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Selected Verse: Isaiah 30:15 - Strong Concordance

Verse	Translation	Text
Isa 30:15	Strong Concordance	For thus saith [0559] the Lord [0136] GOD [03069], the Holy One [06918] of Israel [03478]; In returning [07729] and rest [05183] shall ye be saved [03467]; in quietness [08252] and in confidence [0985] shall be your strength [01369]: and ye would [014] not.
	King James	For thus saith the Lord GOD, the Holy One of Israel; In returning and rest shall ye be saved; in quietness and in confidence shall be your strength: and ye would not.

Summary Of Commentaries Associated With The Selected Verse

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A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]
returning and rest--turning back from your embassy to Egypt, and ceasing from warlike preparations. quietness--answering to "wait for Him (God)" (Isa 30:18).

A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]

returning and rest--turning back from your embassy to Egypt, and ceasing from warlike preparations.

quietness--answering to "wait for Him (God)" (Isa 30:18).

Notes on the Bible, by Albert Barnes, [1834]
For thus saith the Lord God - The design of this verse is to give a reason for the destruction that should come upon them. That reason was, that God had indicated to them the path of truth and safety, but they chose not to follow it, and refused to put confidence in him. In returning - In returning to God; that is, if you are converted to him. And rest - That is, by calmly reposing on God for assistance, and not seeking the alliance of Egypt (see Exo 14:13). In quietness - In a collected, quiet state of mind. In confidence - By putting simple trust in God. Shall be your strength - You shall be safe; your enemies shall not be able to overcome and subdue you. But ye would not - When Jerusalem was threatened by Sennacherib, Hezekiah did put this confidence in God, and reposed calmly and securely on his promises Isa 36:15, Isa 36:18, Isa 36:21; but it is not improbable that when the city was first threatened, and Hezekiah heard of the preparations made by the Assyrians, he had joined with the party in Jerusalem who proposed an alliance with Egypt, and that this was known to Sennacherib Isa 36:6. Probably, however, before the invasion had actually commenced he had seen the impropriety of this, either because the aid of Egypt could not be secured, or because Isaiah had warned him of this, and had been brought to put his trust entirely in Yahweh. Yet the offence had been "committed" of refusing to put implicit confidence in Yahweh, and of seeking the aid of Egypt, and for that the punishment is threatened in this chapter Isa 30:16-17.

Commentary on the Old Testament, by Carl Friedrich Keil and Franz Delitzsch [1857-78]
Into such small sherds, a heap thus scattered hither and thither, would the kingdom of Judah be broken up, in consequence of its ungodly thirst for self-liberation. "For thus saith the Lord Jehovah, the Holy One of Israel, Through turning and rest ye would be helped; your strength would show itself in quietness and confidence; but ye would not. And ye said, No, but we will fly upon horses; therefore ye shall flee: and, We will ride upon racehorses; therefore your pursuers will race. A thousand, ye will flee from the threatening of one, from the threatening of five, until ye are reduced to a remnant, like a pine upon the top of the mountain, and like a banner upon the hill." The conditions upon which their salvation depended, and by complying with which they would attain to it, were shūbhâh, turning from their self-chosen way, and nachath, rest from self-confident work of their own (from nūăch, like rachath, ventilabrum, from rūăch, and shachath, fovea, from shūăch). Their strength (i.e., what they would be able to do in opposition to the imperial power) would show itself (hâyâh, arise, come to the light, as in Isa 29:2), in hashqēt, laying aside their busy care and stormy eagerness, and bitchâh, trust, which cleaves to Jehovah and, renouncing all self-help, leaves Him to act alone. This was the leading and fundamental principle of the prophet's politics even in the time of Ahaz (Isa 7:4). But from the very first they would not act upon it; nor would they now that the alliance with Egypt had become an irreversible fact. To fly upon horses, and ride away upon racehorses (kal, like κέλης, celer) (Note: We regard the Sanscrit kal, to drive or hunt, the Greek κέλλ(ὀκέλλ)ειν, and the Semitic qal, as all having the same root: cf., Vurtius, Grundzge der griech. Etymol. i. 116.)) had been and still was their proud and carnal ambition, which Jehovah would answer by fulfilling upon them the curses of the thorah (Lev 26:8, Lev 26:36; Deu 28:25; Deu 32:30). One, or at the most five, of the enemy would be able with their snorting to put to flight a whole thousand of the men of Judah. The verb nūs (Isa 30:16), which rhymes with sūs, is used first of all in its primary sense of "flying" (related to nūts, cf., Exo 14:27), and then in its more usual sense of "fleeing." (Luzzatto, after Abulwald: vogliamo far sui cavalli gloriosa comparsa, from nūs, or rather nâsas, hence nânōs, from which comes nēs, excellere.) יקּלּוּ, the fut. niphal, signifies to be light, i.e., swift; whereas יקל, the fut. kal, had become a common expression for light in the sense of despised or lightly esteemed. The horses and chariots are Judah's own (Isa 2:7; Mic 5:9), though possibly with the additional allusion to the Egyptian cavalry, of world-wide renown, which they had called to their help. In Isa 30:17 the subject of the first clause is also that of the second, and consequently we have not וּמפּני (compare the asyndeta in Isa 17:6). The insertion of rebhâbhâh (ten thousand) after chămisshâh (five), which Lowth, Gesenius, and others propose, is quite unnecessary. The play upon the words symbolizes the divine law of retribution (talio), which would be carried out with regard to them. The nation, which had hitherto resembled a thick forest, would become like a lofty pine (tōrne, according to the talmudic tūrnı̄thâ, Pinus pinea), standing solitary upon the top of a mountain, and like a flagstaff planted upon a hill - a miserable remnant in the broad land so fearfully devastated by war. For אם עד followed by a preterite (equivalent to the fut. exactum), compare Isa 6:11 and Gen 24:19.

