Isaiah 36:8

KJV

Now therefore give pledges, I pray thee, to my master the king of Assyria, and I will give thee two thousand horses, if thou be able on thy part to set riders upon them.

KJV (with Strong's)

Now therefore give pledges {H6148}, I pray thee, to my master {H113} the king {H4428} of Assyria {H804}, and I will give {H5414} thee two thousand {H505} horses {H5483}, if thou be able {H3201} on thy part to set {H5414} riders {H7392} upon them.

Complete Jewish Bible

All right, then, make a wager with my lord the king of Ashur: I will give you two thousand horses if you can find enough riders for them.

Berean Standard Bible

Now, therefore, make a bargain with my master, the king of Assyria. I will give you two thousand horses—if you can put riders on them!

American Standard Version

Now therefore, I pray thee, give pledges to my master the king of Assyria, and I will give thee two thousand horses, if thou be able on thy part to set riders upon them.

Commentary

### SUMMARY
Isaiah 36:8 captures a moment of intense psychological warfare during Sennacherib's siege of Jerusalem, where the Assyrian Rabshakeh issues a taunting challenge to King Hezekiah's officials. He sarcastically offers two thousand horses if Judah can provide riders, exposing Judah's military weakness, particularly its lack of cavalry, and aiming to demoralize the Judean populace into surrender. This verse underscores the vast disparity in military might between Assyria and Judah, setting the stage for a dramatic confrontation where human power is pitted against divine intervention.

### CONTEXT
* **Literary Context:** Isaiah 36 initiates a pivotal historical narrative within the book of Isaiah, paralleling accounts found in [2 Kings 18](/2_kings/18 "2 Kings 18 - Hezekiah's Reign and Assyrian Invasion") and [2 Chronicles 32](/2_chronicles/32 "2 Chronicles 32 - Hezekiah's Faith and Assyrian Defeat"). Chapters 36-39 form a historical interlude, bridging Isaiah's earlier prophecies of judgment and hope (e.g., [Isaiah 1-35](/isaiah/1 "Isaiah 1 - The Great Arraignment")) with the later prophecies concerning Babylon and the future restoration (e.g., [Isaiah 40-66](/isaiah/40 "Isaiah 40 - Comfort for God's People")). This specific verse is part of Rabshakeh's extended speech, designed to undermine the morale of Jerusalem's defenders by highlighting their perceived vulnerabilities and the futility of resistance. The immediate preceding verses ([Isaiah 36:4-7](/isaiah/36-4 "Isaiah 36:4-7 - Rabshakeh's Taunt Against Hezekiah")) lay the groundwork for this challenge by questioning Judah's trust in Egypt and in Yahweh, whom Rabshakeh blasphemously claims has abandoned Judah. The verse directly follows Rabshakeh's assertion that Hezekiah's reforms (removing high places and altars) were an affront to God, rather than an act of faithfulness.
* **Historical & Cultural Context:** The events of Isaiah 36 unfold around 701 BC, during the reign of King Hezekiah of Judah, when the Neo-Assyrian Empire, under Sennacherib, was the dominant superpower in the ancient Near East. Assyria was renowned for its formidable military, particularly its highly organized and effective cavalry and siege warfare techniques. Judah, in contrast, was a smaller kingdom, often relying on alliances (like with Egypt, as Rabshakeh mocks) and fortified cities. Culturally, such public taunts and challenges were a common tactic in ancient warfare, designed to break an enemy's will to fight before a full-scale assault. Rabshakeh's decision to speak in Hebrew, rather than Aramaic (the diplomatic lingua franca), was a deliberate psychological move to ensure the common people understood his demoralizing message, bypassing Hezekiah's officials who requested he speak Aramaic ([Isaiah 36:11](/isaiah/36-11 "Isaiah 36:11 - Rabshakeh's Public Taunt")). The reference to "horses" is significant, as Judah, unlike Assyria, was not known for its cavalry, and reliance on horses was often seen as a sign of human strength rather than trust in God, a theme explored elsewhere in prophetic literature ([Hosea 14:3](/hosea/14-3 "Hosea 14:3 - No More Reliance on Assyria or Horses")).
* **Key Themes:** This verse contributes significantly to several overarching themes within Isaiah and the broader Old Testament narrative. Firstly, it highlights the **contrast between human strength and divine power**. Rabshakeh's boast of Assyria's military might and Judah's perceived weakness sets up the ultimate demonstration of God's ability to deliver, independent of human armies. Secondly, it exemplifies **psychological warfare and intimidation**, a recurring tactic of adversaries against God's people. Rabshakeh's words are designed to instill fear and doubt, challenging Judah's resolve and faith. Thirdly, it underscores the theme of **trust in Yahweh versus reliance on human alliances or military might**. Hezekiah's initial attempts at appeasement ([2 Kings 18:14](/2_kings/18-14 "2 Kings 18:14 - Hezekiah Pays Tribute to Sennacherib")) and the taunts about Egypt's unreliability ([Isaiah 36:6](/isaiah/36-6 "Isaiah 36:6 - Rabshakeh Mocks Reliance on Egypt")) emphasize the prophetic call for Judah to place its complete trust in God alone, a theme that culminates in God's miraculous intervention in [Isaiah 37](/isaiah/37 "Isaiah 37 - God Delivers Jerusalem").

