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Text -- Isaiah 19:18 (NET)

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Context
19:18 At that time five cities in the land of Egypt will speak the language of Canaan and swear allegiance to the Lord who commands armies. One will be called the City of the Sun.
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Names, People and Places, Dictionary Themes and Topics

Names, People and Places:
 · Canaan the region ofeast Mediterranean coastal land from Arvad (modern Lebanon) south to Gaza,the coast land from Mt. Carmel north to the Orontes River
 · Egypt descendants of Mizraim


Dictionary Themes and Topics: PHOENICIA; PHOENICIANS | ON (1) | NUMBER | LANGUAGES OF THE OLD TESTAMENT | Isaiah | Irha-heres | IR-HA-HERES | HERES | Egyptians | Egypt | Destruction, City of | DISPERSION, THE | DESTRUCTION | Canaan, the language of | CITY OF DESTRUCTION | ASTRONOMY, I | more
Table of Contents

Word/Phrase Notes
Wesley , JFB , Clarke , Calvin , TSK

Word/Phrase Notes
Barnes , Poole , Haydock , Gill

Verse Notes / Footnotes
NET Notes , Geneva Bible

Verse Range Notes
TSK Synopsis , MHCC , Matthew Henry , Keil-Delitzsch , Constable , Guzik

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Commentary -- Word/Phrase Notes (per phrase)

Wesley: Isa 19:18 - -- After that time. In the times of the gospel.

After that time. In the times of the gospel.

Wesley: Isa 19:18 - -- A considerable number of their chief cities: a certain number being put for an uncertain.

A considerable number of their chief cities: a certain number being put for an uncertain.

Wesley: Isa 19:18 - -- Profess the Jewish religion, agree with them in the same mind; which is fitly signified by speaking the same language.

Profess the Jewish religion, agree with them in the same mind; which is fitly signified by speaking the same language.

Wesley: Isa 19:18 - -- This implies the dedication, and yielding up of a person or thing to the Lord, by a solemn vow, or covenant.

This implies the dedication, and yielding up of a person or thing to the Lord, by a solemn vow, or covenant.

Wesley: Isa 19:18 - -- 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 imp...

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.

JFB: Isa 19:18-22 - -- Suffering shall lead to repentance. Struck with "terror" and "afraid" (Isa 19:17) because of Jehovah's judgments, Egypt shall be converted to Him: nay...

Suffering shall lead to repentance. Struck with "terror" and "afraid" (Isa 19:17) because of Jehovah's judgments, Egypt shall be converted to Him: nay, even Assyria shall join in serving Him; so that Israel, Assyria, and Egypt, once mutual foes, shall be bound together by the tie of a common faith as one people. So a similar issue from other prophecies (Isa 18:7; Isa 23:18).

JFB: Isa 19:18-22 - -- That is, several cities, as in Isa 17:6; Isa 30:17; Gen 43:34; Lev 26:8. Rather, five definite cities of Lower Egypt (Isa 19:11, Isa 19:13; Isa 30:4),...

That is, several cities, as in Isa 17:6; Isa 30:17; Gen 43:34; Lev 26:8. Rather, five definite cities of Lower Egypt (Isa 19:11, Isa 19:13; Isa 30:4), which had close intercourse with the neighboring Jewish cities [MAURER]; some say, Heliopolis, Leontopolis (else Diospolis), Migdol, Daphne (Tahpanes), and Memphis.

JFB: Isa 19:18-22 - -- That is, of the Hebrews in Canaan, the language of revelation; figuratively for, They shall embrace the Jewish religion: so "a pure language" and conv...

That is, of the Hebrews in Canaan, the language of revelation; figuratively for, They shall embrace the Jewish religion: so "a pure language" and conversion to God are connected in Zep 3:9; as also the first confounding and multiplication of languages was the punishment of the making of gods at Babel, other than the One God. Pentecost (Act 2:4) was the counterpart of Babel: the separation of nations is not to hinder the unity of faith; the full realization of this is yet future (Zec 14:9; Joh 17:21). The next clause, "swear to the Lord of Hosts," agrees with this view; that is, bind themselves to Him by solemn covenant (Isa 45:23; Isa 65:16; Deu 6:13).

