Isaías 8

Isaías 8

ISAIAH Judgment & Character of God Comfort & Redemption of God Uzziah Jotham Ahaz 1-12 13-27 28-35 Hezekiah's Salvation & Blessing 36-39 True God 40-48 Suffering Messiah 49-57 Reigning Lord 58-66 Prophecies Regarding Judah & Jerusalem Is 1:1-12:6 Prophecies Against the Nations Warnings & Promises Historical Section Redemption Promised: Israel's Deliverance Redemption Provided: Israel's Deliverer Redemption Realized: Israel's Glorious Future Prophetic Historic Messianic Holiness, Righteousness & Justice of Jehovah Grace, Compassion & Glory of Jehovah God's Government "A throne" Is 6:6 God's Grace "A Lamb" Is 53:7 Time 740-680BC To help keep this chapter in context observe the preceding table and the following outline adapted from Talk Thru the Bible which summarizes the first section of Isaiah dealing primarily with prophecies concerning the Kingdom of Judah… Isaiah 8:1 Then the LORD said to me, "Take for yourself a large tablet and write on it in ordinary letters: "Swift is the booty, speedy is the prey" KJV Moreover the LORD said unto me, Take thee a great roll, and write in it with a man's pen concerning Mahershalalhashbaz. NKJ Moreover the LORD said to me, "Take a large scroll, and write on it with a man's pen concerning Maher-Shalal-Hash-Baz. NET The LORD told me, "Take a large tablet and inscribe these words on it with an ordinary stylus: 'Maher-Shalal-Hash-Baz.' BGT καὶ εἶπεν κύριος πρός με λαβὲ σεαυτῷ τόμον καινοῦ μεγάλου καὶ γράψον εἰς αὐτὸν γραφίδι ἀνθρώπου τοῦ ὀξέως προνομὴν ποιῆσαι σκύλων πάρεστιν γάρ LXE And the Lord said to me, Take to thyself a volume of a great new book, and write in it with a man's pen concerning the making a rapid plunder of spoils; for it is near at hand. CSB Then the LORD said to me, "Take a large piece of parchment and write on it with an ordinary pen: Maher-shalal-hash-baz. ESV Then the LORD said to me, "Take a large tablet and write on it in common characters, 'Belonging to Maher-shalal-hash-baz.' NIV The LORD said to me, "Take a large scroll and write on it with an ordinary pen: Maher-Shalal-Hash-Baz. NLT Then the LORD said to me, "Make a large signboard and clearly write this name on it: Maher-shalal-hash-baz. " Take: Jer 36:2,28,32 write: Isa 30:8 Job 19:23,24 Hab 2:2,3 Ordinary letters: Rev 13:18 21:17, Maher-shalal-hash-baz Isaiah 8 Resources - Multiple Sermons and Commentaries SWIFT IS THE BOOTY SPEEDY IS THE PREY Then - When? After prophesying of the desolation that was to befall Judah and Jerusalem (Isa 7:17-25). Remember that Isaiah 8 is a continuation of the prophecy in Isaiah 7 (and in fact continues through Isaiah 9:7), where God reassured Ahaz that Judah would not be defeated by the Aram-Ephraim alliance. But God wants to make sure His people get this message clearly and so He repeats the message with an object lesson in the form of Isaiah's son, Maher-shalal-hash-baz (longest personal name in the Bible). It should be emphasized that while God does assure Judah she would not be defeated by the Assyrians, this promise did not relieve Judah of considerable suffering at the hands of the invading Assyrian forces. In the OT we see that God would often use enemies of Israel to chastise His chosen people (cp Hab 1:6 referring to the Babylonians He would send to Judah). Note that Isaiah had already prophesied of the fall of the Aram-Israel alliance in Isaiah 7:4–17 and in Isaiah 8:1-4 is giving another prophecy of the same event. John Martin - As in chapter 7, this prediction also involves the birth of a baby, this time to Isaiah and his wife, a prophetess. Some have suggested that this birth fulfilled the prediction in Isa 7:14. However, the two accounts have several differences. The child in 8:1–4 was not named Immanuel (cf. 7:14). The child in Isa 8:1–4 was born to Isaiah’s wife. She was not a virgin because Isaiah already had at least one child (Isa 7:3), unless the wife in Isa 8:3 refers to a second wife of Isaiah. This, however, seems unlikely. This birth probably occurred some time after the prediction in Isa 7:14 because according to 8:4 the fall of the alliance would occur fairly soon-before the child was even able to say “my father” or “my mother.” Most children can say those words before or soon after they are one year old. Apparently God graciously allowed this second prediction of the Assyrian destruction of Aram to be given to Judah. This prophecy was witnessed by several important people, to prove to the nation once again that Isaiah was speaking for the Lord and that his words were true. (See Bible Knowledge Commentary: Old Testament - Page 1050) Michael Rydelnik adds a similar comment - Given the prophecy of the child in chap. 7, it is often suggested that the child of chap. 8 is one of the boys predicted in chap. 7. However, there are some potentially critical differences between the descriptions of the children in chaps. 7–8. First, the names Immanuel or Shear-jashub never appear in chap. 8. Instead, the child here is to be named Maher-shalal-hash-baz, or swift is the booty, speedy is the prey (v. 1; cf. v. 3). Second, it is clear that the prophetess, unidentified in the context, was not the ‘almah from chap. 7, since she had already given birth to Shear-jashub and so was not a virgin. Third, both Immanuel (7:14–15) and Shear-jashub were described as refusing evil and choosing good, but the child in chap. 8 would witness the destruction of Syria before he knows how to cry out ‘My father’ or ‘My mother’ (v. 4). Finally, the discipline of Judah in chap. 7 was that the Lord would bring on Judah the king of Assyria (v. 4). But the judgment in chap. 8 would be that the wealth of Damascus and the spoil of Samaria will be carried away (v. 4). Clearly, these are distinct prophecies and different children. (See page 1023 in Moody Bible Commentary) The LORD (Jehovah) said to me, "Take for yourself a large tablet and write on it in ordinary letters: "Swift is the booty, speedy is the prey" Take a large tablet (not a parchment roll but more like a slab) - Only rarely is a prophet commanded to actually write out a message (cp Hab 2:2, 3 for another example). Clearly this is a message Jehovah wanted to be fully visible so that it could be read and understood by all. In ordinary letters - The idea is write on the great tablet with a man's (i.e. an ordinary) stylus, in common characters, intelligible to all. The Amplified has "a graving tool and in ordinary characters [which the humblest man can read.]" The Jerusalem Bible has "ordinary writing," NEB has "common writing," and NAB has "ordinary letters," the NIV "ordinary pen. Swift is the booty, speedy is the prey ("The spoil speeds, the prey hastes", "Speeding to the Plunder, Hurrying to the Spoil", 'Quick-pickings-Easy-prey' = J. B. Phillips) - This message is repeated as the name of Isaiah's son, Maher-shalal-hash-baz in Isaiah 8:3. Thus the son's name was to be clearly announced before he was born. This name written out for all to see would signify the rapid advance of the Assyrian forces and the imminent fall of Damascus and Samaria before the Assyrians. An Egyptian name of the Eighteenth Dynasty similarly means "Hasten, Seize Booty." The Lord’s instruction to Isaiah was striking in its publicity, simplicity, and urgency. Isaiah was to take a “large tablet”—not a small private scroll—and inscribe a message in “ordinary letters,” the common script of the marketplace rather than the elegant hand of scholars. God intended this prophecy to be seen, read, and understood by everyone, not hidden in religious jargon. Judgment was approaching Judah, and the warning needed to be unmistakable. The phrase written on the tablet, Maher-shalal-hash-baz, literally means “swift is the spoil, speedy is the prey.” It was not poetry for admiration but a divine headline announcing the rapid advance of Assyria. What Ahaz sought as a political savior would become the instrument of devastation. The message echoed the earlier