Exegetical and Hermeneutical Commentary of Isaiah 22:5
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 crying to the mountains.
5. The first half of the verse reads: For a day of tumult and trampling and confusion hath Jehovah of hosts, “a series of inimitable assonances” (Cheyne) in the Hebr. (cf. Nah 2:10 [Hebrews 11 ]). The form of the sentence is the same as in Isa 2:12.
The words in the valley of vision belong (in spite of the accents) to the second half; render: in the valley of vision (they are) battering down the wall, and a cry (of distress rises) to the mountain. “Valley of vision” is taken by some as a proper name (valley of izzyn), though no such place is known; by others as a mystic name for Jerusalem (like Ariel, Isa 29:1), which is hardly possible, since the word for “valley” denotes a deep and narrow ravine. Some particular valley round Jerusalem must be meant, most probably the Tyropon; but why it is called the “valley of (prophetic) vision” we cannot tell. The suggestion that Isaiah lived and had his visions there is very far-fetched.
Fuente: The Cambridge Bible for Schools and Colleges
5 7. The connexion here becomes very uncertain. It seems clear that Isa 22:5 (from its form) must refer to the future, while Isa 22:8-11 undoubtedly go back to what is past. The transition must apparently take place either at Isa 22:6 or Isa 22:8. Now the tenses in Isa 22:6-7 would be naturally construed as historic perfects, and at first sight it seems obvious that these verses are intimately connected with Isa 22:8 ff., and belong like them to the past. But on the other hand it has to be considered that ( a) Isa 22:5 is too short to stand alone; ( b) the preparations for the siege (8 ff.) are in any case distinct from (if not prior to) the assault described in 6 f.; and ( c) there is no evidence of an attempt to carry Jerusalem by storm during the first blockade. Hence it seems better, in spite of the violence of the transition at Isa 22:8, to regard Isa 22:5-7 as an account of what Isaiah has seen in vision, viz., the return of the enemy in force to the city.
Fuente: The Cambridge Bible for Schools and Colleges
For it is a day of trouble and of treading down – When our enemies trample on everything sacred and dear to us, and endanger all our best interests (see Psa 44:6; Luk 21:24).
And of perplexity – In which we know not what to do. We are embarrassed, and know not where to look for relief.
By the Lord God of hosts – That is, he is the efficient cause of all this. It has come upon us under his providence, and by his direction (see the note at Isa 10:5).
In the valley of vision – In Jerusalem (see the note at Isa 22:1).
Breaking down the walls – There has been much variety in the interpretation of this place. The Septuagint renders it, In the valley of Zion they wander, from the least to the greatest; they wander upon the mountains. See a discussion of the various senses which the Hebrew phrase may admit, in Rosenmuller and Gesenius. Probably our common version has given the true sense, and the reference is to the fact that the walls of the city became thrown down, either in the siege or from some other cause. If this refers to the invasion of Sennacherib, though his army was destroyed, and he was unable to take the city, yet there is no improbability in the supposition that he made some breaches in the walls. Indeed this is implied in the account in 2Ch 32:5.
And of crying to the mountains – Either for help, or more probably of such a loud lamentation that it reached the surrounding hills, and was re-echoed back to the city. Or perhaps it may mean that the shout or clamor of those engaged in building or defending the walls, reached to the mountains. Compare Virg. AEncid, iv. 668:
– resonat magnis plangoribus aether.
Rosenmuller renders it, A cry – to the mountains! That is, a cry among the people to escape to the hills, and to seek refuge in the caves and fastnesses there (compare Jdg 6:2; Mat 24:16; Mar 13:14).
Fuente: Albert Barnes’ Notes on the Bible
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 Gods 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.
