Isaiah 19:18

18-22. In that day, &c.--Suffering shall lead to repentance. Struck with "terror" and "afraid" (Is 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 (Is 18:7; 23:18). five cities--that is, several cities, as in Is 17:6; 30:17; Ge 43:34; Le 26:8. Rather, five definite cities of Lower Egypt (Is 19:11, 13; 30:4), which had close intercourse with the neighboring Jewish cities [Maurer]; some say, Heliopolis, Leontopolis (else Diospolis), Migdol, Daphne (Tahpanes), and Memphis. language of Canaan--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 (Ac 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 (Is 45:23; 65:16; De 6:13). city of destruction--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" (Is 19:20), to "deliver them."

Robert Jamieson, A. R. Fausset & David Brown, 1871 · public domain

Verse 18 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.

Adam Clarke, 1831 · public domain

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, the Scripture language; not only understand it, but use it. Converting grace, by changing the heart, changes the language; for out of the abundance of the heart the mouth speaks. So many Jews shall come to Egypt, that they shall soon fill five cities. Where the sun was worshipped, a place infamous for idolatry, even there shall be a wonderful reformation. Christ, the great Altar, who sanctifies every gift, shall be owned, and the gospel sacrifices of prayer and praise shall be offered up. Let the broken-hearted and afflicted, whom the Lord has wounded, and thus taught to return to, and call upon him, take courage; for He will heal their souls, and turn their sorrowing supplications into joyful praises. The Gentile nations shall not only unite with each other in the gospel fold under Christ, the great Shepherd, but they shall all be united with the Jews. They shall be owned together by him; they shall all share in one and the same blessing. Meeting at the same throne of grace, and serving with each other in the same business of religion, should end all disputes, and unite the hearts of believers to each other in holy love.

Matthew Henry, 1706 · public domain