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Isaiah 9:8 [study!]

American Standard Version (ASV 1901) [2]
— The Lord sent a word into Jacob, and it hath lighted upon Israel.
King James Version (KJV 1769)
— The Lord sent a word into Jacob, and it hath lighted upon Israel.
New American Standard Bible (NASB ©1995)
— The Lord sends a message against Jacob, And it falls on Israel.
Webster's Revision of the KJB (WEB 1833)
— The Lord sent a word into Jacob, and it hath lighted upon Israel.
Darby's Translation (DBY 1890)
— The Lord sent a word unto Jacob, and it lighteth upon Israel.
Rotherham's Emphasized Bible (EBR 1902)
— A word, hath My Lord sent unto Jacob,—And it shall alight on Israel;
Young's Literal Translation (YLT 1898)
— A word hath the Lord sent into Jacob, And it hath fallen in Israel.
Douay-Rheims Challoner Revision (DR 1750)
— The Lord sent a word into Jacob, and it hath lighted upon Israel.
Original King James Bible (AV 1611) [2]
— The Lord sent a word into Iacob, and it hath lighted vpon Israel.
Brenton Greek Septuagint (LXX, Restored Names)
— The Lord has sent death upon Jacob, and it has come upon Israel.
Full Hebrew Names / Holy Name KJV (2008) [2] [3]
— Yahweh sent a word into Yaaqov, and it hath lighted upon Yisrael.

Strong's Numbers & Hebrew NamesHebrew Old TestamentColor-Code/Key Word Studies
Yhw יָהוֶה 136
{0136} Prime
אֲדֹנָי
'Adonay
{ad-o-noy'}
An emphatic form of H0113; the Lord (used as a proper name of God only).
sent 7971
{7971} Prime
שָׁלַח
shalach
{shaw-lakh'}
A primitive root; to send away, for, or out (in a great variety of applications).
z8804
<8804> Grammar
Stem - Qal (See H8851)
Mood - Perfect (See H8816)
Count - 12562
a word 1697
{1697} Prime
דָּבָר
dabar
{daw-baw'}
From H1696; a word; by implication a matter (as spoken of) or thing; adverbially a cause.
into Ya`kv יַעֲקֹב, 3290
{3290} Prime
יַעֲקֹב
Ya`aqob
{yah-ak-obe'}
From H6117; heel catcher (that is, supplanter); Jaakob, the Israelitish patriarch.
and it hath lighted 5307
{5307} Prime
נָפַל
naphal
{naw-fal'}
A primitive root; to fall, in a great variety of applications (intransitively or causatively, literally or figuratively).
z8804
<8804> Grammar
Stem - Qal (See H8851)
Mood - Perfect (See H8816)
Count - 12562
upon Yi$rl יִשׂרָאֵל. 3478
{3478} Prime
יִשְׂרָאֵל
Yisra'el
{yis-raw-ale'}
From H8280 and H0410; he will rule as God; Jisrael, a symbolical name of Jacob; also (typically) of his posterity.
Jamieson-Fausset-Brown Commentary

Isaiah 9:8

_ _ Isaiah 9:8-10:4. The prophecy as to the ten tribes. Delivered a little later than the previous one. The ninth and tenth chapters ought to have been so divided. The present division into chapters was made by Cardinal Hugo, in a.d. 1250; and into verses, by Robert Stephens, the famous printer of Paris, in 1551. After the Assyrian invasion of Syria, that of Ephraim shall follow (2 Kings 16:9); Isaiah 9:8-11, Isaiah 9:17-20, foretell the intestine discords in Israel after Hoshea had slain Pekah (739 b.c.), that is, just after the Assyrian invasions, when for seven years it was stripped of magistrates and torn into factions. There are four strophes, each setting forth Ephraim’s crime and consequent punishment, and ending with the formula, “For all this His anger is not turned away,” etc. (Isaiah 9:12, Isaiah 9:17, Isaiah 9:21, and Isaiah 10:4).

_ _ Heading of the prophecy; (Isaiah 9:8-12), the first strophe.

_ _ unto Jacobagainst the ten tribes [Lowth].

_ _ lighted upon — fallen from heaven by divine revelation (Daniel 4:31).

