Of the valley of vision of Judah; and especially of the City of Jerusalem, as the next verse showeth; which is called a valley, because a great part of it stood in a valley, and comparatively to those higher mountains wherewith it was encompassed; of which see Psa 121:1 125:2 Isa 52:7 ; and the valley of vision , because of the many and clear visions or revelations of God’ s mind in that place, above all other parts of the world. As the prophets are called seers , 1Sa 9:9 , so prophecy is frequently called vision , as 1Sa 3:1 Isa 1:1 Eze 7:13,26 .

Gone up to the housetops as they used to do in times of great confusion and consternation, that they might mourn, and look, and cry to Heaven for help. Compare Isa 15:3 Jer 48:38 .

Thou art full of stirs or, thou who wast full of stirs, or noises, to wit, of joyful shouts, as the following words limit it, and as this word is used, Zec 4:7 , though elsewhere it be taken for doleful cries.

Tumultuous or, streperous ; full of noise and clamour, through revelling and jollity. See Pro 20:1 Zec 9:15 .

Not slain with the sword nor dead in battle, but either by famine or pestilence in the siege, as many died, Jer 14:18 38:2 , or in their flight, as others were; both which were inglorious kinds of death.

Thy rulers Zedekiah and his chief commanders, whose flight he foretells.

They are bound by the archers Heb. from the bow , i.e. so as they were disenabled from using the bow; which is a usual Hebraism; as from a king is put for from being a king , 1Sa 15:23 ; and from seeing , Psa 69:23 , is rendered that they cannot see, Rom 11:10 . But this word is by some, and may very well be, joined to the foregoing clause; for the words in the Hebrew lie thus, All thy rulers are fled together from the bow , (or, bow-men , as this word is rendered, Isa 21:17 )

they are bound which seems most plain and unforced, and suits best with the following words, as also with the prophet’ s use of the same phrase, Isa 21:15 , they fled from the bent bow , &c. All that are found in thee ; that remained there with Zedekiah in the siege; for those who had fled to the Chaldeans saved their lives and liberties. Are bound together in fetters , Jer 52:11 .

Which have fled from far which fled to Jerusalem from the remotest parts of the land. But he rather speaks of those who fled from Jerusalem, and from their enemies, whereof some had fled away, but were pursued and overtaken by their enemies, and bound, as others had been. And the words seem to be well rendered, they fled far away , as this very word is used, Isa 23:7 ; which may be understood either of the same persons who fled, but were taken in their flight, as was now said; or of others, who fled away, when others abode, there and were bound.

Look away from me take off your eyes and thoughts from me, and leave me alone, that I may take my fill of sorrows.

Labour not to comfort me for all your labour will be lost, I neither can nor will receive any consolation.

Of the daughter of my people of that city and nation whereof I am a member. The title of daughter is oft given both to cities and nations, as hath been noted before.

Of treading down in which my people are trodden under foot by their insolent enemies.

Of perplexity by the Lord God of hosts: this is added, partly to show that this did not happen without God’ s providence; and partly to aggravate their calamity, because not only men, but God himself, fought against them.

Breaking down the walls of the strong cities of Judah ; which was done by Sennacherib, 2Ki 25:10 .

Crying to the mountains with such loud and dismal outcries as should reach to the neighbouring mountains, and make them ring again therewith.

Elam the Persians, who now, and for a long time after. were subject to the Assyrian and Chaldean emperors, and were employed by them in their Wars.

Bare the quiver being expert bow-men, as appears from Jer 49:35 , and from Strabo’ s testimony.

With chariots of men and horsemen as some of them fought on foot, so others fought from chariots and horses. Kir ; the Medes, so called by a synecdoche from Kir, an eminent city and region of Media, of which see 2Ki 16:9 Amo 1:5 .

Uncovered prepared it and themselves for the battle; for in times of peace arms were wrapt up and covered, to preserve them clean, and fit for use.

The shield their defensive and offensive weapons.

Thy choicest valleys shall be full of chariots: valleys were the most proper places for the use of chariots: see Jos 17:16 .

The horsemen shall set themselves in array at the gate to assist and defend the footmen whilst they made their assault, and withal to prevent and take those who endeavoured to escape.

He the enemy, Sennacherib, of whose invasion he seems to speak.

The covering of Judah: he took those fenced cities, which were a covering or safeguard both to the people of Judah, who fled to them, and to Jerusalem, which was begirt and defended by them.

Thou didst look in that day to the armour thy hope and trust was wholly or chiefly placed in the arm of flesh. For although Hezekiah was commended for his trust in God, yet the generality of the people were guilty of distrust in God, and confidence in the creature.

The house of the forest more fully called the house of the forest of Lebanon , 1Ki 7:2 , not because it was built in Lebanon, for it was in Jerusalem; but either because it was built of the trees of Lebanon, for which cause the temple is called Lebanon , Zec 11:1 , or for other reasons. See Poole "1Ki 7:2" .

Ye have seen i.e. observed or considered, as this word is used, Exo 32:9 , and elsewhere, in order to the reparation of them, and to fortify the city, as the next words manifest.

Ye gathered together the waters of the lower pool that you might both deprive the enemy of water, and supply the city with it; of which see on 2Ch 32:4,5 .

Ye have numbered the houses of Jerusalem that they might exactly know their own strength, and the number of their people, and so lay the burdens more equally upon them, and make sufficient provisions for them.

The houses which stood upon or without the walls of their city, and so gave their enemies any advantage against them, and hindered the searching or fortifying the walls and city.

The two walls either those 2Ki 25:4 , or those 2Ch 32:5 , in both which places we read of two walls.

For the water of the old pool to receive the waters conveyed into it by pipes from the old pool.

The maker thereof either,

1. Of the water; for both the springs and the rain which filleth the pools are from God alone: or,

2. Of Jerusalem, expressed in the foregoing verse, and easily understood here, because all these works were undertaken for Jerusalem’ s defence and provision. And it is usual in Scripture for the pronoun relative to be put by itself, without any express mention of the person or thing to which it belongs, which is left to the reader to gather out of the foregoing or following words; of which See Poole "Psa 87:1" , See Poole "Son 1:1" .

Him that fashioned it Heb. the former or framer of it , God; who made it a city, and the place of his special presence and worship; which also he had undertaken to protect, if the people would observe his commands; to whom therefore they should have resorted and trusted in this time of their distress.

Long ago which clause may be added to aggravate their sin, in distrusting that God who had now for a long time given proof of his care and kindness in defending this city.

Call invite and oblige them by the course of his providence, and require this by the precepts requiring these things in such times and conditions.

To baldness to make themselves bald, by plucking or shaving off the hair of their heads, as was usual in great sorrows, as Ezr 9:3 Job 1:20 Mic 1:16 , although it was forbidden in case of the death of relations, for a special reason; of which see on Lev 19:27,28 21:5 .

Eating flesh not only for necessity, but to excess and luxury, as eating and drinking are taken, Mat 24:38 .

Let us eat and drink; for to-morrow we shall die: the prophets tell us that we shall certainly and suddenly be destroyed; it concerns us therefore to make our best of the present time, and to be merry whilst we have the opportunity. A most perverse and desperate conclusion, proceeding from obstinate profaneness, and contempt of God’ s judgments.

It was revealed in mine ears what I am saying is not my own invention, nor uncertain reports, but what I heard with these ears of mine. The like phrase we have 1Sa 9:15 , the Lord had told Samuel in his ear. This iniquity shall not be purged from you till ye die ; you shall feel the sad effects of this wickedness, and my just displeasure for it, as long as you live. This is not spoken exclusively, as if it should be purged after their death, which is absurd and impious to imagine, at least concerning such as lived and died in this desperate and impenitent condition; but emphatically. to show that God will have no mercy upon them in that time of life, in which he useth and delighteth to give repentance and remission of sins to mankind.

