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The whole of this chapter contradicts their assertions, for Ahaz, the king of Judah, was afraid of the two potentates, Pekah, king of Israel, and Rezin, king of Syria, when information reached him that they had united to war against Jerusalem, as it stands in Isaiah, vii. 2. “ And it was told the house of David, saying, Syria is confederate with Ephraim. And his heart was moved, and the heart of his people, as the trees of the wood are moved with the wind.” Therefore did God send the message through Isaiah, saying, “ Thus sayeth the LORD God, It shall not stand, neither shall it come to pass," Ib. 7. Hereupon did God give him the sign, namely, “ A virgin shall conceive,” &c. Should it be as the sophists contend-what sign then was this to Ahaz, which was to happen more than five hundred years

after his death? and how could he pacify his heart, with a sign which did not come to pass at the time of his anxiety, but several hundred years after his existence? What reliance could he place in the deliverance ? particularly as the same text expresses, “ And she conceived and bare a son,” (Isa. viii. 3.) whom the mother, from her own motto, gave the name Immanuel, but the father called him according to to the command of God And I went unto the prophetess; and she conceived and bare a son. Then said the LORD to me, Call his name Maher-shalal-hash-baz: for before the child shall

מלך ארם ופקח בן רלמיהו מלך ישרא ירושלים למלחמה וכו" : זי טי וישמע אין מלך אשור ויעל מלך אשור אל דמשק ויתפשה ויגלה קירה ואת רצין המית וכו' :

ועל פקח בן רמליהו מלך ישרא אומר שם טוי בימי פקח וכו' בא תגלת פלאסר מלך אשור ויקח את עיון וכו' כל ארץ נפתלי ויגלס אשורה ויקשר קשר הושע בן אה על פקח בן רמליהו ויכהו דימיתיהו וגו": וזה הראייה שהעלמה היא אשת ישעי" באמרו שם חי ואקרב \ הנביאה ותהר ותלד בן ויאמר ה' צי קרא שמו מהר שלל חש בז: ואם תאמר הלא הנער הנולד לאות לאחז נקרא שמו עמנו \ ולא מהר שלר וכו' : לכן תדע כי הנער ההוא נקרא בגי שמות הללו כנגד ג" בחינות לג' מלכיס : כי בבחינת מלך יהודה נקרא שמו עמנו \ כלומר מיום שנולד הנער יהיה ה עמהם ויהיה לרוב שלוס וזהו אמרו עוצו עצה ותופר דברו דבר ולא יקום כי עמנו : ובבחינת מלך ישרא נקרא שמו מהר שלל: ובבחינת מלך ארם נקרא שמו חש בז: ר"ל כי בי המלכים הללו וכל אשר

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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.” Isa. viii. 3 and 4. The same in the second book of Kings, xvi. 5. “ Then Rezin king of Syria, and Pekah son of Remaliah king of Israel, came up to Jerusalem to war," &c., Ib. 9.“ And the king of Assyria hearkened unto him ; for the king of Assyria went up against Damascus, and took it, and carried the people of it captive to Kir, and slew Rezin,” &c. And of Pekah son of Remaliah is said, “ In the days of Pekah king of Israel, came Tiglath-pileser king of Assyria, and took Ijon, and Abel-beth-maachah, and Janoah, and Kedesh, and Hazor, and Gilead, and Gallilee, all the land of Naphtali, and carried them captive to Assyria. And Hoshea the son of Elah, made a conspiracy against Pekah the son of Remaliah, and smote him, and slew him, and reigned in his stead." Ib. xv. 29 and 30.

This is a convincing proof of Halmah being the wife of the prophet Isaiah, for he says in chap. viii. 3.“ And I went unto the prophetess; and she conceived and bare a son. Then said the LORD to me, Call his name Maer-shalal-hashbaz:" If you say that the child which was born as a token unto king Ahaz, should be called Immanuel, and not Maher-shalalhash-baz. I must observe, in answer, that these names were given unto this child in consequence of three experi

להם יהיה לשלל ולביזה מהרה למלך אשור : כי

בי שמות צו אחד הם ויורה זה על זה

כי באמר בסמוך לעמנו צ סיי זי טז כי בטרס ידע הנער למאוס ברע ובחר בטוב תעזב האדמה

אשר אתה קץ מפני שנימלכיה וכו' : ,ובסי' חאמר למהר שלל חש בז כי בטרם ידע הנער לקרא אבי ואמי ישא את חיל דמשק ואת שלל שומרון לפני מלך אשור :

ומאחר שמכוון שני הפסוקום לאחד איכ הנער אחד הוא בלי ספק : והוא בנו של ישעי הנביא באלו גי השמות לאות ולסימן לג' המלכים חצה :

: וכן בנו הראשון נקרא ג"כ בשני שמות תמצא ישעי זי גי אתה ושאר ישוב בנך וכו" : והוא היה ג"כ לאות ולסימן לי השבטים שישארו בגלותם בשוב יהודה ובנמין מבבל : ונקרא ישוב לסימן לבנימן וליהודה שישובו לירושלים : ולזה אמר הנביא ישעי חי יחי הנה אנכי והילדים אשר נתן לי ה' לאותות ולמופתים בישרא וכו' :

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ments which the three kings should undergo ; for, according to what happened to the king of Judah, this child was called Immanuel, (which signifies with us, God); for from the moment that this child was born, should God be their aid and they enjoy peace. This is confirmed in verse 10. “ Take counsel together, and it shall come to naught; speak the word, and it shall not stand; for God is with us.” With regard to what the king of Israel experienced, the child was called Maher-shalal ; and respecting the king of Aram, Has-baz, namely, that these two kings and all their spoil and riches' should fall into the hands of Asiriah. These two names have one signification, and the one relates to the other ; for it stands in chap. vii. 16, “ For before the child shall know to refuse the evil, and choose the good, the land that thou abhorrest shall be forsaken of both her kings ;” and in chap. viii. 4. “ 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.”

As both texts have one signification, therefore the child to which it is alluding must, beyond all doubt, be one and the same, which was the son of the prophet Isaiah, to whom these three names were given, as a token to the abovementioned three kings. His first son had also two names; as in Isa. vii. 3. 6 Thou and Shear

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