Matthew Henry's Commentary

Isaiah 9:8-21

_ _ Here are terrible threatenings, which are directed primarily against Israel, the kingdom of the ten tribes, Ephraim and Samaria, the ruin of which is here foretold, with all the woeful confusions that were the prefaces to that ruin, all which came to pass within a few years after; but they look further, to all the enemies of the throne and kingdom of Christ the Son of David, and read the doom of all the nations that forget God, and will not have Christ to reign over them. Observe,

_ _ I. The preface to this prediction (Isaiah 9:8): The Lord sent a word into Jacob, sent it by his servants the prophets. He warns before he wounds. He sent notice what he would do, that they might meet him in the way of his judgments; but they would not take the hint, took no care to turn away his wrath, and so it lighted upon Israel; for no word of God shall fall to the ground. It fell upon them as a storm of rain and hail from on high, which they could not avoid: It has lighted upon them, that is, it is as sure to come as if come already, and all the people shall know by feeling it what they would not know by hearing of it. Those that are willingly ignorant of the wrath of God revealed from heaven against sin and sinners shall be made to know it.

_ _ II. The sins charged upon the people of Israel, which provoked God to bring these judgments upon them. 1. Their insolent defiance of the justice of God, thinking themselves a match for him: “They say, in the pride and stoutness of their heart, Let God himself do his worst; we will hold our own, and make our part good with him. If he ruin our houses, we will repair them, and make them stronger and finer than they were before. our landlord shall not turn us out of doors, though we pay him no rent, but we will keep in possession. If the houses that were built of bricks be demolished in the war, we will rebuild them with hewn stones, that shall not so easily be thrown down. If the enemy cut down the sycamores, we will plant cedars in the room of them. we will make a hand of God's judgments, gain by them, and so outbrave them.” Note, Those are ripening apace for ruin whose hearts are unhumbled under humbling providences; for God will walk contrary to those who thus walk contrary to him and provoke him to jealousy, as if they were stronger than he. 2. Their incorrigibleness under all the rebukes of Providence hitherto (Isaiah 9:13); The people turn not unto him that smiteth them (they are not wrought upon to reform their lives, to forsake their sins, and to return to their duty), neither do they seek the Lord of hosts; either they are atheists, and have no religion, or idolaters, and seek to those gods that are the creatures of their own fancy and the works of their own hands. Note, That which God designs, in smiting us, is to turn us to himself and to set us a seeking him; and, if this point be not gained by less judgments, greater may be expected. God smites that he may not kill. 3. Their general corruption of manners and abounding profaneness. (1.) Those that should have reformed them helped to debauch them (Isaiah 9:16): The leaders of this people mislead them, and cause them to err, by conniving at their wickedness and countenancing wicked people, and by setting them bad examples; and then no wonder if those that are led of them be deceived and so destroyed. But it is ill with a people when their physicians are their worst disease. “Those that bless this people, or call them blessed (so the margin reads it), that flatter them, and soothe them in their wickedness, and cry Peace, peace, to them, cause them to err; and those that are called blessed of them are swallowed up ere they are aware.” We have reason to be afraid of those that speak well of us when we do ill; see Proverbs 24:24; Proverbs 29:5. (2.) Wickedness was universal, and all were infected with it (Isaiah 9:17): Every one is a hypocrite and an evil doer. If there be any that are good, they do not, they dare not appear, for every mouth speaks folly and villany; every one is profane towards God (so the word properly signifies) and an evil doer towards man. These two commonly go together: those that fear not God regard not man; and then every mouth speaks folly, falsehood, and reproach, both against God and man; for out of the abundance of the heart the mouth speaks.

_ _ III. The judgments threatened against them for this wickedness of theirs; let them not think to go unpunished.

