Isaiah 9
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Commentaries
Excerpts gathered from published commentaries to ground the reading.
The prophet bitterly laments the terrible judgments about to be inflicted upon his countrymen, and points out some of the evils which have provoked the Divine Majesty, Jer 9:1-9. Judea shall be utterly desolated, and the inhabitants transplanted into heathen countries, Jer 9:10-17. In allusion to an ancient custom, a band of mourning women is called to lament over the ruins of Jerusalem, Jer 9:17, Jer 9:18; and even the funeral dirge is given in terms full of beauty, elegance, and pathos, Jer 9:19-22. God is the fountain of all good; man, merely an instrument by which a portion of this good is distributed in the earth; therefore none should glory in his wisdom, might, or riches, Jer 9:23, Jer 9:24. The judgments of God shall fall, not upon the land of Judea only, but also upon many heathen nations, Jer 9:25, Jer 9:26.
Open source ↗CONTINUATION OF THE PROPHECY IN THE EIGHTH CHAPTER. (Isa 9:1-7) Nevertheless, &c.--rather, "For darkness shall not (continually) be on it (that is, the land) on which there is (now) distress" [HENGSTENBERG and MAURER]. The "for" refers, not to the words immediately preceding, but to the consolations in Isa 8:9-10, Isa 8:17-18. Do not despair, for, &c. when at the first, &c.--rather, "as the former time has brought contempt on the land of Zebulun and Naphtali (namely, the deportation of their inhabitants under Tiglath-pileser, Kg2 15:29, a little before the giving of this prophecy); so shall the after-coming time bring honor to the way of the sea (the district around the lake of Galilee), the land beyond (but HENGSTENBERG, "by the side of") Jordan (Perea, east of Jordan, belonging to Reuben, Gad, and half-Manasseh), the circle (but HENGSTENBERG, "Galilee") (that is, region) of the "Gentiles" [MAURER, HENGSTENBERG, &c.]. Galil in Hebrew is a "circle," "circuit," and from it came the name Galilee. North of Naphtali, inhabited by a mixed race of Jews and Gentiles of the bordering PhÅ“nician race (Jdg 1:30; Kg1 9:11). Besides the recent deportation by Tiglath-pileser, it had been sorely smitten by Ben-hadad of Syria, two hundred years before (Kg1 15:20). It was after the Assyrian deportation colonized with heathens, by Esar-haddon (Kg2 17:24). Hence arose the contempt for it on the part of the southern Jews of purer blood (Joh 1:46; Joh 7:52). The same region which was so darkened once, shall be among the first to receive Messiah's light (Mat 4:13, Mat 4:15-16). It was in despised Galilee that He first and most publicly exercised His ministry; from it were most of His apostles. Foretold in Deu 33:18-19; Act 2:7; Psa 68:27-28, Jerusalem, the theocratic capital, might readily…
Open source ↗Nevertheless, the dimness shall not be such as was in her vexation,.... The words may be rendered, "for there shall be no weariness to him that straitens" or "afflicts" them (f); so Jarchi, who interprets it of the king of Assyria; but it is better to understand it of Titus Vespasian, who would not be weary of, but indefatigable in carrying on the siege of Jerusalem, and in distressing the Jews in all parts: or thus, "for there shall be no fleeing from him that is oppressed in it" (g); either that is besieged in Jerusalem, or distressed in Judea; and so the words are a reason of the former distress, and a continuation and amplification of it; though many interpreters think they are to be understood by way of comfort, and as a mitigation of it, which is the sense of our version: when at first he lightly afflicted the land of Zebulun and the land of Naphtali; either by Pul king of Assyria, in the reign of Menahem king of Israel, Kg2 15:19 or rather by Tilgathpilneser king of Assyria, in the reign of Pekah king of Israel, since by him Galilee, and all the land of Naphtali, were carried captive, Kg2 15:29 which at the time of this prophecy was past, and was but a light affliction in comparison of what followed: and afterwards did more grievously afflict her: by Shalmaneser king of Assyria, in the reign of Hoshea king of Israel, who took Samaria, and carried Israel or the ten tribes into captivity, from whence they returned not; and yet it is suggested, that the tribulation and distress that should come upon the Jews by the Romans should be greater than the heaviest of these; there should be no fleeing, no escape, no, not of any, as at those times mentioned, but wrath should come upon them to the uttermost, and particularly in the places following: by the way of the sea; whi…
