Isaiah 30:5

Isaiah 30:5 in Multiple Translations

Berean Standard Bible BSB

everyone will be put to shame because of a people useless to them. They cannot be of help; they are good for nothing but shame and reproach.”

King James Version KJV

They were all ashamed of a people that could not profit them, nor be an help nor profit, but a shame, and also a reproach.

American Standard Version ASV

They shall all be ashamed because of a people that cannot profit them, that are not a help nor profit, but a shame, and also a reproach.

Bible in Basic English BBE

For they have all come with offerings to a people of no use to them, in whom is no help or profit, but only shame and a bad name.

Free Bible Version FBV

the Egyptians will offend everyone because they are useless—they're no help and good for nothing, except for causing shame and bringing disgrace.

Geneva Bible 1599 GNV

They shalbe all ashamed of the people that cannot profite them, nor helpe nor doe them good, but shalbe a shame and also a reproche.

Young's Literal Translation YLT

All he made ashamed of a people that profit not, Neither for help, not for profit, But for shame, and also for reproach!

World English Bible WEB

They shall all be ashamed because of a people that can’t profit them, that are not a help nor profit, but a shame, and also a reproach.”

Noah Webster Bible WBS

They were all ashamed of a people that could not profit them, nor be a help nor profit, but a shame, and also a reproach.

Douay-Rheims 1899 DRV

They were all confounded at a people that could not profit them: they were no help, nor to any profit, but to confusion and to reproach.

Translation for Translators T4T

but all those who trust in the King of Egypt will be humiliated, because that nation will not be able to help you; the treaty that you have made requesting help from them will be useless; instead, the result will be that you will be humiliated and disgraced [DOU].”

Study Highlights

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Berean Amplified Bible — Isaiah 30:5

BAB

Word Study

Hover over any word to see its amplified meaning. Click a word to explore its full definition and translation comparisons.

Amplified text is generated using scripting to tie together English translations for comparison. Always refer to the core BSB translation and original Hebrew/Greek text for accuracy. Anomalies may occur.

Isaiah 30:5 Interlinear (Deep Study)

BIB

HEB כֹּ֣ל הבאיש הֹבִ֔ישׁ עַל עַ֖ם לֹא יוֹעִ֣ילוּ לָ֑/מוֹ לֹ֤א לְ/עֵ֨זֶר֙ וְ/לֹ֣א לְ/הוֹעִ֔יל כִּ֥י לְ/בֹ֖שֶׁת וְ/גַם לְ/חֶרְפָּֽה

כֹּ֣ל kôl H3605 all N-ms

הבאיש bâʼash H887 to stink V-Hiphil-Perf-3ms

הֹבִ֔ישׁ bûwsh H954 be ashamed V-Hiphil-Perf-3ms

עַל ʻal H5921 upon Prep

עַ֖ם ʻam H5971 Amaw N-ms

לֹא lôʼ H3808 not Part

יוֹעִ֣ילוּ yaʻal H3276 to gain V-Hiphil-Imperf-3mp

לָ֑/מוֹ Prep | Suff

לֹ֤א lôʼ H3808 not Part

לְ/עֵ֨זֶר֙ ʻêzer H5828 helper Prep | N-ms

וְ/לֹ֣א lôʼ H3808 not Conj | Part

לְ/הוֹעִ֔יל yaʻal H3276 to gain Prep | V-Hiphil-Inf-a

כִּ֥י kîy H3588 for Conj

לְ/בֹ֖שֶׁת bôsheth H1322 shame Prep | N-fs

וְ/גַם gam H1571 also Conj | DirObjM

לְ/חֶרְפָּֽה cherpâh H2781 reproach Prep | N-fs

Hebrew Word Study

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Hebrew Word Reference — Isaiah 30:5

כֹּ֣ל kôl H3605 "all" N-ms

The Hebrew word for 'all' or 'everything' is used throughout the Bible, like in Genesis 1:31, where God sees all He has made as very good. It encompasses the entirety of something, whether people, things, or situations.

Definition: 1) all, the whole 1a) all, the whole of 1b) any, each, every, anything 1c) totality, everything Aramaic equivalent: kol (כֹּל "all" H3606)

Usage: Occurs in 4242 OT verses. KJV: (in) all (manner, (ye)), altogether, any (manner), enough, every (one, place, thing), howsoever, as many as, (no-) thing, ought, whatsoever, (the) whole, whoso(-ever). See also: Genesis 1:21; Genesis 17:10; Genesis 41:40.

