Exegetical and Hermeneutical Commentary of Isaiah 19:20
And it shall be for a sign and for a witness unto the LORD of hosts in the land of Egypt: for they shall cry unto the LORD because of the oppressors, and he shall send them a savior, and a great one, and he shall deliver them.
20. for a sign and for a witness unto the Lord of hosts ] i.e. a reminder that He has a people in Egypt, and that by their presence the land is consecrated to Him.
The process of conversion in this and the following verses is finely conceived. First, the name of Jehovah is made known by the religious observances of the Jewish colonists and proselytes; then, in a time of trouble, the Egyptians turn to Him instead of to their false gods, and learn to know Him through His answer to their prayers (20, 21); finally this experience of Jehovah is deepened and purified by a discipline similar to that to which Israel was subjected in the time of the Judges (22).
the oppressors ] Omit the art.; the reference is quite general.
a saviour ] See Jdg 3:9; Jdg 3:15; 2Ki 13:5.
a great one ] Better: a champion. A special allusion to Ptolemy Soter, or to the Jewish generals who served under Ptolemy Philometor is not called for.
Fuente: The Cambridge Bible for Schools and Colleges
And it shall be for a sign – The altar, and the pillar. This shows that the altar was not to be for sacrifice, but was a memorial, or designed to designate a place of worship.
They shall cry to the Lord because of the oppressors – That is, oppressed and borne down under the exactions of their rulers, they shall seek deliverance from the true God – one instance among many of the effect of affliction and oppression in leading people to embrace the true religion.
And he shall send them a saviour – Who this saviour would be, has been a subject on which there has been a great difference of opinion. Grotius supposes that it would be the angel by which the army of Sennacherib would be destroyed. Gesenius thinks it was Psammetichus, who would deliver them from the tyranny of the eleven kings who were contending with each other, or that, since in Isa 19:4, he is called a severe lord, it is probable that the promise here is to be understood of a delivering or protecting angel. But it is evident that some person is here denoted who would be sent subsequently to the national judgments which are here designated. Dr. Gill supposes that by the saviour here is meant the Messiah; but this interpretation does not suit the connection, for it is evident that the event here predicted, was to take place before the coming of Christ. Vitringa and Dr. Newton suppose with more probability that Alexander the Great is here referred to, who took possession of Egypt after his conquest in the East, and who might be called a saviour, inasmuch as he delivered them from the reign of the oppressive kings who had tyrannized there, and inasmuch as his reign and the reigns of those who succeeded him in Egypt, would be much more mild than that of the former kings of that country.
That Alexander the Great was regarded by the Egyptians as a saviour or deliverer, is apparent from history. Upon his coming to Egypt, the people submitted to him cheerfully, out of hatred to the Persians, so that he became master of the country without any opposition (Diod. Sic. xvii. 49; Arrian, iii. 3, 1; Q. Curtius, iv. 7, 8, as quoted by Newton). He treated them with much kindness; built the city of Alexandria, calling it after his own name, designing to make it the capital of his empire; and under him and the Ptolemies who succeeded him, trade revived, commerce flourished, learning was patronized, and peace and plenty blessed the land. Among other things, Alexander transplanted many Jews into Alexandria, and granted them many privileges, equal to the Macedonians themselves (Jos. Bell. Jud. ii. 18. 7; Contra Ap. ii. 4). The arrival of Alexander, says Wilkinson (Ancient Egyptians, vol. i. pp. 213, 214), was greeted with universal satisfaction.
Their hatred of the Persians, and their frequent alliances with the Greeks, who had fought under the same banners against a common enemy, naturally taught the Egyptians to welcome the Macedonian army with the strongest demonstrations of friendship, and to consider their coming as a direct interposition of the gods; and so wise and considerate was the conduct of the early Ptolemies, that they almost ceased to regret the period when they were governed by their native princes. Under the Ptolemies, large numbers of the Jews settled in Egypt. For their use, as has been remarked, the Old Testament was translated into Greek, and a temple was built by Onias, under the sixth Ptolemy. Philo represents the number of the Jews in Egypt in his time at not less than one million. They were settled in nearly all parts oF Egypt; but particularly in Heliopolis or the city of the sun, in Migdol, in Tahpanes, in Noph or Memphis, in Pathros or Thebais Jer 44:1 – perhaps the five cities referred to in Isa 19:18.
