Isaiah 19:20 · Bible study
Isaiah 19:20 Commentary: A Sign, A Savior, A Surprising Promise
Hebrew · 10 what the commentators say
Meaning in one sentence
Explore the meaning of Isaiah 19:20: the sign and witness in Egypt, the identity of the promised savior, and God's redemptive plan for the nations.
Research Summary
- Meaning: God provides a visible sign and a saving deliverer for Egypt when they cry to Him.
- Key words: sign (ot), witness ('ed), savior (moshia'), defender (rav), rescue (natsal).
- Main debate: Whether the savior is a historical figure like Alexander the Great or the Messiah.
- Theological theme: God's salvation reaches beyond Israel to all nations.
- Best use: A sermon or lesson on God's heart for the nations and His response to human distress.
Translation Comparison
BSB Berean Standard Bible 2020
It will be a sign and a witness to the LORD of Hosts in the land of Egypt. When they cry out to the LORD because of their oppressors, He will send them a savior and defender to rescue them.
WEB World English Bible 2000
It will be for a sign and for a witness to Yahweh of Armies in the land of Egypt; for they will cry to Yahweh because of oppressors, and he will send them a savior and a defender, and he will deliver them.
KJV King James Version 1769
And it shall 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 deliver them.
ASV American Standard Version 1901
And it shall be for a sign and for a witness unto Jehovah of hosts in the land of Egypt; for they shall cry unto Jehovah because of oppressors, and he will send them a saviour, and a defender, and he will deliver them.
YLT Young's Literal Translation 1898
And it hath been for a sign and for a testimony, To Jehovah of Hosts in the land of Egypt, For they cry unto Jehovah from the face of oppressors, And He sendeth to them a saviour, Even a great one, and hath delivered them.
Darby Darby Bible 1890
and it shall be for a sign and for a witness to Jehovah of hosts in the land of Egypt; for they shall cry unto Jehovah because of the oppressors, and he will send them a saviour and defender, who shall deliver them.
Douay-Rheims Douay-Rheims Bible 1899
It shall be for a sign, and for a testimony to the Lord of hosts in the land of Egypt. For they shall cry to the Lord because of the oppressor, and he shall send them a Saviour and a defender to deliver them.
Translations in other languages (10 available)
Y será por señal y por testimonio á Jehová de los ejércitos en la tierra de Egipto: porque á Jehová clamarán á causa de sus opresores, y él les enviará salvador y príncipe que los libre.
E isso servirá como sinal e como testemunho ao SENHOR dos exércitos na terra do Egito; pois clamarão ao SENHOR por causa de seus opressores, e ele lhes mandará um salvador e defensor que os livre.
Ce sera pour l’ Éternel des armées un signe et un témoignage
welcher wird ein Zeichen und Zeugnis sein dem HERR Zebaoth in Ägyptenland. Denn sie werden zum HERRN schreien vor den Drängern, so wird er ihnen senden einen Heiland und Meister, der sie errette.
En het zal zijn tot een teken, en tot een getuigenis den HEERE der heirscharen in Egypteland, want zij zullen tot den HEERE roepen vanwege de verdrukkers, en Hij zal hun een Heiland en Meester zenden, Die zal hen verlossen.
Sarà per l’Eterno degli eserciti un segno e una testimonianza nel paese d’Egitto; quand’essi grideranno all’Eterno a motivo dei loro oppressori, egli manderà loro un salvatore e un difensore a liberarli.
A będzie na znak i na świadectwo Panu zastępów w ziemi Egipskiej. A gdy zawołają do Pana dla tych, którzy ich ciemiężyli, tedy im pośle wybawiciela i książęcia, i wybawi ich.
И будет он знамением и свидетельством о Господе Саваофе в земле Египетской, потому что они воззовут к Господу по причине притеснителей, и Он пошлет им спасителя и заступника, и избавит их.
