Isaías 2
Tony Garland · Citado em PreceptAustin
Isaías 2:5-9
Garland writes that full of abominations is the same word here in Isa 2:8 (bdelugma) and the idea is… “Anything that must not be brought before God because it arouses his wrath.” “Anything connected with idolatry.” God warned Israel through Moses: When you come into the land which the LORD your God is giving you, you shall not learn to follow the abominations (Lxx = bdelugma) of those nations. There shall not be found among you anyone who makes his son or his daughter pass through the fire, or one who practices witchcraft, or a soothsayer, or one who interprets omens, or a sorcerer, or one who conjures spells, or a medium, or a spiritist, or one who calls up the dead. For all who do these things are an abomination (Lxx = bdelugma) to the LORD, and because of these abominations (Lxx = bdelugma) the LORD your God drives them out from before you. (Dt 18:9, 10, 11, 12) She (Babylon) is the mother of harlots and of abominations of the earth (Rev. 17:5-note). Thus, she birthed the abominations which are found in the cup which she serves. From this, we know that the woman is not just a figure of the time of the end, but has her roots stretching back to early history. Thus, both the Harlot and the Seven Heads on the Beast which she rides stretch back to early history. See Babylon of Old. In this passage Isaiah describes Judah's wanton willful affront of God's clear and chief command… I am the LORD your God, Who brought you out of the land of Egypt, out of the house of slavery. You shall have no other gods before Me. (Ex 20:2, 3) They worship the work of their hands - This is just another way to say we worship ourselves when we worship the work of our hands and fingers! Smith adds that "Later sermons emphasize again and again the stupidity of worshiping pieces of wood (Is 41:6, 7, 28, 29; 44:9-20, 45:16, 17, 18, 19, 20; 46:1-7). The irony is cutting. The people of Judah have a glorious God (Is 2:2-5) Who has chosen them as His special people and desires to bless them with everything they would ever need, but they prefer to worship "worthless" pieces of wood and stone that can do "nothing." People in every era of human history have varying degrees of difficulty with living in complete trust of God for all their needs. It is not hard to begin to develop a level of trust in a good paying job, a healthy pension fund, and the military might of nuclear bombs. All too often people begin to trust in what they can provide for themselves, rather than relying on God's provision. (New American Commentary - Volume 15a: Isaiah 1-39) (Bolding added) Isaiah 2:9 So the common man has been humbled and the man of importance has been abased, but do not forgive them. (NASB: Lockman) English Translation of the Greek (Septuagint): And the mean man bowed down, and the great man was humbled: and I will not pardon them. Amplified: And the common man is bowed down [before idols], also the great man is brought low and humbles himself—therefore forgive them not [O Lord]. (Amplified Bible - Lockman) KJV: And the mean man boweth down, and the great man humbleth himself: therefore forgive them not. NET: Men bow down to them in homage, they lie flat on the ground in worship. Don't spare them! (NET Bible) NJB: Human nature has been humbled, humankind brought low: do not raise them again! (NJB) NLT: So the common man has been humbled, And the man of importance has been abased, But do not forgive them.