Open source ↗After the prophet has thus depicted the people as without morning dawn, he gives the reason for the assumption that a restoration of light is to be expected, although not for the existing generation. "For it does not remain dark where there is now distress: in the first time He brought into disgrace the land of Zebulun and the land of Naphtali, and in the last He brings to honour the road by the sea, the other side of Jordan, the circle of the Gentiles." כּי is neither to be taken as equivalent to the untranslatable ὃτι recitativum (Knobel), nor is there any necessity to translate it "but" or "nevertheless," and supply the clause, "it will not remain so." The reason assigned for the fact that the unbelieving people of Judah had fallen into a night without morning, is, that there was a morning coming, whose light, however, would not rise upon the land of Judah first, but upon other parts of the land. Mū‛âp and mūzâk are hophal nouns: a state of darkness and distress. The meaning is, There is not, i.e., there will not remain, a state of darkness over the land (lâh, like bâh in Isa 8:21, refers to 'eretz), which is now in a state of distress; but those very districts which God has hitherto caused to suffer deep humiliation He will bring to honour by and by (hēkal = hēkēl, according to Ges. 67, Anm. 3, opp. hicbı̄d, as in Isa 23:9). The height of the glorification would correspond to the depth of the disgrace. We cannot adopt Knobel's rendering, "as at a former time," etc., taking עת as an accusative of time and כּ as equivalent to כּאשׁר, for כּ is never used conjunctionally in this way (see Psalter, i. 301, and ii. 514); and in the examples adduced by Knobel (viz., Isa 61:11 and Job 7:2), the verbal clauses after Caph are elliptical relative clauses. The render…
Open source ↗The first words of this chapter plainly refer to the close of the foregoing chapter, where every thing looked black and melancholy: Behold, trouble, and darkness, and dimness - very bad, yet not so bad but that to the upright there shall arise light in the darkness (Psa 112:4) and at evening time it shall be light, Zac 14:7. Nevertheless it shall not be such dimness (either not such for kind or not such for degree) as sometimes there has been. Note, In the worst of times God's people have a nevertheless to comfort themselves with, something to allay and balance their troubles; they are persecuted, but not forsaken (Co2 4:9), sorrowful yet always rejoicing, Co2 6:10. And it is matter of comfort to us, when things are at the darkest, that he who forms the light and creates the darkness (Isa 45:7) has appointed to both their bounds and set the one over against the other, Gen 4:4. He can say, "Hitherto the dimness shall go, so long it shall last, and no further, no longer." I. Three things are here promised, and they all point ultimately at the grace of the gospel, which the saints then were to comfort themselves with the hopes of in every cloudy and dark day, as we now are to comfort ourselves in time of trouble with the hopes of Christ's second coming, though that be now, as his first coming then was, a thing at a great distance. The mercy likewise which God has in store for his church in the latter days may be a support to those that are mourning with her for her present calamities. We have here the promise, 1. Of a glorious light, which shall so qualify, and by degrees dispel, the dimness, that it shall not be as it sometimes has been: Not such as was in her vexation; there shall not be such dark times as were formerly, when at first he lightly afflicted the land of Zeb…
Open source ↗9:1-7 Beyond destruction there is hope. In the Messiah’s kingdom, the darkness would give way to great light, which was to dawn in Galilee and reach the whole nation, and then the whole world. The Messiah’s rule would be marked by the vindication of the oppressed and the end of all oppression. He would bring justice and righteousness forever in a kingdom of peace. 9:1 Zebulun and Naphtali were northern tribes in Israel (Judg 6:35). They were humbled by the Assyrian invaders under Tiglath-pileser III in 734 and 732 BC. In Jesus’ lifetime, this prophecy was connected with his coming out of Galilee (Matt 4:14-16). • Galilee of the Gentiles was the region of Israel between the Sea of Galilee and the Mediterranean Sea. It was heavily influenced—culturally, religiously, and politically—by the surrounding Gentile nations.