Get thee unto this treasurer which the prophet might boldly do, because he had the protection not only of God, who sent him upon this errand, but probably of Hezekiah also, who at the time of this prophecy was either king, or his father’ s viceroy, or at least heir-apparent to the crown.

Shebna who seems to have been advanced by wicked Ahaz, and to have been a great patron of impiety and injustice in his reign, and by politic compliance with Hezekiah thought to gain his favour, and so to keep his place and power at court.

Over the house over the house of David, as is more fully expressed below, Isa 22:22 . Possibly he was not only the lord treasurer, but also the king’ s prime minister of state.

What hast thou here? or, What dost thou here ? what right hast thou to this place and office? Whom ; either,

1. What friends, in whom thou canst confide? Thou hast so ill managed thyself and thy affairs, that thou art universally hated. Or,

2. What kindred or relations? For the Jews say he was a stranger by birth; which is the more probable, because his pedigree is not mentioned in any of those places of Scripture where he is named.

Hewed thee out a sepulchre as great and ambitious men used to do. Here ; not in thine own country, the proper place for such a monument; but in Jerusalem, which should not be defiled nor disparaged with it.

On high in a high and eminent place, as Isa 57:7 . An habitation ; either,

1. A sepulchre, which is called a man’ s house, Job 30:23 ; or,

2. A dwelling-house. He erected, or is compared to one that doth erect, a stately house to live in, and a stately sepulchre to receive him when he dies. And these two are fitly joined together, because their sepulchres were commonly built in or near their houses. See Isa 14:18 Joh 19:41 . In a rock ; a fit place both for strength and state. Thus we read of a sepulchre hewed out of a rock, Mat 27:60 .

I will carry thee away with a mighty captivity will cause thee to be carried into captivity by a strong hand, or by the hand of a mighty man, from which therefore thou shalt not be able to escape. Or, will cast thee away with the casting of a mighty man , i.e. with great force; or, in casting will cast thee away, O thou mighty man . Will surely cover thee , to wit, with confusion, as is here implied, and as this phrase is more fully expressed, Psa 89:40 109:29 . Or

covering may be put for obscuring his glory, which he designed to publish, and to that end erected stately monuments, &c. Or this may be an allusion to the ancient custom of covering the faces of condemned persons; of which see Est 7:8 . Compare Job 9:24 Eze 12:6,12 .

He will surely violently turn and toss thee like a ball Heb. wrapping he will wrap thee up like a ball , which consists of materials wrapped and bound together, that it may be tossed far away. Or, Rolling he will roll thee with the rolling of a ball. Into a large country ; like a ball which is cast into a large and plain spot of ground, where being thrown by a strong man, it runs far and wide. Or, to a far country, which seems to be here called large of spaces , not so much in itself, for that was inconsiderable to him, whether the land of his captivity was large or little, as in respect of its distance from the place of his birth and abode.

The chariots of thy glory shall be the shame of thy lord’ s house The sense of the words thus rendered seems to be this, Thy glorious chariots, wherein thou didst ride in great state at Jerusalem, shall then and there be turned into shame to thyself, and to thy master, to whom it is just matter of reproach, that he was so foolish as to advance and trust such a faithless and unworthy person. But the words are by divers others fitly rendered,

there the chariots of thy glory shall be, (or, shall die or vanish, i.e. that shall be the end of all thy pompous chariots, and other monuments of thy pride,) O thou who art

the shame of thy Lord’ s house who by thy unjust and wicked practices hast exposed thy king and master, and the royal family, to reproach and contempt.

And I the Lord, whose words these are, Isa 22:15 , as is manifest from the following verses.

Shall he the Lord; such sudden changes of persons being very usual in these writings.

I will call by my Spirit fitting him, and by my powerful providence moving Hezekiah’ s heart to call him.

I will clothe him with thy robe, and strengthen him with thy girdle: there was a peculiar sort of robe and girdle which was the badge of his office, which should be taken from him, and given to Eliakim.

He shall be a father he shall not only have the authority of a father, which thou now hast, in which respect all rulers are called fathers , as Exo 20:12 Num 36:1 ; but shall also govern them with fatherly care and affection, and not with rigour and cruelty, as thou dost.

The key the government, the power of opening and shutting, of letting men into it or putting them out of it, whereof a key is a fit emblem; whence the delivering of the keys of a house or city into the hands of another, is a sign to signify and confirm the giving him the power and possession of it.

Lay upon his shoulder he mentions the shoulder rather than the hand, in which keys are commonly carried, either from some ceremony then in use, of carrying a key upon the shoulder, either of the officer of state himself, or of another in his name and stead; or to signify that this was a key of greater weight than ordinary, and that government, which is designed by this key, is a heavy burden, and therefore in Scripture phrase said to be upon the shoulder, as Isa 9:6 .

None shall shut against his will, or without his commission or consent.

I will fasten him I will establish the power in his hands.

In a sure place in the strong walls, or solid timber, in the house; which is opposed to Shebna’ s instability, signified by a ball, Isa 22:18 .

He shall be for a glorious throne to his father’ s house by his prudent and righteous government he shall procure great glory, not only to himself, but to all that have any relation to him. This also is opposed to what is said of Shebna in the end of Isa 22:18 .

Of his father’ s house of his own kindred and family, who shall all depend upon him, and receive glory from him; of the house of David, which is called

his father’ s house either because kings are called the fathers of all their subjects, both in Scripture, as 1Sa 24:11 2Ki 5:13 16:7 , and in other authors; or, as Calvin ingeniously conjectures, because he was of the blood royal. Otherwise this had been no great commendation to him, that he studied so much the advancement of his own private family. And this seems more probable, because this character is opposed to that of Shebna, who was the shame of his lord’ s , to wit, the king’ s, house or family, Isa 22:18 . The offspring and the issue ; great and small, the children and grandchildren of his father’ s house.

All vessels of small quantity the meanest of them shall receive a lustre and advantage from their relation to him.

From the vessels of cups, even to all the vessels of flagons all sorts of vessels, great or small, mean or precious, may be hanged upon him, without any fear of falling; whereas ordinary nails or pins, if they be oppressed with too great weight, are easily broken down, and the vessels fall with them.

The nail that is fastened in the sure place Shebna, who seemed to be so, both in his own eyes, and in the eyes of others. The burden that was upon it; all those wicked officers that were advanced and supported by his power.

The valley of vision: Jerusalem. The temple of Jerusalem was built upon Mount Moria, or on the mountain of vision. But the city is here called, the valley of vision, either because it was lower than the temple, or because of the low condition to which it was to be reduced, (Challoner) during the captivity. (Worthington) ---

Vision. Septuagint, "Sion." (Haydock) ---

This prophecy regards the devastation caused by Sennacherib, (St. Jerome) Nabuchodonosor, (Sanctius) the Romans, (Eusebius) or by Assaradon, when he took Manasses, 2 Paralipomenon xxxiii. 11., and 4 Kings xxi. 10. ---

Tops, to weep.

Battle. He taxes the king with cowardice.

People. He saw this in spirit, though he might not live to witness it. (Calmet)

Searching. That day beheld the Assyrians (Haydock) undermining the wall, and behaving with haughtiness (Calmet) on Mount Sion. (Haydock)

Wall. Arms were frequently hung thereon, Canticle of Canticles ix. 4. (Calmet)

Covering. Hebrew masac, (Haydock) "shade," for the convenience of the people, 4 Kings xvi. 18. ---

Forest, built by Solomon. Ezechias has also procured store of arms, which were now delivered out to the citizens.

Many, but you have neglected them, (Calmet) till it be too late. (Haydock) ---

Pool, communicating with Gehon on the west.

Walls. Manasses enclosed the pool within walls, forming a second town, 4 Kings xxii. 29. ---

Ago. You have not imitated the piety of Ezechias.

