Isaiah 11:13
Parallel Verses
English Standard Version
The jealousy of Ephraim shall depart, and those who harass Judah shall be cut off; Ephraim shall not be jealous of Judah, and Judah shall not harass Ephraim.

King James Bible
The envy also of Ephraim shall depart, and the adversaries of Judah shall be cut off: Ephraim shall not envy Judah, and Judah shall not vex Ephraim.

American Standard Version
The envy also of Ephraim shall depart, and they that vex Judah shall be cut off: Ephraim shall not envy Judah, and Judah shall not vex Ephraim.

Douay-Rheims Bible
And the envy of Ephraim shall be taken away, and the enemies of Juda shall perish: Ephraim shall not envy Juda, and Juda shall not fight against Ephraim.

English Revised Version
The envy also of Ephraim shall depart, and they that vex Judah shall be cut off: Ephraim shall not envy Judah, and Judah shall not vex Ephraim.

Webster's Bible Translation
The envy also of Ephraim shall depart, and the adversaries of Judah shall be cut off: Ephraim shall not envy Judah, and Judah shall not distress Ephraim.

Isaiah 11:13 Parallel
Commentary
Keil and Delitzsch Biblical Commentary on the Old Testament

The fruit of righteousness is peace, which now reigns in humanity under the rule of the Prince of Peace, and even in the animal world, with nothing whatever to disturb it. "And the wolf dwells with the lamb, and the leopard lies down with the kid; and calf and lion and stalled ox together: a little boy drives them. And cow and bear go to the pasture; their young ones lie down together: and the lion eats shopped straw like the ox. And the suckling plays by the hole of the adder, and the weaned child stretches its hand to the pupil of the basilisk-viper. They will not hurt nor destroy in all my holy mountain: for the land is filled with knowledge of Jehovah, like the waters covering the sea." The fathers, and such commentators as Luther, Calvin, and Vitringa, have taken all these figures from the animal world as symbolical. Modern rationalists, on the other hand, understand them literally, but regard the whole as a beautiful dream and wish. It is a prophecy, however, the realization of which is to be expected on this side of the boundary between time and eternity, and, as Paul has shown in Romans 8, is an integral link in the predestined course of the history of salvation (Hengstenberg, Umbreit, Hofmann, Drechsler). There now reign among irrational creatures, from the greatest to the least, - even among such as are invisible, - fierce conflicts and bloodthirstiness of the most savage kind. But when the Son of David enters upon the full possession of His royal inheritance, the peace of paradise will be renewed, and all that is true in the popular legends of the golden age be realized and confirmed. This is what the prophet depicts in such lovely colours. The wolf and lamb, those two hereditary foes, will be perfectly reconciled then. The leopard will let the teazing kid lie down beside it. The lion, between the calf and stalled ox, neither seizes upon its weaker neighbour, nor longs for the fatter one. Cow and bear graze together, whilst their young ones lie side beside in the pasture. The lion no longer thirsts for blood, but contents itself, like the ox, with chopped straw. The suckling pursues its sport (pilpel of שׁעע, mulcere) by the adder's hole, and the child just weaned stretches out its hand boldly and fearlessly to me'ūrath tziph‛ōni. It is evident from Jeremiah 8:17 that tziph‛ōni is the name of a species of snake. According to Aquila and the Vulgate, it is basiliskos, serpens regulus, possibly from tzaph, to pipe or hiss (Ges., Frst); for Isidorus, in his Origg. xii. 4, says, Sibilus idem est qui et regulus; sibilo enim occidit, antequam mordeat vel exurat. For the hapax leg. hâdâh, the meaning dirigere, tendere, is established by the Arabic; but there is all the more uncertainty about the meaning of the hap. leg. מאורה. According to the parallel חר, it seems to signify the hollow (Syr., Vulg., lxx, κοίτη): whether from אּוּר equals עוּר, from which comes מערה; or from אור, the light-hole (like מאור, which occurs in the Mishna, Ohaloth xiii. 1) or opening where a cavern opens to the light of day. It is probable, however, that me'ūrâh refers to something that exerts an attractive influence upon the child, either the "blending of colours" (Saad. renders tziph‛oni, errakas', the motley snake), or better still, the "pupil of the eye" (Targum), taking the word as a feminine of mâ'ōr, the light of the eye (b. Erubin 55b - the power of vision). The look of a snake, more especially of the basilisk (not merely the basilisk-lizard, but also the basilisk-viper), was supposed to have a paralyzing and bewitching influence; but now the snake will lose this pernicious power (Isaiah 65:25), and the basilisk become so tame and harmless, as to let children handle its sparkling eyes as if they were jewels. All this, as we should say with Luthardt and Hofmann (Schriftbeweis, ii. 2, 567), is only colouring which the hand of the prophet employs, for the purpose of painting the peace of that glorified state which surpasses all possibility of description; and it is unquestionably necessary to take the thought of the promise in a spiritual sense, without adhering literally to the medium employed in expressing it. But, on the other hand, we must guard against treating the description itself as merely a drapery thrown around the actual object; whereas it is rather the refraction of the object in the mind of the prophet himself, and therefore a manifestation of the true nature of that which he actually saw.

