TRV
Translation
King James Version
Thou that art full of stirs, a tumultuous city, a joyous city: thy slain men are not slain with the sword, nor dead in battle.
Complete Jewish Bible
You city full of noise, confusion and boisterous excitement, your slain did not fall to the sword, nor did they die in battle.
Berean Standard Bible
O city of commotion, O town of revelry? Your slain did not die by the sword, nor were they killed in battle.
American Standard Version
O thou that art full of shoutings, a tumultuous city, a joyous town; thy slain are not slain with the sword, neither are they dead in battle.
World English Bible Messianic
You that are full of shouting, a tumultuous city, a joyous town; your slain are not slain with the sword, neither are they dead in battle.
Geneva Bible (1599)
Thou that art full of noise, a citie full of brute, a ioyous citie: thy slaine men shall not bee slaine with sworde, nor die in battell.
Young's Literal Translation
Full of stirs--a noisy city--an exulting city, Thy pierced are not pierced of the sword, Nor dead in battle.
In the KJVVerse 18,055 of 31,102
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Commentary on Isaiah 22 verses 1–7
1 ¶ The burden of the valley of vision. What aileth thee now, that thou art wholly gone up to the housetops?
2 Thou that art full of stirs, a tumultuous city, a joyous city: thy slain men are not slain with the sword, nor dead in battle.
3 All thy rulers are fled together, they are bound by the archers: all that are found in thee are bound together, which have fled from far.
4 Therefore said I, Look away from me; I will weep bitterly, labour not to comfort me, because of the spoiling of the daughter of my people.
5 For it is a day of trouble, and of treading down, and of perplexity by the Lord GOD of hosts in the valley of vision, breaking down the walls, and of crying to the mountains.
6 And Elam bare the quiver with chariots of men and horsemen, and Kir uncovered the shield.
7 And it shall come to pass, that thy choicest valleys shall be full of chariots, and the horsemen shall set themselves in array at the gate.
The title of this prophecy is very observable. It is the burden of the valley of vision, of Judah and Jerusalem; so all agree. Fitly enough is Jerusalem called a valley, for the mountains were round about it, and the land of Judah abounded with fruitful valleys; and by the judgments of God, though they had been as a towering mountain, they should be brought low, sunk and depressed, and become dark and dirty, as a valley. But most emphatically is it called a valley of vision because there God was known and his name was great, there the prophets were made acquainted with his mind by visions, and there the people saw the goings of their God and King in his sanctuary. Babylon, being a stranger to God, though rich and great, was called the desert of the sea; but Jerusalem, being entrusted with his oracles, is a valley of vision. Blessed are their eyes, for they see, and they have seers by office among them. Where Bibles and ministers are there is a valley of vision, from which is expected fruit accordingly; but here is a burden of the valley of vision, and a heavy burden it is. Note, Church privileges, if they be not improved, will not secure men from the judgments of God. You only have I known of all the families of the earth; therefore will I punish you. The valley of vision has a particular burden. Thou Capernaum, Mat 11:23. The higher any are lifted up in means and mercies the heavier will their doom be if they abuse them.
