Isaiah 10:30

KJV

Lift up thy voice, O daughter of Gallim: cause it to be heard unto Laish, O poor Anathoth.

KJV (with Strong's)

Lift up {H6670} thy voice {H6963}, O daughter {H1323} of {H1530} Gallim {H1554}: cause it to be heard {H7181} unto Laish {H3919}, O poor {H6041} Anathoth {H6068}.

Complete Jewish Bible

Cry, shriek, Bat-Gallim! Listen, Layish! Poor 'Anatot!

Berean Standard Bible

Cry aloud, O Daughter of Gallim! Listen, O Laishah! O wretched Anathoth!

American Standard Version

Cry aloud with thy voice, O daughter of Gallim! hearken, O Laishah! O thou poor Anathoth!

Commentary

### SUMMARY
Isaiah 10:30 vividly portrays the escalating panic and despair gripping the towns north of Jerusalem as the Assyrian army relentlessly advances. Through a series of urgent commands and poignant descriptions, the prophet Isaiah captures the terror spreading from village to village, culminating in the lament over "poor Anathoth," highlighting the imminent threat to Judah's capital and the profound distress of its inhabitants.

### CONTEXT
* **Literary Context:** This verse is situated within Isaiah's "Book of Woes" (Isaiah 9-12), specifically in a prophetic oracle detailing the Assyrian king's arrogant march towards Jerusalem. Chapters 7-12 primarily address the Assyrian threat and God's judgment on both Judah and Assyria. Isaiah 10:28-32 provides a dramatic, almost real-time, itinerary of the Assyrian advance, listing specific towns in Judah that would fall or be terrified. This particular verse, Isaiah 10:30, marks a further step in this terrifying progression, intensifying the sense of impending doom as the enemy draws ever closer to the holy city, setting the stage for the dramatic confrontation at Jerusalem's gates detailed later in [Isaiah 36-37](/isaiah/36 "Isaiah 36-37 - Sennacherib's Invasion and Deliverance").
* **Historical & Cultural Context:** The historical backdrop is the late 8th century BCE, specifically the campaign of the Assyrian king Sennacherib against Judah in 701 BCE, during the reign of King Hezekiah. Assyria was the dominant superpower, known for its brutal military tactics and policy of forced deportation. The towns mentioned—Gallim, Laish (likely an error for Laishah or another nearby town, though Laish in the far north is less likely in this context of an advance on Jerusalem), and Anathoth—were all located north or northeast of Jerusalem. Gallim and Anathoth were particularly close, making the fear described in the verse palpable and immediate. Anathoth, notably, was a Levitical city and the hometown of the prophet Jeremiah ([Jeremiah 1:1](/jeremiah/1-1 "Jeremiah 1:1 - Jeremiah's Call")). The "daughter of Gallim" is a common poetic personification of a town or its inhabitants, emphasizing the collective distress.
* **Key Themes:** Isaiah 10:30 contributes significantly to several key themes within the book of Isaiah. Firstly, it underscores the theme of **Divine Judgment and Sovereignty**, demonstrating how God uses even a pagan empire like Assyria as an instrument of His wrath against His disobedient people, as stated in [Isaiah 10:5-6](/isaiah/10-5 "Isaiah 10:5-6 - Assyria as God's Rod"). Secondly, it powerfully conveys the **Panic and Despair** that accompanies such judgment, illustrating the very real human cost of national sin and divine intervention. The cries from these towns are not merely descriptive but serve as a warning. Finally, the **Geographical Specificity** of the prophecy (listing towns like Gallim, Laish, and Anathoth) highlights the certainty and imminence of the threat, making the abstract concept of invasion a concrete, terrifying reality for the original audience, reinforcing the veracity of Isaiah's prophetic word and the precision of God's plans, even amidst the chaos of war.

