Isaiah 19:22

Translation
King James Version
And the LORD shall smite Egypt: he shall smite and heal it: and they shall return even to the LORD, and he shall be intreated of them, and shall heal them.
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KJV (with Strong's)
And the LORD H3068 shall smite H5062 Egypt H4714: he shall smite H5062 and heal H7495 it: and they shall return H7725 even to the LORD H3068, and he shall be intreated H6279 of them, and shall heal H7495 them.
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Complete Jewish Bible
Yet ADONAI will strike Egypt, both striking and healing, so they will return to ADONAI. He will listen to their prayers, and he will heal them.
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Berean Standard Bible
And the LORD will strike Egypt with a plague; He will strike them but heal them. They will turn to the LORD, and He will hear their prayers and heal them.
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American Standard Version
And Jehovah will smite Egypt, smiting and healing; and they shall return unto Jehovah, and he will be entreated of them, and will heal them.
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World English Bible Messianic
The LORD will strike Egypt, striking and healing. They will return to the LORD, and he will be entreated by them, and will heal them.
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Geneva Bible (1599)
So ye Lord shall smite Egypt, he shall smite and heale it: for he shall returne vnto ye Lord, and he shall be intreated of them and shall heale them.
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Young's Literal Translation
And Jehovah hath smitten Egypt, smiting and healing, And they have turned back unto Jehovah, And He hath been entreated of them, And hath healed them.
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See also
Hebrews 12:11Deuteronomy 32:39Hosea 14:1Isaiah 55:7Isaiah 45:14Isaiah 19:1Isaiah 19:15
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Prophecies Against Damascus, Cush, and Egypt
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In the KJVVerse 18,027 of 31,102

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SUMMARY

Isaiah 19:22 presents a profound prophetic paradox concerning the nation of Egypt: God's sovereign judgment, described as a "smiting," is not merely punitive but redemptive, serving as a catalyst for the nation's spiritual healing and restoration. This verse anticipates a future turning of Egypt to the Lord, where their repentance will be met with divine responsiveness and complete spiritual and physical healing, demonstrating God's ultimate desire for reconciliation and the universal scope of His redemptive plan for all peoples.

CONTEXT

  • Literary Context: Isaiah 19 is strategically placed within a larger collection of "burdens" or prophetic oracles against foreign nations, spanning chapters 13-23 of the book of Isaiah. While the preceding verses (Isaiah 19:1-17) meticulously detail a series of severe judgments upon Egypt—including internal strife, economic collapse, and the weakening of its leadership—verse 22 marks a pivotal and surprising transition. It introduces a radical shift from pronouncements of impending doom to a promise of future blessing and conversion for Egypt. This unexpected turn culminates in the grand vision of Egypt and Assyria joining Israel as God's people, blessed together by the Lord (Isaiah 19:23-25). Within this broader literary flow, Isaiah 19:22 specifically highlights the divine process by which this transformation will occur, emphasizing that God's discipline is not an end in itself but a means to a greater end: restoration and reconciliation.
  • Historical & Cultural Context: Ancient Egypt was a formidable and influential power throughout the Old Testament period, often serving as a significant political and military force in the Near East. For Judah, Egypt was frequently seen as a potential source of strength and alliance against encroaching empires like Assyria and Babylon, yet it often proved to be an unreliable and ultimately unhelpful partner (e.g., Isaiah 30:1-7). Culturally, Egypt was deeply steeped in polytheism, with a vast and complex pantheon of gods and goddesses, and its elaborate religious practices stood in stark contrast to the monotheistic worship of Yahweh. The prophecy of God "smiting" Egypt would have resonated with historical events where Egypt faced military defeats, internal turmoil, and periods of decline. However, the subsequent promise of healing and a genuine "return to the LORD" would have been a truly radical and unexpected declaration, challenging the prevailing understanding of God's seemingly exclusive relationship with Israel and hinting at a broader, inclusive future for Gentile nations.
  • Key Themes: This verse powerfully contributes to several overarching themes found within the book of Isaiah and the broader biblical narrative. Firstly, it underscores Divine Sovereignty over all nations, demonstrating unequivocally that God's authority and control extend far beyond the borders of Israel to orchestrate events in the global arena for His ultimate purposes. Secondly, it articulates the profound theme of Judgment as a Means of Redemption, revealing that God's discipline is not solely punitive but often serves as a painful yet necessary catalyst for spiritual transformation and a genuine turning back to Him. This concept is foundational to understanding God's character. Thirdly, it highlights Repentance and Restoration, showing that a genuine turning to the Lord, marked by a change of heart and direction, is always met with His willingness to heal and respond graciously to prayer. Finally, and perhaps most significantly, it foreshadows the Universal Scope of God's Salvation, hinting at a future where Gentile nations, once adversaries or outsiders, will be brought into a covenant relationship with the God of Israel, a theme beautifully echoed in other prophetic passages like Isaiah 2:2-4 and Zechariah 8:20-23.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • Smite (Hebrew, nâgaph', H5062): This primitive root means "to push, gore, defeat, stub (the toe), inflict (a disease); beat, dash, hurt, plague, slay, smite (down), strike, stumble." In the context of divine action, it denotes a severe, impactful blow or judgment from God, implying a significant defeat, affliction, or infliction of hardship upon Egypt. It signifies an act of divine intervention that brings about a state of brokenness or suffering, serving as a catalyst for change.
  • Heal (Hebrew, râphâʼ', H7495): This primitive root means "properly, to mend (by stitching), i.2. (figuratively) to cure; cure, (cause to) heal, physician, repair, [idiom] thoroughly, make whole." When juxtaposed with "smite," it reveals the paradoxical nature of God's action: the very hand that inflicts the wound is also the one that brings restoration, wholeness, and recovery, both physically and spiritually. This word emphasizes God's ultimate redemptive purpose.
  • Return (Hebrew, shûwb', H7725): This primitive root means "to turn back (hence, away) transitively or intransitively, literally or figuratively (not necessarily with the idea of return to the starting point); generally to retreat; often adverbial, again." In a spiritual and theological sense, it signifies repentance, a decisive turning away from former ways (such as idolatry, rebellion, or self-reliance) and a turning back to the Lord. It implies a fundamental change of heart, direction, and allegiance.

