Isaiah 11:12

Translation
King James Version
And he shall set up an ensign for the nations, and shall assemble the outcasts of Israel, and gather together the dispersed of Judah from the four corners of the earth.
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KJV (with Strong's)
And he shall set up H5375 an ensign H5251 for the nations H1471, and shall assemble H622 the outcasts H1760 of Israel H3478, and gather together H6908 the dispersed H5310 of Judah H3063 from the four H702 corners H3671 of the earth H776.
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Complete Jewish Bible
He will hoist a banner for the Goyim, assemble the dispersed of Isra'el, and gather the scattered of Y'hudah from the four corners of the earth.
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Berean Standard Bible
He will raise a banner for the nations and gather the exiles of Israel; He will collect the scattered of Judah from the four corners of the earth.
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American Standard Version
And he will set up an ensign for the nations, and will assemble the outcasts of Israel, and gather together the dispersed of Judah from the four corners of the earth.
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World English Bible Messianic
He will set up a banner for the nations, and will assemble the outcasts of Israel, and gather together the dispersed of Judah from the four corners of the earth.
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Geneva Bible (1599)
And he shall set vp a signe to the nations, and assemble the dispersed of Israel, and gather the scattered of Iudah from the foure corners of the worlde.
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Young's Literal Translation
And He hath lifted up an ensign to nations, And gathereth the driven away of Israel, And the scattered of Judah He assembleth, From the four wings of the earth.
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See also
Zephaniah 3:10Isaiah 56:8Isaiah 43:6Isaiah 11:10Psalms 147:2Zechariah 10:6Isaiah 27:13
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In the KJVVerse 17,897 of 31,102

Study This Verse

SUMMARY

Isaiah 11:12 unveils a profound prophetic vision of the Messiah's universal reign and the comprehensive restoration of God's scattered people. It foretells a future where the Messiah will serve as a visible rallying point for all humanity, drawing both the Gentile nations and the exiled descendants of Israel and Judah from every corner of the globe back to Himself and to their homeland, signifying a divinely orchestrated, global ingathering and spiritual renewal.

CONTEXT

  • Literary Context: This verse is deeply embedded within the Messianic prophecies of Isaiah 11. The chapter opens by introducing the "Rod out of the stem of Jesse" in Isaiah 11:1, detailing the Spirit-empowered character and righteous rule of the coming Messiah in Isaiah 11:2-5. Following this, the prophecy shifts to describe the idyllic peace and harmony of His kingdom, where even natural enemies coexist peacefully, symbolizing a transformed creation under His dominion in Isaiah 11:6-9. Verse 10 then explicitly states that the "root of Jesse" will stand as an "ensign for the people," to whom the Gentiles will seek. Verse 12 directly expands upon this universal appeal, specifying the global scope of the Messiah's influence and the particular focus on the re-gathering of the scattered remnants of Israel and Judah, thereby connecting the Messiah's reign with the restoration of God's covenant people.

  • Historical & Cultural Context: At the time of Isaiah's prophecy (8th century BCE), both the northern kingdom of Israel and the southern kingdom of Judah faced imminent threats of exile and dispersion. The northern kingdom had already experienced significant deportation by Assyria, and Judah would later suffer the Babylonian captivity. The concept of "outcasts" and "dispersed" was a stark reality for the Israelite people, reflecting the consequences of their covenant unfaithfulness. Culturally, an "ensign" or "banner" (Hebrew: nes) was a common military or tribal standard, raised on a high place to serve as a rallying point, a signal for assembly, or a declaration of victory. The imagery of gathering people "from the four corners of the earth" was a well-understood idiom signifying a comprehensive, global collection, emphasizing the vastness of the dispersion and the miraculous nature of the promised return.

