Isaías 50
David Guzik · Citado em PreceptAustin
Isaías 50
Guzik - Essentially, God speaks to a doubting Zion, “You say I don’t care about you anymore. You say I have divorced you. Very well then, produce the document. But there is none, because I have not divorced you. You will see that for your iniquities you have sold yourselves. It is your own fault, and no one else’s.” (Enduring Word Bible Commentary Isaiah 50) W E Vine - This is a denial by the Lord that He had broken off the relation in which He stood to Zion (Israel’s mother). He had betrothed Zion to Himself, and she had no bill of divorce to show, by means of which He had put her away, thus removing the possibility of receiving her back in case she should have married another (see Dt. 24:1-4, and especially Dt 24:4). Her sad condition of being put away was not caused by any such proceedings. J
Isaías 50
Guzik comments that "The Messiah could speak with the tongue of the learned (disciple) because in daily time with God He learned to hear as the learned (disciple)." (APPLICATION: Could the message be any clearer to us beloved? We need to daily hear as His disciple, so that we might be enabled by His Spirit to speak as His disciple to a weary world. If we are to speak with the tongue of a disciple, we must first hear with the ear of a disciple! How's your hearing?) (Enduring Word Bible Commentary Isaiah 50) Brian Bell - When your ear is open, there are more opportunities to open the lips! Listen before we speak & listen more than we speak! Samuel said, “Speak, for your servant is listening”. Q: Are you teachable like Jesus? He awakens My ear to listen as a disciple - Literally ""he arouses for me an ear, to hear like disciples." NET = "he makes me alert so I can listen attentively as disciples do." A disciple is first of all a "learner" and while he learns from watching, an vital aspect of his learning is by hearing. Note that to listen (Hebrew - shama) is not just "one ear and out the other," but includes the ideas of hearkening to the Word, and ultimately of demonstrating a willingness to obey the Word. Young comments that "The repetition (morning by morning) as well as the imperfect form of the verb (awakens) point to a constant action upon God’s part, and also suggest that without reserve the servant submits to the divine word. Obedience characterizes his whole mission, for his object is to bless and help the suffering and afflicted. (Isaiah - Volume 3) David Thompson - Every morning God spoke to His Son. God the Father would wake up God the Son every morning and speak to Him, and His ear would listen to what He had to say. Every single morning by every single morning Jesus Christ awoke to the Word of God. It was the first thing He thought about as He got up. God the Father communicated the Word of God to God the Son every morning. When Jesus Christ woke up, He did so with an ear to hear God’s Word. He woke up and the first thing on His mind was to hear the Word of God. Oh that this would be true of us. So many Christians wake up and the first thing on their minds is to hear the TV or radio. It ought to be to hear from God through His Word. That is how Jesus Christ was. Don’t ever forger this point - when we get up in the morning and search the Scriptures in order to hear from God, we are doing exactly what Jesus Christ did when He was here on this earth. (Sermon) Paul Apple - Key = Persevering Commitment to Obey and Proclaim God’s Revelation “The Lord God has opened My ear; And I was not disobedient, Nor did I turn back.” Young: "By placing the word first in the phrase, Isaiah gives to it a certain emphasis: Back I did not turn. No rebellion, no apostasy, no treacherous faithlessness is found in the servant." Remember the story that Jesus told of the disciples who made various excuses (some of them sounded pretty legitimate) and were not willing to pay the cost of discipleship – Luke 9:62 “No one, after putting his hand to the plow and looking back, is fit for the kingdom of God.” The Apostle Paul reported on those who turned back and were not faithful to the missionary mission - He had problems with Mark in this regard- At one point he was all alone except for faithful Timothy (Phil. 2:21 – “they all seek after their own interests, not those of Christ Jesus”)There is a great temptation not to follow through on being obedient to our mission; great temptation to make excuses and to turn back; Once the Lord has opened our ear, we have a responsibility to respond in persevering and faithful obedience (Isaiah Commentary) Isaiah 50:5 The Lord GOD has opened My ear; And I was not disobedient Nor did I turn back. KJV Isaiah 50:5 The Lord GOD hath opened