[ Much like the previous chapter, in Isaiah 8, the prophet continues to admonish the Judah to put their faith in God and not to trust alliances with other nations. The section starts with instructions for Isaiah’s new son to be named Maher-shalal-hash-baz as a sign to the Jews. The names of his two sons carried with them a message and were to be a constant reminder to Isaiah of the burden of his prophetic word: Destruction and exile were coming, yet a remnant would return and be preserved. As Isaiah said, "Then a shoot will spring from the root of Jesse, and a branch from his roots will bear fruit" (Isaiah 11:1-2). Jesse was David’s father. Although Israel, Judah, and the house of David were to be cut down like a tree, the trunk would shoot and a branch would grow and bear fruit. This of course refers to Jesus Christ. Isaiah made sure all knew about it by the scroll or banner he posted with the meaning of his son’s name: “to speed to the spoil, he hasteneth the prey,” predicting the imminent destruction of both Israel and Syria (8:1–4; compare 7:14–16). Then he bears witness that he plans to sit back and wait for the Lord to do his work. Around 701 B.C. Assyria invaded Judah and conquered the region around Jerusalem, fulfilling this prophecy scattering the ten tribes somewhere to the north were no man had been before.. Isaiah’s names and his sons’ names served as signs sent from the Lord (8:17–18). Isaiah closes the chapter affirming his conviction that the people should look to God for direction and inspiration and warns that those who do not will find themselves forsaken, hungry, and in the dark (8:19–22). ] 1 MOREOVER the LORD said unto me, Take thee a great roll, [ In the ancient Near East, rolls (scrolls) were made by sewing sheets of papyrus or leather together, forming a long, pliable strip suitable for columns of writings ] and write in it with a man’s pen concerning Maher-shalal-hash-baz. ["to speed to the spoil" or "Hasten the Plunder, Hurry the Spoil." "“Speed the spoil and hasten the booty." - The date of this prophecy concerning the capture of the northern kingdom by "the king of Assyria" can be determined quite closely because the newly-born son (Maher-shalal-hash-baz) would not even be old enough to speak before the captivity was to take place. This capture of the ten tribes comprising the kingdom of Israel is usually dated 722 B.C. This is the longest proper name in the Bible, and in the Hebrew, it has a meaning that was a message of warning to Judah. …The Lord commanded the prophet to give this name to his newborn son. ]

2 And I took unto me faithful witnesses to record, [ The scroll that Isaiah was commanded to write on was supposed to be large—perhaps like a banner. The banner was to be prepared in the presence of two associates of Isaiah, Uriah (a religious leader) and Zechariah (a political leader (v. 2). These witnesses were called to fulfill God’s divine law of witnesses. So Isaiah took two faithful witnesses, Uriah, and Zechariah, and used them as scribes to write the partial fulfillment of the prophecies given Ahaz. ] Uriah the priest, and Zechariah the son of Jeberechiah. [ Truthful witnesses will testify that Isaiah predicted these things before they happened, so that people can’t claim he said it after the fact. ]

3 And I went unto the prophetess; [ Or the wife of the prophet. not a prophetic office or gift. He went to his wife, the prophetess, or his virgin, (some scholars have speculated that she could have been a new wife to Isaiah after Shearjashub's mother died) and she conceived and bare the predicted son who would be a type of the Savior and a sign to Ahaz. ] and she conceived, and bare a son. Then said the LORD to me, Call his name Maher-shalal-hash-baz. [ This son and Shear-jashub were both given prophetic names to dramatize Isaiah’s message.—Old Testament Student Manual. ]

4  For before the child shall have knowledge to cry, My father, and my mother, [ Maher-Shalal-Hash-Baz, Isaiah’s future son, named with the same four words of the document, revealed the time frame of Israel’s and Syria’s defeat: sometime between the conception of Maher-Shalal-Hash-Baz to “before the boy knows how to say ‘My father’ or ‘My mother’”. That is, Judah would be saved before Maher-Shalal-Hash-Baz reached age 2, a total of less than three years, counting the child’s time in the womb. The prophecy was fulfilled in 732 BC when both Syria and Israel were conquered by Assyria. ] the riches of Damascus and the spoil of Samaria shall be taken away before the king of Assyria. [ The military superpower to the northeast. In his writings, Isaiah depicts Assyria as a hostile superpower from the North that sets a precedent for conquering the world by military force (Isaiah 10:13-14; 20:3-6; 37:18, 24-25). In that sense, ancient Assyria serves as a type of end-time superpower that repeats this scenario. ] [ Isaiah prophesies that his wife would conceive and have a son, and that …that before his son would be old enough to call out for his mother or father, the riches (“booty”) of Damascus (the capital of Syria) and the good (“spoil”) of Samaria (the capital of Israel) would be taken away by the king of Assyria—Victor L. Ludlow, Unlocking Isaiah in the Book of Mormon. Deseret Book, p 134 ]

