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?

KJV (with Strong's)

How then wilt thou turn away {H7725} the face {H6440} of one {H259} captain {H6346} of the least {H6996} of my master's {H113} servants {H5650}, and put thy trust {H982} on Egypt {H4714} for chariots {H7393} and for horsemen {H6571}?

Complete Jewish Bible

How then can you repulse even one of my master's lowest-ranked army officers? Yet you are relying on Egypt for chariots and riders!

Berean Standard Bible

For how can you repel a single officer among the least of my master’s servants when you depend on Egypt for chariots and horsemen?

American Standard Version

How then canst 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?

Commentary

### SUMMARY
Isaiah 36:9 captures a pivotal moment during the Assyrian siege of Jerusalem, as the Rabshakeh, King Sennacherib's field commander, delivers a taunting speech designed to demoralize King Hezekiah and the people of Judah. This verse specifically challenges Judah's ability to resist even the weakest Assyrian forces, while simultaneously mocking their desperate and ultimately futile reliance on Egypt for military aid, particularly for chariots and horsemen, rather than trusting in their God.

### CONTEXT
* **Literary Context:** This verse is embedded within the detailed narrative of the Assyrian invasion of Judah, specifically chronicled in [Isaiah 36](/isaiah/36 "Isaiah 36 - The Assyrian Invasion and Rabshakeh's Taunt") and [2 Kings 18](/2_kings/18 "2 Kings 18 - Hezekiah's Reign and the Assyrian Threat"). Chapters 36 and 37 of Isaiah form a historical interlude within the prophetic book, shifting from Isaiah's pronouncements to the fulfillment of some of his warnings and promises. The Rabshakeh's speech, delivered in Hebrew to Hezekiah's officials and the people on the wall, is a masterclass in psychological warfare, designed to undermine faith in God and confidence in Judah's defenses. Verse 9 follows the Rabshakeh's initial boasts and challenges, setting up his argument that Judah's military weakness is so profound that even a minor Assyrian contingent would overwhelm them, making reliance on Egypt a foolish endeavor. This entire section serves as a dramatic setup for Hezekiah's subsequent prayer and God's miraculous intervention in [Isaiah 37](/isaiah/37 "Isaiah 37 - God's Deliverance of Jerusalem").
* **Historical & Cultural Context:** The late 8th century BC was dominated by the formidable Neo-Assyrian Empire, which had already conquered the Northern Kingdom of Israel in 722 BC, leading to the exile of its people. Judah, under King Hezekiah, was one of the last remaining independent kingdoms in the region. King Sennacherib's campaign against Judah in 701 BC was a major historical event, aimed at solidifying Assyrian control over the Levant. Egypt, though a powerful ancient civilization, was often a fickle and unreliable ally for smaller states like Judah, frequently promising aid but failing to deliver effectively, or arriving too late. The Assyrians, renowned for their military might, particularly their chariotry and cavalry, understood the strategic importance of these forces and used them to intimidate their adversaries. The Rabshakeh, as a high-ranking official, was not merely a military commander but also a diplomat and propagandist, chosen for his ability to speak Hebrew and sow discord and fear among the besieged population, a common tactic in ancient siege warfare.
* **Key Themes:** Isaiah 36:9 powerfully contributes to several overarching themes within Isaiah and the broader biblical narrative. Firstly, it highlights the theme of **False Reliance vs. Divine Trust**. The Rabshakeh's taunt directly challenges Judah's ability to defend itself, implicitly pushing them to surrender and explicitly mocking their trust in human alliances—specifically, the military might of Egypt with its "chariots and for horsemen." This sets up a crucial contrast with King Hezekiah's ultimate decision to place his trust entirely in the Lord, as seen in [Isaiah 37:1-7](/isaiah/37-1 "Isaiah 37:1-7 - Hezekiah Seeks the Lord"). Secondly, the verse underscores **Assyrian Arrogance and Intimidation**. The Rabshakeh's words are designed to instill fear and demonstrate Assyria's overwhelming power and contempt for Judah’s defenses, portraying even their "least" servants as superior. This arrogance, however, ultimately sets up their dramatic downfall. Finally, it speaks to the **Weakness of Human Strength** when pitted against divine power. The Rabshakeh's assessment of Judah's military inadequacy, even with Egyptian aid, implicitly points out the futility of human efforts against overwhelming odds, thereby preparing the reader for the ultimate divine intervention that demonstrates God's sovereignty over all human strength and military might, as vividly described in [Isaiah 37:36](/isaiah/37-36 "Isaiah 37:36 - The Angel of the Lord Strikes the Assyrian Camp").

