TRV
Translation
King James Version
At the same time spake the LORD by Isaiah the son of Amoz, saying, Go and loose the sackcloth from off thy loins, and put off thy shoe from thy foot. And he did so, walking naked and barefoot.
KJV (with Strong's)
At the same time H6256 spake H1696 the LORD H3068 by H3027 Isaiah H3470 the son H1121 of Amoz H531, saying H559, Go H3212 and loose H6605 the sackcloth H8242 from off thy loins H4975, and put off H2502 thy shoe H5275 from thy foot H7272. And he did so H6213, walking H1980 naked H6174 and barefoot H3182.
Complete Jewish Bible
It was at that time that ADONAI, speaking through Yesha'yahu the son of Amotz, said, "Go and unwind the sackcloth from around your waist, and take your sandals off your feet." So he did it, going about unclothed and barefoot.
Berean Standard Bible
the LORD had already spoken through Isaiah son of Amoz, saying, “Go, remove the sackcloth from your waist and the sandals from your feet.” And Isaiah did so, walking around naked and barefoot.
American Standard Version
at that time Jehovah spake by Isaiah the son of Amoz, saying, Go, and loose the sackcloth from off thy loins, and put thy shoe from off thy foot. And he did so, walking naked and barefoot.
World English Bible Messianic
at that time the LORD spoke by Isaiah the son of Amoz, saying, “Go, and loosen the sackcloth from off your waist, and take your shoes from off your feet.” He did so, walking naked and barefoot.
Geneva Bible (1599)
At the same time spake the Lord by ye hand of Isaiah the sonne of Amoz, saying, Goe, and loose the sackecloth from thy loynes, and put off thy shooe from thy foote. And he did so, walking naked and barefoote.
Young's Literal Translation
at that time spake Jehovah by the hand of Isaiah son of Amoz, saying, `Go, and thou hast loosed the sackcloth from off thy loins, and thy sandal thou dost draw from off thy foot,' and he doth so, going naked and barefoot.
In the KJVVerse 18,032 of 31,102
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Commentary on Isaiah 20 verses 1–6
1 ¶ In the year that Tartan came unto Ashdod, (when Sargon the king of Assyria sent him,) and fought against Ashdod, and took it;
2 At the same time spake the LORD by Isaiah the son of Amoz, saying, Go and loose the sackcloth from off thy loins, and put off thy shoe from thy foot. And he did so, walking naked and barefoot.
3 And the LORD said, Like as my servant Isaiah hath walked naked and barefoot three years for a sign and wonder upon Egypt and upon Ethiopia;
4 So shall the king of Assyria lead away the Egyptians prisoners, and the Ethiopians captives, young and old, naked and barefoot, even with their buttocks uncovered, to the shame of Egypt.
5 And they shall be afraid and ashamed of Ethiopia their expectation, and of Egypt their glory.
6 And the inhabitant of this isle shall say in that day, Behold, such is our expectation, whither we flee for help to be delivered from the king of Assyria: and how shall we escape?
God here, as King of nations, brings a sore calamity upon Egypt and Ethiopia, but, as King of saints, brings good to his people out of it. Observe,
I. The date of this prophecy. It was in the year that Ashdod, a strong city of the Philistines (but which some think was lately recovered from them by Hezekiah, when he smote the Philistines even unto Gaza, Kg2 18:8), was besieged and taken by an army of the Assyrians. It is uncertain what year of Hezekiah that was, but the event was so remarkable that those who lived then could by that token fix the time to a year. He that was now king of Assyria is called Sargon, which some take to be the same with Sennacherib; others think he was his immediate predecessor, and succeeded Shalmaneser. Tartan, who was general, or commander-in-chief, in this expedition, was one of Sennacherib's officers, sent by him to bid defiance to Hezekiah, in concurrence with Rabshakeh, Kg2 18:17.
