SEV Biblia, Chapter 8:1 Â¶ Y me dijo el SEÑOR: Tómate un gran volumen, y escribe en él en estilo vulgar Maher-salal-hasbaz Date prisa al despojo, apresúrate a la presa .
Clarke's Bible Commentary - Isaiah 8:1 Verse 1. Take thee a great roll "Take unto thee a large mirror"] The word wylg gillayon is not regularly formed from llg galal, to roll, but from hlg galah, as wydp pidyon from hdp padah, wylk killayon from hlk , calah, µwyqn nikkayon from hqn nakah, wyl[ elyon from hl[ alah, &c., the y yod supplying the place of the radical h he. hlg 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.
wylg 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 jwl luach, a tablet, and the same word, though somewhat differently pointed, the Chaldee paraphrast and the rabbins render a mirror, chap. iii. 23. The mirrors of the Israelitish women were made of brass finely polished, Exod. xxxviii. 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, wna frjb becheret enosh, with a workman's graving tool, the prophecy which he was to deliver. frj cheret in this place certainly signifies an instrument to write or engrave with: but fyrj charit, the same word, only differing a little in the form, means something belonging to a lady's dress, chap. iii. 22, (where however five MSS. leave out the y 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 v. 23. It may therefore be called here wna frj cheret enosh, a workman's instrument, to distinguish it from ha frj 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, zb h ll rhm 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, zb h ll rhm maker 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, wna frj 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.
Matthew Henry Commentary
Exhortations and warnings. (Is. 8:1-8) Comfort for those who fear God (Is. 8:9-16) Afflictions to idolaters. (Is. 8:17-22)
Is. 8:1-8 The prophet is to write on a large roll, or on a meta tablet, words which meant, "Make speed to spoil, hasten to the prey: pointing out that the Assyrian army should come with speed, and make great spoil. Very soon the riches of Damascus and of Samaria, citie then secure and formidable, shall be taken away by the king of Assyria The prophet pleads with the promised Messiah, who should appear in tha land in the fulness of time, and, therefore, as God, would preserve it in the mean time. As a gentle brook is an apt emblem of a mil government, so an overflowing torrent represents a conqueror an tyrant. The invader's success was also described by a bird of prey stretching its wings over the whole land. Those who reject Christ, wil find that what they call liberty is the basest slavery. But no enem shall pluck the believer out of Emmanuel's hand, or deprive him of his heavenly inheritance.
Is. 8:9-16 The prophet challenges the enemies of the Jews. Their efforts would be vain, and themselves broken to pieces. It concerns us in time of trouble, to watch against all such fears as put us upo crooked courses for our own security. The believing fear of God preserves against the disquieting fear of man. If we thought rightly of the greatness and glory of God, we should see all the power of ou enemies restrained. The Lord, who will be a Sanctuary to those wh trust in him, will be a Stone of stumbling, and a Rock of offence, to those who make the creature their fear and their hope. If the things of God be an offence to us, they will undo us. The apostle quotes this a to all who persisted in unbelief of the gospel of Christ, I Pet. 2:8 The crucified Emmanuel, who was and is a Stumbling-stone and Rock of offence to unbelieving Jews, is no less so to thousands who are calle Christians. The preaching of the cross is foolishness in their esteem his doctrines and precepts offend them.
Is. 8:17-22 The prophet foresaw that the Lord would hide his face; but he would look for his return in favour to them again. Though no miraculous signs, the children's names were memorials from God, suite to excite attention. The unbelieving Jews were prone to seek counsel i difficulties, from diviners of different descriptions, whose foolis and sinful ceremonies are alluded to. Would we know how we may seek to our God, and come to the knowledge of his mind? To the law and to the testimony; for there you will see what is good, and what the Lor requires. We must speak of the things of God in the words which the Holy Ghost teaches, and be ruled by them. To those that seek to familiar spirits, and regard not God's law and testimony, there shal be horror and misery. Those that go away from God, go out of the way of all good; for fretfulness is a sin that is its own punishment. The shall despair, and see no way of relief, when they curse God. And their fears will represent every thing as frightful. Those that shut their eyes against the light of God's word, will justly be left to darkness All the miseries that ever were felt or witnessed on earth, are a nothing, compared with what will overwhelm those who leave the words of Christ, to follow delusions __________________________________________________________________
Original Hebrew ויאמר 559 יהוה 3068 אלי 413 קח 3947 לך גליון 1549 גדול 1419 וכתב 3789 עליו 5921 בחרט 2747 אנושׁ 582 למהר שׁלל חשׁ בז׃ 4122