Watchtower Online Library. Watchtower Online Library Commentary on Isaiah 30

1–5. Woe to those who seek help from Egypt, and not from the Almighty. 6–8. Prophecy about Egypt. 9–14. Disobedience of the Jews. 15–26. Correction of God's people. 27–33. Destruction of Assur.

. The prophet reproaches his compatriots for the fact that they, failing to cope with the will of God, enter into an alliance with Egypt. From this union they will not receive any benefit, but only shame.

. Woe to the disobedient sons, says the Lord, who take counsel, but without Me, and make covenants, but not according to My Spirit, to add to sin:

. without asking My mouth, they go to Egypt to strengthen themselves with the strength of Pharaoh and hide under the shadow of Egypt.

“Without Me” is more correct: contrary to My will.

"Not according to my spirit", that is, not as God taught them through the true prophets, who spoke under the influence of the Spirit of God.

“Sin upon sin”, i.e. they already have many sins, and they still add new ones to the old ones!

“My mouth,” that is, My messenger, the prophet Isaiah.

“Under the shadow” is the same as “under protection.”

. But the power of Pharaoh will be a shame to you, and hiding under the shadow of Egypt will be a dishonor;

. because his princes are already in Zoan, and his ambassadors have reached Hanes.

. They will all be put to shame because of the people, which useless to them; there will be no help or benefit from him, but shame and disgrace.

"Princes", i.e. envoys of the Jewish king.

"Zoan" - see chap. .

"Hanes" is a city in Central Egypt, in Greek - Ανσις (Egyptian: Hnes), located on one of the Nile islands. Both of these cities are named by the prophet as the most outstanding points: the first, from the end of the 2nd millennium BC, was already the residence of the pharaohs, and the last took the place of the first among other cities of Egypt.

. The motionless, clumsy hippopotamus - Egypt - will not budge to help its allies - the Jews. The prophet must inscribe the divine saying about Egypt (6th art.) on a board, which must be placed before the eyes of the people and, in addition, written down in a special scroll.

. Animal weights walking to the south, through the land of oppression and overcrowding, from where come out lionesses and lions, asps and flying snakes; they carry their riches on the backs of donkeys and their treasures on the humps of camels to a people who will not benefit them.

"Heaviness" - in Hebrew. massa, which means a) heaviness, heavy burden and b) vision.

In Russian synodal translation We are obviously talking about the heavy packs carried by animals going to Egypt with the envoys of the king of Judah. These packs contain gifts for Pharaoh, from whom the envoys of the king of Judah were supposed to ask for help in the fight against Assyria. But it is most natural to understand the word massa in the sense of “vision”, “prophecy” and the expression “animals” should be replaced with the expression “monster”, because in Hebrew. in the text here there are sets, number - behemoth - in the sense of indicating the enormity of one animal (cf.). This Hebrew word is very close to the Egyptian name for the hippopotamus - pehe-mau (pehemo) and it is very likely that the prophet here had in mind precisely this animal, which could appear to him suitable symbol the huge and motionless kingdom of Egypt.

"Walking South"– more correctly: “living in the south.” This is the name of Egypt in contrast to the northern, Babylonian, kingdom.

"Land of oppression and overcrowding"- this is the Arabian-Sinai desert and Egypt itself, connected to this desert.

"Aspid" (Heb. eptehe) – viper.

“Flying snakes” - see (cf. Herod. II, 75; III, 107–109).

. For the help of Egypt will be in vain and in vain; Therefore I said to them: Their strength is to sit still.

“I said” translated from Hebrew (if read instead: hem-schabat – hajoschebat): “I call it (Egypt) the motionless Ragab.” Ragab (Rahab; monster) is the name of Egypt (see ;). The idea behind these words is that it is very difficult for the Egyptians to move their troops to help the Jews.

. Now go, write this on their board, and write it in a book so that it remains for the future, forever, forever.

The prophet must inscribe the words of verse 7 on a board in front of them - that is, in front of the Jews, so that everyone can read them.

“In a book” - in a scroll, to keep at home, in case the board is lost.

. Explaining the purpose of the previous command, the prophet says that the Jews are a stubborn people in their disobedience to Divine revelation and its heralds - the prophets. They don’t want to listen to the truth - they only like flattery. For this they will suffer a terrible punishment from the Lord.

. For this is a rebellious people, lying children, children who do not want to listen to the law of the Lord,

. who say to the seers: “Stop seeing,” and to the prophets: “Do not prophesy to us the truth, tell us flattering things, predict pleasant things;

. get off the road, deviate from the path; remove the Holy One of Israel from our sight."

“Seers” - in Hebrew. roim from verb. raah - to see something extraordinary, inaccessible to ordinary human eyes.