Die. Thus the pagans encouraged themselves to feast. (Calmet) ---

Ergo vivamus dum licet esse bene. (Petronius) ---

This conduct betrayed an entire want of faith. (Calmet) ---

"Nothing offends God so much....as contempt proceeding from despair." (St. Jerome)

Die. The repentance of Manasses, and the piety of Josias, could not avert the storm. Discite justitiam moniti et non temnere divos.

Temple, in the place of Eliacim. He had been secretary before, (Calmet) and had intruded himself into some office in the temple, which he abused. (Worthington)

Cock. St. Jerome's master assured him that the word which is usually rendered a warrior, has this meaning. (Haydock) ---

The comparison agrees well with a proud man reduced to misery. (Calmet) ---

Hebrew, "With the captivity of a man, and he will cover thee." Septuagint, "he will cast out and bruise the man, and will take away thy comely robe, and throw thee into," &c. (Haydock)

Lord; Manasses, who hath exalted thee. (Calmet)

Eliacim, who had been displaced, ver. 15. He acted as regent after the departure of Manasses, who always followed his counsels at his return, Judith iv. 5. The priesthood was not then incompatible with civil and military functions.

Girdle, the badge of power, Job xii. 18.

Shoulder. Here the marks of dignity were worn. Eliacim was appointed master of the palace, over all the other servants. (Calmet) ---

Thus we may gather what power Christ conferred on St. Peter, when he gave him the keys of heaven, Matthew xvi. 19., and Apocalypse iii. 7. (Haydock)

Peg, on which whatever is placed shall be secure, 1 Esdras ix. 8.

House. He shall be the ornament of the priesthood. ---

Music. All affairs in church and state shall be at his disposal.

Fall. Sobna shall lose all his employments, and ruin others. (Calmet)

The burden of the valley of vision,.... A prophecy concerning Jerusalem, so called, because it lay in a valley, encompassed about with mountains, and which was the habitation of the prophets or seers, and the seat of vision and prophecy; and perhaps there is an allusion to its name, which signifies the vision of peace, or they shall see peace. The Septuagint version calls it, "the word of the valley of Sion"; and the Arabic version,

"a prophecy concerning the inhabitants of the valley of Sion, to wit, the fields which are about Jerusalem.''

The Targum is,

"the burden of the prophecy concerning the city which dwells in the valley, of which the prophets prophesied;''

by all which it appears, that not the whole land of Judea is thought to be meant, only the city of Jerusalem, so called, not from its low estate into which it would fall, through the wickedness of the people, and so rather to be called a valley than a mountain, as Kimchi; but from its situation, it being, as Josephus ^h says, fortified with three walls, except on that side at which it was encircled with inaccessible valleys; and hence it may be, that one of its gates is called the valley gate, Neh 2:13 and besides, there was a valley in it, between the mountains of Zion and Acra, which divided the upper and lower city, as he also elsewhere says ⁱ. The burden of it is a heavy prophecy of calamities that should come upon it, or at least of a fright it should be put into, not in the times of Nebuchadnezzar, when it was taken and destroyed, as Jarchi and Kimchi, and another Jew Jerom makes mention of; nor in the times of Titus Vespasian, according to Eusebius, as the said Jerom relates; but in the times of Hezekiah, when Judea was invaded, and Jerusalem besieged by Sennacherib:

what aileth thee now? or, "what to thee now?" ^k what is come to thee? what is the matter with thee now? how comes this strange and sudden change?

that thou art wholly gone up to the housetops? not to burn incense to the queen of heaven, which was sometimes done, and is the sense of some mentioned by Aben Ezra; but either for safety, to secure themselves from their enemies; or to take a view of them, and observe their motions, and cast from thence their arrows and darts at them; or to look out for help, or to mourn over their distresses, and implore help of the Lord; see Isa 15:2 and this was the case, not only of some, but of them all; so that there was scarce a man to be seen in the streets, or in the lower parts of their houses, but were all gone up to the tops of them, which were built with flat roofs and battlements about them, Deu 22:8.

Thou art full of stirs,.... Or, "wast full of stirs"; through the multitude of people walking about in it, and the vast hurry of business done in it; but now all hush and quiet, the streets clear of people, and the shops shut up, and all got up to the housetops for shelter; or, "full of noises" ^l, as a populous trading city is. The word signifies shoutings and acclamations, and is used for joyful ones, Zec 4:7 and may be so taken here, and may design such as were expressed at their festivals, and on other occasions; unless it is to be understood of doleful ones, on account of the invasion and siege:

a tumultuous city; through the throng of people, and the noise of thorn:

a joyous city; some on business, others on pleasure; some hurrying from place to place about their trade and commerce, and others amusing themselves with pastime, mirth, and jollity; which is commonly the case of populous cities in prosperity. This had been Jerusalem's case, but now it was otherwise:

thy slain men are not slain with the sword, nor dead in battle; for Sennacherib never entered into it, nor put any of its inhabitants to the sword; nor was there any battle fought between them, nor was he suffered so much as to shoot an arrow into it, Isa 37:33 wherefore those that died in it died either through the fright and consternation they were put into, or through the famine his army had caused, in laying the country round about them desolate.

All thy rulers are fled together,.... Either the rulers of Jerusalem, civil and ecclesiastical, that should have been at the head of the people, and have encouraged them, fled together to the housetops, or to the temple and strongholds; or the generals and officers of their militia, one and all of them fled, as if they had done it by joint consultation and consent; or the rulers of the several cities of Judea, which, when invaded by Sennacherib, stayed not to defend them, but left them and fled:

they are bound by the archers; or, "from the bow" ^m; from using it; were in such a consternation, and under such a panic, that they had no strength nor heart to draw the bow, but were as if they were bound, and held from it: or for fear of the bow, or the archers in the Assyrian army, and therefore fled from them, as the Tigurine version renders it, joining it to the preceding clause, "they fled from the bow, they are bound"; or, as Ben Melech, for fear of the bow, they delivered themselves up, and were bound; so Aben Ezra:

all that are found in thee are bound together; that is, from the bow, as before; not only the princes, but the common people. These clauses have led many interpreters to conclude that this must be understood of the taking of the city by Nebuchadnezzar, when Zedekiah was bound in chains, and carried to Babylon, Jer 52:11,

which have fled from far; from the furthest part of the land of Judea to Jerusalem, for shelter and safety.

Therefore said I,.... Not God to the ministering angels, as Jarchi; but the prophet to those that were about him, his relations, friends, and acquaintance:

look away from me; turn away from me, look another way; cease from me, let me alone; leave me to myself, that I may weep in secret, take my fill of sorrow, and give full vent to it:

I will weep bitterly; or, "I will be bitter", or, "bitter myself in weeping" ⁿ; it denotes the vehemence of his grief, the greatness of his sorrow, and the strength of his passion:

labour not to comfort me; make use of no arguments to persuade me to lay aside my mourning; do not be urgent and importunate with me to receive consolation, for my soul refuses to be comforted:

because of the spoiling of the daughter of my people; his countrymen, which were as dear to him as a daughter to a tender parent, now spoiled, plundered, and made desolate by the ravages of the enemy, in many cities of Judea.

For it is a day of trouble,.... To Hezekiah, and also Jerusalem, and all the inhabitants of the land:

and of treading down; the people of it by Sennacherib's army, like mire in the streets, when their cities were taken by him:

and of perplexity by the Lord of hosts in the valley of vision; in Jerusalem, besieged, and threatened with desolation; which threw the king and his nobles, and all the inhabitants, into the utmost perplexity, confusion, and distress; and all this was not merely from men, nor was it by chance, but by the permission and appointment of God, to humble his people for their sins, and bring them to a sense and acknowledgment of them:

breaking down the walls: of the fenced cities, with their battering rams, at the time they besieged and took them, 2Ki 18:13,

and of crying to the mountains: looking and running to them for help and succour, for shelter and protection; and crying so loud, by reason of their distress, as that it reached the distant mountains, and made them echo with it.