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **Lift up (Hebrew, _tsâhal'_):** From H6670, a primitive root meaning "to gleam," which figuratively extends to "be cheerful" and, by transference, "to sound clear." In this context, it refers to a loud, clear sound, often associated with a cry or shout, conveying urgency and alarm. It's a command for a public, audible expression of distress, not joy, reflecting the desperate situation.
* **voice (Hebrew, _qôwl'_):** From H6963, meaning "a voice or sound." This word encompasses a wide range of audible expressions—a cry, a bleating, a thunder, a proclamation. Here, combined with "lift up," it signifies a loud, public outcry, a desperate wail or shout of warning and lament, indicative of extreme fear and distress.
* **daughter (Hebrew, _bath'_):** From H1323, meaning "a daughter," but used in a wide sense for relationships, including a town or village and its inhabitants. "Daughter of Gallim" is a poetic personification, referring to the people of Gallim, emphasizing their collective identity and vulnerability, as if the town itself is crying out.
* **poor (Hebrew, _ʻânîy'_):** From H6041, meaning "depressed, in mind or circumstances; afflicted, humble, lowly, needy." This term powerfully conveys the state of Anathoth—not just economically poor, but deeply afflicted, suffering, and vulnerable due to the impending invasion. It evokes a sense of pathos and pity for the town's plight.

#### Verse Breakdown
* **"Lift up thy voice, O daughter of Gallim:"** This opening clause is a dramatic imperative, commanding the town (personified as a daughter) of Gallim to cry out. It signifies the initial, desperate alarm as the Assyrian threat becomes undeniable. The "lifting up" of the voice implies a loud, public wail or shout, a signal of distress and a cry for help or warning to others.
* **"cause it to be heard unto Laish,"** This phrase extends the cry of alarm, indicating that the wail from Gallim is not isolated but is meant to propagate, echoing further along the invasion route to the next town, Laish (or Laishah). It emphasizes the domino effect of fear and the rapid advance of the enemy, with each town's distress serving as a warning to the next, creating a chain reaction of panic.
* **"O poor Anathoth."** This final clause shifts from command to lament, focusing on Anathoth. The epithet "poor" (ʻânîy) is deeply evocative, highlighting the town's afflicted, vulnerable, and desperate state. It suggests that Anathoth is not merely hearing the alarm but is already experiencing the full weight of the impending disaster, perhaps even being directly impacted or recognized as particularly defenseless. This specific mention adds a poignant, personal touch to the widespread terror.

#### Literary Devices
Isaiah 10:30 is rich in literary artistry, effectively conveying the urgency and despair of the moment. **Personification** is evident in "O daughter of Gallim," where the town is given human attributes, specifically the ability to "lift up thy voice." This makes the prophecy more vivid and relatable, as if the very land is crying out in agony. The progression of the cry from Gallim to Laish and then the lament over Anathoth creates a powerful sense of **Climax** and **Escalation**, building tension as the Assyrian army draws nearer to Jerusalem. The phrase "O poor Anathoth" employs **Pathos**, appealing to the reader's emotions by highlighting the vulnerability and suffering of this specific community, evoking sympathy and underscoring the tragic consequences of the invasion. The entire passage (Isaiah 10:28-32) functions as a dramatic **Itinerary**, charting the enemy's advance with geographical precision, which enhances the prophecy's realism and immediacy.

### THEOLOGICAL AND THEMATIC CONNECTIONS
This verse, set within the larger context of Isaiah's prophecies, powerfully illustrates God's sovereign control over nations and history, even when His instruments are seemingly ungodly empires like Assyria. The panic described is a direct consequence of divine judgment, a visible manifestation of God's hand at work in the world, bringing about His purposes. It underscores that while human arrogance (like Assyria's) and human sin (like Judah's) are real, they ultimately operate within the bounds of God's overarching plan for justice and redemption. The cries of distress serve as a stark reminder of the gravity of sin and the inevitability of its consequences, yet also hint at the ultimate need for divine deliverance.

* [Psalm 46:1](/psalm/46-1 "Psalm 46:1 - God is our refuge and strength")
* [Lamentations 1:1](/lamentations/1-1 "Lamentations 1:1-2 - Jerusalem's Desolation")
* [Jeremiah 4:19](/jeremiah/4-19 "Jeremiah 4:19-21 - Jeremiah's Anguish")

### REFLECTION AND APPLICATION
Isaiah 10:30 serves as a profound reminder that life's greatest crises, whether personal or communal, often bring forth a raw, unfiltered expression of fear and vulnerability. The "voice" lifted up from Gallim and the "poor" state of Anathoth speak to the universal human experience of facing overwhelming threats. For us today, this verse invites us to consider how we respond when our own "Anathoths" are threatened—those places, people, or circumstances we hold dear that come under attack. Do we panic, or do we find our refuge in God? It challenges us to discern God's hand, even in difficult circumstances, recognizing that He can use even the most fearsome adversaries to accomplish His purposes, whether in judgment or in refining His people. Ultimately, it calls us to trust in His sovereignty, even when the world around us is crying out in distress.