JFB: Isa 19:18-22 - -- Onias; "city of the sun," that is, On, or Heliopolis; he persuaded Ptolemy Philometer (149 B.C.) to let him build a temple in the prefecture (nome) of...

Onias; "city of the sun," that is, On, or Heliopolis; he persuaded Ptolemy Philometer (149 B.C.) to let him build a temple in the prefecture (nome) of Heliopolis, on the ground that it would induce Jews to reside there, and that the very site was foretold by Isaiah six hundred years before. The reading of the Hebrew text is, however, better supported, "city of destruction"; referring to Leontopolis, the site of Onias' temple: which casts a reproach on that city because it was about to contain a temple rivalling the only sanctioned temple, that at Jerusalem. MAURER, with some manuscripts, reads "city of defense" or "deliverance"; namely, Memphis, or some such city, to which God was about to send "a saviour" (Isa 19:20), to "deliver them."

Clarke: Isa 19:18 - -- The city of destruction "The city of the sun"- עיר החרס ir hacheres . This passage is attended with much difficulty and obscurity. First, i...

The city of destruction "The city of the sun"- עיר החרס 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, עיר החרס ir hacheres , the city of the sun. This possibly may have been the original reading. The present text has עיר ההרס 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 הרס heres , pro חרס cheres , ut alibi scribitur בית און beith aven pro בית אל beith El : איש בשת ish bosheth for איש בעל ish baal , etc. Vide Lowth in loc."- Secker. "It seems that the prophet designedly wrote הרס heres , destruction, for חרס cheres , the sun: as elsewhere בית און beith aven , the house of iniquity, is written for בית אל beith El , the house of God; איש בשת ish bosheth for איש בעל ish baal ,"etc. But on the supposition that עיר ההרס air haheres is the true reading, others understand it differently. The word הרס 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. 13 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 all, 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 πολις Ασεδεκ, 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 חרס 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 הרס 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.

Calvin: Isa 19:18 - -- 18.In that day there shall be five cities After having threatened the Egyptians, and at the same time explained the reason of the divine judgment, he...

18.In that day there shall be five cities After having threatened the Egyptians, and at the same time explained the reason of the divine judgment, he comforts them, and promises the mercy of God. He declares that they will be in part restored, and will regain a prosperous and flourishing condition; for he says that out of six cities five will be saved, and only one will perish. He had already foretold a frightful destruction to the whole kingdom, so that no one who examines the former prediction can think of anything else than a condition that is past remedy. He therefore promises that this restoration will be accomplished by the extraordinary kindness of God, so that it will be a kind of addition to the redemption of the Church, or a large measure of the grace of God, when the Redeemer shall be sent.

The manner of expression is somewhat obscure, but if we observe it carefully, there is no difficulty about the meaning; for the Prophet means that on1y the sixth part of the cities will be destroyed, and that the rest will be saved. The difficulty lies in the word ההרס , ( hăhĕrĕs.) Some read it החרס , ( hăchĕrĕs,) that is, of the sun, but they have mistaken the letter ה ( he) for ח ( cheth,) which resembles it. Those who explain it “of the sun,” think that the Prophet spoke of Heliopolis; 41 but this does not agree with the context; and he does not merely promise that five cities would be restored, (for how inconsiderable would such a restoration have been!) but generally, that five cities out of six would be saved. We know that the cities in Egypt were very numerous. I do not mention the fables of the ancients, and those who have assigned to them twenty thousand cities. But still, there must have been a vast number of cities in a country so highly celebrated, in a kingdom so flourishing and populous, with a climate so mild and temperate. Let us then suppose that there were a thousand cities in it, or somewhat more. He says that only the sixth part will perish, that the rest will be restored, so that but few will be destroyed. From what follows it is evident that this restoration must be understood to relate to the worship.

Speaking with the lip of Canaan By the word lip he means the tongue, (συνεκδοχικῶς,) taking a part for the whole. He expresses their agreement with the people of God, and the faith by which they will make profession of the name of God; for by the tongue he metaphorically describes confession. Since there was but one language which acknowledged and professed the true God, that is, the language of that nation which inhabited the land of Canaan, it is evident that by such a language must be meant agreement in religion. It is customary enough to employ these modes of expression, “to speak the same language,” or, “to speak a different language,” when we intend to describe agreement or diversity of opinion. But at the same time it must be remembered that it is not every kind of agreement that is sufficient, as if men were to form a conspiracy about the worship which they preferred, but if they agree in the truth which was revealed to the fathers. He does not merely say that the Egyptians will speak the same language, but that they will speak the language of Canaan. They must have changed their language, and adopted that which God had sanctified; not that the dialect was more holy, but it is commended on account of its containing the doctrine of truth.

