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.

“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 endeavour 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 abide in the same kind of conversation. 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.”

“And...shall dry up [lit. shall cut off] to dry it, so that the exiles of Israel will pass through it from Egypt. over the river The Euphrates River, for the exiles from Assyria to cross. with the strength of His wind Heb. בַּעְיָם. This is hapax legomenon in Scripture, and according to the context it can be interpreted as “with the strength of His wind.” into seven streams into seven segments, for the aforementioned seven exiles: from Assyria and from Egypt, etc. Those from the islands of the sea are not from that side. and He shall lead the exiles within it. with shoes on dry land.”

“והחרים And shall utterly destroy. Comp. חרם doomed to destruction (Lev. 27:29). The Israelites shall then cross upon dry land, and the sea shall not hinder them by rapidly returning to its bed. בעים Hapax legomenon. ם is part of the root. The meaning of the word is, with strength. Those that compare it with תבעיון בעיו (21:12) have no knowledge in grammar. הנהר The Nile. והדריך And make go over. It is a verb with two accusatives.”

“And there shall come forth a rod out of the root. Having set down the destruction of the adversary, the reintegration of the people is promised, who had been divided into two tribes and ten. And it is divided into two parts. In the first the restorer is described; in the second the restoration is promised, at "and it shall be in that day." This chapter, however, is expounded in three ways. For Jerome and all our saints expound it of the restoration accomplished through Christ, and of Christ, so that it is spoken figuratively. Certain masters expound it of Hezekiah or Josiah, likewise taking the letter figuratively. The Jews expound it of their Messiah, whom they await, wishing to understand everything according to the letter. But this last is foolish and fabulous; the second is forced; but the first is simply true. And therefore, following that one, we shall touch on the others from the side. The first part is therefore divided into three. In the first the restorer Christ is described as to his nativity; in the second as to his holiness, at "and he shall rest"; in the third as to his dignity, at "in that day," "the root." Concerning the first he touches on two things: the coming-forth of the mother from the royal line or lineage: "there shall come forth a rod" — a rod to which no shoot has clung — "from the root of Jesse": literally, from the lineage of Jesse, who was the father of David. Numbers 24: a star shall rise out of Jacob, and a rod shall spring up from Israel. As to the coming-forth of the son from the virgin mother, "and a flower" — Christ. Song of Songs 2: I am the flower of the field, and the lily of the valleys. "He shall ascend," because he who comes from heaven is above all. John 3. Hence below, chapter 19: behold the Lord shall ascend upon a swift cloud, and shall enter into Egypt, and the idols of Egypt shall be moved. "From the root of Jesse." Jeremiah 23: I will raise up to David a just shoot, and a king shall reign, and shall be wise, and shall execute judgment and justice on the earth. Whereas he ought to have said "of the rod," he says "of the root," in order to exclude two heresies. One of which said that Christ did not have true flesh; the other said that Christ had true flesh, but that it was not propagated from Adam and from his parents and the others, but was created in the blessed Virgin by God; or that it came distinct from the first parents, like a certain light, never infected by the contagion of original sin. All of this is excluded by the fact that he is said to arise from the parents of the Virgin, as a flower from a root. The Jews say that the flower and the rod are referred to Christ; and he is called a rod on account of power and the scourging of the wicked, and a flower on account of the honorableness and consolation of the good. Jerome says that from this passage is taken what is said in Matthew 2: he shall be called a Nazarene, that is, flowering. Those who expound it of Josiah and Hezekiah expound similarly. And they say that they are said to descend from Jesse and not from their nearest parents, because to David the promise was made of the confirmation of the kingdom in his sons. It should be noted, on that word, "there shall come forth a rod," that the Blessed Virgin is called a rod: first, as consoling in tribulations. Exodus 14: but lift thou up thy rod, and stretch forth thy hand over the sea, and divide it, that the children of Israel may walk in the midst of the sea on dry ground. Second, as bearing fruit. Numbers 17: Moses found that the rod of Aaron, in the house of Levi, had budded, and, the buds swelling, flowers had burst forth. Third, as satisfying. Numbers 20: and when Moses had lifted up the rod, striking the rock twice, waters came out most abundantly, so that the people and the cattle drank. Fourth, as scourging. Numbers 24: a star shall rise out of Jacob, and a rod shall spring up from