8 And it hath passed on into Judah, It hath overflown and passed over, Unto the neck it cometh, And the stretching out of its wings Hath been the fulness of the breadth of thy land, O Emmanu-El!
Therefore the Lord Himself giveth to you a sign, Lo, the Virgin is conceiving, And is bringing forth a son, And hath called his name Immanuel,
And His breath `is' as an overflowing stream, Unto the neck it divideth, To sift nations with a sieve of vanity, And a bridle causing to err, `Is' on the jaws of the peoples.
He hath come in against Aiath, He hath passed over into Migron, At Michmash he looketh after his vessels. They have gone over the passage, Geba they have made a lodging place, Trembled hath Rama, Gibeah of Saul fled. Cry aloud `with' thy voice, daughter of Gallim, Give attention, Laish! answer her, Anathoth. Fled away hath Madmenah, The inhabitants of the high places have hardened themselves. Yet to-day in Nob to remain, Wave its hand doth the mount of the daughter of Zion, The hill of Jerusalem.
The burden of the Valley of Vision. What -- to thee, now, that thou hast gone up, All of thee -- to the roofs? Full of stirs -- a noisy city -- an exulting city, Thy pierced are not pierced of the sword, Nor dead in battle. All thy rulers fled together from the bow, Bound have been all found of thee, They have been kept bound together, Afar off they have fled. Therefore I said, `Look ye from me, I am bitter in my weeping, Haste not to comfort me, For the destruction of the daughter of my people.' For a day of noise, and of treading down, And of perplexity, `is' to the Lord, Jehovah of Hosts, In the valley of vision, digging down a wall, And crying unto the mountain. And Elam hath borne a quiver, In a chariot of men -- horsemen, And Kir hath exposed a shield. And it cometh to pass, The choice of thy valleys have been full of chariots, And the horsemen place themselves diligently at the gate.
Therefore, hear a word of Jehovah, ye men of scorning, Ruling this people that `is' in Jerusalem. Because ye have said: `We have made a covenant with death, And with Sheol we have made a provision, An overflowing scourge, when it passeth over, Doth not meet us, Though we have made a lie our refuge, And in falsehood have been hidden.' Therefore, thus said the Lord Jehovah: `Lo, I am laying a foundation in Zion, A stone -- a tried stone, a corner stone precious, a settled foundation, He who is believing doth not make haste. And I have put judgment for a line, And righteousness for a plummet, And sweep away doth hail the refuge of lies, And the secret hiding-place do waters overflow. And disannulled hath been your covenant with death, And your provision with Sheol doth not stand, An overflowing scourge, when it passeth over, Then ye have been to it for a treading-place. From the fulness of its passing over it taketh you, For morning by morning it passeth over, By day and by night, And it hath been only a trembling to consider the report. For shorter hath been the bed Than to stretch one's self out in, And the covering hath been narrower Than to wrap one's self up in. For as `at' mount Perazim rise doth Jehovah, As `at' the valley in Gibeon He is troubled, To do His work -- strange `is' His work, And to do His deed -- strange `is' His deed.' And now, show not yourselves scorners, Lest strong be your bands, For a consumption, that is determined, I have heard, by the Lord, Jehovah of Hosts, `Is' for all the land.
Wo `to' Ariel, Ariel, The city of the encampment of David! Add year to year, let festivals go round. And I have sent distress to Ariel, And it hath been lamentation and mourning, And it hath been to me as Ariel. And I encamped, O babbler, against thee, And I laid siege against thee -- a camp. And I raised up against thee bulwarks. And thou hast been low, From the earth thou speakest, And from the dust makest thy saying low, And thy voice hath been from the earth, As one having a familiar spirit, And from the dust thy saying whisperest, And as small dust hath been The multitude of those scattering thee, And as chaff passing on the multitude of the terrible, And it hath been at an instant -- suddenly. By Jehovah of Hosts thou art inspected, With thunder, and with an earthquake, And great noise, hurricane, and whirlwind, And flame of devouring fire. And as a dream, a vision of night, hath been The multitude of all the nations Who are warring against Ariel, And all its warriors, and its bulwark, Even of those distressing her. And it hath been, as when the hungry dreameth, And lo, he is eating, And he hath waked, and empty `is' his soul, And as when the thirsty dreameth, And lo, he is drinking, and he hath waked, And lo, he is weary, and his soul is longing, So is the multitude of all the nations Who are warring against mount Zion. Tarry and wonder, look ye, yea, look, Be drunk, and not with wine, Stagger, and not with strong drink.
