TRV
Translation
King James Version
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.
Complete Jewish Bible
All your leaders fled together and were captured without the use of a bow; all from you who were found were captured, even though they had fled far away.
Berean Standard Bible
All your rulers have fled together, captured without a bow. All your fugitives were captured together, having fled to a distant place.
American Standard Version
All thy rulers fled away together, they were bound by the archers; all that were found of thee were bound together; they fled afar off.
World English Bible Messianic
All your rulers fled away together. They were bound by the archers. All who were found by you were bound together. They fled far away.
Geneva Bible (1599)
All thy princes shall flee together from the bowe: they shalbe bound: all that shall be found in thee, shall be bound together, which haue fled from farre.
Young's Literal Translation
All thy rulers fled together from the bow, Bound have been all found of thee, They have been kept bound together, Afar off they have fled.
In the KJVVerse 18,056 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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JeromeAD 420
Commentary on Isaiah
(v. 3) All your leaders have fled together and have been harshly bound. In this place, we have followed the Septuagint interpretation, as it does not differ much in meaning from the Hebrew. However, in order to transfer the word from word from Hebrew, it is read among them as follows: All your leaders have migrated together, they have been bound by the bow. This edition has been followed by other interpreters as well. For indeed, all the leaders of the heretics have migrated to the synagogue of Satan from the Church of Christ, and they have passed by together in discord, united in perfidy, and have been bound by the bow, as it is written in the Psalm: Behold, the sinners have drawn the bow, they have prepared their arrows in the quiver, to shoot in the dark at the upright in heart (Psalm 10:2), and to hurl the fiery darts of the devil, which would wound equally and bind together. Therefore they are firmly linked, because they have stopped up their ears like deaf adders, and stopping up their ears, they will not hear the voices of enchanters, nor the wise voices of the enchanters. For this reason, even the Apostle Paul commands that a heretic should be abandoned after one warning, because he is perverted and condemned by his own judgment. And indeed they have gone out from us, but they were not of our number. For if they had been of our number, they would surely have remained with us. Of these fugitive princes, he is the chief whom the same Isaiah calls the fleeing dragon, the twisted serpent, who, when he has whispered deadly words into the ears of the deceived, securely binds them and does not allow them to escape from his chains. About whom the saint rejoiced when he was delivered in the Psalm: My soul hath been delivered as a sparrow out of the snare of the hunters (Ps. CXXIII, 7). And in another place, rejoicing that he has escaped, he speaks; Thou art my protector, and my refuge. My God, I will hope in him. For he himself will deliver me from the snare of hunters, and from the harsh or turbulent word (Ps. 90:23), which specifically signifies the doctrine of heretics.
All who were found in you, they were bound together, they fled far away. 70: And the strong ones fled far away from you. Yet the word of the Prophet is against the valley of Zion, whose inhabitants ascended to empty roofs and cried out with confused noise, and were wounded without battle. All its princes fled, and they were harshly bound, and those who were strong among them fled even further. For as much as one is wiser in heretical perversity, they recede farther from the Lord. But what it says according to the Hebrew: All have been found in you, we must note that even heretics claim to have found those whom they have deceived: but their finding is their destruction. In the end, let them be gathered together and flee far away. Nor do I approve of that explanation, that according to the diversity of heresies, there are different spaces for those who flee, since the holy Scripture says (Luke 11:23): all who are found with the heretics are gathered together and flee far away, with the Lord saying: Whoever is not with me is against me, and whoever does not gather with me scatters. Where it is said of Moses (Exod. XXIV), Moses alone approached God, but the others did not approach. For God is near to his holy ones, God who draws near, and not from afar, says the Lord.
JeromeAD 420
Commentary on Isaiah
(V. 3.) Your killed ones were not killed by the sword, nor dead in battle. All your princes fled together: and were severely bound. All those who were found, were bound together: they fled far away. If you refer to the times of Sennacherib, when the city was partly captured, it is rightly said that they were not defeated by the sword, nor killed in battle, but by treachery, while some fled from the city; others, whom the enemy oppressed, were bound in chains. But if we speak of the captivity in Babylon, which is truer: we shall say that they were overcome not by battle, but by siege. But if you wish to interpret it tropologically with respect to the coming of Christ, according to Eusebius: you will say that they were killed not by the sword, but by unfaithfulness, and that all their leaders have turned away from God and have been bound by the cords of sins, and that there was no Pharisee who was not bound by the snares of the devil.
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 22:3 offers a stark prophetic vision of Jerusalem's impending judgment, vividly depicting the complete collapse of its leadership and populace. It portrays the city's rulers in a desperate, panicked flight, only to be swiftly intercepted and bound by the enemy's archers. This fate extends universally to all inhabitants found within the city, including those who had sought refuge there from distant lands. The verse powerfully underscores the futility of human attempts to escape or defend against divine judgment, presenting a scene of utter and inescapable subjugation for a city facing God's righteous decree.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Isaiah 22:3 employs several powerful literary devices to convey its stark and devastating message. Imagery is central, painting a vivid and visceral picture of panicked flight, armed pursuit, and the ignominious capture of both leaders and ordinary citizens. The visual of "rulers... fled together" and then "bound by the archers" creates a strong sense of chaotic desperation transforming into inescapable subjugation. The repetition of the word "bound" (ʼâçar) emphasizes the universality and certainty of the capture, reinforcing the idea that no one will escape the impending doom. This repetition also contributes to a sense of hyperbole, as "all" are bound, suggesting an overwhelming and comprehensive defeat that leaves no one untouched. Furthermore, there is a poignant element of irony in the rulers fleeing only to be captured, highlighting the ultimate futility of human attempts to escape divine judgment. Their supposed strength and authority are rendered utterly powerless, underscoring the vanity of trusting in human might.