Israel, and shall strike the chiefs of Moab. Fifth, as watching. Jeremiah 1: I see a watching rod. Note, on that word, "and a flower from the root," that Christ is called a flower: first, on account of Mary's purity. Song of Songs 1: behold thou art fair, my love. In the same place: behold thou art fair, my beloved. And below, Song of Songs 2: I am the flower of the field, and the lily of the valleys. Second, on account of the ease of being harmed by the wind. Job 15: he shall be hurt as a vine in its first flower. Third, on account of the sweetness of fragrance. Ecclesiasticus 39: bloom, flowers, etc. Fourth, on account of the beauty of comeliness. Ecclesiasticus 50: as a rainbow shining amid the clouds of glory, and as the flower of roses in the days of spring. Fifth, on account of the certainty of fruit. Ecclesiasticus 24: I, as the vine, have brought forth the sweetness of fragrance, and my flowers are the fruit of honor and honesty. "And he shall rest." Here he describes him as to holiness, in three respects. First, as to the habits of necessity; second, as to the rightness of his work, at "not according to sight"; third, as to the effect of that rightness, at "the wolf shall dwell." His perfection as to gratuitous habits is shown in three ways. First, as to rest, "he shall rest," because grace was not increased in him. Jeremiah 31: a woman shall compass a man — nor was it interrupted by fault. 1 Peter 2: who did no sin, neither was guile found in his mouth — nor was it disturbed by the battle of the flesh, because without original sin. Job 3: let him wait for light, and see none; nor the rising of the dawn. John 1: he upon whom you shall see the Spirit descending and remaining upon him, he it is who baptizes. As to multitude, in the universality of the gifts, "the spirit of wisdom." For although all the gifts of sanctifying grace are infused at once, nevertheless no other has had the perfect use of all of them; wherefore of all of them it is thus said (Ecclesiasticus 44): there was not found the like to him. Nor as to all the gratuitously given graces. 1 Corinthians 12: to one indeed, by the Spirit, is given the word of wisdom; and to another the word of knowledge, according to the same Spirit; to another, faith, in the same Spirit, etc. But Christ had all of them perfectly: for God does not give the Spirit by measure. John 3. As to fullness, because he was perfect in every grace; which is noted in that he says, "he has filled." John 1: we saw him full of grace. Concerning all these, Colossians 2: in him dwells the fullness of the Godhead bodily. For the clarification of what is said here, it is necessary to look at five things concerning these gifts. First, how they differ from the virtues, the beatitudes, and the fruits; second, concerning their number; third, concerning their order; fourth, how they are in Christ; fifth, how they are attributed to the Holy Spirit. Concerning the first, it must be known that, as Gregory says, the gifts are given as an aid to the virtues, by which the powers of the soul are perfected to acts proportioned according to the measure of human acts; as faith, which makes one see through a glass and in a riddle. Now there is a twofold imperfection of virtue. One is accidental, which arises from the indisposition of the one possessing it, from which indisposition it remains in the subject; and this defect is removed by the increase of the virtue. The other defect is of itself, on the part of the habit itself; as faith, according to its disposition, is continually imperfect, because it is enigmatic. And this defect is removed by a higher habit, which is called a gift, because it, as it were, exceeds the measure of human operation, being given by God; as the gift of understanding, which makes one to behold, in some way, clearly and limpidly, the things that belong to faith. But the operation proceeding from a virtue perfected by a gift is called a beatitude; which is nothing other than operation according to perfect virtue, as the Philosopher says; as it is said, Matthew 5: blessed are the clean of heart, for they shall see God. Now delight necessarily follows such an operation, because delight is the unimpeded operation of one's own habit, as the Philosopher says: and according to this it is called a fruit. Hence Ambrose says, on that text of Galatians 5, "but the fruit," etc., that they are called fruits inasmuch as they refresh minds with sincere love. Concerning the second, it must be known that the number of these can be taken in three ways: for the gifts perfect either by withdrawal from evil, and thus fear; or by approach to the good, and thus either according to the contemplative life, or according to the active. If according to the contemplative: either according to the contemplation of the end, and thus it is wisdom, which concerns the highest causes; or of those things that are for the end, and thus it is understanding; as concerning created spiritual substances, and the things that pertain to them. If according to the active: either as to those things to which all are bound, and thus the one executing is piety, which is benevolence towards those who are joined to us by faith or