II. The making of Isaiah a sign, by his unusual dress when he walked abroad. He had been a sign to his own people of the melancholy times that had come and were coming upon them, by the sackcloth which for some time he had worn, of which he had a gown made, which he girt about him. Some think he put himself into that habit of a mourner upon occasion of the captivity of the ten tribes. Others think sackcloth was what he commonly wore as a prophet, to show himself mortified to the world, and that he might learn to endure hardness; soft clothing better becomes those that attend in king's palaces (Mat 11:8) than those that go on God's errands. Elijah wore hair-cloth (Kg2 1:8), and John Baptist (Mat 3:4) and those that pretended to be prophets supported their pretension by wearing rough garments (Zac 13:4); but Isaiah has orders given him to loose his sackcloth from his loins, not to exchange it for better clothing, but for none at all - no upper garment, no mantle, cloak, or coat, but only that which was next to him, we may suppose his shirt, waistcoat, and drawers; and he must put off his shoes, and go barefoot; so that compared with the dress of others, and what he himself usually wore, he might be said to go naked. This was a great hardship upon the prophet; it was a blemish to his reputation, and would expose him to contempt and ridicule; the boys in the streets would hoot at him, and those who sought occasion against him would say, The prophet is indeed a fool, and the spiritual man is mad, Hos 9:7. It might likewise be a prejudice to his health; he was in danger of catching a cold, which might throw him into a fever, and cost him his life; but God bade him do it, that he might give a proof of his obedience to God in a most difficult command, and so shame the disobedience of his people to the most easy and reasonable precepts. When we are in the way of our duty we may trust God both with our credit and with our safety. The hearts of that people were strangely stupid, and would not be affected with what they only heard, but must be taught by signs, and therefore Isaiah must do this for their edification. If the dress was scandalous, yet the design was glorious, and what a prophet of the Lord needed not to be ashamed of.
III. The exposition of this sign, Isa 20:3, Isa 20:4. It was intended to signify that the Egyptians and the Ethiopians should be led away captive by the king of Assyria, thus stripped, or in rags, and very shabby clothing, as Isaiah was. God calls him his servant Isaiah, because in this matter particularly he had approved himself God's willing, faithful, obedient servant; and for this very thing, which perhaps others laughed at him for, God gloried in him. To obey is better than sacrifice; it pleases God and praises him more, and shall be more praised by him. Isaiah is said to have walked naked and barefoot three years, whenever in that time he appeared as a prophet. But some refer the three years, not to the sign, but to the thing signified: He has walked naked and barefoot; there is a stop in the original; provided he did so once that was enough to give occasion to all about him to enquire what was the meaning of his doing so; or, as some think, he did it three days, a day for a year; and this for a three years' sign and wonder, for a sign of that which should be done three years afterwards or which should be three years in the doing. Three campaigns successively shall the Assyrian army make, in spoiling the Egyptians and Ethiopians, and carrying them away captive in this barbarous manner, not only the soldiers taken in the field of battle, but the inhabitants, young and old; and it being a very piteous sight, and such as must needs move compassion in those that had the least degree of tenderness left them to see those who had gone all their days well dressed now stripped, and scarcely having rags to cover their nakedness, that circumstance of their captivity is particularly taken notice of, and foretold, the more to affect those to whom this prophecy was delivered. It is particularly said to be to the shame of Egypt (v. 4), because the Egyptians were a proud people, and therefore when they did fall into disgrace it was the more shameful to them; and the higher they had lifted up themselves the lower was their fall, both in their own eyes and in the eyes of others.
IV. The use and application of this, Isa 20:5, Isa 20:6. 1. All that had any dependence upon, or correspondence with, Egypt and Ethiopia, should now be ashamed of them, and afraid of having any thing to do with them. Those countries that were in danger of being overrun by the Assyrians expected that Tirhakah, king of Ethiopia, with his numerous forces, would put a stop to the progress of their victorious arms, and be a barrier to his neighbours; and with yet more assurance they gloried that Egypt, a kingdom so famous for policy and prowess, would do their business, would oblige them to raise the siege of Ashdod and retire with precipitation. But, instead of this, by attempting to oppose the king of Assyria they did but expose themselves and make their country a prey to him. Hereupon all about them were ashamed that ever they promised themselves any advantage from two such weak and cowardly nations, and were more afraid now than ever they were of the growing greatness of the king of Assyria, before whom Egypt and Ethiopia proved but as briers and thorns put to stop a consuming fire, which do but make it burn the more strongly. Note, Those who make any creature their expectation and glory, and so put it in the place of God, will sooner or later be ashamed of it, and their disappointment in it will but increase their fear. See Eze 29:6, Eze 29:7. 2. The Jews in particular should be convinced of their folly in resting upon such broken reeds, and should despair of any relief from them (Isa 20:6): The inhabitants of this isle (the land of Judah, situated upon the sea, though not surrounded by it), of this country (so the margin); every one shall now have his eyes opened, and shall say, "Behold, such is our expectation, so vain, so foolish, and this is that which it will come to. We have fled for help to the Egyptians and Ethiopians, and have hoped by them to be delivered from the king of Assyria; but, now that they are broken thus, how shall we escape, that are not able to bring such armies into the field as they did?" Note, (1.) Those that confide in creatures will be disappointed, and will be made ashamed of their confidence; for vain is the help of man, and in vain is salvation hoped for from the hills or the height and multitude of the mountains. (2.) Disappointment in creature confidences, instead of driving us to despair, as here (how shall we escape?), should drive us to God; for, if we flee to him for help, our expectation shall not be frustrated.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 1–6. Public domain.
