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Selected Verse: Isaiah 30:1 - Strong Concordance

Verse	Translation	Text
Isa 30:1	Strong Concordance	Woe [01945] to the rebellious [05637] children [01121], saith [05002] the LORD [03068], that take [06213] counsel [06098], but not of me; and that cover [05258] with a covering [04541], but not of my spirit [07307], that they may add [05595] sin [02403] to sin [02403]:
	King James	Woe to the rebellious children, saith the LORD, that take counsel, but not of me; and that cover with a covering, but not of my spirit, that they may add sin to sin:

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A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]
THE THIRTIETH THROUGH THIRTY-SECOND CHAPTERS REFER PROBABLY TO THE SUMMER OF 714 B.C., AS THE TWENTY-NINTH CHAPTER TO THE PASSOVER OF THAT YEAR. (Isa. 30:1-32) take counsel--rather, as Isa 30:4, Isa 30:6 imply, "execute counsels." cover . . . covering--that is, wrap themselves in reliances disloyal towards Jehovah. "Cover" thus answers to "seek to hide deeply their counsel from the Lord" (Isa 29:15). But the Hebrew is literally, "who pour out libations"; as it was by these that leagues were made (Exo 24:8; Zac 9:11), translate, "who make a league." not of--not suggested by My Spirit" (Num 27:21; Jos 9:14). that they may add--The consequence is here spoken of as their intention, so reckless were they of sinning: one sin entails the commission of another (Deu 29:19).

A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]

THE THIRTIETH THROUGH THIRTY-SECOND CHAPTERS REFER PROBABLY TO THE SUMMER OF 714 B.C., AS THE TWENTY-NINTH CHAPTER TO THE PASSOVER OF THAT YEAR. (Isa. 30:1-32)

take counsel--rather, as Isa 30:4, Isa 30:6 imply, "execute counsels."

cover . . . covering--that is, wrap themselves in reliances disloyal towards Jehovah. "Cover" thus answers to "seek to hide deeply their counsel from the Lord" (Isa 29:15). But the Hebrew is literally, "who pour out libations"; as it was by these that leagues were made (Exo 24:8; Zac 9:11), translate, "who make a league."

not of--not suggested by My Spirit" (Num 27:21; Jos 9:14).

that they may add--The consequence is here spoken of as their intention, so reckless were they of sinning: one sin entails the commission of another (Deu 29:19).

Notes on the Bible, by Albert Barnes, [1834]
Wo, - (see the note at Isa 18:1). To the rebellious children - To those whom he had nourished as children, and who had rebelled against him (see the note at Isa 1:23). That take counsel, but not of me - They look to Egypt, and depend on a human arm. And that cover with a covering - The idea here, according to our translation, is, that they seek protection or a covering from the impending calamity. Lowth renders this, 'Who ratify covenants;' supposing that the reference is to the fact that in ancient times compacts were formed by offering sacrifices, and by pouring out libations. The Hebrew, according to Lowth, means, 'who pour out a libation.' So the Septuagint renders it, Συνθήκας sunthēkas - 'And thou hast made covenants.' The Syriac renders it, 'Who pour out libations.' The Hebrew word נסך nâsak properly conveys the idea of pouring out, and is applied: (1) to the act of pouring out wine as a drink offering, or as a libation to God Gen 35:14; Exo 30:9; Ch1 11:18; Hos 9:4; (2) to the act of pouring out oil, that is, to anointing kings and rulers Psa 2:6; Dan 11:8; (3) to the act of pouring out melted metals, that is, to cast them Isa 40:19; Isa 44:10. The word also may have a meaning kindred to סכך sâkak and denote "to cover," as in Isa 25:7. Various derivatives from the word are rendered 'to cover withal' Num 4:7; 'the covering' Isa 28:20; 'the web,' that is, that which is woven for a covering Jdg 16:13-14. The idea, however, which best suits the connection here is probably that suggested by Lowth, in accordance with the Septuagint, and the Syriac, and adopted by Rosenmuller, Gesenius, and others, "to make a libation;" that is, to ratify a covenant, or compact. But not of my Spirit - It was not such as was suggested by his Spirit, and not such as he would approve. That they may add sin to sin - They add to the sin of rebellion against God that of forming an alliance. Sins do not usually stand alone. When one is committed, it is often necessary to commit others in order to carry out and complete the plan which that contemplated.

