Isaiah 19:19

Translation
King James Version
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.
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KJV (with Strong's)
In that day H3117 shall there be an altar H4196 to the LORD H3068 in the midst H8432 of the land H776 of Egypt H4714, and a pillar H4676 at H681 the border H1366 thereof to the LORD H3068.
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Complete Jewish Bible
On that day there will be an altar to ADONAI in the middle of the land of Egypt, as well as a standing-stone for ADONAI at its border.
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Berean Standard Bible
In that day there will be an altar to the LORD in the center of the land of Egypt, and a pillar to the LORD near her border.
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American Standard Version
In that day shall there be an altar to Jehovah in the midst of the land of Egypt, and a pillar at the border thereof to Jehovah.
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World English Bible Messianic
In that day, there will be an altar to the LORD in the midst of the land of Egypt, and a pillar to the LORD at its border.
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Geneva Bible (1599)
In that day shall the altar of the Lord be in the middes of the land of Egypt, and a pillar by the border thereof vnto the Lord.
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Young's Literal Translation
In that day there is an altar to Jehovah In the midst of the land of Egypt, And a standing pillar near its border to Jehovah,
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See also
Genesis 28:18Joshua 22:10Exodus 24:4Joshua 22:26Zechariah 6:15Isaiah 66:23Genesis 12:7
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Prophecies Against Damascus, Cush, and Egypt
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In the KJVVerse 18,024 of 31,102

Study This Verse

SUMMARY

Isaiah 19:19 presents a profound prophetic vision of Egypt's future spiritual transformation, foretelling a remarkable era when this ancient land, historically renowned for its polytheism and opposition to God's people, will embrace the worship of the LORD. This verse depicts the establishment of an "altar to the LORD in the midst of the land of Egypt" and a "pillar at the border thereof to the LORD," signifying a radical shift from idolatry to genuine devotion and a public declaration of God's sovereignty within its territory. It is a powerful testament to God's universal redemptive plan, extending His grace and covenant presence even to nations considered adversaries.

CONTEXT

  • Literary Context: Isaiah 19 is a specific prophetic oracle, one of several "burdens" or pronouncements against foreign nations found in chapters 13-23 of the book of Isaiah. The chapter begins with a severe depiction of divine judgment upon Egypt, detailing internal strife, economic collapse, and the failure of its wise men, leading to a state of utter helplessness. However, the prophecy undergoes a dramatic shift from judgment to a future of restoration and blessing, culminating in a vision of Egypt (along with Assyria) joining Israel as God's people, forming a blessed trinity of nations in Isaiah 19:23-25. The phrase "In that day" (Hebrew: bay-yom ha-hu) serves as a common prophetic idiom throughout the Old Testament, pointing to a significant, often eschatological, future epoch when God's ultimate plan for history, involving both judgment and redemption, will unfold. This verse, therefore, is not merely a historical prediction but a theological statement about God's sovereign hand in transforming nations.
  • Historical & Cultural Context: Ancient Egypt was a dominant world power, a cradle of advanced civilization, and a land deeply steeped in polytheistic religion, with a vast pantheon of gods and elaborate cultic practices. It was the land where Israel endured centuries of brutal slavery, and its idolatry posed a constant spiritual threat and temptation to God's covenant people, as seen in the narratives of the Exodus and subsequent interactions (e.g., Exodus 1:8-14). The establishment of an "altar" and a "pillar" to the LORD in Egypt would have been an utterly astonishing and counter-cultural concept. Altars were central to worship, places of sacrifice and communion with deity, while pillars (or matzevah) often served as memorial stones, boundary markers, or even cultic objects. For such structures dedicated to Yahweh to appear in Egypt would signify a complete spiritual reversal, a dismantling of its traditional religious landscape, and a profound shift in allegiance from its numerous deities to the one true God, the LORD of Israel.
  • Key Themes: Isaiah 19:19 contributes significantly to several overarching theological and narrative themes within the book of Isaiah and the broader biblical narrative. Firstly, it underscores the theme of Universal Worship and God's Global Redemptive Plan. The presence of an "altar to the LORD" in Egypt signifies that God's salvific purposes extend beyond the nation of Israel to encompass all peoples and nations, aligning with the prophetic vision of God's name being great among the Gentiles, as seen in Malachi 1:11. Secondly, it powerfully illustrates Divine Sovereignty and Transformation, demonstrating God's absolute power to transform even the most resistant and idolatrous nations. Egypt, once a formidable symbol of worldly power and opposition to God, is envisioned as a place where the LORD is honored and worshipped. Thirdly, the prophecy speaks to Reconciliation and Peace, as the establishment of an altar and pillar indicates a covenant relationship and the recognition of God's presence, pointing to a future era of peace and spiritual unity that transcends national and historical animosities. Finally, the "pillar at the border" highlights the theme of A Witness to the Nations, suggesting that Egypt's spiritual transformation will serve as a visible testimony and public declaration of God's sovereignty to surrounding regions, inviting others to acknowledge His reign.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • day (Hebrew, yôwm', H3117): From an unused root meaning "to be hot," this term refers to a day (as the warm hours), whether literal (sunrise to sunset) or figurative (a space of time defined by an associated term). In prophetic contexts, as here with "In that day," it often signifies a significant, often eschatological, period of divine intervention, judgment, or the establishment of God's kingdom. It points to a decisive moment in God's redemptive history.
  • altar (Hebrew, mizbêach', H4196): Derived from a root meaning "to sacrifice," this word denotes a place of sacrifice and worship. Its presence in Egypt, a land known for its pagan practices, signifies legitimate, accepted worship of Yahweh, indicating a radical spiritual conversion and the establishment of a true covenant relationship with the living God.
  • pillar (Hebrew, matstsêbâh', H4676): This feminine noun refers to something stationed, specifically a column or memorial stone. It can be a monument, a boundary marker, or a sign of covenant and dedication, as seen in Jacob's pillar at Bethel. Its placement "at the border" suggests a public declaration, a visible sign, or a demarcation of God's territory and presence, serving as a witness to surrounding peoples.