5 ¶ The LORD spake also unto me again, saying,

6 Forasmuch as this people [ "this people" is Judah. As Jehovah had warned Ahaz, so he warns Ahaz’ people. By calling them “these people” or “this people” (ha‘am hazzeh), Jehovah disavows their covenantal status (cf. Isaiah 6:9-10). As Ahaz proved disloyal to Jehovah, so Ahaz’ people prove disloyal to Ahaz. ] refuseth the waters of Shiloah that go softly, [ "Shiloah" has reference to Christ, and the temple mount. While King Ahaz might be oppressive he is not as oppressive as the King of Assyria. ] and rejoice in Rezin [ The last of the kings of Syria who reigned in Damascus. ] and Remaliah’s son; [ The son of Remaliah is Pekah, and was king of Israel at the time. The next verses will reveal that the rejoicing of the people of Judah over the defeat of their enemies is premature. The powerful force they trusted to solve their problem will soon turn its strength against on them. ] [ Through Isaiah the Lord warns that because the people refuse to trust Him and His covenant, symbolized by the gentle waters of Shiloah, He will send upon them a very different kind of water, even the decimating deluge of Assyria that would overflow them and reach even to their neck (8:5–8) —Terry Ball and Nathan Winn, Making Sense of Isaiah, Deseret Book, p. 121 These verses 5-10 contrast the waters and their symbolism. The waters from the spring on the temple mount, which represent Jehovah, "upper pool" source, results in the "waters of the river, strong and many, even the king of Assyria", coming "up and over all his channels, and ...over all his banks". As promised, Judah will be up to their collective necks in Assyrians. ]

7 Now therefore, behold, the Lord bringeth up upon them the waters of the river, [ Are the waters of destruction. Destruction like from the destruction that happens when the mighty rivers of the world overtake their banks, there is nothing that man can do to stop the force, and it comes with great destruction. ] [ "them"= Syria and Israel - the ten tribes. Suggesting oppression which is greater than the oppression for King Ahaz. ] strong and many, even the king of Assyria, and all his glory: and he shall come up over all his channels, and go over all his banks: [ Isaiah prophesied that Assyria would also invade much of the territory of Judah while capturing the northern kingdom, and like a mighty river you will not be able to stop the destruction that will come forth,they will come like a flood. Isaiah uses the metaphor of a calm pool or spring and a strong overflowing river to symbolize the king of Assyria. Since Judah has rejected the still, small voice of the Spirit, the force of Assyria will come upon them and completely devastate the land. His prophecy is fulfilled in the days of King Hezekiah—the prophesied Immanuel—when an army of a hundred-and-eighty-five thousand Assyrians besieges Jerusalem after Assyria has “destroyed all peoples and their lands” (Isaiah 36:1-2; 37:18). ]

8 And he [ Still referring to Assyria - Assyria will use her power and overtake the land like a mighty river when it overflows its banks. So they are going to get more than they bargained for since they pulled away from God. The Assyrian land in up by the Euphrates suggesting that the Assyrians are outside of their own land. So they are going to come into the promised land. ] shall pass through Judah; he shall overflow and go over, he shall reach even to the neck; [ The “neck” leaves the head—Zion/Jerusalem—where a remnant of Jehovah’s people await deliverance (Isaiah 37:22-36; cf. 1:7-9). The head is the capital and so they conquer the whole land of Judea and the only place that they have not conquered is Jerusalem. ] and the stretching out of his wings shall fill the breadth of thy land, [ In an end-time context, Hezekiah serves as a type of Jehovah’s servant, while the archtyrant’s “outspread wings” may allude to modern warfare. ] O Immanuel.

9 ¶ Associate yourselves, [ In plain words Isaiah warns the people that if they make confederacies or associations or counsel with other nations rather than trusting the Lord, they will be “broken” and “come to nought” —Terry Ball and Nathan Winn, Making Sense of Isaiah, Deseret Book, p. 121 9-10 If Judah associates itself with other countries in a vain attempt at protection, it "shall be broken in pieces". When this breaking in "pieces" or scattering of the house of Israel is effected, Isaiah invites them all in their scattered condition, and he includes the Nephites, to "give ear" all ye of far countries. Their instruction is the same as Judah's: "gird yourselves" with anything less than trusting fully and completely with God, and "ye shall be broken in pieces". He repeats this counsel for emphasis. If they "take counsel" with men instead of God, whatever they decide "shall not stand, "for God is with us" (meaning God is with Isaiah and his sons as their names and titles indicate). ] O ye people, and ye shall be broken in pieces; and give ear, all ye of far countries: gird yourselves, and ye shall be broken in pieces; [ If you try to rely on the arm of the flesh you will get taken down. ] gird yourselves, and ye shall be broken in pieces.