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Ambrose of MilanAD 397
Letter 58.10-11
Someone perhaps will say, “Was it not disgraceful for a man to walk naked among the people since he must meet both men and women? Must not his appearance have shocked the gaze of all, but especially that of women? Do we not ourselves generally abhor the sight of naked men? And are not men’s private parts covered with clothing that they may not offend the gaze of onlookers by their unsightliness?” I agree, but you must consider what this act represented and what was the reason for this outward show; it was that the young Jewish youths and maidens would be led away into exile and walk naked, “as my servant Isaiah walked,” he says, “naked and barefoot.” This might have been expressed in words, but God chose to enforce it by an example that the very sight might strike more terror, and what they shrank from in the body of the prophet they might utterly dread for themselves. Wherein lay the greater abhorrence: in the body of the prophet or in the sins of the disbelievers?
Ambrose of MilanAD 397
Letter 58.4-6
Truly I grieve that while falsehood is so respected, there should be such negligence as regards the truth, that many are ashamed of seeming too devoted to our holy religion, not considering his words who says, “Whosoever shall be ashamed of me before men, of him will I also be ashamed before my Father which is in heaven.” But Moses was not thus ashamed, for though invited into the royal palace he “esteemed the reproach of Christ greater riches than the treasures of Egypt.” David was not thus ashamed when he danced before the ark of the testimony in the sight of all the people. Isaiah was not thus ashamed when he walked naked and barefoot through the people, proclaiming the heavenly oracles.…But the things that viewed corporeally are unseemly, when viewed in regard to holy religion become venerable, so that they who blame such things will involve their own souls in the net of blame. Thus Michal reproves David for his dancing and says to him, “How glorious was the king of Israel today, who uncovered himself today in the eyes of his handmaids!” And David answered her, “It was before the Lord, who chose me before your father and before all his house to appoint me ruler over the people of the Lord, over Israel.”
Ambrose of MilanAD 397
Letter 58.13
That it may be more fully clear that prophets look not to themselves or what lies at their feet but to heavenly things, Stephen, when he was being stoned, saw the heavens open and Jesus standing at the right hand of God. Then he did not feel the blows of the stones, he did not heed the wounds of his body, but, fastening his eyes on Christ, he clung to him. So, too, Isaiah did not notice his nakedness but made himself the instrument of God’s voice, that he might proclaim what God spoke within him.
JeromeAD 420
LETTER 40
Isaiah goes naked without blushing as a type of captivity to come.
JeromeAD 420
Commentary on Isaiah
(Chapter 20, verses 1 and following) In the year that Tartan came to Ashdod, when Sargon the king of Assyria sent him and he fought against Ashdod and took it, at that time the Lord spoke by Isaiah the son of Amoz, saying, "Go, and loose the sackcloth from your waist and take off your sandals from your feet," and he did so, walking naked and barefoot. And the Lord said, "As my servant Isaiah has walked naked and barefoot for three years, as a sign and a portent against Egypt and Cush. Thus the king of Assyria will threaten the captivity of Egypt, and the migration of Ethiopia, both the young and the old, naked and barefoot, with their buttocks uncovered, the shame of Egypt. And they will fear and be ashamed because of Ethiopia, and because of Egypt, their glory. And the inhabitants of this island will say on that day, Is this our hope? To whom did we flee for help, to be delivered from the face of the king of Assyria? And how can we escape? Pro Thartan LXX Thanatan transtulerunt: et pro Sargon, Arna: quod quid interpretetur, scire non possumus. Neque enim falsorum nominum falsas possumus etymologias fingere. Sunt autem nomina non Hebraea, sed Assyria, e quibus sonare cognovimus Thartan, turrem dedit, vel superfluus, sive elongans. Sargon autem princeps horti. Hic rex Assyrius quem supra legimus sensum magnum, habet duces plurimos, quorum unus est Thartan, elatus in superbiam, et longe procedens in scelere,et amplior caeteris: et mittitur ad impugnandam Azotum, quae Hebraice dicitur Asdod (), et interpretatur, ignis generationis; expugnatque dux regis Assyrii eos qui generationi et libidini serviunt. And beautifully the king of the Assyrians, Sargon the prince of gardens, is said to be dedicated to pleasure and luxury. Finally, even Ahab, the king of Israel, desired to turn Naboth's vineyard into a garden, understanding the figurative meaning according to the laws of tropology, he preferred to die rather than to do it, so that his paternal inheritance and ancient possession would not be turned into the delights of an impious king. Moreover, the prophet is commanded to walk