Exegetical and Hermeneutical Commentary of Isaiah 30:6
The burden of the beasts of the south: into the land of trouble and anguish, from whence [come] the young and old lion, the viper and fiery flying serpent, they will carry their riches upon the shoulders of young asses, and their treasures upon the bunches of camels, to a people [that] shall not profit [them].
6. trouble and anguish ] Better perhaps distress and hardship, cf. Deu 8:15; Jer 2:6.
the young and old lion ] R.V. the lioness and the lion. Hebrew (like Arabic) possesses a superfluity of synonyms for the lion.
fiery flying serpent ] winged Saraph. See on Isa 6:2, Isa 14:29; cf. Num 21:6. These are some of the terrors braved by the Jewish envoys in the prosecution of their foolhardy enterprise.
they will carry (R.V. they carry) their riches, &c. ] The ambassadors take with them a whole caravan of presents to the Egyptian courts.
Fuente: The Cambridge Bible for Schools and Colleges
6, 7. These verses are marked as an independent oracle by a heading in the enigmatic style of those in ch. 21, 22. Some commentators regard the title as an editorial note which has crept into the text from the margin; but the substance of the oracle, which is a parallel to, rather than a continuation of, Isa 30:1-5, favours the supposition that it was originally distinct. From the analogy of Isa 21:1; Isa 21:13, Isa 22:1, we should expect the superscription to be suggested by some striking phrase in the body of the prophecy. There is, however, nothing in the text as it stands to suggest “beasts of the south.” “The south” means the Negeb, the desert region to the south of Judah, traversed by the Jewish ambassadors on their way to Egypt. The “beasts” might be either the beasts of burden painfully making their way through it ( Isa 30:6) or the wild animals by which it is haunted ( Isa 30:6). That the expression refers to the hippopotamus (Job 40:15) as a symbol of Egypt is a hazardous speculation. The text is probably corrupt, and Duhm’s suggestion that the title reproduces some lost words at the beginning of the oracle is probably on the right track, although his proposed reconstruction may not command assent.
Fuente: The Cambridge Bible for Schools and Colleges
The burden of the beasts of the south – The word south here refers doubtless to the country to the south of Judea; and particularly to Egypt. Thus it is used in Dan 11:5-6. The phrase beasts of the south, here refers to the animals that were traveling to Egypt. Isaiah, in vision, sees the caravan heavily laden with treasures pursuing a southern direction on its way to Egypt. The word burden is used in two senses, to denote that which is borne, a heavy burden; or an oracle, a solemn prophetic message (see the notes at Isa 15:1; Isa 17:1; Isa 19:1). Many understand the word here in the latter sense, and regard this as the title of a prophetic message similar to those in Isa 15:1; Isa 17:1; Isa 19:1. But the word is doubtless used here in its ordinary signification, to denote the load which is borne on animals, and here especially the treasures which were borne down to Egypt, for the purpose of securing their friendly alliance. The prophet sees the caravan, or the beasts of the ambassadors heavily laden with rich treasures, traveling southward toward Egypt, and cries out, O the heavy burden, the load of treasures going to the south!
Into the land of trouble and anguish – Egypt; so called either because it was the land where the Hebrews had formerly suffered so severe oppressions; or because it was a land where the subjects were now grievously oppressed, and borne down with cruel laws; or because it was yet to be a land of trouble, from which the Jews could expect no aid. The general idea is, that Egypt was not a land of liberty and happiness, but a country where cruelty, oppression, and woe abounded. One source of trouble, as emblematic of all, the prophet immediately mentions when he designates that it abounded with venomous reptiles.
The viper – ( ‘epheh). Septuagint, Aspides asps (see Isa 59:5). This is a well-known species of serpent. It is probably the same as the El–Effah of the Arabs which is thus described by Mr. Jackson: It is remarkable for its quick and penetrating poison; it is about two feet long and as thick as a mans arm, beautifully spotted with yellow and brown, and sprinkled over with blackish specks, similar to the horn-nosed snake. They have a wide mouth, by which they inhale a great quantity of air, and when inflated therewith they eject it with such force as to be heard at a considerable distance. It is well known that Egypt produced venomous reptiles in abundance. Cleopatra destroyed herself with the bite of an asp which she had concealed for that purpose.
And fiery flying serpent – ( s’araph meopep). Septuagint, Ekgona aspidon petomenon. This is the flying serpent so often referred to in the Scriptures. See a description of it in the notes at Isa 14:29. It is known to have abounded in the Arabian deserts, and was doubtless found also in Egypt as being in the same latitude, and infested with similar reptiles. Niebuhr thus describes a species of serpent which answers to this account. There is at Bakra a sort of serpents which they call Heie Sursurie, or Heie Thiare. They commonly keep upon the date trees; and as it would be laborious for them to come down from a very high tree in order to ascend another, they twist themselves by the tail to a branch of the former, which, making a spring, by the motion they give it, throw themselves to the second. Hence, it is that the modern Arabs call them the flying serpents – Heie Thiare. Lord Anson, as quoted by Niebuhr, also speaks of them as follows: The Spaniards informed us that there was often found in the woods a most mischievous serpent, called the flying snake, which, they said, darted itself from the boughs of trees on either man or beast that came within its reach, and whose sting they took to be inevitable death. There was a species of serpent which the Greeks called Acontias, and the Roman Jaculus, from their swift darting motion, and perhaps the same species is here referred to which Lucan calls Jaculique volucres. That these venomous reptiles abounded in Egypt is expressly testified by profane writers. Thus Ammianus says (xxii. 15), that Egypt nourishes innumerable serpents, basilisks, and twoheaded serpents (amphisbaenas), and the seytalus (a serpent of a glistening color), and the acontias (Latin, Jaculus), and adders, and vipers, and many others.
They will carry their riches – Presents, designed to induce the Egyptians to enter into the alliance. That it was a common custom to make presents when one king sent an embassy to another, whether the design was to show friendship or civility, or to form an alliance, is well known in regard to all the nations of the East. The custom prevails at the present day, and is often referred to in Scripture (see 1Ki 15:19; 2Ki 16:8; 2Ki 18:14-15).
Fuente: Albert Barnes’ Notes on the Bible
Verse 6. The burden] massa seems here to be taken in its proper sense; the load, not the oracle. The same subject is continued; and there seems to be no place here for a new title to a distinct prophecy.
Does not burden of the beasts of the South in this place relate to the presents sent by Hoshea king of Israel to the South – to Egypt, which lay south of Judea, to engage the Egyptians to succour him against the king of Assyria?
Into the land of trouble and anguish – “Through a land of distress and difficulty”] The same deserts are here spoken of which the Israelites passed through when they came out of Egypt, which Moses describes, De 8:15, as “that great and terrible wilderness wherein were fiery serpents, and scorpions, and drought; where there was no water.” And which was designed to be a kind of barrier between them and Egypt, of which the Lord had said, “Ye shall henceforth return no more that way,” De 17:16.
Shall not profit them] A MS. adds in the margin the word lamo, them, which seems to have been lost out of the text: it is authorized by the Septuagint and Vulgate.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
The burden; either
1. The prophecy; which if oft called the burden; or rather
2. The burden of riches or treasures, as it is explained in the latter part of the verse.
Of the beasts of the south; which is carried upon asses or camels, as it follows, into Egypt, which lay southward from Judea.
