Isaiah 22:6

Translation
King James Version
And Elam bare the quiver with chariots of men and horsemen, and Kir uncovered the shield.
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KJV (with Strong's)
And Elam H5867 bare H5375 the quiver H827 with chariots H7393 of men H120 and horsemen H6571, and Kir H7024 uncovered H6168 the shield H4043.
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Complete Jewish Bible
'Eilam picks up the quivers, with cavalry and horsemen, and Kir uncovers the shields.
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Berean Standard Bible
Elam takes up a quiver, with chariots and horsemen, and Kir uncovers the shield.
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American Standard Version
And Elam bare the quiver, with chariots of men and horsemen; and Kir uncovered the shield.
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World English Bible Messianic
Elam carried his quiver, with chariots of men and horsemen; and Kir uncovered the shield.
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Geneva Bible (1599)
And Elam bare the quiuer in a mans charet with horsemen, and Kir vncouered the shield.
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Young's Literal Translation
And Elam hath borne a quiver, In a chariot of men--horsemen, And Kir hath exposed a shield.
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See also
2 Kings 16:9Isaiah 21:2Amos 1:5Amos 9:7Jeremiah 49:35Jeremiah 49:39Genesis 10:22
In the KJVVerse 18,059 of 31,102

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SUMMARY

Isaiah 22:6 offers a stark depiction of the military mobilization of two formidable foreign nations, Elam and Kir, detailing their preparations for imminent battle with quivers, chariots, horsemen, and uncovered shields. This verse is an integral component of Isaiah's prophetic oracle concerning "the valley of vision," a poignant and symbolic reference to Jerusalem. It vividly foreshadows a period of profound distress and divine judgment upon the city, powerfully illustrating the instruments God sovereignly employs to bring about His purposes, even through the actions of seemingly independent earthly powers.

CONTEXT

  • Literary Context: Isaiah 22 opens with a dramatic prophetic oracle concerning "the valley of vision," a designation widely understood to refer to Jerusalem. The chapter immediately establishes a somber tone, contrasting the city's usual expectation of divine protection and feasting with a scene of widespread lamentation, panic, and impending divine judgment. The initial verses portray a city in disarray, with its inhabitants fleeing to rooftops and engaging in revelry despite the looming catastrophe, revealing a profound spiritual blindness and moral decay. Verse 6 introduces external military forces—specifically Elam and Kir—into this unfolding drama. Their precise role in the broader narrative is a subject of scholarly discussion; some interpret them as components of the invading Assyrian forces, while others suggest they might be potential, albeit ultimately futile, allies coming to Jerusalem's aid. Regardless of their exact alignment, their formidable military readiness underscores the gravity of the crisis and the overwhelming nature of the forces God is permitting or orchestrating against Jerusalem. This detail powerfully signals the futility of human resistance against divine decree and magnifies the scale of the impending judgment, emphasizing that it will involve significant external powers, aligning with the broader prophetic pattern where God uses nations as instruments of His will, as seen in passages like Isaiah 10:5.
  • Historical & Cultural Context: The prophecy in Isaiah 22 is generally situated within the tumultuous 8th century BCE, a period dominated by the relentless expansion and military might of the Neo-Assyrian Empire. While Jerusalem had often experienced divine protection from sieges, most notably during Sennacherib's campaign (2 Kings 18-19), this chapter speaks to a future, severe judgment that would ultimately lead to its downfall. Elam was an ancient and powerful kingdom located to the east of Babylon, in what is modern-day southwestern Iran. Elamites were renowned throughout the ancient Near East for their exceptional skill as archers, making the mention of them "baring the quiver" particularly apt and evocative, signifying their readiness for devastating ranged combat. Kir's exact geographical location is less certain but is often associated with a region in Mesopotamia or near Elam, possibly linked to a people deported by Assyria (Amos 1:5). The "chariots of men and horsemen" represent the elite, swift, and powerful ground forces of ancient warfare, capable of rapid deployment, flanking maneuvers, and decisive engagement. "Uncovered the shield" refers to the common military practice of removing a protective cover from a shield, polishing it, and preparing it for immediate use in battle, a clear and universally understood signal of imminent conflict and full military readiness. This imagery paints a vivid picture of a large-scale, professional military deployment, reflecting the formidable nature of the threats faced by Judah in this volatile period.
  • Key Themes: Isaiah 22:6 contributes significantly to several overarching themes within Isaiah 22 and the broader prophetic book. Firstly, it powerfully highlights Military Might and Preparedness, showcasing the formidable capabilities of ancient armies. The detailed description of quivers, chariots, horsemen, and uncovered shields emphasizes the readiness, specialized skills, and destructive potential of these forces, underscoring the severity and overwhelming nature of the threat to Jerusalem. Secondly, the verse serves as a potent illustration of Divine Sovereignty Over Nations. Despite the impressive display of human power, strategic planning, and military prowess by Elam and Kir, the prophecy implicitly asserts that their actions are ultimately orchestrated by God. They are instruments in His hand, fulfilling His prophetic word and executing His judgment upon Jerusalem, demonstrating that no earthly power can thwart His purposes. This resonates deeply with the broader biblical principle that God raises up and brings down nations according to His sovereign will, as articulated in passages like Daniel 2:21. Finally, the detailed military preparations in the verse underscore the theme of Impending Judgment. The arrival and readiness of such formidable military powers serve as a stark and somber prelude to the severe tribulation or downfall prophesied for Jerusalem, signaling that the city's fate is sealed and that its traditional defenses and human alliances will prove utterly insufficient against God's determined judgment.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • Elam (Hebrew, ʻÊylâm', H5867): Probably from a root meaning "hidden" or "distant." Elam refers to an ancient kingdom located to the east of Babylon, in what is modern-day southwestern Iran. Its mention here signifies a specific foreign power known for its military prowess, particularly its archers, making its involvement in the described military mobilization highly significant for the impending judgment on Jerusalem.
  • man (Hebrew, ʼâdâm', H120): Meaning "ruddy, i.e., a human being (an individual or the species, mankind, etc.)." In the phrase "chariots of men," ʼâdâm refers to the human occupants or warriors within the chariots, emphasizing that these are not merely vehicles but are manned by skilled and formidable combatants, highlighting the human element of the military force.
  • shield (Hebrew, mâgên', H4043): Referring to a "shield (i.e. the small one or buckler); figuratively, a protector." This term denotes a piece of defensive armor, typically a smaller, more maneuverable shield used for close combat. Its mention, specifically in the context of being "uncovered," emphasizes the preparation for direct, hand-to-hand engagement and the readiness for defensive action in battle.