Verse Breakdown

  • "In that day shall there be an altar to the LORD in the midst of the land of Egypt": This clause sets the prophetic timeline to a future, decisive period of God's activity. The core of the prophecy is the establishment of a legitimate place of worship, an "altar," dedicated to Yahweh ("the LORD," H3068, Yᵉhôvâh), within the very heart of Egypt. This signifies a profound spiritual transformation, where the true God will be honored in a land historically known for its idolatry. The "midst" implies a pervasive and central presence of Yahweh worship, not merely an isolated occurrence.
  • "and a pillar at the border thereof to the LORD": Complementing the altar, a "pillar" (a standing stone or monument) will be erected. Its placement "at the border" suggests it serves as a public witness or a territorial marker, signifying that Egypt, even at its extremities, recognizes and belongs to the LORD. This dual imagery of an altar in the "midst" and a pillar "at the border" conveys a comprehensive spiritual claim over the entire nation of Egypt, from its core to its boundaries, all dedicated to the LORD.

Literary Devices

Isaiah 19:19 employs several powerful Literary Devices to convey its transformative message. The phrase "In that day" functions as a crucial Prophetic Idiom, signaling a future, divinely ordained epoch that transcends immediate historical events and points to God's ultimate redemptive plan. The "altar" and "pillar" serve as potent Symbolism. The altar symbolizes legitimate worship, sacrifice, and covenant relationship, while the pillar symbolizes a public witness, a memorial, or a territorial claim. Their presence in Egypt creates a stark Contrast with Egypt's historical idolatry and opposition to Yahweh, highlighting the radical nature of the prophesied spiritual change. This contrast underscores God's ability to transform even the most unlikely nations. Furthermore, the entire verse is an example of Foreshadowing, pointing to a future era of universal worship and the inclusion of Gentiles in God's redemptive plan, a theme that finds its ultimate fulfillment in the New Testament.

THEOLOGICAL AND THEMATIC CONNECTIONS

Isaiah 19:19 is a powerful theological statement about the expansive nature of God's redemptive plan. It shatters the notion of a God exclusively confined to Israel, revealing His universal sovereignty and desire for all nations to worship Him. The prophecy of an altar and pillar in Egypt signifies that no nation, regardless of its past hostility or idolatry, is beyond the reach of divine grace and transformation. It points to a future where spiritual barriers are broken down, and diverse peoples are united in true worship of the LORD, demonstrating God's ultimate triumph over sin and division. This vision anticipates a global community of faith, where reconciliation and peace prevail under God's righteous rule.

