2 Kings 18:27

KJV

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

KJV (with Strong's)

But Rabshakeh {H7262} said {H559} unto them, Hath my master {H113} sent {H7971} me to thy master {H113}, and to thee, to speak {H1696} these words {H1697}? hath he not sent me to the men {H582} which sit {H3427} on the wall {H2346}, that they may eat {H398} their own dung {H6675}{H2755}, and drink {H8354} their own piss {H4325}{H7272}{H7890} with you?

Complete Jewish Bible

But Rav-Shakeh answered them, "Did my master send me to deliver my message just to your master and yourselves? Didn't he send me to address the men sitting on the wall, who, like you, are going to eat their own dung and drink their own urine?"

Berean Standard Bible

But the Rabshakeh replied, “Has my master sent me to speak these words only to you and your master, and not to the men sitting on the wall, who are destined with you to eat their own dung and drink their own urine?”

American Standard Version

But Rabshakeh said unto them, 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 on the wall, to eat their own dung, and to drink their own water with you?

Commentary

### SUMMARY
This verse captures a pivotal moment during the Assyrian siege of Jerusalem, where Rabshakeh, the Assyrian field commander, intentionally defies the request of King Hezekiah's officials to speak in Aramaic. Instead, he directly addresses the besieged Judean populace in Hebrew, employing shockingly vulgar and dehumanizing language. His aim is to psychologically terrorize the people, depicting the horrific extremes of starvation and thirst they would face under prolonged siege, thereby undermining their morale, eroding their trust in King Hezekiah, and inciting them to surrender. This calculated act of psychological warfare reveals the brutal realities of ancient siegecraft and the Assyrian strategy of breaking an enemy's will through fear and degradation.

### CONTEXT
* **Literary Context:** 2 Kings 18:27 is situated within the dramatic narrative of the Assyrian invasion of Judah during the reign of King Hezekiah. The preceding verses (2 Kings 18:17-26) describe Rabshakeh's arrival in Jerusalem and his initial attempts to intimidate Hezekiah's officials. Hezekiah had already sought to appease Sennacherib by paying a heavy tribute (2 Kings 18:13-16), but this failed to deter the Assyrian king, who then sent a large army to besiege Jerusalem. Rabshakeh, as Sennacherib's representative, delivers a lengthy speech designed to demoralize the city. Hezekiah's officials, recognizing the danger of Rabshakeh's words to the common people, request him to speak in Aramaic, the diplomatic language, rather than Hebrew (2 Kings 18:26). Verse 27 is Rabshakeh's defiant and contemptuous response, explicitly rejecting their request and turning his attention directly to the people on the wall, escalating his psychological assault. This sets the stage for Hezekiah's profound prayer and God's miraculous intervention in 2 Kings 19.
* **Historical & Cultural Context:** This event unfolds around 701 BC, during the reign of King Hezekiah of Judah, amidst the Assyrian Empire's dominance. Assyria, under Sennacherib, was the preeminent military power of the ancient Near East, renowned for its ruthless efficiency, brutal siege tactics, and psychological warfare. Their policy included mass deportations and public displays of cruelty to instill fear and prevent rebellion. The siege of Jerusalem was part of Sennacherib's broader campaign against Judah, aimed at consolidating Assyrian control over the region. Rabshakeh, a high-ranking Assyrian official (likely a chief cupbearer or general), was a master of rhetoric and intimidation. His public address in Hebrew was a deliberate breach of diplomatic protocol, intended to bypass the Judean leadership and directly incite the populace. The graphic imagery of cannibalism and consuming human waste was a stark, culturally resonant warning of the horrors of prolonged siege warfare, a reality well understood in the ancient world where cities could be starved into submission.
* **Key Themes:** This verse powerfully contributes to several key themes within the book of 2 Kings and the broader prophetic literature. Firstly, it highlights the theme of **Psychological Warfare and Demoralization**, as Rabshakeh's crude language is a calculated tactic to break the will of the besieged Judeans, rather than relying solely on military might. He seeks to sow despair and distrust, particularly in their king and their God. Secondly, it underscores the **Horrors of Siege Warfare**, vividly portraying the extreme suffering—starvation, thirst, and degradation—that awaited those who resisted. This grim reality was a common feature of ancient warfare and served as a potent warning, echoing earlier prophetic warnings about the consequences of disobedience, such as those found in [Deuteronomy 28:53](/deuteronomy/28-53 "Deuteronomy 28:53 - Warnings of Siege Horrors"). Finally, the scene sets up the overarching theme of **Divine Sovereignty and Deliverance**, as Rabshakeh's blasphemous boasts and threats ultimately provoke God's intervention. The Assyrian arrogance, exemplified by Rabshakeh's contemptuous speech, stands in stark contrast to Hezekiah's humble trust in Yahweh, leading to a miraculous rescue detailed in [2 Kings 19](/2_kings/19 "2 Kings 19 - God's Deliverance of Jerusalem").