And a great one – ( varab). A mighty one; a powerful saviour. The name great has been commonly assigned to Alexander. The Septuagint renders this, Judging ( krinon), he shall save them; evidently regarding rab as derived from riyb to manage a cause, or to judge. Lowth renders it, A vindicator. The word means great, mighty; and is repeatedly applied to a prince, chief, or captain 2Ki 25:8; Est 1:8; Dan 1:3; Dan 2:48; Dan 5:11.
Fuente: Albert Barnes’ Notes on the Bible
Isa 19:20
He shall send them a Saviour and a great one
A Saviour and a great one
The literal coincidences between the promise of a saviour and a great one, and the titles of Alexander the Great and Ptolemy the Saviour are noticeable and interesting.
(Sir E. Strachey, Bart.)
Alexander the Great
Alexander the Great delivered them from the grievous Persian yoke, and he and his successors greatly favoured the people and improved the country. He settled a great many Jews in Alexandria, giving them equal privileges with the Macedonians; and this Hebrew immigration was still further promoted by Ptolemy Soter, so that Philo reckoned that in his time there were a million Jews in the country. The temple of Onias, the LXX version of the Bible, the books of the Apocrypha, the philosophy and theology of Philo, indicate not only what these Jews were in themselves, but enable us to infer with certainty how great must have been their example and influence in humanising the Egyptians, and bringing them to the knowledge and worship of the true God. And still more were these results apparent, still more amply was this prophecy fulfilled, when Alexandria became one of the great centres of the Christian Church. (Sir E. Strachey, Bart.)
Who was the great Saviour promised to Egypt?
Even if the language of this verse by itself might seem to point to a particular deliverer, the comprehensive language of the context would forbid its reference to any such exclusively. If the chapter is a prophecy not of a single went but of a great progressive change to be wrought in the condition of Egypt by the introduction of the true religion, the promise of the verse before us must be, that when they cried God would send them a deliverer, a promise verified not once but often, not by Ptolemy or Alexander only, but by others, and in the highest sense by Christ Himself. (J. A. Alexander.)
The Messiah a great Saviour
I. GREAT IN HIS PERSON. God over all, blessed forever:–
II. GREAT IN THE CHARACTER HE SUSTAINS.
III. GREAT IN THIS WORKS HE PERFORMS.
IV. GREAT IN THE SALVATION HE BESTOWS.
V. GREAT IN THE GLORY TO WHICH HE IS NOW EXALTED. (R. Macculloch.)
A great Saviour provided
An old Mexican monk, in his dingy cell, once painted an allegorical picture, representing a beautiful maiden standing on an island, with only room for her feet to rest upon, while all around dashed and surged a lake of fire. The angry flames almost touched her, and yet she smiled, all unconscious of danger. More dreadful still, on each billows crest rides a malignant fiend, and they are closing around the seemingly defenceless girl, seeking to fasten chains about her limbs, that they may drag her into the burning lake. The maiden still smiles serenely, for she sees them not. A golden cord of grace, descending from above, is twined amidst her sunny hair, but death appears ready to cut the slender thread. A hand of help is reaching down to her, which she must take, or be lost in the fiery abyss. A company of attending angels anxiously await her decision, and this group completes the picture. This is no fancy sketch of the old painters brain, but it is your condition unless you have laid hold on Christ Jesus to deliver you. (J. N. Norton.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
And it, the altar or pillar last mentioned,
shall be for a sign and for a witness unto the Lord, to testify that they own the Lord for their God.
They shall cry unto the Lord because of the oppressors; being sorely distressed, and finding the weakness of their idols, they shall turn unto the true God.
A Saviour, and a great one; a great or mighty Saviour, by a common figure called hendiaduo, as a cloud and smoke is put for a smoking cloud, Isa 4:5; or, a Saviour and a Prince, even Christ, who is so called, Act 5:31, as is evident from the whole context, which apparently speaks of gospel times. And the emphatical phrase here used directed them to look for an extraordinary Saviour.
