Ісая 11:2

Jehovah acknowledges Him, and consecrates and equips Him for His great work with the seven spirits."And the Spirit of Jehovah descends upon Him, spirit of wisdom and understanding, spirit of counsel and might, spirit of knowledge and fear of Jehovah." "The Spirit of Jehovah" (ruach Yehovah) is the Divine Spirit, as the communicative vehicle of the whole creative fulness of divine powers. Then follow the six spirits, comprehended by the ruach Yehovah in three pairs, of which the first relates to the intellectual life, the second to the practical life, and the third to the direct relation to God. For chocmâh (wisdom) is the power of discerning the nature of things through the appearance, and bı̄nâh (understanding) the power of discerning the differences of things in their appearance; the former is σοφία, the latter διάκρισις or σύνεσις. "Counsel" (etzâh) is the gift of forming right conclusions, and "might" (gebūrâh) the ability to carry them out with energy. "The knowledge of Jehovah" (da‛ath Yehovah) is knowledge founded upon the fellowship of love; and "the fear of Jehovah" (yir'ath Yehovâh), fear absorbed in reverence. There are seven spirits, which are enumerated in order from the highest downwards; since the spirit of the fear of Jehovah is the basis of the whole (Pro 1:7; Job 28:28; Psa 111:10), and the Spirit of Jehovah is the heart of all. It corresponds to the shaft of the seven-lighted candlestick, and the three pair of arms that proceeded from it. In these seven forms the Holy Spirit descended upon the second David for a permanent possession, as is affirmed in the perf. consec. ונהה (with the tone upon the ultimate, on account of the following guttural, to prevent its being pronounced unintelligibly; (Note: This moving forward of the tone to the last…

It is a very good transition in prophecy (whether it be so in rhetoric or no), and a very common one, to pass from the prediction of the temporal deliverances of the church to that of the great salvation, which in the fulness of time should be wrought out by Jesus Christ, of which the other were types and figures, to which all the prophets bore witness; and so the ancient Jews understood them. For what else was it that raised so great an expectation of the Messiah at the time he came. Upon occasion of the prophecy of the deliverance of Jerusalem from Sennacherib, here comes in a prophecy concerning Messiah the Prince. I. His rise out of the house of David (Isa 11:1). II. His qualifications for his great undertaking (Isa 11:2, Isa 11:3). III. The justice and equity of his government (Isa 11:3-5). IV. The peaceableness of his kingdom (Isa 11:6-9). V. The accession of the Gentiles to it (Isa 11:10), and with them the remnant of the Jews, that should be united with them in the Messiah's kingdom (Isa 11:11-16) and of all this God would now shortly give them a type, and some dark representation, in the excellent government of Hezekiah, the great peace which the nation should enjoy under him, after the ruin of Sennacherib's design, and the return of many of the ten tribes out of their dispersion to their brethren of the land of Judah, when they enjoyed that great tranquility.

11:2 The Spirit of the Lord will rest on the Messiah. The succession of David’s line is guaranteed by the Spirit. The Messiah’s coming would bring justice and righteousness (11:4), peace (11:8), and the extension of the Kingdom to the nations (11:10; see also 32:15-16). • The promised Messiah would have great wisdom and understanding, like Solomon, as well as knowledge and the fear of the Lord (1 Kgs 3:28; 4:29; Prov 1:1-7; 2:6-7). • The Spirit of counsel and might alludes to Isa 9:6. The Messiah will be full of wisdom and will have the power to execute his righteous rule.