Into the land of trouble and anguish; into Egypt and Ethiopia or Cush; for both are joined together in this matter, Isa 20, whole land seems to be called a land of trouble and anguish prophetically, because they should distress them, and not help them; as was said of the Assyrians in the like case, 2Ch 28:20, some render it, by or through the land, &c., and understand it of the vast wilderness which lay between Judea and Egypt. But it was more proper and important to speak of the land to which these man and beasts went, than of that through which they were to pass; which it was needless so particularly to describe. Nor was the direct road from Judea to Egypt such a place as is here described.
The young and old lion; which may be understood properly, because these and the following creatures did abound, and were very fierce and mischievous, in Egypt and Ethiopia; but withal, seems to design the craft and cruelty of that people, and the danger of their confederacy with them, and the harm which they should have from them.
Fiery flying serpent: that there were flying serpents in those parts, is affirmed, not only in Scripture, bout also by Herodotus, Cicero, and Ammianus, and divers other authors. They; the Jews, designed by the same pronoun,
they, Isa 30 5,
will carry their riches; either,
1. To secure them; or rather,
2. To procure their assistance. Upon the shoulders of young asses; much used there for carrying burdens, as is evident from Gen 32:15; 45:23, &c.
Upon the bunches; upon the backs, which were strengthened with bunches, by a synecdoche.
Fuente: English Annotations on the Holy Bible by Matthew Poole
6. burdenthe prophecy as to,c. [MAURER] so theSeptuagint, the fresh inscription here marks emphatically theprediction that follows. Or, rather, Isaiah sees in vision, theambassador’s beasts burdened with rich presents travellingsouthwards (namely, to Egypt, Dan 11:5;Dan 11:6), and exclaims, Oh, theburden of treasure on the beasts! c. (Hos 8:9Hos 12:1).
land of troublethedesert between Palestine and Egypt, destitute of water and aboundingin dangerous animals (Deu 8:15;Jer 2:6).
flying serpent (Isa14:29), a species which springs like a dart from trees, on itsprey.
will carryrather,present, “carry,” namely, as presents to Egypt (1Ki15:19).
young assesrather,”full-grown asses” [MAURER].
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
The burden of the beasts of the south,…. Some think this begins a new prophecy, and this the name and inscription of it. The Septuagint version is,
“the vision of the four footed beasts in the wilderness;”
and Kimchi’s note is,
“this prophecy, which he prophesied, that the beasts of the south should go out, meaning the beasts of the wilderness, and devour those that went to seek help from Egypt;”
but it respects the same thing as before, as appears by what follows; namely, the messengers going down to Egypt, which lay south of Judea, as Jarchi and Kimchi, Ben Melech and Abarbinel, observe, with beasts carrying riches thither, either for safety, or to obtain help from them:
into a land of trouble and anguish; as it had been to their fathers formerly, and would be no otherwise to them now, notwithstanding their high raised expectations of assistance from them; there may be an allusion to its name Mizraim:
from whence [come] the young and old lion, the viper, and fiery flying serpent; creatures with which Egypt abounded, as historians relate, and where some of them, at least, were worshipped, and where also men dwelt comparable to these creatures, as for craft and cruelty; though some understand this not of the country of Egypt, into which they went, but of the desert of Arabia, which lay between Judea and Egypt, through which they went; which was a land of trouble and anguish, for want of water, and because of these noxious creatures, of which it was full; see De 8:15:
they will carry their riches upon the shoulders of young asses; which were much used in Judea to carry burdens on, and which were laid chiefly on their shoulders; and this denotes the great quantity of riches that would be, and were carried into Egypt, either by the ambassadors, as presents to the Egyptians, to gain their friendship and assistance; or else by some of the principal inhabitants of Jerusalem and Judea, who, upon hearing of the invasion by Sennacherib, gathered up their riches, and fled to Egypt with them for safety, making use of young asses and camels, as follow:
and their treasures upon the bunches of camels; much used in travelling through the deserts of Arabia, and which have some one, some two humps on their backs, whereby they are better fitted to carry burdens. The word is of the singular number, and only used in this place; and has the signification of honey, as the camels hump is so called, as Jarchi from the Talmud h says, because, when hurt, it is healed by anointing it with honey; and upon these they carried their money and jewels they had treasured up:
to a people [that] shall not profit [them]; the Egyptians, who were of no service to the Jews, to free them from the invasion of the Assyrians.
h Bava Metzia, fol. 38. 1. Sabbat. fol. 154. 2.
Fuente: John Gill’s Exposition of the Entire Bible
The prophet’s address is hardly commenced, however, when a heading is introduced of the very same kind as we have already met with several times in the cycle of prophecies against the heathen nations. Gesenius, Hitzig, Umbreit, and Knobel, rid themselves of it by pronouncing it a gloss founded upon a misunderstanding. But nothing is more genuine in the whole book of Isaiah than the words m assa’ bahamoth negebh . The heading is emblematical, like the four headings in chapters 21, 22. And the m assa’ embraces Isa 30:6, Isa 30:7. Then follows the command to write it on a table by itself. The heading is an integral part of the smaller whole. Isaiah breaks off his address to communicate an oracle relating to the Egyptian treaty, which Jehovah has specially commanded him to hand down to posterity. The same interruption would take place if we expunged the heading; for in any case it was Isa 30:6, Isa 30:7 that he was to write upon a table. This is not an address to the people, but the preliminary text, the application of which is determined afterwards. The prophet communicates in the form of a citation what has been revealed to him by God, and then states what God has commanded him to do with it. We therefore enclose Isa 30:6, Isa 30:7 in inverted commas as a quotation, and render the short passage, which is written in the tone of chapter 21, as follows: “Oracle concerning the water-oxen of the south: Through a land of distress and confinement, whence the lioness and lion, adders and flying dragons; they carry their possessions on the shoulders of asses’ foals, and their treasures on the humps of camels, to a nation that profits nothing. And Egypt, worthlessly and hollowly will they help; therefore I call this Egypt, Great-mouth that sits still.” The “water-ox of the south” is the Nile-horse; and this is the emblem of Egypt, the land of the south (in Daniel and Zechariah Babylonia is “the land of the north”). Bahamoth is the construct of behemoth (Job 40), which is a Hebraized from of an Egyptian word, p – ehe – mau (though the word itself has not yet been met with), i.e., the ox of the water, or possibly p – ehe – mau – t (with the feminine article at the close, though in hesmut , another name for a female animal, mut = t . mau signifies “the mother:” see at Job 40:15). The animal referred to is the hippopotamus, which is called bomarino in Italian, Arab. the Nile-horse or water-pig. The emblem of Egypt in other passages of the Old Testament is tannin , the water-snake, or leviathan, the crocodile. In Psa 78:31 this is called chayyath qaneh , “the beast of the reed,” though Hengstenberg supposes that the Nile-horse is intended there. This cannot be maintained, however; but in the passage before us this emblem is chosen, just because the fat, swine-like, fleshy colossus, whose belly nearly touches the ground as it walks, is a fitting image of Egypt, a land so boastful and so eager to make itself thick and broad, and yet so slow to exert itself in the interest of others, and so unwilling to move from the spot. This is also implied in the name rahabh – hem – shab . Rahab is a name applied to Egypt in other passages also (Isa 51:9; Psa 87:4; Psa 89:11), and that in the senses attested by the lxx at Job 26:12 (cf., Isa 9:13), viz., , a sea-monster, monstrum marinum . Here the name has the meaning common in other passages, viz., violence, domineering pride, boasting ( , as one translator renders it). is a term of comparison, as in Gen 14:2-3, etc.; the plural refers to the people called rahabh. Hence the meaning is either, “The bragging people, they are sit-still;” or, “Boast-house, they are idlers.” To this deceitful land the ambassadors of Judah were going with rich resources ( c hayalm , opes ) on the shoulder of asses’ foals, and on the hump ( dabbesheth , from dabhash , according to Luzzatto related to gabhash , to be hilly) of camels, without shrinking from the difficulties and dangers of the road through the desert, where lions and snakes spring out now here and now there ( , neuter, as in Zep 2:7, comp. Isa 38:16; see also Deu 8:15; Num 21:6). Through this very desert, through which God had led their fathers when He redeemed them out of the bondage of Egypt, they were now marching to purchase the friendship of Egypt, though really, whatever might be the pretext which they offered, it was only to deceive themselves; for the vainglorious land would never keep the promises that it made.
