Isaías 8
Charles Spurgeon · Citado em PreceptAustin
Isaías 8
Spurgeon comments on the meaning of "Sanctify the LORD of hosts"… You may clearly understand that the Lord does not need to be set apart for holy uses; the Lord of Hosts does not need to be purified, for He is holiness itself. However, what the sense of the word actually means is that we are to adore and reverence the Lord; with fear and trembling we must approach His throne and regard Him as the Holy One of Israel. Let me give you other instances of this. When Nadab and Abihu, as recorded in Leviticus 10, offered a sacrifice to God and put strange fire on the altar, the fire of the Lord went forth and consumed them, and this was the reason given: “I will be sanctified in them that come nigh me” (Lev. 10:3). By this He did not mean that He would be set apart, nor that He would be made holy by purification, but that He would be treated and regarded as a Most Holy Being, with whom such liberties were not to be taken. Another example is found in Numbers 20, on that unfortunate occasion when Moses lost his temper and smote the rock twice, saying, “Hear now, ye rebels; must we fetch you water out of this rock?” (Nu 20:10). Then the Lord said that Moses would see the Promised Land, but would never enter it, the reason being, “Because ye believed me not, to sanctify me in the eyes of the children of Israel” (Nu 20:12). By this He meant that Moses had not acted so as to honor God’s name among the people. An even more familiar instance occurs in what is commonly called the Lord’s Prayer: “Our Father which art in heaven, Hallowed be thy name” (Matt. 6:9). The word hallowed is simply an English variation of sanctified, because the Greek reads, “Sanctified be thy name.” Now, we know that God’s name does not need purifying or setting apart, so the sense here can only be “Let thy name be reverenced and adored throughout the whole earth, and let men regard it as being a sacred and holy thing.” Don't They Believe in God? - During the chaos of a big city riot, a television news video showed a man pointing at looters who were racing in and out of the stores. The man cried in anguish, “This is stealing! Don’t these people have any morals? Don’t they believe in God?” The prophet Isaiah made a similar point. The Israelites had done the unthinkable—they had fallen into the immoralities of their pagan neighbors. In addition, they had made a treaty with Assyria rather than relying on the Lord to protect them against their enemies (2Ki 16:1-9). Isaiah said they were worried about the wrong things. Instead of fearing their enemies, they should have been thinking about the Lord (Isa. 8:12, 13). The Lord promised that He would be a sanctuary for those who put their trust in Him. But to those who rejected His offer, He would be “a stone of stumbling” and a hunter’s snare (Isa 8:14). We who profess faith in Christ need to make sure God is the one we fear. Whenever we join others in their sins or behave as if we are afraid of offending them, those who observe us will ask, “Don’t they believe in God?” Everywhere sin and disgrace are appalling: Let us be faithful, make sure of our calling, Let us serve Christ and follow His lead, Let us be true in thought, word, and deed. —H G Bosch A friend of God will be a stranger to the world. The fear of God can deliver us from the fear of men. Isaiah 8:14 Then He shall become a Sanctuary; but to both the houses of Israel, a Stone to strike and a Rock to stumble over, and a snare and a trap for the inhabitants of Jerusalem: shall be: Isa 26:20 Ps 46:1,2 Pr 18:10 Eze 11:16 stone: Isa 28:16 Lk 2:34 Ro 9:32,33 11:9-11,35 1Pe 2:8 snare: Ps 11:6 69:22 Mt 13:57 Lk 21:35 Isaiah 8 Resources - Multiple Sermons and Commentaries THE MESSIAH: THE SANCTUARY THE STONE THE ROCK Young's Literal - And He hath been for a sanctuary, And for a stone of stumbling, and for a rock of falling, To the two houses of Israel, For a gin and for a snare to the inhabitants of Jerusalem. Then - In context this seems to function as a term of conclusion. If they fulfill the charge in Isaiah 8:13, Jehovah would be their sanctuary. Of course it is still an expression of time also. He shall become a Sanctuary - Who is He? Christ Jesus it is He. He will be the Sanctuary when He returns to dwell among His people. This word emphasizes God's holiness as well as His protection in the storm (cp Pr 18:10-note). Ponder the numerous, striking metaphors used to describe Messiah. Is He your Sanctuary or is He the Stone over which you will stumble into the Lake of fire? May God grant all who read these solemn, weighty passages the grace to see and receive Messiah as their Sanctuary, the protection from the wrath to come (1Th 1:10-note). Amen. The Septuagint (Lxx) translates miqdash with the noun hagiasma which means a space set aside for devotion. Sanctuary (04720)(miqdash from qadash = set apart from profane or common use - see preceding verse) refers to a consecrated (set apart) place, especially the holy place, the tabernacle. In context miqdash refers to the place that God