Isaiah 8:16 Komentář

This chapter, and the four next that follow it (to chap. 13) are all one continued discourse or sermon, the scope of which is to show the great destruction that should now shortly be brought upon the kingdom of Israel, and the great disturbance that should be given to the kingdom of Judah by the king of Assyria, and that both were for their sins; but rich provision is made of comfort for those that feared God in those dark times, referring especially to the days of the Messiah. In this chapter we have, I. A prophecy of the destruction of the confederate kingdoms of Syria and Israel by the king of Assyria (Isa 8:1-4). II. Of the desolations that should be made by that proud victorious prince in the land of Israel and Judah (Isa 8:5-8). III. Great encouragement given to the people of God in the midst of those distractions; they are assured, 1. That the enemies shall not gain their point against them (Isa 8:9, Isa 8:10). 2. That if they kept up the fear of God, and kept down the fear of man, they should find God their refuge (Isa 8:11-14), and while others stumbled, and fell into despair, they should be enabled to wait on God, and should see themselves reserved for better times (Isa 8:15-18). Lastly, He gives a necessary caution to all, at their peril, not to consult with familiar spirits, for they would thereby throw themselves into despair, but to keep close to the word of God (Isa 8:19-22). And these counsels and these comforts will still be of use to us in time of trouble.

In these verses we have, I. The unspeakable privilege which the people of God enjoy in having the oracles of God consigned over to them, and being entrusted with the sacred writings. That they may sanctify the Lord of hosts, may make him their fear and find him their sanctuary, bind up the testimony, Isa 8:16. Note, It is a great instance of God's care of his church and love to it that he has lodged in it the invaluable treasure of divine revelation. 1. It is a testimony and a law; not only this prophecy is so, which must therefore be preserved safely for the comfort of God's people in the approaching times of trouble and distress, but the whole word of God is so; God has attested it, and he has enjoined it. As a testimony it directs our faith; as a law it directs our practice; and we ought both to subscribe to the truths of it and to submit to the precepts of it. 2. This testimony and this law are bound up and sealed, for we are not to add to them nor diminish from them; they are a letter from God to man, folded up and sealed, a proclamation under the broad seal. The binding up and sealing of the Old Testament signified that the full explication of many of the prophecies of it was reserved for the New Testament times. Dan 12:4, Seal the book till the time of the end; but what was then bound up and sealed is now open and unsealed, and revealed unto babes, Mat 11:25. Yet with reference to the other world, and the future state, still the testimony is bound up and sealed, for we know but in part, and prophesy but in part. 3. They are lodged as a sacred deposit in the hands of the disciples of the children of the prophets and the covenant, Act 3:25. This is the good thing which is committed to them, and which they are charged with the custody of, Ti2 1:13, Ti2 1:14. Those that had prophets for their tutors must still keep close to the written word. II. The good use which we ought to make of this privilege. This we are taught, 1. By the prophet's own practice and resolutions, Isa 8:17, Isa 8:18. He embraced the law ad the testimony, and he had the comfort of them, in the midst of the many discouragements he met with. Note, Those ministers can best recommend the word of God to others that have themselves found the satisfaction of relying upon it. Observe, (1.) The discouragements which the prophet laboured under. He specifies two: - [1.] The frowns of God, not so much upon himself, but upon his people, whose interests lay very near his heart: "He hides his face from the house of Jacob, and seems at present to neglect them, and lay them under the tokens of his displeasure." The prophet was himself employed in revealing God's wrath against them, and yet grieved thus for it, as one that did not desire the woeful day. If the house of Jacob forsake the God of Jacob, let it not be thought strange that he hides his face from them. [2.] The contempt and reproaches of men, not only upon himself, but upon his disciples, among whom the law and the testimony were sealed: I and the children whom the Lord has given me are for signs and wonders; we are gazed at as monsters or outlandish people, pointed at as we go along the streets. Probably the prophetical names that were given to his children were ridiculed and bantered by the profane scoffers of the town. I am as a wonder unto many, Psa 71:7. God's people are the world's wonder (Zac 3:8) for their singularity, and because they run not with them to the same excess of riot, Pe1 4:4. The prophet was herein a type of Christ; for this is quoted (Heb 2:13) to prove that believers are Christ's children: Behold, I and the children whom God has given me. Parents must look upon their children as God's gifts, his gracious gifts; Jacob did so, Gen 33:5. Ministers must look upon their converts as their children, and be tender of them accordingly (Th1 2:7), and as the children whom God has given them; for, whatever good we are instrumental of to others, it is owing to the grace of God. Christ looks upon believers as his children, whom the Father gave him (Joh 17:6), and both he and they are for signs and wonders, spoken against (Luk 2:34), every where spoken against, Act 28:22. (2.) The encouragement he took in reference to these discouragements. [1.] He saw the hand of God in all that which was discouraging to him, and kept his eye upon that. Whatever trouble the house of Jacob is in, it comes from God's hiding his face; nay, whatever contempt was put upon him or his friends, it is from the Lord of hosts; he has bidden Shimei curse David, Job 19:13; Job 30:11. [2.] He saw God dwelling in Mount Zion, manifesting himself to his people, and ready to hear their prayers and receive their homage. Though, for the present, he hide his face from the house of Jacob, yet they know where to find him and recover the sight of him; he dwells in Mount Zion. [3.] He therefore resolved to wait upon the Lord and to look for him; to attend his motions even while he hid his face, and to expect with a humble assurance his returns in a way of mercy. Those that wait upon God by faith and prayer may look for him with hope and joy. When we have not sensible comforts we must still keep up our observance of God and obedience to him, and then wait awhile; at evening time it shall be light. 