Isa 30:1-7 | Clarke | STEP | The Jews reproved for their reliance on Egypt, . Threatened for their obstinate adherence to this alliance, . Images the most elegant and lofty, by which the intense gloriousness of Messiah's reign at the period when all Israel shall be added to the Church is beautifully set forth, . Dreadful fall of Sennacherib's army, an event most manifestly typical of the terrible and sudden overthrow of Antichrist; as, unless this typical reference be admitted, no possible connection can be imagined between the stupendous events which took place in Hezekiah's reign, and the very remote and inconceivably more glorious displays of Divine vengeance and mercy in the days of the Messiah, . Verse 1 And that cover with a covering "Who ratify covenants" - Hebrews "Who pour out a libation." Sacrifice and libation were ceremonies constantly used, in ancient times by most nations in the ratifying of covenants: a libation therefore is used for a covenant, as in Greek the word σπονδη, for the same reason, stands for both. This seems to be the most easy explication of the Hebrew phrase, and it has the authority of the Septuagint, εποιησατε συνθηκας.

Isaiah 30:1-7

Introduction

The Jews reproved for their reliance on Egypt, Isa 30:1-7. Threatened for their obstinate adherence to this alliance, Isa 30:8-17. Images the most elegant and lofty, by which the intense gloriousness of Messiah's reign at the period when all Israel shall be added to the Church is beautifully set forth, Isa 30:18-26. Dreadful fall of Sennacherib's army, an event most manifestly typical of the terrible and sudden overthrow of Antichrist; as, unless this typical reference be admitted, no possible connection can be imagined between the stupendous events which took place in Hezekiah's reign, and the very remote and inconceivably more glorious displays of Divine vengeance and mercy in the days of the Messiah, Isa 30:27-33.

Verse 1

And that cover with a covering "Who ratify covenants" - Hebrews "Who pour out a libation." Sacrifice and libation were ceremonies constantly used, in ancient times by most nations in the ratifying of covenants: a libation therefore is used for a covenant, as in Greek the word σπονδη, for the same reason, stands for both. This seems to be the most easy explication of the Hebrew phrase, and it has the authority of the Septuagint, εποιησατε συνθηκας. Verse 4

Hanes - Six MSS. of Kennicott's, and perhaps six others, with four of De Rossi's, read חנם chinnam, in vain, for הנס Hanes; and so also the Septuagint, who read likewise יגעו yageu, labored, for יגיעו yaggiu, arrived at. 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. Verse 6

The burden - משא massa seems here to be taken in its proper sense; the load, not the oracle. The same subject is continued; and there seems to be no place here for a new title to a distinct prophecy.

Does not burden of the beasts of the South in this place relate to the presents sent by Hoshea king of Israel to the South - to Egypt, which lay south of Judea, to engage the Egyptians to succor him against the king of Assyria?

Into the land of trouble and anguish "Through a land of distress and difficulty" - The same deserts are here spoken of which the Israelites passed through when they came out of Egypt, which Moses describes, Deu 8:15, as "that great and terrible wilderness wherein were fiery serpents, and scorpions, and drought; where there was no water. "And which was designed to be a kind of barrier between them and Egypt, of which the Lord had said, "Ye shall henceforth return no more that way," Deu 17:16.

Shall not profit them - A MS. adds in the margin the word למו lamo, them, which seems to have been lost out of the text: it is authorized by the Septuagint and Vulgate. Verse 7

Their strength is to sit still "Rahab the Inactive" - The two last words, הם שבת hem shabeth, joined into one, make the participle pihel המשבת hammeshabbeth. I find the learned Professor Doederlein, in his version of Isaiah, and note on this place, has given the same conjecture; which he speaks of as having been formerly published by him. A concurrence of different persons in the same conjecture adds to it a greater degree of probability.