Isaiah 11:15

“The Restoration and Reunion of Israel”· Isaiah 11:10–16
Translation
King James Version
And the LORD shall utterly destroy the tongue of the Egyptian sea; and with his mighty wind shall he shake his hand over the river, and shall smite it in the seven streams, and make men go over dryshod.
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KJV (with Strong's)
And the LORD H3068 shall utterly destroy H2763 the tongue H3956 of the Egyptian H4714 sea H3220; and with his mighty H5868 wind H7307 shall he shake H5130 his hand H3027 over the river H5104, and shall smite H5221 it in the seven H7651 streams H5158, and make men go over H1869 dryshod H5275.
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Complete Jewish Bible
ADONAI will dry up the gulf of the Egyptian Sea. He will shake his hand over the [Euphrates] River to bring a scorching wind, dividing it into seven streams and enabling people to cross dryshod.
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Berean Standard Bible
The LORD will devote to destruction the gulf of the Sea of Egypt; with a scorching wind He will sweep His hand over the Euphrates. He will split it into seven streams for men to cross with dry sandals.
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American Standard Version
And Jehovah will utterly destroy the tongue of the Egyptian sea; and with his scorching wind will he wave his hand over the River, and will smite it into seven streams, and cause men to march over dryshod.
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World English Bible Messianic
The LORD will utterly destroy the tongue of the Egyptian sea; and with his scorching wind he will wave his hand over the River, and will split it into seven streams, and cause men to march over in sandals.
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Geneva Bible (1599)
The Lord also shall vtterly destroy the tongue of the Egyptians sea, and with his mightie winde shall lift vp his hand ouer the riuer, and shall smite him in his seuen streames, and cause men to walke therein with shooes.
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Young's Literal Translation
And Jehovah hath devoted to destruction The tongue of the sea of Egypt, And hath waved His hand over the river, In the terror of his wind, And hath smitten it at the seven streams, And hath caused men to tread it with shoes.
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See also
Zechariah 10:11Revelation 16:12Isaiah 50:2Isaiah 19:16Isaiah 19:5Isaiah 19:10Isaiah 51:9
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Study This Verse

Summary

Isaiah 11:15 is a profound prophetic declaration of the LORD's sovereign power to dismantle all obstacles, both natural and geopolitical, facilitating the ultimate restoration and return of His exiled people. It vividly portrays a divine intervention that echoes and surpasses the miraculous deliverance of the Exodus, ensuring a clear and unimpeded path for the scattered remnant to return to their homeland. This verse powerfully symbolizes God's unwavering commitment to His covenant promises, His people's future, and His absolute control over creation to achieve His redemptive purposes.

Context

Literary Context

This verse is strategically placed within a broader prophetic section (Isaiah 11:1-16) that paints a glorious vision of the coming Messianic age and the comprehensive restoration of Israel. The chapter opens with the majestic prophecy of the "shoot from the stem of Jesse" who will emerge, endowed with the Spirit of the LORD, wisdom, and understanding, to reign with perfect righteousness and justice, establishing a kingdom of peace Isaiah 11:1-5. This righteous reign will usher in an era of unprecedented peace, even among natural adversaries, where predatory animals will dwell harmoniously with their prey, symbolizing a return to Edenic tranquility Isaiah 11:6-9. Following this idyllic portrayal, the prophecy shifts to the grand gathering of God's scattered people from all corners of the earth, a "second Exodus" of unparalleled magnitude. Verse 15 specifically addresses the miraculous removal of significant geographical barriers—the "Egyptian sea" and "the River" (Euphrates)—that would otherwise impede this vast regathering, making the path home miraculously accessible for those returning from both the western and eastern diasporas.