2. By the counsel and advice which he gives to his disciples, among whom the law and the testimony were sealed, to whom were committed the lively oracles. (1.) He supposes they would be tempted, in the day of their distress, to consult those that had familiar spirits, that dealt with the devil, asked his advice, and desired to be informed by him concerning things to come, that they might take their measures accordingly. Thus Saul, when he was in straits, made his application to the witch of Endor (Sa1 28:7, Sa1 28:15), and Ahaziah to the god of Ekron, Kg2 1:2. These conjurors had strange fantastic gestures and tones: They peeped and muttered; they muffled their heads, that they could neither see nor be seen plainly, but peeped and were peeped at. Or both the words here used may refer to their voice and manner of speaking; they delivered what they had to say with a low, hollow, broken sound, scarcely articulate, and sometimes in a puling or mournful tone, like a crane, or a swallow, or a dove, Isa 38:14. They spoke not with that boldness and plainness which the prophets of the Lord spoke with, but as those who desire to amuse people rather than to instruct them; yet there were those who were so wretchedly sottish as to seek to them and to court others to do so, even the prophet's hearers, who knew better things, whom therefore the prophet warns not to say, A confederacy with such. There were express laws against this wickedness (Lev 19:31; Lev 20:27), and yet it was found in Israel, is found even in Christian nations; but let all that have any sense of religion show it, by startling at the thought of it. Get thee behind me, Satan. Dread the use of spells and charms, and consulting those that by hidden arts pretend to tell fortunes, cure diseases, or discover things lost; for this is a heinous crime, and, in effect, denies the God that is above. (2.) He furnishes them with an answer to this temptation, puts words into their mouths. "If any go about thus to ensnare you, give them this reply: Should not a people seek to their God? What! for the living to the dead!" [1.] "Tell them it is a principle of religion that a people ought to seek unto their God; now Jehovah is our God, and therefore to him we ought to seek, and to consult with him, and not with those that have familiar spirits. All people will thus walk in the name of their God, Mic 4:5. Those that made the hosts of heaven their gods sought unto them, Jer 8:2. Should not a people under guilt, and in trouble, seek to their God for pardon and peace? Should not a people in doubt, in want, and in danger, seek to their God for direction, supply, and protection? Since the Lord is our God, and we are his people, it is certainly our duty to seek him." [2.] "Tell them it is an instance of the greatest folly in the world to seek for living men to dead idols." What can be more absurd than to seek to lifeless images for life and living comforts, or to expect that our friends that are dead should do that for us, when we deify them and pray to them, which our living friends cannot do? The dead know not any thing, nor is there with them any device or working, Ecc 9:5, Ecc 9:10. It is folly therefore for the living to make their court to them, with any expectation of relief from them. Necromancers consulted the dead, as the witch of Endor, and so proclaimed their own folly. We must live by the living, and not by the dead. What life or light can we look for from those that have no light or life themselves? (3.) He directs them to consult the oracles of God. If the prophets that were among them did not speak directly to every case, yet they had the written word, and to that they must have recourse. Note, Those will never be drawn to consult wizards that know how to make a good use of their Bibles. Would we know how we may seek to our God, and come to the knowledge of his mind? To the law and to the testimony. There you will see what is good, and what the Lord requires of you. Make God's statutes your counsellors, and you will be counselled aright. Observe, [1.] What use we must make of the law and the testimony: we must speak according to that word, that is, we must make this our standard, conform to it, take advice from it, make our appeals to it, and in every thing be overruled and determined by it, consent to those wholesome healing words (Ti1 6:3), and speak of the things of God in the words which the Holy Ghost teaches. It is not enough to say nothing against it, but we must speak according to it. [2.] Why we must make this use of the law and the testimony: because we shall be convicted of the greatest folly imaginable if we do not. Those that concur not with the word of God do thereby evince that there is no light, no morning light (so the word is) in them; they have no right sense of things; they do not understand themselves, nor the difference between good and evil, truth and falsehood. Note, Those that reject divine revelation have not so much as human understanding; nor do those rightly admit the oracles of reason who will not admit the oracles of God. Some read it as a threatening: "If they speak not according to this word, there shall be no light to them, no good, no comfort or relief; but they shall be driven to darkness and despair;" as it follows here, Isa 8:21, Isa 8:22. What light had Saul when he consulted the witch? Sa1 28:18, Sa1 28:20. Or what light can those expect that turn away from the Father of lights? (4.) He reads the doom of those that seek to familiar spirits and regard not God's law and testimony; there shall not only be no light to them, no comfort or prosperity, but they may expect all horror and misery, Isa 8:21, Isa 8:22. [1.] The trouble they feared shall come upon them: They shall pass through the land, or pass to and fro in the land, unfixed, unsettled, and driven from place to place by the threatening power of an invading enemy; they shall be hardly bestead whither to go for the necessary supports of life, either because the country would be so impoverished that there would be nothing to be had, or at least themselves and their friends so impoverished that there would be nothing to be had for them; so that those who used to be fed to the full shall be hungry. Note, Those that go away from God go out of the way of all good. [2.] They shall be very uneasy to themselves, by their discontent and impatience under their trouble. A good man may be in want, but then he quiets himself, and strives to make himself easy; but these people when they shall be hungry shall fret themselves, and when they have nothing to feed on their vexation shall prey upon their own spirits; for fretfulness is a sin that is its own punishment. [3.] They shall be very provoking to all about them, nay, to all above them; when they find all their measures broken, and themselves at their wits' end, they will forget all the rules of duty and decency, and will treasonably curse their king and blasphemously curse their God, and this more than in their thought and in their bedchamber, Ecc 10:20. They begin with cursing their king for managing the public affairs no better, as if the fault were his, when the best and wisest kings cannot secure success; but, when they have broken the bonds of their allegiance, no marvel if those of their religion do not hold them long: they next curse their God, curse him, and die; they quarrel with his providence, and reproach that, as if he had done them wrong. The foolishness of man perverts his way, and then his heart frets against the Lord, Pro 19:3. See what need we have to keep our mouth as with a bridle when our heart is hot within us; for the language of fretfulness is commonly very offensive. [4.] They shall abandon themselves to despair, and, which way soever they look, shall see no probability of relief. They shall look upward, but heaven shall frown upon them and look gloomy; and how can it be otherwise when they curse their God? They shall look to the earth, but what comfort can that yield to those with whom God is at war? There is nothing there but trouble, and darkness, and dimness of anguish, every thing threatening, and not one pleasant gleam, not one hopeful prospect; but they shall be driven to darkness by the violence of their own fears, which represent every thing about them black and frightful. This explains what he had said Isa 8:20, that there shall be no light to them. Those that shut their eyes against the light of God's word will justly be abandoned to darkness, and left to wander endlessly, and the sparks of their own kindling will do them no kindness.