dwells in His holiness. Miqdash - 71x in OT - Ex 15:17; 25:8; Lev 12:4; 16:33; 19:30; 20:3; 21:12, 23; 26:2, 31; Num 3:38; 10:21; 18:1, 29; 19:20; Josh 24:26; 1Chr 22:19; 28:10; 2Chr 20:8; 26:18; 29:21; 30:8; 36:17; Neh 10:39; Ps 68:35; 73:17; 74:7; 78:69; 96:6; Isa 8:14; 16:12; 60:13; 63:18; Jer 17:12; 51:51; Lam 1:10; 2:7, 20; Ezek 5:11; 8:6; 9:6; 11:16; 21:2; 23:38f; 24:21; 25:3; 28:18; 37:26, 28; 43:21; 44:1, 5, 7ff, 11, 15f; 45:3f, 18; 47:12; 48:8, 10, 21; Dan 8:11; 9:17; 11:31; Amos 7:9, 13 But (contrast) to both the houses of Israel - Isaiah 7 and 8 have been related primarily to the Southern Kingdom of Judah, but now he expands the following prophecy to pertain to both Israel and Judah. Why the contrast? What is being contrasted? Isaiah 8:13 has just described treating God as holy and having a reverential fear of Him, both of which are markers of genuine faith and in context describe the "effects" of one who has genuine faith in the Messiah. In contrast Isaiah now describes Jews who refuse to believe in Messiah, the Sanctuary, the Stone, the Rock. So Immanuel, the Messiah, became to the Jews and still is a stone of stumbling until the veil is removed from their heart. (cp 2Cor 3:14,15, 16-note). A Stone to strike (KJV = stone of stumbling, stone of offense) - The "Stone" is Christ (Lxx = lithos = stone or piece of a rock, used figuratively in NT of Christ = Mt 21:42). Messiah will be like a rock of refuge for the people (Isa 8:14; 17:10; 26:4; 28:16). See related resources: Christ, the Rock, the Stone -- Scripture chain & chart Isaiah 8:14 A Rock of Salvation and a Stumbling Stone - Wil Pounds Strike (KJV = stumbling) (05063)(negeph can describe a plague (any great natural evil or calamity) (Ex 12:13; Ex 30:12; Nu 8:19; 17:11,12; Jos 22:17) or much less commonly describes the action of falling usually caused by an object, in the present passage referring figuratively to stumbling over the Messiah. How interesting that the Stone of stumbling, the Messiah, was foreshadowed in Ex 12:13+ where "‘The blood (of the lamb, a shadow of Messiah) shall be a sign for you on the houses where you live; and when I see the blood I will pass over you, and no plague will befall you to destroy you when I strike (negeph) the land of Egypt." The Septuagint translates negeph with the noun proskomma (from prós = to, against + kopto = cut, strike) which can describe literal or figurative stumbling. It is something a person trips over. Thus proskomma can be an obstacle in the way which if one strikes his foot against he stumbles or falls or figuratively it can describe that over which a soul stumbles i.e. by which is caused to sin or which causes an occasion of apostasy. It is also used figuratively, to describe a cause of falling or an occasion of sinning (Ro 14:13, 20; 1Cor. 8:9; Septuagint: Ex 23:33; 34:12). Negeph - 7x in the OT - Ex 12:13; 30:12; Nu 8:19; 16:46, 47; Josh 22:17; Isa 8:14 In summary a Stone that causes Jews from both Israel and Judah to stumble is Jesus Christ Who Paul refers to in Romans 9 as he explains what will happen to Jews who fail to believe in Messiah (Read Romans 9, 10, 11 which describes God's plan for Israel). Why? (Why did the Jews not attain righteousness like the Gentiles did - Ro 9:30, 31-note) Because they did not pursue it by faith, but as though it were by works (cp Isa 64:6, Ro 3:20-note). They stumbled over the stumbling stone (Messiah), just as it is written, (Quoting Isaiah 28:16 and Isaiah 8:14) "BEHOLD, I LAY IN ZION A STONE OF STUMBLING AND A ROCK OF OFFENSE, AND HE WHO BELIEVES (pisteuo - present tense = as the general direction of their life) IN HIM WILL NOT BE DISAPPOINTED (ashamed)." (Ro 9:32, 33-note) Peter quotes from Isaiah 8:14, 15 writing that Christ is (For those who refuse to believe in Messiah for salvation, He becomes) "A STONE OF STUMBLING AND A ROCK OF OFFENSE"; for they stumble because they are disobedient to the word, and to this doom they were also appointed. Writing to the Corinthians Paul said… but we preach Christ crucified, to Jews a stumbling block (skandalon), and to Gentiles foolishness (1Co 1:23) Comment: Skandalon originally referred to a movable part of a trap on which the bait was laid, and when touched caused the trap to close on its prey. Skandalon thus came to mean any entanglement of the foot. Figuratively, as used most often in Scripture, skandalon refers to any person or thing by which one is drawn into error or sin. Snare (06341) (pach/pah) refers to a literal bird trap and thus means to ensnare, confine and control - As one would birds (Amos 3:5, Pr 7:23, Eccl 9:12). Most OT uses are figurative and refer to that which brings sudden danger and/or which entangles in difficulties, being held captive by circumstances. (Jos 23:13; Job 22:10; Ps 69:23; 91:3; 119:110; 140:6; 141:9; 142:4; Pr 22:5; Isa 24:17, 18; Jer 18:22; 48:43, 44; Hos 5:1; 9:8) The implication is that it is able to snare someone because it is deceptively attractive (eg, a woman who is not your wife - Pr 7:23). Gilbrant - Occurring twenty-five times in the Hebrew Bible, the