Amos 9:11-12 → Isaiah 11:10

Both oracles are eighth-century Davidic-restoration promises that route Gentile-inclusion through the raising of a fallen Davidic scion — the OT's two clearest texts that do so. Amos sees the dynasty as a collapsed sukkah ("the fallen tent of David," Amos 9:11) which the LORD will rebuild "in that day" (בַּיּוֹם הַהוּא) so that "all the nations that bear My name" belong to the restored house (9:12); Isaiah sees the dynasty as a felled tree whose "Root of Jesse" stands "on that day" (בַּיּוֹם הַהוּא) as a banner for the peoples, and "the nations will seek Him" (Isa 11:10). The structural correspondence is exact: a reduced, fallen Davidic entity (tent / stump) is raised, and Gentile-gathering follows as the consequence of that raising — not through Zion-pilgrimage, Servant-call, or Abrahamic seed (the other Gentile-inclusion routes), but uniquely through David. This is a shared trajectory rather than literary dependence: Amos does not cite Isaiah; two prophets independently voice one promise the canon later welds together — most strikingly at the seek-verb, where Isaiah's "the nations will seek (דרשׁ) Him" is the very reading the LXX of Amos 9:12 supplies ("that the remnant of mankind may seek the Lord"), the form James quotes at the Jerusalem Council (Acts 15:16-18) even as Paul cites Isa 11:10 in the same Gentile-mission argument (Rom 15:12). Hence Longitudinal Theme (the canon-wide Davidic-and-the-nations promise) carried by a Promise-Fulfillment structure (a stated future restoration awaiting its day), not typology — neither text is the antitype of the other; both are promise awaiting one fulfillment. The telos: the fallen tent and the felled stump confess that the kingdom we long for cannot raise itself; the nations are not conscripted but seek and find their glorious place of rest in the risen Root of Jesse — so the promise lands not merely as foreshadow but as the desirable Christ in whom Jew and Gentile together come home and rest.