King James Version
Isaiah 31
9 verses with commentary
Woe to Those Who Rely on Egypt
Woe to them that go down to Egypt for help; and stay on horses, and trust in chariots, because they are many; and in horsemen, because they are very strong; but they look not unto the Holy One of Israel, neither seek the LORD!
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Woe to them that go down to Egypt for help (הוֹי הַיֹּרְדִים מִצְרַיִם לְעֶזְרָה, hoy hayordim Mitsrayim le'ezrah)—the seventh woe pronounces judgment on those יָרַד (yarad, going down) to מִצְרַיִם (Mitsrayim, Egypt) for עֶזְרָה (ezrah, help). And stay on horses, and trust in chariots, because they are many (וְעַל־סוּסִים יִשָּׁעֵנוּ וַיִּבְטְחוּ עַל־רֶכֶב כִּי־רָב, ve'al-susim yisha'enu vayivtechu al-rekhev ki-rav)—they שָׁעַן (sha'an, lean upon, rely) on horses and בָּטַח (batach, trust) in רֶכֶב (rekhev, chariots). But they look not unto the Holy One of Israel, neither seek the LORD! (וְלֹא שָׁעוּ עַל־קְדוֹשׁ יִשְׂרָאֵל וְאֶת־יְהוָה לֹא דָרָשׁוּ, velo sha'u al-Qedosh Yisrael ve'et-YHWH lo darshu)—they don't שָׁעָה (sha'ah, look to, regard) God or דָּרַשׁ (darash, seek).
Egypt's horses and chariots represented ancient superpower military technology—the tanks and fighter jets of the ancient world. Judah, threatened by Assyria, sought Egyptian alliance rather than relying on Yahweh. The sin isn't seeking protection but the misplaced trust: horses instead of God, human alliances instead of divine covenant. Deuteronomy 17:16 explicitly forbade kings multiplying horses or returning to Egypt. Psalm 20:7 contrasts: 'Some trust in chariots, and some in horses: but we will remember the name of the LORD our God.'
Egypt's horses and chariots represented ancient superpower military technology—the tanks and fighter jets of the ancient world. Judah, threatened by Assyria, sought Egyptian alliance rather than relying on Yahweh. The sin isn't seeking protection but the misplaced trust: horses instead of God, human alliances instead of divine covenant. Deuteronomy 17:16 explicitly forbade kings multiplying horses or returning to Egypt. Psalm 20:7 contrasts: 'Some trust in chariots, and some in horses: but we will remember the name of the LORD our God.'
Yet he also is wise, and will bring evil, and will not call back his words: but will arise against the house of the evildoers, and against the help of them that work iniquity. call: Heb. remove
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Yet he also is wise (וְגַם־הוּא חָכָם, vegam-hu chakham)—a divine ironic statement: God too possesses חָכְמָה (chokmah, wisdom), just like Egypt's vaunted counselors. And will bring evil, and will not call back his words (וַיָּבֵא רָע וְאֶת־דְּבָרָיו לֹא הֵסִיר, vayave ra ve'et-devaraw lo hesir)—He will bring רָע (ra, evil, calamity) and won't הֵסִיר (hesir, remove, turn back) His words. But will arise against the house of the evildoers, and against the help of them that work iniquity (וְקָם עַל־בֵּית מְרֵעִים וְעַל־עֶזְרַת פֹּעֲלֵי אָוֶן, veqam al-beyt mere'im ve'al-ezrat po'aley aven).
The sarcasm cuts: they trust Egyptian wisdom while ignoring divine wisdom. God's wisdom, unlike human calculation, executes inevitable judgment. When He speaks רָע (ra, disaster), it comes—His דְּבָרִים (devarim, words) are irrevocable. He will קוּם (qum, arise, stand up) against both the מְרֵעִים (mere'im, evildoers) and their helper. Egypt won't escape; aiding rebels against God brings judgment on the helper. Romans 1:32 applies this principle: not only those who practice sin but those who 'have pleasure in them that do them' face condemnation.