noun pach, which refers to a "snare" for birds, has cognates attested in Arabic, Christian Palestinian Aramaic, Syriac, Jewish Aramaic and Middle Hebrew. It is used exclusively in metaphors of humans being trapped by other humans or by the Lord. The effectiveness of the snare metaphor lies in the element of surprise. The victim does not sense danger until it is too late (Amos 3:5). The lure of the loose woman of Proverbs employs this simile (Prov. 7:23), as does a description of the effects of the syncretistic practices of the official priesthood of the northern kingdom of Israel (Hos. 5:1). The psalmist calls out for protection from the snares of the wicked (Pss. 140:5; 141:9; 142:3), as does Jeremiah (Jer. 18:22). Indeed, divine protection is characterized as rescue from a snare (Pss. 91:3; 124:7). The Lord accused the wicked of ignoring his word delivered through the prophets, as they instead set snares for them (Hos. 9:8). The Day of the Lord will be catastrophic for the wicked, as wherever they turn, there will be no escape from the traps which the omnipresent Lord will set for them (Isa. 24:17f; Jer. 48:43f). The wicked will stumble and be caught in traps so that justice may prevail (Prov. 22:5). Indeed, Job's condition was proof in the eyes of his visitors that the wicked would be ensnared, for they were certain that Job had committed a grievous sin which he refused to admit (Job 18:8f; 22:10). The wicked inhabitants of Canaan who were not exterminated would serve as a snare to the Israelites who chose to intermarry with them, ultimately causing the Israelites to perish from the land which the Lord gave them (Josh. 23:13). (Complete Biblical Library - Incredible Resource) Pach/pah - 25x in OT - snare(15), snares(4), trap(5). Ex 39:3; Nu 16:38; Josh 23:13; Job 18:9; 22:10; Ps 11:6; 69:22; 91:3; 119:110; 124:7; 140:5; 141:9; 142:3; Pr 7:23; 22:5; Eccl 9:12; Isa 8:14; 24:17, 18; Jer 18:22; 48:43, 44; Hos 5:1; 9:8; Amos 3:5 Proverbs 7:23 Until an arrow pierces through his liver; As a bird hastens to the snare, So he does not know that it will cost him his life. Proverbs 22:5 Thorns and snares are in the way of the perverse; He who guards himself will be far from them. Psalm 141:9 Keep me from the jaws of the trap which they have set for me, And from the snares of those who do iniquity. Trap (4170)(moqesh) strictly speaking is the lure or bait that is placed in a fowler's (bird catcher's) net or a hunter's trap. The lure comes then to refer to the trap itself. Moqesh is sometimes used literally (Amos 3:5 = bait, Job 40:24). Other uses are figurative and describe entrapment that results in one being captured and/or controlled (this figurative sense composes the majority of the OT uses below). Moqesh - 27x in the OT - Ex 10:7; 23:33; 34:12; Dt 7:16; Josh 23:13; Jdg 2:3; 8:27; 1Sa 18:21; 2Sa 22:6; Job 34:30; 40:24; Ps 18:5; 64:5; 69:22; 106:36; 140:5; 141:9; Pr 12:13; 13:14; 14:27; 18:7; 20:25; 22:25; 29:6, 25; Isa 8:14; Amos 3:5 CHRIST THE ROCK/STONE cp Ex17:6 (1) To God Jesus = "Smitten Stone" Ex 17:6; 1Co10:4; cp. Jn 4:13,14; 7:37, 38, 39 (2) To Israel Jesus = "Stumbling Stone" 1Pe 2:8-note, Ro 9:32, 33-note; 1Co 1:23 (3) To Church Jesus = "Cornerstone" 1Pe 2:6-note, Ep 2:20-note, 1Co 3:10,11,12 (foundation) (4) To all the Gentile world powers Jesus = "Stone cut without hands" Da 2:34-note (5) To Israel at Second coming = capstone of the corner (6) Stone that grows and fills the earth Da 2:35-note (7) To unbelievers = crushing Stone of judgment Mt 21:44, cp Luke 2:34 Isaiah 8:15 Many will stumble over them. Then they will fall and be broken; They will even be snared and caught.": stumble: Mt 11:6 15:14 21:44 Lk 20:17,18 Jn 6:66 1Co 1:23 Alexander - This verse completes the threatening by an explicit declaration that Jehovah would not only be a stumbling block and snare to the houses of Israel but that many should actually fall and be ensnared and broken. (The Prophecies of Isaiah) Many - This refers to Jews who fail to believe in the Rock, the Messiah. They will stumble over the Stone instead of being safe in His Sanctuary. Note that five verbs are used to describe their destruction. Stumble (03782) (kashal) means to stagger, totter, falter - stumbling in and out of control (Lev 26:37). Literally kashal describes physically falling. Figuratively kashal speaks of falling in the sense of failing or falling into ruin (Ps 64:8, 2Chr 25:8, Isa. 3:8; Hos. 14:1) Swanson - 1. (qal) stumble, falter, stagger, i.e., make a motion of falling or stumbling in an out of control manner (Lev 26:37), note: often referring to a weak, wounded, failing person; (nif) stumbled (1Sa 2:4); (hif) cause to fall (Pr 4:16); 2. (nif) be brought down, i.e., be in a state of destruction or ruin (Pr 24:16; Da 11:41); (hif) overthrow, bring to ruin (2Ch 25:8); (hof) be overthrown (Jer 18:23); 3. (qal) have a downfall, fail, have no success, i.e., a lack of obtaining a desireable state (Hos 14:2[EB 1]); (hif) cause to stumble (Jer 18:15); 4. (qal) fail, i.e., to have a condition or state cease, implying a defeat (Ps 31:10) Vine - kashal (כָּשַׁל, 3782), “to stumble, stagger, totter, be thrown down.” As in biblical Hebrew, this word is used in modern Hebrew in the sense of “to stumble, fail.” It occurs in the text of the Hebrew Old Testament approximately 60 times, the first time being in Lev. 26:37: “And they shall fall one upon another…” This use illustrates the basic idea that one “stumbles” because of something or over something. Heavy physical burdens cause one “to stagger”: “… The children fell under the [loads of] wood” (Lam. 5:13). This word is often used figuratively to describe the consequences of divine judgment on sin: “Behold, I will lay stumbling blocks before this people, and the fathers and the sons together shall fall upon them …” (Jer. 6:21). Babylon, too, will know God’s judgment: “And the most proud shall stumble and fall …” (Jer. 50:32). When the psalmist says: “My knees totter from my fasting” (Ps. 109:24, NAB), he means: “My knees are weak” (as translated by KJV, NASB, RSV, JB, NEB, TEV). Kashal - 61x in 58v- bring you down(1), bring down(1), brought down(1), cast down(1), downfall(1), fail(1), failed(1), failing(1), fall(4), fall down(1), feeble(3), feeble*(1), overthrown(1), stumble(26), stumble badly(1), stumbled(12), stumbles(2), tottering(1), weak(1). Lev 26:37; 1Sa 2:4; 2 Chr 25:8; 28:15, 23; Neh 4:10; Job 4:4; Ps 9:3; 27:2; 31:10; 64:8; 105:37; 107:12; 109:24; Pr 4:12, 16, 19; 24:16f; Isa 3:8; 5:27; 8:15; 28:13; 31:3; 35:3; 40:30; 59:10, 14; 63:13; Jer 6:15, 21; 8:12; 18:15, 23; 20:11; 31:9; 46:6, 12, 16; 50:32; Lam 1:14; 5:13; Ezek 33:12; 36:15; Dan 11:14, 19, 33ff, 41; Hos 4:5; 5:5; 14:1, 9; Nah 2:5; 3:3; Zech 12:8; Mal 2:8. Some representative uses… (Pr 4:16) For they cannot sleep unless they do evil; And they are robbed of sleep unless they make someone stumble. (figurative usage) (Charles Bridges Commentary) (Pr 4:19) The way of the wicked is like darkness; They do not know over what they stumble. (Charles Bridges Commentary) (Pr 24:16) For a righteous man falls seven times, and rises again, But the wicked stumble (sweep them away - in marked contrast to the security of the righteous - cf Ps 34:19) in time of calamity. (Charles Bridges Commentary; J Vernon McGee = Proverbs 24:16 Commentary) (Jer 18:15) ‘For My people have forgotten Me, They burn incense to worthless gods And they have stumbled (figurative usage) from their ways, From the ancient paths, To walk in bypaths, Not on a highway, (Da 11:33) “Those who have insight among the people will give understanding to the many; yet they will fall (idea of die) by sword and by flame, by captivity and by plunder for many days. (Hos 4:5) So you will stumble by day, And the prophet also will stumble with you by night; And I will destroy your mother. (Hos 5:5) Moreover, the pride of Israel testifies against him, And Israel and Ephraim stumble in their iniquity; Judah also has stumbled with them. (Hos 14:1) Return, O Israel, to the LORD your God, For you have stumbled (figurative usage) because of your iniquity. (Hos 14:9) Whoever is wise, let him understand these things; Whoever is discerning, let him know them. For the ways of the LORD are right, And the righteous will walk in them, But transgressors will stumble (figurative usage) in them. Jesus said - And blessed is he who keeps from stumbling over Me. (Mt 11:6) Over them - What/who is them? In context it refers to the metaphors of the Stone and the Rock. Be broken (07665)(shabar - see word study) means to break (in pieces, up, down) shatter, burst. Snared (03369)(yaqosh) refers to setting a trap for the purpose of catching prey. It is often used used in a metaphorical sense of the entrapment of people, of catching one in an undesirable situation. (Isa 28:13; Jer 50:24) A snare allures one from the safe path and results in his destruction. Saul tried to ruin David with his daughter Michal (1Sa 18:21). Moses was considered a snare to Egypt (Ex 10:7). Gold ensnares, as does the "god" (idol) covered by the gold! This warning principle applies to all of us! (Dt 7:25).As the trapper snares the unwary animal, so souls can be ensnared by sin (Ps 124:7-note, Ps 141:9-note = a great prayer for all God's saints to pray frequently!) Pride makes one susceptible to snares (Jer 50:24, cf Jer 50:31, 32) Some of the uses of yaqosh are translates in the Lxx with the word pagis which describes anything that catches and holds fast, such as a snare, a trap, a noose, and like the OT uses is used metaphorically in the NT of a false sense of security that leads to a sudden and unexpected judgment (Ro 11:9) or as a deceitful method or trick of the devil for gaining control (1Ti 3.7) or generally of any allurement to wrongdoing, anything that entices, attempts or attracts us (1Ti 6:9 is a prime example!) Webster says a snare is a device for trapping birds or small animals, esp a flexible loop that is drawn tight around the prey. Anything that traps or entangles someone or something unawares. To catch or trap by trickery. 