Fuente: English Annotations on the Holy Bible by Matthew Poole
20. itthe altar and pillar.
a sign(of thefulfilment of prophecy) to their contemporaries.
a witnessto theirdescendants.
unto the Lordnolonger, to their idols, but to Jehovah.
for they shall cryor,”a sign . . . that they cried, . . . and He sentto them a saviour”; probably, Alexander the Great (so “agreat one”), whom the Egyptians welcomed as a deliverer (Greek,Soter, a title of the Ptolemies) out of the hands of thePersians, who under Cambyses had been their “oppressors.”At Alexandria, called from him, the Old Testament was translated intoGreek for the Greek-speaking Jews, who in large numbers dweltin Egypt under the Ptolemies, his successors. Messiah is the antitypeultimately intended (compare Ac2:10, “Egypt”).
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
And it shall be for a sign and for a witness unto the Lord of hosts in the land of Egypt,…. This refers either to what goes before, that the altar and pillar were signs and witnesses that the Lord was believed in, professed, and worshipped there; or to what follows after, that the Lord’s hearing the cries of men, and answering them, by sending a great Saviour to them, is a token and testimony for him of his great love unto them:
for they shall cry unto the Lord because of the oppressors; as men awakened and convinced do, feeling the oppressions of a guilty conscience, and a tempting devil, and an ensnaring wicked world:
and he shall send them a Saviour, and a great one, and he shall deliver them; this is Christ, whom God sent in the fulness of time to be the Saviour of lost sinners; and he is a “great” one indeed, the great God, and our Saviour, Tit 2:13 who is the Son of God, the true God, and eternal life, who has all the perfections of deity in him; the Creator and Upholder of all things; and must have therefore great and sufficient abilities to save sinners to the uttermost; and those that come to God by him he does save and deliver from all their sins, and out of the hands of all their enemies, and from wrath, ruin, and destruction. Abarbinel e owns that the Messiah is here meant, as undoubtedly he is; and not the angel that destroyed Sennacherib’s army, as Kimchi; for the text speaks not of the Jews, but of the Egyptians. Vitringa thinks that either Alexander, called the Great, or else Ptolemy the son of Lagus, who had the same epithet, and who was also called “Soter”, the saviour, is here meant.
e Mashmiah Jeshua, fol. 13. 1.
Fuente: John Gill’s Exposition of the Entire Bible
20. And he will send them a Savior. We cannot serve God unless he first bestow his grace upon us; for no one will dedicate himself to God, till he be drawn by his goodness, and embrace him with all his heart. He must therefore call us to him before we call upon him; we can have no access till he first invite us. Formerly he shewed that they must be subdued by various afflictions in order that they may submit to God, and now he repeats the same thing; for men never deny themselves and forsake idle follies any farther than the scourge compels them to yield obedience. But he likewise adds another kind of invitation, that, having experienced the kindness of God, they will freely approach to Him.
They will cry unto the Lord. The cry of which he speaks proceeds from faith, for they would never resort to this refuge till they had been allured and delighted by the goodness of God. When the Lord promises that he will send a Savior, by whose hand the Egyptians will be delivered, this can mean no other than Christ; for Egypt was not delivered from its distresses before the doctrine of Christ reached it. We read of various changes which that country suffered for four hundred years, foreign and civil wars by which it was wasted and almost destroyed; but when we would be ready to think that it is utterly ruined, lo! it is converted to the Lord, and is rescued from the hand of enemies and tyrants. Thus Christ delivered that country, when it had begun to know him. In like manner, we must be brought to the knowledge and worship of God, that, where we have suffered various afflictions, we may learn that salvation is found in him alone. Would that the world would now learn this lesson, having suffered so many calamities that it appears to be on the brink of ruin! For what can be the issue but that it shall either perish or by repentance acknowledge that it has been justly punished for so great wickedness?