naked and barefoot, with his sack and shoes removed, as a sign and wonder to the Egyptians and Ethiopians who persecuted the people of God, and to humble them because of their pride. For Egypt means pursuing or afflicting; the Ethiopians, are humble and dejected; for everyone who exalts himself will be humbled. (Luke 14:11). And those who are to be led into captivity and suffer torment for three years, as we read in the Psalms: I considered the days of old and years long past. (Psalm 77:5). These are not small punishments, but ones extended for long periods of time. But in the very captivity and transmigration in Egypt, both young and old, who have been strengthened in evil and have reached the vices of perfect age, will go naked so that all their crimes may be exposed (For nothing is hidden that will not be revealed), and barefoot, because they will not be able to eat the Pascha of the Lord: whoever eats it has his loins girded and holds a staff in his hand and stands with feet shod, so that while passing through the desert of this world he may not be bitten by serpents. Then their buttocks will be exposed, from which excrement is produced, and all the shame of Egypt will be revealed, so that those who had hope in Egypt and Ethiopia will be confounded, and they will see that their glory has been changed into confusion; to such an extent that the inhabitant of this island, that is, of this world, who is not a stranger and foreigner, but desired to have perpetual possession of the world, says in confusion: This is Egypt, and this is Ethiopia, from which we hoped for help, in order that they would free us from the prince of this world. How then can we escape, since those in whom we had hope are captured? And it should be noted that before Azotus is captured, he is clothed in a sackcloth and with feet shod, so that he may indeed bewail those who have been wounded by the burning darts of the devil and serve their lust; but nevertheless, he himself walks shod, so that he may tread upon serpents and scorpions, and walk securely through the wilderness of this world, in which there are serpents and scorpions, and a thirst for good things. But after Ashdod was captured, he walks barefoot and naked as a sign of the captivity of Egypt and the exile of Ethiopia. For he could not stand or walk in the holy land, to which he hurried to go, dressed in a sackcloth and with his feet covered with skins, as the Lord said: Remove the sandals from your feet, for the place you are standing on is holy (Exodus 3:5).
JeromeAD 420
COMMENTARY ON EZEKIEL 1:3.23B-24
“And the Spirit entered me and set me upon my feet and spoke to me, saying, ‘Go and enclose yourself within your house.’ ” Unable to bear the glory of the Lord standing before him, he fell on his face, only to be raised up by the indwelling Spirit. When the Spirit set him upon his feet and spoke, saying, “Go and enclose yourself within your house,” this is what he meant: “Because you were strengthened by the appearance of the Lord’s majesty, you should neither fear nor be terrified of anything, but return to your house (either to tend to the needs of the body, as some think, or to signify the future siege) and, as a barefoot, naked Isaiah announced for three years the coming captivity and nakedness of the people, so also your own enclosure in the house will itself be a prophet announcing the siege of the city of Jerusalem.”
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
Isaiah 20:2 recounts a divinely orchestrated, profoundly symbolic act by the prophet Isaiah, who is commanded by the LORD to shed his sackcloth and shoes, walking publicly "naked and barefoot." This extraordinary display of obedience served as a living prophecy, a stark visual parable designed to communicate God's certain judgment upon Egypt and Ethiopia, foretelling their impending humiliation and captivity at the hands of the Assyrian Empire, and simultaneously serving as a severe warning to Judah against the folly of trusting in human alliances rather than in the sovereign power of God.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Isaiah 20:2 is a quintessential example of a Prophetic Sign-Act or Symbolic Action, a powerful literary and prophetic device common in the Old Testament. Rather than merely delivering a spoken message, the prophet embodies it, transforming his own body and actions into a living, tangible parable. This technique is exceptionally effective because it is visually striking, deeply memorable, and emotionally impactful, conveying the severity and certainty of God's message in a way that words alone might not. The act itself functions as a profound Metaphor for the future state of Egypt and Ethiopia, with Isaiah's stripped and vulnerable appearance directly symbolizing their impending humiliation, destitution, and captivity. Furthermore, there is an element of Irony present, as Isaiah, a revered prophet, is commanded to adopt the appearance of a defeated, captive slave, thereby subverting societal norms to deliver a profound divine truth and expose the vanity of human pride.
