Isaías 8

Isaías 8

Pentecost says "The verb hatam has the idea of sealing up. Here the thought is sealing something up with a view to punishment (cf. Dt. 32:34; Job 14:17). This emphasized that Israel’s sin which had gone unpunished would be punished—in or through Jesus Christ, her substitute, who would bear the sins of the world on the cross. Then at Christ’s second coming he will remove Israel’s sin (Ezek 37:23; Ro. 11:20–27)." Daniel 12:4, 9-note speak of that which is certain to happen but is reserved for a later time (thus sealed = "settled and sure"), coming to pass only after a passage of time. Esther 8:8, 10(note) refers to sealing with a royal decree and in Jer 32:10-11 to the sealing of the title deed to the land. The Septuagint (Lxx) translates chatham with the verb sphragizo (see word study) in Isaiah 8:16 and in the following passages - Dt 32:34; 1Ki 21:8; Neh 10:1; Esther 8:8, 10-note; Job 14:17; 24:16; Song 4:12; Isa 29:11; Jer 32:10, 11, 44; Da 9:24-note; Da 12:4, 9-note Chatham/hatam - 26x in 24v - obstructs(1), seal(6), sealed(15), seals(2), sets a seal(1), shut(1). Lev 15:3; Deut 32:34; 1Kgs 21:8; Neh 9:38; 10:1; Esther 3:12-note; Esther 8:8, 10-note; Job 9:7; 14:17; 24:16; 33:16; 37:7; Song 4:12; Isa 8:16; 29:11; Jer 32:10, 11, 14, 44; Ezek 28:12; Da 9:24-note; Da 12:4, 9-note The law (the instruction) (08451) (torah) means law (written code - Neh 8:2), instruction, teaching (as information imparted to a student - Ps 78:1, 1:8), direction, custom or manner (that is the usual way of doing something - 2Sa 7:19). Something which should/must be done (Ex 12:49, Lev 6:2). NET Bible Note -The instruction (law) probably refers to the prophet's exhortations and warnings. When the people are judged for the sins, the prophet can produce these earlier messages and essentially say, "I told you so." In this way he can authenticate his ministry and impress upon the people the reality of God's authority over them. (Note: Not everyone agrees this is the accurate interpretation.) My - The natural question is to whom does "my" refer, the prophet or Jehovah. If it refers to Isaiah the verse would read almost like a prayer that God preserve what Isaiah has taught his disciples. Others favor that the My refers to God and that He is essentially claiming the disciples as His remnant who have the privilege of possessing His testimony and law. Disciples means the taught ones, and in context those who follow the teaching of the law and the testimony. Disciples (03928)(limmud from lamad = to learn in Qal, teach in Piel) means a disciple and as noted is derived from lamad which conveys the idea of training as well as educating and is used repeatedly in Psalm 119 which deals with the Word of God in some way (e.g, lamad is in (Ps 119:12, 26, 64, 66, 68, 108, 124, 135, 171). It is also interesting that the training aspect of this word group can be seen in the derived term for "oxgoad," (malmed in Jdg 3:31). In Hos 10:11 where Ephraim is taught like a heifer by a yoke and goad. One other aspect of the root word which is important is that lamad signifies that all learning and teaching is ultimately found in the fear of the LORD (Dt 4:10, 14:23, 17:19, note association of fear and obedience in Dt 31:12 - all uses in Lxx = manthano) (THIS BEGS A QUESTION - Do you have a healthy fear of the LORD? See notes on this topic - Fear of the Lord). And so the derivative word limmud describes a "taught one," and in Isa 8:16 are the Lord's disciples who know His Law. In Isaiah 50:4 note that the Servant of the LORD has bother the tongue and the ear of the learned, so that His speaking and hearing governed by the learning which is in concert with the will and way of God. In Isa 54:13 we read “All your sons will be taught (limmud) of the LORD; And the well-being of your sons will be great." Of course this prophecy has not yet been fulfilled, for most of Israel today is secular, but it will be fulfilled in the glorious Messianic Age to come. Two times (Jer 2:24, 13:23) limmud is translated accustomed (NAS) and in Jer 13:23 the Septuagint translates limmud with the related Greek verb manthano which means to learn. The use in Jer 2:24 is more enigmatic. Finally, one