Isaiah 20:5

Translation
King James Version
And they shall be afraid and ashamed of Ethiopia their expectation, and of Egypt their glory.
Ask
KJV (with Strong's)
And they shall be afraid H2865 and ashamed H954 of Ethiopia H3568 their expectation H4007, and of Egypt H4714 their glory H8597.
Ask
Complete Jewish Bible
They will be dismayed and ashamed because of Ethiopia their hope and Egypt their pride.
Ask
Berean Standard Bible
Those who made Cush their hope and Egypt their boast will be dismayed and ashamed.
Ask
American Standard Version
And they shall be dismayed and confounded, because of Ethiopia their expectation, and of Egypt their glory.
Ask
World English Bible Messianic
They will be dismayed and confounded, because of Ethiopia their expectation, and of Egypt their glory.
Ask
Geneva Bible (1599)
And they shall feare, and be ashamed of Ethiopia their expectation, and of Egypt their glory.
Ask
Young's Literal Translation
and they have been affrighted and ashamed of Cush their confidence, and of Egypt their beauty,
Ask
See also
Isaiah 30:5Isaiah 30:3Ezekiel 29:6Ezekiel 29:7Jeremiah 9:23Jeremiah 9:241 Corinthians 3:21
In the KJVVerse 18,035 of 31,102

Study This Verse

SUMMARY

Isaiah 20:5 powerfully encapsulates the profound disillusionment and humiliation awaiting those who place their trust in human alliances and worldly powers rather than in the sovereign God. It describes the future fear and shame of the people of Judah, who had looked to the formidable nations of Ethiopia and Egypt as their source of hope and strength against the encroaching Assyrian Empire. This verse serves as a stark prophetic warning that reliance on anything other than the Lord inevitably leads to disappointment and disgrace when those perceived supports inevitably fail.

CONTEXT

  • Literary Context: Isaiah 20:5 stands as the climactic emotional consequence of the preceding prophetic action and declaration within the chapter. The narrative opens with a precise historical setting, "In the year that Tartan came unto Ashdod" Isaiah 20:1, indicating a specific moment during the Assyrian expansion. The prophet Isaiah is commanded by the Lord to perform a deeply unsettling symbolic act: to walk naked and barefoot for three years Isaiah 20:2, signifying the impending captivity and humiliation of Egypt and Ethiopia by the king of Assyria Isaiah 20:3. Verse 4 explicitly details the shame of these nations, "the king of Assyria shall 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." This vivid portrayal of their future subjugation directly sets the stage for the despair and shame of those who had relied on them, as expressed in verse 5. The entire chapter functions as a dramatic object lesson against misplaced geopolitical trust.

  • Historical & Cultural Context: The prophecy in Isaiah 20 is situated within the tumultuous geopolitical landscape of the late 8th century BCE. The dominant superpower of the era was the Neo-Assyrian Empire, under kings like Sargon II and later Sennacherib, who were relentlessly expanding their dominion across the Near East. Smaller nations, including Judah, were caught between the Assyrian juggernaut and the ancient powers of Egypt and Ethiopia (Cush). Many in Judah's leadership, particularly during the reign of King Hezekiah, were tempted to form defensive alliances with Egypt and Ethiopia, viewing them as powerful bulwarks against Assyrian aggression. Egypt, with its long history of military might and strategic location, and Ethiopia, known for its formidable warriors, represented significant perceived strength. The cultural norm was to seek security through such political and military pacts. Isaiah's prophecy directly confronts this prevailing geopolitical strategy, asserting that these human alliances would prove utterly futile and lead to national humiliation, as seen in the broader prophetic messages against foreign alliances found throughout Isaiah 30 and Isaiah 31.

  • Key Themes: This verse powerfully contributes to several overarching themes within Isaiah and the broader prophetic literature. Firstly, it underscores the theme of Misplaced Trust, highlighting the folly and ultimate futility of relying on human strength, political alliances, or material resources rather than on the living God. Judah's "expectation" in Ethiopia and "glory" in Egypt represent a fundamental theological error—seeking security apart from the Lord, a theme echoed throughout the Old Testament, particularly in the wisdom literature (e.g., Proverbs 3:5-6). Secondly, the prophecy demonstrates Divine Sovereignty over the nations. God is depicted as the ultimate orchestrator of history, using even pagan empires like Assyria as instruments of His judgment and to accomplish His purposes, thereby proving that no human power can thwart His plans or protect those who defy Him. Finally, the terms "afraid and ashamed" introduce the theme of Shame and Disappointment, which is the inevitable consequence of misplaced trust. When the objects of human reliance fall, those who depended on them are left exposed, vulnerable, and deeply humiliated, serving as a stark warning against seeking security apart from God, a message consistently found in prophetic condemnations of idolatry and unfaithfulness (e.g., Jeremiah 2:36-37).