Commentary on the Old Testament, by Carl Friedrich Keil and Franz Delitzsch [1857-78]
The plan which, according to Isa 29:15, was already projected and prepared in the deepest secrecy, is now much further advanced. The negotiations by means of ambassadors have already been commenced; but the prophet condemns what he can no longer prevent. "Woe to the stubborn children, saith Jehovah, to drive plans, and not by my impulse, and to plait alliance, and not according to my Spirit, to heap sin upon sin: that go away to travel down to Egypt, without having asked my mouth, to fly to Pharaoh's shelter, and to conceal themselves under the shadow of Egypt. And Pharaoh's shelter becomes a shame to them, and the concealment under the shadow of Egypt a disgrace. For Judah's princes have appeared in Zoan, and his ambassadors arrive in Hanes. They will all have to be ashamed of a people useless to them, that brings no help and no use, but shame, and also reproach." Sōrerı̄m is followed by infinitives with Lamed (cf., Isa 5:22; Isa 3:8): who are bent upon it in their obstinacy. Massēkhâh designates the alliance as a plait (massēkheth). According to Cappellus and others, it designates it as formed with a libation (σπονδη, from σπένδεσθαι); but the former is certainly the more correct view, inasmuch as massēkhâh (from nâsakh, fundere) signifies a cast, and hence it is more natural here to take nâsakh as equivalent to sâkhakh, plectere (Jerome: ordiremini telam). The context leaves no doubt as to the meaning of the adverbial expressions ולא־מנּי and ולא־רוּחי, viz., without its having proceeded from me, and without my Spirit being there. "Sin upon sin:" inasmuch as they carry out further and further to perfect realization the thought which was already a sinful one in itself. The prophet now follows for himself the ambassadors, who are already on the road to the country of the Nile valley. He sees them arrive in Zoan, and watches them as they proceed thence into Hanes. He foresees and foretells what a disgraceful opening of their eyes will attend the reward of this untheocratical beginning. On lâ‛ōz b', see at Isa 10:31 : ‛ōz is the infinitive constr. of ‛ūz; mâ‛ōz, on the contrary, is a derivative of ‛âzaz, to be strong. The suffixes of שׂריו (his princes) and מלאכיו (his ambassadors) are supposed by Hitzig, Ewald, and Knobel, who take a different view of what is said, to refer to the princes and ambassadors of Pharaoh. But this is by no means warranted on the ground that the prophet cannot so immediately transfer to Zoan and Hanes the ambassadors of Judah, who were still on their journey according to Isa 30:2. The prophet's vision overleaps the existing stage of the desire for this alliance; he sees the great men of his nation already suing for the favour of Egypt, first of all in Zoan, and then still further in Hanes, and at once foretells the shameful termination of this self-desecration of the people of Jehovah. The lxx give for יגיעוּ חנּס, μάτην κοπιάσουσιν, i.e., ייגעוּ סהנּם, and Knobel approves this reading; but it is a misunderstanding, which only happens to have fallen out a little better this time than the rendering ὡς Δαυίδ given for כּדּוּר in Isa 29:3. If chinnâm had been the original reading, it would hardly have entered any one's mind to change it into chânēs. The latter was the name of a city on an island of the Nile in Central Egypt, the later Heracleopolis (Eg. Hnēs; Ehnēs), the Anysis of Herodotus (ii. 137). On Zoan, see at Isa 19:11. At that time the Tanitic dynasty was reigning, the dynasty preceding the Ethiopian. Tanis and Anysis were the two capitals. הבאישׁ (= היבשׁ =( ה, a metaplastic hiphil of יבשׁ = בּושׁ, a different word from יבשׁ) is incorrectly pointed for הבאישׁ, like ריאשׁנה (keri) for ראישׁנה in Jos 21:10. הבאישׁ signifies elsewhere, "to make stinking" (to calumniate, Pro 13:5), or "to come into ill odour" (Sa1 27:12); here, however, it means to be put to shame (בּאשׁ = בּושׁ).

