TRV
Translation
King James Version
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.
Complete Jewish Bible
so will the king of Ashur lead away the captives of Egypt and the exiles of Ethiopia, young and old, unclothed and barefoot, with their buttocks exposed, to the shame of Egypt.
Berean Standard Bible
so the king of Assyria will lead away the captives of Egypt and the exiles of Cush, young and old alike, naked and barefoot, with bared buttocks—to Egypt’s shame.
American Standard Version
so shall the king of Assyria lead away the captives of Egypt, and the exiles of Ethiopia, young and old, naked and barefoot, and with buttocks uncovered, to the shame of Egypt.
World English Bible Messianic
so the king of Assyria will lead away the captives of Egypt and the exiles of Ethiopia, young and old, naked and barefoot, and with buttocks uncovered, to the shame of Egypt.
Geneva Bible (1599)
So shall the King of Asshur take away the captiuitie of Egypt, and the captiuitie of Ethiopia, both yong men and olde men, naked and barefoote, with their buttockes vncouered, to the shame of Egypt.
Young's Literal Translation
so doth the king of Asshur lead the captivity of Egypt, and the removal of Cush, young and old, naked and barefoot, with seat uncovered--the nakedness of Egypt;
In the KJVVerse 18,034 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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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).
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 20:4 serves as the climactic and graphic conclusion to a prophetic sign, vividly portraying the impending humiliation and captivity of Egypt and Ethiopia (Cush) at the hands of the formidable Assyrian Empire. This verse delivers a stark and unequivocal warning to the kingdom of Judah, which was dangerously tempted to seek military alliances with these very nations for protection against Assyria. It powerfully illustrates the profound futility of placing trust in human strength and earthly powers rather than in the sovereign, all-sufficient power of God. The unsettling imagery of captives led away naked, barefoot, and utterly exposed underscores the deep shame, loss of dignity, and national disgrace awaiting those who rely on transient, worldly might.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Isaiah 20:4 employs powerful Imagery to convey its message, painting a vivid, disturbing, and unforgettable picture of the captives' plight. The detailed description of "naked and barefoot, even with [their] buttocks uncovered" is a grotesque and unsettling visual designed to evoke strong feelings of revulsion, pity, and profound discomfort, thereby highlighting the extreme degradation and dehumanization inflicted by the Assyrians. This imagery is deeply rooted in Symbolism, as Isaiah's own three-year act of walking naked and barefoot (Isaiah 20:2) serves as a living prophecy, a tangible and embodied representation of the future fate of Egypt and Ethiopia. The public exposure symbolizes not just physical nakedness but the stripping away of national pride, power, dignity, and autonomy. Furthermore, the entire passage functions as a direct Prophecy, a divinely inspired foretelling of future events, demonstrating God's absolute sovereign control over history and the rise and fall of nations. The precise and humiliating details lend undeniable credibility to the prophetic word, underscoring its certainty and the ultimate futility of resisting God's plan or relying on human strength.
THEOLOGICAL AND THEMATIC CONNECTIONS
Isaiah 20:4 powerfully articulates the profound theological truth of God's absolute sovereignty over all nations, empires, and human affairs. It reveals that even the most formidable earthly powers and their leaders are mere instruments in His hand, subject to His divine judgment and ultimately used to accomplish His overarching purposes. The graphic humiliation of Egypt and Ethiopia serves as a stark and enduring warning against misplaced trust, emphasizing that true security, lasting deliverance, and ultimate protection are found only in unwavering reliance upon the Lord, not in the fleeting strength of human alliances, military might, or national pride. This passage underscores the serious and inevitable consequences of national arrogance, idolatry, and rebellion against divine wisdom, demonstrating that God will bring low those who exalt themselves or lead His people astray by placing their hope in false securities. Ultimately, it calls for a radical reorientation of faith, shifting dependence from the visible, temporary, and fallible to the invisible, eternal, and unfailing God.