Fuente: Keil & Delitzsch Commentary on the Old Testament
6. The burden of the beasts of the south. After having spoken loudly against the consultations of the Jews about asking assistance from the Egyptians, he ridicules the enormous cost and the prodigious inconveniences which they endured on that account; for at so high a price did they purchase their destruction; and he threatens the same curse as formerly, because unhappily they acted in opposition to the word of God. He mentions “the south,” because they journeyed through a southern region, Egypt being situated to “the south” of Judea. He therefore calls them “beasts of burden” on account of the journey, and addresses them in order to pour contempt on men, because it was in vain to speak to them, and they were deaf to all exhortations. Accordingly, he threatens that the effect of this prediction shall reach the very “beasts of burden,” though men do not understand it.
In the land of trouble and distress. The people having proudly disregarded the threatenings, the Prophet seasonably turns to the horses and camels; and declares that, although they are void of reason, yet they shall perceive that God hath not spoken in vain, and that, though the people imagined that there was uninterrupted prosperity in Egypt, it would be a land of anguish and affliction even to the brute animals. The journey was labourious and difficult, and yet they shrunk from no exertion in order to satisfy their mad desire; and to such a pitch of madness was their ardor carried, that they were not discouraged by the tediousness of the journey.
The young lion and the strong lion. In addition to the inconveniences already mentioned, Isaiah threatens the special vengeance of God, that they shall encounter “lions” and beasts of prey. There was nothing new or uncommon in this to persons who traveled from Judea into Egypt; but here he threatens something extraordinary and more dangerous. In addition to the inconveniences and toils, and to the sums of money which they shall expend, God will also send disastrous occurrences, and at length they shall be miserably ruined.
This doctrine ought to be applied to us, who are chargeable with a fault exceedingly similar; for in dangers we fly to unlawful remedies, and think that they will profit us, though God disapproves of them. We must therefore experience the same result and fall into the same dangers, if we do not restrain our unbelief and wickedness by the word of God. We ought also to observe and guard against that madness which hurries us along to spare no expense and to shrink from no toil, while we obey with excessive ardor our foolish desire and wish. We had abundant experience of this in Popery, when we were held captives by it, running about in all directions, and wearying ourselves with long and toilsome pilgrimages to various saints; yet the greatest possible annoyances were reckoned by us to be light and trivial. But now, when we are commanded to obey God and to endure “the light yoke” of Christ, (Mat 11:30,) we find that we cannot endure it.
Fuente: Calvin’s Complete Commentary
(6) The burden of the beasts of the south.It has been conjectured that this, which reads like the heading of a new section, was first placed in the margin by a transcriber, as suggested by the mention of the lions, the vipers, the camels, and the asses, and then found its way into the text (Cheyne). There seems no reason, however, why the prophet should not have prefixed it as with the sarcasm of an indignant irony. You ask for an oracle, he seems to say, and you shall have one; but its very heading will imply condemnation and derision; and then he continues his picture of the journey of the embassy. They pass through the Negeb, the south country, arid and waste, haunted only by lions, and vipers, and fiery (i.e., venomous) serpents, and they had their asses and camels with them, laden with the treasures with which they hoped to purchase the Egyptian alliance.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
6, 7. Burden of the beasts of the south Animals carrying southward to Egypt treasures to buy an alliance.
Land of trouble and anguish Egypt, so called either because it was such once to the children of Israel, or because it was such to its present subjects, or because of present confusion to the Jews from rejecting their application. In every conceivable sense Egypt was a “trouble.”
The south By this term is here meant the interjacent land on the way to Egypt. What a bootless errand, to carry presents over this stretch of desert land to Egypt! Has Israel forgotten her desert horrors? Is she again desirous to go among lions, adders, and leaping serpents, to seek for help and protection? Egypt will not help.
Egypt is , ( rahab,) a “braggart, sitting still,” (Gesenius,) boasting in promises, but doing nothing. Beginning with warnings at folly so great, the prophet ends with ridicule.
Fuente: Whedon’s Commentary on the Old and New Testaments
The Burden of the Beasts of the South ( Isa 30:6-7 ).
A prophetic burden usually indicates judgment on the subject of the burden. Here the judgment is on the beasts who carry the bribes to Egypt. For they carry them to no purpose, for Egypt is a powerless monster.
Analysis.
a ‘The burden of the beasts of the south (the Negeb). Through the land of trouble and anguish, from where come the lioness and the lion, the viper and the fiery flying serpent, they carry their riches on the shoulders of young asses, and their treasures on the humps of camels (Isa 30:6 a).
b To a people who will not profit (Isa 30:6 b).
b For Egypt helps in vain and to no purpose. (Isa 30:7 a).
a Therefore have I called her, “Rahab who sits still” (Isa 30:7 b).
In ‘a’ they make a great effort to seek Egypt’s help circumventing all the fearsome creatures of the desert, and in the parallel Egypt is a monster who sits still and does nothing. In ‘b’ they go to a people who will not profit, and in the parallel discover that Egypt helps in vain and to no purpose.
Isa 30:6-7
‘The burden of the beasts of the south (the Negeb).
Through the land of trouble and anguish,
From where come the lioness and the lion,
The viper and the fiery flying serpent,
They carry their riches on the shoulders of young asses,
And their treasures on the humps of camels,
To a people who will not profit.
For Egypt helps in vain and to no purpose.
Therefore have I called her,
Rahab who sits still.’
This is a word heavy with sarcasm. Isaiah declares himself to be burdened over the asses and camels that have to carry the heavy burden of the gifts sent by Hezekiah to Egypt, foreseeing judgment on them because of the task they carry out. The judgment will really be on their owners. They are being taken through the Negeb, a place full of wild and dangerous beasts, possibly in order to avoid the easy route along the coast lest news of their journey gets out. The caravan is doing exactly the same in the opposite direction as Israel did when they came out of Egypt at the Exodus, avoiding the trade route, presumably for the sake of secrecy. This is probably intended to be seen as significant. Israel are retracing their steps towards their previous tormentors instead of trusting in Yahweh.