mine ear, and I was not rebellious, neither turned away back. Isaiah 48:8; Ps 40:6-8; Mt 26:39; John 8:29; 14:31; 15:10; Philippians 2:8; Heb 5:8; Heb 10:5-9 NET Isaiah 50:5 The sovereign LORD has spoken to Me clearly; I have not rebelled, I have not turned back. NLT Isaiah 50:5 The Sovereign LORD has spoken to Me, and I have listened. I have not rebelled or turned away. AN OPENED EAR IS OBEDIENT The Lord GOD - So again Messiah begins acknowledging the Source a the Sovereign LORD, expressing assurance that He had equipped His Servant to accomplish His mission. Has opened My ear - NET Note = "Or perhaps, "makes me obedient." The image of an opened ear signifies preparing one to receive instruction and implies a readiness to respond or obey. It is the picture of one who hears clearly and obeys unhesitatingly. In the book of Hebrews the writer describes Messiah's obedience "Although He was a Son, He learned obedience from the things which He suffered." And having been made perfect, He became to all those who obey Him the source of eternal salvation, (Heb 5:8-9+) Comment from Believer's Study Bible - The phrase "learned obedience by the things which He suffered" does not mean that Jesus was ever disobedient but rather that He learned through experience as a Man and through all His temptation and suffering what it meant to suffer and triumph in a way He did not experience before the incarnation. His humanity was in this sense "completed," which is the meaning of the Greek word translated "having been made perfect" in this context. “THEN I (MESSIAH) SAID, ‘BEHOLD, I HAVE COME (IN THE SCROLL OF THE BOOK IT IS WRITTEN OF ME) TO DO YOUR WILL, O GOD.’” (Heb 10:7+) And of course the ultimate obedience of the Messiah was described by Paul Being found in appearance as a man, He humbled Himself by becoming obedient to the point of death, even death on a cross.(Php 2:8+)
Isaías 50
Guzik - There is no specific mention in the gospels of those who plucked out the beard of Jesus as part of His pre-crucifixion suffering, but from this passage in Isaiah we know it happened. What terrible agony Jesus endured! It is even more than what the gospel writers explain to us! (Enduring Word Bible Commentary Isaiah 50)
Isaías 50
Guzik explains that "There are two kinds of courage—the courage of moment, which requires no previous thought, and a “planned” courage, which sees the difficulty ahead and steadfastly marches towards it. Jesus had this kind of courage; He could see the cross in the horizon, but still set His face like a flint." (Enduring Word Bible Commentary Isaiah 50)
Isaías 50
Guzik - The courage of the Messiah isn’t a bland resignation to fate. It is a confident assurance in the Lord GOD. He can set His face like a flint because He can say, “I know that I will not be ashamed.” (Enduring Word Bible Commentary Isaiah 50) Put to shame (0954)(bosh from root = “to become pale” or “to blush”) means to be ashamed, to act shamefully, or to put to shame.Bosh is both an external and a subjective experience, ranging from disgrace (Hos. 10:6) to guilt (Ezra 9:6). Vine adds that bosh "has overtones of being or feeling worthless." Uses of bosh in Isaiah Isa. 1:29; Isa. 19:9; Isa. 20:5; Isa. 23:4; Isa. 24:23; Isa. 26:11; Isa. 29:22; Isa. 30:5; Isa. 37:27; Isa. 41:11; Isa. 42:17; Isa. 44:9; Isa. 44:11; Isa. 45:16; Isa. 45:17; Isa. 45:24; Isa. 49:23; Isa. 50:7; Isa. 54:4; Isa. 65:13; Isa. 66:5 Vine applies the truth of this passage to believers - The design of our Father is to give us such confidence in Him and in the assurance of His help, that we may be free from every tendency to despair under the weight of trouble. If we are walking in the path of obedience we can ever be assured of His present help and of deliverance and victory in His own way and time. (Ibid)
Isaías 50
Guzik comments that "This is the Messiah’s way of quoting Romans 8:31" What then shall we say to these things? If God is for us, who is against us?" If it isn’t clear enough, He says it again: Surely the Lord GOD will help Me; who is he who will condemn Me? . In fact, the reason why Romans 8:31 applies to us is that it first applies to Jesus, and we are in Christ. If Jesus stands in this place of victory, then all those who are in Christ stand there also. (Enduring Word Bible Commentary Isaiah 50) Contend (plead case) (07378)(riyb) means to strive, dispute, conduct a lawsuit (and all that this entails). E.g., Jehovah conducts His case against His own people (Isa 3:13 and in Isa 57:16 declares "I will not contend forever, Nor will I always be angry; For the spirit would grow faint before Me, And the breath of those whom I have made." Let us stand up to each other - If someone