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Selected Verse: Isaiah 20:1 - Strong Concordance

Verse	Translation	Text
Isa 20:1	Strong Concordance	In the year [08141] that Tartan [08661] came [0935] unto Ashdod [0795], (when Sargon [05623] the king [04428] of Assyria [0804] sent [07971] him,) and fought [03898] against Ashdod [0795], and took [03920] it;
	King James	In the year that Tartan came unto Ashdod, (when Sargon the king of Assyria sent him,) and fought against Ashdod, and took it;

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A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]
CONTINUATION OF THE SUBJECT OF THE NINETEENTH CHAPTER, BUT AT A LATER DATE. CAPTIVITY OF EGYPT AND ETHIOPIA. (Isa 20:1-6) Tartan--probably the same general as was sent by Sennacherib against Hezekiah (Kg2 18:17). GESENIUS takes "Tartan" as a title. Ashdod--called by the Greeks Azotus (Act 8:40); on the Mediterranean, one of the "five" cities of the Philistines. The taking of it was a necessary preliminary to the invasion of Egypt, to which it was the key in that quarter, the Philistines being allies of Egypt. So strongly did the Assyrians fortify it that it stood a twenty-nine years' siege, when it was retaken by the Egyptian Psammetichus. sent--Sargon himself remained behind engaged with the PhÅ“nician cities, or else led the main force more directly into Egypt out of Judah [G. V. SMITH].

A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]

CONTINUATION OF THE SUBJECT OF THE NINETEENTH CHAPTER, BUT AT A LATER DATE. CAPTIVITY OF EGYPT AND ETHIOPIA. (Isa 20:1-6)

Tartan--probably the same general as was sent by Sennacherib against Hezekiah (Kg2 18:17). GESENIUS takes "Tartan" as a title.

Ashdod--called by the Greeks Azotus (Act 8:40); on the Mediterranean, one of the "five" cities of the Philistines. The taking of it was a necessary preliminary to the invasion of Egypt, to which it was the key in that quarter, the Philistines being allies of Egypt. So strongly did the Assyrians fortify it that it stood a twenty-nine years' siege, when it was retaken by the Egyptian Psammetichus.

sent--Sargon himself remained behind engaged with the PhÅ“nician cities, or else led the main force more directly into Egypt out of Judah [G. V. SMITH].

Notes on the Bible, by Albert Barnes, [1834]
In the year that Tartan came unto Ashdod - Tartan was one of the generals of Sennacherib. Ashdod, called by the Greeks Azotus, was a seaport on the Mediterranean, between Askelon and Ekron, and not far from Gaza (Reland's "Palestine," iii.) It was one of the five cities of the Philistines, assigned to the tribe of Judah, but never conquered by them Jos 13:8; Jos 15:46-47. The temple of Dagon stood here; and here the ark of God was brought after the fatal battle of Eben-ezer (Sa1 5:1, following.) It sustained many sieges, and was regarded as an important place in respect to Palestine, and also to Egypt. It was taken by Tartan, and remained in the possession of the Assyrians until it was besieged by Psammetichus, the Egyptian king, who took it after a siege of twenty-nine years (Herod. ii. 157). It was about thirty miles from Gaza. It is now a small village, and is called "Esdud." It was besieged and taken by Tartan as preparatory to the conquest of Egypt; and if the king who is here called "Sargon" was Sennacherib, it probable that it was taken before he threatened Jerusalem. Sargon the king of Assyria - Who this "Sargon" was is not certainly known. Some have supposed that it was Sennacherib; others that it was Shalmaneser the father of Sennacherib, and others that it was Esar-haddon the successor of Sennacherib - (Michaelis). Rosenmuller and Gesenius suppose that it was a king who reigned "between" Sbalmaneser and Sennacherib. Tartan is known to have been a general of Sennacherib Kg2 18:17, and it is natural to suppose that he is here intended. Jerome says that Senacherib had seven names, and Kimchi says that he had eight; and it is not improbable that "Sargon" was one of those names. Oriental princes often had several names; and hence, the difficulty of identifying them. See Vitringa on this place.

