Isaiah 8 Study Notes

8:1 There is nothing unusual about the use of parchment and pen in this verse. Nor would there be anything unusual if, as some scholars suggest, the Hebrew here indicates a clay tablet and a stylus. The significance of the large size of the parchment may simply be that the writing was prominent and clear. The name Maher-shalal-hash-baz means “Speeding to the Plunder, Hurrying to the Spoil,” and it signifies the rapid future advance of Assyria.

8:2 The presence of witnesses indicates that the writing of this prophecy had the force of a legal document. If the prophecy did not come true, then these two witnesses could attest to its falsity. If it did come true, they could proclaim that it was written before, and not after, the fact. It is possible that Uriah is mentioned in 2Kg 16:10-18. He was the high priest during Ahaz’s reign who, at the king’s request, modified the altar to conform to the one in Damascus.

8:3 On intimate with the prophetess, see note at 7:14. The first fulfillment of the Immanuel prophecy may well be connected with the birth of Maher-shalal-hash-baz recorded here. Isaiah’s wife was a prophetess (cp. Miriam, Ex 15:20; Deborah, Jdg 4:4; Huldah, 2Kg 22:14; Anna, Lk 2:36).

8:4 The point of the prophecy is that within just a few years the Assyrian army would advance to crush Damascus, the capital of Rezin’s Syria, and Samaria, the capital of Pekah’s northern kingdom of Israel.

8:5-8 It was good news to Judah that Assyria would defeat Syria and Israel, the two nations that were allied against it. In this light rejoiced with Rezin, the translation and meaning of which is debated, likely refers to Judah’s rejoicing in Rezin’s coming defeat. The pronouncement states that such rejoicing might be premature since the Assyrian threat would come to its doorstep as well.

8:6 The water of Shiloah refers to the small water channel that carried water from pools outside Jerusalem into the city. Here it stands for God himself, contrasting with the raging river mentioned in the next verse. Thus, Judah’s rejection of Shiloah signifies their rejection of God.

8:7 The mighty rushing water of the Euphrates represents the Assyrian king and thus Assyrian might. By calling on Tiglath-pileser to help him against the Syro-Ephraimite alliance, Ahaz was choosing a foreign nation rather than God.

8:8 The waters that represent Assyria will come up to Judah’s neck. They will not be drowned, but they will find themselves paying annual tribute. On occasion the Assyrian army will threaten their independent existence.

8:9-10 Assyria will not completely subjugate Judah. After all, God was still with them.

8:11 God spoke to Isaiah (me) so he would not conform to the people’s beliefs.

8:12 The conspiracy may refer to the alliance between Syria and the northern kingdom of Israel against Judah or perhaps an inner-Judean alliance against the pro-Assyrian party of Ahaz. Whatever the exact alliance in view, the point was that Isaiah must not be afraid like the people were.

8:13 The fear of God overshadows all other fears (Lk 12:5). The reason Isaiah and others must not fear threatening alliances is because God is the only one who should be feared. There is a difference in the quality of the two fears described in these verses. The fear of human beings may be described as terror (v. 12), while the fear of God is described as awe.

8:14-15 The sanctuary image highlights God’s holiness and suggests that he protects his people, but because they have rejected him, the Judeans will experience him as a stumbling stone. Verse 14 is quoted in Rm 9:33 and 1Pt 2:8.

8:16 The testimony, also called the instruction, refers to the words of God that have come to Isaiah. These are to be kept safely (bind up . . . seal up) by Isaiah’s disciples. They will keep the pronouncements of God secure until the events prove them true.

8:17 Because of their sin, God will withdraw his saving presence (hiding his face) from his people (the house of Jacob). The faithful, represented by Isaiah, will wait for his certain return.

8:18 The children who are signs and wonders are Shear-jashub (7:3) and Maher-shal-al-hash-baz (8:1).

8:19-20 The people wanted Isaiah to engage in necromancy as did the witch of En-dor (1Sm 28). Such divination was strictly prohibited in the OT (Dt 18:9-14). They should put their trust in God and seek only his guidance through his word.