would dare to contend with Servant, the Servant boldly calls for them to come forth and stand up to Him. Who has a case against Me? - Literally this reads "the master of a law-suit" which describes the prosecutor. NLT has "Where are my accusers? Let them appear!" Let him draw near to Me - "Let him challenge Me." (NET) "Let Him confront Me" (NIV) The Servant repeats the invitation to His foe to come near toward Him. Young - In a second question he singles out in more specific terms the opponent at law, designating him as the master of my judgment. The phrase apparently was widespread in the ancient world, the Romans speaking of the dominus litis as the prosecutor and the cuneiform languages using the same expression bel dini. Thus, the master of my judgment is the one who possesses a judgment against him. David Thompson - No one will be able to contend with Jesus Christ or condemn Jesus Christ. God the Father will wipe them all out who demean His Son. (Sermon) Isaiah 50:9 Behold, the Lord GOD helps Me; Who is he who condemns Me? Behold, they will all wear out like a garment; The moth will eat them. KJV Isaiah 50:9 Behold, the Lord GOD will help me; who is he that shall condemn me? lo, they all shall wax old as a garment; the moth shall eat them up. they will all wear out like a garment Isaiah 51:6-8; Job 13:28; Ps 39:11; 102:26; Heb 1:11,12 NET Isaiah 50:9 Look, the sovereign LORD helps me. Who dares to condemn me? Look, all of them will wear out like clothes; a moth will eat away at them. NLT Isaiah 50:9 See, the Sovereign LORD is on my side! Who will declare me guilty? All my enemies will be destroyed like old clothes that have been eaten by moths! Behold - See preceding discussion of hinneh. Listen up! This is important! It focuses the reader's attention first on the Lord GOD which is always a good place for us to set our eyes! The Lord GOD helps Me - This repeats (Isa 50:7-8) the Servant's confidence and assurance that His Father, the Sovereign LORD, is willing and able to help Him. What did that "help" look like? There are obviously several answers to this question, but the greatest help was to raise His Son from the dead on the third day after His crucifixion. In Acts Peter speaking to the Jews declared "God raised up His Servant." (Acts 3:26+), which was clear evidence that the Father had accepted the Son's sacrifice and the wrath of God was fully propitiated and thus the atonement procured by His sacrifice was now available to all by grace through faith in Him. Helps (05826) See above discussion 'azar. The Septuagint translates 'azar here with the verb boetheo which literally means to run to the aid of one who cries for help. One of the most encouraging uses of boetheo in the NT is in Heb 2:18+ where the writer of Hebrews describes the Servant, our Messiah - "For since He Himself was tempted in that which He has suffered, He is able to come to the aid (boetheo) of those who are (present tense - continually being) tempted (peirazo)." God helped Jesus when He was tempted (cf In the wilderness - Mt 4:11, 1-10, in the Garden - Lk 22:43+) and now Jesus is able to help us when we are being tempted! What do we have to do according to the meaning of the verb boetheo? We must make the volitional choice to cry out! That may seem self-evident, but the truth is that many times when we are in the midst of the fires of temptation, we either forget to cry out or refuse to cry out (because we are in the process of making provision for the lust of our flesh to give in to the temptation, as described in Ro 13:14+. You've never done that have you? That's a rhetorical question!). Who is he who condemns Me? - "Who will declare me guilty?" (NLT) Notice that in Isa 50:8 the Servant says God vindicates or justifies Him and here uses the anti-thesis asking who can pronounce a sentence of condemnation on Him. The answer of course is "No one! because "He who vindicates Me is near." (Isa 50:8). Condemns (07561)(rasha from resha - wrong, wickedness) means to be in he wrong, to be guilty, to be wicked, to do wickedly, to condemn. Rasha is translated in the Septuagint with . God says "He will condemn a man who devises evil." (Pr 12:2) "There is only one other use in Isaiah - “No weapon that is formed against you will prosper; And every tongue that accuses you in judgment you will condemn. This is the heritage of the servants of the LORD (THIS PROMISE WILL BE REALIZED IN THE MILLENNIUM KINGDOM), And their vindication is from Me,” declares the LORD." (Isa 54:17) This promise in Isa 54:17 refers to Israel who is called "the servants" which is notable because "Israel is always referred to as God's "servants" (plural) rather than His