Commentary on the Old Testament, by Carl Friedrich Keil and Franz Delitzsch [1857-78]
This section, commencing in the form of historic prose, introduces itself thus: "In the year that Tartan came to Ashdod, Sargon the king of Asshur having sent him (and he made war against Ashdod, and captured it): at that time Jehovah spake through Yeshayahu the son of Amoz as follows," i.e., He communicated the following revelation through the medium of Isaiah (b'yad, as in Isa 37:24; Jer 37:2, and many other passages). The revelation itself was attached to a symbolical act. B'yad (lit. "by the hand of") refers to what was about to be made known through the prophet by means of the command that was given him; in other words, to Isa 20:3, and indirectly to Isa 20:2. Tartan (probably the same man) is met with in Kg2 18:17 as the chief captain of Sennacherib. No Assyrian king of the name of Sargon is mentioned anywhere else in the Old Testament; but it may now be accepted as an established result of the researches which have been made, that Sargon was the successor of Shalmanassar, and that Shalmaneser (Shalman, Hos 10:14), Sargon, Sennacherib, and Esarhaddon, are the names of the four Assyrian kings who were mixed up with the closing history of the kingdoms of Israel and Judah. It was Longperrier who was the first to establish the identity of the monarch who built the palaces at Khorsabad, which form the north-eastern corner of ancient Nineveh, with the Sargon of the Bible. We are now acquainted with a considerable number of brick, harem, votive-table, and other inscriptions which bear the name of this king, and contain all kinds of testimony concerning himself. (Note: See Oppert, Expdition, i. 328-350, and the picture of Sargon in his war-chariot in Rawlinson's Five Great Monarchies, i. 368; compare also p. 304 (prisoners taken by Sargon), p. 352 (the plan of his palace), p. 483 (a glass vessel with his name), and many other engravings in vol. ii.) It was he, not Shalmanassar, who took Samaria after a three years' siege; and in the annalistic inscription he boasts of having conquered the city, and removed the house of Omri to Assyria. Oppert is right in calling attention to the fact, that in Kg2 18:10 the conquest is not attributed to Shalmanassar himself, but to the army. Shalmanassar died in front of Samaria; and Sargon not only put himself at the head of the army, but seized upon the throne, in which he succeeded in establishing himself, after a contest of several years' duration with the legitimate heirs and their party. He was therefore a usurper. (Note: See Oppert, Les Inscriptions Assyriennes des Sargonides et les Fastes de Ninive (Versailles, 1862), and Rawlinson (vol. ii. 406ff.), who here agrees with Oppert in all essential points. Consequently there can no longer be any thought of identifying Sargon with Shalmanassar (see Brandis, Ueber den historischen Gewinn aus der Entzifferung der assyr. Inschriften, 1856, p. 48ff.). Rawlinson himself at first thought they were the same person (vid., Journal of the Asiatic Society, xii. 2, 419), until gradually the evidence increased that Sargon and Shalmanassar were the names of two different kings, although no independent inscription of the latter, the actual besieger of Samaria, has yet been found.) Whether his name as it appears on the inscriptions is Sar-kin or not, and whether it signifies the king de facto as distinguished from the king de jure, we will not attempt to determine now. (Note: Hitzig ventures a derivation of the name from the Zend; and Grotefend compares it with the Chaldee Sârēk, Dan 6:3 (in his Abhandlung ber Anlage und Zerstrung der Gebude von Nimrud, 1851).) This Sargon, the founder of a new Assyrian dynasty, who reigned from 721-702 (according to Oppert), and for whom there is at all events plenty of room between 721-20 and the commencement of Sennacherib's reign, first of all blockaded Tyre for five years after the fall of Samaria, or rather brought to an end the siege of Tyre which had been begun by Shalmanassar (Jos. Ant. ix. 14, 2), though whether it was to a successful end or not is quite uncertain. He then pursued with all the greater energy his plan for following up the conquest of Samaria with the subjugation of Egypt, which was constantly threatening the possessions of Assyria in western Asia, either by instigation or support. The attack upon Ashdod was simply a means to this end. As the Philistines were led to join Egypt, not only by their situation, but probably by kinship of tribe as well, the conquest of Ashdod - a fortress so strong, that, according to Herodotus (ii. 157), Psammetichus besieged it for twenty-nine years - was an indispensable preliminary to the expedition against Egypt. When Alexander the Great marched against Egypt, he had to do the same with Gaza. How long Tartan required is not to be gathered from Isa 20:1. But if he conquered it as quickly as Alexander conquered Gaza - viz. in five months - it is impossible to understand why the following prophecy should defer for three years the subjugation of Ethiopia and Egypt. The words, "and fought against Ashdod, and took it," must therefore be taken as anticipatory and parenthetical. It was not after the conquest of Ashdod, but in the year in which the siege commenced, that Isaiah received the following admonition: "Go and loosen the smock-frock from off thy loins, and take off thy shoes from thy feet. And he did so, went stripped and barefooted." We see from this that Isaiah was clothed in the same manner as Elijah, who wore a fur coat (Kg2 1:8, cf., Zac 13:4; Heb 11:37), and John the Baptist, who had a garment of camel hair and a leather girdle round it (Mat 3:4); for sak is a coarse linen or hairy overcoat of a dark colour (Rev 6:12, cf., Isa 50:3), such as was worn by mourners, either next to the skin (‛al-habbâsâr, Kg1 21:27; Kg2 6:30; Job 16:15) or over the tunic, in either case being fastened by a girdle on account of its want of shape, for which reason the verb châgar is the word commonly used to signify the putting on of such a garment, instead of lâbash. The use of the word ârōm does not prove that the former was the case in this instance (see, on the contrary, Sa2 6:20, compared with Sa2 6:14 and Joh 21:7). With the great importance attached to the clothing in the East, where the feelings upon this point are peculiarly sensitive and modest, a person was looked upon as stripped and naked if he had only taken off his upper garment. What Isaiah was directed to do, therefore, was simply opposed to common custom, and not to moral decency. He was to lay aside the dress of a mourner and preacher of repentance, and to have nothing on but his tunic (cetoneth); and in this, as well as barefooted, he was to show himself in public. This was the costume of a man who had been robbed and disgraced, or else of a beggar or prisoner of war. The word cēn (so) is followed by the inf. abs., which develops the meaning, as in Isa 5:5; Isa 58:6-7.

