Albert Barnes Commentary Isaiah 8

Take yourself a great roll - The word translated here as ‘roll’ more properly signifies a tablet. The Chaldee renders it this way. These tablets were made of wood, metal, or stone for the purpose of writing on (Habakkuk 2:2).

On these tablets, or smooth plates, writing was performed by cutting the letters with an iron stylus, or small chisel. The process was slow, but the writing was permanent. They sometimes used the skins of animals or the bark of trees, and later the papyrus of Egypt (compare the note at Isaiah 19:7); and it is possible that Isaiah may have used such a roll or volume on this occasion .

With a man’s pen - The word “pen” here (חרט chereṭ) denotes the iron stylus, which was used to engrave or cut the letters in the metal or wood. The phrase ‘a man’s pen,’ has been variously interpreted. The Chaldee renders it, ‘Write in it an open, or clear writing, or an expanded writing,’ meaning that he should make it clear and distinct so as to be easily read. The Syriac, ‘Write on it in the (usual) custom of men.’ The word translated as ‘man’s אנושׁ 'ĕnôsh’ usually denotes common men—the lower ranks—in opposition to the higher ranks of society.

And probably the direction simply means, ‘Write on it in letters such as men commonly use; in a plain, open, distinct manner—without using any mysterious emblems or characters, but so that men may read it distinctly and easily.’ A parallel passage occurs in Habakkuk 2:2: Write the vision and make it plain upon tables, that he may run that readeth it.

Concerning - Hebrew ל (le). This preposition may denote concerning, of, or to. I understand it here as referring to the heading or title of the prophecy. This was to be set over the prophecy as a running title to denote its main subject. The subject is indicated in the name that is immediately added.

Maher - Hasten; or, he shall hasten. “Shalal.” Spoil, or prey.

Hash - Hasten, or make speed.

Baz - Spoil, or prey. The name used here is a repetition of the same idea—denoting haste in seizing prey or spoil—and is repeated to give emphasis and to excite attention. The idea is that the Assyrian would hasten to his plunder—that it would be accomplished with speed. This name was to be given to a child of Isaiah, and this child was to be a sign of the event signified by the name .

And I took unto me faithful witnesses—The precise object in calling in these witnesses is not known. Some have supposed that it was to bear testimony to the marriage of the prophet at that time.

However, it may have been for the purpose of a public record of the prophecy—a record made so that the precise time when it was delivered could be attested without dispute. The prophecy was an important one; and it was important to know, in the most authentic and undisputed manner, that such a prophecy had been delivered.

It is probable that the prophecy, attested by the names of those two men, was suspended in some public place in the temple, so that it might be seen by the people, allay their fears, and remove from the multitude every suspicion that it was a prophecy after the event.

That this was a real, and not a symbolic transaction, is perfectly manifest, not only from the narrative itself but also from Isaiah 8:18. They are called faithful, not on account of their private character, but because their public testimony would be credited by the people.

To record—To bear witness.

Uriah the priest—This is, doubtless, the same man who is mentioned in 2 Kings 16:10. He was a man of infamous character, the accomplice of Ahaz in corrupting the true religion; yet his testimony might have been the more valuable to Ahaz, as he was associated with him in his plans.

And Zechariah ...—It is not certainly known who this was. Perhaps he was one of the Levites whose name is mentioned in 2 Chronicles 29:13.

Then said the Lord ... - The name thus given was to be emblematic of a particular event - that Assyria would soon take away the spoil of Damascus and Samaria. It is not remarkable that the name Immanuel should also be given to the same child, as signifying the presence and protection of God in defending the nation from the invaders; see the notes at (Isaiah 7:14–15). Calvin thinks that all this passed in a vision before the prophet; but it has every mark of being a literal narrative of the birth of a son to Isaiah; and without this supposition, it is impossible to understand the account contained here.

For before ... - This must have occurred in a short time - probably before the expiration of three years. A child would usually learn to address his parents in that time. In fact, the event here predicted occurred in less than three years from the time when the prophecy was spoken; see the notes at (Isaiah 7:16).

Before the king of Assyria - By the king, or by his conquests. By the spoil of Samaria here, is to be understood, not the plunder which should be carried away from the city, but from the kingdom of Samaria. In other places, the land is called by the name of the capital; compare (2 Kings 17:26; 2 Kings 23:19; Jeremiah 31:5). The city of Samaria was not plundered until eighteen years after the time mentioned here by the prophet (Isaiah 8:5–6). These verses introduce again what was predicted in (Isaiah 7:17 and following), respecting the invasion of the land by the king of Assyria. The cause of the invasion is specified, and the consequences are foretold.