Open source ↗Original language
The Hebrew and Greek words behind this passage, with Strong's numbers — from openscriptures (CC BY-SA).
מוּעָף (mûwʻâph, H4155) — properly, covered, i.e. dark; abstractly, obscurity, i.e. distress מוּצַק (mûwtsaq, H4164) — narrowness; figuratively, distress עֵת (ʻêth, H6256) — time, especially (adverb with preposition) now, when, etc. רִאשׁוֹן (riʼshôwn, H7223) — first, in place, time or rank (as adjective or noun) קָלַל (qâlal, H7043) — to be (causatively, make) light, literally (swift, small, sharp, etc.) or figuratively… אֶרֶץ (ʼerets, H776) — the earth (at large, or partitively a land) זְבוּלוּן (Zᵉbûwlûwn, H2074) — Zebulon, a son of Jacob; also his territory and tribe נַפְתָּלִי (Naphtâlîy, H5321) — Naphtali, a son of Jacob, with the tribe descended from him, and its territory אַחֲרוֹן (ʼachărôwn, H314) — hinder; generally, late or last; specifically (as facing the east) western כָּבַד (kâbad, H3513) — to be heavy, i.e. in a bad sense (burdensome, severe, dull) or in a good sense (numerous,… דֶּרֶךְ (derek, H1870) — a road (as trodden); figuratively, a course of life or mode of action, often adverb יָם (yâm, H3220) — a sea (as breaking in noisy surf) or large body of water; specifically (with the… עֵבֶר (ʻêber, H5676) — properly, a region across; but used only adverbially (with or without a preposition) on… יַרְדֵּן (Yardên, H3383) — Jarden, the principal river of Palestine
Open source ↗עַם (ʻam, H5971) — a people (as a congregated unit); specifically, a tribe (as those of Israel); hence… הָלַךְ (hâlak, H1980) — to walk (in a great variety of applications, literally and figuratively) חֹשֶׁךְ (chôshek, H2822) — the dark; hence (literally) darkness; figuratively, misery, destruction, death,… רָאָה (râʼâh, H7200) — to see, literally or figuratively (in numerous applications, direct and implied,… גָּדוֹל (gâdôwl, H1419) — great (in any sense); hence, older; also insolent אוֹר (ʼôwr, H216) — illumination or (concrete) luminary (in every sense, including lightning, happiness, etc.) יָשַׁב (yâshab, H3427) — properly, to sit down (specifically as judge. in ambush, in quiet); by implication, to… אֶרֶץ (ʼerets, H776) — the earth (at large, or partitively a land) צַלְמָוֶת (tsalmâveth, H6757) — shade of death, i.e. the grave (figuratively, calamity) נָגַהּ (nâgahh, H5050) — to glitter; causatively, to illuminate
Open source ↗רָבָה (râbâh, H7235) — to increase (in whatever respect) גּוֹי (gôwy, H1471) — a foreign nation; hence, a Gentile; also (figuratively) a troop of animals, or a flight… גָּדַל (gâdal, H1431) — to be (causatively make) large (in various senses, as in body, mind, estate or honor,… שִׂמְחָה (simchâh, H8057) — blithesomeness or glee, (religious or festival) שָׂמַח (sâmach, H8055) — probably to brighten up, i.e. (figuratively) be (causatively, make) blithe or gleesome פָּנִים (pânîym, H6440) — the face (as the part that turns); used in a great variety of applications (literally and… קָצִיר (qâtsîyr, H7105) — severed, i.e. harvest (as reaped), the crop, the time, the reaper, or figuratively; also… גִּיל (gîyl, H1523) — properly, to spin round (under the influence of any violent emotion), i.e. usually… חָלַק (châlaq, H2505) — to be smooth (figuratively); by implication (as smooth stones were used for lots) to… שָׁלָל (shâlâl, H7998) — booty