### EXPOSITION AND ANALYSIS

#### Key Word Analysis
* **Pledges (Hebrew, _ʻârab'_):** From H6148, meaning "to braid, i.e. intermix; technically, to traffic (as if by barter); also or give to be security (as a kind of exchange); engage, (inter-) meddle (with), mingle (self), mortgage, occupy, give pledges, be(-come, put in) surety, undertake." In this context, Rabshakeh's use of "pledges" (or "wager" as some translations render it) is not an offer of genuine security but a sarcastic challenge. It implies a bet or a bond, mocking Judah's ability to meet the terms of such a wager, thereby highlighting their perceived military inadequacy and the futility of their resistance.
* **Master (Hebrew, _ʼâdôwn'_):** From H113, meaning "sovereign, i.e. controller (human or divine); lord, master, owner." Rabshakeh refers to Sennacherib as "my master," emphasizing his own subordinate role and the supreme authority and power of the Assyrian king. This term reinforces the hierarchical structure of the Assyrian empire and the absolute dominion Sennacherib was perceived to wield, further intimidating Hezekiah's officials by highlighting the overwhelming power they faced.
* **Able (Hebrew, _yâkôl'_):** From H3201, meaning "to be able, literally (can, could) or morally (may, might); be able, any at all (ways), attain, can (away with, (-not)), could, endure, might, overcome, have power, prevail, still, suffer." This word is central to the taunt. Rabshakeh challenges Judah's "ability" to provide riders, not just horses. It's a direct assault on their military competence and capacity, implying that even with the necessary equipment (horses), they lack the fundamental skill and personnel to mount an effective cavalry. This rhetorical question highlights Judah's perceived helplessness.

#### Verse Breakdown
* **"Now therefore give pledges, I pray thee, to my master the king of Assyria,"**: Rabshakeh, acting as Sennacherib's representative, issues a sarcastic challenge. The "pledges" here are not a serious offer of a truce or a deal, but a mocking wager, daring Hezekiah to prove his military capability. By referring to "my master the king of Assyria," Rabshakeh underscores the immense power and authority of Sennacherib, contrasting it with Judah's vulnerable position.
* **"and I will give thee two thousand horses,"**: This is the core of the taunt. Assyria was renowned for its cavalry, while Judah was not. The offer of "two thousand horses" is an exorbitant number for Judah, far exceeding their military capacity. It's not a genuine gift but a rhetorical device to highlight Judah's weakness and Assyria's overwhelming strength, making the subsequent condition even more humiliating.
* **"if thou be able on thy part to set riders upon them."**: This final clause reveals the true sting of the taunt. Rabshakeh implies that even if Judah were given a formidable cavalry force, they lack the skilled personnel—the "riders"—to utilize them effectively. This exposes Judah's profound military deficiency, not just in equipment but in trained manpower, aiming to completely demoralize Hezekiah's officials and the listening populace.

#### Literary Devices
Isaiah 36:8 is rich in **Psychological Warfare** and **Taunt/Mockery**. Rabshakeh's entire speech, and this verse in particular, is a masterclass in breaking an enemy's morale. The offer of "two thousand horses" is a clear example of **Irony** and **Sarcasm**, as it's an offer made with the full knowledge that Judah cannot meet the implied condition. It's a pretense of generosity that thinly veils contempt. The number "two thousand" itself might be an instance of **Hyperbole**, exaggerating the Assyrian's perceived magnanimity while simultaneously emphasizing Judah's utter lack. The challenge directly attacks Judah's sense of military competence and national pride, using words as weapons to induce fear and hopelessness, thereby attempting to coerce surrender without further bloodshed.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Isaiah 36:8 serves as a stark reminder of humanity's tendency to rely on visible, tangible strengths—like military might or political alliances—rather than on the unseen power and faithfulness of God. Rabshakeh's taunt, highlighting Judah's lack of "horses and riders," is designed to expose their vulnerability and push them towards despair. Theologically, this sets the stage for God to demonstrate that true security and deliverance do not come from human resources or strategic advantage, but solely from His sovereign power and His commitment to His covenant people. It is a powerful illustration of the principle that God often allows His people to be brought to the brink of human impossibility so that His divine intervention can be unmistakably clear, ensuring that the glory belongs to Him alone. This narrative arc powerfully counters the worldly wisdom that equates strength with numbers or weaponry, directing faith towards the Almighty.