word given to Ahaz: Isaiah 7:17 A Prophecy Meant to Be Visible - By commanding Isaiah to write on a public tablet, the Lord used a method similar to a posted decree. This parallels Habakkuk’s later instruction Habakkuk 2:2. God wanted His word fixed in time so that when events unfolded, Judah would know the calamity was not political accident but covenant consequence. Isaiah would soon give the same name to his newborn son as a living sign Isaiah 8:3–4. The child became a walking sermon, reminding Judah daily that the clock of judgment was ticking. God’s word would not linger long in fulfillment. The twin ideas of swiftness and prey reveal how God viewed Assyria—not merely as a geopolitical power, but as a rod in His hand: Isaiah 10:5–6 “Woe to Assyria, the rod of My anger and the staff in whose hands is My indignation. I send it against a godless nation and commission it against the people of My fury.” Judah had trusted alliances instead of the Lord. Ahaz preferred the visible might of Tiglath-pileser to the invisible promises of Yahweh. The inscription declared that what men call security can quickly become spoil when God is set aside. APPROXIMATE CHRONOLOGY OF MAHER-SHALAL-HASH-BAZ - Maher-Shalal-Hash-Baz was born around 734 BC, during the reign of King Ahaz of Judah 735–732 BC Syro-Ephraimite crisis 734 BC - His birth is recorded in Isaiah 8:1–4, where the LORD commands Isaiah to give his son this symbolic name. The prophecy explicitly ties the child’s infancy (“before the boy knows how to cry ‘My father’ or ‘My mother’”) to the imminent fall of Damascus (Aram) and Samaria (Israel). 732 BC - Historically, Damascus fell in 732 BC, and Samaria’s collapse followed soon after (culminating in 722 BC). This places the birth slightly before 732 BC, most commonly dated c. 734 BC, during the Syro-Ephraimite crisis (ca. 735–732 BC). HISTORICAL CONTEXT: A Timeline of Isaiah 790 - Uzziah (790-739BC) becomes king of Judah, reigns 52 years 759 - Jotham becomes king of Judah assuming reign when Uzziah becomes leprous 742 - Micah begins his prophetic ministry (cp ministry to Hezekiah Jer 26:18, 19, Mic 3:12) 739 - Isaiah begins prophetic ministry in year King Uzziah died (Isa 6:1f) 731 - Ahaz becomes king of Judah (2Ki 15:38, 16:1, 2Chr 28:1) 726 - Hezekiah becomes 12th king of Judah (2Ki 16:20, 18:1,2) and one of 3 best (2Ki 18:5) 722 - Shalmaneser (2Ki 17:3, 18:9) dies while besieging Samaria, Sargon seizes crown 722 - Sargon of Assyria (Sargon) (Is 20:1) conquers Samaria (2Ki 17:6, 18:9, 10, 11, 12) 701 - Sennacherib (son of Sargon) of Assyria lays siege to Jerusalem 695 - Manasseh becomes king of Judah (2Ki 21:1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12) 627 - Jeremiah begins prophetic ministry 586 - Nebuchadnezzar of Babylon conquers Judah (Source: The Ryrie Study Bible: New American Standard Translation: 1995. Moody Publishers) Note that most of these dates are approximations and not indisputable facts. They are listed to help give the reader have a general idea of the relationship of historical events in Isaiah's time. Prophecies against Judah Isaiah 1:1-12:6 A The Judgment of Judah Isa 1:1–31 B The Day of the Lord Isa 2:1–4:6 C The Parable of the Vineyard Isa 5:1–30 D The Commission of Isaiah Isa 6:1–13 E The Destruction of Israel by Assyria Isa 7:1–10:4 1 Sign of Immanuel Isa 7:1–25 2 Sign of Maher-Shalal-Hash-Baz Isa 8:1–22 3 Prophecy of the Messiah’s Birth Isa 9:1–7 4 Judgment on Ephraim Isa 9:8–10:4 F The Destruction of Assyria by God Isa 10:5–12:6 1 Destruction of Assyria Isa 10:5–19 2 Remnant of Israel Isa 10:20–34 3 Restoration of the Messiah’s Kingdom Isa 11:1–16 4 Thanksgiving in the Messiah’s Kingdom Isa 12:1–6 Fruchtenbaum has commented that… CHAPTERS 7–12 of Isaiah constitute a single unit, sometimes referred to as “The Book of Immanuel” because the name “Immanuel” appears three times in the Hebrew text (Isaiah 7:14; 8:8,10) (Ed: Isa 8:10 = "God with us" transliterated "immanu'el"). (Messianic Christology: A study of Old Testament prophecy concerning the first coming of the Messiah. Tustin, CA: Ariel Ministries) (SEE Evangelical Bible Doctrine: Articles in Honor of Dr. Mal Couch) QUESTION - Who was Maher-Shalal-Hash-Baz? | GotQuestions.org ANSWER - Maher-Shalal-Hash-Baz was a son of the prophet Isaiah. The son’s name is a mouthful, but it’s also full of meaning. Maher-Shalal-Hash-Baz is mentioned in this passage: “The Lord said to me, ‘Take a large scroll and write on it with an ordinary pen: Maher-Shalal-Hash-Baz.’ So I called in Uriah the priest and Zechariah son of Jeberekiah as reliable witnesses for me. Then I went to the prophetess, and she conceived and gave birth to a son. And the Lord said to me, ‘Name him Maher-Shalal-Hash-Baz. For before the boy knows how to say “My father” or “My mother,” the wealth of Damascus and the plunder of Samaria will be carried off by the king of Assyria’” (Isaiah 8:1–4). Scripture records the names of two sons of the prophet Isaiah. Both names were symbolic, containing messages from God to Judah’s king Ahaz and to us today (see Romans 15:4). Maher-Shalal-Hash-Baz can be translated “Speed the spoil and hasten the booty.” Isaiah began his ministry in Judah in 740 BC, the end of the long, relatively prosperous reign of King Uzziah (Isaiah 6:1). The years that immediately followed were the most turbulent in the history of the divided kingdom of Judah and Israel. Assyrian king Tiglath-Pileser III (745–727 BC) was conquering much of the Middle East, including the nations surrounding Israel. The Assyrian Empire stretched well over 1,500 miles, from the Persian Gulf to deep into Egypt. Assyrian military strategy combined huge numbers of troops, advanced siege technology, shocking savagery, and mass deportation to terrify and subdue conquered peoples. About 735 or 734 BC, the kings of Syria (Damascus) and Israel (Samaria) asked Judah’s King Ahaz to ally with them against Assyria. When Ahaz refused, the two kings attacked Judah, launching the Syro-Ephraimite War (Ephraim was the dominant tribe of the northern kingdom of Israel and therefore identified with that kingdom). The two kings quickly overran much of Judah, inflicting great slaughter (2 Chronicles 28:5–8), then besieged Jerusalem (2 Kings 16:5). Ahaz and all Judah were terrified (Isaiah 7:2). But rather than trusting in the Lord as Isaiah counseled, the apostate Ahaz sought protection through an alliance with Assyria. He sent the silver and gold from the temple and his own royal treasury, offering Judah as another vassal state of the growing empire (2 Kings 16:7–8). It was during this national crisis that Isaiah’s second son was born as prophesied as a sign to Ahaz and Judah. Before the boy was conceived God had Isaiah draw up a legal document with the four words of his future son’s name, Maher-Shalal-Hash-Baz (Isaiah 8:1–2). The name literally means “Speed-spoil-hasten-plunder” or “Swift to the spoil, quick to the plunder.” God’s message to Ahaz was that both of Judah’s enemies would be defeated and plundered. Judah would be saved. The document containing the name Maher-Shalal-Hash-Baz symbolized a property deed transferring the wealth of Damascus and Israel to the king of Assyria. Maher-Shalal-Hash-Baz, Isaiah’s future son, named with the same four words of the document, revealed the time frame of Israel’s and Syria’s defeat: sometime between the conception of Maher-Shalal-Hash-Baz to “before the boy knows how to say ‘My father’ or ‘My mother’” (Isaiah 8:3–4). That is, Judah would be saved before Maher-Shalal-Hash-Baz reached age 2, a total of less than three years, counting the child’s time in the womb. The prophecy was fulfilled in 732 BC when both Syria and Israel were conquered by Assyria. A decade later Assyria removed Israel’s wealth and many of her people, obliterating their national identity. Those Israelites who remained in the land intermarried with a variety of foreign occupiers sent by their conquerors (2 Kings 17:24), eventually giving rise to the despised race of Samaritans (see John 4:9; 8:48). At first, it seemed that King Ahaz’s plan to ally with Assyria was a great success for Judah. But the terrible unintended consequences of solving his problems his own way rather than God’s soon followed, as Isaiah had prophesied (Isaiah 7:17–25). Judah became a vassal state from which Assyria demanded heavy annual tribute—completely unnecessary, because God had already intended to use Assyria to save Judah without Ahaz asking for their help (Isaiah 8:4). Within thirty years, this “ally” would lay waste to Judah and place its mighty siege engines before the walls of Jerusalem (Isaiah 36). The message of Maher-Shalal-Hash-Baz to stubborn King Ahaz also contains lessons for us today: 1) No matter how powerful and terrifying your enemies, do not fear them; rather, trust in God, who is in complete control (Romans 8:28; Psalm 33:10–11). God is our strength and defense (Exodus 15:2; Judges 7:2; Isaiah 12:2). When Assyria later attacked Jerusalem in 701 BC, godly King Hezekiah, terrified as he was, accepted Isaiah’s prophecy and turned to God for help. Jerusalem was miraculously delivered (Isaiah 37). 2) Do not be surprised at the instruments God uses to execute His will. He may use the wicked to carry out His good plans (Genesis 50:20; 2 Chronicles 36:15–17). 3) Being used as an instrument of God is no guarantee of His future blessings for the wicked, whether for individuals (1 Kings 14:7–11) or empires (Isaiah 10:12; Jeremiah 50:18). Assyria’s wickedness would be punished (Isaiah 10:15–17), a prophecy fulfilled in the death of 185,000 soldiers attacking Jerusalem (Isaiah 37:36) and the total destruction of the Assyrian Empire (Isaiah 13:1–14:27). 4) As Maher-Shalal-Hash-Baz’s name was written into a legal contract before he was even conceived, God wrote the plan for our entire lives before we were conceived (Psalm 139:16; Jeremiah 1:5), even before the beginning of time (Romans 8:29–30; Ephesians 1:4–5; 2 Timothy 1:9). Believing these powerful truths and acting on them in faith channels the power of God Almighty to make a difference not only in our own lives, but possibly in our communities, our nation, and the whole world (Matthew 17:20; John 14:12). SUMMARY - Maher-Shalal-Hash-Baz was Isaiah’s second son, whose name—meaning “Speed the spoil, hasten the plunder”—served as a prophetic sign that Assyria would soon conquer Syria (Damascus) and Israel (Samaria). Born during the Syro-Ephraimite crisis (c. 735–732 BC), the child’s name, first written on a legal document before his conception, foretold that Judah’s enemies would be defeated before the boy was old enough to speak. The prophecy was fulfilled in 732 BC when Assyria overran both nations, yet Ahaz’s choice to rely on Assyria rather than the Lord turned Judah into a burdensome vassal state, leading to later devastation. The account teaches enduring lessons: trust God rather than fear powerful enemies, recognize that God can use even wicked nations to accomplish His purposes, and remember that His sovereign plan for His people is established long before events unfold. Isaiah 8:2 And I will take to Myself faithful witnesses for testimony, Uriah the priest and Zechariah the son of Jeberechiah.: Take: Ru 4:2,10,11 2Co 13:1 Uriah: 2Ki 16:10,11 18:2 Isaiah 8 Resources - Multiple Sermons and Commentaries JEHOVAH CALLS FOR TWO FAITHFUL WITNESSES This title begs a simple application question - Are you a faithful witness for your Lord? If not you can be -- see Acts 1:8-note. I will take to Myself faithful witnesses for testimony - The presence of two witnesses indicates that this prophecy had the force of a legal document. He names two witnesses in keeping with the Lord's own requirement in Deuteronomy… A single witness shall not rise up against a man on account of any iniquity or any sin which he has committed; on the evidence of two or three witnesses a matter shall be confirmed. (Dt 19:15+, cf Nu 35:30; Dt 17:6) Uriah the priest - He was a priest during the reign of King Ahaz. Uriah means "the LORD is my light" and King Ahaz's request he built an idolatrous (Assyrian) altar like one the king had seen at Damascus when he met with Assyrian King Tiglath-pileser. King Ahaz offered sacrifices on this idolatrous altar and moved the divinely prescribed bronze altar. (Read 2Ki 16:10-16+). In the present context, Uriah (assuming this is the same Uriah) is taken as one of the two faithful witnesses concerning the matter of Maher-shalal-hash-baz. Since we know Uriah had built a pagan altar, how could he be called faithful in this verse? John Martin explains "Uriah the priest is mentioned later in an unfavorable light (2 Kings 16:10–16) when he complied with Ahaz’s order to change the temple worship after the Aram-Israel alliance had been broken. Apparently he was an influential priest." Zechariah the son of Jeberechiah - Zechariah is the name of up to 28 different persons in Scripture but is not the famous prophet whose book is included in the "Minor Prophets" of the Bible. This Zechariah may be the same one who followed God and who taught King Uzziah to honor God which resulted in Uzziah succeeding (see 2Chr 26:5). Zechariah was a witness of Isaiah's prophecy against Syria and Ephraim (Recorded in Isaiah 7). Jeberechiah means "Yah (Jehovah) blesses". Isaiah 8:3 So I approached the prophetess, and she conceived and gave birth to a son. Then the LORD said to me, "Name him Maher-shalal-hash-baz prophetess: Jdg 4:4 2Ki 22:14)( Ho 1:3-9 Maher-shalal-hash-baz Isa 7:13,14, , Isa 8:1 Isaiah 8 Resources - Multiple Sermons and Commentaries MAHER-SHALAL-HASH-BAZ CONCEIVED So I approached (qarab) the prophetess (nebiah/nevia), and she conceived and gave birth to a son. Then the LORD said to me, "Name him Maher-shalal-hash-baz - Approached (qarab) conveys the basic sense of coming very near, which could simply be spatially near but also (as used euphemistically in this present passage) mean in proximity intimately, specifically in sexual relations (Ge 20:4, Dt 22:14). This marks the deliberate fulfillment of a divine command rather than a merely domestic event: Isaiah’s marriage and fatherhood become part of his prophetic ministry, as the conception and birth of the child occur under the direction of the LORD and serve as a living sign to Judah. The designation “the prophetess” highlights the woman’s association with Isaiah’s prophetic calling—either as a prophetess in her own right or, at minimum, as one set apart by her union with a prophet—so that the child’s very existence is framed within God’s revelatory purpose. When the LORD then instructs Isaiah, “Name him Maher-shalal-hash-baz,” the act of naming transforms the child into an embodied oracle: every time the name is spoken it proclaims the immediacy of coming judgment, announcing that the plunder of Damascus and the spoil of Samaria will be seized swiftly by Assyria. Thus the birth is not incidental but intentional, pressing God’s warning into daily life—Judah would hear the prophecy not only from Isaiah’s lips or on a scroll, but from the mouth of a child whose name itself declared that judgment was at the door. Then the LORD said "Name him Maher-shalal-hash-baz" - Remember that names in Scripture were usually filled with meaning. It is almost like this son would be a "walking sermon" or message from God even as was Isaiah's first son whose name meant a "remnant will return." John Martin - The name Maher-Shalal-Hash-Baz, the longest personal name in the Bible, means “quick to the plunder, swift to the spoil.” Soldiers would shout these words to their comrades as they defeated and plundered their foes. Isaiah’s listeners, remembering his prophecy of the fall of the Aram-Israel alliance (Isa 7:4–17), would have understood the significance of his son’s name as they continued to listen to his prediction of impending doom for Aram and Israel. (See Bible