Verse Breakdown

  • "And Elam bare the quiver": This clause introduces Elam, an ancient kingdom renowned for its exceptional archers. The verb "bare" (from the Hebrew nâsâʼ H5375, "to lift" or "carry") signifies that the Elamite archers are carrying or preparing their quivers, which are filled with arrows. This action indicates their readiness for offensive action, particularly ranged combat, highlighting their primary and feared military contribution in the coming conflict.
  • "with chariots of men [and] horsemen": This phrase describes the accompanying forces, emphasizing the combined arms approach characteristic of ancient warfare. "Chariots of men" refers to war chariots manned by warriors (ʼâdâm H120), while "horsemen" (from pârâsh H6571, "a steed" or "cavalry") denotes cavalry units. These elements represent the swift, powerful, and often decisive components of an army, capable of rapid movement, flanking maneuvers, and breaking enemy lines. Their presence underscores the formidable nature and comprehensive mobilization of the forces arrayed against Jerusalem.
  • "and Kir uncovered the shield": This final clause introduces Kir, another foreign entity, and describes its specific action. "Uncovered the shield" (from the Hebrew ʻârâh H6168, "to make bare" and mâgên H4043, "shield") refers to the act of removing the protective cloth cover from a shield, polishing it, and preparing it for active duty. This is a clear and universally understood signal of readiness for close-quarters combat and defensive maneuvers, indicating that Kir's forces are prepared to engage directly and immediately in the impending conflict.

Literary Devices

Isaiah 22:6 employs several powerful literary devices to convey the gravity and immediacy of the military threat. Imagery is central, painting a vivid mental picture of an army preparing for war: the sight of quivers being readied, the rumble of chariots, the thud of horsemen, and the glint of shields being uncovered. This rich sensory detail immerses the reader in the scene of impending conflict, making the threat palpable. Metonymy is also skillfully at play, where "Elam" and "Kir" stand in for their respective armies or military contingents, rather than just the nations themselves. This allows for a concise yet powerful representation of the foreign forces involved, highlighting their specific military characteristics. Furthermore, Symbolism is evident in the specific military equipment mentioned: the "quiver" symbolizes offensive ranged warfare and the renowned skill of Elamite archers, while the "uncovered shield" symbolizes defensive readiness and the immediate onset of battle. Together, these devices create a potent and urgent portrayal of a world on the brink of war, emphasizing the overwhelming nature of the forces arrayed against Jerusalem and the inevitability of the prophesied judgment.

THEOLOGICAL AND THEMATIC CONNECTIONS

Isaiah 22:6, by detailing the military might of foreign nations, powerfully underscores the theological truth of God's absolute sovereignty over all earthly powers. Even the formidable armies of Elam and Kir, with their specialized skills and impressive armaments, are ultimately instruments in the divine hand, whether they act knowingly or unknowingly. This passage reveals that God orchestrates the movements and actions of nations to fulfill His prophetic word and execute His judgment, particularly upon a people who have turned away from Him. The impending judgment on Jerusalem, signaled by the arrival of these forces, serves as a stark reminder that human strength and fortifications are futile against the will of the Almighty. It challenges any reliance on human alliances or military prowess as ultimate security, redirecting trust solely to the Lord of Hosts, who raises up and casts down kingdoms according to His righteous purposes.