servant (Isa 54:17; 56:6; 63:17; 65:8, 9, 13, 14, 15; 66:14)." (MacArthur) Livingston on rasha - In a case law it states that if two men are hostile regarding property, God will declare one of them guilty. In a similar law (Deut. 25:1), judges are to be just in deciding which is guilty. These have to do with ruptures in social relationships. An example of a rupture of international relationship is seen in 1 Samuel 14:47 which Saul settles by military conquest. The verb can describe a general breakdown of social relationships (Psalm 94:21) in which bad people mistreat good people. This contrast between good and bad people is highlighted by reference to the way God treats people. He takes a stand against wickedness, for it is contrary to his nature (Job 40:8; Ps 37:33; Pr 12:2; Isaiah 50:9; Isa54:17). It was within this reference that kings of Israel and Judah were evaluated (2 Chr 20:35; 2 Chron. 22:3). So did the people of God protest their innocence; they did not act like wicked people (2 Sa 22:22; Job 10:2, 7; Psalm 18:21 [H 22]). The reason there is a difference between them is that one type follows a life style contrary to the laws of God (Prs 17:15; Da 12:10; cf. Job 32:3; 1 Ki 8:32; Da 11:32). This life style is not irreversible; it can be changed, basically by confession. This is seen in several prayers of supplication (2 Chr 6:37; Neh. 9:33; Ps 106:6; Da 9:5).(Theological Wordbook of the Old Testament) Rasha - 34x in 34v - act wickedly(3), acted wickedly(6), been wicked(1), behaved wickedly (1), condemn (10), condemned(2), condemning(1), condemns(3), do wickedly(1), guilty(1), inflicted punishment(1), wicked(3), wickedly departed (1). Ex 22:9; Dt. 25:1; 1 Sa 14:47; 2 Sa 22:22; 1 Ki. 8:32; 1 Ki. 8:47; 2 Chr. 6:37; 2 Chr. 20:35; 2 Chr. 22:3; Neh. 9:33; Job 9:20; Job 9:29; Job 10:2; Job 10:7; Job 10:15; Job 15:6; Job 32:3; Job 34:12; Job 34:17; Job 34:29; Job 40:8; Ps. 18:21; Ps. 37:33; Ps. 94:21; Ps. 106:6; Prov. 12:2; Prov. 17:15; Eccl. 7:17; Isa. 50:9; Isa. 54:17; Dan. 9:5; Da 9:15; Da 11:32; Da 12:10 Below are some select uses of rasha... Daniel 9:5 (DANIEL'S GREAT PRAYER) we have sinned, committed iniquity, acted wickedly and rebelled, even turning aside from Your commandments and ordinances. Daniel 9:15 “And now, O Lord our God, who have brought Your people out of the land of Egypt with a mighty hand and have made a name for Yourself, as it is this day–we have sinned, we have been wicked. Daniel 11:32 “By smooth words he will turn to godlessness those who act wickedly toward the covenant, but the people who know their God will display strength and take action. Daniel 12:10 “Many will be purged, purified and refined, but the wicked will act wickedly; and none of the wicked will understand, but those who have insight will understand. Psalm 18:21 For I have kept the ways of the LORD, And have not wickedly departed from my God. Psalm 37:33 The LORD will not leave him in his hand Or let him be condemned when he is judged. Psalm 94:21 They band themselves together against the life of the righteous And condemn the innocent to death. Psalm 106:6 We have sinned like our fathers, We have committed iniquity, we have behaved wickedly. Behold - See preceding discussion of hinneh. Pay attention to the a figure of speech used to describe the fate of all anti-christs.
Isaías 50
Guzik - We might think that this fire is a positive thing, but in light of the entire verse, it isn’t positive. It is more like the profane fire of Nadab and Abihu described in Numbers 10:1. If we walk in the light of that fire and in the sparks you have kindled, then we shall have torment from the hand of the LORD. This follows along the line of the Messiah’s exhortation to trust in the name of the LORD, and not in our own efforts before God, which are like a profane fire. (Enduring Word Bible Commentary Isaiah 50) This you will have from My hand - Because of their self-sufficiency, their rebellion they sow, now they will reap the rotten fruit. NET Note - Perhaps the servant here speaks to his enemies and warns them that they will self-destruct. Ellicott on lie down in torment - The words point to a death of anguish, perhaps to the torment that follows death (comp. Luke 16:24), as the outcome of the substitution of the earthly for the heavenly light. You will lie down in torment - All who refuse the light of the Gospel, the One Who is the Light of the World (John 8:12) are in effect making their own light or trusting in their own "light," but will in the end out the only light they will merit is the eternal fires of Hell! The Septuagint reads "you shall lie down in sorrow." where the Greek word for sorrow is lupe which can describe physically