Isaiah 7:4














I. THE POLITICAL OUTLOOK. The kings and chieftains of Palestine were in dread of the great Assyrian power. Under the weak rule of Ahaz Judah had sunk very low, and the King of Damascus, with the King of Ephraim, think it a favorable opportunity to attack the little kingdom, and so strengthen themselves against the Assyrians. "Far down to the gulf of Akaba the shock of invasion was felt. Elath, the favorite seaport of Jehoshaphat and Uzziah, was made over to the Edomites" (2 Kings 16:6; 2 Kings 15:37). Jerusalem was now threatened, and a usurper was to be placed on David's throne (ver. 6).

II. THE ALARM OF THE ROYAL FAMILY. (Ver. 2.) News is brought to the palace "Aram encampeth in Ephraim;" the junction of the forces of Syria and Israel had taken place. A shivering fear, like the wind swaying the trees of the forest, passed over their hearts. The court went forth to inspect the fortifications and the waterworks, and came to "the end of the conduit of the upper reservoir, upon the path to the fuller's field" - a well-known spot (cf. Isaiah 36:2; 2 Kings 18.).

III. THE MEETING WITH ISAIAH. At this spot the prophet, with his son, stood before them. It seems that by Divine intimation the prophet had called the boy Shear-Jashub, which means "Remnant-shall-be-converted," reminding us of the hope of his calling (Isaiah 6.). He would look upon the boy as a living pledge, not only of conjugal affection, but of Divine promise for a nobler Israel. See how he dwells upon the thought in Isaiah 10:20-22. Inspired by this confidence, he now addresses the king.

IV. COMFORT FOR THE FAINT-HEARTED. "Take heed, and be quiet; fear not, and be not faint-hearted." A calm, collected mind is a match for any danger. Agitation and fear magnify the ill; stout resolve reduces it to its true proportions. The worst is ever in our own fancy.

"Some of your hurts you have cured,
And the sharpest you still have survived;
But what torments of grief you endured
From evils which never arrived!" The timid king sees a fiery mass of war rolling towards him; the stout heart of the prophet contemptuously defies the two kings as "two stumps of smoking firebrands." If we would comfort men, we must, like the prophet, tell them to draw upon the resources God has placed in the soul: intelligence, prudence, self-reliance, and self-help. There is no true self-trust which is not at the same time a trust in God.

IV. THE DEEPEST SOURCE OF STRENGTH AND COMFORT. What are the heads of the Syrian power and of Israel's power against Judah's Head, the Lord? Damascus and Samaria will rear their fronts in vain against Jerusalem, if Jerusalem only trust in Jehovah. (Ewald supposes that the words," Judah's head is Jerusalem, and Jerusalem's head is Jehovah," have fallen out of the text, ver. 9.) Only have confidence. There is a play upon words in the original which we might represent in English by: "Fear not, fail not;" or, "Firm in faith is free from scathe; "or," If ye confide not, abide ye shall not."

1. Confidence, presence of mind, is a duty in times of danger.

2. It may be gained, if we will fall back upon God as our Leader and Defense. "The Lord is on my side: I will not fear what men shall do unto me." - J.

Take heed and be quiet.
That is, be on your guard and do not act precipitately, rather keep at rest.

I. A WARNING AGAINST SELF-WILLED ACTING.

II. AN EXHORTATION TO UNDISMAYED EQUANIMITY.

(P. Delitzsch. D. D.)

This is the attitude we should observe in all this human life — on the one hand, vigilance, determination, earnestness; and on the other silence, resignation, hope. Just as we observe in due proportion the active and passive aspects of life will our character become complete and our heart find rest.

I. ALL TRUE LIFE IS A LISTENING.

1. "Take heed," i.e., be attentive, alert, susceptible. Light will not come to careless, inattentive souls. We must hearken, which really means the concentration of all the powers of the soul that we may detect the significance of things.(1) This is true in relation to nature. The light does not shine into our soul irrespective of our gazing; the secret does not disclose itself to us irrespective of our listening.(2) This is true in relation to revelation. The Bible is a great whispering gallery; but God's whisper is often lost because men come with souls full of noises, or because they do not lend their ear patiently and systematically.(3) It is so with our personal life. Our personal history is a revelation of the mind of God; but we often miss the precious instructions.

2. And when you have given full place to observation and reflection, "be quiet," for you will find plenty of room and reason for suspense, resignation, silence. When you have carried criticism to its final limit, see that no place is left in your heart for anxiety, unbelief, and despair.