And Elam bare the quiver with chariots of men and horsemen,.... Or the Elamites, as the Targum and Septuagint, that is, the Persians, who were at this time subject to the Assyrians, and served in Sennacherib's army, which consisted of many nations; see Isa 29:7 these bore the quiver, a case for arrows, being expert in the use of the bow, which was the chief of their might, Jer 49:35 and so Strabo ^o reports, that the Elamites had many archers among them; and along with them went

chariots of men, full of men, of military men; these were chariots for war, and brought men to fight against Jerusalem;

and horsemen also, these were the cavalry, as those that carried bows and arrows seem to be the foot soldiers. The Targum is,

"and the Elamites bore arms in the chariot of a man, and with it a couple of horsemen;''

as in the vision or prophecy concerning Babylon, Isa 21:7,

and Kir uncovered the shield; this was a city in Media, and signifies the Medes, who were in subjection to the Assyrians, and fought under them; see 2Ki 16:9 though Ben Melech says it was a city belonging to the king of Assyria; these prepared for battle, uncased their shields, which before were covered to keep them clean, and preserve them from rust and dirt; or they polished them, made them bright, as the word in the Ethiopic language signifies, as De Dieu has observed; see Isa 21:5 these might be most expert in the use of the shield and sword, as the others were at the bow and arrow. Some render "Kir" a "wall": so the Targum,

"and to the wall the shields stuck;''

and the Vulgate Latin version, "the shield made bare the wall": but it is best to understand it as the proper name of a place.

And it shall come to pass, that thy choicest valleys,.... The valleys that were near Jerusalem, that used to be covered with the choicest corn or vines, or with grass and flocks of sheep, and used to be exceeding delightful and pleasant:

shall be full of chariots; where they can be more easily driven than on mountains; these were chariots not for pleasure, but for war; chariots full of soldiers, to fight against and besiege Jerusalem:

and the horsemen shall set themselves in array at the gate: to take them that come out of the city, and to force their way into it; as well as to protect and defend the foot, while they made the assault, and scaled the walls, and to be ready when the gates were opened to them.

And he discovered the covering of Judah,.... Either God himself, who uncloaked them of their hypocrisy, as Dr. Lightfoot; or took away his power and presence from them, and his protection of them, and discovered their weakness; or rather the enemy Sennacherib: and then by the covering is meant, not Jerusalem, nor the temple, as Jarchi and Kimchi, for neither of them came into his hands; but the fenced cities of Judah, which were the strength and protection of the country; these he took and dismantled, 2Ki 18:13 and when this was done, it was high time for the Jews at Jerusalem to look about them, and provide for their defence and safety:

and thou, didst look in that day to the armour of the house of the forest; to see what store of armour they had, in what condition it was, and to take from hence, and furnish themselves and soldiers with it, to annoy the enemy, and defend themselves. This house of the forest is the same with the house of the forest of Lebanon; so called, not because built in it, for it was in Jerusalem, but because it was built of the wood of Lebanon; or because it was surrounded with trees, and had walks and groves belonging to it, resembling that forest. This was an armoury; here Solomon put his two hundred targets, and three hundred shields of beaten gold, 1Ki 7:2 see also Son 4:4.

Ye have seen also the breaches of the city of David, that they are many,.... Not Jerusalem in general, but that part of it which was called the stronghold of Zion, and in particular had the name of the city of David, 2Sa 5:7 the fortifications of which, in times of peace, had gone to decay; and which they had seen before, but took no notice of, being in safety; but now besieged, and in great danger, they looked upon them in good earnest, in order to repair them, and secure themselves from the irruption of the enemy; for this is not to be understood of breaches now made by the Assyrian army, but of old ones, which had lain neglected; see 2Ch 32:5,

and ye gathered together the waters of the lower pool: not to make mortar with, to be used in repairing the breaches, as Kimchi; but either that they might be as a wall round about the place, as Aben Ezra; or rather to deprive the enemy of them, and cut off all communications from him, and to supply the inhabitants of the city with them; see 2Ch 32:3. The Septuagint version is, "and he turned the water of the old pool into the city": but the old pool was another pool hereafter mentioned, and was without the city, the same with the upper pool; whereas this was the lower, and was in the city. The Targum is,

"and ye gathered the people to the waters of the lower pool.''

And ye have numbered the houses of Jerusalem,.... To know what number of men were in them, and how many could be spared to do duty, either as watchmen or soldiers; or to know how to levy the tax, and what money they would be able to raise, to defray the charge of the defence of the city; or to see what provisions they had, and so make a computation how long they could hold out the siege; or else to observe what houses might be annoyed by the enemy, and what stood in the way of the repair of the walls, or were proper to pull down, that with the stones and timber of them they might make up the breaches of the wall, and that the stronger, as follows:

and the houses have ye broken down to fortify the wall; either such as were without the wall, which, had they let them stand, would either have been destroyed by the enemy, or have been a harbour for them; or those upon it, and near it within, which stood in the way of the repair, and were easily beat down by the enemy; or might be a means of communication between them and such as were inclined to be treacherous; with the stones and timber of which houses, when broken down, they strengthened the wall, and so served a better purpose than if they had stood.

Ye made also a ditch between the two walls,.... The outward and the inward; for Hezekiah not only repaired the broken wall, but he built another without, 2Ch 32:5 and between these two he made a ditch, or receptacle for water; for rain water, as Kimchi says; that the inhabitants might not want water during the siege; but the end for which it was made follows:

for the water of the old pool; which, being without the city, was by this means drained into this ditch or receptacle; and so the Assyrians were deprived of it, and the inhabitants of Jerusalem more abundantly supplied; this was wisely contrived to distress the enemy, and to enable themselves to hold out the siege the longer; and for this and other methods they took they are not blamed, but for what follows:

but ye have not looked unto the Maker thereof; either of the distress and calamity which came upon them for their sins, with the will and by the decree of God; or of the water of the pool, which is a creature of his; for who can give rain or water but himself? or rather of the city of Jerusalem, to build which he stirred up persons, and assisted them in it, and which he chose for the seat of his habitation and worship:

neither had respect unto him that fashioned it long ago; not in his own mind from eternity, which is the gloss of the Jewish Rabbins ^p; Jerusalem being one of the seven things, which, before the world was, came into the mind of God to create; but in time, many years ago, in the times of David, who built some part of it; and before, it being the ancient city of Salem. Now this was their fault, that they trusted in their warlike preparations, and prudential care and caution, for the defence of themselves, and looked not unto, nor trusted in, the Lord their God; for though Hezekiah did, yet many of his people did not; and very probably his principal courtiers and officers about him, concerned in the above methods, and particularly Shebna, hereafter mentioned.

And in that day did the Lord God of hosts,.... When it was a day of trouble, of treading down, and of perplexity; when Jerusalem was besieged by the Assyrian army; and when the people were so much concerned, and so careful for their defence and preservation; then did the Lord

call to weeping and to mourning; to confess and mourn over their sins, the cause of these calamities; to lament their unhappy case; to humble themselves under the mighty hand of God, and, by prayer and supplication, with tears to implore his help and assistance, and grant them deliverance; this the Lord called them unto by the voice of his Providence, by the afflictive dispensations of it, and also by his prophets, whom he sent unto them, particularly the Prophet Isaiah; so the Targum,

"and the prophet of the Lord God of hosts called in that day,'' &c.:

and to baldness, and to girding with sackcloth; which were external signs and tokens of inward sorrow and repentance; the former of which was done by shaving the head, or plucking off the hair, and was forbidden on private occasions, yet might be allowed in a public case; see Mic 1:16.

