Isaiah 30:2

Translation
King James Version
That walk to go down into Egypt, and have not asked at my mouth; to strengthen themselves in the strength of Pharaoh, and to trust in the shadow of Egypt!
Ask
KJV (with Strong's)
That walk H1980 to go down H3381 into Egypt H4714, and have not asked H7592 at my mouth H6310; to strengthen H5810 themselves in the strength H4581 of Pharaoh H6547, and to trust H2620 in the shadow H6738 of Egypt H4714!
Ask
Complete Jewish Bible
They go down to Egypt but don't consult me, seeking refuge in Pharaoh's protection, seeking shelter in Egypt's shadow.
Ask
Berean Standard Bible
They set out to go down to Egypt without asking My advice, to seek shelter under Pharaoh’s protection and take refuge in Egypt’s shade.
Ask
American Standard Version
that set out to go down into Egypt, and have not asked at my mouth; to strengthen themselves in the strength of Pharaoh, and to take refuge in the shadow of Egypt!
Ask
World English Bible Messianic
who set out to go down into Egypt, and have not asked my advice; to strengthen themselves in the strength of Pharaoh, and to take refuge in the shadow of Egypt!
Ask
Geneva Bible (1599)
Which walke forth to goe downe into Egypt (and haue not asked at my mouth) to strengthen them selues with the strength of Pharaoh, and trust in the shadowe of Egypt.
Ask
Young's Literal Translation
Who are walking to go down to Egypt, And My mouth have not asked, To be strong in the strength of Pharaoh, And to trust in the shadow of Egypt.
Ask
See also
Isaiah 36:6Numbers 27:21Jeremiah 43:7Lamentations 4:20Ezekiel 29:6Ezekiel 29:7Jeremiah 42:20
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In the KJVVerse 18,220 of 31,102

Study This Verse

SUMMARY

Isaiah 30:2 serves as a potent prophetic denunciation of Judah's profound spiritual rebellion and misguided foreign policy during a time of intense geopolitical pressure. It condemns their deliberate decision to seek a military and political alliance with Egypt, a worldly power, instead of humbly consulting and relying upon the Lord their God. This verse starkly highlights their misplaced trust in human strength and their preference for an illusory sense of security over divine counsel, ultimately portraying their chosen refuge as insubstantial, fleeting, and futile.