Knowledge Commentary: Old Testament - Page 1050) Approached (Draw near, offer) (07126) qarab means to come near or approach and basically denotes moving physically closer. It is used of approaching a person (1 Sam 17:41; Jonah 1:6), coming near spatially (“before he came close to them,” Gen 37:18), arriving at a place (“came near to Egypt,” Gen 12:11), or the nearness of a time or event, such as mourning or death (“the days of mourning… are near,” Gen 27:41; “the time for Israel to die drew near,” Gen 47:29). It can describe sexual intimacy (“Abimelech had not come near her,” Gen 20:4) and also prohibitions—whether holy (“Do not come near here… holy ground,” Exod 3:5, the first OT use) or moral (“do not go near the door of her house,” Prov 5:8). Frequently qārab refers to approaching God, both positively and negatively (Exod 3:5; Deut 4:11; 5:23, 27; Isa 48:16; 1 Sam 14:36), including invitations to worship (Exod 12:48) and prayers for God to draw near (Ps 69:18; 119:169). In sacrificial contexts it means “to bring near” an offering and is often translated “offer” (Lev 2:1, 4, 8; Num 26:61; 31:50). When Israel refused to draw near in worship, God warned, “I will draw near to you for judgment” (Mal 3:5). Figuratively, it can even denote calamity not approaching (“no plague will come near your tent,” Ps 91:10). Prophetess (05031) nebiah/nevia is the feminine by-form of nābi, thus female spokesman, speaker, or prophet. Two prophetesses, Miriam and Deborah seem to have the gift of song (Ex 15:20, Jdg 5:1). It is generally assumed that female prophets had the same roles as male prophets, for some were consulted to receive a word from the Lord as in the case of Huldah (2Ki 22:14, 2Chr 34:22). As with the male prophets some of whom were false prophets, there were also false female prophets like Noadiah (Neh 6:14) The "prophetess" in Isaiah 8:3 has been interpreted indicating she was (1) a prophet in her own right or (2) that simply she was married to the prophet Isaiah. The context does not allow one to be dogmatic. In the present context it could signify that she was the wife of a prophet, but in a sense she does fulfill the role of a prophet by giving birth to a son whose very name conveys a prophetic message. There are a number of prophetesses in the Bible including Miriam (Ex 15:1-19, 20), Deborah (Jdg 4:4, 5, 6-note), Huldah (2Ki 22:14-20, 2Chr 34:22-29), Noadiah (Neh 6:14 = false prophetess), Anna (Lk 2:36, 37, 38), and Philip's four daughters (Acts 21:8, 9). Nebiy'ah/nebiah - 6x in the OT - Ex 15:20; Jdg 4:4; 2Ki 22:14; 2Chr 34:22; Neh 6:14; Isa 8:3 PROPHETESS [ISBE] - prof'-et-es (nebhi'ah; prophetis): Women were not excluded from the prophetic office in the Old Testament, and were honored with the right of prophetic utterance in the New Testament. It should be noted, however, that women like Miriam (Ex 15:20), Deborah (Jdg 4:4) and Huldah (2 Ki 22:14) were not credited with the seer's insight into the future, but were called "prophetesses" because of the poetical inspiration of their speech. Among others mentioned as having the prophetic gift we find Hannah (1 Sam 2:1), Anna (Lk 2:36) and the four daughters of Philip (Acts 21:8,9). Isaiah 8:4 for before the boy knows how to cry out 'My father' or 'My mother,' the wealth of Damascus and the spoil of Samaria will be carried away before the king of Assyria.: before: Isa 7:15,16 Dt 1:39 Jon 4:11 Ro 9:11 Wealth of Damascus: Isa 10:6-14 17:3 2Ki 15:29 16:9 17:3,5,6 Isaiah 8 Resources - Multiple Sermons and Commentaries BEFORE THE CHILD CAN SAY FATHER For - Always be alert for this little preposition at the beginning of sentences, where it most often functions as a term of explanation. Then take a moment and ask "What (why, when, etc) is being explained?" In the present context, Isaiah is explaining why Jehovah has given his son such a long name, Maher-shalal-hash-baz. Before the boy knows how to cry out 'My father' or 'My mother' - The prophecy conveyed by the birth of Isaiah's would be just a few years so that within probably 2 years (or even less) the Assyrian king Tiglath-Pileser III would plunder Damascus (circa 732 BC). Spoil of Samaria - The capital city of Ephraim or Israel (the 10 Northern Tribe Kingdom) (1Ki 16:29; 22:51; 2Ki 13:1, 10; 15:8) originally built by Omri (1Ki 16:24). Will be carried away before the king of Assyria - The Assyrian's practiced deportation of their defeated enemies as an impediment to local uprisings against their rule. The actual fulfillment of this prophecy occurred in 732BC for Damascus and 722BC for Israel. Isaiah 8:5 Again the LORD spoke to me further saying: Spoke: Isa 7:10 Isaiah 8 Resources - Multiple Sermons and Commentaries NOW THE LORD ADDRESSES JUDAH Isaiah 7:10 records almost the same statement but there Jehovah spoke to King Ahaz. The same divine voice in Isa 7:10 and Isa 8:5 but different hearts and so different responses. Again the LORD spoke to me further saying: Remember that when you read the Bible, God is speaking! Always! This begs the question - Are you listening? Isaiah 8:6 Inasmuch as these people have rejected the gently flowing waters of Shiloah and rejoice in Rezin and the son of Remaliah: 1Ki 7:16 2Ch 13:8-18 Shiloah: Ne 3:15 Jn 9:7 rejected the gently flowing waters of Shiloah Jer 2:13,18 18:14 rejoice: Isa 7:1,2,6 Jdg 9:16-20 Isaiah 8 Resources - Multiple Sermons and Commentaries Inasmuch as these people have rejected the gently flowing waters of Shiloah and rejoice in Rezin and the son of Remaliah - The Northern Kingdom of Ephraim (Israel). Young also feels this speaks of the Southern Kingdom of Judah who had despised the LORD and turned to Assyria for help. Jeremiah 2:13; 18 “For My people have committed two evils: They have forsaken Me, The fountain of living waters, To hew for themselves cisterns, Broken cisterns That can hold no water....18) “But now what are you doing on the road to Egypt, To drink the waters of the Nile? Or what are you doing on the road to Assyria, To drink the waters of the Euphrates? Rejected (despised) - The rejection of the gently flowing waters was actually a rejection of God Himself as the context shows. So in a sense the metaphor stands for God Himself and contrasts with the raging Euphrates river mentioned in Isaiah 8:7. The image of the Lord’s satisfying waters is found often in Scripture: Ps 46:4 There is a river whose streams make glad the city of God, The holy dwelling places of the Most High. See also Ezekiel 47; Jn 4:1-15, Jn 7:37, 38, 39; Rev 22:1. The gently flowing waters of Shiloah present an apt picture of the spiritual refreshing found in Messiah (Isaiah 8:5-8; 33:21; 41:18; 48:18; 66:12). I've got peace like a river, I’ve got peace like a river, I’ve got peace like a river in my soul The gently flowing waters symbolized divine protection and help (cp Jesus' charge to wash in the pool of Siloam and receive sight - Jn 9:7, 11). Because Judah had refused God's help (healing?), she would experience (figuratively) the flood of waters of the mighty Euphrates in the form of the mighty and destructive forces of the Assyrians (Isa 8:7). John Martin - The gently flowing waters of Shiloah, also called Siloam, then would refer by metonomy to the city of Jerusalem. These waters were a spring that fed a small reservoir within Jerusalem’s walls. This gentle pool contrasted with the “mighty floodwaters” (8:7) which would destroy the people. (See Bible Knowledge Commentary: Old Testament - Page 1051) Rezin - King of Aram. The son of Remaliah - Pekah king of Ephraim (Israel). As in Isaiah 7, the writer does not refer to him by his name Pekah, possibly because he was a usurper who does not deserve the title he holds (but that is somewhat speculative). Isaiah 8:7 Now therefore, behold, the Lord is about to bring on them the strong and abundant waters of the Euphrates, even the king of Assyria and all his glory; and it will rise up over all its channels and go over all its banks.: Lord: Isa 