But are the animals to be taken as the subject in Isaiah 11:9 also? The subject that most naturally suggests itself is undoubtedly the animals, of which a few that are alarming and destructive to men have been mentioned just before. And the fact that they really are thought of as the subject, is confirmed by Isaiah 65:25, where Isaiah 11:6-9 is repeated in a compendious form. The idea that ירעוּ requires men as the subject, is refuted by the common רעה חיּה (compare the parallel promise in Ezekiel 34:25, which rests upon Hosea 2:20). That the term yashchithu can be applied to animals, is evident from Jeremiah 2:30, and may be assumed as a matter of course. But if the animals are the subject, har kodshi (my holy mountain) is not Zion-Moriah, upon which wild beasts never made their home in historical times; but, as the generalizing col (all) clearly shows, the whole of the holy mountain-land of Israel: har kodshi has just this meaning in Isaiah 57:13 (cf., Psalm 78:54; Exodus 15:17). The fact that peace prevails in the animal world, and also peace between man and beast, is then attributed to the universal prevalence of the knowledge of God, in consequence of which that destructive hostility between the animal world and man, by which estrangement and apostasy from God were so often punished (2 Kings 17:25; Ezekiel 14:15, etc.: see also Isaiah 7:24), have entirely come to an end. The meaning of "the earth" is also determined by that of "all my holy mountain." The land of Israel, the dominion of the Son of David in the more restricted sense, will be from this time forward the paradisaical centre, as it were, of the whole earth - a prelude of its future state of perfect and universal glorification (Isaiah 6:3, "all the earth"). It has now become full of "the knowledge of Jehovah," i.e., of that experimental knowledge which consists in the fellowship of love (דעה, like לדה, is a secondary form of דעת, the more common infinitive or verbal noun from ידע: Ges. 133, 1), like the waters which cover the sea, i.e., bottom of the sea (compare Habakkuk 2:14, where lâda‛ath is a virtual accusative, full of that which is to be known). "Cover:" cissâh l' (like sâcac l', Psalm 91:4), signifies to afford a covering to another; the Lamed is frequently introduced with a participle (in Arabic regularly) as a sign of the object (Ewald, 292, e), and the omission of the article in the case of mecassim is a natural consequence of the inverted order of the words.

Isaiah 11:13 Parallel Commentaries

Treasury of Scripture Knowledge

the envy

Isaiah 7:1-6 And it came to pass in the days of Ahaz the son of Jotham, the son of Uzziah, king of Judah, that Rezin the king of Syria...

Jeremiah 3:18 In those days the house of Judah shall walk with the house of Israel...

Ezekiel 37:16-24 Moreover, you son of man, take you one stick, and write on it, For Judah, and for the children of Israel his companions...

Hosea 1:11 Then shall the children of Judah and the children of Israel be gathered together, and appoint themselves one head...

Cross References
Isaiah 9:21
Manasseh devours Ephraim, and Ephraim devours Manasseh; together they are against Judah. For all this his anger has not turned away, and his hand is stretched out still.

Jeremiah 3:18
In those days the house of Judah shall join the house of Israel, and together they shall come from the land of the north to the land that I gave your fathers for a heritage.

Jeremiah 33:24
"Have you not observed that these people are saying, 'The LORD has rejected the two clans that he chose'? Thus they have despised my people so that they are no longer a nation in their sight.

Jeremiah 50:4
"In those days and in that time, declares the LORD, the people of Israel and the people of Judah shall come together, weeping as they come, and they shall seek the LORD their God.

Ezekiel 28:25
"Thus says the Lord GOD: When I gather the house of Israel from the peoples among whom they are scattered, and manifest my holiness in them in the sight of the nations, then they shall dwell in their own land that I gave to my servant Jacob.

Ezekiel 37:16
"Son of man, take a stick and write on it, 'For Judah, and the people of Israel associated with him'; then take another stick and write on it, 'For Joseph (the stick of Ephraim) and all the house of Israel associated with him.'

Ezekiel 37:17
And join them one to another into one stick, that they may become one in your hand.

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Adversaries Cut Depart Distress End Enemies Envy Ephraim E'phraim Ephraim's Harass Hate Hostile Jealous Jealousy Judah Judah's Persecute Trouble Troublers Turned Vanish Vex Won't
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