13 Ephraim’s jealousy will end, and Judah’s hostility will be eliminated. Ephraim will no longer be jealous of Judah, and Judah will no longer be hostile toward Ephraim. 14 They will swoop down on the Philistine hills to the west; together they will loot the people of the east. They will take over Edom and Moab, and the Ammonites will be their subjects. 15 The Lord will divide the gulf of the Egyptian Sea; he will wave his hand over the Euphrates River and send a strong wind; he will turn it into seven dried-up streams and enable them to walk across in their sandals. 16 There will be a highway leading out of Assyria for the remnant of his people, just as there was for Israel, when they went up from the land of Egypt.
9 Though I scatter them among the nations, they will remember in far-off places—they and their children will survive and return. 10 I will bring them back from Egypt and gather them from Assyria. I will bring them to the lands of Gilead and Lebanon, and there will not be enough room for them. 11 The Lord will cross the sea of storms and will calm its turbulence. The depths of the Nile will dry up, the pride of Assyria will be humbled, and the domination of Egypt will be no more. 12 Thus I will strengthen them by my power, and they will walk about in my name,” says the Lord.
Notes and References
"... Many Jewish writers included the event of Moses' striking the sea, taking for granted that he divided the sea with his rod. Jacobson's close studies of the Jewish texts show that some texts underline the role of Moses' rod while others minimize it. In addition to Ezekiel, the hitting of the sea is mentioned in Artapanus, Philo, Pseudo-Philo Biblical Antiquities and Josephus. Jacobson correctly notes that Isaiah 11:15 and Zechariah 10:11 also suppose that the sea was hit, although in these cases it was God who did it. Jacobson considers the detail important. His answer to why Ezekiel preferred one tradition to another is that, contrary to the Hebrew tradition and similarly to most Jewish Hellenists, Ezekiel wanted to emphasize Moses' role in the miracle ..."
Koskenniemi, Erkki The Old Testament Miracle-Workers in Early Judaism (p. 76) Mohr Siebeck, 2005