10 Take counsel together, and it shall come to nought; speak the word, and it shall not stand: for God is with us. [ Immanuel - God is with us. These two verses (9–10) are acknowledged to be difficult. They seem to be a declaration against the countries coming upon Israel (“all ye of far countries”) that they also will be broken in pieces because God is with Israel and will eventually deliver her from all her enemies. This seems acceptable, as God holds “the destinies of all the armies of the nations of the earth” (D&C 117:6).—Monte S. Nyman, “Great Are the Words of Isaiah,” Horizon, pp 64–65. ]

11 ¶ For the LORD spake thus to me with a strong hand, and instructed me that I should not walk in the way of this people, saying, [ He is commanded not to follow the ways of these covenant breaking people. He referred to them as "this" people and not "My people" which would have been the covenant keeping people. It’s at this point that Isaiah decides to lay out what the Lord has told him about this whole affair. He explains that the Lord’s guided him “with a strong hand” (2 Ne. 18:11) (continued in next verse). ]

12 Say ye not, A confederacy, to all them to whom this people shall say, A confederacy; neither fear ye their fear, nor be afraid. [ The Lord tells them how to vote. …and guided him away from supporting the confederacy of nations: “Say ye not ‘A confederacy!’ to all to whom this people shall say ‘A confederacy!’”—Joseph Spencer, The Vision of All, p, 196 The Lord had spoken plainly and strongly to Isaiah and to Ahaz that he was not to enter into foreign alliances, but to trust in God. Ahaz was to let "him (God, not the Syrians) be your fear...and dread". ]

13 Sanctify the LORD of hosts himself; and let him be your fear, [ Reverence, the Lord, He will be a sanctuary for us. So replace the fear that you have with a righteous respect for God and his majesty. ] and let him be your dread. [ Be your comforter; In times of adversity, suffering, or turmoil, those blessed with a testimony and an understanding of Jesus Christ can find peace, perspective, and hope in their faith—a refuge and a sanctuary from the storms of life.—Terry Ball and Nathan Winn, Making Sense of Isaiah, Deseret Book, p. 121 ]

14 And he shall be for a sanctuary; but for a stone [ The Messiah is referred to in the scriptures as a “stone” (see Genesis 49:24; Psalm 118:22) and also as a “rock” (see Deuteronomy 32:4, 15; 1 Samuel 2:2). ] of stumbling and for a rock of offence [ The prophet here uses this expression to describe the rejection of the Savior, the stumbling and offence, by the unbelieving of Israel and Judah. The New Testament writers also cited this passage in showing how the Jews, for the most part, rejected the Savior (see Romans 9:33; 1 Peter 2:8)—Old Testament Student Manual If this process were followed, Jehovah would have become their "sanctuary", but by rejection of Him, he has become a stumbling "rock of offence" to both the Northern and southern kingdoms. ] to both the houses of Israel, for a gin and for a snare to the inhabitants of Jerusalem.

15 And many among them shall stumble, and fall, and be broken, [ usually requires force to accomplish; the downfall of Judah with hammerlike driving force.As a result many will stumble over Jesus, his prophets, and his commandments and will be "snared" and taken captive not only in this life, but taken captive at death and put into spirit prison.. ] and be snared, and be taken.

16  Bind up the testimony, [ Because Isaiah’s people won’t hear any of this, he’s now told—we’ve talked about this passage already several times—to “bind up the testimony” he’s offered, to “seal the law” for a later people that’ll finally be ready to receive his message —Joseph Spencer, The Vision of All, p, 196. Isaiah and his scribes are to give this message to the people, but are to "bind up the testimony, and seal the law" "among my disciples". (This custom or practice of writing "double deeds" or "tied deeds" was well known and practiced in the ancient world. It was a means of authenticating and verifying an original statement or contract.) See B.Y.U. Studies, Vol. 14, #1. ] seal the law among my disciples.

17 And I will wait upon the LORD, [ Those will "wait upon the Lord" for the fulfillment of the prophecies and judgments. Once again both they and we are reminded that the prophets and their spiritual offspring are "given...for signs and for wonders in Israel" and that these prophets come from "mount Zion" or the mountains of Ephraim, or the people of Ephraim. (Harold B. Lee, British Area Conference, Aug. 1971, p. 138, see appendix #25, p.209). The Hebrew word for "wait" is “entwined”. Imagine two ropes being braided into each other, so that in the end, you don't know where one starts and the other one ends. Greek/Hebrew Definitions. Strong's #6960: qavah (pronounced kaw-vaw') a primitive root; to bind together (perhaps by twisting), i.e. collect; (figuratively) to expect:--gather (together), look, patiently, tarry, wait (for, on, upon). ] that hideth his face [ Did the Lord “hide his face” from covenant Israel? Footnote 17a provides the answer from Isaiah 54:8: “In a little wrath I hid my face from thee for a moment; but with everlasting kindness will I have mercy on thee.” This verse is repeated to the Nephites by the Savior again in 3 Nephi 22:8.] from the house of Jacob, and I will look for him.