(NLT - Tyndale House) Young's Literal: And the low boweth down, and the high is humbled, And Thou acceptest them not. So the common man has been humbled and the man of importance has been abased: Common - Is 5:15; Psalms 49:2; Jeremiah 5:4,5; Romans 3:23; Revelation 6:15-17 Humbled - Isa 57:9; Colossians 2:18,23 THE CONSEQUENCES OF BEING FILLED WITH SIN ESV So man is humbled, and each one is brought low-- do not forgive them! So - This conjunction while not used by all translations fits the context well functioning as a term of conclusion. Chuck Smith writes that in Is 2:9-21 - The Lord will bring down the proud and shake the earth. (Re 6:12-17; He 12:26) Common man… man of importance - Poor and rich will both be punished. No one will escape. Young explains that has been humbled "is the equivalent of the prophetic perfect. It is connected with the historical statements of Isaiah 2:6–8 as though it were actually accomplished, “and, as a result, man will be bowed down” (lit., “and man was bowed down”)." (Comment: "The prophetic perfect tense is a literary technique used in the Bible that describes future events that are so certain to happen that they are referred to in the past tense as if they already happened.") Humbled (07817) (shachach/sahah) (Is 2:9-note, Is 2:11-note, Is 2:17-note) means to be bowed down (brought low), prostrated, humbled which is the sense in this passage. It can also mean to bow in homage (Pr 14:19), to bow (as a mourner Ps 35:14, 38:7), to crouch (as a wild beast, Job 38:40). Later in Isaiah shachach is used of laying low a city or city walls (Is 25:12, 26:5). The Septuagint (Lxx) translates shachach with the verb kupto which literally means to bend forward or stoop down to the ground (e.g., under a burden) or to bow one's head. This latter sense gives us the picture of a man who hangs his head because of shame at his sin. There is an ironic twist with kupto which is used on one hand to describe Israel bowing down and worshiping God (Ex 12:27) not out of shame but out of a sense of reverence. In the present context because they "bowed down" to idols instead of bowing down to Jehovah, they would be "bowed down" by their sense of guilt and shame! The moral is be sure to bow down to God first lest you be tempted to bow down to idols of whatever shape, size or class! And remember to bow down to God is a good "preventative" for it is difficult to bow down to two masters! (cp Mt 6:24-note). Young adds that "this is not a bowing performed out of adoration, but one which is brought about by compulsion. The people have lived in worldly glory and in utter contempt of the glory of the true God; they will, therefore, one day feel the weight of His punishment, and will be bowed down under it." (Ibid) Sachach/sahah - 21v in the OT - Job 9:13; 38:40; Ps 10:10; 35:14; 38:6; 42:5, 6, 11; 43:5; 107:39; Pr 14:19; Eccl 12:4; Isa. 2:9, 11, 17; 5:15; 25:12; 26:5; 29:4; 60:14; Hab 3:6 and is rendered in the NAS as been humbled(1), bow down(1), bowed down(3), bowing(1), bows down(1), bring down(1), brought low(1), collapsed(1), crouch(2), despair(4), humbled(3), prostrate(1), sing softly(1). Abased (08213) (shaphel/sapal [word study]) (Frequent in Isaiah - Is 2:9, 11, 12, 17; 5:15; 10:33; 13:11; 25:11, 12; 26:5; 29:4; 32:19; 40:4; 57:9) conveys the basic sense of to be low physically, which leads to the more important figurative meanings of abasement, humbling, humility. The Lxx translates shaphel with the verb tapeinoo which means to bring low and figuratively to bring someone to a lower place in order to abase or humiliate them. The NIV has "man will be brought low" but this is a doubtful translation of the verb shaphel/sapal. But do not forgive them: But - Is 27:11; Joshua 24:19; Jeremiah 18:23; Mark 3:29 Do not forgive - This has the sense of a command from God! Their condemnation is certain! No place for pardon! Their doom is sure! While I believe the Bible teaches that no one is out of the sphere of God's forgiveness (cp God's heart toward sinful men - 2Pe 3:9-note) which is made possible by the sacrifice of Christ on the Cross, there does come a point when hearts are so hardened (1Sa 6:6, 2Chr 30:10, 36:16b) that this fateful cry is warranted - do not forgive them! In Ex 34:7 we read "He will by no means leave the guilty unpunished."