by the image of God, and the one directing is knowledge; or concerning those things to which not all are bound, and the one executing is fortitude, that one may expose oneself to difficult things, and the one directing is counsel. From this the answer to the third is now clear: for they are ordered first according as they are perfections; and this order is considered according to the going-forth of the gifts from the giver, and not according as they are received. Again it is clear that wisdom directs understanding, because it belongs to the wise man to order; and by the first things one is regulated in the second, just as metaphysics regulates the other sciences, counsel fortitude, knowledge piety, fear all of them, because the same thing directs both the approach to the good and the withdrawal from evil. Concerning the fourth, it must be known that Christ had these gifts according to their most excellent uses, according to which they are had in the homeland. For he did not have servile fear, so as to fear punishment, or filial fear, so as to fear sinning, but chaste fear, which is of reverence. Hebrews 5: he was heard for his reverence. And likewise it is clear concerning the others. But it is said specially that he filled him with the spirit of fear, lest, from the greatness of his gifts, he be believed proud, like the first Angel, of whom it is said, Ezekiel 28: in the multitude of thy wisdom (or of thy trading) thy inward parts are filled with iniquity. Or because he had come to save through humility. Or because in this he wished to be imitated. Matthew 11: learn of me, because I am meek and humble of heart. Concerning the fifth, it must be known that if these gifts are considered according to their proper natures, as knowledge, inasmuch as it is knowledge, then certain ones are appropriated to the Son which pertain to the perfection of the intellect; certain ones to the Holy Spirit which pertain to the perfection of the affection; although all of them are, in common, gifts of the whole Trinity. But if they are considered inasmuch as they have the nature of a gift, thus all are attributed to the Holy Spirit, who is the first gift, in whom all gifts are given. Likewise, also, if they are considered as to the principle of the motion of such gifts, which is love; for the goodness of God (as Dionysius says) is diffusive of all things that are received in creatures from God, which is appropriated to the Holy Spirit. But others refer this to the holiness of Josiah and Hezekiah, the Jews to Antichrist. "Not according to sight." Here he shows his holiness as to the rightness of his work; and especially in judging, because this is the work of a king. Hence he shows three things. First, skill in discerning; second, justice in executing, at "but he shall judge"; third, constancy in persevering, at "and justice shall be." He says, therefore, as to the first: "not according to the sight" of the eyes, the exterior ones, "nor according to the hearing" of the ears, the exterior ones, as in Matthew 22, to those saying: Master, we know that thou art true. John 2: he did not need that any should give testimony to him of man, for he himself knew what was in man. And this cannot be expounded of a mere man, as it is said, 1 Kings 16: man sees the things that appear outwardly, but God beholds the heart. And therefore they said discerningly, John 16: now we know that thou knowest all things. Others, however, expound it in a forced way of those kings: because they will not judge, according to flatteries, the things that appear at first sight, but will diligently inquire into the truth of the cause. "But he shall judge." Here justice in executing is shown. And first as to the good, distributing to them their right, "he shall judge," in the day of judgment, and also now. John 5: the Father has given all judgment to the Son. "The poor," concerning whom Matthew 5: blessed are the poor in spirit, for theirs is the kingdom of heaven. Second, as to the wicked: and first as to the members: "he shall strike the earth," that is, earthly men, "with the rod of his mouth" — depart, ye cursed, Matthew 25; woe to you, Scribes, etc., Matthew 23 — as to the head: "with the spirit of his lips," that is, with his indignation expressed in words, "the wicked one," Antichrist. 2 Thessalonians 2: the man of sin shall be revealed, the son of perdition, who opposes and is lifted up above all that is called God, or that is worshipped. Or, the Devil. John 12: now is the judgment of the world, now shall the prince of this world be cast out. And all this can be expounded literally of those kings who were just, and who by their commands put the wicked to death. "And justice shall be." Here constancy in persevering is set down. "And justice," which he will observe in his judgments, shall be "the girdle of his loins," that is, the sword with which he will fight; and "faith," the confidence in God by which he will prevail; and this refers both to Christ and to those kings. Or, the girdle of the loins, because it clings firmly to a man, and girds the whole man on every side: or, justice in the equity of the deed, fidelity in the manner of doing it. Ephesians, last chapter: have your loins girt about. Or, "justice" refers to the just; "faith" to the faithful; and thus only to Christ, Jeremiah 13: as the girdle sticks close to the loins of a man, so have I glued to myself the whole house of Israel. From this Jerome argues against the Hebrews that not everything can be understood as the words sound. "The wolf shall dwell." Here is set down the effect of rightness, which consists in an abundance of peace: which he shows as to two things. First, as to the gentleness of the great; second, as to the security of the little ones, at "and he shall delight." Gentleness is shown as to three things. As to dwelling: "the wolf," rapacious, "with the lamb," the innocent one — and conversely, because it will follow his innocence; "the leopard," cunning, "with the kid," the simple one; "the calf," a kind of strong animal, "and the lion," a kind of strong and fierce animal; "the sheep," a kind of weak animal — all together will be in unity: where there is not male and female, Gentile and Jew, circumcision and uncircumcision, barbarian and Scythian, bond and free; but Christ is all, and in all. Colossians 3. Which was signified in the ark of Noah, where there were all the animals of both kinds: Genesis 7. Second, as to government: "a little child" — Peter, the fisherman. Above, chapter 8: behold, I and my children, in the bedchamber. 1 Corinthians 1: God has chosen the foolish things of the world, that he may confound the wise, and contemptible things, that he may confound the strong. "He shall drive," that is, he will lead to the kingdom, like a leader. Third, as to eating, in two ways: as to the conformity of food, "the calf," which eats grass, a clean animal, "the bear," which tears flesh, and is not a clean animal — "they shall feed together," with the same food, the word of God. "Their young," that is, their families, "shall rest together," that is, in conformity, as to eating, or the food of the sacraments. 1 Corinthians 10: they ate the same spiritual food. Second, as to the humility of food: "the lion," the king, "as an ox," the rustic, "straw" — rough teaching, or, literally, the food of abstinence. Job 39: will the rhinoceros be willing to serve thee, or will he stay at thy crib? But this seems to be more expressly kept in the religious life, where men of different age and condition live unanimously, that is, in conformity. Psalm 67: who makes men of one mind to dwell in a house. Others hold that this was fulfilled in the time of those kings, when the greater lived in peace with the lesser. The Jews say that all these things will literally come to pass in the times of Antichrist. "And he shall delight." Here he shows the security of the little ones; and he sets down three things: their confidence, in that, against horror, he sets down joy: "over the holes of the asp," that is, over the tribulations that the Devil or a tyrant will send, and as soon as one has begun to be nourished with the milk of the doctrine of faith. Romans 5: and not only so, but we also glory in tribulations, knowing that tribulation works patience. Or, in the converting of evil ones. Apocalypse, last chapter: he that hears, let him say, Come. Against flight, which is indicative of fear, he sets down the boldness of attacking; "he that shall be weaned," now using solid food, "shall do more," in that he shall put his hand into the den of the basilisk, that is, of the Devil, who is king over all the children of pride: Job 41. Because he will confidently expose himself to the persecutions of tyrants, as many martyrs have done. Job 39: he exults, he boldly goes forth to meet armed men. Or it is referred to preachers, who put forth the hand of preaching to the conversion of sinners. Or, from the breasts of newness and pleasure, because novices rejoice in this. Second, he sets down the powerlessness to harm. "They shall not hurt" — "in the holy mountain," that is, the Church — except those who are willing. Luke 10: behold I have given you power over all devils. Mark, last chapter: and these signs shall follow them that believe: they shall speak with new tongues, they shall take up serpents. Third, he sets down the cause of both: "because the earth is filled with the knowledge of the Lord." Psalm 18: their sound has gone forth into all the earth. Ecclesiasticus 24: I, wisdom, have poured out rivers. The Jews expound all this as literally fulfilled. Others say that by this it is signified that, in the times of those kings, the little ones boldly entrusted themselves to those who had previously been plunderers and (cruel). "In that day" — here he sets down the honoring. "For a sign," of the cross, by which those who take it up are saved. John 12: if I be lifted up from the earth, I will draw all things to myself. Below, chapter 49: behold I will lift up my hand to the nations, and exalt my standard to the peoples. "Him shall the Gentiles beseech." Psalm 71: all kings shall adore him, all nations shall serve him. "His sepulcher shall be glorious": it will be venerated by all. Hence it is signified through the sepulcher that he made in Modin as an everlasting monument, that it might be seen by all who pass by: 1 Maccabees 13. Others expound