Chapter Thirty

1–5. Woe to those seeking help from Egypt, not from the Most High. 6–8. A prophecy concerning Egypt. 9–14. The disobedience of the Jews. 15–26. The reformation of God’s people. 27–33. The destruction of Assyria.

Isa 30:1-5. The prophet reproaches his compatriots for concluding an alliance with Egypt without consulting the will of God. From this alliance they will gain no benefit, but only humiliation.

Isaiah 30:1. Woe to the rebellious children, declares the Lord, who carry out a plan, but not mine, and who make an alliance, but against my will, that they may add sin to sin; Isaiah 30:2. who set out to go down to Egypt, without asking for my counsel, to take refuge in the protection of Pharaoh and to seek shelter in the shadow of Egypt. “Without me” – more correctly: against my will. 35 “Not against my will,” that is, not as God taught them through true prophets, who spoke under the action of God’s Spirit. “That they may add sin to sin,” that is, they already have many sins, and they are adding new ones to the old ones! “My counsel,” that is, my messenger, the prophet Isaiah. “In the shadow” – the same as “in the protection of.”

Isaiah 30:3. But the protection of Pharaoh shall become your shame, and shelter in the shadow of Egypt your humiliation; Isaiah 30:4. for though his officials are at Zoan and his envoys reach Hanes, Isaiah 30:5. everyone comes to shame through a people that cannot profit them, that brings neither help nor profit, but shame and disgrace. “Officials,” that is, messengers of the Judean king.

Isaiah 19:11. “Zoan” – see ch. Is. 19:11. “Hanes” – a city in Upper Egypt, in Greek – Ανσις (Egyptian Hnes), situated on one of the islands of the Nile. Both these cities are named by the prophet as the most prominent points: the first from the end of the 2nd millennium before Christ was already a residence of the Pharaohs, while the latter took the place of the former among other cities of Egypt. Isa 30:6-8. The motionless, sluggish hippopotamus – Egypt – will not move from its place to help its allies – the Hebrews. The divine declaration concerning Egypt (verse 6) the prophet must inscribe upon a tablet, which should be placed before the eyes of the people, and moreover, record it in a special scroll.

Isaiah 30:6. An oracle concerning the beasts of the Negeb. Through a land of trouble and anguish, from which come the lioness and the lion, the viper and the flying serpent, they carry their riches on the backs of donkeys, and their treasures on the humps of camels, to a people that cannot profit them. “Burdens” – in Hebrew massa, which means a) a burden, a heavy load, and b) a vision. In the Russian Synodal translation, the discourse is obviously about heavy packs which are carried by animals going to Egypt with the messengers of the Judean king. These packs contain gifts for the Pharaoh, from whom the messengers of the Judean king were to ask for help in the struggle against Assyria. But it is most natural to understand the word massa in the sense of “vision,” “prophecy,” and to replace the expression “animals” with the expression “monster,” because in the Hebrew text here the plural form is used – behemoth – in the sense of indicating the magnitude of one animal (cf. Job 40:10-15). This Hebrew word is very close to the Egyptian name for hippopotamus – pehe-mau (pegemo), and it is very likely that the prophet had precisely this animal in mind here, which could appear to him as a fitting symbol of the huge and immobile Egyptian kingdom. “Going to the south” – more correctly: “living in the south.” This is how Egypt is named in contrast to the northern, Babylonian, kingdom. “A land of trouble and anguish” – this is the Arabian and Sinai desert and Egypt itself, which was connected with this desert. “Viper” (in Hebrew eptehe) – an adder.

Isaiah 14:29. “Flying serpent” – see Is. 14:29 (cf. Herod. II, 75; III, 107–109). Isaiah 30:7. For Egypt’s help is worthless and empty, therefore I have called her “Rahab who sits still. “I have called” in translation from Hebrew (if reading instead of: hem-schabat – hajoschebat): “I call it (Egypt) the immobile Rahab.” Rahab (Rahav; monster) – the name for Egypt (see Ps 86:4; Ps 88:11). The thought contained in these words is that it is very difficult for the Egyptians to move their troops to help the Hebrews.