REFLECTION AND APPLICATION

Isaiah 19:19 offers profound hope and a compelling call to action for believers today. It reminds us that God's redemptive plan is not limited by geographical boundaries, historical animosities, or cultural differences. Just as ancient Egypt, a symbol of opposition to God, is prophesied to become a place of true worship, so too can any individual, community, or nation be transformed by the power of the Gospel. This verse fuels our passion for global missions, encouraging us to see every corner of the earth as potential ground for God's kingdom, where altars of worship can be raised and pillars of witness established. It inspires us to pray for the spiritual awakening of nations and to actively participate in bringing the light of Christ to those who are still in darkness, trusting in God's sovereign ability to bring about radical spiritual change.

Questions for Reflection

  • How does the prophecy of Egypt worshipping the LORD challenge our preconceived notions about who God can redeem?
  • In what ways can we, as individuals and as the church, participate in raising "altars" and "pillars" to the LORD in our own communities and across the globe?
  • What specific nations or people groups do you feel led to pray for, believing that God can bring about a similar spiritual transformation as prophesied for Egypt?

FAQ

Does this prophecy mean a literal altar will be built in Egypt in the future?

Answer: While some interpretations suggest a literal fulfillment, most biblical scholars understand the "altar" and "pillar" in Isaiah 19:19 primarily as symbolic representations of true worship and public acknowledgement of the LORD's sovereignty. The emphasis is on a profound spiritual transformation of Egypt, where the nation turns from its historical idolatry to embrace Yahweh. This spiritual reality could manifest in various ways, including the establishment of churches, the widespread conversion of people, and the public expression of Christian faith, rather than necessarily a physical, sacrificial altar in the Old Covenant sense. The New Testament teaches that believers are now the "living stones" and "spiritual house" where God dwells, and our lives are "spiritual sacrifices" as described in 1 Peter 2:5.

How does this prophecy relate to God's covenant with Israel and the uniqueness of Jerusalem as a place of worship?

Answer: Isaiah 19:19 does not negate God's unique covenant with Israel or the historical significance of Jerusalem as the center of Yahweh worship in the Old Covenant. Instead, it expands upon God's ultimate plan, showing that His redemptive purposes extend beyond a single nation or geographical location. This prophecy, along with others (e.g., Zechariah 14:16), points to a future where all nations will come to acknowledge and worship the one true God, often in connection with Israel's role. In the New Covenant, the focus shifts from a physical temple or specific geographical location to worship "in spirit and truth" as taught in John 4:23-24, making true worship accessible to all peoples, everywhere, through Christ.

CHRIST-CENTERED FULFILLMENT

Isaiah 19:19, with its radical vision of Egypt's spiritual transformation and worship of the LORD, finds its ultimate and profound fulfillment in Jesus Christ. The "altar" and "pillar" in Egypt, symbolizing genuine worship and a public witness, are realized in the person and work of Christ, who broke down the dividing wall of hostility between Jew and Gentile, as detailed in Ephesians 2:14-16. Through His atoning sacrifice on the cross, Jesus established the new covenant, making it possible for people from every tribe, tongue, and nation to become part of God's spiritual kingdom, a glorious vision depicted in Revelation 5:9-10. The Great Commission, given by Christ Himself, commands His followers to "make disciples of all nations" (Matthew 28:19-20), effectively raising spiritual altars and pillars of witness in every land. Thus, the prophecy of Egypt's conversion is not merely a historical curiosity but a powerful foreshadowing of the global reach of the Gospel, where, by the power of the Holy Spirit, countless individuals from every background, including those from nations once considered adversaries, are brought into the worship of the one true God through faith in His Son, Jesus Christ.