Commentary on the Old Testament, by Carl Friedrich Keil and Franz Delitzsch [1857-78]

This section, commencing in the form of historic prose, introduces itself thus: "In the year that Tartan came to Ashdod, Sargon the king of Asshur having sent him (and he made war against Ashdod, and captured it): at that time Jehovah spake through Yeshayahu the son of Amoz as follows," i.e., He communicated the following revelation through the medium of Isaiah (b'yad, as in Isa 37:24; Jer 37:2, and many other passages). The revelation itself was attached to a symbolical act. B'yad (lit. "by the hand of") refers to what was about to be made known through the prophet by means of the command that was given him; in other words, to Isa 20:3, and indirectly to Isa 20:2. Tartan (probably the same man) is met with in Kg2 18:17 as the chief captain of Sennacherib. No Assyrian king of the name of Sargon is mentioned anywhere else in the Old Testament; but it may now be accepted as an established result of the researches which have been made, that Sargon was the successor of Shalmanassar, and that Shalmaneser (Shalman, Hos 10:14), Sargon, Sennacherib, and Esarhaddon, are the names of the four Assyrian kings who were mixed up with the closing history of the kingdoms of Israel and Judah. It was Longperrier who was the first to establish the identity of the monarch who built the palaces at Khorsabad, which form the north-eastern corner of ancient Nineveh, with the Sargon of the Bible. We are now acquainted with a considerable number of brick, harem, votive-table, and other inscriptions which bear the name of this king, and contain all kinds of testimony concerning himself.

(Note: See Oppert, Expdition, i. 328-350, and the picture of Sargon in his war-chariot in Rawlinson's Five Great Monarchies, i. 368; compare also p. 304 (prisoners taken by Sargon), p. 352 (the plan of his palace), p. 483 (a glass vessel with his name), and many other engravings in vol. ii.)

It was he, not Shalmanassar, who took Samaria after a three years' siege; and in the annalistic inscription he boasts of having conquered the city, and removed the house of Omri to Assyria. Oppert is right in calling attention to the fact, that in Kg2 18:10 the conquest is not attributed to Shalmanassar himself, but to the army. Shalmanassar died in front of Samaria; and Sargon not only put himself at the head of the army, but seized upon the throne, in which he succeeded in establishing himself, after a contest of several years' duration with the legitimate heirs and their party. He was therefore a usurper.

(Note: See Oppert, Les Inscriptions Assyriennes des Sargonides et les Fastes de Ninive (Versailles, 1862), and Rawlinson (vol. ii. 406ff.), who here agrees with Oppert in all essential points. Consequently there can no longer be any thought of identifying Sargon with Shalmanassar (see Brandis, Ueber den historischen Gewinn aus der Entzifferung der assyr. Inschriften, 1856, p. 48ff.). Rawlinson himself at first thought they were the same person (vid., Journal of the Asiatic Society, xii. 2, 419), until gradually the evidence increased that Sargon and Shalmanassar were the names of two different kings, although no independent inscription of the latter, the actual besieger of Samaria, has yet been found.)

