Isaiah 22:7

Translation
King James Version
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.
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KJV (with Strong's)
And it shall come to pass, that thy choicest H4005 valleys H6010 shall be full H4390 of chariots H7393, and the horsemen H6571 shall set H7896 themselves in array H7896 at the gate H8179.
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Complete Jewish Bible
In time, your choicest valleys are overrun by chariots, and the cavalry take their posts by the gate;
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Berean Standard Bible
Your choicest valleys are full of chariots, and horsemen are posted at the gates.
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American Standard Version
And it came to pass, that thy choicest valleys were full of chariots, and the horsemen set themselves in array at the gate.
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World English Bible Messianic
Your choicest valleys were full of chariots, and the horsemen set themselves in array at the gate.
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Geneva Bible (1599)
And thy chiefe valleis were full of charets, and the horsemen set themselues in aray against the gate.
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Young's Literal Translation
And it cometh to pass, The choice of thy valleys have been full of chariots, And the horsemen place themselves diligently at the gate.
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See also
Isaiah 8:7Isaiah 8:8Jeremiah 39:1Jeremiah 39:3Isaiah 10:28Isaiah 10:32Isaiah 37:34
In the KJVVerse 18,060 of 31,102

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SUMMARY

Isaiah 22:7 presents a stark and foreboding image of Jerusalem's impending judgment, vividly depicting the overwhelming military might of an invading force. The verse describes the most fertile and strategically vital areas surrounding the city, the "choicest valleys," being completely inundated with enemy chariots, while formidable horsemen position themselves directly at the city's gates. This powerful imagery underscores the complete loss of security and the imminent, inescapable execution of divine judgment upon a city that had placed its trust in human defenses rather than in the Lord.

CONTEXT

  • Literary Context: Isaiah 22:7 is situated within a severe prophetic oracle concerning Jerusalem, which the prophet ironically labels "the Valley of Vision" (Isaiah 22:1). The preceding verses (Isaiah 22:1-6) set a somber tone, portraying a scene of confusion, lament, and misplaced revelry among the city's inhabitants, highlighting their spiritual blindness in the face of impending doom. While the city should be in mourning and repentance, it is instead given over to feasting and celebration. Following verse 7, the prophecy details Jerusalem's frantic and ultimately futile attempts to fortify its defenses, such as dismantling houses for wall repairs and constructing a new reservoir (Isaiah 22:8-11). These actions are condemned not for their practicality, but for their profound spiritual failure: they "did not look to the Maker" (Isaiah 22:11). Thus, Isaiah 22:7 serves as a climactic depiction of the military threat that prompts Jerusalem's desperate, yet faithless, defensive measures, underscoring the prophet's indictment of their self-reliance.
  • Historical & Cultural Context: The prophecy in Isaiah 22 is widely interpreted as referring to the Assyrian invasion led by Sennacherib in 701 BC, although some scholars suggest elements that could also point to the later Babylonian siege. Jerusalem, while naturally fortified by ravines on three sides, still relied on its strategic "valleys" (Hebrew: ʻêmeq), such as the Kidron and Hinnom, for agriculture, water, and access. The presence of "chariots" and "horsemen" represented the apex of ancient military power, particularly for empires like Assyria, renowned for their formidable cavalry and chariot divisions. Their deployment in the "choicest valleys" indicated a complete encirclement and occupation of the vital surrounding territories, while their positioning "at the gate" signified the final, decisive stage of a siege. The city gate was not merely an entrance; it was the hub of civic life, commerce, justice, and defense, making its direct assault a powerful symbol of the city's ultimate vulnerability and the imminent breach of its last line of defense.
  • Key Themes: This verse powerfully contributes to several overarching themes found throughout the book of Isaiah and broader prophetic literature. It vividly illustrates the theme of Divine Judgment, demonstrating how God sovereignly uses foreign nations as instruments of His wrath against His disobedient people, as seen in God's declaration regarding Assyria in Isaiah 10:5-6. The overwhelming presence of military forces highlights the Futility of Human Strength and self-reliance when contrasted with God's supreme power, a recurring motif in Isaiah that contrasts Jerusalem's trust in its walls with the call to trust in the Lord, as articulated in Isaiah 30:15. The imagery of the "choicest valleys" being overrun and the enemy at the "gate" underscores the Loss of Security and Imminent Danger, emphasizing that no place, however desirable or fortified, is safe from God's determined judgment. This passage also subtly reinforces the theme of God's Sovereignty over Nations, demonstrating His ultimate control over the rise and fall of empires and their movements, even when they act out of their own will, as God declares in Isaiah 45:7.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • choicest (Hebrew, mibchâr', H4005): Derived from the root bâchar, meaning "to choose" or "select," this word denotes the best, most excellent, or most desirable of something. In the context of "choicest valleys," it emphasizes that even the most fertile, strategically advantageous, or aesthetically pleasing areas surrounding Jerusalem—those considered most valuable and secure—would be completely overrun by the enemy. This highlights the comprehensive and inescapable nature of the impending invasion, leaving no place untouched or safe from the encroaching threat.
  • full (Hebrew, mâlêʼ', H4390): This primitive root signifies "to fill" or "to be full of," encompassing a wide range of applications, including accomplishment or fulfillment. Here, it powerfully conveys the overwhelming quantity and density of the chariots. The valleys would not merely contain some chariots but would be filled with them, suggesting an immense, suffocating, and inescapable presence of the enemy forces, leaving no room for escape, maneuver, or resistance.
  • gate (Hebrew, shaʻar', H8179): Originating from a sense of "opening," this term refers to a city's door or gate. In ancient cities, the gate was the primary point of entry and exit, a vital center for commerce, legal proceedings, and, crucially, the most critical defensive point. The enemy "setting themselves in array at the gate" signifies the final, decisive stage of a siege or direct assault, indicating that the invasion has reached the very threshold of the city's last line of defense, making the threat immediate, direct, and overwhelmingly potent.