  • Key Themes: Isaiah 11:12 contributes significantly to several overarching themes within the book of Isaiah and broader biblical theology. A primary theme is the Messianic Kingdom, portraying the future reign of a righteous deliverer who will bring peace, justice, and universal reconciliation. The verse highlights the Universal Scope of God's Salvation, indicating that the Messiah's influence extends beyond Israel to include all "nations" as seen in Isaiah 49:6—a foundational concept for understanding the inclusion of Gentiles in God's redemptive plan. Crucially, it emphasizes the Restoration of Israel, a persistent prophetic promise throughout the Old Testament that God will faithfully re-gather His scattered covenant people, both physically to their land and spiritually to Himself, as promised in Ezekiel 37:21-23. Finally, the actions "he shall set up," "he shall assemble," and "gather together" underscore the Divine Initiative in this grand restoration, affirming that this future ingathering is not a human endeavor but a sovereign act of God through His chosen Messiah.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • Ensign (Hebrew, nêç', H5251): This word refers to a flag, sail, flagstaff, or generally a signal or token. In this context, it metaphorically represents a visible, compelling standard or rallying point. Just as a banner would be raised on a high place to gather an army or signal a message, the Messiah Himself will be the preeminent sign around whom all peoples will gather, signifying His authority and universal appeal.

  • Nations (Hebrew, gôwy', H1471): This term denotes a foreign nation or Gentile. Its inclusion here is crucial, as it expands the scope of the Messiah's influence beyond Israel to encompass all non-Jewish peoples. The Messiah is not merely a king for Israel, but a universal figure who will draw adherents from every ethnic group, highlighting the inclusive nature of God's redemptive plan.

  • Dispersed (Hebrew, nâphats', H5310): This primitive root means "to dash to pieces, or scatter." The participle form here describes those who have been "scattered" or "broken" and spread out. This term powerfully conveys the reality of the Jewish people's exile and diaspora, emphasizing their wide distribution across the globe due to historical judgments and captivities. The promise to gather the "dispersed" speaks directly to God's commitment to reverse the consequences of their scattering.

Verse Breakdown

  • "And he shall set up an ensign for the nations,": This clause introduces the Messiah's role as a universal standard. The "ensign" (or banner/standard) is a visible signal, indicating that the Messiah will be the focal point of attraction for all non-Jewish peoples. This act is initiated by "he," referring to the Messiah, signifying His sovereign authority and magnetic appeal that transcends ethnic and national boundaries.

  • "and shall assemble the outcasts of Israel,": This part shifts focus to God's covenant people. "Outcasts of Israel" refers specifically to the descendants of the northern kingdom, who were dispersed by the Assyrians and often considered "lost." The Messiah's action of "assembling" them speaks to a miraculous, divinely orchestrated re-gathering, bringing back those who were exiled and seemingly beyond hope of return.

  • "and gather together the dispersed of Judah from the four corners of the earth.": This final clause completes the picture of the ingathering, specifically mentioning "Judah," the southern kingdom, whose people were scattered after the Babylonian captivity and subsequent diasporas. The phrase "from the four corners of the earth" is a powerful Hebrew idiom (literally "from the four wings of the earth"), emphasizing a comprehensive, global collection from every direction, signifying that no scattered remnant will be overlooked in this ultimate restoration.

Literary Devices

Isaiah 11:12 employs several potent literary devices to convey its prophetic message. Symbolism is central, with the "ensign" representing the Messiah Himself as a visible, unifying banner around whom all peoples will rally. This symbol evokes images of military standards or signals, conveying His authority and attracting power. The phrase "four corners of the earth" is a clear example of Merism, a figure of speech in which two contrasting parts stand for the whole, emphasizing the totality of the global dispersion and the comprehensive nature of the gathering. Furthermore, the parallel structure of "assemble the outcasts of Israel" and "gather together the dispersed of Judah" demonstrates Parallelism, a common feature of Hebrew poetry that reinforces the message through repetition and slight variation, underscoring the dual nature of the ingathering (both northern and southern kingdoms) and the completeness of the restoration.

THEOLOGICAL AND THEMATIC CONNECTIONS

Isaiah 11:12 is a cornerstone prophecy that bridges Old Testament promises with New Testament realities, revealing God's grand design for universal salvation and the ultimate restoration of His people. It underscores the Messiah's dual role as both a light to the Gentiles and the redeemer of Israel, demonstrating that God's covenant faithfulness extends to all humanity while specifically upholding His promises to Abraham's descendants. The vision of a global ingathering under the Messiah's banner speaks to the expansive nature of God's kingdom, where all nations will ultimately acknowledge His sovereignty and where His scattered people will find their ultimate home and spiritual renewal. This prophecy beautifully illustrates divine sovereignty, as God Himself initiates and accomplishes this monumental work through His chosen King.