other note of interest is that the root word lamad also gives rise to the word Talmid which means "scholar." In rabbinical times, the teacher of the law was called the talmîd Rabbi and his pupils were known as talmîdîm, i.e. apprentices. Yet in another sense, all Israel were talmîdîm, apprenticed to the torah of God. The Jewish Talmud gets its name from this root. Limmud -6x in 5v - accustomed(2), disciple(1), disciples(2), taught(1). Isa. 8:16; 50:4; 54:13; Jer. 2:24; 13:23 Isaiah 8:17 And I will wait for the LORD Who is hiding His face from the house of Jacob. I will even look eagerly for Him.: I will: Isa 25:9 26:8 33:2 64:4 Ge 49:18 Ps 27:14 33:20 37:34 39:7 40:1 Ps 130:5 La 3:25,26 Ho 12:6 Mic 7:7 Hab 2:3 1Th 1:10 2Th 3:5 Heb 10:36-39 Hiding: Isa 54:8 59:2 64:7 Dt 31:17,18 32:20 Eze 39:23,24 Mic 3:4 I will look: Isa 50:10 Lk 2:38 Heb 9:28 Isaiah 8 Resources - Multiple Sermons and Commentaries WAITING FOR JEHOVAH It is always a good thing to wait for Jehovah! Waiting for God is much better than waiting on Godot!!! (See devotional) We're waiting for You, Lord, to come And take us home to be with You; Your promise to return for us Gives hope because we know it's true. —Sper And - connects to the previous difficult to interpret passage. Guzik offers this thought… Waiting on the LORD is connected with His word. We can wait on the LORD by waiting on His word. (Isaiah 8 Commentary) Edwin Yamauchi - The book of Daniel closes with a blessing for those who would wait for the fulfillment of the prophecies (Dan 12:12). Habakkuk 2:3 urges believers to wait for the vision though it tarries. The Lord declares, “Wait for me” (Zeph 3:8). The expressions “to wait for the Lord” in Isa 8:17 and “to wait for him” in Isa 64:4, connote an attitude of earnest expectation and confident hope. Brown-Driver-Briggs Expanded Definition  [חָכָה] verb wait, await — Qal Participle pl construct חוֺכֵי Isaiah 30:18; with לְ waiting for him (׳י). Pi`elחִכָּה Job 32:4; חִכְּתָה Psalm 33:20; חִכִּיתִי Isaiah 8:17; חִכּוּ Psalm 106:13; חִכִּינוּ 2 Kings 7:9;Imperfect יְחַכֶּה Isaiah 30:18; תְּחַכֶּה 2 Kings 9:3; Imperative חַכֵּהֿ Habakkuk 2:3; חִכּוּ Zephaniah 3:8;Infinitive construct כְּחַכֵּי Hosea 6:9 (Ephr for חַכֵּה?); Participle מְחַכֶּה Daniel 12:12; construct מְחַכֵּהIsaiah 64:3; plural מְחַכִּים Job 3:21; — 1 wait, tarry, absolute 2 Kings 9:3 tarry not; with עַד till morning light 2 Kings 7:9; with accusative את איובבדברים Job 32:4 tarry for Job with words. 2 wait (in ambush), כְּחַכֵּי אִישׁ גְּדוּדִים Hosea 6:9 as marauding bands wait for a man AV RV Deuteronomy , or as marauders lie in wait Hi Ew (taking אישׁ as construct) 3 wait for, long for, with לְ for ׳י Isaiah 8:17; Isaiah 64:3; Zephaniah 3:8; Psalm 33:20; for his counsel Psalm 106:13; for his vision Habakkuk 2:3; for death Job 3:21; יחכה יהוה לחננכם Yahweh waiteth to be gracious unto you Isaiah 30:18 (Di regards this as threatening and refers it to 1); absolute waiteth (and cometh to the days of blessedness) Daniel 12:12. חַכָּה see below חנך. חכל (√of following; compare Arabic IV. be confused, vague; barbarousness, orimpediment in speech; Assyrian akâlu, be gloomy, êklu, dark, eklitu, darkness, Dl in Zim Bp 115, w. 385 ff., compare Jäger BAS ii, 282). To wait for Jehovah conveys far more than our English word means when we speak of waiting for the plane to take off. To the contrary the idea of the Hebrew verb chakah affects one's attitude so that there is not just a passive waiting but that this individual has an attitude of earnest expectation and confident hope. Guzik agrees adding that… Waiting on the LORD is not passive inactivity. It means to wait on the LORD as a waiter would wait on a table. It means to be totally attentive to the LORD, focused on His every move, and responsive to His every desire. At times it means inactivity, but even that is an "active inactivity," where we stand before the LORD, totally focused on Him, waiting for what He wants next. At the time Isaiah spoke, the leaders and the people of Judah were waiting on the armies of Israel and Syria, because they were under attack. As they heard of the danger from the Assyrians, they would be tempted to put their focus on