They bear gifts to Egypt in order to prepare the way for their discussions on the Assyrian question. But they are here warned that they will gain no benefit from it, because Egypt’s aid will be in vain (as it did indeed prove to be).
‘The land of trouble and anguish.’ That is, the wilderness where all kinds of problem can be encountered, from heat and lack of water, to fierce and dangerous wild animals and rough terrain. ‘The south’ was the description often used for the Negeb, the semi-desert land on the south of Palestine, and stretching into the desert.
‘Therefore have I called her, Rahab who sits still.’ Rahab was a mythical monster whose name was applied in black humour to Egypt (see Psa 87:4). Here the mockery is increased by calling her ‘the great monster who sits about and does nothing’, depicting the half-hearted attempts that Egypt will make to fulfil her part in the alliance. Hezekiah’s men have braved the creatures of the desert in order to get this monster on their side, and all it does is sit still.
‘The fiery flying serpent.’ Possibly the action of the particular snake as it lunged and struck gave the impression that it was flying so that it gained this nickname.
Fuente: Commentary Series on the Bible by Peter Pett
2. THE PROPHET AS HE OUGHT TO BE, AND AS HE OUGHT NOT TO BE
Isa 30:6-14
6The burden of the beasts of the south:
4Into the land of trouble and anguish,
From whence come 5the young and old lion,
The viper and fiery flying serpent,
They will carry their riches upon the shoulders of young asses,
And their treasures upon the bunches of camels,
To a people that shall not profit them.
7For the Egyptians shall help in vain, and to no purpose;
Therefore 6have I cried 7concerning this, Their strength is to sit still.
8Now go, write it before them in a table,
And note it in a book,
That it may be for 8the time to come for ever and ever:
9That this is a rebellious people,
Lying children, children that will not hear the law of the Lord:
10Which say to the Seers, See not;
And to the prophets, Prophesy not unto us right things,
Speak unto us smooth things, prophesy deceits:
11Get you out of the way, turn aside out of the path,
Cause the Holy One of Israel to cease from before us.
12Wherefore thus saith the Holy One of Israel,
Because ye despise this word,
And trust in 9oppression and perverseness,
And stay thereon:
13Therefore this iniquity shall be to you as a breach ready to fall,
Swelling out in a high wall,
Whose breaking cometh suddenly at an instant.
14And he shall break it as the breaking of 10the potters vessel,
That is broken in pieces; he shall not spare;
So that there shall not be found in the bursting of it a sherd
To take fire from the hearth,
Or to take water withal out of the pit.
TEXTUAL AND GRAMMATICAL
Isa 30:11, The form is found only here. The Masoretic note under the text is to be read Two Nuns with Tseri. is formed after the analogy of the forms ,, etc., and has the same meaning as the more common (Isa 46:3).
EXEGETICAL AND CRITICAL
1. In order to set forth right vividly the certainty of his prophecy, Isaiah tells the people that he has been commanded to mark his utterance concerning the Egyptian help as a particular massa, to which he now gives an emblematic title similar to what we find in chapters 21, 22. The purport of this massa is this: The Jewish ambassadors drag rich treasures laboriously through the perilous wilderness to Egypt, in order to purchase the assistance of the Egyptians which will prove to be empty vapor; wherefore Jehovah Himself gives Egypt the name Boaster, sitting still (Isa 30:6-7). This massa is to be preserved till the remotest future, as a witness for the truth of what was said by the Prophet (Isa 30:8). In this way it must be made possible to establish objectively the truth of the prophetic testimony, as all sense for the truth is wanting in the people of Israel, for they are a lying race, that will not hear the law of Jehovah (Isa 30:9). They show this by actually demanding of the prophets that they should not tell them the truth, but only what is agreeable, even when it is pure falsehood (verse 10); and, further, by requiring that they (the prophets) should depart from the right way, and remove from their (the peoples) eyes the Holy One of Israel (Isa 30:11). Because then they despise the word of the Lord, and rely only on violence at home and a perverse foreign policy (Isa 30:12), this their sin shall be to them as a rent wall which bulges out and threatens every moment to fall (Isa 30:13). And it will also fall, and its remains will through the violence of the fall become reduced to small pieces such as the sherds of a pot, none of which is large enough for one to carry in it fire from the hearth or water from the pit (Isa 30:14).
2. The burdenand ever.
Isa 30:6-8. Very unjustly is the spuriousness of the inscription maintained. In Isa 30:8 the Prophet is commanded to record it, i.e., the preceding brief, sharply marked saying in a particular tablet to serve as documentary evidence in the future. I understand this saying to be verses 6 and 7. For they are essentially of the same import as verses 15. But they reproduce this import in a quite peculiar, emblematic, mystical form. They bear, we might say, a decidedly prophetical character. Their purport is designedly set forth in this peculiar form for the purpose of being specially recorded. If now this brief saying is manifestly designed to have an independent existence, why should it not also have its own name, its particular inscription? The Prophet has recorded from 1323. a series of prophecies against foreign nations, to each of which he gives the title . He has, in particular, in chapter 21 brought together some rather short utterances under the title with an emblematical addition (Isa 21:1; Isa 21:11; Isa 21:13). Might he not designedly insert here in the text such a brief emblematic , as he was led to do so by the peculiar circumstances attending its origin? As he states, Isa 30:8, he received, after having orally delivered the words, the command also to make a particular record of them in writing. As now this recording formed an interlude to his oral teaching, and as he committed to writing all his oral teaching, why should he not record this interlude also? It could not possibly be passed over. Nor could he place it as an independent among the rest, for it would have been unintelligible in that connection. It is a rash conclusion to declare that the very expression is an evidence that the inscription did not proceed from Isaiah, because he never used the word. It is only in such prophecies as immediately refer to the theocracy that Isaiah does not use the word. It is with him a standing designation of prophecies concerning foreign nations. On this very account the word is here entirely appropriate. This only may be admitted, that when Isaiah orally delivered the prophecy contained in Isa 30:6-7, he did not then employ the words . Possibly they may have been put as an inscription only to the writing mentioned in Isa 30:8. The purport of the massa is denoted by the words . I believe that these words are ambiguous, and are purposely used in their ambiguity. The emblematic inscriptions Isa 21:1; Isa 21:11; Isa 21:13; Isa 22:1 are ambiguous. is the south generally (Jos 15:4; Jos 18:15; Jos 18:19, et saepe), but also specially the south of Judah (comp. on Isa 21:1). It is clear that the word cannot be taken here in the latter sense. For although the ambassadors on the way to Egypt crossed the south of Judah, they went also far beyond it. They made a journey into the south, into southern lands in general, and to these Egypt, the end of their journey, belongs. The are therefore beasts which belong to the south generally. As then the Prophet above all means to warn against Egypt, must not also an Egyptian beast belong to these ? In fact recalls to mind the Job 40:15, the hippopotamus, in Egyptian probably p–ehe–mou, from which there is formed in Hebrew resembling the plural of (Comp. Lepsius in Herz.R.