Isaiah 9:1
Isaiah 9:1 in Multiple Translations
Nevertheless, there will be no more gloom for those in distress. In the past He humbled the land of Zebulun and the land of Naphtali, but in the future He will honor the Way of the Sea, beyond the Jordan, Galilee of the nations:
Nevertheless the dimness shall not be such as was in her vexation, when at the first he lightly afflicted the land of Zebulun and the land of Naphtali, and afterward did more grievously afflict her by the way of the sea, beyond Jordan, in Galilee of the nations.
But there shall be no gloom to her that was in anguish. In the former time he brought into contempt the land of Zebulun and the land of Naphtali; but in the latter time hath he made it glorious, by the way of the sea, beyond the Jordan, Galilee of the nations.
In earlier times he made the land of Zebulun and the land of Naphtali of small value, but after that he gave it glory, by the way of the sea, on the other side of Jordan, Galilee of the nations.
Even so, there will be no more darkness for those who suffered. In the past he humiliated the land of Zebulun and the land of Naphtali, but in the future he will bring honor to Galilee of the foreigners that is on the route that leads from Jordan to the sea.
Yet the darkenesse shall not be according to the affliction that it had when at the first hee touched lightly the land of Zebulun and the land of Naphtali, nor afteward when he was more grieuous by the way of the sea beyond Iorden in Galile of the Gentiles.
As the former time made light The land of Zebulun and the land of Naphtali, So the latter hath honoured the way of the sea, Beyond the Jordan, Galilee of the nations.
But there shall be no more gloom for her who was in anguish. In the former time, he brought into contempt the land of Zebulun and the land of Naphtali; but in the latter time he has made it glorious, by the way of the sea, beyond the Jordan, Galilee of the nations.
Nevertheless the dimness shall not be such as was in her distress, when at the first he lightly afflicted the land of Zebulun, and the land of Naphtali, and afterward did more grievously afflict her by the way of the sea, beyond Jordan, in Galilee of the nations.
At the first time the land of Zabulon, and the land of Nephtali was lightly touched: and at the last the way of the sea beyond the Jordan of the Galilee of the Gentiles was heavily loaded.
However, those in Judah who have been distressed/worried will not continue to suffer. Previously, Yahweh humbled the people in the land where the tribes of Zebulun and Naphtali live. But in the future he will honor the people who live in that Galilee region, along the road between the Jordan River and the Mediterranean Sea, where many foreigners live.
Berean Amplified Bible — Isaiah 9:1
BAB
Word Study
Hover over any word to see its amplified meaning. Click a word to explore its full definition and translation comparisons.
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Isaiah 9:1 Interlinear (Deep Study)
BIB
HEB
הָ/עָם֙
הַ/הֹלְכִ֣ים
בַּ/חֹ֔שֶׁךְ
רָא֖וּ
א֣וֹר
גָּד֑וֹל
יֹשְׁבֵי֙
בְּ/אֶ֣רֶץ
צַלְמָ֔וֶת
א֖וֹר
נָגַ֥הּ
עֲלֵי/הֶֽם
הָ/עָם֙
ʻam
H5971
Amaw
Art | N-ms
הַ/הֹלְכִ֣ים
hâlak
H1980
to go
Art | V-Qal
בַּ/חֹ֔שֶׁךְ
chôshek
H2822
darkness
Prep | N-ms
רָא֖וּ
râʼâh
H7200
Provider
V-Qal-Perf-3cp
א֣וֹר
ʼôwr
H216
light
N-cs
גָּד֑וֹל
gâdôwl
H1419
Great (Sea)
Adj
יֹשְׁבֵי֙
yâshab
H3427
to dwell
V-Qal
בְּ/אֶ֣רֶץ
ʼerets
H776
land
Prep | N-cs
צַלְמָ֔וֶת
tsalmâveth
H6757
shadow
N-ms
א֖וֹר
ʼôwr
H216
light
N-cs
נָגַ֥הּ
nâgahh
H5050
to shine
V-Qal-Perf-3ms
עֲלֵי/הֶֽם
ʻal
H5921
upon
Prep | Suff
Hebrew Word Study
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Hebrew Word Reference — Isaiah 9:1
הָ/עָם֙
ʻam
H5971
"Amaw"
Art | N-ms
A people or nation is what this Hebrew word represents, like the nation of Israel in Exodus 33:13. It can also mean a tribe, troops, or attendants, and is used to describe a group of people gathered together. The word is often used to refer to the people of God.