That he may deliver them. When he adds these words, we ought to draw from them a profitable doctrine, that God assists us through Christ, by whose agency he gave deliverance to his own people from the beginning. He has always been the Mediator, by whose intercession all blessings were obtained from God the Father; and now that he has been revealed, let us learn that nothing can be obtained from God but through him. (46)
(46) Bogus footnote
Fuente: Calvin’s Complete Commentary
(20) For they shall cry unto the Lord because of the oppressors . . .The words are almost as an anticipation of the great truth proclaimed in Joh. 4:21. The prayers of the worshippers in spirit and in truth, whether Jews or proselytes, in Egypt should find as immediate an access to the ear of Jehovah as if they had been offered in the Temple at Jerusalem. If the people suffered under the oppression of a Pharaoh, or a Cambyses, or a Ptolemy, and prayed for deliverance, He would as certainly send them a saviour who should free them from the yoke as He had sent saviours to Israel of old in the persons of the judges (Jdg. 3:9; Jdg. 3:15; Jdg. 4:4). It is open to us to see a yet higher fulfilment in the fact that the message of the Gospel brought peace and joy to those who were weary and heavy laden in Egypt, as well as in Galilee; to those who were looking for redemption in Alexandria not less than to those who were looking for it in Jerusalem.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
20. And it The “altar,” or the “pillar.” The idea of salvation and deliverance in this verse is, without doubt, the moral rescue which the land received on being delivered from its old time besetting idolatries.
Fuente: Whedon’s Commentary on the Old and New Testaments
Isa 19:20-22. For they shall cry unto the Lord The prophet here sets forth the causes of this happy change in Egypt, with its immediate effects. The impulsive cause he shews to be their cry to Jehovah, on account of their oppressors; the instrumental some Saviour or avenger; some great one so called, who should deliver them from their oppression, Isa 19:20. The immediate effects are said to be, first, true faith, to be produced or confirmed in the Egyptians by this means, Isa 19:21.; secondly, the healing of them, as to their external state, and the restoration of their government, Isa 19:22. Here it is plainly foretold, that a great prince, sent by God from a foreign country, should deliver the Egyptians from their Persian oppressors, and heal their country, which was smitten of God and afflicted; and who could this be but Alexander, who is always distinguished by the name of the great, and whose first successor in Egypt was called the great Ptolemy, and Ptolemy Soter, or the saviour? Upon Alexander’s first coming into Egypt, the people all cheerfully submitted to him; for which reason he treated them with kindness, built a city there called Alexandria, appointed one of their own country for their civil governor, and permitted them to be governed by their own laws and customs. By these regulations, and the gentle administration of some of the Ptolemies, Egypt revived, trade and learning flourished, and for a while peace and plenty blessed the land. But it is more largely foretold, Isa 19:21 that about the same time the true religion and worship of the God of Israel should spread in Egypt; and what event was ever more unlikely to happen than the conversion of a people who looked upon themselves as the most learned in the world, to the religion of those whom they despised; and at a time too when these Egyptians were so sunk in superstition and idolatry of the grossest kind? It is certain, that many of the Jews fled into Egypt after Nebuchadnezzar had taken Jerusalem, and carried with them Jeremiah, who there uttered many of his prophesies concerning the conquest of Egypt by Nebuchadnezzar (see Jeremiah 43 : &c.). Hence, and by the means above described, some knowledge of God, and some notice of the prophesies, might easily be derived to the Egyptians. By their means the Lord must in some degree have been known to Egypt, and the Egyptians have been known to the Lord; and without doubt there must have been many proselytes among them. With these who came up to the feast of Pentecost, Act 2:10 there are particularly mentioned, the dwellers in Egypt, and in the parts of Lybia about Cyrene, Jews and proselytes. Nay, from the instance of Candace’s eunuch, Act 8:27 we may infer that there were proselytes even beyond Egypt in Ethiopia. Thus were the Jews settled and encouraged in Egypt; insomuch that Philo represents their number as not less than ten hundred thousand men. Bishop Newton, as above.
Fuente: Commentary on the Holy Bible by Thomas Coke
DISCOURSE: 885
CHRIST A GREAT SAVIOUR
Isa 19:20. They shall cry unto the Lord because of the oppressors, and He shall send them a Saviour, and a great One, and he shall deliver them.
GOD usually vouchsafes his mercies when we are reduced to the greatest straits. This is manifest in his most remarkable dispensations of providence and of grace. In the greatest extremity God promised to send a deliverer to Egypt [Note: In this view it seems applicable to the angel who slew 185,000 of Sennacheribs army: for, though that deliverance was more immediately vouchsafed to the Jews under Hezekiah, yet in its consequences it extended to Egypt. Sennacherib had before conquered and ravaged Egypt; and it was most probable that if he had taken Jerusalem be would have again proceeded thither with his victorious army, and reduced that already desolated kingdom to the lowest ebb of misery. But perhaps there may be a further reference to some other deliverers.]. But there is a further reference to Christ as the Saviour of the Gentile world [Note: This appears from the whole context, ver. 1825.]; and it is in seasons of heavy dejection that He reveals himself to them: to him therefore we must look as the Saviour foretold in the text.