Isaías 2:10-12
Garland commenting on Rev 6:15, 16 writes… Here is the classic record of man’s response to his own sin—a vain attempt to hide from the omnipresent, omniscient, almighty God (Ge 3:8; Re 6:16). In the irony of God, those who persecuted God’s servants, who were “destitute, afflicted, tormented—of whom the world was not worthy,” who “wandered in deserts and mountains, in dens and caves of the earth” (Heb. 11:38) now experience firsthand a similar affliction from the very hand of God. So intense is their fear of God’s judgments that they temporarily seek even death—anything to flee from His manifest presence (Ho 10:8; Lk 23:30; Re 9:6-note). Hide us - Attempting to hide from God illustrates how sin and fear warp the intellect, for it is impossible to hide from the Omnipresent One (Job 34:22). How different the motivation of the godly from the ungodly. Those with faith in Christ desire His presence and seek His face. (Ps. 17:15; Pr. 8:7; Isa. 45:19; Is 58:2; 65:1; Je 29:13; Amos 5:4). Those who reject God fear His presence and flee His face. This dichotomy is seen today in the reaction of people to the preaching of the gospel: For we are to God the fragrance of Christ among those who are being saved and among those who are perishing. To the one we are the aroma of death leading to death, and to the other the aroma of life leading to life. And who is sufficient for these things? (2Co 2:15, 16) At the scene of God’s final judgment of the ungodly, there will be nowhere available to hide from His face, for heaven and earth will have fled away (Rev. 20:11). All things are naked in His sight! The wrath of the Lamb - Here we encounter a phrase of seeming contradiction. The Lamb Who was silently led to the slaughter (Is 53:7) now metes out wrath. It is the Lamb which opens each of the seals bringing forth these judgments which are indicative of the wrath of God. See commentary on Revelation 5:5. The wrath of God began earlier, when the Lamb arose from His seat to open the first seal. Now it is recognized for what it is. “It should be noted that the passage does not say that the wrath of God begins only with the sixth seal, but that only with the sixth seal do unbelievers recognize that it is the wrath of God.” (Arnold G. Fruchtenbaum, The Footsteps of Messiah, rev ed. Tustin, CA: Ariel Ministries, 2003, 221) Those on the earth are ignorant of the Scriptures. Yet even they recognize that the time of God’s wrath has now come upon the earth (Re 11:18-note; Re 14:9-note, Re 14:10-note, Re 14:19-note; Re 15:1-note, Re 15:7-note; Re 16:1-note, Re 16:19-note). See commentary on Revelation 5:6-note. (A Testimony of Jesus Christ - Revelation 6:16) John
Isaías 2:18-22
Garland commenting on Rev 6:15, 16 writes… Here is the classic record of man’s response to his own sin—a vain attempt to hide from the omnipresent, omniscient, almighty God (Ge 3:8; Re 6:16). In the irony of God, those who persecuted God’s servants, who were “destitute, afflicted, tormented—of whom the world was not worthy,” who “wandered in deserts and mountains, in dens and caves of the earth” (Heb. 11:38) now experience firsthand a similar affliction from the very hand of God. So intense is their fear of God’s judgments that they temporarily seek even death—anything to flee from His manifest presence (Ho 10:8; Lk 23:30; Re 9:6-note). Hide us - Attempting to hide from God illustrates how sin and fear warp the intellect, for it is impossible to hide from the Omnipresent One (Job 34:22). How different the motivation of the godly from the ungodly. Those with faith in Christ desire His presence and seek His face. (Ps. 17:15; Pr. 8:7; Isa. 45:19; Is 58:2; 65:1; Je 29:13; Amos 5:4). Those who reject God fear His presence and flee His face. This dichotomy is seen today in the reaction of people to the preaching of the gospel: For we are to God the fragrance of Christ among those who are being saved