“Prophets” – chozim – from chaza – to contemplate in a special rapturous state. However, both names actually mean almost the same state of prophetic ecstasy (cf. ch. Isa. 29i).

"Remove the Holy One of Israel from our sight", i.e. we do not want to obey the instructions of the Almighty.

. Therefore thus says the Holy One of Israel: Because you reject this word, but trust in deceit and untruth, and rely on it:

. then this lawlessness will be for you like a crack threatening to fall, revealed in a high wall, the destruction of which will come suddenly, in an instant.

. And He will destroy it, as one crushes an earthen vessel, breaking it without mercy, so that in its fragments there will not be found a single shard to take fire from the hearth or draw water from a reservoir;

"You're hoping for deception"– more precisely: to suppress (schek). Here is a hint of the violent actions of Jewish politicians against a people who probably did not want to enter into an alliance with Egypt.

"Lawlessness... like... a crack". The falling away of the Jews from the Lord is as dangerous for their state as a crack that gradually widens is dangerous for a stone house.

The “wall” that the Almighty wants to destroy is the state of Judah, of which nothing will remain.

. For thus says the Lord God, the Holy One of Israel: If you had remained in place and at rest, you would have been saved; in silence and trust is your strength; but you didn't want to

. and they said: “No, we’ll run away on horses,” and that’s why you’ll run; “We will ride fast,” - for that reason those pursuing you will be fast.

. From the threat of one will run a thousand, you will flee from the threat of five, so that your remnant will be like a landmark on the top of a mountain and like a banner on a hill.

The Jews will face a terrible defeat, despite their alliance with Egypt! However, the Almighty, as the God of righteousness, will again reward Judah with His mercies after he corrects himself and atones for his guilt before God with his suffering. The Lord will then send His people fertility as necessary condition quiet life.

"Staying in Place". The Jews apparently plotted at that time to raid the areas belonging to the Assyrians.

“Let’s run away..., let’s gallop away”- perhaps more correctly: “let’s rush, let’s gallop.” The Jews relied on the horses and chariots they could get from the Egyptians.

“That’s why you’ll run”, that is, horses and chariots will only help you escape from your enemies!

“Like a milestone” – in Hebrew: like a cedar or like a mast; made from cedar. Here the prophet indicates that the remnant of Israel will be very small - like a lonely mast.

. And therefore the Lord hesitates to have mercy on you, and therefore still holds back to have mercy on you; for the Lord is a God of righteousness: blessed are all those who trust in Him!

. The people will live in Zion in Jerusalem; You will not cry much - He will have mercy on you, according to the voice of your cry, and as soon as He hears it, He will answer you.

. And the Lord will give you bread in time of trouble and water in time of need; and your teachers will no longer hide themselves, and your eyes will see your teachers;

. and your ears will hear a word behind you saying, “This is the way, walk in it,” even if you turn to the right and if you turn to the left.

“And therefore the Lord delays”. The Lord has not yet and will not soon send deliverance to Zion, because Divine justice demands that the guilty Jews be punished.

"Blessed" But, on the other hand, the one who puts his hope in God is blessed, because he will find an answer to God in all his prayers.

"People" . i.e., repentant Jews will inhabit Jerusalem again. The City of God, therefore, will not have the sad fate that Babylon and Nineveh suffered, forever abandoned to desolation.

“Your teachers... will not hide”, that is, the true prophets, who were always persecuted and persecuted in Judea as troublemakers (; Jer. 38 et seq.), will be respected by the people.

“Behind you”, i.e. following you.

The Jews, in time, will abandon their idols, to which they were previously so attached.

"The Salary of Idols". For the most part idol images were made of wood (), and then covered with a thin layer of gold or gold plates (cf.).

. And He will give rain on your seed with which you sow the field, and bread, the fruit of the ground, and it will be abundant and juicy; in that day your flocks will feed in wide pastures.

. And the oxen and donkeys cultivating the field will eat salted fodder, cleaned with a shovel and a winnow.

. And on every high mountain and on every exalted hill streams and streams of water will flow, on the day of the great defeat, when the towers will fall.

. And the light of the moon will be like the light of the sun, and the light of the sun will be seven times brighter, like the light of seven days, on the day when the Lord binds up the wound of His people and heals the wounds inflicted on them.

“Salted food” is specially prepared crumble with salt or salted cut grass. This food was tastier and healthier for the animals.

"The Day of Great Defeat"- this is the day of God’s terrible punishment, which will fall on world powers hostile to the Jews (cf. Is. 22 et seq.).

“Towers” - here we mean the fortifications of the same capitals hostile to the Jews.

"Like the light of seven days", that is, then it will be so light, as if the entire supply of light for a week shone at once.

