Isaiah 36:9
Parallel Verses
English Standard Version
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?

King James Bible
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?

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?

Douay-Rheims Bible
And how wilt thou stand against the face of the judge of one place, of the least of my master's servants? But if thou trust in Egypt, in chariots and in horsemen:

English Revised 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?

Webster's Bible Translation
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 Parallel
Commentary
Keil and Delitzsch Biblical Commentary on the Old Testament

Hezekiah's confidential ministers go there also. Isaiah 36:3 (K. "And they called to the king), and there went out to him (K. to them) Eliakim son of Hilkiyahu, the house-minister, and Shebna the chancellor, and Joah son of Asaph, the recorder." On the office of the house-minister, or major-domo, which was now filled by Eliakim instead of Shebna (שׁבנא, K. twice שׁבנה), see Isaiah 22:15.; and on that of sōphēr and mazkı̄r. Rabshakeh's message follows in Isaiah 36:4-10 : "And Rabshakeh said to them, Say now to Hizkiyahu, Thus saith the great king, the king of Asshur, What sort of confidence is this that thou hast got? I say (K. thou sayest, i.e., thou talkest), vain talk is counsel and strength for war: now, then, in whom dost thou trust, that thou hast rebelled against me? (K. Now) Behold, thou trustest (K. לּך) in this broken reed-staff there, in Egypt, on which one leans, and it runs into his hand and pierces it; so does Pharaoh king of Egypt to all who trust in him. But if thou sayest to me (K. ye say), We trust in Jehovah our God; is it not He whose high places and altars Hizkiyahu has removed, and has said to Judah and Jerusalem, Ye shall worship before the altar (K. ads, in Jerusalem)? And now take a wager with my lord (K. with) the king of Asshur; I will deliver thee two thousand horses, if thou art able for thy part to give horsemen upon them. And how couldst thou repel the advance of a single satrap among the least of the servants of my lord?! Thou puttest thy trust then in Egypt for chariots and riders! And (omitted in K.) now have I come up without Jehovah against this land to destroy it (K. against this place, to destroy it)? Jehovah said to me, Go up to (K. against) this land, and destroy it." The chronicler has a portion of this address of Rabshakeh in 2 Chronicles 32:10-12. And just as the prophetic words in the book of Kings have a Deuteronomic sound, and those in the Chronicles the ring of a chronicle, so do Rabshakeh's words, and those which follow, sound like the words of Isaiah himself. "The great king" is the standing royal title appended to the names of Sargon and Sennacherib upon the Assyrian monuments (compare Isaiah 10:8). Hezekiah is not thought worthy of the title of king, ether here or afterwards. The reading אמרתּ in Isaiah 36:5 (thou speakest vain talk) is not the preferable one, because in that case we should expect דּבּרתּ, or rather (according to the usual style) אך דּבּרתּ. The meaning is, that he must look upon Hezekiah's resolution, and his strength (וּגבוּרה עצה connected as in Isaiah 11:2) for going to war, as mere boasting ("lip-words," as in Proverbs 14:23), and must therefore assume that there was something in the background of which he was well aware. And this must be Egypt, which would not only be of no real help to its ally, but would rather do him harm by leaving him in the lurch. The figure of a reed-staff has been borrowed by Ezekiel in Isaiah 29:6-7. It was a very appropriate one for Egypt, with its abundance of reeds and rushes (Isaiah 19:6), and it has Isaiah's peculiar ring (for the expression itself, compare Isaiah 42:3; and for the fact itself, Isaiah 30:5, and other passages). רצוּץ does not mean fragile (Luzz. quella fragil canna), but broken, namely, in consequence of the loss of the throne by the native royal family, from whom it had been wrested by the Ethiopians (Isaiah 18:1-7), and the defeats sustained at the hands of Sargon (Isaiah 20:1-6). The construction cui quis innitur et intrat is paratactic for cui si quis. In Isaiah 36:7 the reading תאמרוּן commends itself, from the fact that the sentence is not continued with הסירת; but as Hezekiah is addressed throughout, and it is to him that the reply is to be made, the original reading was probably תאמר. The fact that Hezekiah had restricted the worship of Jehovah to Jerusalem, by removing the other places of worship (2 Kings 18:4), is brought against him in a thoroughly heathen, and yet at the same time (considering the inclination to worship other gods which still existed in the nation) a very crafty manner. In Isaiah 36:8, Isaiah 36:9, he throws in his teeth, with most imposing scorn, his own weakness as compared with Asshur, which was chiefly dreaded on account of its strength in cavalry and war-chariots. נא התערב does not refer to the performance and counter-performance which follow, in the sense of "connect thyself" (Luzz. associati), but is used in a similar sense to the Omeric μιγῆναι, though with the idea of vying with one another, not of engaging in war (the synonym in the Talmud is himrâh, to bet, e.g., b. Sabbath 31a): a bet and a pledge are kindred notions (Heb. ערבון, cf., Lat. vadari). On pechâh (for pachâh), which also occurs as an Assyrian title in Ezekiel 23:6, Ezekiel 23:23. אחד פּחת, two constructives, the first of which is to be explained according to Ewald, 286, a (compare above, Isaiah 36:2, כבד חיל), form the logical regens of the following servorum dominin mei minimorum; and hēshı̄bh penē does not mean here to refuse a petitioner, but to repel an antagonist (Isaiah 28:6). The fut. consec. ותּבטח deduces a consequence: Hezekiah could not do anything by himself, and therefore he trusted in Egypt, from which he expected chariots and horsemen. In Isaiah 36:10, the prophetic idea, that Asshur was the instrument employed by Jehovah (Isaiah 10:5, etc.), is put into the mouth of the Assyrian himself. This is very conceivable, but the colouring of Isaiah is undeniable.

Isaiah 36:9 Parallel Commentaries

Treasury of Scripture Knowledge

the least

Isaiah 10:8 For he said, Are not my princes altogether kings?

2 Kings 18:24 How then will you turn away the face of one captain of the least of my master's servants...

and put

Isaiah 36:6 See, you trust in the staff of this broken reed, on Egypt; where on if a man lean, it will go into his hand, and pierce it...

Isaiah 30:16,17 But you said, No; for we will flee on horses; therefore shall you flee: and, We will ride on the swift...

Deuteronomy 17:16 But he shall not multiply horses to himself, nor cause the people to return to Egypt, to the end that he should multiply horses...

Proverbs 21:31 The horse is prepared against the day of battle: but safety is of the LORD.

Cross References
2 Kings 7:6
For the Lord had made the army of the Syrians hear the sound of chariots and of horses, the sound of a great army, so that they said to one another, "Behold, the king of Israel has hired against us the kings of the Hittites and the kings of Egypt to come against us."

Isaiah 20:5
Then they shall be dismayed and ashamed because of Cush their hope and of Egypt their boast.

Isaiah 30:2
who set out to go down to Egypt, without asking for my direction, to take refuge in the protection of Pharaoh and to seek shelter in the shadow of Egypt!

Isaiah 30:7
Egypt's help is worthless and empty; therefore I have called her "Rahab who sits still."

Isaiah 31:3
The Egyptians are man, and not God, and their horses are flesh, and not spirit. When the LORD stretches out his hand, the helper will stumble, and he who is helped will fall, and they will all perish together.

Isaiah 36:8
Come now, make a wager with my master the king of Assyria: I will give you two thousand horses, if you are able on your part to set riders on them.

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