17:12,13 28:17 59:19 Ge 6:17 Dt 28:49-52 Jer 46:7,8 Da 9:26 Da 11:10,22 Am 8:8 9:5 Na 1:8 Lk 6:48 Rev 12:15,16 17:15 strong: Ezr 4:10 Ps 72:8 king: Isa 7:1-6,17 10:8-14 Eze 31:3-18 Isaiah 8 Resources - Multiple Sermons and Commentaries Now therefore - Term of conclusion - In view of the fact that Judah had rejected Jehovah's help and protection choosing to seek help from a pagan nation Assyria, God would now act. Instead of the gentle flowing waters, Judah's rejection would reap a raging torrent (Assyria)! Beloved, we must not read over this too quickly and think to ourselves "How could Judah be so hard hearted, so foolish?" Judah is a picture of our fallen flesh which (like Judah) rejects the help and protection of God and far too often seeks the world's ways. But we always do so at our own peril (and I am referring to believers), for we too will reap the reward of God's hand of righteous discipline in our life! Do not be deceived when you sin, thinking that you will get away with it. You never get away with sin against God. And if we persist and refuse to confess and repent, we may reap a raging river like Judah! (cp Gal 6:7-note, Gal 6:8-note, Heb 12:5,6-note, He 12:7, 8-note, He 12:9, 10-note, He 12:11-note) Lord - Note that "Lord" is not in all caps, which indicates this is not a translation of Yahweh (Jehovah) but of Adonai - My Lord, My Master. Behold (02009) (hinneh) is an interjection (= a word in speaking or writing, thrown in between words connected in construction, to express some emotion or passion) often seeks to grab the reader's attention and says something like - Look! Pay attention! Don't miss this next point! Hinneh draws attention to an important fact or action that follows and in a sense demands our attention. W E Vine adds that Behold is notable that when behold (hinneh) is used in Isaiah, it always introduces something relating to future circumstances. Uses of hinneh in Isaiah - Isa 3:1; 5:7, 26, 30; 6:7f; 7:14; 8:7, 18, 22; 10:33; 12:2; 13:9, 17; 17:1, 14; 19:1; 20:6; 21:9; 22:17; 24:1; 25:9; 26:21; 28:2, 16; 29:8, 14; 30:27; 34:5; 35:4; 36:6; 37:7, 11, 36; 38:5, 8, 17; 39:6; 40:9f; 41:15, 27; 42:9; 43:19; 47:14; 48:7, 10; 49:12, 22; 51:22; 52:6, 13; 54:11; 58:9; 59:9; 60:2; 62:11; 65:1, 6, 13f, 17f; 66:12, 15 Strong and abundant waters of the Euphrates - First note the clear play on words - rejection of the gentle flowing waters of Shiloah, will reap a torrent of waters from the mighty Euphrates River (cp Hos 8:7 - you always sow more than you reap!) Obviously strong and abundant waters is a figure of speech and a powerful one indeed, for if you have ever been caught in rushing, swirling waters (I have and almost drowned), you know the power of flowing water (cp hydroelectric power!). (Click map of Assyria - the river nearest to Israel is the Euphrates. Observe in the legend the striking expansion of the boundaries that occurred the years 824BC and 671BC. For context the events in Isaiah 8 are prophesied between 735-732BC - How do we know? See comments on Isaiah 8:4. Observe that Judah is not green but yellow - while the Northern Kingdom whose capital was Samaria was eventually defeated by Assyria, the Assyrian advances on Judah did not result in her defeat - Why? God's protective hand was on Judah. He would eventually use Nebuchadnezzar as His servant [Jer 25:9, 27:6, 43:10] to defeat and demolish Judah and Jerusalem in 586BC. Beloved if God is in control of kingdoms rising and falling, what is there in your life which you think is beyond His control? And remember His timing is not necessarily your timing!) Isaiah 8:8 Then it will sweep on into Judah, it will overflow and pass through, It will reach even to the neck and the spread of its wings will fill the breadth of your land, O Immanuel: pass: Isa 10:28-32 22:1-7 28:14-22 29:1-9 36:1-37:38 reach: Isa 30:28 spread: Eze 17:3 Immanuel: Isa 7:14 Mt 1:23 Isa 28:20 Isaiah 8 Resources - Multiple Sermons and Commentaries WHEN TROUBLE COMES REMEMBER IMMANUEL - GOD IS WITH US! Then - This time phrase (expressions of time) usually marks succession, in this case it describes the Assyrian invasion of Judah (circa 701BC) after the defeat of the Northern Kingdom in 722BC. Then it will sweep on into Judah - In 701 B.C. Sennacherib invaded Judah (2Ki 18:13-19:37), and only Jerusalem escaped. Sennacherib, in 701 BC, moved against the cities in the West… He claims to have conquered 46 strongholds of Hezekiah's territory, but he did not capture Jerusalem, for concerning the king he said, in his annals, "himself like a bird in a cage in Jerusalem, his royal city, I penned him." He states, also, how he reduced his territory, and how Hezekiah sent to him 30 talents of gold and 800 talents of silver, besides hostages. It will reach even to the neck - The Assyrian invading "tide" would sweep, and cover the land of Judah but would go no higher than the neck. Thus Judah would be spared from being "drowned" (defeated and destroyed) by the Assyrian waters which did engulf and destroy Judah's sister Israel (Ephraim). The spread of its wings will fill the breadth of your land - As a great bird of prey spreading its wings over its victim, so too would Assyria spread throughout the land of Israel (cp Isaiah 7:19-note) O Immanuel - God with us. In context Isaiah is speaking of the land of Judah which belongs to God. God was indeed still with Judah (even though she had been rebellious and unfaithful) and He would not allow Assyria to defeat them. The fact is that THE LAND, the land of Israel (Judah), did not actually belong to either Judah or King Ahaz, but to the coming Messiah, Immanuel! He came the first time and was rejected. Rejection will not be an "option" when He comes the second time as King of kings and Lord of lords! Michael Rydelnik - Immanuel also reminded the nation that although judgment was coming, God would not forget His covenant or break faith with His people. He would still be with them. Israel’s enemies would not go unchecked. The cry to Immanuel in v. 8 turned the prophet’s attention toward God’s faithfulness to Israel and His ultimate plans for Zion. The nations may plan to come against God’s people. They may be allowed to wage war against Israel, but they would not do so without suffering the retribution of the Lord who is with Israel. God’s presence is denoted by an echo of Immanuel. God’s faithfulness and continued presence with Israel will ultimately bring redemption to Israel, For God is with us (v. 10). (See page 1023 in Moody Bible Commentary) See - Immanuel-Emmanuel Is not God's provision of a historical "salvation" of of Judah (A LAND) by Immanuel not a foreshadowing of the greater salvation provided for the Jews (A LIFE) through the first advent of Immanuel Christ Jesus? TWOT on Immanuel - Isaiah addresses Judah's king, of Davidic lineage, as Immanuel. The prophet also gives the meaning and application of the name by stressing that, in spite of what a disobedient king does, God will be with His covenant people (Isa 8:10). The name Immanuel gives expression to the truth God had expressed in various ways to His covenant people in times previous to Isaiah. He had specifically said that He would be God to Abraham and his seed (Gen 17:7). He would go with Jacob (Gen 28:15) and Moses (Ex 3:12). God identified with His people saying he had taken them to be His possession (Ex 19:5, 6). The Angel of His Name (cf Angel of the LORD) would go with and guard his people (Ex 23:20. 