. The Lord will punish the enemies of Judah in the most merciless way and the Jews will rejoice at this time. A place has already been prepared for Judah’s main enemy, the king of Asshur, to burn his body.

. Behold, the name of the Lord comes from afar, His anger burns and its flame is strong, His mouth is filled with indignation, and His tongue is like a consuming fire,

. and His breath is like an overflowing stream, which rises even to the neck, to scatter the nations until they are exhausted; and there will be a bridle in the jaws of the nations that leads to error.

"The name of the Lord comes from afar". The expression "name" in Holy Scripture often used as a designation for a person or creature. So the expression to give a name is equivalent to the expression: to create beings. “I... called you by name.”- God addresses, for example, Israel (). This means that the Lord created Israel as a people. Further, in the 9th chapter. book Isaiah (v. 6) the essence, the dignity of the Messiah is indicated by His names. And among the Babylonians, the expression name was also considered identical with the person bearing that name. When a Babylonian wizard knew the name of a person, he considered that person to be in his power. Whoever knew the name of any god, according to the Babylonian idea, could force this god to fulfill his will. . Thus, in the present case, Isaiah obviously wants to say that he sees the Lord Himself going to judgment, revealing His holiness and justice. One can even see here an indication of the personality of the Messiah, to whom the Father entrusted all His rights as the Judge of the world ().

"Scatter the nations to the point of exhaustion", i.e., winnow the peoples so that all unsuitable elements disappear from them.

"The bridle that leads to error". With these words, the prophet indicates that the pagan peoples will be forced to leave their previous path and follow a path that previously seemed erroneous to them.

. And you will have songs, as on the night of a sacred holiday, and joy of heart, like one going with a flute to the mountain of the Lord, to the stronghold of Israel.

"On the night of the sacred holiday". Here the prophet means Easter, because no other holiday was celebrated by the Jews at night.

"The One Walking with a Pipe". On Passover, many Jews went with flutes or pipes. And during Easter or Unleavened Bread Week, processions were organized in Jerusalem, going to the temple with singing and music.

. And the Lord will roar with His majestic voice and reveal His oppressive arm in great anger and in the flames of a consuming fire, in a storm and in a flood and in a hail of stones.

. For at the voice of the Lord Assyrian, slain with the rod, will tremble.

. And every movement of the staff assigned to him, which the Lord directs at him, will be with tympanums and harps, and He will go against him in a devastating war.

. For Tophet was established long ago; it is prepared for the king, deep and wide; there is a lot of fire and wood in its fire; the breath of the Lord, like a stream of brimstone, will kindle it.

Depicting in 27–28 art. the approach of the formidable Judge, the prophet from Art. 30. begins to depict the very execution of the trial.

"The Lord Will Roar". Here the prophet is obviously talking about thunder, which was usually considered the voice of God (;).

"From the voice of the Lord". Here, apparently, the prophet imagines the Almighty as a mighty warrior emitting a military cry when attacking the enemy (;).

"Struck by the rod". As can be seen from what follows, the blows of the rod of God will be fatal for Assyrian.

"With tympanums and zithers". The Jews, during the execution carried out on their enemies the Assyrians, will play musical instruments, glorifying the Great Judge.

"Tophet". This was the name of the valley of the sons of Ginnom near Jerusalem, where all carrion was burned (Interpretation of the Bible, vol. 2, p. 533). But here the prophet takes this name as a common noun - to designate the place where corpses are burned in general (this, perhaps, is indicated by the form of this name in the prophet - tophteh). The Assyrian king made a fire for himself in Nineveh, when there was no longer any way to escape from his enemies, and burned on it along with his wives and children.

"Like a stream of brimstone". With these words, the prophet indicates that the fire will immediately light up, as if it had been doused with sulfur.

Chapter 30 contains a whole poem directed against the union with Egypt. Its stanzas are distributed as follows:

1 stanza – 29 chapters. 15–16 art. – (3, 2, 2)

1 stanza – 30 chapters. 1–2 tbsp. – (3, 2, 2)

2nd stanza – 30 chapters. 3–7 tbsp. – (3, 2, 2)

3 stanza – 30 chapters. 8–11 art. – (2, 2, 2, 2)

1 stanza – 30 chapters. 12–14 art. – (3, 2, 2)

2nd stanza – 30 chapters. 15–17 art. – (3, 2, 2)

3 stanza – 30 chapters. 18–19 Art. – (2, 2)

1 stanza – 30 chapters. 20–22 art. – (3, 2)

2nd stanza – 30 chapters. 23–24 art. – (2, 3)

3 stanza – 30 chapters. 25–26 art. – (2, 2)

1 stanza – 30 chapters. 27–29 Art. – (2, 2, 3)

2nd stanza – 30 chapters. 30–33 art. – (2, 2, 3)

3. WOE TO THE DISOBEDIENT SONS (chapter 30)

This (chapter 30) and the next prophecy (chapter 31) focus on exposing the political madness that gripped the vassals of the still powerful Assyria at that time: they, including Judah (under the reign of King Hezekiah), stubbornly tried to overthrow the Assyrian yoke, while doing the main bet on helping weakened Egypt. In Judea, an active pursuer of such a policy was a strong party led by the courtier Shebna (22:15). Through his efforts, Isaiah was removed from influence on the king, who completely stopped listening to his advice.

