Ісая 8:10

The judgments threatened in the last chapter are here declared to extend to the very dead, whose tombs should be opened, and the carcasses treated with every mark of indignity, Jer 8:1-3. From this the prophet returns to reprove them for their perseverance in transgression, Jer 8:4-6; and for their thoughtless stupidity, which even the instinct of the brute creation, by a beautiful contrast, is made to upbraid, Jer 8:7-9. This leads to farther threatening expressed in a variety of striking terms, Jer 8:10-13. Upon which a chorus of Jews is introduced, expressing their terror on the news of the invasion, Jer 8:14, Jer 8:15; which is greatly heightened in the neat verse by the prophet's hearing the snorting of Nebuchadnezzar's horses even from Dan, and then seeing the devastation made by his army, Jer 8:16, whose cruelties God himself declares no entreaties will soften, Jer 8:17. On this declaration the prophet laments most bitterly the fate of the daughter of his people, changing the scene unawares to the place of her captivity, where she is introduced answering in mournful responses to the prophet's dirge, Jer 8:18-22. The variety of images and figures used to diversify the same subject is equally pleasing and astonishing. The dress is generally new, always elegant.

the word--of command, for the assault of Jerusalem. God is with us--"Immanuel" implies this (Num 14:9; Psa 46:7).

Take counsel together,.... As Rezin king of Syria, and Remaliah's son, did against Judah, Isa 7:5, it shall come to nought; for, though they came up against it, they could not overcome it, Kg2 16:5, speak the word; what they intended, resolved upon, and determined to do; this is the issue of their counsels: and it shall not stand; See Gill on Isa 7:7, for God is with us; which is the interpretation of the name "Immanuel": and which shows that the reason why the consultations and resolutions of the enemies of Judah could not take place, so as to destroy it, was because Immanuel, the virgin's son, was to be born in it.

In the midst of the Syro-Ephraimitish war, which was not yet at an end, Isaiah received instructions from God to perform a singular prophetic action. "Then Jehovah said to me, Take a large slab, and write upon it with common strokes, 'In Speed Spoil, Booty hastens;' and I will take to me trustworthy witnesses, Uriyah the priest, and Zecharyahu the son of Yeberechyahu." The slab or table (cf., Isa 3:23, where the same word is used to signify a metal mirror) was to be large, to produce the impression of a monument; and the writing upon it was to be "a man's pen" (Cheret 'enōsh), i.e., written in the vulgar, and, so to speak, popular character, consisting of inartistic strokes that could be easily read (vid., Rev 13:18; Rev 21:17). Philip d'Aquin, in his Lexicon, adopts the explanation, "Enosh-writing, i.e., hieroglyphic writing, so called because it was first introduced in the time of Enosh." Luzzatto renders it, a lettere cubitali; but the reading for this would be b'cheret ammath 'ish. The only true rendering is stylo vulgari (see Ges. Thes. s.v. 'enosh). The words to be written are introduced with Lamed, to indicate dedication (as in Eze 37:16), or the object to which the inscription was dedicated or applied, as if it read, "A table devoted to 'Spoil very quickly, booty hastens;' " unless, indeed, l'mahēr is to be taken as a fut. instans, as it is by Luzzatto - after Gen 15:12; Jos 2:5; Hab 1:17 - in the sense of acceleratura sunt spolia, or (what the position of the words might more naturally suggest) with mahēr in a transitive sense, as in the construction לבערּ היה, and others, accelerationi spolia, i.e., they are ready for hastening. Most of the commentators have confused the matter here by taking the words as a proper name (Ewald, 288, c), which they were not a…

This chapter, and the four next that follow it (to chap. 13) are all one continued discourse or sermon, the scope of which is to show the great destruction that should now shortly be brought upon the kingdom of Israel, and the great disturbance that should be given to the kingdom of Judah by the king of Assyria, and that both were for their sins; but rich provision is made of comfort for those that feared God in those dark times, referring especially to the days of the Messiah. In this chapter we have, I. A prophecy of the destruction of the confederate kingdoms of Syria and Israel by the king of Assyria (Isa 8:1-4). II. Of the desolations that should be made by that proud victorious prince in the land of Israel and Judah (Isa 8:5-8). III. Great encouragement given to the people of God in the midst of those distractions; they are assured, 1. That the enemies shall not gain their point against them (Isa 8:9, Isa 8:10). 2. That if they kept up the fear of God, and kept down the fear of man, they should find God their refuge (Isa 8:11-14), and while others stumbled, and fell into despair, they should be enabled to wait on God, and should see themselves reserved for better times (Isa 8:15-18). Lastly, He gives a necessary caution to all, at their peril, not to consult with familiar spirits, for they would thereby throw themselves into despair, but to keep close to the word of God (Isa 8:19-22). And these counsels and these comforts will still be of use to us in time of trouble.

8:10 God is with us: See 7:14; 8:8.