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The answers in the following question concentrated on the meaning of "He will sprinkle many nations." (LSB)

Deeper understanding of ( Isaiah 52:15 ) Thus He will sprinkle many nations,

To answer the entirely of Isaiah 52:15 in a single question is too large of a scope for one question. That is why I'm asking this question about the last of the verse:

For what had not been told them they will see,
And what they had not heard they will understand. (in Isaiah 52:15, LSB2022)

This seems to fit Pontius Pilate very well from the description in John 18-19. Except, Pilate was a ruler, but not a king. He was a single person, which does not fit "they." Pilate did use inductive logic to understand more than he was told. While they used the loyalty claim to force Pilates hand at the crucifixion, as payback Pilate put "King of the Jews" on the cross because that was the unsubstantiated charge forcing his hand.

What is a better answer to who are the kings in the last two poetic lines of this verse?

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    This is a classic case of an "opinion-based" question that should not therefore be closed. Upvoted. Commented Dec 9, 2025 at 16:22
  • When someone points out that the lines are quoted in Romans 15:21, the question is no longer opinion based. Commented Dec 9, 2025 at 18:25

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The final two lines of Isaiah 52:15 are quoted in Romans 15:21:

“Those who were not told about him will see, and those who have not heard will understand.” (NIV)

Paul cites this verse to explain his ambition to preach the gospel where Christ was not yet known (Romans 15:20). He calls himself "an apostle to the Gentiles" (Romans 11:13), affirming that the gospel was always intended to reach peoples who had never heard it.

Though Paul adjusts the wording slightly, the sense remains intact. In Isaiah 52:15, the "they" naturally points to the Gentiles, since the surrounding references to "nations" and "kings" clearly refer to foreign peoples and rulers.

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I would suggest that the answer to "Who are the 'they'" of Isa 52:15 is contained in the following verses of Isa 53:1-3 -

1 Who has believed our message? And to whom has the arm of the LORD been revealed?

2 He grew up before Him like a tender shoot, and like a root out of dry ground.

He had no stately form or majesty to attract us, no beauty that we should desire Him.

3 He was despised and rejected by men, a man of sorrows, acquainted with grief.

Like one from whom men hide their faces, He was despised, and we esteemed Him not.

Thus, the answer is, - people that were not ready for Messiah to come and refused to accept Jesus' message. Indeed, we have the NT comment on this passage contained in John 12:37-40 -

37 Although Jesus had performed so many signs in their presence, they still did not believe in Him. 38 This was to fulfill the word of Isaiah the prophet:

“Lord, who has believed our message? And to whom has the arm of the Lord been revealed?”

39 For this reason they were unable to believe. For again, Isaiah says:

40 “He has blinded their eyes and hardened their hearts,

so that they cannot see with their eyes, and understand with their hearts, and turn, and I would heal them.”

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I'll answer from the viewpoint of how the prophecy was originally meant and understood. This does not preclude the possibility that it may also be interpreted as others have done - looking backward through the lens of the Gospel rather than as a prophecy concerning the liberation of Israel from exile, much closer to the time it was written.

Looking at the prophecy as pertaining to the return from exile, consider it in context:

9 Break out together in song, O ruins of Jerusalem! For the Lord has comforted his people, has redeemed Jerusalem. 10 The Lord has bared his holy arm in the sight of all the nations; All the ends of the earth can see the salvation of our God. 11 Depart, depart, go out from there, touch nothing unclean! Out from there! Purify yourselves, you who carry the vessels of the Lord. 12 But not in hurried flight will you go out, nor leave in headlong haste, For the Lord goes before you, and your rear guard is the God of Israel. 13 See, my servant shall prosper, he shall be raised high and greatly exalted. 14 Even as many were amazed at him— so marred were his features, beyond that of mortals his appearance, beyond that of human beings — 15 So shall he startle many nations, kings shall stand speechless; For those who have not been told shall see, those who have not heard shall ponder it.

Interpretation:

  • vs. 9 - God pronounces the redemption of Jerusalem from its bondage under Babylonian captivity.
  • 10 - This act of God is seen by all the nations of the known world.
  • 11 - The exiles are called to leave Babylon, and the porters of the vessels belonging to the Temple must take care to purify themselves.
  • 12 - Unlike in the case of the exodus from Egypt, haste is unnecessary, for the journey is blessed be Persian authorities.
  • 13 - God's "servant" (Israel) will now prosper greatly.
  • 14- This will amaze the gentile nations who had seen how harshly Israel had been punished.
  • 15 - Those who had not previously heard of Israel's suffering will see her redemption, and those who had not heard of it will have to think about what God has done.

Thus, in terms of the OPs question, Isaiah understood the redemption of Jerusalem by Cyrus the Great as a witness to God's great work of grace with Israel. Having harshly punished her for her sin, he also mercifully forgave and restored her. Her liberation and coming prosperity will serve as a marvelous testimony to those who knew how low Israel had been brought. It will also be a source of contemplation to those who were until now unaware. The kings in vs. 15 are kings of the gentile nations who knew of Israel's tragic fall and are now amazed at her redemption.

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