1828 Webster adds "An instrument for catching animals, particularly fowls, by the leg. It consists of a cord or string with slip-knots, in which the leg is entangled. A snare is not a net. Any thing by which one is entangled and brought into trouble." Swanson - (qal) control, formally, lay a bird snare, set a trap as a figure for capture and so control and rule another, or be controlled by another (Ps 124:7; 141:9; Jer 50:24); (nif) be ensnared, be trapped (Dt 7:25; Pr 6:2; Isa 8:15; 28:13+); (pual) (Eccl 9:12+), Yaqosh - 8x in 8v in the OT -ensnared(1), set(1), set a snare(1), snared(4), trapper(1). Deuteronomy 7:25 "The graven images of their gods you are to burn with fire; you shall not covet the silver or the gold that is on them, nor take it for yourselves, or you will be snared by it, for it is an abomination to the LORD your God. Psalm 124:7 Our soul has escaped as a bird out of the snare of the trapper; The snare is broken and we have escaped. Psalm 141:9 Keep me from the jaws of the trap which they have set for me, And from the snares of those who do iniquity. Proverbs 6:2-note If you have been snared with the words of your mouth, Have been caught with the words of your mouth, Ecclesiastes 9:12 Moreover, man does not know his time: like fish caught in a treacherous net and birds trapped in a snare, so the sons of men are ensnared at an evil time when it suddenly falls on them. Isaiah 8:15 "Many will stumble over them, Then they will fall and be broken; They will even be snared and caught." Isaiah 28:13 So the word of the LORD to them will be, "Order on order, order on order, Line on line, line on line, A little here, a little there," That they may go and stumble backward, be broken, snared and taken captive. Comment: Israel is snared by their rejection of God’s word (Isa. 8:15; 28:13). It follows that letting the Word of Christ dwell in us richly (Col 3:16) is a great preventative against being enticed and carried away by the lusts of our fallen flesh (James 1:14). Jeremiah 50:24 "I set a snare for you and you were also caught, O Babylon, While you yourself were not aware; You have been found and also seized Because you have engaged in conflict with the LORD." Comment: Yes, Babylon was God's instrument of punishment or chastisement for Judah, but because of their evil ways they too would receive just recompense for Jehovah, the Just One. Caught (captured) (03920) (lakad) means to capture, seize, catch, as in a net, trap or pit (Ps 9:15). Literally and figuratively, the latter sense poignantly illustrated in Pr 5:22 where Solomon notes that the wicked is captured with the cords of his own sins (Josh 6:20, cf 1Sa 14:41-42). Captured (defeated) cities (Dt 2:34, 35; 3:4, Jericho = Josh 6:20; Jdg 1:8, 12-13, 18). Speaks of tribes providentially "taken" to discern who committed the sin that caused Israel to loose the battle at Ai (Josh 7:14-16) To be "immoveable, frozen, i.e., make a collection or mass hard and immoveable, as an extension of capturing or binding up and object (Job 38:30)" (Swanson) Used in Job 41:17 of Leviathan's strong scales that "clasp (lakad; Lxx = sunecho/synecho = held together) each other and cannot be separated." In the present verse lakad serves as a figure of divine judgment. The Messiah, the Stone of Stumbling (Isa 8:14), will cause many to be captured and suffer the pangs of eternal torment because they rejected God's only Son and the only solution for man's sin! Walter Kaiser - Most of the 121 uses of lākad deal with men capturing or seizing towns, men, spoils, and even a kingdom (1Sa 14:47). It is used figuratively of the entrapment of men who are caught in snares of all sorts laid by their enemies (Jer 5:26; 18:22; Ps 35:8). In Pr 5:22 the wicked is captured with the cords of his own sins. Likewise, in Ps 9:15 the heathen are seized in the very net which they hid to capture others. They are captured by their pride, haughtiness, and the words of their lips (Ps 59:12; Pr 6:2; 11:6). This word also serves as a figure of divine judgment. The Stone of Stumbling will cause many to stumble, fall, be broken, be ensnared, and be captured (Isa 8:15). When God shakes the foundations of the earth, just prior to the Millennium (“many days” of Isa 24:22), the ungodly shall be seized in the trap (Isa 24:18) as were those who drunkenly mocked the prophet’s message (Isa 28:13). When God moves in judgment, husband and wives (Jer 6:11), scribes and wise men (Jer 8:9) along with Moab (Jer 48:7, 44) will be included. Others are ensnared by a woman (Eccl 7:26) or are caught in the “cords of affliction” (Job 36:8). Waltke - Lakad is used more often in warfare for capturing territory from an enemy (cf. Nu 21:32; 32:39, 41, 42; Pr 16:32) or from a person (Jer. 48:7), but the parallel and with the cords (ûbehablê) shows that it has its less frequent use in capturing an animal in a trap (Job 36:8; Ps. 9:6; 35:8; Pr. 6:2; Ec 7:26; Isa 8:5; Jer. 18:22; 48:44; Amos 3:5). (Waltke, B. K. The Book of Proverbs) In Pr 5:22 Solomon warns (and sadly failed to heed his own warning - see 1Ki 11:1-11) of the power of sin ('avon) to capture and the power of sin (chattat/chattath) to hold - "His