Isaiah 30:8. Now go, write it before them on a tablet, and inscribe it in a book, that it may be for the time to come as a witness forever. The words of verse 7, the prophet must inscribe on a tablet before them – that is, before the Jews, in sight, so that everyone could read them. “In a book” – in a scroll, for preservation, in case of the loss of the tablet. Isa 30:9-14. Explaining the purpose of the preceding command, the prophet says that the Jews are a people stubborn in their disobedience to the divine revelation and its messengers – the prophets. They do not wish to hear the truth – they prefer flattery. For this they will be struck by a terrible punishment from the Lord.

Isaiah 30:9. For this is a rebellious people, faithless children, children unwilling to hear the law of the Lord; Isaiah 30:10. who say to the seers, “Do not see”; and to the prophets, “Do not prophesy to us what is right; speak to us smooth things, prophesy illusions; Isaiah 30:11. get out of the way, turn aside from the path, let us hear no more about the Holy One of Israel. “Seers” – in Hebrew roim from the verb raah – to see something unusual, inaccessible to ordinary human perception.

“Isaiah 29. “Prophets” – chozim – from chaza – to contemplate in a special ecstatic state. However, both names actually denote almost the same state of prophetic ecstasy (cf. ch. Is. 29 and 1 Sam 9:9).” “Let us hear no more about the Holy One of Israel,” that is, we do not want to submit to the directives of the Most High.

Isaiah 30:12. Therefore thus says the Holy One of Israel: “Because you despise this word, and trust in oppression and perverseness, and rely on them, Isaiah 30:13. therefore this iniquity shall be to you like a breach in a high wall, bulging out, and about to collapse; its breaking comes suddenly, in an instant; Isaiah 30:14. and its breaking is like the breaking of a potter’s vessel that is smashed so ruthlessly that among its fragments not a shard is found with which to take fire from the hearth or to dip water from the cistern. “You trust in oppression” – more precisely: in suppression (schek). Here is a hint at the violent actions of Judean politicians against the people, who probably did not want to conclude an alliance with Egypt. “This iniquity... like a breach.” The apostasy of the Jews from the Lord is as dangerous for their state as a breach is dangerous for a stone house, gradually increasing. “The wall,” which the Most High wishes to destroy, – is the state of Judah, from which nothing will remain.

Isaiah 30:15. For thus said the Lord God, the Holy One of Israel: “In returning and rest you shall be saved; in quietness and in trust shall be your strength.” But you would not, Isaiah 30:16. and you said, “No! We will flee upon horses” – therefore you shall flee! and, “We will ride upon swift steeds” – therefore your pursuers shall be swift! Isaiah 30:17. A thousand shall flee at the threat of one; at the threat of five you shall flee, until you are left like a flagstaff on a mountain top or a signal on a hill. The Hebrews will face a terrible defeat, despite their alliance with Egypt! However, the Most High, as God of righteousness, will again reward Judah with His mercies after it repents and atones for its guilt before God by its sufferings. The Lord will then send His people abundant grain as a necessary condition for peaceful life. “Remaining in place.” The Hebrews apparently were planning at that time to make a raid on the territories belonging to the Assyrians. “We will flee upon horses..., ride upon swift steeds” – possibly more correctly: “we will rush, we will gallop.” The Hebrews counted on horses and chariots, which they could receive from the Egyptians. “Therefore you shall flee,” that is, horses and chariots will only help you to flee from enemies! “Like a flagstaff” – in Hebrew like a cedar or like a mast made of cedar. Here the prophet indicates that the remnant of Israel will be very small – like a lonely standing mast.