* [Psalm 20:7](/psalm/20-7 "Psalm 20:7 - Trust in the Lord") – "Some trust in chariots, and some in horses: but we will remember the name of the LORD our God."
* [Psalm 33:16-17](/psalm/33-16 "Psalm 33:16-17 - God's Deliverance, Not Human Strength") – "No king is saved by the multitude of an host: a mighty man is not delivered by much strength. An horse is a vain thing for safety: neither shall he deliver any by his great strength."
* [Zechariah 4:6](/zechariah/4-6 "Zechariah 4:6 - Not by Might Nor by Power") – "Then he answered and spake unto me, saying, This is the word of the LORD unto Zerubbabel, saying, Not by might, nor by power, but by my spirit, saith the LORD of hosts."

### REFLECTION AND APPLICATION
In our contemporary lives, we often face "Rabshakehs"—voices of doubt, fear, and intimidation that highlight our perceived weaknesses and the overwhelming strength of our adversaries, whether they be personal struggles, societal pressures, or spiritual attacks. Isaiah 36:8 reminds us that these challenges are often designed to undermine our faith and push us towards reliance on our own limited resources or worldly solutions. The "two thousand horses" represent the allure of human strength, wealth, or influence, tempting us to believe that our security lies in what we can muster rather than in God's provision. The application for believers is profound: when confronted with seemingly insurmountable odds or taunts about our inadequacy, our response should not be to despair or to frantically seek human solutions. Instead, like Hezekiah who ultimately turned to the Lord in prayer ([Isaiah 37:1-4](/isaiah/37-1 "Isaiah 37:1-4 - Hezekiah's Prayer and Isaiah's Response")), we are called to place our unwavering trust in God, recognizing that His power is made perfect in our weakness. Our true strength is found not in our own "horses and riders," but in the omnipotence and faithfulness of our God, who can deliver us from any foe, regardless of their apparent might.

#### Questions for Reflection
* **What are the "two thousand horses" in your life—the worldly resources or perceived strengths that you are tempted to rely on instead of God?**
* **How do you respond when faced with "Rabshakeh-like" taunts or overwhelming challenges that highlight your weaknesses?**
* **In what areas of your life are you being called to trust God more fully, even when human solutions seem impossible or inadequate?**

### FAQ

**Who was Rabshakeh, and why was his role significant in this narrative?**

Answer: Rabshakeh was not a personal name but an Assyrian military and diplomatic title, likely meaning "chief cupbearer" or "chief officer." He was a high-ranking official and spokesman for King Sennacherib of Assyria. His significance in this narrative lies in his role as the primary voice of Assyrian intimidation and psychological warfare. He was chosen to deliver Sennacherib's message in Hebrew, directly to the people of Jerusalem, bypassing Hezekiah's officials' request to speak Aramaic ([Isaiah 36:11](/isaiah/36-11 "Isaiah 36:11 - Rabshakeh's Public Taunt")). This was a deliberate tactic to sow fear, doubt, and division among the populace, aiming to break their morale and prompt surrender without a full-scale assault. His taunts, including the offer of horses, were designed to highlight Judah's military inferiority and undermine their trust in God and their king.

**What was the significance of the "two thousand horses" offer?**

Answer: The offer of "two thousand horses" was a highly sarcastic and mocking taunt, not a genuine proposal. In ancient warfare, cavalry was a crucial and powerful component of an army, and the Assyrians were renowned for their formidable horse-drawn chariots and mounted archers. Judah, in contrast, possessed very little cavalry, and their military strength was generally inferior to Assyria's. By offering such a large number of horses, Rabshakeh was not only boasting about Assyria's vast resources but also highlighting Judah's profound military deficiency. The sting of the taunt lay in the second part of the verse: "if thou be able on thy part to set riders upon them." This implied that even if Judah had the horses, they lacked the skilled personnel to utilize them, thus emphasizing their complete helplessness and the futility of resistance against the mighty Assyrian army. It was a psychological blow designed to demoralize Jerusalem's defenders.