REFLECTION AND APPLICATION

Isaiah 11:12 offers profound encouragement and a call to worship for believers today. It reminds us that God's redemptive plan is vast, encompassing all peoples and extending throughout history to a glorious future. The image of the Messiah as an "ensign" should inspire us to live as visible representatives of His kingdom, drawing others to Him through our lives and witness. Just as God faithfully promises to gather His scattered people, we can trust in His faithfulness to fulfill every promise in our own lives and in the broader sweep of history. This verse also cultivates a deep sense of anticipation for the future reign of Christ, a time when true peace, justice, and unity will prevail, and all creation will acknowledge His Lordship. It challenges us to participate in God's global mission, recognizing that people from "the four corners of the earth" are destined to be part of His glorious kingdom.

Questions for Reflection

  • How does the imagery of the Messiah as an "ensign" shape your understanding of His universal appeal and authority?
  • In what ways can we, as believers, serve as "ensigns" or visible signs of Christ's presence and kingdom in our own communities and spheres of influence?
  • What hope does God's promise to "assemble the outcasts of Israel" and "gather the dispersed of Judah" offer regarding His faithfulness to all His promises?
  • How does the global scope of this prophecy (nations, four corners of the earth) impact your perspective on missions and the diversity of God's people?

FAQ

What does "ensign for the nations" mean in this context?

Answer: In Isaiah 11:12, "ensign" (Hebrew: nes) refers to a banner, standard, or signal pole raised high to serve as a rallying point. For the "nations" (Gentiles), it means the Messiah Himself will be the visible, compelling standard or banner around whom all peoples, not just Israel, will gather. It signifies His universal authority, His magnetic appeal, and His role as the central figure of worship and allegiance for all humanity, drawing them into His kingdom. This concept is further developed in Isaiah 49:6, where the Servant of the Lord is explicitly called a "light to the Gentiles."

Who are "the outcasts of Israel" and "the dispersed of Judah"?

Answer: "The outcasts of Israel" primarily refers to the descendants of the northern kingdom of Israel, who were scattered and exiled by the Assyrian Empire in 722 BCE. "The dispersed of Judah" refers to the descendants of the southern kingdom of Judah, who were later exiled and scattered by the Babylonian Empire starting in 586 BCE, and subsequently through various diasporas. Both phrases collectively refer to the entire Jewish people who have been scattered across the world due to judgment and historical circumstances. The prophecy promises a future, comprehensive re-gathering of these scattered remnants back to their land and to God under the Messiah's leadership, fulfilling God's covenant promises of restoration, as seen in passages like Jeremiah 31:10.

CHRIST-CENTERED FULFILLMENT

Isaiah 11:12 finds its ultimate and glorious fulfillment in Jesus Christ, the promised Messiah. He is the true "ensign for the nations," not merely a national king for Israel, but the universal Lord to whom all humanity is drawn. As the "root of Jesse" mentioned in Isaiah 11:1, Jesus embodies the righteous reign and Spirit-empowered wisdom foretold by Isaiah. His crucifixion, resurrection, and ascension serve as the ultimate "ensign," lifted up for all to see, drawing people from every tribe, tongue, people, and nation to Himself, as He Himself declared in John 12:32. The New Testament testifies to the initial fulfillment of the gathering of the Gentiles through the preaching of the Gospel, as people from all backgrounds are incorporated into the body of Christ, the church, as beautifully described in Ephesians 2:11-22. While the physical re-gathering of Israel has seen partial fulfillment, the full spiritual restoration and ingathering of "the outcasts of Israel" and "the dispersed of Judah" will occur at the end of the age, when "all Israel will be saved" as prophesied in Romans 11:26, culminating in the establishment of Christ's perfect, global kingdom where He reigns supreme, gathering His elect from "the four winds, from one end of heaven to the other" as foretold in Matthew 24:31.

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Commentary on Isaiah 11 verses 10–16

I. II. Main points1. 2. Sub-points

We have here a further prophecy of the enlargement and advancement of the kingdom of the Messiah, under the type and figure of the flourishing condition of the kingdom of Judah in the latter end of Hezekiah's reign, after the defeat of Sennacherib.

