So shall he sprinkle many nations; the kings shall shut their mouths at him: for that which had not been told them shall they see; and that which they had not heard shall they consider.

He shall sprinkle many nations, kings shall shut their mouth at him: for they to whom it was not told of him, have seen: and they that heard not, have beheld.

so shall he astonish many nations; kings shall shut their mouths at him: for what had not been told them shall they see, and what they had not heard shall they consider.

So doth he sprinkle many nations. Concerning him kings shut their mouth, For that which was not recounted to them they have seen, And that which they had not heard they have understood!

So will nations give him honour; kings will keep quiet because of him: for what had not been made clear to them they will see; and they will give their minds to what had not come to their ears.

So shall he startle many nations, Kings shall shut their mouths because of him; From that which had not been told them shall they see, And that which they had not heard shall they perceive.

He will sprinkle many nations; kings will close their mouth because of him. And those to whom he was not described, have seen. And those who have not heard, have considered.

Sic asperget gentes multas; super eum reges claudent os suum; quia quod non fuerat ipsis narratum videbunt; et qued non audierant intelligent.

So shall he sprinkle many nations. Some explain it, "Shall cause to drop," which they take to be a metaphorical expression for "to speak." But since nzh signifies "to sprinkle," and is commonly found to have this sense in Scripture, I choose rather to adopt this interpretation. He means that the Lord will pour out his Word over "many nations." He next mentions the effect of doctrine, that kings shall shut their mouth, that is, in token of astonishment, but a different kind of astonishment from that which he formerly described. Men "shut their mouths," and are struck with bewilderment, when the vast magnitude of the subject is such that it cannot be expressed, and that it exceeds all power of language. What they have not heard. He means that this astonishment will not arise merely from Christ's outward appearance, but, on the contrary, from the preaching of the Gospel; for, though he had risen from the dead, yet all would have thought that he was still a dead man, if the glory of his resurrection had not been proclaimed. By the preaching of the Gospel, therefore, were revealed those things which formerly had neither been seen nor heard; for this doctrine was conveyed to kings and nations that were very far off, and even to the very ends of the world. Paul quotes this passage, and shows that it was fulfilled in his ministry, and glories on this ground, that he proclaimed the doctrine of the Gospel to those who had never heard of it at all. (Romans 15:21) This belongs to the office of an Apostle, and not to the office of every minister. He means that the kingdom of Christ is more extensive than merely to embrace Judea, and that it is not now confined within such narrow limits; for it was proper that it should be spread through all nations, and extended even to the ends of the world. The Jews had heard something of Christ from the Law and the Prophets, but to the Gentiles he was altogether unknown; and hence it follows that these words relate strictly to the Gentiles. They shall understand. By this word he shows that faith consists in certainty and clear understanding. Wherever, therefore, knowledge of this kind is wanting, faith is unquestionably wanting. Hence it is evident how idle is the notion of the Papists about implicit faith, which is nothing else than gross ignorance, or rather a mere creature of imagination.