and among those who are perishing. To the one we are the aroma of death leading to death, and to the other the aroma of life leading to life. And who is sufficient for these things? (2Co 2:15, 16) At the scene of God’s final judgment of the ungodly, there will be nowhere available to hide from His face, for heaven and earth will have fled away (Re 20:11). All things are naked in His sight! The wrath of the Lamb - Here we encounter a phrase of seeming contradiction. The Lamb Who was silently led to the slaughter (Is 53:7) now metes out wrath. It is the Lamb which opens each of the seals bringing forth these judgments which are indicative of the wrath of God. See commentary on Revelation 5:5. The wrath of God began earlier, when the Lamb arose from His seat to open the first seal. Now it is recognized for what it is. “It should be noted that the passage does not say that the wrath of God begins only with the sixth seal, but that only with the sixth seal do unbelievers recognize that it is the wrath of God.” (Arnold G. Fruchtenbaum, The Footsteps of Messiah, rev ed. Tustin, CA: Ariel Ministries, 2003, 221) Those on the earth are ignorant of the Scriptures. Yet even they recognize that the time of God’s wrath has now come upon the earth (Re 11:18-note; Re 14:9-note, Re 14:10-note, Re 14:19-note; Re 15:1-note, Re 15:7-note; Re 16:1-note, Re 16:19-note). See commentary on Revelation 5:6-note. (A Testimony of Jesus Christ - Revelation 6:16) When He arises to make the earth tremble Is 2:10,21; 1 Samuel 13:6; 14:11; Jeremiah 16:16; Hosea 10:8; Micah 7:17; Luke 23:30; Hebrews 11:38; Revelation 6:15; 9:6 Of the rocks - Is 2:10; 2Th 1:9 When He arises - Is 30:32; Psalms 7:6; 18:6-15; 76:7-9; 114:5, 6, 7; Micah 1:3,4; Nahum 1:3, 4, 5, 6; Habakkuk 3:3-14; Haggai 2:6,21,22; Hebrews 12:26; 2Peter 3:10-13; Revelation 6:12, 13, 14; 11:13,19; 16:18; 20:11 Isaiah 2 Resources - Multiple Sermons and Commentaries John Martin writes that "Throughout this section (Is 2:6–4:1) and many others in the Book of Isaiah, there is an interesting interplay between the judgment which the Lord will inflict on the nation by the Assyrian and Babylonian Captivities and the judgment which will come on Israel and the whole world in the ‘last days’ just before the Millennium. Probably Isaiah and the other prophets had no idea of the lengthy time span that would intervene between those exiles and this later time of judgment. Though many of the predictions in Is 2:10–21 happened when Assyria and Babylon attacked Israel and Judah, the passage looks ahead to a cataclysmic judgment on the whole world (Ed: As indicated by Isaiah's description -- when He rises to make the earth tremble [Is 2:19-note, Is 2:21-note]-- which speaks of a global or worldwide fulfillment not restricted geographically to Israel and not yet fulfilled in history which thus speaks of a yet future event). (Walvoord, J. F., Zuck, R. B., et al: The Bible Knowledge Commentary. 1985. Victor) In Hebrews we read that "His voice shook the earth then, but now He has promised, saying, “Yet once more I will shake (seio - literally, as causing violent movement or disturbance, especially of universal dimension) not only the earth, but also the heaven.” (Heb 12:26) When He arises - When Christ (Who is now seated at the right hand of His Father in heaven - Ps 110:1-note, Mt 22:44, Lk 22:69, Col 3:1-note, He 1:3-note, He 8:1-note, He 10:12-note, He 12:2-note) stands up and begins His reign, this reign will culminate in His Second Coming at the end of the Great Tribulation. Arises (06965 - קוּם) (qum) which refers literally to the physical action of "rising up" (Ge 19:33, 35, Ru 3:14) or standing as the result of rising up (Josh 7:12-13). It may denote any movement to an erect position, such as getting up out of a bed (Gen. 19:33), or it can be used as the opposite of sitting or kneeling, as when Abraham “stood up from before his dead” (Gen. 23:3). Qum (figuratively) can mean to come about. Qum has a host of additional figurative meanings - to show honor and respect (Ge 27:19; Ex. 33:10; Num. 23:18); to move (Ex. 10:23); to recover (Ex. 21:19); to belong (Lev. 25:30); to cost (Lev. 27:14, 17); to be valid (Nu 30:5); to appear (Dt. 13:1[2]); to follow (Dt. 29:22[21]); to be hostile (Jdg. 9:18); to endure (1Sa 13:14); to replace (1Ki 8:20). The word can also mean to ratify (Ru 4:7); to obligate (Esther. 