Isaiah 30:3

Translation
King James Version
Therefore shall the strength of Pharaoh be your shame, and the trust in the shadow of Egypt your confusion.
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KJV (with Strong's)
Therefore shall the strength H4581 of Pharaoh H6547 be your shame H1322, and the trust H2622 in the shadow H6738 of Egypt H4714 your confusion H3639.
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Complete Jewish Bible
But Pharaoh's protection will bring you shame, shelter in Egypt's shadow will lead to disgrace.
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Berean Standard Bible
But Pharaoh’s protection will become your shame, and the refuge of Egypt’s shade your disgrace.
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American Standard Version
Therefore shall the strength of Pharaoh be your shame, and the refuge in the shadow of Egypt your confusion.
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World English Bible Messianic
Therefore the strength of Pharaoh will be your shame, and the refuge in the shadow of Egypt your confusion.
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Geneva Bible (1599)
But the strength of Pharaoh shalbe your shame, and the trust in the shadow of Egypt your confusion.
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Young's Literal Translation
And the strength of Pharaoh Hath been to you for shame, And the trust in the shadow of Egypt confusion,
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See also
Isaiah 20:5Jeremiah 17:5Jeremiah 17:6Romans 10:11Romans 5:5Isaiah 45:16Isaiah 45:17
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Study This Verse

SUMMARY

Isaiah 30:3 delivers a stark prophetic warning to the Southern Kingdom of Judah, condemning their decision to seek military alliance and protection from Egypt against the looming Assyrian threat, rather than trusting in the Lord. The verse powerfully declares that the very "strength" they sought from Pharaoh would ultimately become their "shame," and their "trust" in the unreliable "shadow of Egypt" would lead only to profound "confusion" and humiliation, underscoring the futility of relying on human power over divine providence.

CONTEXT

  • Literary Context: Isaiah 30:3 is embedded within a series of "woe" oracles (Isaiah 28-33) pronounced by the prophet Isaiah against Judah for their spiritual rebellion and misplaced trust. Specifically, this verse is part of a direct indictment against Judah's leaders for their clandestine diplomatic mission to Egypt, detailed in Isaiah 30:1-7. The preceding verses highlight their stubborn refusal to listen to God's instruction and their deliberate choice to "go down to Egypt" without divine consultation, seeking refuge in Pharaoh's protection. Verse 3, therefore, serves as the immediate and direct consequence of this disobedient act, predicting the inevitable failure and disgrace that would befall them because of their reliance on a human alliance rather than the Lord. The subsequent verses continue to elaborate on Egypt's inability to help and Judah's ultimate disappointment, emphasizing the Lord's desire for Judah to return to Him for true rest and salvation, as articulated in Isaiah 30:15.
  • Historical & Cultural Context: The late 8th century BCE was a period of immense geopolitical instability for the Kingdom of Judah. The dominant superpower, the Neo-Assyrian Empire, under kings like Sargon II and later Sennacherib, was aggressively expanding its dominion, posing an existential threat to smaller nations like Judah. In this desperate situation, it was a common practice for smaller states to form alliances with other regional powers for defense. Egypt, though past its imperial peak, still possessed a formidable reputation and was often seen as a potential counterweight to Assyrian might. Judah's leaders, driven by fear and a lack of faith, viewed an alliance with Egypt as a pragmatic solution to their immediate military crisis. However, from a theological perspective, such an alliance represented a profound betrayal of their covenant with Yahweh, who had repeatedly demonstrated His power to deliver them, as seen in the miraculous deliverance from Sennacherib in Isaiah 37. The cultural understanding of "strength" and "shadow" would have resonated deeply, as military might was paramount, and a "shadow" implied both protection from the sun and a fleeting, insubstantial reality.
  • Key Themes: This verse powerfully encapsulates several core themes prevalent throughout Isaiah's prophecy and the broader Old Testament. First and foremost is the theme of Misplaced Trust vs. Divine Reliance. Judah's decision to trust in Pharaoh's "strength" rather than God's omnipotence is presented as a fundamental spiritual error, a theme echoed in Psalm 20:7. Closely related is the Futility of Human Alliances and worldly solutions when they supersede dependence on God. The "shadow of Egypt" vividly symbolizes the illusion of security offered by human pacts, contrasting sharply with the enduring refuge found in God, as seen in Psalm 46:1. The inevitable outcome of such misplaced trust is Shame and Confusion, highlighting the divine judgment that follows disobedience and the crushing disappointment when human expectations are shattered. Ultimately, the verse underscores Divine Sovereignty, asserting that God alone is the true source of strength and salvation, and any attempt to circumvent His will or seek security apart from Him will inevitably lead to failure and disgrace, as God's power is always greater than any earthly force, as demonstrated in Isaiah 40:15.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • Strength (Hebrew, mâʻôwz', H4581): From the root meaning "to be strong" or "to be mighty," this noun (H4581) denotes a fortified place, a stronghold, or a defense. Figuratively, it refers to a source of power, security, or refuge. In this context, it represents the perceived military might and protective capability of Pharaoh and Egypt, which Judah sought as their "stronghold" against the Assyrian threat. However, the prophecy declares that this very source of human strength will prove to be a deceptive and ultimately humiliating refuge, turning into a source of shame rather than security.
  • Shame (Hebrew, bôsheth', H1322): Derived from the verb "to be ashamed" (H1322), this noun signifies disgrace, humiliation, or public dishonor. It describes both the internal feeling of shame and the external condition of being put to shame, often implying the crushing of pride and the failure of one's hopes. Here, it prophesies the profound humiliation Judah would experience when their reliance on Egypt failed, turning their anticipated strength into a source of public disgrace and a monument to their misplaced trust.
  • Confusion (Hebrew, kᵉlimmâh', H3639): This word (H3639) denotes disgrace, dishonor, or reproach. It carries a strong connotation of being confounded or bewildered when expectations are not met, leading to a state of disarray and profound disappointment. It emphasizes the utter disillusionment and moral disarray that would result from Judah's misguided trust in Egypt, as their hopes for deliverance would turn into a chaotic and shameful failure, leaving them utterly bewildered by the collapse of their chosen security.