So - (כן kên). This word corresponds to 'as' (כאשׁר ka'ăsher) in the former verse. 'In like manner as many were astonished or shocked at thee - so shall he sprinkle many nations.' The one is to be in some respects commensurate with the other. The comparison seems to consist of two points:
1. In regard to the numbers. Many would be shocked: many would be sprinkled by him. Large numbers would be amazed at the fact of his sorrows; and numbers correspondently large would be sprinkled by him.
2. In the effects. Many would be struck dumb with amazement at his appearance; and, in like manner, many would be struck dumb with veneration or respect. He would be regarded on the one hand as having scarce the form of a man; on the other, even kings would be silent before him from profound reverence and awe.
Shall he sprinkle many nations - The word rendered here 'sprinkle' (יזה yazzeh) has been very variously rendered. Jerome renders it, Asperget - 'Shall sprinkle.' The Septuagint, 'So shall many nations express admiration (θαυμάσονται thaumasontai) at him.' The Chaldee, 'So shall he scatter,' or dissipate (יבדר yebaddar) 'many people.' The Syriac renders it, 'Thus shall he purify,' cleanse, make expiation for 'many nations.' The Syriac verb used here means to purify, to cleanse, to make holy; and, in aph., to expiate; and the idea of the translator evidently was, that he would purify by making expiation. See the Syriac word used in Luke 3:17; Acts 11:9; Acts 24:18; Hebrews 9:22; Hebrews 10:4. Castellio renders it as Jerome does; and Jun. and Tremell., 'He shall sprinkle many nations with stupor.' Interpreters have also varied in the sense which they have given to this word. Its usual and proper meaning is to sprinkle, and so it has been here commonly interpreted. But Martini, Rosenmuller, and Gesenius suppose that it is derived from an Arabic word meaning to leap, to spring, to spring up, to leap for joy, to exult; and that the idea here is, that he should cause many nations to exult, or leap for joy. Parallel places, says Gesenius, occur in Isaiah 49:6-7; Isaiah 51:5. Against the common interpretation, 'to sprinkle,' he objects:
1. That the verb could not be construed without the accusative, and that if it means that he would sprinkle with blood, the word blood would be specified.
2. That the connection is opposed to the idea of sprinkling, and that the antithesis requires some word that shall correspond with שׁמם shāmam, 'shall be astonished,' and that the phrase 'they shall be joyful,' or 'he shall cause them to exult with joy,' denotes such antithesis.
To this it may be replied, that the usual, the universal signification of the word (נזה nāzâh) in the Old Testament is to sprinkle. The word occurs only in the following places, and is in all instances translated 'sprinkle' Exodus 29:21; Leviticus 5:9; Leviticus 6:6-17, Leviticus 6:27; Leviticus 8:11, Leviticus 8:30; Leviticus 14:7, Leviticus 14:16, Leviticus 14:27, Leviticus 14:51; Leviticus 16:14-15, Leviticus 16:19; Numbers 8:7; Numbers 19:4, Numbers 19:18-19, Numbers 19:21; 2-Kings 9:33; Isaiah 63:3. It is properly applicable to the act of sprinkling blood, or water; and then comes to be used in the sense of cleansing by the blood that makes expiation for sin, or of cleansing by water as an emblem of purifying. In Ezekiel 36:25, the practice of sprinkling with consecrated water is referred to as synonymous with purifying - though a different word from this is used (זרק zâraq), 'and I will sprinkle clean water upon you, and ye shall be clean.' If the word used here means 'to sprinkle,' it is used in one of the following significations:
1. To sprinkle with blood, in allusion to the Levitical rite of sprinkling the blood of the sacrifice, meaning that in that way sin would be expiated and removed Leviticus 14:51; Leviticus 16:14; Hebrews 9:19; Hebrews 10:22; or,
2. By an allusion to the custom of sprinkling with water as emblematic of purity, or cleansing Numbers 8:7; Numbers 19:18; Ezekiel 36:25. If used in the former sense, it means, that the Redeemer would make expiation for sin, and that his blood of purifying would be sprinkled on the nations.
If in the latter, as is most probable, then it means that he would purify them, as objects were cleansed by the sprinkling of water. If in either sense, it means substantially the same thing - that the Redeemer would purify, or cleanse many nations, that is, from their sins, and make them holy. Still there is a difficulty in the passage which does not seem to be solved. This difficulty has been thus expressed by Taylor (Concord.): 'It seems here to have a special meaning, which is not exactly collected from the other places where this word is used. The antithesis points to regard, esteem, admiration. So shall he sprinkle, engage the esteem and admiration of many nations. But how to deduce this from the sense of the word I know not.' It was to meet this difficulty that Martini, Rosenmuller, and Gesenius, propose the sense of leaping, exulting, filling with joy, from the Arabic. But that signification does not accord with the uniform Hebrew usage, and probably the sense of purifying is to be retained. It may be remarked that whichever of the above senses is assigned, it furnishes no argument for the practice of sprinkling in baptism. It refers to the fact of his purifying or cleansing the nations, and not to the ordinance of Christian baptism; nor should it be used as an argument in reference to the mode in which that should be administered.
The kings shall shut their mouths at him - Or rather, kings. It does not refer to any particular kings; but the idea is, that he would be honored by kings. To shut the mouths here indicates veneration and admiration. See Job 29:9-10, where reverence or respect is indicated in the same way:
The princes refrained talking,
And laid their hand upon their mouth:
The nobles held their peace,
And their tongue cleaved to the roof of their mouth.
See also Micah 7:16; compare Job 5:16; Psalm 107:42.
For that which had not been told them - In this part of the verse a reason is given for the veneration which kings would evince. It is, that they should receive intelligence of this wonderful exaltation of the messenger of God which had not before been made known to them as it had been to the Jews. Or, in other words, the great mystery of the incarnation and redemption would contain truths and wonders which they had not contemplated elsewhere. No such events would have occurred within the range of their observation; and the wonders of redemption would stand by themselves as unparalleled in all that they had heard or seen. What is here predicted has been fulfilled. The mystery of the incarnation and the atonement; the sufferings and the death of the Redeemer; his exaltation and his glory, are events which are unparalleled in the history of the world. They are events suited in their nature to excite the profoundest admiration, and to induce kings and nobles to lay their hand on their mouth in token of veneration. No monarch on earth could have evinced such condescension as did the Son of God; none has been elevated to so high a rank in the universe as the Redeemer. That the Son of God should become a man; that his visage should be so disfigured by grief as to have scarcely the aspect of a human being; that he should suffer and die as he did; and that he should be exalted as he is over this whole world, and have the most elevated place in the universe at the right hand of God, are all events suited to excite the profoundest admiration.