Fuente: English Annotations on the Holy Bible by Matthew Poole
5. trouble . . . by the Lordthatis, sent by or from the Lord (see on Isa19:15; Lu 21:22-24).
valley of vision(Seeon Isa 22:1). Some think avalley near Ophel is meant as about to be the scene of devastation(compare see on Isa 32:13,14).
breaking . . . wallsthatis, “a day of breaking the walls” of the city.
crying to the mountainsthemournful cry of the townsmen “reaches” to (MAURERtranslates, towards) the mountains, and is echoed back bythem. JOSEPHUS describesin the very same language the scene at the assault of Jerusalem underTitus. To this the prophecy, probably, refers ultimately. If, as somethink, the “cry” is that of those escaping to themountains, compare Mat 13:14;Mat 24:16, with this.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
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.
Fuente: John Gill’s Exposition of the Entire Bible
5. It is a day of trouble. He again declares that the Lord is the author of this calamity, and that the Jews may not gaze around in all directions, or wonder that their enemies prevail against them, he pronounces that they are fighting against God. Though this doctrine is frequently taught in Scripture, still it is not superfluous, and cannot be so earnestly inculcated as not to be forgotten when we come to practice. The consequence is, that we are not humbled in the presence of our Judge, and that we direct our eyes to outward remedies rather than to God, who alone could cure our distresses. He employs the word day, as is usual in Scripture, to signify an appointed time; for when God winks at the transgressions of men, he appears to make some abatement of the claims of his rank, which, however, he may be said to receive back again at the proper and appointed time.
In the valley of vision. It is not without good reason that he again calls it “the valley of vision,” for the Jews believed that they would be protected against every calamitous event, because the Lord shone on them by the word. But having ungratefully rejected his instruction, they vainly trusted that it would be of avail to them; and indeed the Lord punishes the unbelief of men, not only out of the Church, but within the Church itself; and not only so, but he begins his chastisement at the Church, so that we must not abuse the gifts of God, or vainly glory in his name. (1Pe 4:17.)
And crying to the mountain. (80) This may refer either to God or to the Babylonians, or even to the exiles themselves. Conquerors raise a cry for the sake of increasing terror, and the vanquished either utter what is fitted to awaken compassion, or give vent to their grief by lamentation. The singular number may be taken for the plural, or rather it denotes that part of the city in which the temple was situated. Both meanings will agree well with the context, and it makes little difference whether we say that the enemies cried to Mount Zion, in order to encourage each other, or that, while they were destroying and plundering the city, a cry was heard in the neighboring mountains, or that the citizens themselves caused their lamentations to resound to the mountains which surrounded the plain of Judea. (81)
(80) Bogus footnote
(81) Bogus footnote
Fuente: Calvin’s Complete Commentary
(5) For it is a day of trouble.The earlier clauses paint the mental emotions of the coming day of judgment. In the latter we hear the actual crash of the battering-rams across the walls. The cry of the panic-stricken people shall rise to the surrounding mountains, possibly as to the hills from whence they expected help, either as true worshippers looking to Mount Zion (Psa. 121:1), or to the high places which were so long the objects of their worship, and which led their enemies to say that their gods were gods of the hills, and not of the valleys (1Ki. 20:23).
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
Isa 22:5 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 crying to the mountains.
Ver. 5. For it is a day of trouble, and of treading down. ] Great is the woe of war; no words how wide soever can set forth to the full the distress and destruction thereof.
And of perplexity.
Breaking down the walls.
a Dominus exparietavit. – Vatab.
Isa 22:5-11
Isa 22:5-11
“For it is a day of discomfiture, and of treading down, and of perplexity, from the Lord, Jehovah of hosts, in the valley of vision; a breaking down of the walls, and a crying to the mountains. And Elam bare the quiver, with chariots of men and horsemen; and Kir uncovered the shield. And it came to pass that thy choicest valleys were full of chariots, and the horsemen set themselves in array at the gate. And he took away the covering of Judah; and thou didst look in that day to the armor in the house of the forest. And ye saw the breaches of the city of David, that there were many; and ye gathered together the waters of the lower pool; and ye numbered the houses of Jerusalem, and ye brake down the houses to fortify the wall; ye made also a reservoir between the two walls for the water of the old pool. But ye looked not unto him that had done this, neither had ye respect unto him that purposed it long ago.”