Definition: This name means nation, people
Usage: Occurs in 1655 OT verses. KJV: folk, men, nation, people. See also: Genesis 11:6; Exodus 16:4; Leviticus 17:9.
הַ/הֹלְכִ֣ים
hâlak
H1980
"to go"
Art | V-Qal
Means to walk or go, used in many different contexts in the Bible. It can describe physical movement, but also spiritual or emotional journeys. Appears in various forms, such as 'to go' or 'to walk'.
Definition: : walk/move 1) to go, walk, come 1a) (Qal) 1a1) to go, walk, come, depart, proceed, move, go away 1a2) to die, live, manner of life (fig.) 1b) (Piel) 1b1) to walk 1b2) to walk (fig.) 1c) (Hithpael) 1c1) to traverse 1c2) to walk about 1d) (Niphal) to lead, bring, lead away, carry, cause to walk
Usage: Occurs in 473 OT verses. KJV: (all) along, apace, behave (self), come, (on) continually, be conversant, depart, [phrase] be eased, enter, exercise (self), [phrase] follow, forth, forward, get, go (about, abroad, along, away, forward, on, out, up and down), [phrase] greater, grow, be wont to haunt, lead, march, [idiom] more and more, move (self), needs, on, pass (away), be at the point, quite, run (along), [phrase] send, speedily, spread, still, surely, [phrase] tale-bearer, [phrase] travel(-ler), walk (abroad, on, to and fro, up and down, to places), wander, wax, (way-) faring man, [idiom] be weak, whirl. See also: Genesis 2:14; Judges 4:9; 1 Kings 13:12.
בַּ/חֹ֔שֶׁךְ
chôshek
H2822
"darkness"
Prep | N-ms
This word refers to darkness, both physical and spiritual. It can also mean misery, destruction, or wickedness. In the Bible, it is often used to describe a state of being without light or hope.
Definition: 1) darkness, obscurity 1a) darkness 1b) secret place
Usage: Occurs in 77 OT verses. KJV: dark(-ness), night, obscurity. See also: Genesis 1:2; Psalms 35:6; Psalms 18:12.
רָא֖וּ
râʼâh
H7200
"Provider"
V-Qal-Perf-3cp
The Hebrew word for provider means to see or look after, and is used to describe God's care for his people. It appears in various forms throughout the Bible, including in Genesis and other books.
Definition: (Lord will) Provide, cause to be seen. This name means to see, look at, inspect, look after
Usage: Occurs in 1206 OT verses. KJV: advise self, appear, approve, behold, [idiom] certainly, consider, discern, (make to) enjoy, have experience, gaze, take heed, [idiom] indeed, [idiom] joyfully, lo, look (on, one another, one on another, one upon another, out, up, upon), mark, meet, [idiom] be near, perceive, present, provide, regard, (have) respect, (fore-, cause to, let) see(-r, -m, one another), shew (self), [idiom] sight of others, (e-) spy, stare, [idiom] surely, [idiom] think, view, visions. See also: Genesis 1:4; Genesis 41:41; Exodus 33:13.
א֣וֹר
ʼôwr
H216
"light"
N-cs
Light, including natural light from the sun or stars, and also spiritual light from God. It can refer to happiness, prosperity, or understanding. In the Bible, God is often described as the source of light and life.
Definition: 1) light 1a) light of day 1b) light of heavenly luminaries (moon, sun, stars) 1c) day-break, dawn, morning light 1d) daylight 1e) lightning 1f) light of lamp 1g) light of life 1h) light of prosperity 1i) light of instruction 1j) light of face (fig.) 1k) Jehovah as Israel's light
Usage: Occurs in 110 OT verses. KJV: bright, clear, [phrase] day, light (-ning), morning, sun. See also: Genesis 1:3; Psalms 78:14; Psalms 4:7.