18 Behold, I and the children whom the LORD hath given me are for signs [ Isaiah’s and his sons’ names were signs of the great things the Lord would do for Israel. Their names represent three themes that are prevalent in Isaiah’s writings: the destruction the people would face if they persisted in wickedness, the eventual gathering of Israel back to the promised land and God’s covenant, and the power of Jesus Christ to save His people.—Old Testament Study Guide ] and for wonders in Israel from the LORD of hosts, which dwelleth in mount Zion.

19 ¶ And when they shall say unto you, Seek unto them that have familiar spirits, and unto wizards that peep, and that mutter: [The expression “familiar spirits” is not an accurate term to convey the significance of the Hebrew term used anciently. The Hebrew word ‘ob means “a leather bottle or bag” (see William Gesenius, A Hebrew and English Lexicon of the Old Testament, p. 15). This object was used by the practitioners of necromancy, a deceptive craft of pretended communication with the dead. The art involved a kind of ventriloquism wherein the voice or message of the “departed spirits” was called forth from the bag or sometimes a pit. (See G. Johannes Botterweck and Helmer Ringgren, Theological Dictionary of the Old Testament, 1:131, 133–34.) The peeping (chirping) and muttering (twittering) somewhat like birds were intended to invoke the departed spirits or to convey the pretended message (see Young, Book of Isaiah, 1:318). The Lord warned Israel and Judah of such deceptions early in their history (see Leviticus 19:31; 20:27; Deuteronomy 18:10–11).—Old Testament Study Guide President Joseph Fielding Smith in commenting on these ancient practices gave this warning that applies even today: “To seek for information through …any way contrary to the instruction the Lord has given is a sin. The Lord gave positive instruction to Israel when they were in the land of their inheritance that they were to go to him for revelation and to avoid the devices prevalent among the heathen nations who occupied their lands. …All through the Bible, the New Testament as well as the Old, the Lord and his prophets have expressed their displeasure when the people turned from the Lord to ‘familiar spirits.’” —Answers to Gospel Questions, 4:33. ] should not a people seek unto their God? for the living to the dead?

20 To the law [ Isaiah testifies that spiritual light comes from the Lord through the Law (the first five books of the Old Testament) and the testimony of the prophets—(whose words are also contained in books of the Old Testament). The New Testament often refers to certain Old Testament writings as “the law and the prophets” (Matthew 22:40) If only the sinful and soon to be scattered house of Jacob would "seek unto their God" instead of to wizards and witches who conjure up "familiar spirits," or false and evil spirits, they would be blessed. The reason these spirits are "familiar" is that many, including Ahaz, have listened to them all their lives and not to God. If "living" people want to find God, they should go "the law" and "testimony" of the prophets about the law. These are messages from the "dead" for which we should seek. However even if the person who searches the "law and to the testimony" of the prophets does not have the "light" of Christ "in them" "they shall pass through it (the law and testimony) hardly bestead and hungry". Meaning they can read it with the wrong intent and still not be spiritually fed. Upon doing this, they now have no hope in anything, and will "curse" what the king says, and what "their God" says. They may look "upward" to the heavens, or search "unto the earth" for man's wisdom, but until they listen to God's prophets of the chosen seed, they will only have "dimness of anguish; and they shall be driven to (deeper) darkness". This darkness will culminate in their physical destruction by Assyria and Babylon. It will also result in their being sent to spirit prison at death to suffer for their sins until they repent and are delivered through the power of the atonement. (See appendix #47, p. 295, Eternal Punishment, God's Punishment) ] and to the testimony: if they speak not according to this word, it is because there is no light in them.

21 And they shall pass through it, hardly bestead and hungry: and it shall come to pass, that when they shall be hungry, they shall fret themselves, and curse their king and their God, and look upward. [ He affirms his conviction that the people should look to God for direction and inspiration and warns that those who do not will find themselves forsaken, hungry, and in the dark ]

22 And they shall look unto the earth; and behold trouble and darkness, dimness of anguish; and they shall be driven to darkness. [ He hopes such fools will recognize that the answers they seek are to be found in the sealed writings of Isaiah, in a text directed to the surviving remnant. Unfortunately, such misguided people will “curse . . . their God” (v. 21) and then “be driven to darkness” (v. 22). They won’t seek out Isaiah’s writings or join those who will be preserved to read them when they can be opened again. ]