Verse Breakdown

  • "And it shall come to pass": This introductory phrase functions as a solemn prophetic declaration, signaling that the events described are not mere possibilities but divinely decreed certainties that will inevitably unfold. It establishes a tone of inevitability and underscores the sovereign orchestration behind the impending judgment.
  • "that thy choicest valleys shall be full of chariots": This clause vividly portrays the overwhelming numerical superiority and destructive power of the invading army. The "choicest valleys," representing Jerusalem's most valuable and strategic surrounding territories, are depicted as being completely inundated with chariots. This imagery suggests a total loss of outer defenses and a pervasive enemy presence that has consumed the very heart of the land, leaving no buffer zone or area of refuge.
  • "and the horsemen shall set themselves in array at the gate": This second clause intensifies the threat, bringing the enemy directly to the city's doorstep. "Horsemen" (cavalry) were swift, formidable, and often used for rapid encirclement and direct assault. Their action of "setting themselves in array" (forming up for battle or siege operations) at the "gate" indicates an immediate and direct assault or the complete enforcement of a siege, effectively cutting off all access and egress. It signifies the final, critical stage of the invasion, where the city's ultimate vulnerability is exposed and its fall is imminent.

Literary Devices

Isaiah 22:7 masterfully employs powerful Imagery to convey the scale and immediacy of the impending disaster. The vision of "choicest valleys" being "full of chariots" evokes a profound sense of overwhelming force, inescapable encirclement, and complete domination, painting a vivid picture of a landscape utterly consumed by the enemy. The phrase "full of chariots" can be seen as a form of Hyperbole, emphasizing the sheer, almost unbelievable, number of enemy vehicles, underscoring the futility of resistance. The precise positioning of "horsemen" in "array at the gate" creates a stark visual of imminent, direct confrontation and the complete breach of the city's defensive perimeter. This vivid description serves as a potent Foreshadowing of the destruction, humiliation, and desolation awaiting Jerusalem, contrasting sharply with its earlier presumed security and misplaced confidence. Fundamentally, the entire verse functions as a powerful Metaphor for the comprehensive and unavoidable nature of divine judgment, which, like an overwhelming military force, will leave no stone unturned and reach the very heart of the offending entity.