REFLECTION AND APPLICATION

Isaiah 22:6 serves as a profound reminder that even in times of global conflict and the display of overwhelming military might, God remains sovereign over all nations and events. For the original audience in Jerusalem, this verse would have underscored the futility of relying on their own defenses or external alliances when facing divine judgment. It would have challenged their misplaced confidence in fortifications and human strength, urging them instead to humble themselves before the Lord. For us today, living in a world often marked by geopolitical tensions, the constant threat of conflict, and the allure of human solutions, this verse calls us to a similar posture of trust. It prompts us to consider where our ultimate security lies: in the strength of armies, economic stability, political power, or in the unfailing, unshakeable sovereignty of God. It encourages us to pray fervently for our nations and their leaders, recognizing that God directs the course of history and uses even the seemingly independent actions of global powers to accomplish His eternal purposes. Ultimately, it invites us to place our hope not in human chariots or horsemen, but in the Lord, who alone is our refuge, our strength, and our deliverer in every circumstance.

Questions for Reflection

  • In what areas of my life or in the life of my community do I tend to place trust in human strength, worldly resources, or strategic planning rather than in God's ultimate sovereignty?
  • How does the understanding of God's absolute control over nations, even in times of judgment and upheaval, shape my prayers for global events, political leaders, and those affected by conflict?
  • What does "uncovering the shield" mean for me spiritually in terms of actively preparing for the spiritual battles and challenges I face in my daily walk with Christ?
  • How can I cultivate a deeper, more consistent reliance on God's power and provision, even when circumstances seem overwhelmingly threatening or human solutions appear to fail?

FAQ

Who were Elam and Kir, and why are they mentioned here?

Answer: Elam was an ancient kingdom located in what is now southwestern Iran, renowned throughout the ancient Near East for its highly skilled archers. Kir's exact geographical location is debated among scholars but is often associated with a region in Mesopotamia or near Elam, possibly linked to a people deported by Assyria (e.g., Amos 1:5). Both were significant military powers in the ancient Near East. Their mention in Isaiah 22:6 highlights the formidable and widespread nature of the forces involved in the impending judgment upon Jerusalem. While their precise role (whether as part of the invading Assyrian army or as potential, but ultimately ineffective, allies) is debated, their inclusion underscores the overwhelming military might being brought to bear, orchestrated by God's sovereign hand to fulfill His prophetic word.

What is the significance of "uncovering the shield"?

Answer: "Uncovering the shield" is a vivid and potent military idiom signifying immediate readiness for battle. In ancient warfare, shields were often covered with cloth or leather when not in use to protect their surface from the elements, maintain their polish, and prevent rust or damage. To "uncover" a shield meant to remove this protective covering, clean or polish it, and prepare it for active use in combat. This action signals that the troops are no longer in a state of rest, parade, or storage, but are fully prepared for defensive and offensive maneuvers, indicating the imminent onset of a serious conflict. It's a powerful visual image of an army transitioning from a state of peace to a state of war, ready to engage the enemy and defend themselves at a moment's notice.

CHRIST-CENTERED FULFILLMENT

While Isaiah 22:6 describes the temporal judgments brought by earthly armies, its underlying theological principle—God's absolute sovereignty over all nations and His use of various means to accomplish His purposes—finds its ultimate fulfillment and transformation in Christ. The futility of human defenses against divine decree, so evident in Jerusalem's impending doom, points to the greater truth that no human power or military might can withstand the ultimate judgment of God, which is perfectly executed through Christ. Jesus, the true King of kings and Lord of lords, does not "bare the quiver" or "uncover the shield" in the manner of earthly armies, but He conquers through His sacrificial death and glorious resurrection, disarming all spiritual principalities and powers (Colossians 2:15). He is the one who ultimately triumphs over all spiritual enemies, and His kingdom is not defended by chariots or horsemen but by divine power, truth, and righteousness. Believers, rather than relying on earthly military might or human alliances, are called to put on the full armor of God, a spiritual armament provided by Christ, to stand firm against the schemes of the devil. The final and decisive victory over all opposing forces is found in the Lamb of God, who, at His glorious return, will come as a victorious warrior, not with human armies, but with the armies of heaven, to judge and make war in righteousness (Revelation 19:11-15). Thus, the Old Testament picture of earthly armies preparing for battle foreshadows the spiritual warfare and ultimate triumph of Christ, who alone provides true and lasting security and establishes an eternal kingdom.

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Commentary on Isaiah 22 verses 1–7

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 6.) Searching the wall, and magnificent upon the mountain: and Elam took the quiver, the chariot of a man on horseback, and uncovered the shield the shield stripped the wall. The army of Babylon is described as entering the city, occupying the temple, and proudly advancing through the streets with chariots. And the fact that it uncovered the golden posts and the walls adorned with marble crusts, the shield that is used to cover others, elegantly resonates in Hebrew, and the meaning is most beautiful, that it did not protect anyone, but uncovered. This is because through the strength of the soldiers all resources have been plundered. But if the Elamites are mentioned in battle, which city is of the Assyrians: it cannot be referred to the times of the Roman overthrow, unless perhaps we interpret everything allegorically.
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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