גָּד֑וֹל
gâdôwl
H1419
"Great (Sea)"
Adj
In the Bible, this Hebrew word means something or someone great, whether in size, age, or importance. It appears in descriptions of the Great Sea and the Philistines. The word is used to convey a sense of magnitude or grandeur.
Definition: adj great Also named: pe.lish.ti (פְּלִשְׁתִּי "(Sea of the )Philistines" H6430I)
Usage: Occurs in 499 OT verses. KJV: [phrase] aloud, elder(-est), [phrase] exceeding(-ly), [phrase] far, (man of) great (man, matter, thing,-er,-ness), high, long, loud, mighty, more, much, noble, proud thing, [idiom] sore, ([idiom]) very. See also: Genesis 1:16; Joshua 7:26; 1 Kings 20:13.
יֹשְׁבֵי֙
yâshab
H3427
"to dwell"
V-Qal
This verb means to sit or dwell, and can also mean to remain or abide. It's used in the Bible to describe people living in a place or staying with someone, like in the book of Genesis.
Definition: 1) to dwell, remain, sit, abide 1a) (Qal) 1a1) to sit, sit down 1a2) to be set 1a3) to remain, stay 1a4) to dwell, have one's abode 1b) (Niphal) to be inhabited 1c) (Piel) to set, place 1d) (Hiphil) 1d1) to cause to sit 1d2) to cause to abide, set 1d3) to cause to dwell 1d4) to cause (cities) to be inhabited 1d5) to marry (give an dwelling to) 1e) (Hophal) 1e1) to be inhabited 1e2) to make to dwell Aramaic equivalent: ye.tiv (יְתִב "to dwell" H3488)
Usage: Occurs in 977 OT verses. KJV: (make to) abide(-ing), continue, (cause to, make to) dwell(-ing), ease self, endure, establish, [idiom] fail, habitation, haunt, (make to) inhabit(-ant), make to keep (house), lurking, [idiom] marry(-ing), (bring again to) place, remain, return, seat, set(-tle), (down-) sit(-down, still, -ting down, -ting (place) -uate), take, tarry. See also: Genesis 4:16; Leviticus 25:18; Joshua 13:6.
בְּ/אֶ֣רֶץ
ʼerets
H776
"land"
Prep | N-cs
The land or earth refers to the soil or ground, and can also mean a country, territory, or region. In the Bible, it is used to describe the earth and its inhabitants, and is often translated as 'land' or 'country'.
Definition: : soil 1) land, earth 1a) earth 1a1) whole earth (as opposed to a part) 1a2) earth (as opposed to heaven) 1a3) earth (inhabitants) 1b) land 1b1) country, territory 1b2) district, region 1b3) tribal territory 1b4) piece of ground 1b5) land of Canaan, Israel 1b6) inhabitants of land 1b7) Sheol, land without return, (under) world 1b8) city (-state) 1c) ground, surface of the earth 1c1) ground 1c2) soil 1d) (in phrases) 1d1) people of the land 1d2) space or distance of country (in measurements of distance) 1d3) level or plain country 1d4) land of the living 1d5) end(s) of the earth 1e) (almost wholly late in usage) 1e1) lands, countries 1e1a) often in contrast to Canaan
Usage: Occurs in 2190 OT verses. KJV: [idiom] common, country, earth, field, ground, land, [idiom] natins, way, [phrase] wilderness, world. See also: Genesis 1:1; Genesis 18:18; Genesis 42:13.
צַלְמָ֔וֶת
tsalmâveth
H6757
"shadow"
N-ms
This Hebrew word means a shadow of death, or a place of deep darkness and distress, like the grave. It appears in the Bible as a metaphor for extreme danger or calamity. In the KJV, it is translated as 'shadow of death'.
Definition: 1) death-shadow, deep shadow, deep darkness, shadow of death 1a) death-shadow 1b) death-shadow, deep shadow, darkness 1c) death-shadow (of distress, extreme danger) (fig) 1d) death-shadow (of place of the dead) (fig)
Usage: Occurs in 17 OT verses. KJV: shadow of death. See also: Job 3:5; Job 38:17; Psalms 23:4.