Verse Breakdown

  • "And the LORD shall smite Egypt": This opening clause establishes God's absolute sovereignty and His firm intention to bring judgment upon the nation of Egypt. The "smiting" implies a severe, impactful, and undeniable divine intervention that will humble the proud nation and break its resistance, demonstrating God's power over all earthly kingdoms.
  • "he shall smite and heal [it]": This is the central paradox and theological crux of the verse. God's judgment (the "smiting") is explicitly stated not as an end in itself, but as a painful yet necessary means to an ultimate purpose of restoration (the "healing"). It suggests a disciplinary action meticulously designed to bring about spiritual transformation, much like a skilled surgeon's painful cut leads to the healing and recovery of the patient.
  • "and they shall return [even] to the LORD": This clause describes Egypt's anticipated and desired response to God's disciplinary action. The "return" signifies a profound act of repentance—a turning away from their idolatrous practices and former ways, and a genuine, heartfelt turning back to acknowledge, worship, and seek the one true God, Yahweh.
  • "and he shall be intreated of them": This indicates God's gracious and compassionate responsiveness to Egypt's repentance. The Hebrew term implies that when the Egyptians seek Him earnestly, through sincere prayer, supplication, and humble appeal, He will allow Himself to be found and will respond favorably to their pleas, demonstrating His readiness to forgive and restore.
  • "and shall heal them": The final clause reiterates and confirms the complete and comprehensive restoration. This healing encompasses not just recovery from the initial "smiting" or the physical consequences of judgment, but more profoundly, spiritual healing from their former idolatry, brokenness, and alienation from God, leading to a renewed, whole, and intimate relationship with the Lord.

Literary Devices

Isaiah 19:22 effectively employs several literary devices to convey its profound and complex message. The most prominent is Paradox, strikingly evident in the phrase "he shall smite and heal [it]." This seemingly contradictory statement highlights the multifaceted nature of divine action, where judgment is not merely destructive but serves as a painful yet necessary prelude to restoration and spiritual renewal. It challenges a simplistic view of God's wrath, revealing His redemptive purpose even within discipline. The verse also utilizes Anthropomorphism, attributing human actions and experiences like "smiting," "healing," and "being intreated" to God. This literary technique makes God's divine interaction with humanity more relatable and comprehensible, allowing the reader to grasp the depth of His involvement in human affairs. Furthermore, the entire verse functions as a Prophecy, a divinely inspired declaration foretelling future events concerning the nation of Egypt, thereby demonstrating God's foreknowledge, His sovereign control over history, and His active involvement in the destinies of all nations.

THEOLOGICAL AND THEMATIC CONNECTIONS

Isaiah 19:22 is a powerful testament to God's redemptive character and His universal sovereignty over all creation. It reveals that divine judgment is not merely punitive but often a precise, surgical act designed to bring about spiritual healing and a turning of hearts back to their Creator. This profound pattern—judgment leading to repentance, which then leads to restoration—is a recurring and foundational theme throughout Scripture, demonstrating God's unwavering desire for reconciliation with His creation, even with nations historically opposed to Him. The prophecy about Egypt's future conversion underscores that God's redemptive plan extends far beyond the nation of Israel to encompass all peoples, foreshadowing the glorious inclusion of Gentiles into the covenant community. It paints a vivid picture of a God who is both just in His discipline and infinitely merciful in His restoration, always seeking to draw humanity back to Himself in a relationship of wholeness and peace.