I.
In what respects He is a great Saviour
It is justly said by the Psalmist that his greatness is unsearchable [Note: Psa 145:3.]; nevertheless we may, not unprofitably, endeavour to illustrate it.
He is great when considered in his own person
[He has a name above every name either on earth or in heaven. He is exalted to be a Prince that can give repentance and remission of sins [Note: Act 5:31.]. The voice of inspiration calls him, the great God and our Saviour [Note: Tit 2:13.]. He speaks of himself in terms of similar import [Note: Isa 45:22.]; nor can any thing be more glorious than the description given of him by the prophet [Note: Isa 9:6.]. This Saviour, though a man, thinks it not robbery to be equal with God [Note: Php 2:6.]. He is God manifest in the flesh [Note: 1Ti 3:16.], even God over all blessed for ever [Note: Rom 9:5.].]
He is also great in respect of the salvation he has wrought out for us
[Who can count the number of the sins from which he has delivered us? or estimate the misery from which he has redeemed us? Through our whole lives we have been heaping up treasures of wrath [Note: Rom 2:5.]. Yet is there no condemnation to us if we be interested in him [Note: Rom 8:1.]; besides, he has purchased for us an eternal inheritance in heaven. Who can estimate all that is there enjoyed? We must know all the glories of heaven and the horrors of hell, before we can fully appreciate the greatness of his salvation.]
But before we speak peace to ourselves, it becomes us to inquire,
II.
For whose deliverance he is sent
Great as his mercy is, it will not indiscriminately extend to all. They, for whose relief he comes, are oppressed with the burthen of sin
[The generality, alas! are well contented with their bondage. If he should offer to deliver them, they would thrust him from them, as the Israelites of old did their saviour Moses [Note: Act 7:37; Act 7:39.]. But there are some who mourn like the saints of old [Note: Isa 6:5. Rom 7:24.]. They desire nothing so much as to be delivered from their corruptions For these Jesus came down from heaven, and died upon the cross Nor, though they be lawful captives, will he leave them in the hand of their enemies [Note: Isai. 48:24. 25.].]
They at the same time cry earnestly to the Lord for deliverance
[There are some, it must be confessed, who are uneasy in their sins, yet do not with fervour and constancy implore his mercy [Note: Psa 32:3-4. Hos 7:14.] Such therefore, notwithstanding their uneasiness, obtain no help from him. His mercy is promised to those alone who seek it with importunity [Note: Mat 7:7. Eze 36:37.]. But humble and believing suppliants shall never be rejected by him They shall find him a great, compassionate, and all-sufficient Saviour ]
Application
[Are any among you unconcerned about their sins? O! reflect on your state. Would God have sent you such a Saviour, if your condition had not required it? Or, will you take occasion from this stupendous grace, to live more securely in your sins? O! consider that your cries, however available now, will soon, if delayed, become of no effect [Note: Luk 16:24-25.].
Are others of you conflicting with sin and Satan? Lift up your heads with joy. However desperate your state may seem, your redemption draweth nigh, nor shall all the powers of darkness rescue you from your Redeemers hands [Note: Joh 10:28.].
Are there here any who have experienced deliverance? Adore your Lord, and go on, strong in the grace that is in Christ Jesus. Only commit yourselves entirely to him, and you shall join in eternal Hallelujahs to God and to the Lamb.]
Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)
Isa 19:20 And it shall be for a sign and for a witness unto the LORD of hosts in the land of Egypt: for they shall cry unto the LORD because of the oppressors, and he shall send them a saviour, and a great one, and he shall deliver them.
Ver. 20. And it shall be for a sign and for a witness. ] The doctrine of Christ’s death is a clear testimony of God’s great love and kindness to mankind. Rom 5:8
For they shall cry unto the Lord for their oppressors.
And he shall send them a Saviour.
a Servatorem et magnatem, vel magistrum.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
sign. See note on Isa 7:11.
