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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1-9. Встреча Исаии с иудейским царем Ахазом и пророчество его о судьбе Сирийского и Израильского царства. 10-25. Значение, данное пророком дому Давидову и предсказание бедственной судьбы Иудейского государства
Matthew Henry: Concise Commentary on the Whole Bible - 1706
This chapter is an occasional sermon, in which the prophet sings both of mercy and judgment to those that did not perceive or understand either; he piped unto them, but they danced not, mourned unto them, but they wept not. Here is, I. The consternation that Ahaz was in upon an attempt of the confederate forces of Syria and Israel against Jerusalem, ver. 1, 2. II. The assurance which God, by the prophet, sent him for his encouragement, that the attempt should be defeated and Jerusalem should be preserved, ver. 3-9. III. The confirmation of this by a sign which God gave to Ahaz, when he refused to ask one, referring to Christ, and our redemption by him, ver. 10-16. IV. A threatening of the great desolation that God would bring upon Ahaz and his kingdom by the Assyrians, notwithstanding their escape from this present storm, because they went on still in their wickedness, ver. 17-25. And this is written both for our comfort and for our admonition.
Adam Clarke: Commentary on the Bible - 1831
The king of Judah and the royal family being in the utmost consternation on receiving accounts of the invasion of the kings of Syria and Israel, the prophet is sent to assure them that God would make good his promises to David and his house; so that, although they might be corrected, they could not be destroyed, while these prophecies remained to be accomplished, Isa 7:1-9. The Lord gives Ahaz a sign that the confederacy against Judah shall be broken, which sign strikingly points out the miraculous conception of the Messiah, who was to spring from the tribe of Judah, Isa 7:10-16. Prediction of very heavy calamities which the Assyrians would inflict upon the land of Judea, Isa 7:17-25.
The confederacy of Rezin, king of Syria, and Pekah, king of Israel, against the kingdom of Judah, was formed in the time of Jotham; and perhaps the effects of it were felt in the latter part of his reign; see Kg2 15:37, and note on Isa 1:7-9 (note). However, in the very beginning of the reign of Ahaz, they jointly invaded Judah with a powerful army, and threatened to destroy or to dethrone the house of David. The king and royal family being in the utmost consternation on receiving advises of their designs, Isaiah is sent to them to support and comfort them in their present distress, by assuring them that God would make good his promises to David and his house. This makes the subject of this, and the following, and the beginning of the ninth chapters, in which there are many and great difficulties.
Chap. 7 begins with an historical account of the occasion of this prophecy; and then follows, Isa 7:4-16, a prediction of the ill success of the designs of the Israelites and Syrians against Judah; and from thence to the end of the chapter, a denunciation of the calamities to be brought upon the king and people of Judah by the Assyrians, whom they had now hired to assist them. Chap. 8 has a pretty close connection with the foregoing; it contains a confirmation of the prophecy before given of the approaching destruction of the kingdoms of Israel and Syria by the Assyrians, of the denunciation of the invasion of Judah by the same Assyrians. Isa 8:9, Isa 8:10, give a repeated general assurance, that all the designs of the enemies of God's people shall be in the end disappointed and brought to naught; Isa 8:11, etc., admonitions and threatenings, (I do not attempt a more particular explanation of this very difficult part), concluding with an illustrious prophecy Isa 9:1-6, of the manifestation of Messiah, the transcendent dignity of his character, and the universality and eternal duration of his kingdom.
Albert Barnes: Notes on the Bible - 1834
7:0: Probably no portion of the Bible has been regarded as so difficult of interpretation, and has given rise to so great a variety of expositions, as the prophecy which is commenced in this chapter, and which is closed in Isa 9:7. The importance of the prophecy respecting the Messiah (Isa 7:14 ff; Isa 8:7; Isa 9:1-7), is one reason why interpreters have been so anxious to ascertain the genuine sense; and the difficulties attending the supposition that there is reference to the Messiah, have been among the causes why so much anxiety has been felt to ascertain its true sense.
The prophecy which commences at the beginning of this chapter, is continued to Isa 9:7. An this was evidently delivered at the same time, and constitutes a single vision, or oracle. This should have been indicated in the division of the chapters. Great obscurity arises from the arbitrary, and, in many instances, absurd mode of division into chapters which has been adopted in the Bible.
This chapter, for convenience of illustration, may be regarded as divided into four parts:
I. The historical statement with which the whole account is introduced in Isa 7:1-2. The principal occurrences referred to in the chapter took place in the time of Ahaz. For an account of his character and reign, see the Introduction, Section 3. He was an idolater and erected the images, and altars, and groves of idolatry everywhere. He sacrificed to Baalim, and burned his children in the valley of Hinnom in honor of Moloch, and ruled Jerusalem everywhere with abominations, Kg2 16:2-4; Ch2 28:1-4. For these abominations, he was delivered into the hand of the king of Syria, and was subjected to calamities from the threatened invasion of the united armies of Syria and Samaria. At this time Rezin was king of Syria, of which Damascus was the capital; and Pekah was king of Israel or Sumaria. These kings, during the concluding part of the reign of Jotham, the predecessor of Ahaz, had formed an alliance and had gone up toward Jerusalem to make war upon it, but had not been able to take it.
The formation of this confederacy in the time of Jotham is distinctly declared in Kg2 15:37. To this confederacy Isaiah refers in Isa 7:1, where he says that it occurred in the days of Jotham. The statement is made by Isaiah here, doubtless, in order to trace the important matter to which he alludes to its commencement, though what he subsequently says had particular relation to Ahaz. Though the confederacy was formed in the time of Jotham, yet the consequences were of long continuance, and were not terminated until the defeat of Sennacherib in the time of Hezekiah; see isa 37. Isaiah, here, in general, says Isa 7:1 that they went up against Jerusalem, and could not take it. He may refer here to an expedition which they made in the time of Jotham, or he may design this as a "general" statement, intricating the result of "all" their efforts, that they could not take Jerusalem. If the latter is the proper interpretation, then the statement in Isa 7:1, was made by Isaiah at a subsequent period, and is designed to state "all" that occurred.
It is more natural, however, to suppose that they made an attempt in the time of Jotham to take Jerusalem, but that they were unsuccessful. When Ahaz came to the throne, the alliance was continued, and the effort was renewed to take Jerusalem. Formidable preparations were made for the war, and an invading army came up upon the land. Many of the subjects of Ahaz were taken captive and carried to Damascus. Pekah killed in one day 120, 000 people, and took two hundred thousand captives, and carried them toward Samaria. They were released from bondage by the solicitation of Oded, a prophet, who represented to them the impropriety of taking their brethren captive, and they were re-conveyed to Jericho; Ch2 28:5-15. At about the same time, the Assyrians took Elath, and retained it as a city belonging to them; Kg2 16:6. From the report of this strong alliance and from the ravages which were committed by their united forces, Ahaz was alarmed, and trembled for the safety of Jerusalem itself, Isa 7:3.
But instead of looking to God for aid, he formed the purpose of securing the alliance of the king of "Assyria," and for this purpose sent messengers to Tigiath-pileser with professions of deep regard, and with the most costly presents which could be procured by exhausting the treasury Kg2 16:7-8, to secure his friendship and cooperation. To this the king of Assyria agreed, and entered into the war by making an assault on Damascus; Kg2 16:9. It was this alliance, and the confidence which Ahaz had in it, that produced his answer to Isaiah Isa 7:12, and his refusal to ask a sign of the Lord; and it was this alliance which subsequently involved Jerusalem in so much difficulty from the invasion of the Assyrians. The Assyrians, as might have been foreseen, consulted their own advantage, and not the benefit of Ahaz. They meant to avail themselves of the opportunity of subduing, if possible, Judea itself; and, consequently, the land was subsequently invaded by them, and Jerusalem itself put in jeopardy. This consequence was distinctly foretold by Isaiah, Isa 7:17-25; Isa 8:7-8. Yet before the alliance was secured, Ahaz was in deep consternation and alarm, and it was at this point of time that Isaiah was sent to him, Isa 7:2-3.
II. At this time of consternation and alarm, Isaiah was sent to Ahaz to assure him that Jerusalem would be safe, and that there was no real cause of alarm, Isa 7:3-9. His main object was to induce the monarch to repose confidence in Yahweh, and to believe that his kingdom, protected by God, could not be overthrown. Isaiah was directed to take with him his son, whose name (Shear-jashub - "the remnant shall return") was itself a sign or pledge that the nation should not be "utterly" destroyed, and that, consequently, it could not become permanently subject to Syria or Sumaria, Isa 7:3. He went to meet Ahaz at the upper pool, where, probably, Ahaz had gone, attended by many of the court, to see whether it was practicable to stop the water, so as to pRev_ent an enemy from procuring it; compare Ch2 32:4. He directed him not to be afraid of the enemies that were coming, for they were like smoking, half-extinguished brands that could do little injury, Isa 7:4. He assured him that the purpose of the confederated kings should not be accomplished; that Yahweh had said that their design could not be established; and that the limits of their respective kingdoms should be the same that they were then, and should not be enlarged by the conquest and accession of Jerusalem - for that Damascus should still remain the capital of Syria, and Samaria of Ephraim, and that within sixty-five years the kingdom of Ephraim should be totally destroyed, and of course Jerusalem and Judah could not be permanently added to it. So far from having Jerusalem as a tributary and dependent province, as Renraliah had anticipated, his own kingdom was to be completely and finally destroyed, Isa 7:4-9. The desire of all this; as to allay the fears of Ahaz, and to induce him to put confidence in God.
III. A sign is promised - a proof or demonstration of the truth of what the prophet had spoken, Isa 7:10-17. To the assurance which Isaiah Isa 7:4-9 had given of the safety of Jerusalem, Ahaz makes no reply. His whole conduct, however, shows that he is wholly unimpressed and unaffected by what he had said, and that he put no confidence in the assuranccs of the prophet. He was not looking to God for aid, but to the king of Assyria; and he, doubtless, felt that if his aid was not obtained, his kingdom would be destroyed. He evidently had no belief in God, and no confidence in the prophet. His mind was in a restless, uneasy condition from the impending danger, and from uncertainty whether the aid of the king of Assyria could be procured. In order to induce him to turn his attention to God, the only Protector, and to calm his fears, Ahaz is commanded to ask of Yahweh any sign or miracle which he might desire, in order to confirm what the prophet had spoken, Isa 7:10-11.
This Ahaz refuses, Isa 7:12. He does it under the semblance of piety, and an unwillingness to appear to tempt Yahweh. But the "real" cause was, doubtless, that he had no confidence in Yahweh; he had no belief in what he had spoken; and he was secretly depending on the aid of the king of Assyria. His reply was couched in respectful terms, and had the appearance of piety, and was even expressed in language borrowed from the law, Deu 5:16. Yet important purposes were to be answered, by there being a sign or proof that what the prophet had said should take place. It was important that Ahaz, as the king of Judah, and as the head of the people, should have evidence that what was said was true. It was important that a suitable impression should be made on those who were present, and on the mass of the people, inducing them to put confidence in Yahweh. It was important that they should look to future times; to the certain security of the nation, and to the evidence that the nation "must" be preserved until the great Deliverer should come.
A sign is, therefore, forced upon the attention of Ahaz. The prophet tells him that however reluctant he may be to seek a sign, or however incredulous he might be, yet that Yahweh would give a token, proof, or demonstration, which would be a full confirmation of all that he had said. "That would be done which could be done only by Yahweh, and which could be known only by him;" and "that" would be the demonstration that Jerusalem would be safe from this impending invasion. A virgin should bear a son, and before he should arrive at years of discretion, or be able to discern the difference between good and evil - that is in a short space of time, the land would be forsaken of both its kings, Isa 7:14-16. Who this virgin was, and what is the precise meaning of this prediction, has given perhaps, more perplexity to commentators than almost any other portion of the Bible. The "obvious" meaning seems to be this.
Some young female, who was then a virgin, and who was unmarried at the time when the prophet spoke, would conceive, and bear a son. "To" that son a name would be given, or his birth, in the circumstances in which it occurred, would make such a name proper, as would indicate that God was with them, and would be their Protector. Maternal affection would give the child the name Immanuel. The child would be nurtured up in the usual way among the Jews Isa 7:15 until he would be able to discern between good and evil - that is, until he should arrive at years of discretion. Between the time which should elapse from the conception of the child, and the time when he should arrive at an age to distinguish good from evil, that is in about three years, the land should be forsaken of the hostile kings, Isa 7:16. This seems to be the obvious meaning of this passage; and in this way only could this be a clear and satisfactory evidence to Ahaz of the certainty that the land would be entirely and permanently free from the invasion.
God only could know this; and, therefore, this was a proof of the certainty of what Isaiah had said. But though this is the obvious meaning, and though such an event only could be a sign to Ahaz that the land would be forsaken of both the invading kings, yet there is no reason to doubt that the prophet "so couched" what he said - so expressed this by the direction of the Holy Spirit, as to be applicable also to another much more important event, which was to be "also," and in a much more important sense, a sign of the protection of God - the birth of the Messiah. He, therefore, selected words which, while they were applicable to the event immediately to occur, would also cover much larger ground, and be descriptive of more important events - and events which were "in the same line and direction" with that immediately to come to pass - the certainty of the divine protection, and of ultimate freedom from all danger.
The language, therefore, has, at the commencement of the prophecy, a fullness of meaning which is not entirely met by the immediate event which was to occur, and which can be entirely fulfilled only by the great event which Isaiah ever had in his eye - the birth of the Messiah. The mind of Isaiah would very naturally be carried forward to that future event. In accordance with the laws of what may be called "prophetic suggestion or association," see Introduction, Section 7, iii. (3), and which are constantly exemplified in Isaiah, his mind would fix on better times, and more happy events. He saw the birth of a child in a future age, of which this was but the emblem. That was to be born literally of a virgin. His "appropriate" name, from his nature, and from his being the evidence of the divine favor and presence, would be "Immanuel" - as the appropriate name of this child would be Immanuel, because he would be the pledge of the divine protection and presence. The idea is, that there is a "fulness of meaning" in the words used, which will apply to future events more appropriately than to the one immediately before the writer. That there is rapid transition - a sudden carrying the mind forward to rest on a future more important event, which has been "suggested" by the language used, and which is in the mind of the speaker or writer so much more important than that which was first mentioned, as completely to absorb the attention. The reasons for the view here given are detailed at length in the notes at Isa 7:14-16.
IV. The prophet had thus far directed all his efforts to convince Ahaz that from the quarter from which they had apprehended danger, nothing was to be feared. He now, however Isa 7:17-25, proceeds to assure them that danger would come from the quarter where they least expected it - from the very quarter where Ahaz was seeking aid and deliverance - the king of Assyria. He assures him that the king of Assyria would take advantage of the alliance, and, under pretence of aiding him, would turn everything to his own account, and would ultimately bring desolation on the land of Judah. The calamities which would follow from this unhappy alliance, the prophet proceeds to state and unfold, and with that concludes the chapter. It is evident from Kg2 16:7, that the discourse of Isaiah made no impression on the mind of Ahaz. He sent messengers with valuable presents to Tiglath-pileser, king of Assyria. Tiglath-pileser professedly entered into the views of Ahaz, and promised his aid.
He went up against Damascus and took it Kg2 16:9, after Ahaz had suffered a terrible overthrow from the united armies of Rezin and Pekah. The land of Samaria was laid waste by him, and a large part of the inhabitants carried captive to Assyria, Kg2 15:29. Thus the prediction of Isaiah, that the land should be forsaken by two kings Isa 7:16, was fulfilled. But this deliverance from their invasion was purchased by Ahaz at a vast price. The real purpose of Tiglath-pileser was not to aid Ahaz, but to make him and his kingdom dependent and tributary Ch2 28:21; and this alliance was the first in the succession of calamities which came upon Judah and Jerusalem, and which ended only under Hezekiah by the entire destruction of the army of Sennacherib; see isa 37. During the remainder of the reign of Ahaz he was tributary to Assyria; and when Hezekia Kg2 17:7 endeavored to throw off the yoke of Assyria, the attempt involved him in war; subjected his kingdom to invasion; and was attended with a loss of no small part of the cities and towns of his kingdom; see 2 Kings 18; 19; 20; isa 36; 37; compare the notes at isa 8; Isa 10:28-32. Thus the second part of this prophecy was fulfilled. The fuller statement of these important transactions will be found in the notes at the various passages which relate to these events.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Isa 7:1, Ahaz, being troubled with fear of Rezin and Pekah, is comforted by Isaiah; Isa 7:10, Ahaz, having liberty to choose a sign, and refusing it, hath for a sign, Christ promised; Isa 7:17, His judgment is prophesied to come by Assyria.
John Gill
INTRODUCTION TO ISAIAH 7
This chapter contains a prophecy of the preservation of the kingdom of Judah, from its enemies; a confirmation of it by a sign; and a prediction of various calamities that should come upon it, antecedent to the accomplishment of that sign. The enemies of Judea are named, and the besieging of Jerusalem by them, and the date of it, which was without effect, are mentioned, Is 7:1 the fear and dread which seized the house of David upon the news of this confederacy, Is 7:2 the orders given by the Lord to the Prophet Isaiah, to take with him his son, and meet Ahaz, at a certain place pointed at, Is 7:3 whose errand was to comfort him, and exhort him to be quiet and easy; since the conspiracy formed against him should be fruitless, and the kingdom of Israel should be broken to pieces, Is 7:4 after which the king is put upon asking a sign of the Lord, for the confirmation of it; which he refusing to do, under a pretence of tempting the Lord, is reproved; and a sign nevertheless is given; which is that of the birth of the Messiah of a virgin, who would be truly God, as his name Immanuel shows, and truly man, as his birth, his food, and gradual knowledge of good and evil, prove, Is 7:10 yea, it is suggested that the deliverance of Judea from the two kings of Syria and Israel should be very speedy; even before the young child Isaiah had with him was capable of knowing to refuse evil, and chose good, Is 7:16 but as a chastisement of the house of David for their incredulity in this matter, and slight of the divine goodness, various things are threatened to befall them, before the birth of the Messiah; even such as had not been since the revolt of the ten tribes; as that their enemies, the Assyrians and others, should come upon them in great numbers, and fill all places, so that they would be in the utmost distress, and not be able to escape, Is 7:17 there would be a great consumption of men of all sorts, high and low, signified by shaving off the hair of the head, beard, and feet; so that the few that remained would enjoy plenty, Is 7:20 and for want of men to till the land, it would be covered with thorns and briers; and because of wild beasts, the few men in it would be obliged to defend themselves with bows and arrows, Is 7:23 and yet, after this, the land should become fruitful again, before the Messiah's coming, Is 7:25, as some interpret it.
7:17:1: Եւ եղեւ յաւուրս Աքազու Յովաթամայ որդւոյ Ոզիայ՝ թագաւորին Հրէաստանի. ե՛լ Հռասիմ արքայ Արամայ, եւ Փակէէ որդի Հռովմելայ արքայի Իսրայէլի ՚ի վերայ Երուսաղեմի, տա՛լ ընդ նմա պատերազմ. եւ ո՛չ կարացին պաշարե՛լ զնա։
1 Այնպէս պատահեց, որ Հրէաստանի թագաւոր Օզիայի որդի Յովաթամի որդու՝ Աքազի օրօք Ասորիքի արքայ Ռասիմը եւ Իսրայէլի արքայ Ռոմելայի որդի Փակէէն յարձակուեցին Երուսաղէմի վրայ, որպէսզի պատերազմեն նրա դէմ, բայց չկարողացան պաշարել այն:
7 Յուդայի թագաւորին, Ոզիայի որդիին Յովաթամի որդիին Աքազին օրերը Ասորիներուն Ռասին թագաւորն ու Իսրայէլի թագաւորը Ռովմելայի որդին Փակէէն Երուսաղէմի դէմ պատերազմելու ելան, բայց չկրցան անոր հետ պատերազմ ընել։
Եւ եղեւ յաւուրս Աքազու Յովաթամայ, որդւոյ Ոզիայ, թագաւորին Հրէաստանի, ել Ռասիմ արքայ Արամայ, եւ Փակէէ որդի Ռովմեղայ արքայի Իսրայելի ի վերայ Երուսաղեմի, տալ ընդ նմա պատերազմ. եւ ոչ կարացին [95]պաշարել զնա:

7:1: Եւ եղեւ յաւուրս Աքազու Յովաթամայ որդւոյ Ոզիայ՝ թագաւորին Հրէաստանի. ե՛լ Հռասիմ արքայ Արամայ, եւ Փակէէ որդի Հռովմելայ արքայի Իսրայէլի ՚ի վերայ Երուսաղեմի, տա՛լ ընդ նմա պատերազմ. եւ ո՛չ կարացին պաշարե՛լ զնա։
1 Այնպէս պատահեց, որ Հրէաստանի թագաւոր Օզիայի որդի Յովաթամի որդու՝ Աքազի օրօք Ասորիքի արքայ Ռասիմը եւ Իսրայէլի արքայ Ռոմելայի որդի Փակէէն յարձակուեցին Երուսաղէմի վրայ, որպէսզի պատերազմեն նրա դէմ, բայց չկարողացան պաշարել այն:
7 Յուդայի թագաւորին, Ոզիայի որդիին Յովաթամի որդիին Աքազին օրերը Ասորիներուն Ռասին թագաւորն ու Իսրայէլի թագաւորը Ռովմելայի որդին Փակէէն Երուսաղէմի դէմ պատերազմելու ելան, բայց չկրցան անոր հետ պատերազմ ընել։
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7:17:1 И было во дни Ахаза, сына Иоафамова, сына Озии, царя Иудейского, Рецин, царь Сирийский, и Факей, сын Ремалиин, царь Израильский, пошли против Иерусалима, чтобы завоевать его, но не могли завоевать.
7:1 καὶ και and; even ἐγένετο γινομαι happen; become ἐν εν in ταῖς ο the ἡμέραις ημερα day Αχαζ αχαζ Achaz; Akhaz τοῦ ο the Ιωαθαμ ιωαθαμ Iōatham; Ioatham τοῦ ο the υἱοῦ υιος son Οζιου οζιου monarch; king Ιουδα ιουδα Iouda; Iutha ἀνέβη αναβαινω step up; ascend Ραασσων ραασσων monarch; king Αραμ αραμ Aram καὶ και and; even Φακεε φακεε son Ρομελιου ρομελιας monarch; king Ισραηλ ισραηλ.1 Israel ἐπὶ επι in; on Ιερουσαλημ ιερουσαλημ Jerusalem πολεμῆσαι πολεμεω battle αὐτὴν αυτος he; him καὶ και and; even οὐκ ου not ἠδυνήθησαν δυναμαι able; can πολιορκῆσαι πολιορκεω he; him
7:1 וַ wa וְ and יְהִ֡י yᵊhˈî היה be בִּ bi בְּ in ימֵ֣י ymˈê יֹום day אָ֠חָז ʔāḥˌāz אָחָז Ahaz בֶּן־ ben- בֵּן son יֹותָ֨ם yôṯˌām יֹותָם Jotham בֶּן־ ben- בֵּן son עֻזִּיָּ֜הוּ ʕuzziyyˈāhû עֻזִּיָּהוּ Uzziah מֶ֣לֶךְ mˈeleḵ מֶלֶךְ king יְהוּדָ֗ה yᵊhûḏˈā יְהוּדָה Judah עָלָ֣ה ʕālˈā עלה ascend רְצִ֣ין rᵊṣˈîn רְצִין Rezin מֶֽלֶךְ־ mˈeleḵ- מֶלֶךְ king אֲ֠רָם ʔᵃrˌām אֲרָם Aram וּ û וְ and פֶ֨קַח fˌeqaḥ פֶּקַח Pekah בֶּן־ ben- בֵּן son רְמַלְיָ֤הוּ rᵊmalyˈāhû רְמַלְיָהוּ Remaliah מֶֽלֶךְ־ mˈeleḵ- מֶלֶךְ king יִשְׂרָאֵל֙ yiśrāʔˌēl יִשְׂרָאֵל Israel יְר֣וּשָׁלִַ֔ם yᵊrˈûšālˈaim יְרוּשָׁלִַם Jerusalem לַ la לְ to † הַ the מִּלְחָמָ֖ה mmilḥāmˌā מִלְחָמָה war עָלֶ֑יהָ ʕālˈeʸhā עַל upon וְ wᵊ וְ and לֹ֥א lˌō לֹא not יָכֹ֖ל yāḵˌōl יכל be able לְ lᵊ לְ to הִלָּחֵ֥ם hillāḥˌēm לחם fight עָלֶֽיהָ׃ ʕālˈeʸhā עַל upon
7:1. et factum est in diebus Ahaz filii Ioatham filii Oziae regis Iuda ascendit Rasin rex Syriae et Phacee filius Romeliae rex Israhel in Hierusalem ad proeliandum contra eam et non potuerunt debellare eamAnd it came to pass in the days of Achaz the son of Joathan, the son of Ozias, king of Juda, that Rasin king of Syria and Phacee the son of Romelia king of Israel, came up to Jerusalem, to fight against it: but they could not prevail over it.
1. And it came to pass in the days of Ahaz the son of Jotham, the son of Uzziah, king of Judah, that Rezin the king of Syria, and Pekah the son of Remaliah, king of Israel, went up to Jerusalem to war against it; but could not prevail against it.
7:1. And it happened in the days of Ahaz, the son of Jotham, the son of Uzziah, the king of Judah, that Rezin, the king of Syria, and Pekah, the son of Remaliah, king of Israel, ascended to Jerusalem to battle against it. But they were not able to defeat it.
And it came to pass in the days of Ahaz the son of Jotham, the son of Uzziah, king of Judah, [that] Rezin the king of Syria, and Pekah the son of Remaliah, king of Israel, went up toward Jerusalem to war against it, but could not prevail against it:

7:1 И было во дни Ахаза, сына Иоафамова, сына Озии, царя Иудейского, Рецин, царь Сирийский, и Факей, сын Ремалиин, царь Израильский, пошли против Иерусалима, чтобы завоевать его, но не могли завоевать.
7:1
καὶ και and; even
ἐγένετο γινομαι happen; become
ἐν εν in
ταῖς ο the
ἡμέραις ημερα day
Αχαζ αχαζ Achaz; Akhaz
τοῦ ο the
Ιωαθαμ ιωαθαμ Iōatham; Ioatham
τοῦ ο the
υἱοῦ υιος son
Οζιου οζιου monarch; king
Ιουδα ιουδα Iouda; Iutha
ἀνέβη αναβαινω step up; ascend
Ραασσων ραασσων monarch; king
Αραμ αραμ Aram
καὶ και and; even
Φακεε φακεε son
Ρομελιου ρομελιας monarch; king
Ισραηλ ισραηλ.1 Israel
ἐπὶ επι in; on
Ιερουσαλημ ιερουσαλημ Jerusalem
πολεμῆσαι πολεμεω battle
αὐτὴν αυτος he; him
καὶ και and; even
οὐκ ου not
ἠδυνήθησαν δυναμαι able; can
πολιορκῆσαι πολιορκεω he; him
7:1
וַ wa וְ and
יְהִ֡י yᵊhˈî היה be
בִּ bi בְּ in
ימֵ֣י ymˈê יֹום day
אָ֠חָז ʔāḥˌāz אָחָז Ahaz
בֶּן־ ben- בֵּן son
יֹותָ֨ם yôṯˌām יֹותָם Jotham
בֶּן־ ben- בֵּן son
עֻזִּיָּ֜הוּ ʕuzziyyˈāhû עֻזִּיָּהוּ Uzziah
מֶ֣לֶךְ mˈeleḵ מֶלֶךְ king
יְהוּדָ֗ה yᵊhûḏˈā יְהוּדָה Judah
עָלָ֣ה ʕālˈā עלה ascend
רְצִ֣ין rᵊṣˈîn רְצִין Rezin
מֶֽלֶךְ־ mˈeleḵ- מֶלֶךְ king
אֲ֠רָם ʔᵃrˌām אֲרָם Aram
וּ û וְ and
פֶ֨קַח fˌeqaḥ פֶּקַח Pekah
בֶּן־ ben- בֵּן son
רְמַלְיָ֤הוּ rᵊmalyˈāhû רְמַלְיָהוּ Remaliah
מֶֽלֶךְ־ mˈeleḵ- מֶלֶךְ king
יִשְׂרָאֵל֙ yiśrāʔˌēl יִשְׂרָאֵל Israel
יְר֣וּשָׁלִַ֔ם yᵊrˈûšālˈaim יְרוּשָׁלִַם Jerusalem
לַ la לְ to
הַ the
מִּלְחָמָ֖ה mmilḥāmˌā מִלְחָמָה war
עָלֶ֑יהָ ʕālˈeʸhā עַל upon
וְ wᵊ וְ and
לֹ֥א lˌō לֹא not
יָכֹ֖ל yāḵˌōl יכל be able
לְ lᵊ לְ to
הִלָּחֵ֥ם hillāḥˌēm לחם fight
עָלֶֽיהָ׃ ʕālˈeʸhā עַל upon
7:1. et factum est in diebus Ahaz filii Ioatham filii Oziae regis Iuda ascendit Rasin rex Syriae et Phacee filius Romeliae rex Israhel in Hierusalem ad proeliandum contra eam et non potuerunt debellare eam
And it came to pass in the days of Achaz the son of Joathan, the son of Ozias, king of Juda, that Rasin king of Syria and Phacee the son of Romelia king of Israel, came up to Jerusalem, to fight against it: but they could not prevail over it.
7:1. And it happened in the days of Ahaz, the son of Jotham, the son of Uzziah, the king of Judah, that Rezin, the king of Syria, and Pekah, the son of Remaliah, king of Israel, ascended to Jerusalem to battle against it. But they were not able to defeat it.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1-9. В царствование Ахаза, царя иудейского, Иерусалиму стали угрожать заключившие между собою союз цари сирийский и израильский. В Иерусалиме началась деятельная подготовка к предстоящей осаде, так как нападение соединенных войск представлялось царю и иерусалимским гражданам очень опасным. В это время выступает перед царем со словом ободрения пророк Исаия и указывает на бессилие сошников причинить серьезный вред Иудее и на ожидающую их скоро погибель.

Еще в последние годы Иоафама, Факей, царь израильский, и Рецин, царь сирийский, начали совместные враждебные действия против царства Иудейского (4: Цар 16:4). В начале царствования Ахаза (около 735: г.) опасность для Иудейского царства со стороны этих царей стала еще больше, потому что сирийцы и израильтяне уже направлялись прямо на Иерусалим. Целью их при этом, по всей вероятности, было то, чтобы обязать иудейского царя присоединиться к той коалиции, какую маленькие государства Сирии, поддерживаемые Египтом, образовали против царя ассирийского, в то время уже угрожавшего подчинить себе всю Сирию. Союзники, вероятно, и хотели свергнуть, не сочувствовавшего их замыслам, Ахаза с иудейского престола и поставить на его место какого-то сына Тавеилова. В особенности испугался весь дом Давида, когда получено было известие, что сирийцы (уже прошедшие восточную Палестину и заключившие договор с идумеянами и другими южными народами, завладевшие притом Еланитской гаванью Чермного моря 4: Цар 16:6) поднялись по берегу Средиземного моря к северу, в область царства Израильского, и здесь стали лагерем, угрожая Иерусалиму.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
1 And it came to pass in the days of Ahaz the son of Jotham, the son of Uzziah, king of Judah, that Rezin the king of Syria, and Pekah the son of Remaliah, king of Israel, went up toward Jerusalem to war against it, but could not prevail against it. 2 And it was told the house of David, saying, Syria is confederate with Ephraim. And his heart was moved, and the heart of his people, as the trees of the wood are moved with the wind. 3 Then said the LORD unto Isaiah, Go forth now to meet Ahaz, thou, and Shear-jashub thy son, at the end of the conduit of the upper pool in the highway of the fuller's field; 4 And say unto him, Take heed, and be quiet; fear not, neither be fainthearted for the two tails of these smoking firebrands, for the fierce anger of Rezin with Syria, and of the son of Remaliah. 5 Because Syria, Ephraim, and the son of Remaliah, have taken evil counsel against thee, saying, 6 Let us go up against Judah, and vex it, and let us make a breach therein for us, and set a king in the midst of it, even the son of Tabeal: 7 Thus saith the Lord GOD, It shall not stand, neither shall it come to pass. 8 For the head of Syria is Damascus, and the head of Damascus is Rezin; and within threescore and five years shall Ephraim be broken, that it be not a people. 9 And the head of Ephraim is Samaria, and the head of Samaria is Remaliah's son. If ye will not believe, surely ye shall not be established.
The prophet Isaiah had his commission renewed in the year that king Uzziah died, ch. vi. 1. Jotham his son reigned, and reigned well, sixteen years. All that time, no doubt, Isaiah prophesied as he was commanded, and yet we have not in this book any of his prophecies dated in the reign of Jotham; but this, which is put first, was in the days of Ahaz the son of Jotham. Many excellent useful sermons he preached which were not published and left upon record; for, if all that was memorable had been written, the world could not have contained the books, John xxi. 25. Perhaps in the reign of Ahaz, a wicked king, he had not opportunity to preach so much at court as in Jotham's time, and therefore then he wrote the more, for a testimony against them. Here is,
I. A very formidable design laid against Jerusalem by Rezin king of Syria and Pekah king of Israel, two neighbouring potentates, who had of late made descents upon Judah severally. At the end of the reign of Jotham, the Lord began to send against Judah Rezin and Pekah, 2 Kings xv. 37. But now, in the second or third year of the reign of Ahaz, encouraged by their former successes, they entered into an alliance against Judah. Because Ahaz, though he found the sword over his head, began his reign with idolatry, God delivered him into the hand of the king of Syria and of the king of Israel (2 Chron. xxviii. 5), and a great slaughter they made in his kingdom, v. 6, 7. Flushed with this victory, they went up towards Jerusalem, the royal city, to war against it, to besiege it, and make themselves masters of it; but it proved in the issue that they could not gain their point. Note, The sin of a land brings foreign invasions upon it and betrays the most advantageous posts and passes to the enemy; and God sometimes makes one wicked nation a scourge to another; but judgment, ordinarily, begins at the house of God.
II. The great distress that Ahaz and his court were in when they received advice of this design: It was told the house of David that Syria and Ephraim had signed a league against Judah, v. 2. This degenerate royal family is called the house of David, to put us in mind of that article of God's covenant with David (Ps. lxxxix. 30-33), If his children forsake my law, I will chasten their transgression with the rod; but my loving-kindness will I not utterly take away, which is remarkably fulfilled in this chapter. News being brought that the two armies of Syria and Israel were joined, and had taken the field, the court, the city, and the country, were thrown into consternation; The heart of Ahaz was moved with fear, and then no wonder that the heart of his people was so, as the trees of the wood are moved with the wind. They were tossed and shaken, and put into a great disorder and confusion, were wavering and uncertain in their counsels, hurried hither and thither, and could not fix in any steady resolution. They yielded to the storm, and gave up all for gone, concluding it in vain to make any resistance. Now that which caused this fright was the sense of guilt and the weakness of their faith. They had made God their enemy, and knew not how to make him their friend, and therefore their fears tyrannised over them; while those whose consciences are kept void of offence, and whose hearts are fixed, trusting in God, need not be afraid of evil tidings; though the earth be removed, yet will not they fear; but the wicked flee at the shaking of a leaf, Lev. xxvi. 36.
III. The orders and directions given to Isaiah to go and encourage Ahaz in his distress; not for his own sake (he deserved to hear nothing from God but words of terror, which might add affliction to his grief), but because he was a son of David and king of Judah. God had kindness for him for his father's sake, who must not be forgotten, and for his people's sake, who must not be abandoned, but would be encouraged if Ahaz were. Observe,
1. God appointed the prophet to meet Ahaz, though he did not send to the prophet to speak with him, nor desire him to enquire of the Lord for him (v. 3): Go to meet Ahaz. Note, God is often found of those who seek him not, much more will he be found of those who seek him diligently. He speaks comfort to many who not only are not worthy of it, but do not so much as enquire after it.
2. He ordered him to take his little son with him, because he carried a sermon in his name, Shear-jashub--A remnant shall return. The prophets sometimes recorded what they preached in the significant names of their children (as Hos. i. 4, 6, 9); therefore Isaiah's children are said to be for signs, ch. viii. 18. This son was so called for the encouragement of those of God's people who were carried captive, assuring them that they should return, at least a remnant of them, which was more than they could pretend to merit; yet at this time God was better than his word; for he took care not only that a remnant should return, but the whole number of those whom the confederate forces of Syria and Israel had taken prisoners, 2 Chron. xxviii. 15.
3. He directed him where he should find Ahaz. He was to meet with him not in the temple, or the synagogue, or royal chapel, but at the end of the conduit of the upper pool, where he was, probably with many of his servants about him, contriving how to order the water-works, so as to secure them to the city, or deprive the enemy of the benefits of them (ch. xxii. 9-11; 2 Chron. xxxii. 3, 4), or giving some necessary directions for the fortifying of the city as well as they could; and perhaps finding every thing in a bad posture or defence, the conduit out of repair, as well as other things gone to decay, his fears increased, and he was now in greater perplexity than ever; therefore, Go, meet him there. Note, God sometimes sends comforts to his people very seasonably, and, what time they are most afraid, encourages them to trust in him.
4. He put words in his mouth, else the prophet would not have known how to bring a message of good to such a bad man, a sinner in Zion, that ought to be afraid; but God intended it for the support of faithful Israelites.
(1.) The prophet must rebuke their fears, and advise them by no means to yield to them, but keep their temper, and preserve the possession of their own souls (v. 4): Take heed, and be quiet. Note, In order to comfort there is need of caution; that we may be quiet, it is necessary that we take heed and watch against those things that threaten to disquiet us. "Fear not with this amazement, this fear, that weakens, and has torment; neither let thy heart be tender, so as to melt and fail within thee; but pluck up thy spirits, have a good heart on it, and be courageous; let not fear betray the succours which reason and religion offer for thy support." Note, Those who expect God should help them must help themselves, Ps. xxvii. 14.
(2.) He must teach them to despise their enemies, not in pride, or security, or incogitancy (nothing more dangerous than so to despise an enemy), but in faith and dependence upon God. Ahaz's fear called them two powerful politic princes, for either of whom he was an unequal match, but, if united, he durst not look them in the face, nor make head against them. "No," says the prophet, "they are two tails of smoking firebrands; they are angry, they are fierce, they are furious, as firebrands, as fireballs; and they make one another worse by being in a confederacy, as sticks of fire put together burn the more violently. But they are only smoking firebrands: and where there is smoke there is some fire, but it may be not so much as was feared. Their threatenings will vanish into smoke. Pharaoh king of Egypt is but a noise (Jer. xlvi. 17), and Rezin king of Syria but a smoke; and such are all the enemies of God's church, smoking flax, that will soon be quenched. Nay, they are but tails of smoking firebrands, in a manner burnt out already; their force is spent; they have consumed themselves with the heat of their own anger; you may put your foot on them, and tread them out." The two kingdoms of Syria and Israel were now near expiring. Note, The more we have an eye to God as a consuming fire the less reason we shall have to fear men, though they are ever so furious, nay, we shall be able to despise them as smoking firebrands.
(3.) He must assure them that the present design of these high allies (so they thought themselves) against Jerusalem should certainly be defeated and come to nothing, v. 5-7. [1.] That very thing which Ahaz thought most formidable is made the ground of their defeat--and that was the depth of their designs and the height of their hopes: "Therefore they shall be baffled and sent back with shame, because they have taken evil counsel against thee, which is an offence to God. These firebrands are a smoke in his nose (ch. lxv. 5), and therefore must be extinguished." First, They are very spiteful and malicious, and, therefore they shall not prosper. Judah had done them no wrong; they had no pretence to quarrel with Ahaz; but, without any reason, they said, Let us go up against Judah, and vex it. Note, Those that are vexatious cannot expect to be prosperous, those that love to do mischief cannot expect to do well. Secondly, They are very secure, and confident of success. They will vex Judah by going up against it; yet that is not all: they do not doubt but to make a breach in the wall of Jerusalem wide enough for them to march their army in at; or they count upon dissecting or dividing the kingdom into two parts, one for the king of Israel, the other for the king of Syria, who had agreed in one viceroy--a king to be set in the midst of it, even the son of Tabeal, some obscure person, it is uncertain whether a Syrian or an Israelite. So sure were they of gaining their point that they divided the prey before they had caught it. Note, Those that are most scornful are commonly least successful, for surely God scorns the scorners. [2.] God himself gives them his word that the attempt should not take effect (v. 7): "Thus saith the Lord God, the sovereign Lord of all, who brings the counsel of the heathen to naught (Ps. xxxiii. 10), It shall not stand, neither shall it come to pass; their measures shall all be broken, and they shall not be able to bring to pass their enterprise." Note, Whatever stands against God, or thinks to stand without him, cannot stand long. Man purposes, but God disposes; and who is he that saith and it cometh to pass if the Lord commands it not or countermands it? Lam. iii. 37. See Prov. xix. 21.
(4.) He must give them a prospect of the destruction of these enemies, at last, that were now such a terror to them. [1.] They should neither of them enlarge their dominions, nor push their conquests any further; The head city of Syria is Damascus, and the head man of Damascus is Rezin; this he glories in, and this let him be content with, v. 8. The head city of Ephraim has long been Samaria, and the head man in Samaria is now Pekah the son of Remaliah. These shall be made to know their own, their bounds are fixed, and they shall not pass them, to make themselves masters of the cities of Judah, much less to make Jerusalem their prey. Note, As God has appointed men the bounds of their habitation (Acts xvii. 26), so he has appointed princes the bounds of their dominion, within which they ought to confine themselves, and not encroach upon their neighbours' rights. [2.] Ephraim, which perhaps was the more malicious and forward enemy of the two, should shortly be quite rooted out, and should be so far from seizing other people's lands that they should not be able to hold their own. Interpreters are much at a loss how to compute the sixty-five years within which Ephraim shall cease to be a people; for the captivity of the ten tribes was but eleven years after this: and some make it a mistake of the transcriber, and think it should be read within six and five years, just eleven. But it is hard to allow that. Others make it to be sixty-five years from the time that the prophet Amos first foretold the ruin of the kingdom of the ten tribes; and some late interpreters make it to look as far forward as the last desolation of that country by Esarhaddon, which was about sixty-five years after this; then Ephraim was so broken that it was no more a people. Now it was the greatest folly in the world for those to be ruining their neighbours who were themselves marked for ruin, and so near to it. See what a prophet told them at this time, when they were triumphing over Judah, 2 Chron. xxviii. 10. Are there not with you, even with you, sins against the Lord your God?
(5.) He must urge them to mix faith with those assurances which he had given them (v. 9): "If you will not believe what is said to you, surely you shall not be established; your shaken and disordered state shall not be established, your unquiet unsettled spirit shall not; though the things told you are very encouraging, yet they will not be so to you, unless you believe them, and be willing to take God's word." Note, The grace of faith is absolutely necessary to the quieting and composing of the mind in the midst of all the tosses of this present time, 2 Chron. xx. 20.
Albert Barnes: Notes on the Bible - 1834
7:1: In the days of Ahaz - Ahaz began to reign about 738 years before Christ. By a comparison of Kg2 16:5, ..., with Ch2 28:5, etc., it will be seen that Judea was twice invaded by Rezin and Pekah in the reign of Ahaz; see the Analysis of the chapter.
That Rezin ... - This confederacy was formed in the time of Jotham; Kg2 15:37. But it was not carried into execution during his reign. It is evident from this place, that it was executed in the early part of the reign of Ahaz; probably in the first or second year of his reign.
Syria - - ארם 'ă râ m, so called from Aram Gen 10:22-23, a son of Shem, and who populated its chief provinces. It comprehended the country lying between the Euphrates east, the Mediterranean west, Cilicia north, and Phenicia, Judea, and Arabia south; see the notes at Isa 17:1-14. Syria of the two rivers is Mesopotamia. Syria of Damascus, so called because Damascus was its capital, extended eastward along Mount Libanus, but its limits varied according to the power of the princes of Damascus. After the reign of the Seleucidae, Syria came to denote the kingdom or region of which Antioch was the capital. Here it denotes the Syria lying around Damascus, and of which Damascus was the capital. - "Calmet."
King of Israel - Of the ten tribes, called the kingdom of Israel, or Samaria; Note, Isa 1:1.
Went up - Jerusalem was situated on hills, and on the highest part of the land. But it is possible that this language is derived from the fact that it was the capital. The language is used even when the region from which the traveler comes does not lie lower than the city. Thus it is not uncommon to speak of "going up" to London, Paris, etc.
Could not pRev_ail - Hebrew, 'Could not fight against it,' that is, with happy result, or with success. He was not able to take it. That the allied kings really besieged Ahaz, is evident from Kg2 16:5 : They 'came up to Jerusalem to war, and they besieged Ahaz, but they could not overcome him.' The reason why they could not take Jerusalem was, probably, not only because it was a strong place and well defended, but because there was intelligence that their own dominions were threatened with an invasion by the Assyrians, and they could not protract their siege of Jerusalem long enough to take it.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:1: the days: Kg2 16:1; Ch2 28:1-6
Rezin: Isa 8:6; Kg2 15:37; Psa 83:3-5
but could: Isa 7:4-9, Isa 8:9, Isa 8:10
Carl Friedrich Keil and Franz Delitzsch
7:1
As the following prophecies could not be understood apart from the historical circumstances to which they refer, the prophet commences with a historical announcement."It came to pass, in the days of Ahaz the son of Jotham, the son of Uzziah (Uziyhu), king of Judah, that Rezin the king of Aramaea, and Pekah (Pekach) the son of Remaliah (Remalyhu), king of Israel, went up toward Jerusalem to war against it, and (he) could not make war upon it." We have the same words, with only slight variations, in the history of the reign of Ahaz in 4Kings 16:5. That the author of the book of Kings copied them from the book of Isaiah, will be very apparent when we come to examine the historical chapters (36-39) in their relation to the parallel sections of the book of Kings. In the passage before us, the want of independence on the part of the author of the book of Kings is confirmed by the fact that he not only repeats, but also interprets, the words of Isaiah. Instead of saying, "And (he) could not make war upon it," he says, "And they besieged Ahaz, and could not make war." The singular yâcol (he could) of Isaiah is changed into the simpler plural, whilst the statement that the two allies could not assault or storm Jerusalem (which must be the meaning of nilcham ‛al in the passage before us), is more clearly defined by the additional information that they did besiege Ahaz, but to no purpose (tzur ‛al, the usual expression for obsidione claudere; cf., Deut 20:19). The statement that "they besieged Ahaz" cannot merely signify that "they attempted to besiege him," although nothing further is known about this siege. But happily we have two accounts of the Syro-Ephraimitish war (2 Kings 16 and 2 Chron 28). The two historical books complete one another. The book of Kings relates that the invasion of Judah by the two allies commenced at the end of Jotham's reign (4Kings 15:37); and in addition to the statement taken from Is 7:1, it also mentions that Rezin conquered the seaport town of Elath, which then belonged to the kingdom of Judah; whilst the Chronicles notice the fact that Rezin brought a number of Judaean captives to Damascus, and that Pekah conquered Ahaz in a bloody and destructive battle. Indisputable as the credibility of these events may be, it is nevertheless very difficult to connect them together, either substantially or chronologically, in a certain and reliable manner, as Caspari has attempted to do in his monograph on the Syro-Ephraimitish war (1849). We may refer here to our own manner of dovetailing the historical accounts of Ahaz and the Syro-Ephraimitish war in the introduction to the present work (p. 23ff.). If we could assume that יכל (not יכלוּ) was the authentic reading, and that the failure of the attempt to take Jerusalem, which is mentioned here, was occasioned by the strength of the city itself, and not by the intervention of Assyria - so that Is 7:1 did not contain such an anticipation as we have supposed, although summary anticipations of this kind were customary with biblical historians, and more especially with Isaiah - the course of events might be arranged in the following manner, viz., that whilst Rezin was on his way to Elath, Pekah resolved to attack Jerusalem, but failed in his attempt; but that Rezin was more successful in his expedition, which was a much easier one, and after the conquest of Elath united his forces with those of his allies.
Geneva 1599
7:1 And it came to pass in the days of Ahaz the son of Jotham, the son of Uzziah, king of Judah, [that] Rezin the king of Syria, and Pekah the son of Remaliah, king of Israel, (a) went up toward Jerusalem to war against it, but could not prevail against it.
(a) That is, the second time: for in the first battle Ahaz was overcome.
John Gill
7:1 And it came to pass in the days of Ahaz the son of Jotham, the son of Uzziah king of Judah,.... Here begins a new prophecy under the reign of another king; who, though a wicked king, had religious ancestors; and who are mentioned, not, as the Jewish writers (u) generally say, because it was owing to their worthiness that the enemies of Ahaz could not prevail against him; but because it was under these kings the prophet had prophesied: what is contained in the first five chapters were delivered in the times of Uzziah; and the vision in the sixth was in the times of Jotham, in the beginning of his reign; and what is said here, and in some following chapters, was in the time of Ahaz; so that this is mentioned to fix and carry on the date of the prophecy:
that Rezin the king of Syria, and Pekah, the son of Remaliah king of Israel, went up towards Jerusalem to war against it; at the latter end of Jotham's reign, and the beginning of Ahaz's; these two separately came up against Judah, and greatly distressed and afflicted the kingdom, slew many, and carried others captive, 4Kings 15:37 but afterwards, in the third (w) or fourth (x) year of Ahaz, as it is said, they joined together to besiege Jerusalem, which this refers to, 4Kings 16:5,
but could not prevail against it; or "he could not"; that is, according to Aben Ezra, the king of Israel, Pekah, the son of Remaliah; but, according to Kimchi, it was Rezin king of Syria, who, he says, was the principal in the war, and brought Pekah along with him; but it may very well be understood of them both, since in 4Kings 16:5, the plural number is used; "and they could not"; and so the Septuagint, Vulgate Latin, and Oriental versions here.
(u) Jarchi & Kimchi in loc. & Yalkut Simeoni, ex Bereshit Rabba, sect. 63. fol. 54. 4. (w) Yalkut Simeoni in loc. (x) Seder Olam Rabba, c. 23. p. 85. Jarchi in ver. 14.
John Wesley
7:1 Ahaz - A most wicked king: yet no prophecies are more comfortable than those which were delivered in his time; God so ordering it for the encouragement of the faithful that lived under his impious reign.
Robert Jamieson, A. R. Fausset and David Brown
7:1 PREDICTION OF THE ILL SUCCESS OF THE SYRO-ISRAELITISH INVASION OF JUDAH--AHAZ'S ALLIANCE WITH ASSYRIA, AND ITS FATAL RESULTS TO JUDEA--YET THE CERTAINTY OF FINAL PRESERVATION AND OF THE COMING OF MESSIAH. (Isa. 7:1-9:7)
Ahaz--In the first years of his reign the design of the two kings against Judah was carried out, which was formed in Jotham's reign (4Kings 15:37).
Syria--Hebrew, Aram (Gen 10:22-23), originally the whole region between the Euphrates and Mediterranean, including Assyria, of which Syria is an abbreviation; here the region round Damascus, and along Mount Libanus.
Jerusalem--An actual siege of it took place, but was foiled (4Kings 16:5).
7:27:2: Ա՛զդ եղեւ ՚ի տուն Դաւթի՝ եւ ասէ. Միաբանեաց Արամ ընդ Եփրեմայ. եւ զարհուրեցա՛ւ անձն նորա, եւ անձն ժողովրդեան նորա, զոր օրինակ շարժեսցի յանտառի ծա՛ռ մի ՚ի հողմոյ[9653]։ [9653] Ոսկան. Շարժիցի յանտառի ծառ ՚ի հողմոյ։
2 Դաւթի տանը լուր հասաւ, թէ Ասորիքը դաշնակցել է Եփրեմի երկրի հետ, ու դողն ընկաւ նրա սիրտը, նրա ժողովրդի սիրտը. կարծես անտառում ծառը շարժուէր հողմից:
2 Ուստի երբ Դաւիթին տանը լուր տրուեցաւ թէ Ասորիները Եփրեմի հետ միաբանեցան*, անոր սիրտը եւ անոր ժողովուրդին սիրտը ցնցուեցաւ, ինչպէս անտառին ծառերը հովէն կը ցնցուին։
Ազդ եղեւ ի տուն Դաւթի եւ ասեն. Միաբանեաց Արամ ընդ Եփրեմայ, եւ զարհուրեցաւ անձն նորա եւ անձն ժողովրդեան նորա, զոր օրինակ շարժիցի յանտառի ծառ մի ի հողմոյ:

