Chapter Nineteen

1–15. Egypt shall be struck with the judgment of God. 16–25. The saving effect of this judgment on Egypt.

Isa 19:1-15. Since both the kings of Israel and the kings of Judah had dealings with Egypt to find in it support in their struggle against Assyria, Isaiah impresses upon his countrymen the thought that this support is very unreliable. Egypt is destined to drink, by the will of the Almighty, many humiliations (1). Civil strife will begin in Egypt (2), and although the inhabitants of Egypt will turn to their widows and sorcerers for help to end the calamity (3) – nothing will avail, and Egypt, weakened by mutual strife, will be subjected to a foreign cruel ruler (4). After political decline will come the decline of Egyptian industry. Because the Nile, the sustainer of Egypt, will dry up, everything in Egypt will wither and dry out (5–7), the fishing industry will cease (8), and the making of various materials from plants growing on the banks of the Nile will stop (9). The upper and lower castes in Egypt will fall into decline (10), the priests and sages will lose their wisdom (11–12) and will further harm the land with their unsuccessful counsels (13–14). In short – everything in Egypt will come to utter disorder (15).

Isaiah 19:1. A prophecy concerning Egypt. – Behold, the Lord rides upon a light cloud and comes to Egypt. And the idols of Egypt will be shaken before His face, and the heart of Egypt will melt within it. Isaiah 13:1. “A prophecy.” See Isaiah 13:1. “Egypt” – (see Exposition Bible vol. 1, p. 45, vol. 2, pp. 512, 514). This country was called by the Egyptians themselves in antiquity Khat, later Kemi – “black,” because the silt remaining on Egyptian fields after the overflow of the Nile River has such a black color. The Hebrews called Egypt Mizraim, that is, enclosures, probably referring by this name to the walls that separated Egypt from the Arabian desert. Egypt itself is a word of Phoenician origin and designates a curved seacoast. This vast country contains both fertile valleys along the Nile River and enormous deserts. Besides the Nile, in antiquity Egypt was irrigated by numerous canals through which water was conveyed to regions not reached by the inundations of the Nile. In modern times science has established the cause of the annual overflows of the Nile – these are the tropical rains that recur each year at the same time in the regions where the Nile has its source, rains that cause the melting of the snows lying on the high peaks of the mountains there. The vegetation in Egypt in ancient times was richer than at the present time, and the Nile Delta by its fertility was an inexhaustible granary for all of Asia and Europe. The fauna of Egypt was also rich and diverse. The ancient Egyptians distinguished between Upper and Lower Egypt. The first with its chief city of No-Ammon, or Thebes, was distinguished by the wealth and immensity of its palaces and temples; the second with its chief city of Noph, or Memphis, was celebrated for its forty pyramids. In Egypt dwelt the descendants of Ham – from his second son (Gen 10:7), a tribe mighty and beautiful, occupying itself chiefly with agriculture and at the same time having attained high degrees in the development of culture and learning in general. The political life of Egypt had long been cast in the form of hereditary unlimited monarchy. The first king of Egypt (according to Lepsius) was Menes, who ascended the throne in 3892 BC; historians count up to 30 successive royal dynasties that followed one another in Egypt. Later Egypt became a province first of the Greek empire, and then of the Roman empire. “Upon a cloud” – by this poetic image the prophet wishes to indicate the swiftness with which the Lord will execute His righteous judgment upon Egypt (cf. Ps 17:11; Ps 67:34). “And comes” – more precisely, “arrives.” “The idols of Egypt.” The Egyptians had an exceedingly large number of gods – patrons of different aspects of human life. The religion of Egypt was never monotheistic, and the number of gods and objects of worship in Egypt grew ever more with time... The outward appearance of these “gods” or idols was very diverse. There were images of humans and images of bulls, birds, reptiles, and so forth. “The heart of Egypt.” Egypt will lose all courage – panic will reign among its inhabitants.

Isaiah 19:2. I will set Egyptian against Egyptian; and they will fight, brother against brother and friend against friend, city against city, kingdom against kingdom. By the will of the Lord, a civil war will begin in Egypt. And indeed, already in the lifetime of Isaiah the Lower Egypt broke apart into several kingdoms, whose centers became: Tanis, Memphis, Sais, and other cities. These dissensions made it easier for the Ethiopians and Assyrians to take possession of Egypt, which occurred shortly after Isaiah’s death.

Isaiah 19:3. And the spirit of Egypt will fail within it, and I will confound their counsel; and they will resort to idols and to sorcerers and to those who invoke the dead and to those who consult the spirits. “The spirit of Egypt.” Egyptian statesmen will lose entirely their ability to reason (cf. Isa 11:2). “I will confound,” that is, I will throw into confusion all the plans and designs of Egyptian politicians. “Sorcerers” – properly “mutterers” (haittim), an indication of the indistinct speech of conjurers. “Those who invoke the dead” – in Hebrew, haovot, see chapter 8, verse 19. “Those who consult the spirits” – wise women (hajidonim), see there.