-Enc, I., p. 141), which could the more easily happen, since the Egyptian word signifies bos aquae, as the animal is called among the Arabians gams el–bahr, the river buffalo, and among the Italians bomarino. Comp. Herod. II. 71. But the Prophet does not think of the behemoth only. He has certainly also in his eye the beasts going to the south, bearing the treasures of Judah. Yea, I believe that the editors of DrechslersIsaiah (II. p. 65, note) are perfectly right, when they say that we are to regard also as a subject of the oracle the Magnates of Judah sent to Egypt, who more devoid of knowledge than ox and ass, belong to the beasts of burden. This kind of irony corresponds to the manner of Isaiah, and suits the context well. For not the innocent beasts, but those fools and untrustworthy Egypt must be regarded as the objects of the divine massa. [The beasts of the south are simply the asses and camels that bear the treasures to EgyptD. M.]. is to be connected with . to is parenthetical. The expressions (angustiae) and (coarctatio) occur also in the verse, Isa 8:22; yet they are found combined as here only in Pro 1:27. comp. on Isa 5:29. is found combined with only here, and occurs besides only in two other places: Job 4:22; Pro 30:30. refers to , there being substituted for this term in the singular the idea of the many separate localities from which such beasts may come. We, who are more accustomed to mark the place where, than the place whence anything appears (comp. e.g. and Gen 1:7), can fitly render wherein are lioness and lion. vipera, regulus, besides here Isa 59:5; Job 20:16. comp. on Isa 14:29. Observe the irony: through so dangerous a country the grandees of Judah drag their treasures, in order to purchase a help which will leave them in the lurch. (Kethibh ) comp. Isa 30:24; Gen 32:16; Jdg 10:4; Jdg 12:14. The plural of occurs besides only in the signification forces, bands of warriors, and is mostly preceded by or (1Ch 7:5; 1Ch 7:7; 1Ch 7:11; 1Ch 7:40; Jer 40:7; Jer 40:13; Jer 41:11, et saepe). Only in Ecc 10:10 does the word stand in the general signification vires. hump, bunch, is . . But Egypt will help vapor and emptiness ( only here) i.e., the result of its assistance will be nothing but empty vapor, are therefore not to be taken as adverbs (which they can indeed be, comp. Psa 73:13; Job 21:34; Job 35:16, et saepe), but as accusatives of the object depending on an idea of making, effecting latent in (comp. Isa 19:21; Exo 10:26; Job 6:4; Zec 7:5). The Lord gives Egypt also a characteristic name, as it were, to serve as a warning that no one may rely on this deceitful help to his own detriment. He names Egypt . Here, first of all, it appears to me that the Prophet chose this expression with reference to a place in Job. We read, Job 9:13, in a context which treats of the might and majesty of the supreme God: Eloah turns not His anger, under Him bow themselves . Whatever the author of the book of Job may have understood by these , at all events in view of Isaiahs unquestionable acquaintance with the book of Job, and of his frequent references to it, it is certainly not to be regarded as accidental that he applies to Egypt the two words and which stand together in that remarkable passage in Job which we own to be for us very obscure (from tumultuari, strepere3:5; Pro 6:3; Psa 138:3; Son 6:5) is ferocia, superbia, and is used poetically to designate a huge aquatic animal (Job 26:12; Isa 51:9) which is conceived of as symbol of Egypt; hence occurs simply as symbolical name of Egypt: Psa 87:4; Psa 89:11. is then also here a designation of Egypt in the sense of ferocia, superbia, haughtiness, boasting. The words are a closer specification, involving at the same time an antithesis. We best fill up the ellipsis by supplying before , as hereby the abruptness of the construction is avoided. Cases such as , Gen 14:2-3 are not analogous; as in them an unknown name is explained by one that is known. But in our passage a new essential antithetic element is to be added to the first name; the whole name is to be marked as consisting of two parts in contrast to one another: Boasting that is at the same time sitting still. This thought is best expressed in German [and English] by the total omission of the pronoun, Boastingsitting still.
[Those who approve of our common rendering, Their strength is to sit still, consider the words as designed to teach that the true strength and security of the Jews consisted in the exercise of quiet and patient confidence in God, assured that He would deliver them in His own way. To justify such rendering, however, the first two words must be joined, . But against this construction there lie two objections. First, the pronominal suffix could not with propriety be referred to any antecedent but Egypt at the beginning of the verse. Secondly, the noun never occurs with the acceptation strength, but always signifies pride, insolence, rage. Henderson. If we only keep in mind, as a Hebrew would do, the significance of the name Rahab as meaning arrogance, we shall hardly find a happier translation of this expression than that given by Lowth,Rahab the Inactive.D. M.]. The same explanation is to be given of the plural as of in Isa 30:6. Drechsler is disposed, after the example of Cocceius and Vitringa, to derive from desinere. But. not to mention that such a derivative does not occur (for in Gen 21:19; Pro 20:3 is certainly the infin. of ), the notion of ceasing, of doing nothing more is here quite unsuitable. The context requires the idea of inability to do anything, not withstanding great noise with words and gestures. The Prophet, after having hitherto delivered his prophecy orally, received the command also to write it down immediately. And this should be done i.e., before their (the peoples) eyes (Isa 59:12; Job 12:3 et saepe). For it was to be established that the Prophet had predicted the fruitlessness of the effort to obtain aid from Egypt, in order that, when this should be demonstrated by fact, the omniscience of Jehovah, and the trustworthiness of His servant as a Prophet, might appear indubitable. It appears to me that intimates that the Prophet could not do the writing on the spot where he was speaking, but must repair to a place where he would find the materials necessary for writing. and differ only rhetorically in the parallelism. For, in fact, the word was to be not twice, but only once, written down. It is not necessary to read for Observe the climax in the three specifications of time.