**Why is it important that Hezekiah and Judah ultimately trusted God rather than human military strength?**

Answer: The narrative of Sennacherib's invasion and God's miraculous deliverance of Jerusalem ([Isaiah 37:36](/isaiah/37-36 "Isaiah 37:36 - God Destroys the Assyrian Army")) serves as a profound theological lesson about the nature of true security and the source of ultimate power. Throughout the Old Testament, there is a recurring theme that God's people should not rely on human strength, military might, or foreign alliances, but solely on the Lord. Prophets like Isaiah consistently warned against trusting in "horses and chariots" ([Isaiah 31:1](/isaiah/31-1 "Isaiah 31:1 - Woe to Those Who Go Down to Egypt for Help")) and urged faith in God's deliverance. Hezekiah's initial response to Sennacherib's demands involved tribute ([2 Kings 18:14](/2_kings/18-14 "2 Kings 18:14 - Hezekiah Pays Tribute to Sennacherib")), but when faced with Rabshakeh's blasphemous taunts, he turned to God in desperate prayer ([Isaiah 37:1-4](/isaiah/37-1 "Isaiah 37:1-4 - Hezekiah's Prayer and Isaiah's Response")). His act of humble reliance on God, despite overwhelming odds, led to a miraculous divine intervention, powerfully demonstrating that God alone is the true deliverer and that His power far surpasses any human or military might. This narrative reinforces the call to radical faith and trust in God's sovereignty.

### CHRIST-CENTERED FULFILLMENT
The taunt of Rabshakeh in Isaiah 36:8, highlighting Judah's military inadequacy and the overwhelming power of the Assyrian enemy, finds its ultimate Christ-centered fulfillment in the stark contrast between worldly might and the humble, yet all-conquering, power of Christ. Just as Judah was seemingly helpless against the "two thousand horses" of Assyria, humanity is utterly powerless against the forces of sin, death, and the devil. The world often values strength, wealth, and influence, much like Assyria boasted of its cavalry. However, the New Testament reveals that God's ultimate victory was achieved not through military might or human prowess, but through the seemingly weak and foolish act of the cross ([1 Corinthians 1:25](/1_corinthians/1-25 "1 Corinthians 1:25 - God's Foolishness is Wiser")). Christ, the true King, did not come riding on a warhorse to conquer nations, but on a donkey, as a humble servant ([Zechariah 9:9](/zechariah/9-9 "Zechariah 9:9 - The King Comes on a Donkey"), fulfilled in [Matthew 21:5](/matthew/21-5 "Matthew 21:5 - Jesus' Triumphal Entry")). His "power" was displayed in self-sacrifice, disarming the principalities and powers through His death and resurrection ([Colossians 2:15](/colossians/2-15 "Colossians 2:15 - Christ's Triumph Over Powers")). Therefore, the challenge to "set riders upon them" becomes a metaphor for our inability to overcome spiritual enemies by our own strength. Our deliverance, like Judah's, comes not from our own "horses and riders" but from the divine intervention of God through Christ, who has already triumphed over every foe, offering true and eternal security to all who trust in Him ([Romans 8:37-39](/romans/8-37 "Romans 8:37-39 - More Than Conquerors Through Christ")).

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.

Cross-References

1 Samuel 17:40

¶ And he took his staff in his hand, and chose him five smooth stones out of the brook, and put them in a shepherd's bag which he had, even in a scrip; and his sling [was] in his hand: and he drew near to the Philistine.

1 Samuel 17:43

And the Philistine said unto David, [Am] I a dog, that thou comest to me with staves? And the Philistine cursed David by his gods.

Isaiah 10:13

For he saith, By the strength of my hand I have done [it], and by my wisdom; for I am prudent: and I have removed the bounds of the people, and have robbed their treasures, and I have put down the inhabitants like a valiant [man]:

Isaiah 10:14

And my hand hath found as a nest the riches of the people: and as one gathereth eggs [that are] left, have I gathered all the earth; and there was none that moved the wing, or opened the mouth, or peeped.

Psalms 123:3

Have mercy upon us, O LORD, have mercy upon us: for we are exceedingly filled with contempt.

Psalms 123:4

Our soul is exceedingly filled with the scorning of those that are at ease, [and] with the contempt of the proud.

1 Kings 20:18

And he said, Whether they be come out for peace, take them alive; or whether they be come out for war, take them alive.