This ought to be carefully observed, that we may understand what is the true method of agreement. We must by all means seek harmony, but we must see on what conditions we obtain it; for we must not seek any middle course, as is done by those who overturn religion, and yet who wish to be regarded as peace-makers. Away with such fickle and changeful tongues! Let the truth itself be preserved, which cannot be contained but in the word. Whosoever shall determine to agree to it, let him talk with us, but away with every one who shall corrupt it, choose what language he may. Let us abide firmly by this. It will therefore be impossible for the Egyptians to speak the language of Canaan till they have first relinquished their own language, that is, till they have relinquished all superstitions. Some refer this to the age of Ptolemy, but it is absurd, and we may infer from what follows that the Prophet speaks of piety and of the true worship of God.

And swearing by Jehovah of hosts First, employing a figure of speech in which a part is taken for the whole, he shews that their conversation will be holy, by exhibiting a single class of them, for in swearing they will make profession that they worship the true God. It may also be read, swearing to the Lord, or, by the Lord, for ל ( lamed) often signifies by. If we read, “to the Lord,” the meaning will be, that they will promise obedience to him, and that by a solemn oath, as when any nation promises fidelity to its prince; as if he had said, “They will acknowledge the authority of God, and submit to his government.” But since another reading has been more generally approved, I willingly adopt it; for since one part of the worship of God is swearing, by taking a part for the whole, as I have said, it fitly describes the whole of the worship of God. Again, to “swear by the Lord” often means to testify that he is the true God. (Deu 6:13.) In a word, it denotes a perfect agreement with the Church of God.

Hence we ought to learn that outward confession is a necessary part of the true worship of God; for if any person wish to keep his faith shut up in his heart, he will have but a cold regard for it. (Rom 10:9.) True faith breaks out into confession, and kindles us to such a degree that we actually profess what we inwardly feel. “To me,” says the Lord in another passage, “every knee shall bow, and every tongue shall swear.” (Isa 45:23.) Accordingly, there ought to be an outward worship and outward profession wherever faith dwells. It ought also to be observed, that those things which belong to the worship of God ought not to be applied to any other purpose, and therefore it is a profanation of an oath if we swear by any other. It is written, “Thou shalt swear by my name.” (Deu 6:13.) Accordingly, he is insulted and robbed of his honor, if the name of saints, or of any creature, be employed in an oath. Let it likewise be observed with what solemnity oaths should be made; for if by swearing we profess to worship God, we ought never to engage in it but with fear and reverence.

One shall be called the city of desolation When he devotes to destruction every sixth city, he means that all who are not converted to God, so as to worship him, perish without hope of salvation; for he contrasts the cities of Egypt which shall begin to acknowledge God with those which are destined to destruction. Where the worship of God is wanting, nothing but destruction can remain behind. הרס ( hĕrĕs) denotes execration and curse, which is followed by ruin and eternal death.

TSK: Isa 19:18 - -- that day : Isa 19:19, Isa 19:21, Isa 2:11; Zec 2:11 shall five : Isa 11:11, Isa 27:13; Psa 68:31 speak : Zep 3:9 language : Heb. lip, Gen 11:1 and swe...

that day : Isa 19:19, Isa 19:21, Isa 2:11; Zec 2:11

shall five : Isa 11:11, Isa 27:13; Psa 68:31

speak : Zep 3:9

language : Heb. lip, Gen 11:1

and swear : Isa 45:23, Isa 45:24; Deu 10:20; Neh 10:29; Jer 12:16

destruction : Heb. Heres, or, the sun, Instead of heres ""destruction,""which is also the reading of Aquila, Theodotion, and the Syriac, fifteen manuscripts and seven editions have cheres ""the sun;""agreeable to Symmachus, the Arabic, and Vulgate; while the Chaldee takes in both readings; and the LXX reads πολις ασεδεκ , ""the city of righteousness,""a name apparently contrived by the party of Onias, to give credit to his temple. As, however, heres in Arabic signifies a lion, Conrad Ikenius is of opinion that the place here mentioned is not Heliopolis, as is commonly supposed, but Leontopolis in the Heliopolitan nome, as it is termed in the letter of Onias to Ptolemy. The whole passage, from this verse to the end, contains a general intimation of the propagation of the knowledge of the true God in Egypt and Syria, under the successors of Alexander, and the early reception of the gospel in the same countries.