7:2: Ա՛զդ եղեւ ՚ի տուն Դաւթի՝ եւ ասէ. Միաբանեաց Արամ ընդ Եփրեմայ. եւ զարհուրեցա՛ւ անձն նորա, եւ անձն ժողովրդեան նորա, զոր օրինակ շարժեսցի յանտառի ծա՛ռ մի ՚ի հողմոյ[9653]։
[9653] Ոսկան. Շարժիցի յանտառի ծառ ՚ի հողմոյ։
2 Դաւթի տանը լուր հասաւ, թէ Ասորիքը դաշնակցել է Եփրեմի երկրի հետ, ու դողն ընկաւ նրա սիրտը, նրա ժողովրդի սիրտը. կարծես անտառում ծառը շարժուէր հողմից:
2 Ուստի երբ Դաւիթին տանը լուր տրուեցաւ թէ Ասորիները Եփրեմի հետ միաբանեցան*, անոր սիրտը եւ անոր ժողովուրդին սիրտը ցնցուեցաւ, ինչպէս անտառին ծառերը հովէն կը ցնցուին։
zohrab-1805▾ eastern-1994▾ western am▾
7:27:2 И было возвещено дому Давидову и сказано: Сирияне расположились в земле Ефремовой; и всколебалось сердце его и сердце народа его, как колеблются от ветра дерева в лесу.
7:2 καὶ και and; even ἀνηγγέλη αναγγελλω announce εἰς εις into; for τὸν ο the οἶκον οικος home; household Δαυιδ δαβιδ Dabid; Thavith λέγοντες λεγω tell; declare συνεφώνησεν συμφωνεω agree Αραμ αραμ Aram πρὸς προς to; toward τὸν ο the Εφραιμ εφραιμ Ephraim; Efrem καὶ και and; even ἐξέστη εξιστημι astonish; beside yourself ἡ ο the ψυχὴ ψυχη soul αὐτοῦ αυτος he; him καὶ και and; even ἡ ο the ψυχὴ ψυχη soul τοῦ ο the λαοῦ λαος populace; population αὐτοῦ αυτος he; him ὃν ος who; what τρόπον τροπος manner; by means ὅταν οταν when; once ἐν εν in δρυμῷ δρυμος wood; timber ὑπὸ υπο under; by πνεύματος πνευμα spirit; wind σαλευθῇ σαλευω sway; rock
7:2 וַ wa וְ and יֻּגַּ֗ד yyuggˈaḏ נגד report לְ lᵊ לְ to בֵ֤ית vˈêṯ בַּיִת house דָּוִד֙ dāwˌiḏ דָּוִד David לֵ lē לְ to אמֹ֔ר ʔmˈōr אמר say נָ֥חָֽה nˌāḥˈā נחה lean אֲרָ֖ם ʔᵃrˌām אֲרָם Aram עַל־ ʕal- עַל upon אֶפְרָ֑יִם ʔefrˈāyim אֶפְרַיִם Ephraim וַ wa וְ and יָּ֤נַע yyˈānaʕ נוע quiver לְבָבֹו֙ lᵊvāvˌô לֵבָב heart וּ û וְ and לְבַ֣ב lᵊvˈav לֵבָב heart עַמֹּ֔ו ʕammˈô עַם people כְּ kᵊ כְּ as נֹ֥ועַ nˌôₐʕ נוע quiver עֲצֵי־ ʕᵃṣê- עֵץ tree יַ֖עַר yˌaʕar יַעַר wood מִ mi מִן from פְּנֵי־ ppᵊnê- פָּנֶה face רֽוּחַ׃ rˈûₐḥ רוּחַ wind
7:2. et nuntiaverunt domui David dicentes requievit Syria super Ephraim et commotum est cor eius et cor populi eius sicut moventur ligna silvarum a facie ventiAnd they told the house of David, saying: Syria hath rested upon Ephraim, and his heart was moved, and the heart of his people, as the trees of the woods are moved with the wind.
2. And it was told the house of David, saying, Syria is confederate with Ephraim. And his heart was moved, and the heart of his people, as the trees of the forest are moved with the wind.
7:2. And they reported to the house of David, saying: “Syria has withdrawn to Ephraim.” And his heart was shaken, with the heart of his people, just as the trees of the forest are moved by the face of the wind.
And it was told the house of David, saying, Syria is confederate with Ephraim. And his heart was moved, and the heart of his people, as the trees of the wood are moved with the wind:

7:2 И было возвещено дому Давидову и сказано: Сирияне расположились в земле Ефремовой; и всколебалось сердце его и сердце народа его, как колеблются от ветра дерева в лесу.
7:2
καὶ και and; even
ἀνηγγέλη αναγγελλω announce
εἰς εις into; for
τὸν ο the
οἶκον οικος home; household
Δαυιδ δαβιδ Dabid; Thavith
λέγοντες λεγω tell; declare
συνεφώνησεν συμφωνεω agree
Αραμ αραμ Aram
πρὸς προς to; toward
τὸν ο the
Εφραιμ εφραιμ Ephraim; Efrem
καὶ και and; even
ἐξέστη εξιστημι astonish; beside yourself
ο the
ψυχὴ ψυχη soul
αὐτοῦ αυτος he; him
καὶ και and; even
ο the
ψυχὴ ψυχη soul
τοῦ ο the
λαοῦ λαος populace; population
αὐτοῦ αυτος he; him
ὃν ος who; what
τρόπον τροπος manner; by means
ὅταν οταν when; once
ἐν εν in
δρυμῷ δρυμος wood; timber
ὑπὸ υπο under; by
πνεύματος πνευμα spirit; wind
σαλευθῇ σαλευω sway; rock
7:2
וַ wa וְ and
יֻּגַּ֗ד yyuggˈaḏ נגד report
לְ lᵊ לְ to
בֵ֤ית vˈêṯ בַּיִת house
דָּוִד֙ dāwˌiḏ דָּוִד David
לֵ לְ to
אמֹ֔ר ʔmˈōr אמר say
נָ֥חָֽה nˌāḥˈā נחה lean
אֲרָ֖ם ʔᵃrˌām אֲרָם Aram
עַל־ ʕal- עַל upon
אֶפְרָ֑יִם ʔefrˈāyim אֶפְרַיִם Ephraim
וַ wa וְ and
יָּ֤נַע yyˈānaʕ נוע quiver
לְבָבֹו֙ lᵊvāvˌô לֵבָב heart
וּ û וְ and
לְבַ֣ב lᵊvˈav לֵבָב heart
עַמֹּ֔ו ʕammˈô עַם people
כְּ kᵊ כְּ as
נֹ֥ועַ nˌôₐʕ נוע quiver
עֲצֵי־ ʕᵃṣê- עֵץ tree
יַ֖עַר yˌaʕar יַעַר wood
מִ mi מִן from
פְּנֵי־ ppᵊnê- פָּנֶה face
רֽוּחַ׃ rˈûₐḥ רוּחַ wind
7:2. et nuntiaverunt domui David dicentes requievit Syria super Ephraim et commotum est cor eius et cor populi eius sicut moventur ligna silvarum a facie venti
And they told the house of David, saying: Syria hath rested upon Ephraim, and his heart was moved, and the heart of his people, as the trees of the woods are moved with the wind.
7:2. And they reported to the house of David, saying: “Syria has withdrawn to Ephraim.” And his heart was shaken, with the heart of his people, just as the trees of the forest are moved by the face of the wind.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
7:2: And it was told the house of David - That is, the royal family; or the king and princes; the government. Ahaz was the descendant and successor of David.
Syria is confederate with Ephraim - Ephraim was one of the tribes of Israel, and the kingdom of Israel was often called "Ephraim," or the kingdom of Ephraim; in the same way as the tribes of Judah and Benjamin were called the kingdom of Judah. The phrase, 'is confederate with,' is in Hebrew 'resteth on;' see the margin. The meaning is, that Syria was "supported by" Ephraim, or was allied with Ephraim. The kingdom of Israel, or Ephraim, was situated "between" Syria and Jerusalem. Of course, the latter could not be attacked without marching through the former, and without their aid. In this sense it was that Syria, or the Arameans, relied or "rested" on Ephraim. Though Syria was by far the stronger power, yet it was not strong enough to attack Jerusalem had the kingdom of Israel been opposed to it.
And his heart - The heart of the king - of Ahaz.
Was moved as the trees of the wood - This is a very beautiful and striking image. It expresses universal trembling, consternation, and alarm, as the trees are moved "together" when the wind passes violently over them. A similar expression is found in Ovid - in "Canaces," Epist. xi. ver. 76, 77.
Ut quatitur tepido fraxina virga noto
Sic mea vibrari pallentia membra videres.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:2: the house: Isa 7:13, Isa 6:13, Isa 37:35; Sa2 7:16; Kg1 11:32, Kg1 12:16, Kg1 13:2; Jer 21:12
is confederate with: Heb. resteth on, Isa 7:17, Isa 11:13; Ch2 25:10, Ch2 28:12; Eze 37:16-19; Hos 12:1
And his heart: Isa 8:12, Isa 37:27; Lev 26:36, Lev 26:37; Num 14:1-3; Deu 28:65, Deu 28:66; Kg2 7:6, Kg2 7:7; Psa 11:1, Psa 27:1, Psa 27:2, Psa 112:7, Psa 112:8; Pro 28:1; Mat 2:3
Carl Friedrich Keil and Franz Delitzsch
7:2
Tit is this which is referred to in Is 7:2 : "And it was told the house of David, Aram has settled down upon Ephraim: then his heart shook, and the heart of his people, as trees of the wood shake before the wind." The expression nuach ‛al (settled down upon) is explained in 2Kings 17:12 (cf., Judg 7:12) by the figurative simile, "as the dew falleth upon the ground:" there it denotes a hostile invasion, here the arrival of one army to the support of another. Ephraim (feminine, like the names of countries, and of the people that are regarded as included in their respective countries: see, on the other hand, Is 3:8) is used as the name of the leading tribe of Israel, to signify the whole kingdom; here it denotes the whole military force of Israel. Following the combination mentioned above, we find that the allies now prepared for a second united expedition against Jerusalem. In the meantime, Jerusalem was in the condition described in Is 1:7-9, viz., like a besieged city, in the midst of enemies plundering and burning on every side. Elath had fallen, as Rezin's timely return clearly showed; and in the prospect of his approaching junction with the allied army, it was quite natural, from a human point of view, that the court and people of Jerusalem should tremble like aspen leaves. וינע is a contracted fut. kal, ending with an a sound on account of the guttural, as in Ruth 4:1 (Ges. 72, Anm. 4); and נוע, which is generally the form of the infin. abs. (Is 24:20), is here, and only here, the infin. constr. instead of נוּע (cf., noach, Num 11:25; shob, Josh 2:16; mōt, Ps 38:17, etc.: vid., Ewald, 238, b).
Geneva 1599
7:2 And it was told the house of (b) David, saying, Syria is confederate with (c) Ephraim. And his heart was (d) moved, and the heart of his people, as the trees of the forest are moved with the wind.
(b) Meaning, the kings house.
(c) That is, Israel, because that tribe was the greatest, (Gen 48:19).
(d) For fear.
John Gill
7:2 And it was told the house of David,.... Ahaz, and his family, the princes of the blood, his court and counsellors; who had intelligence of the designs and preparations of the Syrians and Israelites against them:
saying, Syria is confederate with Ephraim; the ten tribes; or the kingdom and king of Israel. Some render it, "Syria led"; that is, its army "unto Ephraim" (y); marched it into the land of Israel, and there joined the king of Israel's army; others, as the Vulgate Latin version, "Syria rests upon Ephraim" (z); depends upon, trusts in, takes heart and encouragement from Ephraim, or the ten tribes, being his ally. The Septuagint version is, "Syria hath agreed with Ephraim"; entered into a confederacy and alliance with each other; which is the sense of our version; and is confirmed by the Targum, which is,
"the king of Syria is joined with the king of Israel:''
and his heart was moved, and the heart of his people, as the trees of the wood are moved with the wind; the metaphor denotes the strength and force of the confederate armies, comparable to a strong, blustering, boisterous wind; see Is 32:2 and the weakness of the king and people of Judah, who were like to trees shaken by the wind; and also the fear they were possessed with, partly through consciousness of guilt, and partly through distrust of divine power and Providence; and also on account of what they had suffered already from these powerful enemies, when they attacked them singly; and therefore might much more dread them, as they were combined together against them; see 2Chron 28:5.
(y) "duxit exercitum", Tigurine version. (z) "Syria quievit super Ephraim", Forerius, Cocceius; "Syria acquiescit in Ephraimo", Piscator.
John Wesley
7:2 David - Ahaz, and his relations. He calls them the house of David, to intimate that the following comfortable message was sent to Ahaz, not for his own sake, but for the sake of his worthy progenitor David. Ephraim - The kingdom of the ten tribes, commonly called Ephraim, because that was the most numerous of all. Moved - With fear, arising from a consciousness of their own guilt, and their enemies strength.
Robert Jamieson, A. R. Fausset and David Brown
7:2 is confederate with--rather, is encamped upon the territory of Ephraim [MAURER], or better, as Rezin was encamped against Jerusalem, "is supported by" [LOWTH] Ephraim, whose land lay between Syria and Judah. The mention of "David" alludes, in sad contrast with the present, to the time when David made Syria subject to him (2Kings 8:6).
Ephraim--the ten tribes.
as . . . trees of . . . wood--a simultaneous agitation.
7:37:3: Եւ ասէ Տէր ցԵսայի. Ե՛լ ընդ առաջ Աքազու՝ դու եւ մնացեալ որդին քո Յասուբ, հանդէ՛պ աւազանին վերին ճանապարհի ագարակին թափչի.
3 Տէրն ասաց Եսայուն. «Դու քո փրկուած որդու՝ Յասուբի[6] հետ Կտաւ սպիտակեցնողի ագարակի ճանապարհի վրայ, վերեւի ջրաւազանի դիմաց, ընդառա՛ջ ել Աքազին[6] 6. Եբրայերէնում՝ սեար-Յասուբ, որ նշանակում է՝ մնացորդը դարձի պիտի գայ:
3 Բայց Տէրը Եսայիին ըսաւ. «Հիմա դուն քեզի հետ առ քու որդիդ Սէար–Յասուբը, թափիչի ագարակին ճամբուն վրայ, վերի աւազանին ջրմուղին եզերքը ելի՛ր Աքազը դիմաւորելու։
Եւ ասէ Տէր ցԵսայի. Ել ընդ առաջ Աքազու, դու եւ [96]մնացեալ որդին քո Յասուբ, հանդէպ աւազանին վերին`` ճանապարհի ագարակին թափչի:

7:3: Եւ ասէ Տէր ցԵսայի. Ե՛լ ընդ առաջ Աքազու՝ դու եւ մնացեալ որդին քո Յասուբ, հանդէ՛պ աւազանին վերին ճանապարհի ագարակին թափչի.
3 Տէրն ասաց Եսայուն. «Դու քո փրկուած որդու՝ Յասուբի[6] հետ Կտաւ սպիտակեցնողի ագարակի ճանապարհի վրայ, վերեւի ջրաւազանի դիմաց, ընդառա՛ջ ել Աքազին
[6] 6. Եբրայերէնում՝ սեար-Յասուբ, որ նշանակում է՝ մնացորդը դարձի պիտի գայ:
3 Բայց Տէրը Եսայիին ըսաւ. «Հիմա դուն քեզի հետ առ քու որդիդ Սէար–Յասուբը, թափիչի ագարակին ճամբուն վրայ, վերի աւազանին ջրմուղին եզերքը ելի՛ր Աքազը դիմաւորելու։
zohrab-1805▾ eastern-1994▾ western am▾
7:37:3 И сказал Господь Исаии: выйди ты и сын твой Шеар-ясув навстречу Ахазу, к концу водопровода верхнего пруда, на дорогу к полю белильничьему,
7:3 καὶ και and; even εἶπεν επω say; speak κύριος κυριος lord; master πρὸς προς to; toward Ησαιαν ησαιας Hēsaΐas; Iseas ἔξελθε εξερχομαι come out; go out εἰς εις into; for συνάντησιν συναντησις meeting Αχαζ αχαζ Achaz; Akhaz σὺ συ you καὶ και and; even ὁ ο the καταλειφθεὶς καταλειπω leave behind; remain Ιασουβ ιασουβ the υἱός υιος son σου σου of you; your πρὸς προς to; toward τὴν ο the κολυμβήθραν κολυμβηθρα pool τῆς ο the ἄνω ανω.1 upward; above ὁδοῦ οδος way; journey τοῦ ο the ἀγροῦ αγρος field τοῦ ο the γναφέως γναφευς fuller
7:3 וַ wa וְ and יֹּ֣אמֶר yyˈōmer אמר say יְהוָה֮ [yᵊhwāh] יְהוָה YHWH אֶֽל־ ʔˈel- אֶל to יְשַׁעְיָהוּ֒ yᵊšaʕyāhˌû יְשַׁעְיָהוּ Isaiah צֵא־ ṣē- יצא go out נָא֙ nˌā נָא yeah לִ li לְ to קְרַ֣את qᵊrˈaṯ קרא encounter אָחָ֔ז ʔāḥˈāz אָחָז Ahaz אַתָּ֕ה ʔattˈā אַתָּה you וּ û וְ and שְׁאָ֖ר יָשׁ֣וּב šᵊʔˌār yāšˈûv שְׁאָר יָשׁוּב Shear-Jashub בְּנֶ֑ךָ bᵊnˈeḵā בֵּן son אֶל־ ʔel- אֶל to קְצֵ֗ה qᵊṣˈē קָצֶה end תְּעָלַת֙ tᵊʕālˌaṯ תְּעָלָה channel הַ ha הַ the בְּרֵכָ֣ה bbᵊrēḵˈā בְּרֵכָה pool הָ hā הַ the עֶלְיֹונָ֔ה ʕelyônˈā עֶלְיֹון upper אֶל־ ʔel- אֶל to מְסִלַּ֖ת mᵊsillˌaṯ מְסִלָּה highway שְׂדֵ֥ה śᵊḏˌē שָׂדֶה open field כֹובֵֽס׃ ḵôvˈēs כבס wash
7:3. et dixit Dominus ad Isaiam egredere in occursum Ahaz tu et qui derelictus est Iasub filius tuus ad extremum aquaeductus piscinae superioris in via agri FullonisAnd the Lord said to Isaias: Go forth to meet Achaz, thou and Jasub thy son that is left, to the conduit of the upper pool in the way of the fuller's field.
3. Then said the LORD unto Isaiah, Go forth now to meet Ahaz, thou, and Shear-jashub thy son, at the end of the conduit of the upper pool, in the highway of the fuller’s field;
7:3. And the Lord said to Isaiah: Go out to meet Ahaz, you and your son, Jashub, who was left behind, to the end of the aqueduct, at the upper pool, on the road to the fuller’s field.
Then said the LORD unto Isaiah, Go forth now to meet Ahaz, thou, and Shear- jashub thy son, at the end of the conduit of the upper pool in the highway of the fuller' s field:

7:3 И сказал Господь Исаии: выйди ты и сын твой Шеар-ясув навстречу Ахазу, к концу водопровода верхнего пруда, на дорогу к полю белильничьему,
7:3
καὶ και and; even
εἶπεν επω say; speak
κύριος κυριος lord; master
πρὸς προς to; toward
Ησαιαν ησαιας Hēsaΐas; Iseas
ἔξελθε εξερχομαι come out; go out
εἰς εις into; for
συνάντησιν συναντησις meeting
Αχαζ αχαζ Achaz; Akhaz
σὺ συ you
καὶ και and; even
ο the
καταλειφθεὶς καταλειπω leave behind; remain
Ιασουβ ιασουβ the
υἱός υιος son
σου σου of you; your
πρὸς προς to; toward
τὴν ο the
κολυμβήθραν κολυμβηθρα pool
τῆς ο the
ἄνω ανω.1 upward; above
ὁδοῦ οδος way; journey
τοῦ ο the
ἀγροῦ αγρος field
τοῦ ο the
γναφέως γναφευς fuller
7:3
וַ wa וְ and
יֹּ֣אמֶר yyˈōmer אמר say
יְהוָה֮ [yᵊhwāh] יְהוָה YHWH
אֶֽל־ ʔˈel- אֶל to
יְשַׁעְיָהוּ֒ yᵊšaʕyāhˌû יְשַׁעְיָהוּ Isaiah
צֵא־ ṣē- יצא go out
נָא֙ nˌā נָא yeah
לִ li לְ to
קְרַ֣את qᵊrˈaṯ קרא encounter
אָחָ֔ז ʔāḥˈāz אָחָז Ahaz
אַתָּ֕ה ʔattˈā אַתָּה you
וּ û וְ and
שְׁאָ֖ר יָשׁ֣וּב šᵊʔˌār yāšˈûv שְׁאָר יָשׁוּב Shear-Jashub
בְּנֶ֑ךָ bᵊnˈeḵā בֵּן son
אֶל־ ʔel- אֶל to
קְצֵ֗ה qᵊṣˈē קָצֶה end
תְּעָלַת֙ tᵊʕālˌaṯ תְּעָלָה channel
הַ ha הַ the
בְּרֵכָ֣ה bbᵊrēḵˈā בְּרֵכָה pool
הָ הַ the
עֶלְיֹונָ֔ה ʕelyônˈā עֶלְיֹון upper
אֶל־ ʔel- אֶל to
מְסִלַּ֖ת mᵊsillˌaṯ מְסִלָּה highway
שְׂדֵ֥ה śᵊḏˌē שָׂדֶה open field
כֹובֵֽס׃ ḵôvˈēs כבס wash
7:3. et dixit Dominus ad Isaiam egredere in occursum Ahaz tu et qui derelictus est Iasub filius tuus ad extremum aquaeductus piscinae superioris in via agri Fullonis
And the Lord said to Isaias: Go forth to meet Achaz, thou and Jasub thy son that is left, to the conduit of the upper pool in the way of the fuller's field.
7:3. And the Lord said to Isaiah: Go out to meet Ahaz, you and your son, Jashub, who was left behind, to the end of the aqueduct, at the upper pool, on the road to the fuller’s field.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
3: Ахаз, в ожидании осады Иерусалима, осматривал водопровод, снабжавший весь город водою. Этот водопровод начинался у верхнего пруда (пруд Силоамский, находившийся в верхнем пруде), очень большого, откуда вода подземным ходом была проведена по городу и стекала в другой пруд, впоследствии называвшийся прудом Езекии.

Исаия должен идти к Ахазу со своим сыном, имя которого - Шеар-Ясув (остаток спасется) - символическое: оно означало суд Божий, ожидающий Иудейское царство, от которого может сохраниться только разве небольшой остаток. Между тем имя самого Исаии (Господь спасет) указывало на возможность помилования, и царю таким образом предоставлялось выбирать, чего он хочет - суда или милости от Бога. Суд же угрожал Ахазу за то, что он, вопреки воле Божией (Пс 145:3), возложил свою надежду не на Господа - истинного Царя Израиля, а на ассирийского властителя Тиглат-Пилезера, к которому уже послал посольство с просьбою о помощи против царей сирийского и Израильского (4: Цар 16:7-8).
Adam Clarke: Commentary on the Bible - 1831
7:3: Now - נא na, is omitted by two MSS., the Septuagint, Syriac, Arabic, and Vulgate.
Albert Barnes: Notes on the Bible - 1834
7:3: Then said the Lord - In regard to the purposes for which Isaiah was sent to meet Ahaz, and the reason why this place was selected, see the Analysis of the chapter.
Thou and Shear-ashub - The meaning of the name "Shear-jashub" is, 'the remnant shall return.' The names which Isaiah gave to his sons were significant or emblematic of some important events which were to occur to the Jews. They were for "signs" to the people, and had been given in order to keep before the nation the great truth that God was their protector, and that however much they might suffer or be punished, yet the nation would not be totally destroyed until the great Deliverer should come; see the note at Isa 7:14, and Isa 8:3, note. Why this name was given to this son, or on what occasion, is not certainly known. It is probable, however, that was with reference to the future calamities and captivity of the Jews, denoting that a part of the people would return to the land of their fathers: compare Isa 10:21-22. The name was a remembrancer given by him as a prophet, perhaps, some time before this, that the nation was not to be wholly annihilated - a truth which Isaiah everywhere keeps before them in his prophecies; compare the note at Isa 6:13. "Why" Shear-jashub accompanied Isaiah now is not recorded. It might be as a pledge to Ahaz of the purpose of the Lord, that the people should not be destroyed. Ahaz may have been apprized of the reason why the name was given, and his presence might serve to mitigate his fears.
At the end of the conduit - A "conduit" is a pipe, or other conductor of water. The water flowed from a fountain, but was conducted to different receptacles for the supply of the city.
Of the upper pool - Or the upper receptacle, or pond. Robinson ("Bib. Researches," i. p. 483) and Pococke ("Descr. of the East," ii. pp. 25, 26) suppose that the upper and lower pools referred to by Isaiah, were on the west side of the city, the ruins of which now remain. The upper pool is now commonly called by the monks "Gihon," and by the natives "Birket el Mamilla." It lies in the basin forming the head of the valley of Hinnom or Gihon, about seven hundred yards west-northwest from the Yafa gate, on the west of Jerusalem. The sides of this pool are built of hewn stones laid in cement, with steps at the corners by which to descend into it. The bottom is level. The dimensions are as follows:
Length (in Eng. Feet) from east to west 316 Breadth at the west end 200 Breadth at the east end 218 Depth at each end 18
There is no water-course, or other visible means, by which water is now brought into this reservoir, but it is probable that it was filled in the rainy seasons by the waters which flowed from the higher ground round about. From this upper pool a part of the water was conveyed into the city to the pool of Hezekiah, lying within the walls, and situated some distance to the northeastward of the Yafa gate. 'Hezekiah stopped the upper watercourse of Gihon, and brought it straight down to the west side of the city of David;' Ch2 32:30; compare the notes at Isa 22:9. This upper pool had a trench or 'conduit,' and a considerable part of the waters were allowed to flow through this to the lower pool. The 'lower pool' is mentioned in the Old Testament only once, and that by Isaiah Isa 22:9, and there without any hint of its locality. There is now a large lower pool on the western side of Jerusalem, which is not improbably the one intended, and which stands in contrast with the one mentioned here. This pool is called by the Arabs "Birket es-Sultan." There is, at present, no other pool in the vicinity of Jerusalem to which the description in Isaiah can be well applied. This reservoir is situated in the valley of Hinnom or Gihon, southward from the Yafa gate. Its northern end is nearly upon a line with the southern wall of the city. The pool was formed by throwing strong walls across the bottom of the valley, between which the earth was wholly removed. A road crosses on the causeway at the southern end. The following are the measurements of this pool:
Length (in Eng. Feet) along the middle 592. Breadth at the north end 245 Breadth at the south end 275 Depth at north end 85 Depth at south end 42
This reservoir was probably filled from the rains, and from the superfluous waters of the upper pool. It is now in ruins. The water from this pool would flow off into the valley of Hinnom, and thence, into the valley of Jehoshaphat or Kedron, or subsequently into the pool of Hezekiah, situated "within" the city; see the notes at Isa 22:9, Isa 22:11. Why Ahaz was at that place, the prophet does not say. It is possible he was examining it, to see whether the fountain could be stopped up, or the water diverted so that it could not be used by the enemy, and so that they could be pRev_ented from maintaining a protracted siege; compare Ch2 32:4. It is probable that the king had gone to this place attended by many of his counselors, and as this was the main source of the supply of water to the city, a multitude would be there, and Isaiah could have an opportunity not only to deliver his message to Ahaz and his court, but in the presence of a considerable concourse of people, and might thus inspire confidence among the alarmed and dejected inhabitants of the city.
In the highway of the fuller's field - In the place occupied as a situation on which to spread, or suspend cloth that was bleached, or dyed. This situation would be chosen because much water was needed in bleaching or dyeing cloth. The name 'highway' denotes the public path, or road that led to this field. Probably, on one side of this highway was the aqueduct, and on the other the fuller's field. Of the fuller's field, Eusebius and Jerome merely say that it was shown in their day in the suburbs of the city. - "Onom." art. "Ager Fullonis."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:3: Go forth: Exo 7:15; Jer 19:2, Jer 19:3, Jer 22:1
Shearjashub: that is, The remnant shall return, Isa 6:13, Isa 10:21, Isa 55:7; Rom 9:27
the end: Isa 36:2; Kg2 18:17, Kg2 20:20
highway: or, causeway
Carl Friedrich Keil and Franz Delitzsch
7:3
In this season of terror Isaiah received the following divine instructions. "Then said Jehovah to Isaiah, Go forth now to meet Ahaz, thou and Shear-jashub thy son, to the end of the aqueduct of the upper pool, to the road of the fuller's field." The fuller's field (sedēh cōbēs) was situated, as we may assume with Robinson, Schultz, and Thenius, against Williams, Krafft, etc., on the western side of the city, where there is still an "upper pool" of great antiquity (2Chron 32:30). Near to this pool the fullers, i.e., the cleaners and thickeners of woollen fabrics, carried on their occupation (Cōbēs, from Câbas, related to Câbash, subigere, which bears the same relation to râchatz as πλύνειν to λούειν). Robinson and his companions saw some people washing clothes at the upper pool when they were there; and, for a considerable distance round, the surface of this favourite washing and bleaching place was covered with things spread out to bleach or dry. The road (mesillâh), which ran past this fuller's field, was the one which leads from the western gate to Joppa. King Ahaz was there, on the west of the city, and outside the fortifications - engaged, no doubt, in making provision for the probable event of Jerusalem being again besieged in a still more threatening manner. Jerusalem received its water supply from the upper Gihon pool, and there, according to Jehovah's directions, Isaiah was to go with his son and meet him. The two together were, as it were, a personified blessing and curse, presenting themselves to the king for him to make his own selection. For the name Sheâr-yâshub (which is erroneously accentuated with tiphchah munach instead of merchah tiphchah, as in Is 10:22), i.e., the remnant is converted (Is 10:21-22), was a kind of abbreviation of the divine answer given to the prophet in Is 6:11-13, and was indeed at once threatening and promising, but in such a way that the curse stood in front and the grace behind. The prophetic name of Isaiah's son was intended to drive the king to Jehovah by force, through the threatening aspect it presented; and the prophetic announcement of Isaiah himself, whose name pointed to salvation, was to allure him to Jehovah with its promising tone.
Geneva 1599
7:3 Then said the LORD to Isaiah, Go forth now to meet Ahaz, thou, and (e) Shearjashub thy son, at the end of the conduit of the upper pool in the highway of the fuller's field;
(e) That is to say, the rest will return which name Isaiah gave his son, to signify that the rest of the people would return out of their captivity.
John Gill
7:3 Then said the Lord unto Isaiah,.... The prophet, the inspired penman of these prophecies, that go by his name; what follows, the Lord said unto him in vision, or by an articulate voice, or by an impulse on his mind:
go forth now to meet Ahaz; the prophet was in the city of Jerusalem, and Ahaz was without, as appears by the place after mentioned, where he was to meet him; perhaps Ahaz was at his country house, which, upon the news brought him of the designs of his enemies, he leaves, and betakes himself to Jerusalem, his metropolis, and fortified city, where he might be more safe; or he had been out to reconnoitre the passes about Jerusalem, and give orders and directions for the strengthening and keeping of them:
thou, and Shearjashub thy son: whose name signifies "the remnant shall return", and who was taken with the prophet, to suggest either that the remnant that were left of the former devastations by those two kings ought to return to the Lord by repentance; or that though the people of Judah should hereafter be carried captive by the Assyrians, yet a remnant should return again. The Targum interprets this not of Isaiah's natural son, but of his disciples; paraphrasing it thus,
"thou, and the rest of thy disciples, who have not sinned, and are turned from sin:''
at the end of the conduit of the upper pool; for there was an upper pool and a lower one; see Is 22:9 this was outside the city, and is the same place where Rabshakeh afterwards stood, and delivered his blasphemous and terrifying speech, 4Kings 18:17,
in the highway of the fuller's field; where they washed and dried their garments, and whitened them; the pool, conduit, and field, being fit for their purpose.
John Wesley
7:3 Thy son - Whose very name carried in it a sign and pledge of the promised deliverance, signifying, The remnant shall return. Fuller's field - Whither he probably went to take care about the waters which thence were brought into the city, to secure them to himself, or keep them from the enemy, as Hezekiah afterward did, 2Chron 32:3-4.
Robert Jamieson, A. R. Fausset and David Brown
7:3 Go forth--out of the city, to the place where Ahaz was superintending the works for defense and the cutting off of the water supply from the enemy, and securing it to the city. So Is 22:9; 2Chron 32:4.
Shearjashub--that is, A remnant shall return (Is 6:13). His very name Is 7:14; Is 8:3 was a standing memorial to Ahaz and the Jews that the nation should not, notwithstanding the general calamity (Is 7:17-25; Is 8:6-8), be utterly destroyed (Is 10:21-22).
conduit--an aqueduct from the pool or reservoir for the supply of the city. At the foot of Zion was Fount Siloah (Is 8:6; Neh 3:15; Jn 9:7), called also Gihon, on the west of Jerusalem (2Chron 32:30). Two pools were supplied from it, the Upper, or Old (Is 22:11), or King's (Neh 2:14), and the Lower (Is 22:9), which received the superfluous waters of the upper. The upper pool is still to be seen, about seven hundred yards from the Jaffa gate. The highway leading to the fullers' field, which was in a position near water for the purposes of washing, previous to drying and bleaching, the cloth, was probably alongside the aqueduct.
7:47:4: եւ ասասցե՛ս ցնա. Զգո՛յշ լեր՝ հանդարտեա՛, եւ մի՛ երկնչիր. եւ մի՛ զարհուրեսցի անձն քո յերկուց փայտից խանձողացն ծխելոց. զի յորժամ հասանիցէ բարկութիւն սրտմտութեան իմոյ, դարձեա՛լ բժշկեցից. եւ որդին Արամայ՝ եւ որդին Ռովմելայ.
4 եւ ասա՛ նրան. “Զգո՛յշ եղիր եւ հանդարտուի՛ր. մի՛ վախեցիր, եւ թող քո անձը չզարհուրի ծխացող այդ երկու կիսախանձ փայտերից, քանզի երբ վրայ հասնեն իմ բարկութիւնն ու զայրոյթը, ձեզ դարձեալ պիտի ոտքի կանգնեցնեմ: Արամի որդին եւ Ռոմելայի որդին
4 Եւ ըսէ՛ անոր.‘Զգո՛յշ եղիր ու հանդա՛րտ կեցիր, Մի՛ վախնար ու սիրտդ թող չմարի Այս ծուխ հանող երկու կիսայրեաց փայտի ծայրերէն՝ Այսինքն Ռասինի ու Ասորիներու Եւ Ռովմելայի որդիին սաստիկ բարկութենէն։
եւ ասասցես ցնա. Զգոյշ լեր, հանդարտեա, եւ մի՛ երկնչիր, եւ մի՛ զարհուրեսցի անձն քո յերկուց փայտից խանձողացն ծխելոց, [97]զի յորժամ հասանիցէ բարկութիւն սրտմտութեան իմոյ, դարձեալ բժշկեցից: Եւ որդին Արամայ եւ որդին Ռովմեղայ:

7:4: եւ ասասցե՛ս ցնա. Զգո՛յշ լեր՝ հանդարտեա՛, եւ մի՛ երկնչիր. եւ մի՛ զարհուրեսցի անձն քո յերկուց փայտից խանձողացն ծխելոց. զի յորժամ հասանիցէ բարկութիւն սրտմտութեան իմոյ, դարձեա՛լ բժշկեցից. եւ որդին Արամայ՝ եւ որդին Ռովմելայ.
4 եւ ասա՛ նրան. “Զգո՛յշ եղիր եւ հանդարտուի՛ր. մի՛ վախեցիր, եւ թող քո անձը չզարհուրի ծխացող այդ երկու կիսախանձ փայտերից, քանզի երբ վրայ հասնեն իմ բարկութիւնն ու զայրոյթը, ձեզ դարձեալ պիտի ոտքի կանգնեցնեմ: Արամի որդին եւ Ռոմելայի որդին
4 Եւ ըսէ՛ անոր.‘Զգո՛յշ եղիր ու հանդա՛րտ կեցիր, Մի՛ վախնար ու սիրտդ թող չմարի Այս ծուխ հանող երկու կիսայրեաց փայտի ծայրերէն՝ Այսինքն Ռասինի ու Ասորիներու Եւ Ռովմելայի որդիին սաստիկ բարկութենէն։
zohrab-1805▾ eastern-1994▾ western am▾
7:47:4 и скажи ему: наблюдай и будь спокоен; не страшись и да не унывает сердце твое от двух концов этих дымящихся головней, от разгоревшегося гнева Рецина и Сириян и сына Ремалиина.
7:4 καὶ και and; even ἐρεῖς ερεω.1 state; mentioned αὐτῷ αυτος he; him φύλαξαι φυλασσω guard; keep τοῦ ο the ἡσυχάσαι ησυχαζω tranquil; keep quiet καὶ και and; even μὴ μη not φοβοῦ φοβεω afraid; fear μηδὲ μηδε while not; nor ἡ ο the ψυχή ψυχη soul σου σου of you; your ἀσθενείτω ασθενεω infirm; ail ἀπὸ απο from; away τῶν ο the δύο δυο two ξύλων ξυλον wood; timber τῶν ο the δαλῶν δαλος the καπνιζομένων καπνιζω this; he ὅταν οταν when; once γὰρ γαρ for ὀργὴ οργη passion; temperament τοῦ ο the θυμοῦ θυμος provocation; temper μου μου of me; mine γένηται γινομαι happen; become πάλιν παλιν again ἰάσομαι ιαομαι heal
7:4 וְ wᵊ וְ and אָמַרְתָּ֣ ʔāmartˈā אמר say אֵ֠לָיו ʔēlāʸw אֶל to הִשָּׁמֵ֨ר hiššāmˌēr שׁמר keep וְ wᵊ וְ and הַשְׁקֵ֜ט hašqˈēṭ שׁקט be at peace אַל־ ʔal- אַל not תִּירָ֗א tîrˈā ירא fear וּ û וְ and לְבָבְךָ֙ lᵊvāvᵊḵˌā לֵבָב heart אַל־ ʔal- אַל not יֵרַ֔ךְ yērˈaḵ רכך be tender מִ mi מִן from שְּׁנֵ֨י ššᵊnˌê שְׁנַיִם two זַנְבֹ֧ות zanᵊvˈôṯ זָנָב tail הָ hā הַ the אוּדִ֛ים ʔûḏˈîm אוּד log הָ hā הַ the עֲשֵׁנִ֖ים ʕᵃšēnˌîm עָשֵׁן smoking הָ hā הַ the אֵ֑לֶּה ʔˈēlleh אֵלֶּה these בָּ bo בְּ in חֳרִי־ ḥᵒrî- חֳרִי heat אַ֛ף ʔˈaf אַף nose רְצִ֥ין rᵊṣˌîn רְצִין Rezin וַ wa וְ and אֲרָ֖ם ʔᵃrˌām אֲרָם Aram וּ û וְ and בֶן־ ven- בֵּן son רְמַלְיָֽהוּ׃ rᵊmalyˈāhû רְמַלְיָהוּ Remaliah
7:4. et dices ad eum vide ut sileas noli timere et cor tuum ne formidet a duobus caudis titionum fumigantium istorum in ira furoris Rasin et Syriae et filii RomeliaeAnd thou shalt say to him: See thou be quiet: fear not, and let not thy heart be afraid of the two tails of these firebrands, smoking with the wrath of the fury of Rasin king of Syria, and of the son of Romelia.
4. and say unto him, Take heed, and be quiet; fear not, neither let thine heart be faint, because of these two tails of smoking firebrands, for the fierce anger of Rezin and Syria, and of the son of Remaliah.
7:4. And you shall say to him: “See to it that you are silent. Do not be afraid. And have no dread in your heart over the two tails of these firebrands, nearly extinguished, which are the wrath of the fury of Rezin, king of Syria, and of the son of Remaliah.”
And say unto him, Take heed, and be quiet; fear not, neither be fainthearted for the two tails of these smoking firebrands, for the fierce anger of Rezin with Syria, and of the son of Remaliah:

7:4 и скажи ему: наблюдай и будь спокоен; не страшись и да не унывает сердце твое от двух концов этих дымящихся головней, от разгоревшегося гнева Рецина и Сириян и сына Ремалиина.
7:4
καὶ και and; even
ἐρεῖς ερεω.1 state; mentioned
αὐτῷ αυτος he; him
φύλαξαι φυλασσω guard; keep
τοῦ ο the
ἡσυχάσαι ησυχαζω tranquil; keep quiet
καὶ και and; even
μὴ μη not
φοβοῦ φοβεω afraid; fear
μηδὲ μηδε while not; nor
ο the
ψυχή ψυχη soul
σου σου of you; your
ἀσθενείτω ασθενεω infirm; ail
ἀπὸ απο from; away
τῶν ο the
δύο δυο two
ξύλων ξυλον wood; timber
τῶν ο the
δαλῶν δαλος the
καπνιζομένων καπνιζω this; he
ὅταν οταν when; once
γὰρ γαρ for
ὀργὴ οργη passion; temperament
τοῦ ο the
θυμοῦ θυμος provocation; temper
μου μου of me; mine
γένηται γινομαι happen; become
πάλιν παλιν again
ἰάσομαι ιαομαι heal
7:4
וְ wᵊ וְ and
אָמַרְתָּ֣ ʔāmartˈā אמר say
אֵ֠לָיו ʔēlāʸw אֶל to
הִשָּׁמֵ֨ר hiššāmˌēr שׁמר keep
וְ wᵊ וְ and
הַשְׁקֵ֜ט hašqˈēṭ שׁקט be at peace
אַל־ ʔal- אַל not
תִּירָ֗א tîrˈā ירא fear
וּ û וְ and
לְבָבְךָ֙ lᵊvāvᵊḵˌā לֵבָב heart
אַל־ ʔal- אַל not
יֵרַ֔ךְ yērˈaḵ רכך be tender
מִ mi מִן from
שְּׁנֵ֨י ššᵊnˌê שְׁנַיִם two
זַנְבֹ֧ות zanᵊvˈôṯ זָנָב tail
הָ הַ the
אוּדִ֛ים ʔûḏˈîm אוּד log
הָ הַ the
עֲשֵׁנִ֖ים ʕᵃšēnˌîm עָשֵׁן smoking
הָ הַ the
אֵ֑לֶּה ʔˈēlleh אֵלֶּה these
בָּ bo בְּ in
חֳרִי־ ḥᵒrî- חֳרִי heat
אַ֛ף ʔˈaf אַף nose
רְצִ֥ין rᵊṣˌîn רְצִין Rezin
וַ wa וְ and
אֲרָ֖ם ʔᵃrˌām אֲרָם Aram
וּ û וְ and
בֶן־ ven- בֵּן son
רְמַלְיָֽהוּ׃ rᵊmalyˈāhû רְמַלְיָהוּ Remaliah
7:4. et dices ad eum vide ut sileas noli timere et cor tuum ne formidet a duobus caudis titionum fumigantium istorum in ira furoris Rasin et Syriae et filii Romeliae
And thou shalt say to him: See thou be quiet: fear not, and let not thy heart be afraid of the two tails of these firebrands, smoking with the wrath of the fury of Rasin king of Syria, and of the son of Romelia.
7:4. And you shall say to him: “See to it that you are silent. Do not be afraid. And have no dread in your heart over the two tails of these firebrands, nearly extinguished, which are the wrath of the fury of Rezin, king of Syria, and of the son of Remaliah.”
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
4-6: Оба союзные царя представляются пророку обуглившимися головешками, которые уже не могут гореть, как следует, а только дымят и чадят.