Verse Breakdown

  • "Therefore shall the strength of Pharaoh be your shame,": This clause declares the direct and inevitable consequence of Judah's reliance on Egypt. The military power and protective capability that Judah sought from Pharaoh—their perceived "strength" and source of security—would paradoxically become the very cause of their profound disgrace and humiliation. It implies that Egypt would either fail to provide aid, or its aid would be insufficient, leading to Judah's public exposure and dishonor before their enemies and the nations, revealing the utter futility of their choice.
  • "and the trust in the shadow of Egypt [your] confusion.": This second clause reinforces the first, specifying the nature of Judah's misplaced confidence and its outcome. Their "trust" (châçûwth), their confidence and reliance, was placed "in the shadow of Egypt." The "shadow" (tsêl) metaphorically represents something insubstantial, fleeting, and unreliable, offering no true or lasting protection from the scorching heat of Assyrian aggression. This reliance on an illusory defense would result in "confusion" (kᵉlimmâh)—a state of bewilderment, disappointment, and utter moral disarray when their expectations for help from Egypt were shattered, leaving them confounded, disgraced, and without the anticipated support.

Literary Devices

Isaiah 30:3 masterfully employs several literary devices to convey its powerful message. Antithesis is central, as the verse starkly contrasts what Judah expected (strength, trust, protection) with what they would receive (shame, confusion). The very qualities they sought in Egypt would be inverted into their opposite, highlighting the divine judgment that inevitably follows misplaced trust. The phrase "shadow of Egypt" is a potent metaphor, vividly portraying the insubstantial, temporary, and unreliable nature of the protection Egypt offered. A shadow provides no real substance or lasting security from the elements; similarly, Egypt's alliance would prove to be an ephemeral and ultimately useless defense, contrasting sharply with the enduring, solid refuge God promised to be. Furthermore, the verse uses personification by attributing agency to "strength" and "trust," implying that these abstract concepts would actively become Judah's shame and confusion, underscoring the direct, personal, and inescapable consequences of their disobedient actions.

THEOLOGICAL AND THEMATIC CONNECTIONS

Isaiah 30:3 serves as a timeless theological principle: placing ultimate trust in human power, worldly alliances, or any created thing rather than in the sovereign God inevitably leads to disappointment, shame, and confusion. It underscores the biblical truth that true security, strength, and deliverance come only from the Lord. This passage challenges believers across all generations to examine the objects of their reliance, reminding us that God alone is worthy of our complete faith and dependence. When we seek solutions apart from Him, we are, in essence, trusting in a "shadow" that cannot sustain us, leading to spiritual and practical disarray, and ultimately revealing the emptiness of all human-centered efforts apart from divine guidance and provision.

