성경 주석서

Verses 1-4. - THE SIGN OF MAHER-SHALAL-HASH-BAZ. The sign of Immanuel was recondite. In its more spiritual sense it appealed to faith in an event far distant. Even in its literal import, it was not calculated to cheer and encourage more than a few, since neither the maiden nor the child was pointed out with any distinctness. A fresh sign was therefore given by God's goodness to reassure the mass of the people - a sign about which there was nothing obscure or difficult. Isaiah himself should have a son born to him almost immediately, to whom he should give a name indicating the rapid approach of the spoiler, and before this child should be able to utter the first words which childhood ordinarily pronounces, "Father," "Mother," Damascus and Samaria should be despoiled. Verse 1. - Take thee a great roll; rather, a large tablet. The word is the same as that used for "mirror" in Isaiah 3:23. Write in it with a man's pen; i.e. "write upon it with the pen used by ordinary men" - in opposition to the implements of an engraver. The tablet was probably to be hung up to view in a public place (comp. Isaiah 30:8), so that all might read, and the writing was therefore to be such as was in ordinary use. Concerning Maher-shalal-hash-baz. These were the words which were to be written on the tablet, which was to be otherwise left blank. They would naturally excite curiosity, like the strange names placarded in modern streets. The name is literally, "Plunder speeds, spoil hastens." It has been imitated by Goethe in his "Habebald-Eilebeute" ('Faust,' act 4. sc. 3).

Verse 2. - And I took unto me; rather, and I will have taken for me. It is still God who is speaking. Uriah the priest. Probably the high priest of the time, mentioned in 2 Kings 16:10-16, as the ready tool of Ahaz at a later date. Though a bad man, he may have been a trustworthy witness to a fact. Zechariah. Perhaps the father of Abi or Abijah, Ahaz's queen (2 Kings 18:2; 2 Chronicles 29:1). It would serve to call public attention still more to the tablet, if it bore the names of two such eminent persons as witnesses.

Verse 3. - The prophetess. It is not necessary to suppose that the wife of Isaiah must have uttered prophecies because she is called "the prophetess." Titles were given in the East to the wives, daughters, etc., of officials, which merely reflected the dignity of their husbands, fathers, etc. Even Miriam seems to be called a "prophetess" (Exodus 15:20) from her close relationship to Moses, rather than from any supernatural power that she had. In the Mishna, a priest's wife or daughter is called "priestess" (Cheyne). Call his name. There is no reason for doubting that the name was actually given. Other Israelites had such names as Jushab-hosed (1 Chronicles 3:20), Haah-ashtari (1 Chronicles 4:6), Romamti-ezer (1 Chronicles 25:4), Machnadebai (Ezra 10:40), and the like. Assyrian names were even longer; e.g., As-shur-bel-nisi-su, Asshur-kinat-ili-kain, etc. In ordinary parlance, names of this type were commonly shortened, "Shalman-eser' becoming "Shalmau" (Hosea 10:14), "Sennacherib Jareb" (Hosea 10:6), and the like.

Verse 4. - My father... my mother. "Abi," "Immi," would have been among the first utterances of childhood - simple sounds, combinations of primary vowels with labials, corresponding in easiness of utterance to "Pappy," "Mammy," rather than to the expressions of the text. A child commonly utters such sounds when it is about a year old. The riches of Damascus. The position of Damascus lay in the direct path of the main trade that was carried on between the West and East, which was conducted by the merchants of Tyro chiefly, and passed from the Syrian coast by way of Damascus and Tadmor to Nineveh and Babylon. This commerce greatly enriched the cities lying upon its route. "Damascus," says Ezekiel, addressing Tyre, "was thy merchant in the multitude of the wares of thy making, for the multitude of all riches; in the wine of Helbon, and white wool" (Ezekiel 27:18). The "palaces of Benhadad" seem to have been noted for their magnificence (Jeremiah 49:27; Amos 1:4). The spoil of Samaria shall be taken away before the King of Assyria. Scripture does not record the fulfillment of this prophecy, which makes the same Assyrian king carry off the spoil of Samaria and the spoil of Damascus, fixing also the time of the carrying off as within a few years of the time when the prophecy was given. But the inscriptions of Tiglath-Pileser himself supply the deficiency. They state that this monarch "sent the population, the goods of the people of Beth-Omri, and their furniture to the land of Assyria;" after which he "appointed Husih (Hoshea) to the dominion ever them," and fixed their annual tribute at two talents of gold and a thousand talents of silver (see 'Records of the Past,' vol. 5. p. 52).