Overcome with grief and anger, the prophet did not appear again. in public places, but through his students he continued to spread menacing prophecies throughout the city. They, directed against the coalition of Middle Eastern kings who, one after another, stopped paying tribute to Assyria and sought an alliance with Egypt, essentially exposed the spiritual madness of the Jews: after all, they neglected the will of Jehovah (verses 1-2), which He expressed through His prophet. The keynote of Isaiah's speeches in this chapter is his woeful "strength (your) to sit still...if you had remained still and still, you would have been saved" (30:7,15). A useless alliance with Egypt will only be a disgrace for you, he warns.

A. Woe to the disobedient! (30:1-17)

Is. 30:1-5. Grief those who, acting contrary to the will of Jehovah, enter into alliances that are not pleasing to Him, multiplying their sins.

Speaking on behalf of the Lord, Isaiah calls himself His “mouth” (verse 2). Verse 4 talks about the embassy of the Jewish “princes” to Egypt. Zoan (since ancient times served as the residence of the pharaohs) and Hanes are named as the most significant cities in Egypt.

Is. 30:6-7. Verse 6 describes this dangerous journey Jewish envoys to the south: the animals in their caravan are loaded with gifts to Pharaoh, and the caravan’s path lies through the desert inhabited by predators and reptiles. Transmitted in different ways different translations verse 7: the fact is that in the original Hebrew Egypt is called in this verse by its symbolic name Rahab. denoting a certain sea monster (its possible prototype was a hippopotamus or a crocodile; compare Is. 51:9; Ps. 89:11; Job 26:12). Here the meaning of this image was obviously that this slow, clumsy monster would not really budge to help the Jews, his allies, so their hope for help was vain and in vain.

Is. 30:8-11. The Lord tells Isaiah to inscribe his prophecy on the board, that is, to keep it as if before the eyes of the Jews who did not want to listen to him - let it be written in a book (in a scroll) so that it will forever remain a testimony against the “rebellious people” who behave like lying children who do not want to listen to the word of the Lord. Childish and capricious, this people would like to listen only to what is pleasant to them, they would like true prophets, such as Isaiah, to “go out of their way” and stop prophesying, reminding them of Jehovah (the Holy One of Israel).

Is. 30:12-17. Since in verse 12 (in the Hebrew text) there is not deception, but “suppression,” they see here a hint of possible application"princes" forces against those who did not want an alliance with Egypt. One way or another, those who act with violence and untruth will reap the bitter fruits of their lawlessness. In verse 13 there is a figurative comparison: leaving the protection of Jehovah for the Jews is as dangerous as the formation of a crack in it for those who are near the wall or living behind it: the destruction and fall will be sudden. In verse 14 there is a figurative description of what will happen to such a “wall” (state).

Perhaps the Jews were planning raids on the nearby Assyrian territories (while the Lord, through Isaiah, told them to “stay put”; verse 15). Probably, when planning such raids, they also counted on a successful escape after completing them, having fast-footed horses and chariots, most likely received from Egypt.

The whole tone of verse 16 is ironic: the only thing left for you, says the prophet, is to run quickly - after all, those who pursue you will be fast. In verse 17, however, Isaiah's tone becomes threatening: the defeat of the Jews will be shameful, he warns, and very few of them will survive; there follows a comparison of the “remnant” with a “landmark” (the sixth, perhaps a lonely tree) on the top of a mountain, and in the same sense - with a banner rising alone on a hill.

b. The Lord will have mercy on you (30:18-33)

Is. 30:18-22. Yes, the Lord longs to have mercy on His people, with whom He is bound by the bonds of the covenant, yes, He passionately wants to take pity on them, says Isaiah, but, being the God of supreme justice (the Lord is the God of righteousness), He is “forced” to delay this, to “hold back” allowing the guilty Jews to suffer the punishment they deserve (verse 18).

Beginning with verse 19, Isaiah's prophecy sounds notes of hope and consolation: the meaning seems to precede the last phrase in the previous verse: blessed are all who trust in the Lord! The people (meaning repentant Jews) will not cry much, continues Isaiah, but, having been pardoned by Jehovah, who will hear their cries and prayers, will return to Zion to live... in Jerusalem, where the Lord will not leave them in sorrow and... in need (verse 20 ).

