>**An eschatological poem.** One of the most famous texts in the Bible, this poem is also found, with minor variations, in Mic. 4.1–4. Exactly how these two passages are related is uncertain. **2–3:** *The Mount of the Lord’s House* is the Temple Mount (which today is bordered on the west by the Western Wall). *Gaze,* alternatively, “flow towards.” *Instruction,* alternatively, “law” (Heb “torah”), or, as in Deut. 17.8–11, Hag. 2.11–13, and Mal. 2.7, “ruling(s).” See further on v. 4\. The term *Zion* in the Bible refers to the Temple Mount (and, by extension, more broadly to the whole city of Jerusalem), but never to the hill currently called by that name, which is located immediately south of the present-day Armenian quarter, southwest of the biblical Mount Zion. **4:** The prophet does not imagine a future without borders or distinct nationalities. International conflicts will still occur, but nations will no longer resolve them through warfare. Instead, they will submit to arbitration at Mount Zion. The Temple will become the headquarters of a divine Security Council with a membership of One and unsurpassed ability to ensure compliance. The nations will flow to Zion in order to receive a “torah” or legal ruling concerning their disputes, with the result that warfare is no longer relevant, since all conflicts will be resolved definitively by the divine pronouncement at the Jerusalem Temple. This text does not explain how the divine pronouncement is given to the nations, but ch 11 suggests that the Davidic king of the ideal future, who is also a prophet, may deliver the oracle to the nations who come to Zion for compulsory arbitration. If so, it is striking that this Davidic king is not mentioned in this passage, which focuses more on a messianic age than on a Davidic messiah. (Benjamin Sommer, *Jewish Study Bible*)