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **turn away (Hebrew, _shûwb'_):** H7725. This primitive root means "to turn back (hence, away) transitively or intransitively, literally or figuratively (not necessarily with the idea of return to the starting point); generally to retreat; often adverbial, again." In this context, it carries the sense of repelling, resisting, or defeating an opponent. The Rabshakeh's rhetorical question implies Judah's utter inability to "turn away" or repel even the most insignificant Assyrian military presence.
* **face (Hebrew, _pânîym'_):** H6440. This plural noun (always singular in meaning) refers to "the face (as the part that turns)." It is used in a vast array of applications, literally and figuratively. In the idiom "turn away the face of," it signifies to repel, resist, or defeat someone, implying a direct confrontation where one side is forced to retreat or be overcome. The Rabshakeh is questioning Judah's capacity to even stand before, let alone defeat, any Assyrian officer.
* **trust (Hebrew, _bâṭach'_):** H982. This primitive root means "properly, to hide for refuge; figuratively, to trust, be confident or sure." It implies placing one's reliance, hope, or security in something or someone. The Rabshakeh uses this term to highlight Judah's misplaced confidence in Egypt's military resources, contrasting it with their perceived lack of trust in their own strength or, implicitly, in their God. The Assyrian commander's taunt exposes the object of Judah's reliance.

#### Verse Breakdown
* **"How then wilt thou turn away the face of one captain of the least of my master's servants,"**: This opening clause is a scornful rhetorical question. The Rabshakeh challenges Judah's ability to even resist or defeat a single, low-ranking Assyrian commander, let alone the mighty Assyrian army. The phrase "the least of my master's servants" emphasizes the vast disparity in power, suggesting that Judah's forces are so weak they couldn't overcome even the most insignificant Assyrian contingent. This is a direct psychological attack, aiming to shatter their confidence and highlight their military inferiority.
* **"and put thy trust on Egypt for chariots and for horsemen?"**: This second clause directly addresses Judah's foreign policy and military strategy. The Rabshakeh points out their reliance on Egypt for the most potent military assets of the time: chariots (heavy cavalry, shock troops) and horsemen (light cavalry, scouts, skirmishers). By questioning this reliance, he implies that Egypt is an unreliable or insufficient source of help, and that Judah's desperate appeal for such aid is a sign of their own profound weakness and lack of self-sufficiency. This also serves to undermine any hope Judah might have placed in external alliances.

#### Literary Devices
Isaiah 36:9 employs several potent literary devices to achieve its rhetorical effect. The most prominent is **Rhetorical Question**, "How then wilt thou turn away the face... and put thy trust...?" This is not a genuine inquiry but a declarative statement disguised as a question, designed to convey the Rabshakeh's absolute conviction that Judah is incapable of resistance and that their reliance on Egypt is futile. It forces the listener to confront their perceived weakness. **Irony** is also present; the Rabshakeh, an enemy, ironically highlights Judah's misplaced trust, though his intention is to demoralize, not to offer theological insight. His words, though intended for evil, inadvertently point to the truth that human alliances are insufficient. Furthermore, **Hyperbole** is used in "one captain of the least of my master's servants," exaggerating Judah's weakness by implying they couldn't defeat even the most minor Assyrian officer, thereby magnifying Assyria's overwhelming power. This serves to intimidate and break the will of the besieged.

### THEOLOGICAL AND THEMATIC CONNECTIONS
This verse serves as a stark reminder of the biblical theme contrasting reliance on human strength and alliances with trust in the sovereign power of God. The Rabshakeh's taunt, though delivered by an enemy, inadvertently highlights Judah's spiritual dilemma: will they place their confidence in the fleeting might of "chariots and horsemen" from Egypt, or will they turn in desperate faith to the Lord, who alone can deliver? This challenge foreshadows Hezekiah's righteous response, where he lays the matter before God, demonstrating that true security comes not from military prowess or political maneuvering, but from divine faithfulness. The futility of human strength in the face of overwhelming odds is a recurring motif, designed to magnify God's unique ability to save.

