Exegetical and Hermeneutical Commentary of Isaiah 19:19
In that day shall there be an altar to the LORD in the midst of the land of Egypt, and a pillar at the border thereof to the LORD.
19. It was to this verse, according to Josephus (and not to Isa 19:18), that Onias appealed in support of the legitimacy of his project. The statement is perfectly intelligible; it had never occurred to any one to think of Leontopolis in connexion with Isa 19:18; on the other hand, the promise of Isa 19:19 was warrant enough.
an altar to the Lord ] evidently intended for sacrificial offerings, not a mere memorial (see Isa 19:21). The writer thus transcends the limits of the Mosaic legislation, which recognised but one altar of Jehovah. Some explain the prediction in a symbolical sense, of the spiritual worship of Jehovah maintained by the Jews and their proselytes. But this is hardly justifiable.
a pillar at the border thereof ] The word mab usually denotes the sacred stones which stood by the idolatrous shrines of Canaan and whose destruction is enjoined in the Law (Deu 16:22; Exo 23:24, &c.). From its use here it has been inferred that the prophecy dates from a time anterior to the promulgation of the Deuteronomic Code in the reign of Josiah. But it is doubtful if even in the age of Isaiah the mab in this sense could have had positive value as an adjunct of Jehovah’s worship. The word is probably used in the general sense of a memorial pillar, and may have been suggested by the huge monoliths which were so characteristic of Egyptian civilisation. This one stands on the frontier of Egypt, as a sign to every one entering the country that Jehovah is known there.
Fuente: The Cambridge Bible for Schools and Colleges
In that day shall there be an altar – An altar is properly a place on which sacrifices are offered. According to the Mosaic law, but one great altar was to be erected for sacrifices. But the word altar is often used in another sense to denote a place of memorial; or a place of worship in general (Jos 22:22-26. It is clear that Isaiah did not intend that this should be taken literally, or that there should be a rival temple and altar erected in Egypt, but his description is evidently taken in part from the account of the religion of the patriarchs who erected altars and pillars and monuments to mark the places of the worship of the true God. The parallelism here, where pillars are mentioned, shows in what sense the word altar is used. It means that the worship of the true God would be established in Egypt, and that certain places should be set apart to his service. altars were among the first places reared as connected with the worship of God (see Gen 8:20; Gen 12:7; Gen 35:1; Exo 17:15).
To the Lord – To Yahweh – the true God.
And a pillar – That is, a memorial to God. Thus Jacob set up the stone on which he had lain for a pillar, and poured oil on it Gen 28:18. Again Gen 35:14, he set up a pillar to mark the place where God met him and talked with him (compare Gen 31:13; Lev 26:1; Deu 16:22). The word pillar, when thus used, denotes a stone, or column of wood, erected as a monument or memorial; and especially a memorial of some manifestation of God or of his favor. Before temples were known, such pillars would naturally be erected; and the description here means simply that Yahweh would be worshipped in Egypt.
At the border thereof – Not in one place merely, but in all parts of Egypt. It is not improbable that the name of Yahweh, or some rude designation of the nature of his worship, would be inscribed on such pillars. It is known that the Egyptians were accustomed to rear pillars, monuments, obelisks, etc., to commemorate great events, and that the names and deeds of illustrious persons were engraven on them; and the prophet here says, that such monuments should be reared to Yahweh. In regard to the fulfillment of this prophecy, there can be no question. After the time of Alexander the Great, large numbers of Jews were settled in Egypt. They were favored by the Ptolemies, and they became so numerous that it was deemed necessary that their Scriptures should be translated into Greek for their use, and accordingly the translation called the Septuagint was made. See Introduction, Section 8, 1, (1).
Fuente: Albert Barnes’ Notes on the Bible
Verse 19. An altar to the Lord] tsebaoth, “of hosts,” or Yehovah tsebaoth, is added by eight MSS. of good repute, and the Syriac Version.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
An altar for Gods worship; not a Levitical, but a spiritual and evangelical altar, as appears from hence, because that was confined to one place, Deu 12:13,14. 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.