這都要在埃及 地 為萬軍 之耶和華 作 記號 和證據。埃及人因為 受人的欺壓 哀求 耶和華，他就差遣 一位救主 作護衛者，拯救他們。
And it will be a sign and a witness to the Lord of armies in the land of Egypt: when they are crying out to the Lord because of their cruel masters, then he will send them a saviour and a strong one to make them free.
Verse in Context
Original Language (Biblical Hebrew)
Old Testament · Biblical Hebrew · Isaiah 19:20
Source: STEPBible TAGNT/TEHB (CC-BY 4.0). Click or tap a morphology code to see the full parsing.
Scholars' Consensus
Commentators agree that the 'it' in this verse refers back to the altar and pillar mentioned in v19. These physical objects serve as a 'sign and a witness' (Hebrew ot and 'ed) to Yahweh's presence in Egypt, a visible reminder that He is known there (Cambridge Bible). The rest of the verse narrates a pattern: Egyptians will cry to Yahweh because of oppressors, and He will send a savior and defender to deliver them. This pattern echoes the Exodus story (cf. Exodus 2:23, 3:7). The main interpretive disagreement concerns the identity of this savior. Barnes and Jamieson-Fausset-Brown propose Alexander the Great, who was welcomed as a deliverer from Persian rule. Gill and Calvin insist the savior is the Messiah, since only Christ can ultimately rescue from sin and death. The Cambridge Bible advises against tying the verse to a specific historical figure, calling the language 'general.' Despite this debate, all agree that God hears the cry of afflicted Egypt and answers with powerful deliverance.
How settled is the interpretation?
Interpretive difficulty: Medium
Main views:
- Historical deliverer: Alexander the Great or Ptolemy Soter, based on Egypt's later history and the phrase 'great one' (Barnes, JFB).
- Messianic deliverer: Christ alone can 'save to the uttermost' (Calvin, Gill); the language echoes deliverance from sin.
- General / type: The language is conventional for any deliverer God raises up, like the judges (Cambridge Bible).
What is clear: God hears the cries of distressed people, even those outside the covenant community, and responds with powerful deliverance.
What Scholars Agree and Debate
| Topic | Agreed | Debated |
|---|---|---|
| Identity of the savior | God sends a deliverer who rescues Egypt from oppression. | Some interpreters see a specific historical figure (Alexander, Ptolemy Soter); others see the Messiah; some view the language as general. |
| Nature of the sign/witness | The altar and pillar serve as a memorial of Yahweh's presence in Egypt. | Whether this altar was a literal sacrificial altar (for Jews and proselytes) or purely symbolic. |
| Timing of fulfillment | The fulfillment is connected to an eschatological 'in that day.' | Whether it was realized in the Hellenistic period (Alexander, Ptolemies), the intertestamental period (Onias temple), or the messianic age. |
Historical & Cultural Context
In the eighth century BC, Egypt was a major power often courted by Judah in times of Assyrian threat (see Isa 30, 31). The first half of Isaiah 19 contains stern oracles against Egypt, judgment on its idols, civil war, and economic collapse. But beginning in v16, the tone shifts to blessing. The phrase 'In that day' points to a coming era when Yahweh will be known among the nations (Poole notes that such phrases in prophecy are often indefinite, covering a long period). Verse 18 predicts five Egyptian cities speaking the language of Canaan and swearing loyalty to Yahweh. Verse 19 envisions a dedicated altar in the midst of Egypt and a pillar at its border. These are the 'sign and witness' of v20, not for sacrifice but as memorials (Barnes).
Historically, after Alexander the Great conquered Egypt in 332 BC, he treated the Egyptians kindly and founded Alexandria. Jamieson-Fausset-Brown note that the Old Testament was translated into Greek there for the large Jewish population. Later, around 160 BC, Onias IV built a Jewish temple at Leontopolis in Egypt, claiming the authority of this very passage (Keil & Delitzsch). The verse also resonates with the Exodus narrative: just as Israel cried out under bondage and was delivered, so Egypt will cry and be saved. The term 'savior' (Hebrew moshia') recalls the judges God raised up for Israel (Cambridge cites Jdg 3:9,15; 2 Ki 13:5). The 'oppressors' are general, any oppressive rulers that drive the people to call on Yahweh.