them. But their focus was on these armies, not on the LORD. Isaiah says, "Battle against Syria and Israel by setting your focus on the LORD. Prepare for the coming attack from Assyria by waiting on the LORD instead of your enemies." (Isaiah 8 Commentary) Isaiah mentions waiting for Jehovah again near the end of his prophecy… For from of old they have not heard nor perceived by ear, Neither has the eye seen a God besides Thee, Who acts in behalf of the one who waits for Him. (Isa 64:4) Daniel closes with blessing for those who wait for the fulfillment of the prophecies How blessed is he who keeps waiting and attains to the 1,335 days! (Da 12:12-note). Habakkuk writes… For the vision is yet for the appointed time (context is referring to God's judgment of Babylon, the very instrument He would use to punish Judah!); It hastens toward the goal, and it will not fail. Though it tarries, wait for it; for it (changed by the writer of Hebrews to "He" - see below) will certainly come, it will not delay. (Hab 2:3-note) Comment: This verse almost certainly refers to a future fulfillment at the Second Coming of Christ, which is substantiated by its quotation in Hebrews 10:37-note A. J. Pollock comments: The Old Testament passage and the altered quotation in the New Testament are alike verbally inspired and equally Scripture. The IT in Habakkuk refers to the vision—and deals with the coming of Christ to reign. IT becomes HE in Hebrews (He 10:37-note) and refers to the Rapture. (Modernism Versus the Bible - writing from the Plymouth Brethren) The LORD Who is hiding His face - Clearly this is reflects divine disfavor to those in the house of Jacob (Israel) who refuse to trust Jehovah. Jehovah hiding His face is the antithesis of the great Aaronic blessing which declares… Yahweh make His face shine on you, and be gracious to you; (Nu 6:25). The NLT paraphrase of Isaiah 8:17 conveys the sense… I will wait for the LORD to help us, though He has turned away from the people of Israel. My only hope is in Him. I will even look eagerly for Him - Isaiah is looking for his Redeemer. God's saints throughout the ages, both Old and New Testament, have always had a fervent, vital, active longing and watching and waiting for their Redeemer. Wait and look eagerly together picture Isaiah's expectant faith in Jehovah. So in face of a soon coming judgment, Isaiah (and his disciples) chooses to fix his gaze on Jehovah, a good pattern for all God's children to emulate. This is especially needful as we move inexorably toward the last of the last days and as we (if you are in America) see the power and the prestige of our great nation under God slowly ebbing as it continues to reject the good hand of the Almighty. Isaiah was like the renowned preacher G Campbell Morgan who said… I never begin my work in the morning without thinking that perhaps he may interrupt my work and begin his own. I am not looking for death, I am looking for Him! (Amen!) THOUGHT: Child of God, what are you looking for? Success, a promotion, a vacation at the beach, a second home, etc, etc. Remember this axiom - What you are looking for will surely impact what you are living for! If you are looking for the Eternal One, you will find that you are living for eternity not for time. Your daily choices will reflect your future focus mindset. I will wait (02442) (chakah/hakah) to tarry, to delay action, but figuratively means to hope for something, most often something good (Ps 33:20; Isa 8:17; Hab 2:3; Zeph 3:8, Da 12:12). The Hebrew verb חָכָה (chākhāh, often transliterated chakah) means to wait, tarry, remain, or patiently endure while expecting something to occur. At its most basic level the word describes a delay of action or remaining in place for a period of time. It can refer simply to lingering or postponing activity until the proper moment arrives. For example, in 2 Kings 9:3 the young prophet who anoints Jehu is instructed, “Open the door and flee, and do not wait.” Here the meaning is straightforward: he is not to linger or delay after delivering the message. Likewise in Job 32:4, Elihu “waited to speak to Job because they were years older than he,” indicating that he held back respectfully