Taught by punishment, the Jews will gain spiritual hearing and vision, and their true teachers will no longer need to hide (as Isaiah apparently hid in the days of this prophecy); verses 20-21. Then they will throw away their idols as uncleanness. Their gold and silver “frames” (verse 22) mean thin gold and silver plates with which gods, most often carved from wood, were covered.

Is. 30:23-26. Verse 23 is a picture of future abundance by the grace of God. Livestock feed (chopped grains, grass) is salted, because it needs salt (verse 24). It is very likely that what Isaiah describes in these verses is his vision of what will be fully realized in the Millennial Kingdom. And then the day of the great defeat that he foresees may be the day of the Battle of Armageddon, when the towers will fall (a symbol of the forces hostile to the Lord). Upon its completion, “light will triumph” - both literally and figuratively. The light of seven days means the same thing: the light of the sun will be seven times brighter (an allegory of the fullness of light).

Is. 30:27-33. Isaiah returns again to the situation of his time, his prophecy concerns the Assyrian army (verse 31), which will lay siege to Jerusalem, but will perish in one night (37:36). This happened in 701. The “defeat” through an epidemic that suddenly struck the Assyrian camp will come from... the Lord. In verses 27-28 there is an allegorical description of His anger in action. Behold, the name of the Lord is coming - the same as “The Lord is coming.”

When comparing the Russian text with other translations of verse 28, the meaning of the phrase becomes clear: to scatter the nations to the point of exhaustion; it is meant to “sift them as if through a sieve” (obviously, to separate out everything unsuitable, all “vicious husks”). The meaning of the last phrase of this verse is, apparently, that with the help of the “bridle” placed by God “in the jaws of the pagan nations”, they will be directed to other paths, in their opinion - to the “path of error.”

The judgment that will be carried out on Assyria will become a holiday for Israel and Judah. It is compared to the Passover holiday - the only one that the Jews celebrated at night (verse 29). The "pressing muscle" of the Lord (verse 30) - according to English translations, - His hand, as if descending from heaven, to punish the wicked on earth. The Assyrian will be “smitten” with the rod of the Lord (verse 31). The beginning of verse 32 must be understood as an image of the punishments of God determined by the Lord for the Assyrians; The meaning of the second phrase is that the Jews will watch the execution of their enemies, playing tympanums and zithers.

Tophet (verse 33) is another name for the valley of Hiin (or the valley of Hinnom), located south of Jerusalem; it was a place where human sacrifices were performed, which later became a place of burial, burning of corpses (2 Kings 23:10; Jeremiah 7:31-32; 19:6,11-14) and perhaps the burning of city refuse .

It is not entirely clear which king Isaiah is talking about here. Perhaps by “tophet” he refers to the funeral pyre in Nineveh, which the Assyrian king will build for himself, his wives and children when he sees that there is no salvation for him from his enemies. Thanks to the sulfur thrown into the fire, the fire would have flared up immediately: the breath of the Lord is compared with this action in the allegorical verse.

No one can come to me unless the Father who sent me draws him to me (John 6:44 ).

By reading the Bible, our literature, and attending Christian meetings, you learn about how God has helped others remain faithful to him, and this is very encouraging. But for your friendship with Jehovah to grow, you need to see how Jehovah personally supports you. Have there been times in your life when you have felt Jehovah’s kindness? All Christians have something in common in this regard. Jehovah showed kindness to each of us when he drew us to himself and his Son. You may be thinking, “Jehovah didn’t attract me, but parents. I just followed them." However, by dedicating your life to Jehovah and being baptized, you showed that you have a special, intimate relationship with him. The Bible assures us: “If anyone loves God, God knows such a person” (1 Cor. 8:3). Always value your place in Jehovah's organization. w17.12 26, para. 12, 13

Thursday, May 9

Whom Jehovah loves, he punishes (Heb. 12:6 ).

The word translated “discipline” in the Bible can often also be translated “instruction, training, correction.” It is often spoken of in a positive way, sometimes associated with knowledge, wisdom, love and life (Prov. 1:2-7, footnote; 4:11-13). Why? Because punishment from God testifies to his love for us and desire to give us eternal life(Heb. 12:6). It is never cruel. The word "discipline" found in the Bible refers primarily to discipline, such as disciplining a beloved child. As members of the Christian congregation, we belong to the “family of God” (1 Tim. 3:15, Modern translation). Therefore, we respect Jehovah's right to set his standards and to correct us kindly when we violate them. And if we encounter unpleasant consequences behavior, punishment will remind us how important it is to obey our heavenly Father(Gal. 6:7). w18.03 23, para. 1; 24, para. 3

Friday, May 10

He who is reserved in his words has knowledge, and a man of insight is unperturbed in spirit (Prov. 17:27 ).