REFLECTION AND APPLICATION

Isaiah 19:22 offers profound comfort and challenge for believers today, providing a crucial lens through which to understand God's work in our lives. It reminds us that God's discipline, though often painful and disorienting, is always purposed for our ultimate good and spiritual growth. Just as He "smote and healed" Egypt, God may allow difficult circumstances, trials, or even personal "smitings" to enter our lives to expose sin, refine our character, and draw us into deeper dependence and intimacy with Him. These moments are not signs of His abandonment but rather expressions of His loving, fatherly hand, seeking our "return" to a more complete and authentic relationship with Him. When we respond with humility, genuine repentance, and sincere seeking, He promises to be "intreated of" us, to hear our prayers, and to bring about profound spiritual, emotional, and sometimes even physical healing. This verse encourages us to view challenges not as mere misfortunes, but as divinely orchestrated opportunities for God's transformative work, trusting that His ultimate desire is always our wholeness and restoration in Him.

Questions for Reflection

  • How do I typically respond when God's discipline feels like a "smiting" in my life, and what does Isaiah 19:22 teach me about His ultimate purpose in such moments?
  • In what areas of my life might God be seeking my "return" to Him, and how can I genuinely seek His "healing" for those areas?
  • What does this prophecy about Egypt teach me about God's heart for all nations, including those I might consider "enemies" or "outsiders," and how might this impact my prayers and worldview?

FAQ

What is the significance of God "smiting" Egypt only to "heal" it?

Answer: This paradox illustrates God's redemptive judgment. The "smiting" represents divine discipline or judgment, which is not merely punitive but purposed to humble, expose sin, and ultimately lead to repentance. It's a necessary breaking that precedes true rebuilding. The subsequent "healing" signifies God's restoration, reconciliation, and spiritual wholeness once the nation turns to Him. It's akin to a divine surgery, where a painful cut is made to remove disease and restore health, demonstrating that God's ultimate desire is always for the salvation and wholeness of His creation, even if it requires painful means. This concept is beautifully echoed in Hebrews 12:5-11, where God's discipline is described as a loving act of a Father for the good of His children, that they may share in His holiness.

Does this prophecy suggest that Egypt will literally convert to Christianity in the future?

Answer: While the exact historical and eschatological fulfillment is subject to various interpretations, the prophecy certainly points to a profound spiritual transformation where a significant portion of Egyptians would turn to the Lord and worship Him, acknowledging His sovereignty and embracing His ways. Historically, Egypt became an early and important center of Christianity (e.g., the Coptic Church), suggesting a partial fulfillment of this prophecy in the early centuries A.D. The broader theological implication is God's universal redemptive plan, extending salvation beyond the nation of Israel to include Gentiles from all nations. This is further emphasized in Isaiah 19:23-25, where Egypt and Assyria are prophetically called "my people" and "the work of my hands," standing alongside Israel as blessed by the Lord. This vision points to a future where national distinctions are transcended in shared worship of the one true God.

How does God being "intreated" by Egypt relate to prayer?

Answer: The Hebrew word translated "intreated" (H6279, ʻâthar') implies seeking God's favor through earnest prayer, supplication, or intercession. It signifies that when Egypt genuinely turns to the Lord in repentance and seeks Him with a humble heart, He will respond favorably and allow Himself to be found by them. This underscores God's profound willingness to hear and answer the prayers of those who humble themselves and seek Him, regardless of their past idolatry or opposition. It highlights the power of sincere prayer and God's readiness to extend grace, forgiveness, and healing to all who call upon His name, a principle consistently taught throughout Scripture, as seen in 2 Chronicles 7:14 and Jeremiah 29:12-13.

CHRIST-CENTERED FULFILLMENT

Isaiah 19:22 finds its ultimate and most profound fulfillment in the person and redemptive work of Jesus Christ. The paradoxical pattern of God "smiting and healing" is perfectly embodied in the crucifixion and resurrection. On the cross, Christ was "smitten" – bearing the full weight of divine judgment for the sins of humanity, becoming sin for us who knew no sin (2 Corinthians 5:21). He endured the ultimate divine blow, the separation from the Father, so that we might never have to. Yet, this ultimate "smiting" was the very means by which ultimate "healing" was secured: the healing of our broken relationship with God, the healing from the power and penalty of sin, and the promise of eternal life (1 Peter 2:24). The prophecy that Egypt "shall return [even] to the LORD" is gloriously fulfilled in the New Covenant, where through Christ's atoning sacrifice, people from "every tribe and language and people and nation" are invited to turn from their idols and return to God (Revelation 5:9). Jesus, the Lamb of God, takes away the sin of the world (John 1:29), making it possible for all, including those once considered far off and alienated from God, to be "intreated of" God and receive His complete healing, reconciliation, and adoption into His family (Ephesians 2:13). Thus, Christ is the divine surgeon who bore the smiting so that all who believe might receive eternal healing and restoration.

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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 22.) And the Lord will strike Egypt with a plague, and He will heal it. And they will turn to the Lord, and He will be appeased by them, and He will heal them. For whom the Lord loves, He chastises, and He punishes every son whom He receives. Persecution does not pertain to the denial of believers, but to their testing and reward.
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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