A pillar; a monument of the true religion. Here also he alludes to the ancient custom of erecting pillars to God; of which See Poole “Gen 12:7“, See Poole “Gen 28:18“, See Poole “Jos 22:10“, See Poole “Jos 24:26“, See Poole “Jos 24:27“.
At the border thereof; as before, in the midst of it. The meaning is, There shall be evidences of their piety in all places.
Fuente: English Annotations on the Holy Bible by Matthew Poole
19. altarnot for sacrifice,but as the “pillar” for memorial and worship (Jos22:22-26). Isaiah does not contemplate a temple in Egypt:for the only legal temple was at Jerusalem; but, like the patriarchs,they shall have altars in various places.
pillarsuch as Jacobreared (Gen 28:18; Gen 35:14);it was a common practice in Egypt to raise obelisks commemoratingdivine and great events.
at the borderof Egyptand Judah, to proclaim to both countries the common faith. Thispassage shows how the Holy Spirit raised Isaiah above a narrow-mindednationality to a charity anticipatory of gospel catholicity.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
In that day there shall be an altar to the Lord in the midst of the land of Egypt,…. Josephus c, and other Jewish writers d, suppose this to be fulfilled when Onias, the son of Simeon the just, fled into Egypt, and obtained leave of Ptolemy king of Egypt, and Queen Cleopatra, to build a temple and an altar there, like those at Jerusalem, in order to draw the Jews thither, which was about six hundred years after this prophecy; and who did build both a temple and an altar in the nome of Heliopolis, about twenty three miles from the city of Memphis, and which continued three hundred and forty three years; but not a material altar is here meant, but a figurative and spiritual one, and no other than Christ, who is the altar that sanctifies every gift, and upon which the spiritual sacrifices of prayer and praise being offered up are acceptable to God. The phrase denotes a public profession of Christ, and a setting up of his worship; it is used in allusion to the patriarchs, who, wherever they came, set up an altar to the Lord, and worshipped him:
and a pillar at the border thereof to the Lord; in like manner as the patriarchs used to do, Ge 28:18 it signifies not only that in the middle of the land, but upon the borders of it, the Christian religion should be embraced and professed; so that no sooner did a man step into it, but he should find that this was the religion professed there: it signifies that here would be placed ministers of the Gospel, who are as pillars to hold forth and support the doctrines of it; and a church state, which is the pillar and ground of it; and persons converted, that should be pillars in the house of God, that should never go out; see Pr 9:1.
c Antiqu. l. 13. c. 3. sect. 1. 3. & de Bello Jud. l. 7. c. 10. sect. 2, 3, 4. d T. Bab. Menachot, fol. 109. 2.
Fuente: John Gill’s Exposition of the Entire Bible
The allusion to the sun-city, which had become the city of destruction, led to the m azzeboth or obelisks (see Jer 43:13), which were standing there on the spot where Ra was worshipped. “In that day there stands an altar consecrated to Jehovah in the midst of the land of Egypt, and an obelisk near the border of the land consecrated to Jehovah. And a sign and a witness for Jehovah of hosts is this in the land of Egypt: when they cry to Jehovah for oppressors, He will send them a helper and champion, and deliver them.” This is the passage of Isaiah (not v. 18) to which Onias IV appealed, when he sought permission of Ptolemaeus Philometor to build a temple of Jehovah in Egypt. He built such a temple in the nomos of Heliopolis, 180 stadia (22 1/2 miles) to the north-east of Memphis (Josephus, Bell. vii. 10, 3), and on the foundation and soil of the in Leontopolis, which was dedicated to Bubastis ( Ant. xiii. 3, 1, 2).