3. That this is aof the pit.
Isa 30:9-14. The writing down which was commanded would not be needful, if there were alive in the people a mind for the truth and for what was really conducive to their welfare. But as they now refuse to hear the warning voice of truth, so they would also hereafter deny that they had been warned, if it could not be proved to them, as we say, on black and white. The Prophet, therefore, gives a reason for what he had said, Isa 30:6-8, by the words Isa 30:9 sqq. The expression is found only here in Isaiah. He had, perhaps, Numb. 17:25 [E. V. Num 17:10] in view, where the command is given that the rod of Aaron should be kept is found only here. So corrupt are the people that they actually dare to attempt to prescribe to the Prophets what they ought, and what they ought not to prophesy, as if the true Prophet could see anything else than what Jehovah shows him (comp. the demand made upon the Prophet Micaiah, the son of Imlah, and his answer to it, 1Ki 22:13-14, also the answer of Balaam Num 22:38, sqq.). The distinction between and has merely a rhetorical significance; for there is no real difference between them (comp. Isa 29:10 and 1Sa 9:9). occurs in this signification in Isaiah only here. These people would have best liked entirely to forbid the Prophets of Jehovah to see anything as Prophets. But where this failed, they tried to induce them at least to accommodate their visions to the wishes of the public. They said to them: see not right things (the truth Isa 26:10; Isa 59:14) for us (dat. commodi), speak unto us what is agreeable (properly smooth, going smoothly on, Psa 12:3-4, only here in Isaiah), and see deceptions (. ., comp. Job 17:3 and Hiph. Gen 31:7; Jdg 16:10 et saepe). Yea, they proceed quite consistently still further; they call upon the Prophets to turn aside altogether from the right way, that is, to forsake the Lord Himself, and to remove Him, the Holy One of Israel (on Isa 29:19) entirely from the face of the people. They thus require that the Prophets should not only apostatize to idolatry, but even take up an offensive attitude against the Lord. (Isa 13:11; Isa 16:10; Isa 21:2) is used of the abolition of idolatrous institutions, e.g., 2Ki 23:5. This wicked conduct cannot remain unpunished. Because they thus contemptuously reject ( with comp. Isa 7:15 sq.; Isa 33:15; comp. Amo 2:4) the warning word of the Lord, which Isaiah announced to them respecting their Egyptian policy, and hope for their deliverance by exacting by violence the money needed to purchase the aid of Egypt (Isa 30:6, comp. 2Ki 15:20), and by sinful reliance on the help of the heathen ( part. Niph., perversum, pravum, only here in Isaiah, besides only in the Proverbs of Solomon Pro 2:14; Pro 3:32;Pro 14:2 comp. Pro 3:21; Pro 4:21), this godless procedure of theirs shall be to them the precursor of certain destruction. As the breach in a wall and its bulging out is the sure precursor of its fall, (comp. Psa 62:4), so this Egyptian alliance shall be a symptom, not of the deliverance, but of the ruin of Judah. (besides only Isa 58:2) is manifestly not simply the mere rent, but that which is rent or burst in pieces. A is a part of a wall that has burst asunder, which is falling, i.e., about to fall. It is also (tumescens, to swell up, boil up, Isa 64:1, to desire eagerly Isa 21:12; except in Isaiah the word occurs only Oba 1:6) in a high wall, the higher the wall, the more dangerous the breach. comp. Isa 29:5. The suffix in refers to . When we read in the next verse , Jehovah is evidently the subject, and the object is the wall, by which Judah is to be understooda rapid transition from the image to the thing signified, which is here the less surprising as another image is immediately employed in what follows. That the subject of must be a person, clearly appears from the nature of the figure, as it is more closely defined by the following words . For it is not a potters vessel that breaks of itself that is spoken of, but. One which is intentionally ( ) broken in pieces ( is therefore the nearer specification of : the transition from the infinitive to the finite verb in occurs frequently, and is here rendered necessary especially by the negation). contusio, then as the abstract for the concrete, that which is broken in pieces, the fragments, capere, to fetch, besides here only Psa 52:7; Pro 4:27; Pro 17:10; Pro 25:22. (the verb in Isaiah only Isa 10:16; Isa 65:5 and here), is that which is kindled, burning, the glowing fire. is properly nudare, retegere. But while we take off the surface, we, as it were, uncover the fluid. , nudavit, is likewise used of pouring out, because the bottom of the vessel is thereby uncovered(Gen 24:20; 2Ch 24:11; Isa 53:12). occurs further in Isa 20:4; Isa 47:2; Isa 52:10. is a cavity, a deep place in the earth, only here in Isaiah (comp. Eze 47:11). That the Prophet alludes here to the exile is evident. But the passage did not receive its complete fulfilment till the second, or Roman exile.
Footnotes:
[4]through a land of trouble.
[5]lioness and lion.
[6]I call it; Boaster that sits still.
[7]Or, to her.
[8]Heb. the latter day.
[9]Or, fraud.
[10]Heb. the bottle of potters.
Fuente: A Commentary on the Holy Scriptures, Critical, Doctrinal, and Homiletical by Lange
These are parts of the same burden, and not unlike what was said before concerning Egypt, under the figure of the land shadowing with wings, Isa 18:1 .
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
Isa 30:6 The burden of the beasts of the south: into the land of trouble and anguish, from whence [come] the young and old lion, the viper and fiery flying serpent, they will carry their riches upon the shoulders of young asses, and their treasures upon the bunches of camels, to a people [that] shall not profit [them].
Ver. 6. The burden, ] i.e., The gifts and presents wherewith the Hebrews’ beasts were laden to carry southward, to hire help from Egypt. A man’s gift maketh room for him. Pro 18:11 Philip was wont to say, that he doubted not of taking any town or tower, if he could but thrust into it an ass laden with gold. But these Jewish ambassadors lost both their labour and their treasures, carried upon the shoulders of many young asses, and upon the bunches of camels, to a very great quantity. See what a present was sent to a poor prophet, even of every good thing of Damascus forty camels’ burden, 2Ki 8:9 and guess by that what a deal of wealth went now to Egypt to procure help.
Into the land of trouble and anguish.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
NASB (UPDATED) TEXT: Isa 30:6-17
6The oracle concerning the beasts of the Negev.
Through a land of distress and anguish,
From where come lioness and lion, viper and flying serpent,
They carry their riches on the backs of young donkeys
And their treasures on camels’ humps,
To a people who cannot profit them;
7Even Egypt, whose help is vain and empty.
Therefore, I have called her
Rahab who has been exterminated.
8Now go, write it on a tablet before them
And inscribe it on a scroll,
That it may serve in the time to come
As a witness forever.
9For this is a rebellious people, false sons,
Sons who refuse to listen
To the instruction of the LORD;
10Who say to the seers, You must not see visions;
And to the prophets, You must not prophesy to us what is right,
Speak to us pleasant words,
Prophesy illusions.
11Get out of the way, turn aside from the path,
Let us hear no more about the Holy One of Israel.
12Therefore thus says the Holy One of Israel,
Since you have rejected this word
And have put your trust in oppression and guile, and have relied on them,
13Therefore this iniquity will be to you
Like a breach about to fall,
A bulge in a high wall,
Whose collapse comes suddenly in an instant,
14Whose collapse is like the smashing of a potter’s jar,
So ruthlessly shattered
That a sherd will not be found among its pieces
To take fire from a hearth
Or to scoop water from a cistern.
15For thus the Lord GOD, the Holy One of Israel, has said,
In repentance and rest you will be saved,
In quietness and trust is your strength.
But you were not willing,
16And you said, No, for we will flee on horses,
Therefore you shall flee!
And we will ride on swift horses,
Therefore those who pursue you shall be swift.
17One thousand will flee at the threat of one man;
You will flee at the threat of five,
Until you are left as a flag on a mountain top
And as a signal on a hill.
Isa 30:6-7 This describes the Judean caravans that were sent through the dangerous Judean and Egyptian deserts (i.e., Isa 30:6 b,c), bearing gifts (Isa 30:6 d,e) in an attempt to try to form a political alliance with Egypt (i.e., Rahab, BDB 923, see note at Isa 27:1).
The NASB Study Bible makes the comment that the caravan might have had to take the back roads to Egypt because of the Assyrian army’s control of the main caravan routes (p. 997, also IVP Bible Background Commentary, p. 621).
The NIDOTTE, vol. 3, p. 87, makes the comment that this might represent a reverse Exodus. But I think in context option #one (i.e., political alliance) fits best. I listed some of the interpretive options to illustrate.
1. how ambiguous Hebrew poetry can be
2. how different allusions can be seen behind different words and phrases
3. to emphasize again the importance of finding the main point of the strophe and its relationship to the larger context and not basing one’s main theological points on the details of Hebrew poetry
Isa 30:6 Notice the beasts (BDB 96) of the Negev (BDB 616) listed.
1. lioness, BDB 522
2. lion, BDB 539 I
3. viper, BDB 821
4. flying serpent, BDB 977 I with the Polel PARTICIPLE flying (BDB 733, KB 800), see note at Isa 14:29
5. donkeys, BDB 747
6. camels, BDB 168
Numbers 1-4 speak of the danger of the trip, while 5-6 speak of the beasts of burden that carried the financial incentive.
