36:11

Isaiah 36:12

36:13

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?

But Rabshakeh {H7262} said {H559}, 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} that sit {H3427} upon the wall {H2346}, that they may eat {H398} their own dung {H2716}{H6675}, and drink {H8354} their own piss {H4325}{H7272}{H7890} with you?

But Rav-Shakeh answered, "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?"

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?”

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, to eat their own dung, and to drink their own water with you?

Context

Isaiah 36 records a pivotal moment during the reign of King Hezekiah of Judah, approximately in 701 BC. The powerful Assyrian Empire, under King Sennacherib, had launched a devastating invasion of Judah, capturing many fortified cities. Jerusalem remained as one of the last strongholds. In this chapter, the Assyrian general, known by his title Rabshakeh (meaning "chief cupbearer" or "chief officer"), is sent by Sennacherib to demand Jerusalem's surrender. He stands outside the city walls, speaking in Hebrew to demoralize the people and undermine their trust in King Hezekiah and, more importantly, in the Lord God of Israel.

Verse 12 is a particularly egregious example of Rabshakeh's psychological warfare. He dismisses the Jewish officials who requested he speak in Aramaic (the diplomatic language), insisting on speaking Hebrew so that the common people on the wall would hear his threats. His words here are designed to shock, disgust, and instill terror, painting a vivid and horrific picture of the starvation and degradation that awaits them if they resist the Assyrians.

Key Themes

  • Psychological Warfare: Rabshakeh's speech is a masterclass in intimidation. He uses vulgar, dehumanizing language to break the spirit of the besieged Jerusalemites, hoping to force their surrender through fear rather than direct military assault.
  • Desperation of Siege: The gruesome imagery of eating one's own waste highlights the extreme conditions of a long siege, where food and water supplies would dwindle, leading to unimaginable suffering. Rabshakeh aims to make this potential future so repulsive that surrender seems the only viable option.
  • Assyrian Arrogance and Blasphemy: This verse, along with Rabshakeh's broader speech (see Isaiah 36:15 and Isaiah 36:20), showcases the Assyrians' utter contempt for Judah, its king, and especially its God. They believe their might is supreme and no deity can deliver against them. This sets the stage for God's dramatic intervention.

Linguistic Insight

The KJV's translation of "dung" and "piss" accurately reflects the Hebrew terms, which are equally graphic and crude. The intent was to use language that was not just threatening but deeply offensive and humiliating, designed to strip away any sense of dignity from the defenders of Jerusalem. The parallel account in 2 Kings 18:27 uses the same stark imagery.

Practical Application

While the specific context is ancient siege warfare, the principles resonate today:

  • Recognizing Intimidation Tactics: Believers can face "spiritual warfare" that seeks to demoralize and induce fear. This verse reminds us that the enemy often uses vile and overwhelming threats to make us feel hopeless or abandon our trust in God.
  • Trusting God in Desperate Times: Despite the horrifying threats, King Hezekiah and the people of Jerusalem ultimately turned to the Lord (Isaiah 37:1). This account serves as a powerful reminder that human despair is often the prelude to divine intervention. God's power is demonstrated most clearly when human strength fails.
  • Standing Firm Against Blasphemy: Rabshakeh's words were not just an insult to Judah but a direct challenge to God. The narrative following this event (Isaiah 37) shows that God does not tolerate such blasphemy and will defend His name and His people.
Note: Commentary is generated by a large language model with a directive for Biblical fidelity. While we find the analysis helpful, always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

  • 2 Kings 18:27

    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?

  • Lamentations 4:10

    The hands of the pitiful women have sodden their own children: they were their meat in the destruction of the daughter of my people.

  • Leviticus 26:29

    And ye shall eat the flesh of your sons, and the flesh of your daughters shall ye eat.

  • Deuteronomy 28:53

    And thou shalt eat the fruit of thine own body, the flesh of thy sons and of thy daughters, which the LORD thy God hath given thee, in the siege, and in the straitness, wherewith thine enemies shall distress thee:

  • Deuteronomy 28:57

    And toward her young one that cometh out from between her feet, and toward her children which she shall bear: for she shall eat them for want of all [things] secretly in the siege and straitness, wherewith thine enemy shall distress thee in thy gates.

  • 2 Kings 6:25

    And there was a great famine in Samaria: and, behold, they besieged it, until an ass's head was [sold] for fourscore [pieces] of silver, and the fourth part of a cab of dove's dung for five [pieces] of silver.

  • 2 Kings 6:29

    So we boiled my son, and did eat him: and I said unto her on the next day, Give thy son, that we may eat him: and she hath hid her son.

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