24). To Joshua the word came, “As I was with Moses, so I will be with you” (Josh 1:5). To David God said, “I have been with you” (2Sa 7:9). Solomon earnestly prayed that the Lord would be with him and Israel as he had been with David (1Ki 8:57 “May the LORD our God be with us (transliterated - "elohenu 'immanu"), as He was with our fathers; may He not leave us or forsake us."). By various visible means, i.e. cloud, pillar of fire, and the ark of the covenant the Lord confirmed his word. He was with his people. He led, upheld, and blessed them. Isaiah, speaking to Ahaz, assured him that the faithful covenant God was present as he had been and as he would be in the incarnate Son to be born of the virgin. Thus the past, present, and future intimate relationship of God’s presence with His people is summed up in the name Im-manuel. (TWOT) NET Note - The appearance of the name Immanuel ("God is with us") is ironic at this point, for God is present with his people in judgment. Immanuel is addressed here as if he has already been born and will see the judgment occur. This makes excellent sense if his birth has just been recorded. There are several reasons for considering Immanuel and Maher-Shalal-Hash-Baz one and the same. 8:3 is a birth account which could easily be understood as recording the fulfillment of the birth prophecy of 7:14. The presence of a formal record/witnesses (8:1–2) suggests a sign function for the child (cf. 7:14). As in 7:14–16, the removal of Judah's enemies would take place before the child reached a specified age (cf. 8:4). Both 7:17–25 and 8:7–8 speak of an Assyrian invasion of Judah which would follow the defeat of Israel/Syria. The major objection to this view is the fact that different names appear, but such a phenomenon is not without parallel in the OT (cf. Gen 35:18). The name Immanuel may emphasize the basic fact of God's presence, while the name Maher focuses on the specific nature of God's involvement. In 7:14 the mother is viewed as naming the child, while in 8:3 Isaiah is instructed to give the child's name, but one might again point to Gen 35:18 for a precedent. The sign child's age appears to be different in 8:4 than in 7:15–16, but 7:15–16 pertains to the judgment on Judah, as well as the defeat of Israel/Syria (cf. vv. 17–25), while 8:4 deals only with the downfall of Israel/Syria. Some argue that the suffixed form "your land" in 8:8 points to a royal referent (a child of Ahaz or the Messiah), but usage elsewhere shows that the phrase does not need to be so restricted. While the suffix can refer to the king of a land (cf. Num 20:17; 21:22; Deut 2:27 ; Judg 11:17, 19; 2 Sam 24:13; 1 Kgs 11:22; Isa 14:20), it can also refer to one who is a native of a particular land (cf. Gen 12:1; 32:9; Jonah 1:8). (See also the use of "his land" in Isa 13:14 [where the suffix refers to a native of a land] and 37:7 [where it refers to a king].) Isaiah 8:9 Be broken, O peoples, and be shattered; and give ear, all remote places of the earth. Gird yourselves, yet be shattered; Gird yourselves, yet be shattered. NKJ "Be shattered, O you peoples, and be broken in pieces! Give ear, all you from far countries. Gird yourselves, but be broken in pieces; Gird yourselves, but be broken in pieces. NET ou will be broken, O nations; you will be shattered! Pay attention, all you distant lands of the earth! Get ready for battle, and you will be shattered! Get ready for battle, and you will be shattered! BGT γνῶτε ἔθνη καὶ ἡττᾶσθε ἐπακούσατε ἕως ἐσχάτου τῆς γῆς ἰσχυκότες ἡττᾶσθε ἐὰν γὰρ πάλιν ἰσχύσητε πάλιν ἡττηθήσεσθε LXE Know, ye Gentiles, and be conquered; hearken ye, even to the extremity of the earth: be conquered, after ye strengthened yourselves; for even if ye should again strengthen yourselves, ye shall again be conquered. CSB Band together, peoples, and be broken; pay attention, all you distant lands; prepare for war, and be broken; prepare for war, and be broken. ESV Be broken, you peoples, and be shattered; give ear, all you far countries; strap on your armor and be shattered; strap on your armor and be shattered. NIV Raise the war cry, you nations, and be shattered! Listen, all you distant lands. Prepare for battle, and be shattered! Prepare for battle, and be shattered! NLT "Huddle together, you nations, and be terrified. Listen, all you distant lands. Prepare for battle, but you will be crushed! Yes, prepare for battle, but you will be crushed! Be broken: Isa 7:1,2 54:15 Jer 46:9-11 Eze 38:9-23 Joel 3:9-14 Mic 4:11-13 Zec 14:1-3 Rev 17:12-14 20:8,9 and give ear: Isa 14:5,6 28:13 Ps 37:14,15 Pr 11:21 gird: Isa 37:36 1Ki 20:11 Note all verbs in red are imperatives/commands Isaiah 8 Resources - Multiple Sermons and Commentaries Related Passages: Zechariah 14:1-3+ Behold, a day is coming for the LORD when the spoil taken from you will be divided among you. 2 For I will gather all the nations against Jerusalem to battle, and the city will be captured, the houses plundered, the women ravished and half of the city exiled, but the rest of the people will not be cut off from the city. 3 Then the LORD (AKA "IMMANUEL") will go forth and fight against those nations, as when He fights on a day of battle. Joel 3:9-14+ Proclaim this among the nations: Prepare a war; rouse the mighty men! Let all the soldiers draw near, let them come up! 10 Beat your plowshares into swords And your pruning hooks into spears; Let the weak say, “I am a mighty man.” 11 Hasten and come, all you surrounding nations, And gather yourselves there. Bring down, O LORD, Your mighty ones. 12 Let the nations be aroused And come up to the valley of Jehoshaphat, For there I will sit to judge All the surrounding nations. 13Put in the sickle, for the harvest is ripe. Come, tread, for the wine press is full; The vats overflow, for their wickedness is great. 14 Multitudes, multitudes in the valley of decision! For the day of the LORD is near (AKA "IMMANUEL") in the valley of decision. THE WARNING TO ASSYRIA & ALL NATIONS Note that Isaiah 8:9, 10 there is a shift in the prophecy from judgment to one of hope for Judah. The commands in both verses are spoken not to Judah but to the Assyrians (as if they were present to hear). Yes, Assyria would be allowed to invade Judah but would eventually be destroyed. Be broken, O peoples (GENTILES - NET = "O Nations"), and be shattered; and give ear, all remote places of the earth. Gird yourselves, yet be shattered; Gird yourselves, yet be shattered - Like a machine gun God's prophet is firing "bullets" at the peoples and all remote places. Here he is not just "firing" at Assyria but at the nations of the world. This is clearly a foreshadowing of the end of this age with all the nations of the world come against Israel. God is making it crystal clear that they will lose and Israel will survive. Why? Because of Immanuel. God is with them. He will return and put an end to the global, ages long anti-Semitism once and for all (Rev 19:11-21+) What the Bible Teaches - The words "God is with us" indicate the interest of Immanuel (7:14) in His own land. Centuries later, He came "unto his own (things), but his own (people) received him not" (Jn 1:11), but it remains "Immanuel's land". The leadership said, "This is the heir; come, let us kill him, and let us seize on his inheritance" (Mt 21:38), but He remains "heir of all things" (Heb 1:2). The Spirit of God now looks beyond the Assyrian invasion, and predicts the ultimate downfall of the empire. The Assyrian—and his associates—will be broken. "No weapon that is formed against thee shall prosper" (54:17). But the prediction is far-reaching. The Assyrian of the past is but the shadow of a future invader from the north. He, too, will be broken. The details are given in Ezekiel 38-39. But in the end-time, all nations will be "associate" against Israel. And they, too, will be "broken in pieces". The last word will always belong to Immanuel. What an encouragement to God's people today! "God is with us". His promise remains: "I am with you alway, even unto the end of the world. Amen" (Mt 28:20). "He hath said, I will never leave thee, nor forsake thee" (Heb 13:5). (What the Bible Teaches – Song of Solomon and Isaiah) Be broken… be shattered - These commands are also prophecy. Repetition leaves no doubt of what will happen to Israel's enemies. The NET Note gives a helpful explanation… The verb רֹעוּ (ro’u) is a Qal imperative, masculine plural from רָעַע (ra’a’, “break”). Elsewhere both transitive (Job 34:24; Ps 2:9; Jer 15:12) and intransitive (Pr 25:19; Jer 11:16) senses are attested for the Qal of this verb. Because no object appears here, the form is likely intransitive: “be broken.” In this case the imperative is rhetorical (like “be shattered” later in the verse) and equivalent to a prediction, “you will be broken.”