הבאיש bâʼash H887 "to stink" V-Hiphil-Perf-3ms

This Hebrew word means to smell bad or stink, and can also mean to be morally offensive. It is used to describe something or someone that is disgusting or wicked.

Definition: 1) to have a bad smell, stink, smell bad 1a) (Qal) to stink, smell bad 1b) (Niphal) 1b1) to become odious 1b2) to make oneself odious 1c) (Hiphil) 1c1) to stink, emit a stinking odour 1c2) to cause to stink 1c3) of wickedness (fig.) 1d) (Hithpael) to make oneself odious 2) (TWOT) to abhor

Usage: Occurs in 17 OT verses. KJV: (make to) be abhorred (had in abomination, loathsome, odious), (cause a, make to) stink(-ing savour), [idiom] utterly. See also: Genesis 34:30; 1 Samuel 27:12; Psalms 38:6.

הֹבִ֔ישׁ bûwsh H954 "be ashamed" V-Hiphil-Perf-3ms

To be ashamed is what this Hebrew word means, implying a feeling of guilt or disappointment. It is used to describe someone who is disconcerted or delayed, like in the story of Adam and Eve. Shame is a strong emotion.

Definition: 1) to put to shame, be ashamed, be disconcerted, be disappointed 1a) (Qal) 1a1) to feel shame 1a2) to be ashamed, disconcerted, disappointed (by reason of) 1b) (Piel) to delay (in shame) 1c) (Hiphil) 1c1) to put to shame 1c2) to act shamefully 1c3) to be ashamed 1d) (Hithpolel) to be ashamed before one another

Usage: Occurs in 105 OT verses. KJV: (be, make, bring to, cause, put to, with, a-) shamed(-d), be (put to) confounded(-fusion), become dry, delay, be long. See also: Genesis 2:25; Isaiah 24:23; Psalms 6:11.

עַל ʻal H5921 "upon" Prep

This Hebrew word means on or above something, like a physical object or a situation. It can also imply a sense of responsibility or accountability, as in being on behalf of someone.

Definition: prep 1) upon, on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against 1a) upon, on the ground of, on the basis of, on account of, because of, therefore, on behalf of, for the sake of, for, with, in spite of, notwithstanding, concerning, in the matter of, as regards 1b) above, beyond, over (of excess) 1c) above, over (of elevation or pre-eminence) 1d) upon, to, over to, unto, in addition to, together with, with (of addition) 1e) over (of suspension or extension) 1f) by, adjoining, next, at, over, around (of contiguity or proximity) 1g) down upon, upon, on, from, up upon, up to, towards, over towards, to, against (with verbs of motion) 1h) to (as a dative)

Usage: Occurs in 4493 OT verses. KJV: above, according to(-ly), after, (as) against, among, and, [idiom] as, at, because of, beside (the rest of), between, beyond the time, [idiom] both and, by (reason of), [idiom] had the charge of, concerning for, in (that), (forth, out) of, (from) (off), (up-) on, over, than, through(-out), to, touching, [idiom] with. See also: Genesis 1:2; Genesis 24:13; Genesis 41:33.

עַ֖ם ʻam H5971 "Amaw" N-ms

A people or nation is what this Hebrew word represents, like the nation of Israel in Exodus 33:13. It can also mean a tribe, troops, or attendants, and is used to describe a group of people gathered together. The word is often used to refer to the people of God.

Definition: This name means nation, people

Usage: Occurs in 1655 OT verses. KJV: folk, men, nation, people. See also: Genesis 11:6; Exodus 16:4; Leviticus 17:9.

לֹא lôʼ H3808 "not" Part

The Hebrew word for not or no is used to indicate absence or negation, as when God says no to the Israelites' requests, or when they disobey His commands.

Definition: 1) not, no 1a) not (with verb-absolute prohibition) 1b) not (with modifier-negation) 1c) nothing (subst) 1d) without (with particle) 1e) before (of time) Aramaic equivalent: la (לָא "not" H3809)

Usage: Occurs in 3967 OT verses. KJV: [idiom] before, [phrase] or else, ere, [phrase] except, ig(-norant), much, less, nay, neither, never, no((-ne), -r, (-thing)), ([idiom] as though...,(can-), for) not (out of), of nought, otherwise, out of, [phrase] surely, [phrase] as truly as, [phrase] of a truth, [phrase] verily, for want, [phrase] whether, without. See also: Genesis 2:5; Genesis 31:15; Exodus 4:9.