The Babylonian destruction is certainly in view here, for Sennacherib did not break down the walls and destroy the people; but a number of the facts mentioned here apply to the preparations Hezekiah made at a far earlier time when he built a conduit for the water and made other urgent preparations for the assault of Sennacherib. Why? Isaiah strongly implies that the preparations Judah will make for that ultimate destruction will be just like those of Hezekiah, that is, they will depend more upon their own ingenuity and diligence than upon the blessing of Jehovah. That it is actually the “destruction” of Jerusalem that will take place in the event prophesied here is indicated by the words, “God took away the covering of Judah” (Isa 22:8), a disaster that did not take place during Sennacherib’s siege, but in that of Babylon. As Kidner put it, “Isaiah with characteristic long sight foretells the fall of Jerusalem a century away (586 B.C.).”
Isa 22:5-7 FOREBODING: The prophet proceeds to retell the foreboding events of the siege. He interprets it as a day of discomfiture, of affliction, of confusion. Its source, he says, is the Lord, Jehovah of hosts. Joel interpreted the locust plague as a Day of Jehovah. Joel even called the locusts Gods army. God works through natural phenomena to call the world to repentance (Rom 1:18-20; Act 14:15-18); He warns the world to repent by allowing reprobate sinners to receive in their own persons the due penalty of their errors (Rom 1:26-32); and He calls the world to repentance and salvation through the preaching of the Word (Act 17:22-31). In Jerusalems case God was using at least two of these methods of calling. The Assyrians had broken down parts of Jerusalems walls. Their shouts of encouragement to one another in attacking Jerusalem were reverberating through the hills and valleys surrounding the city. The Assyrians brought with them expert soldiers by the wagon (chariot) load from as far away as Elam (Persia) and Kir (Armenia). This massive army inundated the peaceful valleys around Jerusalem. Those choice valleys where all their fertile farm lands lay were bivouac areas for teeming masses of men, chariots and horses. The Assyrians had the city so well trapped in a siege they could safely occupy the city gate areas.
Isa 22:8-11 FOLLY: Apparently the veil of frivolity was ripped from the faces of the people momentarily as they contemplated what the Assyrians had done. Somehow they began to take a serious look at things. They could see the situation called for help. But where did they go for help? They went to their own devices. They went to the armory of the forest. This armory had been built by Solomon with cedars from Lebanon (1Ki 7:2-6). Among other things it contained the golden shields which Solomon had made (1Ki 10:17), and was one of the objects later shown by Hezekiah to the envoys of Merodach-baladan (Isa 39:2). They were proud of their own abilities to prepare for war. They built water reservoirs to store up water for the siege. They calculated how many house-bricks it would take to repair the breaches in the walls and tore down the houses and repaired the wall. Leupold says, But in their mad haste to get everything done in quick order, no time was left for looking to Him who controls situations like this and alone can extricate those that have become entangled in their complications. The prophets way of stating the case indicates how strongly he believes in the total control of the Almighty in every human situation, and that faith demands that his help be earnestly sought. Jeremiah would say, . . . my people have committed two evils: they have forsaken me, the fountain of living waters, and hewed out cisterns for themselves, broken cisterns, that can hold no water (Jer 2:13).
a day: Isa 37:3, 2Ki 19:3, Jer 30:7, Amo 5:18-20
treading: Isa 5:5, Isa 10:6, Isa 25:10
perplexity: Est 3:15, Mic 7:4
breaking: 2Ki 25:10, Lam 1:5, Lam 2:2
crying: Hos 10:8, Mat 24:16, Luk 23:30, Rev 6:16, Rev 6:17
Reciprocal: Isa 15:5 – destruction Isa 32:11 – be troubled Jer 47:2 – then the Eze 7:7 – the day Zep 1:10 – the noise Zep 1:14 – even Zep 1:15 – is Luk 9:7 – he Luk 21:25 – with
22:5 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.
The Lord Himself would bring this fate on Jerusalem. The residents would then panic, be subjugated and confused, and cry to the surrounding mountains for help as the city walls broke down.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
Fuente: Old and New Testaments Restoration Commentary
Fuente: The Treasury of Scripture Knowledge
Fuente: Geneva Bible Notes
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)