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Commentary -- Word/Phrase Notes (per Verse)

Barnes: Isa 19:18 - -- In that day - The word ‘ day’ is used in Scripture in a large signification, "as including the whole period under consideration,"or ...

In that day - The word ‘ day’ is used in Scripture in a large signification, "as including the whole period under consideration,"or the whole time that is embraced in the scope of a prophecy. In this chapter it is used in this sense; and evidently means that the event here foretold would take place "somewhere"in the period that is embraced in the design of the prophecy. That is, the event recorded in this verse would occur in the series of events that the prophet saw respecting Egypt (see Isa 4:1). The sense is, that somewhere in the general time here designated Isa 19:4-17, the event here described would take place. There would be an extensive fear of Yahweh, and an extensive embracing of the true religion, in the land of Egypt.

Shall five cities - The number ‘ five’ here is evidently used to denote an "indefinite"number, in the same way as ‘ seven’ is often used in the Scriptures (see Lev 26:8). It means, that several cities in Egypt would use that language, one of which only is specified.

The language of Canaan - Margin, ‘ Lip of Canaan.’ So the Hebrew; but the word often means ‘ language.’ The language of Canaan evidently means the "Hebrew"language; and it is called ‘ the language of Canaan’ either because it was spoken by the original inhabitants of the land of Canaan, or more probably because it was used by the Hebrews who occupied Canaan as the promised land; and then it will mean the language spoken in the land of Canaan. The phrase used here is employed probably to denote that they would be converted to the Jewish religion; or that the religion of the Jews would flourish there. A similar expression, to denote conversion to the true God, occurs in Zep 3:9 : ‘ For there I will turn to the people a pure language, that they may call upon the name of the Lord, to serve him with one consent.’

And swear to the Lord of hosts - That is, they shall "devote"themselves to him; or they shall bind themselves to his service by solemn covenant; compare Deu 10:20; Isa 45:20, where conversion to God, and a purpose to serve him, is expressed in the same manner by "swearing"to him, that is, by solemnly devoting themselves to his service.

One shall be called - The name of one of them shall be, etc. Why "one"particularly is designated is not known.

The city of destruction - There has been a great variety of interpretation in regard to this expression. Margin, ‘ Heres,’ or, ‘ The sun.’ The Vulgate, ‘ The city of the sun;’ evidently meaning Heliopolis. The Septuagint Ασεδέκ Asedik - ‘ The city Asedek.’ The Chaldee, ‘ The city of the house of the sun ( שׁמשׁ בית bēyith shemesh ), which is to be destroyed.’ The Syriac, ‘ The city of Heres.’ The common reading of the Hebrew text is, ההרס עיר 'iyr haheres . This reading is found in most MS. editions and versions. The word הרס heres commonly means "destruction,"though it may also mean "deliverance;"and Gesenius supposes the name was to be given to it because it was to be a "delivered"city; that is, it would be the city to which ‘ the saviour’ mentioned in Isa 19:20, would come, and which he would make his capital. Ikenius contends that the word ‘ Heres’ is taken from the Arabic, and that the name is the same as Leontopolis - ‘ The city of the lion,’ a city in Egypt. But besides other objections which may be made to this interpretation, the signification of "lion"is not given to the word in the Hebrew language.