_ _ 1. In general, hereby they exposed themselves to the wrath of God, which should both devour as fire and darken as smoke. (1.) It should devour as fire (Isaiah 9:18): Wickedness shall burn as the fire; the displeasure of God, incurred by sin, shall consume the sinners, who have made themselves as briers and thorns before it, and as the thickets of the forest, combustible matter, which the wrath of the Lord of hosts, the mighty God, will go through and burn together. (2.) It should darken as smoke. The briers and thorns, when the fire consumes them, shall mount up like the lifting up of smoke, so that the whole land shall be darkened by it; they shall be in trouble, and see no way out (Isaiah 9:19): The people shall be as the fuel of the fire. God's wrath fastens upon none but those that make themselves fuel for it, and then they mount up as the smoke of sacrifices, being made victims to divine justice.

_ _ 2. God would arm the neighbouring powers against them, Isaiah 9:11, Isaiah 9:12. At this time the kingdom of Israel was in league with that of Syria against Judah; but the Assyrians, who were adversaries to the Syrians, when they had conquered them should invade Israel, and God would stir them up to do it, and join the enemies of Israel together in alliance against them, who yet had particular ends of their own to serve and were not aware of God's hand in their alliance. Note, When enemies are set up, and joined in confederacy against a people, God's hand must be acknowledged in it. Note further, Those that partake with each other in sin, as Syria and Israel in invading Judah, must expect to share in the punishment of sin. Nay, the Syrians themselves, whom they were now in league with, should be a scourge to them (for it is no unusual thing for those to fall out that have been united in sin), one attacking them in the front and the other flanking them or falling upon their rear; so that they should be surrounded with enemies on all sides, who should devour them with open mouth, Isaiah 9:12. The Philistines were not now looked upon as formidable enemies, and the Syrians were looked upon as firm friends; and yet these shall devour Israel. When men's ways displease the Lord he makes even their friends to be at war with them.

_ _ 3. God would take from the midst of them those they confided in and promised themselves help from, Isaiah 9:14, Isaiah 9:15. Because the people seek not God, those they seek to and depend upon shall stand them in no stead. The Lord will cut off head and tail, branch and rush, which is explained in the next verse. (1.) Their magistrates, who were honourable by birth and office and were the ancients of the people, these were the head, these were the branch which they promised themselves spirit and fruit from; but because these caused them to err they should be cut off, and their dignity and power should be no protection to them when the abuse of that dignity and power was the great provocation: and it was a judgment upon the people to have their princes cut off, though they were not such as they should have been. (2.) Their prophets, their false prophets, were the tail and the rush, the most despicable of all. A wicked minister is the worst of all. A wicked minister is the worst of men. Corruptio optimi est pessimaThe best things become when corrupted the worst. The blind led the blind, and so both fell into the ditch; and the blind leaders fell first and fell undermost.

_ _ 4. That the desolation should be as general as the corruption had been, and none should escape it, Isaiah 9:17. (1.) Not those that were the objects of complacency. None shall be spared for love: The Lord shall have no joy in their young men, that were in the flower of their youth; nor will he say, Deal gently with the young men for my sake; no, “Let them fall with the rest, and with them let the seed of the next generation perish.” (2.) Not those that were the objects of compassion. None shall be spared for pity: He shall not have mercy on their fatherless and widows, though he is, in a particular manner, the patron and protector of such. They had corrupted their way like all the rest; and, if the poverty and helplessness of their state was not an argument with them to keep them from sin, they could not expect it should be an argument with God to protect them from judgments.

_ _ 5. That they should pull one another to pieces, that every one should help forward the common ruin, and they should be cannibals to themselves and one to another: No man shall spare his brother, if he come in the way of his ambition of covetousness, or if he have any colour to be revenged on him; and how can they expect God should spare them when they show no compassion one to another? Men's passion and cruelty one against another provoke God to be angry with them all and are an evidence that he is so. Civil wars soon bring a kingdom to desolation. Such there were in Israel, when, for the transgression of the land, many were the princes thereof, Proverbs 28:2.

_ _ (1.) In these intestine broils, men snatched on the right hand, and yet were hungry still, and did eat the flesh of their own arms, preyed upon themselves for hunger or upon their nearest relations that were as their own flesh, Isaiah 9:20. This bespeaks, [1.] Great famine and scarcity; when men had pulled all they could to them it was so little that they were still hungry, at least God did not bless it to them, so that they eat and have not enough, Haggai 1:6. [2.] Great rapine and plunder. Jusque datum sceleriiniquity is established by law. The hedge of property, which is a hedge of protection to men's estates, shall be plucked up, and every man shall think all that his own which he can lay his hands on (vivitur ex rapto, non hospes ab hospite tutusthey live on the spoil, and the rites of hospitality are all violated); and yet, when men thus catch at that which is none of their own, they are not satisfied. Covetous desires are insatiable, and this curse is entailed on that which is ill got, that it will never do well.