pain, suffering, distress (Jn 16.21) as well as mental or spiritual sorrow, grief, sadness, anxiety (Jn 16.6) Motyer notes that the word torment is used only in the passage but its related verb "guarantees its meaning of grief, pain and displeasure—even the ‘place of pain’—specifically the pains of sin under the curse of God.” As Paul Apple says "Follow The Lighthouse Of God’s Instruction Or Torch Yourselves." (Isaiah Commentary) Torment (only here in Bible)(04620)(maatsebah from atsab = to hurt, pain, grieve) means a place of torment. The root atsab can refer to physical as well as emotional pain. Baker writes that maatsebah "It indicates a place of punishment, in context for those who attack God's servants." David Thompson - God offers His warnings. God gives Israel and any a serious warning. Those who rely upon themselves rather than Jesus Christ and walk in their own light will end up in eternal torment. (Sermon) John Martin - They will lie down in torment (cf. Luke 16:23, 28; also note Rev. 20:13-15; 21:8). This admonition was directed to those living in Isaiah's day. But all who refuse to trust the Lord will suffer eternal damnation. (See context in The Bible Knowledge Commentary:). J. Vernon McGee said that one time a man confronted him about his message of salvation that he heard on the radio. Dr. McGee taught the only way to be saved from hell was to believe on Jesus Christ. The man said that he disagreed and wanted to tell Dr. McGee what he thought. Dr. McGee said, “I don’t want to hear what you think because what you think is meaningless. All that matters is what God says” (See pdf Isaiah, Vol. 3, p. 306). Shalach/Shalah - summary of lexicon discussions... Baker on shalach - The word is used to describe God's sending forth or away in a providential manner or purpose (Ge 45:5; 1 Sa 15:18); even an angel or divine messenger can be sent by God (Gen. 24:7); or of commissioning someone by sending him or her, e.g., Moses (Ex. 3:12; Judg. 6:14); or Gideon to do a task (cf. Num. 21:6; Deut. 7:20; 2 Ki. 17:13, 26). The Lord sends forth His prophets (Jer. 7:25); and His plagues on Egypt (Ex. 9:14). It is used figuratively of the Lord's sending forth arrows (2 Sam. 22:15; Ps. 18:14[15]); or is used literally of a person shooting arrows (1 Sam. 20:20, in an intensive stem). God sends forth His Word (Isa. 9:8[7]; 55:11; Zech. 7:12). It can have a strong sense of casting out someone (Lev. 18:24; 20:23; Jer. 28:16). In its intensive stem, it means to set free (Ex. 4:23; 5:2). Referring to an animal, it can mean let loose (Ex. 22:5[4]). It can have the sense of putting forth or reaching out one's hand (Gen. 37:22; 1 Sam. 24:10[11]). It is used in a figurative sense of God's stretching out His hand, His power, against the leaders of Israel (Ex. 24:11). It may take on the idea of sending away, of letting loose (Gen. 28:5; Judg. 11:38; Ps. 50:19). In its passive sense, it refers to something being sent out (Gen. 44:3; Esth. 3:13). It is found in contexts in which it means to put forth (branches) (Ps. 80:11[12]; Jer. 17:8; Ezek. 31:5). To put down, to let down, e.g., Jeremiah into a cistern (Jer. 38:6). The phrase to set the city on fire is literally to cast against the city with fire (Jdg. 1:8; 20:48). In its intensive passive stem, the word is used to describe a woman sent forth or divorced (Isa. 50:1), but it is used in a figurative sense. It has the sense of unrestrained, let loose, in reference to a spoiled child (Prov. 29:15). In its causative stem use, it means to send forth, to cause to go out: famine (Ezek. 14:13; Amos 8:11); wild beasts (Lev. 26:22); flies of a plague (Ex. 8:21[17]); an enemy (2 Ki. 15:37). (Complete Word Study Dictionary – Old Testament) H J Austel on shalach (shalah) - The verb shālaḥ means "to send," "to send away," "to let loose," "to spread," used of strife and discord, "to stretch out," "extend," used of the hand or a rod, "to extend," "reach out," used of roots and branches, and with ʾēsh "fire," "to light a fire." In the first category a man sends another person somewhere (Genesis 28:5; Genesis 37:13) or he may send such things as tribute (Judges 3:15) or letters (1 Kings 21:8; 2 Kings 5:5). God is often depicted in a similar way as sending men on an official mission as his envoys or representatives. Thus God often speaks of sending his prophets with great earnestness that they might warn Israel (cf Isaiah 6:8; Jeremiah 1:7; Jeremiah 25:4; Jeremiah 26:5; Jeremiah 35:15; Ezekiel 2:3-4; Judges 6:8). False prophets are not sent by God (Jeremiah 14:14-15). Moses was God's representative (Exodus 4:28; Deut. 34:11), as was Gideon (Judges 6:14). The message of the prophets is likewise