יוֹעִ֣ילוּ yaʻal H3276 "to gain" V-Hiphil-Imperf-3mp

This Hebrew word means to gain or ascend, and can also mean to be valuable or beneficial. It is used in various forms in the Bible to convey the idea of profit or advantage.

Definition: (Hiphil) to gain, profit, benefit, avail

Usage: Occurs in 21 OT verses. KJV: [idiom] at all, set forward, can do good, (be, have) profit, (able). See also: 1 Samuel 12:21; Isaiah 44:10; Proverbs 10:2.

לָ֑/מוֹ "" Prep | Suff

לֹ֤א lôʼ H3808 "not" Part

The Hebrew word for not or no is used to indicate absence or negation, as when God says no to the Israelites' requests, or when they disobey His commands.

לְ/עֵ֨זֶר֙ ʻêzer H5828 "helper" Prep | N-ms

A helper or one who provides aid is the meaning of this word, used to describe someone who assists or supports others. It is used in the Psalms to express gratitude for God's help and in the book of Isaiah to describe God's aid to his people.

Definition: 1) help, succour 1a) help, succour 1b) one who helps

Usage: Occurs in 21 OT verses. KJV: help. See also: Genesis 2:18; Psalms 115:9; Psalms 20:3.

וְ/לֹ֣א lôʼ H3808 "not" Conj | Part

The Hebrew word for not or no is used to indicate absence or negation, as when God says no to the Israelites' requests, or when they disobey His commands.

לְ/הוֹעִ֔יל yaʻal H3276 "to gain" Prep | V-Hiphil-Inf-a

This Hebrew word means to gain or ascend, and can also mean to be valuable or beneficial. It is used in various forms in the Bible to convey the idea of profit or advantage.

Definition: (Hiphil) to gain, profit, benefit, avail

Usage: Occurs in 21 OT verses. KJV: [idiom] at all, set forward, can do good, (be, have) profit, (able). See also: 1 Samuel 12:21; Isaiah 44:10; Proverbs 10:2.

כִּ֥י kîy H3588 "for" Conj

A conjunction used to show cause or connection, as in Genesis 2:23 where Adam says the woman is bone of his bone because she was taken out of him. It is often translated as 'for', 'because', or 'since'.

Definition: 1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since 1a) that 1a1) yea, indeed 1b) when (of time) 1b1) when, if, though (with a concessive force) 1c) because, since (causal connection) 1d) but (after negative) 1e) that if, for if, indeed if, for though, but if 1f) but rather, but 1g) except that 1h) only, nevertheless 1i) surely 1j) that is 1k) but if 1l) for though 1m) forasmuch as, for therefore

Usage: Occurs in 3910 OT verses. KJV: and, + (forasmuch, inasmuch, where-) as, assured(-ly), + but, certainly, doubtless, + else, even, + except, for, how, (because, in, so, than) that, + nevertheless, now, rightly, seeing, since, surely, then, therefore, + (al-) though, + till, truly, + until, when, whether, while, whom, yea, yet. See also: Genesis 1:4; Genesis 26:16; Genesis 42:15.

לְ/בֹ֖שֶׁת bôsheth H1322 "shame" Prep | N-fs

The Hebrew word for shame describes a feeling of embarrassment or guilt, and can also refer to something that causes shame. It is used in the Bible to describe feelings of shame or embarrassment, as in Genesis and Psalms.

Definition: 1) shame 1a) shame 1b) shameful thing

Usage: Occurs in 30 OT verses. KJV: ashamed, confusion, [phrase] greatly, (put to) shame(-ful thing). See also: 1 Samuel 20:30; Isaiah 54:4; Psalms 35:26.

וְ/גַם gam H1571 "also" Conj | DirObjM

Also means 'even' or 'too', used for emphasis or to connect ideas, like 'both...and' or 'neither...nor'. It can introduce a climax or show contrast.

Definition: 1) also, even, indeed, moreover, yea 1a) also, moreover (giving emphasis) 1b) neither, neither...nor (with negative) 1c) even (for stress) 1d) indeed, yea (introducing climax) 1e) also (of correspondence or retribution) 1f) but, yet, though (adversative) 1g) even, yea, yea though (with 'when' in hypothetical case) 2) (TWOT) again, alike

Usage: Occurs in 661 OT verses. KJV: again, alike, also, (so much) as (soon), both (so)...and, but, either...or, even, for all, (in) likewise (manner), moreover, nay...neither, one, then(-refore), though, what, with, yea. See also: Genesis 3:6; Exodus 19:9; 1 Samuel 14:21.