IN adolescence It may seem that your Christian parents do not understand you and are too strict with you. You may even have doubts about dedicating your life to serving Jehovah. However, if you decide to leave Jehovah, you will soon realize that no one loves you more than your parents and Christian brothers and sisters. What if your parents never punished you? Then you would probably think that they don't care about you (Heb. 12:8). But maybe you don't like it How your parents raise you. Don't get annoyed by this, rather try to understand why they do this. Try to remain calm and do not be offended by criticism. Make it your goal to become a mature person who can calmly listen to advice and learn from it without paying too much attention to the form in which it was given (

Isa.30:1-5. The prophet reproaches his compatriots for the fact that they, failing to cope with the will of God, enter into an alliance with Egypt. From this union they will not receive any benefit, but only shame.

Isa.30:1. Woe to the disobedient sons, says the Lord, who take counsel, but without Me, and make covenants, but not according to My spirit, so as to add sin to sin:

Isa.30:2. without asking My mouth, they go to Egypt to strengthen themselves with the strength of Pharaoh and hide under the shadow of Egypt.

“Without Me” is more correct: contrary to My will.

“Not according to My Spirit,” that is, not as God taught them through the true prophets, who spoke under the influence of the Spirit of God.

“Sin upon sin,” that is, they already have many sins, and they are adding new ones to the old ones!

“My mouth,” that is, My messenger, the prophet Isaiah.

“Under the shadow” is the same as “under protection.”

Isa.30:3. But the power of Pharaoh will be a shame to you, and hiding under the shadow of Egypt will be a dishonor;

Isa.30:4. because his princes are already in Zoan, and his ambassadors have reached Hanes.

Isa.30:5. They will all be put to shame because of the people, which useless to them; there will be no help or benefit from him, but shame and disgrace.

“Princes,” i.e., envoys of the king of the Jews.

“Zoan” – see chap. Isaiah 19:11.

“Hanes” is a city in Central Egypt, in Greek – Ανσις (Egyptian: Hnes), located on one of the Nile islands. Both of these cities are named by the prophet as the most outstanding points: the first, from the end of the 2nd millennium BC, was already the residence of the pharaohs, and the last took the place of the first among other cities of Egypt.

Isa.30:6-8. The motionless, clumsy hippopotamus - Egypt - will not budge to help its allies - the Jews. The prophet must inscribe the divine saying about Egypt (6th art.) on a board, which must be placed before the eyes of the people and, in addition, written down in a special scroll.

Isa.30:6. Animal weights walking to the south, through the land of oppression and overcrowding, from where come out lionesses and lions, asps and flying snakes; they carry their riches on the backs of donkeys and their treasures on the humps of camels to a people who will not benefit them.

“Heaviness” - in Hebrew. massa, which means a) heaviness, heavy burden and b) vision.

In the Russian synodal translation, we are obviously talking about the heavy packs carried by animals going to Egypt with the envoys of the king of the Jews. These packs contain gifts for Pharaoh, from whom the envoys of the king of Judah were supposed to ask for help in the fight against Assyria. But it is most natural to understand the word massa in the sense of “vision”, “prophecy” and the expression “animals” should be replaced with the expression “monster”, because in Hebrew. in the text here there are pluralities, number – behemoth – in the sense of indicating the enormity of one animal (cf. Job 40:10-15). This Hebrew word is very close to the Egyptian name for the hippopotamus - pehe-mau (pegemo) and it is very likely that the prophet here had in mind this particular animal, which could seem to him a suitable symbol of the huge and motionless Egyptian kingdom.

« Walking to the south” – more correctly: “living in the south.” This is the name of Egypt in contrast to the northern, Babylonian, kingdom.

“The land of oppression and distress” is the Arabian-Sinai desert and Egypt itself, which was connected to this desert.

“Aspid” (European eptehe) – viper.

“Flying snakes” - see Is. 14:29 (cf. Herod. II, 75; III, 107-109).

Isa.30:7. For the help of Egypt will be in vain and in vain; Therefore I said to them: Their strength is to sit still.

“I said” translated from Hebrew (if read instead: hem-schabat – hajoschebat): “I call it (Egypt) the motionless Ragab.” Ragab (Rahab; monster) is the name of Egypt (see Ps. 87:4; Ps. 89:11). The idea behind these words is that it is very difficult for the Egyptians to move their troops to help the Jews.

Isa.30:8. Now go, write this on their board, and write it in a book so that it remains for the future, forever, forever.

The prophet must inscribe the words of verse 7 on a board in front of them - that is, in front of the Jews, so that everyone can read them.

“In a book” - in a scroll, to keep at home, in case the board is lost.