The sarcasm cuts: they trust Egyptian wisdom while ignoring divine wisdom. God's wisdom, unlike human calculation, executes inevitable judgment. When He speaks רָע (ra, disaster), it comes—His דְּבָרִים (devarim, words) are irrevocable. He will קוּם (qum, arise, stand up) against both the מְרֵעִים (mere'im, evildoers) and their helper. Egypt won't escape; aiding rebels against God brings judgment on the helper. Romans 1:32 applies this principle: not only those who practice sin but those who 'have pleasure in them that do them' face condemnation.
Now the Egyptians are men, and not God; and their horses flesh, and not spirit. When the LORD shall stretch out his hand, both he that helpeth shall fall, and he that is holpen shall fall down, and they all shall fail together.
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Now the Egyptians are men, and not God (וּמִצְרַיִם אָדָם וְלֹא־אֵל, uMitsrayim adam velo-El)—Egyptians are אָדָם (adam, man, mortal) not אֵל (El, God). And their horses flesh, and not spirit (וְסוּסֵיהֶם בָּשָׂר וְלֹא־רוּחַ, vesusehem basar velo-ruach)—horses are בָּשָׂר (basar, flesh) not רוּחַ (ruach, spirit). When the LORD shall stretch out his hand, both he that helpeth shall fall, and he that is holpen shall fall down, and they all shall fail together (וַיהוָה יַטֶּה־יָדוֹ וְכָשַׁל עוֹזֵר וְנָפַל עָזֻר וְיַחְדָּו כֻּלָּם יִכְלָיוּן, vaYHWH yateh-yado vekhshal ozer venafal azur veyachdav kulam yikhlayon).
Isaiah strips away illusions with ontological categories: creature versus Creator, flesh versus spirit. Egypt is merely human; horses are merely flesh—powerful but finite, impressive but mortal. When Yahweh נָטָה (natah, stretches out) His יָד (yad, hand), both helper (עוֹזֵר, ozer) and helped (עָזֻר, azur) will כָּשַׁל (kashal, stumble, fall). The verb כָּלָה (kalah, fail, be consumed, perish) pronounces comprehensive destruction. Psalm 146:3-5 echoes: 'Put not your trust in princes... his breath goeth forth... Happy is he that hath the God of Jacob for his help.'
Isaiah strips away illusions with ontological categories: creature versus Creator, flesh versus spirit. Egypt is merely human; horses are merely flesh—powerful but finite, impressive but mortal. When Yahweh נָטָה (natah, stretches out) His יָד (yad, hand), both helper (עוֹזֵר, ozer) and helped (עָזֻר, azur) will כָּשַׁל (kashal, stumble, fall). The verb כָּלָה (kalah, fail, be consumed, perish) pronounces comprehensive destruction. Psalm 146:3-5 echoes: 'Put not your trust in princes... his breath goeth forth... Happy is he that hath the God of Jacob for his help.'
For thus hath the LORD spoken unto me, Like as the lion and the young lion roaring on his prey, when a multitude of shepherds is called forth against him, he will not be afraid of their voice, nor abase himself for the noise of them: so shall the LORD of hosts come down to fight for mount Zion, and for the hill thereof. noise: or, multitude
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For thus hath the LORD spoken unto me, Like as the lion and the young lion roaring on his prey (כִּי כֹה אָמַר יְהוָה אֵלַי כַּאֲשֶׁר יֶהְגֶּה הָאַרְיֵה וְהַכְּפִיר עַל־טַרְפּוֹ, ki khoh amar YHWH elay ka'asher yehgeh ha'aryeh vehakfir al-tarpo)—like an אַרְיֵה (aryeh, lion) and כְּפִיר (kefir, young lion) הָגָה (hagah, growling, roaring) over טֶרֶף (teref, prey). When a multitude of shepherds is called forth against him, he will not be afraid of their voice, nor abase himself for the noise of them (אֲשֶׁר־יִקָּרֵא עָלָיו מְלֹא רֹעִים מִקּוֹלָם לֹא־יֵחָת וּמֵהֲמוֹנָם לֹא יַעֲנֶה, asher-yiqare alaw melo ro'im miqolam lo-yechat umehemonam lo ya'aneh). So shall the LORD of hosts come down to fight for mount Zion, and for the hill thereof (כֵּן יֵרֵד יְהוָה צְבָאוֹת לִצְבֹּא עַל־הַר צִיּוֹן וְעַל־גִּבְעָתָהּ, ken yered YHWH tseva'ot litsvo al-har Tsiyon ve'al-giv'atah).
