Isaiah 19:5
The waters of the Nile will dry up, and the riverbed will be parched and empty.
The waters of the Nile
The Nile River, known in Hebrew as "Ye'or," has been the lifeblood of Egypt since ancient times. It is not merely a geographical feature but a symbol of sustenance, prosperity, and divine provision. In the context of Isaiah's prophecy, the drying up of the Nile signifies a divine intervention that disrupts the natural order. Historically, the Nile's inundation was crucial for agriculture, and its failure would lead to famine and economic collapse. Spiritually, this phrase reminds us of God's sovereignty over creation and His ability to withhold or provide resources according to His will.

will dry up
The Hebrew root for "dry up" is "charab," which conveys a sense of desolation and barrenness. This is not a mere reduction in water levels but a complete cessation, symbolizing judgment and the removal of life-giving resources. In a broader theological context, this drying up can be seen as a metaphor for spiritual drought, where the absence of God's presence leads to a barren and unfruitful life. It serves as a call to repentance and reliance on God rather than on earthly resources.

and the riverbed
The "riverbed" refers to the channel of the Nile, which, when devoid of water, becomes a symbol of emptiness and futility. In the Hebrew context, the riverbed is a place that should be teeming with life and activity. Its emptiness signifies the cessation of normal life and commerce, reflecting the broader theme of divine judgment. This imagery can also be seen as a warning against placing trust in the stability of worldly systems, which can be upended by God's command.

will be parched
The term "parched" comes from the Hebrew "yavesh," indicating extreme dryness and an inability to support life. This word paints a vivid picture of the land's condition when deprived of its essential water source. In a spiritual sense, it represents the condition of a soul without the living water of God's Word and Spirit. It is a call to seek the refreshment that only God can provide, as opposed to the temporary satisfaction offered by the world.

and empty
The word "empty" in Hebrew is "shamem," which implies desolation and abandonment. This final phrase underscores the totality of the judgment pronounced upon Egypt. The emptiness of the riverbed is a stark reminder of the consequences of turning away from God. It serves as a prophetic warning to all nations and individuals about the dangers of self-reliance and the ultimate emptiness that comes from rejecting God's provision and guidance. In a broader sense, it is an invitation to seek fullness in Christ, who promises living water that will never run dry.

Persons / Places / Events
1. Isaiah
A major prophet in the Old Testament, Isaiah is the author of the book that bears his name. He prophesied during the reigns of several kings of Judah and is known for his messages of both judgment and hope.

2. Egypt
A significant nation in biblical history, often seen as a symbol of worldly power and idolatry. In Isaiah 19, Egypt is the subject of a prophecy concerning its future downfall and eventual redemption.

3. The Nile River
The Nile is the longest river in the world and was the lifeblood of ancient Egypt, providing water, transportation, and fertile soil. Its drying up symbolizes a catastrophic event for Egypt.

4. Prophecy of Judgment
Isaiah 19 contains a prophecy of judgment against Egypt, indicating a time when its resources and power will be diminished.

5. Divine Intervention
The drying up of the Nile is an act of divine intervention, demonstrating God's sovereignty over nature and nations.
Teaching Points
God's Sovereignty Over Nature
The drying up of the Nile illustrates God's control over creation. Believers can trust in God's power to intervene in the natural world according to His purposes.

Judgment as a Call to Repentance
The prophecy serves as a warning to Egypt and a call to repentance. Similarly, God's judgments today are opportunities for individuals and nations to turn back to Him.

Dependence on God, Not Resources
Egypt's reliance on the Nile highlights the danger of depending on worldly resources. Christians are reminded to place their trust in God rather than material wealth or natural resources.

Hope Beyond Judgment
While Isaiah 19 begins with judgment, it ends with a vision of Egypt's redemption. This teaches that God's ultimate desire is restoration and reconciliation.
Bible Study Questions
1. How does the drying up of the Nile in Isaiah 19:5 demonstrate God's sovereignty, and how can this understanding impact our daily trust in Him?

2. In what ways does the judgment of Egypt serve as a warning for modern nations and individuals? How can we apply this warning to our lives today?

3. Reflect on a time when you relied on worldly resources instead of God. How can Isaiah 19:5 encourage you to shift your dependence?

4. How do the themes of judgment and redemption in Isaiah 19 relate to the overall message of the Gospel?

5. Compare the drying up of the Nile in Isaiah 19:5 with the plagues in Exodus and the events in Revelation. What do these events teach us about God's plan for history and His ultimate purposes?
Connections to Other Scriptures
Exodus 7:14-25
The plagues of Egypt, particularly the turning of the Nile into blood, show God's power over the natural world and His ability to judge nations.

