Comments on Isaiah 30 Chapter 30 continues the theme of the previous two chapters, namely of rebellion against the Lord and His prophets. But, it combines this with a new theme that any Jew would immediately be able to recognize: The Passover and Exodus from Egypt. Isaiah uses these well known themes to ridicule the leaders at Jerusalem who are seeking political alliance with Egypt against Assyria rather than rely on the Lord. As Isaiah employs many particular themes from the Passover and Exodus, review of Exod. 12-17 is encouraged. One of the concepts invoked by this inclusion of the Exodus and Passover themes, but not directly stated is that of ongoing contemporary prophets. The previous two chapters addressed that issue overtly, this chapter does not. But, it is implied as Moses was the living contemporary prophet who lead Israel through the events that Isaiah uses in this chapter. Thus, the theme of living contemporary prophets from the previous two chapters is continued in this chapter covertly with the Passover theme. v1-5 introduce the Passover theme by making reference to Jerusalem "seek[ing] shelter under the protection of Egypt". That they are "under" egypt implies that Egypt is overshadowing them. In the Passover the Lord overshadowed (i.e. destroyed the first born and humiliated them) Egypt for failing to heed the Lord's prophet, and overshadowed (i.e. protected the first born and brought about their freedom via the Exodus) Israel because they heeded Him and His prophet . But, now Judah is allying itself under the same Egypt that was punished during the Passover. Thus, they will be punished as were the Egyptians for failing to heed the Lord's prophet. v1-2 sets the stage for the inclusion of Isaiah's new theme of Judah's general rejection of the Lord. The historical context is that of chapters 22 and 36. Also note Isaiah's criticism of Egypt's political prowess in chapter 19 and his prophecy that they would go into captivity in chapter 20. Thus, the people at Jerusalem are deliberately ignoring Isaiah's oracles, and thus ignoring the Lord. v2 Kaiser comments, "From the point of view of comparative religion, v. 2 is particularly interesting, because it shows that on the occasion of all acts by the ruler of the state an oracle was required to be sought from Yahweh, and that this was in fact largely done (cf. 32:3, 2 Kings 21:12 and Jer. 37:17; 38:14). This practice was in force more or less everywhere in antiquity and is certainly not peculiar to Israel. The Hebrew word used here, with a range of meaning including `beg, entreat, ask' is an ancient technical term for seeking an oracle from Yahweh, e.g. in the holy war (cf. Josh. 9:14, Judg. 1:1; 20:18, 23, 26, 1 Sam. 13:41; 23:9). An utterance by a prophet now seems to have replaced the oracle by lot which was the usual practice before the setting up of the monarchy. The formula of request for an alliance uses expressions from the language of the psalms, in order to emphasize how unnatural this behavior is; for Yahweh is really the refuge of his people and his worshippers (cf. Ps. 90:1; 27:1; 31:3; 28:8; 43:2; 37:39; 52:9), and it is in his shadow that his people seek shelter (cf. Ps. 17:8; 91:1; 121:5; 38:8; 57:2; 63:8). What the people of Judah ought to look for from their God, they are seeking instead from men (cf. 31:3)." v3-5 The rejection of the Lord in the two preceding verses is contrasted with Judah's acceptance of Pharaoh instead. The Lord states that Judah's reliance upon Egypt will bring them nothing but shame, whereas had they relied on the Lord they would be protected (cp. v. 15). v4 Zoan (a.k.a. Tanis) is located on the border of Egypt and Judah. Hanes (a.k.a. Anusis) is located in middle Egypt. v6-7 Israel was delivered from slavery in Egypt and subsequently wandered 40 years in the wilderness because of the hardness of their hearts. Now in the promised land, they retrace their father's footsteps to go back to Egypt, their former captors, to make arm of flesh covenants rather than rely on the Lord who delivered them from Egypt in the first place. Aside from illustrating the willingness of these people to suffer hardship and go to great lengths in order to ally with Egypt, Isaiah interweaves Exodus and Wandering in the Wilderness symbols here in order to establish that they are retracing their father's steps back into captivity by going down to Egypt (see Deut. 17:16 where "going back that way" is forbidden). The Wandering was in general through a "land of distress and hardship" (v. 6b), the ancient Wanderers were plagued by fiery serpents (v. 6d, cp. Num. 21:6), the Wanderers carried off the wealth of Egypt, but now they are carrying their wealth back to Egypt (v. 6d-e, cp. Exod. 12:33-36; note that the wealth from Egypt was used in the construction of the Tabernacle, whereas here the wealth is for the alliance with Egypt; also note that in the case of the golden calf of Exod 32 it is made of gold ornaments most likely obtained from the Egyptians, thus the wealth in that case was a symbol of idolatry where in this case it is symbolic of reliance on the arm of flesh). v6a Here Isaiah