Isaiah 30:18. Therefore the Lord waits to be gracious to you, and therefore he exalts himself to show mercy to you. For the Lord is a God of justice; blessed are all those who wait for him. Isaiah 30:19. Truly, O people in Zion who dwell in Jerusalem, you shall weep no more. He will surely be gracious to you at the sound of your cry. When he hears it, he will answer you. Isaiah 30:20. And though the Lord gives you the bread of adversity and the water of affliction, yet your Teacher will not hide himself anymore, but your eyes shall see your Teacher. Isaiah 30:21. And your ears shall hear a word behind you, saying, “This is the way, walk in it,” when you turn to the right or when you turn to the left. “And therefore the Lord waits.” The Lord does not yet send, and will not soon send, deliverance to Zion, because divine justice requires that guilty Jews undergo punishment. “Blessed.” But on the other hand, one who has placed his hope in God is blessed, because he will find a hearing from God in all his prayers. “O people.” That is, repentant Jews will again inhabit Jerusalem. The city of God, therefore, will not suffer the sad fate that befell Babylon and Nineveh, forever consigned to desolation. “Your Teacher will not hide himself anymore,” that is, true prophets, who in Judea were always persecuted and driven away as disturbers of public peace (1 Sam 18:17; Amos 7:10; Jer 38 and following), will be respected among the people. “Behind you,” that is, after you.

Isaiah 30:22. Then you will defile your idols overlaid with silver and your images plated with gold. You will scatter them like filthy rags. You will say to them, “Away with you! With time, the Jews will reject their idols, to which they were formerly so attached. “Idols overlaid with silver.” For the most part, idol images were made of wood (Isa 40:19), and then they were overlaid with a thin layer of gold or gold plates (cf. Exod 32:20).

Isaiah 30:23. He will give rain for the seed with which you sow the ground, and grain, the produce of the ground, which will be rich and plenteous. In that day your livestock will graze in spacious pastures. Isaiah 30:24. And the oxen and the donkeys that work the ground will eat salted fodder, which has been winnowed with shovel and fork. Isaiah 30:25. And on every lofty mountain and every high hill there will be brooks running with water, in the day of the great slaughter, when the towers fall. Isaiah 30:26. Moreover, the light of the moon will be as the light of the sun, and the light of the sun will be sevenfold, as the light of seven days, in the day when the Lord binds up the brokenness of his people, and heals the wounds inflicted upon them. “Salted fodder” – specially prepared chaff with salt or salted mown grass. Such fodder was more tasty and beneficial for animals. “Day of great slaughter” – this is the day of terrible divine punishment, which will be poured out on the world powers hostile to the Jews (cf. Isa 22 and following). “Towers” – here are meant the fortifications of those same powers hostile to the Jews. “As the light of seven days,” that is, then there will be such light as if the entire supply of light coming in a week had shone all at once. Isa 30:27-33. The enemies of Judah the Lord will punish in the most merciless manner, and at this time the Jews will rejoice. For the chief enemy of Judah – the king of Assyria – a place for the burning of his body has already been prepared.

Isaiah 30:27. Behold, the name of the Lord comes from far away, burning with anger, and in thick rising smoke; his lips are full of indignation, and his tongue is a devouring fire; Isaiah 30:28. his breath is like an overflowing stream that reaches up to the neck; to sift the nations with the sieve of destruction, and to place on the jaws of the peoples a bridle that leads them astray. “The name of the Lord comes from far away.” The expression “name” in Holy Scripture is often used to denote a person or being. Thus the expression “to give a name” is equivalent to the expression “to create beings.” “I have called you by name,” says God, for example, to Israel (Isa 43:1). This means that the Lord created Israel as a people. Furthermore, in chapter 9, verse 6 of Isaiah, the essence and dignity of the Messiah is denoted by His names. And among the Babylonians, the expression “name” was also considered identical with the person bearing that name. When a Babylonian sorcerer knew the name of a person, he considered that person to be in his power. Whoever knew the name of any god, so in the Babylonian view, could compel that god to do his will. 36. Thus in this case Isaiah apparently wishes to say that he sees the Lord Himself coming to judgment, revealing His holiness and justice. One might even see here a reference to the person of the Messiah, to whom the Father has entrusted all His rights as Judge of the world (John 5:22). “To sift the nations,” that is, to winnow the nations so that all unworthy elements fly away from them. “A bridle that leads them astray.” With these words the prophet indicates that the pagan nations will be compelled to abandon their former path and go in such a way as previously appeared to them as erroneous. 37

Isaiah 30:29. And you shall have a song as in the night when a holy feast is kept; and gladness of heart, as when one goes with a pipe to come into the mountain of the Lord, to the Rock of Israel. “On the night of a holy feast.” Here the prophet alludes to Passover, because no other festival was celebrated by the Hebrews at night. “Going with a pipe.” On the festival of Passover, many Jews went with flutes or pipes. And during the Passover or Feast of Unleavened Bread in Jerusalem, processions were held that went to the temple with singing and music.