(Note: We are acquainted with two cities called Leontopolis, viz., the capital of the nomos called by its name, which was situated between the Busiritic and the Tanitic nomoi ; and a second between Heroon – poils and Magdolon (see Brugsch, Geogr. i. 262). The Leontopolis of Josephus, however, must have been another, or third. It may possibly have derived its name, as Lauth conjectures, from the fact that the goddess Bast (from which comes Boubastos, House of Bast) was called Pacht when regarded in her destructive character (Todtenbuch, 164, 12). The meaning of the name is “lioness,” and, as her many statues show, she was represented with a lion’s head. At the same time, the boundaries of the districts fluctuated, and the Heliopolitan Leontopolis of Josephus may have originally belonged to the Bubastic district.)
This temple, which was altogether unlike the temple of Jerusalem in its outward appearance, being built in the form of a castle, and which stood for more than two hundred years (from 160 b.c. to a.d. 71, when it was closed by command of Vespasian), was splendidly furnished and much frequented; but the recognition of it was strongly contested both in Palestine and Egypt. It was really situated “in the midst of the land of Egypt.” But it is out of the question to seek in this temple for the fulfilment of the prophecy of Isaiah, from the simple fact that it was by Jews and for Jews that it was erected. And where, in that case, would the obelisk be, which, as Isaiah prophesies, was to stand on the border of Egypt, i.e., on the side towards the desert and Canaan? The altar was to be “ a sign ” ( ‘oth ) that there were worshippers of Jehovah in Egypt; and the obelisk a “witness” ( ed ) that Jehovah had proved Himself, to Egypt’s salvation, to be the God of the gods of Egypt. And now, if they who erected this place of worship and this monument cried to Jehovah, He would show Himself ready to help them; and they would no longer cry in vain, as they had formerly done to their own idols (Isa 19:3). Consequently it is the approaching conversion of the native Egyptians that is here spoken of. The fact that from the Grecian epoch Judaism became a power in Egypt, is certainly not unconnected with this. But we should be able to trace this connection more closely, if we had any information as to the extent to which Judaism had then spread among the natives, which we do know to have been by no means small. The therapeutae described by Philo, which were spread through all the nomoi of Egypt, were of a mixed Egypto-Jewish character (vid., Philo, Opp. ii. p. 474, ed. Mangey). It was a victory on the part of the religion of Jehovah, that Egypt was covered with Jewish synagogues and coenobia even in the age before Christ. And Alexandra was the place where the law of Jehovah was translated into Greek, and thus made accessible to the heathen world, and where the religion of Jehovah created for itself those forms of language and thought, under which it was to become, as Christianity, the religion of the world. And after the introduction of Christianity into the world, there were more than one m azzebah (obelisk) that were met with on the way from Palestine to Egypt, even by the end of the first century, and more than one mizbeach (altar) found in the heart of Egypt itself. The importance of Alexandria and of the monasticism and anachoretism of the peninsula of Sinai and also of Egypt, in connection with the history of the spread of Christianity, is very well known.
Fuente: Keil & Delitzsch Commentary on the Old Testament
19. In that day shall there be an altar in the midst of the land of Egypt. He continues what he had said in the former verse, and states more clearly that the aspect of Egypt will be renewed, because there true religion will flourish, the pure worship of God will be set up, and all superstitions will fall to the ground. He employs the word altar to denote, as by a sign, the worship of God; for sacrifices and oblations were the outward acts of piety. By the midst of Egypt he means the chief part of the whole kingdom, as if he had said, “in the very metropolis,” or, “in the very heart of the kingdom.”
And a statue (42) to the Lord. Let it not be supposed that by statue are meant images which carry the resemblance of men or of saints; but memorials ( μνημόσυνα) of piety; for he means that they will be marks similar to those which point out the boundaries of kingdoms, and that in this manner signs will be evident, to make known to all men that God rules over this nation. And indeed it usually happens that a nation truly converted to God, after having laid aside idols and superstitions, openly sets up signs of the true religion, that all may know that the worship of God is purely observed in it.