Commentary on the Old Testament, by Carl Friedrich Keil and Franz Delitzsch [1857-78]

The plan which, according to Isa 29:15, was already projected and prepared in the deepest secrecy, is now much further advanced. The negotiations by means of ambassadors have already been commenced; but the prophet condemns what he can no longer prevent. "Woe to the stubborn children, saith Jehovah, to drive plans, and not by my impulse, and to plait alliance, and not according to my Spirit, to heap sin upon sin: that go away to travel down to Egypt, without having asked my mouth, to fly to Pharaoh's shelter, and to conceal themselves under the shadow of Egypt. And Pharaoh's shelter becomes a shame to them, and the concealment under the shadow of Egypt a disgrace. For Judah's princes have appeared in Zoan, and his ambassadors arrive in Hanes. They will all have to be ashamed of a people useless to them, that brings no help and no use, but shame, and also reproach." Sōrerı̄m is followed by infinitives with Lamed (cf., Isa 5:22; Isa 3:8): who are bent upon it in their obstinacy. Massēkhâh designates the alliance as a plait (massēkheth). According to Cappellus and others, it designates it as formed with a libation (σπονδη, from σπένδεσθαι); but the former is certainly the more correct view, inasmuch as massēkhâh (from nâsakh, fundere) signifies a cast, and hence it is more natural here to take nâsakh as equivalent to sâkhakh, plectere (Jerome: ordiremini telam). The context leaves no doubt as to the meaning of the adverbial expressions ולא־מנּי and ולא־רוּחי, viz., without its having proceeded from me, and without my Spirit being there. "Sin upon sin:" inasmuch as they carry out further and further to perfect realization the thought which was already a sinful one in itself. The prophet now follows for himself the ambassadors, who are already on the road to the country of the Nile valley. He sees them arrive in Zoan, and watches them as they proceed thence into Hanes. He foresees and foretells what a disgraceful opening of their eyes will attend the reward of this untheocratical beginning. On lâ‛ōz b', see at Isa 10:31 : ‛ōz is the infinitive constr. of ‛ūz; mâ‛ōz, on the contrary, is a derivative of ‛âzaz, to be strong. The suffixes of שׂריו (his princes) and מלאכיו (his ambassadors) are supposed by Hitzig, Ewald, and Knobel, who take a different view of what is said, to refer to the princes and ambassadors of Pharaoh. But this is by no means warranted on the ground that the prophet cannot so immediately transfer to Zoan and Hanes the ambassadors of Judah, who were still on their journey according to Isa 30:2. The prophet's vision overleaps the existing stage of the desire for this alliance; he sees the great men of his nation already suing for the favour of Egypt, first of all in Zoan, and then still further in Hanes, and at once foretells the shameful termination of this self-desecration of the people of Jehovah. The lxx give for יגיעוּ חנּס, μάτην κοπιάσουσιν, i.e., ייגעוּ סהנּם, and Knobel approves this reading; but it is a misunderstanding, which only happens to have fallen out a little better this time than the rendering ὡς Δαυίδ given for כּדּוּר in Isa 29:3. If chinnâm had been the original reading, it would hardly have entered any one's mind to change it into chânēs. The latter was the name of a city on an island of the Nile in Central Egypt, the later Heracleopolis (Eg. Hnēs; Ehnēs), the Anysis of Herodotus (ii. 137). On Zoan, see at Isa 19:11. At that time the Tanitic dynasty was reigning, the dynasty preceding the Ethiopian. Tanis and Anysis were the two capitals. הבאישׁ (= היבשׁ =( ה, a metaplastic hiphil of יבשׁ = בּושׁ, a different word from יבשׁ) is incorrectly pointed for הבאישׁ, like ריאשׁנה (keri) for ראישׁנה in Jos 21:10. הבאישׁ signifies elsewhere, "to make stinking" (to calumniate, Pro 13:5), or "to come into ill odour" (Sa1 27:12); here, however, it means to be put to shame (בּאשׁ = בּושׁ).

