Ісая 11:15

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 a…

It is a very good transition in prophecy (whether it be so in rhetoric or no), and a very common one, to pass from the prediction of the temporal deliverances of the church to that of the great salvation, which in the fulness of time should be wrought out by Jesus Christ, of which the other were types and figures, to which all the prophets bore witness; and so the ancient Jews understood them. For what else was it that raised so great an expectation of the Messiah at the time he came. Upon occasion of the prophecy of the deliverance of Jerusalem from Sennacherib, here comes in a prophecy concerning Messiah the Prince. I. His rise out of the house of David (Isa 11:1). II. His qualifications for his great undertaking (Isa 11:2, Isa 11:3). III. The justice and equity of his government (Isa 11:3-5). IV. The peaceableness of his kingdom (Isa 11:6-9). V. The accession of the Gentiles to it (Isa 11:10), and with them the remnant of the Jews, that should be united with them in the Messiah's kingdom (Isa 11:11-16) and of all this God would now shortly give them a type, and some dark representation, in the excellent government of Hezekiah, the great peace which the nation should enjoy under him, after the ruin of Sennacherib's design, and the return of many of the ten tribes out of their dispersion to their brethren of the land of Judah, when they enjoyed that great tranquility.

11:15-16 Using imagery from Israel’s past exodus, Isaiah encouraged his listeners by promising that God would bring his people out of Assyria the way he brought them out of Egypt (Exod 14:29–15:18; see also Rev 16:12).