Josephus relates (Ant. 13. 3. 1,) that Onias perverted this passage, when he fled to Ptolemy Philometor, (43) whom he persuaded that it would be advantageous to erect an altar there, on which the Jews who dwelt in that country might sacrifice; and he brought forward this passage, alleging that what the Prophet had foretold ought to be accomplished. The wicked and ambitious priest persuaded the king to do this, though it was openly opposed by the Jews; for the king looked to his own advantage, and that scoundrel, who had been deprived of his rank, sought to obtain additional honor and advancement; so that no entreaty could prevent the execution of that wicked counsel. But Isaiah simply describes the pure worship of God under the figure of signs which were then in use; for he has his eye upon his own age and the men with whom he had to do. This passage, therefore, was wickedly and maliciously perverted by Onias.
But not less impudently do the Popish doctors of the present day torture a passage in Malachi to defend the sacrifice of the Mass. When he says that “a pure oblation will everywhere be offered to God,” (Mal 1:11,) they infer that it is some sacrifice different from the ancient sacrifices, because oxen and sheep must no longer be sacrificed, and therefore that it is the Mass. A witty and ingenious argument truly! Now, it is evident that under the legal figure Malachi describes nothing else than the pure worship of God, as Isaiah does here; and we ought carefully to observe such forms of expression, which are frequently employed by the prophets.
This will be clearly explained by a passage in Joel, which we shall quote as an example. “Your sons and your daughters,” says he, “shall prophesy, and your young men shall see visions, and your old men shall dream dreams.” (Joe 2:28.) Peter shews (Act 2:16) that this prediction was fulfilled, when the apostles spoke various languages through the inspiration of the Holy Spirit. Having formerly been uneducated men, they began to be qualified for declaring the mysteries of God. On that occasion we perceive no “dreams,” so that it might be thought that Peter quoted that passage inappropriately; but it is evident that Joel there describes nothing else than prophecy, and for the purpose of adorning it, he mentioned “visions and dreams,” by means of which the Lord anciently held communication with the prophets. (Num 12:6.) He kept in view the ordinary custom of that age; for otherwise the Jews would have found it difficult to comprehend the gifts of the Spirit which at that time were unknown. Having been reared under that preparatory instruction of the Law, (44) they could rise no higher than where they were conducted by sacrifices, ceremonies, sacraments, and signs. (45) So then the prophets addressed them as children, who ought to have nothing set before them beyond what they can learn in a homely style ( παχυμερέστερον) by custom and experience.
This doctrine will unfold to us various passages, the obscurity of which might lead to much hesitation. It is plain that the Prophet speaks of the kingdom of Christ, and that these things were not fulfilled before his coming. We must therefore take away the shadows and look at the reality of things, in order that by the altar we may understand a true and sincere calling on God. But by these signs the Prophet likewise shews that the worship of God cannot be maintained without external acts of devotion, though we have no right to lay down rules for them. Away with the inventions of men, that we may listen to God alone on this subject.
(42) Bogus footnote
(43) Bogus footnote
(44) Bogus footnote
(45) Bogus footnote
Fuente: Calvin’s Complete Commentary
(19) In that day shall there be an altar to the Lord . . .The words naturally tended to bring about their own fulfilment, as related in the preceding note. From the prophets own stand-point, however, the altar was probably thought of, not as the centre of a rival worship, but, like that erected by the trans-Jordanic tribes in the time of Joshua, as an altar of witness (Jos. 22:27), and the words that follow supply a distinct confirmation of this view. Substantially the prophet saw in the distant future a time in which the connection between Judah and Egypt should be one influencing the latter for good, and not the former for evil. The admission of Egyptian and Ethiopian proselytes, already referred to, was as the first fruits of such an influence. It may not be without interest to note some of its later workings. (1) In the time of Manasseh, who gave to his son Amon a name singularly Egyptian in its sound, a body of Jewish settlers were invited by Psammetichus to station themselves on the frontiers of Upper Egypt (Pseudo-Aristeas, in Hudsons Josephus). (2) Under Ptolemy I. large numbers of Jewish emigrants fixed themselves at Alexandria, with full toleration of their faith and worship. (3) Under Ptolemy Philadelphus the intercourse between the Palestinians and Egyptians led to the translation of the Old Testament Scriptures known as the LXX., and this was followed by the growth of a Hellenistic or a Grco-Jewish literature, of which we have the remains in the Apocrypha and in Philo. (4) There was the erection of the Leontopolis Temple, already spoken of, and this was followed by that of numerous synagogues, perhaps also of monasteries for communities of Jewish ascetics of the Essene type, such as that which Philo describes under the name of the Thera-put (Euseb. H.E. ii. 17).