Isa.30:9-14. Explaining the purpose of the previous command, the prophet says that the Jews are a stubborn people in their disobedience to Divine revelation and its heralds - the prophets. They don’t want to listen to the truth - they only like flattery. For this they will suffer a terrible punishment from the Lord.

Isa.30:9. For this is a rebellious people, lying children, children who do not want to listen to the law of the Lord,

Isa.30:10. who say to the seers: “Stop seeing,” and to the prophets: “Do not prophesy to us the truth, tell us flattering things, predict pleasant things;

Isa.30:11. get off the road, deviate from the path; remove the Holy One of Israel from our sight."

“Seers” - in Hebrew. roim from verb. raah - to see something extraordinary, inaccessible to ordinary human eyes.

“Prophets” – chozim – from chaza – to contemplate in a special enthusiastic state. However, both names actually mean almost the same state of prophetic ecstasy (cf. Is. 29 and 1 Samuel 9:9).

“Remove the Holy One of Israel from our sight,” that is, we do not want to obey the instructions of the Almighty.

Isa.30:12. Therefore thus says the Holy One of Israel: Because you reject this word, but trust in deceit and untruth, and rely on it:

Isa.30:13. then this lawlessness will be for you like a crack threatening to fall, revealed in a high wall, the destruction of which will come suddenly, in an instant.

Isa.30:14. And He will destroy it, as one crushes an earthen vessel, breaking it without mercy, so that in its fragments there will not be found a single shard to take fire from the hearth or draw water from a reservoir;

“You hope for deception” - more precisely: for suppression (schek). Here is a hint of the violent actions of Jewish politicians against a people who probably did not want to enter into an alliance with Egypt.

“Lawlessness... is like... a crack.” The falling away of the Jews from the Lord is as dangerous for their state as a crack that gradually widens is dangerous for a stone house.

The “wall” that the Almighty wants to destroy is the state of Judah, of which nothing will remain.

Isa.30:15. For thus says the Lord God, the Holy One of Israel: If you had remained in place and at rest, you would have been saved; in silence and trust is your strength; but you didn't want to

Isa.30:16. and they said: “No, we’ll run away on horses,” and that’s why you’ll run; “We will ride fast,” - for that reason those pursuing you will be fast.

Isa.30:17. From the threat of one will run a thousand, you will flee from the threat of five, so that your remnant will be like a landmark on the top of a mountain and like a banner on a hill.

"Staying where you are." The Jews apparently plotted at that time to raid the areas belonging to the Assyrians.

“Let’s run away..., let’s gallop away” - perhaps more correctly: “let’s rush, let’s gallop.” The Jews relied on the horses and chariots they could get from the Egyptians.

“That’s why you will run,” that is, horses and chariots will only help you escape from your enemies!

“Like a milestone” - in Hebrew: like a cedar or like a mast; made from cedar. Here the prophet indicates that the remnant of Israel will be very small - like a lonely mast.

Isa.30:18. And therefore the Lord hesitates to have mercy on you, and therefore still holds back to have mercy on you; for the Lord is a God of righteousness: blessed are all those who trust in Him!

Isa.30:19. The people will live in Zion in Jerusalem; You will not cry much - He will have mercy on you, according to the voice of your cry, and as soon as He hears it, He will answer you.

Isaiah 30:20. And the Lord will give you bread in time of trouble and water in time of need; and your teachers will no longer hide themselves, and your eyes will see your teachers;

Isa.30:21. and your ears will hear a word behind you saying, “This is the way, walk in it,” even if you turn to the right and if you turn to the left.

“And therefore the Lord delays.” The Lord has not yet and will not soon send deliverance to Zion, because Divine justice demands that the guilty Jews be punished.

"Blessed are you." But, on the other hand, the one who puts his hope in God is blessed, because he will find an answer to God in all his prayers.

"People". i.e., repentant Jews will inhabit Jerusalem again. The City of God, therefore, will not have the sad fate that Babylon and Nineveh suffered, forever abandoned to desolation.

“Your teachers... will not hide,” that is, the true prophets, who in Judea were always persecuted and persecuted as troublemakers (1 Kings 18:17; Am. 7:10; Jer. 38 et seq. ), will be respected by the people.

“Behind you,” that is, following you.

The Jews, in time, will abandon their idols, to which they were previously so attached.

"Salary for idols." For the most part, idol images were made of wood (Isa. 40:19), and then covered with a thin layer of gold or gold plates (cf. Ex. 32:20).

Isa.30:23. And He will give rain on your seed with which you sow the field, and bread, the fruit of the ground, and it will be abundant and juicy; in that day your flocks will feed in wide pastures.

Isa.30:24. And the oxen and donkeys cultivating the field will eat salted fodder, cleaned with a shovel and a winnow.