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **Rabshakeh (Hebrew, _Rav-shaqeh'_):** This is not a personal name but an Assyrian title, meaning "chief cupbearer" or "chief of the officers." It indicates a high-ranking official, often entrusted with diplomatic missions and military command, as seen in his role here. His authority and position lend weight to his threats, making his words even more potent and terrifying to the besieged populace.
* **Dung (Hebrew, _tso'ah'_):** Refers to human excrement. This word is used to evoke the most extreme and repulsive conditions of famine. In ancient sieges, starvation could drive people to desperate acts, including cannibalism and consuming waste, making this a visceral and deeply disturbing threat designed to break morale.
* **Piss (Hebrew, _mey raglayim'_):** Literally "water of their feet," a euphemism for urine. Like "dung," its inclusion emphasizes the absolute degradation and desperation of a prolonged siege without access to water. The use of such crude and direct language by Rabshakeh was a deliberate act of psychological warfare, intended to strip the Judeans of their dignity and hope.

#### Verse Breakdown
* **"But Rabshakeh said unto them, Hath my master sent me to thy master, and to thee, to speak these words?":** Rabshakeh directly challenges the request of Hezekiah's officials (Eliakim, Shebna, and Joah) from the previous verse (2 Kings 18:26) to speak in Aramaic. He dismisses their diplomatic concerns, asserting that his message is not for the elite but for the common people. This rhetorical question is sarcastic, implying the obvious answer is "no," setting up his true target audience.
* **"[hath he] not [sent me] to the men which sit on the wall, that they may eat their own dung, and drink their own piss with you?":** This is Rabshakeh's direct and vulgar address to the ordinary citizens of Jerusalem, who are visible on the city wall. He explicitly states that his message is for *them*, not for Hezekiah or his officials. The shocking imagery of consuming human waste is a graphic depiction of the ultimate degradation and suffering that would result from a prolonged siege. It is a calculated psychological blow, designed to instill terror, highlight the futility of resistance, and incite the people to abandon their loyalty to Hezekiah and surrender to the Assyrians. The phrase "with you" underscores the shared, inescapable horror for everyone in the besieged city.

#### Literary Devices
Rabshakeh's speech in 2 Kings 18:27 is a masterful display of **Psychological Warfare** through rhetoric. He employs **Shock Value** and **Gross-Out Tactics** by using explicit and vulgar language ("dung," "piss") to provoke a visceral reaction of disgust and fear. This is a deliberate form of **Demoralization**, aimed at breaking the spirit of the besieged populace rather than merely stating military facts. The use of a **Rhetorical Question** ("Hath my master sent me...?") initially misdirects, only to pivot sharply into a direct and confrontational declaration of his true audience and intent. His speech also utilizes **Hyperbole** to emphasize the extreme suffering of siege, even though such conditions were a grim reality. The overall effect is a powerful example of **Propaganda**, designed to undermine trust in leadership and promote surrender through fear and degradation.

### THEOLOGICAL AND THEMATIC CONNECTIONS
The theological implications of 2 Kings 18:27 extend beyond the immediate historical context, touching upon themes of divine sovereignty, human desperation, and the nature of spiritual warfare. Rabshakeh's blasphemous taunts and graphic threats represent not only a physical siege but also a spiritual assault, challenging the people's trust in God's ability to deliver. His words, though vile, serve to highlight the dire straits Judah found itself in, setting the stage for God's miraculous intervention. The contrast between Assyrian arrogance and Hezekiah's humble reliance on Yahweh becomes a central theological point, demonstrating that even in the face of overwhelming human power and demoralizing tactics, God remains the ultimate deliverer. This episode underscores that God often allows His people to be brought to the brink of despair to reveal His power and faithfulness, transforming a moment of human degradation into an opportunity for divine glory.

