Isaiah 11:15
Parallel Verses
English Standard Version
And the LORD will utterly destroy the tongue of the Sea of Egypt, and will wave his hand over the River with his scorching breath, and strike it into seven channels, and he will lead people across in sandals.

King James Bible
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.

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.

Douay-Rheims Bible
And the Lord shall lay waste the tongue of the sea of Egypt, and shall lift up his hand over the river in the strength of his spirit: and he shall strike it in the seven streams, so that men may pass through it in their shoes.

English Revised Version
And the LORD shall utterly destroy the tongue of the Egyptian sea; and with his scorching wind shall he shake his hand over the River, and shall smite it into seven streams, and cause men to march over dryshod.

Webster's Bible Translation
And the LORD will utterly destroy the tongue of the Egyptian sea; and with his mighty wind will he shake his hand over the river, and will smite it in the seven streams, and make men go over dry shod.

Isaiah 11:15 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 11:15 Parallel Commentaries

Treasury of Scripture Knowledge

utterly

Isaiah 50:2 Why, when I came, was there no man? when I called, was there none to answer? Is my hand shortened at all, that it cannot redeem?...

Isaiah 51:9,10 Awake, awake, put on strength, O arm of the LORD; awake, as in the ancient days, in the generations of old...

Zechariah 10:11 And he shall pass through the sea with affliction, and shall smite the waves in the sea, and all the deeps of the river shall dry up...

with his mighty

Exodus 14:21 And Moses stretched out his hand over the sea; and the LORD caused the sea to go back by a strong east wind all that night...

he shake

Isaiah 19:16 In that day shall Egypt be like to women: and it shall be afraid and fear because of the shaking of the hand of the LORD of hosts...

shall smite

Isaiah 19:5-10 And the waters shall fail from the sea, and the river shall be wasted and dried up...

Exodus 7:19-21 And the LORD spoke to Moses, Say to Aaron, Take your rod, and stretch out your hand on the waters of Egypt, on their streams...

Psalm 74:13-15 You did divide the sea by your strength: you brake the heads of the dragons in the waters...

Ezekiel 29:10 Behold, therefore I am against you, and against your rivers, and I will make the land of Egypt utterly waste and desolate...

Ezekiel 30:12 And I will make the rivers dry, and sell the land into the hand of the wicked: and I will make the land waste, and all that is therein...

Revelation 16:12 And the sixth angel poured out his vial on the great river Euphrates; and the water thereof was dried up...

dryshod. Heb. in shoes

Cross References
Revelation 16:12
The sixth angel poured out his bowl on the great river Euphrates, and its water was dried up, to prepare the way for the kings from the east.

Exodus 14:29
But the people of Israel walked on dry ground through the sea, the waters being a wall to them on their right hand and on their left.

Isaiah 7:20
In that day the Lord will shave with a razor that is hired beyond the River--with the king of Assyria--the head and the hair of the feet, and it will sweep away the beard also.

Isaiah 8:7
therefore, behold, the Lord is bringing up against them the waters of the River, mighty and many, the king of Assyria and all his glory. And it will rise over all its channels and go over all its banks,

Isaiah 19:16
In that day the Egyptians will be like women, and tremble with fear before the hand that the LORD of hosts shakes over them.

Isaiah 43:16
Thus says the LORD, who makes a way in the sea, a path in the mighty waters,

Isaiah 44:27
who says to the deep, 'Be dry; I will dry up your rivers';

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