Isaiah 8:6
Parallel Verses
New American Standard Bible
"Inasmuch as these people have rejected the gently flowing waters of Shiloah And rejoice in Rezin and the son of Remaliah;

King James Bible
Forasmuch as this people refuseth the waters of Shiloah that go softly, and rejoice in Rezin and Remaliah's son;

Darby Bible Translation
Forasmuch as this people refuseth the waters of Shiloah which flow softly, and rejoiceth in Rezin and in the son of Remaliah,

World English Bible
"Because this people have refused the waters of Shiloah that go softly, and rejoice in Rezin and Remaliah's son;

Young's Literal Translation
'Because that this people hath refused The waters of Shiloah that go softly, And is rejoicing with Rezin and the son of Remaliah,

Isaiah 8:6 Parallel
Barnes' Notes on the Bible

Forasmuch as this people - There has been a considerable difference of opinion among interpreters respecting the 'people' to whom the prophet here refers. Some have supposed that it refers to the kingdom of Judah alone; others to a party in that kingdom; and others to the kingdom of Judah in connection with the ten tribes, or the kingdom of Israel also. The latter is probably the correct interpretation. The prophet reproves the whole nation of the Jews for despising the mild and gentle reign of the family of David, and for seeking the aid of foreign nations; the ten tribes as seeking an alliance with Rezin and Pekah; and the kingdom of Judah as seeking an alliance with the king of Assyria. It was characteristic of the nation - both of the ten tribes, and of the tribe of Judah - that they forsook the defense which they had in themselves. and sought foreign alliances. Hence, God says, that he will bring upon them the judgments which they deserve. That there is a joint reference to both the kingdoms of Israel and Judah, is apparent from Isaiah 8:14. It cannot refer to the kingdom of Judah alone, for it could not be brought as an accusation against them, that they took pleasure in Rezin. In the opinion that it refers to the kingdoms of Israel and of Judah - to the whole Jewish people, Vitringa, Lowth, and Hengstenberg concur.

The waters of Shiloah that go softly - That flow gently. The name Siloah, or Siloam, is found only three times in the Scriptures as applied to waters; once in this place, where it is spoken of a running water; once as a pool in Nehemiah - השׁלח ברכה berêkah hashelach - Isaiah 3:15, and again as a pool, in the account of the miracle of healing the man who was born blind; John 9:7, John 9:11. Siloam is on the east side of the city of Jerusalem, to the southeast of the site of the temple, and its waters flow into the valley of Jehoshaphat. The name means sent, or sending, from שׁלח shâlach to send, and was probably given to it because the waters were sent or made to pass through a subterranean passage or aqueduct.

At present, it properly consists of two receptacles or reservoirs, the waters from one of which flow into the other. The first, or upper one, is now called the 'Fountain of the Virgin,' from a tradition that it was here that the Virgin Mary resorted before her purification, in order to wash her child's linen. This fountain is on the west side of the valley of Jehoshaphat, and is about 1550 feet from the southeast corner of the city wall. The cavity of this fountain is wholly excavated in the solid rock. To enter it there is at first a descent of sixteen steps, to a level place or platform of twelve feet in diameter, and then another descent of ten steps to the water, making the whole depth twenty-five feet. The basin here is about fifteen feet long by five or six wide, and the height six or eight feet. There is some reason to suppose that this is supplied by a fountain lying under the mosque of Omar, on the site of the temple of Solomon. From this fountain the water is conducted by a subterranean passage, in a direction a little to the west of south to what is properly called the fountain of Siloam. This passage runs under the extremity of mount Ophel; is cut entirely from the solid rock, and is found by measurement to be 1750 feet in length.

At the lower part it is from ten to fifteen feet in height by two in breadth; but in the middle so low, that it can be passed only by creeping on the hands and knees. The passage is partly fiilled up with sand. From this aqueduct the water is conveyed into the pool of Siloam, situated near where the Tyropeon, or 'valley of cheesemongers,' opens into the valley of Jehoshaphat. This reservoir is fifty-three feet long, eighteen feet broad, and nineteen feet deep, though now there is usually no water remaining within it. From this reservoir the water flows off into the vale below, furnishing water for the gardens which are constructed in terraces on the side of the valley. The water in both these fountains is the same. It is sweet, and slightly brackish, but not disagreeable. It is the common water now used by the inhabitants of the neighboring village of Kefr Selwane - or the straggling village of Siloam. For a full description of this fountain, see Robinson's Bib. Researches, vol. i. pp. 493-514. This fountain was probably formerly included within the walls, and furnished a part of the supply of water to the city.

