Isaiah 20:6

Translation
King James Version
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?
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KJV (with Strong's)
And the inhabitant H3427 of this isle H339 shall say H559 in that day H3117, Behold, such H3541 is our expectation H4007, whither we flee H5127 for help H5833 to be delivered H5337 from H6440 the king H4428 of Assyria H804: and how shall we escape H4422?
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Complete Jewish Bible
On that day, the people living along this coast will say, 'Look what happened to the people to whom we fled for help, hoping they would rescue us from the king of Ashur! How will we escape now?'"
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Berean Standard Bible
And on that day the dwellers of this coastland will say, ‘See what has happened to our source of hope, those to whom we fled for help and deliverance from the king of Assyria! How then can we escape?’”
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American Standard Version
And the inhabitant of this coast-land shall say in that day, Behold, such is our expectation, whither we fled for help to be delivered from the king of Assyria: and we, how shall we escape?
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World English Bible Messianic
The inhabitants of this coast land will say in that day, ‘Behold, this is our expectation, where we fled for help to be delivered from the king of Assyria. And we, how will we escape?’”
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Geneva Bible (1599)
Then shall the inhabitant of this yle say in that day, Behold, such is our expectation, whither we fledde for helpe to be deliuered from the King of Asshur, and howe shall we be deliuered?
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Young's Literal Translation
and the inhabitant of this isle hath said in that day--Lo, thus is our trust, Whither we have fled for help, To be delivered from the king of Asshur, And how do we escape--we?'
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See also
1 Thessalonians 5:3Matthew 23:33Hebrews 2:3Job 6:20Isaiah 31:1Isaiah 31:3Isaiah 30:1
In the KJVVerse 18,036 of 31,102

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SUMMARY

Isaiah 20:6 powerfully articulates the profound despair and shattered hope of those who had placed their trust in human alliances rather than divine protection. It records the bitter lament of the coastal inhabitants, particularly the Philistines and potentially Judah, as they witness the utter humiliation and defeat of Egypt and Ethiopia by the formidable Assyrian Empire. Their desperate cry, "Behold, such is our expectation, whither we flee for help to be delivered from the king of Assyria: and how shall we escape?", reveals the agonizing realization that their chosen saviors are themselves helpless, leaving them with no perceived refuge from the impending Assyrian threat.

CONTEXT

  • Literary Context: This verse serves as the climactic and interpretive conclusion to the prophetic sign of Isaiah 20:1-5. The Lord commanded Isaiah to walk naked and barefoot for three years, a profoundly shocking and vivid act designed to symbolize the impending humiliation, defeat, and captivity of Egypt and Ethiopia (Cush) by the Assyrian Empire under King Sargon II. The preceding verses vividly describe the shame of these once-proud nations, led away as captives. Verse 6 then shifts the perspective to the observers—the "inhabitant of this isle"—who had been relying on these very nations for military aid. The verse functions as the direct application and emotional climax of Isaiah's symbolic prophecy, demonstrating the futility and tragic consequences of trusting in worldly powers over the sovereign God.
  • Historical & Cultural Context: The late 8th century BCE was dominated by the relentless expansion of the Neo-Assyrian Empire, which was the preeminent superpower of the ancient Near East. Many smaller nations, including Judah, Philistia, and other coastal states, found themselves precariously positioned between Assyrian aggression and the traditional regional powers of Egypt and Ethiopia. King Sargon II of Assyria had indeed conquered Ashdod (a significant Philistine city) in 711 BCE, an event explicitly mentioned in Isaiah 20:1. This conquest served as a stark and terrifying warning to other nations in the region. The cultural practice of parading captured enemies naked was a common and deeply humiliating display of subjugation by conquering empires like Assyria, making Isaiah's prophetic act profoundly impactful and easily understood by his audience. The "isle" or "coastland" refers to the maritime regions, particularly Philistia, which had close economic and political ties with Egypt and would have keenly felt the impact of Egypt's downfall.
  • Key Themes: Isaiah 20:6 powerfully reinforces several core themes prevalent throughout the book of Isaiah and the broader prophetic tradition. Firstly, it underscores the futility of human alliances, particularly when such alliances are pursued as alternatives to trusting in God. The despairing cry of the inhabitants highlights the shattering of false hope when reliance is placed on fallible human strength rather than divine sovereignty, a theme echoed in Isaiah 30:1-7. Secondly, the passage emphasizes God's absolute sovereignty over all nations and historical events. The Assyrian Empire, despite its formidable might, is merely an instrument in God's hand to execute His judgment and expose misplaced trust, as powerfully articulated in Isaiah 10:5-7. Finally, the rhetorical question, "and how shall we escape?", highlights the inescapability of God's judgment and the dire consequences of rejecting His warnings and seeking refuge in worldly powers. This theme of divine judgment and the urgent call for repentance is central to Isaiah's overarching message, as articulated in passages like Isaiah 1:18-20.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • inhabitant (Hebrew, yâshab', H3427): Derived from a primitive root meaning "to sit down," this word broadly implies dwelling, abiding, or settling. In this context, it refers to those who reside in the "isle" or coastland, emphasizing their rootedness in a particular place and their reliance on its perceived security or strategic alliances. Their established, settled existence is now directly threatened by an overwhelming and unstoppable force.
  • expectation (Hebrew, mabbâṭ', H4007): From a root meaning "to look," this noun signifies "something expected" or, more profoundly, "hope." The phrase "our expectation" in the verse reveals the specific object of their hope—Egypt and Ethiopia—which has now been utterly dashed. It speaks to the deep psychological and spiritual impact of their misplaced trust and the resulting profound disillusionment and despair.
  • escape (Hebrew, mâlaṭ', H4422): This primitive root means "to be smooth," and by implication, "to escape (as if by slipperiness)," or causatively, "to release or rescue." The rhetorical question "how shall we escape?" powerfully conveys a sense of utter hopelessness and the perceived impossibility of finding deliverance once their human sources of help have failed, leaving them exposed and vulnerable.

