Yeshayahu Chapter 19 | The Burden of Egypt

Before discussing the chapter, it is important to recall the status of Egypt in ancient culture. In antiquity, there were two significant empires: the southern empire — Egypt — and the northern empire — Assyria, later Babylon, and then Persia. Conflicts and wars erupted between these empires, and throughout Tanakh, we see attempts by anti-Assyrian or anti-Babylonian coalitions to rely on Egypt for support in their rebellions. This context can shed light on the prophecy's purpose. It may be that the prophecy of Egypt’s failure was meant to tell the people of Yehuda: “Do not rely on them; they too will ultimately lose.” However, there may also be a deeper message here.

The prophecy has two parts. The first part describes various calamities that God will bring upon Egypt: civil war (“I shall make Egypt wrestle with Egypt; brother will fight against brother, friend against friend” (19:2)), leadership crises (“Egypt will empty its spirit from within, and I shall confound all its plans” (19:3), and later, “The Lord has poured into her a spirit of madness” (19:14)), their submission to a harsh ruler (“I shall dam Egypt through a hard-handed master” (19:4)), and total economic collapse following the destruction of their water sources (“The sea will be emptied of water; the river will be scorched dry” (19:5)).

The second part of the prophecy describes the consequences — Egypt’s gradual approach to serving God. Each stage begins with the phrase “On that day.”

Initially, the Egyptians will fear the land of Yehuda, which means they will fear the Lord, the God of the land.

In the second stage, five cities in Egypt will speak the language of Canaan and swear by the Lord.

In the third stage, they will build an altar within the land and a pillar at its border. (In the attached essay, Professor Yohanan Aharoni explains that this also relates to the meaning of the five cities: four boundary sanctuaries and a central temple within the land where sacrifices are offered, comparing this to the situation in the kingdom of Yehuda during the reign of Chizkiyahu.) At this stage, the relationship between Egypt and God will already resemble the relationship between God and the people of Israel. Egypt will cry out, God will save them, heal them, and they will know and serve Him.

In the fourth stage, the conflict between Egypt and Assyria will cease — “On that day a road will run from Egypt to Assyria” (19:23) — symbolizing Yeshayahu’s vision of general unity and the cessation of conflicts.

The fifth and final stage describes unity among the three: the northern empire, Assyria; the southern empire, Egypt; and Israel. This unity will fulfill God’s promise to Avraham: “Through you, all the families of the earth will be blessed” (Bereishit 12:3).

The chapter concludes with an extreme expression of Yeshayahu’s general approach, calling for the nations to serve God, as God equates the three nations and refers to Egypt as “My people”: “Blessed are My people, Egypt; Assyria, work of My hands; and Israel, My own possession” (19:25).

An excerpt from 'Olam HaTanakh' is attached, describing a rational historical perspective on Egypt during Yeshayahu’s time. This is recommended for a more comprehensive understanding of this chapter and the alliance with Egypt, as well as the struggle against Assyria, which will be addressed later.

I am also attaching an article written by Yair Rahat (co-founder of our "שניים ליום" program) that was published last year in 'Megadim 62' on the burdens of the nations (Masa'ot Ha'amim) and their context in Yeshayahu. The article focuses on the first section of the burdens (Chapters 13–19), which contains a sequence of prophecies foretelling the downfall of various nations.

An analysis of the burdens reveals that this section is not merely a concentrated collection of prophecies concerning different nations but a carefully structured literary unit that outlines a gradual process unfolding throughout the chapters. This process reflects the realization of Yeshayahu’s vision from Chapter 2, in which all nations will seek the name of the Lord who dwells in Zion.

The study further demonstrates the significance of the placement of the burdens within the Book of Yeshayahu. Similar to the story of Retzin and Pekach in Chapters 7–8, where they conspired against Achaz and Jerusalem, one of the central messages of the burdens is the call to abandon diplomatic and political strategies that rely on human power and wisdom, and to instead acknowledge the hand of God directing global geopolitical transformations. This recognition of God's hand occurs through His dwelling place in Zion, and ends in a global harmony where all powers and nations worship Him together.

Toward the end, the article proposes examining Chapters 7–27 from a broader perspective, arguing that these chapters develop the central theme — the transition from reliance on human efforts to trust in God who dwells in Zion — through three concentric circles: first within Israel, then among the nations, and finally within the whole creation.