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Commentary on Isaiah 19 verses 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 God has mercy in store for Egypt, and he will show it, not so much by reviving their trade and replenishing their river again as by bringing the true religion among them, calling them to, and accepting them in, the worship of the one only living and true God; and these blessings of grace were much more valuable than all the blessings of nature wherewith Egypt was enriched. We know not of any event in which this prophecy can be thought to have its full accomplishment short of the conversion of Egypt to the faith of Christ, by the preaching (as is supposed) of Mark the Evangelist, and the founding of many Christian churches there, which flourished for many ages. Many prophecies of this book point to the days of the Messiah; and why not this? It is no unusual thing to speak of gospel graces and ordinances in the language of the Old Testament institutions. And, in these prophecies, those words, in that day, perhaps have not always a reference to what goes immediately before, but have a peculiar significancy pointing at that day which had been so long fixed, and so often spoken of, when the day-spring from on high should visit this dark world. Yet it is not improbable (which some conjecture) that this prophecy was in part fulfilled when those Jews who fled from their own country to take shelter in Egypt, when Sennacherib invaded their land, brought their religion along with them, and, being awakened to great seriousness by the troubles they were in, made an open and zealous profession of it there, and were instrumental to bring many of the Egyptians to embrace it, which was an earnest and specimen of the more plentiful harvest of souls that should be gathered in to God by the preaching of the gospel of Christ. Josephus indeed tells us that Onias the son of Onias the high priest, living an outlaw at Alexandria in Egypt, obtained leave of Ptolemy Philometer, then king, and Cleopatra his queen, to build a temple to the God of Israel, like that at Jerusalem, at Bubastis in Egypt, and pretended a warrant for doing it from this prophecy in Isaiah, that there shall be an altar to the Lord in the land of Egypt; and the service of God, Josephus affirms, continued in it about 333 years, when it was shut up by Paulinus soon after the destruction of Jerusalem by the Romans; see Antiq. 13.62-79, and Jewish War 7.426-436. But that temple was all along looked upon by the pious Jews as so great an irregularity, and an affront to the temple at Jerusalem, that we cannot suppose this prophecy to be fulfilled in it.

Observe how the conversion of Egypt is here described.

I. They shall speak the language of Canaan, the holy language, the scripture-language; they shall not only understand it, but use it (Isa 19:18); they shall introduce that language among them, and converse freely with the people of God, and not, as they used to do, by an interpreter, Gen 42:23. Note, Converting grace, by changing the heart, changes the language; for out of the abundance of the heart the mouth speaks. Five cities in Egypt shall speak this language; so many Jews shall come to reside in Egypt, and they shall so multiply there, that they shall soon replenish five cities, one of which shall be the city of Heres, or of the sun, Heliopolis, where the sun was worshipped, the most infamous of all the cities of Egypt for idolatry; even there shall be a wonderful reformation, they shall speak the language of Canaan. Or it may be taken thus, as we render it - That for every five cities that shall embrace religion there shall be one (a sixth part of the cities of Egypt) that shall reject it, and that shall be called a city of destruction, because it refuses the methods of salvation.

II. They shall swear to the Lord of hosts, not only swear by him, giving him the honour of appealing to him, as all nations did to the gods they worshipped; but they shall by a solemn oath and vow devote themselves to his honour and bind themselves to his service. They shall swear to cleave to him with purpose of heart, and shall worship him, not occasionally, but constantly. They shall swear allegiance to him as their King, to Christ, to whom all judgment is committed.

III. They shall set up the public worship of God in their land (Isa 19:19): There shall be an altar to the Lord in the midst of the land of Egypt, an altar on which they shall do sacrifice and oblation (Isa 19:21); therefore it must be understood spiritually. Christ, the great altar, who sanctifies every gift, shall be owned there, and the gospel sacrifices of prayer and praise shall be offered up; for by the law of Moses there was to be no altar for sacrifice but that at Jerusalem. In Christ Jesus all distinction of nations is taken away; and a spiritual altar, a gospel church, in the midst of the land of Egypt, is as acceptable to God as one in the midst of the land of Israel; and spiritual sacrifices of faith and love, and a contrite heart, please the Lord better than an ox or bullock.

IV. There shall be a face of religion upon the nation, and an open profession made of it, discernible to all who come among them. Not only in the heart of the country, but even in the borders of it, there shall be a pillar, or pillars, inscribed, To Jehovah, to his honour, as before there had been such pillars set up in honour of false gods. As soon as a stranger entered upon the borders of Egypt he might perceive what God they worshipped. Those that serve God must not be ashamed to own him, but be forward to do any thing that may be for a sign and for a witness to the Lord of hosts. Even in the land of Egypt he had some faithful worshippers, who boasted of their relation to him and made his name their strong tower, or bulwark, on their borders, with which their coasts were fortified against all assailants.

V. Being in distress, they shall seek to God, and he shall be found of them; and this shall be a sign and a witness for the Lord of hosts that he is a God hearing prayer to all flesh that come to him, Isa 19:20. See Psa 65:2. When they cry to God by reason of their oppressors, the cruel lords that shall rule over them (Isa 19:4) he shall be entreated of them (Isa 19:22); whereas he had told his people Israel, who had made it their own choice to have such a king, that they should cry to him by reason of their king, and he would not hear them, Sa1 8:18.