Сын Тавеила - пренебрежительное название без собственного имени (ср. 1: Цар 20:27, где Саул, говоря о Давиде, своем сопернике, называет его просто сыном Иессея). По всей вероятности, это был какой-нибудь сирийский принц (принц - по-сирийски tab - евр. tob, хороший).
Adam Clarke: Commentary on the Bible - 1831
7:4: The Syriac omits וארם vearam, "and Syria;" the Vulgate reads מלך ארם melech aram, "king of Syria:" one or the other seems to be the true reading. I prefer the former: or, instead of וארם ובן vearam uben, read ופקח בן vepekach ben, and pekah son, MS.
Albert Barnes: Notes on the Bible - 1834
7:4: Take heed - Hebrew 'Keep thyself;' that is, from fear.
Neither be fainthearted - Hebrew, 'Let not thy heart be tender;' that is, let it not be easily moved; be strong, fearless.
For the tails ... - There is much beauty and force in this comparison. The "design" of Isaiah is to diminish the fear of Ahaz. Instead, therefore, of calling them "firebrands" - burning and setting on fire everything in their way - he calls them the "tails, that is, the ends," or remains of firebrand - almost consumed themselves, and harmless. And instead of saying that they were "burning and blazing," he says that they were merely "smoking" - the half-burned, decaying remains of what might have been once formidable. The prophet also is just about to announce their approaching destruction by the Assyrians; see Isa 7:8. He, therefore, speaks of them as already almost extinguished, and incapable of doing extensive injury.
Son of Remaliah - Pekah, Isa 7:1. 'It is by way of contempt that the king of Israel is not called by his own name. The Hebrews and Arabians, when they wish to speak reproachfully of anyone, omit his proper name and call him merely the son of this or that, especially when his father is but little known or respected. So Saul names David, in contempt, the son of Jesse; Sa1 20:27, Sa1 20:31.' - "Hengstenberg."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:4: Take heed: Isa 30:7, Isa 30:15; Exo 14:13, Exo 14:14; Ch2 20:17; Lam 3:26
fear not: Isa 8:11-14, Isa 35:4, Isa 41:14, Isa 51:12, Isa 51:13; Mat 10:28, Mat 24:6
neither be fainthearted: Heb. let not they heart be tender, Deu 20:3; Sa1 17:32
the two tails: Isa 7:8, Isa 8:4; Kg2 15:29, Kg2 15:30; Amo 4:11
Carl Friedrich Keil and Franz Delitzsch
7:4
No means were left untried. "And say unto him, Take heed, and keep quiet; and let not thy heart become soft from these two smoking firebrand-stumps: at the fierce anger of Rezin, and Aram, and the son of Remaliah." The imperative השּׁמר (not pointed השּׁמר, as is the case when it is to be connected more closely with what follows, and taken in the sense of cave ne, or even cave ut) warned the king against acting for himself, in estrangement from God; and the imperative hashkēt exhorted him to courageous calmness, secured by confidence in God; or, as Calvin expresses it, exhorted him "to restrain himself outwardly, and keep his mind calm within." The explanation given by Jewish expositors to the word hisshamēr, viz., conside super faeces tuas (Luzzatto: vivi riposato), according to Jer 48:11; Zeph 1:12, yields a sense which hardly suits the exhortation. The object of terror, at which and before which the king's heart was not to despair, is introduced first of all with Min and then with Beth, as in Jer 51:46. The two allies are designated at once as what they were in the sight of God, who sees through the true nature and future condition. They were two tails, i.e., nothing but the fag-ends, of wooden pokers (lit. stirrers, i.e., fire-stirrers), which would not blaze any more, but only continue smoking. They would burn and light no more, though their smoke might make the eyes smart still. Along with Rezin, and to avoid honouring him with the title of king, Aram (Syria) is especially mentioned; whilst Pekah is called Ben-Remaliah, to recall to mind his low birth, and the absence of any promise in the case of his house.
The ya‛an 'asher ("because") which follows (as in Ezek 12:12) does not belong to Is 7:4 (as might appear from the sethume that comes afterwards), in the sense of "do not be afraid because," etc., but is to be understood as introducing the reason for the judicial sentence in Is 7:7.
Geneva 1599
7:4 And say to him, Take heed, and be quiet; fear not, neither be fainthearted for the two tails of these smoking (f) firebrands, for the fierce anger of Rezin with Syria, and of the son of Remaliah.
(f) Which have but a little smoke and will quickly be quenched.
John Gill
7:4 And say unto him, take heed, and be quiet,.... Or "keep" thyself, not within the city, and from fighting with his enemies, but from unbelief, fear, and dread; or, as the Septuagint version, "keep" thyself, "that thou mayest be quiet" (a); be easy, still, and silent, and see the salvation of God: the Jewish writers interpret the first word of resting and settling, as wine upon the lees: see Jer 48:11,
fear not; this explains the former:
neither be fainthearted; or "let thy heart soft" (b), and melt like wax, through dread and diffidence:
for the two tails of these smoking firebrands: meaning the two kings of Syria and Israel: and so the Targum,
"for these two kings, who are as smoking firebrands;''
a metaphor used to express the weakness of these princes, their vain wrath and impotent fury, and the short continuance of it; they being like to firebrands wholly burnt and consumed to the end; a small part remaining, which could not be laid hold upon to light fires or burn with, and that only smoking, and the smoke just ready to vanish.
For the fierce anger of Rezin with Syria, and of the son of Remaliah; this shows who are meant by the two firebrands, Rezin king of Syria, and Pekah king of Israel; and what by the smoke of them, their fierce anger; which, though it seemed to threaten with utter destruction, in the opinion of Ahaz and his court, was only like the smoke of a firebrand burnt to the end, weak and vanishing.
(a) Sept.; "observa ut sis quieto animo", Vatablus. (b) "ne mollescas", Junius & Tremellius, Piscator.
John Wesley
7:4 Be quiet - Settle thy mind by the belief of that joyful message which I am now to deliver thee from the Lord. Fire - brands - They are not whole fire - brands, but small pieces or ends of them, taken out of the fire, in which there is more smoak than fire. They have more of shew and terror, than of strength. Pekah, king of Israel, he calls only the son of Remaliah, to intimate, that he was unworthy the name of king, as having got that title by usurpation, and the murder of his master, 4Kings 15:25.
Robert Jamieson, A. R. Fausset and David Brown
7:4 Take heed, &c.--that is, See that thou be quiet (not seeking Assyrian aid in a fit of panic).
tails--mere ends of firebrands, almost consumed themselves (about soon to fall before the Assyrians, Is 7:8), therefore harmless.
smoking--as about to go out; not blazing.
son of Remaliah--Pekah, a usurper (4Kings 15:25). The Easterners express contempt by designating one, not by his own name, but by his father's, especially when the father is but little known (1Kings 20:27, 1Kings 20:31).
7:57:5: զի խորհեցան խորհուրդ չար ※ Եփրեմ եւ որդին Ռովմելայ զքէն՝ եւ ասեն.
5 քո դէմ չար խորհուրդ խորհեցին: Եփրեմը եւ Ռոմելայի որդին ոխով ասացին.
5 Որովհետեւ Ասորիները, Եփրեմն ու Ռովմելային որդին Քու վրայովդ չար խորհուրդ ըրին ու ըսին.
Զի խորհեցան խորհուրդ չար, [98]Եփրեմ եւ որդին Ռովմեղայ զքէն եւ ասեն:

7:5: զի խորհեցան խորհուրդ չար ※ Եփրեմ եւ որդին Ռովմելայ զքէն՝ եւ ասեն.
5 քո դէմ չար խորհուրդ խորհեցին: Եփրեմը եւ Ռոմելայի որդին ոխով ասացին.
5 Որովհետեւ Ասորիները, Եփրեմն ու Ռովմելային որդին Քու վրայովդ չար խորհուրդ ըրին ու ըսին.
zohrab-1805▾ eastern-1994▾ western am▾
7:57:5 Сирия, Ефрем и сын Ремалиин умышляют против тебя зло, говоря:
7:5 καὶ και and; even ὁ ο the υἱὸς υιος son τοῦ ο the Αραμ αραμ Aram καὶ και and; even ὁ ο the υἱὸς υιος son τοῦ ο the Ρομελιου ρομελιας since; that ἐβουλεύσαντο βουλευω intend; deliberate βουλὴν βουλη intent πονηρὰν πονηρος harmful; malignant περὶ περι about; around σοῦ σου of you; your λέγοντες λεγω tell; declare
7:5 יַ֗עַן yˈaʕan יַעַן motive כִּֽי־ kˈî- כִּי that יָעַ֥ץ yāʕˌaṣ יעץ advise עָלֶ֛יךָ ʕālˈeʸḵā עַל upon אֲרָ֖ם ʔᵃrˌām אֲרָם Aram רָעָ֑ה rāʕˈā רָעָה evil אֶפְרַ֥יִם ʔefrˌayim אֶפְרַיִם Ephraim וּ û וְ and בֶן־ ven- בֵּן son רְמַלְיָ֖הוּ rᵊmalyˌāhû רְמַלְיָהוּ Remaliah לֵ lē לְ to אמֹֽר׃ ʔmˈōr אמר say
7:5. eo quod consilium inierit contra te Syria malum Ephraim et filius Romeliae dicentesBecause Syria hath taken counsel against thee, unto the evil of Ephraim and the son of Romelia, saying:
5. Because Syria hath counselled evil against thee, Ephraim , and the son of Remaliah, saying,
7:5. For Syria has undertaken a plan against you, with the evil of Ephraim and the son of Remaliah, saying:
Because Syria, Ephraim, and the son of Remaliah, have taken evil counsel against thee, saying:

7:5 Сирия, Ефрем и сын Ремалиин умышляют против тебя зло, говоря:
7:5
καὶ και and; even
ο the
υἱὸς υιος son
τοῦ ο the
Αραμ αραμ Aram
καὶ και and; even
ο the
υἱὸς υιος son
τοῦ ο the
Ρομελιου ρομελιας since; that
ἐβουλεύσαντο βουλευω intend; deliberate
βουλὴν βουλη intent
πονηρὰν πονηρος harmful; malignant
περὶ περι about; around
σοῦ σου of you; your
λέγοντες λεγω tell; declare
7:5
יַ֗עַן yˈaʕan יַעַן motive
כִּֽי־ kˈî- כִּי that
יָעַ֥ץ yāʕˌaṣ יעץ advise
עָלֶ֛יךָ ʕālˈeʸḵā עַל upon
אֲרָ֖ם ʔᵃrˌām אֲרָם Aram
רָעָ֑ה rāʕˈā רָעָה evil
אֶפְרַ֥יִם ʔefrˌayim אֶפְרַיִם Ephraim
וּ û וְ and
בֶן־ ven- בֵּן son
רְמַלְיָ֖הוּ rᵊmalyˌāhû רְמַלְיָהוּ Remaliah
לֵ לְ to
אמֹֽר׃ ʔmˈōr אמר say
7:5. eo quod consilium inierit contra te Syria malum Ephraim et filius Romeliae dicentes
Because Syria hath taken counsel against thee, unto the evil of Ephraim and the son of Romelia, saying:
7:5. For Syria has undertaken a plan against you, with the evil of Ephraim and the son of Remaliah, saying:
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Adam Clarke: Commentary on the Bible - 1831
7:5: Because - Remaliah - All these words are omitted by one MS. and the Syriac; a part of them also by the Septuagint.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:5: Syria: Psa 2:2, Psa 83:3, Psa 83:4; Nah 1:11; Zac 1:15
Carl Friedrich Keil and Franz Delitzsch
7:5
"Because Aram hath determined evil over thee, Ephraim and the son of Remaliah (Remalyahu), saying, We will march against Judah, and terrify it, and conquer it for ourselves, and make the son of Tâb'êl king in the midst of it: thus saith the Lord Jehovah, It will not be brought about, and will not take place." The inference drawn by Caspari (Krieg, p. 98), that at the time when Isaiah said this, Judaea was not yet heathen or conquered, is at any rate not conclusive. The promise given to Ahaz was founded upon the wicked design, with which the war had been commenced. How far the allies had already gone towards this last goal, the overthrow of the Davidic sovereignty, it does not say. But we know from 4Kings 15:37 that the invasion had begun before Ahaz ascended the throne; and we may see from Is 7:16 of Isaiah's prophecy, that the "terrifying" (nekı̄tzennah, from kūtz, taedere, pavere) had actually taken place; so that the "conquering" (hibkia‛, i.e., splitting, forcing of the passes and fortifications, 4Kings 25:4; Ezek 30:16; 2Chron 21:17; 2Chron 32:1) must also have been a thing belonging to the past. For history says nothing about a successful resistance on the part of Judah in this war. Only Jerusalem had not yet fallen, and, as the expression "king in the midst of it" shows, it is to this that the term "Judah" especially refers; just as in Is 23:13 Asshur is to be understood as signifying Nineveh. There they determined to enthrone a man named Tâb'êl (vid., Ezra 4:7; it is written Tâb'al here in pause, although this change does not occur in other words (e.g., Israel) in pause - a name resembling the Syrian name Tab-rimmon),
(Note: The Hauran inscriptions contain several such composite names formed like Tâb'êl with el: see Wetzstein, Ausgewhlte griechische und lateinische Inschriften, pp. 343-4, 361-363). By the transformation into Tab'al, as Luzzatto says, the name is changed from Bonus Deus to Bonus minime.)
a man who is otherwise unknown; but it never went beyond the determination, never was even on the way towards being realized, to say nothing of being fully accomplished. The allies would not succeed in altering the course of history as it had been appointed by the Lord.
John Gill
7:5 Because Syria, Ephraim, and the son of Remaliah,.... Not that there were three parties in the counsel and confederacy against Judah, only two, the kingdoms of Syria and Ephraim, or Israel; the king of the former is not mentioned at all, and the latter only as if he was the son of a private person, which is purposely done by way of contempt:
have taken evil counsel against thee: which is expressed in the next verse;
saying; as follows.
7:67:6: Ելցո՛ւք ՚ի Հրէաստան՝ խօսեսցո՛ւք ընդ նոսա, դարձուսցո՛ւք զնոսա առ մեզ. եւ կացուսցուք նոցա թագաւոր զորդին Տաբելայ։
6 ‘Գնանք Հրէաստանի վրայ, խօսենք նրանց հետ[7], նրանց մեզ ենթարկենք եւ նրանց վրայ թագաւոր կարգենք Տաբէլի որդուն”:[7] 7. Եբրայերէնում՝ բռնութիւն գործադրենք նրա նկատմամբ:
6 «Յուդայի վրայ երթանք ու զանիկա բռնադատենք Եւ մեզի հնազանդեցնենք, Ետքը անոր մէջ Տաբէէլին որդին թագաւոր դնենք»’։
Ելցուք ի Հրէաստան, [99]խօսեսցուք ընդ նոսա, դարձուսցուք զնոսա`` առ մեզ, եւ կացուսցուք նոցա թագաւոր զորդին Տաբեղայ:

7:6: Ելցո՛ւք ՚ի Հրէաստան՝ խօսեսցո՛ւք ընդ նոսա, դարձուսցո՛ւք զնոսա առ մեզ. եւ կացուսցուք նոցա թագաւոր զորդին Տաբելայ։
6 ‘Գնանք Հրէաստանի վրայ, խօսենք նրանց հետ[7], նրանց մեզ ենթարկենք եւ նրանց վրայ թագաւոր կարգենք Տաբէլի որդուն”:
[7] 7. Եբրայերէնում՝ բռնութիւն գործադրենք նրա նկատմամբ:
6 «Յուդայի վրայ երթանք ու զանիկա բռնադատենք Եւ մեզի հնազանդեցնենք, Ետքը անոր մէջ Տաբէէլին որդին թագաւոր դնենք»’։
zohrab-1805▾ eastern-1994▾ western am▾
7:67:6 пойдем на Иудею и возмутим ее, и овладеем ею и поставим в ней царем сына Тавеилова.
7:6 ἀναβησόμεθα αναβαινω step up; ascend εἰς εις into; for τὴν ο the Ιουδαίαν ιουδαια Ioudaia; Iuthea καὶ και and; even συλλαλήσαντες συλλαλεω converse; confer αὐτοῖς αυτος he; him ἀποστρέψομεν αποστρεφω turn away; alienate αὐτοὺς αυτος he; him πρὸς προς to; toward ἡμᾶς ημας us καὶ και and; even βασιλεύσομεν βασιλευω reign αὐτῆς αυτος he; him τὸν ο the υἱὸν υιος son Ταβεηλ ταβεηλ Tabeēl; Tavil
7:6 נַעֲלֶ֤ה naʕᵃlˈeh עלה ascend בִֽ vˈi בְּ in יהוּדָה֙ yhûḏˌā יְהוּדָה Judah וּ û וְ and נְקִיצֶ֔נָּה nᵊqîṣˈennā קוץ be asunder וְ wᵊ וְ and נַבְקִעֶ֖נָּה navqiʕˌennā בקע split אֵלֵ֑ינוּ ʔēlˈênû אֶל to וְ wᵊ וְ and נַמְלִ֥יךְ namlˌîḵ מלך be king מֶ֨לֶךְ֙ mˈeleḵ מֶלֶךְ king בְּ bᵊ בְּ in תֹוכָ֔הּ ṯôḵˈāh תָּוֶךְ midst אֵ֖ת ʔˌēṯ אֵת [object marker] בֶּן־ ben- בֵּן son טָֽבְאַֽל׃ ס ṭˈāvᵊʔˈal . s טָבְאֵל Tabeel
7:6. ascendamus ad Iudam et suscitemus eum et avellamus eum ad nos et ponamus regem in medio eius filium TabeelLet us go up to Juda, and rouse it up, and draw it away to us, and make the son of Tabeel king in the midst thereof.
6. Let us go up against Judah, and vex it, and let us make a breach therein for us, and set up a king in the midst of it, even the son of Tabeel:
7:6. “Let us ascend to Judah, and stir it up, and tear it away for ourselves, and appoint the son of Tabeel as a king in its midst.”
Let us go up against Judah, and vex it, and let us make a breach therein for us, and set a king in the midst of it, [even] the son of Tabeal:

7:6 пойдем на Иудею и возмутим ее, и овладеем ею и поставим в ней царем сына Тавеилова.
7:6
ἀναβησόμεθα αναβαινω step up; ascend
εἰς εις into; for
τὴν ο the
Ιουδαίαν ιουδαια Ioudaia; Iuthea
καὶ και and; even
συλλαλήσαντες συλλαλεω converse; confer
αὐτοῖς αυτος he; him
ἀποστρέψομεν αποστρεφω turn away; alienate
αὐτοὺς αυτος he; him
πρὸς προς to; toward
ἡμᾶς ημας us
καὶ και and; even
βασιλεύσομεν βασιλευω reign
αὐτῆς αυτος he; him
τὸν ο the
υἱὸν υιος son
Ταβεηλ ταβεηλ Tabeēl; Tavil
7:6
נַעֲלֶ֤ה naʕᵃlˈeh עלה ascend
בִֽ vˈi בְּ in
יהוּדָה֙ yhûḏˌā יְהוּדָה Judah
וּ û וְ and
נְקִיצֶ֔נָּה nᵊqîṣˈennā קוץ be asunder
וְ wᵊ וְ and
נַבְקִעֶ֖נָּה navqiʕˌennā בקע split
אֵלֵ֑ינוּ ʔēlˈênû אֶל to
וְ wᵊ וְ and
נַמְלִ֥יךְ namlˌîḵ מלך be king
מֶ֨לֶךְ֙ mˈeleḵ מֶלֶךְ king
בְּ bᵊ בְּ in
תֹוכָ֔הּ ṯôḵˈāh תָּוֶךְ midst
אֵ֖ת ʔˌēṯ אֵת [object marker]
בֶּן־ ben- בֵּן son
טָֽבְאַֽל׃ ס ṭˈāvᵊʔˈal . s טָבְאֵל Tabeel
7:6. ascendamus ad Iudam et suscitemus eum et avellamus eum ad nos et ponamus regem in medio eius filium Tabeel
Let us go up to Juda, and rouse it up, and draw it away to us, and make the son of Tabeel king in the midst thereof.
7:6. “Let us ascend to Judah, and stir it up, and tear it away for ourselves, and appoint the son of Tabeel as a king in its midst.”
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Albert Barnes: Notes on the Bible - 1834
7:6: And vex it - Margin, 'Weaken it.' Probably the word means to throw into consternation or fear, by besieging it - "Gesenius."
And let us make a breach therein - Let us break down the walls, etc.
And set a king - Subdue it, and make it tributary to the allied kingdoms of Syria and Ephraim.
The son of Tabeal - Nothing more is known of this person. He might have been some disaffected member of the royal family of David, who had sought the aid of Rezin and Pekah, and who would be allied to them, or tributary to them. It is possible that he had already a party in Jerusalem in his favor; compare Isa 8:12. Probably, the two kings wished to cut off such portions of the territory of Judah as should be convenient to them, and to set a king over the remainder, who should be under their control; or to divide the whole between themselves, by setting up a king who would be tributary to both.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:6: vex: or, waken, lit, disgust, [Strong's H6973]
Geneva 1599
7:6 Let us go up against Judah, and trouble it, and let us conquer it for ourselves and set a king in the midst of it, [even] the son of (g) Tabeal:
(g) Who was an Israelite, and as it seems, enemy to the house of David.
John Gill
7:6 Let us go up against Judah, and vex it,.... By besieging or distressing it; or "stir it up" to war, as Jarchi interprets it:
and let us make a breach therein for us; in the walls of the city of Jerusalem, and enter in at it; the Targum is,
"let us join, and put it to us;''
and so Jarchi, let us level it with us, as this valley, which is even: the sense may be, let us make a breach and division among them, and then part the kingdom between us (c); or if we cannot agree on that, let us set up a king of our own, as follows:
and set a king in the midst of it, even the son of Tabeal; which Jarchi, by a situation of the alphabet the Jews call "albam", makes it to be the same with Remala, that is, Remaliah; and so supposes, that the intention was to set Pekah, son of Remaliah, king of Israel, over Judah; but it is not reasonable to think that the king of Syria should join in such a design; and besides, the method of interpretation, Aben Ezra says, is mere vanity; and whose sense of the words is much preferable, taking Tabeal to be the name of some great prince, either of Israel or of Syria; and so Kimchi thinks that he was a man of the children of Ephraim, whom they thought to make king in Jerusalem. The Targum understands not any particular person, but anyone that should be thought proper; and paraphrases it thus,
"let us appoint a king in the midst of it, who is right for us,''
or pleases us; the name seems to be Syriac, see Ezra 4:7. Dr. Lightfoot thinks it is the same with Tabrimmon, the name of some famous family in Syria. One signifies "good God": and the other "good Rimmon", which was the name of the idol of the Syrians, 4Kings 5:18.
(c) So Noldius, Elr. Concord. Part. p. 62. renders its "let us divide it among us".
John Wesley
7:6 Let us - Break their power and kingdom and subdue it to ourselves.
Robert Jamieson, A. R. Fausset and David Brown
7:6 vex--rather, "throw into consternation" [GESENIUS].
make a breach--rather, "cleave it asunder." Their scheme was to divide a large portion of the territory between themselves, and set up a vassal king of their own over the rest.
son of Tabeal--unknown; a Syrian-sounding name, perhaps favored by a party in Jerusalem (Is 3:6, Is 3:9, Is 3:12).
7:77:7: Ա՛յսպէս ասէ Տէր զօրութեանց. Մի՛ կացցէ խորհուրդն այն, եւ մի՛ եղիցի.
7 Այսպէս է ասում Զօրութիւնների Տէրը. ‘ Այդ խորհուրդը չի կատարուելու եւ չի լինելու.
7 Տէր Եհովան այսպէս կ’ըսէ.‘Այս խորհուրդը պիտի չհաստատուի ու չկատարուի.
այսպէս ասէ Տէր զօրութեանց. Մի՛ կացցէ խորհուրդն այն, եւ մի՛ եղիցի:

7:7: Ա՛յսպէս ասէ Տէր զօրութեանց. Մի՛ կացցէ խորհուրդն այն, եւ մի՛ եղիցի.
7 Այսպէս է ասում Զօրութիւնների Տէրը. ‘ Այդ խորհուրդը չի կատարուելու եւ չի լինելու.
7 Տէր Եհովան այսպէս կ’ըսէ.‘Այս խորհուրդը պիտի չհաստատուի ու չկատարուի.
zohrab-1805▾ eastern-1994▾ western am▾
7:77:7 Но Господь Бог так говорит: это не состоится и не сбудется;
7:7 τάδε οδε further; this λέγει λεγω tell; declare κύριος κυριος lord; master σαβαωθ σαβαωθ Tsebaoth οὐ ου not μὴ μη not ἐμμείνῃ εμμενω abide ἡ ο the βουλὴ βουλη intent αὕτη ουτος this; he οὐδὲ ουδε not even; neither ἔσται ειμι be
7:7 כֹּ֥ה kˌō כֹּה thus אָמַ֖ר ʔāmˌar אמר say אֲדֹנָ֣י ʔᵃḏōnˈāy אֲדֹנָי Lord יְהוִ֑ה [yᵊhwˈih] יְהוָה YHWH לֹ֥א lˌō לֹא not תָק֖וּם ṯāqˌûm קום arise וְ wᵊ וְ and לֹ֥א lˌō לֹא not תִֽהְיֶֽה׃ ṯˈihyˈeh היה be
7:7. haec dicit Dominus Deus non stabit et non erit istudThus saith the Lord God: It shall not stand, and this shall not be.
7. thus saith the Lord GOD, It shall not stand, neither shall it come to pass.
7:7. Thus says the Lord God: This shall not stand, and this shall not be.
Thus saith the Lord GOD, It shall not stand, neither shall it come to pass:

7:7 Но Господь Бог так говорит: это не состоится и не сбудется;
7:7
τάδε οδε further; this
λέγει λεγω tell; declare
κύριος κυριος lord; master
σαβαωθ σαβαωθ Tsebaoth
οὐ ου not
μὴ μη not
ἐμμείνῃ εμμενω abide
ο the
βουλὴ βουλη intent
αὕτη ουτος this; he
οὐδὲ ουδε not even; neither
ἔσται ειμι be
7:7
כֹּ֥ה kˌō כֹּה thus
אָמַ֖ר ʔāmˌar אמר say
אֲדֹנָ֣י ʔᵃḏōnˈāy אֲדֹנָי Lord
יְהוִ֑ה [yᵊhwˈih] יְהוָה YHWH
לֹ֥א lˌō לֹא not
תָק֖וּם ṯāqˌûm קום arise
וְ wᵊ וְ and
לֹ֥א lˌō לֹא not
תִֽהְיֶֽה׃ ṯˈihyˈeh היה be
7:7. haec dicit Dominus Deus non stabit et non erit istud
Thus saith the Lord God: It shall not stand, and this shall not be.
7:7. Thus says the Lord God: This shall not stand, and this shall not be.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
7-9: Господь объявляет через пророка Ахазу, что ни царь сирийский, ни царь израильский не завладеют Иудеей, а останутся - и то недолго - владыками своих только прежних владений. Царству же Израильскому через 65: лет угрожает окончательное падение. Последнее предсказание, вероятнее всего, имеет в виду не разрушение Самарии, которое последовало вскоре, лет чрез 13: после изречения этого пророчества (723: г.), а отведение в Ассирию остатков народонаселения Израильского царства и заселение опустошенной территории бывшего Израильского царства переселенцами из Месопотамии при ассирийском царе Атар-Гаддоне (4: Цар 17:24: и сл. 1: Езд 4:2). Таким образом, пророк, очевидно, считает в этих 65-ти годах 14: лет правления Ахаза + 29лет правления Езекии и + 22: года правления Манассии.

Если вы не верите... Пророк замечает недоверие Ахаза к его словам и намекает ему на возможность получить удостоверение в истинности только что сказанного.

Перевод: "если вы не верите, то не устоите", какой предлагается здесь новыми толкователями, довольно неясен.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:7: Isa 8:10, Isa 10:6-12, Isa 37:29, Isa 46:10, Isa 46:11; Psa 2:4-6, Psa 33:11, Psa 76:10; Pro 21:30; Lam 3:37; Dan 4:35; Act 4:25-28
John Gill
7:7 Thus saith the Lord GOD, it shall not stand,.... That is, the counsel they had taken against Judah to vex it, make a breach in it, and set a king of their own liking over it; so the Septuagint and Arabic versions render the words, "that counsel shall not stand"; the counsel of God shall stand, but not the counsel of men, when it is against him, Prov 19:21,
neither shall it come to pass; or "shall not be"; so far from standing, succeeding, and going forward, till it is brought to a final accomplishment, it should not take footing, or have a being.
John Wesley
7:7 It - Their evil counsel.
Robert Jamieson, A. R. Fausset and David Brown
7:7 (Is 8:10; Prov 21:30).
7:87:8: այլ գլուխ Արամայ Դամասկոս, եւ գլուխ Դամասկոսի Հռասիմ. եւ ա՛յլ եւս վաթսուն եւ հինգ ամ, եւ պակասեսցէ թագաւորութիւնն Եփրեմի ՚ի ժողովրդենէ անտի[9654]։ [9654] Ոսկան. Վաթսուն եւ եօթն ամ։ Ոմանք. Եւ ապա պակասեսցէ թագաւորութիւնն Եփրեմայ։
8 քանզի Ասորիքի գլուխը Դամասկոսն է, իսկ Դամասկոսի գլուխը՝ Ռասիմը: Ե՛ւս վաթսունհինգ տարի, եւ Եփրեմի թագաւորութիւնն իբրեւ ժողովուրդ պիտի դադարի”:
8 Վասն զի Ասորիներուն երկրին գլուխը՝ Դամասկոս Եւ Դամասկոսին գլուխը Ռասին է։Վաթսունըհինգ տարուան մէջ Եփրեմ ժողովուրդ ըլլալէ պիտի ջնջուի։
այլ գլուխ Արամայ Դամասկոս, եւ գլուխ Դամասկոսի Ռասիմ. եւ այլ եւս վաթսուն եւ հինգ ամ, եւ ապա [100]պակասեսցէ թագաւորութիւնն Եփրեմայ ի ժողովրդենէ անտի:

7:8: այլ գլուխ Արամայ Դամասկոս, եւ գլուխ Դամասկոսի Հռասիմ. եւ ա՛յլ եւս վաթսուն եւ հինգ ամ, եւ պակասեսցէ թագաւորութիւնն Եփրեմի ՚ի ժողովրդենէ անտի[9654]։
[9654] Ոսկան. Վաթսուն եւ եօթն ամ։ Ոմանք. Եւ ապա պակասեսցէ թագաւորութիւնն Եփրեմայ։
8 քանզի Ասորիքի գլուխը Դամասկոսն է, իսկ Դամասկոսի գլուխը՝ Ռասիմը: Ե՛ւս վաթսունհինգ տարի, եւ Եփրեմի թագաւորութիւնն իբրեւ ժողովուրդ պիտի դադարի”:
8 Վասն զի Ասորիներուն երկրին գլուխը՝ Դամասկոս Եւ Դամասկոսին գլուխը Ռասին է։Վաթսունըհինգ տարուան մէջ Եփրեմ ժողովուրդ ըլլալէ պիտի ջնջուի։
zohrab-1805▾ eastern-1994▾ western am▾
7:87:8 ибо глава Сирии Дамаск, и глава Дамаска Рецин; а чрез шестьдесят пять лет Ефрем перестанет быть народом;
7:8 ἀλλ᾿ αλλα but ἡ ο the κεφαλὴ κεφαλη head; top Αραμ αραμ Aram Δαμασκός δαμασκος Damaskos; Thamaskos ἀλλ᾿ αλλα but ἔτι ετι yet; still ἑξήκοντα εξηκοντα sixty καὶ και and; even πέντε πεντε five ἐτῶν ετος year ἐκλείψει εκλειπω leave off; cease ἡ ο the βασιλεία βασιλεια realm; kingdom Εφραιμ εφραιμ Ephraim; Efrem ἀπὸ απο from; away λαοῦ λαος populace; population
7:8 כִּ֣י kˈî כִּי that רֹ֤אשׁ rˈōš רֹאשׁ head אֲרָם֙ ʔᵃrˌām אֲרָם Aram דַּמֶּ֔שֶׂק dammˈeśeq דַּמֶּשֶׂק Damascus וְ wᵊ וְ and רֹ֥אשׁ rˌōš רֹאשׁ head דַּמֶּ֖שֶׂק dammˌeśeq דַּמֶּשֶׂק Damascus רְצִ֑ין rᵊṣˈîn רְצִין Rezin וּ û וְ and בְ vᵊ בְּ in עֹ֗וד ʕˈôḏ עֹוד duration שִׁשִּׁ֤ים šiššˈîm שֵׁשׁ six וְ wᵊ וְ and חָמֵשׁ֙ ḥāmˌēš חָמֵשׁ five שָׁנָ֔ה šānˈā שָׁנָה year יֵחַ֥ת yēḥˌaṯ חתת be terrified אֶפְרַ֖יִם ʔefrˌayim אֶפְרַיִם Ephraim מֵ mē מִן from עָֽם׃ ʕˈām עַם people
7:8. sed caput Syriae Damascus et caput Damasci Rasin et adhuc sexaginta et quinque anni et desinet Ephraim esse populusBut the head of Syria is Damascus, and the head of Damascus is Rasin: and within threescore and five years, Ephraim shall cease to be a people:
8. For the head of Syria is Damascus, and the head of Damascus is Rezin: and within threescore and five years shall Ephraim be broken in pieces, that it be not a people:
7:8. For the head of Syria is Damascus, and the head of Damascus is Rezin; and within sixty-five years from now, Ephraim will cease to be a people.
For the head of Syria [is] Damascus, and the head of Damascus [is] Rezin; and within threescore and five years shall Ephraim be broken, that it be not a people:

7:8 ибо глава Сирии Дамаск, и глава Дамаска Рецин; а чрез шестьдесят пять лет Ефрем перестанет быть народом;
7:8
ἀλλ᾿ αλλα but
ο the
κεφαλὴ κεφαλη head; top
Αραμ αραμ Aram
Δαμασκός δαμασκος Damaskos; Thamaskos
ἀλλ᾿ αλλα but
ἔτι ετι yet; still
ἑξήκοντα εξηκοντα sixty
καὶ και and; even
πέντε πεντε five
ἐτῶν ετος year
ἐκλείψει εκλειπω leave off; cease
ο the
βασιλεία βασιλεια realm; kingdom
Εφραιμ εφραιμ Ephraim; Efrem
ἀπὸ απο from; away
λαοῦ λαος populace; population
7:8
כִּ֣י kˈî כִּי that
רֹ֤אשׁ rˈōš רֹאשׁ head
אֲרָם֙ ʔᵃrˌām אֲרָם Aram
דַּמֶּ֔שֶׂק dammˈeśeq דַּמֶּשֶׂק Damascus
וְ wᵊ וְ and
רֹ֥אשׁ rˌōš רֹאשׁ head
דַּמֶּ֖שֶׂק dammˌeśeq דַּמֶּשֶׂק Damascus
רְצִ֑ין rᵊṣˈîn רְצִין Rezin
וּ û וְ and
בְ vᵊ בְּ in
עֹ֗וד ʕˈôḏ עֹוד duration
שִׁשִּׁ֤ים šiššˈîm שֵׁשׁ six
וְ wᵊ וְ and
חָמֵשׁ֙ ḥāmˌēš חָמֵשׁ five
שָׁנָ֔ה šānˈā שָׁנָה year
יֵחַ֥ת yēḥˌaṯ חתת be terrified
אֶפְרַ֖יִם ʔefrˌayim אֶפְרַיִם Ephraim
מֵ מִן from
עָֽם׃ ʕˈām עַם people
7:8. sed caput Syriae Damascus et caput Damasci Rasin et adhuc sexaginta et quinque anni et desinet Ephraim esse populus
But the head of Syria is Damascus, and the head of Damascus is Rasin: and within threescore and five years, Ephraim shall cease to be a people:
7:8. For the head of Syria is Damascus, and the head of Damascus is Rezin; and within sixty-five years from now, Ephraim will cease to be a people.
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Adam Clarke: Commentary on the Bible - 1831
7:8: For the head of Syria, etc. - "Though the head of Syria be Damascus, And the head of Damascus Retsin; Yet within threescore and five years Ephraim shall be broken, that he be no more a people: And the head of Ephraim be Samaria; And the head of Samaria Remaliah's son.
"Here are six lines, or three distichs, the order of which seems to have been disturbed by a transposition, occasioned by three of the lines beginning with the same word וראש verosh, "and the head," which three lines ought not to have been separated by any other line intervening; but a copyist, having written the first of them, and casting his eye on the third, might easily proceed to write after the first line beginning with וראש verosh, that which ought to have followed the third line beginning with וראש verosh. Then finding his mistake, to preserve the beauty of his copy, added at the end the distich which should have been in the middle; making that the second distich, which ought to have been the third. For the order as it now stands is preposterous: the destruction of Ephraim is denounced, and then their grandeur is set forth; whereas naturally the representation of the grandeur of Ephraim should precede that of their destruction. And the destruction of Ephraim has no coherence with the grandeur of Syria, simply as such, which it now follows: but it naturally and properly follows the grandeur of Ephraim, joined to that of Syria their ally.
"The arrangement then of the whole sentence seems originally to have been thus: -
Though the head of Syria be Damascus, And the head of Damascus Retsin And the head of Ephraim be Samaria; And the head of Samaria Remaliah's son: Yet within threescore and five years Ephraim shall be broken that he be no more a people." Dr. Jubb.
Threescore and five years - It was sixty-five years from the beginning of the reign of Ahaz, when this prophecy was delivered, to the total depopulation of the kingdom of Israel by Esarhaddon, who carried away the remains of the ten tribes which had been left by Tiglath-pileser, and Shalmaneser, and who planted the country with new inhabitants. That the country was not wholly stripped of its inhabitants by Shalmaneser appears from many passages of the history of Josiah, where Israelites are mentioned as still remaining there, Ch2 34:6, Ch2 34:7, Ch2 34:33; Ch2 35:18; Kg2 23:19, Kg2 23:20. This seems to be the best explanation of the chronological difficulty in this place, which has much embarrassed the commentators: see Usserii Annal. 5. T. ad an. 3327, and Sir 1. Newton, Chronol. p. 283.
"That the last deportation of Israel by Esarhaddon was in the sixty-fifth year after the second of Ahaz, is probable for the following reasons: The Jews, in Seder Olam Rabba, and the Talmudists, in D. Kimchi on Ezekiel iv., say that Manasseh king of Judah was carried to Babylon by the king of Assyria's captains, Ch2 33:11, in the twenty-second year of his reign; that is, before Christ 676, according to Dr. Blair's tables. And they are probably right in this. It could not be much earlier; as the king of Assyria was not king of Babylon till 680, ibid. As Esarhaddon was then in the neighborhood of Samaria, it is highly probable that he did then carry away the last remains of Israel, and brought those strangers thither who mention him as their founder, Ezr 4:2. But this year is just the sixty-fifth from the second of Ahaz, which was 740 before Christ. Now the carrying away the remains of Israel, who, till then, though their kingdom was destroyed forty-five years before, and though small in number, might yet keep up some form of being a people, by living according to their own laws, entirely put an end to the people of Israel, as a people separate from all others: for from this time they never returned to their own country in a body, but were confounded with the people of Judah in the captivity; and the whole people, the ten tribes included, were called Jews." - Dr. Jubb. Two MSS. have twenty-five instead of sixty-five; and two others omit the word five, reading only sixty.
If ye will not believe "If ye believe not" - "This clause is very much illustrated by considering the captivity of Manasseh as happening at the same time with this predicted final ruin of Ephraim as a people. The near connection of the two facts makes the prediction of the one naturally to cohere with the prediction of the other. And the words are well suited to this event in the history of the people of Judah: 'If ye believe not, ye shall not be established;' that is, unless ye believe this prophecy of the destruction of Israel, ye Jews also, as well as the people of Israel, shall not remain established as a kingdom and people; ye also shall be visited with punishment at the same time: as our Savior told the Jews in his time, 'Unless ye repent, ye shall all likewise perish;' intimating their destruction by the Romans; to which also, as well as to the captivity of Manasseh, and to the Babylonish captivity, the views of the prophet might here extend. The close connection of this threat to the Jews with the prophecy of the destruction of Israel, is another strong proof that the order of the preceding lines above proposed is right." - Dr. Jubb.
"If ye believe not in me." - The exhortation of Jehoshaphat, Ch2 20:20, to his people, when God had promised to them, by the prophet Jahaziel, victory over the Moabites and Ammonites, is very like this both in sense and expression, and seems to be delivered in verse:
"Hear me, O Judah; and ye inhabitants of Jerusalem;
Believe in Jehovah your God, and ye shall be established:
Believe his prophets, and ye shall prosper."
Where both the sense and construction render very probable a conjecture of Archbishop Secker on this place; that instead of כי ki, we should read בי bi. "If ye will not believe in me, ye shall not be established." So likewise Dr. Durell. The Chaldee has, "If ye will not believe in the words of the prophet;" which seems to be a paraphrase of the reading here proposed. In favor of which it may be farther observed that in one MS. כי ki is upon a rasure; and another for the last לא lo reads ולא velo, which would properly follow בי bi, but could not follow כי ki.
Some translate thus, and paraphrase thus: If ye will not believe, surely ye shall not be established. Or, If ye do not give credit, it is because ye are unfaithful. Ye have not been faithful to the grace already given: therefore ye are now incapable of crediting my promises.
Albert Barnes: Notes on the Bible - 1834
7:8: For the head of Syria - The "capital." The "head" is often used in this sense.
Is Damascus - For an account of this city, see the notes at Isa 17:1; compare the notes at Act 9:2. The sense of this passage is, 'Do not be alarmed as if Rezin was about to enlarge his kingdom, by taking Judea and making Jerusalem his capital. The Rev_olution which these kings contemplate cannot be accomplished. The kingdoms of Syria and Israel shall not be enlarged by the conquest of Judah. The center of their power shall remain where it is now, and their dominion shall not be extended by conquest. The capital of Syria is, and shall continue to be, Damascus. The king of Syria shall be confined within his present limits, and Jerusalem, therefore, shall be safe.'
The head of Damascus - The "ruler, or king" of Damascus is Rezin.
And within threescore and five years - There has been some inquiry why "Ephraim" is mentioned here, as the prophet in the former part of the verse was speaking of "Syria." But it should be remembered that he was speaking of Syria and Ephraim as "confederate." It was natural, therefore, to intimate, in close connection, that no fear was to be apprehended from either of them. There has been much difficulty experienced in establishing the fact of the exact fulfillment of this, and in fixing the precise event to which it refers. One catastrophe happened to the kingdom of Ephraim or Israel within one or two years of this time, when Tiglath-pileser, king of Assyria, invaded the land and carried no small part of the people to Assyria; Kg2 15:29. Another occurred in the next reign, the reign of Hoshea, king of Israel, when Shalmaneser king of Assyria took Samaria, and carried Israel away captive into Assyria; Kg2 17:1-6.
This occurred in the twelfth year of Ahaz. But that the Israelites remained in Samaria, and kept up the forms of a civil community, and were not finally carried away until the time of Esarhaddon, is evident; compare Ch2 34:6-7, Ch2 34:33; Ch2 35:18; Kg2 23:19-20. Manasseh, king of Judah, was taken captive by the king of Assyria's captains Ch2 33:2 in the twenty-second year of his reign; that is, sixty-five years from the second year of Ahaz, when this prophecy is supposed to have been delivered. And it is also supposed that at this time Esarhaddon took away the remains of the people in Samaria, and put an end to the kingdom, and put in their place the people who are mentioned in Ezr 4:3. "Dr. Jubb, as quoted by Lowth." The entire extinction of the people of Israel and the kingdom did not take place until Esarhaddon put new colonists from Babylon, and from Cuthah, and from Ava, and from Hamath, and from Sepharvaim in the cities of Samaria, instead of the children of Israel; Kg2 17:24; compare Ezr 4:2, Ezr 4:10.
Long before this, indeed, the power of the kingdom had been on the wane; a large portion of the people had been removed Kg2 17:5-6, Kg2 17:18; but its entire extinction was not accomplished, and the kingdom utterly destroyed, until this was done. Until this occurred, the land might be still regarded as in the possession somewhat of its former people, and all hopes of their rising again to the dignity of a kingdom was not extinguished. But when foreigners were introduced, and took possession of the land; when all the social organization of the ancient people was dissolved; then it might be said that 'Ephraim was foRev_er broken,' and that it was demonstrated that it 'should be no more a people.' Its inhabitants were transferred to a distant land, no longer to be organized into a unique community, but to mingle with other people, and finally all traces of their origin as Jews were to be lost. This event, of placing the foreigners in the cities of Samaria, occurred just sixty-five years after it had been predicted by Isaiah. - "Dr. Usher."
It may be asked here, how the statement of what was to occur at so remote a period as sixty-five years could be any consolation to Ahaz, or any security that the designs of the kings of Syria and Samaria should "then" fail of being accomplished? To this we may reply:
(1) It was the assurance that Jerusalem could not be finally and permanently reduced to submission before these dreaded enemies. "Their" power was to cease, and of course Jerusalem had nothing "ultimately and finally" to dread.
(2) The design was to inspire confidence in Yahweh, and to lead Ahaz to look directly to him. If these formidable powers could not ultimately pRev_ail, and if there was a certain prediction that they should be destroyed, then it was possible for God, if Ahaz would look to him, now to interpose, and save the city. To inspire that confidence in Yahweh was the leading purpose of Isaiah.
(3) This prediction is in accordance with many which occur in Isaiah, that all the enemies of the people of God would be ultimately defeated, and that God, as the head of the theocracy, would defend and deliver his people; see the notes at isa 34. A kingdom that was so soon to be destroyed as Ephraim was, could not be an object of great dread and alarm. Rosenmuller conjectures, that Isaiah refers to some unrecorded prophecy made before his time, that in sixty-five years Israel would be destroyed; and that he refers here to that prophecy to encourage the heart of Ahaz, and to remind him that a kingdom could not be very formidable that was so soon to come to an end. At all events, there is no contradiction between the prophecy and the fulfillment, for within the time mentioned here, Ephraim ceased to be a kingdom. The ancient Jewish writers, with one consent, say, that Isaiah referred here to the prophecy of Amos, who prophesied in the days of Uzziah, and whose predictions relate mainly to the kingdom of Israel. But as Amos, does not specify any particular time when the kingdom should be destroyed, it is apparent that Isaiah here could not have referred to any recorded prophecy of his.
Be broken - Its power shall be destroyed; the kingdom, as a kingdom, shall come to an end.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:8: For the head: Dr. Jubb transposes the former part of Isa 7:9, and renders, "Though the head of Syria be Damascus; and the head of Damascus Retzin; and the head of Ephraim be Samaria; and the head of Samaria Remaliah's son; yet within threescore and five years Ephraim shall be broken, that he be no more a people." This renders the passage perfectly clear; and the prophecy received its full accomplishment when Esarhaddon carried away the remains of the ten tribes. Sa2 8:6
within: Isa 8:4, Isa 17:1-3; 2Kings 17:5-23; Ezr 4:2
that it be not a people: Heb. from a people, Hos 1:6-10
Carl Friedrich Keil and Franz Delitzsch
7:8
"For head of Aram is Damascus, and head of Damascus Rezin, and in five-and-sixty years will Ephraim as a people be broken in pieces. And head of Ephraim is Samaria, and head of Samaria the son of Remalyahu; if ye believe not, surely ye will not remain." The attempt to remove Is 7:8, as a gloss at variance with the context, which is supported by Eichhorn, Gesenius, Hitzig, Knobel, and others, is a very natural one; and in that case the train of thought would simply be, that the two hostile kingdoms would continue in their former relation without the annexation of Judah. But when we look more closely, it is evident that the removal of Is 7:8 destroys both the internal connection and the external harmony of the clauses. For just as Is 7:8 and Is 7:8 correspond, so do Is 7:9 and Is 7:9. Ephraim, i.e., the kingdom of the ten tribes, which has entered into so unnatural and ungodly a covenant with idolatrous Syria, will cease to exist as a nation in the course of sixty-five years; "and ye, if ye do not believe, but make flesh your arm, will also cease to exist." Thus the two clauses answer to one another: Is 7:8 is a prophecy announcing Ephraim's destruction, and Is 7:9 a warning, threatening Judah with destruction, if it rejects the promise with unbelief. Moreover, the style of Is 7:8 is quite in accordance with that of Isaiah (on בּעוד, see Is 21:16 and Is 16:14; and on מעם, "away from being a people," in the sense of "so that it shall be no longer a nation," Is 17:1; Is 25:2, and Jer 48:2, Jer 48:42). And the doctrinal objection, that the prophecy is too minute, and therefore taken ex eventu, has no force whatever, since the Old Testament prophecy furnishes an abundance of examples of the same kind (vid., Is 20:3-4; Is 38:5; Is 16:14; Is 21:16; Ezek 4:5., Is 24:1., etc.). The only objection that can well be raised is, that the time given in Is 7:8 is wrong, and is not in harmony with Is 7:16. Now, undoubtedly the sixty-five years do not come out if we suppose the prophecy to refer to what was done by Tiglath-pileser after the Syro-Ephraimitish war, and to what was also done to Ephraim by Shalmanassar in the sixth year of Hezekiah's reign, to which Is 7:16 unquestionably refers, and more especially to the former. But there is another event still, through which the existence of Ephraim, not only as a kingdom, but also as a people, was broken up - namely, the carrying away of the last remnant of the Ephraimitish population, and the planting of colonies from Eastern Asia by Esarhaddon.
(Note: The meaning of this king's name is Assur fratrem dedit (Asuṙacḣyiddin): vid., Oppert, Expedition, t. ii. p. 354.)
on Ephraimitish soil (4Kings 17:24; Ezra 4:2). Whereas the land of Judah was left desolate after the Chaldean deportation, and a new generation grew up there, and those who were in captivity were once more enabled to return; the land of Ephraim was occupied by heathen settlers, and the few who were left behind were melted up with these into the mixed people of the Samaritans, and those in captivity were lost among the heathen. We have only to assume that what was done to Ephraim by Esarhaddon, as related in the historical books, took place in the twenty-second and twenty-third years of Manasseh (the sixth year of Esarhaddon), which is very probable, since it must have been under Esarhaddon that Manasseh was carried away to Babylon about the middle of his reign (2Chron 33:11); and we get exactly sixty-five years from the second year of the reign of Ahaz to the termination of Ephraim's existence as a nation (viz., Ahaz, 14; Hezekiah, 29; Manasseh, 22; in all, 65). It was then that the unconditional prediction, "Ephraim as a people will be broken in pieces," was fulfilled (yēchath mē‛âm; it is certainly not the 3rd pers. fut. kal, but the niphal, Mal 2:5), just as the conditional threat "ye shall not remain" was fulfilled upon Judah in the Babylonian captivity. נאמן signifies to have a fast hold, and האמין to prove fast-holding. If Judah did not hold fast to its God, it would lose its fast hold by losing its country, the ground beneath its feet. We have the same play upon words in 2Chron 20:20. The suggestion of Geiger is a very improbable one, viz., that the original reading was בי תאמינו לא אם, but that בי appeared objectionable, and was altered into כּי. Why should it be objectionable, when the words form the conclusion to a direct address of Jehovah Himself, which is introduced with all solemnity? For this כּי, passing over from a confirmative into an affirmative sense, and employed, as it is here, to introduce the apodosis of the hypothetical clause, see 1Kings 14:39, and (in the formula עתּה כּי) Gen 31:42; Gen 43:10; Num 22:29, Num 22:33; 1Kings 14:30 : their continued existence would depend upon their faith, as this chi emphatically declares.
Geneva 1599
7:8 For the head of Syria [is] Damascus, and the head of Damascus [is] Rezin; and within (h) sixty five years shall Ephraim be broken, that it be not a people.
(h) Counting from the 25 years of the reign of Uzziah, at which time Amos prophesied this thing, and now Isaiah confirms that the Israelites would be led into perpetual captivity, which came to pass 20 years after Isaiah gave this message.
John Gill
7:8 For the head of Syria is Damascus,.... Damascus was the metropolis of Syria, the chief city in it, where the king had his palace, and kept his court; of which See Gill on Gen 15:2, Acts 9:2,
and the head of Damascus is Rezin; he was king of it, as of all Syria; the meaning is, that Syria, of which Damascus was the principal city, was the only country that Rezin should govern, his dominion should not be enlarged; and Ahaz, king of Judah, might assure himself that Rezin should never possess his kingdom, or be able to depose him, and set up another; and as for Ephraim or Israel, the ten tribes, they should be so far from succeeding in such a design against him, that it should befall them as follows:
and within threescore and five years shall Ephraim be broken, that it be not a people; which is by some reckoned, not from the time of this prophecy, that being in the third or fourth year of Ahaz, who reigned in all but sixteen years; and in the ninth of Hosea king of Israel, and in the sixth of Hezekiah king of Judah, Samaria was taken, and Israel carried captive into Assyria, 4Kings 17:6 which was but about eighteen or nineteen years from this time: some think indeed the time was shortened, because of their sins; but this does not appear, nor is it probable: and others think that it designs any time within that term; but the true meaning undoubtedly is, as the Targum renders it,
"at the end of sixty and five years, the kingdom of the house of Israel shall cease.''
This is commonly reckoned by the Jewish writers (d) from the prophecy of Amos, who prophesied two years before the earthquake in Uzziah's time, concerning the captivity both of Syria and Israel, Amos 1:1, Amos 7:11 which account may be carried either through the kings of Judah or of Israel; Jarchi goes the former way, reckoning thus,
"the prophecy of Amos was two years before Uzziah was smitten with the leprosy, according to Amos 1:1. Uzziah was a leper twenty five years, lo, twenty seven. Jotham reigned sixteen years, Ahaz sixteen, and Hezekiah six; as it is said, "in the sixth year of Hezekiah (that is, the ninth year of Hoshea king of Israel) Samaria was taken", 4Kings 18:10 lo, sixty five years.''
So Abarbinel; but Kimchi goes another way, which comes to the same, reckoning thus,
"the prophecy of Amos, according to computation, was in the seventeenth year of Jeroboam, son of Joash, king of Israel, how is it? Jeroboam reigned forty one years, Menahem ten, so there are fifty one; Pekahiah the son of Menahem two, so fifty three; and Pekah twenty, so seventy three; and Hoshea the son of Elah nine, and then Israel were carried captive, so there are eighty two: take out of them seventeen (the years of Jeroboam before the prophecy), and there remain sixty five, the number intended; for we do not reckon the six months of Zechariah, and the month of Shallum.''
Cocceius reckons from the death of Jeroboam, who died in the forty first year of his reign, and in the fifteenth of Uzziah, so that there remained thirty seven years of Uzziah; in the twentieth of Jotham, that is, in the fourth after his death, Hoshea son of Elah was made king, this was the twelfth of Ahaz, 4Kings 15:30 and in the ninth of Hoshea, Samaria was taken, and Israel carried captive. But Junius and Tremellius are of a different mind from either of these, and think the prophecy wholly respects time to come; they observe, that
"Isaiah in these words first shows, that the kingdom of Syria should be immediately cut off, and the king should die, which at furthest must needs happen four years after; so (say they) we may suppose that these things were said by the prophet in the first year of Ahaz; thence, from the destruction of the Syrians, to the full carrying captive of the Israelites, or from the time of this prophecy, sixty five years must have run out; for although the kingdom of Israel was abolished in the sixth year of Hezekiah, yet Israel did not immediately cease to be a people when only some part of it was carried away; but they entirely ceased to be a people when new colonies were introduced by Esarhaddon, the son of Sennacherib, and all the Israelites were forced into bondage, which the Samaritans explain, Ezra 4:2 wherefore so we fix the series of the times, from the fourth year of Ahaz, in which the kingdom of Syria fell, unto the end, are eleven years, Hezekiah reigned twenty nine years, so the last translation of the Israelites was in the twenty fifth year of Manasseh's reign; but if you begin from the time of the prophecy; the thing will fall upon the twenty first or twenty second of Manasseh's reign; at which time perhaps, as some say, Manasseh was carried captive into Babylon.''
And of this mind was the learned Dr. Prideaux (e), who observes, that in the twenty second year of Manasseh, Esarhaddon prepared a great army, and marched into the parts of Syria and Palestine, and again added them to the Assyrian empire; and adds,
"and then was accomplished the prophecy which was spoken by Isaiah in the first year of Ahaz against Samaria, that within threescore and five years Ephraim should be absolutely broken, so as from thenceforth to be no more a people; for this year being exactly sixty five years from the first of Ahaz, Esarhaddon, after he had settled all affairs in Syria, marched into the land of Israel, and there taking captive all those who were the remains of the former captivity (excepting only some few, who escaped his hands, and continued still in the land), carried them away into Babylon and Assyria; and then, to prevent the land becoming desolate, he brought others from Babylon, and from Cutha, and from Havah, and Hamath, and Sephervaim, to dwell in the cities of Samaria in their stead; and so the ten tribes of Israel, which had separated from the house of David, were brought to a full and utter destruction, and never after recovered themselves again.''
And this seems to be the true accomplishment of this prophecy; though the sense of the Jewish writers is followed by many, and preferred by Noldius; so that there is no need with Grotius and Vitringa to suppose a corruption of the text. Gussetius (f) fancies that signifies twice six, that is, twelve; as twice ten, or twenty; and so five, added to twelve, makes seventeen; and from the fourth of Ahaz, to the taking of Samaria, was about seventeen years.
(d) Seder Olam Rabba, c. 28. p. 85. Aben Ezra in loc. (e) Connection, &c. par, 1. B. 1. p. 30. Bishop Usher, Annal. Vet. Test. A. M. 3327. (f) Comment Ebr. p. 892.
John Wesley
7:8 Damascus - Damascus shall still continue the capital of the kingdom of Syria; and therefore Jerusalem shall not become a part of Rezin's dominion: but he shall keep within his own bounds, and be king of Damascus only.
Robert Jamieson, A. R. Fausset and David Brown
7:8 head--that is, in both Syria and Israel the capital shall remain as it is; they shall not conquer Judah, but each shall possess only his own dominions.
threescore and five . . . not a people--As these words break the symmetry of the parallelism in this verse, either they ought to be placed after "Remaliah's son," in Is 7:9, or else they refer to some older prophecy of Isaiah, or of Amos (as the Jewish writers represent), parenthetically; to which, in Is 7:8, the words, "If ye will not believe . . . not be established," correspond in parallelism. One deportation of Israel happened within one or two years from this time, under Tiglath-pileser (4Kings 15:29). Another in the reign of Hoshea, under Shalmaneser (4Kings 17:1-6), was about twenty years after. But the final one which utterly "broke" up Israel so as to be "not a people," accompanied by a colonization of Samaria with foreigners, was under Esar-haddon, who carried away Manasseh, king of Judah, also, in the twenty-second year of his reign, sixty-five years from the utterance of this prophecy (compare Ezra 4:2-3, Ezra 4:10, with 4Kings 17:24; 2Chron 33:11) [USHER]. The event, though so far off, was enough to assure the people of Judah that as God, the Head of the theocracy, would ultimately interpose to destroy the enemies of His people, so they might rely on Him now.
7:97:9: Եւ գլուխ Եփրեմայ Սոմորովն, եւ գլուխ Սոմորովնի որդին Ռովմելայ. եւ եթէ ո՛չ հաւատայցէք, եւ ո՛չ ՚ի միտ առնուցուք[9655]։ [9655] Ոսկան. Եփրեմայ Սամարիա։
9 Եփրեմի գլուխը Սոմորոնն է, իսկ Սոմորոնի գլուխը՝ Ռոմելայի որդին. եթէ չհաւատաք, չէք էլ հասկանայ[8]“»:[8] 8. բրայերէնում՝ հաստատ համոզուած չէք:
9 Եփրեմին գլուխը՝ Սամարիա Եւ Սամարիային գլուխը Ռովմելային որդին է. Եթէ չհաւատաք, հաստատուն պիտի չըլլաք’։
Եւ գլուխ Եփրեմայ [101]Սոմորովն, եւ գլուխ [102]Սոմորովնի որդին Ռովմեղայ. եւ եթէ ոչ հաւատայցէք, [103]եւ ոչ ի միտ առնուցուք:

7:9: Եւ գլուխ Եփրեմայ Սոմորովն, եւ գլուխ Սոմորովնի որդին Ռովմելայ. եւ եթէ ո՛չ հաւատայցէք, եւ ո՛չ ՚ի միտ առնուցուք[9655]։
[9655] Ոսկան. Եփրեմայ Սամարիա։
9 Եփրեմի գլուխը Սոմորոնն է, իսկ Սոմորոնի գլուխը՝ Ռոմելայի որդին. եթէ չհաւատաք, չէք էլ հասկանայ[8]“»:
[8] 8. բրայերէնում՝ հաստատ համոզուած չէք:
9 Եփրեմին գլուխը՝ Սամարիա Եւ Սամարիային գլուխը Ռովմելային որդին է. Եթէ չհաւատաք, հաստատուն պիտի չըլլաք’։
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7:97:9 и глава Ефрема Самария, и глава Самарии сын Ремалиин. Если вы не верите, то потому, что вы не удостоверены.
7:9 καὶ και and; even ἡ ο the κεφαλὴ κεφαλη head; top Εφραιμ εφραιμ Ephraim; Efrem Σομορων σομορων and; even ἡ ο the κεφαλὴ κεφαλη head; top Σομορων σομορων son τοῦ ο the Ρομελιου ρομελιας and; even ἐὰν εαν and if; unless μὴ μη not πιστεύσητε πιστευω believe; entrust οὐδὲ ουδε not even; neither μὴ μη not συνῆτε συνιημι comprehend
7:9 וְ wᵊ וְ and רֹ֤אשׁ rˈōš רֹאשׁ head אֶפְרַ֨יִם֙ ʔefrˈayim אֶפְרַיִם Ephraim שֹׁמְרֹ֔ון šōmᵊrˈôn שֹׁמְרֹון Samaria וְ wᵊ וְ and רֹ֥אשׁ rˌōš רֹאשׁ head שֹׁמְרֹ֖ון šōmᵊrˌôn שֹׁמְרֹון Samaria בֶּן־ ben- בֵּן son רְמַלְיָ֑הוּ rᵊmalyˈāhû רְמַלְיָהוּ Remaliah אִ֚ם ˈʔim אִם if לֹ֣א lˈō לֹא not תַאֲמִ֔ינוּ ṯaʔᵃmˈînû אמן be firm כִּ֖י kˌî כִּי that לֹ֥א lˌō לֹא not תֵאָמֵֽנוּ׃ ס ṯēʔāmˈēnû . s אמן be firm
7:9. et caput Ephraim Samaria et caput Samariae filius Romeliae si non credideritis non permanebitisAnd the head of Ephraim is Samaria, and the head of Samaria is the son of Romelia. If you will not believe, you shall not continue.
9. and the head of Ephraim is Samaria, and the head of Samaria is Remaliah’s son. If ye will not believe, surely ye shall not be established.
7:9. For the head of Ephraim is Samaria, and the head of Samaria is the son of Remaliah. If you will not believe, you will not continue.
And the head of Ephraim [is] Samaria, and the head of Samaria [is] Remaliah' s son. If ye will not believe, surely ye shall not be established:

7:9 и глава Ефрема Самария, и глава Самарии сын Ремалиин. Если вы не верите, то потому, что вы не удостоверены.
7:9
καὶ και and; even
ο the
κεφαλὴ κεφαλη head; top
Εφραιμ εφραιμ Ephraim; Efrem
Σομορων σομορων and; even
ο the
κεφαλὴ κεφαλη head; top
Σομορων σομορων son
τοῦ ο the
Ρομελιου ρομελιας and; even
ἐὰν εαν and if; unless
μὴ μη not
πιστεύσητε πιστευω believe; entrust
οὐδὲ ουδε not even; neither
μὴ μη not
συνῆτε συνιημι comprehend
7:9
וְ wᵊ וְ and
רֹ֤אשׁ rˈōš רֹאשׁ head
אֶפְרַ֨יִם֙ ʔefrˈayim אֶפְרַיִם Ephraim
שֹׁמְרֹ֔ון šōmᵊrˈôn שֹׁמְרֹון Samaria
וְ wᵊ וְ and
רֹ֥אשׁ rˌōš רֹאשׁ head
שֹׁמְרֹ֖ון šōmᵊrˌôn שֹׁמְרֹון Samaria
בֶּן־ ben- בֵּן son
רְמַלְיָ֑הוּ rᵊmalyˈāhû רְמַלְיָהוּ Remaliah
אִ֚ם ˈʔim אִם if
לֹ֣א lˈō לֹא not
תַאֲמִ֔ינוּ ṯaʔᵃmˈînû אמן be firm
כִּ֖י kˌî כִּי that
לֹ֥א lˌō לֹא not
תֵאָמֵֽנוּ׃ ס ṯēʔāmˈēnû . s אמן be firm
7:9. et caput Ephraim Samaria et caput Samariae filius Romeliae si non credideritis non permanebitis
And the head of Ephraim is Samaria, and the head of Samaria is the son of Romelia. If you will not believe, you shall not continue.
7:9. For the head of Ephraim is Samaria, and the head of Samaria is the son of Remaliah. If you will not believe, you will not continue.
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Albert Barnes: Notes on the Bible - 1834
7:9: And the head of Ephraim - The capital city of Ephraim, or of Israel.
Is Samaria - This was long the capital of the kingdom of Israel. For a description of this city, see the notes at Isa 28:1. The meaning of the prophet is, that Samaria should continue to be the head of Ephraim; that is, Jerusalem should not be made its capital.
If ye will not believe, surely ye shall not be established - There is considerable variety in the interpretation of these words, though the general sense is evident. The Chaldee renders them, 'If ye will not believe the words of the prophet, ye shall not remain.' It is probable that Ahaz, who was greatly alarmed, and who trembled at the formidable power of Syria and Israel united, received the annunciation of the prophet with much distrust. He was anxious about the means of defense, but did not trust in the promise of God by the prophet. Isaiah, therefore, assures him, that if he did not believe him; if he did not put confidence in God, and his promises, he should not be protected from Syria and Ephraim. They would come and destroy his kingdom. 'You have no occasion,' is the language of the prophet, 'to fear. God has resolved to protect you, and no portion of your land shall be taken by your enemies. Nevertheless, in order that you may obtain deliverance, you must believe his promise, and put your confidence in him, and not in the aid of the Assyrians. If you do this, your mind shall be calm, peaceful, and happy. But if you do "not" do this; if you rely on the aid of Assyria, you shall be troubled, alarmed, unsuccessful, and bring ruin upon yourself and nation.' This, therefore, is an exhortation to confide solely in the promises of God, and is one of the instances constantly occurring in the Old Testament and the New, showing, that by faith or confidence in God only, can the mind he preserved calm when in the midst of dangers.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:9: the head: Kg1 16:24-29; Kg2 15:27
If ye: etc. or, ye not believe, it is because ye are not stable, Ch2 20:20; Act 27:11, Act 27:25; Rom 11:20; Heb 11:6; Jo1 5:10
John Gill
7:9 And the head of Ephraim is Samaria,..... Samaria was the metropolis or chief city of Ephraim, or the ten tribes of Israel:
and the head of Samaria is Remaliah's son; Pekah, son of Remaliah, was king of Samaria, as of all Israel. The sense is, that, until the sixty five years were ended, there should be no enlargement of the kingdom of Israel; Judah should not be added to it; Samaria should continue, and not Jerusalem be the metropolis of it; and Pekah, during his life, should be king of Israel, but not of Judah.
If ye will not believe; the Targum adds,
"the words of the prophet;''
surely ye shall not be established, or remain (g); that is, in their own land, but should be carried captive, as they were after a time; or it is, "because ye are not true and firm"; in the faith of God, as Kimchi interprets it; or, "because ye are not confirmed" (h); that is, by a sign; wherefore it follows:
(g) "non permanebitis", V. L. Cocceius. (h) "Quod non confirmamini", Junius & Tremellius.
John Wesley
7:9 Samaria - Samaria shall continue to be the chief city if the kingdom of Israel, and Pekah shall not conquer Jerusalem. If - If you do not believe this, but seek to the Assyrians for succour, ye shall be consumed thereby.
Robert Jamieson, A. R. Fausset and David Brown
7:9 believe, . . . be established--There is a paronomasia, or play on the words, in the Hebrew: "if ye will not confide, ye shall not abide." Ahaz brought distress on himself by distrust in the Lord, and trust in Assyria.
7:107:10: Եւ յաւել Տէր խօսե՛լ ընդ Աքազու՝ եւ ասէ.
10 Տէրը նորից շարունակեց խօսել Աքազի հետ՝ ասելով.
10 Դարձեալ Տէրը խօսեցաւ Աքազին ու ըսաւ
Եւ յաւել Տէր խօսել ընդ Աքազու եւ ասէ:

7:10: Եւ յաւել Տէր խօսե՛լ ընդ Աքազու՝ եւ ասէ.
10 Տէրը նորից շարունակեց խօսել Աքազի հետ՝ ասելով.
10 Դարձեալ Տէրը խօսեցաւ Աքազին ու ըսաւ
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7:107:10 И продолжал Господь говорить к Ахазу, и сказал:
7:10 καὶ και and; even προσέθετο προστιθημι add; continue κύριος κυριος lord; master λαλῆσαι λαλεω talk; speak τῷ ο the Αχαζ αχαζ Achaz; Akhaz λέγων λεγω tell; declare
7:10 וַ wa וְ and יֹּ֣וסֶף yyˈôsef יסף add יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH דַּבֵּ֥ר dabbˌēr דבר speak אֶל־ ʔel- אֶל to אָחָ֖ז ʔāḥˌāz אָחָז Ahaz לֵ lē לְ to אמֹֽר׃ ʔmˈōr אמר say
7:10. et adiecit Dominus loqui ad Ahaz dicensAnd the Lord spoke again to Achaz, saying:
10. And the LORD spake again unto Ahaz, saying,
7:10. And the Lord spoke further to Ahaz, saying:
Moreover the LORD spake again unto Ahaz, saying:

7:10 И продолжал Господь говорить к Ахазу, и сказал:
7:10
καὶ και and; even
προσέθετο προστιθημι add; continue
κύριος κυριος lord; master
λαλῆσαι λαλεω talk; speak
τῷ ο the
Αχαζ αχαζ Achaz; Akhaz
λέγων λεγω tell; declare
7:10
וַ wa וְ and
יֹּ֣וסֶף yyˈôsef יסף add
יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH
דַּבֵּ֥ר dabbˌēr דבר speak
אֶל־ ʔel- אֶל to
אָחָ֖ז ʔāḥˌāz אָחָז Ahaz
לֵ לְ to
אמֹֽר׃ ʔmˈōr אמר say
7:10. et adiecit Dominus loqui ad Ahaz dicens
And the Lord spoke again to Achaz, saying:
7:10. And the Lord spoke further to Ahaz, saying:
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
10-16. Замечая неверие Ахаза словам Исаии, Бог чрез пророка предлагает Ахазу, для его убеждения, какое ему угодно знамение. Однако Ахаз, решившийся уже на известный образ действий, не желает вступить чрез это в какие бы то ни было обязательства по отношению к Всевышнему и под лицемерным предлогом отказывается от знамения. Тогда пророк, раздраженный этим упорством, возвещает от Господа знамение, которое должно удостоверить династию Давида в безопасности от наступающих врагов: Дева родит Сына, Которому дадут имя Еммануил, и прежде, чем этот младенец Еммануил станет способным различать между добром и злом, Иудея будет совершенно свободна от врагов.

Проси себе знамения, т. е. какого-нибудь удостоверения в том, что слова пророка непременно исполнятся.

Господа Бога твоего. Ахаз не был еще вполне идолопоклонником: он, как видно из 12-го стиха, тогда признавал наружно истинную религию, хотя это не мешало ему вводить в культ иерусалимского храма и культы чуждых богов (2: Пар 28:2-4).

В глубину или высоту, т. е. или из области преисподнего мира (явление умершего) или же из небесных сфер (гроза, град и т. п.).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
10 Moreover the LORD spake again unto Ahaz, saying, 11 Ask thee a sign of the LORD thy God; ask it either in the depth, or in the height above. 12 But Ahaz said, I will not ask, neither will I tempt the LORD. 13 And he said, Hear ye now, O house of David; Is it a small thing for you to weary men, but will ye weary my God also? 14 Therefore the Lord himself shall give you a sign; Behold, a virgin shall conceive, and bear a son, and shall call his name Immanuel. 15 Butter and honey shall he eat, that he may know to refuse the evil, and choose the good. 16 For before the child shall know to refuse the evil, and choose the good, the land that thou abhorrest shall be forsaken of both her kings.
Here, I. God, by the prophet, makes a gracious offer to Ahaz, to confirm the foregoing predictions, and his faith in them, by such sign or miracle as he should choose (v. 10, 11): Ask thee a sign of the Lord thy God; See here the divine faithfulness and veracity. God tells us nothing but what he is able and ready to prove. See his wonderful condescension to the children of men, in that he is so willing to show to the heirs of promise the immutability of his counsel, Heb. vi. 17. He considers our frame, and that, living in a world of sense, we are apt to require sensible proofs, which therefore he has favoured us with in sacramental signs and seals. Ahaz was a bad man, yet God is called the Lord his God, because he was a child of Abraham and David, and of the covenants made with them. See how gracious God is even to the evil and unthankful; Ahaz is bidden to choose his sign, as Gideon about the fleece (Judg. vi. 37); let him ask for a sign in the air, or earth, or water, for God's power is the same in all.
II. Ahaz rudely refuses this gracious offer, and (which is not mannerly towards any superior) kicks at the courtesy, and puts a slight upon it (v. 12): I will not ask. The true reason why he would not ask for a sign was because, having a dependence upon the Assyrians, their forces, and their gods, for help, he would not thus far be beholden to the God of Israel, or lay himself under obligations to him. He would not ask a sign for the confirming of his faith because he resolved to persist in his unbelief, and would indulge his doubts and distrusts; yet he pretends a pious reason: I will not tempt the Lord; as if it would be a tempting of God to do that which God himself invited and directed him to do. Note, A secret disaffection to God is often disguised with the specious colours of respect to him; and those who are resolved that they will not trust God yet pretend that they will not tempt him.
III. The prophet reproves him and his court, him and the house of David, the whole royal family, for their contempt of prophecy, and the little value they had for divine revelation (v. 13) "Is it a small thing for you to weary men by your oppression and tyranny, with which you make yourselves burdensome and odious to all mankind? But will you weary my God also with the affronts you put upon him?" As the unjust judge that neither feared God nor regarded man, Luke xviii. 2. You have wearied the Lord with your words, Mal. ii. 17. Nothing is more grievous to the God of heaven than to be distrusted. "Will you weary my God? Will you suppose him to be tired and unable to help you, or to be weary of doing you good? Whereas the youths may faint and be weary, you may have tired all your friends, the Creator of the ends of the earth faints not, neither is weary." ch. xl. 28-31. Or this: "In affronting the prophets, you think you put a slight only upon men like yourselves, and consider not that you affront God himself, whose messengers they are, and put a slight upon him, who will resent it accordingly." The prophet here calls God his God with a great deal of pleasure: Ahaz would not say, He is my God, though the prophet had invited him to say so (v. 11): The Lord thy God; but Isaiah will say, "He is mine." Note, Whatever others do, we must avouch the Lord for ours and abide by him.
IV. The prophet, in God's name, gives them a sign: "You will not ask a sign, but the unbelief of man shall not make the promise of God of no effect: The Lord himself shall give you a sign (v. 14), a double sign."
1. "A sign in general of his good-will to Israel and to the house of David. You may conclude it that he has mercy in store for you, and that you are not forsaken of your God, how great soever your present distress and danger are; for of your nation, of your family, the Messiah is to be born, and you cannot be destroyed while that blessing is in you, which shall be introduced," (1.) "In a glorious manner; for, whereas you have been often told that he should be born among you, I am now further to tell you that he shall be born of a virgin, which will signify both the divine power and the divine purity with which he shall be brought into the world,--that he shall be a extraordinary person, for he shall not be born by ordinary generation,--and that he shall be a holy thing, not stained with the common pollutions of the human nature, therefore incontestably fit to have the throne of his father David given him." Now this, though it was to be accomplished above 500 years after, was a most encouraging sign to the house of David (and to them, under that title, this prophecy is directed, v. 13) and an assurance that God would not cast them off. Ephraim did indeed envy Judah (ch. xi. 13) and sought the ruin of that kingdom, but could not prevail; for the sceptre should never depart from Judah till the coming of Shiloh, Gen. xlix. 10. Those whom God designs for the great salvation may take that for a sign to them that they shall not be swallowed up by any trouble they meet with in the way. (2.) The Messiah shall be introduced on a glorious errand, wrapped up in his glorious name: They shall call his name Immanuel--God with us, God in our nature, God at peace with us, in covenant with us. This was fulfilled in their calling him Jesus--a Saviour (Matt. i. 21-25), for, if he had not been Immanuel--God with us, he could not have been Jesus--a Saviour. Now this was a further sign of God's favour to the house of David and the tribe of Judah; for he that intended to work this great salvation among them no doubt would work out for them all those other salvations which were to be the types and figures of this, and as it were preludes to this. "Here is a sign for you, not in the depth nor in the height, but in the prophecy, in the promise, in the covenant made with David, which you are no strangers to. The promised seed shall be Immanuel, God with us; let that word comfort you (ch. viii. 10), that God is with us, and (v. 8) that your land is Immanuel's land. Let not the heart of the house of David be moved thus (v. 2), nor let Judah fear the setting up of the son of Tabeal (v. 6), for nothing can cut off the entail on the Son of David that shall be Immanuel." Note, The strongest consolations, in time of trouble, are those which are borrowed from Christ, our relation to him, our interest in him, and our expectations of him and from him. Of this child it is further foretold (v. 15) that though he shall not be born like other children, but of a virgin, yet he shall be really and truly man, and shall be nursed and brought up like other children: Butter and honey shall he eat, as other children do, particularly the children of that land which flowed with milk and honey. Though he be conceived by the power of the Holy Ghost, yet he shall not therefore be fed with angels' food, but, as it becomes him, shall be in all things made like unto his brethren, Heb. ii. 17. Nor shall he, though born thus by extraordinary generation, be a man immediately, but, as other children, shall advance gradually through the several states of infancy, childhood, and youth, to that of manhood, and growing in wisdom and stature, shall at length wax strong in spirit, and come to maturity, so as to know how to refuse the evil and choose the good. See Luke ii. 40, 52. Note, Children are fed when they are little that they may be taught and instructed when they have grown up; they have their maintenance in order to their education.
2. Here is another sign in particular of the speedy destruction of these potent princes that were now a terror to Judah, v. 16. "Before this child (so it should be read), this child which I have now in my arms" (he means not Immanuel, but Shear-jashub his own son, whom he was ordered to take with him for a sign, v. 3), "before this child shall know how to refuse the evil and choose the good" (and those who saw what his present stature and forwardness were would easily conjecture how long that would be), "before this child be three or four years older, the land that thou abhorrest, these confederate forces of Israelites and Syrians, which thou hast such an enmity to and standest in such dread of, shall be forsaken of both their kings, both Pekah and Rezin," who were in so close an alliance that they seemed as if they were the kings of but one kingdom. This was fully accomplished; for within two or three years after this, Hoshea conspired against Pekah, and slew him (2 Kings xv. 30), and, before that, the king of Assyria took Damascus, and slew Rezin, 2 Kings xvi. 9. Nay, there was a present event, which happened immediately, and when this child carried the prediction of in his name, which was a pledge and earnest of this future event. Shear-jashub signifies The remnant shall return, which doubtless points at the wonderful return of those 200,000 captives whom Pekah and Rezin had carried away, who were brought back, not by might or power, but by the Spirit of the Lord of hosts. Read the story, 2 Chron. xxviii. 8-15. The prophetical naming of this child having thus had its accomplishment, no doubt this, which was further added concerning him, should have its accomplishment likewise, that Syria and Israel should be deprived of both their kings. One mercy from God encourages us to hope for another, if it engages us to prepare for another.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:10: Moreover: etc. Heb. and the Lord added to speak, Isa 1:5, Isa 1:13, Isa 8:5, Isa 10:20; Hos 13:2 *marg.
Carl Friedrich Keil and Franz Delitzsch
7:10
Thus spake Isaiah, and Jehovah through him, to the king of Judah. Whether he replied, or what reply he made, we are not informed. He was probably silent, because he carried a secret in his heart which afforded him more consolation than the words of the prophet. The invisible help of Jehovah, and the remote prospect of the fall of Ephraim, were not enough for him. His trust was in Asshur, with whose help he would have far greater superiority over the kingdom of Israel, than Israel had over the kingdom of Judah through the help of Damascene Syria. The pious, theocratic policy of the prophet did not come in time. He therefore let the enthusiast talk on, and had his own thoughts about the matter. Nevertheless the grace of God did not give up the unhappy son of David for lost. "And Jehovah continued speaking to Ahaz as follows: Ask thee a sign of Jehovah thy God, going deep down into Hades, or high up to the height above." Jehovah continued: what a deep and firm consciousness of the identity of the word of Jehovah and the word of the prophet is expressed in these words! According to a very marvellous interchange of idioms (Communicatio idiomatum) which runs through the prophetic books of the Old Testament, at one time the prophet speaks as if he were Jehovah, and at another, as in the case before us, Jehovah speaks as if He were the prophet. Ahaz was to ask for a sign from Jehovah his God. Jehovah did not scorn to call Himself the God of this son of David, who had so hardened his heart. Possibly the holy love with which the expression "thy God" burned, might kindle a flame in his dark heart; or possibly he might think of the covenant promises and covenant duties which the words "thy God" recalled to his mind. From this, his God, he was to ask for a sign. A sign ('oth, from 'uth, to make an incision or dent) was something, some occurrence, or some action, which served as a pledge of the divine certainty of something else. This was secured sometimes by visible miracles performed at once (Ex 4:8-9), or by appointed symbols of future events (Is 8:18; Is 20:3); sometimes by predicted occurrences, which, whether miraculous or natural, could not possibly be foreseen by human capacities, and therefore, if they actually took place, were a proof either retrospectively of the divine causality of other events (Ex 3:12), or prospectively of their divine certainty (Is 37:30; Jer 44:29-30). The thing to be confirmed on the present occasion was what the prophet had just predicted in so definite a manner, viz., the maintenance of Judah with its monarchy, and the failure of the wicked enterprise of the two allied kingdoms. If this was to be attested to Ahaz in such a way as to demolish his unbelief, it could only be effected by a miraculous sign. And just as Hezekiah asked for a sign when Isaiah foretold his recovery, and promised him the prolongation of his life for fifteen years, and the prophet gave him the sign he asked, by causing the shadow upon the royal sun-dial to go backwards instead of forwards (chapter 38); so here Isaiah meets Ahaz with the offer of such a supernatural sign, and offers him the choice of heaven, earth, and Hades as the scene of the miracle.
העמּק and הגבּהּ are either in the infinitive absolute or in the imperative; and שאלה is either the imperative שׁאל with the He of challenge, which is written in this form in half pause instead of שׁאלה (for the two similar forms with pashtah and zakeph, vid., Dan 9:19), "Only ask, going deep down, or ascending to the height," without there being any reason for reading שׁאלה with the tone upon the last syllable, as Hupfeld proposes, in the sense of profundam fac (or faciendo) precationem (i.e., go deep down with thy petition); or else it is the pausal subordinate form for שׁאלה, which is quite allowable in itself (cf., yechpâtz, the constant form in pause for yachpōtz, and other examples, Gen 43:14; Gen 49:3, Gen 49:27), and is apparently preferred here on account of its consonance with למעלה (Ewald, 93, 3). We follow the Targum, with the Sept., Syr., and Vulgate, in giving the preference to the latter of the two possibilities. It answers to the antithesis; and if we had the words before us without points, this would be the first to suggest itself. Accordingly the words would read, Go deep down (in thy desire) to Hades, or go high up to the height; or more probably, taking העמק and הגבה in the sense of gerundives, "Going deep down to Hades, or (או from אוה, like vel from velle = si velis, malis) going high up to the height." This offer of the prophet to perform any kind of miracle, either in the world above or in the lower world, has thrown rationalistic commentators into very great perplexity. The prophet, says Hitzig, was playing a very dangerous game here; and if Ahaz had closed with his offer, Jehovah would probably have left him in the lurch. And Meier observes, that "it can never have entered the mind of an Isaiah to perform an actual miracle:" probably because no miracles were ever performed by Gthe, to whose high poetic consecration Meier compares the consecration of the prophet as described in Is 6:1-13. Knobel answers the question, "What kind of sign from heaven would Isaiah have given in case it had been asked for?" by saying, "Probably a very simple matter." But even granting that an extraordinary heavenly phenomenon could be a "simple matter," it was open to king Ahaz not to be so moderate in his demands upon the venturesome prophet, as Knobel with his magnanimity might possibly have been. Dazzled by the glory of the Old Testament prophecy, a rationalistic exegesis falls prostrate upon the ground; and it is with such frivolous, coarse, and common words as these that it tries to escape from its difficulties. It cannot acknowledge the miraculous power of the prophet, because it believes in no miracles at all. But Ahaz had no doubt about his miraculous power, though he would not be constrained by any miracle to renounce his own plans and believe in Jehovah. "But Ahaz replied, I dare not ask, and dare not tempt Jehovah." What a pious sound this has! And yet his self-hardening reached its culminating point in these well-sounding words. He hid himself hypocritically under the mask of Deut 6:16, to avoid being disturbed in his Assyrian policy, and was infatuated enough to designate the acceptance of what Jehovah Himself had offered as tempting God. He studiously brought down upon himself the fate denounced in Is 6:1-13, and indeed not upon himself only, but upon all Judah as well. For after a few years the forces of Asshur would stand upon the same fuller's field (Is 36:2) and demand the surrender of Jerusalem. In that very hour, in which Isaiah was standing before Ahaz, the fate of Jerusalem was decided for more than two thousand years.
John Gill
7:10 Moreover the Lord spake again unto Ahaz,.... By the prophet Isaiah:
saying; as follows:
7:117:11: Խնդրեա՛ դու քեզ նշա՛ն ՚ի Տեառնէ Աստուծոյ քումմէ ՚ի խորութեան կամ ՚ի բարձրութեան։
11 «Խորխորատում լինի թէ բարձունքում՝ քեզ համար նշա՛ն խնդրիր քո Տէր Աստծուց»:
11 «Քու Տէր Աստուծմէդ քեզի համար նշան խնդրէ, Խորութեան մէջ կամ բարձրութեան մէջ»։
Խնդրեա դու քեզ նշան ի Տեառնէ Աստուծոյ քումմէ ի խորութեան կամ ի բարձրութեան:

7:11: Խնդրեա՛ դու քեզ նշա՛ն ՚ի Տեառնէ Աստուծոյ քումմէ ՚ի խորութեան կամ ՚ի բարձրութեան։
11 «Խորխորատում լինի թէ բարձունքում՝ քեզ համար նշա՛ն խնդրիր քո Տէր Աստծուց»:
11 «Քու Տէր Աստուծմէդ քեզի համար նշան խնդրէ, Խորութեան մէջ կամ բարձրութեան մէջ»։
zohrab-1805▾ eastern-1994▾ western am▾
7:117:11 проси себе знамения у Господа Бога твоего: проси или в глубине, или на высоте.
7:11 αἴτησαι αιτεω ask σεαυτῷ σεαυτου of yourself σημεῖον σημειον sign παρὰ παρα from; by κυρίου κυριος lord; master θεοῦ θεος God σου σου of you; your εἰς εις into; for βάθος βαθος depth ἢ η or; than εἰς εις into; for ὕψος υψος height; on high
7:11 שְׁאַל־ šᵊʔal- שׁאל ask לְךָ֣ lᵊḵˈā לְ to אֹ֔ות ʔˈôṯ אֹות sign מֵ mē מִן from עִ֖ם ʕˌim עִם with יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH אֱלֹהֶ֑יךָ ʔᵉlōhˈeʸḵā אֱלֹהִים god(s) הַעְמֵ֣ק haʕmˈēq עמק be deep שְׁאָ֔לָה šᵊʔˈālā שְׁאָלָה [uncertain] אֹ֖ו ʔˌô אֹו or הַגְבֵּ֥הַּ haḡbˌēₐh גָּבַהּ be high לְ lᵊ לְ to מָֽעְלָה׃ mˈāʕᵊlā מַעַל top
7:11. pete tibi signum a Domino Deo tuo in profundum inferni sive in excelsum supraAsk thee a sign of the Lord thy God, either unto the depth of hell, or unto the height above.
11. Ask thee a sign of the LORD thy God; ask it either in the depth, or in the height above.
7:11. Ask for a sign for yourself from the Lord your God, from the depths below, even to the heights above.
Ask thee a sign of the LORD thy God; ask it either in the depth, or in the height above:

7:11 проси себе знамения у Господа Бога твоего: проси или в глубине, или на высоте.
7:11
αἴτησαι αιτεω ask
σεαυτῷ σεαυτου of yourself
σημεῖον σημειον sign
παρὰ παρα from; by
κυρίου κυριος lord; master
θεοῦ θεος God
σου σου of you; your
εἰς εις into; for
βάθος βαθος depth
η or; than
εἰς εις into; for
ὕψος υψος height; on high
7:11
שְׁאַל־ šᵊʔal- שׁאל ask
לְךָ֣ lᵊḵˈā לְ to
אֹ֔ות ʔˈôṯ אֹות sign
מֵ מִן from
עִ֖ם ʕˌim עִם with
יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH
אֱלֹהֶ֑יךָ ʔᵉlōhˈeʸḵā אֱלֹהִים god(s)
הַעְמֵ֣ק haʕmˈēq עמק be deep
שְׁאָ֔לָה šᵊʔˈālā שְׁאָלָה [uncertain]
אֹ֖ו ʔˌô אֹו or
הַגְבֵּ֥הַּ haḡbˌēₐh גָּבַהּ be high
לְ lᵊ לְ to
מָֽעְלָה׃ mˈāʕᵊlā מַעַל top
7:11. pete tibi signum a Domino Deo tuo in profundum inferni sive in excelsum supra
Ask thee a sign of the Lord thy God, either unto the depth of hell, or unto the height above.
7:11. Ask for a sign for yourself from the Lord your God, from the depths below, even to the heights above.
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Adam Clarke: Commentary on the Bible - 1831
7:11: In the depth "Go deep to the grave" - So Aquila, Symmachus, Theodotion, and the Vulgate.
Albert Barnes: Notes on the Bible - 1834
7:11: Ask thee - Ask for "thyself;" ask a sign that shall be convincing to "thyself," since thou dost not fully credit the words of the prophet. It is evident that the words of the prophet had made no impression on the mind of Ahaz. God, therefore, proposes to him to ask any "proof or demonstration" which he might select; anything that would be an indication of divine power that should put what the prophet had said beyond doubt. Had Ahaz put confidence in God, he would have believed what the prophet said without miraculous proof. But he had no such confidence. 'The prophet, therefore, proposes that he should ask any miraculous demonstration that what he said would come to pass. This proposition was made, probably, not so much from respect to Ahaz as to leave him without excuse, and in order that "the people" might have the assurance that the city and kingdom were safe.
A sign - A demonstration that shall confirm the promise now made, and that shall be an evidence that Jerusalem shall be safe. The word used here, and translated "sign" - 'owt - אות 'ô th - means "a flag," or "a standard," Num 2:2; "a memorial or pledge" of a covenant, Gen 17:11; any "pledge, token, or proof" of a divine mission, Jdg 6:17; or a miracle performed in attestation of a divine promise or message. This is its sense here. That which Isaiah had spoken seemed highly improbable to Ahaz, and he asked him to seek a proof of it, if he doubted, by any prodigy or miracle. It was customary for miracles or prodigies to be exhibited on similar occasions; see Isa 38:7, where the shadow on the dial of this same Ahaz was carried backward ten degrees, in proof of what the prophet Isaiah had spoken; compare Sa1 2:27-34; Kg1 13:1-3; Exo 3:12; Jdg 6:36-40. That the word here refers to some event which could be brought about only by divine power, is evident from the whole connection. No mere natural occurrence could have satisfied Ahaz, or convey to the people a demonstration of the truth of what the prophet was saying. And if the prophet had been unable or unwilling to give a miraculous sign, where is the fitness of the answer of Ahaz? How could he be regarded as in any way tempting God by asking it, unless it was something which God only could do? And how could the prophet bring the charge Isa 7:13, that he had not merely offended men, but God also? It is clear, therefore, that Isaiah was conscious that he was invested by God with the power of working a miracle, and that he proposed to perform any miracle which Ahaz should suggest that would serve to remove his doubts, and lead him to put confidence in God.
Ask it either in the depth ... - He gave him his choice of a miracle - any sign or wonder in heaven, or on earth - above or below; a miracle in the sky, or from beneath the earth. Many of the versions understand the expression 'the depth,' as referring to "the grave," or to the region of departed souls - "hades." So the Vulgate, Aquila, Symmachus. The Chaldee reads it, 'Seek that there may be a miracle to thee upon the earth, or a sign in the heavens.' The literal meaning of the Hebrew is, 'make low, ask for;' that is, ask for a sign below; obtain, by asking for thyself; a miracle that shall take place below. It may refer to the earth, or to the region under the earth, since it stands in contrast with that which is above. If it refers to the region under the earth, it means that Isaiah would raise the dead to life if Ahaz desired it; if to the earth, that any wonder or miracle that should take place in the elements - as a tempest, or earthquake - should be performed.
The height above - The heaven, or the sky. So the Pharisees desired to see a sign from heaven, Mat 16:1.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:11: a sign: Isa 37:30, Isa 38:7, Isa 38:8, Isa 38:22; Jdg 6:36-40; Kg2 20:8-11; Jer 19:1, Jer 19:10, Jer 51:63, Jer 51:64; Mat 12:38-40, Mat 16:1-4
ask it either in the depth: or, make thy petition deep
Geneva 1599
7:11 Ask thee (i) a sign from the LORD thy God; ask it either in the depth, or in the height above.
(i) For the confirmation of this thing that your enemies will be destroyed and you preserved.
John Gill
7:11 Ask thee a sign of the Lord thy God,.... For though Ahaz was a wicked man, yet the Lord was his God, as he was the God of the people of Israel in general, as a nation; and knowing his unbelief and diffidence of his word unto him, offers to confirm it by a sign or miracle:
ask it either in the depth, or in the height above, in earth, or in heaven: so the Targum,
"ask that a miracle may be done for thee upon earth, or that a sign may be shown thee in heaven;''
either that the earth might gape and open its mouth, as in the days of Moses; or that the sun might stand still, as in the times of Joshua; or that a dead man might be raised out of the depth of the earth; or that there might be some strange appearances in the heavens.
Robert Jamieson, A. R. Fausset and David Brown
7:11 Ask thee--since thou dost not credit the prophet's words.
sign--a miraculous token to assure thee that God will fulfil His promise of saving Jerusalem (Is 37:30; Is 38:7-8). "Signs," facts then present or near at hand as pledges for the more distant future, are frequent in Isaiah.
ask . . . in . . . depth--literally, "Make deep . . . ask it," that is, Go to the depth of the earth or of Hades [Vulgate and LOWTH], or, Mount high for it (literally, "Make high"). So in Mt 16:1. Signs in heaven are contrasted with the signs on earth and below it (raising the dead) which Jesus Christ had wrought (compare Rom 10:6-7). He offers Ahaz the widest limits within which to make his choice.
7:127:12: Եւ ասէ Աքազ. Ո՛չ խնդրեցից՝ եւ ո՛չ փորձեցից զՏէր։
12 Իսկ Աքազը պատասխանեց. «Չեմ խնդրի եւ Տիրոջը չեմ փորձի»:
12 Բայց Աքազ ըսաւ. «Չեմ խնդրեր ու Տէրը չեմ փորձեր»։
Եւ ասէ Աքազ. Ոչ խնդրեցից եւ ոչ փորձեցից զՏէր:

7:12: Եւ ասէ Աքազ. Ո՛չ խնդրեցից՝ եւ ո՛չ փորձեցից զՏէր։
12 Իսկ Աքազը պատասխանեց. «Չեմ խնդրի եւ Տիրոջը չեմ փորձի»:
12 Բայց Աքազ ըսաւ. «Չեմ խնդրեր ու Տէրը չեմ փորձեր»։
zohrab-1805▾ eastern-1994▾ western am▾
7:127:12 И сказал Ахаз: не буду просить и не буду искушать Господа.
7:12 καὶ και and; even εἶπεν επω say; speak Αχαζ αχαζ Achaz; Akhaz οὐ ου not μὴ μη not αἰτήσω αιτεω ask οὐδ᾿ ουδε not even; neither οὐ ου not μὴ μη not πειράσω πειραζω try; test κύριον κυριος lord; master
7:12 וַ wa וְ and יֹּ֖אמֶר yyˌōmer אמר say אָחָ֑ז ʔāḥˈāz אָחָז Ahaz לֹא־ lō- לֹא not אֶשְׁאַ֥ל ʔešʔˌal שׁאל ask וְ wᵊ וְ and לֹֽא־ lˈō- לֹא not אֲנַסֶּ֖ה ʔᵃnassˌeh נסה try אֶת־ ʔeṯ- אֵת [object marker] יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH
7:12. et dixit Ahaz non petam et non temptabo DominumAnd Achaz said: I will not ask, and I will not tempt the Lord.
12. But Ahaz said, I will not ask, neither will I tempt the LORD.
7:12. And Ahaz said, “I will not ask, for I will not tempt the Lord.”
But Ahaz said, I will not ask, neither will I tempt the LORD:

7:12 И сказал Ахаз: не буду просить и не буду искушать Господа.
7:12
καὶ και and; even
εἶπεν επω say; speak
Αχαζ αχαζ Achaz; Akhaz
οὐ ου not
μὴ μη not
αἰτήσω αιτεω ask
οὐδ᾿ ουδε not even; neither
οὐ ου not
μὴ μη not
πειράσω πειραζω try; test
κύριον κυριος lord; master
7:12
וַ wa וְ and
יֹּ֖אמֶר yyˌōmer אמר say
אָחָ֑ז ʔāḥˈāz אָחָז Ahaz
לֹא־ lō- לֹא not
אֶשְׁאַ֥ל ʔešʔˌal שׁאל ask
וְ wᵊ וְ and
לֹֽא־ lˈō- לֹא not
אֲנַסֶּ֖ה ʔᵃnassˌeh נסה try
אֶת־ ʔeṯ- אֵת [object marker]
יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH
7:12. et dixit Ahaz non petam et non temptabo Dominum
And Achaz said: I will not ask, and I will not tempt the Lord.
7:12. And Ahaz said, “I will not ask, for I will not tempt the Lord.”
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
12-13: Ахаз из боязни, что пророк может выполнить свое обещание относительно знамения, под благовидным, с его точки зрения, предлогом отказывается от знамения. На самом деле то место из книги Второзакония, какое царь имел в виду (6:16) содержит упрек евреям за то, что они сами часто требовали знамения или чудес от Бога. Пророк понимает настроение Ахаза, понимает и то, что в его упорстве, с каким он отказывается от советов пророка, его поддерживают другие члены фамилии Давидовой и потому, как бы в наказание Ахазу и всему дому Давидову, сам изрекает им знамение от Бога. Ахаз и его родные достаточно уже злоупотребляли терпением людей, т. е. пророков, отстраняя их от всякого влияния на ход государственных дел, - теперь они осмеливаются не принимать прямого содействия от самого Господа.
Albert Barnes: Notes on the Bible - 1834
7:12: I will not ask - In this case Ahaz assumed the appearance of piety, or respect for the command of God. In Deu 6:16, it is written, 'Thou shalt not tempt the Lord thy God;' and Ahaz perhaps had this command in his eye. It was a professed Rev_erence for God. But the true reason why he did not seek this sign was, that he had already entered into a negotiation with the king of Assyria to come and defend him; and that he was even stripping the temple of God of its silver and gold, to secure this assistance; Kg2 16:7-8. When people are depending on their own devices and resources, they are unwilling to seek aid from God; and it is not uncommon if they excuse their want of trust in him by some appearance of respect for religion.
Tempt - Try, or do a thing that shall provoke his displeasure, or seek his interposition in a case where he has not promised it. To tempt God is the same as to put him to the proof; to see whether he is able to perform what he proposed. It is evident, however, that here there would have been no "temptation" of God, since a sign had been offered him by the prophet in the name of God. 'The answer of Ahaz can be regarded either as one of bitter scorn, as if he had said, "I will not put thy God to the proof, in which he will be found lacking. I will not embarrass thee by taking thee at thy word;" or as the language of a hypocrite who assumes the mask of Rev_erence for God and his command.' - "Hengstenberg." Chrysostom and Calvin regard the latter as the correct interpretation. If it be asked here "why" Ahaz did not put Isaiah to the test, and "secure," if possible, the divine confirmation to the assurance that Jerusalem would be safe, the following may be regarded as the probable reasons:
(1) He was secretly relying on the aid of Assyria. He believed that he could fortify the city, and distress the enemy by turning away the supply of water, so that they could not carry on a siege, and that all the further aid which he needed could be derived from the Assyrians.
(2) If the miracle had been "really performed," it would have been a proof that Yahweh was the true God a proof which Ahaz had no desire of witnessing. He was a gross idolater; and he was not anxious to witness a demonstration which would have convinced him of the folly and sin of his own course of life.
(3) If the miracle could not be performed, as Ahaz seems to have supposed would be the case, then it would have done much to unsettle the confidence of the people, and to have produced agitation and alarm. It is probable that a considerable portion of the people were worshippers of Yahweh, and were looking to him for aid. The pious, and the great mass of those who conformed to the religion of their fathers, would have been totally disheartened; and this was a result which Ahaz had no desire to produce.
(4) Michaelis has suggested another reason, drawn from the character of idolatry. According to the pRev_ailing notions at that period, every nation had its own gods. Those of one people were more, and those of another less powerful; see Isa 10:10-11; Isa 36:18-20; Isa 37:10-13. If a miracle had been performed, Ahaz might have believed that it was performed by the god of the country, who might have had the disposition, but not the power, to defend him. It would have been to the mind of the idolater no proof that the god of Syria or Samaria was not more powerful, and might not have easily overcome him. Ahaz seems to have regarded Yahweh as such a God - as one of the numerous gods which were to be worshipped, and perhaps as not the most powerful of the tutelary divinities of the nations. This was certainly the view of the surrounding idolaters Isa 10:10-11; Isa 36:18-20; and it is highly probable that this view pRev_ailed among the idolatrous Israelites.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:12: I will not ask: Kg2 16:15; Ch2 28:22
neither: Eze 33:31
tempt: Deu 6:16; Mal 3:15; Act 5:9; Co1 10:9
Geneva 1599
7:12 But Ahaz said, I will not ask, neither will I (k) tempt the LORD.
(k) Not to believe God's word without a sign, is to tempt God, but to refuse a sign when God offers it for the aid and help of our infirmity is to rebel against him.
John Gill
7:12 But Ahaz said, I will not ask,.... That is, a sign or miracle to be wrought; being unwilling to take the advice to be still and quiet, and make no preparation for war, or seek out for help from the Assyrians, and to rely upon the promise and power of God, and therefore chose not to have it confirmed by a sign; adding as an excuse,
neither will I tempt the Lord, by asking a sign; suggesting that this was contrary to the command of God, Deut 6:16 so pretending religion and reverence of God; whereas, to ask a sign of God, when it was offered, could not be reckoned a tempting him; but, on the contrary, to refuse one; when offered, argued great stubbornness and ingratitude, as Calvin well observes.
John Wesley
7:12 I will not - By asking a sign, as if I questioned the truth of his word: but this was deep hypocrisy.
Robert Jamieson, A. R. Fausset and David Brown
7:12 neither . . . tempt--hypocritical pretext of keeping the law (Deut 6:16); "tempt," that is, put God to the proof, as in Mt 4:7, by seeking His miraculous interposition without warrant. But here there was the warrant of the prophet of God; to have asked a sign, when thus offered, would not have been a tempting of God. Ahaz' true reason for declining was his resolve not to do God's will, but to negotiate with Assyria, and persevere in his idolatry (4Kings 16:7-8, 4Kings 16:3-4, 4Kings 16:10). Men often excuse their distrust in God, and trust in their own devices, by professed reverence for God. Ahaz may have fancied that though Jehovah was the God of Judea and could work a sign there, that was no proof that the local god of Syria might not be more powerful. Such was the common heathen notion (Is 10:10-11; Is 36:18-20).
7:137:13: Եւ ասէ. Արդ լուարո՛ւք, տուն Դաւթի. Թեթե՞ւ ինչ թուիցի ձեզ աշխատութիւն հասուցանել մարդկան, եւ զիա՞րդ հասուցանէք աշխատութիւն Տեառն։
13 Եւ նա ասաց. «Արդ, լսեցէ՛ք դուք, որ Դաւթի տնից էք. ձեզ թեթե՞ւ բան է թւում մարդկանց նեղութիւն պատճառելը, ինչո՞ւ էք ուզում Տիրոջը եւս նեղացնել:
13 Այն ատեն անիկա ըսաւ.«Լսէ՛ հիմա, ո՛վ Դաւիթի տուն. Պզտի՞կ բան կ’երեւնայ քեզի մարդիկ աշխատցնելդ, Որ իմ Աստուածս ալ պիտի աշխատցնես։
Եւ ասէ. Արդ լուարուք, տուն Դաւթի. Թեթե՞ւ ինչ թուիցի ձեզ աշխատութիւն հասուցանել մարդկան, [104]եւ զիա՞րդ հասուցանէք աշխատութիւն Տեառն:

7:13: Եւ ասէ. Արդ լուարո՛ւք, տուն Դաւթի. Թեթե՞ւ ինչ թուիցի ձեզ աշխատութիւն հասուցանել մարդկան, եւ զիա՞րդ հասուցանէք աշխատութիւն Տեառն։
13 Եւ նա ասաց. «Արդ, լսեցէ՛ք դուք, որ Դաւթի տնից էք. ձեզ թեթե՞ւ բան է թւում մարդկանց նեղութիւն պատճառելը, ինչո՞ւ էք ուզում Տիրոջը եւս նեղացնել:
13 Այն ատեն անիկա ըսաւ.«Լսէ՛ հիմա, ո՛վ Դաւիթի տուն. Պզտի՞կ բան կ’երեւնայ քեզի մարդիկ աշխատցնելդ, Որ իմ Աստուածս ալ պիտի աշխատցնես։
zohrab-1805▾ eastern-1994▾ western am▾
7:137:13 Тогда сказал {Исаия}: слушайте же, дом Давидов! разве мало для вас затруднять людей, что вы хотите затруднять и Бога моего?
7:13 καὶ και and; even εἶπεν επω say; speak ἀκούσατε ακουω hear δή δη in fact οἶκος οικος home; household Δαυιδ δαβιδ Dabid; Thavith μὴ μη not μικρὸν μικρος little; small ὑμῖν υμιν you ἀγῶνα αγων contest; contention παρέχειν παρεχω afford; cause ἀνθρώποις ανθρωπος person; human καὶ και and; even πῶς πως.1 how κυρίῳ κυριος lord; master παρέχετε παρεχω afford; cause ἀγῶνα αγων contest; contention
7:13 וַ wa וְ and יֹּ֕אמֶר yyˈōmer אמר say שִׁמְעוּ־ šimʕû- שׁמע hear נָ֖א nˌā נָא yeah בֵּ֣ית bˈêṯ בַּיִת house דָּוִ֑ד dāwˈiḏ דָּוִד David הַ ha הֲ [interrogative] מְעַ֤ט mᵊʕˈaṭ מְעַט little מִכֶּם֙ mikkˌem מִן from הַלְאֹ֣ות halʔˈôṯ לאה be weary אֲנָשִׁ֔ים ʔᵃnāšˈîm אִישׁ man כִּ֥י kˌî כִּי that תַלְא֖וּ ṯalʔˌû לאה be weary גַּ֥ם gˌam גַּם even אֶת־ ʔeṯ- אֵת [object marker] אֱלֹהָֽי׃ ʔᵉlōhˈāy אֱלֹהִים god(s)
7:13. et dixit audite ergo domus David numquid parum vobis est molestos esse hominibus quia molesti estis et Deo meoAnd he said: Hear ye therefore, O house of David: Is it a small thing for you to be grievous to men, that you are grievous to my God also?
13. And he said, Hear ye now, O house of David; is it a small thing for you to weary men, that ye will weary my God also?
7:13. And he said: “Then listen, O house of David. Is it such a small thing for you to trouble men, that you must also trouble my God?
And he said, Hear ye now, O house of David; [Is it] a small thing for you to weary men, but will ye weary my God also:

7:13 Тогда сказал {Исаия}: слушайте же, дом Давидов! разве мало для вас затруднять людей, что вы хотите затруднять и Бога моего?
7:13
καὶ και and; even
εἶπεν επω say; speak
ἀκούσατε ακουω hear
δή δη in fact
οἶκος οικος home; household
Δαυιδ δαβιδ Dabid; Thavith
μὴ μη not
μικρὸν μικρος little; small
ὑμῖν υμιν you
ἀγῶνα αγων contest; contention
παρέχειν παρεχω afford; cause
ἀνθρώποις ανθρωπος person; human
καὶ και and; even
πῶς πως.1 how
κυρίῳ κυριος lord; master
παρέχετε παρεχω afford; cause
ἀγῶνα αγων contest; contention
7:13
וַ wa וְ and
יֹּ֕אמֶר yyˈōmer אמר say
שִׁמְעוּ־ šimʕû- שׁמע hear
נָ֖א nˌā נָא yeah
בֵּ֣ית bˈêṯ בַּיִת house
דָּוִ֑ד dāwˈiḏ דָּוִד David
הַ ha הֲ [interrogative]
מְעַ֤ט mᵊʕˈaṭ מְעַט little
מִכֶּם֙ mikkˌem מִן from
הַלְאֹ֣ות halʔˈôṯ לאה be weary
אֲנָשִׁ֔ים ʔᵃnāšˈîm אִישׁ man
כִּ֥י kˌî כִּי that
תַלְא֖וּ ṯalʔˌû לאה be weary
גַּ֥ם gˌam גַּם even
אֶת־ ʔeṯ- אֵת [object marker]
אֱלֹהָֽי׃ ʔᵉlōhˈāy אֱלֹהִים god(s)
7:13. et dixit audite ergo domus David numquid parum vobis est molestos esse hominibus quia molesti estis et Deo meo
And he said: Hear ye therefore, O house of David: Is it a small thing for you to be grievous to men, that you are grievous to my God also?
7:13. And he said: “Then listen, O house of David. Is it such a small thing for you to trouble men, that you must also trouble my God?
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Albert Barnes: Notes on the Bible - 1834
7:13: O house of David - Isa 7:2. By this is to be understood not only the king himself, but the princes and rulers. Perhaps in addressing him thus, there was implied no small irony and reproach. David confided in God. But "Ahaz," his descendant, feared to "tempt" God! As if God could not aid him! Worthy descendant he of the pious and devoted David!
Is it a small thing - You are not satisfied with wearying people, but you would also fatigue and wear out the patience of God.
Weary - Exhaust their patience; oppose them; pRev_ent their sayings and messages; try their spirits, etc.
Men - prophets; the men who are sent to instruct, and admonish.
Will ye weary my God also? - Will you refuse to keep his commands; try his patience; and exhaust his long-suffering? compare Isa 1:14. The sense of this passage seems to be this: When Ahaz refused to believe the bare prediction of the prophet, his transgression was the more excusable. He had wearied and provoked him, but Isaiah had as yet given to Ahaz no direct demonstration that he was from God; no outward proof of his divine mission; and the offence of Ahaz might be regarded as in a sense committed against man. It was true, also, that Ahaz had, by his unbelief and idolatry, greatly tried the feelings of the pious, and wearied those who were endeavoring to promote true religion. But now the case was changed. God had offered a sign, and it had been publicly rejected. It was a direct insult to God; and an offence that demanded reproof. Accordingly, the manner of Isaiah is at once changed. Soft, and gentle, and mild before, he now became bold, open, vehement. The honor of God was concerned; a direct affront had been offered to him by the sovereign of the people of God; and it was proper for the prophet to show that "that" was an offence which affected the Divine Majesty, and demanded the severest reproof.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:13: O house: Isa 7:2; Ch2 21:7; Jer 21:12; Luk 1:69
Is it a small: Gen 30:15; Num 16:9, Num 16:13; Eze 16:20, Eze 16:47, Eze 34:18
to weary: Ch2 36:15, Ch2 36:16; Jer 6:11
will ye: Isa 1:24, Isa 43:24, Isa 63:10, Isa 65:3-5; Amo 3:13; Mal 2:17; Act 7:51; Heb 3:10
Carl Friedrich Keil and Franz Delitzsch
7:13
The prophet might have ceased speaking now; but in accordance with the command in Is 6:1-13 he was obliged to speak, even though his word should be a savour of death unto death. "And he spake, Hear ye now, O house of David! Is it too little to you to weary men, that ye weary my God also?" "He spake." Who spake? According to Is 7:10 the speaker was Jehovah; yet what follows is given as the word of the prophet. Here again it is assumed that the word of the prophet was the word of God, and that the prophet was the organ of God even when he expressly distinguished between himself and God. The words were addressed to the "house of David," i.e., to Ahaz, including all the members of the royal family. Ahaz himself was not yet thirty years old. The prophet could very well have borne that the members of the house of David should thus frustrate all his own faithful, zealous human efforts. But they were not content with this (on the expression minus quam vos = quam ut vobis sufficiat, see Num 16; 9; Job 15:11): they also wearied out the long-suffering of his God, by letting Him exhaust all His means of correcting them without effect. They would not believe without seeing; and when signs were offered them to see, in order that they might believe, they would not even look. Jehovah would therefore give them, against their will, a sign of His own choosing.
Geneva 1599
7:13 And he said, Hear ye now, O house of David; [Is it] a small thing for you to weary (l) men, but will ye weary my God also?
(l) You think you have to do with men when you contemn God's messengers but it is God against whom you bend yourselves.
John Gill
7:13 And he said,.... That is, the Prophet Isaiah; which shows that it was by him the Lord spoke the foregoing words:
hear ye now, O house of David; for not only Ahaz, but his family, courtiers, and counsellors, were all of the same mind with him, not to ask a sign of God, nor to depend upon, his promise of safety, but to seek out for help, and provide against the worst themselves. Some think that Ahaz's name is not mentioned, and that this phrase is used by way of contempt, and as expressive of indignation and resentment:
is it a small thing for you to weary man; meaning such as himself, the prophets of the Lord; so the Targum,
"is it a small thing that ye are troublesome to the prophets;''
disturb, grieve, and vex them, by obstinacy and unbelief:
but will ye weary my God also? the Targum is,
"for ye are troublesome to the words of my God;''
or injurious to them, by not believing them; or to God himself, by rejecting such an offer of a sign as was made to them.
John Wesley
7:13 David - He reproves them all, because they were the king's counsellors. Is it a small thing - Is it not wickedness enough. My God - To vex God's prophets and people, with your oppressions and horrid impieties. And by your ingratitude and unbelief, and disobedience of his commands.
Robert Jamieson, A. R. Fausset and David Brown
7:13 Is it a small thing?--Is it not enough for you (Num 16:9)? The allusion to "David" is in order to contrast his trust in God with his degenerate descendant Ahaz' distrust.
weary--try the patience of.
men--prophets. Isaiah as yet had given no outward proof that he was from God; but now God has offered a sign, which Ahaz publicly rejects. The sin is therefore now not merely against "men," but openly against "God." Isaiah's manner therefore changes from mildness to bold reproof.
7:147:14: Վասն այդորիկ տացէ՛ ձեզ Տէր ինքնին նշան. Ահա կո՛յսն յղասցի՝ եւ ծնցի որդի, եւ կոչեսցեն զանուն նորա Ե՛մմանուէլ[9656]։ [9656] Ոմանք. Ահա կոյս յղասցի։
14 Դրա համար էլ Տէրն ինքը ձեզ նշան է տալու: Ահա կոյսը պիտի յղիանայ ու որդի ծնի, եւ նրա անունը պիտի լինի Էմմանուէլ[9].[9] 9. Եբրայերէնում՝ Աստուած մեզ հետ (տե՛ս նաեւ Մատթ.1, 23):
14 Անոր համար Տէրը ինք նշան պիտի տայ քեզի. Ահա կոյսը պիտի յղանայ ու որդի պիտի ծնանի Եւ անոր անունը Էմմանուէլ պիտի կոչուի։
Վասն այդորիկ տացէ ձեզ Տէր ինքնին նշան. Ահա կոյսն յղասցի եւ ծնցի որդի, եւ կոչեսցեն զանուն նորա Էմմանուէլ:

7:14: Վասն այդորիկ տացէ՛ ձեզ Տէր ինքնին նշան. Ահա կո՛յսն յղասցի՝ եւ ծնցի որդի, եւ կոչեսցեն զանուն նորա Ե՛մմանուէլ[9656]։
[9656] Ոմանք. Ահա կոյս յղասցի։
14 Դրա համար էլ Տէրն ինքը ձեզ նշան է տալու: Ահա կոյսը պիտի յղիանայ ու որդի ծնի, եւ նրա անունը պիտի լինի Էմմանուէլ[9].
[9] 9. Եբրայերէնում՝ Աստուած մեզ հետ (տե՛ս նաեւ Մատթ.1, 23):
14 Անոր համար Տէրը ինք նշան պիտի տայ քեզի. Ահա կոյսը պիտի յղանայ ու որդի պիտի ծնանի Եւ անոր անունը Էմմանուէլ պիտի կոչուի։
zohrab-1805▾ eastern-1994▾ western am▾
7:147:14 Итак Сам Господь даст вам знамение: се, Дева во чреве приимет и родит Сына, и нарекут имя Ему: Еммануил.
7:14 διὰ δια through; because of τοῦτο ουτος this; he δώσει διδωμι give; deposit κύριος κυριος lord; master αὐτὸς αυτος he; him ὑμῖν υμιν you σημεῖον σημειον sign ἰδοὺ ιδου see!; here I am ἡ ο the παρθένος παρθενος virginal; virgin ἐν εν in γαστρὶ γαστηρ stomach; pregnant ἕξει εξις habit καὶ και and; even τέξεται τικτω give birth; produce υἱόν υιος son καὶ και and; even καλέσεις καλεω call; invite τὸ ο the ὄνομα ονομα name; notable αὐτοῦ αυτος he; him Εμμανουηλ εμμανουηλ Emmanouēl; Emmanoil
7:14 לָ֠כֵן lāḵˌēn לָכֵן therefore יִתֵּ֨ן yittˌēn נתן give אֲדֹנָ֥י ʔᵃḏōnˌāy אֲדֹנָי Lord ה֛וּא hˈû הוּא he לָכֶ֖ם lāḵˌem לְ to אֹ֑ות ʔˈôṯ אֹות sign הִנֵּ֣ה hinnˈē הִנֵּה behold הָ hā הַ the עַלְמָ֗ה ʕalmˈā עַלְמָה young woman הָרָה֙ hārˌā הָרָה pregnant וְ wᵊ וְ and יֹלֶ֣דֶת yōlˈeḏeṯ ילד bear בֵּ֔ן bˈēn בֵּן son וְ wᵊ וְ and קָרָ֥את qārˌāṯ קרא call שְׁמֹ֖ו šᵊmˌô שֵׁם name עִמָּ֥נוּ אֵֽל׃ ʕimmˌānû ʔˈēl עִמָּנוּ אֵל Immanuel
7:14. propter hoc dabit Dominus ipse vobis signum ecce virgo concipiet et pariet filium et vocabitis nomen eius EmmanuhelTherefore the Lord himself shall give you a sign. Behold a virgin shall conceive, and bear a son and his name shall be called Emmanuel.
14. Therefore the Lord himself shall give you a sign; behold, a virgin shall conceive, and bear a son, and shall call his name Immanuel.
7:14. For this reason, the Lord himself will grant to you a sign. Behold, a virgin will conceive, and she will give birth to a son, and his name will be called Immanuel.
Therefore the Lord himself shall give you a sign; Behold, a virgin shall conceive, and bear a son, and shall call his name Immanuel:

7:14 Итак Сам Господь даст вам знамение: се, Дева во чреве приимет и родит Сына, и нарекут имя Ему: Еммануил.
7:14
διὰ δια through; because of
τοῦτο ουτος this; he
δώσει διδωμι give; deposit
κύριος κυριος lord; master
αὐτὸς αυτος he; him
ὑμῖν υμιν you
σημεῖον σημειον sign
ἰδοὺ ιδου see!; here I am
ο the
παρθένος παρθενος virginal; virgin
ἐν εν in
γαστρὶ γαστηρ stomach; pregnant
ἕξει εξις habit
καὶ και and; even
τέξεται τικτω give birth; produce
υἱόν υιος son
καὶ και and; even
καλέσεις καλεω call; invite
τὸ ο the
ὄνομα ονομα name; notable
αὐτοῦ αυτος he; him
Εμμανουηλ εμμανουηλ Emmanouēl; Emmanoil
7:14
לָ֠כֵן lāḵˌēn לָכֵן therefore
יִתֵּ֨ן yittˌēn נתן give
אֲדֹנָ֥י ʔᵃḏōnˌāy אֲדֹנָי Lord
ה֛וּא hˈû הוּא he
לָכֶ֖ם lāḵˌem לְ to
אֹ֑ות ʔˈôṯ אֹות sign
הִנֵּ֣ה hinnˈē הִנֵּה behold
הָ הַ the
עַלְמָ֗ה ʕalmˈā עַלְמָה young woman
הָרָה֙ hārˌā הָרָה pregnant
וְ wᵊ וְ and
יֹלֶ֣דֶת yōlˈeḏeṯ ילד bear
בֵּ֔ן bˈēn בֵּן son
וְ wᵊ וְ and
קָרָ֥את qārˌāṯ קרא call
שְׁמֹ֖ו šᵊmˌô שֵׁם name
עִמָּ֥נוּ אֵֽל׃ ʕimmˌānû ʔˈēl עִמָּנוּ אֵל Immanuel
7:14. propter hoc dabit Dominus ipse vobis signum ecce virgo concipiet et pariet filium et vocabitis nomen eius Emmanuhel
Therefore the Lord himself shall give you a sign. Behold a virgin shall conceive, and bear a son and his name shall be called Emmanuel.
7:14. For this reason, the Lord himself will grant to you a sign. Behold, a virgin will conceive, and she will give birth to a son, and his name will be called Immanuel.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
14: Итак - по евр. locben значит собственно: "за это-то".

Знамение - евр. слово ot, здесь стоящее, значит в Священном Писании:
1) чудо (Ис 38:7, 22; Исх 4:8-9);
2) символический знак или действие для удостоверения в какой-либо истине (Ис 20:3; Быт 9:13);
3) естественное событие, которого однако никто из людей предвидеть не мог и исполнение которого дает ручательство за то, что в другое, преобразуемое им, событие также исполнится (1: Цар 2:34; 10:1, 7, 9) и
4) события, служащие как бы печатью истинности событий, прежде них совершившихся (Исх 3:12; Ис 37:30).

В настоящем месте ot имеет именно последнее значение. Будущее событие - рождение Мессии (Еммануила) из царского дома Давидова - должно служить доказательством, удостоверением того, что и в настоящий раз дом Давидов не погибнет. Но так как это рождение - дело отдаленного будущего и требует от Ахаза и домаших его всей силы веры в обетования, данные их праотцу, Давиду, то знамение, возвышаемое пророком, становится, при всем своем утешительном характере, тяжелым испытанием для Ахаза, который не отличался твердостью в вере. Таким образом Ахаз наказывается за отказ исполнить повеление Божие.

Се или вот - по евр. hinneh. Пророк в своем созерцании это далекое будущее событие видит уже совершающимся (ср. Ис 42:1).

Дева - по евр. haalmah. Приставка, стоящая пред almah, показывает, что пророк разумеет одну, определенную Деву - единственную в своем роде. Не ясно ли из этого, что под Девою следует разуметь Пресвятую Деву Богородицу? В этом понимании утверждает нас и сам смысл речи пророка и древнейшие переводы Библии, а также толкования отцов и учителей Церкви.

Собственно еврейское слово almah само по себе здесь не имеет решающего значения, так как самое происхождение этого слова не установлено: одни переводят этот термин выражением сокровенная (т. е. дева, сокрытая от взоров мужчин), производя его от глаг. alam, который, однако, имеет действительное значение, здесь совсем не подходящее; другие видят в слове almah обозначение подрастающей девицы, производя это название от другого корня - а lam, что значит: "подрастать, крепнуть физически", причем в доказательство правильности своего перевода ссылаются на употребление слова almah в других местах Библии (Быт 24:43; Исх 2:8; Пс 77:63: и др.). [Ясно, что все упомянутые цитаты говорят о незамужних молодых девушках. Прим. ред. ]

Ввиду неясности происхождения и филологического значения слова almah приобретает особый вес свидетельство древнейших переводов Библии - LXX и Пешито. В первом - слово almah передается выражением paruenoV, которое у LXX означает деву, в самом строгом смысле этого слова. Во втором - поставлено то же слово, которое всегда обозначает деву. Затем в Новом Завете, евангелист Матфей, повествуя о непорочном, девственном зачатии Мессии, говорит, что это совершилось в исполнение настоящего пророчества Исаии (Мф 1:18-25). Очевидно, что евангелист в этом случае передает общее мнение своих современников, иудеев, относительно спорного места. Ученый Badham приводит множество мест из раввинских писаний и несколько намеков из Филона, которые свидетельствуют, что чудесное рождение Мессии ожидалось и иудеями (Тhе Academy, 8: june, 1895, р. 485-487).

Толкователи христианские (даже протестанты долгое время) также признавали единодушно, что Исаия здесь говорит о Деве, Матери Мессии. Только в XVIII столетии протестантские экзегеты начали с силою доказывать, что в нашем месте нет никаких указаний на девственное зачатие Мессии и приснодевство Его Матери, но их доказательства не имеют достаточных обоснований (см. сочинение Ев. Никольского. Предсказание пророка Исаии о Деве и Еммануиле - в чтениях Общ. Люб. дух. просвещения, 1885: г.). Самый контекст речи у пророка свидетельствует о том, что almah должно означать непорочную деву, которая сохранила свое девство и после зачатия ею сына. Как особо чудесное, убедительное и утешительное знамение только и могло явиться событие зачатия Девою сына. Раз царь вызываем был пророком к тому, чтобы испросить себе в качестве знамения какого угодно чуда, то знамение, какое дает Сам Бог, могло быть только величайший чудом. Отсюда следует, что пророк, говоря о рождении Мессии Девой, мог иметь в виду только действительно девственное, превышающее законы природы, зачатие и указывать на девство и приснодевство Его Матери.

И слова пророка точнее с еврейского должны быть переданы так: "вот, дева есть беременна". Пророк видит в своем пророческом созерцании Деву беременной и все-таки называет ее девою!

Еммануил. В еврейском языке слово Immanuel значит: "с нами Бог". Это имя - не собственное имя Мессии. Одни понимают его как указывающее на божественную помощь, какую получат евреи в той опасности, какая им угрожала со стороны двух союзных царей (Иероним, Евсевий и др.). По мнению других, это имя указывает на свойства того лица, кому оно дается, и означает вочеловечившегося Бога (святой Ириней, Тертуллиан, Василий Великий и др.). Лучше соединять оба значения слова в толковании этого имени, как делает святой Иоанн Златоуста. Что касается первого значения этого слова, то все толкователи согласно признают правильность такого значения. Но относительно второго толкования, издревле принятого христианской церковью, рационалистические экзегеты большею частью высказывают свое недоверие к нему. Не входя в разбор этих отрицательных мнений, приведем здесь соображения, какими может быть подтвержден мессианский этого места (мессианский в полном значении этого слова, когда Мессия признается воплотившимся Сыном Божиим). Эти соображения следующие:
1) В 8-й гл. 8-й ст. земля иудейская названа землею Еммануила. Не ясно ли отсюда, что пророк имел в виду обозначить словом Еммануил будущего Мессию? Притом, отсюда можно выводить мысль, что этот Мессия будет иметь Божественное достоинство, будет воплотившимся Богом. В самом деле, во многих других местах истинным Царем и Владыкою земли иудейский у Исаии называется Сам Бог. Следов., Бог и Еммануил - для Исаии понятия равнозначащие;
2) В 9-й гл. (1-7: ст.) имеющий родиться - конечно из дома Давидова - Младенец является уже предметом, не возбуждающим никаких сомнений и не вызывающим ни на какие особенные разъяснения. Отсюда следует, что слушатели пророка знали о Его достоинстве достаточно, а равно и о Его рождении. Но откуда бы они могли узнать это, если бы не о Нем шла речь у пророка, когда он предсказывал дому Давидову о рождении Еммануила? Можно прибавить к этому, что все удивительные имена этого Младенца, упоминаемые в 9-й гл., удобно резюмируются в одном имени Еммануил.
3) пророк Михей (5:1-5), пророчествующий о рождении Мессии, имеет в виду, по всей вероятности, пророчества Исаии в 7:14: и 9:5-6: ст., а у него Мессия изображается существующим от вечности (1: ст.) и, след., воплотившимся Богом.
4) Евангелист Матфей относит это пророчество об Еммануиле к зачатию Христа от Пренепорочной Девы Марии (Мф 1:22-23). Евангелист не применяет только слова Исаии к этому событию, не сравнивает только пророчество Исаии с историей рождения Мессии, а ясно свидетельствует, что в зачатии Иисуса Христа от Пренепорочной Девы исполнилось пророчество Исаии - и что, следовательно, Исаия под Еммануилом подразумевал истинного Бога, имевшего явиться на земле во плоти человека.

Но каким образом это рождение Мессии-Богочеловека могло быть знамением для времени пророка Исаии?

Во-первых, пророк, предсказывая о высшем благодеянии Божием - воплощение Сына Божия для спасения людей, - этим самым хотел сказать, что иудеи и дом Давида тем более могут надеяться на гораздо меньшее благодеяние - избавление от двух союзных царей.