And it cometh to pass, in the fourteenth year of king Hezekiah, come up hath Sennacherib king of Asshur against all the fenced cities of Judah, and seizeth them. And the king of Asshur sendeth Rabshakeh from Lachish to Jerusalem, unto the king Hezekiah, with a heavy force, and he standeth by the conduit of the upper pool, in the highway of the fuller's field, and go forth unto him doth Eliakim son of Hilkiah, who `is' over the house, and Shebna the scribe, and Joah son of Asaph, the remembrancer. And Rabshakeh saith unto them, `Say ye, I pray you, unto Hezekiah, `Thus said the great king, the king of Asshur, What `is' this confidence in which thou hast confided? I have said: Only, a word of the lips! counsel and might `are' for battle: now, on whom hast thou trusted, that thou hast rebelled against me? `Lo, thou hast trusted on the staff of this broken reed -- on Egypt -- which a man leaneth on, and it hath gone into his hand, and pierced it -- so `is' Pharaoh king of Egypt to all those trusting on him. `And dost thou say unto me, Unto Jehovah our God we have trusted? is it not He, whose high places and whose altars Hezekiah hath turned aside, and saith to Judah and to Jerusalem, Before this altar ye do bow yourselves? `And now, negotiate, I pray thee, with my lord the king of Asshur, and I give to thee two thousand horses, if thou art able to put for thee riders on them. And how dost thou turn back the face of one captain of the least of the servants of my lord, and dost trust for thee on Egypt, for chariot and for horsemen? And now, without Jehovah have I come up against this land to destroy it? Jehovah said unto me, Go up unto this land, and thou hast destroyed it.' And Eliakim saith -- and Shebna and Joah -- unto Rabshakeh, `Speak, we pray thee, unto thy servants `in' Aramaean, for we are understanding; and do not speak unto us `in' Jewish, in the ears of the people who `are' on the wall.' And Rabshakeh saith, `Unto thy lord, and unto thee, hath my lord sent me to speak these words? is it not for the men -- those sitting on the wall to eat their own dung and to drink their own water with you?' And Rabshakeh standeth and calleth with a great voice `in' Jewish, and saith, `Hear ye the words of the great king, the king of Asshur: Thus said the king, Let not Hezekiah lift you up, for he is not able to deliver you; and let not Hezekiah make you trust unto Jehovah, saying, Jehovah doth certainly deliver us, this city is not given into the hand of the king of Asshur. `Do not hearken unto Hezekiah, for thus said the king of Asshur, Make ye with me a blessing, and come out unto me, and eat ye each of his vine, and each of his fig-tree, and drink ye each the waters of his own well, till my coming in, and I have taken you unto a land like your own land, a land of corn and wine, a land of bread and vineyards; lest Hezekiah doth persuade you, saying, Jehovah doth deliver us. `Have the gods of the nations delivered each his land out of the hand of the king of Asshur? Where `are' the gods of Hamath and Arpad? Where the gods of Sepharvaim, that they have delivered Samaria out of my hand? Who among all the gods of these lands `are' they who have delivered their land out of my hand, that Jehovah doth deliver Jerusalem out of my hand?' And they keep silent, and have not answered him a word, for a command of the king is, saying, `Do not answer him.' And Eliakim son of Hilkiah, who `is' over the house, cometh in, and Shebna the scribe, and Joah son of Asaph, the remembrancer, unto Hezekiah with rent garments, and they declare to him the words of Rabshakeh.
and thou hast said: Thus said the Lord Jehovah: The great eagle, great-winged, long-pinioned, Full of feathers, that hath diverse colours, Hath come in unto Lebanon, And it taketh the foliage of the cedar,
Worthy.Bible » Commentaries » Commentary Critical and Explanatory on the Whole Bible » Commentary on Isaiah 8
Commentary on Isaiah 8 Commentary Critical and Explanatory on the Whole Bible
CHAPTER 8
Isa 8:1-9:7.