CONTEXT

  • Literary Context: Isaiah 30:2 is situated within a series of "Woe Oracles" (Isaiah 28-33) pronounced by the prophet Isaiah against the kingdom of Judah. These oracles primarily condemn Judah's persistent spiritual rebellion and their tendency to forge alliances with foreign nations rather than placing their sole trust in Yahweh. The immediate context of chapter 30 begins with a "woe" directed at "rebellious children" in Isaiah 30:1, who are accused of "carrying out a plan, but not mine, and making an alliance, but not of my Spirit." This sets the stage for the specific condemnation in verse 2, which targets their ill-fated pursuit of an Egyptian alliance. The subsequent verses in the chapter continue to elaborate on the shame, futility, and eventual disappointment that will result from this reliance on Egypt, contrasting Judah's self-devised schemes with God's perfect will and His desire for their repentance, quietness, and trust (Isaiah 30:15).
  • Historical & Cultural Context: The historical backdrop for Isaiah 30 is the tumultuous late 8th century BCE, a period dominated by the expansionist Assyrian Empire. Under formidable kings like Sennacherib, Assyria posed an existential threat to the smaller kingdoms of the Levant, including Judah. Caught between the rising Assyrian power and the ancient, yet declining, might of Egypt, Judah's political leaders frequently debated their foreign policy. Despite God's explicit commands against relying on foreign alliances, particularly with Egypt, which was historically associated with Israel's bondage and a source of military power (e.g., Deuteronomy 17:16), Judah repeatedly sought military aid and protection from Pharaoh. This decision was rooted in a profound lack of faith in God's ability or willingness to protect them, preferring visible, tangible human strength over the invisible, covenantal faithfulness of Yahweh. Culturally, alliances were typically sealed through treaties, tribute payments, and oaths, binding nations together. For Judah, such alliances implicitly denied God's unique sovereignty as their true King and Protector, signaling a profound spiritual departure.
  • Key Themes: This verse powerfully contributes to several overarching themes prevalent in Isaiah and the broader prophetic literature. Foremost among them is the theme of Misplaced Trust, where Judah's reliance on "the strength of Pharaoh" and "the shadow of Egypt" stands in stark contrast to the divine call to trust in the Lord alone (Psalm 20:7). This highlights the Futility of Worldly Security, demonstrating that human strength, political maneuvering, and foreign alliances are ultimately unreliable and offer no true defense against divine judgment or powerful adversaries. The phrase "have not asked at my mouth" underscores the theme of Disobedience and Neglect of Divine Counsel, revealing Judah's deliberate rejection of God's wisdom and guidance, a recurring motif throughout Isaiah's prophecies concerning their rebellion (e.g., Isaiah 1:2-4). Ultimately, the passage asserts the theme of Divine Sovereignty, emphasizing that true power and protection reside solely with God, and any attempt to circumvent His authority through human means is not only an act of rebellion but also an exercise in futility.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • Asked (Hebrew, shâʼal', H7592): This primitive root signifies "to inquire," "to request," or "to demand." In the context of "have not asked at my mouth," it implies a deliberate and profound neglect of seeking divine counsel. It is not merely an oversight but an active choice to bypass God's wisdom and authority, indicating a lack of faith and a preference for human ingenuity over divine guidance. The word suggests a formal consultation, which Judah pointedly avoided with God, choosing instead to consult with Egypt.
  • Strength (Hebrew, mâʻôwz', H4581): Derived from the root ʻâzaz (H5810), meaning "to be stout," mâʻôwz denotes a "fortified place," "a defense," or "strength" in a military or protective sense. Here, it refers to the perceived military might and defensive capability of Pharaoh and Egypt. The prophet uses this term to highlight what Judah thought they were gaining—a formidable stronghold—but which God reveals to be a false and ultimately unreliable source of security. It is the very thing Judah sought, yet ironically, it would prove to be their undoing.
  • Shadow (Hebrew, tsêl', H6738): This word literally means "shade" or "shadow," but it carries significant figurative weight. While "shadow" can sometimes symbolize positive protection (as in "the shadow of a great rock"), in this context, when paired with "trust in," it conveys ephemerality, insubstantiality, and an illusory nature. It implies that Egypt's protection is fleeting, lacking substance, and incapable of providing genuine or lasting security, much like a shadow offers no real defense against a tangible threat. It underscores the deceptive nature of their reliance.

Verse Breakdown

  • "That walk to go down into Egypt,": This clause describes the active, deliberate movement of Judah's leaders. The "walking" (Hebrew hâlak - H1980) implies a purposeful journey, and "going down" (Hebrew yârad - H3381) literally refers to the geographical descent from the elevated Judean plateau to the lower Nile Valley. More profoundly, it carries a figurative sense of spiritual degradation or decline, indicating a moral and theological descent. It emphasizes that this alliance was a conscious choice, a path they actively pursued, contrary to God's revealed will.
  • "and have not asked at my mouth;": This is the core of Judah's offense and the central indictment. The "mouth" (Hebrew peh - H6310) of God represents His direct command, counsel, and revealed will, communicated through His prophets and the Law. By "not asking," Judah demonstrates a profound lack of faith and a rebellious spirit. They bypassed divine wisdom and authority, choosing to rely on their own political maneuvering rather than seeking the Lord's guidance. This highlights their spiritual independence and disregard for their covenant relationship with Yahweh.
  • "to strengthen themselves in the strength of Pharaoh,": This phrase reveals the specific motivation behind their descent into Egypt: to gain power and security from a human source. "To strengthen themselves" (Hebrew ʻâzaz - H5810) indicates their desire to bolster their military and political position. They saw Pharaoh's military might (Hebrew mâʻôwz - H4581) as a tangible, reliable source of defense against the Assyrian threat, preferring a visible, earthly power to the invisible, divine protection of God. This was a strategic miscalculation rooted in spiritual blindness.
  • "and to trust in the shadow of Egypt!": This final clause encapsulates the ultimate futility and spiritual error of their choice. "To trust" (Hebrew châçâh - H2620) implies seeking refuge or confiding in. The "shadow" (Hebrew tsêl - H6738) of Egypt serves as a powerful metaphor for the insubstantial and unreliable nature of their chosen refuge. A shadow offers no real substance, no true protection from the heat or danger. It vividly portrays the emptiness of their reliance on Egypt, which would ultimately prove to be a deceptive and ineffective defense, bringing only shame.