Textual Notes
The consulted sources note no significant textual variants for v20. The earlier verse (v18) has a debated reading between 'destruction' and 'sun' (ההרס/החרם), but that does not affect v20.
Reception History
Jewish interpreters in the Second Temple period, such as Onias IV, appealed to this passage (along with v19) to justify building a Jewish temple in Egypt (Keil & Delitzsch, citing Josephus). Early Christian readers increasingly saw the savior as Christ; Calvin and Gill represent that christological tradition. During the Reformation, many Protestant commentators, including Vitringa and Newton, proposed Alexander the Great as the historical deliverer, while still holding that Christ is the ultimate fulfillment. The verse has been used to support the universal scope of God's salvation, showing that His redemptive purposes extend beyond Israel to all nations.
Preaching This Verse
Three-point outline
- A Memorial of God's Reach, The altar and pillar testify that Yahweh is God not only of Israel but of Egypt.
- A Cry That Moves Heaven, Oppression drives the Egyptians to call on the true God, and He hears.
- A Deliverer Sent from God, Whether historical or messianic, the deliverer comes from Yahweh alone.
Five-point outline
- The setting: God's judgment leads to repentance (v16, 18).
- The sign: A visible witness to Yahweh's claim on Egypt (v19, 20a).
- The cry: Affliction turns hearts toward the only source of help (v20b).
- The sending: God provides a savior and defender (v20c).
- The salvation: Deliverance that proves Yahweh's power and compassion (v20d).
Illustration hooks
- A war memorial that reminds a community of deliverance, like the stones of Gilgal (Josh 4:20, 21).
- A convert from a background hostile to Christianity who now worships the God who rescued them.
- The experience of crying out in desperation and finding help from an unexpected source, much like the Exodus cry.
Questions your congregation is asking
- Does God care about people outside the church, even those who have opposed His people?
- How can I recognize when God is sending 'a savior' into my situation?
- What does it mean for a nation to be converted to God, is this political, spiritual, or both?
Leading a Discussion
This verse is part of a larger passage where God promises blessing to Egypt, a nation often seen as an enemy of Israel. It challenges us to think about God's love for all peoples and His ability to turn oppression into an occasion for salvation.
Discussion questions
- Read Isaiah 19:16, 25. What is the overall movement from judgment to blessing?
- In v20, what does the 'sign and witness' refer to? Why would an altar and pillar function that way?
- Look at the verbs: they 'cry,' He 'sends,' He 'delivers.' What does this pattern remind you of from elsewhere in Scripture?
- The savior is described as both a savior and a 'defender' (or 'great one'). What kind of deliverance does this suggest?
- Who do you think this savior represents? What arguments from the text support different views?
- How does this passage challenge or expand your understanding of God's redemptive plan?
- In what ways might God be sending 'saviors' into our communities today? How can we be part of that work?
Word Study
The key original-language words in this verse. Select any word for its full lexicon entry — meaning, every occurrence in Scripture, and related words.