INTRODUCTION TO ISAIAH 8 This chapter contains a confirmation of the sudden destruction of the kingdoms of Syria and Israel, by another sign; a threatening to those that gloried in the kings of those nations, with an invasion of their land by the Assyrian monarch; a sarcastic address to those that joined in confederacy against Judah; some directions and instructions to the people of God; and some prophecies concerning the Messiah, and the miserable estate of the Jews, that should reject him and his Gospel. The sign given is a son of the Prophet Isaiah, whom his wife conceived and bore, and whose name was written with a man's pen, Mahershalalhashbaz, of which there were witnesses, whose names are mentioned; and it is predicted, that before this child should have knowledge to call his father and mother, Damascus and Samaria, the chief cities of Syria and Israel, would be taken and spoiled by the king of Assyria, Isa 8:1 who would invade, the land of Israel, and even pass through the land of Judah, as a chastisement not only of the Israelites that rejoiced in Rezin and Remaliah's son, the kings of Syria and Israel; but also of those Jews who chose to be under them, or neglected the promise of God, and applied to Assyria for help, Isa 8:5 and then both the people of Israel and of Syria are addressed, in a sarcastic way, to associate and take counsel together, when they should be broke to pieces, and their counsel come to nought, Isa 8:9 and the prophet being instructed by the Lord how to behave among the people of the Jews, advises them not to join with them whose cry was a confederacy with Assyria, nor to be afraid of the two kings that were come up against them, but to sanctify the Lord of hosts, and trust in him, and make him the object of their fear and dread, Isa 8:11 which is enforced from the consideration of what the Lord, who is no other than the Messiah, would be, both to his own people, and to his enemies; to the one a sanctuary, and to the other a stone of stumbling, a rock of offence, a trap, and a snare, Isa 8:14 then follows an instruction to the prophet to take care of the Gospel of Christ, and communicate it to his disciples, Isa 8:16 upon which the prophet determines to keep waiting and looking for his coming, who at present was hidden from the people of God, Isa 8:17 wherefore the Messiah is introduced, as presenting himself and his children to the prophet's view, which would be for signs and wonders in Israel, gazed at and reproached, Isa 8:18 and then the folly and vanity of seeking counsel of the Scribes and Pharisees, when Christ should be come in the flesh, is exposed; whose Gospel should be attended to, and not those dark and blind guides, Isa 8:19 and the chapter is concluded with the wretched condition of the Jews that called Jesus accursed; they should pass through the land, and find no food; and look into it, and see nothing but darkness and misery, Isa 8:21.