Verse Breakdown

  • "And the inhabitant of this isle shall say in that day": This clause establishes the speaker as the people residing in the coastal regions (primarily Philistia) and specifies the timing of their lament—"in that day"—which refers to the immediate aftermath of Egypt and Ethiopia's prophesied defeat by Assyria. It marks a moment of stark, painful realization and profound despair.
  • "Behold, such [is] our expectation": This is a bitter exclamation of profound disillusionment and shattered hope. "Such" refers to the humiliating fate of Egypt and Ethiopia, whom they had looked to for help. Their "expectation" (their hope, their trust) was placed in these once-powerful nations, and now witnessing their allies conquered, they realize the utter futility and emptiness of that misplaced hope.
  • "whither we flee for help to be delivered from the king of Assyria": This phrase explicitly states the object of their failed trust and the overwhelming threat they faced. They had sought refuge and deliverance from the relentless advance of the Assyrian Empire by aligning with or relying on Egypt and Ethiopia. This highlights their strategic miscalculation and the inherent vulnerability of human-centered security arrangements.
  • "and how shall we escape?": This is a desperate rhetorical question, implying that there is no escape. It underscores the profound sense of entrapment, vulnerability, and utter hopelessness that grips those who have exhausted all human options and find themselves facing an unstoppable force, without any perceived divine refuge.

Literary Devices

Isaiah 20:6 employs several powerful literary devices to convey its profound message. The entire chapter functions as a Prophecy and an Allegory, where Isaiah's personal humiliation (walking naked and barefoot) serves as a vivid Symbolism for the impending shame and captivity of Egypt and Ethiopia. The verse itself contains a deep sense of Irony, as the very nations the coastal inhabitants "flee for help to be delivered" are themselves delivered into captivity, making their hope a cruel and bitter deception. The concluding phrase, "and how shall we escape?", is a potent Rhetorical Question, designed not to elicit an answer but to powerfully emphasize the utter hopelessness and perceived lack of alternative refuge felt by those who have placed their trust in fallible human powers. This device effectively amplifies the despair and the inescapable nature of God's judgment when human solutions ultimately fail.

THEOLOGICAL AND THEMATIC CONNECTIONS

Isaiah 20:6 serves as a stark theological commentary on the profound futility of placing ultimate trust in human power, political alliances, or any created thing rather than in the sovereign God. The despairing cry of the "inhabitant of this isle" reveals the shattering consequence of misplaced hope, demonstrating that human strength, no matter how formidable, is ultimately vulnerable and unreliable in the face of divine purpose. This passage underscores God's absolute control over history and nations, using even mighty empires like Assyria as instruments of His will to humble the proud and expose the emptiness of worldly security. True deliverance and lasting refuge are found only in Him, highlighting the critical importance of seeking divine wisdom and protection above all else.