presents an oracle heading similar to those that appear in chapters 13-23, except here it is blatantly aimed at those at Jerusalem who are in favor of the pro-Egyptian alliance rather than some gentile nation. Those of natural Israel who rebel against the Lord are as the heathen nations when it comes to the Day of the Lord. v7d As the JPS footnote indicate, the meaning of the Hebrew on this line is uncertain. The JPS offers an emendation of "Disgrace and chagrin" based on the last line of v. 5. Herbert translates it `Rahab Quelled' (i.e. Egypt quelled/suppressed). Kaiser provides the following possible emendations (some more fanciful than anything else): `rahab hassamot', Rahab of the deserts, i.e. a water monster in a dry place; `rahab hammosbat', the silenced monster; `rohbah musbat', his noise ceases; `rahab hammusabet', rahab led back; `rahab hayyosebet', rahab which keeps silence; `behemoth negeb', hippopotamus of the south. Egypt is called "Rahab" by Isaiah in 51:9 (cp. Ps. 87:4). And the mythical sea serpent that the term "Rahab" is associated with is referred to in 27:1. Despite the apparent problems with the Hebrew, it would seem obvious from the context that this is some pejorative comment upon Egypt by the Lord to the effect that they are of no use to Jerusalem. If Isaiah's original included the term "Rahab" then it seems that he would be equating the events of 27:1 and Exod. 12-13 and placing them in an eschatological framework via chapters 19 and 20. v8-11 presents the documentation of the preceding statements by the Lord as a witness against these "rebellious people". It also shows that the people are not simply ignorant, but are rather deliberately going contrary to the Lord's voice. In the preceding chapter (29:11-12) we had a situation of a sealed book with people making excuses so as to not have to read it. This informs us that the book is sealed not because the Lord does not want them to have it, but because they are deliberately refusing to read it. They tell the Lord's prophets to shut up and get out of the way, while resorting to false prophets who preach self-serving lies. Thus, we see that the written record of fulfilled prophecy acts as a witness against those whom it targets as well as a warning to future generations. v8 has some interesting stuff in it. Herbert translates this verse and states: Now come and write in on a tablet, engrave it as an inscription before their eyes, that it may be there in future days, a testimony for all time. If it was written on a "tablet" or engraved "as an inscription", it was a brief oracle such as might be scratched on a stone in the city wall. Such a brief oracle might then be verse 15. On the other hand the word for "inscription" commonly means a scroll, and what was written might then have been the cries of oracles relating to Egypt. But the word for "engrave" would be inappropriate for writing on a scroll. Kaiser presents the following translation and comments on v. 8: And now, go, write it down and inscribe it in a book, that it may be for the time to come as a witness for ever. Verse 8 presents certain problems which are not immediately obvious from the translation. The Hebrew word "hqq", translated as "inscribe", merely means the engraving, incising, scratching or carving of an inscription into hard material such as stone and metal. And the word "seper", translated as "book", can also mean an inscription (cf. Job 19:23 and Isa. 49:16). So, we have a "book/inscription" that is "engraved/inscribed" in a stone tablet or metal plate that is for a latter-day witness. Sound familiar? v12-14 As the leaders at Jerusalem have deliberately chosen to ally with Egypt rather than the Lord, the result is that which they rely on will be their downfall. This internal rebellion is what will result in their downfall, not some external invader. Here Isaiah identifies the real enemy to Israel, namely apostasy. This theme is addressed repeatedly through the BofM. v12 "this word", referring to v. 6-7 in specific and chapters 28-30 in general, and of course even more generally the entire book of Isaiah and the scriptures. v13-14 The reference to a breach in a wall suggests the collapse of the images of chapter 2 which represent the prideful institutions of secularized Israel (see comments on 2:13-17). Isaiah then goes on to elaborate on the collapse of the wall to say that not only will the "wall" be breached, it will crushed and pulverized as a clay jug is ground underfoot such that no single shard large enough to be useful for any purpose will remain (cp. Exod. 32:30). This kind of language emphatically indicates the thoroughness of the destruction of the wicked, no remnant will be left of them. Clay vessels are equated with people in 22:4 and 41:25. Also see Lev. 11:33 for a command that states that unclean vessels are to be smashed. v15-17 emphasizes the fact that the Lord offered His people peace and tranquility if they relied on Him, but they refused. The result is that they will be stricken with covenant curses. v16-17 present a covenant curse that is the opposite of the covenant blessing of Lev. 26:6-8. Also