(h.) _Claim of Jesus to be the "Great Light" seen by the dwellers in Zebidon and Naphtali, and the "Wonderful," the "Counsellor," the "Establisher of the throne of David" &c._ (Isaiah ix. 1-7; Matt. iv. 12-16; Luke i. 32, 33; Psalm xvi. 10; Acts ii. 29-31; xiii. 35-37.) Zebulon and Naphtali were the two most northerly tribes of Israel. Their territories extended from the borders of the kingdom of Syria southwards, on the west of Jordan, to rather below the point where that river issues from the Lake of Galilee. In warlike expeditions they were generally associated: "Zebulon and Naphtali were a people that jeoparded their lives unto the death in the high places of the field" (Judges v. 18). Thus situated, their country was always the first to be overrun in an invasion from the north. Isaiah ix. 1 refers to two such invasions, the second more severe than the first. Then (ix. 2-5) he glorifies Jehovah ("thou" will be held to apply to Jehovah) for a deliverance from an oppression of Judah in some degree similar, though not so severe as the second affliction of Zebulon and Naphtali. This deliverance refers either to the retreat of the kings of Syria and Israel from before Jerusalem (Isaiah vii. 1), or more probably relief from the overflowing of the king of Assyria (Isaiah viii. 7, 8). The entire prophecy of Isaiah, it must be kept in view, had reference to Judah and Jerusalem (Isaiah i. 1). It will be noticed that Isaiah in all this is referring to past events. Then (chap. ix. 7, 8) he refers to the birth of a child which had already taken place, who is to be called "Wonderful," "Counsellor," "the Mighty God," "the Everlasting Father," "the Prince of Peace," &c. In two of these expressions he follows the Hebrew custom already mentioned, of forming names by combining an adjective or other phrase with the designation of the Almighty. He goes on to affirm that this child shall rule in Judah on the throne of David; that there shall be no end of his government and peace; that he will order and establish the kingdom with judgment and justice for evermore. What child is the prophet referring to?--"Immanuel" of the seventh chapter, or "Maher-shalal-hash-baz" of the eighth chapter? Clearly not; for if they are two names of the same child, he was the son of Isaiah and the prophetess, whereas the child of the ninth chapter is to sit on the throne of David. Was the reference then to Hezekiah, written in his youth, when indications of the zeal for the law and ritual of Moses, which distinguished his reign, may have appeared? Most likely; but whether or not, it is clear that the "child" referred to _was born_ when Isaiah wrote, and had not yet begun to reign.