And behold joy and gladness,.... As if it was a time of rejoicing, rather than of weeping and mourning; and as if they were at a festival, and in the greatest prosperity and liberty, and not besieged by a powerful army:

slaying oxen, and killing sheep: not for sacrifice, to make atonement for sin, as typical of the great sacrifice; but to eat, and that not as at ordinary meals, or merely for the support of life, but as at feasts, where, as there was great plenty, so luxury and intemperance were indulged; just as Belshazzar did, at the same time that Babylon was beset by the army of the Medes and Persians, Dan 5:1 so the Jews here, having taken the armour out of the treasury, and furnished the soldiers with them, and took care of provisions of bread and water, and having repaired and fortified the walls of the city, thought themselves secure, and gave up themselves to feasting, mirth, and pleasure: saying,

let us eat and drink, for tomorrow we shall die; which they said, not as believing their case to be desperate; that the next day, or in a few days, their city would be taken by the Assyrians, and they should be put to the sword, and therefore, since they had but a short life to live, they would live a merry one; but rather as not believing it, but scoffing at the prophet, and at the word of the Lord by him; as if they should say, the prophet says we shall die tomorrow, or we are in great danger of being suddenly destroyed; but let us not be dismayed at such words, and to show that we do not believe them, or if this is our case, let us take our fill of pleasure, while we may have it. This is the language of epicures, and of such that disbelieve the resurrection of the dead, and a future state, to whom the apostle applies the words in 1Co 15:32.

And it was revealed in my ears by the Lord of hosts,.... Both what they said in the preceding verse Isa 22:13, their profane, impious, and scoffing language; which perhaps was not expressed by words, but said in their hearts, and which God the searcher of hearts knew, and revealed it to the prophet; and also what he determined to do upon this, which is afterwards said, which being a purpose within himself, could not be known without a divine revelation; so the Targum,

"the prophet said, with mine ears I was hearing, when this was decreed from before the Lord of hosts;''

namely, that their iniquity should not be forgiven; the Vulgate Latin version is, "the voice of the Lord of hosts is revealed in mine ears"; saying what is expressed in the next clause: but the Septuagint, and Arabic versions, understand it of the ears of Lord of hosts himself: and Aben Ezra thinks the word "ani" or "I" is wanting, and so Kimchi; and that the words should be rendered thus, "it was revealed in mine ears, I am the Lord of hosts": and so it is by some others, "it was revealed in the ears of me, the Lord of hosts" ^q, or, "of the Lord of hosts"; the wickedness, profaneness, and luxury of the people; the cry of their sins came up into the ears of the Lord of hosts, and therefore he determined to do what he next declares:

Surely this iniquity shall not be purged from you till ye die; it being of heinous nature, so daring, insolent, and affronting, such a contempt of God and his word, and discovering such impenitence and hardness of heart, it should not be expiated by any sacrifice whatever; not by the day of atonement, nor death itself, as the Jews from hence fancy; in short, it should not be forgiven, neither in this world, nor in that to come; for if not till they died, then not after, where there is no repentance, nor remission; see Mat 12:32 the words are in the form of an oath, "if this iniquity be purged, or expiated", &c. ^r; the Lord swears to it, that it never should be pardoned, but they should die in it; as a corporeal, so an eternal death. The Targum interprets it of the second death; that is, as Kimchi explains it, the death of the soul in the world to come; see Rev 21:8,

saith the Lord God of hosts; and therefore this would certainly be the case; for his word and oath are his two immutable things, in which it is impossible for him to lie.

Thus saith the Lord God of hosts, Go,.... These words are spoken to the prophet, bidding him go to Shebna's house; so the Arabic version, "go to the house"; or however, by some means or other, let him know that he should be displaced, and turned out of his office, and another put in his room:

get thee unto this treasurer; or governor, as the Targum; treasurer in the house of King Hezekiah, as Kimchi: the word has the signification of profit; and Jarchi, from the Talmud ^s, calls him master of the profits; that is, of the profits and revenues belonging to the king; though, perhaps, he sought more his own profit and advantage than the king's: it has also the signification of danger, and so may be rendered, "this dangerous" man to the king and state. The Jews say ^t he entered into conspiracy with some others in Jerusalem, to deliver up the city and king into the hands of Sennacherib. It is also used for a cherisher or nourisher, 1Ki 1:2 and may be understood of him, as a cherisher and encourager of the scoffers before mentioned, and a fomenter of secret conspiracies against the king and the city. Some render it, "this Sochenite", so called from the place of his birth, or from whence he came; and the Jews ^u say he came from Sochen, a place in Egypt; and he seems by what follows to have been a foreigner, and not an inhabitant of Jerusalem; nor is it likely that he should be twice described by his office:

even unto Shebna, which is over the house; that is, over the king's house, so Kimchi; the steward, that had the ordering of all the affairs civil and domestic in it, which was a very high post; he had the keys of the money, stores, and provisions in it; see Isa 22:22. The Vulgate Latin version calls him the governor of the temple; so Jarchi understands it, that he was over the house of the sanctuary, the temple; some Jewish writers say he was a high priest; and others that he was an "amarcal" ^w, which was a name of office in the temple, a governor there, that had the keys of the stores in it:

and say; this is not in the text, but is supplied; the message to him follows.

What hast thou here?.... In the king's house, or in Jerusalem; what business hast thou here? thou art unworthy of such an office, nor shalt thou long continue in it; what inheritance hast thou here? thou art an alien from the commonwealth of Israel and hast no estate or possession in the land:

and whom hast thou here? of thy family and kindred; what ancestors hast thou? where did they live or die, and were buried? what children hast thou to succeed thee in honour and estate? or what relations to be interred, when deceased, in thy grave, that thou hast made such a provision as follows? and it may be observed, that wherever he is spoken of, the name of his father is never mentioned. Aben Ezra's gloss is, who hast thou here of thy family that can help thee? his fall and ruin being at hand:

that thou hast hewed thee out a sepulchre here; in the city of Jerusalem, or near it; the Jews say ^x, among the sepulchres of the kings of the house of David; as if he thought to live and die here, and so had provided a sepulchre for himself and family, to lie in great pomp and splendour, like the kings and princes of the earth:

as he that heweth him out a sepulchre on high, and that graveth an habitation for himself in a rock; where sepulchres, as well as palaces, used to be built; see Mat 27:60 and great men, especially the Egyptians, used to build sepulchres like to palaces; though it may be observed, that the word "as" is not in the text; and the words may be understood of Shebna's hewing out a sepulchre in some high place near Jerusalem, and building a fine house upon a rock there; and which may design either one and the same thing, a grave or sepulchre being called a house, Job 30:23 or two different things, a sepulchre to be buried in when dead, and a palace to dwell in while living; and so the words may be rendered thus ^y, "O he that heweth himself", &c.; "O he that graveth an habitation", &c.; so the Syriac version, "O thou that hewest thy sepulchre on high", &c.

Behold, the Lord will carry thee away with a mighty captivity,.... Or with the captivity of a man; so the Targum, of a mighty man, Sennacherib king of Assyria; who, as the Jews say ^z, when he went from Jerusalem, upon the rumour of Tirhakah king of Ethiopia coming against him, carried away Shebna and his company, as with an inundation: or as a man is carried captive, whose captivity is harder, and more severe and cruel, than a woman's, as the Rabbins ^a observe; a woman finding more mercy in captivity usually than a man does. Some of the Jewish writers render the word "geber" a cock, as they do elsewhere; and gloss it, as a cock is carried away, and goes from place to place ^b; and so the Vulgate Latin version,

"behold, the Lord shall cause thee to be carried away, as a cock is carried away;''

but it seems best, with Aben Ezra and Kimchi, to read the word "man" in the vocative case; the Lord will carry thee away, "O man", O mighty man ^c; as mighty a man as thou art in office, in power, in riches, God shall carry thee away with the greatest ease imaginable:

and will surely cover thee: or, "in covering cover thee"; with confusion, as the Targum. Jarchi says the word has the signification of flying; and so interprets it, he shall cause thee to fly like a bird into captivity; that is, very speedily and swiftly. The Rabbins gather from hence that Shebna was struck with leprosy, because the leper was obliged to put a covering upon his upper lip; and this sense is embraced by Grotius; but the allusion seems to be to persons in disgrace, or condemned to die, whose faces used to be covered, Est 7:8.