* [Deuteronomy 28:53](/deuteronomy/28-53 "Deuteronomy 28:53 - Prophecy of Siege Horrors")
* [Isaiah 36:12](/isaiah/36-12 "Isaiah 36:12 - Parallel Account of Rabshakeh's Speech")
* [2 Chronicles 32:18](/2_chronicles/32-18 "2 Chronicles 32:18 - Rabshakeh's Taunts Against God")

### REFLECTION AND APPLICATION
The raw brutality of Rabshakeh's words in 2 Kings 18:27 serves as a stark reminder that opposition often comes not just through physical force but also through psychological and spiritual attacks. In our own lives, we may encounter "Rabshakehs"—voices of doubt, fear, or cynicism, whether external or internal—that seek to demoralize us, undermine our faith, and tempt us to abandon our trust in God. These voices often employ tactics of intimidation, exaggeration of difficulties, and demeaning language, aiming to make our situation seem hopeless and our reliance on God futile. This passage calls us to discern the true source and intent of such attacks. Just as Hezekiah and the people of Jerusalem were urged to look beyond the immediate threats to God's ultimate power and faithfulness, we too are challenged to stand firm. Our response should not be to succumb to fear or despair, but to turn to God in prayer, seeking His wisdom and strength, and remembering that His promises are steadfast even when circumstances appear dire. The ultimate victory belongs to those who trust in the Lord, not in the strength or threats of their adversaries.

#### Questions for Reflection
* **How do "Rabshakeh-like" voices manifest in your life today, aiming to undermine your faith or demoralize you?**
* **What are specific ways you can guard your mind and heart against psychological warfare, whether from external pressures or internal anxieties?**
* **How does remembering God's sovereignty and past deliverances strengthen your resolve when facing overwhelming threats or seemingly hopeless situations?**

### FAQ
**Why did Rabshakeh use such vulgar language?**

Answer: Rabshakeh's use of vulgar and graphic language ("dung," "piss") was a deliberate and calculated tactic of psychological warfare. His primary goal was not polite diplomacy but to break the morale of the besieged Judean populace. By vividly describing the horrific extremes of starvation and thirst, he aimed to instill terror, strip the people of their dignity, and make their situation seem utterly hopeless. This was designed to incite them to abandon their loyalty to King Hezekiah and surrender to the Assyrians, avoiding a prolonged and costly siege for the Assyrian army. It was a direct, visceral appeal to their most basic fears of survival, bypassing rational thought and aiming for emotional impact.

**What was the significance of Rabshakeh speaking in Hebrew rather than Aramaic?**

Answer: The significance of Rabshakeh speaking in Hebrew (the language of the common Judean people) rather than Aramaic (the diplomatic language) is profound. Earlier, Hezekiah's officials had specifically requested him to speak in Aramaic to prevent the people on the wall from understanding his demoralizing words ([2 Kings 18:26](/2_kings/18-26 "2 Kings 18:26 - Hezekiah's Officials Request Aramaic")). Rabshakeh's defiant retort in [2 Kings 18:27](/2_kings/18-27 "2 Kings 18:27 - Rabshakeh's Direct Address to the People") was a direct rejection of this request. It signaled his intent to bypass Hezekiah's administration and directly address the populace, aiming to sow discord, fear, and rebellion from within. It was a strategic move to undermine the king's authority and exploit the people's vulnerability, demonstrating the Assyrian contempt for diplomatic niceties and their ruthless focus on breaking the enemy's will.

### CHRIST-CENTERED FULFILLMENT
While 2 Kings 18:27 depicts a moment of intense human degradation and despair under siege, it ultimately foreshadows the ultimate victory of God over the forces of evil and the redemptive work of Christ. Rabshakeh's attempt to break the people's spirit through terror and humiliation finds its ultimate counterpoint in Jesus Christ, who endured the ultimate humiliation and suffering not to demoralize, but to redeem. The horrific imagery of consuming one's own waste speaks to the utter brokenness and depravity that sin brings, a condition from which humanity could not rescue itself. Christ, however, became the [Lamb of God who takes away the sin of the world](/john/1-29 "John 1:29 - Jesus, the Lamb of God"), offering Himself as the pure sacrifice. Where Rabshakeh offered a future of death and degradation, Christ offers [living water](/john/4-10 "John 4:10 - Jesus Offers Living Water") and the [bread of life](/john/6-35 "John 6:35 - Jesus, the Bread of Life"), satisfying humanity's deepest spiritual hunger and thirst. The deliverance of Jerusalem from Sennacherib, orchestrated by God after Hezekiah's faithful prayer ([2 Kings 19:35-36](/2_kings/19-35 "2 Kings 19:35 - The Angel of the Lord Strikes the Assyrian Camp")), serves as a powerful Old Testament type of the greater salvation wrought by Christ. He triumphs over the spiritual "Rabshakehs" of this world—Satan, sin, and death—offering not just temporary relief but eternal life and true freedom to all who trust in Him, silencing the voices of despair with the [good news of the gospel](/romans/1-16 "Romans 1:16 - The Power of the Gospel").

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.