Isaiah 19:4. And I will deliver Egypt into the hand of a cruel master, and a fierce king will rule over them, says the Lord, the Lord of hosts. “A cruel master.” Some commentators see here a prophecy of the invasion of Egypt by the king of Assyria, Esar-Haddon; others see the fulfillment of this prophecy in the reign of Pharaoh Psammeticus and in the activity of the pharaohs Necho and Hophra who followed Psammeticus, who, having seized the throne of the Egyptian kingdom with the help of mercenary troops, fiercely persecuted the native population, so that about 200,000 Egyptians, belonging to the warrior caste, were forced to emigrate to Ethiopia at that time. The first of these two opinions is more probable. Esar-Haddon, after defeating Pharaoh Tirhakah, divided Egypt into 20 districts, appointed his own governors there, and stationed Assyrian garrisons throughout Egypt. But it seems most correct to suppose that Isaiah did not wish here to depict any particular person, but gave a general characterization of Egypt’s future fate.

Isaiah 19:5. And the waters of the sea will waste away, and the river will be parched and dry; Isaiah 19:6. and the rivers will fail, and the canals of Egypt will become shallow and dry; the reed and the rush will wither. Isaiah 18:2. “The sea” – see Isaiah 18:2. “The river.” If the Nile at its greatest inundation was called the sea (ijom), then in its usual width it bore the name – of a river or stream (nahar). “The rivers” – in Hebrew, naharoth, that is, the branches of the Nile and its canals. “The canals” – in Hebrew, jeorej (from jeor – stream – a name for the Nile) can mean both large canals and water-drainage ditches.

Isaiah 19:7. The fields by the river, on the banks of the river, and everything sown by the river will dry up, blow away, and vanish. “The fields by the river,” that is, the most fertile meadows at the mouth of the Nile. “Everything sown by the river,” that is, every sown plot of land.

Isaiah 19:8. And the fishermen will mourn and lament, all those who cast hooks in the river, and those who spread nets in the water will be in despair; Isaiah 19:9. and those who work flax and the weavers of fine white linen will be in confusion; The Nile was very rich in fish (cf. Num 11:5), and the diminishing of water in the Nile led to the decline of fishing. “Those who work flax” – literally from Hebrew, those who comb flax with wooden combs; from this flax material was made for sacred garments. “Linen” – more precisely: various materials – both linen and even silk (in Hebrew, harir).

Isaiah 19:10. and the nets will be broken, and all those who keep fish ponds will be cast down in spirit. “The nets.” In the Hebrew text the word schutoth is placed here – supports, but Orelli corrects it to another word – schoteiha, weavers, from schota to weave. Therefore here the word nets can be replaced by the expression: weavers – the last half of the verse in Condamin’s translation is rendered thus: “and all workers are in despair.”

Isaiah 19:11. Surely the princes of Zoan are fools; the counsel of the wise counselors of Pharaoh has become senseless. How can you say to Pharaoh, “I am a son of the wise, a son of the ancient kings? “Zoan,” in Egyptian Taon, now San (by the Septuagint, Tanis), was situated on the eastern bank of the second easternmost branch of the Nile. It was the capital of Lower Egypt in the age of the Hyksos and remained so in Isaiah’s time (cf. Isa 30:4). The Egyptian sages in antiquity were celebrated throughout the world, and the sages of the capital city, of course, should have enjoyed special honor. This wisdom or various secret knowledges were usually transmitted in the caste of priests by inheritance – from fathers to children. “A son of the ancient kings.” – Pharaohs in Egypt were chosen chiefly from the caste of priests, so ancient writers sometimes called the pharaohs priests.

Isaiah 19:12. Where are they? Where are your wise men? Let them tell you now; let them know what the Lord of hosts has determined about Egypt. “Let them know” – in the Hebrew text: let them inform, let them explain.

Isaiah 19:13. The princes of Zoan have become fools; the princes of Memphis are deceived, and the leaders of her peoples have led Egypt astray. “Memphis,” in Egyptian Mennufer, Mennufe (refuge of the good), in Assyrian Mempi, was another capital of Lower Egypt. “The leaders of her peoples” – in translation from Hebrew, the cornerstones (cf. Isa 8:6) or the foundations of the peoples or regions out of which the Egyptian kingdom was formed and into which it later broke apart again.

