Isaiah 19:8

Translation
King James Version
The fishers also shall mourn, and all they that cast angle into the brooks shall lament, and they that spread nets upon the waters shall languish.
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KJV (with Strong's)
The fishers H1771 also shall mourn H578, and all they that cast H7993 angle H2443 into the brooks H2975 shall lament H56, and they that spread H6566 nets H4365 upon H6440 the waters H4325 shall languish H535.
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Complete Jewish Bible
Fishermen too will lament, all who cast hooks in the Nile will mourn, those who spread nets on the water lose heart.
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Berean Standard Bible
Then the fishermen will mourn, all who cast a hook into the Nile will lament, and those who spread nets on the waters will pine away.
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American Standard Version
And the fishers shall lament, and all they that cast angle into the Nile shall mourn, and they that spread nets upon the waters shall languish.
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World English Bible Messianic
The fishermen will lament, and all those who fish in the Nile will mourn, and those who spread nets on the waters will languish.
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Geneva Bible (1599)
The fishers also shall mourne, and all they that cast angle into the riuer, shall lament, and they that spread their nette vpon the waters, shall be weakened.
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Young's Literal Translation
And lamented have the fishers, And mourned have all casting angle into a brook, And those spreading nets on the face of the waters have languished.
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See also
Ezekiel 47:10Habakkuk 1:15Numbers 11:5Exodus 7:21
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Prophecies Against Damascus, Cush, and Egypt
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In the KJVVerse 18,013 of 31,102

Study This Verse

SUMMARY

Isaiah 19:8 vividly portrays the profound economic and emotional devastation that will befall ancient Egypt, specifically targeting its vital fishing industry. This verse, following prophecies of the Nile River's desiccation, illustrates the direct and widespread consequences of divine judgment, as the livelihoods of those dependent on the river's bounty are utterly destroyed, leading to widespread mourning, lamentation, and languishing. It underscores the fragility of human enterprise when confronted by the sovereign will of God.

CONTEXT

  • Literary Context: This verse is an integral part of the "Burden against Egypt" found in Isaiah 19, a significant prophetic oracle detailing God's judgment upon this powerful ancient nation. It immediately follows the pronouncements in Isaiah 19:5-7, which describe the catastrophic drying up of the Nile River and its associated waterways. The economic collapse depicted in verse 8 is a direct and inevitable consequence of this environmental disaster, demonstrating the cascading effects of divine intervention. The passage moves from the general desolation of the land to the specific impact on key sectors of the Egyptian economy, highlighting the thoroughness of God's judgment and the comprehensive nature of His sovereign hand.
  • Historical & Cultural Context: Ancient Egypt was profoundly reliant on the Nile River, which served as its primary source of water for agriculture, transportation, and sustenance. The Nile's annual inundation was the lifeblood of the nation, making it one of the most fertile lands in the ancient world. Fishing was a cornerstone of the Egyptian economy, providing a crucial food source for its populace and a significant industry for many. The "brooks" and "waters" mentioned refer to the various channels, canals, and lakes fed by the Nile. For the Nile, the very symbol of Egypt's prosperity and even its deified status, to dry up would be an unimaginable calamity, signaling not just economic ruin but also a profound spiritual crisis for a nation that often boasted of its self-sufficiency and relied on its natural resources and idols rather than the one true God.
  • Key Themes: Isaiah 19:8 powerfully contributes to several overarching themes within the book of Isaiah and biblical prophecy. Firstly, it emphasizes Divine Sovereignty, demonstrating God's absolute control over nations, their economies, and even the natural elements that sustain them. He can raise up or bring down, revealing His power and justice over all creation, as seen in Psalm 103:19. Secondly, it illustrates the theme of Economic Devastation as Judgment, where the removal of foundational resources leads to widespread suffering and loss of livelihood, a common prophetic motif (Haggai 1:9-11). Thirdly, it highlights the Vulnerability of Human Enterprise, showing that despite human ingenuity and reliance on seemingly stable natural resources, humanity is ultimately dependent on God's provision. When He withdraws His blessing, even established industries "languish," underscoring the futility of trusting in worldly security. Finally, the repeated use of terms like "mourn," "lament," and "languish" underscores the theme of Profound Despair and Mourning, depicting the deep sorrow and hopelessness that would grip a people whose very means of survival had been eradicated.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • Mourn (Hebrew, ʼânâh', H578): This verb signifies to "groan" or "lament." It conveys a deep, guttural expression of grief and distress, often associated with a profound sense of loss or suffering. In this context, it describes the initial, visceral reaction of the fishers to the devastating loss of their livelihood, a lament from the depths of their being.
  • Lament (Hebrew, ʼâbal', H56): This term means "to bewail" or "mourn." It suggests a more formal or public expression of sorrow, often accompanied by outward signs of grief, such as wearing sackcloth or engaging in ritualistic wailing. While similar to "mourn," it can imply a sustained period of grieving, reflecting the ongoing and pervasive nature of the economic collapse that would grip the entire community.
  • Languish (Hebrew, ʼâmal', H535): This word describes the act of "drooping," "being sick," or "waxing feeble." It paints a vivid picture of a slow, debilitating decline, like a plant withering without water. Applied to the fishers, it conveys not just immediate sorrow but a prolonged state of weakness, despair, and the gradual loss of vitality and hope as their industry completely fades away, leaving them utterly depleted.