EXPOSITION AND ANALYSIS

Key Word Analysis

  • afraid (Hebrew, châthath', H2865): A primitive root meaning "to prostrate," implying a breaking down, either literally by violence or figuratively by confusion and fear. It conveys a sense of being terrified, dismayed, or discouraged to the point of collapse. In this context, it speaks to the deep psychological impact of the collapse of their perceived protectors, leading to utter panic and a loss of composure.
  • ashamed (Hebrew, bûwsh', H954): A primitive root meaning "to pale," and by implication, "to be ashamed." It also carries the sense of being disappointed or delayed, highlighting the frustration and humiliation that accompanies the failure of one's hopes. The shame here is not merely embarrassment but a profound disgrace resulting from the exposure of their folly and the futility of their chosen path.
  • expectation (Hebrew, mabbâṭ', H4007): Derived from a word meaning "to look" or "to gaze," this term refers to something one looks to for hope, reliance, or anticipation. It signifies the object of one's hopeful gaze, the source from which one expects help or deliverance. For Judah, Ethiopia was their "expectation," the nation they hoped would deliver them from Assyria.

Verse Breakdown

  • "And they shall be afraid": This clause describes the immediate, visceral reaction of those who had placed their trust in Ethiopia and Egypt. The news of their allies' defeat and humiliation by Assyria would strike terror into their hearts, causing a profound sense of dread and panic. Their confidence would shatter, replaced by paralyzing fear as their perceived shield against the Assyrian threat vanished.
  • "and ashamed": Following fear, shame is the inevitable emotional consequence. This shame stems from the public exposure of their misguided reliance. Their boast in these nations, their political maneuvering, and their rejection of God's counsel would be revealed as utterly foolish. The disgrace would be palpable, a deep humiliation for having put their faith in fallible human power.
  • "of Ethiopia their expectation": Ethiopia (Cush) was seen as a powerful, distant ally, a source of military strength and a potential counterweight to Assyria. Judah had "expected" help, deliverance, and security from this nation. The fall of Ethiopia would mean the complete dashing of this hope, turning their expectation into bitter disappointment.
  • "and of Egypt their glory": Egypt, with its ancient civilization, vast resources, and historical military prowess, was Judah's "glory"—the nation they admired, boasted in, and considered a source of their own reflected honor and strength. The defeat and humiliation of Egypt would strip Judah of this perceived glory, leaving them exposed and utterly disgraced, demonstrating the emptiness of relying on human might.

Literary Devices

Isaiah 20:5 employs several potent literary devices to convey its message. Parallelism is evident in the balanced structure of "afraid and ashamed" mirroring "Ethiopia their expectation, and of Egypt their glory," emphasizing the dual emotional and relational consequences. There is strong Symbolism, where Ethiopia and Egypt are not merely geopolitical entities but represent any human power, alliance, or resource that one might rely upon apart from God. Their fall thus symbolizes the inevitable failure of all misplaced trust. The verse also contains a profound Irony: what was once "expectation" and "glory" becomes the very source of "fear and shame." The perceived strength and hope turn into the cause of profound disappointment and humiliation, highlighting the deceptive nature of worldly security.

THEOLOGICAL AND THEMATIC CONNECTIONS

Isaiah 20:5 is a profound theological statement on the nature of true security and the dangers of idolatry in its political form. It asserts that any reliance placed on human power, whether military alliances, economic stability, or political leaders, is ultimately futile and will lead to disappointment. God alone is the true source of strength and salvation. To seek refuge in nations like Egypt and Ethiopia was, for Judah, a form of spiritual infidelity, a turning away from the covenant Lord who had promised to be their protector. This prophetic warning transcends its immediate historical context, serving as a timeless reminder that human systems are inherently limited and fallible. True peace and security are found not in the strength of armies or the wisdom of politicians, but in unwavering trust in the sovereign God who controls the affairs of all nations.

  • Psalm 118:8-9 – "It is better to trust in the Lord than to put confidence in man. It is better to trust in the Lord than to put confidence in princes."
  • Jeremiah 17:5 – "Thus saith the Lord; Cursed be the man that trusteth in man, and maketh flesh his arm, and whose heart departeth from the Lord."
  • Psalm 20:7 – "Some trust in chariots, and some in horses: but we will remember the name of the Lord our God."