The common reading is that which occurs in the text - the city of "Heres."But another reading ( החרס hacheres ) is found in sixteen manuscripts, and has been copied in the Complutensian Polyglot. This word ( חרס cheres ) properly means the "sun,"and the phrase means the city of the sun; that is, Heliopolis. Onias, who was disappointed in obtaining the high priesthood (149 b.c.) on the death of his uncle Menelaus, fled into Egypt, and ingratiated himself into the favor of Ptolemy Philometer and Cleopatra, and was advanced to the highest rank in the army and the court, and made use of his influence to obtain permission to build a temple in Egypt like that at Jerusalem, with a grant that he and his descendants should always have a right to officiate in it as high priests. In order to obtain this, he alleged that it would be for the interest of Egypt, by inducing many Jews to come and reside there, and that their going annually to Jerusalem to attend the great feasts would expose them to alienation from the Egyptians, to join the Syrian interest ("see"Prideaux’ s "Connection,"under the year 149 b.c. Josephus expressly tells us ("Ant."xiii. 3. 1-3), that in order to obtain this layout, he urged that it had been predicted by Isaiah six hundred years before, and that in consequence of this, Ptolemy granted him permission to build the temple, and that it was built at Leontopolis. It resembled that at Jerusalem, but was smaller and less splendid. It was within the Nomos or prefecture of Heliopolis, at the distance of twenty-four miles from Memphis. Onias pretended that the very place was foretold by Isaiah; and this would seem to suppose that the ancient reading was that of ‘ the city of the sun.’ He urged this prediction in order to reconcile the Jews to the idea of another temple besides that at Jerusalem, because a temple erected in Egypt would be an object of disapprobation to the Jews in Palestine. Perhaps for the same reason the translation of Isaiah in the Septuagint renders this, Ἀσεδέκ Asedek - ‘ The city of Asedek,’ as if the original were צדקה tse dâqâh - ‘ The city of righteousness’ - that is, a city where righteousness dwells; or a city which was approved by God. But this is manifestly a corruption of the Hebrew text.

It may be proper to remark that the change in the Hebrew between the word rendered ‘ destruction’ ( הרס heres ), and the word ‘ sun’ ( חרס cheres ), is a change of a single letter where one might be easily mistaken for the other - the change of the Hebrew letter ה ( h )into the Hebrew letter ח ( ch ). This might have occurred by the error of a transcriber, though the circumstances would lead us to think it not improbable that it "may"have been made designedly, but by whom is unknown. It "may"have been originally as Onias pretended and have been subsequently altered by the Jews to counteract the authority which he urged for building a temple in Egypt; but there is no certain evidence of it. The evidence from MSS. is greatly in favor of the reading as in our translation ( הרס heres ), and this may be rendered either ‘ destruction,’ or more probably, according to Gesenius, ‘ deliverance,’ so called from the "deliverance"that would be brought to it by the promised saviour Isa 19:20.

It may be added, that there is no evidence that Isaiah meant to designate the city where Onias built the temple, but merely to predict that many cities in Egypt would be converted, one of which would be the one here designated. Onias took "advantage"of this, and made an artful use of it, but it was manifestly not the design of Isaiah. Which is the true reading of the passage it is impossible now to determine; nor is it important. I think the most probable interpretation is that which supposes that Isaiah meant to refer to a city saved from destruction, as mentioned in Isa 19:20, and that he did not design to designate any particular city by name. The city of Heliopolis was situated on the Pelusian branch of the Nile, about five miles below the point of the ancient Delta. It was deserted in the time of Strabo; and this geographer mentions its mounds of ruin, but the houses were shown in which Eudoxus and Plato had studied.

The place was celebrated for its learning, and its temple dedicated to the sun. There are now no ruins of ancient buildings, unless the mounds can be regarded as such; the walls, however, can still be traced, and there is an entire obelisk still standing. This obelisk is of red granite, about seventy feet high, and from its great antiquity has excited much attention among the learned. In the neighboring villages there are many fragments which have been evidently transferred from this city. Dr. Robinson who visited it, says, that ‘ the site about two hours N. N. E. from Cairo. The way thither passes along the edge of the desert, which is continually making encroachments, so soon as then ceases to be a supply of water for the surface of the ground. The site of Heliopolis is marked by low mounds, enclosing a space about three quarters of a mile in length, by half a mile in breadth, which was once occupied by houses, and partly by the celebrated temple of the sun. This area is now a plowed field, a garden of herbs; and the solitary obelisk which rises in the midst is the sole remnant of the splendor of the place. Near by it is a very old sycamore, its trunk straggling and gnarled, under which legendary tradition relates that the holy family once. rested.’ ("Bib. Researches,"vol. i. pp. 36, 37.) The illustration in the book, from the Pictorial Bible, will give an idea of the present appearance of Heliopolis.