own iniquities ('avon) will capture (Heb - lakad = catch in a net, trap or pit, figuratively of entrapment of men caught in snares laid by enemies as in Jer 5:26; 18:22; Ps 35:8; Lxx translates lakad in Pr 5:22 with verb agreuo used in " hunting or fishing = to take, catch; figuratively of taking advantage of someone in an unguarded moment, seeking to catch them in a mistake, try to get them to make a wrong statement as in Mk 12.13) the wicked, and he will be held (Heb = tamak = basic idea = "grasping securely"!) with the cords of his sin (chattat/chattath)." NAS Usage: Lakad - 120x in 113v - capture(9), captured(57), captures(4), captures at all(1), catch(2), caught(12), clasp(1), imprisoned(1), seized(1), take(6), taken(13), taken captive(2), takes(3), took(8). Nu 21:32; 32:39, 41f; Deut 2:34, 35; 3:4; Josh 6:20; 7:14-16; 8:19, 21; 10:1, 28, 32, 35, 37, 39, 42; 11:10, 12, 17; 15:16f; 19:47; Jdg 1:8, 12-13, 18; 3:28; Jdg 7:24-25; 8:12, 14; 9:45, 50; 12:5; 15:4; 1Sa 10:20-21; 14:41-42, 47; 2Sa 5:7; 8:4; 12:26-28; 1Kgs 9:16; 16:18; 2Kgs 12:17; 17:6; 18:10; 1Chr 11:5; 18:4; 2Chr 12:4; 13:19; 15:8; 17:2; 22:9; 28:18; 32:18; 33:11; Neh 9:25; Job 5:13; 36:8; 38:30; 41:17; Ps 9:15; 35:8; 59:12; Pr 5:22; 6:2; 11:6; 16:32; Eccl 7:26; Isa 8:15; 20:1; 24:18; 28:13; Jer 5:26; 6:11; 8:9; 18:22; 32:3, 24, 28; 34:22; 37:8; 38:3, 28; 39:1; 48:1, 7, 41, 44; 50:2, 9, 24; 51:31, 41, 56; Lam 4:20; Dan 11:15, 18; Amos 3:4f; Hab 1:10; Zech 14:2. Here are some representative uses… (Job 5:13) “He captures the wise by their own shrewdness, and the advice of the cunning is quickly thwarted. (Ps 9:15) The nations have sunk down in the pit which they have made; In the net which they hid, their own foot has been caught. (Ps 35:8) Let destruction come upon him unawares, and let the net which he hid catch himself; Into that very destruction let him fall. (Ps 59:12) On account of the sin of their mouth and the words of their lips, Let them even be caught in their pride, And on account of curses and lies which they utter. (Pr 5:22)-note His own iniquities will capture the wicked, And he will be held with the cords of his sin. (Pr 6:2) If you have been snared with the words of your mouth, Have been caught with the words of your mouth, (Pr 11:6) The righteousness of the upright will deliver them, But the treacherous will be caught by their own greed. (Pr 16:32) He who is slow to anger is better than the mighty, And he who rules his spirit, than he who captures a city. Isaiah 8:16 Bind up the testimony, seal the law among my disciples: Bind up: Isa 29:11 Da 12:4 testimony: Isa 8:20 Dt 4:45 2Ki 11:12 Jn 3:32,33 Heb 3:5 1Jn 5:9-12 Rev 19:10 seal: Da 9:24 Rev 5:1,5 10:4 among: Isa 54:13 Ps 25:14 Pr 8:8,9 Da 12:9,10 Mt 13:11 Mk 4:10,11,34 Mk 10:10 1Co 2:14 Rev 2:17) This verse is difficult to interpret and one needs to be careful to not be too dogmatic. Oswalt writes that one interpretation says that Isaiah's "oracles were sealed up and committed to his disciples to be published at some later date when events would have vindicated him and them." In light of the fact that the law and the testimony together could denote the general revelation of the Word of God (cp Dt. 4:44, 45; 1Ki 2:3; Neh 9:34; Ps 19:8) another possible interpretation is that Isaiah is referring to the revealed word of God (certainly so in v. 20), and that the binding and sealing is an act of affirmation and attestation? He is evidently including his own oracles in the statement (so Isa 8:18), but the context demands that he not be limiting the ground of his hope merely to his own experience (Isa 8:17). If this is a correct understanding, then Isaiah, in response to God's admonition of Isa 8:12-15, is reaffirming his dependence upon God as revealed in Scripture and challenging those who follow him to do the same (cf. Josh 24:14, 15). (The Book of Isaiah, Chapters 1–39) (Ed: However see below for the explanation in the discussion of the verb tsarar.) Bind up the testimony - Note the two successive commands. In context we see most of God's people rejected his message, but this would be a way of preserving the message. Motyer adds that The imperatives suggest a definite act, a precise (even legal) securing of Isaiah’s message against any accusation that he did not say this or that and against subsequent tampering or addition by others. (The Prophecy of Isaiah An Introduction Commentary 1993). Bind (this is a command) (06887)(tsarar) means to be narrow, to be cramped, to be straitened, to be constricted, to hem or be hemmed in. Tsarar may refer to anything which is confining and in the context of Isa 8:16 it means to bind up, to tie or wrap up so as to safeguard from tampering (cf binding up in Pr 26:8, Ex 12:34, Joshua 9:4). This action refers most likely to the scribes binding the document into a sealed scroll for safekeeping. In Hos 13:12, tsarar figuratively depicts the record of Israel's sins being written down and permanently bound in a sealed scroll for safekeeping, thus assuring the that their sin would be retained. Figuratively tsarar means to oppress or harass