Fuente: Companion Bible Notes, Appendices and Graphics
for a: Isa 55:13, Jos 4:20, Jos 4:21, Jos 22:27, Jos 22:28, Jos 22:34, Jos 24:26, Jos 24:27
they shall: Isa 19:4, Isa 20:4, Isa 52:5, Exo 2:23, Exo 3:7, 2Ki 13:4, 2Ki 13:5, Psa 50:15, Jam 5:4
he shall send: Isa 37:36, Isa 45:21, Isa 45:22, Luk 2:11, Tit 2:13
Reciprocal: Exo 22:27 – when he crieth Psa 12:5 – oppression Psa 115:14 – Lord Hos 3:4 – an image Oba 1:21 – saviours
Fuente: The Treasury of Scripture Knowledge
Isa 19:20-22. And it shall be for a sign Namely, the altar or pillar, last mentioned; and for a witness unto the Lord of hosts To testify that they own the Lord for their God. For they shall cry unto the Lord because of their oppressors Being sorely distressed, and finding that their idols are unable to help them, they shall turn unto the true God. And he shall send them a saviour, and a great one In these words the prophet sets forth the cause of this happy change in Egypt, with its immediate effects, namely, their crying to the Lord in their distress, and his sending them a saviour, who should deliver them. Here it is clearly foretold, says Bishop Newton, that a great prince, sent by God, from a foreign country, should deliver the Egyptians from their Persian oppressors, and heal their country, which was smitten of God, and afflicted: and who could this be but Alexander, who is always distinguished by the name of Alexander the Great, and whose first successor in Egypt was called the great Ptolemy, and Ptolemy Soter, or the saviour? Upon Alexanders first coming into Egypt the people all cheerfully submitted to him out of hatred to the Persians, so that he became master of the country without any opposition. For this reason he treated them with humanity and kindness, built there a city, which, after his own name, he called Alexandria, appointed one of their own country for their civil governor, and permitted them to be governed by their own laws and customs. By these changes and regulations, and by the prudent and gentle administration of some of the first Ptolemies, Egypt revived, trade and learning flourished, and, for a while, peace and plenty blessed the land. But it is more largely foretold, that, about the same time, the true religion and the worship of the God of Israel should begin to spread and prevail in the land of Egypt; and what event was ever more unlikely to happen than the conversion of a people so sunk and lost in superstition and idolatry, of the worst and grossest kind? It is certain that many of the Jews, after Nebuchadnezzar had taken Jerusalem, fled into Egypt, and carried along with them Jeremiah the prophet, who there uttered many of his prophecies concerning the conquest of Egypt by Nebuchadnezzar. From hence, and by the means above described, some knowledge of God, and some notice of the prophecies, might easily be derived to the Egyptians. By these means, the Lord must, in some degree, have been known to Egypt, and the Egyptians must have known the Lord And, without doubt, there must have been many proselytes among them. Among those who came up to the feast of pentecost, (Act 2:10,) are particularly mentioned the dwellers in Egypt, and in the parts of Lybia about Cyrene, Jews and proselytes. Nay, from the instance of Candaces eunuch, (Act 8:27,) we may infer that there were proselytes even beyond Egypt, in Ethiopia. Thus were the Jews settled and encouraged in Egypt, insomuch that Philo represents their number as not less than a hundred myriads, or ten hundred thousand men. But though this prophecy concerning Egypt might have its first accomplishment in the deliverance of the Egyptians from the Persian yoke by Alexander the Great, and in that knowledge of the true God, and of his revealed will, which many of the Egyptians received under the government of the Ptolemies, through their intercourse with the Jews, and the translation of the Jewish Scriptures into the Greek language; yet, doubtless, this prediction has a further and higher aspect, as commentators in general have understood it, and refers to that spiritual redemption and salvation which the Egyptians, among many other ignorant and idolatrous Gentiles, were to receive, and actually did receive, by the coming of Christ, the great and only Saviour of lost mankind, and by the publication of his gospel to them. This appears still more evidently from the verses which follow. But the full and final accomplishment of this, as well as of many other important prophecies, shall not take place till Mohammedanism and idolatry shall be completely overthrown, and the earth shall be full of the knowledge of the Lord, as the waters cover the sea.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
19:20 And it shall be for a sign and for a witness to the LORD of hosts in the land of Egypt: for they shall cry to the LORD because of the oppressors, and he shall send them {u} a saviour, and a great one, and he shall deliver them.
(u) This declares that this prophecy would be accomplished in the time of Christ.