Isa 30:7
NASBRahab who has been exterminated
NKJVRahab-Hem-Shebeth (Rahab sits idle, footnote)
NRSVRahab who sits still
TEVSo I have nicknamed Egypt, ‘The Harmless Dragon’
NJBand so I call her ‘Rahab-the-collapsed’
The point is that Egypt (i.e. Rahab, see full note at Isa 51:9) cannot stop or even help against the Assyrian invasion of Palestine. The serpent (Rahab, BDB 923, KB 1193) is toothless!
Isa 30:8 There are two reasons for having a written record (1) God wants a written evidence of His people’s rebellion so when He brings them to court, the evidence is obvious (cf. Isa 8:1; Hab 2:2) and (2) to show His control of history, thereby confirming Himself and His prophet so that future generations may trust in His word.
There are several commands in this verse.
1. go, BDB 97, KB 112, Qal IMPERATIVE
2. write, BDB 507, KB 503, Qal IMPERATIVE
3. inscribe, BDB 349, KB 347, Qal IMPERATIVE
4. let it be a witness forever, BDB 224, KB 243, Qal JUSSIVE
The MT has a witness (BDB 723 I), forever (BDB 761, cf. NKJV, NJB, LXX, Peshitta), but the root, , normally means perpetuity (i.e., a segment of time, similar to ‘olam). Often English translations do not fully reflect the possible semantic range of Hebrew terms. That is why comparing English translations is helpful.
Isa 30:9 For this is a rebellious people, false sons,
Sons who refuse to listen
To the instruction of the Lord See Isa 30:1; Isa 1:2-3; Isa 6:9-10; Isa 29:9-12.
The VERBAL to listen (BDB 1033, KB 1570, Qal INFINITIVE CONSTRUCT) denotes hearing so as to do (i.e., Deu 4:1; Deu 6:4). This concept of a lifestyle response to divine revelation is the heart of OT faith (cf. Deu 29:4). As this verse clearly shows, obedience is a recurrent problem for fallen humanity. The weakness of the OT is not its revelation, but the human covenant partners (cf. Galatians 3). Herein is the need for a new covenant (cf. Jer 31:31-34; Eze 36:22-38). The new one, like the first one, is designed to promote fellowship between God and mankind and to reveal God’s characteristics to a fallen world. Obedience is crucial in both (cf. Mat 11:29; Luk 6:46).
Isa 30:10-11 The godless Judeans not only do not want to follow YHWH, they do not want to hear from His messengers!
1. to the seers, see not
a. seers, BDB 906, KB 1157, Qal ACTIVE PARTICIPLE
b. see not, BDB 906, KB 1157, negated Qal IMPERFECT
2. to the prophets, prophesy not
a. prophets, BDB 302
b. prophesy not, BDB 302, KB 301, negated Qal IMPERFECT
3. speak to us pleasant words, BDB 180, KB 210, Piel IMPERATIVE
4. prophesy illusions, BDB 302, KB 301, Qal IMPERATIVE. Illusions (BDB 1122) is found only here. They wanted any message but YHWH’s message!
5. get out of the way (lit. turn aside from the way), BDB 693, KB 747, Qal IMPERATIVE
6. turn aside from the path, BDB 639, KB 692, Hiphil IMPERATIVE
7. let us hear no more about the Holy One of Israel (lit. remove from before us), BDB 991, KB 1407, Hiphil IMPERATIVE
These are shocking statements. Isaiah is using diatribe to forcibly make his point. These people are YHWHists in name only!
Isa 30:10 seers This term (BDB 909) is obviously related to the common VERB to see (BDB 906).
SPECIAL TOPIC: PROPHET (THE DIFFERENT HEBREW TERMS)
Isa 30:12 And have put your trust in This VERB (BDB 105, KB 120, Qal IMPERFECT) is used often in Isaiah.
1. trust in God, cf. Isa 12:2; Isa 26:3-4; Isa 36:7; Isa 36:15; Isa 37:10; Isa 50:10 (in the name of the LORD)
2. trust in things
a. Isa 30:12, oppression and guile
b. Isa 31:1, Egyptian military
c. Isa 36:6; Isa 36:9, Egypt
d. Isa 42:17, idols
e. Isa 47:10, wickedness
f. Isa 59:4, confusion
3. trust in persons, Isa 36:5-6; Isa 36:9
relied This VERB (BDB 1043, KB 1612, Niphal IMPERFECT) is parallel to trust (cf. 2Ch 13:18; 2Ch 14:11; 2Ch 16:7-8). It is found only in the Niphal stem and is used several times in Isaiah (cf. Isa 10:20 [twice]; Isa 31:1; Isa 50:10). It literally means to lean on or support oneself (cf. Gen 18:4).
Isa 30:13-14 These are two metaphors used for the destruction to come: (1) the imminent collapse of a wall and (2) the complete shattering of a clay pot.
Isa 30:15 Notice the names for Judah’s God.
1. Adon YHWH (Lord God)
2. the Holy One of Israel, cf. Isa 30:11-12
These are covenant titles! (See Special Topic: Names for Deity .) These should have been covenant people!
In repentance and rest you will be saved Isa 30:15-17 describes two reactions to God’s promises. Isa 30:15 describes true faith (cf. Psa 118:6-9), while Isa 30:16-17 describe false faith.
Salvation (BDB 446, KB 448, Niphal IMPERFECT) is described with two NOUNS.
1. repentance (lit. turning back), BDB 1000, KB 1435; this is a rare term found only here. Some scholars suggest a connection with Mic 2:8, but this is not certain. The basic root, , means to turn back and fits the context.
2. rest, BDB 629 I, KB 692 II, means calm, patience, peace
a. Job 17:16; Ecc 6:5, rest in death
b. Pro 29:9, no rest for the fool
c. Isa 30:15, possibly rest from war, based on the parallel with Mic 2:8; #Mic 2:1 above
The evangelical in me wants to turn these key words, saved, repentance, and rest, into a gospel message, but this is not the NT! This is a strophe about Judea seeking a military alliance with Egypt. She has turned away from her God and is not resting in Him (cf. Isaiah 15 d).
In quietness and trust is your strength This line is parallel to the above line, so there are four terms used in YHWH’s address to them.
1. repentance, see above
2. rest, see above
3. quietness, BDB 1052, KB 1641, Hiphil INFINITIVE ABSOLUTE, cf. Isa 7:4; Isa 32:17
4. trust, BDB 105, cf. Isa 32:17
Remember this is a theological parallel to Isaiah’s call for Ahaz to take care, and be calm, have no fear and do not be fainthearted in Isa 7:4. Now YHWH is addressing Hezekiah with the same message! Trust Me!
Isa 30:16 those who pursue you shall be swift Judah was trusting in military might which she planned on getting from Egypt (cf. Isa 2:6-7; Isa 31:1). However, as she trusted in the swiftness of her mercenary cavalry, God asserts the swiftness of His surrogate Assyrian army.
Isa 30:17 One thousand will flee at the threat of one man This is Holy War terminology (cf. Lev 26:8; Deu 32:30; Jos 23:10). It is taken from the Exodus and Conquest of Palestine. However, the tables are now turned as God is on Assyria’s side. See Special Topic: Thousand (eleph) .