II. ALL TRUE LIFE IS A WATCHING. "Take heed." Be cautious, vigilant, circumspect. There is no room in life for presumption. But when we have felt the need of earnest prayer, when we have cultivated the habit of prayerful watchfulness, let us "be quiet." Many Christians feel the need of walking softly, of being on the alert, their soul is full of solemn caution; but they never know how to combine with this that strong confidence in God which brings the sensitive heart assurance and peace. Let us remember that when we have done our best God will do the rest.

III. ALL TRUE LIFE IS A STRIVING. "Take heed." Life must be full of effort, aspiration, strenuousness, perseverance. The policy of many. is the policy of drift. But this is not the true idea of life. We are perpetually called upon to consider, to discriminate, to decide, to act. And yet with all this we are to be "quiet." Calm amid tumult, tranquil in severest effort, full of peace and confidence when life is most difficult and denying. Let us remember this —(1) In all our worldly life. God has not promised the things of this life to the lazy. We must be earnest, discreet, economical, prudent, painstaking. But when we have done our best to provide honest things we must be quiet. No painful, misgiving thoughts or words.(2) In all our religious life. We shall never moon and dream ourselves into spiritual knowledge, strength, beauty, completeness. But having given ourselves to God's service and glory with a single, purposeful heart, let us for the rest "be quiet."

(W. L. Watkinson.)

True rationalism not only investigates, but is cautious, reticent, patient, hopeful. Much about us is very mysterious and bewildering.

1. It is so with nature. Ages ago the patriarch Job found this out. "By His Spirit He hath garnished the heavens; His hand hath formed the crooked serpent." "Garnished the heavens!" — that we can understand, that we can admire. The vast, the balanced, the magnificent, the beautiful, the benign — this is what we expected from the wise and generous Source of all things. "His hand hath formed the crooked serpent." Nature contains the mean, the unharmonious, the dark, the grotesque, the bloody; and this we did not expect. The thoughtful man is sorely puzzled in the presence of these confusions and contradictions.

2. It is so with revelation. We are often greatly delighted with the contents of the Bible. It is a firmament full of stars of light, speaking to us eloquently of the glory of God. We cry with rapture as we scan successive constellations which gleam with truth and love and righteousness. "By His Spirit He hath garnished the heavens." But it is not long before the problems of nature reappear in revelation; there are teachings obscure and painful, in fact, the crooked serpent wriggles across the page. People who read cursorily-and think loosely may glide over such pages, but thoughtful souls are often sorely troubled.

3. It is the same in our personal history. There are times in our life when all things go smoothly with us — our health is good, in business we are in the swim, we are socially popular, and, full of gratitude and thanksgiving, we wonder how anybody can ever be fretful, or call into question the government of God; we feel that the Spirit that garnished the heavens has brought order and beauty into our persona! lot. But soon circumstances change: our health fails, we are called to attend two or three creditors' meetings, our popularity wanes; and then we are staggered, and begin to ask sceptical questions touching the ways of heaven. What is the matter? The crooked serpent crawls across our path of roses. Now what are we to do when these dark enigmas reward our study, when we witness the contradictions of nature, the tragedy of history, when we endure the pathos of our own life? Are we to take refuge in scepticism, cynicism, despair? Surely not. "Be quiet."

(W. L. Watkinson.)

I. A WORD OF CAUTION. "Take heed." It is as though Isaiah called a halt; as though, to use another metaphor, he swung the red light in front of the rushing train as though he put a detonator on the rails in the time of mist and fog. Saith he, "Take heed; you are very busily preparing, your mind is filled with a multitude of thoughts." He does not speak ill of these preparations and these plans, but he does say, "Proceed with caution; look before you leap, think before you act. Do nothing till you have thought it over and prayed about it. You will discover, Ahaz, that whereas some of your precautions are legitimate, others of them are dishonouring to God and to the throne of David." Well now, is there not a word for you and for me just here? Take heed! — do not rush blindly on, wait to be guided, slip your hand into God's. Ye people of God, take heed! Worldliness is gradually creeping into the Church and fastening its fangs upon her. Doctrine of all sorts is at a discount, except false doctrine. Take heed lest you sip of the poisoned cup or ever you are aware. And ye shepherds of the flock, take heed! Ministers are too busy nowadays "getting up" this, that, and the other Be it ours to bring the blessing down. Sunday school teachers, take heed that you do not merely amuse or only instruct the children. Win them for Christ. Take heed, ye who profess to follow Jesus! Look where you are going; ponder the paths of your steps.