He will surely violently turn and toss thee,.... Or, "wrapping he will wrap thee with a wrapping"; as anything is wrapped up close and round, either to be more commodiously carried, or more easily tossed: or, "rolling he will roll thee with a rolling" ^d; that is, roll thee over and over again, till brought to a place appointed:

like a ball into a large country; where there is nothing to stop it; and being cast with a strong hand, runs a great way, and with prodigious swiftness; and signifies, that Shebna's captivity was inevitable, which he could not escape; that he was no more in the hands of the Lord than a ball in the hands of a strong man; and could as easily, and would be, hurled out of his place, into a distant country, as a ball, well wrapped, could be thrown at a great distance by a strong arm; and that this his captivity would be swift and sudden; and that he should be carried into a large country, and at a distance. Jarchi says Casiphia ^e, a place mentioned in Ezr 8:17. Aben Ezra interprets it of Babylon, which seems likely.

There shalt thou die: in that large and distant country; and not at Jerusalem, where he had built a magnificent sepulchre for himself and family:

and there the chariots of thy glory; shall cease and be no more; he should not have them along with him to ride in pomp and state, and to show his glory and grandeur, as he had done in Jerusalem. We connect this with the following clause, and supply it thus,

shall be the shame of thy lord's house; as if the chariots and coaches of state he had rode in were to the reproach of the king his master; who had made such an ill choice of a steward of his house, or prime minister of state, and had advanced such a worthless creature to such a dignity; but it may be better supplied thus, without being so strictly connected with the other clause, and which is more agreeable to the accents, " O thou, the shame of thy lord's house" ^f; a disgrace and dishonour to Ahaz, who perhaps put him in his office; and to Hezekiah, that continued him in it. The Jews say he was brought to a very shameful end; they say ^g, that when he went out of the city of Jerusalem, in order to deliver Hezekiah's forces into the hands of the enemy, Gabriel shut the gate before his army; to whom the enemy said, where's thy army? he replied, they are turned back; say they, thou hast mocked us: upon which they bored his heels, and fastened him to the tails of horses, and drew him upon thorns and briers. So says Kimchi, instead of chariots of glory, he thought they would give him, they put him to shame, binding him to the tails of horses.

And I will drive thee from thy station,.... Or thou shalt be driven from it, according to my word; this is said by the prophet, and expresses his being degraded from his office by the king, according to the will of God:

and from thy state shall he pull thee down; either the king his master, or the Lord, who, by his providence, would so order it, that it should be: the phrases express indignation and force, and an entire removal of him from all offices in the king's house or government; for it does not at all seem likely, what is commonly suggested, that he was removed from his office of treasurer, or steward of the king's house, and put into a lower office, and made a scribe, as he is called, Isa 37:2 besides, the words preceding show that he should be carried captive into another land.

And it shall come to pass in that day,.... At the same time that Shebna was deposed from his high station:

that I will call my servant Eliakim, the son of Hilkiah; whom Kimchi thinks was the same with Azariah the son of Hilkiah, who might have two names, and was a ruler over the house of God in the times of Hezekiah, 1Ch 6:13 this man, by the character given him, was a good man, a faithful, diligent, and constant servant of the Lord, and therefore he delighted to raise him to great honour and dignity: he did not seek great things for himself, nor did he thrust himself into the office, but the Lord called him to it in his providence, and put him into it; he did, as Kimchi observes, put it into the heart of Hezekiah to appoint him governor in the room of Shebna. This man was a type of Christ; his name agrees with him which signifies, "my God will raise up"; that is, the dead by him, 1Co 6:14 and so does the character of a servant, frequently given to Christ in this book; see Isa 42:1 nor did Christ take any office to himself, but was called unto it by his Father, Heb 5:4.

And I will clothe him with thy robe,.... The same he wore, or rather one like unto it, which was a badge and token of his office. If he was a priest, as the Jews say, this was his priestly robe, by which the high priest was distinguished from others; but he rather seems to be a civil officer, who wore a garment suitable to it, and distinctive of it; in which he was a type of Christ, invested with the priestly, or rather with the kingly office, crowned with glory and honour; and who is seen among his churches, clothed with a garment down to the feet, Rev 1:13,

and strengthen him with thy girdle: which was a symbol both of power and of strength; both priests and princes had their girdles. Christ's girdle, in the administration of his office, is faithfulness and righteousness, Isa 11:5;

and I will commit thy government into his hand; the government of the king's house, typical of the government of the church, put into the hands of Christ by his Father, Isa 9:6,

and he shall be a father to the inhabitants of Jerusalem, and to the house of Judah; have a fatherly care over them, and affection for them; and such an one is Christ, who stands in the relation of the everlasting Father to his church and people, and of whom the whole family in heaven and earth is named; he provides for them, takes care of them, is tenderly affected towards them, pities and sympathizes with them, and affords them all supply and support. Kimchi interprets it of a faithful counsellor, and a good leader. So Ben Melech.

And the key of the house of David will I lay upon his shoulder,.... In allusion either to magistrates carrying a key on their shoulder, hanging down from thence, having a hook at one end of it fit for that purpose; or having one embroidered on that part of their garment: or one carried before them by their servants. It regards either the keys of the temple; or rather the key of the king's house, which it was proper should be delivered to him as treasurer and steward of it; the Targum takes in both,

"and I will give the key of the house of the sanctuary, and the government of the house of David, into his hand.''

In the mystical sense, Christ is said to have this key, Rev 3:7 where the following words are applied to him:

so he shall open, and none shall shut; and he shall shut, and none shall open; all which is expressive of the government of the church being on his shoulders, and of his absolute and uncontrollable power over it; who opens the treasures of his word, of his grace, and of wisdom and knowledge, and communicates them unto, and shuts or hides them from, whom he pleases; who opens and shuts the doors of his church, his house, and lets in, and keeps out, whom he thinks fit; and who also opens and shuts the door of the kingdom of heaven, and introduces into it his own people, and excludes others.

And I will fasten him as a nail in a sure place,.... In a strong part of the wall or timber, where it shall not fail, or be removed, or cut down, and so let drop what is hung upon it: it denotes the stability and continuance of his government, and of the strength and support he should be of unto others; and well agrees with Christ his antitype; see Zec 10:4 and is expressive of the strength of Christ, as the mighty God; and as the man of God's right hand, made strong for himself; and as the able Saviour, and mighty Redeemer; and of the stability of his person, he is unchangeable, the same today, yesterday, and for ever; and of his office, as Mediator, Head, and Surety of the covenant; whose priesthood passes not from one to another, and whose kingdom is an everlasting one, and his truths and ordinances unshaken and immovable: the sure place in which he is fixed is both his church, where he is the everlasting Head, Husband, and Saviour of it; and heaven, where he is, and will be retained, until the time of the restitution of all things:

and he shall be for a glorious throne to his father's house; or make the throne of his father's house glorious, Eliakim being, as some have thought, of the blood royal; or he should be an honour and credit to his father's house, by his wise and faithful administration of the government committed to him. Christ is the brightness of his Father's glory; and, to them that believe, he is an honour; he is on a glorious throne himself, and he will bring all his Father's family to sit with him on the same throne, 1Sa 2:8.

