What Does Isaiah 30:5 Mean in the King James?
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.
The analysis reads the King James wording.
King James Version The King James Version, first published in 1611. Selah Verse shows the standard text.
THE KEY
The verse exposes the gap between a source called help and a source that can actually avail: failed dependence becomes disgrace.
THE MEANING
When expected help proves unable to avail, the failure becomes visible in the shame that follows. The verse measures support by its effect: it must bring actual benefit, and here it brings none. The reader sees how reliance on an empty promise can end in reproach.
WHAT THIS UNDOES
The lie is that an available or impressive ally is already help; the verse exposes help as something measured by whether it can actually benefit.
THE ROOT
הֹבִישׁוּ
hōvîšû
GROWS FROM
בוש
בוש (bôš): to be ashamed or disappointed; in the causative, to put to shame.
This root carries both becoming ashamed and causing disappointment or shame. Here, a failed promise becomes a failed expectation: those who lean on this people are exposed by its inability to help.
ALSO GROWS
bōš: To be ashamed or disappointed.
בֹּשׁ
This basic form shows the inward side of the same root: expectation meets failure.
bûšâ: Shame or disappointment.
בּוּשָׁה
This noun makes the result of failed expectation a state that can be named.
hēvîš: To disappoint or put to shame.
הֵבִישׁ
This causative form shows how an unreliable source can bring shame to those who depend on it.
חֶרְפָּה
ḥerpâ
GROWS FROM
חרף
חרף (ḥāraph): to taunt, revile, or heap reproach.
The verse ends with a word from the family of taunting and reviling, so the failure is more than private disappointment. What cannot help leaves those who relied on it exposed to reproach.
ALSO GROWS
ḥāraph: To taunt or revile.
חָרַף
The verb shows the scorn carried within the verse’s closing word.
məḥārēph: One who reviles or taunts.
מְחָרֵף
This form names the voice that turns exposed failure into reproach.
ḥerpâ: Reproach or disgrace.
חֶרְפָּה
This noun is the passage’s stated outcome: reliance on a source that cannot help ends in disgrace.
עֶזְרָה
ʿezrâ
GROWS FROM
עזר
עזר (ʿāzar): to help, support, or come to someone’s aid.
The Hebrew for help belongs to the same visible root as helper and helping. The verse places that language beside the repeated claim of no benefit, separating the appearance of support from aid that actually arrives.
ALSO GROWS
ʿāzar: To help or support.
עָזַר
The verb describes the action that the people in the verse fail to provide.
ʿēzer: Help or helper.
עֵזֶר
This noun makes clear that being a source of help means more than simply occupying that role.
ʿōzēr: A helper; one who helps.
עֹזֵר
The active form sharpens the verse’s distinction between a supposed helper and effective aid.
THE PATTERN
Trust placed in a source that cannot deliver its promised help turns into exposure and disappointment.
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!Put not your trust in princes, nor in the son of man, in whom there is no help.Charge them that are rich in this world, that they be not highminded, nor trust in uncertain riches, but in the living God, who giveth us richly all things to enjoy;THE THREAD
The priests said not, Where is the LORD? and they that handle the law knew me not: the pastors also transgressed against me, and the prophets prophesied by Baal, and walked after things that do not profit.Jeremiah and Isaiah share the Hebrew root יעל (yaʿal), meaning to avail, be useful, or profit: Isaiah says the people cannot benefit, while Jeremiah says the pursued things do not benefit. The shared root links a failed alliance and a failed pursuit as the same test of what actually avails.
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