THEOLOGICAL AND THEMATIC CONNECTIONS

Isaiah 22:7 profoundly illustrates the dire consequences of spiritual complacency and misplaced trust, demonstrating that when a people turn away from God, even their most cherished securities become vulnerable to divine judgment. The overwhelming force depicted in the verse serves as a stark reminder that God's sovereignty extends over all nations and their armies, using them as instruments to accomplish His purposes, whether in judgment or deliverance. This passage underscores the timeless principle that true security is found not in military might, strategic location, or human ingenuity, but in humble reliance upon the Lord. It calls believers to discern the signs of the times and to respond with genuine repentance and unwavering faith, rather than doubling down on self-sufficient efforts that ultimately prove futile against the tide of divine decree.

REFLECTION AND APPLICATION

The vivid imagery of Isaiah 22:7 serves as a potent reminder that our perceived securities, whether material possessions, relational stability, or even spiritual standing (if based on self-effort or outward performance), are ultimately fragile without God's sustaining grace and protection. When we, like ancient Jerusalem, neglect to "look to the Maker" (Isaiah 22:11) and instead place our confidence in our own wisdom, resources, or defenses, we open ourselves to the "chariots and horsemen" of life's inevitable challenges, trials, and even judgments. This verse calls us to profound introspection: Where do we truly place our trust? Are we diligently seeking God's face and aligning our lives with His will, or are we frantically shoring up our own "gates" and "valleys" while ignoring divine warnings and neglecting a deeper dependence on Him? The ultimate lesson is that genuine peace and security are found only in humble dependence on the Lord, who alone is our refuge and strength, a very present help in trouble, capable of turning back any invading force.

Questions for Reflection

  • What "choicest valleys" or areas of perceived security in my life might I be trusting in more than God?
  • In what ways might I be "setting myself in array at the gate" through self-reliance, rather than seeking God's intervention and guidance in my challenges?
  • How does the imagery of an overwhelming, inescapable threat challenge my understanding of God's sovereignty and my personal need for repentance and humble dependence?

FAQ

What is the significance of "choicest valleys" being filled with chariots?

Answer: The "choicest valleys" (Hebrew: mibchâr ʻêmeqayich) refer to the most fertile, valuable, or strategically important areas surrounding Jerusalem. Their being "full of chariots" signifies that the invading army has completely overrun these desirable and defensible outer territories. This imagery emphasizes the overwhelming numerical superiority of the enemy and the total loss of any buffer zone or defensive perimeter, highlighting the comprehensive and inescapable nature of the impending judgment. It means that even the most secure or pleasant areas are no longer safe, underscoring the depth of the city's vulnerability.

Why are chariots and horsemen specifically mentioned as the invading force?

Answer: Chariots (Hebrew: rekeb) and horsemen (Hebrew: pârâsh) represented the elite, most powerful, and terrifying military units in the ancient Near East. Empires like Assyria, the likely historical context for this prophecy, were renowned for their formidable chariot and cavalry divisions. Their presence symbolized overwhelming force, speed, and destructive capability. By specifying these units, Isaiah emphasizes that the invading force is not merely an inconvenience but an unstoppable, superior military power, making the threat to Jerusalem utterly dire and inescapable. It underscores the severity of the divine judgment being executed through such a mighty instrument.

CHRIST-CENTERED FULFILLMENT

While Isaiah 22:7 vividly portrays the physical judgment upon ancient Jerusalem through an invading army, its deeper spiritual fulfillment points to the ultimate judgment against sin and the ultimate deliverance found in Jesus Christ. The "choicest valleys" being overrun and the enemy at the "gate" speak to the pervasive and inescapable nature of sin's dominion over fallen humanity, and the just judgment it incurs upon us. Yet, in Christ, we find the true Lamb of God, who takes away the sin of the world! He bore the full weight of God's righteous judgment on the cross, becoming our perfect sacrifice and delivering us from the spiritual "chariots and horsemen" of sin, death, and the devil that once arrayed themselves against us, triumphing over them in His resurrection, as described in Colossians 2:13-15. Furthermore, while earthly Jerusalem faced destruction, Christ inaugurates a spiritual kingdom and a New Jerusalem, where the gates are never shut, and no enemy can ever array itself in judgment against those who are in Him, a glorious vision found in Revelation 21:25. He is the true gate through whom we find eternal security and peace, a security far surpassing any earthly defense or human ingenuity.