Literary Devices

Isaiah 30:2 is rich with Metaphor and Irony. The most prominent metaphor is "the shadow of Egypt," which powerfully conveys the illusory and ephemeral nature of the protection Judah sought. A shadow provides no real substance or enduring shelter, highlighting the prophet's message that Egypt's strength was ultimately fleeting and unreliable. This contrasts sharply with God, who is often depicted as a true "shadow" or "refuge" in a positive sense (e.g., Psalm 91:1). The verse also employs Personification when it speaks of "not asked at my mouth," attributing the human characteristic of having a "mouth" from which counsel is given to God, emphasizing His direct communication and Judah's deliberate rejection of it. Furthermore, there is a strong element of Irony in Judah's actions. They seek "strength" (Hebrew mâʻôwz) from Pharaoh, yet the very source they turn to is described as a mere "shadow," implying that what they perceive as strength is, in reality, weakness and an ultimate source of shame, not salvation.

THEOLOGICAL AND THEMATIC CONNECTIONS

Isaiah 30:2 serves as a timeless theological warning against misplaced trust, echoing a foundational principle throughout Scripture: true security and strength are found only in God, not in human alliances, wealth, or power. Judah's sin was not merely a political miscalculation but a profound spiritual rebellion, a failure to believe in God's covenant faithfulness and omnipotence. Their decision to "not ask at my mouth" signifies a rejection of divine wisdom and a preference for self-reliance, which is consistently condemned as idolatry in its various forms. This passage underscores that seeking human solutions apart from God's will is not only futile but also an act of disloyalty to the One who alone is able to save and protect. It highlights the spiritual danger of seeking visible, earthly power over the invisible, yet all-sufficient, power of God.

REFLECTION AND APPLICATION

Isaiah 30:2 speaks powerfully to the perennial human tendency to seek security and solutions from visible, tangible sources rather than placing absolute trust in the invisible, sovereign God. In our own lives, this can manifest as relying on financial stability, professional achievements, political systems, or even personal abilities as our ultimate strength, rather than seeking God's counsel and resting in His provision. The "shadow of Egypt" reminds us that all worldly securities are fleeting and unsubstantial, incapable of providing true refuge in times of crisis. This verse calls us to a radical reorientation of our trust, urging us to prioritize prayer, diligent study of God's Word, and humble obedience above all else. When faced with challenges, rather than immediately turning to human strategies or resources, we are invited to first and foremost "ask at His mouth," seeking His wisdom and direction, confident that He alone is our impregnable fortress and unfailing deliverer. Our peace and security are not found in the fleeting shadows of this world but in the steadfast presence and power of our God, who is truly our rock and our salvation.

Questions for Reflection

  • In what areas of my life am I tempted to "go down into Egypt" – to seek human solutions or worldly security instead of God's guidance and provision?
  • What does "not asking at my mouth" look like in my daily walk with God? Am I truly seeking His counsel through prayer and His Word before making significant decisions?
  • What "shadows of Egypt" (e.g., wealth, reputation, control, specific relationships, personal abilities) do I sometimes trust in more than the Lord? How can I intentionally reorient my trust toward Him alone?

FAQ

Why was seeking an alliance with Egypt so offensive to God?

Answer: Seeking an alliance with Egypt was offensive to God primarily because it demonstrated a profound lack of faith and a rejection of His covenant relationship with Israel. God had repeatedly forbidden His people from relying on foreign nations, especially Egypt, for military or political security (e.g., Deuteronomy 17:16). This prohibition was not merely political; it was theological. It was a test of their trust in Him as their sole deliverer and protector. By turning to Egypt, Judah was implicitly denying God's sovereignty and sufficiency, choosing to put their confidence in human strength and worldly power over the divine promise of protection. It was an act of spiritual adultery, prioritizing a fleeting human alliance over their covenant loyalty to Yahweh, who had delivered them from Egypt's bondage in the first place.

What does "the shadow of Egypt" signify in this context?