Poole: Isa 19:18 - -- In that day after that time, as this phrase is used, Isa 4:2 18:7 , and oft elsewhere. In the times of the gospel, which are oft noted in the prophet...

In that day after that time, as this phrase is used, Isa 4:2 18:7 , and oft elsewhere. In the times of the gospel, which are oft noted in the prophets by that very expression.

Five cities a considerable number of their chief cities, a certain number being put for an uncertain.

Speak the language of Canaan profess the Jewish religion, agree with them in the same mind; which is fitly signified by speaking the same language, because out of the abundance of the heart the mouth speaketh. Thus the changing and purifying of a people’ s lips is used to signify the change of their hearts and lives, Zep 3:9 ; and praising God with one mouth, to note their unity or consent in the faith, Rom 15:6 .

Swear to the Lord of hosts: it is well observed by some learned interpreters, that he doth not say swear by the Lord, which is the most common phrase, and which, being one eminent part and act of worship, is put for the whole; but swear to the Lord ; which phrase is also used 2Ch 15:14 Psa 132:2 Isa 45:23 ; and it implies the dedication, or oblation, and yielding up of a person or thing to the Lord, by a solemn vow, or covenant, or oath, as appears by the places now quoted. In like manner God is said to swear to a man, Deu 26:15 , and one man to another, Gen 21:23 , when they oblige themselves by oath to do such or such a thing for them. And therefore what is called swearing to God , Isa 45:23 , is rendered or expounded bowing the knee (which signifies the subjection of a man’ s self) to God, and confessing to God, Rom 14:11 .

One not one of the five, for they are supposed to be saved in the foregoing clause; but one city, or 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. Others render this clause thus, one of them

shall be called ( or, shall be ; for to be called is oft put for to be .) The city of the sun ; or, as the Grecians call it, Heliopolis ; which the Egyptians called On , Gen 41:45 ; which was a very eminent city, and a chief seat of idolatry, being a city of priests, as Strabo reports; and therefore its conversion to the faith was more wonderful.

Haydock: Isa 19:18 - -- Chanaan. Hebrew. The Israelites had a connection with Egypt, which the prophets often blame, chap. xxx. 2. Ezechias trusted in their aid, when he r...

Chanaan. Hebrew. The Israelites had a connection with Egypt, which the prophets often blame, chap. xxx. 2. Ezechias trusted in their aid, when he refused to pay tribute to the Assyrians. Many at that time, or afterwards, retired thither, and served God unmolested, chap. xi. 2., and Jeremias xlii. More established themselves in the country under Alexander [the Great] and the Ptolemies. (3 Machabees viii.) But this prediction was more fully accomplished by the propagation of the Christian religion. Grace no where shone forth more brightly than in this country, once the seat of superstition. ---

Sun. Hebrew, "of desolation." But the copies have varied. It is supposed to denote the city On, Genesis xli. 45. (Calmet) ---

Prideaux (p. 2. b. 4.) accuses the Jews of willfully corrupting this text in the Septuagint. (Kennicott)

Gill: Isa 19:18 - -- In that day shall five cities in the land of Egypt,.... Here opens a scene of mercy, a prophecy of good things to the Egyptians in future times; for t...

In that day shall five cities in the land of Egypt,.... Here opens a scene of mercy, a prophecy of good things to the Egyptians in future times; for this is not to be understood of the selfsame time, that the former calamities would come upon them; but of some time after that; and not of Egypt, spiritual or mystical, that is, Rome, or the antichristian jurisdiction, so called, Rev 11:8 and of the five kingdoms that should revolt from it at the Reformation, as Cocceius thinks; who interprets the above prophecy of the antichristian state, and names the five kingdoms that should break off from it, and did; as Great Britain, the United States of Holland, Denmark and Norway, Swedeland, the people of Germany, and those near them, as Bohemia, Hungary, Transylvania, and Helvetia; but Egypt literally is here designed; and its five cities either intend just so many principal ones, as some think, namely, Memphis, Tanis, Alexandria, Bubastis, and Heliopolis; or rather it is a certain number for an uncertain; and to be understood either of many, as five out of six, since afterwards one is mentioned, as to be destroyed; or rather of a few, as five out of twenty thousand, for so many cities are said to have been in Egypt y; and so this number is used in Scripture for a few; see 1Co 14:19 and the prophecy respects the conversion of them, which some think was fulfilled in some little time after; either by some Jews fleeing to Egypt when Judea was invaded, and Jerusalem besieged by Sennacherib, who making known and professing the true religion there, were the means of converting many of the Egyptians; or, as the Jews z think, it had its accomplishment when Sennacherib's army was destroyed, and what remained of them, consisting of Egyptians and other people, were dismissed by Hezekiah, and being used kindly by him, embraced the true religion, and carried it with them into Egypt, and there professed and propagated it; but it seems most likely to refer to later times, the times of the Gospel, when it was carried and preached in Egypt by the Evangelist Mark, and others, to the conversion of them, which is expressed in the following words:

speak the language of Canaan; the Hebrew language, which continued from the time of the confusion in the posterity of Shem, and in the family of Heber, from whom Abraham descended; which was not the language of the old Canaanites, though that was pretty near it, but what the Jews now at this time spake, who dwelt in the land of Canaan: but though this language is here referred to, and might be learned, as it is where the Gospel comes, for the sake of understanding the Scriptures in the original; yet that is not principally meant, but the religion of the Christian and converted Jews; and the sense is, that the Egyptians, hearing and embracing the Gospel, should speak the pure language of it, and make the same profession of it, and with one heart and mouth with them glorify God, and confess the Lord Jesus: and when a sinner is converted, he speaks a different language than he did before; the language of Canaan is the language of repentance towards God, faith in Christ, love to them, and all the saints; it is self-abasing, Christ exalting, and free grace magnifying language; it is the language of prayer to God for mercies wanted, and of praise and thanksgiving for mercies received, and especially for Christ, and the blessings of grace in him; it is the language of experience, and what agrees with the word of God: and in common conversation it is different from others; not swearing, or lying, or filthiness, or foolish jesting, or frothy, vain, and idle talk, are this language; but what is savoury, and for the use of edifying:

and swear to the Lord of hosts; not by him, but to him, which sometimes is put for the whole of religious worship, Deu 6:13 and signifies a bowing, a submission, and subjection to him; compare Isa 45:23 with Rom 14:11 it is swearing allegiance to him, owning him to be their Lord, King, and Lawgiver, and a resolution to obey him in all his commands and ordinances, see Psa 119:106,

one shall be called the city of destruction; not one of the five cities before mentioned; because all such as believe with the heart unto righteousness, and with the mouth make confession agreeably to it, shall be saved; but the sense is, that one and all, and everyone of these cities, and all such persons in them as speak not the language of Canaan, who neither embrace the Gospel, nor become subject to Christ, shall be devoted to destruction: though there is a Keri and Cetib of these words; it is written "heres", destruction, but it is read "cheres", the sun; and there was a city in Egypt called Bethshemesh, the house of the sun, Jer 43:13 and by the Greeks Heliopolis a; and by the Latins Solis Oppidum b; and so the Vulgate Latin version renders it, "and one shall be called the city of the sun"; that is, Heliopolis, where the sun was worshipped, and from whence it had its name; and so the words are a display of the grace of God, that in that city, which was the seat of idolatrous worship, there the sun of righteousness should arise, and there should be a number of persons in it that should profess his name. The Targum takes in both the writing and reading of this passage, and renders it,

"the city of Bethshemesh, which is to be destroyed, shall be called one of them.''

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Commentary -- Verse Notes / Footnotes

NET Notes: Isa 19:18 The Hebrew text has עִיר הַהֶרֶס (’ir haheres, “City of Destruction̶...

Geneva Bible: Isa 19:18 In that day shall five cities in the land of Egypt ( q ) speak the language of Canaan, and ( r ) swear to the LORD of hosts; one shall be called, The ...

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Commentary -- Verse Range Notes

TSK Synopsis: Isa 19:1-25 - --1 The confusion of Egypt.11 The foolishness of their princes.18 The calling of Egypt into the church.23 The covenant of Egypt, Assyria, and Israel.

MHCC: Isa 19:18-25 - --The words, " In that day," do not always refer to the passage just before. At a time which was to come, the Egyptians shall speak the holy language, ...

Matthew Henry: Isa 19:18-25 - -- Out of the thick and threatening clouds of the foregoing prophecy the sun of comfort here breaks forth, and it is the sun of righteousness. Still Go...

