Ch. 20. An Assyrian conquest of Egypt and Ethiopia predicted

The chapter is unique amongst Isaiah’s discourses as giving the interpretation of a very remarkable symbolic action performed by the prophet at the command of Jehovah. For three years he went about in the garb of a beggar or captive, an object of astonishment and derision to the respectable inhabitants of Jerusalem. At the end of that time he published this explanation of his strange conduct. It was a public protest against the false hopes then entertained of a speedy deliverance from the Assyrian tyranny through the help of Egypt and Ethiopia (Isaiah 20:6).

The date of the prophecy is assured. The expedition mentioned in Isaiah 20:1 took place in 711, and is minutely related in two of Sargon’s own inscriptions (see Schrader, Cuneiform Inscriptions, Vol. ii., pp. 89ff. [Engl. Trans.]). At that time Ashdod was the focus of disaffection in Palestine towards the Assyrian government. Its king, Azuri, had withheld his tribute and joined with the princes of the neighbouring states (Judah included) in an appeal to Egypt for succour. For this he was deposed by Sargon, his brother Akhimit being set up in his place; but Akhimit was in turn removed by the Ashdodites, who chose one Yaman as their leader. Sargon then sent his commander-in-chief against Ashdod; the city was taken and plundered and its inhabitants led into captivity. Yaman had fled to the king of Meluḥḥa, but was delivered up to the Assyrian king. Sargon’s forces seem to have been too much occupied elsewhere to allow the work of chastisement to be carried further, and so for the time Judah escaped the penalty of its meditated revolt.

The chapter is important as shewing that at this date Isaiah still looked forward to a great extension of the Assyrian conquests.

1. Tartan] In Assyrian Turtanu, the official title of the “chief of the staff.” Cf. 2 Kings 18:17.

Sargon] (Assyr. Sarrukin) the only mention of this now familiar name in the O.T. For long it was supposed to be a second name of either Shalmaneser or Sennacherib (see Tob 1:15), but the conjecture of a few scholars that he would prove to be an intermediate king has been amply verified by the progress of Assyriology; and Sargon is now one of the best known, as he was one of the most vigorous, of Assyrian monarchs. He reigned from 722–705.

1, 2. A narrative introduction.

2. This verse is an explanatory parenthesis. The command here mentioned must have been given three years before the oracle of Isaiah 20:3 ff.; hence the expression “at that time” must be understood in a loose sense and for spake we must render “had spoken.”

sackcloth] the rough garment of hair or coarse linen worn by mourners in lieu of the customary upper garment; also by prophets (2 Kings 1:8; Zechariah 13:4). It is rather surprising to find that Isaiah wore this distinctive badge of his profession. He is directed to “ungird” (and lay aside) this and walk “naked,” i.e. in his under-garment (the kuttôneth), cf. 1 Samuel 19:24; John 21:7. The action was expressive of the deepest degradation, and involved no small sacrifice for a man of Isaiah’s position. But that he actually performed it cannot reasonably be questioned. Cf. Micah 1:8.

3, resuming Isaiah 20:1, gives the interpretation of the symbol.

my servant Isaiah] Isaiah is Jehovah’s “servant” as a prophet. Cf. Amos 3:7; Numbers 12:7.

sign and wonder] see ch. Isaiah 8:18. By the accents the words “three years” are attached to this clause in order to convey the sense “a three-years’ sign,” meaning “a sign of an event which is to happen after three years.” But this is very unnatural, and was evidently suggested by a desire to avoid the notion that the action was kept up for so long a time.

upon Egypt and upon Ethiopia] Ethiopia was at this time the paramount influence in the Nile-valley, Upper Egypt being completely under its sway, while Lower Egypt was divided amongst a number of petty princes. The Sab’é, or Sib‘i (? Sevé), whom Sargon defeated in 720 is usually identified with the Ethiopian Sabako. Winckler, however, doubts this, and takes Sab’é to have been one of the small kings of the Delta. (See also Cheyne’s Note in 2nd Ed. of Robertson Smith’s Prophets of Israel, p. 428.) “Upon” may be either against or concerning.

4. The apodosis. lead away] as in 1 Samuel 30:2.

the Egyptians prisoners … captives] Better as R.V. the captives of Egypt and the exiles of Ethiopia. The two words for exile are both abstracts used in a concrete sense; the corresponding verbs denote, the one the act of making captive, the other the act of going into exile (lit. leaving the land bare).

to the shame] The word means “nakedness,” and the construction is difficult.

5, 6. The effect which the sight of these miserable gangs of captives will produce on the inhabitants of Palestine. This is the real motive of the prophecy. Hezekiah probably took the warning.

they shall be afraid] R.V. better: dismayed. The subject is indefinite—“men.”

6. this isle] strictly: this coastland (as R.V.). The expression is most accurately descriptive of the Philistine country; but must include Judah. Isaiah did not go three years naked and barefoot for the sake of the Philistines. It no doubt embraces the territory of all the states concerned in the conspiracy—“this region.”

expectation here and Isaiah 20:5 is “object of expectation.” we has a position of great emphasis in the original.