א֖וֹר
ʼôwr
H216
"light"
N-cs
Light, including natural light from the sun or stars, and also spiritual light from God. It can refer to happiness, prosperity, or understanding. In the Bible, God is often described as the source of light and life.
Definition: 1) light 1a) light of day 1b) light of heavenly luminaries (moon, sun, stars) 1c) day-break, dawn, morning light 1d) daylight 1e) lightning 1f) light of lamp 1g) light of life 1h) light of prosperity 1i) light of instruction 1j) light of face (fig.) 1k) Jehovah as Israel's light
Usage: Occurs in 110 OT verses. KJV: bright, clear, [phrase] day, light (-ning), morning, sun. See also: Genesis 1:3; Psalms 78:14; Psalms 4:7.
נָגַ֥הּ
nâgahh
H5050
"to shine"
V-Qal-Perf-3ms
In the Bible, this Hebrew word means to shine or glitter, and is often used to describe God's light, as seen in Psalm 104:2 where God stretches out the heavens like a curtain, shining with his glory.
Definition: 1) to shine 1a) (Qal) to shine 1b) (Hiphil) 1b1) to enlighten 1b2) to cause to shine
Usage: Occurs in 6 OT verses. KJV: (en-) lighten, (cause to) shine. See also: 2 Samuel 22:29; Psalms 18:29; Isaiah 9:1.
עֲלֵי/הֶֽם
ʻal
H5921
"upon"
Prep | Suff
This Hebrew word means on or above something, like a physical object or a situation. It can also imply a sense of responsibility or accountability, as in being on behalf of someone.
Definition: prep 1) upon, on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against 1a) upon, on the ground of, on the basis of, on account of, because of, therefore, on behalf of, for the sake of, for, with, in spite of, notwithstanding, concerning, in the matter of, as regards 1b) above, beyond, over (of excess) 1c) above, over (of elevation or pre-eminence) 1d) upon, to, over to, unto, in addition to, together with, with (of addition) 1e) over (of suspension or extension) 1f) by, adjoining, next, at, over, around (of contiguity or proximity) 1g) down upon, upon, on, from, up upon, up to, towards, over towards, to, against (with verbs of motion) 1h) to (as a dative)
Usage: Occurs in 4493 OT verses. KJV: above, according to(-ly), after, (as) against, among, and, [idiom] as, at, because of, beside (the rest of), between, beyond the time, [idiom] both and, by (reason of), [idiom] had the charge of, concerning for, in (that), (forth, out) of, (from) (off), (up-) on, over, than, through(-out), to, touching, [idiom] with. See also: Genesis 1:2; Genesis 24:13; Genesis 41:33.
Study Notes — Isaiah 9:1
Show Verse Quote Highlights
- Context
- Cross References
- Isaiah 9:1 Summary
- Frequently Asked Questions
- Reflection Questions
- Gill's Exposition on Isaiah 9:1
- Jamieson-Fausset-Brown on Isaiah 9:1
- Matthew Poole's Commentary on Isaiah 9:1
- Trapp's Commentary on Isaiah 9:1
- Ellicott's Commentary on Isaiah 9:1
- Adam Clarke's Commentary on Isaiah 9:1
- Cambridge Bible on Isaiah 9:1
- Barnes' Notes on Isaiah 9:1
- Whedon's Commentary on Isaiah 9:1
- Sermons on Isaiah 9:1
Context — Unto Us a Child Is Born
1Nevertheless, there will be no more gloom for those in distress. In the past He humbled the land of Zebulun and the land of Naphtali, but in the future He will honor the Way of the Sea, beyond the Jordan, Galilee of the nations:
2The people walking in darkness have seen a great light; on those living in the land of the shadow of death, a light has dawned. 3You have enlarged the nation and increased its joy. The people rejoice before You as they rejoice at harvest time, as men rejoice in dividing the plunder.Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Matthew 4:15–16 | “Land of Zebulun and land of Naphtali, the Way of the Sea, beyond the Jordan, Galilee of the Gentiles— the people living in darkness have seen a great light; on those living in the land of the shadow of death, a light has dawned.” |
| 2 | 2 Kings 15:29 | In the days of Pekah king of Israel, Tiglath-pileser king of Assyria came and captured Ijon, Abel-beth-maacah, Janoah, Kedesh, Hazor, Gilead, and Galilee, including all the land of Naphtali, and he took the people as captives to Assyria. |