A pillar at the border thereof . . .The pillar was the familiar obelisk of the Egyptians, commonly associated with the worship of the sun. The point of Isaiahs prediction was that the symbol should be rescued from its idolatrous uses, and stand on the border-land of Egypt and of Judah, as a witness that Jehovah, the Lord of hosts, was worshipped in both countries.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
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. Isa 3:1-3,) 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.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘In that day there will be an altar to Yahweh in the midst of the land of Egypt, and a pillar at its border to Yahweh, and it will be a sign and a witness to Yahweh of hosts in the land of Egypt. For they will cry to Yahweh because of the oppressors, and he will send them a deliverer and a defender, and he will deliver them.’
These are further evidence of their total conversion to Yahweh, again in terms of the symbols of the day. The setting up of an altar was a token of submission to the god for whom the altar was set up, in this case the living God (compare Jos 22:34), and its being in the midst declared that it was for all Egypt. It would be conceived of as a memorial altar for no other altar would be conceivable to Israel outside God’s land. The setting up of a pillar on the border would be a sign to all who entered of the presence of God there (Gen 28:18). Thus they would be a sign and a witness to Yahweh of hosts for the whole of Egypt. And that is what the church of Christ in Egypt became.
But the altar that would be set up is the cross, and the sacrifice that will be offered is our Lord Jesus Christ (Heb 13:10; Heb 9:26-28; Heb 10:12-14). For He is the one sacrifice for sin for ever, after Whose offering no further sacrifice is required.
‘For they will cry to Yahweh because of the oppressors, and he will send them a deliverer and a defender, and he will deliver them.’ Not only will Egypt receive the word of Yahweh, but they will receive a Deliverer, a Saviour. And He will bring them deliverance far more wonderful than Isaiah could ever know. For he will deliver them from themselves, and from sin and from the evils of the world and from Satan. This reference to a deliverer could only, in terms of Isaiah’s thought, be to Immanuel Who was coming (Isa 7:14), the root of Jesse (11., 1-5, 10), the son who was to be miraculously born of a virginal woman (Isa 7:14; Isa 9:6), the Saviour, the Prince of Peace.
The pictures are idealistic, but even in spite of the failure of the church to be what it should be, and the reversals suffered since the invasion of Islam, nothing will prevent the final triumph of Yahweh in Egypt. For the remnant have continued in Egypt through the centuries (in the Coptic church) and it will be fulfilled in the new heaven and the new earth when all who are there of Egypt will own His sway, and will worship Him. And God will be all in all. And that is what essentially Isaiah is declaring here. That is his vision.
Fuente: Commentary Series on the Bible by Peter Pett
Isa 19:19. In that day shall there be an altar, &c. In this and the former part of the next verse, we have the second member or article of the general proposition; The discourse rises, as is every where the case with our prophet. It seem strange to assert that the Egyptians, struck by the true God, should tremble with a servile fear at the mention of his name. It seems stranger still that they, or some of them, from the principles of affection and internal reverence, should become worshippers of the true God; and yet what is related in this verse is much more; that there should be an altar to the Lord, &c.for a sign, and for a witness, Isa 19:20 that Egypt should be now devoted to the Lord of Hosts. By pillar, some understand such a one as that which was erected by Jacob at Beth-el: Vitringa renders the word matsebah, a monument, who thinks that this was some column, consecrated to God, in order to preserve the memory of this great event; the introduction of the true religion into Egypt. See 1Sa 7:12 and Mal 1:11. The meaning of the passage is, that the temple-service shall be abolished, and the God of Israel worshipped with the most solemn rites, even in the most abhorred and unsanctified places, such as the Jews esteemed Egypt. This is the more remote meaning of this prophesy, as it alludes to the Christian dispensation. In its primary sense it relates to the conversion of the Egyptians to the Jewish religion; and this 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 Philometor, 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 licence to build a temple for the Jews in Egypt, alleging for that purpose this very prophesy; and the king and queen, in their rescript, make 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 prophesy. 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.