Commentary on the Old Testament, by Carl Friedrich Keil and Franz Delitzsch [1857-78]

Into such small sherds, a heap thus scattered hither and thither, would the kingdom of Judah be broken up, in consequence of its ungodly thirst for self-liberation. "For thus saith the Lord Jehovah, the Holy One of Israel, Through turning and rest ye would be helped; your strength would show itself in quietness and confidence; but ye would not. And ye said, No, but we will fly upon horses; therefore ye shall flee: and, We will ride upon racehorses; therefore your pursuers will race. A thousand, ye will flee from the threatening of one, from the threatening of five, until ye are reduced to a remnant, like a pine upon the top of the mountain, and like a banner upon the hill." The conditions upon which their salvation depended, and by complying with which they would attain to it, were shūbhâh, turning from their self-chosen way, and nachath, rest from self-confident work of their own (from nūăch, like rachath, ventilabrum, from rūăch, and shachath, fovea, from shūăch). Their strength (i.e., what they would be able to do in opposition to the imperial power) would show itself (hâyâh, arise, come to the light, as in Isa 29:2), in hashqēt, laying aside their busy care and stormy eagerness, and bitchâh, trust, which cleaves to Jehovah and, renouncing all self-help, leaves Him to act alone. This was the leading and fundamental principle of the prophet's politics even in the time of Ahaz (Isa 7:4). But from the very first they would not act upon it; nor would they now that the alliance with Egypt had become an irreversible fact. To fly upon horses, and ride away upon racehorses (kal, like κέλης, celer)

(Note: We regard the Sanscrit kal, to drive or hunt, the Greek κέλλ(ὀκέλλ)ειν, and the Semitic qal, as all having the same root: cf., Vurtius, Grundzge der griech. Etymol. i. 116.))

had been and still was their proud and carnal ambition, which Jehovah would answer by fulfilling upon them the curses of the thorah (Lev 26:8, Lev 26:36; Deu 28:25; Deu 32:30). One, or at the most five, of the enemy would be able with their snorting to put to flight a whole thousand of the men of Judah. The verb nūs (Isa 30:16), which rhymes with sūs, is used first of all in its primary sense of "flying" (related to nūts, cf., Exo 14:27), and then in its more usual sense of "fleeing." (Luzzatto, after Abulwald: vogliamo far sui cavalli gloriosa comparsa, from nūs, or rather nâsas, hence nânōs, from which comes nēs, excellere.) יקּלּוּ, the fut. niphal, signifies to be light, i.e., swift; whereas יקל, the fut. kal, had become a common expression for light in the sense of despised or lightly esteemed. The horses and chariots are Judah's own (Isa 2:7; Mic 5:9), though possibly with the additional allusion to the Egyptian cavalry, of world-wide renown, which they had called to their help. In Isa 30:17 the subject of the first clause is also that of the second, and consequently we have not וּמפּני (compare the asyndeta in Isa 17:6). The insertion of rebhâbhâh (ten thousand) after chămisshâh (five), which Lowth, Gesenius, and others propose, is quite unnecessary. The play upon the words symbolizes the divine law of retribution (talio), which would be carried out with regard to them. The nation, which had hitherto resembled a thick forest, would become like a lofty pine (tōrne, according to the talmudic tūrnı̄thâ, Pinus pinea), standing solitary upon the top of a mountain, and like a flagstaff planted upon a hill - a miserable remnant in the broad land so fearfully devastated by war. For אם עד followed by a preterite (equivalent to the fut. exactum), compare Isa 6:11 and Gen 24:19.

Explanatory Notes on the Whole Bible, by John Wesley [1754-65]
In returning - To God. Quietness - In sitting still, and quieting your minds. Confidence - Placed upon me, and my promises.

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¹⁸ And therefore will the LORD [03068] wait [02442], that he may be gracious [02603] unto you, and therefore will he be exalted [07311], that he may have mercy [07355] upon you: for the LORD [03068] is a God [0430] of judgment [04941]: blessed [0835] are all they that wait [02442] for him.

¹⁶ But ye said [0559], No; for we will flee [05127] upon horses [05483]; therefore shall ye flee [05127]: and, We will ride [07392] upon the swift [07031]; therefore shall they that pursue [07291] you be swift [07043].
¹⁷ One [0259] thousand [0505] shall flee at [06440] the rebuke [01606] of one [0259]; at [06440] the rebuke [01606] of five [02568] shall ye flee [05127]: till ye be left [03498] as a beacon [08650] upon the top [07218] of a mountain [02022], and as an ensign [05251] on an hill [01389].

