the Week of Proper 20 / Ordinary 25
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THE MESSAGE
Isaiah 8:1
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Then the Lord said to me, “Take a large piece of parchment and write on it with an ordinary pen: Maher-shalal-hash-baz.
The LORD said to me, Take a great tablet, and write on it with the pen of a man, For Maher-Shalal-Hash-Baz;
Moreover the Lord said unto me, Take thee a great roll, and write in it with a man's pen concerning Mahershalalhashbaz.
Then the Lord said to me, "Take a large tablet and write on it in common characters, ‘Belonging to Maher-shalal-hash-baz.'
Then the LORD said to me, "Take for yourself a large tablet and write on it in ordinary letters: Maher-shalal-hash-baz.
The Lord told me, "Take a large scroll and write on it with an ordinary pen: ‘Maher-Shalal-Hash-Baz.'
Then the LORD said to me, "Take for yourself a large tablet [for public display] and write on it in ordinary characters: Belonging to Maher-shalal-hash-baz.
Yahweh said to me, Take a great tablet, and write on it with the pen of a man, For Maher-shalal-hash-baz;
Moreouer, the Lord sayd vnto me, Take thee a great roll, and write in it with a mans penne, Make speede to the spoyle: haste to the praye.
Then Yahweh said to me, "Take for yourself a large tablet and write on it in ordinary letters: Concerning Maher-shalal-hash-baz.
Then the LORD said to me, "Take a large scroll and write on it with an ordinary stylus: Maher-Shalal-Hash-Baz.
The Lord said, "Isaiah, get something to write on. Then write in big clear letters the name, MAHER-SHALAL-HASH-BAZ.
Adonai said to me, "Take a large tablet, and write on it in easily readable letters; ‘Maher shalal, hash baz [the spoil hurries, the prey speeds along].'"
And Jehovah said to me, Take thee a great tablet, and write thereon with a man's style, concerning Maher-shalal-hash-baz.
The Lord told me, "Get a large scroll, and use an ordinary pen to write these words: ‘This is for Maher Shalal Hash Baz.'"
MOREOVER the LORD said to me, Take a large scroll and write on it plainly, To hasten the captivity, and to record the spoil.
The Lord said to me, "Take a large piece of writing material and write on it in large letters: ‘Quick Loot, Fast Plunder.'
Then Yahweh said to me, "Take yourself a large tablet and write on it with a common stylus pen: Maher-Halal-Hash-Baz.
And Jehovah said to me, Take a big tablet and write in it with a man's pen: Make haste to plunder! Hurry to the spoil!
Morouer the LORDE sayde vnto me: Take the a greate leaf, and wryte in it, as men do with a penne, that he spede him to robbe, and haist him to spoyle.
And Jehovah said unto me, Take thee a great tablet, and write upon it with the pen of a man, For Maher-shalal-hash-baz;
And the Lord said to me, Take a great writing-board, and on it put down in common letters, Maher-shalal-hash-baz;
And the LORD said unto me: 'Take thee a great tablet, and write upon it in common script: The spoil speedeth, the prey hasteth;
Moreouer the Lord said vnto mee, Take thee a great roule, and write in it with a mans penne, concerning Maher-shalal-hash-baz.
Moreouer the Lorde sayde vnto me, Take thee a great roule, and wryte in it as men do with a pen: make hastie speede to rob, and haste to the spoyle.
And the Lord said to me, Take to thyself a volume of a great new book, and write in it with a man’s pen concerning the making a rapid plunder of spoils; for it is near at hand.
And the LORD said unto me, Take thee a great tablet, and write upon it with the pen of a man, For Maher-shalal-hash-baz;
And the Lord seide to me, Take to thee a greet book, and write ther ynne with the poyntil of man, Swiftli drawe thou awei spuylis, take thou prey soone.
And Yahweh said to me, Take for yourself a great tablet, and write on it with the pen of common man, For Maher-shalal-hash-baz;
Moreover, the LORD said to me, Take thee a great roll, and write in it with a man's pen concerning Maher-shalal-hash-baz.
The Lord told me, "Take a large tablet and inscribe these words on it with an ordinary stylus: ‘Maher-Shalal-Hash-Baz.'
Moreover the Lord said to me, "Take a large scroll, and write on it with a man's pen concerning Maher-Shalal-Hash-Baz. [fn]
Then the Lord said to me, "Make a large signboard and clearly write this name on it: Maher-shalal-hash-baz."
Then the Lord said to me, "Take a large piece of stone and write on it in easy-to-read letters: ‘They hurry to get what they can. They run to pick up what is left.'"