and thus to be hostile or be an adversary or enemy, the best known use being Ps 23:5 "in the presence of my enemies (tsarar)." (Ex 23:22; Nu 10:9; 25:17-18 Esther 3:10; 8:1; 9:10, 24; Ps 6:7; 7:4, 6; 8:2; 10:5; 23:5; 31:11; 42:10; 69:19; 74:4, 23; 129:1-2; 143:12; Isa 11:13; Amos 5:12). Figuratively tsarar also means to feel hard pressed and thus to be distressed (13/36 uses), troubled, oppressed, cramped, anxious or worried. In contrast, that which is wide-open or broad gives a picture of freedom and/or deliverance. In Job 20:22 the idea is to be in narrow straits, to be in a bind, connoting the idea of pressure, stress or trouble. To "bind up" a city is to besiege it (Dt 28:52, two uses, first use in Lxx extribo = to cause removal by irritation, to rub out, the second use in Lxx = thlipsis = press upon, make narrow, cause something to be constricted - the following passages translate tsarar in the Lxx with thlipsis - De 28:52; Jdg 10:9; 1Sa 28:15; 30:6; 2Sa 13:2; 1Kgs 8:37; 2Chr 6:28; 22; 33:12; Neh 9:27; Job 20:22; Ps 31:9; 69:17; La 1:20). Tsarar means to keep out, shut out a person (2Sa 20:3). Tsarar indicates something being cramped, shortened, cut back as in Job 18:7, where the trouble has hemmed him in, so that he cannot walk with full, vigorous steps as he had before. John Hartley - ārar may refer to anything which is narrow or confining. A place may become too small for people to inhabit when they increase in number (2Kgs 6:1; Isa 49:19f.). Isaiah speaks of a blanket too narrow to wrap oneself (Isa 28:20). It also refers to being restricted (2Sa 20:3), and it may signify “to hamper something” (Pr 4:12). ārar means “to bind up” or “to tie.” It is used for binding a stone in a sling (Pr 26:8), tying a kneading trough to a mantle (Ex 12:34), or mending an old torn wine skin (Josh 9:4, Pual). God is said to bind up the water in thick clouds (Job 26:8; cf. Hos 4:19). Hosea describes the sin of Ephraim as bound up; i.e. it was kept in store for the time of judgment (Hos 13:12). Since the people reject his message, Isaiah exhorts his disciples to preserve his teaching among themselves saying, “Bind up the testimony, seal the teaching among my disciples” (Hos 8:16). It further is used for preserving one’s life (1Sa 25:29); “the life of my Lord will be bound in the bundle of the living.” It also may refer to the strong emotional response that one experiences when pressed externally by enemies or internally by wrong decisions or passions; e.g. Jacob’s confrontation with Esau (Ge 32:7). Israel was frequently placed in sore distress by her enemies during the period of the Judges (Jdg 2:15; 10:9). Even a great leader may be distressed by reaction to controversial decisions (cf. 1Sa 30:6). One can be obsessed with a passion and be so bound up emotionally that he becomes ill; e.g. (Amnon’s distorted desire for his sister (2Sa 13:2). One curse for violating the covenant states that enemies will besiege Israel’s towns (Dt 28:52). Similarly God brings distress on any who have sinned (Zeph 1:17; Jer 10:18). Some under such distress become more faithless, as did Ahaz (2Chr 28:22), while others humble themselves and seek Yahweh, as did Manasseh (2Chr 33:12; cf. Dt 4:30f.). Tsarar - 37x in 36v - afflicted(1), besiege(3), besieges(1), bind(1), binds(1), bound(3), bring distress(1), cause them distress(1), cramped(2), distress(6), distressed(6), frustrated(1), impeded(1), mended(1), oppressed(1), shortened(1), shut(1), small(1), trouble(1), wrapped(1), wraps(2). Ge 32:7; Ex 12:34; Deut 28:52; Josh 9:4; Jdg 2:15; 10:9; 11:7; 1 Sam 25:29; 28:15; 30:6; 2 Sam 1:26; 13:2; 20:3; 1Kgs 8:37; 1Chr 21:13; 2Chr 6:28; 28:20, 22; 33:12; Neh 9:27; Job 18:7; 20:22; 26:8; Ps 31:9; 69:17; Pr 4:12; 26:8; 30:4; Isa 8:16; 28:20; 49:19; Jer 10:18; Lam 1:20; Hos 4:19; 13:12; Zeph 1:17 Note there are > 20 more uses of this Strong's number 06887 in the KJV, primarily in those passages translated as adversary or enemy - Ex 23:22; Nu 10:9; 25:17-18; 33:55; Esther 3:10; 8:1; 9:10, 24; Ps 6:7; 7:4, 6; 8:2; 10:5; 23:5; 31:11; 42:10; 69:19; 74:4, 23; 129:1-2; 143:12; Isa 11:13; Amos 5:12) The testimony (08584) (teudah) means attestation or testimony. A testimony is a solemn declaration or affirmation made for the purpose of establishing or proving some fact, in context referring to the prophecies given to Isaiah. NET Bible Note - The "testimony" probably refers to the prophetic messages God has given him. When the prophecies are fulfilled, he will be able to produce this official, written record to confirm the authenticity of his ministry and to prove to the people that God is sovereign over events. Seal (this is a command in Hebrew) (02856)(chatham/hatam) describes the action of signing a document and then placing a personal seal on it (1Ki 21:8, Jer 32:10, 44). It can describe the act of sealing something to make it secure, the most likely meaning in this present passage (cp Da 9:24, 12:4, Dt 32:34 [in sense of lock or store away with respect to goods or property], Isa 29:11, Jer 32:11, 14). In the present passage the meaning could include