| 3 | Isaiah 8:22 | Then they will look to the earth and see only distress and darkness and the gloom of anguish. And they will be driven into utter darkness. |
| 4 | 2 Chronicles 16:4 | And Ben-hadad listened to King Asa and sent the commanders of his armies against the cities of Israel, conquering Ijon, Dan, Abel-maim, and all the store cities of Naphtali. |
| 5 | Leviticus 26:28 | then I will walk in fury against you, and I, even I, will punish you sevenfold for your sins. |
| 6 | Leviticus 26:24 | then I will act with hostility toward you, and I will strike you sevenfold for your sins. |
| 7 | 1 Chronicles 5:26 | So the God of Israel stirred up the spirit of Pul king of Assyria (that is, Tiglath-pileser king of Assyria) to take the Reubenites, the Gadites, and the half-tribe of Manasseh into exile. And he brought them to Halah, Habor, Hara, and the river of Gozan, where they remain to this day. |
| 8 | 2 Kings 17:5–6 | Then the king of Assyria invaded the whole land, marched up to Samaria, and besieged it for three years. In the ninth year of Hoshea, the king of Assyria captured Samaria and carried away the Israelites to Assyria, where he settled them in Halah, in Gozan by the Habor River, and in the cities of the Medes. |
| 9 | 1 Kings 15:19–20 | “Let there be a treaty between me and you, between my father and your father. See, I have sent you a gift of silver and gold. Now go and break your treaty with Baasha king of Israel, so that he will withdraw from me.” And Ben-hadad listened to King Asa and sent the commanders of his armies against the cities of Israel, conquering Ijon, Dan, Abel-beth-maacah, and the whole land of Naphtali, including the region of Chinnereth. |
Isaiah 9:1 Summary
[This verse is a promise that God will bring light and honor to those who are experiencing darkness and distress, as seen in Isaiah 9:1 and Isaiah 9:2. It reminds us that God is always working to bring hope and salvation to all people, regardless of their background or circumstances, as seen in Isaiah 42:6 and Luke 2:32. Just as God brought light to the people of Galilee, He can bring light to our lives as well, and we can trust in His promise to always be with us, as seen in Matthew 28:20. By putting our faith in Jesus Christ, we can experience the joy and freedom that comes from knowing Him, as seen in John 8:12 and John 10:10.]
Frequently Asked Questions
What does it mean that God 'humbled the land of Zebulun and the land of Naphtali'?
This refers to a time in the past when God allowed these regions to be conquered and oppressed, as seen in Isaiah 8:23, but now He will bring honor to them in the future, as prophesied in Isaiah 9:1.
What is the 'Way of the Sea' mentioned in this verse?
The 'Way of the Sea' is likely a reference to a major trade route that ran along the Mediterranean coast, and it symbolizes the area beyond the Jordan, Galilee of the nations, where many Gentiles lived, as mentioned in Isaiah 9:1, and where Jesus would later minister, as seen in Matthew 4:13-16.
How does this verse relate to the coming of Jesus Christ?
This verse is a prophecy of the coming of Jesus Christ, who would bring light to those in darkness, as seen in Isaiah 9:2, and would minister in the region of Galilee, as seen in Matthew 4:12-25, fulfilling the prophecy of Isaiah 9:1-7.
What is the significance of Galilee being called 'Galilee of the nations'?
The term 'Galilee of the nations' indicates that this region was inhabited by many Gentiles, or non-Jews, and it signifies that God's salvation would not be limited to the Jewish people, but would also be extended to all nations, as seen in Isaiah 42:6 and Luke 2:32.
Reflection Questions
- What are some areas in my life where I am experiencing 'gloom' or distress, and how can I trust that God will bring light and honor to those areas?
- How does the prophecy of Isaiah 9:1 relate to my own life and experiences, and what can I learn from the way God worked in the lives of the people of Zebulun and Naphtali?