Isaiah 19:14. The Lord has sent a spirit of confusion into her; and they have caused Egypt to go astray in all her works, as a drunkard staggers in his vomit. Isaiah 19:15. And there will be nothing in Egypt that any head or tail, palm or reed, can do. “Has sent” – in the Hebrew text: mixed in, poured in. “Into her,” that is, into the land of Egypt as if into a certain vessel. “A spirit of confusion” – an intoxicating vapor. Most likely, this confusion took hold of the pharaoh’s advisers, who therefore led Egypt not by the road it needed to go. “Head and tail” – leaders and subordinates. “Palm and reed” – the highest and lowest classes of society. Isa 19:16-25. Having experienced every calamity, Egypt will come to the conviction that these calamities were sent upon it by the Almighty God, and will tremble and bow before the true God and His chosen people. First several cities will acknowledge the power of the Almighty, and then all of Egypt will become a land of true worship of God. The Lord will deal with the Egyptians as He formerly dealt with the Hebrew people – sometimes with mercy, sometimes with anger. This conversion of Egypt to the Lord will impel other nations to do the same. According to the prophet’s conception, Assyria also will believe in the true God, so that Egypt, Assyria, and Israel will form a great threefold alliance in which true communion with God will be established. “In that day,” that is, after the aforementioned calamities. “Will fear” – that is, will understand that the Lord is truly the One Almighty God.

Isaiah 19:18. In that day five cities in the land of Egypt will speak the language of Canaan and swear by the Lord of hosts; one will be called the City of the Sun. “Five cities,” that is, a fairly considerable number of cities. This number can be explained on the basis that five is half of ten, and ten is the symbol of completeness (cf. Matt 25:2). “The language of Canaan” – of course, the Hebrew language, because the Egyptians called the land of the Hebrews the Canaanite land. To speak the language of someone – means to think and believe in accordance with those who speak that language. “Will swear,” that is, will acknowledge the power and strength of the Almighty. “City of the Sun” – according to the Masoretic text: ir haherem – city of destruction. One must think that in the Masoretic text an error was made, and here is why: a) since the discourse in verse 18 is about converted Egypt, then a name for the principal city of Egypt indicating its destruction would be entirely inappropriate; b) the majority of ancient translations contradict such a reading. But if so, then what does another reading adopted by recent critics – ir hacheres mean? This expression means “city of the sun,” as it is translated also in the Russian Synodal Bible, but what meaning the prophet himself attached to this name – about this nothing decisive can be said.

Isaiah 19:19. In that day there will be an altar to the Lord in the midst of the land of Egypt, and a monument to the Lord at its border. Isaiah 19:20. And it will be a sign and a witness to the Lord of hosts in the land of Egypt, because they will cry out to the Lord on account of their oppressors, and He will send them a savior and protector, and will deliver them. In the land of Egypt true worship of God will be established with all the external rites. The Egyptians, like the Hebrews, will serve the Almighty and draw near to Him through sacrifice. It is unlikely, however, that the words of Isaiah can be referred to those partial cases of the conversion of Egyptians to the Hebrew religion that took place in the later times of the Old Testament. Most likely, the prophet here spoke of the future conversion of Egypt to Christ. Therefore, in the altar he mentioned, it is best to see the Churches of God that appeared in Egypt in Christian times. “And a monument to the Lord” – according to the Hebrew text: a pillar, an obelisk (mazebah). It will stand, as one can translate literally from Hebrew, near or at the border of the Egyptian land, and will be for everyone entering this land a sign or an indication that in Egypt the true God, the Almighty, is worshipped. Of course, the words of the prophet should not be understood literally: the prophet wished to say only that the whole world would become aware of Egypt’s conversion to the true faith. But if Egypt converts to the true God, then God will also turn toward Egypt – He will send her His help, as He did when the Hebrews appealed to Him during the time of the Judges (Judg 3:9; Judg 4 and others). “A savior” – in Hebrew, hoschija. This is what the judges of Israel were called (Judg 6:36; Judg 12 and others). “A protector” – in Hebrew, rab, that is, a fighter, an avenger (cf. Judg 6:31).

Isaiah 19:21. And the Lord will make Himself known to Egypt; and the Egyptians will know the Lord in that day and will offer sacrifices and gifts and will make vows to the Lord and will fulfill them. Isaiah 19:22. And the Lord will strike Egypt; He will strike and then heal; they will return to the Lord, and He will hear them and will heal them. The Egyptians will know the Lord, that is, will believe in the Almighty, will acknowledge Him as the true God. “Sacrifices and gifts” – that is, bloody sacrifices and simple bread offerings. “And the Lord will strike,” that is, the Lord will correct the Egyptians through temporary punishments, as He did with the Hebrews.

Isaiah 19:23. In that day there will be a highway from Egypt to Assyria, and the Assyrians will come to Egypt and the Egyptians to Assyria; and the Egyptians will serve the Lord together with the Assyrians. Isaiah 19:24. In that day Israel will be the third with Egypt and Assyria, a blessing in the midst of the land, Isaiah 19:25. which the Lord of hosts will bless, saying: Blessed are My people, the Egyptians, and the work of My hands, the Assyrians, and My inheritance, Israel. “In that day” – evidently, in the messianic times. “A highway.” Such a highway existed already from ancient times. It ran from Egypt through eastern Palestine and Syria to Mesopotamia (Gen 37:25). But the prophet evidently means here a highway in the figurative sense of the word. He wishes to say that the Egyptians and Assyrians, who in his time were constantly at war with one another over the possession of Asia Minor, in the time of the Messiah will visit one another only with peaceful intentions, not in order to wage war. “Will serve the Lord.” Egypt and Assyria will be united primarily by a common religion (cf. Isa 11 and following). “Israel will be the third.” The Hebrews also were constantly at war, sometimes with Egypt and sometimes with Assyria. In the time of the Messiah Israel will enter a great spiritual alliance with their former enemies. “A blessing” – according to Condamin’s translation, a particle should be added here: Israel will be as a blessing, that is, a mediator in obtaining divine blessings by all the earth (cf. Gen 12 and following). It is important to note that here the Egyptians are given the name “My people,” which was formerly given only to the Hebrews. Until recently the authenticity of the first part of chapter 19 (verses 1–15) was disputed by few. Only Duhm raised doubts about the authenticity of this passage. Here are the grounds he puts forward for his doubt: a) Isaiah six times in four verses repeats the word Egypt, b) Isaiah speaks too specifically about the means of subsistence of Egyptian fishermen and weavers, c) Isaiah does not present the motives for his threats. Following Duhm’s example, Cheyne completely rejected the authenticity of this section on the ground, among others, that verses 1–15 of chapter 19 contain expressions used in what he considers to be non-authentic parts of the Book of Isaiah. But all the objections raised – why repeat “Egypt” so many times? Is it perhaps not possible that Isaiah could describe in detail the situation in which Egyptian fishermen and craftsmen would find themselves? As for the absence of motives for the threats, in other, undoubtedly authentic prophecies of Isaiah concerning foreign nations, these motives are also not indicated (see, for example, the prophecies concerning Moab in chapters 15 and 16). Finally, it is very strange the reasoning advanced by Cheyne. The fact is that the same critic proves the non-authenticity of some other chapters of the Book of Isaiah precisely by the fact that they contain expressions used in the first half of chapter 19; thus there is a certain “circularity” in the proofs... As for objections to the authenticity of the second half of chapter 19, they are more serious. They are drawn from the terminology of this part of chapter 19, from the style, from the sympathetic tone of the prophecy, and especially from the details contained in verses 18–25. Duhm and Marti find, for example, in verses 18 and 19 a reference to the building by the Jews of a temple in Egypt, in the city of Leontopolis, around 160 BC (Josephus, Jewish Antiquities 13:3, 1), and therefore refer the appearance of this prophecy to the middle of the second century BC. But even these objections are not insurmountable. First of all, the style of speech rather speaks in favor of the authenticity of verses 16–25. Baudissin and Stade even say that if these verses do not belong to Isaiah, then in any case the author of them evidently wished to imitate Isaiah’s “manner.” Then, what would be the sense in the 2nd century BC of speaking about the future fate of Assyria, with which the Chaldeans had long since been done? On the contrary, the mutual relations of Egypt, Assyria, and the Judean kingdom around 700 BC would most likely have suggested the announcement of the future conversion of both former powers to the Almighty. Finally, if Duhm and Marti read in verse 18 instead of ir hacheres – city of the sun – ir haheres, “city of the lion,” to find here a reference to the city of Leontopolis, their reading and translations are very questionable: it has not yet been proven that the Hebrew word haheres could mean lion... Thus, we consider all attacks on the authenticity of chapter 19 quite unconvincing. As for the time of the composition of this prophecy, it is best to refer it to the last years of Isaiah’s ministry. This speech can be divided into strophes as follows: 1st strophe – verses 1–4 – (3, 3) 2nd strophe – verses 5–10 – (3, 3) 3rd strophe – verses 11–15 – (3, 3) In the second part of the chapter no definite symmetry is observed. Verses 1, 3–5, 12, 16, 19–21 of this chapter are appointed to be read as a paremya at the Feast of the Meeting of the Lord, probably because, according to tradition, immediately after the Meeting the Infant was taken to Egypt, where before Him in the city of Heliopolis all the idols fell. * * * If we approach it from the point of view of the multi-layered nature of prophecies – that is, that at different times they may apply to analogous situations – then the point of view is quite valid regarding the future inclusion of the Gentiles in Christ’s faith throughout the world. – Editor’s note.