Bind up the testimony,.... These are not the words of the prophet, as Kimchi thinks, but of the Lord to the prophet, and are part of that instruction given him, Isa 8:11. By "the testimony" is meant the word of prophecy delivered to him; particularly that evangelical part of it respecting Immanuel, who was to be born of a virgin, and would be for a sanctuary to them that believe in him, and a stone of stumbling, and a rock of offence, to unbelievers; so the Gospel is called the testimony of Christ, it bearing witness of his person, office, and grace, Ti2 1:8 and "binding" denotes care of it, as something valuable, that it be not lost, but committed to the trust faithful men, called disciples of Christ in the next clause, in allusion to the binding up of money, or anything of value, in bundles, to be laid up and preserved, Gen 42:35 so the Targum, "O prophet, keep the testimony:'' seal the law among my disciples: the disciples of Christ, the faithful of that day, and of after times, to whom this prophecy, and the "doctrine" in it, which the word "law" signifies, even the doctrine of Christ, should be transmitted or communicated, which is meant by "sealing" of it; not hiding it from them, but signifying, that while it was a sealed book, a hidden doctrine, and delivered in parables to others, it should be made known to them, and sealed and laid up by them among their treasure, and be so esteemed of; as the Gospel, the doctrine of grace, is, by the true disciples and followers of Christ; who are such as are taught of God, have learned of the Father, who continue in the word and doctrine of Christ, love his people, take up the cross and follow him, and bring forth fruit to the glory of his heavenly Father, Joh 6:45.

(Verse 16, 17.) Join the testimonies, establish the law among my disciples, and I will wait for the Lord, who hides his face from the house of Jacob, and I will hope in him. The voice of the Lord speaking to the Prophet: because, he said, the Lord has become a stumbling stone and a rock of offense to the two houses of Israel, and they did not want to receive Emmanuel sent to them. Join the testimonies of the old Testament, and give them to my disciples, who have received the Gospel, namely the Apostles or the apostolic men. Certainly, the law and the prophets are bound up until John among them (Matthew 11), and it is closed and sealed so that they do not understand what they read. For, according to the ambiguity of the Hebrew language, we can interpret doctrines for the disciples. Therefore, the Prophet responded: because with the succession of the Gospel, the Law was closed and sealed among the Jews, and you command that it should be assigned not to the Jews, but to the Gentiles. Therefore, I will wait for Emmanuel, whom you have promised to come, about whom you said above that he himself will be our fear and our terror, and for us he will be for sanctification; and I will wait for the Lord who hides his face from the house of Jacob, that is, from the Jews, because they did not want to receive him. The Seventy translated this passage as follows: Then those who are marked will be revealed, so that they may not learn the law. This has the meaning that when many have fallen and have been crushed, and have stumbled against the stone of offense and the rock of scandal, then those who are marked in the people will be revealed, so that they may by no means learn the law of Moses; but rather obey the precepts of the gospel.