The first seven verses of the ninth chapter belong to this section. The eighth chapter continues the subject of the seventh chapter, but at a later period (compare Isa 8:4 with Isa 7:16); implying that the interval till the accomplishment is shorter now than then. The tone of Isa 8:17, 21, 22, expresses calamity more immediate and afflictive than Isa 7:4, 15, 22.
1. great—suitable, for letters large enough to be read by all.
roll—rather, tablet of wood, metal, or stone (Isa 30:8; Hab 2:2); sometimes coated with wax, upon which characters were traced with a pointed instrument, or iron stylus; skins and papyrus were also used (Isa 19:7).
man's pen—that is, in ordinary characters which the humblest can read (so Hab 2:2). Hebrew, enosh means a "common man," is contrasted with the upper ranks (Re 21:17; Ro 3:5). Not in hieroglyphics. The object was that, after the event, all might see that it had been predicted by Isaiah.
concerning—the title and subject of the prophecy.
Maher-shalal-hash-baz—"They (that is, the Assyrians) hasten to the spoil (namely, to spoil Syria and Samaria), they speed to the prey" [Gesenius]. Otherwise, "The spoil (that is, spoiler) hastens, the rapine speeds forward" [Maurer].
2. I took—rather, "The Lord said to me, that I should take," &c. [Maurer].
Uriah—an accomplice of Ahaz in idolatry, and therefore a witness not likely to assist the prophet of God in getting up a prophecy after the event (2Ki 16:10). The witnesses were in order that when the event should come, they might testify that the tablet containing the prophecy had been inscribed with it at the time that it professed.
Zechariah—(2Ch 29:13).
3. prophetess—perhaps the same as the "virgin" (Isa 7:14), in the interim married as Isaiah's second wife: this is in the primary and temporary sense. Immanuel is even in this sense distinct from Maher-shalal-hash-baz. Thus nineteen months at least intervene from the prophecy (Isa 7:14), nine before the birth of Immanuel, and ten from that time to the birth of Maher-shalal-hash-baz: adding eleven or twelve months before the latter could cry, "Father" (Isa 8:4), we have about three years in all, agreeing with Isa 7:15, 16.
4. before, &c.—within a year.
6. waters of Shiloah … softly—Their source is on the southeast of Zion and east of Jerusalem. It means "sent," the water being sent through an aqueduct (Joh 9:7). Figurative for the mild, though now weak, sway of the house of David; in the highest sense Shiloah expresses the benignant sway of Jehovah in the theocracy, administered through David. Contrast to the violent Euphrates, "the river" that typifies Assyria (Isa 8:7; Re 17:15). "This people" refers both to Israel, which preferred an alliance with Rezin of Syria to one with the kings of Judah, and to Judah, a party in which seems to have favored the pretentions of the son of Tabeal against David's line (Isa 7:6); also to Judah's desire to seek an Assyrian alliance is included in the censure (compare Isa 7:17). Isa 8:14 shows that both nations are meant; both alike rejected the divine Shiloah. Not "My people," as elsewhere, when God expresses favor, but "this people" (Isa 6:9).
7. therefore—for the reason given in Isa 8:6, the Assyrian flood, which is first to overflood Syria and Samaria, shall rise high enough to reach rebel Judah also (Isa 8:8).
the river—Euphrates swollen in spring by the melting of the snow of the Armenian mountains (compare Isa 8:6; Isa 7:20).
all his glory—Eastern kings travel with a gorgeous retinue.
channels—natural and artificial in the level region, Mesopotamia.
8. pass through—The flood shall not stop at Syria and Samaria, but shall penetrate into Judea.
the neck—When the waters reach to the neck, a man is near drowning; still the head is not said to be overflowed. Jerusalem, elevated on hills, is the head. The danger shall be so imminent as to reach near it at Sennacherib's invasion in Hezekiah's reign; but it shall be spared (Isa 30:28).
wings—the extreme bands of the Assyrian armies, fulfilled (Isa 36:1; 37:25).
thy land, O Immanuel—Though temporarily applied to Isaiah's son, in the full sense this is applicable only to Messiah, that Judea is His, was, and still is, a pledge that, however sorely overwhelmed, it shall be saved at last; the "head" is safe even now, waiting for the times of restoration (Ac 1:6); at the same time these words imply that, notwithstanding the temporary deliverance from Syria and Israel, implied in "Immanuel," the greatest calamities are to follow to Judah.