לְ/חֶרְפָּֽה cherpâh H2781 "reproach" Prep | N-fs

Cherpah means reproach or shame, often used to describe scorn or disgrace. In the Bible, it is used to express strong feelings of shame or humiliation.

Definition: 1) reproach, scorn 1a) taunt, scorn (upon enemy) 1b) reproach (resting upon condition of shame, disgrace) 1c) a reproach (an object)

Usage: Occurs in 72 OT verses. KJV: rebuke, reproach(-fully), shame. See also: Genesis 30:23; Isaiah 25:8; Psalms 15:3.

Study Notes — Isaiah 30:5

Show Verse Quote Highlights

Context
Cross References
Isaiah 30:5 Summary
Frequently Asked Questions
Reflection Questions
Gill's Exposition on Isaiah 30:5
Jamieson-Fausset-Brown on Isaiah 30:5
Matthew Poole's Commentary on Isaiah 30:5
Trapp's Commentary on Isaiah 30:5
Ellicott's Commentary on Isaiah 30:5
Adam Clarke's Commentary on Isaiah 30:5
Cambridge Bible on Isaiah 30:5
Barnes' Notes on Isaiah 30:5
Whedon's Commentary on Isaiah 30:5
Sermons on Isaiah 30:5

Context — The Worthless Treaty with Egypt

3But Pharaoh’s protection will become your shame, and the refuge of Egypt’s shade your disgrace. 4For though their princes are at Zoan and their envoys have arrived in Hanes,

5everyone will be put to shame because of a people useless to them. They bring neither help nor benefit, but only shame and disgrace.”

6This is the burden against the beasts of the Negev: Through a land of hardship and distress, of lioness and lion, of viper and flying serpent, they carry their wealth on the backs of donkeys and their treasures on the humps of camels, to a people of no profit to them. 7Egypt’s help is futile and empty; therefore I have called her Rahab Who Sits Still.

Cross References

	Reference	Text (BSB)
1	Jeremiah 2:36	How unstable you are, constantly changing your ways! You will be disappointed by Egypt just as you were by Assyria.
2	Isaiah 30:7	Egypt’s help is futile and empty; therefore I have called her Rahab Who Sits Still.
3	Isaiah 30:16	“No,” you say, “we will flee on horses.” Therefore you will flee! “We will ride swift horses,” but your pursuers will be faster.
4	Isaiah 31:1–3	Woe to those who go down to Egypt for help, who rely on horses, who trust in their abundance of chariots and in their multitude of horsemen. They do not look to the Holy One of Israel; they do not seek the LORD. Yet He too is wise and brings disaster; He does not call back His words. He will rise up against the house of the wicked and against the allies of evildoers. But the Egyptians are men, not God; their horses are flesh, not spirit. When the LORD stretches out His hand, the helper will stumble, and the one he helps will fall; both will perish together.
5	Isaiah 20:5–6	Those who made Cush their hope and Egypt their boast will be dismayed and ashamed. And on that day the dwellers of this coastland will say, ‘See what has happened to our source of hope, those to whom we fled for help and deliverance from the king of Assyria! How then can we escape?’”

Isaiah 30:5 Summary

Isaiah 30:5 warns us about the dangers of relying on people or things that cannot truly help us, leading to shame and disappointment. This verse reminds us that only God is truly reliable and that we should trust in Him alone, as seen in Psalms 37:3-4. When we put our trust in earthly powers or human alliances, we will be let down, but when we trust in God, we can have confidence in His power and provision, as promised in Jeremiah 17:7-8. By trusting in God, we can avoid the shame and reproach that comes from relying on useless things.

Frequently Asked Questions

What does it mean to be put to shame because of a people useless to them?

In Isaiah 30:5, being put to shame means to experience disappointment and humiliation due to relying on a nation, in this case Egypt, that cannot provide the expected help or protection, as also seen in Isaiah 31:1 and Jeremiah 2:36.

Why are the people described as useless and good for nothing but shame and reproach?

The people, in this context Egypt, are considered useless because they are unable to provide the help or protection that Israel is seeking, leading to shame and reproach, similar to the warnings given in Deuteronomy 17:16 and Hosea 7:11.

How does this verse relate to the concept of trust in God?

This verse highlights the importance of trusting in God rather than in human alliances or earthly powers, as emphasized in Psalms 20:7 and Isaiah 31:3, where it is clear that trust in God is the only reliable source of help and protection.

What does this say about the nature of human alliances and earthly powers?