A stunning reversal: after threatening judgment (vv. 1-3), Isaiah depicts Yahweh as a lion defending His kill—Jerusalem. A lion growling over prey won't be intimidated by shepherds trying to drive it off. Similarly, Yahweh Sabaoth will יָרַד (yarad, come down) to צָבָא (tsava, fight, wage war) for Zion. The same verb 'come down' used of Judah going down to Egypt (v. 1) now describes God descending to battle for His city. The attackers (Assyrians) are mere shepherds; God is the lion, and Jerusalem is His prey—untouchable.
A stunning reversal: after threatening judgment (vv. 1-3), Isaiah depicts Yahweh as a lion defending His kill—Jerusalem. A lion growling over prey won't be intimidated by shepherds trying to drive it off. Similarly, Yahweh Sabaoth will יָרַד (yarad, come down) to צָבָא (tsava, fight, wage war) for Zion. The same verb 'come down' used of Judah going down to Egypt (v. 1) now describes God descending to battle for His city. The attackers (Assyrians) are mere shepherds; God is the lion, and Jerusalem is His prey—untouchable.
As birds flying, so will the LORD of hosts defend Jerusalem; defending also he will deliver it; and passing over he will preserve it.
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As birds flying, so will the LORD of hosts defend Jerusalem (כְּצִפֳּרִים עָפוֹת כֵּן יָגֵן יְהוָה צְבָאוֹת עַל־יְרוּשָׁלִָם, ketsipporim afot ken yagen YHWH tseva'ot al-Yerushalaim)—like צִפֳּרִים (tsipporim, birds) עוּף (uf, flying, hovering), Yahweh will גָּנַן (ganan, defend, shield). Defending also he will deliver it; and passing over he will preserve it (גָּנוֹן וְהִצִּיל פָּסֹחַ וְהִמְלִיט, ganon vehitsil pasoach vehimlit)—doubling the verbs for emphasis: protecting-He will deliver, passing over-He will rescue.
The metaphor shifts from lion to birds—perhaps eagles hovering over nest (Deuteronomy 32:11) or mother hen sheltering chicks (Matthew 23:37). The verb פָּסַח (pasach, pass over) deliberately evokes Passover (פֶּסַח, Pesach) when God 'passed over' Israelite homes marked with blood, sparing firstborns while judging Egypt (Exodus 12:13). God will 'pass over' Jerusalem—sparing it from judgment that strikes enemies. This is grace in action: defending, delivering, preserving despite unworthiness.
The metaphor shifts from lion to birds—perhaps eagles hovering over nest (Deuteronomy 32:11) or mother hen sheltering chicks (Matthew 23:37). The verb פָּסַח (pasach, pass over) deliberately evokes Passover (פֶּסַח, Pesach) when God 'passed over' Israelite homes marked with blood, sparing firstborns while judging Egypt (Exodus 12:13). God will 'pass over' Jerusalem—sparing it from judgment that strikes enemies. This is grace in action: defending, delivering, preserving despite unworthiness.
Turn ye unto him from whom the children of Israel have deeply revolted.
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Turn ye unto him from whom the children of Israel have deeply revolted (שׁוּבוּ לַאֲשֶׁר הֶעְמִיקוּ סָרָה בְּנֵי יִשְׂרָאֵל, shuvu la'asher he'emiqu sarah beney Yisrael)—the imperative שׁוּב (shuv, return, turn back, repent) calls for return to the One from whom they העְמִיקוּ (he'emiqu, made deep) סָרָה (sarah, rebellion, turning aside). The verb עָמַק (amaq) means to go deep, be profound—their rebellion wasn't superficial but thoroughgoing, deeply rooted. The wordplay with סָרָה (sarah) may connect to the name Sarah but primarily means apostasy, turning away.