I. This prediction was in part accomplished when the great things God did for Hezekiah and his people proved as an ensign, inviting the neighbouring nations to them to enquire of the wonders done in the land, on which errand the king of Babylon's ambassadors came. To them the Gentiles sought; and Jerusalem, the rest or habitation of the Jews, was then glorious, Isa 11:10. Then many of the Israelites who belonged to the kingdom of the ten tribes, who upon the destruction of that kingdom by the king of Assyria were forced to flee for shelter into all the countries about and to some that lay very remote, even to the islands of the sea, were encouraged to return to their own country and put themselves under the protection and government of the king of Judah, the rather because it was an Assyrian army by which their country had been ruined and that was not routed. This is said to be a recovery of them the second time (Isa 11:11), such an instance of the power and goodness of God, and such a reviving to them, as their first deliverance out of Egypt was. Then the outcasts of Israel should be gathered in, and brought home, and those of Judah too, who, upon the approach of the Assyrian army, shifted for their own safety. Then the old feud between Ephraim and Judah shall be forgotten, and they shall join against the Philistines and their other common enemies, Isa 11:13, Isa 11:14. Note, Those who have been sharers with each other in afflictions and mercies, dangers and deliverances, ought in consideration thereof to unite for their joint and mutual safety and protection; and it is likely to be well with the church when Ephraim and Judah are one against the Philistines. Then, whatever difficulties there may be in the way of the return of the dispersed, the Lord shall find out some way or other to remove them, as when he brought Israel out of Egypt he dried up the Red Sea and Jordan (Isa 11:15) and led them to Canaan through the invincible embarrassments of a vast howling wilderness, Isa 11:16. The like will he do this second time, or that which shall be equivalent. When God's time has come for the deliverance of his people mountains of opposition shall become plain before him. Let us not despair therefore when the interests of the church seem to be brought very low; God can soon turn gloomy days into glorious ones.

II. It had a further reference to the days of the Messiah and the accession of the Gentiles to his kingdom; for to these the apostle applies Isa 11:10, of which the following verses are a continuation. Rom 15:12, There shall be a root of Jesse; and he that shall rise to reign over the Gentiles, in him shall the Gentiles trust. That is a key to this prophecy, which speaks of Christ as the root of Jesse, or a branch out of his roots (Isa 11:1), a root out of a dry ground, Isa 53:2. He is the root of David (Rev 5:5), the root and offspring of David Rev 22:16.

1.He shall stand, or be set up, for an ensign of the people. When he was crucified he was lifted up from the earth, that, as an ensign of beacon, he might draw the eyes and the hearts of all men unto him, Joh 12:32. He is set up as an ensign in the preaching of the everlasting gospel, in which the ministers, as standard-bearers, display the banner of his love, to allure us to him (Sol 1:4), the banner of his truth, under which we may enlist ourselves, to engage in a holy war against sin and Satan. Christ is the ensign to which the children of God that were scattered abroad are gathered together (Joh 11:51), and in him they meet as the centre of their unity.

2.To him shall the Gentiles seek. We read of Greeks that did so (Joh 12:21, We would see Jesus), and upon that occasion Christ spoke of his being lifted up, to draw all men to him. The apostle, from the Septuagint (or perhaps the Septuagint from the apostle, in the editions after Christ) reads it (Rom 15:12), In him shall the Gentiles trust; they shall seek to him with a dependence on him.

3.His rest shall be glorious. Some understand this of the death of Christ (the triumphs of the cross made even that glorious), others of his ascension, when he sat down to rest at the right hand of God. Or rather it is meant of the gospel church, that Mount Zion of which Christ has said, This is my rest, and in which he resides. This, though despised by the world, having upon it the beauty of holiness, is truly glorious, a glorious high throne, Jer 17:12.

4.Both Jews and Gentiles shall be gathered to him, Isa 11:11. A remnant of both, a little remnant in comparison, which shall be recovered, as it were, with great difficulty and hazard. As formerly God delivered his people, and gathered them out of all the countries whither they were scattered (Psa 106:47; Jer 16:15, Jer 16:16), so he will a second time, in another way, by the powerful working of the Spirit of grace with the word. He shall set his hand to do it; he shall exert his power, the arm of the Lord shall be revealed to do it. (1.) There shall be a remnant of the Jews gathered in: The outcasts of Israel and the dispersed of Judah (Isa 11:12), many of whom, at the time of the bringing of them in to Christ, were Jews of the dispersion, the twelve tribes that were scattered abroad (Jam 1:1; Pe1 1:1), shall flock to Christ; and probably more of those scattered Jews were brought into the church, in proportion, than of those which remained in their own land. (2.) Many of the nations, the Gentiles, shall be brought in by the lifting up of the ensign. Jacob foretold concerning Shiloh that to him should the gathering of the people be. Those that were strangers and foreigners shall be made nigh. The Jews were jealous of Christ's going to the dispersed among the Gentiles and of his teaching the Gentiles, Joh 7:35.