- What does it mean to walk in darkness, and how can I recognize the 'great light' that has dawned in my life, as mentioned in Isaiah 9:2?
- In what ways can I be a part of extending God's salvation to all nations, as prophesied in Isaiah 9:1 and fulfilled in Jesus Christ?
- How can I rejoice in the Lord, as the people did in Isaiah 9:3, and what are some ways I can express my joy and gratitude to Him?
Gill's Exposition on Isaiah 9:1
Nevertheless, the dimness [shall] not [be] such as [was] in her vexation,.... The words may be rendered, "for there shall be no weariness to him that straitens" or "afflicts" them (f); so Jarchi, who
Jamieson-Fausset-Brown on Isaiah 9:1
Nevertheless the dimness shall not be such as was in her vexation, when at the first he lightly afflicted the land of Zebulun and the land of Naphtali, and afterward did more grievously afflict her
Matthew Poole's Commentary on Isaiah 9:1
ISAIAH CHAPTER 9 Joy in the midst of affliction, . The birth, person, office, and kingdom of Christ, ,7. Judgments for their pride, ; for their impenitency and hypocrisy, . The dimness shall not be such as was in her vexation: the words thus rendered contain a mitigation of the foregoing threatening; and so the sense of the verse may be this, The calamity of this land and its inhabitants shall be great, yet not such as that which was brought upon the kingdom of the ten tribes by the king of Assyria, who at first indeed dealt more gently with them, but afterwards quite rooted them out, and carried them away into a dreadful captivity, from whence they were not to return, no, not when the Messiah came into the world; for after this darkness of which I have now spoken, there shall come a glorious light, as it follows in the next verse. The Dutch interpreters take it in the same sense, and render the words thus, But the land that was distressed shall not be utterly darkened. To the same purpose they may be thus rendered, according to the Hebrew, But darkness shall not be (i.e. shall not abide or continue; for to be is sometimes put for to abide or continue to be, as ) unto her, (to wit, the land, which by the consent of interpreters is understood here, as it was ) to whom this distress is or shall be. She shall be distressed and darkened, as I said before, , but not irrecoverably, nor for ever. Some understand the words to be an aggravation of the darkness or misery threatened , rendering the words thus, for the dimness shall not be, &c. And so the sense is, This shall not be so slight an affliction as that which befell them by Pul, , nor as that which succeeded it by Tiglathpileser, who, at the desire of Ahaz, did about this time make another invasion into the land of Israel, , and was a heavier stroke than the former; but this shall be far heavier than either of them. But the former sense seems better to agree, both with the following verses, and with , where these words are expounded as a promise, and said to be fulfilled by Christ’ s preaching the gospel in these parts.
At the first; in the first invasion which the king of Assyria made upon Israel. He, to wit, God, who is oft understood in such cases, and who is here supposed to be the author or inflicter of this judgment. Or it is an impersonal speech, he afflicted for was afflicted, than which nothing is more common in the Hebrew language. Lightly afflicted; either, 1. By Pul; or rather, 2.
Trapp's Commentary on Isaiah 9:1
Isaiah 9:1 Nevertheless the dimness [shall] not [be] such as [was] in her vexation, when at the first he lightly afflicted the land of Zebulun and the land of Naphtali, and afterward did more grievously afflict [her by] the way of the sea, beyond Jordan, in Galilee of the nations.Ver. 1. Nevertheless the dimness shall not be such.] Dimness of anguish had been forethreatened. Now this is added for an allay, as being a promise of a mitigation of their misery, and yet further of Christ’ s incarnation, which is the sum of all the good news in the world. Evangelistam hic agit Isaias, non prophetam, saith one, i.e., Isaiah here acteth the part of an evangelist rather than of a prophet. He foretelleth, saith another interpreter, that as the Assyrians preyed upon Samaria and Galilee, so shall the Lord Christ also prey upon them spiritually, and for their greatest good. And as Tiglathpileser first carried away a few out of Galilee, lightly afflicting the land of Zebulon and the land of Naphtali, and then Shalmaneser, more grievously afflicting her, carried captive those and all the rest of the ten tribes; similarily Christ, first preaching in Galilee, converted and called from there various of his disciples, and afterwards, when he was lifted up from the earth, he drew all men unto him. He rode upon his white horse, the apostles, conquering the world, and to conquer. And hence that sincere joy in the hearts of his servants, far exceeding that of harvest, which is not without great toil, or that of soldiers dividing the spoil, which is not achieved without confused noise and garments rolled in blood. By the way of the sea.] The sea of Tiberias, or lake of Genesareth. Beyond Jordan.] Or, Beside Jordan.