Verse Breakdown

  • "The fishers also shall mourn": This opening clause immediately identifies the primary victims of the impending disaster – the professional fishers. Their "mourning" signifies a deep, personal grief, indicating that the impact is not merely economic but strikes at the very heart of their identity, their means of sustenance, and their sense of security. It sets a somber and empathetic tone for the entire verse, highlighting the human cost of divine judgment.
  • "and all they that cast angle into the brooks shall lament": This expands the scope of the judgment, specifying a particular method of fishing ("cast angle") and location ("into the brooks," referring to smaller waterways connected to the Nile). The use of "all they" emphasizes the widespread nature of the calamity, affecting every segment of the fishing community, from the individual angler to the large-scale net-caster. "Lament" reinforces the theme of profound sorrow, suggesting a more vocal and perhaps collective expression of distress that would echo through the land.
  • "and they that spread nets upon the waters shall languish": This final clause further broadens the scope to include another common fishing method ("spread nets") and a more general location ("upon the waters," encompassing larger bodies of water like lakes and the main Nile channels. The verb "languish" provides the ultimate outcome, depicting a slow, debilitating decline. It suggests a loss of strength, vitality, and hope, as their entire industry and way of life slowly wither away, leaving them in a state of prolonged despair and utter helplessness.

Literary Devices

Isaiah 19:8 masterfully employs several literary devices to convey its powerful message of despair and devastation. Parallelism is prominent, with the three clauses mirroring each other in structure ("The fishers... shall mourn, and all they that cast angle... shall lament, and they that spread nets... shall languish"). This synonymous and progressive parallelism emphasizes the widespread and comprehensive nature of the calamity, affecting every type of fisher and deepening the sense of despair with each successive verb. Metonymy is used where "fishers" represents the entire fishing industry and, by extension, a significant portion of the Egyptian economy and its people whose livelihoods are tied to the Nile. The specific tools ("angle," "nets") and locations ("brooks," "waters") serve as potent Imagery, painting a vivid picture of the once-thriving industry now brought to ruin. The progression of verbs – "mourn," "lament," "languish" – creates a powerful emotional arc, moving from immediate grief to public sorrow and finally to a prolonged, debilitating despair, effectively using Climax to underscore the severity and finality of the judgment.

THEOLOGICAL AND THEMATIC CONNECTIONS

Isaiah 19:8 serves as a potent theological statement about God's absolute sovereignty over all creation, including the rise and fall of nations and their economies. It reveals that no nation, however mighty or self-sufficient, is beyond the reach of divine judgment. Egypt, with its reliance on the Nile and its pantheon of gods, is shown to be utterly dependent on the true God for its very existence. The drying of the Nile and the subsequent collapse of its fishing industry are not random acts of nature but deliberate instruments of God's will, designed to humble a proud nation and demonstrate that true security is found not in natural resources or human ingenuity, but in the Lord alone. This passage foreshadows a time when Egypt will acknowledge the Lord, albeit through severe chastisement, highlighting God's ultimate redemptive purpose even in judgment.

  • Ezekiel 29:10-12 also prophesies judgment against Egypt, specifically mentioning the desolation and drying up of its rivers, reinforcing the theme of the Nile's vital role and its vulnerability to divine will.
  • Hosea 4:3 describes the land mourning and its inhabitants languishing due to divine judgment, echoing the theme of widespread environmental and human suffering resulting from sin and disobedience, similar to the plight of the fishers in Isaiah.
  • Jeremiah 14:2 speaks of Judah mourning and its gates languishing, further illustrating the prophetic motif of national despair and economic hardship as a consequence of divine displeasure.