Answer: "The shadow of Egypt" is a powerful metaphor signifying the illusory, insubstantial, and unreliable nature of the protection Judah sought from Egypt. While a shadow can sometimes denote positive shelter and refuge, here, it emphasizes fragility and emptiness. Just as a physical shadow offers no real substance or enduring defense against the elements, Egypt's military and political strength would ultimately prove to be a deceptive and ineffective refuge against the formidable Assyrian Empire. It highlights that relying on worldly powers, apart from God's will, provides no true or lasting security, but rather leads to shame and disappointment, as stated in Isaiah 30:3. The "shadow" implies a lack of reality and substance, a fleeting illusion of safety.

CHRIST-CENTERED FULFILLMENT

Isaiah 30:2, with its stark portrayal of Judah's misplaced trust in worldly powers, finds its ultimate fulfillment and reversal in Jesus Christ. Humanity, much like ancient Judah, consistently "walks to go down into Egypt," seeking strength and security in fleeting earthly resources, human wisdom, or self-effort, rather than humbly "asking at God's mouth." We are prone to "strengthen ourselves in the strength of Pharaoh," relying on our own abilities, achievements, or the systems of this world, and to "trust in the shadow of Egypt," clinging to temporary comforts and false securities that ultimately offer no lasting hope or salvation. However, Christ stands as the perfect antithesis to this human failing. He perfectly trusted the Father, always "asking at His mouth" and doing only what He saw the Father doing (John 5:19). He relied solely on divine strength, even to the point of death on a cross (Philippians 2:8). He is not a "shadow" but the very substance of God's power and wisdom (1 Corinthians 1:24). In Him, we find the true "fortified place" and an unshakeable "refuge" (Psalm 46:1). Unlike Pharaoh's fleeting strength, Christ offers eternal salvation and empowers believers through His Spirit to live lives of genuine trust and obedience (Philippians 4:13). He is the Lamb of God who takes away the sin of the world, freeing us from the futile reliance on "Egypt" and drawing us into the perfect security of His finished work on the cross (John 1:29). In Christ, we find the true King and Protector, in whom all our trust should be placed.

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Commentary on Isaiah 30 verses 1–7

It was often the fault and folly of the people of the Jews that, when they were insulted by their neighbours on one side, they sought for succour from their neighbours on the other side, instead of looking up to God and putting their confidence in him. Against the Israelites they sought to the Syrians, Ch2 16:2, Ch2 16:3. Against the Syrians they sought to the Assyrians, Kg2 16:7. Against the Assyrians they here sought to the Egyptians, and Rabshakeh upbraided them with so doing, Kg2 18:21. Now observe here,

I. How this sin of theirs is described, and what there was in it that was provoking to God. When they saw themselves in danger and distress, 1. They would not consult God. They would do things of their own heads, and not advise with God, though they had a ready and certain way of doing it by Urim or prophets. They were so confident of the prudence of their own measures that they thought it needless to consult the oracle; nay, they were not willing to put it to that issue: "They take counsel among themselves, and one from another; but they do not ask counsel, much less will they take counsel, of me. They cover with a covering" (they think to secure themselves with one shelter or other, which may serve to cover them from the violence of the storm), "but not of my Spirit" (not such as God by his Spirit, in the mouth of his prophets, directed them to), "and therefore it will prove too short a covering, and a refuge of lies." 2. They could not confide in God. They did not think it enough to have God on their side, nor were they at all solicitous to make him their friend, but they strengthened themselves in the strength of Pharaoh; they thought him a powerful ally, and doubted not but to be able to cope with the Assyrian while they had him for them. The shadow of Egypt (and it was but a shadow) was the covering in which they wrapped themselves.