compare Joshua 23:10 where under his leadership they put the nations to route. Also compare Amos 2:13-16 and Hosea 14:4. v16 Judah's reliance on Egypt for horses is being mocked by Isaiah, compare 31:1 and 36:9. v17 indicates that after Judah's collapse only a small remnant will remain. This remnant will stand as an ensign on a hilltop. In Isaiah "ensigns" are treated as gathering points, and not necessarily for the righteous, contrast 5:26 with 11:10. v18 reemphasizes the theme of v. 15. The Lord is ever willing to accept the repentant if they only repent. It also informs the righteous that they will be blessed as long as they are "wait[ing] for Him". As many unpleasant things must be fulfilled, Isaiah is warning the righteous and letting them know that "happy are all who wait for Him". In this case it would be the righteous remnant that is spared. v19-22 At the moment that they return to Him, the Lord will favor them (v. 19). The Lord will strike them with covenant curses (v. 20a) in order to get them to repent (cp. Lev. 26). When they do repent they will heed their "Guide" as opposed to the treatment He received in 28:1-30:19. Whenever He calls to them, they will now heed His word (v. 20b-21), and they will become so zealous that they will cast/keep away all idols from themselves as a woman in her period casts away her "uncleanness" (cp. Lev. 15 and 20:18 for various sanitary laws). Note that this only occurs after they are smitten of the Lord, the wicked destroyed and the righteous remnant is left. v19 Note the Lord's favor is granted only after they cry out to Him. His favor is contingent upon their reachging out to Him and reliance upon Him. v23-26 As a result of their repenting they will enjoy many covenant blessings (cp. Lev. 26 and Deut. 28), so much so that even their cattle will enjoy winnowed and salted fodder. Aside from blatantly millennial references to the prosperity enjoyed by the righteous remnant, verse 25 establishes eschatological context by stating the blessing occurs on that day when the towers are knocked over (cp. v. 13 and 2:15, the "towers" ref. is also reminiscent of the Tower of Babel). Contrast the rain on Israel with the drought upon those who fail to adhere to her in Zech. 14:16-19. v26 makes reference to light of the various heavenly bodies be amplified considerably. Isaiah uses a series of moon and sun lighting and darkening references throughout the book that progress quite nicely: 13:10 Obscured 24:23 Blush 30:26 Bright 60:19 Lord in the Light The symbolism employed appears to have both literal physical and figurative spiritual applications (cp. Isa. 4:5 and 9:2, Zech. 14:6-7 and comments on this passage in TPJS p. 286-287, Joel 3:4, Rev. 21:22, 2 Ne. 30:15-18, D&C 88:93). That the light in v. 26 is "sevenfold, like the light of the seven days" may have reference to the Passover festival as that is seven days in duration. On the healing of the wounded, compare 1:6, Ezek. 34:16, Hosea 6:1. v27-29 again make use of the Passover and Exodus setting to present the Lord Himself as the destroyer of the wicked arriving to slay the wicked with the breath of His lips, which forms a raging torrent (v. 27). Before this raging flood of anger those seeking to flee on horses or chariots discover that their reigns and bridles are balky (v. 28; cp. Exodus account when Pharaoh and his chariots were consumed by the sea as a result of not being able to flee because their chariot axles were "fixed" (Exod. 14:24-25; this can also be applied to them at Jerusalem who were attempting to flee on Egyptian horses in v. 16 but the balky horses will result in their enemies overtaking and destroying them, also cp. Amos 2:13-16). But, for the righteous remnant that pass through the raging torrent and survive they shall sing praises to the Lord (cp. Exod. 15:1-19) as do pilgrims who march to the Temple to the Festivals. v29 "Rock of Israel", this term has double meaning for Isaiah. First, in this verse it is placed in parallel to "Mount of the Lord" which is in reference to the Temple. But, elsewhere the "Rock " is in reference to the Lord (cp. 17:10, 26:4, 44:8, also cf. Deut. 32:4). This makes sense given the temple replacement theme of John 1:51. Thus, the righteous remnant will return to the Lord at the Temple. v30-33 expands the theme of the chapter to include the destruction of Assyria along with the destruction of the wicked among Judah. The two events are equated and thereby identified as the Day of the Lord per Joel. v32 presents imagery which may be invoking the war with Amalek as fought under Moses (Exod. 17:8-16) which would fit well with the Passover and Exodus theme. It would also be playing on the Assyrian rod (9:4, 10:5, 14:5) being smitten by the Lord's rod (11:4) themes. Or it may be invoking the harvest theme from 28:27. v33 presents the sacrifice of the wicked theme again, compare comments on 29:1. Here and in v. 27 the word of the Lord is a word of destruction and fury. As in this chapter and the previous two the people rejected His word of salvation, they will now get His word of destruction. You get one or the other, take your pick.