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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
(Verses 7-9.) And your chosen valleys will be full of chariots, and the horsemen will set their seats at the gate. And the covering of Judah will be revealed, and on that day you will see the arsenal of the house of the forest, and the breaches of the city of David, for they have multiplied. It clearly describes the captivity that occurred in the eleventh year of King Zedekiah, of which Jeremiah also speaks: Behold, I will summon all the kingdoms of the north, says the Lord, and they will come and each one will set their throne at the entrance of the gates of Jerusalem, and on all its surrounding walls (Jeremiah 1:15). So that what was predicted in word and not fulfilled in deed, Jeremiah also says the same: In the eleventh year of Zedekiah, in the fourth month, on the ninth day of the month, the city was opened, and all the officials of the king of Babylon entered and sat in the middle gate (Jer. 39:2). Therefore, in the surrounding area of the city of Jerusalem, an innumerable army was spread out, and the Holy of Holies and the armory, which had been planted with groves, were opened due to hostile plundering, and the enemy entered through all parts of the city, divided by walls.
JeromeAD 420
Commentary on Isaiah
(Verses 7-9.) And he took Elam, the quiver, the chariot of a man, and the shield uncovered the wall. And your chosen valleys will be full of chariots, and horsemen will set their seats at the gate. And the covering of Judah will be revealed, and on that day you will see the arsenal of the house of the forest. And you will see the breaches of the city of David, for they are multiplied. LXX: But the Elamites took quivers, climbers, men upon horses, and a gathering of fighters. And your chosen valleys will be filled with chariots, and horsemen will crowd your gates. And they will reveal the gates of Judah, and on that day they will look upon the chosen houses of the city. And they will reveal the hidden things of the houses of the stronghold of David, and they will see that there are many. Aelam, which is interpreted as their ascent, or the Elamites, as the LXX translated it, whom we turn into despisers, have taken up the quiver, to drive the upright in obscurity, who are the horsemen in the chariot of men, to expose the wall of Zion and the foundations of the Church with their shield and attack. 'But', he says, 'your chosen valleys will be,' and humble teachings, oh valley of Zion, full of chariots, which the Lord submerged with Pharaoh, and their horsemen and climbers will place their thrones at your gates, so that they do not allow the besieged and confined to go out from you. Then Almighty God will reveal the coverings of the Jews through the ecclesiastical men; and all their secrets, who are established in the confession of faith, will be revealed. And then, O Valley of Zion, you will see on that day, and in the clear light of truth, all the armor of the Apostle, and the house of the jump, in which the multitude of the nations stands. Just as it is sung in Psalm 131: Behold, we have heard of it in Ephrata: we have found it in the fields of the forest. But when the veil of the Jews and their secret, which was previously concealed due to mystery, has been revealed, and you see the armor of the Church; then you will understand the divisions of the city of David, which you have multiplied, in order to gather deceived peoples to yourself. These Elamites, according to the edition of the Septuagint, do not have a single quiver, but many; and they are mounted on men who ride on souls; and there is a great multitude preparing for battle against the Church, so that all its valleys are filled; and the horsemen hinder their senses, and by their conflict provoke the Ecclesiastical man, who is called Judas, to contend; so that, as he presents testimonies of the Scriptures and refutes all lies, the heretics will see the houses of the city of David, and know all the previously secret things, how in the stronghold of David, which means the strong hand, that is, of Christ, all the dogmas of truth exist. These are obscure places, not only according to history, but also according to reasoning. Therefore, those who are displeased with ours should present their own, so that we may agree with their explanation if it is true.
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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