VI. They shall have an interest in the great Redeemer. When they were under the oppression of cruel lords perhaps God sometimes raised them up mighty deliverers, as he did for Israel in the days of the judges; and by them, though he had smitten the land, he healed it again; and, upon their return to God in a way of duty, he returned to them in a way of mercy, and repaired the breaches of their tottering state. For repenting Egyptians shall find the same favour with God that repenting Ninevites did. But all these deliverances wrought for them, as those for Israel, were but figures of gospel salvation. Doubtless Jesus Christ is the Saviour and the great one here spoken of, whom God will send the glad tidings of to the Egyptians, and by whom he will deliver them out of the hands of their enemies, that they may serve him without fear, Luk 1:74, Luk 1:75. Jesus Christ delivered the Gentile nations from the service of dumb idols, and did himself both purchase and preach liberty to the captives.

VII. The knowledge of God shall prevail among them, Isa 19:21. 1. They shall have the means of knowledge. For many ages in Judah only was God known, for there only were the lively oracles found; but now the Lord, and his name and will, shall be known to Egypt. Perhaps this may in part refer to the translation of the Old Testament out of Hebrew into Greek by the Septuagint, which was done at Alexandria in Egypt, by the command of Ptolemy king of Egypt; and it was the first time that the scriptures were translated into any other language. By the help of this (the Grecian monarchy having introduced their language into that country) the Lord was known to Egypt, and a happy omen and means it was of his being further known. 2. They shall have grace to improve those means. It is promised not only that the Lord shall be known to Egypt, but that the Egyptians shall know the Lord; they shall receive and entertain the light granted to them, and shall submit themselves to the power of it. The Lord is known to our nation, and yet I fear there are many of our nation that do not know the Lord. But the promise of the new covenant is that all shall know the Lord, from the least even to the greatest, which promise is sure to all the seed. The effect of this knowledge of God is that they shall vow a vow to the Lord and perform it. For those do not know God aright who either are not willing to come under binding obligations to the Lord or do not make good those obligations.

VIII. They shall come into the communion of saints. Being joined to the Lord, they shall be added to the church, and be incorporated with all the saints. 1. All enmities shall be slain. Mortal feuds there had been between Egypt and Assyria; they often made war upon one another; but now there shall be a highway between Egypt and Assyria (Isa 19:23), a happy correspondence settled between he two nations; they shall trade with one another, and every thing that passes between them shall be friendly. The Egyptians shall serve (shall worship the true God) with the Assyrians; and therefore the Assyrians shall come into Egypt and the Egyptians into Assyria. Note, It becomes those who have communion with the same God, through the same Mediator, to keep up an amicable correspondence with one another. The consideration of our meeting at the same throne of grace, and our serving with each other in the same business of religion, should put an end to all heats and animosities, and knit our hearts to each other in holy love. 2. 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. When Egypt and Assyria become partners in serving God Israel shall make a third with them (Isa 19:24); they shall become a three-fold cord, not easily broken. The ceremonial law, which had long been the partition-wall between Jews and Gentiles, shall be taken down, and then they shall become one sheep-fold under one shepherd. Thus united, they shall be a blessing in the midst of the land, whom the Lord of hosts shall bless, Isa 19:24, Isa 19:25. (1.) Israel shall be a blessing to them all, because of them, as concerning the flesh, Christ came, and they were the natural branches of the good olive, to whom did originally pertain its root and fatness, and the Gentiles were but grafted in among them, Rom 11:17. Israel lay between Egypt and Assyria, and was a blessing to them both by bringing them to meet in that word of the Lord which went forth from Jerusalem, and that church which was first set up in the land of Israel. Qui conveniunt in aliquo tertio inter se conveniunt - Those who meet in a third meet in each other. Israel is that third in whom Egypt and Assyria agree, and is therefore a blessing; for those are real and great blessings to their generation who are instrumental to unite those that have been at variance. (2.) They shall all be a blessing to the world: so the Christian church is, made up of Jews and Gentiles; it is the beauty, riches, and support of the world. (3.) They shall all be blessed of the Lord. [1.] They shall all be owned by him as his. Though Egypt was formerly a house of bondage to the people of God, and Assyria an unjust invader of them, all this shall now be forgiven and forgotten, and they shall be as welcome to God as Israel. They are all alike his people whom he takes under his protection. They are formed by him, for they are the work of his hands; not only as a people, but as his people. They are formed for him; for they are his inheritance, precious in his eyes, and dear to him, and from whom he has his rent of honour out of this lower world. [2.] They shall be owned together by him as jointly his, his in concert; they shall all share in one and the same blessing. Note, Those that are united in the love and blessing of God ought, for that reason, to be united to each other in charity.

Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 18–25. Public domain.
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JeromeAD 420
Commentary on Isaiah
(Verse 19-21) On that day there will be an altar of the Lord in the midst of the land of Egypt, and a pillar near its boundary to the Lord. And it will be a sign and a witness to the Lord of hosts in the land of Egypt. For they will cry to the Lord because of the oppressor, and he will send them a Savior and a defender to deliver them, and the Lord will be known by Egypt. Accordingly, to what he said above: On that day there will be five cities in the land of Egypt speaking the language of Canaan and swearing by the Lord of hosts, now it is introduced: There will be an altar of the Lord in the midst of the land of Egypt, which Onias, according to Josephus (Antiquities of the Jews, Book 13, Chapter 6), mistakenly tried to fulfill. And the title of the Lord containing the passion, in which it is written in Hebrew letters, Greek, and Latin: Jesus of Nazareth, the king of the Jews (John 19), as a sign of the Cross, and as a testimony to all nations, which are now called Egypt. And when the persecution of those who trouble the name of Christians grows, then they will cry out in their hearts: Abba Father (Romans 8). And the Lord of hosts will send the Savior, that is, Jesus, and the Judge, or defender who will deliver them, so that they may know the Lord, and they themselves may be known by the Lord; and where sin abounded, grace may superabound (Romans 5). But the one altar of Egypt, that is, of this world, as we know, all altars that are raised against the Church altar are not of the Lord. Until the end of the vision of Egypt, in the book of Historical Explanation, because it was a clear prophecy, we said that all things are referred to Christ.
JeromeAD 420
St. Jerome, Commentary on Daniel, CHAPTER ELEVEN
[Daniel 11:13-14] "And the king of the North shall return and shall prepare a much greater multitude than before, and in the end of times and years he shall come in haste with a large army and great resources. And in those times many shall rise up against the king of the South." This indicates that Antiochus the Great, who despised the worthlessness of Ptolemy Philopator (for he had fallen desperately in love with a lute-player named Agathoclea and also her brother, retaining Agatho-cles himself as his concubine and afterwards appointing him as general of Egypt), assembled a huge army from the upper regions of Babylon. And since Ptolemy Philopator was now dead, Antiochus broke his treaty and set his army in motion against Philopator's four-year-old son, who was called Epiphanes. For so great was the dissoluteness and arrogancy of Agathoclea, that those provinces which had previously been subjected to Egypt rose up in rebellion, and even Egypt itself was troubled with seditions. Moreover Philip, King of Macedon, and Antiochus the Great made peace with each other and engaged in a common struggle against Agathocles and Ptolemy Eprphanes, on the understanding that each of them should annex to his own dominion those cities of Ptolemy which lay nearest to them. And so this is what is referred to in this passage, which says that many shall rise up against the king of the South, that is, Ptolemy Epiphanes, who was then a mere child.