9. Associate yourselves—rather, "Raise tumults," or, Rage, that is, Do your worst [Maurer], referring perhaps to the attack of Rezin and Pekah on Jerusalem.
and … be broken in pieces—rather, "yet ye shall be thrown into consternation." Imperative in the Hebrew, according to the idiom whereby the second of two imperatives implies the future, namely, the consequence of the action contained in the first (so Isa 6:9). The name "Immanuel" in Isa 8:8 (compare Isa 8:10) suggests the thought of the ultimate safety of Immanuel's land, both from its present two invaders, and even from the Assyrians, notwithstanding the grievous flood, wherewith the previous verses foretell they shall deluge it. The succession of the house of David cannot be set aside in Judah, for Immanuel Messiah is to be born in it as heir of David, of whom Isaiah's son is but a type (Isa 9:4, 6).
give ear … far countries—witness the discomfiture of Judah's enemies. The prophecy probably looks on also to the final conspiracy of Antichrist and his supporters against the Heir of David's throne in the latter days and their utter overthrow [Horsley].
gird yourselves … gird yourselves—The repetition expresses vehemently the certainty of their being thrown into consternation (not as English Version, "broken in pieces").
10. the word—of command, for the assault of Jerusalem.
God is with us—"Immanuel" implies this (Nu 14:9; Ps 46:7).
11. with a strong hand—or else, "when He grasped me with His hand" [Horsley]. Maurer, as English Version, "with the impetus of His hand," that is, the felt impulse of His inspiration in my mind (Jer 15:17; Eze 1:3; 3:14, 22; 37:1).
way of … people—their distrust of Jehovah, and the panic which led them and Ahab to seek Assyrian aid.
12-16. The words of Jehovah.
confederacy—rather, a conspiracy; an appropriate term for the unnatural combination of Israel with Syrian foreigners against Judea and the theocracy, to which the former was bound by ties of blood and hereditary religion [Maurer].
to all … say—rather, of all which this people calleth a conspiracy [G. V. Smith].
their fear—namely, object of fear: the hostile conspiracy.
be afraid—rather [Maurer], "nor make others to be afraid."
13. Sanctify—Honor His holy name by regarding Him as your only hope of safety (Isa 29:23; Nu 20:12).
him … fear—"fear" lest you provoke His wrath by your fear of man and distrust of Him.
14. sanctuary—inviolable asylum, like the altar of the temple (1Ki 1:50; 2:28; Eze 11:16; compare Pr 18:10); namely, to those who fear and trust in Him.
but … offence—that is, a rock over which they should fall to their hurt; namely those who would not believe.
both … houses—Israel and Judah. Here again the prophecy expands beyond the temporary application in Ahaz' time. The very stone, Immanuel, which would have been a sanctuary on belief, becomes a fatal stumbling-block through unbelief. Jesus Christ refers to this in Mt 21:44. (Compare De 32:4, 15, 18, 30, 31, 37; Da 2:34; Ro 9:33; 1Pe 2:8).
gin—trap, in which birds are unexpectedly caught (Lu 21:35; 1Th 5:2). So at the destruction of Jerusalem under Titus.
15. stumble … taken—images from the means used in taking wild animals.
16. Bind up … seal—What Isaiah had before briefly noted by inscribing Maher-shalal-hash-baz in a tablet, fixed up in some public place, he afterwards wrote out more in detail in a parchment roll (Isa 30:8); this he is now to seal up, not merely in order that nothing may be added to, or taken from it, as being complete, but to imply that it relates to distant events, and is therefore to be a sealed and not understood testimony (Isa 6:9, 10), except in part among God's "disciples," that is, those who "sanctify the Lord" by obedient trust (Ps 25:14). Subsequent revelations would afterwards clear up what now was dark. So the Apocalypse explains what in Daniel was left unexplained (compare Da 8:26; 12:9). "The words are closed up and sealed till the time of the end"; but Re 22:10, "Seal not the sayings of the prophecy … for the time is at hand" (compare Re 5:1, 5, 9),
testimony—attested by Uriah and Zechariah (Isa 8:2).
law—the revelation just given, having the force of a law.
disciples—not as Maurer, Uriah and Zechariah (compare Joh 7:17; 15:15).
