Amid the burdens of the nations, the focus shifts back to Jerusalem. To heighten the initial confusion, the prophet does not name Jerusalem directly but instead refers to it as “the Valley of Vision.” It is only by verse 8 that it becomes clear that the subject is, in fact, Yehuda. A Jewish listener, hearing the prophecies against the nations, might rejoice at the calamities and rebukes directed at the nations. Upon reaching the prophecy against the Valley of Vision, they would continue to mock these “terrible people of the Valley of Vision.” But as the prophecy unfolds, they come to realize, “You are the man!” The people of Yehuda are like the other nations, and perhaps even worse. If the nations in the previous chapters prepare for battle, stationing watchmen and at least interrupting their feasting when calamity strikes: “So lay a table and raise a lamp, feast, drink. Now get up, all you princes; grease your shield” (21:5), the people of Yehuda persist in feasting: “eat, drink; tomorrow we die.” (22:)

The prophecy divides into two parts:
The first part contains a rebuke of the “Valley of Vision.” Initially, the critique targets a hedonistic and reckless attitude, oblivious to the approaching enemy: “You, full of bustle, buzzing metropolis, exuberant city” (22:2). In stark contrast to the city’s revelry, the prophet weeps, for he understands what is about to happen: “Turn your gaze away; the tears  I weep are bitter… for a day of turmoil, defeat, and of shame is come from the Lord God of Hosts in the Valley of the Vision” (22:4-5). At this stage, one might interpret the joy as the folly of a people unaware of the imminent danger and failing to prepare for war. However, the subsequent verses clarify that the opposite is true. The joy stems from a people who know war is near but are confident in themselves. Yeshayahu describes their preparations for battle: fortifying the wall, gathering water sources within the city, and drying up the water sources outside the city — excellent military preparations for a siege. However, this preparation is at the heart of their sin. Instead of focusing on military preparations and rejoicing as if victory were assured, the people of Israel should have turned to God in repentance. They needed to repair their ways, not their wall. Perhaps the sin lies in the pride mentioned earlier — the people of Yehuda placed their trust in themselves and their military strength instead of turning back to God. But there may also be a moral sin. If homes were demolished to construct the wall and water sources were dried up, those who bore the cost were the city’s outskirts residents who lived in those houses and the poor who depended on the water. This may be the very sin that earned the people of Yehuda the title “officers of Sedom” in Chapter 1 and led to the demand: “Learn to do good. Seek justice. Correct what is cruel. Rule justice the orphans. Fight the widows' cause” (Yeshayahu 1:17).

The second part is a surprising and highly personal prophecy against “Shevna in charge of the palace,” calling for his replacement by Elyakim, son of Chilkiya. The two parts appear to be connected: Chizkiyahu was a righteous king, but he did not rule alone — there were ministers around him, the most prominent being “Shevna in charge of the palace.” Shevna likely led the policy of fortifications and alliances and was perhaps responsible for oppressing the weak in Jerusalem, leading to the state of “officers of Sedom and townsmen of Amora.” Yeshayahu calls on Chizkiyahu to take responsibility and purify his surroundings. In the Book of Melakhim, we learn that this prophecy succeeded, and Elyakim was appointed over the house: “He then sent Elyakim, who was in charge of the palace” (Melakhim II 19:2), and indeed, the people of Yehuda were saved from the terror of the king of Assyria in a great deliverance.