And they shall hang upon him all the glory of his father's house,.... Which shows the reason of his being compared to a nail; not to one that fastens pieces of timber together, or to a nail or stake drove in the ground, to which the cords of tents are fastened, but to a nail in a wall, on which things are hung: and the meaning is, that all of his father's family would be dependent upon him, be supported by him, and receive honour and glory from him: and which also is true of Christ the antitype; the glory of building his Father's house, the church, and of saving it, and of making of it glorious, belongs to him, and is given to him; it is put upon him, and it is visible on him, and it is weighty, and will continue:

the offspring and the issue; all the descendants of his father's family, sons and daughters, children and grandchildren; so the Targum,

"and all the glorious or noble ones of his father's house shall lean upon him, children, and children's children:''

so all the children of God, and who are also Christ's spiritual seed and offspring, these depend upon him for grace, and all the supplies of it; they boast in him for righteousness and strength, and rely upon him for life and salvation:

all vessels of small quantity; from the vessels of cups, even to all the vessels of flagons; meaning those of his family, that were some of lesser, others of greater capacities, for whom he provided places and posts under him, suitable thereunto; none were forgotten or neglected by him: this simile, of vessels of various sorts and sizes, is made use of, in perfect agreement with Eliakim's being compared to a nail, on which vessels in a house are hung by their handles. The Targum is,

"from young men to little ones; from the priests clothed with the ephod, to the Levites that held the psalteries.''

In the typical sense, it is to be understood of the vessels of mercy; some of which are larger, and others lesser; some capable of receiving more grace and larger gifts, and others less; to whom Christ communicates, and whom he fills, according to their capacities; all whose wants he supplies, and whose persons he supports; he fills them with his grace, and he fits them for glory; see Rom 9:23.

In that day, saith the Lord of hosts,.... That Shebna is deposed, and Eliakim put in his place:

shall the nail that is fastened in the sure place be removed, and be cut down, and fall; meaning, not Eliakim before spoken of, who really was a nail fastened in a sure place, and not to be removed; but Shebna, who thought himself to be as a nail in a sure place, being put into it by the king, and supported by his authority, and courted by his friends and flatterers; for to him the whole preceding prophecy is directed, which is carried down to this verse; for all that is said of the glory and usefulness of his successor Eliakim was to be told to him, which would make it still the more grievous to him, to be degraded and disgraced as he would be, signified by his being removed, cast down, and falling:

and the burden that was upon it shall be cut off; those that were dependent upon him, his family, his flatterers, and friends, such whom he had raised by his influence and authority to considerable places, and whom he supported in them; these would fall with him, as is usual when a royal favourite, or prime minister of state, falls into disgrace, and is removed; an instance of this may be seen in Haman, whose family and friends were involved in the same ruin with him, Est 9:12 and it may be observed, that many dependents, which a minister of state always has, are a burden to him. The Targum interprets this of the burden of prophecy; and Jarchi says, that some explain it thus,

"the prophecy, which thou prophesiest, concerning it, shall be confirmed;''

as follows:

for the Lord hath spoken it; and therefore it shall come to pass;

as the Targum,

"for, so it is decreed by the word of the Lord.''

¹ sn The following message pertains to Jerusalem. The significance of referring to the city as the Valley of Vision is uncertain. Perhaps the Hinnom Valley is in view, but why it is associated with a prophetic revelatory “vision” is not entirely clear. Maybe the Hinnom Valley is called this because the destruction that will take place there is the focal point of this prophetic message (see v. 5).

² tn Heb “What to you, then?”

¹ tn Heb “the boisterous town.” The phrase is parallel to “the noisy city” in the preceding line.

² sn Apparently they died from starvation during the siege that preceded the final conquest of the city. See J. N. Oswalt, Isaiah (NICOT), 1:409.

¹ tn Verse 3 reads literally, “All your leaders ran away, apart from a bow they were captured, all your found ones were captured together, to a distant place they fled.” J. N. Oswalt (Isaiah [NICOT], 1:403, n. 3) suggests that the lines of the verse are arranged chiastically; lines 1 and 4 go together, while lines 2 and 3 are parallel. To translate the lines in the order they appear in the Hebrew text is misleading to the English reader, who is likely unfamiliar with, or at least insensitive to, chiastic parallelism. Consequently, the translation above arranges the lines as follows: line 1 (Hebrew) = line 1 (in translation); line 2 (Hebrew) = line 4 (in translation); line 3 (Hebrew) = line 3 (in translation); line 4 (Hebrew) = line 2 (in translation).

² tn Heb “all your found ones.” To achieve tighter parallelism (see “your leaders”) some prefer to emend the form to אַמִּיצַיִךְ (’ammitsayikh, “your strong ones”) or to נֶאֱמָצַיִךְ (ne’ematsayikh, “your strengthened ones”).

³ tn Heb “apart from [i.e., without] a bow they were captured”; cf. NAB, NRSV “without the use of a bow.”

¹ tn Heb “look away from me” (so KJV, ASV, NRSV).

² tn Heb “don’t hurry” (so NCV).

³ tn Heb “the daughter of my people.” “Daughter” is here used metaphorically to express the speaker’s emotional attachment to his people, as well as their vulnerability and weakness.

¹ tn The Hebrew term translated “sovereign master” here and in vv. 12, 14, 15 is אֲדֹנָי (’adonay).

² tn Heb “For [there is] a day of panic, and trampling, and confusion for the master, the Lord who commands armies [traditionally, the Lord of hosts].”

³ tn The traditional accentuation of the Hebrew text suggests that this phrase goes with what precedes.

⁴ tn The precise meaning of this statement is unclear. Some take קִר (qir) as “wall” and interpret the verb to mean “tear down.” However, tighter parallelism (note the reference to crying for help in the next line) is achieved if one takes both the verb and noun from a root, attested in Ugaritic and Arabic, meaning “make a sound.” See J. N. Oswalt, Isaiah (NICOT), 1:404, n. 5.

⁵ sn Perhaps “the hill” refers to the temple mount.

¹ tn Heb “[with] the chariots of men, horsemen.”

² sn A distant region in the direction of Mesopotamia; see Amos 1:5; 9:7.

³ tn Heb “Kir uncovers” (so NAB, NIV).

⁴ sn The Elamites and men of Kir may here symbolize a fierce army from a distant land. If this oracle anticipates a Babylonian conquest of the city (see 39:5-7), then the Elamites and men of Kir are perhaps viewed here as mercenaries in the Babylonian army. See J. N. Oswalt, Isaiah (NICOT), 1:410.

¹ tn The verb that introduces this verse serves as a discourse particle and is untranslated; see note on “in the future” in 2:2.

² tn Heb “taking a stand, take their stand.” The infinitive absolute emphasizes the following finite verb. The translation attempts to bring out this emphasis with the adverb “confidently.”

¹ tn Heb “he,” i.e., the enemy invader. NASB, by its capitalization of the pronoun, takes this to refer to the Lord.

² tn Heb “covering.”

³ tn Heb “in that day” (so KJV), likewise at the beginning of v. 12.

⁴ sn Perhaps this refers to a royal armory, or to Solomon’s “House of the Forest of Lebanon,” where weapons may have been kept (see 1 Kgs 10:16-17).

¹ tn Heb “the breaks of the city of David, you saw that they were many.”

¹ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

² tn Heb “you demolished the houses to fortify the wall.”

¹ tn Heb “look at”; NAB, NRSV “did not look to.”

² tn The antecedent of the third feminine singular suffix here and in the next line is unclear. The closest feminine noun is “pool” in the first half of the verse. Perhaps this “old pool” symbolizes the entire city, which had prospered because of God’s provision and protection through the years.

³ tn Heb “did not see.”

¹ tn Heb “for baldness and the wearing of sackcloth.” See the note at 15:2.