"Moreover the children of the transgressors of thy people shall lift themselves up, that they may fulfil the vision, and then fall to ruin (Vulgate: and they shall fall to ruin)." During the conflict between Antiochus the Great and the generals of Ptolemy, Judaea, which lay between them, was rent into contrary factions, the one group favoring Antiochus, and the other favoring Ptolemy. Finally the high priest, Onias, fled to Egypt, taking a large number of Jews along with him, and was given by Ptolemy an honorable reception. He then received the region known as Heliopolis, and by a grant of the king, he erected a temple in Egypt like the temple of the Jews, and it remained standing up until the reign of Vespasian, over a period of two hundred and fifty years. But then the city itself, which was known as the City of Onias, was destroyed to the very ground because of the war which the Jews had subsequently waged against the Romans. There is consequently no trace of either city or temple now remaining. But as we were saying, countless multitudes of Jews fled to Egypt on the occasion of Onias's pontificate, and the land was filled with a large number from Cyrene as well. For Onias affirmed that he was fulfilling the prophecy written by Isaiah: "There shall be an altar of the Lord in Egypt, and the name of the Lord shall be found in their territories" (Isaiah 19:19). And so this is the matter referred to in this passage: "The sons of the transgressors of thy people," who forsook the law of the Lord and wished to offer blood-sacrifices to God in another place than what He had commanded. They would be lifted up in pride and would boast that they were fulfilling the vision, that is, the thing which the Lord had enjoined. But they shall fall to ruin, for both temple and city shall be afterwards destroyed. And while Antiochus held Judaea, a leader of the Ptolemaic party called Scopas Aetholus was sent against Antiochus, and after a bold campaign he took Judaea and took the aristocrats of Ptolemy's party back to Egypt with him on his return.
JeromeAD 420
Commentary on Isaiah
(Verses 19-21.) In that day there will be an altar to the Lord in the midst of the land of Egypt, and a pillar near its border to the Lord. And it will be for a sign and for a testimony to the Lord of hosts in the land of Egypt. For they will cry to the Lord because of the oppressor, and He will send them a Savior and a Champion who will deliver them. And the Lord will make Himself known to Egypt, and the Egyptians will know the Lord in that day. They will worship with sacrifices and offerings, and they will make vows to the Lord and fulfill them. From this place to the end of Egypt, both the Jews and we understand it as a vision or prophecy of Christ's coming; but they have different expectations for the future, while we consider it as already fulfilled. However, consider the day for the time being: although Josephus claims that these things happened during the time of Onias, who fled to Egypt and built a temple, an altar, and attempted to fulfill the prophecy of Christ in vain. But it is called one altar, just as there is one faith, one baptism, and one Church. And the title, next to its boundary, undoubtedly signifies the Gospel and the writings of the Apostles. For just as the land of Judea is understood above, according to the tropological understanding, as fearsome, or solemn, or the old Testament: so the title in the boundaries of Egypt is shown to be the history of the Gospels. Finally, it joins: And it shall be a sign and a testimony, namely of the Lord's passion. Then those who have believed, while the Egyptians are coming together against the Egyptians, and a man is fighting against his own brother, and city is fighting against city: when the time of persecution comes, they will implore the mercy of the Lord, and immediately the Savior will come, that is, Jesus, for this is what it means in our language. And the Lord will be known by the Egyptians, and they will recognize Him, whether the persecutors who have been overcome, or the believers who have been freed by His present help. And they shall worship him with sacrifices and gifts, and shall vow vows to the Lord and shall pay them. Let the Jews respond: It is prescribed by law that an altar should not be made except in the one place which the Lord God chooses, and only the sacrifices of the Levite priests should be offered. (Deut. XXVI). Behold, Isaiah clearly teaches that the Egyptians should recognize the Lord, and worship him, and offer sacrifices and gifts, and make vows and fulfill them. If the Egyptians have a priesthood, then the testimony of Paul is also fulfilled in them, which says: If the priesthood is transferred, it is necessary for there to be a transfer of the law. (Heb. VII, 12).
Augustine of HippoAD 430
LETTER TO THE CATHOLICS ON THE SECT OF DONATISTS 16:41-42
The prophet Isaiah says this about Egypt: “In that day there will be an altar of the Lord in the land of the Egyptians and an inscription to the Lord at its border. It will be a sign forever to the Lord in the land of the Egyptians, for they will cry to the Lord against their assailants, and the Lord will send them a savior who will be determined to save them. And the Lord will be known to the Egyptians, and they will fear the Lord in that day and make sacrifices to him and promise vows to him and fulfill them. And the Lord will strike the Egyptians with plagues and heal them by his mercy, and they will turn to the Lord, and he will listen to them and heal them.” What do they [i.e., members of the Donatist sect] say to this? Why do they not share with the church what was foretold of the Egyptians? Or, if Egypt signifies the world by prophetic prefiguration, why are they not in communion with the church of the world? Consequently, they search the Scriptures and, against so many sure and clear witnesses through which the church of Christ is shown to be diffused throughout the entire world, they offer just one witness in an attempt to demonstrate that the church of Christ perished from all other peoples and remained only in Africa, as though from another beginning, not from Jerusalem but from Carthage, where they first elevated one bishop against another.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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