Isaiah 30:30. And the Lord will cause his majestic voice to be heard and the descending blow of his arm to be seen, in furious anger and a flame of devouring fire, with a cloudbreak and storm and hailstones. Isaiah 30:31. The Assyrians will be terror-struck at the voice of the Lord, when he strikes with his rod. Isaiah 30:32. And every stroke of the appointed staff that the Lord lays upon them will be to the sound of tambourines and lyres; and in battles of shaking he will fight against them. Isaiah 30:33. For Topheth has long been prepared; yes, it is made ready for the king, its pyre made deep and wide, with fire and wood in abundance; the breath of the Lord, like a stream of sulfur, kindles it. Having portrayed in verses 27–28 the approach of the terrible Judge, the prophet from verse 30 begins to depict the very execution of judgment. “The Lord will cause his voice to be heard.” Here the prophet apparently speaks of thunder, which was customarily believed to be the voice of God (1 Sam 12:18; Job 26:14). “At the voice of the Lord.” Here, apparently, the prophet imagines the Most High as a mighty warrior, uttering a war cry when attacking an enemy (Joel 3:16; Amos 1:2). “Smitten with his rod.” As is evident from what follows, the blows of God’s rod will be fatal for Assyria. “To the sound of tambourines and lyres.” The Jews, at the time of the execution of punishment on their enemies the Assyrians, will play musical instruments, glorifying the Great Judge. “Topheth.” This was the name of the valley of the sons of Hinnom near Jerusalem, where all manner of refuse was burned (Tolkovaya Bibliya, vol. 2, p. 533). But here the prophet takes this name as a common noun – to denote a place of burning of corpses in general (the form of this name in the prophet – tophteh – may perhaps also indicate this). The king of Assyria himself prepared a pyre for himself in Nineveh, when there was no longer any possibility of escape from enemies, and he burned on it together with his wives and children. “Like a stream of sulfur.” With these words the prophet indicates that the pyre will immediately catch fire, as if it had been entirely soaked in sulfur. Chapter 30 contains a complete poem directed against the alliance with Egypt. Its stanzas are distributed as follows: 1st stanza – chapter 29, verses 15–16 – (3, 2, 2) 1st stanza – chapter 30, verses 1–2 – (3, 2, 2) 2nd stanza – chapter 30, verses 3–7 – (3, 2, 2) 3rd stanza – chapter 30, verses 8–11 – (2, 2, 2, 2) 1st stanza – chapter 30, verses 12–14 – (3, 2, 2) 2nd stanza – chapter 30, verses 15–17 – (3, 2, 2) 3rd stanza – chapter 30, verses 18–19 – (2, 2) 1st stanza – chapter 30, verses 20–22 – (3, 2) 2nd stanza – chapter 30, verses 23–24 – (2, 3) 3rd stanza – chapter 30, verses 25–26 – (2, 2) 1st stanza – chapter 30, verses 27–29 – (2, 2, 3) 2nd stanza – chapter 30, verses 30–33 – (2, 2, 3) * * * In the Slavonic translation from the LXX, it reads “you have made counsel not with me.” Editor’s note. A very interesting remark on the Babylonian tradition of naming God: knowing his name – to be able to COMPEL him to do something. Apparently here are the roots of the Hebrew religious tradition that no one should name God by name. For thus knowing God’s name – to be able to command him. On the other hand, the numerous attempts of interpreters throughout all times to name God are obviously attempts to humiliate him, to reduce him to the level of one of the pagan gods. Editor’s note. In the Slavonic translation, from verse 16 onward: “And his spirit like water in a deep valley is drawn; it will come even to the neck and will be divided, so as to confuse the nations in their seduction by vanity.” As is evident, here is quite a clear indication – “his spirit will come... to confuse the gentiles in their seduction by vanity” (point out to them their incorrect behavior). Editor’s note.