Isa.30:25. And on every high mountain and on every exalted hill streams and streams of water will flow, on the day of the great defeat, when the towers will fall.

Isa.30:26. And the light of the moon will be like the light of the sun, and the light of the sun will be seven times brighter, like the light of seven days, on the day when the Lord binds up the wound of His people and heals the wounds inflicted on them.

“Salted food” is specially prepared crumble with salt or salted cut grass. This food was tastier and healthier for the animals.

“The day of great defeat” is the day of God’s terrible punishment, which will fall on world powers hostile to the Jews (cf. Is. 22 et seq.).

“Towers” - here we mean the fortifications of the same capitals hostile to the Jews.

“Like the light of seven days,” that is, then it will be as light as if the entire supply of light for a week shone at once.

Isa.30:27-33. The Lord will punish the enemies of Judah in the most merciless way and the Jews will rejoice at this time. A place has already been prepared for Judah’s main enemy, the king of Asshur, to burn his body.

Isa.30:27. Behold, the name of the Lord comes from afar, His anger burns and its flame is strong, His mouth is filled with indignation, and His tongue is like a consuming fire,

Isa.30:28. and His breath is like an overflowing stream, which rises even to the neck, to scatter the nations until they are exhausted; and there will be a bridle in the jaws of the nations that leads to error.

“The name of the Lord comes from afar.” The expression “name” in Holy Scripture is often used to designate a person or being. So the expression to give a name is equivalent to the expression: to create beings. “I... called you by name,” God addresses, for example, Israel (Is. 43:1). This means that the Lord created Israel as a people. Further, in the 9th chapter. book Isaiah (v. 6) the essence, the dignity of the Messiah is indicated by His names. And among the Babylonians, the expression name was also considered identical with the person bearing that name. When a Babylonian wizard knew the name of a person, he considered that person to be in his power. Whoever knew the name of any god, according to the Babylonian idea, could force this god to fulfill his will. Thus, in the present case, Isaiah obviously wants to say that he sees the Lord Himself going to judgment, revealing His holiness and justice. One can even see here an indication of the personality of the Messiah, to whom the Father entrusted all His rights as the Judge of the world (John 5:22).

“Scatter the nations to the point of exhaustion,” that is, winnow the nations so that all unsuitable elements disappear from them.

"A bridle that leads to error." With these words, the prophet indicates that the pagan peoples will be forced to leave their previous path and follow a path that previously seemed erroneous to them.

Isa.30:29. And you will have songs, as on the night of a sacred holiday, and joy of heart, like one going with a flute to the mountain of the Lord, to the stronghold of Israel.

"On the night of the sacred holiday." Here the prophet means Easter, because no other holiday was celebrated by the Jews at night.

"Coming with a pipe." On Passover, many Jews went with flutes or pipes. And during Easter or Unleavened Bread Week, processions were organized in Jerusalem, going to the temple with singing and music.

Isaiah 30:30. And the Lord will roar with His majestic voice and reveal His oppressive arm in great anger and in the flames of a consuming fire, in a storm and in a flood and in a hail of stones.

Isa.30:31. For at the voice of the Lord Assyrian, slain with the rod, will tremble.

Isa.30:32. And every movement of the staff assigned to him, which the Lord directs at him, will be with tympanums and harps, and He will go against him in a devastating war.

Isa.30:33. For Tophet was established long ago; it is prepared for the king, deep and wide; there is a lot of fire and wood in its fire; the breath of the Lord, like a stream of brimstone, will kindle it.

Depicting in 27–28 art. the approach of the formidable Judge, the prophet from Art. 30. begins to depict the very execution of the trial.

“The Lord will roar.” Here the prophet is obviously talking about thunder, which was usually considered the voice of God (1 Samuel 12:18; Job 26:14).

"From the voice of the Lord." Here, apparently, the prophet imagines the Most High as a mighty warrior, emitting a military cry when attacking the enemy (Joel 3:16; Am. 1:2).

“Struck by the rod.” As can be seen from what follows, the blows of the rod of God will be fatal for Assyrian.

"With tympanums and zithers." During the execution of their enemies the Assyrians, the Jews will play musical instruments, glorifying the Great Judge.

"Tophet." This was the name of the valley of the sons of Ginnom near Jerusalem, where all carrion was burned (Interpretation of the Bible, vol. 2, p. 533). But here the prophet takes this name as a common noun - to designate the place where corpses are burned in general (this, perhaps, is indicated by the form of this name in the prophet - tophteh). The Assyrian king made a fire for himself in Nineveh, when there was no longer any way to escape from his enemies, and burned on it along with his wives and children.

"Like a stream of brimstone." With these words, the prophet indicates that the fire will immediately light up, as if it had been doused with sulfur.