regarded as being sent from God (Zech. 7:12; Isaiah 9:8 [H 7]) and will accomplish God's purpose (Isaiah 55:11). Most important, God will send his Saviour to bind up the brokenhearted and set the prisoners free (Isaiah 61:1). God sent signs and wonders as he delivered Israel from Egypt (Psalm 135:9), but he also warns them that if they turn from him to idols, he will send rebukes, confusion, and a curse on them (Deut. 28:20). The meaning "send away" is generally found in the Piel and is seen in Genesis 12:20; Genesis 18:16. Genesis 3:23 clearly involves an expulsion, and in Jeremiah 28:16 the meaning involves death. Divorce is a sending away of the wife (Deut. 22:19, 29; Isaiah 50:1). The third meaning "let loose, free" is also found mostly in the Piel. It is used in the mild sense of formally allowing a guest to leave (Genesis 18:16; Genesis 24:54) or in the stronger sense of releasing captives such as Israel in Egypt (Exodus 4:21), the exiles in Babylon (Isaiah 45:13), and the prisoners in the pit (Zech. 9:11). In Psalm 81:12 God gives rebellious Israel up to go their own ways and to suffer the consequences. Those passages in which God releases various types of plagues on his people should no doubt be regarded in this same category, since the Piel is used. This means that God removes his protective hand and unleashes various hostile forces (Numbers 21:6; Jeremiah 9:16; Amos 4:10 etc.). Proverbs 6:14, 19 illustrates the fourth category, "spread" of strife, while the fiflh, "stretching out" the hand is seen in 1 Samuel 24:6 [H 7]. In Psalm 110:2 Messiah extends his scepter as he rules the nations. The reaching out of roots and branches is seen in Jeremiah 17:8 and Ezekiel 17:6, while the last category, "to light a fire," "send a fire" is seen in Hosea 8:14 and Amos 1:4, 7, 10, 12. (Theological Wordbook of the Old Testament) Vine on shalach - "to send, stretch forth, get rid of." This verb occurs in the Northwest Semitic languages (Hebrew, Phoenician, and Aramaic). It occurs in all periods of Hebrew and in the Bible about 850 times. Biblical Aramaic uses this word 14 times. Basically this verb means "to send," in the sense of (1) to initiate and to see that such movement occurs or (2) to successfully conclude such an action. In Gen. 32:18 the second emphasis is in view, these animals are "a present sent unto my lord Esau." In Gen. 38:20 the first idea is in view: When "Judah sent the kid by the hand of his friend…, he found her not"; it never reached its goal. In 1 Sa 15:20 Saul told Samuel about the "way which the lord sent" him; here, too, the emphasis is on the initiation of the action. The most frequent use of shālacḥ suggests the sending of someone or something as a messenger to a particular place: "… He shall send his angel before thee, and thou shalt take a wife unto my son from thence" (Gen. 24:7); God's angel (messenger) will be sent to Nahor to prepare things for the successful accomplishment of the servant's task. One may also "send a word" by the hand of a messenger (fool); one may send a message (Prov. 26:6), send a letter (2 Sam. 11:14), and send instructions (Gen. 20:2). Shālacḥ can refer to shooting arrows by sending them to hit a particular target: "And he sent out arrows, and scattered them …" (2 Sam. 22:15). In Exod. 9:14 God "sends" His plague into the midst of the Egyptians; He "sends" them forth and turns them loose among them. Other special meanings of this verb include letting something go freely or without control: "Thou givest thy mouth to evil …" Exod. (Psa.50:19). Quite often this verb means "to stretch out." God was concerned lest after the Fall Adam "put forth his hand, and take also of the tree of life" (Gen. 3:22). One may stretch forth a staff (1 Sam. 14:27) or a sickle (Joel 3:13). For the most part the intensive stems merely intensify the meanings already set forth, but the meaning "to send away" is especially frequent: "… Abner was no longer with David in Hebron, for David had sent him away …" (2 Sam. 3:22, niv). That is, David "let him go" (v. 24, niv). God sent man out of the garden of Eden; He made man leave (Gen. 3:23, the first occurrence of the verb). Noah sent forth a raven (Gen. 8:7). Shālacḥ can also mean to give someone a send off, or "to send" someone on his way in a friendly manner: "… And Abraham went with them to bring them on the way [send them off]" (Gen. 18:16). In Deut. 22:19 the word is used of divorcing a wife, or sending her away. This verb can signify "to get rid of" something: "They bow themselves, they bring forth their young ones, they cast out their [labor pains]" (Job 39:3). It can also be used of setting a bondservant free: "And when thou sendest