Isa 30:15 | KD | STEP | 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 ), 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 ( ). 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 ) had been and still was their proud and carnal ambition, which Jehovah would answer by fulfilling upon them the curses of the thorah ( , ; ; ). 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 ( ), which rhymes with sūs , is used first of all in its primary sense of “flying” (related to nūts , cf., ), and then in its more usual sense of “fleeing.” (Luzzatto, after Abulwalîd: 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 ( ; 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 the subject of the first clause is also that of the second, and consequently we have not וּמפּני (compare the asyndeta in ). 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 and Gen 24:19.

‏ Isaiah 30:15

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) ^{▼▼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, Grundzüge 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 Abulwalîd: 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.