5.There shall be a happy accommodation between Judah and Ephraim, and both shall be safe from their adversaries and have dominion over them, Isa 11:13, Isa 11:14. The coalescence between Judah and Israel at that time was a type and figure of the uniting of Jews and Gentiles, who had been so long at variance in the gospel church. The house of Judah shall walk with the house of Israel (Jer 3:18) and become one nation (Eze 37:22); so the Jews and Gentiles are made of twain one new man (Eph 2:15), and, being at peace one with another, those that are adversaries to them both shall be cut off; for they shall fly upon the shoulders of the Philistines, as an eagle strikes at her prey, shall spoil those on the west side of them, and then they shall extend their conquests eastward over the Edomites, Moabites, and Ammonites. The gospel of Christ shall be successful in all parts, and some of all nations shall become obedient to the faith.

6.Every thing that might hinder the progress and success of the gospel shall be taken out of the way. As when God brought Israel out of Egypt he dried up the Red Sea and Jordan before them (Isa 63:11, Isa 63:12), and as afterwards when he brought up the Jews out of Babylon he prepared them their way (Isa 62:10), so when Jews and Gentiles are to be brought together into the gospel church all obstructions shall be removed (Isa 11:15, Isa 11:16), difficulties that seemed insuperable shall be strangely got over, the blind shall be led by a way that they knew not. See Isa 42:15, Isa 42:16; Isa 43:19, Isa 43:20. Converts shall be brought in chariots and in litters, Isa 66:20. Some think it is the further accession of multitudes to the church that is pointed at in that obscure prophecy of the drying up of the river Euphrates, that the way of the kings of the east may be prepared (Rev 16:12), which seems to refer to this prophecy. Note, When God's time has come for the bringing of nations, or particular persons, home to himself, divine grace will be victorious over all opposition. At the presence of the Lord the sea shall flee and Jordan be driven back; and those who set their faces heavenward will find there are not such difficulties in the way as they thought there were, for there is a highway thither, Isa 35:8.

Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 10–16. Public domain.
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JeromeAD 420
Commentary on Isaiah
(Verse 6 and following) The wolf will live with the lamb, and the leopard will lie down with the young goat; the calf, the lion, and the sheep will all stay together, and a small child will lead them. The calf and the bear will graze together; their young ones will lie down together, and the lion will eat straw like an ox. The infant will play near the cobra's den, and the young child will put his hand into the viper's nest. They will not cause harm or destroy on my holy mountain, for the earth will be filled with the knowledge of the Lord, as the waters cover the sea. This also the Jews and our Jewish followers contend will happen literally, that in the glory of Christ, whom they believe will come at the end of the world, all beasts will be tamed, and the former ferocity, the wolf and the lamb will feed together, and the other things with the others, which we now see as contrary to each other. We should ask those who accept everything in the present text as it is written, and do not relate to spiritual understanding, according to the saying of the Apostle, who says: Blessed be the God and Father of our Lord Jesus Christ, who has blessed us with every spiritual blessing in the heavenly places in Christ (2 Corinthians 1:3), therefore, the root, and the branch, and the flower should not be understood literally: and when it is said that the earth was struck by the word of God, and the wicked were killed by the breath of his lips, they should be understood as written: and they should be compelled to teach how the Lord's loins are surrounded by incorporeal things with righteousness and truth. But let us also ask them what is worthy of the majesty of the Lord, that the wolf and the lamb may feed together, and the leopard may lie down with the young goat, and the lion may eat straw like the ox, and a small child may put his hand into the hole of the venomous snake? Unless, perhaps, according to the fables of the poets, they will restore to us the golden age of Saturn, in which wolves and lambs will feed together, and rivers will flow with sweet wine, and the sweetest honey will drip from the leaves of trees, and everything will be filled with milk from the fountains. But if they respond that for the happiness of the times these things are to come, so that without anyone's harm, men may enjoy all good things, let them hear from us that nothing is good except virtue, and nothing is evil except vice, as the Psalmist says: Who is the man that desires life, and loves to see good days? Restrain your tongue from evil, and your lips from speaking deceit. Turn away from evil, and do good. (Psalm 34:14; 31:27). But riches, and bodily health, and abundance of all things, and their contraries, poverty, weakness, and lack, even among the philosophers of the world, are neither reckoned among good things nor among bad things, but are called indifferent. And the Stoics also, who agree in most respects with our doctrine, consider nothing to be good except honesty and virtue alone, and nothing to be evil except shamefulness. We have briefly stated these things in order to convincingly refute those who Judaize while in a deep sleep. However, through the life-giving spirit, understanding is easy. For Paul, formerly a persecutor and destroyer of the Church, is like a wolf, of whom it is said: Benjamin is a ravenous wolf; he dwelt with the lamb, or like Ananias, by whom he was baptized (Gen. XLIX, 27; Acts VIII), or like the Apostle Peter, to whom it was said: Feed my lambs (John XXI). And the leopard, who previously did not change its spots, lies down in the fountain of the Lord with the kid, not the one on the left, but the one sacrificed on the Lord's Passover. And this must be noted, that neither the lamb nor the kid dwell and lie down with the wolf and the leopard, but the wolf and the leopard imitate the innocence of the lamb and the kid. The lion also will dwell together with the most ferocious, and the sheep, and the calf. This we see daily in the Church, the rich and the poor, the powerful and the humble, kings and commoners dwelling together, and being ruled in the Church by little children, whom we understand to be the Apostles, and by Apostolic men, unskilled in language, but not in knowledge. When those who are bound together in the discipline of the Lord are united among themselves, so that their families are also joined, then this will be fulfilled: their young ones will rest together. The lion will also not eat meat, but straw, so that it may feed on simple food. And here it must be observed that it is not the ox that eats meat, but the lion that eats straw. I think that in Holy Scriptures, straw is understood as simple words. However, wheat and the inner marrow represent the meaning that is found in the letter: and it often happens that people of the world, who are ignorant of the mysteries, feed on simple reading of the Scriptures. The infant, who is small in wickedness, also puts his hand into the snake's hole and drives away the demons from the bodies of those possessed. But the child who is weaned is no longer nourished by milk but now eats solid food. He puts his hand into the cave of the ruler, that is, into the dwelling place of Satan himself, and from there he pulls him out. Hence, the power was given to the Apostles to tread on serpents and scorpions and over all the power of the enemy (Luke 10). However, poisonous animals will never be able to harm or kill those who dwell in the holy mountain of God, which is interpreted as the Church, as it is said in the Gospel: A city set on a hill cannot be hidden (Matt. 5:14). But lest we think that this is said about Mount Zion according to the error of the Hebrews, the following verse of the Gospel preaching shows the sacraments: For the earth shall be filled with the knowledge of the Lord (Isaiah 11:9). This is what was said above more obscurely: The wolf shall dwell with the lamb, and the leopard shall lie down with the kid (Isaiah 11:6). And according to their custom, the words of the prophets are revealed at the end: As the waters cover the sea (Habakkuk 2:14). Just as the depths of the sea are covered by the waters of the sea, that is, the land covered by the waves, so the knowledge of the Lord will fill the whole earth. The blessed Apostle Peter also testifies to the diverse conjunction of previous manners in the linen cloth (Acts 10), which was sent down from heaven, having four elements, which we understand as representing the four regions of the world, so that we may know the earth filled with the knowledge of God: in this vessel there were quadrupeds, and serpents, and wild beasts, and birds of the sky, so that just as the Ark did in the Flood, the Church may provide in the world.