¹ tn Heb “happiness and joy.”

² tn The prophet here quotes what the fatalistic people are saying. The introductory “you say” is supplied in the translation for clarification; the concluding verb “we die” makes it clear the people are speaking. The six verbs translated as imperatives are actually infinitives absolute, functioning here as finite verbs.

¹ tn Heb “it was revealed in my ears [by?] the Lord who commands armies [traditionally, the Lord of hosts].”

² tn Heb “Certainly this sin will not be atoned for until you die.” This does not imply that their death will bring atonement; rather it emphasizes that their sin is unpardonable. The statement has the form of an oath.

¹ tn Heb “who is over the house” (so ASV); NASB “who is in charge of the royal household.”

² tn The words “and tell him” are supplied in the translation for clarification.

¹ tn Heb “What to you here? And who to you here?” The point of the second question is not entirely clear. The interpretation reflected in the translation is based on the following context, which suggests that Shebna has no right to think of himself so highly and arrange such an extravagant burial place for himself.

² tn Heb “that you chisel out.”

¹ tn Heb “will throw you with a throwing.”

² tn Heb “O man” (so NASB); NAB “mortal man”; NRSV “my fellow.”

³ tn Heb “and the one who wraps you [will] wrap.”

¹ tn Heb “and he will tightly [or “surely”] wind you [with] winding like a ball, to a land broad of hands [i.e., “sides”].”

² tn Heb “and there the chariots of your splendor.”

³ sn Apparently the reference to chariots alludes to Shebna’s excessive pride, which in turn brings disgrace to the royal family.

¹ tn Heb “I will push you away from.”

² tn Heb “he will throw you down.” The shift from the first to third person is peculiar and abrupt, but certainly not unprecedented in Hebrew poetry. See GKC 462 §144.p. The third person may be indefinite (“one will throw you down”), in which case the passive translation is justified.

¹ tn Or “in that day.” The verb that introduces this verse serves as a discourse particle and is untranslated; see note on “in the future” in 2:2.

¹ tn Heb “and your dominion I will place in his hand.”

² tn Heb “a father to.” The Hebrew term אָב (’av, “father”) is here used metaphorically of one who protects and supports those under his care and authority, like a father does his family. For another example of this metaphorical use of the word, see Job 29:16.

³ tn Heb “house.”

¹ sn This may refer to a literal insignia worn by the chief administrator. Even so, it would still symbolize the administrator’s authority to grant or exclude access to the king. See J. N. Oswalt, Isaiah (NICOT), 1:422.

¹ sn The metaphor depicts how secure his position will be.

² tn Heb “and he will become a glorious throne for the house of his father.”

¹ tn Heb “and all the glory of the house of his father they will hang on him.” The Lord returns to the peg metaphor of v. 23a. Eliakim’s secure position of honor will bring benefits and jobs to many others in the family.

² tn The precise meaning and derivation of this word are uncertain. Cf. KJV, ASV, NRSV “the issue”; CEV “relatives.”

³ tn Heb “all the small vessels, from the vessels that are bowls to all the vessels that are jars.” The picture is that of a single peg holding the weight of all kinds of containers hung from it.

¹ tn Or “In that day” (KJV).

² sn Eliakim’s authority, though seemingly secure, will eventually be removed, and with it his family’s prominence.

³ tn Or “for” (KJV, NAB, NASB, NRSV).

The burden of the ^{( a )} valley of vision. What ^{( b )} aileth thee now, that thou hast wholly gone up to the housetops?

^{( a )} Meaning, Judea, which was compassed about with mountains, and was called the valley of visions, because of the prophets, who were always there, whom they named Seers.

^{( b )} He speaks to Jerusalem, whose inhabitants fled up to the housetops for fear of their enemies.

Thou that art full of ^{( c )} shoutings, a tumultuous city, a joyous city: thy slain [men are] not slain ^{( d )} with the sword, nor dead in battle.

^{( c )} Which was wont to be full of people and joy.

^{( d )} But for hunger.

All thy rulers have fled together, they are ^{( e )} bound by the archers: all that are found in thee are bound together, [who] have fled from ^{( f )} far.

^{( e )} And led into captivity.

^{( f )} Who have fled from other places to Jerusalem for comfort.

Therefore said I, Look away from me; I will weep ^{( g )} bitterly, labour not to comfort me, because of the plundering of the daughter of my people.

^{( g )} He shows what is the duty of the godly, when God's plagues hang over the Church, and especially of the ministers, (Jer 9:1).

For [it is] a day of trouble, and of treading down, and of perplexity by the Lord GOD of hosts in the valley of vision, breaking down the walls, and of ^{( h )} crying to the mountains.

^{( h )} That is, the shout of the enemies whom God had appointed to destroy the city.

And Elam ^{( i )} bore the quiver with chariots of men [and] horsemen, and Kir uncovered the shield.

^{( i )} He reminds them how God delivered them once from Sennacherib, who brought the Persians and Syrians with him, that they might by returning to God avoid that great plague which they would suffer by Nebuchadnezzar.

And he uncovered the ^{( k )} coverings of Judah, and thou didst look in that day to the armour of the house of the forest.

^{( k )} The secret place where the armour was: that is, in the house of the forest, (1Ki 7:2).

Ye have seen also ^{( l )} the breaches of the city of David, that they are many: and ye gathered together the waters of the lower pool.

^{( l )} You forfeited the ruinous places which were neglected in times of peace: meaning, the whole City, and the City of David, which was within the compass of the other.

And ye have numbered the houses ^{( m )} of Jerusalem, and the houses have ye broken down to fortify the wall.

^{( m )} Either to pull down such as might hurt, or else to know what men they were able to make.

Ye made also a ditch between the two walls for the ^{( n )} water of the old pool: but ye have not looked to ^{( o )} its maker, neither had respect to him that fashioned it long ago.

^{( n )} To provide if need should be of water.

^{( o )} To God who made Jerusalem: that is, they trusted more in these worldly means than in God.

And behold joy and gladness, slaying oxen, and killing sheep, eating flesh, and drinking wine: let us ^{( p )} eat and drink; for to morrow we shall die.

^{( p )} Instead of repentance you were joyful and made great cheer, contemning the admonitions of the prophets saying Let us eat and drink for our prophets say that we will die tomorrow.

Thus saith the Lord GOD of hosts, Go, repair to this ^{( q )} treasurer, [even] to Shebna, who [is] over the house, [and say],

^{( q )} Because the Hebrew word also signifies one who nourishes and cherishes, there are those of the scholars who think that this wicked man nourished a secret friendship with the Assyrians and Egyptians to betray the Church and to provide for himself against all dangers: in the mean season he packed craftily, and got of the best offices into his hand under Hezekiah, ever aspiring to the highest.

What hast thou here? and whom hast thou here, that thou hast hewed thee out a sepulchre ^{( r )} here, [as] he that heweth him out a sepulchre on high, [and] that cut out an habitation ^{( s )} for himself in a rock?

^{( r )} Meaning, that he was a stranger, and came up of nothing.

^{( s )} While he thought to make his name immortal by his famous sepulchre, he died most miserably among the Assyrians.

With violence he will surely turn and toss thee [like] a ball into a wide country: there shalt thou die, and there the chariots of thy glory [shall be] the ^{( t )} shame of thy lord's house.

^{( t )} Signifying that whatever dignity the wicked attain to, at length it will turn to the shame of those princes by whom they are preferred.

And it shall come to pass in that day, that I will ^{( u )} call my servant Eliakim the son of Hilkiah:

^{( u )} To be steward again, out of which office he had been put, by the craft of Shebna.

And the ^{( x )} key of the house of David will I lay upon his shoulder; so he shall open, and none shall shut; and he shall shut, and none shall open.

^{( x )} I will commit to him the full charge and government of the king's house.