Isaiah 30:5
They were all ashamed of a people that could not profit them, nor be an help nor profit, but a shame, and also a reproach.
Original Language Analysis
כֹּ֣ל
H3605
כֹּ֣ל
Strong's:
H3605
Word #:
1 of 15
properly, the whole; hence, all, any or every (in the singular only, but often in a plural sense)
הֹבִ֔אישׁ
They were all ashamed
H3001
הֹבִ֔אישׁ
They were all ashamed
Strong's:
H3001
Word #:
2 of 15
to be ashamed, confused or disappointed; also (as failing) to dry up (as water) or wither (as herbage)
עַל
H5921
עַל
Strong's:
H5921
Word #:
3 of 15
above, over, upon, or against (yet always in this last relation with a downward aspect) in a great variety of applications
עַ֖ם
of a people
H5971
עַ֖ם
of a people
Strong's:
H5971
Word #:
4 of 15
a people (as a congregated unit); specifically, a tribe (as those of israel); hence (collectively) troops or attendants; figuratively, a flock
לֹא
H3808
לֹא
Strong's:
H3808
Word #:
5 of 15
not (the simple or abs. negation); by implication, no; often used with other particles
לְהוֹעִ֔יל
nor profit
H3276
לְהוֹעִ֔יל
nor profit
Strong's:
H3276
Word #:
6 of 15
properly, to ascend; figuratively, to be valuable (objectively; useful, subjectively; benefited)
לֹ֤א
H3808
לֹ֤א
Strong's:
H3808
Word #:
8 of 15
not (the simple or abs. negation); by implication, no; often used with other particles
וְלֹ֣א
H3808
וְלֹ֣א
Strong's:
H3808
Word #:
10 of 15
not (the simple or abs. negation); by implication, no; often used with other particles
לְהוֹעִ֔יל
nor profit
H3276
לְהוֹעִ֔יל
nor profit
Strong's:
H3276
Word #:
11 of 15
properly, to ascend; figuratively, to be valuable (objectively; useful, subjectively; benefited)
כִּ֥י
H3588
כִּ֥י
Strong's:
H3588
Word #:
12 of 15
(by implication) very widely used as a relative conjunction or adverb (as below); often largely modified by other particles annexed
לְבֹ֖שֶׁת
but a shame
H1322
לְבֹ֖שֶׁת
but a shame
Strong's:
H1322
Word #:
13 of 15
shame (the feeling and the condition, as well as its cause); by implication (specifically) an idol
Historical Context
When Assyria invaded in 701 BCE, Egypt's promised military aid proved worthless. Sennacherib's Rabshakeh mocked Judah's Egyptian alliance: "Now on whom dost thou trust, that thou rebellest against me? Now, behold, thou trustest upon the staff of this bruised reed, even upon Egypt, on which if a man lean, it will go into his hand, and pierce it: so is Pharaoh king of Egypt unto all that trust on him" (2 Kings 18:20-21). Judah suffered the shame of public mockery for their failed political gambit. This fulfilled Isaiah's prophecy exactly: Egypt brought shame and reproach, not help and profit.
Questions for Reflection
- How do worldly alliances and securities often promise much but deliver only shame when tested?
- What does it feel like to be 'ashamed' of trusting something that failed, and how does this drive us back to God?
- How can the reproach of failed human plans turn us toward the unfailing help of divine providence?
Analysis & Commentary
They were all ashamed of a people that could not profit them (הֹבִישׁ עַל־עַם לֹא־יוֹעִילוּ לָמוֹ/hovish al-am lo-yo'ilu lamo)—The ambassadors' shame when they discovered Egypt's worthlessness. Hovish (from bosh) means to be ashamed, disappointed, confounded. Lo-yo'ilu means "cannot profit/benefit." Egypt was a people who couldn't help—militarily impotent despite impressive appearances.
Nor be an help nor profit, but a shame, and also a reproach (לֹא־לְעֵזֶר וְלֹא לְהוֹעִיל כִּי לְבֹשֶׁת וְגַם־לְחֶרְפָּה/lo-le'ezer velo leho'il ki levoshet vegam-lecherpaah)—Emphatic repetition: not help (ezer), not profit (ho'il). Instead: shame (boshet) and reproach (cherpah, disgrace). Five negative outcomes contrasted with zero positive ones. The alliance brought only humiliation. Cherpah implies taunting, the disgrace of being mocked by enemies for trusting a failed ally.