THEOLOGICAL AND THEMATIC CONNECTIONS
This passage profoundly underscores the foundational biblical principle that true security, wisdom, and lasting peace are found in absolute, unwavering dependence on God alone, not in the shifting sands of human alliances, military might, or worldly resources. Isaiah's humiliating sign-act serves as a stark, unforgettable reminder that all earthly powers, no matter how formidable or seemingly reliable, are ultimately subject to the sovereign will and purposes of the LORD. God's message through Isaiah was a direct, urgent call for Judah to repent of its misplaced trust in foreign nations and to return to a posture of exclusive faith in Him, for He alone is the reliable refuge and the only source of genuine salvation. The impending humiliation of Egypt and Ethiopia at the hands of Assyria, vividly foretold by Isaiah's public display, would serve as a concrete, chilling object lesson against the folly of trusting in the "arm of flesh," a theme consistently woven throughout the prophetic literature.
REFLECTION AND APPLICATION
Isaiah 20:2 presents a challenging yet profoundly vital message for believers navigating the complexities of contemporary life. In a world that relentlessly pressures us to place our confidence in financial stability, political systems, technological advancements, personal achievements, or social status, this passage calls us back to a radical, counter-cultural trust in God alone. Isaiah's willingness to endure public humiliation for the sake of God's message compels us to deeply examine the sincerity and extent of our own obedience. Are we truly willing to step outside our comfort zones, to appear foolish, weak, or counter-cultural in the eyes of the world, if it means faithfully proclaiming or embodying God's truth? The prophet's sign-act serves as a timeless warning: any foundation built on human strength, worldly wisdom, or transient alliances is ultimately fragile, fleeting, and destined for collapse. Our ultimate security, true dignity, and enduring hope are found solely in the unwavering sovereignty, faithfulness, and redemptive power of the Lord.
Questions for Reflection
FAQ
Why did God command Isaiah to perform such a strange and humiliating act?
Answer: God commanded Isaiah to perform this unusual and deeply symbolic sign-act to deliver a powerful, unforgettable, and tangible prophetic message to the people of Judah. In ancient Near Eastern cultures, prophets frequently employed symbolic actions, not just spoken words, to convey divine truths with maximum impact. By walking "naked and barefoot," Isaiah was visually demonstrating the future humiliation, destitution, and captivity that would inevitably befall Egypt and Ethiopia at the hands of the formidable Assyrian Empire. This served as a stark and chilling warning to Judah, who was actively contemplating forming an alliance with these very nations against Assyria. The act was meticulously designed to expose the futility of trusting in human powers that would themselves become helpless captives, thereby urging Judah to place their trust solely and completely in the Lord, as powerfully emphasized in Isaiah 31:1.
What does "naked" mean in this biblical context? Does it imply complete nudity?
Answer: In biblical and ancient Near Eastern contexts, the Hebrew word for "naked" (ʻârôwm, H6174) does not necessarily imply complete nudity in the modern sense. It most often refers to being stripped of one's outer garments, such as a cloak or tunic, leaving one in undergarments or a state of partial undress. This state profoundly symbolized destitution, humiliation, slavery, or captivity, as prisoners of war were frequently paraded in such a manner to break their spirit and publicly shame them. For instance, Micah 1:8 describes the prophet Micah walking "stripped and naked" as a sign of deep mourning and impending judgment. Similarly, Job 1:21 speaks of being "naked" from the womb, referring to a state of having nothing. Isaiah's act was a public display of extreme vulnerability and disgrace, mirroring the ignominious fate of the nations Judah was tempted to trust for their security.
CHRIST-CENTERED FULFILLMENT
Isaiah's profoundly humiliating sign-act, undertaken in radical and costly obedience to God's command, serves as a powerful and poignant foreshadowing of the ultimate act of divine obedience and self-emptying found in the person and work of Jesus Christ. Just as Isaiah willingly shed his garments and dignity to embody a message of judgment and warning against misplaced trust, Christ, who was in the very nature God, "emptied himself, by taking the form of a servant, being born in the likeness of men" (Philippians 2:7). He, the sinless Son of God, laid aside His divine prerogatives and endured the ultimate humiliation, becoming "naked" on the cross, stripped of His garments and exposed to public shame, not for His own sin, but to bear the sin of all humanity (John 19:23-24). Isaiah's prophetic drama warned against the folly of trusting in transient earthly powers; Christ's perfect life, sacrificial death, and glorious resurrection demonstrate that true salvation, ultimate security, and eternal hope come not from human alliances, military might, or any worldly strength, but solely from the divine Lamb of God who takes away the sin of the world (John 1:29). Through His perfect obedience and unparalleled suffering, Jesus fulfilled the deepest spiritual meaning of Isaiah's sign-act, becoming the ultimate embodiment of God's message of judgment against sin and His provision of redemption for all who trust in Him alone, offering a security and dignity infinitely greater than any earthly alliance could ever provide (Hebrews 5:8-9).