After threatening judgment (vv. 1-3) and promising deliverance (vv. 4-5), Isaiah issues covenant lawsuit appeal: repent, return. The phrase 'deeply revolted' acknowledges the severity of sin—not casual drift but profound rebellion. Yet the call remains: שׁוּבוּ (shuvu, turn back). No rebellion is too deep for God's grace to reach. Lamentations 3:40 echoes: 'Let us search and try our ways, and turn again to the LORD.'
After threatening judgment (vv. 1-3) and promising deliverance (vv. 4-5), Isaiah issues covenant lawsuit appeal: repent, return. The phrase 'deeply revolted' acknowledges the severity of sin—not casual drift but profound rebellion. Yet the call remains: שׁוּבוּ (shuvu, turn back). No rebellion is too deep for God's grace to reach. Lamentations 3:40 echoes: 'Let us search and try our ways, and turn again to the LORD.'
For in that day every man shall cast away his idols of silver, and his idols of gold, which your own hands have made unto you for a sin. his idols of gold: Heb. the idols of his gold
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For in that day every man shall cast away his idols of silver, and his idols of gold (כִּי בַיּוֹם הַהוּא יִמְאָסוּן אִישׁ אֱלִילֵי כַסְפּוֹ וֶאֱלִילֵי זְהָבוֹ, ki vayom hahu yim'asun ish eleley kaspo ve'eleley zehavo)—each אִישׁ (ish, man) will מָאַס (ma'as, reject, despise, cast away) his אֱלִילִים (elilim, idols, worthless things). Which your own hands have made unto you for a sin (אֲשֶׁר עָשׂוּ לָכֶם יְדֵיכֶם חֵטְא, asher asu lakhem yedekhem chet)—which your יָדַיִם (yadayim, hands) made as חֵטְא (chet, sin).
True repentance involves idol-abandonment. The irony: humans fashion gods from precious metals, then worship their own handicraft. Isaiah repeatedly mocks idol-making folly (Isaiah 44:9-20). The idols are expensive (כֶּסֶף, kesef, silver and זָהָב, zahav, gold) but worthless (אֱלִיל, elil, can mean 'nothing, worthless'). Repentance means recognizing that what you made, trusted, and invested in is fundamentally חֵטְא (chet, sin). Conversion involves renouncing former idols (1 Thessalonians 1:9)—whether literal statues or metaphorical false-trust objects (money, success, approval, comfort).
True repentance involves idol-abandonment. The irony: humans fashion gods from precious metals, then worship their own handicraft. Isaiah repeatedly mocks idol-making folly (Isaiah 44:9-20). The idols are expensive (כֶּסֶף, kesef, silver and זָהָב, zahav, gold) but worthless (אֱלִיל, elil, can mean 'nothing, worthless'). Repentance means recognizing that what you made, trusted, and invested in is fundamentally חֵטְא (chet, sin). Conversion involves renouncing former idols (1 Thessalonians 1:9)—whether literal statues or metaphorical false-trust objects (money, success, approval, comfort).
Then shall the Assyrian fall with the sword, not of a mighty man; and the sword, not of a mean man, shall devour him: but he shall flee from the sword, and his young men shall be discomfited. from: or, for fear of discomfited: or, tributary: Heb. for melting, or, tribute
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Then shall the Assyrian fall with the sword, not of a mighty man; and the sword, not of a mean man, shall devour him (וְנָפַל אַשּׁוּר בְּחֶרֶב לֹא־אִישׁ וְחֶרֶב לֹא־אָדָם תֹּאכְלֶנּוּ, venafal Ashur becherev lo-ish vecherev lo-adam tokhlennu)—Assyria will fall by a חֶרֶב (cherev, sword) that is לֹא־אִישׁ (lo-ish, not of man) and לֹא־אָדָם (lo-adam, not of mankind). The sword that אָכַל (akhal, devours, consumes) Assyria is supernatural. But he shall flee from the sword, and his young men shall be discomfited (וְנָס לוֹ מִפְּנֵי־חֶרֶב וּבַחוּרָיו לָמַס יִהְיוּ, venas lo mifney-cherev uvachuraw lamas yihyu)—they'll flee, and בַּחוּרִים (bachurim, young men, choice warriors) become לָמַס (lamas, forced labor, discomfited).