17. I—Whatever the rest of the nation may do, I will look to Jehovah alone.
that hideth … face—though He seems now to withdraw His countenance from Judah (the then representative of "the house of Jacob"). Let us wait and trust in, though we cannot see, Him (Isa 50:10; 54:8; Hab 2:3; Lu 2:25, 38).
18. I and the children—Isaiah means "salvation of Jehovah"; His children's names, also (Isa 7:3, 14; 8:3), were "signs" suggestive of the coming and final deliverance.
wonders—that is, symbols of the future (Isa 20:3; Zec 3:8). "Behold I … me" is quoted in Heb 2:13 to prove the manhood of the Messiah. This is the main and ultimate fulfilment of the prophecy; its temporary meaning is applied to Ahaz' time. Isaiah typically, in Isa 8:17, 18, personates Messiah, who is at once "Father" and "Son," Isaiah and Immanuel, "Child" and "Mighty God," and is therefore called here a "wonder," as in Isa 9:6, "Wonderful." Hence in Heb 2:13, believers are called His "children"; but in Isa 8:11, 12, His "brethren." On "the Lord hath given me," see Joh 6:37, 39; 10:29; 17:12.
which dwelleth in … Zion—and will therefore protect Jerusalem.
19. Seek unto—Consult in your national difficulties.
them … familiar spirits—necromancers, spirit charmers. So Saul, when he had forsaken God (1Sa 28:7, &c.), consulted the witch of En-dor in his difficulties. These follow in the wake of idolatry, which prevailed under Ahaz (2Ki 16:3, 4, 10). He copied the soothsaying as he did the idolatrous "altar" of Damascus (compare Le 20:6, which forbids it, Isa 19:3).
wizards—men claiming supernatural knowledge; from the old English, "to wit," that is, know.
peep—rather "chirp faintly," as young birds do; this sound was generally ascribed to departed spirits; by ventriloquism the soothsayers caused a low sound to proceed as from a grave, or dead person. Hence the Septuagint renders the Hebrew for "necromancers" here "ventriloquists" (compare Isa 29:4).
mutter—moan.
should not, &c.—The answer which Isaiah recommends to be given to those advising to have recourse to necromancers.
for the living, &c.—"should one, for the safety of the living, seek unto (consult) the dead?" [Gesenius]. Lowth renders it, "In place of (consulting) the living, should one consult the dead?"
20. To the law, &c.—the revelation of God by His prophet (Isa 8:16), to which he directs them to refer those who would advise necromancy.
if they speak not … it is because—English Version understands "they" as the necromancers. But the Hebrew rendered "because" is not this but "who"; and "if not," ought rather to be "shall they not"; or, truly they shall speak according to this word, who have no morning light (so the Hebrew, that is, prosperity after the night of sorrows) dawning on them [Maurer and G. V. Smith]. They who are in the dark night of trial, without a dawn of hope, shall surely say so, Do not seek, as we did, to necromancy, but to the law," &c. The law perhaps includes here the law of Moses, which was the "Magna Charta" on which prophetism commented [Kitto].
21, 22. More detailed description of the despair, which they shall fall into, who sought necromancy instead of God; Isa 8:20 implies that too late they shall see how much better it would have been for them to have sought "to the law," &c. (De 32:31). But now they are given over to despair. Therefore, while seeing the truth of God, they only "curse their King and God"; foreshadowing the future, like conduct of those belonging to the "kingdom of the beast," when they shall be visited with divine plagues (Re 16:11; compare Jer 18:12).
through it—namely, the land.
hardly bestead—oppressed with anxiety.
hungry—a more grievous famine than the temporary one in Ahaz' time, owing to Assyria; then there was some food, but none now (Isa 7:15, 22; Le 26:3-5, 14-16, 20).
their king … God—Jehovah, King of the Jews (Ps 5:2; 68:24).
look upward … unto the earth—Whether they look up to heaven, or down towards the land of Judea, nothing but despair shall present itself.
dimness of anguish—darkness of distress (Pr 1:27).
driven to darkness—rather, "thick darkness" (Jer 23:12). Driven onward, as by a sweeping storm. The Jewish rejection of "their King and God," Messiah, was followed by all these awful calamities.