Then the Lord said to me, Take a large tablet and write on it in common characters, "Belonging to Maher-shalal-hash-baz,"
And Yahweh said unto me: Take thee a large tablet, - and write thereon in plain characters, To Maher-shalal-hash-baz. "Speed-spoil-hurry-prey".
And the Lord said to me: Take thee a great book, and write in it with a man’s pen. Take away the spoils with speed, quickly take the prey.
Then the LORD said to me, "Take a large tablet and write upon it in common characters, 'Belonging to Ma'her-shal'al-hash-baz.'"
And Jehovah saith unto me, `Take to thee a great tablet, and write upon it with a graving tool of man, To haste spoil, enjoy prey.'
Then the LORD said to me, "Take for yourself a large tablet and write on it in ordinary letters: Swift is the booty, speedy is the prey.
Contextual Overview
Bible Verse Review
from Treasury of Scripure Knowledge
Take thee: Jeremiah 36:2, Jeremiah 36:28, Jeremiah 36:32
write: Isaiah 30:8, Job 19:23, Job 19:24, Habakkuk 2:2, Habakkuk 2:3
a man's pen: Revelation 13:18, Revelation 21:17, Maher-shalal-hash-baz, Heb. in making speed to the spoil, he hasteneth the prey, Or, Make speed, etc. hasten, etc
Reciprocal: Isaiah 8:3 - Call his name Jeremiah 30:2 - General Jeremiah 32:10 - and took Jeremiah 36:4 - upon Jeremiah 51:60 - General Ezekiel 24:2 - write Daniel 7:1 - he wrote Hosea 1:3 - General Zechariah 5:1 - roll Revelation 10:4 - I was Revelation 19:9 - Write
Cross-References
He sent out a raven; it flew back and forth waiting for the floodwaters to dry up. Then he sent a dove to check on the flood conditions, but it couldn't even find a place to perch—water still covered the Earth. Noah reached out and caught it, brought it back into the ship.
Noah built an altar to God . He selected clean animals and birds from every species and offered them as burnt offerings on the altar. God smelled the sweet fragrance and thought to himself, "I'll never again curse the ground because of people. I know they have this bent toward evil from an early age, but I'll never again kill off everything living as I've just done.
For as long as Earth lasts, planting and harvest, cold and heat, Summer and winter, day and night will never stop."
And that's the story: When God destroyed the Cities of the Plain, he was mindful of Abraham and first got Lot out of there before he blasted those cities off the face of the Earth.
And then God remembered Rachel. God listened to her and opened her womb. She became pregnant and had a son. She said, "God has taken away my humiliation." She named him Joseph (Add), praying, "May God add yet another son to me."
God listened to their groanings. God remembered his covenant with Abraham, with Isaac, and with Jacob.
Then Moses stretched out his hand over the sea and God , with a terrific east wind all night long, made the sea go back. He made the sea dry ground. The seawaters split.
God 's angel said to him: "Why have you beaten your poor donkey these three times? I have come here to block your way because you're getting way ahead of yourself. The donkey saw me and turned away from me these three times. If she hadn't, I would have killed you by this time, but not the donkey. I would have let her off."
Up before dawn, they worshiped God and returned home to Ramah. Elkanah slept with Hannah his wife, and God began making the necessary arrangements in response to what she had asked.
Remember me, O my God, for this. Don't ever forget the devoted work I have done for The Temple of God and its worship.
Gill's Notes on the Bible
Moreover the Lord said unto me,.... This is another prophecy, confirming the same thing that was promised in the preceding chapter Isaiah 7:1; namely, safety to the Jews from the two kings of Syria and Israel, which combined against them:
take thee a great roll; or volume, a writing book, a roll of parchment, in which form the ancients used to write, Psalms 40:7. The Targum renders it, a "table"; a writing table, such an one as Zacharias called for, Luke 1:63 and this was to be a "great" or large one, because much was to be written in it; or what was to be written was to be written in large letters:
and write in it with a man's pen; such as men usually write with; and in such a style and language as may be easily understood by men, even though unlearned; and so clearly and plainly, that he that runs may read; and so the Targum,
"write in it a clear writing;''
very plain, and explicit, and legible:
concerning Mahershalalhashbaz; a son of the prophet Isaiah, so called, Isaiah 8:3 whose name was very significant, and was given him on purpose to express the sudden destruction of the enemies of Judah. The Targum renders it,
"hasten to seize the prey, and to take away the spoil.''