Verses 5-10. - THE FLOOD OF ASSYRIAN INVASION WILL PASS FROM SYRIA AND SAMARIA INTO JUDAEA, BUT WILL THERE BE ARRESTED. Syria and Samaria were barriers, breakwaters, so placed as to stem the tide of invasion, and be a defense to Judaea against Assyrian attack. When once they were overwhelmed, the waters would have free course, and the submersion of Judaea was certain. It might be delayed by the Divine favor, and would be, so long as the people, or even a remnant of them, remained faithful, but only through the might of the name Immanuel, "God with us."

Verse 6. - Forasmuch as this people. It is a question which people is intended, Judah or Israel. Ewald supposes Judah, and draws the conclusion that there was a strong party in Jerusalem which favored "the son of Tabeal." Dr. Kay does the same, but understands the charge against Judah to be, not that it sympathized with Rezin, but that it fell into the same sins. Other commentators suggest that Israel is the people intended (as in Isaiah 9:16), the sense being carried on from ver. 4, where the word "Samaria" is suggestive of the Israelite people. Refuseth the waters of Shiloah. The "pool of Siloah" (Nehemiah 3:15) was the tank or reservoir at the southwestern foot of Ophel, which is supplied with water by a narrow conduit cut through the limestone rock for a distance of 1750 feet from the "Pool of the Virgin" on the opposite side of Ophel, in the Kedron valley. This pool itself is fed from reservoirs under the temple area, which have not yet been fully explored. It is probable that Isaiah uses the expression "waters of Shiloah" in a general sense for the streams, springs, reservoirs, conduits, which supplied the temple, and were connected with its service. "Refusing the waters of Shiloah" would then be, without any violent metaphor, refusing the temple service and worship, which was exactly what the Israelites had done from the time of Jeroboam. That go softly. In contrast with the "waters of the river, strong and many," of the next verse. They who refused the mild and gentle government of Jehovah should experience the impetuous and torrent-like rush of the Assyrian armies. Rejoice in Rezin; rather, rejoice with Rezin; i.e. sympathize with him, rejoice when he rejoices.

Verse 7. - The waters of the river, strong and many. "The river" is, of course, the Euphrates, as in Isaiah 7:20. In its lower course the Euphrates often overflows its banks, and inundates the adjacent districts, causing vast damage to crops, and some-limes threatening to break down the walls of cities (Loftus, 'Chaldea and Susiana,' p. 7). It is scarcely likely, however, that Isaiah had any acquaintance with this fact. His experience would probably have been limited to the "swellings of Jordan" (Jeremiah 12:5; comp. Joshua 3:15). All his glory (comp. Isaiah 10:12, 16, 18, etc.). He shall come up over all his channels. A graphic description of the swelling of rivers in the East. These, when they are low, contract their waters from the many channels, in which they ordinarily flow, into some one or two, leaving the others dry. The first effect of a flood is to fill all the channels, after which it may proceed further and overflow the banks.

Verse 8. - And he shall pass through Judah; rather, he shall pass on into Judah ("He shall sweep onward into Judah," Revised Version). The Assyrians will not be content with invading Syria and Samaria; they will "pass on into Judaea." It is not clear whether this is to be done immediately by Tiglath-Pileser, or by one of his successors at a later date. There is reason to believe from Tiglath-Pileser's inscriptions that he used the territory of Ahaz for the passage of his armies as those of a vassal king, but did not ravage them. He shall reach even to the neck. The Assyrian attacks on Judaea shall stop short of destroying it. The flood shall not submerge the head, but only rise as high as the neck. This prophecy was fulfilled, since it was not Assyria, but Babylon, which destroyed the Jewish kingdom. The stretching out of his wings shall fill the breadth of thy land. The Assyrian armies shall visit every part of the land. The sudden change of metaphor is in the manner of Isaiah (see Isaiah 1:30, 31; Isaiah 5:24, 30, etc.). O Immanuel. On the importance of this address, as indicating the kingly, and so (probably) the Divine character of Immanuel, see the notes on Isaiah 7:14. Isaiah could not speak of the land as belonging to his own infant son.