REFLECTION AND APPLICATION

Isaiah 19:8 offers profound lessons for contemporary believers, challenging our misplaced trusts and calling us to a deeper reliance on God. In a world often defined by economic indicators, market stability, and material prosperity, this verse serves as a stark reminder that all earthly securities are ultimately fragile and subject to the sovereign will of God. It compels us to examine where our ultimate hope and trust truly lie—is it in our jobs, our investments, our national economy, or in the unfailing provision of the Almighty? When economic downturns, natural disasters, or unforeseen crises strike, this passage calls us to respond not with despair, but with a renewed commitment to seeking God's face and recognizing His hand in all circumstances. Furthermore, it cultivates empathy within us, prompting us to feel compassion for those whose livelihoods are shattered by forces beyond their control, whether through economic shifts, environmental calamities, or other hardships, and to consider how we might extend practical and spiritual support, remembering that true compassion flows from a heart aligned with God's justice and mercy.

Questions for Reflection

  • Where do I tend to place my ultimate trust for security and provision: in my own efforts, material resources, or God alone?
  • How does this passage challenge my perspective on economic stability and the transient nature of worldly wealth?
  • What is my immediate reaction when faced with personal or national economic uncertainty, and how can I cultivate a more God-centered response?
  • In what ways can I demonstrate empathy and practical care for those in my community or globally who are experiencing significant economic hardship and loss of livelihood?

FAQ

Why did God target Egypt's fishing industry specifically in this prophecy?

Answer: God targeted Egypt's fishing industry specifically because it was a cornerstone of their economy and a symbol of their self-sufficiency and prosperity, heavily reliant on the Nile River. By drying up the Nile and destroying the fishing industry, God directly attacked the source of Egypt's pride and material security. This specific judgment served to demonstrate His absolute sovereignty over their most vital resource and to humble a nation that often saw itself as powerful and independent, highlighting their utter reliance on the Creator, even for their daily bread. The detailed description of the fishers' despair underscores the comprehensive nature of the divine judgment, impacting every level of society and revealing the futility of trusting in anything other than the Lord.

Does this prophecy have relevance for believers today, or is it merely a historical account?

Answer: While Isaiah 19:8 is a historical prophecy concerning ancient Egypt, its underlying principles hold profound relevance for believers today. It serves as a timeless reminder of God's sovereignty over all nations and economies, demonstrating that He can raise up and bring down according to His divine will. It challenges us not to place our ultimate trust in material wealth, natural resources, or economic stability, but in God alone. Furthermore, it illustrates the consequences of national pride and idolatry, urging us to seek righteousness and justice in our own societies. The human experience of despair and loss, as depicted by the mourning fishers, remains universally relatable, fostering empathy and calling us to compassion for those facing hardship in our contemporary world, reminding us that God's justice is always intertwined with His redemptive purposes.

CHRIST-CENTERED FULFILLMENT

While Isaiah 19:8 directly addresses the judgment upon ancient Egypt, its themes of divine sovereignty over creation and the fragility of earthly security find their ultimate and redemptive fulfillment in Jesus Christ. The very waters that brought life to Egypt, and whose withdrawal brought despair, are subject to the command of Christ, who famously calmed the storm with a word, demonstrating His divine authority over nature (Mark 4:39). Just as the fishers of Egypt mourned the loss of their livelihood, humanity mourns the spiritual poverty and separation from God caused by sin. However, Jesus came not to bring economic ruin but spiritual abundance, inviting ordinary fishers to become "fishers of men" (Matthew 4:19), transforming their earthly vocation into a heavenly mission. He is the ultimate provider, miraculously feeding thousands (John 6:11), showing that true sustenance comes from Him, not from the fleeting resources of this world. In Christ, the despair of languishing is replaced by the living hope of eternal life, and the ultimate security is found not in a prosperous economy, but in the unshakeable kingdom of God, which is not of this world (John 18:36), offering a peace that transcends all earthly circumstances (Philippians 4:7). He is the true source of life, hope, and security, fulfilling the longing that no earthly resource could ever satisfy.