_ _ (2.) These intestine broils should be not only among particular persons and private families, but among the tribes (Isaiah 9:21): Manasseh shall devour Ephraim, and Ephraim Manasseh, though they be combined against Judah. Those that could unite against Judah could not unite with one another; but that sinful confederacy of theirs against their neighbour that dwelt securely by them was justly punished by this separation of them one from another. Or Judah, having sinned like Manasseh and Ephraim, shall not only suffer with them, but suffer by them. Note, Mutual enmity and animosity among the tribes of God's Israel is a sin that ripens them for ruin, and a sad symptom of ruin hastening on apace. If Ephraim be against Manasseh, and Manasseh against Ephraim, and both against Judah, they will all soon become a very easy prey to the common enemy.

_ _ 6. That, though they should be followed with all these judgments, yet God would not let fall his controversy with them. It is the heavy burden of this song (Isaiah 9:12, Isaiah 9:17, Isaiah 9:21): For all this his anger is not turned away, but his hand is stretched out still, that is, (1.) They do nothing to turn away his anger; they do not repent and reform, do not humble themselves and pray, none stand in the gap, none answer God's calls nor comply with the designs of his providences, but they are hardened and secure. (2.) His anger therefore continues to burn against them and his hand is stretched out still. The reason why the judgments of God are prolonged is because the point is not gained, sinners are not brought to repentance by them. The people turn not to him that smites them, and therefore he continues to smite them; for when God judges he will overcome, and the proudest stoutest sinner shall either bend or break.

John Wesley's Explanatory Notes

Isaiah 9:8

The Lord — The prophet, having inserted some consolatory passages for God's faithful people, returns to his former comminution against the rebellious Israelites. And — Heb. it fell, that is, it shall fall, in the prophetical style. It shall certainly be accomplished.

Geneva Bible Translation Notes

Isaiah 9:8

The Lord sent a word into Jacob, and it hath lighted upon (m) Israel.

(m) This is another prophecy against them of Samaria who were mockers and contemners of God's promises and menaces.

Cross-Reference Topical ResearchStrong's Concordance
sent a word:

Isaiah 7:7-8 Thus saith the Lord GOD, It shall not stand, neither shall it come to pass. ... For the head of Syria [is] Damascus, and the head of Damascus [is] Rezin; and within threescore and five years shall Ephraim be broken, that it be not a people.
Isaiah 8:4-8 For before the child shall have knowledge to cry, My father, and my mother, the riches of Damascus and the spoil of Samaria shall be taken away before the king of Assyria. ... And he shall pass through Judah; he shall overflow and go over, he shall reach [even] to the neck; and the stretching out of his wings shall fill the breadth of thy land, O Immanuel.
Micah 1:1-9 The word of the LORD that came to Micah the Morasthite in the days of Jotham, Ahaz, [and] Hezekiah, kings of Judah, which he saw concerning Samaria and Jerusalem. ... For her wound [is] incurable; for it is come unto Judah; he is come unto the gate of my people, [even] to Jerusalem.
Zechariah 1:6 But my words and my statutes, which I commanded my servants the prophets, did they not take hold of your fathers? and they returned and said, Like as the LORD of hosts thought to do unto us, according to our ways, and according to our doings, so hath he dealt with us.
Zechariah 5:1-4 Then I turned, and lifted up mine eyes, and looked, and behold a flying roll. ... I will bring it forth, saith the LORD of hosts, and it shall enter into the house of the thief, and into the house of him that sweareth falsely by my name: and it shall remain in the midst of his house, and shall consume it with the timber thereof and the stones thereof.
Matthew 24:35 Heaven and earth shall pass away, but my words shall not pass away.
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Is 7:7; 8:4. Mi 1:1. Zc 1:6; 5:1. Mt 24:35.

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