On that day the root of Jesse shall stand as a signal to the peoples; the nations shall inquire of him, and his dwelling shall be glorious. LXX: On that day the root of Jesse shall stand as a signal to the peoples; the nations shall seek him out, and his dwelling shall be honored. For his resting place has been chosen in Hebrew, Mnuatho (), which all have likewise translated. And for his honor, in Hebrew it is read as Chabod (), which clearly signifies glory. And the meaning is: his death will be glorious, so that what the Savior prays for in the Gospel may be fulfilled: Father, glorify me with the glory which I had before the world was with you (John 17:5). It has been said about his birth, it has been said about the others in the midst of the Sacraments: he came to death, which is not called by the usual name of mortals, but because eternal life was in Christ, it is called rest. But we, in order to make the meaning clear to the reader, translate it as dormition and rest, with another word but the same meaning, we turn it into a tomb. Therefore, in that time, when the Gospel of Christ will shine forth throughout the whole world, and the knowledge of the Lord will fill all the earth like the waters cover the sea, the root of Jesse will be and the one who will rise from his lineage as a sign for all peoples, so that the nations may see the sign of the Son of Man in heaven (Matt. 24). He will have horns in his hands, in which his strength will be hidden, so that when exalted, he may draw all things to himself (Hab. 3). As the Septuagint translated, he will rise from the dead to be the prince of all nations, and all peoples will hope in him. This is also testified by Jacob in a mystical message about the tribe of Judah: The prince will not fail from Judah, nor the leader from his loins, until he comes to whom it belongs, and he will be the expectation of the nations. And in that day, the Lord will stretch out his hand a second time to possess the remnant of his people, which will be left behind by the Assyrians, and by Egypt, and by Phut, and by Ethiopia, and by Elam, and by Shinar, and by Hamath, and by the islands of the sea. And He will lift up a signal for the nations, and will gather the outcasts of Israel, and assemble the scattered ones of Judah from the four corners of the earth. The jealousy of Ephraim will depart, and the enemies of Judah will be destroyed. Ephraim will not be jealous of Judah, and Judah will not fight against Ephraim. They will swoop down on the Philistines' shoulder through the sea, together they will plunder the sons of the East. And Edom and Moab will be under their control, and the sons of Ammon will obey them. In that day, which is the time mentioned before, when the Root of Jesse rises as a signal for the peoples, in order to rule over the nations, the Lord will stretch out His hand a second time, so that not according to our Jewish understanding at the end of the world, when the fullness of the Gentiles has come in, then all Israel will be saved (Rom. XI); but let us understand all these things in relation to His first coming. For we cannot, when the same day is said both now and above, refer it to the first coming, and the one below to the second: lest by these things which follow, and those which precede, Christ whom the Jews contend has not yet come but is to come, should be referred to him. After the calling of the Gentiles, therefore, which were formerly reckoned in the tail, Israel shall be reckoned in the tail, in order that the Lord may again put forth his hand a second time, and possess the remnant of his people, of whom we have read above, not all Israel, but the remnants are to be saved, which shall be left by the Assyrians and by Egypt, and by the various nations around. For first the Twelve Apostles, and seventy, and one hundred twenty souls, and five hundred, who were gathered together, the Lord appeared to them, then three thousand, and five thousand Jews believed in the Lord. James also speaks to the apostle Paul, who himself was among the others: See, brother, how many thousands there are of believing Jews? all of these are zealous for the law (Acts 21:20). And in the same volume we read: Now there were dwelling in Jerusalem Jews, devout men from every nation under heaven, who were amazed and said: Are not all these Galileans, and how is it that we hear, each of us in his own native language? Parthians, Medes, Elamites, and residents of Mesopotamia, Judea and Cappadocia, Pontus and Asia, Phrygia and Pamphylia, Egypt and the parts of Libya near Cyrene; visitors from Rome, both Jews and converts to Judaism; Cretans and Arabs—we hear them declaring the wonders of God in our own tongues! (Acts 2:9-11) From all these nations, people from Israel, through the apostles, will be saved. The Ecclesiastical Histories report that the apostles preached the Gospel in the whole world, in such a way that some reached Persia and India, and Ethiopia extended its hands to God, and gifts for Christ were brought from across the rivers of Ethiopia. So that it may not seem to signify only the eastern peoples, it also includes the rest: And from the islands of the sea. However, the islands of the sea signify the western region, which is enclosed by the circuit of the ocean. Therefore, the sign of the Cross will be raised among all nations, and first it will gather the people of Israel from the synagogues, in order to fulfill the command of the Savior given to the Apostles, who said: Go to the lost sheep of the house of Israel (Matthew 10:6). Finally, Paul also speaks to the unbelievers among the Jews, saying: It was necessary for the word of God to be spoken to you first; but since you have rejected it and judge yourselves unworthy of eternal life, behold, we turn to the Gentiles, as the Lord has commanded us (Acts 13:46-47). But the four cardinal directions, east and west, south and north, signify, as by these the calling of the world is demonstrated. In that time, Isaiah says, Ephraim and Judah, who now, as prophesied by me, dissent with hostile hatred between themselves, will not be enemies, but according to the prophecy of Ezekiel, two rods will be joined into one rod, and they will be joined in the Church of Christ, who were previously separated (Ezek. VII), so that they may work together in the nations and willingly bear the burden of the Philistines on their shoulders across the sea, that is, they may first preach to the coastal Palestinians and swiftly proceed by sea to the other nations. Or according to the Seventy Interpreters: they will fly in the ships of foreigners, they will plunder the sea together; from which let us understand the example of the apostle Paul, who was carried by ships of foreigners through Pamphylia, and Asia, and Macedonia, and Achaia, and various islands and provinces, even to Italy (Acts 28), and as he himself writes, to Spain also (Romans 15). Therefore, Ephraim and Judah, that is, those who believed in Christ from the twelve tribes of the Jews, will plunder the East together, and extend their hands in Idumea and Moab, according to what Christ speaks mystically in the person of David: I will stretch out my shoe to Idumea: to me foreigners will serve (Psalm 59:10). For at that time when Isaiah prophesied, these nations were adversaries to the people of Judah, and therefore he now says that after the root of Jesse rises, to reign over the nations, and the banner of the Cross for the salvation of the whole world is raised up, then even Idumea, Moab, and the sons of Ammon, in fact, the entire extent of Arabia, will give their hands to the Apostles, and in the places of idolatry the Church of Christ will be raised up.