This prophecy excludes human agency—no man's sword, no human military defeats Assyria. God Himself wields the sword. Fulfillment came in 701 BC: 'the angel of the LORD went out, and smote in the camp of the Assyrians an hundred fourscore and five thousand' (Isaiah 37:36). Sennacherib fled; his elite forces dissolved. Later, his own sons assassinated him (Isaiah 37:38). No human army defeated him—divine judgment did. 2 Kings 19:35 confirms: it was the angel of the LORD, not human sword.
This prophecy excludes human agency—no man's sword, no human military defeats Assyria. God Himself wields the sword. Fulfillment came in 701 BC: 'the angel of the LORD went out, and smote in the camp of the Assyrians an hundred fourscore and five thousand' (Isaiah 37:36). Sennacherib fled; his elite forces dissolved. Later, his own sons assassinated him (Isaiah 37:38). No human army defeated him—divine judgment did. 2 Kings 19:35 confirms: it was the angel of the LORD, not human sword.
And he shall pass over to his strong hold for fear, and his princes shall be afraid of the ensign, saith the LORD, whose fire is in Zion, and his furnace in Jerusalem. he: Heb. his rock shall pass away for fear his strong hold: or, his strength
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And he shall pass over to his strong hold for fear (וְסַלְעוֹ מִמָּגוֹר יַעֲבוֹר, vesal'o mimmagor ya'avor)—he will pass over to his סֶלַע (sela, rock, stronghold) מִן־מָגוֹר (min-magor, from fear, terror). And his princes shall be afraid of the ensign (וְחַתּוּ מִנֵּס שָׂרָיו, vechattu mines saraw)—his שָׂרִים (sarim, princes, commanders) will חָתַת (chatat, be terrified, dismayed) from נֵס (nes, banner, ensign). Saith the LORD, whose fire is in Zion, and his furnace in Jerusalem (נְאֻם־יְהוָה אֲשֶׁר־אוּר לוֹ בְצִיּוֹן וְתַנּוּר לוֹ בִּירוּשָׁלִָם, ne'um-YHWH asher-ur lo veTsiyon vetannur lo viYerushalaim)—Yahweh declares He has אוּר (ur, fire, light) in Zion and תַּנּוּר (tannur, oven, furnace).
Sennacherib's retreat is terror-driven—his stronghold becomes a refuge from overwhelming fear. Even commanders panic at God's נֵס (nes)—possibly the banner of divine judgment or perhaps Jerusalem itself as God's ensign. The concluding phrase is remarkable: Yahweh's אוּר (ur, fire) dwells in Zion. This fire could be refining fire (purifying His people) or consuming fire (judging enemies). The תַּנּוּר (tannur, furnace) suggests God's holy presence that burns away impurity. Hebrews 12:29 echoes: 'For our God is a consuming fire.'
Sennacherib's retreat is terror-driven—his stronghold becomes a refuge from overwhelming fear. Even commanders panic at God's נֵס (nes)—possibly the banner of divine judgment or perhaps Jerusalem itself as God's ensign. The concluding phrase is remarkable: Yahweh's אוּר (ur, fire) dwells in Zion. This fire could be refining fire (purifying His people) or consuming fire (judging enemies). The תַּנּוּר (tannur, furnace) suggests God's holy presence that burns away impurity. Hebrews 12:29 echoes: 'For our God is a consuming fire.'