REFLECTION AND APPLICATION

Isaiah 20:5 speaks powerfully to the human tendency to seek security and significance in external sources rather than in God. In our contemporary world, this can manifest in various ways: an over-reliance on financial stability, political systems, technological advancements, social status, or even personal achievements. When we place our ultimate hope and "glory" in these transient things, we set ourselves up for the very "fear and shame" described in the verse. Economic downturns can bring financial fear, political upheavals can cause societal shame, and personal failures can lead to deep disillusionment. This verse challenges us to critically examine where our true confidence lies. It calls us to shift our gaze from the fleeting promises of the world to the unchanging faithfulness of God. When our expectation is in the Lord, and our glory is found in His name, we are anchored in an unshakeable reality, regardless of the storms around us. This passage encourages a radical reorientation of our trust, reminding us that only God is truly dependable, and only in Him can we find lasting peace and security that transcends all earthly circumstances.

Questions for Reflection

  • What are the "Ethiopias" and "Egypts" in my own life—the things or people I tend to rely on for security, status, or hope apart from God?
  • How does the fear of losing these earthly "expectations" and "glories" manifest in my thoughts or actions?
  • In what practical ways can I intentionally shift my trust from worldly supports to God alone this week?
  • What does it truly mean for God to be my "expectation" and "glory" in a world that constantly offers alternatives?

FAQ

What was the specific historical context that led Judah to rely on Egypt and Ethiopia?

Answer: The specific historical context was the aggressive expansion of the Neo-Assyrian Empire in the late 8th century BCE. Assyria, under kings like Sargon II, was a formidable military power that had conquered many nations in the Near East. Judah, a smaller kingdom, feared Assyrian invasion and sought to form alliances with other powerful nations, particularly Egypt and Ethiopia (Cush), which were seen as strong military forces capable of resisting Assyria. This reliance was a geopolitical strategy to secure their borders and maintain their independence, despite prophetic warnings against such alliances, as seen in Isaiah 30:1-7.

What was the significance of Isaiah's symbolic act of walking naked and barefoot?

Answer: Isaiah's symbolic act, described in Isaiah 20:2-3, was a powerful visual prophecy. Walking naked and barefoot was a common sign of humiliation and captivity in the ancient Near East, often forced upon prisoners of war. By performing this act for three years, Isaiah was vividly demonstrating the future fate of Egypt and Ethiopia: they would be stripped of their dignity and led away as captives by the Assyrians. This dramatic sign was meant to shock Judah into understanding the futility of relying on these nations, as their "expectation" and "glory" would themselves suffer ultimate disgrace.

Does this prophecy only apply to ancient nations, or does it have relevance for today?

Answer: While the prophecy was specifically directed at ancient Judah's misplaced trust in Egypt and Ethiopia, its core message is timeless and universally applicable. The principle that placing ultimate trust in human systems, wealth, power, or any created thing rather than in God will inevitably lead to disappointment, fear, and shame remains profoundly relevant. Modern "Ethiopias" and "Egypts" can represent anything we rely on for security, identity, or hope apart from the Lord—be it financial markets, political leaders, technological solutions, personal achievements, or even human relationships. The verse serves as a perpetual warning against idolatry in all its forms and a call to place our ultimate confidence in God alone, as highlighted in Psalm 146:3-5.

CHRIST-CENTERED FULFILLMENT

Isaiah 20:5, with its stark portrayal of misplaced trust leading to fear and shame, finds its ultimate Christ-centered fulfillment in the person and work of Jesus. The nations of Ethiopia and Egypt, once the "expectation" and "glory" of Judah, proved to be broken reeds, incapable of delivering true salvation or security. This failure of human and national strength points to the profound truth that humanity's deepest need cannot be met by any earthly power or alliance. Instead, our true "expectation" and "glory" are found exclusively in Christ. He is the ultimate deliverer, the one in whom all the promises of God are "Yes" and "Amen" 2 Corinthians 1:20. Unlike fallible human leaders or transient empires, Jesus Christ is the King who reigns eternally, the Lamb of God who truly takes away the sin of the world John 1:29, and the cornerstone upon whom we can build our lives without fear of shame 1 Peter 2:6. When we place our faith in Him, we are not left "afraid and ashamed," but are given an unshakable hope Hebrews 6:19 and a glory that is eternal, for Christ Himself is "the hope of glory" within us Colossians 1:27. He is the only one who can truly deliver us from the fear of sin, death, and judgment, offering a security that no earthly power can provide or take away.

Copy as

Commentary on Isaiah 20 verses 1–6

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.
Copy as
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.
Copy as

Continue studying Isaiah 20:5 across the web’s major study libraries — every link below opens this exact verse, chapter, or book on the destination site.

Read & Compare

Commentaries

Original Language & Research

Sermons, Hymns & Audio

TrulyRandomVerse is not affiliated with these sites and doesn’t control their content. They’re linked because they’re genuinely useful.