REFLECTION AND APPLICATION
Isaiah 20:4, though depicting a harsh and ancient historical reality, offers profound and enduring spiritual lessons for believers in every age. It challenges us deeply to examine the true object of our ultimate trust and security. In a world that relentlessly tempts us to place our confidence in financial stability, political power, personal achievements, social status, or even human relationships, this verse serves as a sobering and necessary reminder that all earthly strengths are ultimately fleeting, fallible, and insufficient. Just as the formidable might of Egypt and Ethiopia proved utterly useless against the Assyrian onslaught, so too can our misplaced reliance on temporary or worldly solutions lead to bitter disappointment, spiritual vulnerability, and a profound sense of "nakedness" when those fragile foundations inevitably crumble. The passage urgently calls us to cultivate a deep, radical, and unwavering dependence on God's divine providence and His sovereign control over all circumstances. It compels us to embrace humility, acknowledging that true strength, lasting dignity, and genuine security come only from being clothed in Christ's righteousness and trusting implicitly in His unfailing power. When we honestly confront our own spiritual "nakedness" and the inherent futility of self-reliance, we are driven by necessity and grace to seek our covering, provision, and security in the Lord alone, thereby discovering true peace, resilience, and an unshakeable hope in His unwavering faithfulness.
Questions for Reflection
FAQ
Why did Isaiah perform such a humiliating act for three years?
Answer: Isaiah's act of walking "naked and barefoot" (Isaiah 20:2) was a powerful prophetic sign, a living parable divinely designed to vividly illustrate the future fate of Egypt and Ethiopia. In ancient Near Eastern cultures, such public exposure was the ultimate form of humiliation, degradation, and loss of honor for captives. By embodying this disgrace himself for an extended period, Isaiah made the prophecy undeniably clear, tangible, and impactful, demonstrating the absolute certainty and severe nature of the impending judgment. It served as a compelling, visible warning to Judah not to place their trust in these nations, as their own strength would prove utterly useless and lead to profound shame when confronted by Assyria.
What was the significance of "naked and barefoot" in ancient times, beyond mere lack of clothing?
Answer: In the ancient world, clothing was far more than mere covering; it was a profound marker of social status, honor, and personal dignity. To be "naked" (stripped of outer garments, often leaving only undergarments or nothing at all) and "barefoot" was a deliberate and deeply symbolic act of dehumanization. It signified complete destitution, extreme vulnerability, and profound public shame. Captives were frequently paraded in this manner to break their spirit, strip them of all dignity and identity, and serve as a terrifying spectacle for others. It was a visual representation of utter defeat, the complete loss of power, and the absence of any self-respect, meticulously designed to crush the will of the conquered and deter any further resistance.
How does this prophecy relate to God's character and His dealings with nations?
Answer: This prophecy powerfully reveals God's absolute and unwavering sovereignty over all nations, empires, and the entire course of human history. It demonstrates that He uses even pagan empires like Assyria as instruments of His divine judgment to fulfill His overarching purposes and plans. While the scene depicted is harsh and unsettling, it fundamentally underscores God's justice in holding nations accountable for their pride, idolatry, and their reliance on human strength over divine wisdom. It also highlights His protective faithfulness to His covenant people by warning them against dangerous and ultimately futile alliances, urging them to place their trust solely and completely in Him. Ultimately, it shows that God is not a passive observer but an active, sovereign participant in the affairs of humanity, orchestrating events to bring about His perfect and righteous will.
CHRIST-CENTERED FULFILLMENT
While Isaiah 20:4 starkly depicts the shame, judgment, and utter vulnerability of nations, it ultimately points forward to the profound reversal of shame and the true, eternal source of security found exclusively in Jesus Christ. The "nakedness" and "shame" described here represent the universal vulnerability, exposure, and disgrace that fallen humanity experiences under the weight of sin and the just judgment of God. Yet, Christ, the true Lamb of God, who takes away the sin of the world, voluntarily embraced ultimate shame and public exposure on the cross. He became "naked" for us, enduring the public humiliation, the stripping away of dignity, and the full curse of the law (Galatians 3:13) so that we, who were spiritually naked and ashamed, might be clothed in His perfect righteousness. Where earthly alliances proved futile and led only to disgrace and captivity, Christ offers an unbreakable covenant and an eternal refuge. He is the one in whom we can place our absolute, unwavering trust, for He is the King of kings and Lord of lords, whose glorious kingdom will never be led away captive or put to shame. Through His atoning sacrifice and triumphant resurrection, He not only covers our spiritual nakedness but also decisively triumphs over every power, authority, and principality that seeks to enslave or humiliate us (Colossians 2:15), leading us not into captivity, but into glorious freedom, eternal honor, and an everlasting inheritance.