REFLECTION AND APPLICATION

Isaiah 20:6 offers a timeless and piercing challenge for contemporary believers. It compels us to honestly examine the objects of our deepest trust and "expectation." In a world filled with political instability, economic uncertainties, technological advancements, and personal anxieties, it is tempting to place our hope in powerful leaders, robust financial portfolios, cutting-edge technologies, or even our own ingenuity and self-reliance. This verse serves as a sobering reminder that all human systems and strengths are ultimately finite and fallible. When these earthly foundations inevitably falter, as they often do, where will our hope be found? The despairing question, "how shall we escape?", echoes in the heart of anyone who realizes their chosen refuges are crumbling. The application is clear: true and lasting security, deliverance, and peace are found only in a steadfast reliance on the unchanging power and faithfulness of God. Our ultimate "expectation" must be anchored in Him alone, for He is the only One who never fails and whose promises are eternally secure.

Questions for Reflection

  • What are the "Egypts" or "Ethiopias" in my life—the human institutions, systems, or relationships—in which I am tempted to place my ultimate trust for security and deliverance?
  • How does the "shattered expectation" of the coastal inhabitants resonate with any past experiences where my trust in human solutions ultimately failed?
  • In what specific ways can I practically demonstrate a deeper, more consistent reliance on God as my ultimate refuge, rather than on worldly resources or human wisdom?

FAQ

What does "inhabitant of this isle" refer to in Isaiah 20:6?

Answer: The phrase "inhabitant of this isle" (Hebrew: ʼîy) refers not necessarily to a literal island, but more broadly to the people of the coastal regions or maritime lands. In the context of Isaiah's prophecy, it primarily points to the Philistine cities along the Mediterranean coast, such as Ashdod (mentioned in Isaiah 20:1), and potentially also includes the people of Judah. These nations often looked to powerful neighbors like Egypt and Ethiopia (Cush) for military alliances and protection against the formidable Assyrian Empire. The verse captures their reaction as they witness the humiliation and defeat of their hoped-for allies.

Why were Egypt and Ethiopia considered a source of "help" against Assyria?

Answer: Egypt and Ethiopia (Cush) were significant regional powers in the ancient Near East, known for their military strength, vast resources, and historical influence. Many smaller nations, including Judah and Philistia, often sought alliances with them as a strategic counterbalance to the growing and aggressive threat of the Assyrian Empire. It was a common geopolitical strategy to align with a major power to deter or resist another. The people of the "isle" (coastlands) would have viewed Egypt and Ethiopia as formidable protectors, capable of delivering them from Assyrian aggression. However, Isaiah's prophecy, culminating in Isaiah 20:6, revealed the utter futility of such human alliances when God's sovereign judgment was at hand.

CHRIST-CENTERED FULFILLMENT

Isaiah 20:6, with its depiction of shattered human expectation and the desperate cry for escape, finds its ultimate and profound Christ-centered fulfillment in the person and work of Jesus Christ. The "king of Assyria" in this passage represents the overwhelming, inescapable power of sin, death, and the fallen world that humanity, in its own strength, cannot overcome. Just as the ancient peoples sought futile refuge in earthly alliances, humanity continually seeks deliverance from its deepest fears and spiritual bondage in worldly systems, philosophies, or self-effort. However, the New Testament reveals that true "help" and ultimate "deliverance" come not from human kings or powerful nations, but from the Lamb of God who takes away the sin of the world. Jesus is the one who truly provides an escape from the dominion of darkness and the judgment to come, fulfilling the longing for a deliverer that the people of Isaiah's day so desperately sought. He is our sure and steadfast anchor, the only one in whom our "expectation" will never be put to shame. Through His atoning sacrifice and glorious resurrection, Christ offers not merely a temporary political reprieve, but eternal salvation and genuine freedom, inviting all who are weary and burdened to find rest in Him, for He is the way, the truth, and the life, the only true escape from the ultimate enemy.

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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.
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JeromeAD 420
HOMILIES ON THE PSALMS 24 (PSALM 96)
Even as islands have been set in the midst of the sea, churches have been established in the midst of this world, and they are beaten and buffeted by different waves of persecution. Truly these islands are lashed by waves every day, but they are not submerged. They are in the midst of the sea, to be sure, but they have Christ as their foundation, Christ who cannot be moved.
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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