In Galilee of the Gentiles.] Scult. A Lap. Oecolamp.
Ellicott's Commentary on Isaiah 9:1
IX. (1) Nevertheless the dimness . . .—It is obvious, even in the English version, that the chapters are wrongly divided, and that what follows forms part of the same prophetic utterance as Isaiah 8. That version is, however, so obscure as to be almost unintelligible, and requires an entire remodelling:—Surely there is no gloom to her that was afflicted. In the former time he brought shame on the land of Zebulun and the land of Naphtali; but in the latter he bringeth honour on the way by the sea, beyond Jordan, the circuit of the Gentiles.The prophet had seen in the closing verses of Isaiah 8 the extreme point of misery. That picture, as it were, dissolves, and another takes its place. She that was afflicted, the whole land of Israel, should have no more affliction. The future should be in striking contrast with the past. The lands of Zebulun and Naphtali, the region afterwards known as the Upper and Lower Galilee, had been laid waste and spoiled by Tiglath-pilneser (2 Kings 15:29). That same region, described by the prophet in different terms (the former representing the tribal divisions, the latter the geographical) is hereafter to be the scene of a glory greater than Israel had ever known before. The way of the sea . . .—The context shows that the “sea” is that which appears in Bible history under the names of the sea of Chinnereth (Numbers 34:11; Deuteronomy 3:17), the Sea of Galilee, the Sea of Tiberias (John 6:1), Gennesaret (Mark 6:53).
The high road thence to Damascus was known as Via Maris in the time of the Crusaders (Renan, quoted by Cheyne). Beyond Jordan.—This, the Peræa of later geography, included the regions of Gilead and Bashan, the old kingdoms of Moab and Ammon, the tribes of Reuben, Gad, and half the tribe of Manasseh. These also had suffered from the ravages of the Assyrian armies under Pul (1 Chronicles 5:26). Galilee of the nations.—The word Galilee, derived from the same root as Gilgal (Joshua 5:9), means strictly “a circle,” or “circuit.” It was applied to the border-lands of the Phœnician frontier of the northern kingdom, inhabited by a mixed population, and therefore known as “Galilee of the Gentiles” (Matthew 4:15-16) what in mediaeval German would have been called the Heidenmark.
Adam Clarke's Commentary on Isaiah 9:1
CHAPTER IX This chapter contains an illustrious prophecy of the Messiah. He is represented under the glorious figure of the sun, or light, rising on a benighted world, and diffusing joy and gladness wherever he sheds his beams, 1-3. His conquests are astonishing and miraculous, as in the day of Midian; and the peace which they procure is to be permanent, as denoted by the burning of all the implements of war, 4, 5. The person and character of this great Deliverer are then set forth in the most magnificent terms which the language of mankind could furnish, 6. The extent of his kingdom is declared to be universal, and the duration of it eternal, 7. The prophet foretells most awful calamities which were ready to fall upon the Israelites on account of their manifold impieties, 8-21. NOTES ON CHAP. IX Verse 1. Dimness - "Accumulated darkness"] Either מנדחה menuddechah, fem. to agree with אפלה aphelah; or אפל המנדח aphel hammenuddach, alluding perhaps to the palpable Egyptian darkness, Exodus 10:21. The land of Zebulun] Zebulun, Naphtali, Manasseh, that is, the country of Galilee all round the sea of Gennesareth, were the parts that principally suffered in the first Assyrian invasion under Tiglath-pileser; see 2Kg 15:29; 1 Chronicles 5:26.
And they were the first that enjoyed the blessings of Christ's preaching the Gospel, and exhibiting his miraculous works among them. See Mede's Works, p. 101, and 457. This, which makes the twenty-third verse of chap. viii. in the Hebrew, is the first verse in chap. ix. in our authorized version. Bishop Lowth follows the division in the Hebrew.