Some translate it, "in hastening the prey, the spoiler hastens"; perhaps it may be better rendered, "hasten to the spoil, hasten to the prey"; as if the words were spoken to the Assyrian monarch, to hasten to the spoil of Damascus and Samaria; and the repetition of the same thing in different words may have respect to the spoils of both, see Isaiah 8:4 and for the greater confirmation of the thing. Gussetius has a very peculiar fancy about the sense of this text; he observes that חרט, rendered a "pen", signifies some hollow vessel, in which things were put; and supposes that it here designs a man's chest, or some such thing, in which garments might be laid up and reserved: and
גליון, is the singular of a word used in Isaiah 3:23, for some sort of luxurious garments wore by women; so that, upon the whole, the reading and sense of the words are, that the prophet is bid to take a large garment of the above sort, and write upon it, putting it into the chest. This for Mahershalalhashbaz; signifying it was to lie there till this child was born; and intimating hereby, that the women, far from battle, would be spoiled of their soft and precious garments, as well as the men be slain in war m, though this is more tolerable than the fancy of Huetius n, that the whole is an euphemism, in modest terms, expressing the prophet's coition with his wife.
m Vid. Comment. Ebr. p. 286. n Demonstr. Evangel. prop. 7. parag. 15. p. 352.
Barnes' Notes on the Bible
Take thee a great roll - The word which is here translated ‘roll’ more properly signifies tablet. So the Chaldee renders it. Those tablets were made of wood, metal, or stone, for the purpose of writing on; see Isaiah 30:8; 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 subsequently 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; compare Isaiah 8:16.
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 which is translated ‘man’s אנושׁ 'ĕnôsh usually denotes common men, the lower ranks, in opposition to the higher ranks of society. And probably the direction means simply, ‘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 place 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 the main subject of it. The subject is indicated in the name which 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 which was signified by the name; see Isaiah 8:18; compare Habakkuk 2:2-3.
Clarke's Notes on the Bible
CHAPTER VIII
Prediction respecting the conquest of Syria and Israel by the
Assyrians, 1-4.
Israel, for rejecting the gentle stream of Shiloah, near
Jerusalem, is threatened to be overflowed by the great river of
Assyria, manifestly alluding by this strong figure to the
conquests of Tiglath-pileser and Shalmaneser over that kingdom,
5-7.
The invasion of the kingdom of Judah by the Assyrians under
Sennacherib foretold, 8.
The prophet assures the Israelites and Syrians that their
hostile attempts against Judah shall be frustrated, 9, 10.
Exhortation not to be afraid of the wrath of man, but to fear
the displeasure of God, 11-13.
Judgments which shall overtake those who put no confidence in
Jehovah, 14, 15.
The prophet proceeds to warn his countrymen against idolatry,
divination, and the like sinful practices, exhorting them to
seek direction from the word of God, professing in a beautiful
apostrophe that this was his own pious resolution. And to
enforce this counsel, and strengthen their faith, he points to
his children, whose symbolic names were signs or pledges of
the Divine promises, 16-20.
Judgments of God against the finally impenitent, 21, 22.
The prophecy of the foregoing chapter relates directly to the kingdom of Judah only: the first part of it promises them deliverance from the united invasion of the Israelites and Syrians; the latter part, from Isaiah 8:17, denounces the desolation to be brought upon the kingdom of Judah by the Assyrians. The sixth, seventh, and eighth verses of this chapter seem to take in both the kingdoms of Israel and Judah. "This people that refuseth the waters of Shiloah," may be meant of both: the Israelites despised the kingdom of Judah, which they had deserted, and now attempted to destroy; the people of Judah, from a consideration of their own weakness, and a distrust of God's promises, being reduced to despair, applied to the Assyrians for assistance against the two confederate kings. But how could it be said of Judah, that they rejoiced in Rezin, and the son of Remaliah, the enemies confederated against them? If some of the people were inclined to revolt to the enemy, (which however does not clearly appear from any part of the history or the prophecy,) yet there was nothing like a tendency to a general defection. This, therefore, must be understood of Israel. The prophet denounces the Assyrian invasion, which should overwhelm the whole kingdom of Israel under Tiglath-pileser, and Shalmaneser; and the subsequent invasion of Judah by the same power under Sennacherib, which would bring them into the most imminent danger, like a flood reaching to the neck, in which a man can but just keep his head above water. The two next verses, 9 and 10, Isaiah 8:9; Isaiah 8:10, are addressed by the prophet, as a subject of the kingdom of Judah, to the Israelites and Syrians, and perhaps to all the enemies of God's people; assuring them that their attempts against that kingdom shall be fruitless; for that the promised Immanuel, to whom he alludes by using his name to express the signification of it, for God is with us, shall be the defence of the house of David, and deliver the kingdom of Judah out of their hands. He then proceeds to warn the people of Judah against idolatry, divination, and the like forbidden practices; to which they were much inclined, and which would soon bring down God's judgments upon Israel. The prophecy concludes at the sixth verse of Isaiah 9:6 with promises of blessings in future times by the coming of the great deliverer already pointed out by the name of Immanuel, whose person and character is set forth in terms the most ample and magnificent.