him out free from thee, thou shalt not let him go away empty" (Deut. 15:13). In a less technical sense shālacḥ can mean to release someone held by force. The angel with whom Jacob wrestled said: "Let me go, for the day breaketh" (Gen. 32:26). Yet another nuance is "to hand someone over," as in Psa. 81:12: "So I gave them up unto their own hearts' lust…." Shālacḥ can also mean to set something afire, as in "set the city on fire" (Jdg. 1:8). In the passive sense the verb has some additional special meanings; in Prov. 29:15 it means "to be left to oneself": "… But a child left to himself [who gets his own way] bringeth his mother to shame." (Vine's Expository Dictionary of Old Testament and New Testament Words) Gilbrant on shalach - Shālach can refer to persons who are sent by other persons, such as the action of sending messengers (Gen. 32:3) or diplomatic envoys (2 Sam. 10:3). The primary messengers Yahweh sent were his prophets (Isa. 6:8). Nonhuman objects can be sent as well. Joseph sent a small caravan of material goods to Jacob (Gen. 45:23). Likewise, letters of intimidation were sent to Nehemiah, as the Persian governor of Judah, concerning his rebuilding of the walls of Jerusalem (Neh. 6:19). The act of dismissing a person is conveyed by shālach. This can be a simple parting (1 Sam. 20:5) or as a person is allowed to leave concluding an agreement, evidenced by the bargaining between Ahab and the Damascene king Ben-Hadad (1 Ki. 20:34). Moses begged for the people to be allowed to leave Egypt in order to offer sacrifices in the desert (Exo. 7:16). Those not selected to fight were dismissed from the levy of Saul (1 Sam. 13:2). The verb can also convey the sense of being "cast out." Yahweh sent Adam and Eve out of the Garden of Eden (Gen. 3:23). He threatened to send the Judahites out of his sight, symbolic of casting aside the Covenant, and thus sending them into exile (Jer. 15:1). The verb also conveys the sense of being abandoned (Isa. 27:10). The act of Yahweh dispensing judgment is conveyed by shālach. He sent pestilences (Deut. 7:20), the pestilence as judgment (Amos 4:10), wild animals (Lev. 26:22) and a spirit of evil (Judg. 9:23). Conversely, Yahweh can also send blessings. Yahweh promised to send grain, wine and oil as He restored the fortunes of Judah (Joel 2:19). Other gifts from Yahweh include water (Job 5:10), aid (Ps. 20:2) and light and truth (43:3). The act of dismissing appears in a pair of legal contexts. First, the act of sending someone away is a legal, technical term for the emancipation of slaves (Deut. 15:12; Jer. 34:9ff). It was also used as a legal technical term for divorce (Deut. 21:14; 24:1; Isa. 50:1; Jer. 3:1ff). The context in these passages is limited to the legal environment surrounding the obligations of the male as he divorced the female (the reverse was marginally possible in the original cultural context). A semantic extension of the previously mentioned legal contexts is the nuance of "freeing an object." Animals could be allowed to roam freely (Exo. 22:5). The scapegoat was freed into the desert as part of a little understood ritual (Lev. 16:22). Yahweh freed the wild ass to roam (Job 39:5). Flowing water is freed (Ezek. 31:4). Likewise, hanging hair is freed (44:20). Emotions can be freed, and thus vented (Job 30:11; Prov. 6:14). A person's mouth is freed, enabling him to do evil (Ps. 50:19). A semantic extension of sending is found in the concept of extending body parts, in particular the hand. Extending the hand can mean that a person wishes to grasp an object (Job 28:9) or to wrongfully seize another's property (Exo. 22:8). It can also indicate that a person wishes to deliver someone, especially when Yahweh is extending his hand (Ps. 138:7). The most common meaning associated with stretching forth the hand is to do harm. It is used to express murder (2 Sam. 1:14), and Yahweh proclaimed that He would strike Egypt by stretching forth his hand (Exo. 3:20). However, He did not extend his hand against the elders of Israel when He manifested himself in their presence (24:11). Among the numerous idioms expressing the concept of setting a fire is to "send" fire (Judg. 1:8). The act of Yahweh shooting arrows is also expressed by this verb (2 Sam. 22:15). (Complete Biblical Library Hebrew-English Dictionary) Shalach - 790 verse - Translated in NAS - again(5), bade his farewell(1), burned*(1), cast(2), cast off(1), casting(1), certainly let(1), certainly let the go(1), delivered(1), direct(1), dismissed(2), dispatch(1), divorce(3), divorces(1), drive(1), driving them away(1), escort(1), escorted him away(1), extended(2), extends(1), forlorn(1), gave(1), gave them over(1), get