Fuente: Commentary on the Holy Bible by Thomas Coke
Isa 19:19 In that day shall there be an altar to the LORD in the midst of the land of Egypt, and a pillar at the border thereof to the LORD.
Ver. 19. In that day shall there be an altar to the Lord. ] A spiritual altar for spiritual sacrifices. as Isa 19:20 Heb 13:10 Onias, the Jewish priest, who hereupon went and built an altar at Heliopolis in Egypt, and sacrificed to God there, was as much mistaken as the Anabaptists of Germany were in their Munster, which they termed New Jerusalem, and acted accordingly, sending forth apostles, casting out orthodox ministers, &c.
And a pillar in the border thereof.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
NASB (UPDATED) TEXT: Isa 19:19-22
19In that day there will be an altar to the LORD in the midst of the land of Egypt, and a pillar to the LORD near its border. 20It will become a sign and a witness to the LORD of hosts in the land of Egypt; for they will cry to the LORD because of oppressors, and He will send them a Savior and a Champion, and He will deliver them. 21Thus the LORD will make Himself known to Egypt, and the Egyptians will know the LORD in that day. They will even worship with sacrifice and offering, and will make a vow to the LORD and perform it. 22The LORD will strike Egypt, striking but healing; so they will return to the LORD, and He will respond to them and will heal them.
Isa 19:19
NASB, NKJV,
PESHITTAin the midst of the land of Egypt
NRSV, NJBin the center of the land of Egypt
REBin the heart of Egypt
LXXat its border
The use of this term (BDB 1063) in Jos 3:17; Jos 4:3; Jos 4:9-10; Jos 4:18 should be understood as brink, not middle. This is the origin of by its border in the LXX.
When does this event occur?
1. the small Jewish temple built by Jewish mercenaries on an island in the Nile (Elephantine, modern Aswan, at the first cataract of the Nile), sometime before 525 B.C.
2. the Jewish temple (modeled after the temple in Jerusalem) built at Leontopolis by Onias IV, an outcast Jewish high priest from Jerusalem, about 160 B.C. (cf. Josephus, Antiq. 12.9.7; 13.3.3)
3. an eschatological event
Isa 19:19-20 What a wonderful, but surprising event that a physical presence of YHWH will be established in Egypt.
Isa 19:20 This process is comparable to how YHWH dealt with Israel in the book of Judges. The cruel judgment of invasion and occupation (cf. Isa 19:4) brings repentance and faith in God and His ability and willingness to act in deliverance. Egypt has come to that spiritual moment and YHWH responds.
What a great witness this context is about the character of Israel’s God. He is willing to forgive and fully accept His covenant people’s enemies. He is truly the God of the nations, the Savior of the world (cf. Joh 3:16; Tit 1:3; Tit 2:10; Tit 3:4).
a Savior and a Champion In context this refers to one who will defeat the cruel master and mighty king of Isa 19:4, but ultimately it has Messianic implications. In Isaiah this Savior is YHWH Himself and no other (cf. Isa 43:3; Isa 43:11; Isa 45:15; Isa 45:21), but from the NT we know it was the Messiah acting as YHWH’s representative (i.e., Isa 28:16; Rom 9:30-33; Rom 10:9-13; 1Pe 2:6-10).