And here it may be observed that it is almost the constant practice of the prophet to connect in like manner deliverances temporal with spiritual. Thus the eleventh chapter, setting forth the kingdom of Messiah, is closely connected with the tenth, which foretells the destruction of Sennacherib. So likewise the destruction of nations, enemies to God, in the thirty-fourth chapter, introduces the flourishing state of the kingdom of Christ in the thirty-fifth. And thus the chapters from xl. to xlix. inclusive, plainly relating to the deliverance from the captivity of Babylon, do in some parts plainly relate to the greater deliverance by Christ.
NOTES ON CHAP. VIII
Verse Isaiah 8:1. Take thee a great roll - "Take unto thee a large mirror"] The word גליון gillayon is not regularly formed from גלל galal, to roll, but from גלה galah, as פדיון pidyon from פדה padah, כליון killayon from כלה, calah, נקיון nikkayon from נקה nakah, עליון elyon from עלה alah, c., the י yod supplying the place of the radical ה he. גלה galah signifies to show, to reveal properly, as Schroederus says, (De Vestitu Mulier. Hebr. p. 294,) to render clear and bright by rubbing; to polish. גליון gillayon, therefore, according to this derivation, is not a roll or volume: but may very well signify a polished tablet of metal, such as was anciently used for a mirror. The Chaldee paraphrast renders it by לוח luach, a tablet, and the same word, though somewhat differently pointed, the Chaldee paraphrast and the rabbins render a mirror, Isaiah 3:23. The mirrors of the Israelitish women were made of brass finely polished, Exodus 38:8, from which place it likewise appears that what they used were little hand mirrors which they carried with them even when they assembled at the door of the tabernacle. I have a metalline mirror found in Herculaneum, which is not above three inches square. The prophet is commanded to take a mirror, or brazen polished tablet, not like these little hand mirrors, but a large one; large enough for him to engrave upon it in deep and lasting characters, בחרט אנוש becheret enosh, with a workman's graving tool, the prophecy which he was to deliver. חרט cheret in this place certainly signifies an instrument to write or engrave with: but חריט charit, the same word, only differing a little in the form, means something belonging to a lady's dress, Isaiah 3:22, (where however five MSS. leave out the י yod, whereby only it differs from the word in this place,) either a crisping-pin, which might be not unlike a graving tool, as some will have it, or a purse, as others infer from 2 Kings 5:23. It may therefore be called here חרט אנוש cheret enosh, a workman's instrument, to distinguish it from חרט אשה cheret ishshah, an instrument of the same name, used by the women. In this manner he was to record the prophecy of the destruction of Damascus and Samaria by the Assyrians; the subject and sum of which prophecy is here expressed with great brevity in four words, מהר שלל הש בז maher shalal hash baz; i.e., to hasten the spoil, to take quickly the prey; which are afterwards applied as the name of the prophet's son, who was made a sign of the speedy completion of it; Maher-shalal-hash-baz; Haste-to-the-spoil, Quick-to-the-prey. And that it might be done with the greater solemnity, and to preclude all doubt of the real delivery of the prophecy before the event, he calls witnesses to attest the recording of it.
The prophet is commanded to take a great roll, and yet four words only are to be written in it, מהר שלל הש בז maher shalal hash baz, Make haste to the spoil; fall upon the prey. The great volume points out the land of Judea; and the few words the small number of inhabitants, after the ten tribes were carried into captivity.
The words were to be written with a man's pen; i.e., though the prophecy be given in the visions of God, yet the writing must be real; the words must be transcribed on the great roll, that they may be read and publicly consulted. Or, חרט אנוש cherot enosh, the pen or graver of the weak miserable man, may refer to the already condemned Assyrians, who though they should be the instruments of chastening Damascus and Samaria, should themselves shortly be overthrown. The four words may be considered as the commission given to the Assyrians to destroy and spoil the cities. Make haste to the spoil; Fall upon the prey, &c.