Whether his name as it appears on the inscriptions is Sar-kin or not, and whether it signifies the king de facto as distinguished from the king de jure, we will not attempt to determine now.

(Note: Hitzig ventures a derivation of the name from the Zend; and Grotefend compares it with the Chaldee Sârēk, Dan 6:3 (in his Abhandlung ber Anlage und Zerstrung der Gebude von Nimrud, 1851).)

This Sargon, the founder of a new Assyrian dynasty, who reigned from 721-702 (according to Oppert), and for whom there is at all events plenty of room between 721-20 and the commencement of Sennacherib's reign, first of all blockaded Tyre for five years after the fall of Samaria, or rather brought to an end the siege of Tyre which had been begun by Shalmanassar (Jos. Ant. ix. 14, 2), though whether it was to a successful end or not is quite uncertain. He then pursued with all the greater energy his plan for following up the conquest of Samaria with the subjugation of Egypt, which was constantly threatening the possessions of Assyria in western Asia, either by instigation or support. The attack upon Ashdod was simply a means to this end. As the Philistines were led to join Egypt, not only by their situation, but probably by kinship of tribe as well, the conquest of Ashdod - a fortress so strong, that, according to Herodotus (ii. 157), Psammetichus besieged it for twenty-nine years - was an indispensable preliminary to the expedition against Egypt. When Alexander the Great marched against Egypt, he had to do the same with Gaza. How long Tartan required is not to be gathered from Isa 20:1. But if he conquered it as quickly as Alexander conquered Gaza - viz. in five months - it is impossible to understand why the following prophecy should defer for three years the subjugation of Ethiopia and Egypt. The words, "and fought against Ashdod, and took it," must therefore be taken as anticipatory and parenthetical.

It was not after the conquest of Ashdod, but in the year in which the siege commenced, that Isaiah received the following admonition: "Go and loosen the smock-frock from off thy loins, and take off thy shoes from thy feet. And he did so, went stripped and barefooted." We see from this that Isaiah was clothed in the same manner as Elijah, who wore a fur coat (Kg2 1:8, cf., Zac 13:4; Heb 11:37), and John the Baptist, who had a garment of camel hair and a leather girdle round it (Mat 3:4); for sak is a coarse linen or hairy overcoat of a dark colour (Rev 6:12, cf., Isa 50:3), such as was worn by mourners, either next to the skin (‛al-habbâsâr, Kg1 21:27; Kg2 6:30; Job 16:15) or over the tunic, in either case being fastened by a girdle on account of its want of shape, for which reason the verb châgar is the word commonly used to signify the putting on of such a garment, instead of lâbash. The use of the word ârōm does not prove that the former was the case in this instance (see, on the contrary, Sa2 6:20, compared with Sa2 6:14 and Joh 21:7). With the great importance attached to the clothing in the East, where the feelings upon this point are peculiarly sensitive and modest, a person was looked upon as stripped and naked if he had only taken off his upper garment. What Isaiah was directed to do, therefore, was simply opposed to common custom, and not to moral decency. He was to lay aside the dress of a mourner and preacher of repentance, and to have nothing on but his tunic (cetoneth); and in this, as well as barefooted, he was to show himself in public. This was the costume of a man who had been robbed and disgraced, or else of a beggar or prisoner of war. The word cēn (so) is followed by the inf. abs., which develops the meaning, as in Isa 5:5; Isa 58:6-7.

Explanatory Notes on the Whole Bible, by John Wesley [1754-65]
Sargon - Sennacherib, who, before he came to Jerusalem, came up against and took all the walled cities of Judah, of which Ashdod might be reckoned one, as being in the tribe of Judah.

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⁴⁰ But [1161] Philip [5376] was found [2147] at [1519] Azotus [108]: and [2532] passing [1330] through he preached [2097] in all [3956] the cities [4172], till [2193] he [846] came [2064] to [1519] Caesarea [2542].

¹⁷ And the king [04428] of Assyria [0804] sent [07971] Tartan [08661] and Rabsaris [07249] and Rabshakeh [07262] from Lachish [03923] to king [04428] Hezekiah [02396] with a great [03515] host [02426] against Jerusalem [03389]. And they went up [05927] and came [0935] to Jerusalem [03389]. And when they were come up [05927], they came [0935] and stood [05975] by the conduit [08585] of the upper [05945] pool [01295], which is in the highway [04546] of the fuller's [03526] field [07704].