Explanatory Notes on the Whole Bible, by John Wesley [1754-65]
The rebellious - The Jews. Take counsel - That consult together. Cover - That seek protection. But not - Not such as by my spirit, speaking in my word, I have required them to do. That they may add - That unto all their sins, they may add distrust of my power and mercy, and put confidence in an arm of flesh.

Adam Clarke Commentary on the Whole Bible - Published 1810-1826
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.

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¹⁹ And it come to pass, when he heareth [08085] the words [01697] of this curse [0423], that he bless [01288] himself in his heart [03824], saying [0559], I shall have peace [07965], though [03588] I walk [03212] in the imagination [08307] of mine heart [03820], to add [05595] drunkenness [07302] to thirst [06771]:

¹⁴ And the men [0582] took [03947] of their victuals [06718], and asked [07592] not counsel at the mouth [06310] of the LORD [03068].

²¹ And he shall stand [05975] before [06440] Eleazar [0499] the priest [03548], who shall ask [07592] counsel for him after the judgment [04941] of Urim [0224] before [06440] the LORD [03068]: at his word [06310] shall they go out [03318], and at his word [06310] they shall come in [0935], both he, and all the children [01121] of Israel [03478] with him, even all the congregation [05712].

¹¹ As for thee also, by the blood [01818] of thy covenant [01285] I have sent forth [07971] thy prisoners [0615] out of the pit [0953] wherein is no water [04325].

⁸ And Moses [04872] took [03947] the blood [01818], and sprinkled [02236] it on the people [05971], and said [0559], Behold the blood [01818] of the covenant [01285], which the LORD [03068] hath made [03772] with you concerning all these words [01697].

¹⁵ Woe [01945] unto them that seek deep [06009] to hide [05641] their counsel [06098] from the LORD [03068], and their works [04639] are in the dark [04285], and they say [0559], Who seeth [07200] us? and who knoweth [03045] us?

⁶ The burden [04853] of the beasts [0929] of the south [05045]: into the land [0776] of trouble [06869] and anguish [06695], from whence come the young [03833] and old lion [03918], the viper [0660] and fiery [08314] flying [05774] serpent [08314], they will carry [05375] their riches [02428] upon the shoulders [03802] of young asses [05895], and their treasures [0214] upon the bunches [01707] of camels [01581], to a people [05971] that shall not profit [03276] them.

⁴ For his princes [08269] were at Zoan [06814], and his ambassadors [04397] came [05060] to Hanes [02609].

¹³ And Delilah [01807] said [0559] unto Samson [08123], Hitherto [02008] thou hast mocked [02048] me, and told [01696] me lies [03577]: tell [05046] me wherewith thou mightest be bound [0631]. And he said [0559] unto her, If thou weavest [0707] the seven [07651] locks [04253] of my head [07218] with the web [04545].
¹⁴ And she fastened [08628] it with the pin [03489], and said [0559] unto him, The Philistines [06430] be upon thee, Samson [08123]. And he awaked [03364] out of his sleep [08142], and went away [05265] with the pin [03489] of the beam [0708], and with the web [04545].

²⁰ For the bed [04702] is shorter [07114] than that a man can stretch [08311] himself on it: and the covering [04541] narrower [06887] than that he can wrap [03664] himself in it.

⁷ And upon the table [07979] of shewbread [06440] they shall spread [06566] a cloth [0899] of blue [08504], and put [05414] thereon the dishes [07086], and the spoons [03709], and the bowls [04518], and covers [07184] to cover withal [05262]: and the continual [08548] bread [03899] shall be thereon:

⁷ And he will destroy [01104] in this mountain [02022] the face [06440] of the covering [03875] cast over [03874] all people [05971], and the vail [04541] that is spread [05259] over all nations [01471].

¹⁰ Who hath formed [03335] a god [0410], or molten [05258] a graven image [06459] that is profitable [03276] for nothing [01115]?