II. THEN THE PROPHET RECOMMENDED QUIET. "Be quiet." It is not the easiest thing in the world to be quiet, especially when there are two confederate armies coming up against you. It is ever easier to assault than to "sit tight." I do not believe there is anything that more honours our holy religion than self-possession in the time of stress and storm. It is then that the worldling says, "Why, I could not do that!" What is the secret of that wonderful composure! The secret is God. That heart is kept quiet that is stayed on Him.

III. Then Isaiah says, "FEAR NOT." He has spoken of the outward attitude and action; now he refers to the reward emotion. Know you not that fear is fatal? I suppose that, humanly speaking, almost as many people die of fear as of anything else. Many of our best hopes are thwarted, not because there was any real necessity they should suffer so, but because we were afraid from the first that they would. Many of our high ambitions come to nought because we were never very confident that they would have any other ending. if the work be of God, trust God to see it through. We may have our fears, but we must not cherish them. There were words of cheer accompanying this message. The prophet said, "These great flaming firebrands that you fear are going out. Already they are smoking. They are only the tails of firebrands. A little patience and you will see an end of this trouble." We do not ask a sign of God that Ha will give us the victory in our warfare, and success in our work for Him. He gives it without asking. We would believe without a sign. "Blessed are they that have not seen, and yet have believed." But if God offers us a sign we do not refuse it. Ahaz did. He said — suddenly posing as a saint — "No, I will not tempt God." When God offers us a sign it is not reverence to refuse it; it is gross irreverence. But He has granted us the best sign of all, the sign to which I do not doubt that Isaiah made reference. Christ has come; nay, God has come, for Christ is God. "If ye will not believe, surely ye shall not be established." John Bunyan used to call unbelief a white devil.

(T. Spurgeon.)

The two allies are at once designated as what they are before God, who sees through things in the future. They are two tails, i.e., nothing but the fag ends of wood pokers, half-burned off and wholly burned out, so that they do not burn any longer, but only still keep smoking.

(F. Delitzsch.)

Life is danger. The more precious anything is the more enemies it has. You rarely see any lice on the wild rose in the hedgerow, but the prize rose in the garden will soon be covered with them if the gardener remits his severe attention; crab apple trees on a common may be left with confidence to take care of themselves, but the husbandman must watch by night and day an orchard full of sweetness. Man has the most enemies of all, they swarm on every hand, he walks in jeopardy every hour. But we often forget all this and act with strange heedlessness. Awhile ago, from the flowery cliffs, I was watching the beautiful gulls as they flashed between the sun and the sea uttering cues of joy, when some wretched sportsmen appeared on the scene and began to fire at the lovely creatures. I thought that at the first shot the birds would have vanished into space, but, strangely enough, as if they were enchanted, they continued to whirl around the very focus of destruction. Fortunately they were not hit, the marksmen's aim was as bad as their temper; but at any moment the glorious birds might have dropped shattered, bloody things, into the sea. It is very much the same with men. They go negligently, presumptuously, although moral dangers are thicker than all other dangers, and any moment might see the glory and hope of life quenched in midnight darkness.

(W. L. Watkinson.)

We all know suspicious souls whose nervousness gives them not a moment of peace. If they are going on a railway journey, they anxiously look out for the middle compartment of the middle carriage, fancying that the safest place, and there is no telling how many trains they miss looking for that carriage; if they are in the country, they will not drink a drop of milk until they have ascertained whether the foot and mouth disease has been in that district; and at the railway station they cross-examine the driver to know whether he has conveyed in that cab any passenger having an infectious malady. Now, if you once give way to a morbid nervousness of this sort, there is positively no end to the thing, and every bit of comfort is taken out of life.

(W. L. Watkinson.)

The sensible voyager lays his head on the pillow and goes to sleep, although the gleaming teeth of sharks are only a few inches away; the thickness of the plank or plate is practically the thickness of a planet: and although hell is always nigh., let us remember that God is still nigher, and that a bit of tissue paper in His hands is the munition of rocks to those who trust in Him.

(W. L. Watkinson.)

The bird on the branch is intensely sensitive and tremulous; it looks around, above, beneath; all the world might be a fowler, a mare, a eat, and yet at the same time it goes on pouring out its happy soul in music. Let us be like it in watchfulness and gladness.