Because this people - There has been a considerable difference of opinion among interpreters regarding the ‘people’ to whom the prophet here refers. Some have supposed that it refers to the kingdom of Judah alone, others to a party in that kingdom, and others to the kingdom of Judah in connection with the ten tribes, or the kingdom of Israel as well. The latter is probably the correct interpretation.

The prophet reproves the whole nation of the Jews for despising the mild and gentle reign of the family of David and for seeking the aid of foreign nations: the ten tribes for seeking an alliance with Rezin and Pekah, and the kingdom of Judah for seeking an alliance with the king of Assyria. It was characteristic of the nation—both of the ten tribes and of the tribe of Judah—that they forsook the defense they had in themselves and sought foreign alliances. Therefore, God says that He will bring upon them the judgments they deserve. That there is a joint reference to both the kingdoms of Israel and Judah is apparent from Isaiah 8:14.

It cannot refer to the kingdom of Judah alone, for it could not be brought as an accusation against them that they took pleasure in Rezin. Vitringa, Lowth, and Hengstenberg concur in the opinion that it refers to the kingdoms of Israel and of Judah—to the whole Jewish people.

The waters of Shiloah that go softly - That flow gently. The name Siloah, or Siloam, is found only three times in the Scriptures as applied to waters: once in this place, where it is described as running water; once as a pool in Nehemiah—השׁלח ברכה b^erêkah hash^elach (Isaiah 3:15); and again as a pool, in the account of the miracle of healing the man who was born blind (John 9:7, 11).

Siloam is on the east side of the city of Jerusalem, southeast of the temple site, and its waters flow into the Valley of Jehoshaphat. The name means "sent" or "sending," from שׁלח shâlach, "to send," and was probably given to it because the waters were sent or made to pass through a subterranean passage or aqueduct.

Currently, it properly consists of two receptacles or reservoirs, the waters from one of which flow into the other. The first, or upper one, is now called the ‘Fountain of the Virgin,’ from a tradition that the Virgin Mary went there before her purification to wash her child’s linen. This fountain is on the west side of the Valley of Jehoshaphat and is about 1550 feet from the southeast corner of the city wall. The cavity of this fountain is entirely excavated in the solid rock.

To enter it, there is first a descent of sixteen steps to a level platform twelve feet in diameter, and then another descent of ten steps to the water, making the total depth twenty-five feet. The basin here is about fifteen feet long by five or six wide, and six to eight feet high. There is some reason to suppose that this is supplied by a fountain lying under the Mosque of Omar, on the site of Solomon’s temple.

From this fountain, the water is conducted by a subterranean passage, in a direction slightly west of south, to what is properly called the Fountain of Siloam. This passage runs under the extremity of Mount Ophel, is cut entirely from the solid rock, and measures 1750 feet in length.

At its lower part, the passage is ten to fifteen feet high by two in width, but in the middle, it is so low that it can only be passed by creeping on hands and knees. The passage is partly filled with sand. From this aqueduct, the water is conveyed into the Pool of Siloam, situated near where the Tyropoeon, or ‘Valley of Cheesemongers,’ opens into the Valley of Jehoshaphat.

This reservoir is fifty-three feet long, eighteen feet wide, and nineteen feet deep, though now there is usually no water remaining within it. From this reservoir, the water flows off into the valley below, furnishing water for the gardens constructed in terraces on the side of the valley. The water in both these fountains is the same: sweet and slightly brackish, but not disagreeable.

It is the common water currently used by the inhabitants of the nearby village of Kefr Selwane—or the straggling village of Siloam. For a full description of this fountain, see Robinson’s Bib. Researches, vol. i. pp. 493-514. This fountain was probably previously included within the walls and furnished a part of the supply of water to the city.

The meaning of this passage is this: The waters of Siloam symbolize the reign of Yahweh, as manifested in the administration of the family of David—a mild, gentle, and generous reign, beautifully represented by the unfailing and gently flowing waters on which Jerusalem’s happiness so much depended.

A large part of the nation—the ten tribes—had rejected that reign, set up a separate kingdom, and sought the aid of the king of Damascus. The remainder—the kingdom of Judah—were similarly now inclined to reject Yahweh’s aid and sought an alliance with the king of Assyria, an allegiance beautifully represented here by the river Euphrates.

The waters of Siloam—a gentle, small, sweetly flowing stream—represented the government of Yahweh. The waters of the Euphrates—violent, rapid, impetuous, and overflowing—represented the government of Assyria. The people despised the one and sought and admired the other.

The power of the kingdom of David was then weak and diminished. That of the Assyrian monarch was vigorous, mighty, and vast. They despised the one and sought the alliance of the other.

And rejoice - That is, they trust in, and feel that in their protection they are safe.

In Rezin - King of Syria.

And Remaliah’s son - Pekah, king of Samaria (Isaiah 7:1). The crime mentioned here was specific to the kingdom of Israel, showing that the prophet, in part at least, was referring to them.