this of Josiah, because he was buried in the sepulchers of the kings. "And it shall be in that day." In this part he promises the restoration of the people as to three things. First, as to their liberation; second, as to the condition of those liberated, at "and it shall be taken away"; third, as to the preparation of the liberation, at "and he shall lay waste." Concerning the first he does two things. First he promises the liberation; second he describes the manner of the liberation, at "and the Lord shall lift up." Some expound this of the liberation from the captivity of Babylon, when he took possession of them, snatching them from the servitude of Babylon; and it is called "second" with respect to the first liberation, by which he led them out of the servitude of Egypt. For, when Nebuchadnezzar was laying them waste, various peoples had led them away as captives and as slaves, and, many having been killed, the remainder were gathered together by the command of the king of Tyre, as is read in Esdras 1. But it is better expounded of the liberation accomplished through Christ: for thus it agrees with what precedes. "In that day," namely when he shall have stood for a sign of the peoples, "he shall add" a second time, through the apostles, because the first time he preached in person. "The remnant," because the remnant shall be saved: in which is noted the holiness of the converted Jews, and of the multitude of the Gentiles. Concerning which, Micah, last chapter: I have become as one that gleans in autumn the grape-clusters of the vintage. "Phetros" is a region, having its name from one of the sons of Abraham; "Elam," a city of Persia; "Emath," Antioch; "Sennaar," a place in Chaldea: Jeremiah 30. Or, a second time, at the second coming, when through the preaching of Elijah the hearts of the sons shall be turned to the fathers: Malachi, last chapter. Romans 11: in part has happened in Israel, etc. "And he shall lift up." Here he sets down the manner of the liberation, as to the first exposition. "He shall lift up a sign," that is, the edict of the king of Tyre. "The fugitives of Israel," who at the letters of Hezekiah came into Jerusalem, and joined themselves to the two tribes, and with them were taken captive, and with them were liberated. Or, the sign of the cross, as to the second exposition, "and he shall gather together the fugitives." Acts 13: to you it behooved us first to speak the word of God; but because you reject it (...) behold, we turn to the Gentiles. Or, "a sign," of some miracle, through which they will be converted to the preaching of Elijah. Below, chapter 49: behold I will lift up my hand to the nations, and exalt my standard to the peoples. "And it shall be taken away." Here the condition of those liberated is shown. And first, as to concord, against the hatred that was between Ephraim and Judah. "And the envy shall be taken away," that is, the hatred. This was fulfilled at the return from captivity, according to the first exposition. Or, as to the unity of faith, according to the second. Or it will be fulfilled in the future, as to the third. Concerning this concord, Jeremiah 3: the house of Judah shall go to the house of Israel, and they shall come together out of the land of the north, to the land which I gave to your fathers. Second, as to power in the subjugation of enemies, either as it was literally in the times of the Maccabees, as to the first; or through the preaching of the apostles, as to the second; or as to the prosperity which the Lord will also give to him in the future. "They shall fly," as it were swiftly striking, "upon the shoulders of the Philistines," to be scourged, by the sea, because they are near the sea, and this as to the first and the third. "Together," with them now conquered, "they shall spoil the children of the east," the Assyrians. This is not read as having happened in the time of the Maccabees. Or, they shall spoil by sea, because the Philistines abound in ships. "Edom and Moab," who were formerly enemies, "shall fulfill the commandment of their hand"; they will not wait for another to act according to the command: in which a great exaltation is noted. "And the children of Ammon": all these were great adversaries. Below, chapter 49: they shall come, etc. Or, "they shall fly," out of desire of preaching, over the sea: because the apostles, by ship, over the sea, arrived at many nations. Or, by these peoples which he names, he means all peoples. Below, chapter 60: who are these that fly as clouds? "The commandment of the hand," because they taught by word and by example. "And he shall lay waste." Here the preparation of the liberation is set down: and concerning this two things are set down. First, the preparation; second, the attainment of its usefulness, at "and there shall be a way." Now the preparation is promised, according to a likeness to the twofold benefit that was shown to the fathers coming out of Egypt. First, in the division of the sea, concerning which it is read in Exodus 14; and as to this he says, "the tongue of the sea"; and it is called "the tongue of the sea" because, as the Master says in the Histories, at the going forth of the children of Israel