9:21, 27, 31); to establish or strengthen (Ps 119:28); to fulfill (Ezek 13:6). In the causative form, it means to provide (Ge 38:8; 2Sa 12:11); to rouse (Gen. 49:9); to perform (Dt 9:5); to revive (Ru 4:5, 10); to keep one’s word (1Sa 3:12); to erect (1Ki 7:21); to appoint (1Ki 11:14); to be victorious (Ps. 89:43); to bring to silence (Ps. 107:29). (Baker - WSDOT) The first use of qum in Ge 4:8 describes the first murder of a man by another man when Cain "rose up against Abel his brother and killed him." The last use of qum in the OT is Zech 11:16 "For behold, I am going to raise up a shepherd in the land who will not care for the perishing, seek the scattered, heal the broken, or sustain the one standing, but will devour the flesh of the fat sheep and tear off their hoofs (Ed: Most think this is a reference to the future Antichrist - John
Isaías 2:18-22
Garland comments that… The Jews will mourn because of the awful realization of the truth of the crucifixion of their own Messiah and the subsequent record of history triggered by this most colossal mistake of all history: Israel must, indeed, be dumb if one asks them today: Tell me, pray: How can it be that the Eternal sent the fathers out of their land into captivity in Babylon for only seventy years, on account of all the abominations and idolatry by which they for centuries defiled the Holy Land:—and now Israel has been dispersed among all peoples for over eighteen hundred years, and Jerusalem, the city of the great King, is trodden down by the nations until this day? What, then, is the great and terrible blood-guiltiness which perpetually prevents you from dwelling in peace in the land of your fathers?—But Israel is not willing to know! And yet it is precisely its sin against its Messiah that is indeed the root of Israel’s misery. (Erich Sauer, The Dawn of World Redemption Grand Rapids, MI: Eerdman’s Publishing Company, 1951, c1964, 118-119) The Gentiles too will mourn as they realize the truth of Christianity which they have steadfastly rejected, and the inescapable fact of their impending judgment. John records the astonishing hardness of heart of the “earth dwellers” at the time of the end. Even in the face of overwhelming evidence of God’s existence, sovereignty, and power, they will not repent (Rev. 16:9-note, Re 16:11-note, Re 16:21-note). It is our belief that this is one reason Paul says, “now is the day of salvation” (2Co 6:2). For every day, every hour, every minute that a person continues to reject the knowledge of God makes it more likely they will never turn to accept the free offer of salvation. ( Garland adds "Having personally sat with those in their dying days who continue to reject God’s free and gracious offer of salvation when they have nothing to lose and everything to gain, we have gained a genuine appreciation regarding the fearful consequences of the continual rejection of the gospel offer.") Brethren, I do not wonder that worldlings and half-Christians have no love of this doctrine, or that they hate to hear about Christ’s speedy coming. It is the death knell of their gaieties and pleasures—the turning of their confidence to consternation—the conversion of their songs to shrieks of horror and despair. There is a day coming, when “the loftiness of man shall be bowed down, and the haughtiness of man shall be made low;” [Is 2:11-note, Is 2:17-note] (J. A. Seiss, The Apocalypse: Lectures on the Book of