the nuance of to attest as final and therefore guard from addition. Chatham/hatam can mean to stop or hinder (Job 9:7, 37:7). It is interesting that the related Aramaic verb chatham (02857) is used in Daniel 6:17-note when King Darius sealed up the mouth of the lion's den with his own signet ring (see also Seal) as a guarantee that Daniel would have no way of escape (As an aside, isn't that when God's presence and power are most evident in our lives -- when we have "no way of escape" and can only run into the Strong Tower of the Name of Jehovah, Pr 18:10-note?) (cf seal in Mt 27:66) The placing of a seal on a document was equivalent to the modern use of signatures (Neh 10:1). Kings' seals were used on letters to give them the status of royal decrees (1Ki 21:8; Esther 3:12-note, Esther 8:8, 10-note) In Job 14:17 he says "my transgression is sealed up in a bag." In Song 4:12 "a spring sealed up" refers to the virginal state of Solomon's beloved. A divine vision is "sealed up" in Isa 29:11 and signifies the termination of (finishing of) the prophecy in Da 9:24-note. Dwight
Isaías 8
Spurgeon reminds us that "Behold is a word of wonder; it is intended to excite admiration. Wherever you see it hung out in Scripture, it is like an ancient sign-board, signifying that there are rich wares within, or like the hands which solid readers have observed in the margin of the older Puritanic books, drawing attention to something particularly worthy of observation." I would add, behold is like a divine highlighter, a divine underlining of an especially striking or important text. It says in effect "Listen up, all ye who would be wise in the ways of Jehovah!" Gloom (04588) (ma'up) describes a dejection of spirits as a figurative extension of physical darkness and thus a sense of sullenness, of despondence, of sadness or of discouragement. Gloom in English describes a partial or total darkness, a cloudiness or heaviness of mind; melancholy; sullenness. Baker says ma'up "pictures a place of distress overhung with the gloom of anxiety and despair" (Baker. The Complete Word Study Dictionary: Old Testament) Anguish (06695)(tsoq) refers to distress, oppression, trouble, a state of hardship. (Pr 1:27 = anguish = Isa 30:6). The English definition of anguish is a state of extreme pain, distress, anxiety, this word suggesting a torturing grief or dread. Distress and darkness, the gloom of anguish - They look for light which is the only thing that can dispel their darkness and gloom. But they look in vain, for they have willfully turned away from and against the Holy One of Israel, Who Alone is the Light of the world (Jn 8:12, 9:5 cp Jn 1:4, 5, 9, 12:35, 36, 46, 3:21, 2Ti 1:10-note, Isa 9:2, Malachi 4:2). They will be driven away into darkness - They refuse the living light so they reap the only alternative perpetual darkness. Isaiah's words are a sad shadow of their eternal destiny described by Jesus Himself stating that… the sons of the kingdom (Refers to non-believing Israel) will be cast out into the outer darkness; in that place there will be weeping and gnashing of teeth. (Mt 8:12, cp Mt 22:13, 25:30, Jude 1:6, 13, 2Pe 2:17-note). In that place there will be weeping and gnashing of teeth when you see Abraham and Isaac and Jacob and all the prophets in the kingdom of God, but yourselves being thrown out. (Lk 13:28-note) John Martin comments: Ironically those who seek to consult the dead will be forced to join them! (Walvoord, J. F., Zuck, R. B., et al: The Bible Knowledge Commentary. 1985. Victor) Young comments that… The people are cast out into darkness. He who consults dark omens and does the deeds of darkness can only expect an affliction that is characterized by darkness. In the Bible sin is described as darkness. Gloom is oppressive and constraining. Those who regard it as light and freedom are deceived. The end of those who live in the dark is to be driven into the darkness. Sinners think that they are in the light and that they possess freedom, independence, truth, an unprejudiced mind; actually they walk in darkness and are the slaves of gloom, subject to falsehood and prejudiced in favor of evil. (The Book of Isaiah 3 Vol. Edward J. Young) Oswalt rightly leads us from this gloom and doom passage to the light and hope of the following verses in Isaiah 9 commenting that… God will not be satisfied that his people have experienced the just results of their rebellion. That experience is not an end in itself but a means, a means whereby God's goodness can be manifested in the salvation of a land now aware of the true source of its life. When every human attempt to bring light has failed, then God will bring light, not because He must, not because human craft has discovered the key to force Him, but merely out of His own grace. It is part of that grace that the source of the light will be in the very part of the land which first felt the lash of Assyria—the area around the Sea of Galilee. So God never permits a humiliation for which there is not a corresponding exaltation planned. (The Book of Isaiah, Chapters 1–39)