Egypt's chariots and charioteers?

Isaiah 36 verses

Isaiah 36 9 Meaning

Isaiah 36:9 captures Rabshakeh, the Assyrian general's, scornful challenge to King Hezekiah's Judah. He ridicules Judah's perceived weakness, asserting they lack the capability to repel even a low-ranking Assyrian officer. This rhetorical question highlights Judah's folly in placing their trust and hope in the military might of Egypt – specifically their chariots and horsemen – rather than relying on the divine protection of the Lord, especially given Egypt's history as an unreliable ally.

Isaiah 36 9 Context

This verse is embedded within the historical narrative of the Assyrian siege of Jerusalem during the reign of King Hezekiah (around 701 BCE), as recounted in Isaiah chapters 36-39 and paralleled in 2 Kings 18-19. King Sennacherib of Assyria had conquered numerous cities in Judah, and now his general, the Rabshakeh, stands outside Jerusalem's walls, delivering a demoralizing speech designed to terrify the inhabitants into surrender. Hezekiah had implemented significant religious reforms, purifying Judah of idolatry and trusting the Lord. However, prior to this, he had also foolishly sought an alliance with Egypt, directly contradicting the Lord's commands through prophets like Isaiah, who repeatedly warned against relying on foreign powers. Rabshakeh's speech systematically attempts to undermine every source of hope for Judah: their God (claiming God sent Assyria or Hezekiah's reforms offended Him), their King Hezekiah, and any potential human ally, especially Egypt, whom he mocks as weak and unreliable. This specific verse cuts to the heart of their military reliance on Egypt.

Isaiah 36 9 Word analysis

• How then: The Hebrew `וְאֵיךְ` (v'eikh) signifies a rhetorical question, expressing utter scorn and incredulity. It sets a tone of derisive disbelief, conveying that the Rabshakeh finds the idea utterly preposterous.
• can you repulse: The Hebrew `תָּשִׁיב` (tashiv) is from the verb `שׁוּב` (shuv), meaning "to turn back," "return," or in this Hiphil form, "to repel" or "send back." It implies active resistance. The Rabshakeh suggests Judah lacks the very ability to effectively fight back against even a minimal opponent.
• a single officer: The Hebrew `פַּחַת אֶחָד` (pachath echad), where `פַּחַת` refers to a "governor," "deputy," or "captain," and `אֶחָד` means "one" or "a single." This emphasizes the insignificance of the opponent being referenced, deliberately designed to humiliate Judah by suggesting their weakness against even a single low-ranking commander, not even the full might of the Assyrian army.
• of the least: The Hebrew `קְטַנֵּי` (k'ṭannei) is the construct plural of `קָטָן` (qaṭan), meaning "small," "little," or "insignificant." This further amplifies the demeaning nature of the statement. The Rabshakeh isn't talking about a major general, but the lowest echelon.
• my master's servants: Refers to the servants or officials of the King of Assyria, Sennacherib. This emphasizes the vast, organized power structure of the Assyrian Empire, even its most junior staff.
• when you trust: The Hebrew `וַתִּבְטַח` (vaṭivṭach) from `בָּטַח` (baṭach), means "to trust," "rely on," or "feel secure." This is a crucial theological term, often used in contrast to trusting in God. Here, it highlights the misdirection of Judah's faith and security.
• in Egypt: The object of Judah's misplaced trust. Egypt, historically a world power but declining, was repeatedly warned against by God through His prophets as an unreliable ally, often likened to a "splintered reed" (Isa 36:6).
• for chariots: The Hebrew `לְרֶכֶב` (l'rekhev) refers to chariotry or war chariots, a key component of ancient warfare, signifying military strength and speed. Egypt was renowned for its cavalry.
• and for horsemen: The Hebrew `וּלְפָרָשִׁים` (ul'pharashim) refers to cavalry or horse-mounted warriors, another symbol of military power and offensive capability. Both chariots and horsemen represent tangible, worldly military assets.

• "How then can you repulse a single officer...": This phrase collectively conveys extreme condescension and a devastating blow to Judah's morale and perceived military capability. It suggests not merely a challenge but an impossibility for Judah, even against a minor foe.
• "...of the least of my master's servants": This group of words deepens the insult, emphasizing the sheer overwhelming numerical and qualitative superiority of Assyria's forces, such that even its most junior personnel are beyond Judah's ability to resist.
• "...when you trust in Egypt for chariots and for horsemen?": This complete clause encapsulates the Rabshakeh's central argument of Judah's misguided faith. It points out the inconsistency and futility of relying on a human, material, and forbidden alliance with Egypt for military power, which is demonstrably insufficient, especially compared to the Assyrian might, and a betrayal of true trust in the Lord.

Isaiah 36 9 Bonus section

Rabshakeh's speech throughout Isaiah 36 and 37 is a masterpiece of ancient psychological warfare, skillfully combining half-truths, threats, and calculated insults. He understood that demoralizing the besieged population was often as effective as military assault. This verse perfectly exemplifies this tactic: he highlights the perceived gap between Judah's minimal military strength and Assyria's colossal power, not to mention exposing Judah's disobedience to the Lord in seeking foreign alliances. This rhetoric aims to break their will to fight and surrender without further bloodshed. Furthermore, the irony is profound: Judah should not have trusted in Egypt for chariots and horsemen, according to divine law (Deut 17:16) and prophetic warnings (Isa 30-31), making Rabshakeh's critique, though blasphemous in its wider context of challenging YHWH, surprisingly accurate regarding Judah's misdirected earthly trust. Ultimately, God's miraculous intervention, destroying the Assyrian army, vindicates Hezekiah's eventual return to trusting solely in the Lord and demonstrates that the true measure of strength lies in God, not in human armaments or alliances.

Isaiah 36 9 Commentary

Isaiah 36:9 serves as a potent reminder of the theological and practical folly of placing trust in human resources over the divine. Rabshakeh's taunt, though spoken by an enemy, paradoxically articulates a core biblical truth: reliance on worldly powers, whether through military alliances with nations like Egypt or their physical might (chariots and horsemen), ultimately proves futile and dishonoring to God. The very insignificance of the "single officer of the least of my master's servants" is chosen to underscore the overwhelming strength of Assyria and highlight the absolute vulnerability of Judah, unless the Lord intervenes. It is a polemic against idolatry in its practical sense—worshipping security derived from human strength rather than from the Almighty. This challenge to Judah’s military prowess and misguided alliances sets the stage for Hezekiah's ultimate decision to humble himself and seek the Lord, demonstrating that true salvation comes not through the arm of flesh, but by the Spirit of the Lord. The practical implication for believers is a constant call to discern where our ultimate trust lies: in material provisions, political alliances, personal capabilities, or in the steadfast and all-powerful God.