TRV
Translation
King James Version
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.
Complete Jewish Bible
For it is a day of panic, trampling and confusion from Adonai ELOHIM-Tzva'ot in the Valley of Vision. With walls crashing down, they cry for help to the mountains.
Berean Standard Bible
For the Lord GOD of Hosts has set a day of tumult and trampling and confusion in the Valley of Vision— of breaking down the walls and crying to the mountains.
American Standard Version
For it is a day of discomfiture, and of treading down, and of perplexity, from the Lord, Jehovah of hosts, in the valley of vision; a breaking down of the walls, and a crying to the mountains.
World English Bible Messianic
For it is a day of confusion, and of treading down, and of perplexity, from the Lord, the LORD of Hosts, in the valley of vision; a breaking down of the walls, and a crying to the mountains.”
Geneva Bible (1599)
For it is a day of trouble, and of ruine, and of perplexitie by the Lord God of hostes in the valley of vision, breaking downe the citie: and a crying vnto the mountaines.
Young's Literal Translation
For a day of noise, and of treading down, And of perplexity, is to the Lord, Jehovah of Hosts, In the valley of vision, digging down a wall, And crying unto the mountain.
In the KJVVerse 18,058 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
(Verse 5.) For it is a day of slaughter, and of trampling, and of weeping to the Lord God of hosts in the Valley of Vision. He reveals the reasons according to triple understanding why he said: Depart from me, I will weep bitterly; because Zion is trodden down, once a mountain of visions, and now a valley of weeping.
JeromeAD 420
Commentary on Isaiah
(Ver. 4-6.) Therefore I said: Depart from me, I will weep bitterly: labour not to comfort me, for the devastation of the daughter of my people. For it is a day of slaughter and treading down, and of weeping from the Lord God of hosts in the valley of vision, searching the wall, and magnifying upon the mountain. LXX: Therefore I said: Let me alone, I will weep bitterly: labour not to comfort me, for the destruction of the daughter of my people. For it is a day of tumult, and of destruction, and of treading down, and of error from the Lord God of hosts in the valley of Zion; they wander about from the least to the greatest: they are wandering upon the mountains. And Samuel wept for Saul (1 Samuel 15), and the Lord and Savior wept for Jerusalem (Luke 19; 2 Corinthians 12:21): and the Apostle wrote to the Corinthians: For if I cause you sorrow, who is there to make me glad but the one whom I have pained? And I wrote as I did, so that when I came I would not be distressed by those who should have made me rejoice. I had confidence in all of you, that you would all share my joy. For I wrote to you out of great distress and anguish of heart and with many tears, not to grieve you but to let you know the depth of my love for you. (2 Corinthians 2:2-4). So with a compassionate affection, he speaks to others: Who is weak, and I am not weak? Who is made to fall, and I am not indignant? (2 Corinthians 11:29)? Therefore, seeing the people once climb the empty rooftops of vain visions, and being in turmoil; and all its leaders fleeing, and being bound by the chains of sins, the Prophet bursts into tears and dismisses the comforters, and with bitter weeping testifies that he weeps not for his sons, but for the daughter of his people, who has lost her dignity of manhood. For the Day of Judgment and slaughter and trampling shall never come to Jerusalem, which is interpreted as the vision of peace; but to the ancient name Jebus, which is interpreted as trampling. And also tears or errors, as the Seventy have translated from the Lord of hosts, not that tears and errors are from the Lord; but by the occasion of the holy Scriptures, which the Lord has given to be read, occasions of error are born to those who can say: Why have you made us to err from your ways? (Isa. LXIII, 27). And in another place: The Lord mixed for them the spirit of error (Ibid. XXIX, 10): so that they would not stand on the mountain of Vision, but in the valley of Zion. But this very day, which rises in the valley of Vision from the Lord of hosts, examines the wall of the heretics, which they have constructed against the Church as the strongest defense; and also the magnificent and glorious, that is, their teachers, who boast of standing on the mountain of Christ. We read elsewhere: Come, let us go up to the mountain of the Lord, and to the house of the God of Jacob: and he will instruct us in his ways (Isaiah 2:3). Moreover, what the Seventy translated, they err from the minimum to the maximum, they err over the mountains. We should understand that they are in a greater sin, who are greater, and yet all err from the minimum to the maximum, and err over the mountains: Moses, Jeremiah, and the other prophets, the evangelists and apostles. And when they are in the valley, they wander astonishingly in the mountains.
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 22:5 vividly portrays a catastrophic day of divine judgment descending upon Jerusalem, metaphorically termed the "valley of vision." This verse encapsulates the overwhelming chaos, despair, and vulnerability that will befall the city, emphasizing that this calamity is not a random misfortune but a deliberate act orchestrated by the sovereign Lord GOD of hosts, who is breaking down the very defenses and hopes of a people who have strayed from Him, leaving them in utter confusion and desperate cries.