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Commentary on Isaiah 19 verses 1–17

Though the land of Egypt had of old been a house of bondage to the people of God, where they had been ruled with rigour, yet among the unbelieving Jews there still remained much of the humour of their fathers, who said, Let us make us a captain and return into Egypt. Upon all occasions they trusted to Egypt for help (Isa 30:2), and thither they fled, in disobedience to God's express command, when things were brought to the last extremity in their own country, Jer 43:7. Rabshakeh upbraided Hezekiah with this, Isa 36:6. While they kept up an alliance with Egypt, and it was a powerful ally, they stood not in awe of the judgments of God; for against them they depended upon Egypt to protect them. Nor did they depend upon the power of God when at any time they were in distress; but Egypt was their confidence. To prevent all this mischief, Egypt must be mortified, and many ways God here tells them he will take to mortify them.

I. The gods of Egypt shall appear to them to be what they always really were, utterly unable to help them, Isa 19:1. "The Lord rides upon a cloud, a swift cloud, and shall come into Egypt. As a judge goes in state to the bench to try and condemn the malefactors, or as a general takes the field with his troops to crush the rebels, so shall God come into Egypt with his judgments; and when he comes he will certainly overcome." In all this burden of Egypt here is no mention of any foreign enemy invading them; but God himself will come against them, and raise up the causes of their destruction from among themselves. He comes upon a cloud, above the reach of the opposition or resistance. He comes apace upon a swift cloud; for their judgment lingers not when the time has come. He rides upon the wings of the wind, with a majesty far excelling the greatest pomp and splendour of earthly princes. He makes the clouds his chariots, Psa 18:9; Psa 104:3. When he comes the idols of Egypt shall be moved, shall be removed at his presence, and perhaps be made to fall as Dagon did before the ark. Isis, Osiris, and Apis, those celebrated idols of Egypt, being found unable to relieve their worshippers, shall be disowned and rejected by them. Idolatry had got deeper rooting in Egypt than in any land besides, even the most absurd idolatries; and yet now the idols shall be moved and they shall be ashamed of them. When the Lord brought Israel out of Egypt he executed judgments upon the gods of the Egyptians (Num 33:4); no marvel then if, when he comes, they begin to tremble. The Egyptians shall seek to the idols, when they are at their wits' end, and consult the charmers and wizards (Isa 19:3); but all in vain; they see their ruin hastening on them notwithstanding.

II. The militia of Egypt, that had been famed for their valour, shall be quite dispirited and disheartened. No kingdom in the world was ever in a better method of keeping up a standing army than the Egyptians were; but now their heroes, that used to be celebrated for courage, shall be posted for cowards: The heart of Egypt shall melt in the midst of it, like wax before the fire (Isa 19:1); the spirit of Egypt shall fail, Isa 19:3. They shall have no inclination, no resolution, to stand up in defence of their country, their liberty, and property; but shall tamely and ingloriously yield all to the invader and oppressor. The Egyptians shall be like women (Isa 19:16); they shall be frightened and put into confusion by the least alarm; even those that dwell in the heart of the country, in the midst of it, and therefore furthest from danger, will be as full of frights as those that are situate on the frontiers. Let not the bold and brave be proud or secure, for God can easily cut off the spirit of princes (Psa 76:12) and take away their hearts, Job 12:24.

III. The Egyptians shall be embroiled in endless dissensions and quarrels among themselves. There shall be no occasion to bring a foreign force upon them to destroy them; they shall destroy one another (Isa 19:2): I will set the Egyptians against the Egyptians. As these divisions and animosities are their sin, God is not the author of them, they come from men's lusts; but God, as a Judge, permits them for their punishment, and by their destroying differences corrects them for their sinful agreements. Instead of helping one another, and acting each in his place for the common good, they shall fight every one against his brother and neighbour, whom he ought to love as himself - city against city, and kingdom against kingdom. Egypt was then divided into twelve provinces, or dynasties; but Psammetichus, the governor of one of them, by setting them at variance with one another, at length made himself master of them all. A kingdom thus divided against itself would soon be brought to desolation. En quo discordi cives perduxit miseros! - Oh the wretchedness brought upon a people by their disagreements among themselves! It is brought to this by a perverse spirit, a spirit of contradiction, which the Lord would mingle, as an intoxicating draught made up of several ingredients, for the Egyptians, Isa 19:14. One party shall be for a thing for no other reason than because the other is against it; that is a perverse spirit, which, if it mingle with the public counsels, tends directly to the ruin of the public interests.