… (in other words) The imperative form (Heb “be shattered”) is rhetorical and expresses the speaker’s firm conviction of the outcome of the nations’ attack… One could paraphrase, "Okay, go ahead and prepare for battle since that's what you want to do, but your actions will backfire and you'll be shattered." This rhetorical use of the imperatives is comparable to saying to a child who is bent on climbing a high tree, "Okay, go ahead, climb the tree and break your arm!" What this really means is: "Okay, go ahead and climb the tree since that's what you really want to do, but your actions will backfire and you'll break your arm." The repetition of the statement in the final two lines of the verse gives the challenge the flavor of a taunt (ancient Israelite "trash talking," as it were). (Isaiah 8 Commentary) NET Note - The verb רֹעוּ (ro’u) is a Qal imperative, masculine plural from רָעַע (ra’a’, “break”). Elsewhere both transitive (Job 34:24; Ps 2:9; Jer 15:12) and intransitive (Prov 25:19; Jer 11:16) senses are attested for the Qal of this verb. Because no object appears here, the form is likely intransitive: “be broken.” In this case the imperative is rhetorical (like “be shattered” later in the verse) and equivalent to a prediction, “you will be broken.” On the rhetorical use of the imperative in general, see IBHS 572 §34.4c; GKC 324 §110.c. The imperatival form (Heb “be shattered”) is rhetorical and expresses the speaker’s firm conviction of the outcome of the nations’ attack. See the note on “be broken.” The initial imperative (“get ready for battle”) acknowledges the reality of the nations’ hostility; the concluding imperative (Heb “be shattered”) is rhetorical and expresses the speakers’ firm conviction of the outcome of the nations’ attack. (See the note on “be broken.”) One could paraphrase, “Okay, go ahead and prepare for battle since that’s what you want to do, but your actions will backfire and you’ll be shattered.” This rhetorical use of the imperatives is comparable to saying to a child who is bent on climbing a high tree, “Okay, go ahead, climb the tree and break your arm!” What this really means is: “Okay, go ahead and climb the tree since that’s what you really want to do, but your actions will backfire and you’ll break your arm.” The repetition of the statement in the final two lines of the verse gives the challenge the flavor of a taunt (ancient Israelite “trash talking,” as it were). Isaiah 8:10 Devise a plan, but it will be thwarted. State a proposal, but it will not stand, for God is with us.: Devise: Isa 7:5-7 2Sa 15:31 17:4,23 Job 5:12 Ps 2:1,2 33:10,11 46:1,7 Ps 83:3-18 Pr 21:30 La 3:37 Na 1:9-12 Ac 5:38,39 for God: Isa 7:14 9:6 41:10 Dt 20:1 Joshua 1:5 2Ch 13:12 33:7,8 Ps 46:7,11 Mt 1:23 28:20 Ro 8:13,31 1Jn 4:4 Isaiah 8 Resources - Multiple Sermons and Commentaries Young's Literal: Take counsel, and it is broken, Speak a word, and it doth not stand, Because of Emmanu-El!' GOD WITH US! Devise a plan (take counsel) - Devise your strategy Assyria. Call your councils of war. Form a plan to take Judah. NET Note - In these vv. 9–10 the tone shifts abruptly from judgment to hope. Hostile nations like Assyria may attack God’s people, but eventually they will be destroyed, for God is with his people, sometimes to punish, but ultimately to vindicate. It will be thwarted (06565) (parar) means to break (a treaty, etc Ge 17:14, Lev 26:15), to be broken (Jer 33:21, Zech 11:11), to thwart, frustrate, foil, cause to fail (2Sa 15:34, 17:14, Ezra 4:5, Ne 4:9 Job 5:12; 15:4; 40:8; Ps 33:10; 85:5; 89:34]; Pr 15:22; Isa 14:27; 44:25) or to be thwarted as in the present passage. State a proposal - more literally "Speak a word" For - Observe that this is a term of explanation. Isaiah explains why Judah is Immanuel's land and, therefore, cannot be conquered except as Immanuel permits. God is with us - The literal Hebrew is Emmanu-El, which is emphatic and says something like "With us, God"! In other words this name emphasizes God's presence and in this case His protection (at least until 586BC when Judah fell to Babylon). However, in one sense God is always with Israel because of His immutable, unconditional covenant with Abraham, Isaac and Jacob, a covenant which will finally be fulfilled to the believing Jewish remnant in the last of the last days (see comments on the "remnant" in the previous chapter). John Martin - The great truth of chapters 7–9 is that God was with Judah. Isaiah uses the same term Immanuel to close verse 10-God is with us. Even though the nations would raise a war cry and prepare for battle against Judah, they would not succeed. They would be shattered, a fact stated three times in verse 9 for emphasis. Even though they would carefully work out a strategy and a plan for battle they would not succeed because God was with Judah (“Immanuel” in Heb.; cf. 7:14; 8:8). That great truth separated Judah from all other nations of the world. Because God has promised to be with His people they were to have faith in Him no matter how bad their circumstances. He would not desert them. Thus God and Isaiah were proved right, and Ahaz was rebuked for his lack of faith (cf. 7:9). (See Bible Knowledge Commentary: Old Testament - Page 1051) As noted earlier Fruchtenbaum feels that Isaiah 7-12 "constitute a single unit, sometimes referred to as “The Book of Immanuel” because the name “Immanuel” appears three times in the Hebrew text (Isaiah 7:14; 8:8,10) (Messianic Christology: A study of Old Testament prophecy concerning the first coming of the Messiah. Tustin, CA: Ariel Ministries) Gene Brooks writes… Isaiah ends both verses (Isa 8:8, 10) of destruction with “O Immanuel!” It is a reminder that in the midst of trouble, God is with us. For the faithful, it is comfort that God remains in control of history. Application: What kind of trouble are you in? What is threatening you? What in the news is troubling you? God remains in control of history. And He remains in control of your history. So no matter the diagnosis, no matter the child’s behavior, no matter the supervisor’s attitude, no matter the employment situation, no matter the way the orders are going at work, no matter who is in the White House, no matter the issues at the courthouse, no matter the politics in the church house, God is in control. When you know He is in control and you know His character is good and that He has your best interest at heart, you can settle down… and trust Him. (Isaiah 8-9) NET Note explains that… In addition to being a reminder of God’s presence in the immediate crisis faced by Ahaz and Judah, Immanuel (whose name is echoed in this concluding statement) was a guarantee of the nation’s future greatness in fulfillment of God’s covenantal promises. Eventually God would deliver His people from the hostile nations (Isa 8:9,10) through another child, an ideal Davidic ruler who would embody God’s presence in a special way (Isa 9:6, 7). Jesus the Messiah is the fulfillment of the Davidic ideal prophesied by Isaiah, the One Whom Immanuel foreshadowed. Through the miracle of the incarnation He is literally “God with us.” Matthew realized this and applied Isaiah’s ancient prophecy of Immanuel’s birth to Jesus (Mt 1:22,23). The first Immanuel was a reminder to the people of God’s presence and a guarantee of a greater child to come who would manifest God’s presence in an even greater way. The second Immanuel is “God with us” in a heightened and infinitely superior sense. He “fulfills” Isaiah’s Immanuel prophecy by bringing the typology intended by God to realization and by filling out or completing