1Hospodin mi řekl: „Vezmi si velikou tabuli a napiš na ni běžným písmem: Maher-šalal Chaš-baz (to je: Rychlá kořist, chvatný lup).“ 2Přizval jsem si k tomu spolehlivé svědky: kněze Uriáše a Zachariáše, syna Jeberechiášova. 3Když jsem se pak doma miloval s prorokyní, počala a porodila syna. Hospodin mi řekl: „Dej mu jméno Maher-šalal Chaš-baz. 4Než se to dítě naučí říkat: ‚Tati, mami,‘ bude bohatství Damašku i kořist Samaří odvlečena k asyrskému králi.“ 5Hospodin mi pak ještě řekl: 6„Protože ten lid zavrhl poklidně tekoucí vody Siloe a raduje se z Recina a syna Remaliášova, 7hle, Pán na ně proto přivede prudké a mohutné vody Eufratu, totiž asyrského krále se vší jeho slávou. Všude vystoupí ze svého koryta, všude se vylije z břehů. 8I Judu zaplaví, rozlije se a rozvodní, takže dosáhne až po bradu. Roztáhne křídla a naplní tvou zemi od obzoru k obzoru.“ Bůh je s námi – Immanuel! 9Spolčete se, národy, a děste se, všechny daleké země, poslyšte: Ozbrojte se a děste se, ozbrojte se a děste se! 10Zosnujte plán a zhroutí se, proneste řeč a nenaplní se; vždyť Bůh je s námi – Immanuel! 11Toto mi řekl Hospodin, když mě pevně uchopil svou rukou a varoval mě, abych se nevydával cestou tohoto lidu: 12„Neříkejte zrada všemu, co tento lid nazývá zradou. Čeho se oni bojí, toho se nebojte a nelekejte se. 13Jen Hospodin zástupů ať je vám svatý – před ním mějte bázeň, jen z něho mějte strach. 14On se vám stane svatyní, oběma domům Izraele však bude kamenem úrazu a skálou pádu; obyvatelům Jeruzaléma bude pastí a osidlem. 15Mnozí se o něj zarazí, padnou a zraní se, chytí se do pasti, v níž uvíznou.“ 16Uzavři svědectví, zapečeť Zákon mezi mými učedníky. 17Budu očekávat na Hospodina, jenž skryl svou tvář před domem Jákobovým; budu na něj čekat s nadějí. 18Hle – já a děti, které mi dal Hospodin, jsme v Izraeli jako divy a znamení od Hospodina zástupů, který přebývá na hoře Sion. 19Jistě vám řeknou: „Ptejte se věštců a duchařů, kteří šeptají a šveholí.“ To se lid nemá ptát svého Boha? To se má ptát mrtvých na živé? 20K Zákonu a svědectví! Pokud však nechtějí, pak ať si říkají slova, v nichž není žádné světlo. 21Lid potom bude bloudit zemí zbědovaný a hladový. Zoufalý hladem pohlédne vzhůru a bude zlořečit svému králi i svému Bohu. 22Pohlédne na zemi a hle – soužení a tma, děsivé černo a bezvýchodná temnota! 23Soužená země však nezůstane v tmách. Tak jako dříve ponížil zemi Zabulon a zemi Neftalí, tak nakonec oslaví při cestě k moři, za Jordánem, Galileu pohanů:
Jamieson Fausset Brown Bible Commentary 1 (Isa. 8:1-9:7)
great--suitable, for letters large enough to be read by all.
roll--rather, tablet of wood, metal, or stone (
Jes 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 (
Jes 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 (
Off 21:17;
Röm 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 (
2.Kön 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-- (
2.Chr 29:13).
3 prophetess--perhaps the same as the "virgin" (
Jes 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 (
Jes 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" (
Jes 8:4), we have about three years in all, agreeing with
Jes 7:15-
Jes 7:16.
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 (
Jes 8:7;
Off 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 (
Jes 7:6); also to Judah's desire to seek an Assyrian alliance is included in the censure (compare
Jes 7:17).
Jes 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" (
Jes 6:9).
7 therefore--for the reason given in
Jes 8:6, the Assyrian flood, which is first to overflood Syria and Samaria, shall rise high enough to reach rebel Judah also (
Jes 8:8).
the river--Euphrates swollen in spring by the melting of the snow of the Armenian mountains (compare
Jes 8:6;
Jes 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 (
Jes 30:28).
wings--the extreme bands of the Assyrian armies, fulfilled (
Jes 36:1;
Jes 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 (
Apg 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
Jes 6:9). The name "Immanuel" in
Jes 8:8 (compare
Jes 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 (
Jes 9:4,
Jes 9:6).
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 (
4.Mo 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;
Hes 1:3;
Hes 3:14,
Hes 3:22;
Hes 37:1).
way of . . . people--their distrust of Jehovah, and the panic which led them and Ahab to seek Assyrian aid.
12 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 (
Jes 29:23;
4.Mo 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 (
1.Kön 1:50;
1.Kön 2:28;
Hes 11:16; compare
Spr 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
5.Mo 32:4,
5.Mo 32:15,
5.Mo 32:18,
5.Mo 32:30-
5.Mo 32:31,
5.Mo 32:37;
Dan 2:34;
Röm 9:33;
1.Pet 2:8).
gin--trap, in which birds are unexpectedly caught (
Lk 21:35;
1.Thes 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 (
Jes 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 (
Jes 6:9-
Jes 6:10), 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
Dan 8:26;
Dan 12:9). "The words are closed up and sealed till the time of the end"; but
Off 22:10, "Seal not the sayings of the prophecy . . . for the time is at hand" (compare
Off 5:1,
Off 5:5,
Off 5:9),
testimony--attested by Uriah and Zechariah (
Jes 8:2).
law--the revelation just given, having the force of a law.
disciples--not as MAURER, Uriah and Zechariah (compare
Joh 7:17;
Joh 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 (
Jes 50:10;
Jes 54:8;
Hab 2:3;
Lk 2:25,
Lk 2:38).
18 I and the children--Isaiah means "salvation of Jehovah"; His children's names, also (
Jes 7:3,
Jes 7:14;
Jes 8:3), were "signs" suggestive of the coming and final deliverance.
wonders--that is, symbols of the future (
Jes 20:3;
Sach 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
Jes 8:17-
Jes 8:18, 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
Jes 9:6, "Wonderful." Hence in
Heb 2:13, believers are called His "children"; but in
Jes 8:11-
Jes 8:12, His "brethren." On "the Lord hath given me," see
Joh 6:37,
Joh 6:39;
Joh 10:29;
Joh 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 (
1.Sam 28:7, &c.), consulted the witch of En-dor in his difficulties. These follow in the wake of idolatry, which prevailed under Ahaz (
2.Kön 16:3-4,
2.Kön 16:10). He copied the soothsaying as he did the idolatrous "altar" of Damascus (compare
3.Mo 20:6, which forbids it,
Jes 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
Jes 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 (
Jes 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 More detailed description of the despair, which they shall fall into, who sought necromancy instead of God;
Jes 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. (
5.Mo 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 (
Off 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 (
Jes 7:15,
Jes 7:22;
3.Mo 26:3-
3.Mo 26:5,
3.Mo 26:14-
3.Mo 26:16,
3.Mo 26:20).
their king . . . God--Jehovah, King of the Jews (
Ps 5:2;
Ps 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 (
Spr 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.