The meaning of this passage is this. The waters of Siloam denote the reign of Yahweh, as manifesting itself in the administration of the family of David - a mild, gentle, and munificent reign, beautifully represented by the unfailing and gently flowing waters on which the happiness of Jerusalem so much depended. That reign a large part of the nation - the ten tribes - had rejected, and had set up a separate kingdom, and had sought the aid of the king of Damascus. The remainder - the kingdom of Judah - were in like manner now disposed to reject the aid of Yahweh, and sought an alliance with the king of Assyria - beautifully represented here by the river Euphrates. The waters of Siloam - a gentle, small sweetly-flowing stream, represented the government of Yahweh. The waters of the Euphrates - violent, rapid, impetuous, and overflowing, represented the government of Assyria. The one they despised; the other they sought and admired. The power of the kingdom of David was then feeble and decayed. That of the Assyrian monarch was vigorous, mighty, vast. They despised the one, and sought the alliance of the other.

And rejoice - That is, they confide in, and feel that in their protection riley are safe.

In Rezin - King of Syria.

And Remaliah's son - Pekah, king of Samaria; Isaiah 7:1. The crime here mentioned was unique to the kingdom of Israel; showing that the prophet, in part at least, had reference to them.

Isaiah 8:6 Parallel Commentaries

Exposition of the Doctrines of Grace
? Perseverance of the Saints--"The Final Perseverance of Believers in Christ Jesus," by William O'Neill (message 5). The Rev. C. H. SPURGEON took the chair at 3 o'clock. The proceedings were commenced by singing the 21st Hymn-- Saved from the damning power of sin, The law's tremendous curse, We'll now the sacred song begin Where God began with us. We'll sing the vast unmeasured grace Which, from the days of old, Did all his chosen sons embrace, As sheep within the fold. The basis of eternal love
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 7: 1861

The Coming of a Deliverer
Through the long centuries of "trouble and darkness" and "dimness of anguish" (Isaiah 8:22) marking the history of mankind from the day our first parents lost their Eden home, to the time the Son of God appeared as the Saviour of sinners, the hope of the fallen race was centered in the coming of a Deliverer to free men and women from the bondage of sin and the grave. The first intimation of such a hope was given to Adam and Eve in the sentence pronounced upon the serpent in Eden when the Lord declared
Ellen Gould White—The Story of Prophets and Kings

"But if we Walk in the Light, as He is in the Light, we have Fellowship one with Another, and the Blood of Jesus Christ His
1 John i. 7.--"But if we walk in the light, as he is in the light, we have fellowship one with another, and the blood of Jesus Christ his Son cleanseth us from all sin." Art is the imitation of nature, and true religion is a divine art, that consists in the imitation of God himself, the author of nature. Therefore it is a more high and transcendent thing, of a sublimer nature than all the arts and sciences among men. Those reach but to some resemblance of the wisdom of God, expressed in his works,
Hugh Binning—The Works of the Rev. Hugh Binning

The Wicked Husbandmen.
"Hear another parable: There was a certain householder, which planted a vineyard, and hedged it round about, and digged a winepress in it, and built a tower, and let it out to husbandmen, and went into a far country: and when the time of the fruit drew near, he sent his servants to the husbandmen, that they might receive the fruits of it. And the husbandmen took his servants, and beat one, and killed another, and stoned another. Again, he sent other servants more than the first: and they did unto
William Arnot—The Parables of Our Lord

Cross References
Luke 13:4
"Or do you suppose that those eighteen on whom the tower in Siloam fell and killed them were worse culprits than all the men who live in Jerusalem?

John 9:7
and said to him, "Go, wash in the pool of Siloam " (which is translated, Sent). So he went away and washed, and came back seeing.

Psalm 46:4
There is a river whose streams make glad the city of God, The holy dwelling places of the Most High.

Isaiah 1:20
"But if you refuse and rebel, You will be devoured by the sword." Truly, the mouth of the LORD has spoken.

Isaiah 5:24
Therefore, as a tongue of fire consumes stubble And dry grass collapses into the flame, So their root will become like rot and their blossom blow away as dust; For they have rejected the law of the LORD of hosts And despised the word of the Holy One of Israel.

Isaiah 7:1
Now it came about in the days of Ahaz, the son of Jotham, the son of Uzziah, king of Judah, that Rezin the king of Aram and Pekah the son of Remaliah, king of Israel, went up to Jerusalem to wage war against it, but could not conquer it.

Isaiah 7:9
and the head of Ephraim is Samaria and the head of Samaria is the son of Remaliah. If you will not believe, you surely shall not last."'"

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