This verse indicates that human alliances and earthly powers are unreliable and can lead to shame and disappointment, as also seen in 1 Samuel 4:3 and Jeremiah 37:5, underscoring the need to seek God's guidance and trust in His sovereignty.

Reflection Questions

In what ways do I seek help or protection from sources other than God, and how can I shift my trust to Him alone?
How have I experienced shame or disappointment due to relying on something or someone other than God, and what can I learn from those experiences?
What are some modern-day equivalents of seeking help from Egypt, and how can I avoid making similar mistakes?
In what ways can I apply the lesson of Isaiah 30:5 to my everyday life, trusting in God's power and provision rather than in human strength or earthly powers?

Gill's Exposition on Isaiah 30:5

They were all ashamed of a people [that] could not profit them,.... The princes, the ambassadors that were sent unto them, and the king or people, or both, that sent them, who hoped for and expected

Jamieson-Fausset-Brown on Isaiah 30:5

They were all ashamed of a people that could not profit them, nor be an help nor profit, but a shame, and also a reproach.

Matthew Poole's Commentary on Isaiah 30:5

They; both the messengers, and they who sent them.

Trapp's Commentary on Isaiah 30:5

Isaiah 30:5 They were all ashamed of a people [that] could not profit them, nor be an help nor profit, but a shame, and also a reproach.Ver. 5. They were all ashamed of a people that could not profit them.] Either could not or would not, for fear of provoking the Assyrian, so potent and formidable a prince. When Queen Elizabeth undertook to protect the Netherlanders against the Spaniard, the King of Sweden, hearing of it, said, that she had taken the crown off her own head and set it on the head of Fortune.

Ellicott's Commentary on Isaiah 30:5

(5) They were all ashamed . . .—Better, are: historic present, as before. The prophet paints the dreary disappointment of the embassy. They found Egypt at once weak and false, without the will or power to help them. So Rabshakeh compares that power to a “broken reed,” which does but pierce the hand of him who leans on it. So Sargon (Smith, Assyrian Canon, p. 133, quoted by Cheyne), describing the resistance of his foes, says that they “carried presents, seeking his alliance, to Pharaoh, king of Egypt, a monarch who could not help them.”

Adam Clarke's Commentary on Isaiah 30:5

Verse 5. Were - ashamed] Eight MSS. (one ancient) of Kennicott's, and ten of De Rossi's, read הביש hobish, without א aleph. So the Chaldee and Vulgate. But a shame - "But proved even a shame"] Four MSS. (three ancient) after כי ki, add אם im, unless, which seems wanted to complete the phrase in its usual form.

Cambridge Bible on Isaiah 30:5

1–5. The futile alliance with Egypt denounced. Comp. Isaiah 29:15, Isaiah 31:1.

Barnes' Notes on Isaiah 30:5

They were all ashamed - That is, all the legates or ambassadors.

Whedon's Commentary on Isaiah 30:5

5. They were all ashamed — That is, the ambassadors, probably because their application for alliance and aid was not entertained.

Sermons on Isaiah 30:5

	Sermon	Description
	Upon This Rock by Vance Havner	In this sermon, the preacher emphasizes the importance of finding time for reflection and stillness in our busy lives. He shares his own experience of taking time to watch the suns
	Their Strength Is to Sit Still (Don't Dissipate Power, but Wait on the lord.) by Hans R. Waldvogel	Hans R. Waldvogel emphasizes the profound strength found in stillness and waiting on the Lord, contrasting it with the futility of relying on human efforts. He reflects on the impo
	Inward Stillness by Charles E. Cowman	Charles E. Cowman preaches on the importance of inward stillness to truly know God. He shares a personal experience of being in a time of great anxiety and turmoil, where he learne
	Epistle 43 by George Fox	George Fox preaches to the brethren, encouraging them to stand together in God's power and not be discouraged by external enemies. He emphasizes the importance of holding onto free
	Letter 195. by James Bourne	James Bourne preaches about the profound effects of godly fear, leading to heart searching, unceasing prayer, and a deep sense of contrition and repentance. He emphasizes the impor
	The Word in a Recession by Zac Poonen	In this sermon, the preacher emphasizes the importance of placing our confidence solely in God, rather than in worldly possessions or external factors. He warns against being foole
	Voices From Hell Speaking to America - Part 3 by Alan Cairns	This sermon delves into the prophetic lamentation of the impending destruction of Pharaoh, his armies, and the great Egyptian nation, challenging the false hope placed in Egypt's m