So shall he sprinkle many nations - I retain the common rendering, though I am by no means satisfied with it. "יזה yazzeh, frequent in the law, means only to sprinkle: but the water sprinkled is the accusative case; the thing on which has על al or אל el. Θαυμασονται, ό, makes the best apodosis. ינהג yenahag would do. ינהרו yinharu is used Isaiah 2:2; Jeremiah 31:12; Jeremiah 51:14, but is unlike. 'Kings shall shut,' etc., is good, but seems to want a first part." - Secker. Munster translates it, faciet loqui, (de se); and in his note thus explains it: יזה yazzeh proprie significat spargere et stillas disseminare; hic hero capitur pro loqui, et verbum disseminare. "יזה yazzeh properly signifies to sprinkle, and to scatter about drops; but it here means to speak, and to disseminate the word." This is pretty much as the Rabbins Kimchi and Sal. ben Belec explain it, referring to the expression of "dropping the word." But the same objection lies to this as to the common rendering; it ought to be על גוים(דבר)יזה yazzeh (debar) al goyim. Bishop Chandler, Defence, p. 148, says, "that to sprinkle is used for to surprise and astonish, as people are that have much water thrown upon them. And this sense is followed by the Septuagint." This is ingenious, but rather too refined. Dr. Duress conjectures that the true reading may be יהזו yechezu, they shall regard, which comes near to the θαυμασονται of the Septuagint, who seem to give the best sense of any to this place.
"I find in my papers the same conjecture which Dr. Durell made from θαυμασονται in the Septuagint. And it may be added that חזה chazah is used to express 'looking on any thing with admiration,' Psalm 11:7; Psalm 17:15; Psalm 27:4; Psalm 63:2; Song 6:13. It is particularly applied to 'looking on God,' Exodus 24:11, and Job 19:26. Gisbert Cuper, in Observ. lib. Job 2:1, though treating on another subject, has some observations which show how nearly ὁραω and θαυμαζω are allied, which, with the peculiar sense of the verb חזה chazah above noted, add to the probability of θαυμασονται being the version of יחזו yechezu in the text: οἱ δε νυ λαοι Παντες ες αυτον ὁρωσι. Hesiod., id est. cum veneratione quadam adminantur. Hinc ὁραω et θαυμαζω junxit Themistius Or. 1: Ειτα παυσονται οἱ ανθρωποι προς σε μονον ὁρωνες, και σε μονον θαυμαζοντες. Theophrastus in Charact. c. 3. Ενθυμη ὡς αποβλεπουσιν εις σε οἱ ανθρωποι. Hence the rendering of this verse seems to be -
"So many nations shall look on him with admiration
Kings shall stop their mouths."
Dr. Jubb.
Does not sprinkling the nations refer to the conversion and baptism of the Gentiles? Many nations shall become proselytes to his religion.
Kings shall shut their mouths at him - His Gospel shall so prevail that all opposition shall be finally overcome; and kings and potentates shall be overwhelmed with confusion, and become speechless before the doctrines of his truth. When they hear these declared they shall attentively consider them, and their conviction of their truth shall be the consequence.
For that which had not been told them - The mystery of the Gospel so long concealed. See Romans 15:21; Romans 16:25.
Shall they see - With the eyes of their faith; God enlightening both organ and object.
And that which they had not heard - The redemption of the world by Jesus Christ; the conversion of the Gentiles, and making them one flock with the converted Jews. - Trapp

So (p) shall he sprinkle many nations; the kings shall shut their (q) mouths at him: for [that] which had not been told them shall they see; and [that] which they had not heard shall they (r) consider.
(p) He will spread his word through many nations.
(q) In sign of reverence, and as being astonished at his excellency.
(r) By the preaching of the gospel.