Now the burden of the valley of vision here is that which will not quite ruin it, but only frighten it; for it refers not to the destruction of Jerusalem by Nebuchadnezzar, but to the attempt made upon it by Sennacherib, which we had the prophecy of, ch. 10, and shall meet with the history of, ch. 36. It is here again prophesied of, because the desolations of many of the neighbouring countries, which were foretold in the foregoing chapters, were to be brought to pass by the Assyrian army. Now let Jerusalem know that when the cup is going round it will be put into her hand; and, although it will not be to her a fatal cup, yet it will be a cup of trembling. Here is foretold,
I. The consternation that the city should be in upon the approach of Sennacherib's army. It used to be full of stirs, a city of great trade, people hurrying to and fro about their business, a tumultuous city, populous and noisy. Where there is great trade there is great tumult. It used to be a joyous revelling city. What with the busy part and what with the merry part of mankind, places of concourse are places of noise. "But what ails thee now, that the shops are quitted, and there is no more walking in the streets and exchange, but thou hast wholly gone up to the house-tops (Isa 22:1), to bemoan thyself in silence and solitude, or to secure thyself from the enemy, or to look abroad and see if any succours come to thy relief, or which way the enemies' motions are." Let both men of business and sportsmen rejoice as though they rejoiced not, for something may happen quickly, which they little think of, that will be a damp to their mirth and a stop to their business, and send them to watch as a sparrow alone upon the house-top, Psa 102:7. But why is Jerusalem in such a fright? Her slain men are not slain with the sword (Isa 22:2), but, 1. Slain with famine (so some); for Sennacherib's army having laid the country waste, and destroyed the fruits of the earth, provisions must needs be very scarce and dear in the city, which would be the death of many of the poorer sort of people, who would be constrained to feed on that which was unwholesome. 2. Slain with fear. They were put into this fright though they had not a man killed, but so disheartened themselves that they seemed as effectually stabbed with fear as if they had been run through with a sword.
II. The inglorious flight of the rulers of Judah, who fled from far, from all parts of the country, to Jerusalem (Isa 22:3), fled together, as it were by consent, and were found in Jerusalem, having left their respective cities, which they should have taken care of, to be a prey to the Assyrian army, which, meeting with no opposition, when it came up against all the defenced cities of Judah easily took them, Isa 36:1. These rulers were bound from the bow (so the word is); they not only quitted their own cities like cowards, but, when they came to Jerusalem, were of no service there, but were as if their hands were tied from the use of the bow, by the extreme distraction and confusion they were in; they trembled, so that they could not draw a bow. See how easily God can dispirit men, and how certainly fear will dispirit them, when the tyranny of it is yielded to.
III. The great grief which this should occasion to all serious sensible people among them, which is represented by the prophet's laying the thing to heart himself; he lived to see it, and was resolved to share with the children of his people in their sorrows, Isa 22:4, Isa 22:5. He is not willing to proclaim his sorrow, and therefore bids those about him to look away from him; he will abandon himself to grief, and indulge himself in it, will weep secretly, but weep bitterly, and will have none go about to comfort him, for his grief is obstinate and he is pleased with his pain. But what is the occasion of his grief? A poor prophet had little to lose, and had been inured to hardship, when he walked naked and barefoot; but it is for the spoiling of the daughter of his people. It is a day of trouble, and of treading down, and of perplexity. Our enemies trouble us and tread us down, and our friends are perplexed and know not what course to take to do us a kindness. The Lord God of hosts is now contending with the valley of vision; the enemies with their battering rams are breaking down the walls, and we are in vain crying to the mountains (to keep off the enemy, or to fall on us and cover us) or looking for help to come to us over the mountains, or appealing, as God does, to the mountains, to hear our controversy (Mic 6:1) and to judge between us and our injurious neighbours.
IV. The great numbers and strength of the enemy, that should invade their country and besiege their city, Isa 22:6, Isa 22:7. Elam (that is, the Persians) come with their quiver full of arrows, and with chariots of fighting men, and horsemen. Kir (that is, the Medes) muster up their arms, unsheath the sword, and uncover the shield, and get every thing ready for battle, every thing ready for the besieging of Jerusalem. Then the choice valleys about Jerusalem, that used to be clothed with flocks and covered over with corn, shall be full of chariots of war, and at the gate of the city the horsemen shall set themselves in array, to cut off all provisions from going in, and to force their way in. What a condition must the city be in that was beset on all sides with such an army!
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 1–7. Public domain.
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Basil of CaesareaAD 379
LETTER 46
Now is the time to utter aloud those words of the prophet who said, “Who will give water to my head and a fountain of tears to my eyes, and I will weep for the slain of the daughters of my people?” For, even if deep silence enfolds them and they lie dispossessed once and for all of their senses by the horrible deed (for by the deadly blow they have been deprived already of the very awareness of their condition), still we must not tearlessly disregard so great a fall. For, if Jeremiah judged those whose bodies were smitten in war worthy of innumerable laments, what should be said regarding so terrible a disaster to souls? “Your slain,” it is said, “are not slain by the sword, and your dead are not dead in battle.” But I bewail the sharp sting that causes real death, that is, grievous sin, and the fiery darts of the evil one, barbarously burning soul and body alike.