290. Bind up the testimony. Here he sets out the closing of the law, and first, he sets out the hiding of the law, where it says, bind up the testimony, that is, roll up the prophecy of Christ in obscurity, lest the Jews see, for they are unworthy. Seal the law. To seal signifies two things: sometimes it signifies to close under a seal, and thus he says: seal the old law, under figures, among my disciples, that is, until my disciples open it by preaching throughout the world: shut up the words, and seal the book, even to the time appointed (Dan 12:4); or hide it among my disciples. Sometimes it signifies the expression of a figure: the light of your countenance, O Lord, is sealed upon us (Ps 4:7). And thus seal in the soul of my disciples.

The judgments threatened in the last chapter are here declared to extend to the very dead, whose tombs should be opened, and the carcasses treated with every mark of indignity, Jer 8:1-3. From this the prophet returns to reprove them for their perseverance in transgression, Jer 8:4-6; and for their thoughtless stupidity, which even the instinct of the brute creation, by a beautiful contrast, is made to upbraid, Jer 8:7-9. This leads to farther threatening expressed in a variety of striking terms, Jer 8:10-13. Upon which a chorus of Jews is introduced, expressing their terror on the news of the invasion, Jer 8:14, Jer 8:15; which is greatly heightened in the neat verse by the prophet's hearing the snorting of Nebuchadnezzar's horses even from Dan, and then seeing the devastation made by his army, Jer 8:16, whose cruelties God himself declares no entreaties will soften, Jer 8:17. On this declaration the prophet laments most bitterly the fate of the daughter of his people, changing the scene unawares to the place of her captivity, where she is introduced answering in mournful responses to the prophet's dirge, Jer 8:18-22. The variety of images and figures used to diversify the same subject is equally pleasing and astonishing. The dress is generally new, always elegant.

Among my disciples - בלמדי belimmudai. The Septuagint render it του μη μαθειν. Bishop Chandler, Defence of Christianity, p. 308, thinks they read מלמד, that it be not understood, and approves of this reading. - Abp. Secker.

(Isa. 8:1-9:7) great--suitable, for letters large enough to be read by all. roll--rather, tablet of wood, metal, or stone (Isa 30:8; Hab 2:2); sometimes coated with wax, upon which characters were traced with a pointed instrument, or iron stylus; skins and papyrus were also used (Isa 19:7). man's pen--that is, in ordinary characters which the humblest can read (so Hab 2:2). Hebrew, enosh means a "common man," is contrasted with the upper ranks (Rev 21:17; Rom 3:5). Not in hieroglyphics. The object was that, after the event, all might see that it had been predicted by Isaiah. concerning--the title and subject of the prophecy. Maher-shalal-hash-baz--"They (that is, the Assyrians) hasten to the spoil (namely, to spoil Syria and Samaria), they speed to the prey" [GESENIUS]. Otherwise, "The spoil (that is, spoiler) hastens, the rapine speeds forward" [MAURER].

Bind up . . . seal--What Isaiah had before briefly noted by inscribing Maher-shalal-hash-baz in a tablet, fixed up in some public place, he afterwards wrote out more in detail in a parchment roll (Isa 30:8); this he is now to seal up, not merely in order that nothing may be added to, or taken from it, as being complete, but to imply that it relates to distant events, and is therefore to be a sealed and not understood testimony (Isa 6:9-10), except in part among God's "disciples," that is, those who "sanctify the Lord" by obedient trust (Psa 25:14). Subsequent revelations would afterwards clear up what now was dark. So the Apocalypse explains what in Daniel was left unexplained (compare Dan 8:26; Dan 12:9). "The words are closed up and sealed till the time of the end"; but Rev 22:10, "Seal not the sayings of the prophecy . . . for the time is at hand" (compare Rev 5:1, Rev 5:5, Rev 5:9), testimony--attested by Uriah and Zechariah (Isa 8:2). law--the revelation just given, having the force of a law. disciples--not as MAURER, Uriah and Zechariah (compare Joh 7:17; Joh 15:15).