So shall he sprinkle many nations,.... This is not to be understood of water baptism, for though this has been administered in many nations, yet not by Christ, nor done by sprinkling; rather of the grace of the Spirit, which is expressed by water, and its application by sprinkling, and is of a cleansing and sanctifying nature, and which Gentiles are made partakers of; but better of the blood of Christ, called the blood of sprinkling, by which the conscience is purged from dead works, and the heart from an evil conscience, and by which multitudes of many nations are justified and sanctified; though it seems best of all to interpret it of the doctrine of Christ, which is compared to rain and dew, and is dropped, distilled, and sprinkled, and falls gently upon the souls of men, and has been published in many nations, with good effect and success. So Kimchi and Ben Melech say the phrase is expressive of speaking. This passage is applied to the Messiah by a Jewish writer (y). The Targum is,
"he will scatter many people;''
and Aben Ezra interprets it of pouring out their blood and taking vengeance on them.
The kings shall shut their mouths at him; astonished at the glories and excellencies of his person and office, as outshining theirs; at his wonderful works of grace and salvation, and as having nothing to object to his doctrines; and if they do not profess them, yet dare not blaspheme them. It seems to denote a reverent attention to them, and a subjection to Christ and his ordinances; and must be understood of their subjects as well as of themselves.
For that which had not been told them shall they see, and that which they had not heard shall they consider; or "understand" (z); this is applied to Christ and his Gospel, in the times of the apostles, Romans 15:20. The Gentiles had not the oracles of God committed to them; could not be told the things of the Gospel, and what relate to Christ, by their oracles, or by their philosophers; nor could they be come at by the light of nature, or by carnal reason; such as the doctrines of a trinity of Persons in the Godhead; of the deity, sonship, and incarnation of Christ; of salvation by him; of justification by his righteousness, pardon by his blood, and atonement by his sacrifice; of the resurrection of the dead, and eternal life: but now Christ and his Gospel are seen and understood by spiritual men; who, besides having a revelation given them, and the Gospel preached unto them, have their eyes opened, and indeed new eyes and understandings given them; so that they have a sight of Christ, of the glory, beauty, and fulness of his person by faith, through the glass of the word, so as to approve of him, appropriate him, and become like unto him; and of his Gospel, and the doctrines of it, so as to like and esteem them, believe them, distinguish them, and look upon them with wonder and pleasure.
(y) Baal Hatturim in Leviticus. xvi. 14. (z) Sept.; intelligent, Calvin; "intellexerunt", Vitringa.

sprinkle many--GESENIUS, for the antithesis to "be astonished," translates, "shall cause . . . to exult." But the word universally in the Old Testament means either to sprinkle with blood, as the high priest makes an expiation (Leviticus 4:6; Leviticus 16:18-19); or with water, to purify (Ezekiel 36:25; compare as to the Spirit, Acts 2:33), both appropriate to Messiah (John 13:8; Hebrews 9:13-14; Hebrews 10:22; Hebrews 12:24; 1-Peter 1:2). The antithesis is sufficient without any forced rendering. Many were astonished; so many (not merely men, but) nations shall be sprinkled. They were amazed at such an abject person claiming to be Messiah; yet it is He who shall justify and purify. Men were dumb with the amazement of scorn at one marred more than the lowest of men, yet the highest: even kings (Isaiah 49:7, Isaiah 49:23) shall be dumb with awe and veneration ("shut . . . mouths"; Job 29:9-10; Micah 7:16).
that . . . not . . . told them--the reason why kings shall so venerate them; the wonders of redemption, which had not been before told them, shall then be announced to them, wonders such as they had never heard or seen parallelled (Isaiah 55:1; Romans 15:21; Romans 16:25-26).
The speaker, according to HORSLEY, personates the repenting Jews in the latter ages of the world coming over to the faith of the Redeemer; the whole is their penitent confession. This view suits the context (Isaiah 52:7-9), which is not to be fully realized until Israel is restored. However, primarily, it is the abrupt exclamation of the prophet: "Who hath believed our report," that of Isaiah and the other prophets, as to Messiah? The infidel's objection from the unbelief of the Jews is anticipated and hereby answered: that unbelief and the cause of it (Messiah's humiliation, whereas they looked for One coming to reign) were foreseen and foretold.

So - His exaltation shall be answerable to his humiliation. Sprinkle - With his word or doctrine; which being often compared to rain or water, may be said to be sprinkled, as it is said to be dropped, Deuteronomy 32:2; Ezekiel 20:46. Kings - Shall be silent before him out of profound humility, reverence, and admiration of his wisdom. For - They shall hear from his mouth many excellent doctrines, which will be new and strange to them. And particularly that comfortable doctrine of the salvation of the Gentiles, which was not only new to them, but strange and incredible to the Jews themselves.