Open source ↗חָתַת (châthath, H2865) — properly, to prostrate; hence, to break down, either (literally) by violence, or… עֹל (ʻôl, H5923) — a yoke (as imposed on the neck), literally or figuratively סֹבֶל (çôbel, H5448) — a load (figuratively) מַטֶּה (maṭṭeh, H4294) — a branch (as extending); figuratively, a tribe; also a rod, whether for chastising… שְׁכֶם (shᵉkem, H7926) — the neck (between the shoulders) as the place of burdens; figuratively, the spur of ahill שֵׁבֶט (shêbeṭ, H7626) — a scion, i.e. (literally) a stick (for punishing, writing, fighting, ruling, walking,… נָגַשׂ (nâgas, H5065) — to drive (an animal, a workman, a debtor, an army); by implication, to tax, harass,… יוֹם (yôwm, H3117) — a day (as the warm hours), whether literal (from sunrise to sunset, or from one sunset to… מִדְיָן (Midyân, H4080) — Midjan, a son of Abraham; also his country and (collectively) his descendants
Open source ↗סְאוֹן (çᵉʼôwn, H5430) — perhaps a military boot (as aprotection from mud סָאַן (çâʼan, H5431) — to shoe, i.e. (active participle) a soldier shod רַעַשׁ (raʻash, H7494) — vibration, bounding, uproar שִׂמְלָה (simlâh, H8071) — a dress, especially a mantle גָּלַל (gâlal, H1556) — to roll (literally or figuratively) דָּם (dâm, H1818) — blood (as that which when shed causes death) of man or an animal; by analogy, the juice… שְׂרֵפָה (sᵉrêphâh, H8316) — cremation מַאֲכֹלֶת (maʼăkôleth, H3980) — something eaten (by fire), i.e. fuel אֵשׁ (ʼêsh, H784) — fire (literally or figuratively)
Open source ↗יֶלֶד (yeled, H3206) — something born, i.e. a lad or offspring יָלַד (yâlad, H3205) — to bear young; causatively, to beget; medically, to act as midwife; specifically, to show… בֵּן (bên, H1121) — a son (as a builder of the family name), in the widest sense (of literal and figurative… נָתַן (nâthan, H5414) — to give, used with greatest latitude of application (put, make, etc.) מִשְׂרָה (misrâh, H4951) — empire שְׁכֶם (shᵉkem, H7926) — the neck (between the shoulders) as the place of burdens; figuratively, the spur of ahill שֵׁם (shêm, H8034) — an appellation, as amark or memorial of individuality; by implication honor, authority,… קָרָא (qârâʼ, H7121) — to call out to (i.e. properly, address by name, but used in a wide variety of… פֶּלֶא (peleʼ, H6382) — a miracle יָעַץ (yâʻats, H3289) — to advise; reflexively, to deliberate or resolve גִּבּוֹר (gibbôwr, H1368) — powerful; by implication, warrior, tyrant אֵל (ʼêl, H410) — strength; as adjective, mighty; especially the Almighty (but used also of any deity) עַד (ʻad, H5703) — properly, a (peremptory) terminus, i.e. (by implication) duration, in the sense of… אָב (ʼâb, H1) — father, in a literal and immediate, or figurative and remote application
Open source ↗מַרְבֶה (marbeh, H4766) — properly, increasing; as noun, greatness, or (adverbially) greatly מִשְׂרָה (misrâh, H4951) — empire שָׁלוֹם (shâlôwm, H7965) — safe, i.e. (figuratively) well, happy, friendly; also (abstractly) welfare, i.e. health,… קֵץ (qêts, H7093) — an extremity; adverbially (with prepositional prefix) after כִּסֵּא (kiççêʼ, H3678) — properly, covered, i.e. a throne (as canopied) דָּוִד (Dâvid, H1732) — David, the youngest son of Jesse מַמְלָכָה (mamlâkâh, H4467) — dominion, i.e. (abstractly) the estate (rule) or (concretely) the country (realm) כּוּן (kûwn, H3559) — properly, to be erect (i.e. stand perpendicular); hence (causatively) to set up, in a… סָעַד (çâʻad, H5582) — to suport (mostly figurative) מִשְׁפָּט (mishpâṭ, H4941) — properly, a verdict (favorable or unfavorable) pronounced judicially, especially a… צְדָקָה (tsᵉdâqâh, H6666) — rightness (abstractly), subjectively (rectitude), objectively (justice), morally (virtue)… עַד (ʻad, H5704) — as far (or long, or much) as, whether of space (even unto) or time (during, while, until)… עוֹלָם (ʻôwlâm, H5769) — properly, concealed, i.e. the vanishing point; generally, time out of mind (past or… קִנְאָה (qinʼâh, H7068) — jealousy or envy
Open source ↗אֲדֹנָי (ʼĂdônây, H136) — the Lord (used as a proper name of God only) שָׁלַח (shâlach, H7971) — to send away, for, or out (in a great variety of applications) דָּבָר (dâbâr, H1697) — a word; by implication, a matter (as spoken of) or thing; adverbially, a cause יַעֲקֹב (Yaʻăqôb, H3290) — Jaakob, the Israelitish patriarch נָפַל (nâphal, H5307) — to fall, in a great variety of applications (intransitive or causative, literal or… יִשְׂרָאֵל (Yisrâʼêl, H3478) — Jisrael, a symbolical name of Jacob; also (typically) of his posterity
Open source ↗עַם (ʻam, H5971) — a people (as a congregated unit); specifically, a tribe (as those of Israel); hence… יָדַע (yâdaʻ, H3045) — to know (properly, to ascertain by seeing); used in a great variety of senses,… אֶפְרַיִם (ʼEphrayim, H669) — Ephrajim, a son of Joseph; also the tribe descended from him, and its territory יָשַׁב (yâshab, H3427) — properly, to sit down (specifically as judge. in ambush, in quiet); by implication, to… שֹׁמְרוֹן (Shômᵉrôwn, H8111) — Shomeron, a place in Palestine אָמַר (ʼâmar, H559) — to say (used with great latitude) גַּאֲוָה (gaʼăvâh, H1346) — arrogance or majesty; by implication, (concretely) ornament גֹּדֶל (gôdel, H1433) — magnitude (literally or figuratively) לֵבָב (lêbâb, H3824) — the heart (as the most interior organ);
Open source ↗לְבֵנָה (lᵉbênâh, H3843) — a brick (from the whiteness of the clay) נָפַל (nâphal, H5307) — to fall, in a great variety of applications (intransitive or causative, literal or… בָּנָה (bânâh, H1129) — to build (literally and figuratively) גָּזִית (gâzîyth, H1496) — something cut, i.e. dressed stone שִׁקְמָה (shiqmâh, H8256) — a sycamore (usually the tree) גָּדַע (gâdaʻ, H1438) — to fell a tree; generally, to destroy anything חָלַף (châlaph, H2498) — properly, to slide by, i.e. (by implication) to hasten away, pass on, spring up, pierce… אֶרֶז (ʼerez, H730) — a cedar tree (from the tenacity of its roots)
Open source ↗יְהֹוָה (Yᵉhôvâh, H3068) — Jehovah, Jewish national name of God שָׂגַב (sâgab, H7682) — to be (causatively, make) lofty, especially inaccessible; by implication, safe, strong;… צַר (tsar, H6862) — narrow; (as a noun) a tight place (usually figuratively, i.e. trouble); also a pebble ;… רְצִין (Rᵉtsîyn, H7526) — Retsin, the name of a Syrian and of an Israelite סָכַךְ (çâkak, H5526) — properly, to entwine as ascreen; by implication, to fence in, cover over, (figuratively)… אֹיֵב (ʼôyêb, H341) — hating; an adversary