⁶ Lo, thou trustest [0982] in the staff [04938] of this broken [07533] reed [07070], on Egypt [04714]; whereon if a man [0376] lean [05564], it will go [0935] into his hand [03709], and pierce [05344] it: so is Pharaoh [06547] king [04428] of Egypt [04714] to all that trust [0982] in him.

²¹ But they held their peace [02790], and answered [06030] him not a word [01697]: for the king's [04428] commandment [04687] was, saying [0559], Answer [06030] him not.

¹⁸ Beware lest Hezekiah [02396] persuade [05496] you, saying [0559], The LORD [03068] will deliver [05337] us. Hath any [0376] of the gods [0430] of the nations [01471] delivered [05337] his land [0776] out of the hand [03027] of the king [04428] of Assyria [0804]?

¹⁵ Neither let Hezekiah [02396] make you trust [0982] in the LORD [03068], saying [0559], The LORD [03068] will surely [05337] deliver [05337] us: this city [05892] shall not be delivered [05414] into the hand [03027] of the king [04428] of Assyria [0804].

¹³ And Moses [04872] said [0559] unto the people [05971], Fear [03372] ye not, stand still [03320], and see [07200] the salvation [03444] of the LORD [03068], which he will shew [06213] to you to day [03117]: for the Egyptians [04714] whom ye have seen [07200] to day [03117], ye shall see [07200] them again [03254] no more for [05704] ever [05769].

¹⁹ And when she had done [03615] giving him drink [08248], she said [0559], I will draw [07579] water for thy camels [01581] also, until they have done [03615] drinking [08354].

¹¹ Then said [0559] I, Lord [0136], how long? And he answered [0559], Until the cities [05892] be wasted [07582] without inhabitant [03427], and the houses [01004] without man [0120], and the land [0127] be utterly [08077] desolate [07582],

⁶ Yet gleaning grapes [05955] shall be left [07604] in it, as the shaking [05363] of an olive tree [02132], two [08147] or three [07969] berries [01620] in the top [07218] of the uppermost bough [0534], four [0702] or five [02568] in the outmost fruitful [06509] branches [05585] thereof, saith [05002] the LORD [03068] God [0430] of Israel [03478].

¹⁷ One [0259] thousand [0505] shall flee at [06440] the rebuke [01606] of one [0259]; at [06440] the rebuke [01606] of five [02568] shall ye flee [05127]: till ye be left [03498] as a beacon [08650] upon the top [07218] of a mountain [02022], and as an ensign [05251] on an hill [01389].

⁹ Thine hand [03027] shall be lifted up [07311] upon thine adversaries [06862], and all thine enemies [0341] shall be cut off [03772].

⁷ Their land [0776] also is full [04390] of silver [03701] and gold [02091], neither is there any end [07097] of their treasures [0214]; their land [0776] is also full [04390] of horses [05483], neither is there any end [07097] of their chariots [04818]:

²⁷ And Moses [04872] stretched forth [05186] his hand [03027] over the sea [03220], and the sea [03220] returned [07725] to his strength [0386] when the morning [01242] appeared [06437]; and the Egyptians [04714] fled [05127] against [07125] it; and the LORD [03068] overthrew [05287] the Egyptians [04714] in the midst [08432] of the sea [03220].

³⁰ How should one [0259] chase [07291] a thousand [0505], and two [08147] put ten [07233] thousand [0505] to flight [05127], except [03808] their Rock [06697] had sold [04376] them [03588], and the LORD [03068] had shut them up [05462]?

²⁵ The LORD [03068] shall cause [05414] thee to be smitten [05062] before [06440] thine enemies [0341]: thou shalt go out [03318] one [0259] way [01870] against them, and flee [05127] seven [07651] ways [01870] before [06440] them: and shalt be removed [02189] into all the kingdoms [04467] of the earth [0776].

³⁶ And upon them that are left [07604] alive of you I will send [0935] a faintness [04816] into their hearts [03824] in the lands [0776] of their enemies [0341]; and the sound [06963] of a shaken [05086] leaf [05929] shall chase [07291] them; and they shall flee [05127], as fleeing [04499] from a sword [02719]; and they shall fall [05307] when none pursueth [07291].

⁸ And five [02568] of you shall chase [07291] an hundred [03967], and an hundred [03967] of you shall put ten thousand [07233] to flight [07291]: and your enemies [0341] shall fall [05307] before [06440] you by the sword [02719].

⁴ And say [0559] unto him, Take heed [08104], and be quiet [08252]; fear [03372] not, neither be fainthearted [07401] [03824] for the two [08147] tails [02180] of these smoking [06226] firebrands [0181], for the fierce [02750] anger [0639] of Rezin [07526] with Syria [0758], and of the son [01121] of Remaliah [07425].

² Yet I will distress [06693] Ariel [0740], and there shall be heaviness [08386] and sorrow [0592]: and it shall be unto me as Ariel [0740].