II. What was the evil of this sin. 1. It bespoke them rebellious children; and a woe is here denounced against them under that character, Isa 30:1. They were, in profession, God's children; but, not trusting in him, they were justly stigmatized as rebellious; for, if we distrust God's providence, we do in effect withdraw ourselves from our allegiance. 2. They added sin to sin. It was sin that brought them into distress; and then, instead of repenting, they trespassed yet more against the Lord, Ch2 28:22. And those that had abused God's mercies to them, making them the fuel of their lusts, abused their afflictions too, making them an excuse for their distrust of God; and so they make bad worse, and add sin to sin; and those that do so, as they make their own chain heavy, so it is just with God to make their plagues wonderful. Now that which aggravated their sin was, (1.) That they took so much pains to secure the Egyptians for their allies: They walk to go down to Egypt, travel up and down to find an advantageous road thither; but they have not asked at my mouth, never considered whether God would allow and approve of it or no. (2.) That they were at such a vast expense to do it, Isa 30:6. They load the beasts of the south (horses fetched from Egypt, which lay south from Judea) with their riches, fancying, as it is common with people in a fright, that they were safer any where than where they were. Or they sent their riches thither as bribes to Pharaoh's courtiers, to engage them in their interests, or as pay for their army. God would have helped them gratis; but, if they will have help from the Egyptians, they must pay dearly for it, and they seem willing to do so. The riches that are so spent will turn to a bad account. They carried their effects to Egypt through a land (so it may be read) of trouble and anguish, that vast howling wilderness which lay between Canaan and Egypt, whence come the lion and fiery serpent, Deu 8:15. They would venture through that dangerous wilderness, to bring what they had to Egypt. Or it may be meant of Egypt itself, which had been to Israel a house of bondage and therefore a land of trouble and anguish, and which abounded in ravenous and venomous creatures. See what dangers men run into that forsake God, and what dangers they will run into in pursuance of their carnal confidences and their expectations from the creature.

III. What would be the consequence of it. 1. The Egyptians would receive their ambassadors, would address them very respectfully, and be willing to treat with them (Isa 30:4): His princes were at Zoan, at Pharaoh's court there, and had their audience of the king, who encouraged them to depend upon his friendship and the succours he would send them. But, 2. They would not answer their expectation: They could not profit them, Isa 30:5. For God says, They shall not profit them (Isa 30:6), and every creature is that to us (and no more) which he makes it to be. The forces they were to furnish them with could not be raised in time; or, when they were raised, they were not fit for service, and they would not venture any of their veteran troops in the expedition; or the march was so long that they could not come up when they had occasion for them; or the Egyptians would not be cordial to Israel, but would secretly incline to the Assyrians, upon some account or other: The Egyptians shall help in vain, and to no purpose, Isa 30:7. They shall hinder and hurt, instead of helping. And therefore, 3. These people, that were now so fond of the Egyptians, would at length be ashamed of them, and of all their expectations from them and confidence in them (Isa 30:3): "The strength of Pharaoh, which was your pride, shall be your shame; all your neighbours will upbraid you, and you will upbraid yourselves, with your folly in trusting to it. And the shadow of Egypt, that land shadowing with wings (Isa 18:1), which was your confidence, shall be your confusion; it will not only disappoint you, and be the matter of your shame, but it will weaken all your other supports, and be an occasion of mischief to you." God afterwards threatens the ruin of Egypt for this very thing, because they had dealt treacherously with Israel and been a staff of a reed to them, Eze 29:6, Eze 29:7. The princes and ambassadors of Israel, who were so forward to court an alliance with them, when they come among them shall see so much of their weakness, or rather of their baseness, that they shall all be ashamed of a people that could not be a help or profit to them, but a shame and reproach, Isa 30:5. Those that trust in God, in his power, providence, and promise, are never made ashamed of their hope; but those that put confidence in any creature will sooner or later find it a reproach to them. God is true, and may be trusted, but every man a liar, and must be suspected. The Creator is a rock of ages, the creature a broken reed. We cannot expect too little from man nor too much from God.

IV. The use and application of all this (Isa 30:7): "Therefore have I cried concerning this matter, this project of theirs. I have published it, that all might take notice of it. I have pressed it as one in earnest. Their strength is to sit still, in a humble dependence upon God and his goodness and a quiet submission to his will, and not to wander about and put themselves to great trouble to seek help from this and the other creature." If we sit still in a day of distress, hoping and quietly waiting for the salvation of the Lord, and using only lawful regular methods for our own preservation, this will be the strength of our souls both for services and sufferings, and it will engage divine strength for us. We weaken ourselves, and provoke God to withdraw from us, when we make flesh our arm, for then our hearts depart from the Lord. When we have tired ourselves by seeking for help from creatures we shall find it the best way of recruiting ourselves to repose in the Creator. Here I am, let him do with me as he pleases.

Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 1–7. Public domain.
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Commentary on Isaiah
(Chapter 30, Verse 1 and following) Woe to the rebellious children, says the Lord, who make plans that are not from me, who weave a web without my Spirit, adding sin upon sin. You who walk to go down to Egypt, without consulting me, hoping for help from Pharaoh's strength and relying on the protection of Egypt's shadow. But Pharaoh's strength will be your shame, and the trust in Egypt's shadow will bring you disgrace. For there will be princes in Tanis, and your messengers have reached Hanes. All are confounded over a people that cannot profit them: they were not a help, but for confusion and for a reproach. Woe to the rebellious children, saith the Lord, who have taken counsel, and not of me; and have made a league, but not by my spirit, that they might add sin to sin: Who walk to go down into Egypt, and have not asked at my mouth; to strengthen themselves in the strength of Pharaoh, and to trust in the shadow of Egypt. There will be protection from Pharaoh for you, but it will lead to confusion; and those who trust in Egypt will be put to shame. For there are princes in Zoan, and their messengers are evil. They will labor in vain to help the people, for it will not benefit them. Instead, it will bring confusion and shame. After the prophecy against Ariel and everything that has been discussed up to this point, now begins another prophecy, which is proven to have been fulfilled after one hundred and fifty years between Isaiah and Jeremiah. For he predicts that story which we read in the volume of Jeremiah (Jer. XLI), when Jerusalem was overthrown and all its wealth and princes were transferred to Babylon, a leader of royal descent was appointed over those who remained in Judah, Godolias son of Ahicam. But after he was killed by trickery with the help of the Chaldean allies, all the leaders of the warriors, and Johanan son of Carai, and Jechoniah son of Hosea, and the rest of the people from small to great, approached the Prophet Jeremiah and said to him: Let our plea fall before you, and pray to the Lord your God for all these remaining ones. Because we are few out of many, as your eyes look upon us; and let the Lord your God announce to us the way by which we must go, and the word that we must do (Jeremiah 42:2, 3). And after ten days Jeremiah responded to the word of the Lord, saying: Thus says the Lord God of Israel: If you remain quiet in this land, I will build you up and not tear you down, I will plant you and not uproot you, for I am appeased by the evil that I have done to you. Do not be afraid of the face of the king of Babylon, whom you fear in your cowardice (Ibid., X, 11). And after a little while: But if you say, 'We will not dwell in this land,' and you set your face to go to Egypt and go to live there, the sword that you fear will overtake you there, and the famine about which you are anxious will cling to you in Egypt, and there you shall die (Ibid., XLII, 13, 15, 16). The proud men answered, saying to Jeremiah: You speak lies: the Lord our God did not send you, saying: Do not go to Egypt, to live there; but Baruch the son of Neriah incites you against us, to deliver us into the hands of the Chaldeans, to kill us and make us be carried away to Babylon (Jeremiah 43:2, 3). In the end, all the leaders of the people, gathering together with the women and the little ones and the daughters of the king, not heeding the voice of the Lord, entered Egypt, taking Jeremiah and Baruch with them, and they came to Tahpanhes, so that Jeremiah prophesied as a sign of the future captivity against the disobedient people, the things contained in his book. Therefore, what was going to happen afterwards, many years before, was predicted, and they are called deserters and betrayers, the sons who, abandoning God's counsel that they had received through Jeremiah, followed their own will, and they wove a web, not by the spirit of God, which resounded through Jeremiah's mouth. But he metaphorically placed the woven web, in order to demonstrate the wicked counsel, and they did this in order to increase their past sins with the sin of contention and pride. He said, 'You who go down to Egypt, and have not asked my advice. Not that they have not asked, but that they have not wanted to listen to the counsel of the Prophet, hoping for assistance in the strength of Pharaoh, and having confidence in the protection, or shadow, of Egypt. Regarding the strength of Pharaoh, which is mentioned twice in this passage, it is written as 'Maoz' in Hebrew. We make this note so that when we read in the book of Daniel (Dan. II) about the vision of God as 'Maozim', we understand it to mean not as Porphyry imagines, the God of the village of Modim, but rather a mighty and powerful God. But Pharaoh among the Egyptians is the name of royal power; and each one is called by a special name, like Pharaoh Nechao, and Pharaoh Vafres (or Vafre): just as we use the proper names of kings for Caesar and Augustus. And it shall be, he says, that the strength of Pharaoh will be to you for confusion, and the confidence in the shadow of Egypt for shame. The same Jeremiah writes that in the city of Taphnis in Egypt he buried stones in the gateway of Pharaoh's house, and said to the men of Judah: Thus says the Lord God of hosts, the God of Israel: Behold, I will send and take Nebuchadnezzar the king of Babylon, my servant, and I will set his throne upon these stones which I have hidden, and he shall set his throne upon them. And it shall happen, as he strikes the land of Egypt, those destined for death, to death; those destined for captivity, to captivity; and those destined for the sword, to the sword. And he shall kindle a fire in the temples of the gods of Egypt, and he shall burn them, and he shall lead captives away. And the land of Egypt shall be made desolate, as a shepherd wraps himself in his cloak and departs from there in peace. And what follows: Your princes will be in Tanis, and your messengers have reached Hanes, to be read with mockery and emphasis, because they have rejected God's counsel and sent their princes to the city of Tanis in Egypt, where the royal house of Pharaoh was, and under Moses many signs and wonders were performed, as the Psalmist says: He did miracles in the land of Egypt, in the field of Tanis (Ps. LXXVII, 43). And the same Isaiah speaks against Egypt: Where are your wise men now? They will announce to you and say what the Lord of hosts has planned against Egypt. The princes of Tanis have failed, as Isaiah mentions that they failed at that time when the Lord entered Egypt on a light cloud. However, we do not read about the city of Hanes in any other place in Egypt, but from what is said: Your messengers have reached Hanes, we understand that it is the farthest city in Egypt near the Ethiopians and Blemmyas (also known as Blembas), for which the Septuagint translates as: The worst messengers will labor in vain, those who trusted in the Egyptian people, who could not help them, and became an eternal disgrace. Some people think that this place, contrary to the ten tribes in Samaria, was written because when they asked for help from the Egyptians, they were captured by the Assyrians. According to tropology: All those who, despising the religion of God, return to their own vomit, and with the name of children lost, are called shameless dogs, they make a plan, not through the Lord, and they make a pact, not through the spirit of the Lord, and they add sins to sins: so that, being overcome by enticing vices, they also receive the corruption of dogmas, and they descend into the darkness of Egypt, seeking help from Pharaoh, who reigns in Egypt, whose protection leads to everlasting disgrace and reproach. For indeed there are in Tanis, to be sure in a humble and dejected command, its worst messengers, who labor in vain over a people who cannot benefit them. For just as the salvation of the disciples helps the holy teachers, so the perdition of the seduced ones destroys their patriarchs who have turned to the aid of Egypt.