Cross-References
Source: Treasury of Scripture Knowledge (TSK, public domain)
| Exodus 2:23 | In the course of those many days, the king of Egypt died, and the children of Israel sighed because of the bondage, and they cried, and their cry came up to God because of the bondage. |
| Exodus 3:7 | Yahweh said, “I have surely seen the affliction of my people who are in Egypt, and have heard their cry because of their taskmasters, for I know their sorrows. |
| Joshua 4:20 | Joshua set up those twelve stones, which they took out of the Jordan, in Gilgal. |
| Joshua 4:21 | He spoke to the children of Israel, saying, “When your children ask their fathers in time to come, saying, ‘What do these stones mean?’ |
| Joshua 22:27 | but it will be a witness between us and you, and between our generations after us, that we may perform the service of Yahweh before him with our burnt offerings, with our sacrifices, and with our peace offerings;’ that your children may not tell our children in time to come, ‘You have no portion in Yahweh.’ |
| Joshua 22:28 | “Therefore we said, ‘It shall be, when they tell us or our generations this in time to come, that we shall say, “Behold the pattern of Yahweh’s altar, which our fathers made, not for burnt offering, nor for sacrifice; but it is a witness between us and you.”’ |
| Joshua 22:34 | The children of Reuben and the children of Gad named the altar “A Witness Between Us that Yahweh is God.” |
| Joshua 24:26 | Joshua wrote these words in the book of the law of God; and he took a great stone, and set it up there under the oak that was by the sanctuary of Yahweh. |
Interlinear and lexical data from STEPBible (CC BY 4.0). Cross-reference data from OpenBible.info (CC BY 4.0). Commentaries are public domain.
For personal reflection
Read the devotional page — prayer, application, and "for families"
What the Commentators Say
10 public-domain commentaries, condensed into plain language.
Barnes' Notes on the Bible Protestant 1832
Barnes argues that the saviour whom God sends to Egypt is not the Messiah but Alexander the Great, who delivered the Egyptians from their oppressive native kings. He supports this with historical evidence that Alexander was welcomed as a liberator, and that under him and the Ptolemies, many Jews settled in Egypt.
Calvin's Commentaries Reformed 1564
Calvin insists that the Savior promised here can be no one but Christ, since Egypt's deliverance came only when the knowledge of Christ reached it. No one can serve God unless grace comes first; affliction subdues pride, but the free invitation of God's kindness draws hearts to cry out in faith.
Cambridge Bible for Schools and Colleges Anglican 1880
The Cambridge Bible commentary traces a three-stage conversion process for Egypt: first, Jewish colonists make Gods name known through their worship; then Egyptians call on Him in distress; finally, their faith is deepened through discipline similar to Israels time under the judges.
Geneva Bible Notes Reformed 1599
The Geneva Notes emphasize that this sign serves as a witness for the Lord of hosts within Egypt itself. It testifies that when the people cry out under oppression, He will respond by sending a Saviour and a great man to deliver them.
Gill's Exposition of the Bible Baptist 1748
Gill insists that the "great one" sent to deliver Egypt is Christ himself, the divine Saviour, not merely an angel or a human ruler. He cites a Jewish interpreter who agrees the Messiah is meant, and argues against readings that apply the verse to Alexander or Ptolemy.
Jamieson-Fausset-Brown Commentary Protestant 1871
JFB identifies the saviour sent in answer to Egypt's cry as Alexander the Great, who freed the land from Persian oppression. He notes that the resulting Greek translation of the Old Testament in Alexandria served as a sign and witness, and that Messiah is the ultimate fulfillment of this prophecy.
Keil & Delitzsch OT Commentary Protestant 1876
Keil and Delitzsch argue that the prophecy of an altar and obelisk to Jehovah in Egypt was fulfilled not by a Jewish temple built for Jews, but by the conversion of native Egyptians. They see the spread of Jewish synagogues, the Greek translation of the Law, and later Christian monasticism across Egypt as the real outcome.
Lange's Commentary Reformed 1857
Lange sees the five cities as a deliberate half, not a small remnant, indicating that Egypt’s conversion is already substantially underway. He reads the name "city of destruction" or "city of the sun" as a prophetic marker, a way to recognize the fulfillment by a later city bearing that name.
Matthew Henry's Commentary Reformed/Presbyterian 1710
Henry sees God's mercy toward Egypt not in restoring its worldly prosperity but in bringing true religion there. The real blessing is that Egyptians will come to worship the one true God, a grace far greater than any earthly enrichment Egypt ever knew.
Wesley's Explanatory Notes Methodist/Wesleyan 1754
Wesley takes the altar or pillar as a standing witness that the people claim the Lord as their God. When distressed, they will cry out and turn to the true God. The promised deliverer is a great and mighty Saviour, even Christ.