Revelation) (Commentary) Majesty (01347) (gaon) can refer in some contexts to pride or arrogance, but here refers to the exalted majesty or excellence of the Lord (cp Ex 15:7; Isa. 24:14; Mic 5:4). Gaon can refer to even to God's redeemed remnant who express their pride in Him as in (Is 4:2). The Septuagint (Lxx) translates gaon with the noun ischus which means strength, might or power and is used to describe a divine attribute in Rev 5:12. Gaon - 44v in the OT - Ex 15:7; Lev. 26:19; Job 35:12; 37:4; 38:11; 40:10; Ps. 47:4; 59:12; Prov. 16:18; Isa. 2:10, 19, 21; 4:2; 13:11, 19; 14:11; 16:6; 23:9; 24:14; 60:15; Jer. 12:5; 13:9; 48:29; 49:19; 50:44; Ezek. 7:20, 24; 16:49, 56; 24:21; 30:6, 18; 32:12; 33:28; Hos. 5:5; 7:10; Amos 6:8; 8:7; Mic. 5:4; Nah. 2:2; Zeph. 2:10; Zech. 9:6; 10:11; 11:3 The earth - If taken literally, which is reasonable, this verse impacts speaks of divine retribution impacting not only Judah and Jerusalem but the world. Tremble (06206) (arats) means to to shake involuntarily as with fear and here describes a terror incited by the presence of the LORD Who is coming to judge the sinful world in righteousness. Arats - 15v in the OT - Dt. 1:29; 7:21; 20:3; 31:6; Jos 1:9; Job 13:25; 31:34; Ps 10:18; 89:7; Is 2:19, 21; 8:12, 13; 29:23; 47:12. Arats is rendered as cause terror(1), cause to tremble(1), cause trembling(1), dread(3), feared(2), make tremble(2), shocked(1), stand in awe(1), tremble(3). Criswell rightly reasons that… When the Lord shall arise to terrify the earth, man's civilization and proud achievements will become dust. In view of this, the prophet appeals to the house of Jacob to give up any trust in man and his devices. Dear reader tremble now before the splendor of the majesty of Jehovah, yielding to His right to rule your life, so that you do not need to tremble in that day! Wash yourself, that you might be part of the godly remnant of those who are saved by grace through faith. Isaiah 2:22 Stop [regarding] man, whose breath of life is in his nostrils; for why should he be esteemed? (NASB: Lockman) English Translation of the Greek (Septuagint): This verse is not in the Septuagint. Amplified: Cease to trust in [weak, frail, and dying] man, whose breath is in his nostrils [for so short a time]; in what sense can he be counted as having intrinsic worth? (Amplified Bible - Lockman) KJV: Cease ye from man, whose breath is in his nostrils: for wherein is he to be accounted of? NET: Stop trusting in human beings, whose life's breath is in their nostrils. For why should they be given special consideration? (NET Bible) NJB: Have no more to do with humankind, which has only the breath in its nostrils. How much is this worth? (NJB) NLT: Stop regarding man, whose breath of life is in his nostrils; For why should he be esteemed? (NLT - Tyndale House) Young's Literal: Cease for you from man, Whose breath is in his nostrils, For -- in what is he esteemed? Stop regarding man, whose breath of life is in his nostrils; For why should he be esteemed: Ps 62:9; 146:3; Jeremiah 17:5 Genesis 2:7; 7:22; Job 27:3 Job 7:15, 16, 17, 18, 19, 20, 21; Ps 8:4; 144:3,4 Isaiah 2 Resources - Multiple Sermons and Commentaries Related Resource: Isaiah 2:22 Man, Whose Breath Is in His Nostrils From Isaiah 2:6-21 Isaiah has been describing the glory of man and now concludes this section with the command to stop placing your trust in weak, frail, dying men and on what they can accomplish. This frailty of men is brought out by the phrase "breath of life is in his nostrils" (cp the source of this breath = Ge 2:7, it's transience = Ge 6:17, it's only source of salvation = Ge 7:15). What a clear contrast are men whose days are but a shadow (Job 8:9, 14:2, Eccl 6:12, Ps 37:2-note) (Motyer however does not think breath is a metaphor for the brevity of man's life but instead a marker of the one from Whom such life is derived and thus Who alone should be trusted - cp Is 