1. a Savior, BDB 446, KB 448, Hiphil PARTICIPLE
2. a defender, BDB 936, KB 1224, Qal PARTICIPLE
3. a deliverer, BDB 664, KB 717, Hiphil PERFECT
Isa 19:21 the Lord will make Himself known to Egypt, and the Egyptians will know the Lord This is a play on the Hebrew word know (BDB 393, KB 390), which denotes both knowledge of and personal relationship with.
SPECIAL TOPIC: KNOW (USING MOSTLY DEUTERONOMY AS A PARADIGM)
worship Notice the elements of worship (BDB 712, KB 773, Qal PERFECT) mentioned.
1. sacrifice, BDB 257
2. offering, BDB 585
3. vow, BDB 623, KB 674, Qal PERFECT
They will not only do the rituals of worship, but will live out (BDB 1022, KB 1532, Piel PERFECT, lit. perform) those rituals (i.e., vows).
Isa 19:22 YHWH’s actions toward Egypt mimic His actions toward the covenant people.
1. He strikes them (twice, BDB 619, KB 669)
2. they cry out to Him, Isa 19:20
3. He heals them (twice, BDB 950, KB 1272)
4. they return to Him (BDB 996, KB 1427, this is the Hebrew term for repentance)
5. He responds to them (BDB 801 I, KB 905, Niphal PERFECT, see IMPERFECT in Gen 25:21; 2Ch 33:13; Ezr 8:23. YHWH hears and responds to repentance supplication).
Be sure to note that judgment (i.e., striking) was for the purpose of establishing (or for Israel, restoring) a relationship with YHWH.
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley
an altar. See App-81.
a pillar. Probably a boundary pillar. Hebrew. nazab. A pillar or monument. Not for worship.
at = close to.
Fuente: Companion Bible Notes, Appendices and Graphics
Isa 66:23, Gen 12:7, Gen 28:18, Exo 24:4, Jos 22:10, Jos 22:26, Zec 6:15, Heb 13:10
Reciprocal: 1Sa 7:12 – took a stone Isa 19:18 – that day Hos 3:4 – an image
Fuente: The Treasury of Scripture Knowledge
Isa 19:19. In that day shall there be an altar For Gods worship; not a Levitical, but a spiritual and evangelical altar, as appears from hence, that the Levitical altar was confined to one place, Deu 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 fathers 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.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
19:19 In that day shall there be an altar to the LORD in the midst of the land of Egypt, and {t} a pillar at its border to the LORD.
(t) There will be evident signs and tokens, that God’s religion is there: which manner of speech is taken of the patriarchs and ancient time, when God has not as yet appointed the place, and full manner how he would be worshipped.
Fuente: Geneva Bible Notes
Abraham built an altar to express his gratitude and commitment to the Lord (Gen 12:8; cf. Jos 22:34; Jos 24:26-27), and Jacob erected a pillar when he memorialized God’s covenant to him (Gen 28:22). The Egyptians will do these things throughout their land to express those things in that day (Isa 19:19). Israelites during the Judges Period cried out to God because of their oppressors, and He sent them deliverers (Jdg 3:9; Jdg 3:15; Jdg 6:7; Jdg 10:10). Their great oppressor in the past, of course, had been Egypt herself. Similarly, when the Egyptians call out to God for help, He will send them a Savior and a Champion, Messiah (Isa 19:20). The Lord revealed Himself to the Israelites and brought them into a saving relationship with Himself through bitter defeat in the Exodus (Exo 7:5; Exo 9:29; Exo 14:4). He will do the same to the Egyptians in that future day (Isa 19:21; cf. Jer 31:34; Zec 14:16-18), and they will respond with appropriate worship. Parents sometimes strike their children to bring them into line, and God will discipline Egypt to bring her to Himself. He will hurt them, but He will hurt them to heal them, like a surgeon (Isa 19:22). This whole section is a picture of reconciliation still future.
"This is the point: the worship of Yahweh in Egypt will be open and official. . . . Historical fulfillment here, like historical fulfillment in each of the five ’in that day’ passages, did not occur." [Note: Watts, p. 258.]