rid(1), gets his own way(1), go(11), go away(1), go free(4), grow long(1), laid(2), lay(8), let(8), let her go(2), let him go(3), let me go(4), let my go(11), let my go free(1), let out freely(1), let the go(8), let them down(1), let them go(6), let you go(7), let your loose(1), let go(1), let loose(2), let...down(1), let...go(3), lets his loose(1), lets you go(1), letting the go(1), letting them go(1), letting us go(1), loot(1), pointing(1), put(10), put forth(7), puts(2), putting(1), reached(3), reached*(1), release(2), released(3), remove(1), rushed(1), scattered(1), send(139), send him away(2), send it away(2), send me away(4), send them away(1), send you away(2), send away(4), sending(13), sending me away(1), sending them and again(1), sends(10), sent(420), sent her away(5), sent him away(5), sent his away(1), sent me away(2), sent the away(3), sent them away(9), sent you away(3), sent your away(1), sent away(7), sent...away(3), set(12), set your free(1), set free(1), shot(1), spread(2), spreads(3), stretch(13), stretch forth(3), stretched(11), stretches(2), surely let(1), surely let me go(1), throw(1), thrown(1), thrust(1), urgently send(1), use(1), will(1). Gen. 3:22-23; 8:7-10,12; 12:20; 18:16; 19:10,13,29; 20:2; 21:14; 22:10,12; 24:7,40,54,56,59; 25:6; 26:27,29,31; 27:42,45; 28:5-6; 30:25; 31:4,27,42; 32:3,5,18,26; 37:13-14,22,32; 38:17,20,23,25; 41:8,14; 42:4,16; 43:4-5,8,14; 44:3; 45:5,7-8,23-24,27; 46:5,28; 48:14; 49:21; Exod. 2:5; 3:10,12-15,20; 4:4,13,21,23,28; 5:1-2,22; 6:1,11; 7:2,14,16; 8:1-2,8,20-21,28-29,32; 9:1-2,7,13-15,17,19,27-28,35; 10:3-4,7,10,20,27; 11:1,10; 12:33; 13:15,17; 14:5; 15:7; 18:2,27; 21:26-27; 22:5,8,11; 23:20,27-28; 24:5,11; 33:2,12; Lev. 14:7,53; 16:10,21-22,26; 18:24; 20:23; 26:22,25; Num. 5:2-4; 13:2-3,16-17,27; 14:36; 16:12,28-29; 20:14,16; 21:6,21,32; 22:5,10,15,37,40; 24:12; 31:4,6; 32:8; Deut. 1:22; 2:26; 7:20; 9:23; 15:12-13,18; 19:12; 21:14; 22:7,19,29; 24:1,3-4; 25:11; 28:20,48; 32:24; 34:11; Jos. 1:16; 2:1,3,21; 6:17,25; 7:2,22; 8:3,9; 10:3,6; 11:1; 14:7,11; 18:4; 22:6-7,13; 24:5,9,12,28; Jdg. 1:8,25; 2:6; 3:15,18,21; 4:6; 5:15,26; 6:8,14,21,35; 7:8,24; 9:23,31; 11:12,14,17,19,28,38; 12:9; 13:8; 15:5,15; 16:18; 18:2; 19:25,29; 20:6,12,48; 21:10,13; 1 Sam. 4:4; 5:8,10-11; 6:2-3,6,8,21; 9:16,19,26; 10:25; 11:3,7; 12:8,11; 13:2; 14:27; 15:1,18,20; 16:1,11-12,19-20,22; 17:49; 18:5; 19:11,14-15,17,20-21; 20:5,12-13,20-22,29,31; 21:2; 22:11,17; 24:6,10,19; 25:5,14,25,32,39-40; 26:4,9,11,23; 30:26; 31:9; 2 Sam. 1:14; 2:5; 3:12,14-15,21-24,26; 5:11; 6:6; 8:10; 9:5; 10:2ff,16; 11:1,3-6,12,14,18,22,27; 12:1,25,27; 13:7,16-17,27; 14:2,29,32; 15:5,10,12,36; 17:16; 18:2,12,29; 19:11,14,31; 22:15,17; 24:13,16; 1 Ki. 1:44,53; 2:25,29,36,42; 5:1-2,8-9,14; 7:13; 8:44,66; 9:7,14,27; 11:21-22; 12:3,18,20; 13:4; 14:6; 15:18-20; 18:10,19-20; 19:2; 20:2,5-7,9-10,17,34,42; 21:8,11,14; 2 Ki. 1:2,6,9,11,13,16; 2:2,4,6,16-17; 3:7; 4:22; 5:5-8,10,22,24; 6:7,9-10,13-14,23,32; 7:13-14; 8:9,12; 9:17,19; 10:1,5,7,21; 11:4; 12:18; 14:8-9,19; 15:37; 16:7-8,10-11; 17:4,13,25-26; 18:14,17,27; 19:2,4,9,16,20; 20:12; 22:3,15,18; 23:1,16; 24:2; 1 Chr. 8:8; 10:9; 12:19; 13:2,9-10; 14:1; 18:10; 19:2ff,8,16; 21:12,15; 2 Chr. 2:3,7-8,11,13,15; 6:34; 7:10,13; 8:18; 10:3,18; 16:2-4; 17:7; 24:19,23; 25:15,17-18,27; 28:16; 30:1; 32:9,21,31; 34:8,23,26,29; 35:21; 36:10,15; Ezr. 8:16; Neh. 2:5-6,9; 6:2-5,8,12,19; 8:10,12; 13:21; Est. 1:22; 2:21; 3:6,13; 4:4; 5:10; 6:2; 8:7,10; 9:2,10,15-16,20,30; Job 1:4-5,11-12; 2:5; 5:10; 8:4; 12:15; 14:20; 18:8; 20:23; 21:11; 22:9; 28:9; 30:11-12,24; 38:35; 39:3,5; Ps. 18:14,16; 20:2; 43:3; 44:2; 50:19; 55:20; 57:3; 74:7; 78:25,45,49; 80:11; 81:12; 104:10,30; 105:17,20,26,28; 106:15; 107:20; 110:2; 111:9; 125:3; 135:9; 138:7; 144:6-7; 147:15,18; Prov. 6:14,19; 9:3; 10:26; 16:28; 17:11; 22:21; 25:13; 26:6; 29:15; 31:19-20; Eccl. 11:1; Cant. 5:4; Isa. 6:8; 9:8; 10:6,16; 16:1-2; 18:2; 19:20; 20:1; 27:8,10; 32:20; 36:2,12; 37:2,4,9,17,21; 39:1; 42:19; 43:14; 45:13; 48:16; 50:1; 55:11; 57:9; 58:6,9; 61:1; 66:19; Jer. 1:7,9; 2:10; 3:1,8; 7:25; 8:17; 9:16-17; 14:3,14-15; 15:1; 16:16; 17:8; 19:14; 21:1; 23:21,32,38; 24:5,10; 25:4,9,15-17,27; 26:5,12,15,22; 27:3,15; 28:9,15-16; 29:1,3,9,17,19-20,25,28,31; 34:9-11,14,16; 35:15; 36:14,21; 37:3,7,17; 38:6,11,14; 39:13-14; 40:1,5,14; 42:5-6,9,20-21; 43:1-2,10; 44:4; 48:12; 49:14,37; 50:33; 51:2; Lam. 1:13; Ezek. 2:3-4,9; 3:5-6; 5:16-17; 7:3; 8:3,17; 10:7; 13:6,20; 14:13,19,21; 17:6-7,15; 23:16,40; 28:23; 31:4-5; 39:6; 44:20; Dan. 10:11; 11:42; Hos. 5:13; 8:14; Joel 2:19,25; 3:13; Amos 1:4,7,10,12; 2:2,5; 4:10; 7:10; 8:11; Obad. 1:1,7,13; Mic. 6:4; Hag. 1:12; Zech. 1:10; 2:8-9,11; 4:9; 6:15; 7:2,12; 8:10; 9:11; Mal. 2:2,4,16; 3:1; 4:5