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley
burden. Refers to the lading of the animals of the ambassadors who were going down to Egypt with rich gifts to secure an alliance, and thus reversing the steps of their national deliverance. It is not a fresh “burden”, “the beginning of which has been lost”.
the south = the Negeb, which must be passed through to get to Egypt. See notes on Gen 13:1, and Psa 126:4.
the viper, &c. Reference to Pentateuch (Deu 8:15). Occurs in Isaiah only here, and in Isa 59:5. App-92.
riches. Hebrew. hayil = strength. Put by Figure of speech Metonymy (of Adjunct), for the riches or treasures carried by it.
to = [relying] upon: i.e. the Egyptians, as stated in preceding clause.
Fuente: Companion Bible Notes, Appendices and Graphics
burden
(See Scofield “Isa 13:1”)
Fuente: Scofield Reference Bible Notes
burden: Isa 46:1, Isa 46:2, Isa 57:9, Hos 8:9, Hos 8:10, Hos 12:1
beasts: 1Ki 10:2, Mat 12:42
into the land: Or, as Bp. Lowth renders, “through a land of distress and difficulty:” the same deserts are here spoken of which the Israelites passed through. Isa 19:4, Exo 1:14, Exo 5:10-21, Deu 4:20, Deu 8:15, Deu 17:16, Jer 11:4
the viper: Num 21:6, Num 21:7, Deu 8:15, Jer 2:6
riches: 2Ch 9:1, 2Ch 16:2, 2Ch 28:20-23
Reciprocal: 2Ki 5:23 – and they bare Job 20:16 – the viper’s Job 39:11 – leave Isa 14:29 – a fiery Isa 60:6 – multitude Eze 16:33 – but thou Mic 1:14 – give Act 28:3 – came
Fuente: The Treasury of Scripture Knowledge
Isa 30:6-7. The burden of the beasts of the south The burden of riches or treasures, carried upon beasts travelling southward. In these verses the prophet has before his eyes the ambassadors of the Jews, or, as some think, also of Hosea, and the Ephraimites, (see 2Ki 17:4,) bearing their splendid and sumptuous presents on asses and camels into Egypt; and perceiving that they would reap no advantage from this proud and sumptuous embassy, and that the whole would be fruitless, or rather would raise the indignation of the Assyrians, he cannot refrain, but exhibits, to the life, the whole scheme of this imprudence, folly, and incredulity, as it was immediately presented to his prophetic sight, with its shameful and sorrowful event. Into the land of trouble and anguish Into Egypt and Ethiopia, for both were joined together in this matter, (see chap. 20.,) whose land seems to be called a land of trouble, &c., prophetically, because they should distress and not help those that applied to and trusted in them, as was said of the Assyrians in the like case, 2Ch 28:20. Bishop Lowth, who supposes that the deserts are here meant, which the Israelites passed through when they came out of Egypt, renders it, by, or through a land of distress, &c. But it seems more likely, as it certainly was more important, that the land to which, than that through which, they went, should be spoken of. Besides, the direct road from Judea to Egypt was not through such a country as is here described. From whence come the young and old lion, &c. This may be understood literally, for Egypt, at this time, joined to Ethiopia, was, of all countries, most fertile of every fierce and wild creature, which the nature of man abhors, both terrestrial and aquatic. See Boch. Hieroz., p. 2:1. 3. c. 13. The words, however, may have a higher and mystical meaning, and by these wild and savage creatures may be designed the craft and cruelty of the Egyptians and Ethiopians, and the danger and injury the Jews, or Israelites, would bring upon themselves by a confederacy with them. Therefore have I cried concerning this This counsel, or practice; their strength is to sit still It is safer and better for them to stay quietly at home, seeking to God for help, than to go or send to Egypt for it.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
Isa 30:6-17. This passage is introduced by a strange title, Oracle concerning the beasts of the Negeb, i.e. either the beasts who carry the treasure to Egypt (Isa 30:6 b), or the wild creatures that infest the Negeb. Duhm supposes that the oracle began In the wastes of the South, and that the title should be, Oracle. In the wastes of the South. the title being taken from the opening words, which have fallen out of the text through haplography. With great trouble and expense the ambassadors go through the difficult and dangerous desert to negotiate a useless alliance with Egypt, an insolent and indolent people. The prophet is bidden write his oracle on a tablet (Isa 8:1) and inscribe it in a book, that it may be a witness (mg.) for ever (Isa 8:16), to prove the accuracy of his foresight when history has vindicated it. For the people is disobedient to the teaching (mg.) of Yahweh. They will not tolerate harsh realities from the prophets, but bid them turn aside to a smoother message and a more congenial presentation of God. But this scorn of the warning word, this trust in crooked policy, will prove their ruin, sudden and complete, like a crack in a wall, small at first, but spreading till the wall comes crashing down. For the State will be smashed like an earthenware vessel into tiny fragments. For their salvation lay in renunciation of a spirited foreign policy and confidence in God, but they had refused to listen. They had relied on horses (Isa 31:3) for battle, but they will serve them only for flight. A thousand will be pursued by one, till they will be left lonely as a flag-staff on the summit of a hill.
Isa 30:6. bunches: humps.
Isa 30:7. Rahab that sitteth still: Rahab was properly the chaos monster subdued by God (Job 9:13; *Job 26:12; Isa 51:9*). Here it is applied to Egypt, as in Psa 87:4. If the text here is correct, the suggestion in the name Rahab may be the etymological one of arrogance. Egypts stormy bluster, however, amounts to nothing. When the crisis comes she sits still (Isa 36:6). This is, however, very uncertain, and the text is probably corrupt. Gunkel reads, Rahab the subdued.
Fuente: Peake’s Commentary on the Bible
30:6 The {d} burden of the beasts of the south: into the land of trouble and anguish, from which [come] the young and the old lion, the viper and flying serpent, they will carry their riches upon the shoulders of young donkeys, and their treasures upon the humps of camels, to a people [that] shall not profit [them].
(d) That is, a heavy sentence or prophecy against the beasts that carried their treasures into Egypt, by the wilderness, which was south from Judah, signifying that if the beasts would not be spared, the men would be punished much more grievously.
Fuente: Geneva Bible Notes
These verses may constitute an original separate oracle that Isaiah added to the preceding one, since it forms a fitting climax to his thought. Alternatively, the title "oracle" (lit. burden) may be wordplay with the objects of this prophetic message, the burden-bearers (beasts) of the Judean ambassadors. The title is very similar to those in Isa 21:1; Isa 21:11, and Isa 22:1.
Rather than going directly to Egypt through Philistia, the Judean ambassadors had taken the circuitous and dangerous route through the Negev, probably to avoid Assyrian detection. They had taken roughly the same route as their ancestors who left Egypt in the Exodus, only traveling in the opposite direction (cf. Num 21:6; Deu 8:15). This irony highlights the folly of returning to Egypt for help. The Lord expressed more concern for the animals that carried the ambassadors, than for the ambassadors themselves, since the ambassadors were rebelling against Him.
"A caravan loaded with treasure struggles through wild terrain infested with lions and snakes, all to buy the help of an old dragon who is in fact helpless. All the cost in effort and wealth will come to nothing, says the prophet." [Note: Oswalt, p. 547.]