THEOLOGICAL AND THEMATIC CONNECTIONS
This verse serves as a stark reminder of God's sovereign judgment upon a people who have strayed from His covenant, particularly when their leaders fail to guide them righteously. It underscores the profound theological principle that human strength, strategic defenses, or even desperate attempts at escape are ultimately futile against the determined will and righteous judgment of God. The universal nature of the capture—encompassing rulers, ordinary residents, and even refugees alike—demonstrates that divine judgment often touches all segments of society when a nation collectively rebels or becomes spiritually complacent. It speaks to the accountability of leadership before God and the dire consequences of spiritual blindness, misplaced trust in earthly security, and a failure to heed divine warnings. The scene vividly illustrates the comprehensive nature of God's justice when His people persist in unrepentance.
REFLECTION AND APPLICATION
Isaiah 22:3 offers profound and enduring lessons for contemporary life, urging us to critically examine the true source of our security and the nature of leadership in any sphere. It challenges us to consider where our ultimate trust lies: in human institutions, strategic plans, material wealth, or in the unfailing sovereignty and faithfulness of God. For leaders—whether in government, business, or the church—this verse serves as a sober warning against abandoning one's post, failing to discern the times, or prioritizing self-preservation over the welfare and spiritual well-being of those entrusted to their care. It highlights the grave responsibility of leadership to guide justly and righteously. For individuals, it underscores the inherent vulnerability of all human endeavors and the ultimate futility of seeking refuge in anything other than God when His judgment or the consequences of sin are at hand. It calls us to cultivate spiritual vigilance, to practice genuine repentance, and to cultivate a steadfast reliance on divine provision and guidance, rather than placing a false sense of security in earthly achievements, defenses, or fleeting pleasures.
Questions for Reflection
FAQ
What does the "Valley of Vision" refer to in Isaiah 22?
Answer: The "Valley of Vision" (Hebrew: Ge Hizzayon) is a poetic and prophetic designation for Jerusalem. While Jerusalem is typically situated on a series of hills, it is indeed surrounded by significant valleys, such as the Kidron Valley to the east and the Hinnom Valley to the south and west. The term "Valley of Vision" likely carries a dual meaning. It refers to Jerusalem as the place where God's prophetic visions are revealed and where His judgment is enacted. It could also ironically imply a place where the people, despite being surrounded by divine revelation and the clear signs of impending judgment, remain spiritually blind to these "visions." The name underscores the city's unique role as the recipient of divine revelation and the stage for pivotal moments in salvation history, even when those moments involve severe judgment and the revelation of their own spiritual failings.
Who are "the archers" mentioned in this verse?
Answer: "The archers" (Hebrew: qesheth, literally "bow," used here metonymically for the bowmen) refer to the skilled archers of the invading enemy army. In the historical context of Isaiah 22, this would primarily be the formidable Assyrian army under King Sennacherib, renowned for its military prowess and the effectiveness of its archers. These archers symbolize the instrument of God's righteous judgment, representing the overwhelming and inescapable force that swiftly and mercilessly captures and binds the fleeing rulers and inhabitants of Jerusalem. They embody the unavoidable and decisive power of the enemy against which all human resistance and escape attempts prove utterly futile, demonstrating the certainty of the city's impending subjugation.
CHRIST-CENTERED FULFILLMENT
Isaiah 22:3, with its grim depiction of failed human leadership and inescapable judgment, powerfully foreshadows the ultimate need for a divine, unfailing King. The ignominious flight and capture of Jerusalem's rulers vividly highlight the inherent weakness, unreliability, and ultimate impotence of human authority, which cannot truly deliver or protect its people from the consequences of sin or divine decree. This prophetic scene points forward to Jesus Christ, the true and eternal King, whose reign is not marked by flight or capture but by unwavering sovereignty, perfect faithfulness, and redemptive power. Unlike the earthly rulers who abandoned their people in panic, Christ, the Good Shepherd, willingly laid down His life for His sheep, enduring the ultimate "binding" on the cross to set His people free from the bondage of sin and death. The "binding" of all found in Jerusalem speaks to the universal human condition of being "bound" by sin and its devastating consequences, a spiritual captivity from which no human effort, strategic defense, or desperate escape can deliver (as articulated in Romans 3:23 and Romans 6:23). Christ, through His perfect obedience, sacrificial death, and glorious resurrection, broke the chains of this spiritual captivity, offering true freedom, forgiveness, and eternal life. He is the Lamb of God who takes away the sin of the world, not fleeing from judgment but willingly embracing it on our behalf. His resurrection signifies His decisive triumph over all earthly and spiritual powers, establishing His kingdom as the only true and eternal refuge where those who "flee" to Him in faith find ultimate security and liberation, rather than being bound by the archers of judgment (compare Colossians 2:15).