(W. L. Watkinson.)

When I was a growing lad I was always measuring myself to see how much I had gained every week or two. Sometimes there was a distinct gain, and then another testing seemed to indicate that I was standing sty; so I fed my hopes and fears. But I did very well on the whole, and it would have been a great deal better if I had let the measuring tape alone and attended to my learning and my business. Do not afflict your souls with morbid solicitudes.

(W. L. Watkinson.)

God will have those in derision who set their shoulders against His throne for the purpose of overturning it.

(J. Parker, D. D.)

There is a legend which is in itself instructive concerning the time of plague in a certain Eastern city, to the effect that 20,000 people having died therein, a traveller entering the gates spoke to the plague as it was leaving, and said, "I understand that you have slain 20,000 people within these walls." "No," said the plague, "I have slain but 10,000; the rest have died of fear." It is an instructive story.

(T. Spurgeon.)

Once I remember I picked up a small bird which had fallen on the pavement by my feet. I sought to reinstate it among the branches overhead; but the creature could not appreciate my generosity, and with passionate eagerness struggled to escape. I began unconsciously to talk aloud to it, "Poor, silly thing; why do you not trust your best friend? All I want is to get you up again in the fork of the tree. You are making it harder for me, by dashing so against my fingers; for I am obliged to hold you firmly, and you do all the hurting yourself." Why is it we all struggle so, when the Lord is giving us help

(C. S. Robinson, D. D.)

Phoebe Simpson said to Ellice Hopkins, "I think, miss, religion is doing things still." Stillness of spirit is like the canvas, for the Holy Spirit to draw His various graces upon.

(Dr. Love.)

The really and substantially happy people in the world are always calm and quiet.

(Recreations of a Country Parson.)

The child of God should live above the world, moving through it, as some quiet star moves through the blue sky, — clear, and serene, and still

(Hetty Bowman.)

People
Ahaz, Aram, David, Immanuel, Isaiah, Jashub, Jotham, Pekah, Remaliah, Rezin, Shearjashub, Tabeal, Tabeel, Uzziah
Places
Assyria, Damascus, Egypt, Euphrates River, Jerusalem, Samaria, Syria, Washer's Field
Topics
Account, Afraid, Anger, Aram, Bitter, Brands, Calm, Care, Careful, Ends, Faint, Fainthearted, Faint-hearted, Fear, Feeble, Fierce, Fierceness, Firebrands, Fire-brands, Firewood, Fire-wood, Hast, Heart, Heed, Lose, Quiet, Remaliah, Remali'ah, Rezin, Smoking, Smoldering, Stubs, Stumps, Syria, Tails, Timid, Torches, Wrath
Outline
1. Ahaz, being troubled with fear of Rezin and Pekah, is comforted by Isaiah
10. Ahaz, having liberty to choose a sign, and refusing it, has for a sign, Christ promised
17. His judgment is prophesied to come by Assyria

Dictionary of Bible Themes
Isaiah 7:4

     5205   alliance
     8328   quietness

Isaiah 7:2-9

     7266   tribes of Israel

Isaiah 7:4-7

     8031   trust, importance

Library
Immanuel
Behold, a virgin shall conceive, and bear a son, and shall call his name IMMANUEL , God with us. T here is a signature of wisdom and power impressed upon the works of God, which evidently distinguishes them from the feeble imitations of men. Not only the splendour of the sun, but the glimmering light of the glow-worm proclaims His glory. The structure and growth of a blade of grass, are the effects of the same power which produced the fabric of the heavens and the earth. In His Word likewise He is
John Newton—Messiah Vol. 1

Honour and Glory unto Him.
IN Revelation V, that great worship scene, beginning some day in heaven and going on into future ages, we read of the Lamb to whom honor and glory are due. He alone is worthy. And every heart who knows Him rejoicing in His love, cries out, "Thou art worthy!" Yea, the sweetest song for the redeemed soul is the outburst of praise, which we find on the threshold of His own Revelation. "Unto Him that loveth us and washed us from our sins in His own blood and hath made us kings and priests unto God and
Arno Gaebelein—The Lord of Glory

Estimate of St. Augustin.
Augustin, the man with upturned eye, with pen in the left hand, and a burning heart in the right (as he is usually represented), is a philosophical and theological genius of the first order, towering like a pyramid above his age, and looking down commandingly upon succeeding centuries. He had a mind uncommonly fertile and deep, bold and soaring; and with it, what is better, a heart full of Christian love and humility. He stands of right by the side of the greatest philosophers of antiquity and of
St. Augustine—The Confessions and Letters of St