REFLECTION AND APPLICATION

Isaiah 30:3 carries profound and enduring relevance for believers today, prompting us to critically evaluate where we place our ultimate trust and security. In a world fraught with anxieties—economic instability, political turmoil, health crises, or personal struggles—the temptation to rely on human solutions, material resources, or influential connections can be overwhelming. This verse serves as a powerful spiritual mirror, asking whether our first instinct is to turn to our own strength, the "Pharaohs" of our modern age (e.g., financial portfolios, career achievements, political systems, self-reliance, or even human wisdom), or to the unfailing strength of the Lord. The prophetic warning is clear: any "strength" or "shadow" we trust in apart from God will ultimately prove to be our "shame" and "confusion," leaving us disillusioned and exposed. True peace, unwavering security, and genuine deliverance are found only in radical, unreserved dependence upon God, who alone is our steadfast refuge and never-failing help, always faithful to His promises even when we are not.

Questions for Reflection

  • What "Pharaohs" or "shadows of Egypt" am I tempted to trust in for security or deliverance in my life today?
  • In what areas of my life do I tend to rely on my own strength or human solutions before turning to God?
  • How has misplaced trust in the past led to "shame" or "confusion" in my experience, and what lessons did I learn?
  • What practical steps can I take to cultivate a deeper, more consistent trust in the Lord in all circumstances, making Him my primary refuge?

FAQ

Why was Judah tempted to trust Egypt instead of God?

Answer: Judah was facing the formidable military threat of the Neo-Assyrian Empire, which was aggressively expanding and had already conquered the Northern Kingdom of Israel. In this desperate situation, Judah's leaders, driven by fear and a lack of faith, sought a pragmatic political and military alliance with Egypt, a once-mighty regional power. They believed Egypt could provide the necessary military "strength" and protection to counter Assyria, rather than relying on God's promised deliverance, as highlighted in Isaiah 30:1-2. Their choice reflected a human tendency to prioritize visible, tangible solutions over unseen divine intervention.

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

Answer: The "shadow of Egypt" is a powerful metaphor signifying the insubstantial, temporary, and ultimately unreliable nature of the protection or aid that Egypt could offer. Just as a physical shadow provides only temporary relief from the sun but no lasting substance or shelter, so too Egypt's alliance would prove to be fleeting and ineffective. It contrasts sharply with God, who is described as a solid, enduring "rock" and "refuge" for His people, as seen in Psalm 18:2. This imagery underscores the deceptive illusion of security found in human alliances apart from God.

Does this verse condemn all human alliances or efforts?

Answer: This verse does not condemn all human alliances or efforts in themselves, but rather the misplaced trust in them instead of God. The core issue is where ultimate reliance and hope are placed. When human strength or alliances are sought as a substitute for divine dependence, or when they lead to disobedience against God's clear commands, they become a source of "shame" and "confusion." The Bible encourages wise counsel and responsible action, but always within the framework of seeking God's will first and acknowledging His ultimate sovereignty and provision, as emphasized in Proverbs 3:5-6. It's a matter of priority and ultimate allegiance.

CHRIST-CENTERED FULFILLMENT

Isaiah 30:3, with its stark warning against trusting in human strength and the "shadow of Egypt," finds its ultimate fulfillment and profound counterpoint in the person and work of Jesus Christ. The Old Testament narrative repeatedly demonstrates humanity's propensity to seek security in worldly powers, human wisdom, or self-reliance, leading inevitably to shame and confusion. However, Christ embodies the true "strength" and "refuge" that Judah desperately needed but failed to embrace. He is not a fleeting "shadow" but the eternal, unshakeable reality of God's saving power, the very "power of God and the wisdom of God" (1 Corinthians 1:24). Where reliance on Pharaoh brought disgrace, trust in Christ brings everlasting glory and peace (Romans 5:5). He is the true Lamb of God who takes away the sin of the world, not a military power that fails. Our "confusion" over sin and separation from God is resolved in Him, for He became sin for us so that we might become the righteousness of God (2 Corinthians 5:21). The New Covenant calls us to place our entire "trust" not in human systems or earthly might, but solely in the finished work of Christ on the cross, for He is our wisdom, righteousness, sanctification, and redemption (1 Corinthians 1:30). In Him, we find a strength that never fails and a hope that never disappoints, leading not to shame but to an inheritance that is imperishable, undefiled, and unfading, kept in heaven for us (1 Peter 1:3-4).

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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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JeromeAD 420
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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