Open source ↗אֲרָם (ʼĂrâm, H758) — Aram or Syria, and its inhabitants; also the name of the son of Shem, a grandson of… קֶדֶם (qedem, H6924) — the front, of place (absolutely, the fore part, relatively the East) or time (antiquity);… פְּלִשְׁתִּי (Pᵉlishtîy, H6430) — a Pelishtite or inhabitant of Pelesheth אָחוֹר (ʼâchôwr, H268) — the hinder part; hence (adverb) behind, backward; also (as facing north) the West אָכַל (ʼâkal, H398) — to eat (literally or figuratively) יִשְׂרָאֵל (Yisrâʼêl, H3478) — Jisrael, a symbolical name of Jacob; also (typically) of his posterity פֶּה (peh, H6310) — the mouth (as the means of blowing), whether literal or figurative (particularly speech);… אַף (ʼaph, H639) — properly, the nose or nostril; hence, the face, and occasionally a person; also (from the… שׁוּב (shûwb, H7725) — to turn back (hence, away) transitively or intransitively, literally or figuratively (not… יָד (yâd, H3027) — a hand (the open one (indicating power, means, direction, etc.), נָטָה (nâṭâh, H5186) — to stretch or spread out; by implication, to bend away (including moral deflection); used…
Open source ↗עַם (ʻam, H5971) — a people (as a congregated unit); specifically, a tribe (as those of Israel); hence… שׁוּב (shûwb, H7725) — to turn back (hence, away) transitively or intransitively, literally or figuratively (not… נָכָה (nâkâh, H5221) — to strike (lightly or severely, literally or figuratively) דָּרַשׁ (dârash, H1875) — properly, to tread or frequent; usually to follow (for pursuit or search); by… יְהֹוָה (Yᵉhôvâh, H3068) — Jehovah, Jewish national name of God צָבָא (tsâbâʼ, H6635) — a mass of persons (or figuratively, things), especially reg. organized forwar (an army);…
Open source ↗יְהֹוָה (Yᵉhôvâh, H3068) — Jehovah, Jewish national name of God כָּרַת (kârath, H3772) — to cut (off, down or asunder); by implication, to destroy or consume; specifically, to… יִשְׂרָאֵל (Yisrâʼêl, H3478) — Jisrael, a symbolical name of Jacob; also (typically) of his posterity רֹאשׁ (rôʼsh, H7218) — the head (as most easily shaken), whether literal or figurative (in many applications, of… זָנָב (zânâb, H2180) — the tail (literally or figuratively) כִּפָּה (kippâh, H3712) — a leaf of a palmtree אַגְמוֹן (ʼagmôwn, H100) — a bulrush (as growing there); collectively a rope of bulrushes אֶחָד (ʼechâd, H259) — properly, united, i.e. one; or (as an ordinal) first יוֹם (yôwm, H3117) — a day (as the warm hours), whether literal (from sunrise to sunset, or from one sunset to…
Open source ↗Cross-references
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In the days of Pekah king of Israel, Tiglath-pileser king of Assyria came and captured Ijon, Abel-beth-maacah, Janoah, Kedesh, Hazor, Gilead, and Galilee, including all the land of Naphtali, and he took the people as captives to Assyria.
Then they will look to the earth and see only distress and darkness and the gloom of anguish. And they will be driven into utter darkness.
So the God of Israel stirred up the spirit of Pul king of Assyria (that is, Tiglath-pileser king of Assyria) to take the Reubenites, the Gadites, and the half-tribe of Manasseh into exile. And he brought them to Halah, Habor, Hara, and the river of Gozan, where they remain to this day.
And Ben-hadad listened to King Asa and sent the commanders of his armies against the cities of Israel, conquering Ijon, Dan, Abel-maim, and all the store cities of Naphtali.
then I will act with hostility toward you, and I will strike you sevenfold for your sins.
then I will walk in fury against you, and I, even I, will punish you sevenfold for your sins.