Historical & Cultural Context

During Isaiah's prophetic ministry, both the northern kingdom of Israel and the southern kingdom of Judah faced imminent threats from dominant empires such as Assyria and Babylon. The grim reality of exile was a looming shadow, and indeed, both kingdoms would eventually experience it. The imagery of the "Egyptian sea" and "the river" (Euphrates) directly references the two primary geographical barriers and centers of imperial power that had historically oppressed or held God's people captive. Egypt represented the historical place of bondage from which God miraculously delivered Israel in the first Exodus, while Mesopotamia (Babylon/Assyria) represented the future place of exile for many. The prophecy in Isaiah 11:15 anticipates a time when God would decisively reverse the conditions of exile, demonstrating His supreme power over the very forces and territories that had seemed insurmountable. The promise of going "dryshod" explicitly echoes the foundational event of the Exodus from Egypt, a pivotal moment in Israel's national identity, thereby promising a future deliverance of even greater scope and magnitude.

Key Themes

Isaiah 11:15 powerfully contributes to several foundational themes prevalent throughout the book of Isaiah and broader biblical theology. Foremost is the theme of Divine Sovereignty and Omnipotence, showcasing the LORD's absolute control over creation and history to accomplish His redemptive purposes. His ability to "utterly destroy" and "smite" formidable natural barriers unequivocally underscores His unmatched power and authority. Another central theme is the New Exodus, where the imagery deliberately evokes the original Exodus event, promising a future deliverance and restoration that would be even more glorious and comprehensive, gathering God's people from all directions of their dispersion Isaiah 43:5-6. This highlights God's unwavering Faithfulness to His Covenant Promises, assuring Israel that despite their unfaithfulness and subsequent exile, God would remain true to His word concerning their ultimate restoration and the establishment of the Messianic kingdom. Finally, the verse speaks profoundly to the Removal of Obstacles, symbolizing God's commitment to clear any physical, spiritual, or geopolitical hindrances that stand in the way of His people's return and their spiritual journey towards Him.

Exposition and Analysis

Key Word Analysis

destroy châram' H2763

This primitive root (H2763) means "to seclude"; specifically (by a ban) "to devote to religious uses (especially destruction)." It carries the profound sense of making something accursed or utterly devoting it to destruction. In this context, it signifies a complete, decisive, and permanent act of divine judgment and removal, not merely a temporary parting. The LORD is not just making a path; He is utterly eliminating the obstruction, rendering it null and void.

hand yâd' H3027

While literally meaning "hand" (H3027), this word is exceptionally rich in figurative applications, often indicating "power," "means," "direction," "dominion," or "authority." When the LORD shakes "his hand over the river," it is a powerful anthropomorphic expression of His direct, authoritative, and forceful intervention. It signifies His absolute control and the exertion of His divine will to manipulate and overcome the natural world, demonstrating His active presence.

go over dârak' H1869

This primitive root (H1869) means "to tread" or "to walk," and by implication, "to go over." In this context, it emphasizes the ease, directness, and safety of passage. The divine action of utterly destroying the sea and smiting the river is precisely to enable the people to "go over" without impediment, implying a clear, safe, and unhindered journey, much like walking on dry ground, reminiscent of the Exodus.

Verse Breakdown

"And the LORD shall utterly destroy the tongue of the Egyptian sea"

This clause declares God's decisive and complete act against a significant geographical barrier. The "tongue of the Egyptian sea" is a vivid geographical metaphor, most likely referring to a specific inlet or gulf of the Red Sea (such as the Gulf of Suez), which geographically resembles a tongue. The verb "utterly destroy" (from châram) signifies a complete and decisive removal, not just a temporary parting. This evokes the first Exodus but promises an even more thorough and permanent clearing of the way, symbolizing God's power to eliminate all hindrances from the western direction for the returning exiles.

"and with his mighty wind shall he shake his hand over the river, and shall smite it in the seven streams, and make [men] go over dryshod."

This second part extends the divine intervention to another major barrier, "the river," which is commonly understood as the Euphrates, the primary river associated with the Mesopotamian empires where many exiles would reside. God's "mighty wind" (referencing His powerful Spirit or breath) and the shaking of "his hand" (an anthropomorphism for divine power and authority) signify His active and forceful control over creation. The phrase "smite it in the seven streams" suggests a complete and thorough division or drying up of the river, as the Euphrates was known for its numerous channels and tributaries. The number "seven" often denotes completeness or perfection in biblical numerology, emphasizing the absolute and comprehensive nature of God's action. The culmination is that "men go over dryshod," mirroring the miraculous crossing of the Red Sea and the Jordan River, ensuring a safe, direct, and unimpeded passage for the returning exiles from the east.