* [Psalm 20:7](/psalms/20-7 "Psalm 20:7 - Trust in the Name of the Lord")
* [Psalm 33:16-17](/psalms/33-16 "Psalm 33:16-17 - No King is Saved by Many Soldiers")
* [Jeremiah 17:5](/jeremiah/17-5 "Jeremiah 17:5 - Cursed is the One Who Trusts in Man")

### REFLECTION AND APPLICATION
Isaiah 36:9 presents a timeless challenge that resonates deeply with contemporary life. In moments of crisis or when faced with seemingly insurmountable obstacles, our natural inclination is often to seek out powerful allies, accumulate resources, or rely on our own ingenuity and strength—our modern "chariots and horsemen." This verse compels us to examine the true object of our trust. Are we placing our confidence in financial security, professional networks, political influence, or personal abilities, believing these can "turn away the face" of our challenges? Or, like Hezekiah, are we learning to humble ourselves and place our ultimate reliance on God's unfailing power and faithfulness, even when all human solutions appear inadequate? The Rabshakeh's taunt, though intended to instill fear, ultimately serves as a call to re-evaluate our dependencies and remember that God often demonstrates His power most profoundly when human resources are exhausted, proving that His strength is made perfect in our weakness.

#### Questions for Reflection
* **What are the "chariots and horsemen" in my life that I am tempted to trust in more than God when facing challenges?**
* **How do I respond when my perceived "strength" or human alliances prove insufficient against overwhelming odds?**
* **In what areas of my life am I being challenged to "turn away" from self-reliance and "put my trust" fully on God?**

### FAQ
**What does "turn away the face of one captain of the least of my master's servants" mean?**

Answer: This is an idiomatic expression meaning to repel, resist, or defeat someone. The Rabshakeh is using hyperbole to mock Judah's military weakness, suggesting they are so feeble that they couldn't even overcome a single, low-ranking Assyrian officer or the weakest of their garrisons. It highlights the vast power disparity between Judah and the mighty Assyrian Empire, aiming to demoralize the besieged people and convince them that resistance is futile.

**Why was Judah relying on Egypt for "chariots and for horsemen"?**

Answer: In the ancient Near East, chariots and cavalry were elite military units, representing significant power and mobility on the battlefield. Judah, a smaller kingdom, lacked a substantial standing army, particularly in these specialized and expensive units. Egypt, a much larger and older power, was known for its military resources, including chariots and horses. Judah, like many smaller nations facing a common threat (Assyria), sought alliances with larger powers for military aid, hoping to bolster their defenses. However, such alliances were often unreliable, as seen throughout the Old Testament (e.g., [Isaiah 30:1-7](/isaiah/30-1 "Isaiah 30:1-7 - Woe to Those Who Go Down to Egypt for Help")).

### CHRIST-CENTERED FULFILLMENT
Isaiah 36:9, with its stark contrast between human reliance and divine power, finds profound Christ-centered fulfillment in the New Testament. The Rabshakeh's taunt about the futility of trusting in earthly "chariots and horsemen" (human strength, political alliances, military might) ultimately points to the absolute sufficiency of Christ. Humanity, in its fallen state, is utterly incapable of "turning away the face" of sin, death, and the devil through its own efforts or alliances. Just as Judah could not defeat Assyria on its own, so too can no one overcome spiritual enemies by their own strength or wisdom. Instead, salvation comes through trusting in the "Lamb of God, who takes away the sin of the world!" ([John 1:29](/john/1-29 "John 1:29 - Jesus, the Lamb of God")). Jesus, the true King, did not come with earthly armies or rely on human power; rather, He conquered through self-sacrifice and resurrection, demonstrating that God's power is made perfect in weakness ([2 Corinthians 12:9](/2_corinthians/12-9 "2 Corinthians 12:9 - God's Power in Weakness")). Our trust is not in fleeting earthly provisions, but in the finished work of Christ, who disarmed the powers and authorities and made a public spectacle of them, triumphing over them by the cross ([Colossians 2:15](/colossians/2-15 "Colossians 2:15 - Christ's Triumph Over Powers")). He is our true refuge, our unshakeable strength, and the only One in whom we can place our complete and unwavering trust for deliverance from all enemies, seen and unseen.

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

Isaiah 10:8

For he saith, [Are] not my princes altogether kings?

2 Kings 18:24

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?

Proverbs 21:31

The horse [is] prepared against the day of battle: but safety [is] of the LORD.

Isaiah 30:7

For the Egyptians shall help in vain, and to no purpose: therefore have I cried concerning this, Their strength [is] to sit still.

Isaiah 30:16

But ye said, No; for we will flee upon horses; therefore shall ye flee: and, We will ride upon the swift; therefore shall they that pursue you be swift.

Isaiah 30:17

One thousand [shall flee] at the rebuke of one; at the rebuke of five shall ye flee: till ye be left as a beacon upon the top of a mountain, and as an ensign on an hill.

Isaiah 36:6

Lo, thou trustest in the staff of this broken reed, on Egypt; whereon if a man lean, it will go into his hand, and pierce it: so [is] Pharaoh king of Egypt to all that trust in him.