Ezekiel 30:12
This passage also speaks of the drying up of the Nile as part of God's judgment against Egypt, reinforcing the theme of divine control over natural resources.

Revelation 16:12
The drying up of the Euphrates River in Revelation parallels the drying up of the Nile, symbolizing preparation for God's final judgment.
A Picture of PenaltyW. Clarkson Isaiah 19:2-10
The Drying Up of the NileE. Johnson Isaiah 19:5-10
The Withholding of God's Gifts Making Man's WoeR. Tuck Isaiah 19:5-10
People
Assyrians, Egyptians, Isaiah, Pharaoh
Places
Assyria, Canaan, City of Destruction, Egypt, Memphis, Nile River, Zoan
Topics
Cut, Drained, Dried, Dry, Fail, Failed, Nile, Parched, River, Riverbed, Rivers, Waste, Wasted, Waters
Dictionary of Bible Themes
Isaiah 19:1-10

     5938   sadness

Isaiah 19:4-10

     4819   dryness

Isaiah 19:5-8

     4260   rivers and streams

Library
The Fruits of Grace
"In that day shall five cities in the land of Egypt speak the language of Canaan, and swear to the Lord of hosts; one shall be called the city of destruction. 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. And it all be for a sign and for a witness unto the Lord of hosts in the land of Egypt: for they shall cry unto the Lord because of the oppressors, and he shall send them a Saviour, and a great one, and he shall
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 62: 1916

'He Uttered his Voice, the Earth Melted'
'Then Isaiah the son of Amos sent to Hezekiah, saying, Thus saith the Lord God of Israel, That which thou hast prayed to Me against Sennacherib king of Assyria I have heard. 21. This is the word that the Lord hath spoken concerning him; The virgin, the daughter of Zion, hath despised thee, and laughed thee to scorn; the daughter of Jerusalem hath shaken her head at thee. 22. Whom hast thou reproached and blasphemed? and against whom hast thou exalted thy voice, and lifted up thine eyes on high? even
Alexander Maclaren—Expositions of Holy Scripture

Exposition of the Moral Law.
1. The Law was committed to writing, in order that it might teach more fully and perfectly that knowledge, both of God and of ourselves, which the law of nature teaches meagrely and obscurely. Proof of this, from an enumeration of the principal parts of the Moral Law; and also from the dictate of natural law, written on the hearts of all, and, in a manner, effaced by sin. 2. Certain general maxims. 1. From the knowledge of God, furnished by the Law, we learn that God is our Father and Ruler. Righteousness
John Calvin—The Institutes of the Christian Religion

a survey of the third and closing discourse of the prophet
We shall now, in conclusion, give a survey of the third and closing discourse of the prophet. After an introduction in vi. 1, 2, where the mountains serve only to give greater solemnity to the scene (in the fundamental passages Deut. xxxii. 1, and in Is. 1, 2, "heaven and earth" are mentioned for the same purposes, inasmuch as they are the most venerable parts of creation; "contend with the mountains" by taking them in and applying to [Pg 522] them as hearers), the prophet reminds the people of
Ernst Wilhelm Hengstenberg—Christology of the Old Testament

Manner of Covenanting.
Previous to an examination of the manner of engaging in the exercise of Covenanting, the consideration of God's procedure towards his people while performing the service seems to claim regard. Of the manner in which the great Supreme as God acts, as well as of Himself, our knowledge is limited. Yet though even of the effects on creatures of His doings we know little, we have reason to rejoice that, in His word He has informed us, and in His providence illustrated by that word, he has given us to
John Cunningham—The Ordinance of Covenanting

Covenanting Predicted in Prophecy.
The fact of Covenanting, under the Old Testament dispensations, being approved of God, gives a proof that it was proper then, which is accompanied by the voice of prophecy, affording evidence that even in periods then future it should no less be proper. The argument for the service that is afforded by prophecy is peculiar, and, though corresponding with evidence from other sources, is independent. Because that God willed to make known truth through his servants the prophets, we should receive it
John Cunningham—The Ordinance of Covenanting

Isaiah
CHAPTERS I-XXXIX Isaiah is the most regal of the prophets. His words and thoughts are those of a man whose eyes had seen the King, vi. 5. The times in which he lived were big with political problems, which he met as a statesman who saw the large meaning of events, and as a prophet who read a divine purpose in history. Unlike his younger contemporary Micah, he was, in all probability, an aristocrat; and during his long ministry (740-701 B.C., possibly, but not probably later) he bore testimony, as
John Edgar McFadyen—Introduction to the Old Testament

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