Literary Devices

Isaiah 11:15 employs several powerful literary devices to convey its message of divine power and restoration. Metaphor is evident in "the tongue of the Egyptian sea," which vividly describes a geographical feature (a gulf or inlet) by comparing it to a human tongue, providing a concrete and easily visualized image of the barrier. Anthropomorphism is powerfully used when God is depicted as shaking "his hand over the river," attributing a human action to the divine to emphasize His direct, personal, and forceful intervention in the natural world. The phrase "smite it in the seven streams" employs both Hyperbole and Symbolism: while the Euphrates indeed had multiple channels, "seven streams" likely symbolizes not just a literal number but a complete and total division or drying up, with "seven" representing divine completeness, perfection, and the absolute nature of God's work. Furthermore, the entire verse functions as a profound Allusion or Echo to the original Exodus account, particularly the parting of the Red Sea Exodus 14:21, thereby connecting this future act of deliverance to God's past faithfulness and demonstrating that His power remains undiminished and eternally reliable.

Theological and Thematic Connections

Isaiah 11:15 stands as a profound testament to God's ultimate sovereignty over creation and history, demonstrating His unwavering commitment to His covenant people. It underscores the theological truth that no obstacle, however formidable—be it a vast sea or a mighty river—can thwart the divine will when God purposes to act for the redemption and restoration of His chosen ones. This prophecy of a "second Exodus" not only reassures Israel of a future return but also magnifies the LORD's power as the one who makes a way where there is no way, ensuring that His redemptive plan will prevail. It highlights God's faithfulness to gather His scattered flock, establishing a pathway for them to return to Him and His promised land, both physically and spiritually, culminating in the establishment of the Messianic kingdom.

Exodus 14:21-22Isaiah 43:16-19Jeremiah 23:7-8

Reflection and Application

Isaiah 11:15 offers a powerful and enduring message of hope and assurance for believers today. Just as God miraculously cleared immense physical obstacles for ancient Israel's return from exile, He remains fully capable of removing spiritual, emotional, and circumstantial barriers in our contemporary lives. This verse serves as a potent reminder that when God purposes something, no impediment is too great for Him to overcome. It profoundly encourages us to place our complete trust in His mighty hand, knowing that He can make a way through seemingly impassable situations, guiding us through our own "exodus" experiences towards His promised future. Whether we are facing personal struggles, societal challenges, spiritual dryness, or seemingly insurmountable obstacles to our faith journey, we are reminded that the same sovereign God who dried up seas and rivers can clear our path, enabling us to "go over dryshod" into His divine purposes. This should inspire a deep sense of peace, courageous faith, and unwavering confidence, knowing that our omnipotent God is actively working to remove hindrances and lead us into His abundant life and eternal destiny.

Questions for Reflection

  1. What "seas" or "rivers" (insurmountable obstacles) do you currently perceive in your life that seem to block your path forward in God's will?
  2. How does the imagery of God "utterly destroying" and "smitting" these barriers strengthen your faith in His power to intervene decisively in your personal circumstances?
  3. In what specific ways might God be calling you to trust Him to make a "dryshod" path through a difficult situation, rather than trying to navigate it in your own limited strength or wisdom?

FAQ

What is meant by "the tongue of the Egyptian sea" and "the river" in this verse?

"The tongue of the Egyptian sea" is a vivid geographical metaphor, most likely referring to a specific gulf or inlet of the Red Sea, such as the Gulf of Suez, which extends like a tongue from the main body of water. This would have been a significant barrier for those returning from the west (e.g., Egypt). "The river" (Hebrew: nahar) almost universally refers to the great River Euphrates when used without qualification in prophetic contexts concerning exile. The Euphrates was the major geographical barrier for exiles returning from Mesopotamia (Babylon/Assyria) to the east. Thus, the verse signifies God's miraculous removal of the two primary natural barriers that would impede the return of His people from both the western and eastern directions of their dispersion, echoing the Exodus from Egypt and anticipating a new, comprehensive return to their homeland.

