Isaiah 19:7
The bulrushes by the Nile, by the mouth of the river, and all the fields sown along the Nile, will wither, blow away, and be no more.
The bulrushes by the Nile
The term "bulrushes" refers to the papyrus plant, which was abundant along the Nile River. In Hebrew, the word used is "גֹּמֶא" (gome), which signifies a type of reed or rush. Historically, papyrus was crucial in ancient Egypt for making paper, boats, and various other items. The Nile, being the lifeblood of Egypt, supported these plants, symbolizing the prosperity and sustenance of the nation. The mention of bulrushes highlights the natural resources that were integral to Egypt's economy and daily life.

by the mouth of the Nile
The "mouth of the Nile" refers to the delta region where the river fans out into several branches before emptying into the Mediterranean Sea. This area was fertile and densely populated, serving as a hub of agriculture and trade. The Hebrew word "פֶּה" (peh) for "mouth" can also imply an opening or entrance, symbolizing the gateway to Egypt's wealth and influence. The imagery of the Nile's mouth underscores the significance of this region in sustaining the nation's prosperity.

and every sown field
The phrase "every sown field" indicates the agricultural richness of the land. In Hebrew, "שָׂדֶה" (sadeh) means field, and "זָרַע" (zara) means to sow or plant. Agriculture was the backbone of ancient Egyptian society, with the Nile's annual flooding depositing nutrient-rich silt that made the land exceptionally fertile. This phrase emphasizes the dependency of Egypt on its agricultural output, which was a direct result of the Nile's bounty.

along the Nile
The repetition of "along the Nile" reinforces the centrality of the river to Egyptian life. The Nile was not only a source of water but also a means of transportation and communication. It was the artery that connected various parts of the country, facilitating trade and cultural exchange. The Hebrew preposition "עַל" (al) suggests proximity and reliance, highlighting the intimate relationship between the Egyptians and their river.

will dry up
The phrase "will dry up" is a prophetic declaration of judgment. The Hebrew verb "יָבֵשׁ" (yavesh) means to dry up or wither, often used in the context of divine retribution. This imagery of desolation serves as a warning of the consequences of turning away from God. In a broader biblical context, the drying up of water sources is symbolic of spiritual barrenness and the withdrawal of divine favor.

and blow away
The words "and blow away" convey a sense of transience and impermanence. The Hebrew verb "נָדַף" (nadaph) means to be driven or scattered by the wind. This imagery suggests the futility of relying on earthly resources and the inevitability of divine judgment. It serves as a reminder of the sovereignty of God over nature and nations, emphasizing that all human endeavors are ultimately subject to His will.

and be no more
The final phrase "and be no more" underscores the totality of the impending devastation. The Hebrew "אֵין" (ayin) means nothingness or nonexistence, indicating a complete eradication. This serves as a sobering reminder of the consequences of sin and the reality of divine justice. It calls believers to reflect on the transient nature of worldly wealth and the importance of seeking eternal treasures in God.

Persons / Places / Events
1. The Nile River
A major river in Egypt, central to the nation's agriculture and economy. It is often seen as a symbol of life and sustenance for the Egyptian people.

2. Bulrushes
Plants that grow along the banks of the Nile. They are symbolic of the fertility and life that the river provides.

3. Egypt
A nation historically significant in the Bible, often representing worldly power and reliance on human strength rather than God.

4. Isaiah
A prophet in the Old Testament who conveyed God's messages to the people of Israel and surrounding nations, including prophecies of judgment and redemption.

5. Judgment
The event described in this verse is part of a prophecy of judgment against Egypt, indicating a time when their reliance on the Nile will fail them.
Teaching Points
Reliance on God, Not Resources
The drying up of the Nile symbolizes the futility of relying on worldly resources. Believers are reminded to place their trust in God, who is the ultimate provider.

God's Sovereignty Over Nations
This prophecy highlights God's control over all nations and natural resources. It serves as a reminder that no nation is beyond God's reach or judgment.

The Consequences of Idolatry
Egypt's reliance on the Nile can be seen as a form of idolatry. Christians are encouraged to examine their lives for anything they might be placing above God.

The Certainty of God's Word
The fulfillment of prophecies like this one assures believers of the reliability and truth of God's Word. It encourages faith and trust in His promises.
Bible Study Questions
1. How does the drying up of the Nile in Isaiah 19:7 serve as a metaphor for spiritual dryness in our lives when we rely on things other than God?

2. In what ways can we identify "Niles" in our own lives—things we depend on more than God—and how can we shift our reliance back to Him?

3. How does the prophecy against Egypt in Isaiah 19:7 reflect God's sovereignty and justice, and how should this influence our view of current world events?

4. What lessons can we learn from the repeated biblical theme of God judging nations that rely on their own strength rather than on Him?

5. How can we apply the message of Isaiah 19:7 to our personal lives, especially in times of uncertainty or when facing challenges that seem insurmountable?
Connections to Other Scriptures
Exodus 7:19-21
This passage describes the first plague in Egypt, where the Nile turned to blood, showing God's power over Egypt's primary source of life.

Ezekiel 29:9-10
This prophecy also speaks of the desolation of Egypt and the drying up of the Nile, reinforcing the theme of God's judgment on Egypt.

Revelation 16:12
This verse speaks of the drying up of the Euphrates River, symbolizing preparation for God's final judgment, similar to the judgment on Egypt.
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
Along, Banks, Bare, Blow, Brink, Brook, Brooks, Bulrushes, Dried, Driven, Dry, Edge, Exposed, Field, Fields, Grass-lands, Meadows, Mosses, Mouth, Nile, Paper, Paper-reeds, Parched, Places, Planted, Reeds, River, Sown, Wind, Wither, Withered
Dictionary of Bible Themes
Isaiah 19:7

     5167   mouth

Isaiah 19:1-10

     5938   sadness

Isaiah 19:4-10

     4819   dryness

Isaiah 19:5-8

     4260   rivers and streams

Isaiah 19:6-7

     4402   plants

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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