until the others had finished speaking. In these narrative contexts, the word describes ordinary waiting or holding back action for a specified time. In many passages, however, chakah develops a richer meaning that involves expectation, longing, or hope. It can describe waiting not merely for time to pass but for something anticipated to happen. In Job 3:21, Job speaks of those “who long for death, but there is none,” portraying people who painfully wait for something they desire but which does not come. In a more positive sense the word often expresses hopeful expectation for God’s intervention. Psalm 33:20 declares, “Our soul waits for the LORD; He is our help and our shield.” Here waiting means more than inactivity—it reflects trusting expectation that God will act on behalf of His people. One of the most important theological uses of chakah appears in the phrase “wait for the LORD.” In such passages waiting expresses faithful trust in God’s timing and promises. For example, Isaiah 8:17 says, “I will wait for the LORD who is hiding His face from the house of Jacob; I will even look eagerly for Him.” The prophet continues trusting God even when God seems hidden. Similarly, Habakkuk 2:3 encourages patience regarding God’s prophetic revelation: “Though it tarries, wait for it; for it will certainly come, it will not delay.” Waiting here signifies persevering faith during the period between God’s promise and its fulfillment. The object of waiting varies in different passages. People may wait for God Himself, for His counsel, for the fulfillment of prophecy, or even for final salvation. Daniel 12:12 pronounces a blessing on those who endure faithfully until the end of the prophetic period: “How blessed is he who keeps waiting and attains to the 1,335 days!” In Zephaniah 3:8, however, the command “Wait for Me” calls the faithful to remain patient until the time when God rises to judge the nations. Thus the word can express waiting for deliverance, revelation, or judgment, depending on the context. The verb can also describe waiting for less noble purposes, showing that the term itself simply denotes patient anticipation of a moment of action. In Hosea 6:9, priests are compared to robbers who “wait in ambush for a man.” In this case the waiting is strategic and malicious, illustrating that the core meaning of the word is patiently remaining until the right opportunity arrives, whether for good or evil. Remarkably, the Old Testament also uses chakah to describe God Himself waiting. Isaiah 30:18 declares, “Therefore the LORD longs to be gracious to you.” The Hebrew expression literally indicates that the Lord waits in order to show grace, suggesting that divine delay often serves a purposeful design. God may postpone intervention so that His mercy, justice, or redemptive purposes may unfold at the proper time. From a grammatical perspective, chakah appears about fourteen times in the Old Testament and occurs predominantly in the Piel stem, which often intensifies or focuses the action. The most common construction is “wait for” (chakah + ל), indicating the object of expectation. People may wait for Yahweh, for His counsel, or for the fulfillment of prophetic revelation. The Qal form occurs only once (Isaiah 30:18), where it describes God’s waiting. Within the broader Hebrew vocabulary, chakah belongs to a group of words that express waiting, hoping, or trusting in God. Closely related terms include קָוָה (qavah, “hope, eagerly wait”), יָחַל (yachal, “wait with expectation”), and בָּטַח (batach, “trust”). These words frequently appear together. For example, Isaiah 8:17 parallels waiting (chakah) with hoping (qavah), demonstrating how the biblical idea of waiting often carries the sense of hope grounded in trust in God. Theologically, chakah communicates the idea of faithful endurance during delay. Waiting for God means refusing to abandon trust even when circumstances appear uncertain or when the fulfillment of God’s promises seems postponed. The prophets and psalmists portray waiting as an act of steadfast faith that rests in God’s sovereignty and timing. In summary, חָכָה (chakah) means to wait, tarry, or patiently endure while expecting an event or action to occur. The word can describe simple delay, hopeful longing, strategic waiting, or profound spiritual trust. In its richest theological sense it portrays the faithful perseverance of those who trust God’s promises and remain steadfast until He acts. Scripture consistently affirms that such waiting is not futile; rather, it is a mark of faith, and those who patiently wait for the Lord are ultimately blessed because God will fulfill His word in His perfect time. Chakah - 15x in 13v -NAS Usage: long(2), longs(1), wait(7), waited(1), waiting(1), waits(3). 