42:5) with the unending power of the Almighty (Ps 90:4, 5, 6-note), Who alone is worthy of and can justify our full dependence and trust. This verse is in some ways the opposite of what Isaiah had written earlier… Come (command) house of Jacob, and let us walk in the light of the Lord. (Is 2:5-note) In the earlier verse, the call was to focus on the Lord and here the idea is to get our focus off of men! Trust in Jehovah. Do not trust in man! The psalmist records… It is better to take refuge in the LORD than to trust in man. It is better to take refuge in the LORD than to trust in princes. (Ps 118:8, 9-note) Jeremiah writes… Thus says the Lord, “Cursed is the man who trusts in mankind and makes flesh his strength, and whose heart turns away from the Lord. (Je 17:5) Comment: Look back at what Jeremiah records. Do you see the progression? Trust in man and his strength precedes the heart turning from God! And the result? Cursed! (cp Pr 14:12, 16:25, 3:5, 6, 7, 8) John Martin (as opposed to Motyer above) interprets this passage as reflective of the fact that… Man is merely like a vapor. His breath can be snuffed out quickly. Therefore to trust in him is nonsensical, for man is easily removed (Is 2:9, 11, 12, 17). In view of God’s coming judgment Judah should begin to turn to Him in the present. God’s glory should cause them to live righteous, holy lives and thus escape His severe judgment. (Walvoord, J. F., Zuck, R. B., et al: The Bible Knowledge Commentary. 1985. Victor ) J Vernon McGee exhorts us - "Don’t put your confidence in man. You and I exhale, but we don’t know whether we are going to inhale the next breath. That is the frailty of man—if he misses one breath he is out of the picture. Multitudes today going about their daily business will have fatal heart attacks and disappear from the earth’s scene. Don’t put your confidence in man. Put your confidence in the Lord Jesus Christ today. (Isaiah Commentary - 219 Mp3's) Stop (a command) (02308) (hadal) means to cease something - anxiety (1Sa 9:5), ability to bear children (Ge 18:11), evil (Isa 1:16). The word regarding is added by the translators as determined from the context (balancing the word "esteemed"). Hadal - 53v in the OT - Gen. 11:8; 18:11; 41:49; Exod. 9:29, 33f; 14:12; 23:5; Num. 9:13; Deut. 15:11; 23:22; Jdg. 5:6f; 9:9, 11, 13; 15:7; 20:28; Ruth 1:18; 1 Sam. 2:5; 9:5; 12:23; 23:13; 1 Ki. 15:21; 22:6, 15; 2 Chr. 16:5; 18:5, 14; 25:16; 35:21; Job 3:17; 7:16; 10:20; 14:6f; 16:6; 19:14; Ps. 36:3; 49:8; Prov. 10:19; 19:27; 23:4; Isa. 1:16; 2:22; 24:8; Jer. 40:4; 41:8; 44:18; 51:30; Ezek. 3:27; Amos 7:5; Zech. 11:12 and rendered in NAS as cease(10), ceased(8), ceasing(1), deserted(1), fail(1), failed(1), gave up(1), hold back(1), leave(5), let alone(1), neglects(1), never mind(2), no(1), past(1), quit(1), refrain(6), refrained(1), refuse(1), regarding*(m)(1), rest(1), stop(4), stopped(4), stops(1), unavoidable*(1). Esteemed (02803) (hasab) conveys the basic idea is employment of the mind in thinking activity. Reference is not so much to "understanding" (cp Hebrew verb = biyn), but to the creating of new ideas. From the mental effort to think come the other ideas of to compute, make account of, consider, esteem, impute, reckon, regard. Chuck Smith rightly concludes from this passage that it is "Better to trust God than man." Grogan - After the idols have been cut down to size by the revelation of the true God in his judicial majesty, the spotlight of the divine contempt focuses on human beings—through whom the religious infection had taken root (Is 2:6-note)—whose dignity as creatures made in God's image had been cast away by their groveling before idols made by their own hands (Is 2:8, 9-note, Is 2:20), and whose arrogant pride would be abased before God's disclosure (Is 2:11, 17, 18, 19, 20, 21). (Grogan, G. Isaiah in Expositor's Bible Commentary OT 7 Volume Set: Books: Zondervan Publishing)