¹ In the year [08141] that Tartan [08661] came [0935] unto Ashdod [0795], (when Sargon [05623] the king [04428] of Assyria [0804] sent [07971] him,) and fought [03898] against Ashdod [0795], and took [03920] it;
² At the same time [06256] spake [01696] the LORD [03068] by [03027] Isaiah [03470] the son [01121] of Amoz [0531], saying [0559], Go [03212] and loose [06605] the sackcloth [08242] from off thy loins [04975], and put off [02502] thy shoe [05275] from thy foot [07272]. And he did so [06213], walking [01980] naked [06174] and barefoot [03182].
³ And the LORD [03068] said [0559], Like as my servant [05650] Isaiah [03470] hath walked [01980] naked [06174] and barefoot [03182] three [07969] years [08141] for a sign [0226] and wonder [04159] upon Egypt [04714] and upon Ethiopia [03568];
⁴ So shall the king [04428] of Assyria [0804] lead away [05090] the Egyptians [04714] prisoners [07628], and the Ethiopians [03568] captives [01546], young [05288] and old [02205], naked [06174] and barefoot [03182], even with their buttocks [08357] uncovered [02834], to the shame [06172] of Egypt [04714].
⁵ And they shall be afraid [02865] and ashamed [0954] of Ethiopia [03568] their expectation [04007], and of Egypt [04714] their glory [08597].
⁶ And the inhabitant [03427] of this isle [0339] shall say [0559] in that day [03117], Behold, such [03541] is our expectation [04007], whither we flee [05127] for help [05833] to be delivered [05337] from [06440] the king [04428] of Assyria [0804]: and how shall we escape [04422]?

¹ And the Philistines [06430] took [03947] the ark [0727] of God [0430], and brought [0935] it from Ebenezer [072] unto Ashdod [0795].

⁴⁶ From Ekron [06138] even unto the sea [03220], all that lay near [03027] Ashdod [0795], with their villages [02691]:
⁴⁷ Ashdod [0795] with her towns [01323] and her villages [02691], Gaza [05804] with her towns [01323] and her villages [02691], unto the river [05158] of Egypt [04714], and the great [01419] [01366] sea [03220], and the border [01366] thereof:

⁸ With whom the Reubenites [07206] and the Gadites [01425] have received [03947] their inheritance [05159], which Moses [04872] gave [05414] them, beyond [05676] Jordan [03383] eastward [04217], even as Moses [04872] the servant [05650] of the LORD [03068] gave [05414] them;

⁶ Is not this the fast [06685] that I have chosen [0977]? to loose [06605] the bands [02784] of wickedness [07562], to undo [05425] the heavy [04133] burdens [092], and to let the oppressed [07533] go [07971] free [02670], and that ye break [05423] every yoke [04133]?
⁷ Is it not to deal [06536] thy bread [03899] to the hungry [07457], and that thou bring [0935] the poor [06041] that are cast out [04788] to thy house [01004]? when thou seest [07200] the naked [06174], that thou cover [03680] him; and that thou hide [05956] not thyself from thine own flesh [01320]?

⁵ And now go to; I will tell [03045] you what I will do [06213] to my vineyard [03754]: I will take away [05493] the hedge [04881] thereof, and it shall be eaten up [01197]; and break down [06555] the wall [01447] thereof, and it shall be trodden down [04823]:

⁷ Therefore [3767] that [1565] disciple [3101] whom [3739] Jesus [2424] loved [25] saith [3004] unto Peter [4074], It is [2076] the Lord [2962]. Now [3767] when Simon [4613] Peter [4074] heard [191] that [3754] it was [2076] the Lord [2962], he girt [1241] his fisher's coat [1903] unto him, (for [1063] he was [2258] naked [1131],) and [2532] did cast [906] himself [1438] into [1519] the sea [2281].

¹⁴ And David [01732] danced [03769] before [06440] the LORD [03068] with all his might [05797]; and David [01732] was girded [02296] with a linen [0906] ephod [0646].

²⁰ Then David [01732] returned [07725] to bless [01288] his household [01004]. And Michal [04324] the daughter [01323] of Saul [07586] came out [03318] to meet [07125] David [01732], and said [0559], How glorious [03513] was the king [04428] of Israel [03478] to day [03117], who uncovered [01540] himself to day [03117] in the eyes [05869] of the handmaids [0519] of his servants [05650], as one [0259] of the vain fellows [07386] shamelessly [01540] uncovereth [01540] himself!

¹⁵ I have sewed [08609] sackcloth [08242] upon my skin [01539], and defiled [05953] my horn [07161] in the dust [06083].

