Bibelkommentare

Ch. 30 A series of Oracles dealing with the Egyptian Alliance and its consequences; the present state and future prospects of israel, and the destruction of the Assyrians

i. Isaiah 30:1-7. A “Woe” against the treaty with Egypt, which is here for the first time referred to in express terms. The Judæan embassy is already on its way across the terrible desert (6); and the prophet reiterates his warning against it as an enterprise contrary to Jehovah’s will (1, 2) and based on an absurdly exaggerated estimate of the resources of Egypt (3–5, 7).

ii. Isaiah 30:8-17. Isaiah receives a command to record in writing his unavailing protest against this fatal step, now irrevocably taken (8). It is the crowning evidence of the rebellious disposition of the nation, its contempt for the organs of revelation, and antipathy to the holy rule of Jehovah (9–11). The disastrous consequences are then set forth by the help of an effective comparison (12–14); and finally the true and false policy for Israel are tersely summed up and contrasted and the issue of the choice that has been made is clearly indicated (15–17).

iii. Isaiah 30:18-26. A picture of the blessings reserved for the faithful remnant in the Messianic dispensation. The principal features are, a teachable disposition in the people (20, 21), the cessation of idolatry (22), and a miraculous transformation of the external aspect of nature (23–26). The passage is remarkably similar in character to ch. Isaiah 19:15-24.

iv. Isaiah 30:27-33. The destruction of Assyria accomplished by a terrible display of Jehovah’s might. Jehovah in person suddenly appears on the scene, not, as in Isaiah 3:14, to judge His own people, but to execute vengeance on their enemies (27, 28); the Israelites are but spectators of the great catastrophe and accompany its progress with songs of thanks-giving for their deliverance (29–32); while the remains of the Assyrian host are consumed on the vast funereal pyre which the prophet’s imagination sees already prepared for their cremation (33).

1. Woe to the rebellious children] See on Isaiah 1:2; Isaiah 1:4 and Isaiah 1:23; cf. Isaiah 30:9. The “sons” are “rebellious” inasmuch as they have taken this step without consulting Jehovah, their Father.

that take counsel] Rather, that carry out a plan.

that cover with a covering] R.V. gives in the margin two translations, between which it is difficult to choose: either that weave a web or that pour out a drink-offering. The latter is perhaps preferable, although the noun does not occur elsewhere with the sense of “libation” (see Isaiah 25:7, Isaiah 28:20, “covering”). The allusion would be to drink-offerings accompanying the conclusion of a treaty (comp. σπονδή = libation with (σπονδαί = covenant).

not of (with) my spirit] i.e. not in accordance with the spirit of prophecy speaking through Isaiah.

that they may add sin to sin] the sin of concealment to the original sin of dallying with secular alliances.

1–5. The futile alliance with Egypt denounced. Comp. Isaiah 29:15, Isaiah 31:1.

2. and have not asked at my mouth] “have not consulted my prophet” (for the expression cf. Joshua 9:14; Genesis 24:57).

to strengthen themselves … Egypt] Rather: to take refuge in the refuge of Pharaoh, and to hide in the shadow of Egypt.

3. strength … trust] refuge … hiding; as Isaiah 30:2.

4, 5. On Zoan, see on ch. Isaiah 19:11. Hanes is identified with Heracleopolis magna (Egyptian Hnes, still called Ahnâs), situated to the south of Memphis on an island in the Nile. Zoan and Hanes thus mark the extreme limits of Lower Egypt, which was at this time ruled by a number of petty potentates, amongst whom the prince of Sais held a kind of primacy and assumed the title of Pharaoh (Isaiah 30:2 f.). If the “princes” and “ambassadors” are those of Judah, the meaning would be that the embassy would visit all the little courts of the Delta from North to South and meet with a discouraging reception. There are two objections to this interpretation, (1) Judah has not been mentioned in the preceding context and (2) Isaiah’s contention appears to be, not that the Judæan overtures would be coldly received, but that the Egyptians would be ready enough to promise but slack in performance. It is more natural to suppose that the “his” refers to Pharaoh, in which case Isaiah 30:4 must be read as the protasis to Isaiah 30:5, the sense being “Great as the extent of the Pharaoh’s sphere of influence may be, yet nothing but shame will come to those who trust in his help.” Render thus: (4) For though his (Pharaoh’s) princes are in Zoan and his messengers reach to Hanes, (5) Yet all come to shame through a people of no profit to them, that brings no help and no profit but shame and also reproach.

The reading “come to shame” is that of the Massoretic punctuation (Qĕrê). The consonantal text (Kĕthîb) has a much harsher word—“become stinking.” The perfect is that of experience.

6. trouble and anguish] Better perhaps distress and hardship, cf. Deuteronomy 8:15; Jeremiah 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 Isaiah 6:2, Isaiah 14:29; cf. Numbers 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.

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, Isaiah 30:1-5, favours the supposition that it was originally distinct. From the analogy of Isaiah 21:1; Isaiah 21:13, Isaiah 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 (Isaiah 30:6) or the wild animals by which it is haunted (Isaiah 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.

7. For the Egyptians … purpose] Render And as for Egypt—their help is vain and empty. Cf. Isaiah 30:3; Isaiah 30:5.

have I cried concerning this] Better, have I called her (R.V.).

Their strength is to sit still] R.V. Rahab that sitteth still, lit. “Rahab, they are a sitting still,” or “Rahab are they, a sitting still.” The sentence is almost hopelessly obscure. “Rahab” is the name of a mythological monster, a sea-dragon (ch. Isaiah 51:9; Job 9:13; Job 26:12), which became a symbol of Egypt (Psalm 87:4; Psalm 89:10), although that use may be based on this verse. Etymologically it signifies “insolent arrogance” (the root occurs in ch. Isaiah 3:5); and probably all three senses are combined in this instance. The general sense may be, “This proud boastful monster—its proper name is ‘Inaction’.”

8. What is it that Isaiah is here directed to commit to writing? According to Delitzsch, the contents of the short oracle, Isaiah 30:6-7; according to others, merely the pithy sentence with which it closes. That is not impossible; the mention of a “tablet” indicates some short and striking inscription. But since a “book” is mentioned along with the tablet, it is probable that Isaiah at this time wrote down a summary of all his deliverances on the subject of the Egyptian alliance. Not improbably the “book” so prepared was the basis of the present collection of prophecies, ch. 28–32. The incident is closely parallel to that referred to in ch. Isaiah 8:16, where Isaiah prepares documentary evidence of his prophetic actions after his advice had been rejected by the court and people.

For go read go in—“retire to thy house.”

note it should be inscribe it as R.V.

for the time to come for ever and ever] Render for a future day for a witness (R.V. marg.) for ever. The pointing has to be altered in accordance with most ancient versions.