the pattern designed by God. Of course, in the ultimate fulfillment of the type, the incarnate Immanuel’s mother must be a virgin, so Matthew uses a Greek term (parthenos), which carries that technical meaning (in contrast to the Hebrew word עַלְמָה [’almah], which has the more general meaning “young woman”) (Ed: See comments on Isa 7:14-note). Matthew draws similar analogies between NT and OT events in Isa 2:15, 18. The linking of these passages by analogy is termed “fulfillment.” In 2:15 God calls Jesus, his perfect Son, out of Egypt, just as he did his son Israel in the days of Moses, an historical event referred to in Hos 11:1. In so doing he makes it clear that Jesus is the ideal Israel prophesied by Isaiah (see Isa 49:3), sent to restore wayward Israel (see Isa 49:5, cf. Mt 1:21). In Mt 2:18 Herod’s slaughter of the infants is another illustration of the oppressive treatment of God’s people by foreign tyrants. Herod’s actions are analogous to those of the Assyrians, who deported the Israelites, causing the personified land to lament as inconsolably as a mother robbed of her little ones (Jer 31:15). (Isaiah 8 Commentary) See - Immanuel-Emmanuel Immanuel - Since that first Christmas day 2,000 years ago, the assurance that God is with His people has taken on new meaning. Before Jesus was born, the Israelites were assured that even in judgment they could have hope because God was with them (Isaiah 8:8,10). Yet they didn’t know God as fully as we can today. We have a great advantage because through reading the New Testament we can see the glory of God “in the face of Jesus Christ” (2Corinthians 4:6). And we can sense His presence in all situations of life because He is made real to us by the Holy Spirit (Romans 8:10-16). When I need to be reassured that God is with me, I think about Jesus as He is revealed in the New Testament. I recall how He took little children in His arms and blessed them (Matthew 19:13-15). Then I think of His crucifixion, which reminds me of all He endured to be my Savior (Matthew 27:27-54). Finally, I reflect on His promise, “I am with you always, even to the end of the age” (Matthew 28:20). The birth of Jesus gave new significance to the name Immanuel, which means “God with us” (Matthew 1:23). Because He lived among us, died for us, and sent His Spirit to indwell us, we can rejoice! Veiled in flesh the Godhead see, Hail the incarnate Deity! Pleased as man with men to dwell, Jesus, our Immanuel. —Wesley God came to live with us so we could live with Him. Isaiah 8:11 For thus the LORD spoke to me with mighty power and instructed me not to walk in the way of this people, saying,: Mighty power: Jer 20:7,9 Eze 3:14 Ac 4:20 instructed: Ps 32:8 Pr 1:15 Jer 15:19 Eze 2:6, 7, 8 Isaiah 8 Resources - Multiple Sermons and Commentaries BE RADICAL: DON'T FOLLOW THE CROWD! For thus the LORD spoke to me - Jehovah spoke to Isaiah His prophet. (See Oswald Chambers - How Could Someone Be So Ignorant!) Mighty power - Literally strength of hand (cp Jehovah's strong hand on His prophet Ezekiel - Ezek 3:14). Not to walk in the way of this people - The call to follow Jehovah has always been a radical call! Isaiah is strongly admonished to in essence be in the midst of the people but not be of the people. In other words, Isaiah was to resist any temptation to follow the prevalent pattern of belief and behavior of the people of Judah. This divine word to Isaiah reminds one of the words of Jesus prayer for His flock in John 17… I have given them Thy word; and the world has hated them, because they are not of the world, even as I am not of the world. I do not ask Thee to take them out of the world, but to keep them from the evil one. They are not of the world, even as I am not of the world. (Jn 17:14, 15, 16) Isaiah 8:12 "You are not to say, 'It is a conspiracy!' In regard to all that this people call a conspiracy, and you are not to fear what they fear or be in dread of it.: conspiracy: Isa 7:2-6 51:12,13 2Ki 16:5-7 Not to fear: Isa 7:4 57:9-11 Ps 53:5 Mt 28:2-5 Lk 12:4,5 21:9 1Pe 3:14,15 Isaiah 8 Resources - Multiple Sermons and Commentaries New Living Translation (NLT - Tyndale House) "interprets" this "conspiracy" as directed against Isaiah (but not everyone agrees - e.g., see Note on Isa 8:12) and so paraphrases this passage as… Do not be afraid that some plan conceived behind closed doors will be the end of you. Comment: The NLT paraphrase "interpretation" makes the important point that every Bible translation is to some degree a "commentary". That is to say that the translation cannot help but reflect to some degree the bias of the translators and their "brand" of systematic theology. This is why serious Bible study is best performed with the most literal translations (See Comparison of Bible translations - How literal is your version?) You are not to say - While this encouragement is directed primarily to Isaiah, the verb is second masculine plural indicating that it would also to apply to all who are likeminded (with Isaiah), presumably the same ones referred to as "my disciples" in Isa 8:16). You are not to fear what they fear or be in dread of it - Don't fear what men fear and in Isaiah 8:13 the charge is to fear God. The writer of Proverbs said that… The fear of man brings a snare, but he who trusts in the LORD will be exalted. (Pr 29:25) Comment: Notice in this verse God gives us the clear antidote for fear of men. What is it? It's faith. Faith in God will fight fear of man. (See related resource: Fear, How to Handle It) Luke reminds us that the fear of God takes precedence over every other fear… (Jesus speaking) But I will warn you whom to fear: fear (aorist imperative - command with a note of urgency) the One who after He has killed has authority to cast into hell; yes, I tell you, fear (aorist imperative - command) Him! (Lk 12:5-note) Isaiah 8:13 It is the LORD of hosts whom you should regard as holy. And He shall be your fear, and He shall be your dread.: Regard as holy: Isa 26:3,4 Lev 10:3 Nu 20:12,13 27:14 Ro 4:20) (He shall be: Ge 31:53 Ps 76:7 Mal 2:5 Mt 10:28 Lk 12:5 Rev 15:4 Isaiah 8 Resources - Multiple Sermons and Commentaries KJV: "Sanctify the LORD of hosts Himself" Septuagint: Sanctify (Aorist imperative = command with sense of urgency. Do this now!) ye the Lord Himself and He shall be thy fear. This word of comfort as well as warning to the professing followers of God in Isaiah's day, was applied by the Peter to believers who might suffer for the sake of righteousness. (See 1Pe 3:14,15-note). The LORD of hosts - See study Jehovah Sabaoth, LORD of hosts Regard as holy (06942) (qadash) means to set apart for a specific use by some agency. To consecrate, separate, set apart a person or thing from all common or secular purposes to some religious use. Everything consecrated to God was separated from all profane use. In the present context clearly God is Holy so we can't make Him more holy. But the charge is to think of Him as holy, remembering that the way one thinks affects (or at least should affect) the way one behaves! If we regard Jehovah as holy, we will seek to live in a holy or set apart way even as He is holy (cp 1Pe 1:15, 16-note). The Septuagint uses the verb hagiazo from hagios [word study] which means to set apart for God, to sanctify, to make a person or thing (in the OT altars, days, priests, etc were set apart) the opposite of koinos, which means profane or common. THE FEAR OF GOD CONQUERS EVERY FEAR He shall be your fear, and He shall be your dread - As alluded to in the previous passage, if you fear God, you have nothing to fear from man, for the Omnipotent Almighty God of the universe is for you (Ro 8:31-note) Oswald Chambers - The remarkable thing about fearing God, is that, when you fear God, you fear nothing else; whereas, if you do not fear God, you fear everything else. A W Tozer - In God is complete safety. Whoever fears God enough never needs to fear anyone or anything else.