JeromeAD 420
Commentary on Isaiah
(Version 2.) Full of cries, a bustling city, a rejoicing community. The city is filled with those crying out, the bustling city is rejoicing. The teaching of the heretics is not in meaning, but in many words and clamor. Therefore, because of the multitude of the deceived, the city is called bustling and rejoicing, because of their pride. For they are inflated and boast that they have found more sacred things.
Those who were killed were not killed by the sword, nor did they die in battle. Seventy: Those who were wounded were not wounded by the sword, nor did your dead die in battle. The majority, without any struggle or disagreement, is taken in by the deceptions of the heretics, and this is the very large crowd. Therefore, those who were killed, or as the Septuagint translated, those wounded in the valley of Zion, were not killed, and those wounded by the sword, but of their own free will, they went over to the heretics, and in comparison to those who were defeated after the battle, he who surrendered willingly was more unfortunate, and he was wounded and killed. How much more in martyrdom is he who, after suffering punishment, gave his hand, a lesser punishment than he who, without any necessity and pain of torment, denied Christ.
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 22:2 presents a poignant and paradoxical depiction of Jerusalem, referred to as the "Valley of Vision," a city simultaneously characterized by internal chaos and external revelry. The prophet indicts Jerusalem for its misplaced joy and tumultuous activity, even as he reveals a grim prophecy: the city's inhabitants will not perish by conventional military means, but by other, more insidious forms of death, signaling a unique and devastating divine judgment that transcends typical warfare.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Isaiah 22:2 is rich in literary devices that amplify its prophetic message and underscore the profound irony of Jerusalem's state. The most striking is Juxtaposition, as the city is simultaneously described as "tumultuous" and "joyous." This sharp contrast highlights the spiritual disconnect and complacency of its inhabitants, who are depicted as celebrating even as judgment looms. This creates a powerful sense of Irony, where the expected lamentation in the face of impending disaster is replaced by revelry. The phrase "thy slain [men are] not slain with the sword, nor dead in battle" employs Paradox, describing a form of death that defies conventional expectations of warfare, emphasizing the unique and divine nature of the impending judgment. This unexpected mode of death also serves as a form of Foreshadowing, hinting at the suffering from famine, pestilence, and disease that would accompany sieges, rather than direct military defeat. The overall tone is one of Prophetic Lament mixed with Indictment, as the prophet expresses sorrow over Jerusalem's self-deception and warns of its impending, unconventional doom.
THEOLOGICAL AND THEMATIC CONNECTIONS
Isaiah 22:2 serves as a profound theological statement on the nature of divine judgment and human complacency. It illustrates that God's judgment is not always a direct, military confrontation but can manifest through the slow, insidious decay of a society, the consequences of its own choices, or the indirect effects of siege. The city's "joyous" facade despite its "tumultuous" reality underscores the spiritual blindness that often precedes divine reckoning, where people are so consumed by their immediate pleasures or false sense of security that they fail to discern the signs of God's impending wrath. This verse powerfully asserts God's sovereignty over all forms of life and death, demonstrating His ability to execute judgment in ways that defy human expectation, ultimately calling His people to genuine repentance and reliance on Him rather than on worldly strength or fleeting revelry.
REFLECTION AND APPLICATION
Isaiah 22:2 offers a timeless and sobering warning to individuals and communities about the profound dangers of spiritual complacency and misplaced joy in the face of impending spiritual or moral crisis. It challenges us to critically examine our own lives: are we truly discerning the times, or are we, like ancient Jerusalem, allowing ourselves to be distracted by superficial pleasures and a false sense of security while deeper issues of sin, unfaithfulness, or societal decay fester beneath the surface? The unexpected nature of Jerusalem's judgment reminds us that God's discipline can come in forms we least anticipate, often through the natural consequences of our actions, the erosion of societal well-being, or the subtle, insidious effects of neglecting spiritual truths. True security and lasting joy are found not in outward revelry or perceived strength, but in humble repentance, active obedience, and a deep, abiding reliance on God's grace and truth. This verse calls us to cultivate spiritual discernment, to heed prophetic warnings, and to seek genuine transformation rather than clinging to fleeting comforts or a deceptive sense of peace.