Cambridge Bible on Isaiah 9:1
Isaiah 9:1. Nevertheless … vexation] Lit. For (there is) no gloom to her that (is) in straitness. The sentence is an enigma. Duhm translates it as a question and regards it as the gloss of a reader who with difficulty had made up his mind that the “gloom” is metaphorical and justified his conclusion thus: “For is there not gloom to (a land) that is in straits?” It is a nice question whether the ancient scholiast or the modern commentator displays the greater subtlety here. If the words are retained in the text we must supply a different tense in the two members, as R.V. “But (for) there shall be no gloom to her that was in anguish.” when at the first … more grievously afflict her] Begin a new sentence and render as R.V. In the former time he brought into contempt … but in the latter time hath he made it glorious, &c., or (since the words for “land” have the acc. termination), “brought contempt on the land … brought honour to it.” The subject is Jehovah. the land of Zebulun … Naphtali] Lower and Upper Galilee. the way of the sea] either “in the direction of the (Mediterranean) Sea,” or “the region along the West side of the Sea of Gennesareth.” In the time of the Crusades Via Maris was the name of the road leading from Acre to Damascus. beyond Jordan] the land of Gilead (2 Kings 15:29). in Galilee of the nations] (omit “in”) the circuit of the nations. Although the Hebrew word (Gâlîl) is the origin of the later “Galilee,” the district to which it was applied in the O.T. was only the northernmost corner of what was afterwards Upper Galilee (see 1 Kings 9:11; Joshua 20:7; Joshua 21:32; 2 Kings 15:29). These remote provinces are singled out for special mention because they were the first to be depopulated by Tiglath-pileser (2 Kings 15:29), those parts of the land, therefore, on which the reproach of foreign dominion will have lain longest when the Deliverance comes. The prophecy acquired a new and surprising significance when the “good news of the Kingdom” began to be proclaimed by our Lord first in Galilee (Matthew 4:13 ff.).
But the following verses (Isaiah 9:2-7) refer of course to the whole nation.
Barnes' Notes on Isaiah 9:1
Nevertheless - Notwithstanding what is said in the previous chapter of the calamities that are coming upon Israel.
Whedon's Commentary on Isaiah 9:1
1. Nevertheless — A transition word from the dark picture of Isa 8:5-22, describing the woes from Assyrian predominance to the bright dawn and consummation of the Messianic era.
Sermons on Isaiah 9:1
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(Following the Footsteps of Christ) Bethlehem by Willie Mullan | In this sermon, the speaker emphasizes that as wandering and lost people, we need to be drawn by someone who is wonderful. He also highlights that we are like wilderness people who |
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(February 1987) 02 - Who Is Going to Control by Ray Lowe | In this sermon, the preacher describes encountering a man on Skid Road who was homeless and suffering from exposure to the elements. The preacher reaches out to help the man, who i |
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(The Word for Today) Isaiah 9:8 - Part 2 by Chuck Smith | In this sermon, Pastor Chuck Smith discusses the pride and arrogance of the people of Ephraim and Samaria. Despite the destruction of their buildings and trees, they boast that the |
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(The Word for Today) Isaiah 9:1 - Part 1 by Chuck Smith | In this sermon, Pastor Chuck Smith teaches from Isaiah chapter 9, focusing on the theme of God's pursuit of His people. He begins by explaining how God gave warnings to the nation |
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(The Word for Today) Isaiah 8:16 - Part 3 by Chuck Smith | In this sermon, Pastor Chuck discusses the consequences of turning away from God and the importance of learning from history. He emphasizes that God is merciful even in judgment an |
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Fearing God and Heeding His Word by Chuck Smith | In this sermon, Pastor Chuck Smith warns about the enticing and pleasant nature of sin, but emphasizes that it ultimately leads to barrenness, captivity, misery, despair, and darkn |
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(Isaiah) the Glory of the Messiah’s Reign by David Guzik | In this sermon, the preacher addresses the issue of unfairness and exploitation in society. He condemns those who take advantage of the weak and vulnerable, such as the poor, widow |