In the midst of the Syro-Ephraimitish war, which was not yet at an end, Isaiah received instructions from God to perform a singular prophetic action. "Then Jehovah said to me, Take a large slab, and write upon it with common strokes, 'In Speed Spoil, Booty hastens;' and I will take to me trustworthy witnesses, Uriyah the priest, and Zecharyahu the son of Yeberechyahu." The slab or table (cf., Isa 3:23, where the same word is used to signify a metal mirror) was to be large, to produce the impression of a monument; and the writing upon it was to be "a man's pen" (Cheret 'enōsh), i.e., written in the vulgar, and, so to speak, popular character, consisting of inartistic strokes that could be easily read (vid., Rev 13:18; Rev 21:17). Philip d'Aquin, in his Lexicon, adopts the explanation, "Enosh-writing, i.e., hieroglyphic writing, so called because it was first introduced in the time of Enosh." Luzzatto renders it, a lettere cubitali; but the reading for this would be b'cheret ammath 'ish. The only true rendering is stylo vulgari (see Ges. Thes. s.v. 'enosh). The words to be written are introduced with Lamed, to indicate dedication (as in Eze 37:16), or the object to which the inscription was dedicated or applied, as if it read, "A table devoted to 'Spoil very quickly, booty hastens;' " unless, indeed, l'mahēr is to be taken as a fut. instans, as it is by Luzzatto - after Gen 15:12; Jos 2:5; Hab 1:17 - in the sense of acceleratura sunt spolia, or (what the position of the words might more naturally suggest) with mahēr in a transitive sense, as in the construction לבערּ היה, and others, accelerationi spolia, i.e., they are ready for hastening. Most of the commentators have confused the matter here by taking the words as a proper name (Ewald, 288, c), which they were not at first, though they became so afterwards. At first they were an oracular announcement of the immediate future, accelerant spolia, festinat praeda (spoil is quick, booty hastens). Spoil; booty; but who would the vanquished be? Jehovah knew, and His prophet knew, although not initiated into the policy of Ahaz. But their knowledge was studiously veiled in enigmas. For the writing was not to disclose anything to the people. It was simply to serve as a public record of the fact, that the course of events was one that Jehovah had foreseen and indicated beforehand. And when what was written upon the table should afterwards take place, they would know that it was the fulfilment of what had already been written, and therefore was an event pre-determined by God. For this reason Jehovah took to Himself witnesses. There is no necessity to read ואעידה (and I had it witnessed), as Knobel and others do; nor והעידה (and have it witnessed), as the Sept., Targum, Syriac, and Hitzig do. Jehovah said what He would do; and the prophet knew, without requiring to be told, that it was to be accomplished instrumentally through him. Uriah was no doubt the priest (Urijah), who afterwards placed himself at the service of Ahaz to gratify his heathenish desires (Kg2 16:10.). Zechariah ben Yeberechyahu (Berechiah) was of course not the prophet of the times after the captivity, but possibly the Asaphite mentioned in Ch2 29:13. He is not further known to us. In good editions, ben is not followed by makkeph, but marked with mercha, according to the Masora at Gen 30:19. These two men were reliable witnesses, being persons of great distinction, and their testimony would weigh with the people. When the time should arrive that the history of their own times solved the riddle of this inscription, these two men were to tell the people how long ago the prophet had written that down in his prophetic capacity.

The words that follow in Isa 8:16, "Bind up the testimony, seal the lesson in my disciples," appear at first sight to be a command of God to the prophet, according to such parallel passages as Dan 12:4, Dan 12:9; Rev 22:10, cf., Dan 8:26; but with this explanation it is impossible to do justice to the words "in my disciples" (b'ilmmudâi). The explanation given by Rosenmller, Knobel, and others, viz., "by bringing in men divinely instructed" (adhibitis viris piis et sapientibus), is grammatically inadmissible. Consequently I agree with Vitringa, Drechsler, and others, in regarding Isa 8:16 as the prophet's own prayer to Jehovah. We tie together (צרר, imperf. צור = צר) what we wish to keep from getting separated and lost; we seal (Châtam) what is to be kept secret, and only opened by a person duly qualified. And so the prophet here prays that Jehovah would take his testimony with regard to the future, and his instruction, which was designed to prepare for this future - that testimony and thorah which the great mass in their hardness did not understand, and in their self-hardening despised - and lay them up well secured and well preserved, as if by band and seal, in the hearts of those who received the prophet's words with believing obedience (limmūd, as in Isa 50:4; Isa 54:13). For it would be all over with Israel, unless a community of believers should be preserved, and all over with this community, if the word of God, which was the ground of their life, should be allowed to slip from their hearts. We have here an announcement of the grand idea, which the second part of the book of Isaiah carries out in the grandest style. It is very evident that it is the prophet himself who is speaking here, as we may see from Isa 8:17, where he continues to speak in the first person, though he does not begin with ואני.