Questions for Reflection
FAQ
What is the "Valley of Vision" mentioned in Isaiah 22:1, and how does it relate to verse 2?
Answer: The "Valley of Vision" is a poetic and symbolic designation for Jerusalem. While Jerusalem is geographically situated among hills and valleys, the term "Valley of Vision" specifically refers to its unique spiritual status as the place where God revealed His word and His plans to His prophets (thus, a "valley" of prophetic "vision"). In Isaiah 22:1, it sets the immediate stage for the oracle, indicating that the prophecy in verse 2 and the rest of the chapter is directed at this divinely privileged, yet often rebellious, city. The irony is that the city meant to receive and embody divine vision has become spiritually blind, leading to the paradoxical state described in Isaiah 22:2.
Why are Jerusalem's slain "not slain with the sword, nor dead in battle"?
Answer: This striking detail emphasizes the unique and often indirect nature of God's judgment. While conventional warfare involves direct combat and death by weapons, the prophecy suggests that a significant portion of Jerusalem's casualties during the impending siege would not result from direct military engagement. Instead, it points to deaths caused by the devastating effects of a prolonged siege, such as famine, pestilence, and disease. Historical accounts of sieges, including the Babylonian siege of Jerusalem (as described in Lamentations 2:21), confirm that these indirect causes often claimed more lives than the sword. It underscores God's sovereignty, showing He can bring judgment through means beyond typical human conflict, demonstrating His absolute control over life and death.
What is the significance of Jerusalem being described as "joyous" despite being "full of stirs" and "tumultuous"?
Answer: The description of Jerusalem as "joyous" (Hebrew, ʻallîyz) amidst its "stirs" and "tumult" (Hebrew, tᵉshuʼâh and hâmâh) highlights a profound spiritual paradox and a sharp critique of the city's deep-seated complacency. It suggests either a desperate, forced revelry in the face of impending doom, a defiant refusal to acknowledge the gravity of their situation, or a profound spiritual blindness that allows them to indulge in worldly pleasures while ignoring the clear signs of divine judgment. This misplaced joy signifies a failure to mourn over their sin and seek God's mercy, a common theme in prophetic warnings against those who are "at ease in Zion" (e.g., Amos 6:1). It serves as a powerful indictment of their spiritual apathy and their failure to discern the true spiritual state of their city.
CHRIST-CENTERED FULFILLMENT
Isaiah 22:2, with its depiction of a tumultuous yet joyous Jerusalem facing an unconventional judgment, finds profound Christ-centered fulfillment in the New Testament. Jesus, the true Prophet and embodiment of God's wisdom, lamented over Jerusalem, recognizing its spiritual blindness and its tragic rejection of Him, the very source of its peace and salvation (see Luke 19:41-44). Just as Isaiah prophesied a city whose inhabitants would not fall primarily by the sword but by other means, Jesus foretold Jerusalem's ultimate destruction in 70 AD, a time when many would perish not primarily by Roman swords in open battle, but through the horrific conditions of siege, famine, and internal strife (see Luke 21:20-24). The "joyous" yet spiritually blind city of Isaiah's day foreshadows the Jerusalem that would reject its Messiah, choosing temporary earthly security over eternal redemption. Ultimately, Christ's death on the cross, not by the sword of battle but as the Lamb of God who takes away the sin of the world, represents the ultimate "unconventional" judgment and salvation. He took upon Himself the judgment due to humanity, offering true peace and joy that transcends any worldly tumult or false security (see Colossians 1:19-20). The call to repentance in Isaiah's time is fulfilled in the Gospel's call to turn to Christ, the only one who can deliver us from the ultimate judgment of sin and usher us into His everlasting kingdom.