2 Kgs 7:9; 9:3; Job 3:21 (Lxx = omeiromai = long for someone, 1Th 2:8); Job 32:4 (Lxx = hupomeno); Ps 33:20 (Lxx = hupomeno); Ps 106:13(Lxx = hupomeno); Isa 8:17; Isa 30:18 (chakah used 2x; Lxx = meno = abide and emmeno = to persevere); Isa 64:4 (Lxx = hupomeno); Dan 12:12 (Lxx = hupomeno); Hos 6:9; Hab 2:3 (Lxx = hupomeno); Zeph 3:8 (Lxx = hupomeno), a command in Hebrew and Greek - aorist imperative) Baker - It indicates delaying an action (2 Kgs. 7:9; 9:3; Job 32:4). It refers to longing or hoping for something to happen (Job 3:21), such as death or, in a good sense, for the Lord to act (Ps. 33:20; Isa. 8:17; Hab. 2:3; Zeph. 3:8); or to resurrect (Dan. 12:12). But it means to wait in order to accomplish one’s purpose, good or bad (Hos. 6:9). Swanson - wait for, i.e., continue to be in a certain state until an expected event, implying a desire to see the event occur (Isa 30:18); (piel) lie in wait (2Ki 7:9; 9:3; Job 3:21; 32:4; Ps 33:20; 106:13; Isa 8:17; 30:18a; 64:4; Da 12:12; Hos 6:9; Hab 2:3; Zep 3:8+) Lxx translates chakah in Isa 8:17 with meno meaning to abide, remaining in place, tarrying, keeping on with some context implying expecting someone (Acts 20:5). Look eagerly (06960) (qavah - see word study) has the root idea of to wait or look for with eager expectation (hope and confidence), look for patiently, to be confident (to trust). For a good picture of the meaning see Job 7:2 (think about Rev 22:12-note). The Lxx translates qavah in this passage with the peitho which conveys the sense of having confidence or trust in this case, Jehovah. ("I trust in Him" in the perfect tense which conveys a permanent trust). Related resources on Hope: The Blessed Hope: Part 1 The Blessed Hope: Definition The Blessed Hope: Source of The Blessed Hope: Part 2 The Blessed Hope: Stabilizing Effect The Blessed Hope: Sanctifying Effect Other Resources on the Blessed Hope Isaiah 8:18 Behold, I and the children whom the LORD has given me are for signs and wonders in Israel from the LORD of hosts, Who dwells on Mount Zion.: I and the: Isa 8:3 7:3,16 53:10 Ps 22:30 Heb 2:13,14 signs: Ps 71:7 Eze 14:8 Zec 3:8 Lk 2:34 1Co 4:9-13 Heb 10:33 Who: Isa 12:6 14:32 24:23 1Ch 23:25 Ps 9:11 Zec 8:3 Heb 12:22 Isaiah 8 Resources - Multiple Sermons and Commentaries LOOK AT US! LISTEN TO US! WE ARE THE MESSAGE! Behold (Isa 7:14, 8:7, 8:22) - This word commands attention. Isaiah is calling the people of Judah to listen carefully to the his message. Isaiah is presenting his witness and words (and his sons) as lights in the midst of impending, imminent doom and darkness. The interjection behold is a warning cry as it were. Isaiah's name and his son's names are to be heard and heeded! Have you ever felt like Isaiah? Your changed life (2Cor 5:17-note) is a clear "sign and wonder" to those around you and yet they are not able to see or hear this supernatural sign from the LORD! You are the "message" to the unbelieving world around you. Is your message bold, clear and unwavering? Spurgeon on "behold" (in English) - “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 and the children whom the LORD has given me are for signs - Referring to Shear-jashub ("A remnant will return") (Isa 7:3) and Maher-shalal-hash-baz (Speed to the spoil, hurry to the plunder) (Isa 8:3). Remember that the purpose of signs is to point the way and these signs were ultimately to direct the Jews to their Messiah. And even Isaiah's name conveyed the clear message to the Jews that "Salvation is of the LORD." In addition we see Isaiah personally take the role of a sign/wonder in Isaiah 20:1, 2, 3, 4, 5, 6. Young references John