On Turning the First Page of the Review which Follows...
On turning the first page of the review which follows, follows, "by Rowland Williams, D.D. Vice-Principal and Professor of Hebrew, St. David's College, Lampeter; Vicar of Broad Chalke, Wilts,"--we are made sensible that we are in company of a writer considerably in advance of Dr. Temple, though altogether of the same school. In fact, if Dr. Williams had not been Vice-Principal of a Theological College, and a Doctor of Divinity, one would have supposed him to be a complete infidel,--who found it convenient
John William Burgon—Inspiration and Interpretation

Gihon, the Same with the Fountain of Siloam.
I. In 1 Kings 1:33,38, that which is, in the Hebrew, "Bring ye Solomon to Gihon: and they brought him to Gihon"; is rendered by the Chaldee, "Bring ye him to Siloam: and they brought him to Siloam." Where Kimchi thus; "Gihon is Siloam, and it is called by a double name. And David commanded, that they should anoint Solomon at Gihon for a good omen, to wit, that, as the waters of the fountain are everlasting, so might his kingdom be." So also the Jerusalem writers; "They do not anoint the king, but
John Lightfoot—From the Talmud and Hebraica

Letter vi (Circa A. D. 1127) to the Same
To the Same He protests against the reputation for holiness which is attributed to him, and promises to communicate the treatises which he has written. I. Even if I should give myself to you entirely that would be too little a thing still in my eyes, to have recompensed towards you even the half of the kindly feeling which you express towards my humility. I congratulate myself, indeed, on the honour which you have done me; but my joy, I confess, is tempered by the thought that it is not anything
Saint Bernard of Clairvaux—Some Letters of Saint Bernard, Abbot of Clairvaux

The Debt of Irenæus to Justin Martyr
If we are to proceed with safety in forming a judgment as to the relation between Justin and Irenæus in respect of the matter which they have in common, it will be necessary not merely to consider a number of selected parallels, but also to examine the treatment of a particular theme in the two writers. Let us set side by side, for example, c. 32 of Justin's First Apology with c. 57 of the Demonstration. Justin has been explaining to his Roman readers who the Jewish prophets were, and then
Irenæus—The Demonstration of the Apostolic Preaching

Bunsen's Biblical Researches.
When geologists began to ask whether changes in the earth's structure might be explained by causes still in operation, they did not disprove the possibility of great convulsions, but they lessened necessity for imagining them. So, if a theologian has his eyes opened to the Divine energy as continuous and omnipresent, he lessens the sharp contrast of epochs in Revelation, but need not assume that the stream has never varied in its flow. Devotion raises time present into the sacredness of the past;
Frederick Temple—Essays and Reviews: The Education of the World

Jewish views on Trade, Tradesmen, and Trades' Guilds
We read in the Mishnah (Kidd. iv. 14) as follows: "Rabbi Meir said: Let a man always teach his son a cleanly and a light trade; and let him pray to Him whose are wealth and riches; for there is no trade which has not both poverty and riches, and neither does poverty come from the trade nor yet riches, but everything according to one's deserving (merit). Rabbi Simeon, the son of Eleazer, said: Hast thou all thy life long seen a beast or a bird which has a trade? Still they are nourished, and that
Alfred Edersheim—Sketches of Jewish Social Life

Redemption for Man Lost to be Sought in Christ.
1. The knowledge of God the Creator of no avail without faith in Christ the Redeemer. First reason. Second reason strengthened by the testimony of an Apostle. Conclusion. This doctrine entertained by the children of God in all ages from the beginning of the world. Error of throwing open heaven to the heathen, who know nothing of Christ. The pretexts for this refuted by passages of Scripture. 2. God never was propitious to the ancient Israelites without Christ the Mediator. First reason founded on
John Calvin—The Institutes of the Christian Religion

The Scriptures
Q-II: WHAT RULE HAS GOD GIVEN TO DIRECT US HOW WE MAY GLORIFY AND ENJOY HIM? A: The Word of God, which is contained in the scriptures of the Old and New Testaments, is the only rule to direct us how we may glorify and enjoy him. 2 Tim 3:16. All Scripture is given by inspiration of God,' By Scripture is understood the sacred Book of God. It is given by divine inspiration; that is, the Scripture is not the contrivance of man's brain, but is divine in its origin. The image of Diana was had in veneration
Thomas Watson—A Body of Divinity