³⁰ And it came to pass, when the king [04428] heard [08085] the words [01697] of the woman [0802], that he rent [07167] his clothes [0899]; and he passed by [05674] upon the wall [02346], and the people [05971] looked [07200], and, behold, he had sackcloth [08242] within [01004] upon his flesh [01320].

²⁷ And it came to pass, when Ahab [0256] heard [08085] those words [01697], that he rent [07167] his clothes [0899], and put [07760] sackcloth [08242] upon his flesh [01320], and fasted [06684], and lay [07901] in sackcloth [08242], and went [01980] softly [0328].

³ I clothe [03847] the heavens [08064] with blackness [06940], and I make [07760] sackcloth [08242] their covering [03682].

¹² And [2532] I beheld [1492] when [3753] he had opened [455] the sixth [1623] seal [4973], and [2532], lo [2400], there was [1096] a great [3173] earthquake [4578]; and [2532] the sun [2246] became [1096] black [3189] as [5613] sackcloth [4526] of hair [5155], and [2532] the moon [4582] became [1096] as [5613] blood [129];

⁴ And [1161] the same [846] John [2491] had [2192] his [846] raiment [1742] of [575] camel's [2574] hair [2359], and [2532] a leathern [1193] girdle [2223] about [4012] his [846] loins [3751]; and [1161] his [846] meat [5160] was [2258] locusts [200] and [2532] wild [66] honey [3192].

³⁷ They were stoned [3034], they were sawn asunder [4249], were tempted [3985], were slain [599] with [1722] the sword [5408] [3162]: they wandered about [4022] in [1722] sheepskins [3374] and [1722] goatskins [122] [1192]; being destitute [5302], afflicted [2346], tormented [2558];

⁴ And it shall come to pass in that day [03117], that the prophets [05030] shall be ashamed [0954] every one [0376] of his vision [02384], when he hath prophesied [05012]; neither shall they wear [03847] a rough [08181] garment [0155] to deceive [03584]:

⁸ And they answered [0559] him, He was an hairy [08181] man [01167] [0376], and girt [0247] with a girdle [0232] of leather [05785] about his loins [04975]. And he said [0559], It is Elijah [0452] the Tishbite [08664].

³ Then [0116] this [01836] Daniel [01841] was [01934] preferred [05330] above [05922] the presidents [05632] and princes [0324], because [03606] [06903] an excellent [03493] spirit [07308] was in him; and the king [04430] thought [06246] to set [06966] him over [05922] the whole [03606] realm [04437].

¹⁰ And at the end [07097] of three [07969] years [08141] they took [03920] it: even in the sixth [08337] year [08141] of Hezekiah [02396], that is the ninth [08672] year [08141] of Hoshea [01954] king [04428] of Israel [03478], Samaria [08111] was taken [03920].

¹⁴ Therefore shall a tumult [07588] arise [06965] among thy people [05971], and all thy fortresses [04013] shall be spoiled [07703], as Shalman [08020] spoiled [07701] Betharbel [01009] in the day [03117] of battle [04421]: the mother [0517] was dashed in pieces [07376] upon her children [01121].

² At the same time [06256] spake [01696] the LORD [03068] by [03027] Isaiah [03470] the son [01121] of Amoz [0531], saying [0559], Go [03212] and loose [06605] the sackcloth [08242] from off thy loins [04975], and put off [02502] thy shoe [05275] from thy foot [07272]. And he did so [06213], walking [01980] naked [06174] and barefoot [03182].

³ And the LORD [03068] said [0559], Like as my servant [05650] Isaiah [03470] hath walked [01980] naked [06174] and barefoot [03182] three [07969] years [08141] for a sign [0226] and wonder [04159] upon Egypt [04714] and upon Ethiopia [03568];

² But neither he, nor his servants [05650], nor the people [05971] of the land [0776], did hearken [08085] unto the words [01697] of the LORD [03068], which he spake [01696] by [03027] the prophet [05030] Jeremiah [03414].

²⁴ By [03027] thy servants [05650] hast thou reproached [02778] the Lord [0136], and hast said [0559], By the multitude [07230] of my chariots [07393] am I come up [05927] to the height [04791] of the mountains [02022], to the sides [03411] of Lebanon [03844]; and I will cut down [03772] the tall [06967] cedars [0730] thereof, and the choice [04005] fir trees [01265] thereof: and I will enter [0935] into the height [04791] of his border [07093], and the forest [03293] of his Carmel [03760].