And the Lord will dry up the tongue of the sea of Egypt, and he will lift his hand over the river with the strength of his spirit, and he will strike it in the seven streams, so that people can cross it in sandals. And there will be a highway for the remnant of my people who are left from Assyria, just as there was for Israel on the day when they came up from the land of Egypt. Just as Edom and Moab, and the sons of Ammon will submit their hands to the Apostles, so that they may obey the preaching of the Gospel, in the same way the Lord himself, who fulfilled those things in his Apostles, will dry up not the sea according to the Septuagint, but according to the Hebrews, the tongue of the sea of Egypt, which previously blasphemed against the Lord and presided over the Egyptian superstition. And in the Psalms we read: This great and spacious sea, wherein are reptiles without number (Psalm 10:25-26). It is said of them: This dragon, whom you have made to mock at him. Therefore, he shall desolate, that is, put under a curse, as Theodotion, Aquila, and Symmachus translated it, the tongue of the Egyptian sea, and he shall lift up his hand over the rivers of Egypt in the strength of his spirit, or his most violent spirit, which we understand to be the kingdom of the Romans. For when Caesar Augustus was reigning (Luke 2), when the flower of Jesse's root ascended, and the first census was made in the Roman world, the most powerful kingdom of the Egyptians, which lasted for many generations, was destroyed by the death of Cleopatra, and the Egyptian river was struck into seven streams, or into seven valleys. For the Nile, which previously flowed in one channel and was impassable, was divided and cut into seven very humble valleys and streams, so that it could be crossed on foot. However, this symbolically signifies that the nation of the Egyptians, given over to such great idolatry and worthless superstition, consecrated hawks, owls, dogs, goats, and donkeys with divine names, in order to distribute the infinite power of the kingdom through individual judges of the Roman empire, so that Thebes has one judge, Libya has another, Pentapolis has another, Egypt has another, Alexandria has another, and various regions, which the Egyptians call 'laws'. Therefore, under the metaphor, the Nile is divided into parts and cut into streams, so that the Evangelical word can flow freely and reach the farthest people of Egypt without any hindrance. And just as in the time of Moses the Red Sea was dried up so that the people could flee from Egypt, in contrast, the rivers of Egypt will dry up so that the remaining people of God, who will be saved from the Assyrians and various nations, can pass into Egypt, not fleeing from it, but entering and treading on it with their own feet. A wise and Christian reader should have this rule of the promises of the prophets, that we may teach spiritually things which the Jews, and not only our, rather not our Judaizers, contend carnally will happen in the future, lest we be compelled to judaize by the occasion of such fables and inextricable questions, according to the Apostle (II Tim. II).
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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