¹⁹ The workman [02796] melteth [05258] a graven image [06459], and the goldsmith [06884] spreadeth [07554] it over with gold [02091], and casteth [06884] silver [03701] chains [07577].

⁸ And shall also carry [0935] captives [07628] into Egypt [04714] their gods [0430], with their princes [05257], and with their precious [02532] vessels [03627] of silver [03701] and of gold [02091]; and he shall continue [05975] more years [08141] than the king [04428] of the north [06828].

⁶ Yet have I set [05258] my king [04428] upon my holy [06944] hill [02022] of Zion [06726].

⁴ They shall not offer [05258] wine [03196] offerings to the LORD [03068], neither shall they be pleasing [06149] unto him: their sacrifices [02077] shall be unto them as the bread [03899] of mourners [0205]; all that eat [0398] thereof shall be polluted [02930]: for their bread [03899] for their soul [05315] shall not come [0935] into the house [01004] of the LORD [03068].

¹⁸ And the three [07969] brake through [01234] the host [04264] of the Philistines [06430], and drew [07579] water [04325] out of the well [0953] of Bethlehem [01035], that was by the gate [08179], and took [05375] it, and brought [0935] it to David [01732]: but David [01732] would [014] not drink [08354] of it, but poured it out [05258] to the LORD [03068],

⁹ Ye shall offer [05927] no strange [02114] incense [07004] thereon, nor burnt sacrifice [05930], nor meat offering [04503]; neither shall ye pour [05258] drink offering [05262] thereon.

¹⁴ And Jacob [03290] set up [05324] a pillar [04676] in the place [04725] where he talked [01696] with him, even a pillar [04678] of stone [068]: and he poured [05258] a drink offering [05262] thereon, and he poured [03332] oil [08081] thereon.

²³ Thy princes [08269] are rebellious [05637], and companions [02270] of thieves [01590]: every one loveth [0157] gifts [07810], and followeth [07291] after rewards [08021]: they judge [08199] not the fatherless [03490], neither doth the cause [07379] of the widow [0490] come [0935] unto them.

¹ Woe [01945] to the land [0776] shadowing [06767] with wings [03671], which is beyond [05676] the rivers [05104] of Ethiopia [03568]:

¹² And Achish [0397] believed [0539] David [01732], saying [0559], He hath made his people [05971] Israel [03478] utterly [0887] to abhor [0887] him; therefore he shall be my servant [05650] for ever [05769].

⁵ A righteous [06662] man hateth [08130] lying [01697] [08267]: but a wicked [07563] man is loathsome [0887], and cometh to shame [02659].

¹⁰ Which the children [01121] of Aaron [0175], being of the families [04940] of the Kohathites [06956], who were of the children [01121] of Levi [03878], had: for theirs was the first [07223] [07223] lot [01486].

¹¹ Surely the princes [08269] of Zoan [06814] are fools [0191], the counsel [06098] of the wise [02450] counsellors [03289] of Pharaoh [06547] is become brutish [01197]: how say [0559] ye unto Pharaoh [06547], I am the son [01121] of the wise [02450], the son [01121] of ancient [06924] kings [04428]?

³ And I will camp [02583] against thee round about [01754], and will lay siege [06696] against thee with a mount [04674], and I will raise [06965] forts [04694] against thee.

² That walk [01980] to go down [03381] into Egypt [04714], and have not asked [07592] at my mouth [06310]; to strengthen [05810] themselves in the strength [04581] of Pharaoh [06547], and to trust [02620] in the shadow [06738] of Egypt [04714]!

³¹ Madmenah [04088] is removed [05074]; the inhabitants [03427] of Gebim [01374] gather themselves to flee [05756].

⁸ For Jerusalem [03389] is ruined [03782], and Judah [03063] is fallen [05307]: because their tongue [03956] and their doings [04611] are against the LORD [03068], to provoke [04784] the eyes [05869] of his glory [03519].

²² Woe [01945] unto them that are mighty [01368] to drink [08354] wine [03196], and men [0582] of strength [02428] to mingle [04537] strong drink [07941]: