Isaiah · Chapter 19

V. 1. Rideth-As a general in the head of his army. A swift cloud-This phrase shews that the judgment should come speedily, unexpectedly, and unavoidably. Shall be moved-So far shall they be from helping the Egyptians, that they shall tremble for themselves.

Verse 1. The burden of Egypt.] That is, the prophet’s declaration concerning Egypt.

Verse 1. The burden of Egypt — Concerning the term burden, see on chap. 13:1. “Not many years after the destruction of Sennacherib’s army before Jerusalem, by which the Egyptians were freed from the yoke with which they were threatened by so powerful an enemy, who had carried on a successful war of three years’ continuance against them, the affairs of Egypt were again thrown into confusion by intestine broils among themselves, which ended in a perfect anarchy that lasted some years. This was followed by an aristocracy, or rather tyranny, of twelve princes, who divided the country between them, and at last by the sole dominion of Psammitichus, which he held for fifty-four years. Not long after that, followed the invasion and conquest of Egypt by Nebuchadnezzar; and then by the Persians under Cambyses, the son of Cyrus. The yoke of the Persians was so grievous, that the conquest of the Persians by Alexander may well be considered as a deliverance to Egypt; especially as he and his successors greatly favoured the people, and improved the country. To all these events the prophet seems to have had a view in this chapter;” which contains the fifth discourse of the second part of Isaiah’s prophecies, delivered at another time, and much later than the preceding, and copiously setting forth the fate of Egypt, a nation, from the remotest antiquity, famous in the East. See Bishop Lowth and Vitringa.

Behold, the Lord rideth on a swift cloud — As a general at the head of his army: or, as a judge going in state to the bench, to try and condemn malefactors. He makes the clouds his chariots, and rides upon the wings of the wind, with a power far above the reach of opposition or resistance, and with a majesty far excelling the greatest pomp and splendour of earthly princes. He is said to ride upon a swift cloud, to signify that the judgment should come speedily and unexpectedly: for God’s judgments do not linger when the time of his long-suffering is completed. And the idols of Egypt shall be moved at his presence — From their seats, and from their former reputation. Or they shall shake or tremble, as the word w[n, here used, properly signifies. So far shall they be from helping the Egyptians, as they expect, that they shall tremble for themselves. And the heart of Egypt shall melt in the midst of it — The Egyptians shall lose all their ancient strength and courage, and their very souls shall faint within them, through dread of their approaching calamities. From these particulars of the prediction we learn, that the prince who should come upon Egypt, as the executer of the decrees of the divine justice, should approach with the most swift and rapid motion; that he should throw down and destroy their idols, and fill all Egypt with the greatest consternation. Now it is certain that Cambyses, the son of Cyrus, the Persian, exactly fulfilled these things, particularly with respect to the idols of Egypt. “The first attempt made by Cambyses,” says Bishop Newton, “was upon Pelusium, a strong town at the entrance of Egypt, and the key of the kingdom; and he succeeded by the stratagem of placing before his army a great number of dogs, sheep, cats, and other animals, which being held sacred by the Egyptians, not one of them would cast a javelin or shoot an arrow that way: and so the town was stormed and taken, in a manner, without resistance. He treated the gods of Egypt with marvellous contempt, laughed at the people, and chastised the priests for worshipping such deities. He slew Apis, or the sacred ox which the Egyptians worshipped, with his own hand; and burned and demolished their other idols and temples; and would likewise, if he had not been prevented, have destroyed the famous temple of Jupiter Ammon. Ochus, too, who was another king of Persia, and subdued the Egyptians again, after they had revolted, plundered their temples, and caused Apis to be slain, and served up in a banquet to him and his friends.”

1. The Lord rideth… into Egypt — Not the first time, not a strange visitation. The colour of the expression shows a plain recalling of the old events of Moses in Egypt. Exodus, chapters x-xii. Upon a swift cloud — This time the manner of Jehovah’s coming is beset with no hinderances, no hand-to-hand contest, as in old time. The almighty Providence glides easily, though swiftly, on to retribution. But retribution here is intended discipline. See verse 22. Idols… moved… presence — The first effective inroads upon the idols of Egypt were made by the Persian Cambyses, (SMITH’S History of the World, vol. i, page 287,) B.C. 525. Later, Jewish settlements in Egypt gradually effected a reaction upon the whole idol system. Judaism, still later reinforced by the new power of Christianity, and Mohammedanism later still, quite demolished the old Egyptian religions. The chief of the Egyptian idols were the bull, crocodile, etc. These are said to be moved, that is, agitated, stirred up, at prospect of destruction.

V. 2. I will set-Egypt was now one kingdom, but not many years after this time it was divided into twelve kingdoms, between whom there were many and cruel wars.

Verses 2, 3. I will set the Egyptians against the Egyptians — Two principal calamities to befall Egypt are foretold in this prophecy; the first of which is here described: civil wars should arise among them. They shall fight every one against his brother and neighbour — Whom he ought to love as himself. City against city, and kingdom against kingdom — “The LXX. read, nomov epi nomon, province against province, Egypt being divided into prefectures, or provinces. Vitringa and others apply this to the time of the twelve kings, the anarchy that preceded, and the civil wars that ensued, in which Psammitichus prevailed over the rest; but it may, perhaps, be more properly applied to what agrees better, in point of time, with other parts of the prophecy, the civil wars between Apries and Amasis, at the time of Nebuchadnezzar’s invasion; and the civil wars a little before the country was finally subdued by Ochus. It is no wonder, that in such distractions and distresses as these, the Egyptians, being naturally a cowardly people, should be destitute of counsel, and that the spirit of Egypt should fail in the midst thereof, as the prophet foretels, (verse 3,) and that, being also a very superstitious people, they should seek to the idols, and to the charmers, and to them that had familiar spirits, and to the wizards. But their divination was all in vain,” God having determined that they should be subdued and oppressed by cruel lords and tyrants, as it follows.

2. Egyptians against… Egyptians — One district or nome against another. So the Septuagint: or, Upper, Middle, and Lower Egypt against each other. The former is the more probable meaning. In all Egypt there were at various times from thirty-six to forty-two of such divisions. Or, the immediate thought of divisions may be that of the Dodakarchy, or the twelve provinces, from B.C. 695 till Psammetichus. (See SMITH’S History, vo!. 1.)

V. 3. The spirit-Their courage.

Verse 3. They shall seek to the idols, and to the charmers, and to them that have familiar spirits, and to the wizards.] And thei schul asken their symulacres, and their devynouris, and their devyl clepers, and their devyl sacristers.— Old Bible. The import of the original words has already been given where they occur in the Pentateuch. See Deuteronomy 18:10, &c.

Verses 2, 3. I will set the Egyptians against the Egyptians — Two principal calamities to befall Egypt are foretold in this prophecy; the first of which is here described: civil wars should arise among them. They shall fight every one against his brother and neighbour — Whom he ought to love as himself. City against city, and kingdom against kingdom — “The LXX. read, nomov epi nomon, province against province, Egypt being divided into prefectures, or provinces. Vitringa and others apply this to the time of the twelve kings, the anarchy that preceded, and the civil wars that ensued, in which Psammitichus prevailed over the rest; but it may, perhaps, be more properly applied to what agrees better, in point of time, with other parts of the prophecy, the civil wars between Apries and Amasis, at the time of Nebuchadnezzar’s invasion; and the civil wars a little before the country was finally subdued by Ochus. It is no wonder, that in such distractions and distresses as these, the Egyptians, being naturally a cowardly people, should be destitute of counsel, and that the spirit of Egypt should fail in the midst thereof, as the prophet foretels, (verse 3,) and that, being also a very superstitious people, they should seek to the idols, and to the charmers, and to them that had familiar spirits, and to the wizards. But their divination was all in vain,” God having determined that they should be subdued and oppressed by cruel lords and tyrants, as it follows.

3. And the spirit of Egypt — That is, Egypt’s wisdom, its customary wisdom, shall fail, or, as in the literal Hebrew, shall be emptied or poured out, in that while overwhelmed in their troubles they look not to Jehovah for help, but to their idols. To these, rather, did they seek; and to the charmers, persons who pretended to imitate the softly suppressed voices of the under world, and to them that have familiar spirits, who employed themselves in invoking the manes of the dead by magical incantations, and to the wizards, that is, lying prophets of every kind.

V. 4. A fierce king-Psammetichus, who being at first one of those twelve kings, waged war with the rest, and subdued them, and conquered all the land of Egypt and ruled it with rigour.

Verse 4. A cruel lord— “Cruel lords”] Nebuchadnezzar in the first place, and afterwards the whole succession of Persian kings, who in general were hard masters, and grievously oppressed the country. Note, that for hvq kasheh, lord, a MS. reads myvq kashim, lords, agreeable to which is the rendering of the Septuagint, Syriac, and Vulgate.

Verse 4. The Egyptians will I give into the hand of a cruel lord, &c. — This is the second calamity here threatened, and the most essential part of the prophecy; and “it may with great truth and propriety be understood of Nebuchadnezzar and the Babylonians, whose dominion was very grievous to the conquered nations: but with the greatest propriety and justice may be applied to the Persians, and especially to Cambyses and Ochus; one of whom put the yoke upon the neck of the Egyptians, and the other riveted it there, and who are both branded in history for cruel tyrants and monsters of men.” — Bishop Newton.

Verse 4. A cruel lord. Such was Nebuchadnezzar; and after him, Cambyses, and other Persian kings. One oppression succeeded another, as illustrated in Daniel 11.

4. A fierce king — Rather, a strong, powerful king, but such as proved a cruel master. As without much doubt the prophecy is general, this one character may apply to several rulers — Nebuchadnezzar, Psammetichus, and Cambyses — the most merciless of whom, however, was Psammetichus. See SMITH’S Dictionary of Biography.

V. 5. The waters-Which may be understood either,

1. Metaphorically, of the taking away of their dominion or commerce, &c. or rather,

2. Properly, as may be gathered from the following words. For as the river Nile, when it had a full stream, and free course, did pour forth a vast quantity of waters by its seven famous mouths into the sea, so when that was dried up, which is expressed in the next clause, those waters did truly and properly fail from the sea. So there is no need of understanding by sea either the river Nile, or the great lake of Maeris, which, after the manner of the Hebrews, might be so called. The river-Nile: upon whose fulness and overflow both the safety and the wealth of the land depended; and therefore this was a very terrible judgment. Dried up-Not totally, but in a very great measure.

Verse 5. The river shall be wasted and dried up.] The Nile shall not overflow its banks; and if no inundation, the land must become barren. For, as there is little or no rain in Egypt, its fertility depends on the overflowing of the Nile.

Verses 5-10. The waters shall fail from the sea, &c. — The river Nile shall cease to pour its usual quantity of water into the sea, being wasted and dried up, as it follows. “Tremellius,” says Lowth, “shows out of Herodotus, that this was literally fulfilled under the government of the twelve petty tyrants who ruled Egypt after Sethon. And Scaliger understands it of a great drought, which occasioned a dearth, by the failing of the inundation of the Nile.” They shall turn the rivers — Those rivulets, by which the waters of the Nile were distributed into several parts of the land, shall be turned far away, as they must needs be, when the river which fed them was dried up. The brooks of defence shall be emptied — The several branches of the river Nile, which were a great defence to Egypt. The reeds — Which were useful to them for making their boats; shall wither — As they commonly do for want of water. The paper-reeds shall wither — These, by a needle, or other fit instrument, were divided into thin and broad leaves, which, being dried and fitted, were used, at that time, for writing; and consequently were a very good commodity for trade. Every thing sown by the brooks shall wither — And much more what was sown in more dry and unfruitful places. The fishers also shall mourn — Because they can catch no fish; which was a great loss to the people, whose common diet this was. They that work in fine flax — That make fine linen, which was one of their best commodities; shall be confounded — Either for want of flax to work on, or for want of a demand of that which they have worked, or opportunity to export it. They shall be broken, that make sluices, &c. — Their business shall fail, either for want of water to fill their ponds, or for want of fish to replenish their waters. But it is probable the expressions in these verses are metaphorical, and denote the decay of the strength, wealth, trade, and prosperity of Egypt, by metaphors taken from the decrease of the river Nile, upon the overflowing of which all the plenty and prosperity of that country depended. “The prophet,” says Bishop Newton, “sets forth, in figurative language, the consequences of the forementioned subjection and slavery, the poverty and want, the mourning and lamentation, the confusion and misery which should be entailed on both them and their posterity.” The Nile, the reader must observe, is supposed to “figure out the whole kingdom of Egypt. The reed, the lotus, the papyrus, and the other productions of the Nile, signify the riches, merchandise, and whatever was found in the flourishing state of Egypt. And, as when the waters of the Nile are withdrawn, or dried up, or do not rise to their proper height, all things languish and wither in Egypt, and the greatest poverty and want ensue; so the kingdom of Egypt being depressed under the dominion of its cruel lords the Persians, who should rule it by rapacious governors, all things should languish in that kingdom; the cities, with the temples and ornaments, be subverted; their commerce, to which the Nile was so subservient, should fail; their riches be consumed by strangers, and their lands be left uncultivated. In short, the face of the country should be desolate and melancholy, as when the Nile withheld its necessary overflowings.” — See Vitringa.

5. Waters shall fail from the sea — The Nile river, the life of Egypt, is still called el Bahr, the Sea. But little rain falls in Egypt, and that only near the Mediterranean. The Nile, therefore, is the entire dependence for fertility. Drouth in the south mountains is hence the destruction of Egypt, and this forms the ground for the figures of the following verses. See also Nahum 3:9.

V. 6. Rivers-The rivers (those rivulets by which the waters of Nile were distributed into several parts of the land) shall be turned far away, as they must needs be, when the river which fed them was dried up. Brooks-The several branches of the river Nile, which were a great defence to Egypt. Reeds-Which were useful to them for making their boats. Whither-As they commonly do for want of water.

Verse 6. Shall turn the rivers far away— “Shall become putrid”] wjynzah heeznichu. This sense of the word, which Simonis gives in his Lexicon, from the meaning of it in Arabic, suits the place much better than any other interpretation hitherto given; and that the word in Hebrew had some such signification, is probable from 2 Chronicles 29:19, where the Vulgate renders it by polluit, polluted, and the Targum, by profaned, and made abominable, which the context in that place seems plainly to require. The form of the verb here is very irregular; and the rabbins and grammarians seem to give no probable account of it.

Verses 5-10. The waters shall fail from the sea, &c. — The river Nile shall cease to pour its usual quantity of water into the sea, being wasted and dried up, as it follows. “Tremellius,” says Lowth, “shows out of Herodotus, that this was literally fulfilled under the government of the twelve petty tyrants who ruled Egypt after Sethon. And Scaliger understands it of a great drought, which occasioned a dearth, by the failing of the inundation of the Nile.” They shall turn the rivers — Those rivulets, by which the waters of the Nile were distributed into several parts of the land, shall be turned far away, as they must needs be, when the river which fed them was dried up. The brooks of defence shall be emptied — The several branches of the river Nile, which were a great defence to Egypt. The reeds — Which were useful to them for making their boats; shall wither — As they commonly do for want of water. The paper-reeds shall wither — These, by a needle, or other fit instrument, were divided into thin and broad leaves, which, being dried and fitted, were used, at that time, for writing; and consequently were a very good commodity for trade. Every thing sown by the brooks shall wither — And much more what was sown in more dry and unfruitful places. The fishers also shall mourn — Because they can catch no fish; which was a great loss to the people, whose common diet this was. They that work in fine flax — That make fine linen, which was one of their best commodities; shall be confounded — Either for want of flax to work on, or for want of a demand of that which they have worked, or opportunity to export it. They shall be broken, that make sluices, &c. — Their business shall fail, either for want of water to fill their ponds, or for want of fish to replenish their waters. But it is probable the expressions in these verses are metaphorical, and denote the decay of the strength, wealth, trade, and prosperity of Egypt, by metaphors taken from the decrease of the river Nile, upon the overflowing of which all the plenty and prosperity of that country depended. “The prophet,” says Bishop Newton, “sets forth, in figurative language, the consequences of the forementioned subjection and slavery, the poverty and want, the mourning and lamentation, the confusion and misery which should be entailed on both them and their posterity.” The Nile, the reader must observe, is supposed to “figure out the whole kingdom of Egypt. The reed, the lotus, the papyrus, and the other productions of the Nile, signify the riches, merchandise, and whatever was found in the flourishing state of Egypt. And, as when the waters of the Nile are withdrawn, or dried up, or do not rise to their proper height, all things languish and wither in Egypt, and the greatest poverty and want ensue; so the kingdom of Egypt being depressed under the dominion of its cruel lords the Persians, who should rule it by rapacious governors, all things should languish in that kingdom; the cities, with the temples and ornaments, be subverted; their commerce, to which the Nile was so subservient, should fail; their riches be consumed by strangers, and their lands be left uncultivated. In short, the face of the country should be desolate and melancholy, as when the Nile withheld its necessary overflowings.” — See Vitringa.

6, 7. Shall turn the rivers — Many famines have occurred in Egypt owing to failure of the rains in the south. The river becomes low and stagnant and putrid. Instead of “they shall turn the rivers,” the Speaker’s Commentary renders, “The rivers shall become loathsome;” and Lange, “shall become a stench.” Brooks of defence — The Nile canals were a “defence” in two ways: the first, in giving fertility and defending from starvation; the second in being unbridged moats against invading hordes; but being dried up, they would allow a foe to approach the walls of the city. Reeds… flags… paper reeds — The first two of these mean the papyrus, doubtless; (see chap. 18:2;) “paper reeds” is from a different word in Hebrew. Gesenius supposes, from its root, that bare places along the banks covered with grass are intended. The meaning is, the Nile is unavailing to the people. It brings no food by its fertility. It brings no commerce, on account of the half-anarchical condition of the country; but it does bring stench, disease, and death by its stagnancy.

V. 7. Paper-reeds-These by a needle, or other fit instrument, were divided into thin and broad leaves, which being dried and fitted, were used at that time for writing; and consequently was a very good commodity. By brooks-And much more what was sown in more dry and unfruitful places.

Verses 5-10. The waters shall fail from the sea, &c. — The river Nile shall cease to pour its usual quantity of water into the sea, being wasted and dried up, as it follows. “Tremellius,” says Lowth, “shows out of Herodotus, that this was literally fulfilled under the government of the twelve petty tyrants who ruled Egypt after Sethon. And Scaliger understands it of a great drought, which occasioned a dearth, by the failing of the inundation of the Nile.” They shall turn the rivers — Those rivulets, by which the waters of the Nile were distributed into several parts of the land, shall be turned far away, as they must needs be, when the river which fed them was dried up. The brooks of defence shall be emptied — The several branches of the river Nile, which were a great defence to Egypt. The reeds — Which were useful to them for making their boats; shall wither — As they commonly do for want of water. The paper-reeds shall wither — These, by a needle, or other fit instrument, were divided into thin and broad leaves, which, being dried and fitted, were used, at that time, for writing; and consequently were a very good commodity for trade. Every thing sown by the brooks shall wither — And much more what was sown in more dry and unfruitful places. The fishers also shall mourn — Because they can catch no fish; which was a great loss to the people, whose common diet this was. They that work in fine flax — That make fine linen, which was one of their best commodities; shall be confounded — Either for want of flax to work on, or for want of a demand of that which they have worked, or opportunity to export it. They shall be broken, that make sluices, &c. — Their business shall fail, either for want of water to fill their ponds, or for want of fish to replenish their waters. But it is probable the expressions in these verses are metaphorical, and denote the decay of the strength, wealth, trade, and prosperity of Egypt, by metaphors taken from the decrease of the river Nile, upon the overflowing of which all the plenty and prosperity of that country depended. “The prophet,” says Bishop Newton, “sets forth, in figurative language, the consequences of the forementioned subjection and slavery, the poverty and want, the mourning and lamentation, the confusion and misery which should be entailed on both them and their posterity.” The Nile, the reader must observe, is supposed to “figure out the whole kingdom of Egypt. The reed, the lotus, the papyrus, and the other productions of the Nile, signify the riches, merchandise, and whatever was found in the flourishing state of Egypt. And, as when the waters of the Nile are withdrawn, or dried up, or do not rise to their proper height, all things languish and wither in Egypt, and the greatest poverty and want ensue; so the kingdom of Egypt being depressed under the dominion of its cruel lords the Persians, who should rule it by rapacious governors, all things should languish in that kingdom; the cities, with the temples and ornaments, be subverted; their commerce, to which the Nile was so subservient, should fail; their riches be consumed by strangers, and their lands be left uncultivated. In short, the face of the country should be desolate and melancholy, as when the Nile withheld its necessary overflowings.” — See Vitringa.

6, 7. Shall turn the rivers — Many famines have occurred in Egypt owing to failure of the rains in the south. The river becomes low and stagnant and putrid. Instead of “they shall turn the rivers,” the Speaker’s Commentary renders, “The rivers shall become loathsome;” and Lange, “shall become a stench.” Brooks of defence — The Nile canals were a “defence” in two ways: the first, in giving fertility and defending from starvation; the second in being unbridged moats against invading hordes; but being dried up, they would allow a foe to approach the walls of the city. Reeds… flags… paper reeds — The first two of these mean the papyrus, doubtless; (see chap. 18:2;) “paper reeds” is from a different word in Hebrew. Gesenius supposes, from its root, that bare places along the banks covered with grass are intended. The meaning is, the Nile is unavailing to the people. It brings no food by its fertility. It brings no commerce, on account of the half-anarchical condition of the country; but it does bring stench, disease, and death by its stagnancy.

V. 8. Mourn-Because they could catch no fish; which was a great loss to the people, whose common diet this was.

Verse 8. The fishers also— “And the fishers”] There was great plenty of fish in Egypt; see Numbers 11:5. “The Nile,” says Diodorus, lib. i., “abounds with incredible numbers of all sorts of fish.” And much more the lakes. So Egmont, Pococke, &c.

Verses 5-10. The waters shall fail from the sea, &c. — The river Nile shall cease to pour its usual quantity of water into the sea, being wasted and dried up, as it follows. “Tremellius,” says Lowth, “shows out of Herodotus, that this was literally fulfilled under the government of the twelve petty tyrants who ruled Egypt after Sethon. And Scaliger understands it of a great drought, which occasioned a dearth, by the failing of the inundation of the Nile.” They shall turn the rivers — Those rivulets, by which the waters of the Nile were distributed into several parts of the land, shall be turned far away, as they must needs be, when the river which fed them was dried up. The brooks of defence shall be emptied — The several branches of the river Nile, which were a great defence to Egypt. The reeds — Which were useful to them for making their boats; shall wither — As they commonly do for want of water. The paper-reeds shall wither — These, by a needle, or other fit instrument, were divided into thin and broad leaves, which, being dried and fitted, were used, at that time, for writing; and consequently were a very good commodity for trade. Every thing sown by the brooks shall wither — And much more what was sown in more dry and unfruitful places. The fishers also shall mourn — Because they can catch no fish; which was a great loss to the people, whose common diet this was. They that work in fine flax — That make fine linen, which was one of their best commodities; shall be confounded — Either for want of flax to work on, or for want of a demand of that which they have worked, or opportunity to export it. They shall be broken, that make sluices, &c. — Their business shall fail, either for want of water to fill their ponds, or for want of fish to replenish their waters. But it is probable the expressions in these verses are metaphorical, and denote the decay of the strength, wealth, trade, and prosperity of Egypt, by metaphors taken from the decrease of the river Nile, upon the overflowing of which all the plenty and prosperity of that country depended. “The prophet,” says Bishop Newton, “sets forth, in figurative language, the consequences of the forementioned subjection and slavery, the poverty and want, the mourning and lamentation, the confusion and misery which should be entailed on both them and their posterity.” The Nile, the reader must observe, is supposed to “figure out the whole kingdom of Egypt. The reed, the lotus, the papyrus, and the other productions of the Nile, signify the riches, merchandise, and whatever was found in the flourishing state of Egypt. And, as when the waters of the Nile are withdrawn, or dried up, or do not rise to their proper height, all things languish and wither in Egypt, and the greatest poverty and want ensue; so the kingdom of Egypt being depressed under the dominion of its cruel lords the Persians, who should rule it by rapacious governors, all things should languish in that kingdom; the cities, with the temples and ornaments, be subverted; their commerce, to which the Nile was so subservient, should fail; their riches be consumed by strangers, and their lands be left uncultivated. In short, the face of the country should be desolate and melancholy, as when the Nile withheld its necessary overflowings.” — See Vitringa.

8. Fishers… they that cast angle… spread nets — Arts and

manufactures, and the fishery trade, all suffer. Fish and vegetables were the food of the people on account of their superstition respecting animal food. The lower classes were greatly affected by famines, cruel labours, and civil disturbances. Spread nets — The net is not used at this day; anciently it was used, as proved by the fishnets found on the monuments.

V. 9. They-That make fine linen, which was one of their best commodities.

Verse 9. They that work in fine flax] twqyrc פשתים pishtim sericoth, heckled flax, i.e., flax dressed on the heckle, or comb used for that purpose. The Vulgate uses the word pectentes, combing. They that weave networks shall be confounded—And confounden schul ben that wrogten flax, plattinge and wevynge sotel thingis.—Old MS. Bible.

Verses 5-10. The waters shall fail from the sea, &c. — The river Nile shall cease to pour its usual quantity of water into the sea, being wasted and dried up, as it follows. “Tremellius,” says Lowth, “shows out of Herodotus, that this was literally fulfilled under the government of the twelve petty tyrants who ruled Egypt after Sethon. And Scaliger understands it of a great drought, which occasioned a dearth, by the failing of the inundation of the Nile.” They shall turn the rivers — Those rivulets, by which the waters of the Nile were distributed into several parts of the land, shall be turned far away, as they must needs be, when the river which fed them was dried up. The brooks of defence shall be emptied — The several branches of the river Nile, which were a great defence to Egypt. The reeds — Which were useful to them for making their boats; shall wither — As they commonly do for want of water. The paper-reeds shall wither — These, by a needle, or other fit instrument, were divided into thin and broad leaves, which, being dried and fitted, were used, at that time, for writing; and consequently were a very good commodity for trade. Every thing sown by the brooks shall wither — And much more what was sown in more dry and unfruitful places. The fishers also shall mourn — Because they can catch no fish; which was a great loss to the people, whose common diet this was. They that work in fine flax — That make fine linen, which was one of their best commodities; shall be confounded — Either for want of flax to work on, or for want of a demand of that which they have worked, or opportunity to export it. They shall be broken, that make sluices, &c. — Their business shall fail, either for want of water to fill their ponds, or for want of fish to replenish their waters. But it is probable the expressions in these verses are metaphorical, and denote the decay of the strength, wealth, trade, and prosperity of Egypt, by metaphors taken from the decrease of the river Nile, upon the overflowing of which all the plenty and prosperity of that country depended. “The prophet,” says Bishop Newton, “sets forth, in figurative language, the consequences of the forementioned subjection and slavery, the poverty and want, the mourning and lamentation, the confusion and misery which should be entailed on both them and their posterity.” The Nile, the reader must observe, is supposed to “figure out the whole kingdom of Egypt. The reed, the lotus, the papyrus, and the other productions of the Nile, signify the riches, merchandise, and whatever was found in the flourishing state of Egypt. And, as when the waters of the Nile are withdrawn, or dried up, or do not rise to their proper height, all things languish and wither in Egypt, and the greatest poverty and want ensue; so the kingdom of Egypt being depressed under the dominion of its cruel lords the Persians, who should rule it by rapacious governors, all things should languish in that kingdom; the cities, with the temples and ornaments, be subverted; their commerce, to which the Nile was so subservient, should fail; their riches be consumed by strangers, and their lands be left uncultivated. In short, the face of the country should be desolate and melancholy, as when the Nile withheld its necessary overflowings.” — See Vitringa.

9. Fine flax — In Hebrew, hatchelled flax. Networks — White linen. — Gesenius. Proverbs 7:16; Ezekiel 27:7.

V. 10. Thereof-Of Egypt, or of the Egyptians. They shall lose their hopes; for the fishes in them shall die for want of water.

Verse 10. And they shall be broken, &c.— “Her stores”] hyttv shathotheyha, apoqhkai, granaries.—Aquila.

All that make sluices and ponds for fish— “All that make a gain of pools for fish.”] This obscure line is rendered by different interpreters in very different manners. Kimchi explains ymga agmey as if it were the same with hmga agemah, from Job 30:25, in which he is followed by some of the rabbins, and supported by the Septuagint: and rkc secher, which I translate gain, and which some take for nets or inclosures, the Septuagint render by zuqon, strong drink or beer, which it is well known was much used in Egypt; and so likewise the Syriac, retaining the Hebrew word arkc sekra. I submit these very different interpretations to the reader’s judgment. The Version of the Septuagint is as follows: Kai pantev oi poiountev ton zuqon luphqhsontai, kai tav yucav ponesousi “And all they that make barley wine shall mourn, and be grieved in soul.”

Verses 5-10. The waters shall fail from the sea, &c. — The river Nile shall cease to pour its usual quantity of water into the sea, being wasted and dried up, as it follows. “Tremellius,” says Lowth, “shows out of Herodotus, that this was literally fulfilled under the government of the twelve petty tyrants who ruled Egypt after Sethon. And Scaliger understands it of a great drought, which occasioned a dearth, by the failing of the inundation of the Nile.” They shall turn the rivers — Those rivulets, by which the waters of the Nile were distributed into several parts of the land, shall be turned far away, as they must needs be, when the river which fed them was dried up. The brooks of defence shall be emptied — The several branches of the river Nile, which were a great defence to Egypt. The reeds — Which were useful to them for making their boats; shall wither — As they commonly do for want of water. The paper-reeds shall wither — These, by a needle, or other fit instrument, were divided into thin and broad leaves, which, being dried and fitted, were used, at that time, for writing; and consequently were a very good commodity for trade. Every thing sown by the brooks shall wither — And much more what was sown in more dry and unfruitful places. The fishers also shall mourn — Because they can catch no fish; which was a great loss to the people, whose common diet this was. They that work in fine flax — That make fine linen, which was one of their best commodities; shall be confounded — Either for want of flax to work on, or for want of a demand of that which they have worked, or opportunity to export it. They shall be broken, that make sluices, &c. — Their business shall fail, either for want of water to fill their ponds, or for want of fish to replenish their waters. But it is probable the expressions in these verses are metaphorical, and denote the decay of the strength, wealth, trade, and prosperity of Egypt, by metaphors taken from the decrease of the river Nile, upon the overflowing of which all the plenty and prosperity of that country depended. “The prophet,” says Bishop Newton, “sets forth, in figurative language, the consequences of the forementioned subjection and slavery, the poverty and want, the mourning and lamentation, the confusion and misery which should be entailed on both them and their posterity.” The Nile, the reader must observe, is supposed to “figure out the whole kingdom of Egypt. The reed, the lotus, the papyrus, and the other productions of the Nile, signify the riches, merchandise, and whatever was found in the flourishing state of Egypt. And, as when the waters of the Nile are withdrawn, or dried up, or do not rise to their proper height, all things languish and wither in Egypt, and the greatest poverty and want ensue; so the kingdom of Egypt being depressed under the dominion of its cruel lords the Persians, who should rule it by rapacious governors, all things should languish in that kingdom; the cities, with the temples and ornaments, be subverted; their commerce, to which the Nile was so subservient, should fail; their riches be consumed by strangers, and their lands be left uncultivated. In short, the face of the country should be desolate and melancholy, as when the Nile withheld its necessary overflowings.” — See Vitringa.

10. Broken in the purposes thereof — Their strong men, their higher castes. The pillars of the land are crushed to pieces. So the Hebrew. Strange translation in our version! The ruin is general. Both high and low suffer. All that make sluices — Dam makers across canals to overflow the lands. Workers for wages, these especially suffer.

V. 11. Zoan-The chief city, in which the king and court frequently resided. How-Why do you put such foolish words into Pharaoh’s mouth? I am the son-Wisdom is heredity and natural to me.

Verse 11. The counsel of the wise counsellors of Pharaoh is become brutish— “Have counselled a brutish counsel”] The sentence as it now stands in the Hebrew, is imperfect: it wants the verb. Archbishop Secker conjectures that the words פרעה yx[wy yoatsey pharoh should be transposed; which would in some degree remove the difficulty. But it is to be observed, that the translator of the Vulgate seems to have found in his copy the verb wx[y yaatsu added after פרעה pharoh: Sapientes consiliarii Pharaonis dederunt consilium insipiens, “The wise counsellors of Pharaoh gave unwise counsel.” This is probably the true reading: it is perfectly agreeable to the Hebrew idiom, makes the construction of the sentence clear, and renders the transposition of the words above mentioned unnecessary.—L.

Verses 11-15. Surely the princes of Zoan are fools, &c. — Zoan was the chief city, in which the king and court frequently resided. In these verses the prophet describes “the immediate causes of these evils; 1st, The folly of the princes and rulers, who valued themselves upon their wisdom; and, 2d, The cowardice and effeminacy of the people in general. Egypt would not have become a prey to so many foreign enemies, but through the excessive weakness of the Egyptians, both in counsel and in action. They had not the courage even to defend themselves. They trusted chiefly to their Grecian and other mercenaries, who, instead of defending, were often the first to betray them.” — Bishop Newton. How say ye unto Pharaoh — Why do ye put such false and foolish words into Pharaoh’s mouth? I am the son of the wise — Wisdom is hereditary and natural to me. This vain opinion of himself they cherished by their flatteries. The son of the ancient kings — The prophet derides the vanity of the Egyptians, who used to boast of the antiquity of their nation, and especially of their kings, who, as they pretended, had reigned successively for 10,000 years. Where are thy wise men? — Who pretended, that either by their deep policy, or by their skill in astrology, or magic, they could certainly foresee things to come. The princes of Noph are deceived — Another chief city, and one of the king’s seats, called also Moph, in the Hebrew text, (Hosea 9:6,) and by other and later writers, Memphis. They that are the stay — Their chief counsellors; of the tribes — Of the provinces, which he calls by a title borrowed from the Hebrews, in whose language he spake and wrote this prophecy. The Lord hath mingled — Hath poured out, or given them to drink, a perverse spirit — A spirit of error, or delusion, as the LXX. and Chaldee render it. That is, he has suffered them, in punishment of their sins, to take foolish steps, and follow pernicious counsels. They have caused Egypt to err in every work — In all their designs and undertakings. They have given such ill counsel, and pursued such wrong measures, that nothing has succeeded as it should. Neither shall there be any work which the head or tail may do — The people shall generally want employment, or, as some explain it, all orders of men, from the highest to the lowest, shall fail in the discharge of their duty, or be unsuccessful in all they undertake.

Ver. 11. The princes of Zoan. This was the most ancient city of lower Egypt, as appears from its being but seven years less ancient than Hebron. Numbers 13. It is called Taneos by the LXX, and Tanes or Tanis by the Chaldee, and the ancient geographers. This is done, says Poole, by the omission of a letter. Troan is made Tanes, as Tuor or Tsur is made Tyre. It was the key of the Nile, and the capital of Tanis. Rosetta has now succeeded Zoan.

11-13. Princes of Zoan — “Zoan,” the ancient Tanis, the present Tsan, was the capital of the northeastern kingdom, as Noph, (verse 13,) or Memphis, was of Central Egypt. These are representative cities for all Egypt in this prophecy. Pharaoh was a name, not of a person but of the royal house, personified in the ruling head at the time. His princes or counsellers are a stupified cabinet in these prophetic times, though they boast royal descent and great wisdom. See Herodotus. 2:141. They were the priestly caste out of which kings were chosen. Where are they — A sarcastic asking what they amount to as pretended wise-men. Let them know — If they cannot tell, then let them learn from the Lord of hosts, and so obtain certain knowledge what is designed upon Egypt. In themselves the whole priestly class are very fools. The stay of the tribes — Literally, the corner-stone of her tribes. Still the priestly class is meant. They probably assured safety as against Assyria, or as against their only dreaded foe in the far northeast.

Verse 12. “Let them come”] Here too a word seems to have been left out of the text. After Ëymkj chochameycha, thy wise men, two MSS., one ancient, add waby yibu, let them come; which, if we consider the form and construction of the sentence, has very much the appearance of being genuine: otherwise the connective conjunction at the beginning of the next member is not only superfluous but embarrassing. See also the Version of the Septuagint, in which the same deficiency is manifest. Let them tell thee now— “And let them declare”] For ידעו yidu, let them know, perhaps we ought to read יודיעו yodiu, let them make known.— Secker. The Septuagint and Vulgate favour this reading, eipatwisan, let them declare.

Verses 11-15. Surely the princes of Zoan are fools, &c. — Zoan was the chief city, in which the king and court frequently resided. In these verses the prophet describes “the immediate causes of these evils; 1st, The folly of the princes and rulers, who valued themselves upon their wisdom; and, 2d, The cowardice and effeminacy of the people in general. Egypt would not have become a prey to so many foreign enemies, but through the excessive weakness of the Egyptians, both in counsel and in action. They had not the courage even to defend themselves. They trusted chiefly to their Grecian and other mercenaries, who, instead of defending, were often the first to betray them.” — Bishop Newton. How say ye unto Pharaoh — Why do ye put such false and foolish words into Pharaoh’s mouth? I am the son of the wise — Wisdom is hereditary and natural to me. This vain opinion of himself they cherished by their flatteries. The son of the ancient kings — The prophet derides the vanity of the Egyptians, who used to boast of the antiquity of their nation, and especially of their kings, who, as they pretended, had reigned successively for 10,000 years. Where are thy wise men? — Who pretended, that either by their deep policy, or by their skill in astrology, or magic, they could certainly foresee things to come. The princes of Noph are deceived — Another chief city, and one of the king’s seats, called also Moph, in the Hebrew text, (Hosea 9:6,) and by other and later writers, Memphis. They that are the stay — Their chief counsellors; of the tribes — Of the provinces, which he calls by a title borrowed from the Hebrews, in whose language he spake and wrote this prophecy. The Lord hath mingled — Hath poured out, or given them to drink, a perverse spirit — A spirit of error, or delusion, as the LXX. and Chaldee render it. That is, he has suffered them, in punishment of their sins, to take foolish steps, and follow pernicious counsels. They have caused Egypt to err in every work — In all their designs and undertakings. They have given such ill counsel, and pursued such wrong measures, that nothing has succeeded as it should. Neither shall there be any work which the head or tail may do — The people shall generally want employment, or, as some explain it, all orders of men, from the highest to the lowest, shall fail in the discharge of their duty, or be unsuccessful in all they undertake.

11-13. Princes of Zoan — “Zoan,” the ancient Tanis, the present Tsan, was the capital of the northeastern kingdom, as Noph, (verse 13,) or Memphis, was of Central Egypt. These are representative cities for all Egypt in this prophecy. Pharaoh was a name, not of a person but of the royal house, personified in the ruling head at the time. His princes or counsellers are a stupified cabinet in these prophetic times, though they boast royal descent and great wisdom. See Herodotus. 2:141. They were the priestly caste out of which kings were chosen. Where are they — A sarcastic asking what they amount to as pretended wise-men. Let them know — If they cannot tell, then let them learn from the Lord of hosts, and so obtain certain knowledge what is designed upon Egypt. In themselves the whole priestly class are very fools. The stay of the tribes — Literally, the corner-stone of her tribes. Still the priestly class is meant. They probably assured safety as against Assyria, or as against their only dreaded foe in the far northeast.

V. 13. Noph-Another chief city, and one of the kings seats, called also Moph, and by latter authors, Memphis. The stay-Their chief counsellors. Tribes-Of the provinces, which he calls by a title borrowed from the Hebrews, in whose language he spake and wrote this prophecy.

Verse 13. Are deceived— “They have caused,” &c.] The text has וחתעו vehithu, AND they have caused to err. Fifty of Kennicott’s MSS., fifty-three of Deuteronomy Rossi’s, and one of my own, ancient, thirty-two editions, and the Vulgate and Chaldee. omit the w vau, and. Stay— “Pillars”] tnp pinnath, to be pointed as plural pinnoth, without doubt. So Grotius, and so the Chaldee.

Verses 11-15. Surely the princes of Zoan are fools, &c. — Zoan was the chief city, in which the king and court frequently resided. In these verses the prophet describes “the immediate causes of these evils; 1st, The folly of the princes and rulers, who valued themselves upon their wisdom; and, 2d, The cowardice and effeminacy of the people in general. Egypt would not have become a prey to so many foreign enemies, but through the excessive weakness of the Egyptians, both in counsel and in action. They had not the courage even to defend themselves. They trusted chiefly to their Grecian and other mercenaries, who, instead of defending, were often the first to betray them.” — Bishop Newton. How say ye unto Pharaoh — Why do ye put such false and foolish words into Pharaoh’s mouth? I am the son of the wise — Wisdom is hereditary and natural to me. This vain opinion of himself they cherished by their flatteries. The son of the ancient kings — The prophet derides the vanity of the Egyptians, who used to boast of the antiquity of their nation, and especially of their kings, who, as they pretended, had reigned successively for 10,000 years. Where are thy wise men? — Who pretended, that either by their deep policy, or by their skill in astrology, or magic, they could certainly foresee things to come. The princes of Noph are deceived — Another chief city, and one of the king’s seats, called also Moph, in the Hebrew text, (Hosea 9:6,) and by other and later writers, Memphis. They that are the stay — Their chief counsellors; of the tribes — Of the provinces, which he calls by a title borrowed from the Hebrews, in whose language he spake and wrote this prophecy. The Lord hath mingled — Hath poured out, or given them to drink, a perverse spirit — A spirit of error, or delusion, as the LXX. and Chaldee render it. That is, he has suffered them, in punishment of their sins, to take foolish steps, and follow pernicious counsels. They have caused Egypt to err in every work — In all their designs and undertakings. They have given such ill counsel, and pursued such wrong measures, that nothing has succeeded as it should. Neither shall there be any work which the head or tail may do — The people shall generally want employment, or, as some explain it, all orders of men, from the highest to the lowest, shall fail in the discharge of their duty, or be unsuccessful in all they undertake.

Ver. 13. The princes of Noph; that is, Memphis, where the kings of Egypt were interred. Hence some would change the Hebrew letter nun for mem.

11-13. Princes of Zoan — “Zoan,” the ancient Tanis, the present Tsan, was the capital of the northeastern kingdom, as Noph, (verse 13,) or Memphis, was of Central Egypt. These are representative cities for all Egypt in this prophecy. Pharaoh was a name, not of a person but of the royal house, personified in the ruling head at the time. His princes or counsellers are a stupified cabinet in these prophetic times, though they boast royal descent and great wisdom. See Herodotus. 2:141. They were the priestly caste out of which kings were chosen. Where are they — A sarcastic asking what they amount to as pretended wise-men. Let them know — If they cannot tell, then let them learn from the Lord of hosts, and so obtain certain knowledge what is designed upon Egypt. In themselves the whole priestly class are very fools. The stay of the tribes — Literally, the corner-stone of her tribes. Still the priestly class is meant. They probably assured safety as against Assyria, or as against their only dreaded foe in the far northeast.

V. 14. Mingled-Or, hath poured out or given them to drink. To err-In all their designs and undertakings. Staggereth-When he is so drunk, that he reels to and fro, and vomits up his drink.

Verse 14. In the midst thereof] µbrqb bekirbam; so the Septuagint, and perhaps more correctly.”—Secker. So likewise the Chaldee.

Verses 11-15. Surely the princes of Zoan are fools, &c. — Zoan was the chief city, in which the king and court frequently resided. In these verses the prophet describes “the immediate causes of these evils; 1st, The folly of the princes and rulers, who valued themselves upon their wisdom; and, 2d, The cowardice and effeminacy of the people in general. Egypt would not have become a prey to so many foreign enemies, but through the excessive weakness of the Egyptians, both in counsel and in action. They had not the courage even to defend themselves. They trusted chiefly to their Grecian and other mercenaries, who, instead of defending, were often the first to betray them.” — Bishop Newton. How say ye unto Pharaoh — Why do ye put such false and foolish words into Pharaoh’s mouth? I am the son of the wise — Wisdom is hereditary and natural to me. This vain opinion of himself they cherished by their flatteries. The son of the ancient kings — The prophet derides the vanity of the Egyptians, who used to boast of the antiquity of their nation, and especially of their kings, who, as they pretended, had reigned successively for 10,000 years. Where are thy wise men? — Who pretended, that either by their deep policy, or by their skill in astrology, or magic, they could certainly foresee things to come. The princes of Noph are deceived — Another chief city, and one of the king’s seats, called also Moph, in the Hebrew text, (Hosea 9:6,) and by other and later writers, Memphis. They that are the stay — Their chief counsellors; of the tribes — Of the provinces, which he calls by a title borrowed from the Hebrews, in whose language he spake and wrote this prophecy. The Lord hath mingled — Hath poured out, or given them to drink, a perverse spirit — A spirit of error, or delusion, as the LXX. and Chaldee render it. That is, he has suffered them, in punishment of their sins, to take foolish steps, and follow pernicious counsels. They have caused Egypt to err in every work — In all their designs and undertakings. They have given such ill counsel, and pursued such wrong measures, that nothing has succeeded as it should. Neither shall there be any work which the head or tail may do — The people shall generally want employment, or, as some explain it, all orders of men, from the highest to the lowest, shall fail in the discharge of their duty, or be unsuccessful in all they undertake.

14. Perverse spirit — All such acts attributed to God are but declarations of the general fact, that if men will dash their heads against a stone wall their brains will come out. This is the part God performs in his sending moral infatuation among men. His laws cannot be broken with impunity. God was no further responsible than this for the bad counsel which caused Egypt to err.

V. 15. Head, &c.-All people, both high and low, shall be at their wits end.

Verse 15. The head or tail, branch or rush] R. D. Kimchi says, there are some who suppose that these words mean the dragon’s head and tail; and refer to all those who are conversant in astronomy, astrology, &c.

Verses 11-15. Surely the princes of Zoan are fools, &c. — Zoan was the chief city, in which the king and court frequently resided. In these verses the prophet describes “the immediate causes of these evils; 1st, The folly of the princes and rulers, who valued themselves upon their wisdom; and, 2d, The cowardice and effeminacy of the people in general. Egypt would not have become a prey to so many foreign enemies, but through the excessive weakness of the Egyptians, both in counsel and in action. They had not the courage even to defend themselves. They trusted chiefly to their Grecian and other mercenaries, who, instead of defending, were often the first to betray them.” — Bishop Newton. How say ye unto Pharaoh — Why do ye put such false and foolish words into Pharaoh’s mouth? I am the son of the wise — Wisdom is hereditary and natural to me. This vain opinion of himself they cherished by their flatteries. The son of the ancient kings — The prophet derides the vanity of the Egyptians, who used to boast of the antiquity of their nation, and especially of their kings, who, as they pretended, had reigned successively for 10,000 years. Where are thy wise men? — Who pretended, that either by their deep policy, or by their skill in astrology, or magic, they could certainly foresee things to come. The princes of Noph are deceived — Another chief city, and one of the king’s seats, called also Moph, in the Hebrew text, (Hosea 9:6,) and by other and later writers, Memphis. They that are the stay — Their chief counsellors; of the tribes — Of the provinces, which he calls by a title borrowed from the Hebrews, in whose language he spake and wrote this prophecy. The Lord hath mingled — Hath poured out, or given them to drink, a perverse spirit — A spirit of error, or delusion, as the LXX. and Chaldee render it. That is, he has suffered them, in punishment of their sins, to take foolish steps, and follow pernicious counsels. They have caused Egypt to err in every work — In all their designs and undertakings. They have given such ill counsel, and pursued such wrong measures, that nothing has succeeded as it should. Neither shall there be any work which the head or tail may do — The people shall generally want employment, or, as some explain it, all orders of men, from the highest to the lowest, shall fail in the discharge of their duty, or be unsuccessful in all they undertake.

15. Any work for Egypt — Any plan or invention devised for Egypt’s extrication from difficulty by any class, or all classes combined, as expressed in the familiar proverbial designations, head or tail, which means high or low castes. Branch or rush — The same thought under figure of lofty palm branches, representing the high castes, and of the humble reeds along the Nile, denoting the lower classes — the fellahs of this day.

V. 16. Women-Feeble and fearful. Because-Because they shall perceive that they do not fight with men only, but with the Lord of hosts, who now lifts up his hand against them, as he did against their forefathers.

Verse 16. Shall Egypt be— “The Egyptians shall be”] wyhy yihyu, they shall be, plural, MS. Bodl. Septuagint, and Chaldee. This is not proposed as an emendation, for either form is proper.

Verses 16, 17. In that day shall Egypt be like unto women — Feeble and fearful, as it follows. The cowardice and effeminacy of the people in general, joined with their fear and trepidation, are here set forth as a second cause of their calamity; and the reason of this, among other things, is drawn from a sense of the divine judgment. They shall be like women, and fear, because of the shaking of the hand of the Lord, &c. — Because they shall perceive that they do not fight with men only, but with the Lord of hosts, who now lifts up his hand against them, as he did against their forefathers. The land of Judah shall be a terror unto Egypt — That is, the calamities brought on the land of Judah by the Assyrians and Chaldeans. When the Egyptians shall hear of the ravages and desolations made in Judah, by the army of Sennacherib, and shall afterward be informed of its overthrow by Nebuchadnezzar, they shall be dreadfully afraid of suffering the same calamities themselves, considering both their near neighbourhood to Judah, and their strict alliance therewith. Indeed Judah was their bulwark against the Assyrians and Babylonians, and when this bulwark was removed they had just cause to fear. “The threatening hand of God,” says Bishop Lowth, “will be held out, and shaken over Egypt, from the side of Judea; through which the Assyrians will march to invade it.” Every one that makes mention thereof, &c. — Poole thinks their fear of mentioning Judah’s name might proceed partly from a sense of their guilt and misconduct toward Judah, and an apprehension that the God of Judah was calling them to an account for it. Perhaps, also, as the next clause seems to imply, they might have heard of the prophecies uttered in Judah concerning these very calamities coming upon them.

16. In that day — The day when these calamities come. Like unto women — A figure expressive of timidity and fear. Used also by other prophets. Jeremiah 51:30; Nahum 3:13. Shaking of the hand — A gesture, not here of summons, but of menace — menace of judgments by invaders. Isaiah 10:5, 32; 11:15. Hopeful amendment appears at once from such gestures.

V. 17. A terror-Because of their manifold injuries against Judah, for which they now apprehend God is calling them to account. Determined-Because God is now about to execute his appointed judgments. It-Against Egypt.

Verse 17. And the land of Judah] The threatening hand of God will be held out and shaken over Egypt, from the side of Judea; through which the Assyrians will march to invade it. It signifies that kind of terror that drives one to his wit’s end, that causes him to reel like a drunken man, to be giddy through astonishment. Such is the import of gj chag, and hgj chagah. Five MSS. and two editions have hgjl lechagah.

Verses 16, 17. In that day shall Egypt be like unto women — Feeble and fearful, as it follows. The cowardice and effeminacy of the people in general, joined with their fear and trepidation, are here set forth as a second cause of their calamity; and the reason of this, among other things, is drawn from a sense of the divine judgment. They shall be like women, and fear, because of the shaking of the hand of the Lord, &c. — Because they shall perceive that they do not fight with men only, but with the Lord of hosts, who now lifts up his hand against them, as he did against their forefathers. The land of Judah shall be a terror unto Egypt — That is, the calamities brought on the land of Judah by the Assyrians and Chaldeans. When the Egyptians shall hear of the ravages and desolations made in Judah, by the army of Sennacherib, and shall afterward be informed of its overthrow by Nebuchadnezzar, they shall be dreadfully afraid of suffering the same calamities themselves, considering both their near neighbourhood to Judah, and their strict alliance therewith. Indeed Judah was their bulwark against the Assyrians and Babylonians, and when this bulwark was removed they had just cause to fear. “The threatening hand of God,” says Bishop Lowth, “will be held out, and shaken over Egypt, from the side of Judea; through which the Assyrians will march to invade it.” Every one that makes mention thereof, &c. — Poole thinks their fear of mentioning Judah’s name might proceed partly from a sense of their guilt and misconduct toward Judah, and an apprehension that the God of Judah was calling them to an account for it. Perhaps, also, as the next clause seems to imply, they might have heard of the prophecies uttered in Judah concerning these very calamities coming upon them.

17. Land of Judah… terror unto Egypt — Not because of possible invasion from Judah; the Jews were never equal to this; besides, at this time they were at peace with Egypt; but because the author of the calamities of Egypt was the God of Judah. Thereof — Judah. It — Egypt.

V. 18. In that day-After that time. In the times of the gospel. Five-A considerable number of their chief cities: a certain number being put for an uncertain. Speak-Profess the Jewish religion, agree with them in the same mind; which is fitly signified by speaking the same language. Swear-This implies the dedication, and yielding up of a person or thing to the Lord, by a solemn vow, or covenant. One-Not one of the five, but another city, the sixth city. As divers cities shall be converted and saved, so some other cities shall continue in their impenitency, and be destroyed.

Verse 18. The city of destruction— “The city of the sun”] srjh ry[ ir hacheres. This passage is attended with much difficulty and obscurity. First, in regard to the true reading. It is well known that Onias applied it to his own views, either to procure from the king of Egypt permission to build his temple in the Hieropolitan Nome, or to gain credit and authority to it when built; from the notion which he industriously propagated, that Isaiah had in this place prophesied of the building of such a temple. He pretended that the very place where it should be built was expressly named by the prophet, srjh ry[ ir hacheres, the city of the sun. This possibly may have been the original reading. The present text has srjhh ry[ ir haheres, the city of destruction; which some suppose to have been introduced into the text by the Jews of Palestine afterwards, to express their detestation of the place, being much offended with this schismatical temple in Egypt. Some think the latter to have been the true reading, and that the prophet himself gave this turn to the name out of contempt, and to intimate the demolition of this Hieropolitan temple; which in effect was destroyed by Vespasian’s orders, after that of Jerusalem, “Videtur propheta consulto scripsisse srh heres, pro srj cheres, ut alibi scribitur אונ בית beith aven pro la tyb beith El: tvb vya ish bosheth pro בעל איש ish baal, &c. Vide Lowth in loc.”—Secker. “It seems that the prophet designedly wrote srh heres, destruction, for srj cheres, the sun: as elsewhere אונ בית beith aven, the house of iniquity, is written for la tyb beith El, the house of God; tvb vya ish bosheth for בעל איש ish baal,” &c. But on the supposition that srhh ry[ air haheres is the true reading, others understand it differently. The word srh heres in Arabic signifies a lion; and Conrad Ikenius has written a dissertation (Dissert. Philol. Theol. XVI.) to prove that the place here mentioned is not Heliopolis, as it is commonly supposed to be, but Leontopolis in the Heliopolitan Nome, as it is indeed called in the letter, whether real or pretended, of Onias to Ptolemy, which Josephus has inserted in his Jewish Antiquities, lib. xiii. c. 3. And I find that several persons of great learning and judgment think that Ikenius has proved the point beyond contradiction. See Christian. Muller. Satura Observ. Philolog. Michaelis Bibliotheque Oriental, Part v., p. 171. But, after ali, I believe that neither Onias, Heliopolis, nor Leontopolis has any thing to do with this subject. The application of this place of Isaiah to Onias’s purpose seems to have been a mere invention, and in consequence of it there may perhaps have been some unfair management to accommodate the text to that purpose; which has been carried even farther than the Hebrew text; for the Greek version has here been either translated from a corrupted text, or wilfully mistranslated or corrupted, to serve the same cause. The place is there called poliv Asedek, the city of righteousness; a name apparently contrived by Onias’s party to give credit to their temple, which was to rival that of Jerusalem. Upon the whole, the true reading of the Hebrew text in this place is very uncertain; fifteen MSS. and seven editions have srj cheres, the city of Hacheres, or, of the sun. So likewise Symmachas, the Vulgate, Arabic, Septuagint, and Complutensian. On the other hand, Aquila, Theodotion, and the Syriac read srh heres, destruction; the Chaldee paraphrase takes in both readings.

The reading of the text being so uncertain, no one can pretend to determine what the city was that is here mentioned by name; much less to determine what the four other cities were which the prophet does not name. I take the whole passage from the 18th verse to the end of the chapter, to contain a general intimation of the future propagation of the knowledge of the true God in Egypt and Syria, under the successors of Alexander; and, in consequence of this propagation, of the early reception of the Gospel in the same countries, when it should be published to the world. See more on this subject in Prideaux’s Connect. An. 145; Dr. Owen’s Inquiry into the present state of the Septuagint Version, p. 41; and Bryant’s Observations on Ancient History, p. 124.—L.

Verse 18. In that day — After that time, as this phrase is often used; that is, in the times of the gospel. This latter part of the prophecy contains an account of the salutary benefits which God would bestow on Egypt after the above-mentioned calamities. “Isaiah, to whom God had most clearly revealed the mystery of the calling of the Gentiles to the grace of Christ, everywhere takes occasion to speak of it; and frequently finishes his prophecies concerning the nations with a promise of the spiritual blessings designed for them by God; but he does this nowhere more explicitly than in the present passage;” in which one cannot but observe with what ease he passes from the one argument to the other. He had said that some of the Egyptians, when under these calamities, should be afraid of the hand of the Lord of hosts, which he should shake over Egypt, and should fear, because of his counsel which he had determined against it; and he now teaches, that this servile fear and dread should hereafter be turned into a religious fear, with this effect, that five cities in the land of Egypt, that is, that many of their chief cities, a certain number being put for an uncertain, should speak the language of Canaan — That is, should profess the Jewish religion, or agree with the Jews in their worship of one living and true God. Thus, I will turn to the people a pure language, (Zephaniah 3:9,) signifies, I will restore to the people a pure religion; or, I will change and purify their conversation, their hearts and lips, that they may call upon the name of the Lord, to serve him with one consent. And shall swear to the Lord of hosts — Swearing to the Lord implies the dedication and yielding up of a person or thing to the Lord, by a solemn vow or covenant, as appears from 2 Chronicles 15:14; Psalm 132:2; Isaiah 45:23,

24. One — Or one of them, namely, of the five; shall be called the city of destruction — Or, of the sun, as it is in the margin of our Bibles, meaning Heliopolis, a famous city in Egypt, and a chief seat of idolatry, being a city of the priests, as Strabo reports; and therefore its conversion to the faith was the more wonderful. It must be acknowledged, however, that there is much uncertainty as to the true reading of the text, whether it be srjh ry[, city of the sun, or, µrjh ry[ city of destruction, and therefore “no one,” as Bishop Lowth justly observes, “can pretend to determine what the city was that is here mentioned by name; much less to determine what the four other cities were which the prophet does not name.” “I take the whole passage,” says he, “from the eighteenth verse to the end of the chapter, to contain a general intimation of the future propagation of the knowledge of the true God in Egypt and Syria, under the successors of Alexander; and, in consequence of this propagation, of the early reception of the gospel in the same countries, when it should be published to the world.”

Ver. 18. In that day shall five cities in the land of Egypt speak the language of Canaan, and swear to the Lord of hosts: one [of the five cities] shall be called destruction. Just the reverse is the reading of the LXX; poliv asedek, the city of righteousness. Dr. Lowth reads, the city of the sun; that is, Heliopolis, srjh ry[ îr ha-cheres. Lowth [of whom I would make a more frequent use, only Dr. Clarke has reprinted the whole volume of his notes on Isaiah] adds, this passage is attended with much difficulty. First, with regard to the true reading; for Onias the third being a refugee in Egypt during the captivity, built a temple at Heliopolis in imitation of that in Jerusalem, which continued till the time of Vespasian, by whose command it was destroyed. Egesippus. lib. 2. cap. 13. Now, though the present Hebrew text reads, srhh ha-heres, which by the alteration of a single letter makes it destruction, it is conjectured by some, that the Jews out of contempt for a rival temple, falsified the reading of Isaiah. Be that as it may, Isaiah certainly never imagined that his words would be construed to favour the temple at Heliopolis, and leave the mount of God, the place he chose with fire from heaven. Still it must ever strike the reader, that the word destruction, after the prophet had spoken so many handsome things of the five cities, is very incongruous.

18. In that day — “Day” has here, probably, the large meaning of the whole period included in this prophecy. Five cities — Probably meaning several — the definite number being used for an indefinite. Only a very few centuries later than the date of this prophecy, many of the large towns of Egypt were witness to a copious use of the Hebrew language and of the Hebrew worship; and it is probable that many Egyptians became proselytes to the Jewish religion, as was the fact elsewhere, wherever the Jews made settlements. City of destruction — Respecting one of these five, or several, cities, there shall be the name or designation “City of Destruction,” or, Ir-Haheres, “City of the Sun.” Many excellent critics suppose a play upon the Hebrew Heres and Hheras, (consult Furst, Gesenius, SMITH’S Bible Dictionary, and all the best commentaries.) If the word means sun, the city referred to was Heliopolis, where the sun had once been worshipped, on account of which comes the name Heliopolis, and still on account of which the doom of destruction was to come upon it. Literally, this did come, and there is now nothing left of it but walls crumbled to earth, and a single obelisk. On my visit to it in the winter of 1870 the whole level area was a flourishing wheatfield. Ewald explains the difficulty here somewhat as follows: “At first there are, perhaps, only five cities in Egypt in which Jehovah was worshipped by Israelites already settled there. One of which was so placed under the divine care that it was called the city of Fortune or Protection, (supposing the Hebrew word really to mean this, and not destruction;) that it was intended to be a place of resort for God’s people in the future, as one of the cities in Egypt (and probably this one) certainly did afford protection to the infant child Jesus.”

V. 19. An altar-The altar is put for the worship of God, as it is in many places both of the Old and New Testament. And nothing is more common in the prophets than to speak of gospel-worship in the phrases of the law. Pillar-A monument of the true religion. Here also he alludes to the ancient custom of erecting pillars to God. The border-As before, in the midst of it. The meaning is, There shall be evidences of their piety in all places.

Verse 19. An altar to the Lord] twabx tsebaoth, “of hosts,” or Yehovah tsebaoth, is added by eight MSS. of good repute, and the Syriac Version.

Verse 19. In that day shall there be an altar — For God’s worship; not a Levitical, but a spiritual and evangelical altar, as appears from hence, that the Levitical altar was confined to one place, Deuteronomy 12:13, 14. The altar is here put for the worship of God, as it is in many places, both of the Old and New Testaments. And nothing is more common in the prophets than to speak of gospel worship in those phrases of the law which were suitable to their own age. And, accordingly, when they speak of the Gentiles coming into the church, they represent them as serving the true God by such acts of devotion as were most in use in their own time, and therefore could be best understood by those to whom they directed their discourses. And a pillar — A monument of the true religion; (he alludes to the ancient custom of erecting pillars to God;) at the border thereof — Of the land, as before in the midst of it. The meaning is, There shall be evidences of their piety in all places. This passage evidently implies that the temple-service, which was confined to Jerusalem, should be abolished, as it was by the introduction of Christianity, and that the God of Israel should be worshipped with the most solemn rites, even in the most abhorred and unsanctified places, such as the Jews esteemed Egypt to be. Such is the meaning of this prophecy, as it refers to the Christian dispensation, and such will be its more remote and ultimate accomplishment. But, in its primary sense, it seems to relate to the conversion of the Egyptians to the Jewish religion; which was brought about by the following progressive changes. “Alexander the Great transplanted many of the Jews to Alexandria, and allowed them extraordinary immunities, equal to those of the Macedonians themselves. Ptolemy Soter carried more of them into Egypt, who enjoyed such advantages that many of them were allured to settle there. Ptolemy Philadelphus redeemed and released the captive Jews; and in his and his father’s reign, the Jewish Scriptures were translated into Greek. Ptolemy Euergetes, having subdued Syria, did not sacrifice to the gods of Egypt in acknowledgment of his victory, but, coming to Jerusalem, made his oblations to God after the manner of the Jews. Ptolemy Philometer and his queen, Cleopatra, committed the whole management of the kingdom to two Jews, Onias and Dositheus, who were the chief ministers and generals. This Onias obtained a license to build a temple for the Jews in Egypt, alleging for that purpose this very prophecy; and the king and queen, in their rescript, make honourable mention of the law and of Isaiah, and express a dread of offending God. The place chosen for this temple was in the prefecture of Heliopolis, or the city of the sun, likewise mentioned in prophecy. It was built after the model of the temple of Jerusalem, but not so sumptuous. Onias himself was made high-priest; other priests and Levites were appointed for the ministration, and divine service was daily performed there in the same manner as at Jerusalem, and continued as long: for Vespasian, having destroyed the temple at Jerusalem, ordered this to be demolished also.” See Newton, Proph., vol.

1. p. 375.

Ver. 19. In that day shall there be an altar to the Lord in the midst of Egypt. When Onias, son of Onias the highpriest, went into Egypt, favoured by the king, Ptolemy Philometor, he erected an altar to the Lord at Heliopolis, and offered burnt-offerings, alleging this text of Isaiah in defence of a conduct so unusual among the Jews.

19. Altar — The word “altar” literally supposes the offering of sacrifices. Here, however, its meaning may have the confined sense of memorial, a memorial of the conversion of the Egyptians to the true religion. Pillar — A monument of the same fact. In the prophet’s conception God (possibly) decrees to this end a conversion of the symbol of the obelisks so common in Egypt. Another illustration of this general meaning may be offered here. In this district or nome of Heliopolis, but in the city of Leontopolis, Onias IV, (see Josephus, Ant., xiii, chap. 3:1, 2, 3,) disappointed in obtaining the highpriesthood at Jerusalem, B.C. 149, on fleeing to Ptolemy in Egypt, received permission to build a temple for Jewish worship resembling that at Jerusalem, but smaller and less splendid. Onias is said to have pleaded this very nineteenth verse as propriety and authority for his doing so. This temple and its worship lasted over two hundred years. The “altar” and “pillar” may have had exemplification here also. A sort of fulfilment of this verse may also be found in the fact of so many synagogues being erected in Egypt from Alexander’s time on, and in the fact, too, of the Hebrew Scriptures receiving a Greek version — the Septuagint — by command of Ptolemy.

V. 20. It-The altar or pillar last mentioned. A witness-To testify that they own the Lord for their God. Cry-Being sorely distressed, they shall turn unto the true God. A great one-A great or mighty Saviour, even Christ.

Verses 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 Alexander’s 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, (Acts 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 Candace’s eunuch, (Acts 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.

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.

V. 21. Shall sacrifice-Shall worship God spiritually; which yet is signified by typical phrases.

Verses 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 Alexander’s 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, (Acts 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 Candace’s eunuch, (Acts 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.

21. Egypt shall know — The above idea continues and is expanded, as usual with the prophet when he sees the grand results of the prevalence of the true worship of Jehovah. From the small beginning with five cities, one “altar,” and one “pillar,” the whole of Egypt comes to know Jehovah, and this knowledge soon shows itself in acts of worship.

V. 22. Smite-God will afflict them and by those afflictions will convert and save them.

Verses 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 Alexander’s 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, (Acts 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 Candace’s eunuch, (Acts 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.

22. Smite Egypt — Egypt’s allegiance to Jehovah will still be very mixed, calling for smitings to amend and correct the people.

V. 23. Assyria-They who were implacable enemies one to another, and both to the church of God, shall now be reconciled and united together in the service of God, and love to his church. Serve-The Lord.

Verse 23. Shall there be a highway] Under the latter kings of Persia, and under Alexander, Egypt, Judea, and Assyria lived peaceably under the same government, and were on such friendly terms that there was a regular, uninterrupted intercourse between them, so that the Assyrian came into Egypt and the Egyptian into Assyria, and Israel became the third, i.e., was in strict union with the other two; and was a blessing to both, as affording them some knowledge of the true God, Isaiah 19:24.

Verses 23-25. In that day, &c. — Here the prophet proceeds to show the effect of this benefit of divine grace toward the Egyptians, namely, their spiritual alliance with the Assyrians and Israelites, with a great abundance of the divine blessings. There shall be a highway out of Egypt to Assyria — A happy correspondence and intercourse settled. And the Assyrian shall come into Egypt, &c. — They who were implacable enemies one to another, and both to the church of God, shall now be reconciled and united together in the service of God, and love to his church. In that day shall Israel be the third — The third party in that sacred league, whereby all of them oblige themselves to serve God. With Egypt and with Assyria — These are named, because they were the most obstinate enemies to God’s church, but they are here put for all the Gentiles. Even a blessing — That is, Israel shall be a blessing. This is peculiar to Israel, who is not only a third party, but is the most eminent of the three, as being the fountain by which the blessing is conveyed to the other two; because Christ was to be born of them, and the gospel-church and ordinances were first established among them, and from them derived to the Gentiles. In the midst of the land — Or, of those lands, namely, Egypt and Assyria, between which Israel lay: or, in the midst of the earth, as xrah brqk, more properly means: which may be added, to imply that God’s blessing should be conveyed from and by Israel, not only to the Egyptians and Assyrians, but to all the nations of the earth, in the midst of which the land of Israel might well be said to be. Whom the Lord of hosts shall bless — That is, which people, Israel, Egypt, and Assyria; of whom he speaks as of one people, because they were all to be united into one church. Blessed be Egypt my people — This title, and those which follow, that were peculiar to the people of Israel, should now be given to these and all other nations.

23. A highway out of Egypt — In like manner with “Egypt,” Assyria is to be humbled. Both these great powers are to go down, and the trampling upon Judah by their great armies is to cease. Peace between them is simply the work of divine chastisement causing both, in some degree, to acknowledge Jehovah as the mightiest ruler of the earth.

V. 24. The third-The third party, in that sacred league, whereby all of them oblige themselves to serve God. Egypt-These are named, because they were the most obstinate enemies to God’s church, but they are here put for all the Gentiles. A blessing-This is peculiar to Israel, who is not only a third party, but is the most eminent of the three, as being the fountain, by which the blessing is conveyed to the other two; because Christ was to be born of them, and the gospel-church and ordinances were first established among them, and from them derived to the Gentiles. The land-Or, of those lands, Egypt and Assyria, between which Israel lay.

Verses 23-25. In that day, &c. — Here the prophet proceeds to show the effect of this benefit of divine grace toward the Egyptians, namely, their spiritual alliance with the Assyrians and Israelites, with a great abundance of the divine blessings. There shall be a highway out of Egypt to Assyria — A happy correspondence and intercourse settled. And the Assyrian shall come into Egypt, &c. — They who were implacable enemies one to another, and both to the church of God, shall now be reconciled and united together in the service of God, and love to his church. In that day shall Israel be the third — The third party in that sacred league, whereby all of them oblige themselves to serve God. With Egypt and with Assyria — These are named, because they were the most obstinate enemies to God’s church, but they are here put for all the Gentiles. Even a blessing — That is, Israel shall be a blessing. This is peculiar to Israel, who is not only a third party, but is the most eminent of the three, as being the fountain by which the blessing is conveyed to the other two; because Christ was to be born of them, and the gospel-church and ordinances were first established among them, and from them derived to the Gentiles. In the midst of the land — Or, of those lands, namely, Egypt and Assyria, between which Israel lay: or, in the midst of the earth, as xrah brqk, more properly means: which may be added, to imply that God’s blessing should be conveyed from and by Israel, not only to the Egyptians and Assyrians, but to all the nations of the earth, in the midst of which the land of Israel might well be said to be. Whom the Lord of hosts shall bless — That is, which people, Israel, Egypt, and Assyria; of whom he speaks as of one people, because they were all to be united into one church. Blessed be Egypt my people — This title, and those which follow, that were peculiar to the people of Israel, should now be given to these and all other nations.

24, 25. In that day — Here, doubtless, the Messianic “day.” The language here is but the prefiguration of great moral changes. Shall Israel — The Israel through whom, according to God’s covenant with Abraham, “all nations shall be blessed.” The third with Egypt and with Assyria — The three nations shall be at peace, and Israel shall be the instrument of spiritual revolutions in their midst. While Israel was untrue to Jehovah he was crushed between the great hostile world-powers; but repenting and returning, he is to become the means of bringing both Egypt and Assyria to the feet of Jehovah to become his people.

Much of implied reference is no doubt made here to the far and wide dispersion of the Jews, diffusing influences preparatory to the incoming gospel age; of which influences the first noted instalment was brought to view at the day of Pentecost.

V. 25. Whom-That is, which people, Israel, Egypt, and Assyria; of whom he speaks as of one people, because they are all united into one church. My people-This title, and those which follow, that were peculiar to the people of Israel, shall now be given to these and all other nations.

Verse 25. Blessed be Egypt—Assyria—and Israel] All these countries shall be converted to the Lord. Concerning Egypt, it was said, Isaiah 18:7, that it should bring gifts to the Lord at Jerusalem. Here it is predicted, Isaiah 19:19, that there shall be an altar to the Lord in Egypt itself; and that they, with the Assyrians shall become the people of God with the Israelites. This remains partly to be fulfilled. These countries shall be all, and perhaps at no very distant time from this, converted to the faith of our Lord Jesus Christ.

ISAIAH

Verses 23-25. In that day, &c. — Here the prophet proceeds to show the effect of this benefit of divine grace toward the Egyptians, namely, their spiritual alliance with the Assyrians and Israelites, with a great abundance of the divine blessings. There shall be a highway out of Egypt to Assyria — A happy correspondence and intercourse settled. And the Assyrian shall come into Egypt, &c. — They who were implacable enemies one to another, and both to the church of God, shall now be reconciled and united together in the service of God, and love to his church. In that day shall Israel be the third — The third party in that sacred league, whereby all of them oblige themselves to serve God. With Egypt and with Assyria — These are named, because they were the most obstinate enemies to God’s church, but they are here put for all the Gentiles. Even a blessing — That is, Israel shall be a blessing. This is peculiar to Israel, who is not only a third party, but is the most eminent of the three, as being the fountain by which the blessing is conveyed to the other two; because Christ was to be born of them, and the gospel-church and ordinances were first established among them, and from them derived to the Gentiles. In the midst of the land — Or, of those lands, namely, Egypt and Assyria, between which Israel lay: or, in the midst of the earth, as xrah brqk, more properly means: which may be added, to imply that God’s blessing should be conveyed from and by Israel, not only to the Egyptians and Assyrians, but to all the nations of the earth, in the midst of which the land of Israel might well be said to be. Whom the Lord of hosts shall bless — That is, which people, Israel, Egypt, and Assyria; of whom he speaks as of one people, because they were all to be united into one church. Blessed be Egypt my people — This title, and those which follow, that were peculiar to the people of Israel, should now be given to these and all other nations.

24, 25. In that day — Here, doubtless, the Messianic “day.” The language here is but the prefiguration of great moral changes. Shall Israel — The Israel through whom, according to God’s covenant with Abraham, “all nations shall be blessed.” The third with Egypt and with Assyria — The three nations shall be at peace, and Israel shall be the instrument of spiritual revolutions in their midst. While Israel was untrue to Jehovah he was crushed between the great hostile world-powers; but repenting and returning, he is to become the means of bringing both Egypt and Assyria to the feet of Jehovah to become his people.

Much of implied reference is no doubt made here to the far and wide dispersion of the Jews, diffusing influences preparatory to the incoming gospel age; of which influences the first noted instalment was brought to view at the day of Pentecost.