Keil-Delitzsch: Isa 19:18 - -- At first there is only slavish fear; but there is the beginning of a turn to something better. "In that day there will be five cities in the land o...

Constable: Isa 7:1--39:8 - --III. Israel's crisis of faith chs. 7--39 This long section of the book deals with Israel's major decision in Isa...

Constable: Isa 13:1--35:10 - --B. God's sovereignty over the nations chs. 13-35 This major section of the book emphasizes the folly of ...

Constable: Isa 13:1--23:18 - --1. Divine judgments on the nations chs. 13-23 The recurrence of the Hebrew word massa', translat...

Constable: Isa 13:1--20:6 - --The first series of five oracles chs. 13-20 The first series shows that God has placed I...

Constable: Isa 19:1--20:6 - --The oracle against Egypt chs. 19-20 This oracle clarifies that God's purposes for Egypt, another nation the Judeans wanted to trust for help during th...

Guzik: Isa 19:1-25 - --Isaiah 19 - The Burden Against Egypt A. God strikes Egypt. 1. (1-4) The LORD strikes Egypt by giving them over to civil war and submission to a crue...

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Introduction / Outline

JFB: Isaiah (Book Introduction) ISAIAH, son of Amoz (not Amos); contemporary of Jonah, Amos, Hosea, in Israel, but younger than they; and of Micah, in Judah. His call to a higher deg...

JFB: Isaiah (Outline) PARABLE OF JEHOVAH'S VINEYARD. (Isa. 5:1-30) SIX DISTINCT WOES AGAINST CRIMES. (Isa. 5:8-23) (Lev 25:13; Mic 2:2). The jubilee restoration of posses...

TSK: Isaiah (Book Introduction) Isaiah has, with singular propriety, been denominated the Evangelical Prophet, on account of the number and variety of his prophecies concerning the a...

TSK: Isaiah 19 (Chapter Introduction) Overview Isa 19:1, The confusion of Egypt; Isa 19:11, The foolishness of their princes; Isa 19:18, The calling of Egypt into the church; Isa 19:23...

Poole: Isaiah (Book Introduction) THE ARGUMENT THE teachers of the ancient church were of two sorts: 1. Ordinary, the priests and Levites. 2. Extraordinary, the prophets. These we...

Poole: Isaiah 19 (Chapter Introduction) CHAPTER 19 The confusion of Egypt; their intestine dissension; their idols deceive them; cruel lords over them; waters fail them; their trade dead;...

MHCC: Isaiah (Book Introduction) Isaiah prophesied in the reigns of Uzziah, Jotham, Ahaz, and Hezekiah. He has been well called the evangelical prophet, on account of his numerous and...

MHCC: Isaiah 19 (Chapter Introduction) (v. 1-17) Judgments upon Egypt. (Isa 19:18-25) Its deliverance, and the conversion of the people.

Matthew Henry: Isaiah (Book Introduction) An Exposition, With Practical Observations, of The Book of the Prophet Isaiah Prophet is a title that sounds very great to those that understand it, t...

Matthew Henry: Isaiah 19 (Chapter Introduction) As Assyria was a breaking rod to Judah, with which it was smitten, so Egypt was a broken reed, with which it was cheated; and therefore God had a q...

Constable: Isaiah (Book Introduction) Introduction Title and writer The title of this book of the Bible, as is true of the o...

Constable: Isaiah (Outline) Outline I. Introduction chs. 1-5 A. Israel's condition and God's solution ch. 1 ...

Constable: Isaiah Isaiah Bibliography Alexander, Joseph Addison. Commentary on the Prophecies of Isaiah. 1846, 1847. Revised ed. ...

Haydock: Isaiah (Book Introduction) THE PROPHECY OF ISAIAS. INTRODUCTION. This inspired writer is called by the Holy Ghost, (Ecclesiasticus xlviii. 25.) the great prophet; from t...

Gill: Isaiah (Book Introduction) INTRODUCTION TO ISAIAH This book is called, in the New Testament, sometimes "the Book of the Words of the Prophet Esaias", Luk 3:4 sometimes only t...

Gill: Isaiah 19 (Chapter Introduction) INTRODUCTION TO ISAIAH 19 This chapter contains prophecies of various calamities that should come upon Egypt in a short time, and of the conversion...

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