CONTEXT
Literary Context: Isaiah 22:5 is an integral component of the "oracle concerning the valley of vision," spanning Isaiah 22:1-14. The preceding verses, Isaiah 22:1-4, establish the paradoxical state of Jerusalem: despite the imminent threat of divine judgment, its inhabitants are engaged in revelry and celebration, seemingly oblivious or indifferent to the gravity of their situation. The prophet laments their spiritual blindness and forecasts a day of profound weeping and sorrow. Verse 5 then transitions from the people's misguided reaction to the direct cause and nature of the impending judgment, explicitly attributing the "day of trouble" to the "Lord GOD of hosts." This attribution underscores the divine origin and inevitability of the catastrophe that will dismantle their perceived security. The subsequent verses, Isaiah 22:6-14, detail the military invasion and the people's futile attempts to fortify the city, starkly contrasting their human efforts with God's preordained plan. The oracle culminates in a severe warning that their sin will not be atoned for until they die, highlighting the finality of this divine decree.
Historical & Cultural Context: The "valley of vision" is a poetic and ironic designation for Jerusalem, situated in a valley surrounded by hills, and historically recognized as a center of prophetic revelation. This oracle likely dates to the late 8th century BCE, during the reign of King Hezekiah, a period profoundly shaped by the escalating threat of the formidable Assyrian Empire. Jerusalem, though extensively fortified, faced immense pressure, particularly during Sennacherib's invasion around 701 BCE. Culturally, Jerusalem held a unique and sacred status as the city where God had chosen to place His name and dwell, as articulated in Deuteronomy 12:5. This divine favor often fostered a dangerous sense of invincibility among its inhabitants, frequently leading to spiritual complacency and a false sense of security. The vivid imagery of "breaking down the walls" and "crying to the mountains" powerfully reflects the common ancient Near Eastern experience of siege warfare, where city walls were the paramount defense, and flight to mountainous terrain was a desperate, last-resort attempt for survival or escape from an invading army. The people's reliance on their physical fortifications and human alliances, rather than on the covenant faithfulness and protective power of God, forms a crucial backdrop to Isaiah's severe condemnation.
Key Themes: This verse powerfully contributes to several overarching themes prevalent within the book of Isaiah and the broader prophetic corpus. The theme of Divine Judgment is central, as the calamity is explicitly "by the Lord GOD of hosts," emphasizing God's active, sovereign role in history and His righteous indignation against sin, even among His chosen people. It highlights God's Sovereignty over nations and events, demonstrating unequivocally that no human defense, strategic planning, or political alliance can thwart His purposes when judgment is decreed. The verse also underscores the theme of False Security, as Jerusalem's formidable walls and perceived strength are shown to be utterly useless against divine wrath, leading inevitably to "perplexity" and "trouble." This contrasts sharply with the true refuge found exclusively in God, a theme eloquently echoed in the Psalms, such as Psalm 46:1. Furthermore, the imagery of "crying to the mountains" vividly depicts Utter Despair and Helplessness, a recurring motif in prophetic literature for those facing inescapable judgment, as seen in Hosea 10:8 and later echoed in Revelation 6:16. Finally, the ironic designation "valley of vision" speaks profoundly to the theme of Spiritual Blindness, where a place blessed with divine revelation tragically fails to perceive or respond to God's warnings, thereby inviting His severe discipline.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Isaiah 22:5 is rich with literary artistry that profoundly amplifies its message of impending doom and divine judgment. The phrase "Valley of Vision" is a powerful example of Irony, as Jerusalem, the historical and spiritual center of prophetic revelation, becomes the very place where the dire consequences of unheeded divine insight are tragically realized through devastating judgment. The accumulation of terms like "trouble," "treading down," and "perplexity" creates a profound sense of Climax and Intensification, building a vivid and escalating picture of chaos, despair, and psychological distress. The imagery of "breaking down the walls" functions as a potent form of Metonymy, where the physical fortifications stand in for the city's entire defense system and its inhabitants' misplaced sense of security, symbolizing the complete and utter collapse of human reliance and self-sufficiency. Finally, "crying to the mountains" employs Hyperbole to convey the extreme, almost unimaginable desperation of the people, suggesting a fervent wish for the very earth to swallow them or hide them from the terrifying divine wrath. This phrase also functions as a form of Personification, as the mountains are implicitly addressed as if they possess the agency to offer aid or concealment, further emphasizing the people's ultimate helplessness in the face of an omnipotent God.
THEOLOGICAL AND THEMATIC CONNECTIONS
Isaiah 22:5 stands as a stark and enduring reminder of God's unwavering justice and absolute sovereignty, even over His covenant people. It powerfully dismantles any notion of automatic divine protection apart from genuine faithfulness, asserting that God's judgment is a righteous and inevitable response to spiritual complacency, rebellion, and misplaced self-reliance. The "day of trouble" is not merely a historical event but a profound theological statement, demonstrating unequivocally that ultimate security is found not in human fortifications, strategic alliances, or material prosperity, but solely and exclusively in the Lord GOD of hosts. This passage foreshadows the broader biblical theme of the "Day of the Lord," a recurring prophetic motif signifying a divinely appointed time of reckoning, whether for Israel or the nations, where God intervenes decisively in history to judge sin, purify His people, and establish His righteous rule. The utter despair depicted also highlights the futility and ultimate emptiness of seeking refuge in anything other than God, a foundational truth echoed throughout the entirety of Scripture.