out of Egypt the sea was not divided from one shore, but as it were a certain tongue, which surrounded a certain mountain. "The tongue of the sea," that is, the middle of the sea, according to the manner of Hebrew speech, which calls everything that is in the middle a "tongue," because the tongue is in the middle of the mouth. Which indeed was never literally done; but the removal of every hindering impediment is signified, as to the first exposition. Or, "the tongue of the sea" is said to be Egypt, whose shore the sea licks. But as to the second, "he shall lay waste the tongue of the sea of Egypt," that is, the tongue with which they praised idols. The second benefit was in the division of the Jordan, concerning which it is read Joshua 3: and as to this he says, "he shall lift up his hand," that is, his power, "over the river." As to the first exposition, and it is a metaphorical expression, so that by the division of the sea and the river, the removal of every impediment may be understood. As to the second, the river is signified according to the letter, the Nile itself, which was divided by Alexander into seven channels, which is a preparation for the Romans, and thus enlarged beforehand; or, the water passing through the channels and passages, it could be forded by the shod, the apostles, concerning whom Ephesians, last chapter: feet shod in preparation of the gospel of peace. Or, by the river is signified the kingdom of Egypt, which was divided by the Romans into several senates. "In the strength of his spirit" — the army of Alexander, or of the Romans; or "spirit," that is, wind, after the likeness of that which is said, Exodus 14: a vehement and burning wind blowing all night. "And there shall be a way." Here the usefulness is set down; and it is already clear through the things that have been said. "As it was." Ecclesiasticus 36: renew signs, and work new miracles; glorify thy hand and thy right arm; stir up indignation, and pour out wrath.”

“And the Lord shall utterly destroy the tongue of the Egyptian sea,.... Which Kimchi and Abarbinel interpret of the Egyptian river Sichor, or the Nile; others of a bay of the Egyptian sea, so called because in the form of a tongue; the destroying of it designs the drying of it up, so that people might pass over it dry shod; the allusion is to the drying up of the Red Sea, when the Israelites came out of Egypt, and passed through it, as on dry land; and it intends the destruction of Egypt itself, not literally by the Romans, in the times of Augustus Caesar, as Jerom thinks, who interprets the "strong wind", in the following clause, of them; but figuratively, the destruction of Rome, which is spiritually called Egypt, Rev 11:8 and the utter destruction of it, by an anathema, and with a curse, from the Lord himself; as the word here used signifies; and which will take place upon the battle at Armageddon, Rev 16:16 which has its name from the word in the text: and with his mighty wind shall he shake his hand over the river; in allusion to Moses's stretching out his hand over the Red sea, and the Lord's causing it to go back with a strong east wind, Exo 14:21. Some understand this of the river Nile as before, and that because of what follows; but Jarchi and Kimchi interpret it of the river Euphrates, which is commonly understood in Scripture when "the river", without any explication, is made mention of; and so the Targum, "and the Lord shall dry up the tongue of the Egyptian sea, and shall lift up the stroke of his strength upon Euphrates, by the word of his prophets;'' and this designs the destruction of the Turks, or the Ottoman empire, which is signified by the drying up of the river Euphrates, Rev 16:12 where it is thought by some there is an allusion to the words here: and shall smite it in the seven streams; which have made some think the river Nile is meant, because that had its seven streams, or gates, as Juvenal calls (o) them, or mouths, by which the sea issued into it; which are called (p) the Canopic or Heracleotic, the Bolbitine or Bolbitic, the Sebennitic, the Phatnitic, the Mendesian, the Tanitic or Saitic, and the Pelusian or Bubastic, from the cities Canopus and Heracleum, Bolbitine, Sebennytus, Phatnus, Mendes, Tanis or Sais, Pelusium, and Bubastus, built on the shore of these entrances; but it may be observed, that the river Euphrates was drained by seven ditches or rivulets by Cyrus, when Babylon was taken, by which means his soldiers entered the city dry shod, to which the allusion may be here; and it may denote the entire destruction of the Turkish empire, in all its branches; for "seven", as Kimchi observes, may signify a multitude, even the many kingdoms, people, and nations, under that jurisdiction: and make men go over dryshod; or "with shoes", with them on, there being no need to pluck them off, the river and its streams being dried up; by the "men" are, meant the "kings of the east", of which See Gill on Rev 16:12 all these phrases denote the removal of all impediments out of the way of God's people in those parts, in coming over to the Christian religion, and their embracing and professing that. (o) Satyr. 13. (p) Vid. Plin. Nat. Hist. l. 5. c. 10.”