Why does the text mention "seven streams" when referring to the river?

The phrase "smite it in the seven streams" is likely symbolic rather than a literal count of the Euphrates' tributaries. The number "seven" in biblical numerology often denotes completeness, perfection, or divine fullness. Therefore, "seven streams" emphasizes the absolute and comprehensive nature of God's action. It means that the river, in its entirety and across all its channels, would be thoroughly dried up or divided, ensuring a completely unimpeded passage for the returning exiles. It underscores the totality of God's power to remove all hindrances, leaving no part of the barrier intact, demonstrating His perfect and complete control over creation.

Christ-Centered Fulfillment

Isaiah 11:15 finds its ultimate and spiritual fulfillment in Jesus Christ, who is the true "shoot from the stem of Jesse" Isaiah 11:1 and the one who inaugurates the greater, spiritual Exodus for all humanity. While the prophecy speaks of a physical return from geographical exile, its deeper theological resonance points to Christ's redemptive work in clearing the way for humanity's return to God. He is the one who "utterly destroys" the spiritual "seas" and "rivers" that separate us from God—the formidable barriers of sin, death, and the dominion of darkness. Through His sacrificial death on the cross and His glorious resurrection, Christ has decisively "shaken His hand" over the power of sin and Satan, smiting their dominion and making a "dryshod" path for all who believe to cross from spiritual bondage into the glorious freedom of God's kingdom Colossians 2:13-15. He gathers His people not merely from geographical dispersion but from spiritual alienation, drawing them from every tribe, tongue, people, and nation into His one body, the Church Revelation 7:9-10. Thus, Isaiah 11:15 powerfully foreshadows the ultimate divine intervention through Christ, who removes all spiritual obstacles, enabling us to walk freely and directly into intimate fellowship with God and the promised eternal inheritance Hebrews 10:19-20.

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Public-domain commentary

Matthew Henry

From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Isaiah 11:10–16. His three-level outline is real structure in the source text, so it is rendered as structure.

1662–1714 · 7 verses
Passage under commentIsaiah 11:10–16
I. II. Main points1. 2. Sub-points(1.) (2.) Details

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.

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Historical interpretation

Two Centuries of Reception

2 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.

2 quotes · AD 420–604
Post-NiceneEarly Medieval
400500600

Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.

AD 420JeromePost-NiceneSourceCommentary 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).
AD 604Gregory the DialogistEarly MedievalSourceMORALS ON THE BOOK OF JOB 6:33.18-19
It is said, as Paul witnesses, “And from sin he condemned sin.” He bound his tongue with a cord, because by means of the likeness of sinful flesh he swept away all his deceitful arguments from the hearts of his elect. For behold, when the Lord appears in the flesh, the tongue of Leviathan is bound, because, when his truth had become known, those doctrines of falsehood were silenced.For where is now the error of the academicians, who endeavor to establish on sure grounds that nothing is sure, who with shameless brow demand from their hearers belief in their assertions, when they declare that nothing is true? Where is the superstition of the mathematicians, who, looking up at the courses of the constellations, make the lives of men to depend on the motions of the stars? Though the birth of twins often scatters their doctrine to the winds; for though born at one and the same moment, they do not remain in the same kind of life. Where are those many false teachings, which we abstain from enumerating, for fear of digressing far from the course of our commentary? But every false doctrine has now been silenced, because the Lord has bound the tongue of Leviathan by the cord of his incarnation. Whence it is also well said by the prophet: “And the Lord shall lay waste the tongue of the Egyptian sea.” For the “tongue of the sea” is the knowledge of secular learning. But it is well called “the Egyptian sea,” because it is darkened with the gloom of sin. The Lord, therefore, laid waste the tongue of the Egyptian sea, because by manifesting himself in the flesh, he destroyed the false wisdom of this world. The tongue of Leviathan is, therefore, bound with a cord, because the preaching of the old sinner was bound by the likeness of sinful flesh.
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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