REFLECTION AND APPLICATION
Isaiah 22:5 serves as a profound and timeless call to humility, genuine reliance on God, and vigilant spiritual discernment. In an age where humanity often places its trust in economic stability, technological advancement, political systems, or personal achievements as ultimate sources of security, this verse powerfully reminds us that all human defenses are ultimately fragile and insufficient when confronted with the sovereign will and righteous judgment of God. It compels us to critically examine where our true security lies and whether we are truly heeding the "vision" and warnings God provides through His Word and Spirit in our contemporary lives. The "day of trouble" for Jerusalem was a direct consequence of their spiritual complacency and misplaced trust; similarly, we are called to vigilant self-examination, ensuring our hearts are aligned with God's purposes and that our faith is active and responsive. This passage challenges us to move beyond superficial religiosity to cultivate a deep, abiding faith that trusts God's power, wisdom, and love above all else, even when facing life's inevitable "days of trouble." True peace, resilience, and an unshakeable hope are found not in the absence of difficulty, but in the steadfast, abiding presence of the Lord GOD of hosts.
Questions for Reflection
FAQ
What is the significance of Jerusalem being called the "valley of vision" in this context?
Answer: The "valley of vision" is a profoundly ironic and symbolic title for Jerusalem within this prophetic oracle. Geographically, Jerusalem is indeed situated in a valley surrounded by hills. Theologically, however, it was the preeminent place where God revealed Himself, where prophets received divine visions, and where God's temple stood as the center of His presence and instruction. Calling it the "valley of vision" in a context of impending judgment highlights a profound paradox: the very city that was blessed with abundant divine revelation and spiritual insight tragically failed to see or heed God's warnings. Instead of being a beacon of spiritual clarity and obedience, it became a "valley" of judgment, where the dire consequences of its spiritual blindness, disobedience, and unheeded prophetic "vision" would be tragically and undeniably realized. It underscores the powerful principle that divine privilege does not exempt from judgment if faithfulness is absent, and that true spiritual vision requires not just receiving revelation but actively responding to it in obedience and repentance, as further detailed in Isaiah 22:1-4.
Why is God bringing this "day of trouble" upon His own people?
Answer: The passage explicitly states that this "day of trouble, and of treading down, and of perplexity" is "by the Lord GOD of hosts." This crucial phrase unequivocally indicates that the calamity is not random misfortune or merely the result of human enemies, but a deliberate, sovereign act of divine judgment. God brings this severe judgment upon Jerusalem because of their pervasive sin, spiritual complacency, and misplaced trust. Instead of relying on God for their security and deliverance, they had turned to human strength, physical fortifications, and strategic alliances (as implied in the broader context of Isaiah 22). This judgment serves as a profound form of divine discipline, intended to call His people to repentance, purify them, and remind them of His absolute sovereignty and their covenant obligations. It underscores the biblical principle that God, in His perfect righteousness and holiness, holds even His chosen people accountable for their disobedience, a truth consistently seen throughout the prophetic books, such as in Jeremiah 5:29.
CHRIST-CENTERED FULFILLMENT
Isaiah 22:5, with its stark depiction of a "day of trouble" orchestrated by the sovereign "Lord GOD of hosts," finds its ultimate fulfillment and profound transformation in the person and redemptive work of Jesus Christ. While the immediate context speaks of a temporal judgment on ancient Jerusalem, it powerfully foreshadows the ultimate "Day of the Lord" when all humanity will face divine reckoning. However, in Christ, this terrifying "day of trouble" is miraculously transformed for those who believe. Jesus, the true Lamb of God who takes away the sin of the world, bore the full weight of God's righteous wrath and judgment on the cross, becoming the ultimate "treading down" for our sins. Through His sacrifice, we are spared from the eternal "perplexity" and "trouble" of separation from God. The "breaking down the walls" of Jerusalem points to the futility of any human defense against divine judgment, but Christ Himself becomes our impregnable wall and secure refuge from the coming wrath. The desperate "crying to the mountains" for refuge is answered in Christ, who graciously invites all who are weary and burdened to find rest in Him. He is the ultimate "vision" of God, perfectly revealing the Father (as stated in John 14:9), and through Him, we gain true spiritual sight, overcoming the blindness that led Jerusalem to its downfall. Thus, the terrifying judgment of Isaiah 22:5 serves as a dramatic backdrop against which the glorious salvation and eternal security offered in Christ shine even brighter, providing deliverance from the ultimate "day of trouble" and an unshakeable foundation in the sovereign Lord of all.