The burden of the beasts of the south. In Hebrew it is called Massa Beemoth (Al. Behemoth) of the Negeb, which the Septuagint translated as 'The Vision of the Quadrupeds in the Desert'. The superior explanation, which we have extensively explained through the replication of the historical text, is the interpretation of this place, according to the prophetic custom, that the burden, that is, the weight and burden of torment and punishment, not only came upon Babylon and the Philistines, and Moab, and Damascus, and Egypt, and the desert sea, but also upon Edom and Arabia, and the valley of Zion, and finally Tyre; but it also came upon the beasts of the south, which the Septuagint translated as quadrupeds in the desert. But the tribe of Judah, which is situated in the southern part, is bordering the wilderness; and those who rejected Jeremiah's prophecy, upon the capture of Jerusalem, refused to dwell in Judah; but they fled to the Egyptians through the desert. And rightly are they called the beasts of the South, or the quadrupeds in the wilderness, because they rejected the knowledge of God, and despising His command, fled to the idols of Egypt, having hope in Pharaoh, to whom whoever leans on, is like one leaning on a reed, which, if broken, will wound the hand of the one leaning on it. Concerning these kinds of animals, the sons of Korah spoke in the psalm: When a man is in honor, he does not understand; he is compared to the foolish animals and becomes like them (Ps. 49:13). And what follows: This is their way; their folly leads them astray, which can rightly be understood in relation to the present chapter, that their way through the desert led to their ruin. I have read, I know, that the animals of the south and the quadrupeds in the desert, who left the borders of Judah and fled into the darkness of Egypt, are referring to the spiritual wickedness in heavenly places; and the rulers of these darknesses, who lost all the wealth and former riches of Egypt in their desire. He said this. We say, according to tropology, that all those who, having abandoned the Creator, have given themselves to the errors of the world, are like quadrupeds in the desert of this age, from which they hope in vain for help, since they have abandoned the true help of God.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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