#### Questions for Reflection
* **How do I typically react when faced with overwhelming threats or news of impending crisis?**
* **In what ways might God be using difficult circumstances in my life or in the world to accomplish His larger purposes?**
* **What does it mean to find spiritual "refuge" when my "Anathoth" (my comfort, security, or peace) feels threatened?**

### FAQ
**What is the significance of the specific towns mentioned in Isaiah 10:30?**

Answer: The towns—Gallim, Laish, and Anathoth—are significant because they trace the probable route of the Assyrian army's advance from the north towards Jerusalem. By naming these specific, relatively small communities, Isaiah makes the prophecy incredibly vivid and immediate for his audience. It's not just a general threat but a precise, terrifying itinerary. Anathoth, in particular, was a priestly city and the hometown of the prophet Jeremiah ([Jeremiah 1:1](/jeremiah/1-1 "Jeremiah 1:1 - Jeremiah's Call")), making its mention especially poignant as a symbol of the widespread distress reaching even sacred places and prophetic homes. This geographical specificity underscores the imminence and reality of the Assyrian threat to Judah's capital.

### CHRIST-CENTERED FULFILLMENT
While Isaiah 10:30 describes a moment of profound earthly panic and impending judgment, it subtly points forward to the ultimate deliverance found in Christ. The cries of distress from "poor Anathoth" foreshadow the deeper spiritual poverty and affliction of humanity, lost in sin and facing the ultimate judgment of God. Just as the people of Judah needed a deliverer from the Assyrian threat, all humanity needs a rescuer from the power of sin and death. Jesus Christ is that ultimate deliverer, the true "Lamb of God, who takes away the sin of the world!" ([John 1:29](/john/1-29 "John 1:29 - Jesus, the Lamb of God")). He is the one who silences the cries of fear by offering true peace ([John 14:27](/john/14-27 "John 14:27 - Jesus Gives Peace")) and security, becoming a refuge for all who are "poor in spirit" ([Matthew 5:3](/matthew/5-3 "Matthew 5:3 - Beatitude of the Poor in Spirit")). The temporary deliverance from Assyria, which God provided to Jerusalem ([Isaiah 37:36](/isaiah/37-36 "Isaiah 37:36 - Angel of the Lord Strikes Assyrians")), serves as a type of the eternal salvation and liberation from spiritual bondage that only Christ can offer through His atoning work on the cross ([Colossians 1:13-14](/colossians/1-13 "Colossians 1:13-14 - Redemption Through Christ")). In Him, the "poor" find everlasting riches, and the fearful find perfect love that casts out all fear ([1 John 4:18](/1_john/4-18 "1 John 4:18 - Perfect Love Cast Out Fear")).

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

1 Samuel 25:44

But Saul had given Michal his daughter, David's wife, to Phalti the son of Laish, which [was] of Gallim.

Jeremiah 1:1

¶ The words of Jeremiah the son of Hilkiah, of the priests that [were] in Anathoth in the land of Benjamin:

Joshua 21:18

Anathoth with her suburbs, and Almon with her suburbs; four cities.

Jeremiah 32:8

So Hanameel mine uncle's son came to me in the court of the prison according to the word of the LORD, and said unto me, Buy my field, I pray thee, that [is] in Anathoth, which [is] in the country of Benjamin: for the right of inheritance [is] thine, and the redemption [is] thine; buy [it] for thyself. Then I knew that this [was] the word of the LORD.

Judges 18:29

And they called the name of the city Dan, after the name of Dan their father, who was born unto Israel: howbeit the name of the city [was] Laish at the first.

Judges 18:7

¶ Then the five men departed, and came to Laish, and saw the people that [were] therein, how they dwelt careless, after the manner of the Zidonians, quiet and secure; and [there was] no magistrate in the land, that might put [them] to shame in [any] thing; and they [were] far from the Zidonians, and had no business with [any] man.

1 Kings 2:26

¶ And unto Abiathar the priest said the king, Get thee to Anathoth, unto thine own fields; for thou [art] worthy of death: but I will not at this time put thee to death, because thou barest the ark of the Lord GOD before David my father, and because thou hast been afflicted in all wherein my father was afflicted.