“The remaining captives of those whom the Assyrians had led away. St. Jerome refers the whole to the conversion of the Gentiles, or the temporal events connected with it : " He will raise His hand over the rivers of Egypt in the strength of His spirit, or with a most vehement wind, by which we understand the power of the Romans. For in the reign of Ccesar Augustus, when the flower rose from the root of Jesse, and the first enrolment was made in the Roman empire, the kingdom of the Egyptians, which before had been very powerful, and which had lasted many ages, was destroyed at the death oOCleopatra, and the river of Egypt was divided Into seven rivulets, or valleys. For the Nile, a river of deep water, which flowed in one bed, and which was impassable, was divided and distributed into seven channels, so as to be fordable on foot."”

“There shall be a second exodus, destined to eclipse even the former one from Egypt in its wonders. So the prophecies elsewhere (Psa 68:22; Exo 14:22; Zac 10:11). The same deliverance furnishes the imagery by which the return from Babylon is described (Isa 48:20-21). destroy--literally, "devote," or "doom," that is, dry up; for what God dooms, perishes (Psa 106:9 Nah 1:4). tongue--the Bubastic branch of the Nile [VITRINGA]; but as the Nile was not the obstruction to the exodus, it is rather the west tongue or Heroöpolite fork of the Red Sea. with . . . mighty wind--such as the "strong east wind" (Exo 14:21), by which God made a way for Israel through the Red Sea. The Hebrew for "mighty" means terrible. MAURER translates, "With the terror of His anger"; that is, His terrible anger. in the seven streams--rather, "shall smite it (divide it by smiting) into seven (many) streams, so as to be easily crossed" [LOWTH]. So Cyrus divided the river Gyndes, which retarded his march against Babylon, into three hundred sixty streams, so that even a woman could cross it [HERODOTUS, 1.189]. "The river" is the Euphrates, the obstruction to Israel's return "from Assyria" (Isa 11:16), a type of all future impediments to the restoration of the Jews. dry shod--Hebrew, "in shoes." Even in sandals they should be able to pass over the once mighty river without being wet (Rev 16:12).”

“He dwells still longer upon the miracles in which the antitypical redemption will resemble the typical one. "And Jehovah pronounces the ban upon the sea-tongue of Egypt, and swings His hand over the Euphrates in the glow of His breath, and smites it into seven brooks, and makes it so that men go through in shoes. And there will be a road for the remnant of His people that shall be left, out of Asshur, as it was for Israel in the day of its departure out of the land of Egypt." The two countries of the diaspora mentioned first are Asshur and Egypt. And Jehovah makes a way by His miraculous power for those who are returning out of both and across both. The sea-tongue of Egypt, which runs between Egypt and Arabia, i.e., the Red Sea (sinus Heroopolitanus, according to another figure), He smites with the ban (hecherim, corresponding in meaning to the pouring out of the vial of wrath in Rev 16:12 -a stronger term than gâ‛ar, e.g., Psa 106:9); and the consequence of this is, that it affords a dry passage to those who are coming back (though without there being any necessity to read hecherı̄b, or to follow Meier and Knobel, who combine hecherı̄m with chârūm, Lev 21:18, in the precarious sense of splitting). And in order that the dividing of Jordan may have its antitype also, Jehovah swings His hand over the Euphrates, to smite, breathing upon it at the same time with burning breath, so that it is split up into seven shallow brooks, through which men can walk in sandals. בּעים stands, according to the law of sound, for בּעים; and the ἁπ λεγ עים (with a fixed kametz), from עום = חום, חמם, to glow, signifies a glowing heat - a meaning which is also so thoroughly supported by the two Arabic verbs med. Ye ‛lm and glm (inf. ‛aim, gaim, internal heat, burning thirst, also violent anger), that there is no need whatever for the conjecture of Luzzatto and Gesenius, בעתסם. The early translators (e.g., lxx πνεύματι βιαίῳ, Syr. beuchdono, with a display of might) merely give conjectural renderings of the word, which had become obsolete before their time; Saadia, however, renders it with etymological correctness suchūn, from sachana, to be hot, or set on fire. Thus, by changing the Euphrates in the (parching) heat of His breath into seven shallow wadys, Jehovah makes a free course for His people who come out of Asshur, etc. This was the idea which presented itself to the prophet in just this shape, though it by no means followed that it must necessarily embody itself in history in this particular form.”