The Mercy of God
The next attribute is God's goodness or mercy. Mercy is the result and effect of God's goodness. Psa 33:5. So then this is the next attribute, God's goodness or mercy. The most learned of the heathens thought they gave their god Jupiter two golden characters when they styled him good and great. Both these meet in God, goodness and greatness, majesty and mercy. God is essentially good in himself and relatively good to us. They are both put together in Psa 119:98. Thou art good, and doest good.' This
Thomas Watson—A Body of Divinity

The Plan for the Coming of Jesus.
God's Darling, Psalms 8:5-8.--the plan for the new man--the Hebrew picture by itself--difference between God's plan and actual events--one purpose through breaking plans--the original plan--a starting point--getting inside. Fastening a Tether inside: the longest way around--the pedigree--the start. First Touches on the Canvas: the first touch, Genesis 3:15.--three groups of prediction--first group: to Abraham, Genesis 12:1-3; to Isaac, Genesis 26:1-5; to Jacob, Genesis 28:10-15; through Jacob,
S. D. Gordon—Quiet Talks about Jesus

Questions.
LESSON I. 1. In what state was the Earth when first created? 2. To what trial was man subjected? 3. What punishment did the Fall bring on man? 4. How alone could his guilt be atoned for? A. By his punishment being borne by one who was innocent. 5. What was the first promise that there should be such an atonement?--Gen. iii. 15. 6. What were the sacrifices to foreshow? 7. Why was Abel's offering the more acceptable? 8. From which son of Adam was the Seed of the woman to spring? 9. How did Seth's
Charlotte Mary Yonge—The Chosen People

Commencement of the Legends Concerning Jesus --His Own Idea of his Supernatural Character.
Jesus returned to Galilee, having completely lost his Jewish faith, and filled with revolutionary ardor. His ideas are now expressed with perfect clearness. The innocent aphorisms of the first part of his prophetic career, in part borrowed from the Jewish rabbis anterior to him, and the beautiful moral precepts of his second period, are exchanged for a decided policy. The Law would be abolished; and it was to be abolished by him.[1] The Messiah had come, and he was the Messiah. The kingdom of God
Ernest Renan—The Life of Jesus

Of Faith. The Definition of It. Its Peculiar Properties.
1. A brief recapitulation of the leading points of the whole discussion. The scope of this chapter. The necessity of the doctrine of faith. This doctrine obscured by the Schoolmen, who make God the object of faith, without referring to Christ. The Schoolmen refuted by various passages. 2. The dogma of implicit faith refuted. It destroys faith, which consists in a knowledge of the divine will. What this will is, and how necessary the knowledge of it. 3. Many things are and will continue to be implicitly
John Calvin—The Institutes of the Christian Religion

Jesus Makes his First Disciples.
(Bethany Beyond Jordan, Spring a.d. 27.) ^D John I. 35-51. ^d 35 Again on the morrow [John's direct testimony bore fruit on the second day] John was standing, and two of his disciples [An audience of two. A small field; but a large harvest]; 36 and he looked [Gazed intently. The word is used at Mark xiv. 67; Luke xxii. 61 Mark x. 21, 27. John looked searchingly at that face, which, so far as any record shows, he was never to see on earth again. The more intently we look upon Jesus, the more powerfully
J. W. McGarvey—The Four-Fold Gospel

The Upbringing of Jewish Children
The tenderness of the bond which united Jewish parents to their children appears even in the multiplicity and pictorialness of the expressions by which the various stages of child-life are designated in the Hebrew. Besides such general words as "ben" and "bath"--"son" and "daughter"--we find no fewer than nine different terms, each depicting a fresh stage of life. The first of these simply designates the babe as the newly--"born"--the "jeled," or, in the feminine, "jaldah"--as in Exodus 2:3, 6, 8.
Alfred Edersheim—Sketches of Jewish Social Life

Isaiah
CHAPTERS I-XXXIX Isaiah is the most regal of the prophets. His words and thoughts are those of a man whose eyes had seen the King, vi. 5. The times in which he lived were big with political problems, which he met as a statesman who saw the large meaning of events, and as a prophet who read a divine purpose in history. Unlike his younger contemporary Micah, he was, in all probability, an aristocrat; and during his long ministry (740-701 B.C., possibly, but not probably later) he bore testimony, as
John Edgar McFadyen—Introduction to the Old Testament

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