IV. Their politics shall be all blasted, and turned into foolishness. When God will destroy the nation he will destroy the counsel thereof (Isa 19:3), by taking away wisdom from the statesmen (Job 12:20), or setting them one against another (as Hushai and Ahithophel), or by his providence breaking their measures even when they seemed well laid; so that the princes of Zoan are fools: they make fools of one another, every one betrays his own folly, and divine Providence makes fools of them all, Isa 19:11. Pharaoh had his wise counsellors. Egypt was famous for such. But their counsel has all become brutish; they have lost all their forecast; one would think they had become idiots, and were bereaved of common sense. Let no man glory then in his own wisdom, nor depend upon that, nor upon the wisdom of those about him; for he that gives understanding can when he please take it away. And from those it is most likely to be taken away that boast of their policy, as Pharaoh's counsellors here did, and, to recommend themselves to places of public trust, boast of their great understanding ("I am the son of the wise, of the God of wisdom, of wisdom itself," says one; "my father was an eminent privy-counsellor of note in his day for wisdom"), or of the antiquity and dignity of their families: "I am," says another, "the son of ancient kings." The nobles of Egypt boasted much of their antiquity, producing fabulous records of their succession for above 10,000 years. This humour prevailed much among them about this time, as appears by Herodotus, their common boast being that Egypt was some thousands of years more ancient than any other nation. "But where are thy wise men? Isa 19:12. Let them now show their wisdom by foreseeing what ruin is coming upon their nation, and preventing it, if they can. Let them with all their skill know what the Lord of hosts has purposed upon Egypt, and arm themselves accordingly. Nay, so far are they from doing this that they themselves are, in effect, contriving the ruin of Egypt, and hastening it on, Isa 19:13. The princes of Noph are not only deceived themselves, but they have seduced Egypt, by putting their kings upon arbitrary proceedings" (by which both themselves and their people were soon undone); "the governors of Egypt, that are the stay and cornerstones of the tribes thereof, are themselves undermining it." It is sad with a people when those that undertake for their safety are helping forward their destruction, and the physicians of the state are her worst disease, when the things that belong to the public peace are so far hidden from the eyes of those that are entrusted with the public counsels that in every thing they blunder and take wrong measures; so here (Isa 19:14): They have caused Egypt to err in every work thereof. Every step they took was a false step. They always mistook either the end or the means, and their counsels were all unsteady and uncertain, like the staggerings and stammerings of a drunken man in his vomit, who knows not what he says nor where he goes. See what reason we have to pray for our privy-counsellors and ministers of state, who are the great supports and blessings of the state if God give them a spirit of wisdom, but quite the contrary if he hide their heart from understanding.

V. The rod of government shall be turned into the serpent of tyranny and oppression (Isa 19:4): "The Egyptians will I give over into the hand of a cruel lord, not a foreigner, but one of their own, one that shall rule over them by an hereditary right, but shall be a fierce king and rule them with rigour," either the twelve tyrants that succeeded Sethon, or rather Psammetichus that recovered the monarchy again; for he speaks of one cruel lord. Now the barbarous usage which the Egyptian task masters gave to God's Israel long ago was remembered against them and they were paid in their own coin by another Pharaoh. It is sad with a people when the powers that should be for edification are for destruction, and they are ruined by those by whom they should be ruled, when such as this is the manner of the king, as it is described (in terrorem - in order to impress alarm), Sa1 8:11.

VI. Egypt was famous for its river Nile, which was its wealth, and strength, and beauty, and was idolized by them. Now it is here threatened that the waters shall fail from the sea and the river shall be wasted and dried up, Isa 19:5. Nature shall not herein favour them as she has done. Egypt was never watered with the rain of heaven (Zac 14:18), and therefore the fruitfulness of their country depended wholly upon the overflowing of their river; if that therefore be dried up, their fruitful land will soon be turned into barrenness and their harvests cease: Every thing sown by the brooks will wither of course, will be driven away, and be no more, Isa 19:7. If the paper-reeds by the brooks, at the very mouth of them, wither, much more the corn, which lies at a greater distance, but derives its moisture from them. Yet this is not all; the drying up of their rivers is the destruction, 1. Of their fortifications, for they are brooks of defence (Isa 19:6), making the country difficult of access to an enemy. Deep rivers are the strongest lines, and most hardly forced. Pharaoh is said to be a great dragon lying in the midst of his rivers, and guarded by them, bidding defiance to all about him, Eze 29:3. But these shall be emptied and dried up, not by an enemy, as Sennacherib with the sole of his foot dried up mighty rivers (Isa 37:25), and as Cyrus, who took Babylon by drawing Euphrates into many streams, but by the providence of God, which sometimes turns water-springs into dry ground, Psa 107:33. 2. It is the destruction of their fish, which in Egypt was much of their food, witness that base reflection which the children of Israel made (Num 11:5): We remember the fish which we did eat in Egypt freely. The drying up of the rivers will kill the fish (Psa 105:29), and will thereby ruin those who make it their business, (1.) To catch fish, whether by angling or nets (Isa 19:8); they shall lament and languish, for their trade is at an end. There is nothing which the children of this world do more heartily lament than the loss of that which they used to get money by. Ploratur lachrymis amissa pecunia veris - Those are genuine tears which are shed over lost money. (2.) To keep fish, that it may be ready when it is called for. There were those that made sluices and ponds for fish (Isa 19:10), but they shall be broken in the purposes thereof; their business will fail, either for want of water to fill their ponds or for want of fish to replenish their waters. God can find ways to deprive a country even of that which is its staple commodity. The Egyptians may themselves remember the fish they have formerly eaten freely, but now cannot have for money. And that which aggravates the loss of these advantages by the river is that it is their own doing (Isa 19:6): They shall turn the rivers far away. Their kings and great men, to gratify their own fancy, will drain water from the main river to their own houses and grounds at a distance, preferring their private convenience before the public good, and so by degrees the force of the river is sensibly weakened. Thus many do themselves a greater prejudice at last than they think of, [1.] Who pretend to be wiser than nature, and to do better for themselves than nature has done. [2.] Who consult their own particular interest more than the common good. Such may gratify themselves, but surely they can never satisfy themselves, who to serve a turn contribute to a public calamity, which they themselves, in the long run, cannot avoid sharing in. Herodotus tells us that Pharaoh-Necho (who reigned not long after this), projecting to cut a free passage by water from Nilus into the Red Sea, employed a vast number of men to make a ditch or channel for that purpose, in which attempt he impaired the river, lost 120,000 of his people, and yet left the work unaccomplished.

VII. Egypt was famous for the linen manufacture; but that trade shall be ruined. Solomon's merchants traded with Egypt for linen-yarn, Kg1 10:28. Their country produced the best flax and the best hands to work it; but those that work in fine flax shall be confounded (Isa 19:9), either for want of flax to work on or for want of a demand for that which they have worked or opportunity to export it. The decay of trade weakens and wastes a nation and by degrees brings it to ruin. The trade of Egypt must needs sink, for (Isa 19:15) there shall not be any work for Egypt to be employed in; and where there is nothing to be done there is nothing to be got. There shall be a universal stop put to business, no work which either head or tail, branch or rush, may do; nothing for high or low, weak or strong, to do; no hire, Zac 8:10. Note, The flourishing of a kingdom depends much upon the industry of the people; and then things are likely to do well when all hands are at work, when the head and top-branch do not disdain to labour, and the labour of the tail and rush is not disdained. But when the learned professions are unemployed, the principal merchants have no stocks, and the handicraft tradesmen nothing to do, poverty comes upon a people as one that travaileth and as an armed man.

VIII. A general consternation shall seize the Egyptians; they shall be afraid and fear (Isa 19:16), which will be both an evidence of a universal decay and a means and presage of utter ruin. Two things will put them into this fright: - 1. What they hear from the land of Judah; that shall be a terror to Egypt, Isa 19:17. When they hear of the desolations made in Judah by the army of Sennacherib, considering both the near neighbourhood and the strict alliance that was between them and Judah, they will conclude it must be their turn next to become a prey to that victorious army. When their neighbour's house was on fire they could not but see their own in danger; and therefore every one of the Egyptians that makes mention of Judah shall be afraid of himself, expecting the bitter cup shortly to be put into his hands. 2. What they see in their own land. They shall fear (Isa 19:16) because of the shaking of the hand of the Lord of hosts, and (Isa 19:17) because of the counsel of the Lord of hosts, which from the shaking of his hand they shall conclude he has determined against Egypt as well as Judah. For, if judgment begin at the house of God, where will it end? If this be done in the green tree, what shall be done in the dry? See here, (1.) How easily God can make those a terror to themselves that have been, not only secure, but a terror to all about them. It is but shaking his hand over them, or laying it upon some of their neighbours, and the stoutest hearts tremble immediately. (2.) How well it becomes us to fear before God when he does but shake his hand over us, and to humble ourselves under his mighty hand when it does but threaten us, especially when we see his counsel determined against us; for who can change his counsel?

Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 1–17. Public domain.
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JeromeAD 420
Commentary on Isaiah
(v. 8-10) And the fishermen shall mourn, and all those who cast the hook into the river shall lament, and those who spread the net over the face of the water shall wither away. And those who work with flax, twisting and weaving fine fabrics, shall be put to shame; and its pools shall be dried up, and all those who make fishing-gear for catching fish shall mourn. And consider this in two ways: that when Egypt is devastated and the entire province is dried up by drought, the fishermen shall mourn, and those who cast the hook into the river and those who work with nets and traps and weave various types of baskets made from reeds, that is, princes and those of royal blood, and rulers. And also, when Christ comes, all the wicked fishermen of different kinds, who against Apostolic discipline capture men for destruction and weave nets and traps with foolish wisdom to ensnare the condemned, shall be confused, and in the land of Egypt there shall be no such fisherman, or if there is, they shall be rare. In this work we see fulfilled what the triumphs of the Churches rise, and idols have fallen in all of Egypt.
JeromeAD 420
Commentary on Isaiah
(Verset 5 et suiv.) And the sea water will dry up, and the river will be deserted and dried up, and the rivers will fail, and the streams of the embankments will be thin and dry up. The reed and the rush will wither, the bed of the river will be exposed from its source, and all irrigated crops will dry up. It will dry up and cease to exist. And the fishermen will mourn, and all those who cast a hook into the river and spread a net over the surface of the water, and they will dry up. And those who work with linen will be confused, weaving and creating delicate fabrics, and their irrigated fields will become dry, all those who make ponds to catch fish. Foolish princes of Tanis, wise counselors gave Pharaoh foolish advice. When a strong and harsh king shall have dominion over Egypt, all learning and beauty of secular eloquence shall wither, and the very source of all rivers, the devil from whom all lies originate, shall cause devastation: so that other rivers and streams, which were filled by the turbid waters of the Nile, shall fail. Even the reed and the rush shall dry up from excessive drought. They made paper from the papyrus reed, which grows in the Greek language, and added their own green ink, which is not found in Hebrew. When I asked the scholars what this meant, I heard that in the Egyptian language, this word refers to everything that grows in the green marsh. The reed, according to metaphor, is a hollow speech, having nothing solid in itself. And the papyrus, while it appears to have a core and is not hollow, is still fragile and quickly withers. Moreover, all the rivers, when the source of the rivers dries up, will also dry up, and whatever was previously irrigated by the waters of Egypt will be dried up, so that the fishermen of Egypt, who are strongly opposed to the fishermen of the Lord, may mourn, and those who cast a hook into the river and spread a net over the surface of the water may lament. They deceive each individual by casting a hook into the muddy waters. But those who deceive many together, so that they speak openly in the synagogues of Satan and lead away the flocks of the people, they cast a net over the Egyptian waters. Even those who worked with linen to make the priests' garments will be confused; twisting and weaving it, which properly belongs to the art of dialectics. For 'subtilibus', the Septuagint translates it as 'byssus', which is also used for the priests' garments. And what follows: 'And its ponds will be stagnant, all those who made fish traps, this signifies that all the traps of the Egyptian fishermen will be destroyed and perish. For the gaps that were made to catch fish, as we have interpreted according to sense, both in Hebrew and in all the interpreters, in the place of the fish, souls are placed, so that we are drawn from the history to the tropology, namely that these fishermen, who made the gaps and pits, did so in order to deceive souls in them. It should be noted that for the gaps the LXX translated ζύθον, which is a type of drink made from grains and water, and is commonly called sabaium in the provinces of Dalmatia and Pannonia in both the native and barbaric language. The Egyptians use this mainly so that they do not attribute pure water to those who drink, but rather turbid water, and similar to mixed feces, so that through this kind of potion the doctrine of heretical depravity is shown. Then the princes of Taneos will be fools, which is interpreted as a humble command. For all heretics teach humility contrary to exaltation, and they bring down to the depths, and they are the princes of humble and abject command. Also, the counselors of Pharaoh, who is the king of Egypt, and rightly a scatterer, and divided, and separated into various parts, are described as foolish for giving counsel when the Lord has scattered the wisdom of the wise, and has rejected the understanding of the prudent (1 Corinthians 1).
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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