Во-вторых, рождение Мессии из рода Давидова необходимо предполагало собою, что замыслы этих двух царей о низвержении в уничтожении династии Давида не осуществятся. Патриарх Иаков ясно предсказал, что до рождения Мессии скипетр от дома Иудина - и, след., от рода Давидова - отнят не будет (Быт 49:10).
Adam Clarke: Commentary on the Bible - 1831
7:14: The Lord "Jehovah" - For אדני Adonai, twenty-five of Kennicott's MSS., nine ancient, and fourteen of De Rossi's, read יהוה Jehovah. And so Isa 7:20, eighteen MSS.
Immanuel - For עמנואל Immanuel, many MSS. and editions have עמנו אל immanu El, God with us.
Albert Barnes: Notes on the Bible - 1834
7:14: Therefore - Since you will not "ask" a pledge that the land shall be safe, Yahweh will furnish one unasked. A sign or proof is desirable in the case, and Yahweh will not withhold it because a proud and contemptuous monarch refuses to seek it. Perhaps there is no prophecy in the Old Testament on which more has been written, and which has produced more perplexity among commentators than this. And after all, it still remains, in many respects, very obscure. Its general original meaning is not difficult. It is, that in a short time - within the time when a young woman, then a virgin, should conceive and bring forth a child, and that child should grow old enough to distinguish between good and evils - the calamity which Ahaz feared would be entirely removed. The confederacy would be broken up, and the land forsaken by both those kings. The conception and birth of a child - which could be known only by him who knows "all" future events - would be the evidence of such a result. His appropriate "name" would be such as would be a "sign," or an indication that God was the protector of the nation, or was still with them. In the examination of this difficult prophecy, my first object will be to give an explanation of the meaning of the "words and phrases" as they occur in the passage, and then to show, as far as I may be able, what was the design of the passage.
The Lord himself - Hebrew, 'Adonai;' see this word explained in the the note at Isa 1:24. He will do it without being asked to do it; he will do it though it is rejected and despised; he will do it because it is important for the welfare of the nation, and for the confirmation of his religion, to furnish a demonstration to the people that he is the only true God. It is clearly implied here, that the sign should be such as Yahweh alone could give. It would be such as would be a demonstration that he presided over the interests of the people. If this refers to the birth of a child, then it means that this was an event which could be known only to God, and which could be accomplished only by his agency. If it refers to the miraculous conception and birth of the Messiah, then it means that that was an event which none but God could accomplish. The true meaning I shall endeavor to state in the notes, at the close of Isa 7:16.
Shall give you - Primarily to the house of David; the king and royal family of Judah. It was especially designed to assure the government that the kingdom would be safe. Doubtless, however, the word 'you' is designed to include the nation, or the people of the kingdom of Judah. It would be so public a sign, and so clear a demonstration, as to convince them that their city and land must be ultimately safe.
A sign - A pledge; a token; an evidence of the fulfillment of what is predicted. The word does not, of necessity, denote a miracle, though it is often so applied; see the notes at Isa 7:11. Here it means a proof, a demonstration, a certain indication that what he had said should be fulfilled. As that was to be such a demonstration as to show that he was "able" to deliver the land, the word "here" denotes that which was miraculous, or which could be effected "only" by Yahweh.
Behold - הנה hinnê h. This interjection is a very common one in the Old Testament. It is used to arrest attention; to indicate the importance of what was about to be said. It serves to designate persons and things; places and actions. It is used in lively descriptions, and animated discourse; when anything unusual was said, or occurred; or any thing which especially demanded attention; Gen 12:19; Gen 16:16; Gen 18:9; Gen 1:29; Gen 40:9; Psa 134:1. It means here, that an event was to occur which demanded the attention of the unbelieving monarch, and the regard of the people - an event which would be a full demonstration of what the prophet had said, that God would protect and save the nation.
A virgin - This word properly means a girl, maiden, virgin, a young woman who is unmarried, and who is of marriageable age. The word עלמה ‛ almâ h, is derived from the verb עלם ‛ â lam, "to conceal, to hide, to cover." The word עלם ‛ elem, from the same verb, is applied to a "young man," in Sa1 17:56; Sa1 20:22. The word here translated a virgin, is applied to Rebekah Gen 24:43, and to Miriam, the sister of Moses, Exo 2:8. It occurs in only seven places in the Old Testament. Besides those already mentioned, it is found in Psa 68:25; Sol 1:3; Sol 6:8; and Pro 30:19. In all these places, except, perhaps, in Proverbs, it is used in its obvious natural sense, to denote a young, unmarried female. In the Syriac, the word alĕ m, means to grow up, juvenis factus est; juvenescere fecited. Hence, the derivatives are applied to youth; to young men; to young women - to those who "are growing up," and becoming youths.
The etymology of the word requires us to suppose that it means one who is growing up to a marriageable state, or to the age of puberty. The word maiden, or virgin, expresses the correct idea. Hengstenberg contends, that it means one "in the unmarried state;" Gesenius, that it means simply the being of marriageable age, the age of puberty. The Hebrews usually employed the word בתולה bethû lâ h, to denote a pure virgin (a word which the Syriac translation uses here); but the word here evidently denotes one who was "then" unmarried; and though its primary idea is that of one who is growing up, or in a marriageable state, yet the whole connection requires us to understand it of one who was "not then married," and who was, therefore, regarded and designated as a virgin. The Vulgate renders it 'virgo.' The Septuagint, ἡ παρθένος hē parthenos, "a virgin" - a word which they use as a translation of the Hebrew בתולה bethû lâ h in Exo 22:16-17; Lev 21:3, Lev 21:14; Deu 22:19, Deu 22:23, Deu 22:28; Deu 32:25; Jdg 19:24; Jdg 21:12; and in thirty-three other places (see Trommius' Concordance); of נערה na‛ ă râ h, a girl, in Gen 24:14, Gen 24:16, Gen 24:55; Gen 34:3 (twice); Kg1 1:2; and of עלמה ‛ almâ h, only in Gen 24:43; and in Isa 7:14.
The word, in the view of the Septuagint translators, therefore conveyed the proper idea of a virgin. The Chaldee uses substantially the same word as the Hebrew. The idea of a "virgin" is, therefore, the most obvious and natural idea in the use of this word. It does not, however, imply that the person spoken of should be a virgin "when the child" should be born; or that she should ever after be a virgin. It means simply that one who was "then" a virgin, but who was of marriageable age, should conceive, and bear a son. Whether she was "to be" a virgin "at the time" when the child was born, or was to remain such afterward, are inquiries which cannot be determined by a philological examination of the word. It is evident also, that the word is not opposed to "either" of these ideas. "Why" the name which is thus given to an unmarried woman was derived from the verb to "hide, to conceal," is not agreed among lexicographers. The more probable opinion is, that it was because to the time of marriage, the daughter was supposed to be hidden or concealed in the family of the parents; she was kept shut up, as it were, in the paternal dwelling. This idea is given by Jerome, who says, 'the name is given to a virgin because she is said to be hidden or secret; because she does not expose herself to the gaze of men, but is kept with great care under the custody of parents.' The sum of the inquiry here, into the meaning of the word translated "virgin," is, that it does not differ from that word as used by us. The expression means no more than that one who was then a virgin should have a son, and that this should be a sign to Ahaz.
And shall call his name - It was usual for "mothers" to give names to their children; Gen 4:1; Gen 19:37; Gen 29:32; Gen 30:18. There is, therefore, no reason to suppose, as many of the older interpreters did, that the fact that it is said the mother should give the name, was a proof that the child should have no human father. Such arguments are unworthy of notice; and only show to what means people have resorted in defending the doctrines, and in interpreting the pages of the Bible. The phrase, 'she will name,' is, moreover, the same as 'they shall name,' or he shall be named. 'We are not, then, to suppose that the child should actually receive the name Immanuel as a proper name, since, according to the usage of the prophet, and especially of Isaiah, that is often ascribed to a person or thing as a name which belongs to him in an eminent degree as an attribute; see Isa 9:5; Isa 61:6; Isa 62:4.' - "Hengstenberg." The idea is, that that would be a name that might be "appropriately" given to the child. Another name was also given to this child, expressing substantially the same thing, with a circumstantial difference; see the note at Isa 8:3.
Immanuel - Hebrew 'God with us' - עמנואל ‛ immâ nû'ê l - from אל 'ĕ l, "God," and עמנוּ ‛ı̂ mmâ nû, "with us." The name is designed to denote that God would be with the nation as its protector, and the birth of this child would be a sign or pledge of it. The mere circumstance that this name is given, however, does not imply anything in regard to the nature or rank of the child, for nothing was more common among the Jews than to incorporate the name, or a part of the name, of the Deity with the names which they gave to their children. Thus, "Isaiah" denotes the salvation of Yahweh; "Jeremiah," the exaltation or grandeur of Yahweh, each compounded of two words, in which the name Yahweh constitutes a part. Thus, also in "Elijah," the two names of God are combined, and it means literally, "God the Yahweh." Thus, also "Eliab," God my faather; "Eliada," knowledge of God; "Eliakim," the resurrection of God; "Elihu," he is my God; "Elisha," salvation of God. In none of these instances is the fact, that the name of God is incorporated with the proper name of the individual, any argument in respect to his rank or character.
It is true, that Matthew Mat 1:23 uses this name as properly expressing the rank of the Messiah; but all that can be demonstrated from the use of the name by Matthew is, that it properly designated the nature and rank of the Lord Jesus. It was a pledge, then, that God was with his people, and the name designated by the prophet had a complete fulfillment in its use as applied to the Messiah. Whether the Messiah be regarded as himself a pledge and demonstration of the presence and protection of God, or whether the name be regarded as descriptive of his nature and dignity, yet there was an "appropriateness" in applying it to him. It was fully expressive of the event of the incarnation. Jerome supposes that the name, Immanuel, denotes nothing more than divine aid and protection. Others have supposed, however, that the name must denote the assumption of our nature by God in the person of the Messiah, that is, that God became man. So Theodoret, Irenaeus, Tertullian, Lactantius, Chrysostom. Calvin, Rosenmuller, and others. The true interpretation is, that no argument to prove that can be derived from the use of the name; but when the fact of the incarnation has been demonstrated from other sources, the "name is appropriately expressive of that event." So it seems to be used by Matthew.
It may be quite true, that no argument can be founded on the bare name, Immanuel; yet that name, "in its connection here," may certainly be regarded as a designed prediction of the incarnation of Christ. Such a design our author allows in the prophecy generally. 'The prophet,' says he, 'designedly made use of language which would be appropriate to a future and most glorious event.' Why, then, does he speak of the most pregnant word in the prophecy as if Matthew had accidentally stumbled on it, and, finding it would appropriately express the nature of Christ, accomodated it for that purpose? Having originally rejected the Messianic reference, and been convinced only by a more careful examination of the passage, that he was in error, something of his old view seems still to cling to this otherwise admirable exposition. 'The name Immanuel,' says Professor Alexander, 'although it might be used to signify God's providential presence merely Psa 46:8, Psa 12; Psa 89:25; Jos 1:5; Jer 1:8; Isa 43:2, has a latitude and pregnancy of meaning which can scarcely be fortuitous; and which, combined with all the rest, makes the conclusion almost unavoidable, that it was here intended to express a personal, as well as a providential presence ... When we read in the Gospel of Matthew, that Jesus Christ was actually born of a virgin, and that all the circumstances of his birth came to pass that this very prophecy might be fulfilled, it has less the appearance of an unexpected application, than of a conclusion rendered necessary by a series of antecedent facts and reasonings, the last link in a long chain of intimations more or less explicit (referring to such prophecies as Gen 3:15; Mic 5:2).
The same considerations seem to show that the prophecy is not merely accommodated, which is, moreover, clear fram the emphatic form of the citation τοῦτο ὅλον γέγονεν ἵνα πληρωθῇ touto holon gegonen hina plē roothē, making it impossible to prove the existence of any quotation in the proper sense, if this be not one.' But, indeed, the author himself admits all this, though his language is less decided and consistent than could be wished on so important a subject.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:14: Behold: Gen 3:15; Jer 31:22; Mat 1:23; Luk 1:35
shall call: or, thou, O virgin
shall call: Gen 4:1, Gen 4:2, Gen 4:25, Gen 16:11, Gen 29:32, Gen 30:6, Gen 30:8; Sa1 1:20, Sa1 4:21
Immanuel: Isa 8:8, Isa 9:6; Joh 1:1, Joh 1:2, Joh 1:14; Rom 9:5; Ti1 3:16
Carl Friedrich Keil and Franz Delitzsch
7:14
"Therefore the Lord, He will give you a sign: Behold, the virgin conceives, and bears a son, and calls his name Immanuel. Butter and honey will he eat, at the time that he knows to refuse the evil and choose the good." In its form the prophecy reminds one of Gen 16:11, "Behold, thou art with child, and wilt bear a son, and call his name Ishmael." Here, however, the words are not addressed to the person about to bear the child, although Matthew gives this interpretation to the prophecy;
(Note: Jerome discusses this diversity in a very impartial and intelligent manner, in his ep. ad Pammachium de optimo genere interpretandi.)
for קראת is not the second person, but the third, and is synonymous with קראה (according to Ges. 74. Anm. 1), another form which is also met with in Gen 33:11; Lev 25:21; Deut 31:29, and Ps 118:23.
(Note: The pointing makes a distinction between קראת (she calls) and קראת, as Gen 16:11 should be pointed (thou callest); and Olshausen (35, b) is wrong in pronouncing the latter a mistake.)
Moreover, the condition of pregnancy, which is here designated by the participial adjective הרה (cf., 2Kings 11:5), was not an already existing one in this instance, but (as in all probability also in Judg 13:5, cf., Judg 13:4) something future, as well as the act of bearing, since hinnēh is always used by Isaiah to introduce a future occurrence. This use of hinneh in Isaiah is a sufficient answer to Gesenius, Knobel, and others, who understand hâ‛almâh as referring to the young wife of the prophet himself, who was at that very time with child. But it is altogether improbable that the wife of the prophet himself should be intended. For if it were to her that he referred, he could hardly have expressed himself in a more ambiguous and unintelligible manner; and we cannot see why he should not much rather have said אשׁתּי or הנּביאה, to say nothing of the fact that there is no further allusion made to any son of the prophet of that name, and that a sign of this kind founded upon the prophet's own family affairs would have been one of a very precarious nature.
And the meaning and use of the word ‛almâh are also at variance with this. For whilst bethulâh (from bâtthal, related to bâdal, to separate, sejungere) signifies a maiden living in seclusion in her parents' house and still a long way from matrimony, ‛almâh (from ‛âlam, related to Châlam, and possibly also to אלם, to be strong, full of vigour, or arrived at the age of puberty) is applied to one fully mature, and approaching the time of her marriage.
(Note: On the development of the meanings of ‛âlam and Châlam, see Ges. Thes., and my Psychol. p. 282 (see also the commentary on Job 39:4). According to Jerome, alma was Punic also. In Arabic and Aramaean the diminutive form guleime, ‛alleimtah, was the favourite one, but in Syriac ‛alı̄mto (the ripened).)
The two terms could both be applied to persons who were betrothed, and even to such as were married (Joel 2:16; Prov 30:19 : see Hitzig on these passages). It is also admitted that the idea of spotless virginity was not necessarily connected with ‛almâh (as in Gen 24:43, cf., Gen 24:16), since there are passages - such, for example, as Song 6:8 - where it can hardly be distinguished from the Arabic surrı̄je; and a person who had a very young-looking wife might be said to have an ‛almah for his wife. But it is inconceivable that in a well-considered style, and one of religious earnestness, a woman who had been long married, like the prophet's own wife, could be called hâ‛almâh without any reserve.
(Note: A young and newly-married wife might be called Callâh (as in Homer νύμφη = nubilis and nupta; Eng. bride); and even in Homer a married woman, if young, is sometimes called κουριδίη ἄλοχος, but neither κούρη nor νεῆνις.)
On the other hand, the expression itself warrants the assumption that by hâ‛almâh the prophet meant one of the ‛alâmoth of the king's harem (Luzzatto); and if we consider that the birth of the child was to take place, as the prophet foresaw, in the immediate future, his thoughts might very well have been fixed upon Abijah (Abi) bath-Zechariah (4Kings 18:2; 2Chron 29:1), who became the mother of king Hezekiah, to whom apparently the virtues of the mother descended, in marked contrast with the vices of his father. This is certainly possible. At the same time, it is also certain that the child who was to be born was the Messiah, and not a new Israel (Hofmann, Schriftbeweis, ii. 1, 87, 88); that is to say, that he was no other than that "wonderful" heir of the throne of David, whose birth is hailed with joy in chapter 9, where even commentators like Knobel are obliged to admit that the Messiah is meant. It was the Messiah whom the prophet saw here as about to be born, then again in chapter 9 as actually born, and again in chapter 11 as reigning - an indivisible triad of consolatory images in three distinct states, interwoven with the three stages into which the future history of the nation unfolded itself in the prophet's view. If, therefore, his eye was directed towards the Abijah mentioned, he must have regarded her as the future mother of the Messiah, and her son as the future Messiah. Now it is no doubt true, that in the course of the sacred history Messianic expectations were often associated with individuals who did not answer to them, so that the Messianic prospect was moved further into the future; and it is not only possible, but even probable, and according to many indications an actual fact, that the believing portion of the nation did concentrate their Messianic wishes and hopes for a long time upon Hezekiah; but even if Isaiah's prophecy may have evoked such human conjectures and expectations, through the measure of time which it laid down, it would not be a prophecy at all, if it rested upon no better foundation than this, which would be the case if Isaiah had a particular maiden of his own day in his mind at the time.
Are we to conclude, then, that the prophet did not refer to any one individual, but that the "virgin" was a personification of the house of David? This view, which Hofmann propounded, and Stier appropriated, and which Ebrard has revived, notwithstanding the fact that Hofmann relinquished it, does not help us over the difficulty; for we should expect in that case to find "daughter of Zion," or something of the kind, since the term "virgin" is altogether unknown in a personification of this kind, and the house of David, as the prophet knew it, was by no means worthy of such an epithet.
No other course is left, therefore, than to assume that whilst, on the one hand, the prophet meant by "the virgin" a maiden belonging to the house of David, which the Messianic character of the prophecy requires; on the other hand, he neither thought of any particular maiden, nor associated the promised conception with any human father, who could not have been any other than Ahaz. The reference is the same as in Mic 5:3 ("she which travaileth," yōlēdah). The objection that hâ‛almâh (the virgin) cannot be a person belonging to the future, on account of the article (Hofmann, p. 86), does not affect the true explanation: it was the virgin whom the spirit of prophecy brought before the prophet's mind, and who, although he could not give her name, stood before him as singled out for an extraordinary end (compare the article in hanna‛ar in Num 11:27 etc.). With what exalted dignity this mother appeared to him to be invested, is evident from the fact that it is she who gives the name to her son, and that the name Immanuel. This name sounds full of promise. But if we look at the expression "therefore," and the circumstance which occasioned it, the sign cannot have been intended as a pure or simple promise. We naturally expect, first, that it will be an extraordinary fact which the prophet foretells; and secondly, that it will be a fact with a threatening front. Now a humiliation of the house of David was indeed involved in the fact that the God of whom it would know nothing would nevertheless mould its future history, as the emphatic הוּא implies, He (αὐτός, the Lord Himself), by His own impulse and unfettered choice. Moreover, this moulding of the future could not possibly be such an one as was desired, but would of necessity be as full of threatening to the unbelieving house of David as it was full of promise to the believers in Israel. And the threatening character of the "sign" is not to be sought for exclusively in Is 7:15, since both the expressions "therefore" (lâcēn) and "behold" (hinnēh) place the main point of the sign in Is 7:14, whilst the introduction of Is 7:15 without any external connection is a clear proof that what is stated in Is 7:14 is the chief thing, and not the reverse. But the only thing in Is 7:14 which indicated any threatening element in the sign in question, must have been the fact that it would not be by Ahaz, or by a son of Ahaz, or by the house of David generally, which at that time had hardened itself against God, that God would save His people, but that a nameless maiden of low rank, whom God had singled out and now showed to the prophet in the mirror of His counsel, would give birth to the divine deliverer of His people in the midst of the approaching tribulations, which was a sufficient intimation that He who was to be the pledge of Judah's continuance would not arrive without the present degenerate house of David, which had brought Judah to the brink of ruin, being altogether set aside.
But the further question arises here, What constituted the extraordinary character of the fact here announced? It consisted in the fact, that, according to Is 9:5, Immanuel Himself was to be a פּלא (wonder or wonderful). He would be God in corporeal self-manifestation, and therefore a "wonder" as being a superhuman person. We should not venture to assert this if it went beyond the line of Old Testament revelation, but the prophet asserts it himself in Is 9:5 (cf., Is 10:21): his words are as clear as possible; and we must not make them obscure, to favour any preconceived notions as to the development of history. The incarnation of Deity was unquestionably a secret that was not clearly unveiled in the Old Testament, but the veil was not so thick but that some rays could pass through. Such a ray, directed by the spirit of prophecy into the mind of the prophet, was the prediction of Immanuel. But if the Messiah was to be Immanuel in this sense, that He would Himself be El (God), as the prophet expressly affirms, His birth must also of necessity be a wonderful or miraculous one. The prophet does not affirm, indeed, that the "‛almâh," who had as yet known no man, would give birth to Immanuel without this taking place, so that he could not be born of the house of David as well as into it, but be a gift of Heaven itself; but this "‛almâh" or virgin continued throughout an enigma in the Old Testament, stimulating "inquiry" (1Pet 1:10-12), and waiting for the historical solution. Thus the sign in question was, on the one hand, a mystery glaring in the most threatening manner upon the house of David; and, on the other hand, a mystery smiling with which consolation upon the prophet and all believers, and couched in these enigmatical terms, in order that those who hardened themselves might not understand it, and that believers might increasingly long to comprehend its meaning.
In Is 7:15 the threatening element of Is 7:14 becomes the predominant one. It would not be so, indeed, if "butter (thickened milk) and honey" were mentioned here as the ordinary food of the tenderest age of childhood (as Gesenius, Hengstenberg, and others suppose). But the reason afterwards assigned in Is 7:16, Is 7:17, teaches the very opposite. Thickened milk and honey, the food of the desert, would be the only provisions furnished by the land at the time in which the ripening youth of Immanuel would fall. חמאה (from המא, to be thick) is a kind of butter which is still prepared by nomads by shaking milk in skins. It may probably include the cream, as the Arabic semen signifies both, but not the curds or cheese, the name of which (at least the more accurate name) if gebı̄nâh. The object to ידע is expressed in Is 7:15, Is 7:16 by infinitive absolutes (compare the more usual mode of expression in Is 8:4). The Lamed prefixed to the verb does not mean "until" (Ges. 131, 1), for Lamed is never used as so definite an indication of the terminus ad quem; the meaning is either "towards the time when he understands" (Amos 4:7, cf., Lev 24:12, "to the end that"), or about the time, at the time when he understands (Is 10:3; Gen 8:11; Job 24:14). This kind of food would coincide in time with his understanding, that is to say, would run parallel to it. Incapacity to distinguish between good and bad is characteristic of early childhood (Deut 1:39, etc.), and also of old age when it relapses into childish ways (2Kings 19:36). The commencement of the capacity to understand is equivalent to entering into the so-called years of discretion - the riper age of free and conscious self-determination. By the time that Immanuel reached this age, all the blessings of the land would have been so far reduced, that from a land full of luxuriant corn-fields and vineyards, it would have become a large wooded pasture-ground, supplying milk and honey, and nothing more. A thorough devastation of the land is therefore the reason for this limitation to the simplest, and, when compared with the fat of wheat and the cheering influence of wine, most meagre and miserable food. And this is the ground assigned in Is 7:16, Is 7:17. Two successive and closely connected events would occasion this universal desolation.
Geneva 1599
7:14 Therefore the Lord (m) himself shall give you a sign; Behold, the virgin shall conceive, and bear a son, and shall call his name Immanuel.
(m) Forasmuch as you are unworthy, the Lord for his own promise sake will give a sign which will be that Christ the Saviour of his Church and the effect of all signs and miracles will be revealed.
John Gill
7:14 Therefore the Lord himself shall give you a sign,.... Whether they would ask one or not; a sign both in heaven and earth, namely, the promised Messiah; who being the Lord from heaven, would take flesh of a virgin on earth; and who as man, being buried in the heart of the earth, would be raised from thence, and ascend up into heaven; and whose birth, though it was to be many years after, was a sign of present deliverance to Judah from the confederacy of the two kings of Syria and Israel; and of future safety, since it was not possible that this kingdom should cease to be one until the Messiah was come, who was to spring from Judah, and be of the house of David; wherefore by how much the longer off was his birth, by so much the longer was their safety.
Behold, a virgin shall conceive, and bear a son; this is not to be understood of Hezekiah, the son of Ahaz, by his wife, as some Jewish writers interpret it; which interpretation Jarchi refutes, by observing that Hezekiah was nine years old when his father began to reign, and this being, as he says, the fourth year of his reign, he must be at this time thirteen years of age; in like manner, Aben Ezra and Kimchi object to it; and besides, his mother could not be called a "virgin": and for the same reason it cannot be understood of any other son of his either by his wife, as Kimchi thinks, or by some young woman; moreover, no other son of his was ever lord of Judea, as this Immanuel is represented to be, in Is 8:8 nor can it be interpreted of Isaiah's wife and son, as Aben Ezra and Jarchi think; since the prophet could never call her a "virgin", who had bore him children, one of which was now with him; nor indeed a "young woman", but rather "the prophetess", as in Is 8:3 nor was any son of his king of Judah, as this appears to be, in the place before cited: but the Messiah is here meant, who was to be born of a pure virgin; as the word here used signifies in all places where it is mentioned, as Gen 24:43 and even in Prov 30:19 which is the instance the Jews give of the word being used of a woman corrupted; since it does not appear that the maid and the adulterous woman are one and the same person; and if they were, she might, though vitiated, be called a maid or virgin, from her own profession of herself, or as she appeared to others who knew her not, or as she was antecedent to her defilement; which is no unusual thing in Scripture, see Deut 22:28 to which may be added, that not only the Evangelist Matthew renders the word by "a virgin"; but the Septuagint interpreters, who were Jews, so rendered the word hundreds of years before him; and best agrees with the Hebrew word, which comes from the root which signifies to "hide" or "cover"; virgins being covered and unknown to men; and in the eastern country were usually kept recluse, and were shut up from the public company and conversation of men: and now this was the sign that was to be given, and a miraculous one it was, that the Messiah should be born of a pure and incorrupt virgin; and therefore a "behold" is prefixed to it, as a note of admiration; and what else could be this sign or wonder? not surely that a young married woman, either Ahaz's or Isaiah's wife, should be with child, which is nothing surprising, and of which there are repeated instances every day; nor was it that the young woman was unfit for conception at the time of the prophecy, which was the fancy of some, as Jarchi reports, since no such intimation is given either in the text or context; nor did it lie in this, that it was a male child, and not a female, which was predicted, as R. Saadiah Gaon, in Aben Ezra, would have it; for the sign or wonder does not lie in the truth of the prophet's prediction, but in the greatness of the thing predicted; besides, the verification of this would not have given the prophet much credit, nor Ahaz and the house of David much comfort, since this might have been ascribed rather to a happy conjecture than to a spirit of prophecy; much less can the wonder be, that this child should eat butter and honey, as soon as it was born, as Aben Ezra and Kimchi suggest; since nothing is more natural to, and common with young children, than to take down any kind of liquids which are sweet and pleasant.
And shall call his name Immanuel; which is, by interpretation, "God with us", Mt 1:23 whence it appears that the Messiah is truly God, as well as truly man: the name is expressive of the union of the two natures, human and divine, in him; of his office as Mediator, who, being both God and man, is a middle person between both; of his converse with men on earth, and of his spiritual presence with his people. See Jn 1:14.
John Wesley
7:14 Therefore - Because you despise me, and the sign which I now offer to you, God of his own free grace will send you a more honourable messenger, and give you a nobler sign. A sign - Of your deliverance. But how was this birth, which was not to happen 'till many ages after, a sign of their deliverance from present danger? This promised birth supposed the preservation of that city, and nation and tribe, in and of which the Messiah was to be born; and therefore there was no cause to fear that ruin which their enemies now threatened. Immanuel - God with us; God dwelling among us, in our nature, Jn 1:14. God and man meeting in one person, and being a mediator between God and men. For the design of these words is not so much to relate the name by which Christ should commonly he called, as to describe his nature and office.
Robert Jamieson, A. R. Fausset and David Brown
7:14 himself--since thou wilt not ask a sign, nay, rejectest the offer of one.
you--for the sake of the house of believing "David" (God remembering His everlasting covenant with David), not for unbelieving Ahaz' sake.
Behold--arresting attention to the extraordinary prophecy.
virgin--from a root, "to lie hid," virgins being closely kept from men's gaze in their parents' custody in the East. The Hebrew, and the Septuagint here, and Greek (Mt 1:23), have the article, the virgin, some definite one known to the speaker and his hearers; primarily, the woman, then a virgin, about immediately to become the second wife, and bear a child, whose attainment of the age of discrimination (about three years) should be preceded by the deliverance of Judah from its two invaders; its fullest significancy is realized in "the woman" (Gen 3:15), whose seed should bruise the serpent's head and deliver captive man (Jer 31:22; Mic 5:3). Language is selected such as, while partially applicable to the immediate event, receives its fullest, most appropriate, and exhaustive accomplishment in Messianic events. The New Testament application of such prophecies is not a strained "accommodation"; rather the temporary fulfilment of an adaptation of the far-reaching prophecy to the present passing event, which foreshadows typically the great central end of prophecy, Jesus Christ (Rev_ 19:10). Evidently the wording is such as to apply more fully to Jesus Christ than to the prophet's son; "virgin" applies, in its simplest sense, to the Virgin Mary, rather than to the prophetess who ceased to be a virgin when she "conceived"; "Immanuel," God with us (Jn 1:14; Rev_ 21:3), cannot in a strict sense apply to Isaiah's son, but only to Him who is presently called expressly (Is 9:6), "the Child, the Son, Wonderful (compare Is 8:18), the mighty God." Local and temporary features (as in Is 7:15-16) are added in every type; otherwise it would be no type, but the thing itself. There are resemblances to the great Antitype sufficient to be recognized by those who seek them; dissimilarities enough to confound those who do not desire to discover them.
call--that is, "she shall," or as Margin, "thou, O Virgin, shalt call;" mothers often named their children (Gen 4:1, Gen 4:25; Gen 19:37; Gen 29:32). In Mt 1:23 the expression is strikingly changed into, "They shall call"; when the prophecy received its full accomplishment, no longer is the name Immanuel restricted to the prophetess' view of His character, as in its partial fulfilment in her son; all shall then call (that is, not literally), or regard Him as peculiarly and most fitly characterized by the descriptive name, "Immanuel" (Ti1 3:16; Col 2:9).
name--not mere appellation, which neither Isaiah's son nor Jesus Christ bore literally; but what describes His manifested attributes; His character (so Is 9:6). The name in its proper destination was not arbitrary, but characteristic of the individual; sin destroyed the faculty of perceiving the internal being; hence the severance now between the name and the character; in the case of Jesus Christ and many in Scripture, the Holy Ghost has supplied this want [OLSHAUSEN].
7:157:15: Եւղ եւ մեղր կերիցէ. մինչչեւ՛ ինչ իցէ ծանուցեալ նորա. կամ ախորժեալ յառաջագոյն զչարութիւն, ընտրեսցէ՛ զբարին։
15 իւղ ու մեղր պիտի ուտի նա. նախքան չարը ճանաչելը կամ այն ցանկանալը նա պիտի ընտրի բարին:
15 Անիկա կոգի ու մեղր պիտի ուտէ, Մինչեւ որ գիտնայ չարը մերժել ու բարին ընտրել։
Եւղ եւ մեղր կերիցէ. [105]մինչչեւ ինչ իցէ ծանուցեալ նորա կամ ախորժեալ յառաջագոյն զչարութիւն, ընտրեսցէ զբարին:

7:15: Եւղ եւ մեղր կերիցէ. մինչչեւ՛ ինչ իցէ ծանուցեալ նորա. կամ ախորժեալ յառաջագոյն զչարութիւն, ընտրեսցէ՛ զբարին։
15 իւղ ու մեղր պիտի ուտի նա. նախքան չարը ճանաչելը կամ այն ցանկանալը նա պիտի ընտրի բարին:
15 Անիկա կոգի ու մեղր պիտի ուտէ, Մինչեւ որ գիտնայ չարը մերժել ու բարին ընտրել։
zohrab-1805▾ eastern-1994▾ western am▾
7:157:15 Он будет питаться молоком и медом, доколе не будет разуметь отвергать худое и избирать доброе;
7:15 βούτυρον βουτυρον and; even μέλι μελι honey φάγεται φαγω swallow; eat πρὶν πριν before ἢ η or; than γνῶναι γινωσκω know αὐτὸν αυτος he; him ἢ η or; than προελέσθαι προαιρεω choose before / deliberately πονηρὰ πονηρος harmful; malignant ἐκλέξεται εκλεγω select; choose τὸ ο the ἀγαθόν αγαθος good
7:15 חֶמְאָ֥ה ḥemʔˌā חֶמְאָה butter וּ û וְ and דְבַ֖שׁ ḏᵊvˌaš דְּבַשׁ honey יֹאכֵ֑ל yōḵˈēl אכל eat לְ lᵊ לְ to דַעְתֹּ֛ו ḏaʕtˈô ידע know מָאֹ֥וס māʔˌôs מאס retract בָּ bā בְּ in † הַ the רָ֖ע rˌāʕ רַע evil וּ û וְ and בָחֹ֥ור vāḥˌôr בחר examine בַּ ba בְּ in † הַ the טֹּֽוב׃ ṭṭˈôv טֹוב good
7:15. butyrum et mel comedet ut sciat reprobare malum et eligere bonumHe shall eat butter and honey, that he may know to refuse the evil, and to choose the good.
15. Butter and honey shall he eat, when he knoweth to refuse the evil, and choose the good.
7:15. He will eat butter and honey, so that he may know to reject evil and to choose good.
Butter and honey shall he eat, that he may know to refuse the evil, and choose the good:

7:15 Он будет питаться молоком и медом, доколе не будет разуметь отвергать худое и избирать доброе;
7:15
βούτυρον βουτυρον and; even
μέλι μελι honey
φάγεται φαγω swallow; eat
πρὶν πριν before
η or; than
γνῶναι γινωσκω know
αὐτὸν αυτος he; him
η or; than
προελέσθαι προαιρεω choose before / deliberately
πονηρὰ πονηρος harmful; malignant
ἐκλέξεται εκλεγω select; choose
τὸ ο the
ἀγαθόν αγαθος good
7:15
חֶמְאָ֥ה ḥemʔˌā חֶמְאָה butter
וּ û וְ and
דְבַ֖שׁ ḏᵊvˌaš דְּבַשׁ honey
יֹאכֵ֑ל yōḵˈēl אכל eat
לְ lᵊ לְ to
דַעְתֹּ֛ו ḏaʕtˈô ידע know
מָאֹ֥וס māʔˌôs מאס retract
בָּ בְּ in
הַ the
רָ֖ע rˌāʕ רַע evil
וּ û וְ and
בָחֹ֥ור vāḥˌôr בחר examine
בַּ ba בְּ in
הַ the
טֹּֽוב׃ ṭṭˈôv טֹוב good
7:15. butyrum et mel comedet ut sciat reprobare malum et eligere bonum
He shall eat butter and honey, that he may know to refuse the evil, and to choose the good.
7:15. He will eat butter and honey, so that he may know to reject evil and to choose good.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
15-16: Еммануил будет питаться молоком и медом, которого очень много было в Палестине. Речь идет, по мнению древних толкователей, о том, что Сын Девы будет истинным человеком, потому что будет вкушать обычную детскую пищу (святой Ириней, святой Иоанн Златоуст, святой Василий Великий и др.). Но не мысль о человеческой природе, конечно, была главной мыслью пророка, когда он говорил об Еммануиле, как знамении от Бога. Чтобы понять настоящее значение 15-го стиха, нужно обратить внимание на 22-й стих, несомненно находящийся в тесной связи с 15-м. А в 22-м ст. вкушение густого молока и меда является признаком опустошения хлебных полей врагами, при нашествии которых и невозможно было обрабатывать эти поля. Следов., и в 15-м ст. пророк хочет сказать об опустошении земли иудейской, когда евреи должны будут питаться только молоком и медом.

Это опустошение продолжится до того времени, пока имеющий родиться от Девы, но и теперь уже как бы существующий Еммануил, как и всякий обыкновенный младенец, не начнет проявлять способность различия между добром и злом, т. е. пока в нем не станет проявляться нравственное самосознание. Период, в течение которого обыкновенно младенцы не проявляют этого самосознания, продолжается от двух до трех лет. Следовательно, и опустошение страны Иудейской продолжится ни в каком случае не более трех лет со времени произнесения Исаиею пророчества о рождении Еммануила.

В 16-й ст. еще точнее определено время освобождения Иудеи от нашествия союзных царей. Пророк говорит, что это освобождение совершится прежде указанного им в 15-м стихе срока, т. е. до истечения 2-3: лет.

Земля или территория царств Сирийского и Израильского будет оставлена ее царями. Это пророчество могло исполниться в том обстоятельстве, которое описано в 4: кн. Царств (15:29; 16:9): Тиглат-Пилезер, царь ассирийский, в 733-732: г. умертвил Рецина, царя сирийского, и в то же приблизительно время овладел северною половиною Израильского царства. [Некоторые из новых толкователей (напр., Condamin) исправляют чтение текста 16-го ст., следуя переводу LXX и принимая во внимание контекст речи. Вместо: царями ее, как переводит русский синодальный перевод, они читают царей (т. е. melachim вместо melcheja) и читают всю фразу так: "страна (иудея), за которую ты боишься (нападения) двух царей, будет опустошена". 17-й стих является при таком толковании дальнейшим раскрытием 16-го, начинающего таким образом изображение наказания, какому подвергнется Ахаз за свое неверие словам Божиим. Принимая во внимание то обстоятельство, что русский перевод, согласный с мазоретским еврейским текстом, объединяет неправильно оба царства - Сирийское и Израильское в одну землю, можно призвать, что толкование Condamin'a является гораздо более естественным.]
Adam Clarke: Commentary on the Bible - 1831
7:15: That he may know "When he shall know" - "Though so much has been written on this important passage, there is an obscurity and inconsequence which still attends it, in the general run of all the interpretations given to it by the most learned. And this obscure incoherence is given to it by the false rendering of a Hebrew particle, viz., ל le, in לדעתו ledato. This has been generally rendered, either 'that he may know,' or 'till he know.' It is capable of either version, without doubt; but either of these versions makes Isa 7:15 incoherent and inconsistent with Isa 7:16. For Isa 7:16 plainly means to give a reason for the assertion in Isa 7:16, because it is subjoined to it by the particle כי ki, for. But it is no reason why a child should eat butter and honey till he was at an age to distinguish, that before that time the land of his nativity should be free from its enemies. This latter supposition indeed implies, what is inconsistent with the preceding assertion. For it implies, that in part of that time of the infancy spoken of the land should not be free from enemies, and consequently these species of delicate food could not be attainable, as they are in times of peace. The other version, 'that he may know,' has no meaning at all; for what sense is there in asserting, that a child shall eat butter and honey that he may know to refuse evil and choose good? Is there any such effect in this food? Surely not. Besides, the child is thus represented to eat those things, which only a state of peace produces, during its whole infancy, inconsistently with Isa 7:16, which promises a relief from enemies only before the end of this infancy: implying plainly, that part of it would be passed in distressful times of war and siege, which was the state of things when the prophecy was delivered.
"But all these objections are cut off, and a clear, coherent sense is given to this passage, by giving another sense to the particle ל le. which never occurred to me till I saw it in Harmer's Observat., vol. i., p. 299. See how coherent the words of the prophet run, with how natural a connection one clause follows another, by properly rendering this one particle: 'Behold this Virgin shall conceive and bear a Son, and thou shalt call his name Immanuel; butter and honey, shall he eat, when he shall know to refuse evil, and choose good. For before this child shall know to refuse evil and choose good, the land shall be desolate, by whose two kings thou art distressed.' Thus Isa 7:16 subjoins a plain reason why the child should eat butter and honey, the food of plentiful times, when he came to a distinguishing age; viz., because before that time the country of the two kings, who now distressed Judea, should be desolated; and so Judea should recover that plenty which attends peace. That this rendering, which gives perspicuity and rational connection to the passage, is according to the use of the Hebrew particle, is certain. Thus לפנות בקר liphnoth boker, 'at the appearing of morning, or when morning appeared,' Exo 14:27; לעת האכל leeth haochel, 'at mealtime, or when it was time to eat,' Rut 2:14. In the same manner, לדעתו ledato, 'at his knowing, that is, when he knows.'
"Harmer (ibid.) has clearly shown that these articles of food are delicacies in the East, and, as such, denote a state of plenty. See also Jos 5:6. They therefore naturally express the plenty of the country, as a mark of peace restored to it. Indeed, in Isa 7:22 it expresses a plenty arising from the thinness of the people; but that it signifies, Isa 7:15, a plenty arising from deliverance from war then present, is evident; because otherwise there is no expression of this deliverance. And that a deliverance was intended to be here expressed is plain, from calling the child which should be born Immanuel, God with us. It is plain, also, because it is before given to the prophet in charge to make a declaration of the deliverance, Isa 7:3-7; and it is there made; and this prophecy must undoubtedly be conformable to that in this matter." - Dr. Jubb.
The circumstance of the child's eating butter and honey is explained by Jarchi, as denoting a state of plenty: "Butter and honey shall this child eat, because our land shall be full of all good." Comment in locum. The infant Jupiter, says Callimachus, was tenderly nursed with goat's milk and honey. Hymn, in Jov. 48. Homer, of the orphan daughters of Pandareus: -
Κομισσε δε δι' Αφροδιτη
Τυρῳ και μελιτι γλυκερῳ, και ἡδει οινῳ.
Odyss. XX., 68.
"Venus in tender delicacy rears
With honey, milk, and wine, their infant years."
Pope.
Τρυφης εστιν ενδειξις; "This is a description of delicate food," says Eustathius on the place.
Agreeably to the observations communicated by the learned person above mentioned, which perfectly well explain the historical sense of this much disputed passage, not excluding a higher secondary sense, the obvious and literal meaning of the prophecy is this:" that within the time that a young woman, now a virgin, should conceive and bring forth a child, and that child should arrive at such an age as to distinguish between good and evil, that is, within a few years, (compare Isa 8:4), the enemies of Judah should be destroyed." But the prophecy is introduced in so solemn a manner; the sign is so marked, as a sign selected and given by God himself, after Ahaz had rejected the offer of any sign of his own choosing out of the whole compass of nature; the terms of the prophecy are so peculiar, and the name of the child so expressive, containing in them much more than the circumstances of the birth of a common child required, or even admitted; that we may easily suppose that, in minds prepared by the general expectation of a great Deliverer to spring from the house of David, they raised hopes far beyond what the present occasion suggested; especially when it was found, that in the subsequent prophecy, delivered immediately afterward, this child, called Immanuel, is treated as the Lord and Prince of the land of Judah. Who could this be, other than the heir of the throne of David; under which character a great and even a Divine person had been promised? No one of that age answered to this character except Hezekiah; but he was certainly born nine or ten years before the delivery of this prophecy. That this was so understood at that time is collected, I think, with great probability, from a passage of Micah, a prophet contemporary with Isaiah, but who began to prophesy after him; and who, as I have already observed, imitated him, and sometimes used his expressions. Micah, having delivered that remarkable prophecy which determines the place of the birth of Messiah, "the Ruler of God's people, whose goings forth have been of old, from everlasting;" that it should be Bethlehem Ephratah; adds immediately, that nevertheless, in the mean time, God would deliver his people into the hands of their enemies: "He will give them up, till she, who is to bear a child, shall bring forth," Mic 5:3. This obviously and plainly refers to some known prophecy concerning a woman to bring forth a child; and seems much more properly applicable to this passage of Isaiah than to any others of the same prophet, to which some interpreters have applied it. St. Matthew, therefore, in applying this prophecy to the birth of Christ, does it, not merely in the way of accommodating the words of the prophet to a suitable case not in the prophet's view, but takes it in its strictest, clearest, and most important sense; and applies it according to the original design and principal intention of the prophet. - L.
After all this learned criticism, I think something is still wanting to diffuse the proper light over this important prophecy. On Mat 1:23 I have given what I judge to be the true meaning and right application of the whole passage, as there quoted by the evangelist, the substance of which it will be necessary to repeat here: -
At the time referred to, the kingdom of Judah, under the government of Ahaz, was reduced very low. Pekah, king of Israel, had slain in Judea one hundred and twenty thousand persons in one day; and carried away captives two hundred thousand, including women and children, together with much spoil. To add to their distress, Rezin, king of Syria, being confederate with Pekah, had taken Elath, a fortified city of Judah, and carried the inhabitants away captive to Damascus. In this critical conjuncture, need we wonder that Ahaz was afraid that the enemies who were now united against him must prevail, destroy Jerusalem, end the kingdom of Judah, and annihilate the family of David? To meet and remove this fear, apparently well grounded, Isaiah is sent from the Lord to Ahaz, swallowed up now both by sorrow and by unbelief, in order to assure him that the counsels of his enemies should not stand; and that they should be utterly discomfited. To encourage Ahaz, he commands him to ask a sign or miracle, which should be a pledge in hand, that God should, in due time, fulfill the predictions of his servant, as related in the context. On Ahaz humbly refusing to ask any sign, it is immediately added, "Therefore the Lord himself shall give you a sign; Behold, a virgin shall conceive and bear a son; and shall call his name Immanuel. Butter and honey shall he eat," etc. Both the Divine and human nature of our Lord, as well as the miraculous conception, appear to be pointed out in the prophecy quoted here by the evangelist: He shall be called עמנואל Immanuel; literally, The Strong God with Us: similar to those words in the New Testament: The word which was God - was made flesh, and dwelt among us, full of grace and truth; Joh 1:1, Joh 1:14. And God was manifested in the flesh, Ti1 3:16. So that we are to understand God with us to imply, God incarnated - God in human nature. This seems farther evident from the words of the prophet, Isa 7:15 : Butter and honey shall he eat - he shall be truly man - grow up and be nourished in a human natural way; which refers to his being With Us, i.e., incarnated. To which the prophet adds, That he may know to refuse the evil, and choose the good; or rather, According to his knowledge, לדעתו ledato, reprobating the evil, and choosing the good; this refers to him as God, and is the same idea given by this prophet, chap. Isa 53:11 : By (or in) his knowledge, בדעתו bedato, (the knowledge of Christ crucified), shall my righteous servant justify many; for he shall bear their offenses. Now this union of the Divine and human nature is termed a sign or miracle, אות oth, i.e., something which exceeds the power of nature to produce. And this miraculous union was to be brought about in a miraculous way: Behold, a Virgin shall conceive: the word is very emphatic, העלמה haalmah, The virgin; the only one that ever was, or ever shall be, a mother in this way. But the Jews, and some called Christians, who have espoused their desperate cause, assert that "the word עלמה almah does not signify a Virgin only; for it is applied Pro 30:19 to signify a young married woman." I answer, that this latter text is no proof of the contrary doctrine: the words דרך גבר בעלמה derech geber bealmah, the way of a man with a maid, cannot be proved to mean that for which it is produced. Besides, one of De Rossi's MSS. reads בעלמיו bealmaiv, the way of a strong or stout man (גבר geber) In His Youth; and in this reading the Syriac, Septuagint, Vulgate, and Arabic agree; which are followed by the first version in the English language, as it stands in a MS. in my own possession: the weie of a man in his waxing youth: so that this place, the only one that can with any probability of success be produced, were the interpretation contended for correct, which I am by no means disposed to admit, proves nothing. Besides, the consent of so many versions in the opposite meaning deprives it of much of its influence in this question.
The word עלמה almah, comes from עלם alam, to lie hid, be concealed: and we are told, that "virgins were so called, because they were concealed or closely kept up in their father's houses till the time of their marriage." This is not correct: see the case of Rebecca, Gen 24:43 (note), and my note there; that of Rachel, Gen 29:6-9 (note), and the note there also; and see the case of Miriam, the sister of Moses, Exo 2:8, and also the Chaldee paraphrase on Lam 1:4, where the virgins are represented as going out in the dance. And see also the whole history of Ruth. This being concealed or kept at home, on which so much stress is laid, is purely fanciful; for we find that young unmarried women drew water, kept sheep, gleaned publicly in the fields, etc., etc., and the same works they perform among the Turcomans to the present day. This reason, therefore, does not account for the radical meaning of the word; and we must seek it elsewhere. Another well-known and often-used root in the Hebrew tongue will cast light on this subject. This is גלה galah, which signifies to reveal, make manifest, or uncover; and is often applied to matrimonial connections in different parts of the Mosaic law: עלם alam, therefore, may be considered as implying the concealment of the virgin, as such, till lawful, marriage had taken place. A virgin was not called עלמה almah, because she was concealed by being kept at home in her father's house, which is not true; but, literally and physically, because as a woman she had not been uncovered - she had not known man. This fully applies to the blessed virgin, see Luk 1:34. "How can this be, seeing I know no man?" And this text throws much light on the subject before us. This also is in perfect agreement with the ancient prophecy, "The seed of the woman shall bruise the head of the serpent," Gen 3:15; for the person who was to destroy the work of the devil was to be the progeny of the woman, without any concurrence of the man. And hence the text in Genesis speaks as fully of the virgin state of the person from whom Christ, according to the flesh, should come, as that in the prophet, or this in the evangelist. According to the original promise there was to be a seed, a human being, who should destroy sin: but this seed or human being, must come from the woman Alone; and no woman Alone could produce such a human being without being a virgin. Hence, A virgin shall bear a son, is the very spirit and meaning of the original text, independently of the illustration given by the prophet; and the fact recorded by the evangelist is the proof of the whole. But how could that be a sign to Ahaz which was to take place so many hundreds of years after? I answer, the meaning of the prophet is plain: not only Rezin and Pekah should be unsuccessful against Jerusalem at that time, which was the fact; but Jerusalem, Judea, and the house of David should be both preserved, notwithstanding their depressed state, and the multitude of their adversaries, till the time should come when a Virgin should bear a son. This is a most remarkable circumstance the house of David could never fail, till a virgin should conceive and bear a son - nor did it: but when that incredible and miraculous fact did take place, the kingdom and house of David became extinct! This is an irrefragable confutation of every argument a Jew can offer in vindication of his opposition to the Gospel of Christ. Either the prophecy in Isaiah has been fulfilled, or the kingdom and house of David are yet standing. But the kingdom of David, we know, is destroyed: and where is the man, Jew or Gentile, that can show us a single descendant of David on the face of the earth? The prophecy could not fail: the kingdom and house of David have failed; the virgin, therefore, must have brought forth her son, and this son is Jesus, the Christ. Thus Moses, Isaiah, and Matthew concur; and facts the most unequivocal have confirmed the whole! Behold the wisdom and providence of God!
Notwithstanding what has been said above, it may be asked, In what sense could this name, Immanuel, be applied to Jesus Christ, if he be not truly and properly God? Could the Spirit of truth ever design that Christians should receive him as an angel or a mere man; and yet, in the very beginning of the Gospel history, apply a character to him which belongs only to the most high God? Surely no. In what sense, then, is Christ God with Us? Jesus is called Immanuel, or God with us, in his incarnation; God united to our nature; God with man, God in man; God with us, by his continual protection; God with us, by the influences of his Holy Spirit, in the holy sacrament, in the preaching of his word, in private prayer. And God with us, through every action of our life, that we begin, continue, and end in his name. He is God with us, to comfort, enlighten, protect, and defend us, in every time of temptation and trial, in the hour of death, in the day of judgment; and God with us and in us, and we with and in him, to all eternity.
Isa 7:17
The Lord shall bring "But Jehovah will bring" - Houbigant reads וביא vaiyabi, from the Septuagint, αλλα επαξει ὁ Θεος, to mark the transition to a new subject.
Even the king of Assyria - Houbigant supposes these words to have been a marginal gloss, brought into the text by mistake; and so likewise Archbishop Secker. Besides their having no force or effect here, they do not join well in construction with the words preceding, as may be seen by the strange manner in which the ancient interpreters have taken them; and they very inelegantly forestall the mention of the king of Assyria, which comes in with great propriety in the 20th verse (Isa 7:20). I have therefore taken the liberty of omitting them in the translation.
Albert Barnes: Notes on the Bible - 1834
7:15: Butter and honey - The word rendered "butter" (חמאה chem'â h), denotes not butter, but thick and curdled milk. This was the common mode of using milk as an article of food in the East, and is still. In no passage in the Old Testament does butter seem to be meant by the word. Jarchi says, that this circumstance denotes a state of plenty, meaning that the land should yield its usual increase notwithstanding the threatened invasion. Eustatius on this place says, that it denotes delicate food. The more probable interpretation is, that it was the usual food of children, and that it means that the child should be nourished in the customary manner. That this was the common nourishment of children, is abundantly proved by Bochart; "Hieroz." P. i. lib. xi. ch. li. p. 630. Barnabas, in his epistle says, 'The infant is first nourished with honey, and then with milk.' This was done usually by the prescription of physicians.
Paulus says, 'It is fit that the first food given to a child be honey, and then milk.' So Aetius, 'Give to a child, as its first food, honey;' see "Bochart." Some have, indeed, supposed that this refers to the fact that the Messiah should be "man" as well as God, and that his eating honey and butter was expressive of the fact that he had a "human nature!" But against this mode of interpretation, it is hoped, it is scarcely needful now to protest. It is suited to bring the Bible into contempt, and the whole science of exegesis into scorn. The Bible is a book of sense, and it should be interpreted on principles that commend themselves to the sober judgment of mankind. The word rendered "honey" - דבשׁ debash - is the same word - "dibs" - which is now used by the Arabs to denote the syrup or jelly which is made by boiling down wine. This is about the consistence of molasses, and is used as an article of food. Whether it was so employed in the time of Isaiah, cannot now be determined, but the word here may be used to denote honey; compare the note at Isa 7:22.
That he may know - As this translation now stands, it is unintelligible. It would "seem" from this, that his eating butter and honey would "contribute" to his knowing good and evil. But this cannot be the meaning. It evidently denotes 'until he shall know,' or, 'at his knowing;' Nord. "Heb. Gram.," Section 1026. 3. He shall be no urished in the usual way, "until" he shall arrive at such a period of life as to know good from evil. The Septuagint renders it, Πρινη γνῶναι αὐτὸν Prinē gnō nai auton - 'before he knows.' The Chaldee, 'Until he shall know.'
To refuse the evil ... - Ignorance of good and evil denotes infancy. Thus, in Nineveh, it is said there were 'more than sixscore thousand perons that cannot discern between their right hand and left hand;' commonly supposed to denote infants; Jon 4:11; compare Deu 1:39. The meaning is, that he should be nourished in the usual mode in infancy, and before he should be able to discern right from wrong, the land should be forsaken of its kings. At what particular period of life this occurs, it may not be easy to determine. A capability to determine, in some degree, between good and evil, or between right and wrong, is usually manifest when the child is two or three years of age. It is evinced when there is a capability of understanding "law," and feeling that it is wrong to disobey it. This is certainly shown at a very early period of life; and it is not improper, therefore, to suppose that here a time was designated which was not more than two or three years.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:15: Butter: Connecting this verse with the preceding and following, we may render with Dr. Jubb and Lowth, "Behold the virgin (haalmah as the word uniformly signifies, Gen 24:43; Exo 2:8; Psa 68:26; Pro 30:19; Sol 1:3; Sol 6:8) shall conceive and bear a son, and thou shalt call his name Immanuel; butter and honey shall he eat when he shall know to refuse the evil and choose the good. For," etc. Isa 7:22; Mat 3:4
know: Psa 51:5; Amo 5:15; Luk 1:35, Luk 2:40, Luk 2:52; Rom 12:9; Phi 1:9, Phi 1:10
Geneva 1599
7:15 (n) Butter and honey shall he eat, that he may know to refuse the evil, and choose the good.
(n) Meaning that Christ is not only God, but man also, because he will be nourished as other men until the age of discretion.
John Gill
7:15 Butter and honey shall he eat..... As the Messiah Jesus no doubt did; since he was born in a land flowing with milk and honey, and in a time of plenty, being a time of general peace; so that this phrase points at the place where, and the time when, the Messiah should be born, as well as expresses the truth of his human nature, and the manner of his bringing up, which was in common with that of other children. signifies the "cream of milk", as well as "butter", as Jarchi, in Gen 18:8, observes; and milk and honey were common food for infants:
that he may know to refuse the evil, and choose the good; meaning not knowledge of good and bad food, so as to choose the one, and refuse the other; but knowledge of moral good and evil; and this does not design the end of his eating butter and honey, as if that was in order to gain such knowledge, which have no such use and tendency; but the time until which he should live on such food; namely, until he was grown up, or come to years of discretion, when he could distinguish between good and evil; so that as the former phrase shows that he assumed a true body like ours, which was nourished with proper food; this that he assumed a reasonable soul, which, by degrees, grew and increased in wisdom and knowledge; see Lk 2:52. should be rendered, "until he knows"; as in Lev 24:12 which the Chaldee paraphrase of Onkelos renders, "until it was declared to them"; and so the Targum here,
"butter and honey shall he eat, while or before the child knows not, or until he knows to refuse the evil, and choose the good.''
John Wesley
7:15 Butter - The common food of children in that country. He - The virgin's son. Know - To discern between things good and evil.
Robert Jamieson, A. R. Fausset and David Brown
7:15 Butter--rather, curdled milk, the acid of which is grateful in the heat of the East (Job 20:17).
honey--abundant in Palestine (Judg 14:8; 1Kings 14:25; Mt 3:4). Physicians directed that the first food given to a child should be honey, the next milk [BARNABAS, Epistle]. HORSLEY takes this as implying the real humanity of the Immanuel Jesus Christ, about to be fed as other infants (Lk 2:52). Is 7:22 shows that besides the fitness of milk and honey for children, a state of distress of the inhabitants is also implied, when, by reason of the invaders, milk and honey, things produced spontaneously, shall be the only abundant articles of food [MAURER].
that he may know--rather, until He shall know.
evil . . . choose . . . good--At about three years of age moral consciousness begins (compare Is 8:4; Deut 1:39; Jon 4:11).
7:167:16: Վասն այնորիկ մինչչեւ՛ ծանուցեալ իցէ մանկանն զբարի կամ զչար, անարգեսցէ՛ զչարն՝ եւ ընտրեսցէ զբարին. եւ մնասցէ երկիրդ՝ յորմէ դուդ կասկածես յերեսա՛ց երկուց թագաւորացն[9657]։ [9657] Ոմանք. Վասն այսորիկ մինչչեւ։
16 Դրա համար մանուկը բարին կամ չարը ճանաչելուց առաջ պիտի անարգի չարը եւ ընտրի բարին, եւ այն երկիրը, որից դու վախենում ես, պիտի լքուի երկու թագաւորների պատճառով:
16 Վասն զի տղան չարը մերժելը ու բարին ընտրելը գիտնալէն առաջ Պիտի թողու այն երկիրը, Որուն երկու թագաւորներէն դուն կը վախնաս։
Վասն այնորիկ մինչչեւ ծանուցեալ իցէ մանկանն զբարի կամ զչար, անարգեսցէ զչարն եւ ընտրեսցէ զբարին. եւ մնասցէ երկիրդ յորմէ`` դուդ կասկածես` յերեսաց երկուց թագաւորացն:

7:16: Վասն այնորիկ մինչչեւ՛ ծանուցեալ իցէ մանկանն զբարի կամ զչար, անարգեսցէ՛ զչարն՝ եւ ընտրեսցէ զբարին. եւ մնասցէ երկիրդ՝ յորմէ դուդ կասկածես յերեսա՛ց երկուց թագաւորացն[9657]։
[9657] Ոմանք. Վասն այսորիկ մինչչեւ։
16 Դրա համար մանուկը բարին կամ չարը ճանաչելուց առաջ պիտի անարգի չարը եւ ընտրի բարին, եւ այն երկիրը, որից դու վախենում ես, պիտի լքուի երկու թագաւորների պատճառով:
16 Վասն զի տղան չարը մերժելը ու բարին ընտրելը գիտնալէն առաջ Պիտի թողու այն երկիրը, Որուն երկու թագաւորներէն դուն կը վախնաս։
zohrab-1805▾ eastern-1994▾ western am▾
7:167:16 ибо прежде нежели Этот Младенец будет разуметь отвергать худое и избирать доброе, земля та, которой ты страшишься, будет оставлена обоими царями ее.
7:16 διότι διοτι because; that πρὶν πριν before ἢ η or; than γνῶναι γινωσκω know τὸ ο the παιδίον παιδιον toddler; little child ἀγαθὸν αγαθος good ἢ η or; than κακὸν κακος bad; ugly ἀπειθεῖ απειθης obstinate πονηρίᾳ πονηρια harm; malignancy τοῦ ο the ἐκλέξασθαι εκλεγω select; choose τὸ ο the ἀγαθόν αγαθος good καὶ και and; even καταλειφθήσεται καταλειπω leave behind; remain ἡ ο the γῆ γη earth; land ἣν ος who; what σὺ συ you φοβῇ φοβεω afraid; fear ἀπὸ απο from; away προσώπου προσωπον face; ahead of τῶν ο the δύο δυο two βασιλέων βασιλευς monarch; king
7:16 כִּ֠י kˌî כִּי that בְּ bᵊ בְּ in טֶ֨רֶם ṭˌerem טֶרֶם beginning יֵדַ֥ע yēḏˌaʕ ידע know הַ ha הַ the נַּ֛עַר nnˈaʕar נַעַר boy מָאֹ֥ס māʔˌōs מאס retract בָּ bā בְּ in † הַ the רָ֖ע rˌāʕ רַע evil וּ û וְ and בָחֹ֣ר vāḥˈōr בחר examine בַּ ba בְּ in † הַ the טֹּ֑וב ṭṭˈôv טֹוב good תֵּעָזֵ֤ב tēʕāzˈēv עזב leave הָ hā הַ the אֲדָמָה֙ ʔᵃḏāmˌā אֲדָמָה soil אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] אַתָּ֣ה ʔattˈā אַתָּה you קָ֔ץ qˈāṣ קוץ loath מִ mi מִן from פְּנֵ֖י ppᵊnˌê פָּנֶה face שְׁנֵ֥י šᵊnˌê שְׁנַיִם two מְלָכֶֽיהָ׃ mᵊlāḵˈeʸhā מֶלֶךְ king
7:16. quia antequam sciat puer reprobare malum et eligere bonum derelinquetur terra quam tu detestaris a facie duum regum suorumFor before the child know to refuse the evil and to choose the good, the land which thou abhorrest shall be forsaken of the face of her two kings.
16. For before the child shall know to refuse the evil, and choose the good, the land whose two kings thou abhorrest shall be forsaken.
7:16. But even before the boy knows to refuse evil and to choose good, the land that you detest will be abandoned by the face of her two kings.
For before the child shall know to refuse the evil, and choose the good, the land that thou abhorrest shall be forsaken of both her kings:

7:16 ибо прежде нежели Этот Младенец будет разуметь отвергать худое и избирать доброе, земля та, которой ты страшишься, будет оставлена обоими царями ее.
7:16
διότι διοτι because; that
πρὶν πριν before
η or; than
γνῶναι γινωσκω know
τὸ ο the
παιδίον παιδιον toddler; little child
ἀγαθὸν αγαθος good
η or; than
κακὸν κακος bad; ugly
ἀπειθεῖ απειθης obstinate
πονηρίᾳ πονηρια harm; malignancy
τοῦ ο the
ἐκλέξασθαι εκλεγω select; choose
τὸ ο the
ἀγαθόν αγαθος good
καὶ και and; even
καταλειφθήσεται καταλειπω leave behind; remain
ο the
γῆ γη earth; land
ἣν ος who; what
σὺ συ you
φοβῇ φοβεω afraid; fear
ἀπὸ απο from; away
προσώπου προσωπον face; ahead of
τῶν ο the
δύο δυο two
βασιλέων βασιλευς monarch; king
7:16
כִּ֠י kˌî כִּי that
בְּ bᵊ בְּ in
טֶ֨רֶם ṭˌerem טֶרֶם beginning
יֵדַ֥ע yēḏˌaʕ ידע know
הַ ha הַ the
נַּ֛עַר nnˈaʕar נַעַר boy
מָאֹ֥ס māʔˌōs מאס retract
בָּ בְּ in
הַ the
רָ֖ע rˌāʕ רַע evil
וּ û וְ and
בָחֹ֣ר vāḥˈōr בחר examine
בַּ ba בְּ in
הַ the
טֹּ֑וב ṭṭˈôv טֹוב good
תֵּעָזֵ֤ב tēʕāzˈēv עזב leave
הָ הַ the
אֲדָמָה֙ ʔᵃḏāmˌā אֲדָמָה soil
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
אַתָּ֣ה ʔattˈā אַתָּה you
קָ֔ץ qˈāṣ קוץ loath
מִ mi מִן from
פְּנֵ֖י ppᵊnˌê פָּנֶה face
שְׁנֵ֥י šᵊnˌê שְׁנַיִם two
מְלָכֶֽיהָ׃ mᵊlāḵˈeʸhā מֶלֶךְ king
7:16. quia antequam sciat puer reprobare malum et eligere bonum derelinquetur terra quam tu detestaris a facie duum regum suorum
For before the child know to refuse the evil and to choose the good, the land which thou abhorrest shall be forsaken of the face of her two kings.
7:16. But even before the boy knows to refuse evil and to choose good, the land that you detest will be abandoned by the face of her two kings.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
7:16: The land that thou abhorrest - The land concerning which thou art so much "alarmed or distressed;" that is, the united land of Syria and Ephraim. It is mentioned here as 'the land,' or as one land, because they were united then in a firm alliance, so as to constitute, in fact, or for the purposes of invasion and conquest, one people or nation. The phrase, 'which thou abhorrest,' means properly, which thou loathest, the primary idea of the word - קוץ qû ts - being to feel a nausea, or to vomit. It then means to fear, or to feel alarm; and this, probably, is the meaning here. Abaz, however, evidently looked upon the nations of Syria and Samaria with disgust, as well as with alarm. This is the construction which is given of this passage by the Vulgate, Calvin, Grotius, Junins, Gataker, and Piscator, as well as by our common version. Another construction, however, has been given of the passage by Vitringa, JohnD. Michaelis, Lowth, Gesenius, Rosenmuller, Hengstenberg, and Hendewerk. According to this, the meaning is not that the "land" should be the object of abhorrence, but that the kings themselves were the objects of dislike or dread; and not merely that the two kings should be removed, but that the land itself was threatened with desolation. This construction is free from the objections of an exegetical kind to which the other is open, and agrees better with the idiom of the Hebrew. According to this, the correct translation would be:
For before the child shall learn to refuse the
Evil and to choose the good,
Desolate shall be the land, before whose two
Kings thou art in terror.'
Of both her kings - Ahaz took the silver and gold that was found in the temple, and sent it as a present to the king of Assyria. Induced by this, the king of Assyria marched against Damascus and killed Rezin, Kg2 16:9. This occurred but a short time after the threatened invasion of the land by Rezin and Remaliah, in the "third" year of the reign of Ahaz, and, consequently, about one year after this prophecy was delivered. Pekah, the son of Remaliah, was slain by Hoshea, the son of Elah, who conspired against him, killed him, and reigned in his stead. This occurred in the fourth year of the reign of Ahaz, for Pekah reigned twenty years. Ahaz began to reign in the seventeenth year of the reign of Pekah, and as Pekah was slain after he had reigned twenty years, it follows that he was slain in the fourth year of the reign of Ahaz - perhaps not more than two yearn after this prophecy was delivered; see Kg2 15:27, Kg2 15:30; Kg2 16:1. We have thus arrived at a knowledge of the time intended by Isaiah in Isa 7:16. The whole space of time was not, probably, more than two years.
Opinions on the Intrepretation of -16
A great variety of opinions have been entertained by interpreters in regard to this passage Isa 7:14-16. It may be useful, therefore, to state briefly what those opinions have been, and then what seems to be the true meaning.
(i) The first opinion is that which supposes that by the 'virgin' the wife of Ahaz is referred to, and that by the child which should be born, the prophet refers to Hezekiah. This is the opinion of the modern Jewish commentators generally. This interpretation pRev_ailed among the Jews in the time of Justin. But this was easily shown by Jerome to be false. Ahaz reigned in Jerusalem but sixteen years Kg2 17:2, and Hezekiah was twenty-five years old when he began to reign Kg2 18:2, and of course was not less than nine years old when this prophecy was delivered. Kimchi and Abarbanel then resorted to the supposition that Ahaz had a second wife, and that this refers to a child that was to be born of her. This supposition cannot be proved to be false, though it is evidently a mere supposition. It has been adopted by the Jews, because they were pressed by the passage by the early Christians, as constituting an argument for the divinity of Christ. The ancient Jews, it is believed, referred it mainly to the Messiah.
(ii) Others have supposed, that the prophet designated some virgin who was then present when the king and Isaiah held their conference, and that the meaning is, 'as surely as this virgin shall conceive, and bear a son, so surely shall the land be forsaken of its kings.' Thus Isenbiehl, Bauer, Cube, and Steudel held, as quoted by Hengstenberg, "Christol." i. p. 341.
(iii) Others suppose that the 'virgin' was not an actual, but only an ideal virgin. Thus Michaelis expresses it: 'By the time when one who is yet a virgin can bring forth (that is, in nine months), all will be happily changed, and the present impending danger so completely passed away, that if you were yourself to name the child, you would call him Immanuel.' Thus Eichhorn, Paulus, Hensler, and Ammon understand it; see "Hengstenberg."
(iv) Others suppose that the 'virgin' was the prophet's wife. Thus Aben Ezra, Jarchi, Faber, and Gesenius. Against this supposition there is only one objection which has been urged that is of real force, and that is, that the prophet already had a son, and of course his wife could not be spoken of as a virgin. But this objection is entirely removed by the supposition, which is by no means improbable, that the former wife of the prophet was dead, and that he was about to be united in marriage to another who was a virgin.
In regard to the prophecy itself, there have been three opinions:
(i) That it refers "exclusively" to some event in the time of the prophet; to the birth of a child then, either of the wife of Ahaz, or of the prophet, or of some other unmarried female. This would, of course, exclude all reference to the Messiah. This was formerly my opinion; and this opinion I expressed and endeavored to maintain, in the first composition of these notes. But a more careful examination of the passage has convinced me of its error, and satisfied me that the passage has reference to the Messtah. The reasons for this opinion I shall soon state.
(ii) The second opinion is, that it has "exclusive and immediate" reference to the Messiah; that it does not refer at all to any event which was "then" to occur, and that to Ahaz the future birth of a Messiah from a virgin, was to be regarded as a pledge of the divine protection, and an assurance of the safety of Jerusalem. Some of the objections to this view I shall soon state.
(iii) The third opinion, therefore, is that which "blends" these two, and which regards the prophet as speaking of the birth of a child which would soon take place of someone who was then a virgin - an event which could be known only to God, and which would, therefore, constitute a sign, or demonstration to Ahaz of the truth of what Isaiah said; but that the prophet intentionally so used language which would "also" mark a more important event, and direct the minds of the king and people onward to the future birth of one who should more fully answer to all that is here said of the child that would be born, and to whom the name Immanuel would be more appropriately given. This, I shall endeavor to show, must be the correct interpretation. In exhibiting the reasons for this opinion, we may, first, state the evidence that the prediction refers to some child that would be born "soon" as a pledge that the land would be forsaken of its kings; and secondly, the evidence that it refers also to the Messiah in a higher and fuller sense.
I. Evidence That the Prophecy Refers to Some Event Which Was Soon to Occur - To the Birth of a Child of Some One Who Was Then a Virgin, or Unmarried
(i) It is the "obvious" interpretation. It is that which would strike the great mass of people accustomed to interpret language on the principles of common sense. If the passage stood by itself; if the seventh and eighth chapters were "all" that we had; if there were no allusion to the passage in the New Testament; and if we were to sit down and merely look at the circumstances, and contemplate the narrative, the unhesitating opinion of the great mass of people would be, that it "must" have such a reference. This is a good rule of interpretation. That which strikes the mass of people; which appears to people of sound sense as the meaning of a passage on a simple perusal of it, is likely to be the true meaning of a writing.
(ii) Such an interpretation is demanded by the circumstances of the case. The immediate point of the inquiry was not about the "ultimate and final" safety of the kingdom - which would be demonstrated indeed by the announcement that the Messiah would appear - but it was about a present matter; about impending danger. An alliance was formed between Syria and Samaria. An invasion was threatened. The march of the allied armies had commenced. Jerusalem was in consternation, and Ahaz had gone forth to see if there were any means of defense. In this state of alarm, and at this juncture, Isaiah went to assure him that there was no cause for fear. It was not to assure him that the nation should be ultimately and finally safe - which might be proved by the fact that the Messiah would come, and that, therefore, God would preserve the nation; but the pledge was, that he had no reason to fear "this" invasion, and that within a short space of time the land would 'be forsaken of both its kings.' How could the fact that the Messiah would come more than seven hundred years afterward, prove this? Might not Jerusalem be taken and subdued, as it was afterward by the Chaldeans, and yet it be true that the Messiah would come, and that God would manifest himself as the protector of his people? Though, therefore, the assurance that the Messiah would come would be a general proof and pledge that the nation would be preserved and ultimately safe, yet it would not be a pledge of the "specific and immediate" thing which occupied the attention of the prophet, and of Ahaz. It would not, therefore, be a 'sign' such as the prophet offered to give, or a proof of the fulfillment of the specific prediction under consideration. This argument I regard as unanswerable. It is so obvious, and so strong, that all the attempts to answer it, by those who suppose there was an immediate and exclusive reference to the Messiah, have been entire failures.
(iii) It is a circumstance of some importance that Isaiah regarded himself and his children as 'signs' to the people of his time; see Isa 8:18. In accordance with this view, it seems he had named one child Shear-Jashub, Isa 7:3; and in accordance with the same view, he afterward named another Maher-shalal-hash-baz - both of which names are significant. This would seem to imply that he meant here to refer to a similar fact, and to the birth of a son that should be a sign also to the people of his time.
(iv) An unanswerable reason for thinking that it refers to some event which was soon to occur, and to the birth of a child "before" the land should be forsaken of the two kings, is the record contained in Isa 8:1-4. That record is evidently connected with this account, and is intended to be a public assurance of the fulfillment of what is here predicted respecting the deliverance of the land from the threatened invasion. In that passage, the prophet is directed to take a great roll Isa 7:1, and make a record concerning the son that was to be born; he calls public witnesses, people of character and well-known reputation, in attestation of the transaction Isa 7:2; he approaches the prophetess Isa 7:3; and it is expressly declared Isa 7:4 that before the child should have 'knowledge to say, My father, and my mother,' that is, be able to discern between good and evil Isa 7:16, 'the riches of Damascus and the spoil of Samaria' should be 'taken away before the king of Assyria.' This is so evidently a completion of the prophecy in isa vii., and a solemn fulfilling of it in a manner that should be satisfactory to Ahaz and the people, that it is impossible, it seems to me, to regard it any otherwise than as a real transaction. Hengstenberg, and those who suppose the prophecy to refer "immediately and exclusively" to the Messiah, are obliged to maintain that that was a 'symbolical transaction' - an opinion which might, with the same propriety, be held of any historical statement in the Bible; since there is nowhere to be found a more simple and unvarnished account of mere matter of historical fact than that. The statement, therefore, in isa 8, is conclusive demonstration, I think, that there was a reference in Isa 7:14-16, to a child of the prophet that would be soon born, and that would be a "pledge" of the divine protection, and a "proof or sign" to Ahaz that his land would be safe.
It is no objection to this that Isaiah then had a son Isa 7:3, and that, therefore, the mother of that son could not be a virgin. There is no improbability in the supposition that the mother of that son was deceased, and that Isaiah was about again to be married. Such an event is not so uncommon as to make it a matter of ridicule (see Hengstenberg, p. 342); or to render the supposition wholly incredible.
Nor is it any objection that another name was given to the child that was born to Isaiah; Isa 8:1, Isa 8:3. Nothing was more common than to give two names to children. It might have been true that the name usually given to him was Maher-shalal-hash-baz; and still true that the circumstances of his birth were such an evidence of the divine protection, and such an emblem of the divine guardianship, as to make proper the name Immanuel; see the note at Isa 7:14. It may be observed, also, that on the supposition of the strict and exclusive Messianic interpretation, the same objection might be made, and the same difficulty would lie. It was no more true of Jesus of Nazareth than of the child of Isaiah, that he was commonly called Immanuel. He had another name also, and was called by that other name. Indeed, there is not the slightest evidence that the Lord Jesus was "ever" designated by the name Immanuel as a proper name. All that the passage means is, that such should be the circumstances of the birth of the child as to render the name Immanuel proper; not that it would be applied to him in fact as the usual appellation.
Nor is it any objection to this view, that the mind of the prophet is evidently directed onward "to" the Messiah; and that the prophecy terminates Isa 8:8; Isa 9:1-7 with a reference to him. That this is so, I admit; but nothing is more common in Isaiah than for him to commence a prophecy with reference to some remarkable deliverance which was soon to occur, and to terminate it by a statement of events connected with a higher deliverance under the Messiah. By the laws of "prophetic suggestion," the mind of the prophet seized upon resemblances and analogies; was carried on to future times, which were suggested by something that he was saying or contemplating as about to occur, until the mind was absorbed, and the primary object forgotten in the contemplation of the more remote and glorious event; see the Introduction to Isaiah, Section 7. III. (3.)
II. Evidence That the Prophecy Refers to the Messiah
(i) The passage in Mat 1:22-23, is an evidence that "he" regarded this as having a reference to the Messiah, and that it had a complete fulfillment in him. This quotation of it also shows that that was the common interpretation of the passage in his time, or he would not thus have introduced it. It cannot be "proved," indeed, that Matthew means to affirm that this was the primary and original meaning of the prophecy, or that the prophet had a direct and exclusive reference to the Messiah; but it proves that in his apprehension the words had a "fulness" of meaning, and an adaptedness to the actual circumstances of the birth of the Messiah, which would accurately and appropriately express that event; see the notes at the passage in Matthew. The prophecy was not completely "fulfilled, filled up, fully and adequately met," until applied to the Messiah. That event was so remarkable; the birth of Jesus was so strictly of a virgin, and his nature so exalted, that it might be said to be a "complete and entire" fulfillment of it. The language of Isaiah, indeed, was applicable to the event referred to immediately in the time of Ahaz, and expressed that with clearness; but it more appropriately and fully expressed the event referred to by Matthew, and thus shows that the prophet designedly made use of language which would be appropriate to a future and most glorious event.
(ii) An argument of no slight importance on this subject may be drawn from the fact, that this has been the common interpretation in the Christian church. I know that this argument is not conclusive; nor should it be pressed beyond its due and proper weight. It is of force only because the united and almost uniform impression of mankind, for many generations, in regard to the meaning of a written document, is not to be rejected without great and unanswerable arguments. I know that erroneous interpretations of many passages have pRev_ailed in the church; and that the interpretation of many passages of Scripture which have pRev_ailed from age to age, have been such as have been adapted to bring the whole subject of scriptural exegesis into contempt. But we should be slow to reject that which has had in its favor the suffrages of the unlearned, as well as the learned, in the interpretation of the Bible. The interpretation which refers this passage to the Messiah has been the pRev_ailing one in all ages. It was followed by all the fathers and other Christian expositors until the middle of the eighteenth century ("Hengstenberg"); and is the pRev_ailing interpretation at the present time. Among those who have defended it, it is sufficient to mention the names of Lowth, Koppe, Rosenmuller, and Hengstenberg, in addition to those names which are found in the well-known English commentaries. It has been opposed by the modern Jews, and by German neologists; but has "not" been regarded as false by the great mass of pious and humble Christians. The argument here is simply that which would be applied in the interpretation of a passage in Homer or Virgil; that where the great mass of readers of all classes have concurred in any interpretation, there is "presumptive evidence" that it is correct - evidence, it is true, which may be set aside by argument, but which is to be admitted to be of some account in making up the mind as to the meaning of the passage in question.
(iii) The reference to the Messiah in the prophecy accords with the "general strain and manner" of Isaiah. It is in accordance with his custom, at the mention of some occurrence or deliverance which is soon to take place, to suffer the mind to fix ultimately on the more remote event of the "same general character," or lying, so to speak, "in the same range of vision" and of thought; see the Introduction, Section 7. It is also the custom of Isaiah to hold up to prominent view the idea that the nation would not be ultimately destroyed until the great Deliverer should come; that it was safe amidst all Rev_olutions; that vitality would remain like that of a tree in the depth of winter, when all the leaves are stripped off Isa 6:13; and that all their enemies would be destroyed, and the true people of God be ultimately secure and safe under their great Deliverer; see the notes at isa 34; Isa 35:1-10.
It is true, that this argument will not be "very" striking except to one who has attentively studied this prophecy; but it is believed, that no one can profoundly and carefully examine the manner of Isaiah, without being struck with it as a very important feature of his mode of communicating truth. In accordance with this, the prophecy before us means, that the nation was safe from this invasion. Ahaz feared the extinction of his kingdom, and the "permanent" annexation of Jerusalem to Syria and Samaria. Isaiah told him that that could not occur; and proffered a demonstration, that in "a very few years" the land would be forsaken of both its kings. "On another ground also it could not be." The people of God were safe. His kingdom could not be permanently destroyed. It must continue until the Messiah should come, and the eye of the prophet, in accordance with his usual custom, glanced to that future event, and he became "totally" absorbed in its contemplation, and the prophecy is finished Isa 9:1-7 by a description of the characteristics of the light that he saw in future times rising in dark Galilee Isa 9:1-2, and of the child that should be born of a virgin then.
In accordance with the same view, we may remark, as Lowth has done, that to a people accustomed to look for a great Deliverer; that had fixed their hopes on one who was to sit on the throne of David, the "language" which Isaiah used here would naturally suggest the idea of a Messiah. It was so animated, so ill adapted to describe his own son, and so suited to convey the idea of a most remarkable and unusual occurrence, that it could scarcely have been otherwise than that they should have thought of the Messiah. This is true in a special manner of the language in Isa 9:1-7.
(iv) An argument for the Messianic interpretation may be derived from the public expectation which was excited by some such prophecy as this. There is a striking similarity between it and one which is uttered by Micah, who was contemporary with Isaiah. Which was penned "first" it would not be easy to show; but they have internal evidence that they both had their origin in an expectation that the Messiah would be born of a virgin; compare the note at Isa 2:2. In Mic 5:2-3, the following prediction occurs: 'But thou, Bethlehem Ephratah, though thou be little among the thousands of Judah, yet out of thee shall he come forth unto me that is to be ruler over Israel; whose goings forth have been from of old, from the days of eternity. Therefore, will he give them up, until the time when she which travaileth hath brought forth.' That this passage refers to the birth of the Messiah, is demonstrable from Mat 2:6.
Nothing can be clearer than that this is a prediction respecting the place of his birth. The Sanhedrim, when questioned by Herod respecting the place of his birth, answered without the slightest hesitation, and referred to this place in Micah for proof. The expression, 'she which travaileth,' or, 'she that bears shall bear' - ילדה יולדה yô lē dâ h yā lâ dâ h, "she bearing shall bear" - refers evidently to some prediction of such a birth; and the word 'she that bears' (יולדה yô lē dâ h) seems to have been used somewhat in the sense of a proper name, to designate one who was well known, and of whom there had been a definite prediction. Rosenmuller remarks, 'She is not indeed expressly called a virgin, but that she is so is self-evident, since she shall bear the hero of divine origin (from everlasting), and consequently not begotten by a mortal. The predictions throw light on each other; Micah discloses the divine origin of the person predicted, Isaiah the wonderful manner of his birth.' - "Ros.," as quoted by Hengstenberg. In his first edition, Rosenmuller remarks on Mic 5:2 : 'The phrase, "she who shall bear shall bear," denotes the "virgin" from whom, in a miraculous manner, the people of that time hoped that the Messiah would be born.' If Micah refers to a well-known existing prophecy, it must evidently be this in Isaiah, since no other similar prophecy occurs in the Old Testament; and if he wrote subsequently to Isaiah, the prediction in Micah must be regarded as a proof that this was the pRev_ailing interpretation of his time.
That this was the pRev_ailing interpretation of those times, is confirmed by the traces of the belief which are to be found extensively in ancient nations, that some remarkable person would appear, who should be born in this manner. The idea of a Deliverer, to be born of a "virgin," is one that somehow had obtained an extensive pRev_alence in Oriental nations, and traces of it may be found almost everywhere among them. In the Hindoo Mythology it is said, respecting "Budhu," that be was born of "Maya," a goddess of the imagination - a virgin. Among the Chinese, there is an image of a beautiful woman with a child in her arms, which child, they say, was born of a virgin. The passsge in Virgil is well known:
Jam redit et Virgo, redeunt Saturnia regna:
Jam nova progenies coelo demittitur alto.
Tu modo mascenti puero, quo ferrea primum
Desinet, ac toto surget gens aurea mundo.
Casta fare Lucina: tuus jam regnat Apollo.
Eclog. iv. 4ff.
Comes the last age, by Cumae's maid foretold;
Afresh the mighty line of years unrolled.
The Virgin now, now Saturn's sway returns;
Now the blest globe a heaven-sprung child adorns,
Whose genial power shall whelm earth's iron race,
And plant once more the golden in its place. -
Thou chaste Lucina, but that child sustain,
And lo! disclosed thine own Apollo's reign.
Wrangham
This passage, though applied by Virgil to a different subject, has been usually regarded as having been suggested by that in Isaiah. The coincidence of thought is remarkable on any supposition; and there is no improbability in the supposition that the expectation of a great Deliverer to be born of a virgin had pRev_ailed extensively, and that Virgil made it up in this beautiful manner and applied it to a prince in his own time. On the pRev_alent expectation of such a Deliverer, see the note at Mat 2:2.
(v) But the great and the unanswerable argument for the Messianic interpretation is derived from the conclusion of the prophecy in Isa 8:8, and especially in Isa 9:1-7. The prophecy in Isa 9:1-7 is evidently connected with this; and yet "cannot" be applied to a son of Isaiah, or to any other child that should be then born. If there is any passage in the Old Testament that "must" be applied to the Messiah, that is one; see the notes on the passage. And if so, it proves, that though the prophet at first had his eye on an event which was soon to occur, and which would be to Ahaz full demonstration that the land would be safe from the impending invasion, yet that he employed language which would describe also a future glorious event, and which would be a fuller demonstration that God would protect the people. He became fully absorbed in that event, and his language at last referred to that alone. The child then about to be born would, in most of the circumstances of his birth, be an apt emblem of him who should be born in future times, since both would be a demonstration of the divine power and protection. To both, the name Immanuel, though not the common name by which either would be designated, might be appropriately given. Both would be born of a virgin - the former, of one who was then a virgin, and the birth of whose child could be known only to God - the latter, of one who should be appropriately called "the" virgin, and who should remain so at the time of his birth. This seems to me to be the meaning of this difficult prophecy. The considerations in favor of referring it to the birth of a child in the time of Isaiah, and which should be a pledge to him of the safety of his kingdom "then," seem to me to be unanswerable. And the considerations in favor of an ultimate reference to the Messiah - a reference which becomes in the issue total and absorbing - are equally unanswerable; and if so, then the twofold reference is clear.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:16: before: Deu 1:39; Jon 4:11
the land: Isa 8:4, Isa 9:11, Isa 17:1-3; Kg2 15:29, Kg2 15:30, Kg2 16:9
Carl Friedrich Keil and Franz Delitzsch
7:16
"For before the boy shall understand to refuse the evil, and choose the good, the land will be desolate, of whose two kings thou art afraid. Jehovah will bring upon thee, and upon thy people, and upon thy father's house, days such as have not come since the day when Ephraim broke away from Judah - the king of Asshur." The land of the two kings, Syria and Israel, was first of all laid waste by the Assyrians, whom Ahaz called to his assistance. Tiglath-pileser conquered Damascus and a portion of the kingdom of Israel, and led a large part of the inhabitants of the two countries into captivity (4Kings 15:29; 4Kings 16:9). Judah was then also laid waste by the Assyrians, as a punishment for having refused the help of Jehovah, and preferred the help of man. Days of adversity would come upon the royal house and people of Judah, such as ('asher, quales, as in Ex 10:6) had not come upon them since the calamitous day (l'miyyōm, inde a die; in other places we find l'min-hayyom, Ex 9:18; Deut 4:32; Deut 9:7, etc.) of the falling away of the ten tribes. The appeal to Asshur laid the foundation for the overthrow of the kingdom of Judah, quite as much as for that of the kingdom of Israel. Ahaz became the tributary vassal of the king of Assyria in consequence; and although Hezekiah was set free from Asshur through the miraculous assistance of Jehovah, what Nebuchadnezzar afterwards performed was only the accomplishment of the frustrated attempt of Sennacherib. It is with piercing force that the words "the king of Assyria" ('eth melek Asshur) are introduced at the close of the two verses. The particle 'eth is used frequently where an indefinite object is followed by the more precise and definite one (Gen 6:10; Gen 26:34). The point of the v. would be broken by eliminating the words as a gloss, as Knobel proposes. The very king to whom Ahaz had appealed in his terror, would bring Judah to the brink of destruction. The absence of any link of connection between Is 7:16 and Is 7:17 is also very effective. The hopes raised in the mind of Ahaz by Is 7:16 are suddenly turned into bitter disappointment. In the face of such catastrophes as these, Isaiah predicts the birth of Immanuel. His eating only thickened milk and honey, at a time when he knew very well what was good and what was not, would arise from the desolation of the whole of the ancient territory of the Davidic kingdom that had preceded the riper years of his youth, when he would certainly have chosen other kinds of food, if they could possibly have been found. Consequently the birth of Immanuel apparently falls between the time then present and the Assyrian calamities, and his earliest childhood appears to run parallel to the Assyrian oppression. In any case, their consequences would be still felt at the time of his riper youth. In what way the truth of the prophecy was maintained notwithstanding, we shall see presently. What follows in Is 7:18-25, is only a further expansion of Is 7:17. The promising side of the "sign" remains in the background, because this was not for Ahaz. When Ewald expresses the opinion that a promising strophe has fallen out after Is 7:17, he completely mistakes the circumstances under which the prophet uttered these predictions. In the presence of Ahaz he must keep silence as to the promises. But he pours out with all the greater fluency his threatening of judgment.
Geneva 1599
7:16 For before the (o) child shall know to refuse the evil, and choose the good, the land that thou abhorrest shall be forsaken by both her kings.
(o) Not meaning Christ, but any child: for before a child can come to the years of discretion, the kings of Samaria and Syria will be destroyed.
John Gill
7:16 For before the child shall know to refuse the evil, and choose the good,.... This may be understood of Isaiah's child, Shearjashub, he had along with him, he was bid to take with him; and who therefore must be supposed to bear some part, or answer some end or other, in this prophecy; which it is very probable may be this, viz. to assure Ahaz and the house of David that the land which was abhorred by them should be forsaken of both its kings, before the child that was with him was grown to years of discretion; though it may be understood of any child, and so of the Messiah; and the sense be, that before any child, or new born babe, such an one as is promised, Is 7:14, arrives to years of discretion, even in the space of a few years, this remarkable deliverance should be wrought, and the Jews freed from all fears of being destroyed by these princes:
the land that thou abhorrest shall be forsaken of both her kings; meaning not the land of Judea, now distressed by them, which they should leave; for that could not be said to be abhorred by Ahaz, or the house of David; but the land of Israel and Syria, called one land, because of the confederacy between the kings of them, Rezin and Remaliah's son, which Ahaz and his nobles abhorred, because of their joining together against them; and so it was, that in a very little time both these kings were cut off; Pekah the son of Remaliah was slain by Hoshea the son of Elah, who reigned in his stead, 4Kings 15:30 and Rezin was slain by the king of Assyria, 4Kings 16:9.
John Wesley
7:16 Yea - Not only this land shall be preserved until the virgin's son shall be born, but thine enemies land shall be sorely scourged, and these two kings destroyed within a very little time. This child - Shear - Jashub, whom in all probability the prophet pointed at, and who was brought hither by God's special command, Is 7:3. for this very use. The land - The lands of Syria and Israel. Forsaken - So far shall Pekah and Rezin be from conquering thy land, that they shall lose their own lands, and their lives too; which they did within two years after this time, being both slain by the king of Assyria.
Robert Jamieson, A. R. Fausset and David Brown
7:16 For--The deliverance implied in the name "Immanuel," and the cessation of distress as to food (Is 7:14-15), shall last only till the child grows to know good and evil;
for . . . the land that . . . abhorrest . . . forsaken of . . . kings--rather, desolate shall be the land, before whose two kings thou art alarmed [HENGSTENBERG and GESENIUS].
the land--namely, Syria and Samaria regarded as one (4Kings 16:9; 4Kings 15:30), just two years after this prophecy, as it foretells. HORSLEY takes it, "The land (Judah and Samaria) of (the former of) which thou art the plague (literally, 'thorn') shall be forsaken," &c.; a prediction thus, that Judah and Israel (appropriately regarded as one "land") should cease to be kingdoms (Lk 2:1; Gen 49:10) before Immanuel came.
Though temporary deliverance (Is 7:16; Is 8:4) was to be given then, and final deliverance through Messiah, sore punishment shall follow the former. After subduing Syria and Israel, the Assyrians shall encounter Egypt (4Kings 23:29), and Judah shall be the battlefield of both (Is 7:18), and be made tributary to that very Assyria (2Chron 28:20; 4Kings 16:7-8) now about to be called in as an ally (Is 39:1-6). Egypt, too, should prove a fatal ally (Is 36:6; Is 31:1, &c.).
7:177:17: Այլ ածցէ՛ Աստուած ՚ի վերայ քո, եւ ՚ի վերայ ժողովրդեան քոյ, եւ ՚ի վերայ տան հօր քոյ աւուրս՝ որ չեւ՛ եւս են եկեալ, յորմէ օրէ եհա՛ն Եփրեմ ՚ի Հրէաստանէ զարքայն Ասորեստանեայց։
17 Աստուած քեզ վրայ, քո ժողովրդի եւ քո հօր տան վրայ այնպիսի օրեր պիտի բերի, որ չեն եկել այն ժամանակից ի վեր, երբ Եփրեմն անջատուեց Հրէաստանից. -պիտի բերի Ասորեստանի արքային:
17 Տէրը քու վրադ ու քու ժողովուրդիդ վրայ Եւ քու հօրդ տանը վրայ այնպիսի օրեր պիտի բերէ, Որ Եփրեմին Յուդայէն զատուած օրէն ի վեր չեկան, Այսինքն Ասորեստանի թագաւորը»։
Այլ ածցէ Աստուած ի վերայ քո եւ ի վերայ ժողովրդեան քո եւ ի վերայ տան հօր քո աւուրս` որ չեւ եւս են եկեալ, յորմէ օրէ [106]եհան Եփրեմ ի Հրէաստանէ զարքայն`` Ասորեստանեայց:

7:17: Այլ ածցէ՛ Աստուած ՚ի վերայ քո, եւ ՚ի վերայ ժողովրդեան քոյ, եւ ՚ի վերայ տան հօր քոյ աւուրս՝ որ չեւ՛ եւս են եկեալ, յորմէ օրէ եհա՛ն Եփրեմ ՚ի Հրէաստանէ զարքայն Ասորեստանեայց։
17 Աստուած քեզ վրայ, քո ժողովրդի եւ քո հօր տան վրայ այնպիսի օրեր պիտի բերի, որ չեն եկել այն ժամանակից ի վեր, երբ Եփրեմն անջատուեց Հրէաստանից. -պիտի բերի Ասորեստանի արքային:
17 Տէրը քու վրադ ու քու ժողովուրդիդ վրայ Եւ քու հօրդ տանը վրայ այնպիսի օրեր պիտի բերէ, Որ Եփրեմին Յուդայէն զատուած օրէն ի վեր չեկան, Այսինքն Ասորեստանի թագաւորը»։
zohrab-1805▾ eastern-1994▾ western am▾
7:177:17 Но наведет Господь на тебя и на народ твой и на дом отца твоего дни, какие не приходили со времени отпадения Ефрема от Иуды, наведет царя Ассирийского.
7:17 ἀλλὰ αλλα but ἐπάξει επαγω instigate; bring on ὁ ο the θεὸς θεος God ἐπὶ επι in; on σὲ σε.1 you καὶ και and; even ἐπὶ επι in; on τὸν ο the λαόν λαος populace; population σου σου of you; your καὶ και and; even ἐπὶ επι in; on τὸν ο the οἶκον οικος home; household τοῦ ο the πατρός πατηρ father σου σου of you; your ἡμέρας ημερα day αἳ ος who; what οὔπω ουπω not yet ἥκασιν ηκω here ἀφ᾿ απο from; away ἧς ος who; what ἡμέρας ημερα day ἀφεῖλεν αφαιρεω take away Εφραιμ εφραιμ Ephraim; Efrem ἀπὸ απο from; away Ιουδα ιουδα Iouda; Iutha τὸν ο the βασιλέα βασιλευς monarch; king τῶν ο the Ἀσσυρίων ασσυριος Assyrios; Assirios
7:17 יָבִ֨יא yāvˌî בוא come יְהוָ֜ה [yᵊhwˈāh] יְהוָה YHWH עָלֶ֗יךָ ʕālˈeʸḵā עַל upon וְ wᵊ וְ and עַֽל־ ʕˈal- עַל upon עַמְּךָ֮ ʕammᵊḵˈā עַם people וְ wᵊ וְ and עַל־ ʕal- עַל upon בֵּ֣ית bˈêṯ בַּיִת house אָבִיךָ֒ ʔāvîḵˌā אָב father יָמִים֙ yāmîm יֹום day אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] לֹא־ lō- לֹא not בָ֔אוּ vˈāʔû בוא come לְ lᵊ לְ to מִ mi מִן from יֹּ֥ום yyˌôm יֹום day סוּר־ sûr- סור turn aside אֶפְרַ֖יִם ʔefrˌayim אֶפְרַיִם Ephraim מֵ mē מִן from עַ֣ל ʕˈal עַל upon יְהוּדָ֑ה yᵊhûḏˈā יְהוּדָה Judah אֵ֖ת ʔˌēṯ אֵת [object marker] מֶ֥לֶךְ mˌeleḵ מֶלֶךְ king אַשּֽׁוּר׃ פ ʔaššˈûr . f אַשּׁוּר Asshur
7:17. adducet Dominus super te et super populum tuum et super domum patris tui dies qui non venerunt a diebus separationis Ephraim a Iuda cum rege AssyriorumThe Lord shall bring upon thee, and upon thy people, and upon the house of thy father, days that have not come since the time of the separation of Ephraim from Juda with the king of the Assyrians.
17. The LORD shall bring upon thee, and upon thy people, and upon thy father’s house, days that have not come, from the day that Ephraim departed from Judah; the king of Assyria.
7:17. The Lord will lead over you, and over your people, and over the house of your father, such days as have not occurred since the days of the separation of Ephraim from Judah by the king of the Assyrians.
The LORD shall bring upon thee, and upon thy people, and upon thy father' s house, days that have not come, from the day that Ephraim departed from Judah; [even] the king of Assyria:

7:17 Но наведет Господь на тебя и на народ твой и на дом отца твоего дни, какие не приходили со времени отпадения Ефрема от Иуды, наведет царя Ассирийского.
7:17
ἀλλὰ αλλα but
ἐπάξει επαγω instigate; bring on
ο the
θεὸς θεος God
ἐπὶ επι in; on
σὲ σε.1 you
καὶ και and; even
ἐπὶ επι in; on
τὸν ο the
λαόν λαος populace; population
σου σου of you; your
καὶ και and; even
ἐπὶ επι in; on
τὸν ο the
οἶκον οικος home; household
τοῦ ο the
πατρός πατηρ father
σου σου of you; your
ἡμέρας ημερα day
αἳ ος who; what
οὔπω ουπω not yet
ἥκασιν ηκω here
ἀφ᾿ απο from; away
ἧς ος who; what
ἡμέρας ημερα day
ἀφεῖλεν αφαιρεω take away
Εφραιμ εφραιμ Ephraim; Efrem
ἀπὸ απο from; away
Ιουδα ιουδα Iouda; Iutha
τὸν ο the
βασιλέα βασιλευς monarch; king
τῶν ο the
Ἀσσυρίων ασσυριος Assyrios; Assirios
7:17
יָבִ֨יא yāvˌî בוא come
יְהוָ֜ה [yᵊhwˈāh] יְהוָה YHWH
עָלֶ֗יךָ ʕālˈeʸḵā עַל upon
וְ wᵊ וְ and
עַֽל־ ʕˈal- עַל upon
עַמְּךָ֮ ʕammᵊḵˈā עַם people
וְ wᵊ וְ and
עַל־ ʕal- עַל upon
בֵּ֣ית bˈêṯ בַּיִת house
אָבִיךָ֒ ʔāvîḵˌā אָב father
יָמִים֙ yāmîm יֹום day
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
לֹא־ lō- לֹא not
בָ֔אוּ vˈāʔû בוא come
לְ lᵊ לְ to
מִ mi מִן from
יֹּ֥ום yyˌôm יֹום day
סוּר־ sûr- סור turn aside
אֶפְרַ֖יִם ʔefrˌayim אֶפְרַיִם Ephraim
מֵ מִן from
עַ֣ל ʕˈal עַל upon
יְהוּדָ֑ה yᵊhûḏˈā יְהוּדָה Judah
אֵ֖ת ʔˌēṯ אֵת [object marker]
מֶ֥לֶךְ mˌeleḵ מֶלֶךְ king
אַשּֽׁוּר׃ פ ʔaššˈûr . f אַשּׁוּר Asshur
7:17. adducet Dominus super te et super populum tuum et super domum patris tui dies qui non venerunt a diebus separationis Ephraim a Iuda cum rege Assyriorum
The Lord shall bring upon thee, and upon thy people, and upon the house of thy father, days that have not come since the time of the separation of Ephraim from Juda with the king of the Assyrians.
7:17. The Lord will lead over you, and over your people, and over the house of your father, such days as have not occurred since the days of the separation of Ephraim from Judah by the king of the Assyrians.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
jw▾ jg▾ gnv▾ tr▾ ab▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
17: На тебя. При Ахазе царь ассирийский еще не занимал территории Иудейского государства, по зато Ахаз вступил в вассальные отношения к этому царю. Это обстоятельство лишило Иудейское царство независимости и имело не менее печальные последствия, чем отпадение 10-ти колен израильских при Ровоаме.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
17 The LORD shall bring upon thee, and upon thy people, and upon thy father's house, days that have not come, from the day that Ephraim departed from Judah; even the king of Assyria. 18 And it shall come to pass in that day, that the LORD shall hiss for the fly that is in the uttermost part of the rivers of Egypt, and for the bee that is in the land of Assyria. 19 And they shall come, and shall rest all of them in the desolate valleys, and in the holes of the rocks, and upon all thorns, and upon all bushes. 20 In the same day shall the Lord shave with a razor that is hired, namely, by them beyond the river, by the king of Assyria, the head, and the hair of the feet: and it shall also consume the beard. 21 And it shall come to pass in that day, that a man shall nourish a young cow, and two sheep; 22 And it shall come to pass, for the abundance of milk that they shall give he shall eat butter: for butter and honey shall every one eat that is left in the land. 23 And it shall come to pass in that day, that every place shall be, where there were a thousand vines at a thousand silverlings, it shall even be for briers and thorns. 24 With arrows and with bows shall men come thither; because all the land shall become briers and thorns. 25 And on all hills that shall be digged with the mattock, there shall not come thither the fear of briers and thorns: but it shall be for the sending forth of oxen, and for the treading of lesser cattle.
After the comfortable promises made to Ahaz as a branch of the house of David, here follow terrible threatenings against him, as a degenerate branch of that house; for though the loving-kindness of God shall not be utterly taken away, for the sake of David and the covenant made with him, yet his iniquity shall be chastened with the rod, and his sin with stripes. Let those that will not mix faith with the promises of God expect to hear the alarms of his threatenings.
I. The judgment threatened is very great, v. 17. It is very great, for it is general; it shall be brought upon the prince himself (high as he is, he shall not be out of the reach of it), and upon the people, the whole body of the nation, and upon the royal family, upon all thy father's house; it shall be a judgment entailed on posterity, and shall go along with the royal blood. It is very great, for it shall be unprecedented--days that have not come; so dark, so gloomy, so melancholy, as never were the like since the revolt of the ten tribes, when Ephraim departed from Judah, which was indeed a sad time to the house of David. Note, The longer men continue in sin the sorer punishments they have reason to expect. It is the Lord that will bring these days upon them, for our times are in his hand, and who can resist or escape the judgments he brings?
II. The enemy that should be employed as the instrument of this judgment is the king of Assyria. Ahaz reposed great confidence in that prince for help against the confederate powers of Israel and Syria, and minded the less what God said to him by his prophet for his encouragement because he built much upon his interest in the king of Assyria, and had meanly promised to be his servant if he would send him some succours; he had also, made him a present of gold and silver, for which he drained the treasures both of church and state, 2 Kings xvi. 7, 8. Now God threatens that that king of Assyria whom he made his stay instead of God should become a scourge to him. He was so speedily; for, when he came to him, he distressed him, but strengthened him not (2 Chron. xxviii. 20), the reed not only broke under him, but ran into his hand, and pierced it, and thenceforward the kings of Assyria were, for a long time, grieving thorns to Judah, and gave them a great deal of trouble. Note, The creature that we make our hope commonly proves our hurt. The king of Assyria, not long after this, made himself master of the ten tribes, carried them captive, and laid their country waste, so as fully to answer the prediction here; and perhaps it may refer to that, as an explication of v. 8, where it is foretold that Ephraim shall be broken, that it shall not be a people; and it is easy to suppose that the prophet (at v. 17) turns his speech to the king of Israel, denouncing God's judgments against him for invading Judah. But the expositors universally understand it of Ahaz and his kingdom. Now observe, 1. Summons given to the invaders (v. 18): The Lord shall whistle for the fly and the bee. See ch. v. 26. Enemies that seem as contemptible as a fly or a bee, and are as easily crushed, shall yet, when God pleases, do his work as effectually as lions and young lions. Though they are as far distant from one another as the rivers of Egypt and the land of Assyria, yet they shall punctually meet to join in this work when God commands their attendance; for, when God has work to do, he will not be at a loss for instruments to do it with. 2. Possession taken by them, v. 19. It should seem as if the country were in no condition to make resistance. They find no difficulties in forcing their way, but come and rest all of them in the desolate valleys, which the inhabitants had deserted upon the first alarm, and left them a cheap and easy prey to the invaders. They shall come and rest in the low grounds like swarms of flies and bees, and shall render themselves impregnable by taking shelter in the holes of the rocks, as bees often do, and showing themselves formidable by appearing openly upon all thorns and all bushes; so generally shall the land be overspread with them. These bees shall knit upon the thorns and bushes, and there rest undisturbed. 3. Great desolations made, and the country generally depopulated (v. 20): The Lord shall shave the hair of the head, and beard, and feet; he shall sweep all away, as the leper, when he was cleansed, shaved off all his hair, Lev. xiv. 8, 9. This is done with a razor which is hired, either which God has hired (as if he had none of his own; but what he hires, and whom he employs in any service for him, he will pay for. See Ezek. xxix. 18, 19), or which Ahaz has hired for his assistance. God will make that to be an instrument of his destruction which he hired into his service. Note, Many are beaten with that arm of flesh which they trusted to rather than to the arm of the Lord, and which they were at a great expense upon, when by faith and prayer they might have found cheap and easy succour in God. 4. The consequences of this general depopulation. (1.) The flocks of cattle shall be all destroyed, so that a man who had herds and flocks in abundance shall be stripped of them all by the enemy, and shall with much ado save for his own use a young cow and two sheep--a poor stock (v. 21), yet he shall think himself happy in having any left. (2.) The few cattle that are left shall have such a large compass of ground to feed in that they shall give abundance of milk, and very good milk, such as shall produce butter enough, v. 22. There shall also be such want of men that the milk of one cow and two sheep shall serve a whole family, which used to keep abundance of servants and consume a great deal, but is now reduced. (3.) The breed of cattle shall be destroyed; so that those who used to eat flesh ( as the Jews commonly did) shall be necessitated to confine themselves to butter and honey, for there shall be no flesh for them; and the country shall be so depopulated that there shall be butter and honey enough for the few that are left in it. (4.) Good land, that used to be let well, shall be all overrun with briers and thorns (v. 23); where there used to be a thousand vines planted, for which the tenants used to pay a thousand shekels, or pieces of silver, yearly rent, there shall be nothing now but briers and thorns, no profit either for landlord or tenant, all being laid waste by the army of the invaders. Note, God can soon turn a fruitful land into barrenness; and it is just with him to turn vines into briers if we, instead of bringing forth grapes to him, bring forth wild grapes, ch. v. 4. (5.) The implements of husbandry shall be turned into instruments of war, v. 24. The whole land having become briers and thorns, the grounds that men used to come to with sickles and pruning-hooks to gather in the fruits they shall now come to with arrows and bows, to hunt for wild beasts in the thickets, or to defend themselves from the robbers that lurk in the bushes, seeking for prey, or to kill the serpents and venomous beasts that are hid there. This denotes a very sad change of the face of that pleasant land. But what melancholy change is there which sin will not make with a people? (6.) Where briers and thorns were wont to be of use and to do good service, even in the hedges, for the defence of the enclosed grounds, they shall be plucked up, and all laid in common. There shall be briers and thorns in abundance where they should not be, but none where they should be, v. 25. The hills that shall be digged with the mattock, for special use, from which the cattle used to be kept off with the fear of briers and thorns, shall now be thrown open, the hedges broken down for the boar out of the wood to waste it, Ps. lxxx. 12, 13. It shall be left at large for oxen to run in and less cattle. See the effect of sin and the curse; it has made the earth a forest of thorns and thistles, except as it is forced into some order by the constant care and labour of man. And see what folly it is to set our hearts upon possessions of lands, be they every so fruitful, ever so pleasant; if they lie ever so little neglected and uncultivated, or if they be abused by a wasteful careless heir or tenant, or the country be laid waste by war, they will soon become frightful deserts. Heaven is a paradise not subject to such changes.
Albert Barnes: Notes on the Bible - 1834
7:17: The Lord shall bring ... - The prophet having assured Ahaz that his kingdom should be free from the invasion that then threatened it, proceeds, however, to state to him that it would be endangered from another source.
Thy father's house - The royal family - the princes and nobles.
Days that have not come - Times of calamity that have not been equalled.
From the day that Ephraim departed from Judah - From the time of the separation of the ten tribes from the tribes of Judah and Benjamin.
Even the king of Assyria - This was done in the following manner. Though the siege which Rezin and Pekah had undertaken was not at this time successful, yet they returned the year after with stronger forces, and with counsels better concerted, and again besieged the city. This was in consequence of the continued and increasing wickedness of Ahaz; Ch2 28:1-5. In this expedition, a great multitude were taken captives, and carried to Damascus; Ch2 28:5. Pekah at this time also killed 120, 000 of the Jews in one day Ch2 28:6; and Zichri, a valiant man of Ephraim, killed Maaseiah the son of Ahaz. At this time, also, Pekah took no less than 200, 000 of the kingdom of Judah, proposing to take them to Samaria, but was pRev_ented by the influence of the prophet Oded; Ch2 28:8-15. In this calamity, Ahaz stripped the temple of its treasures and ornaments, and sent them to Tiglath-pileser, king of Assyria, to induce him to come and defend him from the united arms of Syria and Ephraim. The consequence was, as might have been foreseen, that the king of Assyria took occasion, from this, to bring increasing calamities upon the kingdom of Ahaz. He first, indeed, killed Rezin, and took Damascus; Kg2 16:7.
Having subdued the kingdoms of Damascus and Ephraim, Tiglath-pileser became a more formidable enemy to Ahaz than both of them. His object was not to aid Ahaz, but to distress him Ch2 28:20; and his coming professedly and at the request of Ahaz, to his help, was a more formidable calamity than the threatened invasion of both Rezin and Pekah. God has power to punish a wicked nation in his own way. When they seek human aid, he can make this a scourge. He has kings and nations under his control; and though a wicked prince may seek earthly alliance, yet it is easy for God to allow such allies to indulge their ambition and love of rapine, and make them the very instruments of punishing the nation which they were called to defend. It should be observed that this phrase, 'even the king of Assyria,' is by many critics thought to be spurious, or a marginal reading, or gloss, that has by some means crept into the text. The ground of this opinion is, that it does not harmonize entirely with the following verse, where "Egypt" is mentioned as well as Assyria, and that it does not agree with the poetical form of the passage.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:17: bring upon: Isa 8:7, Isa 8:8, Isa 10:5, Isa 10:6, Isa 36:1-37:38; 2Kings 18:1-19:37; Ch2 28:19-21, Ch2 32:1-33; Ch2 33:11, Ch2 36:6-20; Neh 9:32
the day: Kg1 12:16-19; Ch2 10:16-19
Geneva 1599
7:17 The LORD shall bring upon thee, and upon thy people, and upon thy father's house, days that have not come, from the day that (p) Ephraim departed from Judah; [even] the king of (q) Assyria.
(p) Since the time that the twelve tribes rebelled under Rehoboam.
(q) In whom you have put your trust.
John Gill
7:17 The Lord shall bring upon thee,.... These words are directed to Ahaz; and show, that though he and his kingdom would be safe from the two kings that conspired against him, yet evils should come upon him from another quarter, even from the Assyrians he sent to for help, and in whom he trusted; in which the Lord himself would have a hand, and permit them in his providence, in order to chastise him for his unbelief, stubbornness, and ingratitude in refusing the sign offered him, and for his other sins; and the calamities threatened began in his time; and therefore it is said, "upon thee"; for Tilgathpilneser, king of Assyria, to whom he sent for help, instead of helping and strengthening him, distressed him, 2Chron 28:20,
and upon thy people, and upon thy father's house; so in the reign of his son Hezekiah, Sennacherib, king of Assyria, invaded the land of Judah, took all its fenced cities, excepting Jerusalem, and came up even to that, 4Kings 18:13 and in the times of Zedekiah, Nebuchadnezzar, king of Babylon, came up against Jerusalem, and destroyed it, and carried the people of Judah captive, 4Kings 25:1 and these are the evil days, the days of affliction and adversity, here threatened:
days that have not come, from the day that Ephraim departed from Judah: meaning the revolt of the ten tribes from the house of David, in the times of Rehoboam, 3Kings 12:16 which was a day of great adversity, a great affliction to the house of Judah; and there had been several evil days since, and that very lately; as when the king of Syria came into the land, and carried away great multitudes captives to Damascus; and when Pekah, king of Israel, slew in Judah, on one day, a hundred and twenty thousand valiant men, and carried captive two hundred thousand women, sons and daughters, with a great spoil, 2Chron 28:5 and yet these were not to be compared with the calamitous times yet to come:
even the king of Assyria; or "with the king of Assyria", as the Vulgate Latin version renders it; rather the meaning is, that those days of trouble should come by the king of Assyria (i), as they did. The Septuagint version renders it, "from the day that Ephraim took away from Judah the king of the Assyrians"; and the Syriac and Arabic versions, just the reverse, "from the day that the king of the Assyrians", or "Assyria, carried away Ephraim from Judea"; neither of them right.
(i) "per regem Assyriae", Junius & Tremellius, Piscator; and which is preferred by Noldius, Ebr. Concord. Part. p. 120, No. 616.
John Wesley
7:17 Shall bring - But altho' God will deliver you at this time, yet he will requite all your wickedness. Thee - For part of this Assyrian storm fell in Ahaz's reign. And - Upon thy sons and successors, the kings of Judah. Days - Calamities. Departed - When ten tribes revolted from thy father's house. The king - Who may well be called their plague or calamity, as he is called the rod of God's anger, Is 10:5.
7:187:18: Եւ եղիցի յաւուր յայնմիկ շարժեսցէ՛ Տէր զճանճիւռնն որ տիրեսցէ յայնկոյս գետոյն Եգիպտացւոց, եւ զձիաստացն որ է յերկրին Ասորեստանեայց[9658]։ [9658] Ոմանք. Զճանջիռնն որ տիրես՛՛։ Յօրինակին. Զձիաստեացն որ է։
18 Այդ օրը Տէրը պիտի շարժի ճանճերին, որոնք Եգիպտոսի գետի միւս կողմն են գտնւում, եւ գոռեխներին, որոնք Ասորեստանի երկրում են:
18 Այն օրը Տէրը պիտի սուլէ, Եգիպտոսի գետերուն ծայրը եղած ճանճերը Ու Ասորեստանի երկրին մէջ եղած մեղուները
Եւ եղիցի յաւուր յայնմիկ շարժեսցէ Տէր զճանճիւռնն` [107]որ տիրեսցէ`` յայնկոյս գետոյն Եգիպտացւոց, եւ զձիաստացն որ է յերկրին Ասորեստանեայց:

7:18: Եւ եղիցի յաւուր յայնմիկ շարժեսցէ՛ Տէր զճանճիւռնն որ տիրեսցէ յայնկոյս գետոյն Եգիպտացւոց, եւ զձիաստացն որ է յերկրին Ասորեստանեայց[9658]։
[9658] Ոմանք. Զճանջիռնն որ տիրես՛՛։ Յօրինակին. Զձիաստեացն որ է։
18 Այդ օրը Տէրը պիտի շարժի ճանճերին, որոնք Եգիպտոսի գետի միւս կողմն են գտնւում, եւ գոռեխներին, որոնք Ասորեստանի երկրում են:
18 Այն օրը Տէրը պիտի սուլէ, Եգիպտոսի գետերուն ծայրը եղած ճանճերը Ու Ասորեստանի երկրին մէջ եղած մեղուները
zohrab-1805▾ eastern-1994▾ western am▾
7:187:18 И будет в тот день: даст знак Господь мухе, которая при устье реки Египетской, и пчеле, которая в земле Ассирийской,
7:18 καὶ και and; even ἔσται ειμι be ἐν εν in τῇ ο the ἡμέρᾳ ημερα day ἐκείνῃ εκεινος that συριεῖ συριζω lord; master μυίαις μυια who; what κυριεύει κυριευω lord; master μέρους μερος part; in particular ποταμοῦ ποταμος river Αἰγύπτου αιγυπτος Aigyptos; Eyiptos καὶ και and; even τῇ ο the μελίσσῃ μελισσα who; what ἐστιν ειμι be ἐν εν in χώρᾳ χωρα territory; estate Ἀσσυρίων ασσυριος Assyrios; Assirios
7:18 וְ wᵊ וְ and הָיָ֣ה׀ hāyˈā היה be בַּ ba בְּ in † הַ the יֹּ֣ום yyˈôm יֹום day הַ ha הַ the ה֗וּא hˈû הוּא he יִשְׁרֹ֤ק yišrˈōq שׁרק whistle יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH לַ la לְ to † הַ the זְּב֔וּב zzᵊvˈûv זְבוּב fly אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] בִּ bi בְּ in קְצֵ֖ה qᵊṣˌē קָצֶה end יְאֹרֵ֣י yᵊʔōrˈê יְאֹר stream מִצְרָ֑יִם miṣrˈāyim מִצְרַיִם Egypt וְ wᵊ וְ and לַ֨ lˌa לְ to † הַ the דְּבֹורָ֔ה ddᵊvôrˈā דְּבֹורָה bee אֲשֶׁ֖ר ʔᵃšˌer אֲשֶׁר [relative] בְּ bᵊ בְּ in אֶ֥רֶץ ʔˌereṣ אֶרֶץ earth אַשּֽׁוּר׃ ʔaššˈûr אַשּׁוּר Asshur
7:18. et erit in die illa sibilabit Dominus muscae quae est in extremo fluminum Aegypti et api quae est in terra AssurAnd it shall come to pass in that day, that the Lord shall hiss for the fly, that is in the uttermost parts of the rivers of Egypt, and for the bee that is in the land of Assyria.
18. And it shall come to pass in that day, that the LORD shall hiss for the fly that is in the uttermost part of the rivers of Egypt, and for the bee that is in the land of Assyria.
7:18. And this shall be in that day: the Lord will call for the fly, which is in the most distant parts of the rivers of Egypt, and for the swarm, which is in the land of Assur.
And it shall come to pass in that day, [that] the LORD shall hiss for the fly that [is] in the uttermost part of the rivers of Egypt, and for the bee that [is] in the land of Assyria:

7:18 И будет в тот день: даст знак Господь мухе, которая при устье реки Египетской, и пчеле, которая в земле Ассирийской,
7:18
καὶ και and; even
ἔσται ειμι be
ἐν εν in
τῇ ο the
ἡμέρᾳ ημερα day
ἐκείνῃ εκεινος that
συριεῖ συριζω lord; master
μυίαις μυια who; what
κυριεύει κυριευω lord; master
μέρους μερος part; in particular
ποταμοῦ ποταμος river
Αἰγύπτου αιγυπτος Aigyptos; Eyiptos
καὶ και and; even
τῇ ο the
μελίσσῃ μελισσα who; what
ἐστιν ειμι be
ἐν εν in
χώρᾳ χωρα territory; estate
Ἀσσυρίων ασσυριος Assyrios; Assirios
7:18
וְ wᵊ וְ and
הָיָ֣ה׀ hāyˈā היה be
בַּ ba בְּ in
הַ the
יֹּ֣ום yyˈôm יֹום day
הַ ha הַ the
ה֗וּא hˈû הוּא he
יִשְׁרֹ֤ק yišrˈōq שׁרק whistle
יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH
לַ la לְ to
הַ the
זְּב֔וּב zzᵊvˈûv זְבוּב fly
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
בִּ bi בְּ in
קְצֵ֖ה qᵊṣˌē קָצֶה end
יְאֹרֵ֣י yᵊʔōrˈê יְאֹר stream
מִצְרָ֑יִם miṣrˈāyim מִצְרַיִם Egypt
וְ wᵊ וְ and
לַ֨ lˌa לְ to
הַ the
דְּבֹורָ֔ה ddᵊvôrˈā דְּבֹורָה bee
אֲשֶׁ֖ר ʔᵃšˌer אֲשֶׁר [relative]
בְּ bᵊ בְּ in
אֶ֥רֶץ ʔˌereṣ אֶרֶץ earth
אַשּֽׁוּר׃ ʔaššˈûr אַשּׁוּר Asshur
7:18. et erit in die illa sibilabit Dominus muscae quae est in extremo fluminum Aegypti et api quae est in terra Assur
And it shall come to pass in that day, that the Lord shall hiss for the fly, that is in the uttermost parts of the rivers of Egypt, and for the bee that is in the land of Assyria.
7:18. And this shall be in that day: the Lord will call for the fly, which is in the most distant parts of the rivers of Egypt, and for the swarm, which is in the land of Assur.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
18: Мухе. Египтяне названы мухами с реки Египетской потому, что в Египте после наводнений, производимых Нилом, чрезвычайно размножаются мухи. Пророк хотел указать на многочисленность египетских полчищ и на настойчивость египтян, с которою они будут добиваться овладеть Палестиной (поговорка: назойлив, как муха).

Пчеле. Ассирийцы называются пчелами, потому что в их стране было много пчел и потому, что ассирийцы наносили своим врагам тяжкие поранения, были особенно злы и неукротимы в гневе, как раздраженные пчелы.
Adam Clarke: Commentary on the Bible - 1831
7:18: Hiss for the fly "Hist the fly" - See note on Isa 5:26.
Egypt, and - Assyria - Sennacherib, Esarhaddon, Pharaoh-necho, and Nebuchadnezzar, who one after another desolated Judea.
Albert Barnes: Notes on the Bible - 1834
7:18: In that day the Lord shall hiss - see the note at Isa 5:26.
For the fly - That is, for the army, or the multitude of people. The comparison of a numerous army with "flies" is not uncommon; see Homer's "Iliad," B. ii. 469, etc.
- Thick as insects play,
The wandering nation of a summer's day.
That, drawn by milky streams at evening hours
In gathered swarms surround the rural bowers;
From pail to pail with busy murmur run
The gilded legions, glittering in the sun.
Pope.
The comparison is drawn probably from the "number," but also is intended to indicate the troublesome character, of the invaders. Perhaps, also, there is an allusion here to the well-known fact that one of the ten plagues of Egypt was caused by numerous swarms of flies; Exo 8:21-24. An army would be brought up from that country as numerous, as troublesome, and as destructive as was that swarm of flies. The following description, by Bruce, of a species of flies in Abyssinia and the adjacent regions, will give an idea of the character of this calamity, and the force of the language used here:
'This insect is called Zimb; it has not been described by any naturalist. It is, in size, very little larger than a bee, of a thicker proportion, and has wings, which are broader than those of a bee, placed separate, like those of a fly: they are of pure gauze, without color or spot upon them; the head is large, the upper jaw or lip is sharp, and has at the end of it a strong pointed hair, of about a quarter of an inch long; the lower jaw has two of these pointed hairs; and this pencil of hairs, when joined together, makes a resistance to the finger, nearly equal to that of a strong hog's bristle; its legs are serrated in the inside, and the whole covered with brown hair or down. As soon as this plague appears, and their buzzing is heard, all the cattle forsake their food, and run wildly about the plain, until they die, worn out with fatigue, fright, and hunger. No remedy remains, but to leave the black earth, and hasten down to the sands of Atbara; and there they remain, while the rains last, this cruel enemy never daring to pursue them further.
Though his size be immense, as is his strength, and his body covered with a thick skin, defended with strong hair, yet even the camel is not capable to sustain the violent punctures the fly makes with his pointed proboscis. He must lose no time in removing to the sands of Atbara, for when once attacked by this fly, his body, head, and legs, break out into large bosses, which swell, break, and putrefy, to the certain destruction of the creature. Even the elephant and rhinoceros, who, by reason of their enormous bulk, and the vast quantity of food and water they daily need, cannot shift to desert and dry places as the season may require, are obliged to roll themselves in mud and mire, which, when dry, coats them over like armor, and enables them to stand their ground against this winged assassin; yet I have found some of these tubercles upon almost every elephant and rhinoceros that I have seen, and attribute them to this cause.
All the inhabitants of the seacoast of Melinda, down to Cape Gardefan, to Saba, and the south coast of the Red Sea, are obliged to put themselves in motion, and remove to the next sand, in the beginning of the rainy season, to pRev_ent all their stock of cattle from being destroyed. This is not a partial emigration; the inhabitants of all the countries, from the mountains of Abyssinia northward, to the confluence of the Nile, and Astaboras, are once a year obliged to change their abode, and seek protection in the sand of Beja; nor is there any alternative, or means of avoiding this, though a hostile band were in their way, capable of spoiling them or half their substance. This fly has no sting, though he seemed to me to be rather of the bee kind; but his motion is more rapid and sudden than that of the bee, and resembles that of the gad-fly in England. There is something particular in the sound or buzzing of this insect; it is a jarring noise together with a humming, which induces me to believe it proceeds, at least in part, from a vibration made with the three hairs at his snout.'
The uttermost part of the rivers of Egypt - The remotest part of the land - that is, from the whole country. Egypt was watered by a single river; the Nile. But this river emptied into the Mediterranean by several mouths; and from this river also were cut numerous canals to water the land. These are intended by the "rivers" of Egypt; see the notes at Isa 19:6-7. Those canals would be stagnant for no small part of the year; and around them would be produced, as is usual near stagnant waters, great quantities of flies. This prophecy was fulfilled by the invasion of the land in subsequent times by the Egyptians; Kg2 23:33-34; Ch2 35:20, Ch2 35:24; Ch2 36:1-2.
And for the bee - That is, for the "army." An army is compared to "bees" on account of their number; perhaps also on account of the pungency and severity of the sting. The comparison is common; see Deu 1:44; Deu 7:20; Psa 118:12. The Chaldee has rendered this verse, 'The Lord shall call to a people girded with the armies of the brave, who are numerous as flies, and shall bring them from the ends of the land of Egypt; and strong armies, strong as bees, and shall bring them from the land of Assyria.' No prophecy was ever more completely fulfilled than this by the successive invasions of Pharaoh-Necho, Esarhaddon and Nebuchadnezzar; see isa 36; 37; Ch2 36:7-21.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:18: hiss: Isa 5:26
fly: Isa 30:1, Isa 30:2, Isa 31:1; Exo 8:21, Exo 8:24; Deu 1:44, Deu 7:20; Jos 24:12; Psa 118:12
bee: Isa 7:17; Kg2 23:33, Kg2 23:34
Carl Friedrich Keil and Franz Delitzsch
7:18
"And it comes to pass in that day, Jehovah will hiss for the fly which is at the end of the Nile-arms of Egypt, and the bees that are in the land of Asshur; and they come and settle all of them in the valleys of the slopes, and in the clefts of the rocks, and in all the thorn-hedges, and upon all grass-plats." The prophet has already stated, in Is 5:26, that Jehovah would hiss for distant nations; and how he is able to describe them by name. The Egyptian nation, with its vast and unparalleled numbers, is compared to the swarming fly; and the Assyrian nation, with its love of war and conquest, to the stinging bee which is so hard to keep off (Deut 1:44; Ps 118:12). The emblems also correspond to the nature of the two countries: the fly to slimy Egypt with its swarms of insects (see Is 18:1),
(Note: Egypt abounds in gnats, etc., more especially in flies (muscariae), including a species of small fly (nemâth), which is a great plague to men throughout all the country of the Nile (see Hartmann, Natur-geschichtlich-medicinische Skizze der Nillnder, 1865, pp. 204- 5).)
and the bee to the more mountainous and woody Assyria, where the keeping of bees is still one of the principal branches of trade. יאר, pl. יארים, is an Egyptian name (yaro, with the article phiaro, pl. yarōu) for the Nile and its several arms. The end of the Nile-arms of Egypt, from a Palestinian point of view, was the extreme corner of the land. The military force of Egypt would march out of the whole compass of the land, and meet the Assyrian force in the Holy Land; and both together would cover the land in such a way that the valleys of steep precipitous heights (nachalee habbattoth), and clefts of the rocks (nekikē hasselâ‛im), and all the thorn-hedges (nâ‛azūzı̄m) and pastures (nahalolim, from nihēl, to lead to pasture), would be covered with these swarms. The fact that just such places are named, as afforded a suitable shelter and abundance of food for flies and bees, is a filling up of the figure in simple truthfulness to nature. And if we look at the historical fulfilment, it does not answer even in this respect to the actual letter of the prophecy; for in the time of Hezekiah no collision really took place between the Assyrian and Egyptian forces; and it was not till the days of Josiah that a collision took place between the Chaldean and Egyptian powers in the eventful battle fought between Pharaoh-Necho and Nebuchadnezzar at Carchemish (Circesium), which decided the fate of Judah. That the spirit of prophecy points to this eventful occurrence is evident from Is 7:20, where no further allusion is made to Egypt, because of its having succumbed to the imperial power of Eastern Asia.
Geneva 1599
7:18 And it shall come to pass in that day, [that] the LORD shall hiss for the (r) fly that [is] in the uttermost part of the rivers of Egypt, and for the bee that [is] in the land of Assyria.
(r) Meaning, the Egyptians: for since the country is hot and moist, it is full of flies, as Assyria is full of bees.
John Gill
7:18 And it shall come to pass in that day,.... the time when those evil days before spoken of should take place:
that the Lord shall hiss for the fly that is in the uttermost part of the rivers of Egypt; or flies, as the Septuagint, Syriac, and Arabic versions render it; the Egyptians, so called because their country abounded with flies; and because of the multitude of their armies, and the swiftness of their march; this seems to have had its accomplishment when Pharaohnechoh king of Egypt slew Josiah, put his son Jehoahaz, that reigned after him, in bands, placed Eliakim his brother in his stead, and made the land of Judah tributary to him, 4Kings 23:29 though some think either the Edomites or Philistines, that bordered on Egypt, are meant; who in Ahaz's time invaded Judah, and brought it low, 2Chron 28:17 or else the Ethiopians, that inhabited on the furthermost borders of Egypt, and the rivers of it; who either came up separately against Judah, or served under Nebuchadnezzar; see Is 18:1,
and for the bee that is in the land of Assyria; the Assyrian army, so called because the country abounded with bees; and because of the number of their armies, their military order and discipline, and their hurtful and mischievous nature. The Targum paraphrases the whole thus,
"and it shall be at that time that the Lord shall call to a people, bands of armies, of mighty men, who are numerous as flies, and shall bring them from the ends of the land of Egypt; and to mighty armies, who are powerful as bees, and shall bring them from the uttermost parts of the land of Assyria:''
hissing or whistling for them denotes the ease with which this should be done, and with what swiftness and readiness those numerous and powerful armies should come; and the allusion is to the calling of bees out of their hives into the fields, and from thence into their hives again, by tinkling of brass, or by some musical sound, in one way or another.
John Wesley
7:18 The fly - The flies. So he calls these enemies, to imply their great numbers. In - In their extremity, where they go out into the sea. Rivers - Of the river Nile, which may be called rivers, either for its greatness, or because towards the end of it, it is divided into seven streams. When the Chaldeans had in good measure subdued the Egyptians, it is probable great numbers of the Egyptian soldiers listed themselves in the Chaldean army, and with them invaded the land of Judah. The bee - The Assyrian army, compared to bees, as for their numerous forces and orderly march, so for their fierce attempts and mischievous effects. Assyria - In the empire of Assyria, or Babylon; for these two were united into one empire, and therefore in scripture are promiscuously called sometimes by one title, and sometimes by the other.
Robert Jamieson, A. R. Fausset and David Brown
7:18 FATAL CONSEQUENCES OF AHAZ' ASSYRIAN POLICY. (Is 7:17-25)
hiss--whistle, to bring bees to settle (see on Is 5:26).
fly--found in numbers about the arms of the Nile and the canals from it (Is 19:5-7; Is 23:3), here called "rivers." Hence arose the plague of flies (Ex 8:21). Figurative, for numerous and troublesome foes from the remotest parts of Egypt, for example, Pharaoh-nechoh.
bee-- (Deut 1:44; Ps 118:12). As numerous in Assyria as the fly in marshy Egypt. Sennacherib, Esar-haddon, and Nebuchadnezzar fulfilled this prediction.
7:197:19: Եւ եկեսցեն ամենեքեան, եւ հանգիցեն ՚ի ձորս երկրիդ, եւ ՚ի ծերպս վիմաց, եւ յայրս, եւ յամենայն փապարս, եւ յամենայն փայտս։
19 Բոլորը պիտի գան ու նստեն քո երկրի ձորերում, ժայռերի ծերպերում ու քարայրներում, բոլոր փապարներում ու ամէն ծառի վրայ:
19 Բոլորը պիտի գան ու պիտի հանգչին Ամայի ձորերուն մէջ ու վէմերուն խոռոչներուն մէջ Եւ բոլոր թուփերուն ու բոլոր արօտներուն մէջ։
Եւ եկեսցեն ամենեքեան, եւ հանգիցեն ի ձորս երկրիդ եւ ի ծերպս վիմաց, եւ յայրս, եւ յամենայն փապարս եւ յամենայն փայտս:

7:19: Եւ եկեսցեն ամենեքեան, եւ հանգիցեն ՚ի ձորս երկրիդ, եւ ՚ի ծերպս վիմաց, եւ յայրս, եւ յամենայն փապարս, եւ յամենայն փայտս։
19 Բոլորը պիտի գան ու նստեն քո երկրի ձորերում, ժայռերի ծերպերում ու քարայրներում, բոլոր փապարներում ու ամէն ծառի վրայ:
19 Բոլորը պիտի գան ու պիտի հանգչին Ամայի ձորերուն մէջ ու վէմերուն խոռոչներուն մէջ Եւ բոլոր թուփերուն ու բոլոր արօտներուն մէջ։
zohrab-1805▾ eastern-1994▾ western am▾
7:197:19 и прилетят и усядутся все они по долинам опустелым и по расселинам скал, и по всем колючим кустарникам, и по всем деревам.
7:19 καὶ και and; even ἐλεύσονται ερχομαι come; go πάντες πας all; every καὶ και and; even ἀναπαύσονται αναπαυω have respite; give relief ἐν εν in ταῖς ο the φάραγξι φαραγξ gorge τῆς ο the χώρας χωρα territory; estate καὶ και and; even ἐν εν in ταῖς ο the τρώγλαις τρωγλν the πετρῶν πετρος.1 and; even εἰς εις into; for τὰ ο the σπήλαια σπηλαιον cave καὶ και and; even εἰς εις into; for πᾶσαν πας all; every ῥαγάδα ραγας and; even ἐν εν in παντὶ πας all; every ξύλῳ ξυλον wood; timber
7:19 וּ û וְ and בָ֨אוּ vˌāʔû בוא come וְ wᵊ וְ and נָח֤וּ nāḥˈû נוח settle כֻלָּם֙ ḵullˌām כֹּל whole בְּ bᵊ בְּ in נַחֲלֵ֣י naḥᵃlˈê נַחַל wadi הַ ha הַ the בַּתֹּ֔ות bbattˈôṯ בַּתָּה gully וּ û וְ and בִ vi בְּ in נְקִיקֵ֖י nᵊqîqˌê נָקִיק cleft הַ ha הַ the סְּלָעִ֑ים ssᵊlāʕˈîm סֶלַע rock וּ û וְ and בְ vᵊ בְּ in כֹל֙ ḵˌōl כֹּל whole הַ ha הַ the נַּ֣עֲצוּצִ֔ים nnˈaʕᵃṣûṣˈîm נַעֲצוּץ thorn-bush וּ û וְ and בְ vᵊ בְּ in כֹ֖ל ḵˌōl כֹּל whole הַ ha הַ the נַּהֲלֹלִֽים׃ nnahᵃlōlˈîm נַהֲלֹל watering place
7:19. et venient et requiescent omnes in torrentibus vallium et cavernis petrarum et in omnibus frutectis et in universis foraminibusAnd they shall come, and shall all of them rest in the torrents of the valleys, and in the holes of the rocks, and upon all places set with shrubs, and in all hollow places.
19. And they shall come, and shall rest all of them in the desolate valleys, and in the holes of the rocks, and upon all thorns, and upon all pastures.
7:19. And they will arrive, and they all will rest in the torrents of the valleys, and in the caverns of the rocks, and in every thicket, and in every opening.
And they shall come, and shall rest all of them in the desolate valleys, and in the holes of the rocks, and upon all thorns, and upon all bushes:

7:19 и прилетят и усядутся все они по долинам опустелым и по расселинам скал, и по всем колючим кустарникам, и по всем деревам.
7:19
καὶ και and; even
ἐλεύσονται ερχομαι come; go
πάντες πας all; every
καὶ και and; even
ἀναπαύσονται αναπαυω have respite; give relief
ἐν εν in
ταῖς ο the
φάραγξι φαραγξ gorge
τῆς ο the
χώρας χωρα territory; estate
καὶ και and; even
ἐν εν in
ταῖς ο the
τρώγλαις τρωγλν the
πετρῶν πετρος.1 and; even
εἰς εις into; for
τὰ ο the
σπήλαια σπηλαιον cave
καὶ και and; even
εἰς εις into; for
πᾶσαν πας all; every
ῥαγάδα ραγας and; even
ἐν εν in
παντὶ πας all; every
ξύλῳ ξυλον wood; timber
7:19
וּ û וְ and
בָ֨אוּ vˌāʔû בוא come
וְ wᵊ וְ and
נָח֤וּ nāḥˈû נוח settle
כֻלָּם֙ ḵullˌām כֹּל whole
בְּ bᵊ בְּ in
נַחֲלֵ֣י naḥᵃlˈê נַחַל wadi
הַ ha הַ the
בַּתֹּ֔ות bbattˈôṯ בַּתָּה gully
וּ û וְ and
בִ vi בְּ in
נְקִיקֵ֖י nᵊqîqˌê נָקִיק cleft
הַ ha הַ the
סְּלָעִ֑ים ssᵊlāʕˈîm סֶלַע rock
וּ û וְ and
בְ vᵊ בְּ in
כֹל֙ ḵˌōl כֹּל whole
הַ ha הַ the
נַּ֣עֲצוּצִ֔ים nnˈaʕᵃṣûṣˈîm נַעֲצוּץ thorn-bush
וּ û וְ and
בְ vᵊ בְּ in
כֹ֖ל ḵˌōl כֹּל whole
הַ ha הַ the
נַּהֲלֹלִֽים׃ nnahᵃlōlˈîm נַהֲלֹל watering place
7:19. et venient et requiescent omnes in torrentibus vallium et cavernis petrarum et in omnibus frutectis et in universis foraminibus
And they shall come, and shall all of them rest in the torrents of the valleys, and in the holes of the rocks, and upon all places set with shrubs, and in all hollow places.
7:19. And they will arrive, and they all will rest in the torrents of the valleys, and in the caverns of the rocks, and in every thicket, and in every opening.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
19: Впрочем, о мухах и пчелах пророк говорит пока только то, что они усядутся по земле иудейской, т. е. займут ее, быть может, для того даже, чтобы защищать ее от соперников своих.
Adam Clarke: Commentary on the Bible - 1831
7:19: Holes of the rocks "Caverns" - So the Septuagint, Syriac, and Vulgate, whence Houbigant supposes the true reading to be הנחללים hannachalolim. One of my oldest MSS. reads הנחלולים hannochalolim.
Albert Barnes: Notes on the Bible - 1834
7:19: And they shall come - The idea in this verse is, that they would spread over the land, and lay it waste. The poetic image of flies and bees is kept up; meaning, that the armies would be so numerous as to occupy and infest all the land.
And shall rest - As bees do. Thus the "locusts" are said to have "rested" in all the land of Egypt; Exo 10:14.
In the desolate valleys - The word translated "valleys" usually means "a valley with a brook," or a brook itself. The Chaldee translates it, 'In the streets of cities.' But the idea is derived from the habits of flies and bees. The meaning is, that they should fill all the land, as innumerable swarms of flies and bees - would settle down everywhere, and would infest or consume everything. Bees, probably, chose situations near to running streams. Virgil, in his directions about selecting a place for an apiary, gives the following among others:
At liquidi fontes, et stagna virentia musco
Adsint, et tennis fugiens per gramina rivus.
Georg. iv. 18, 19.
But there let pools invite with moss arrayed,
Clear fount and rill that purls along the glade.
Sotheby.
In the holes of the rocks - Probably the same image is referred to here. It is well known that in Judea, as well as elsewhere, bees were accustomed to live in the holes or caverns of the rocks. They were very numerous; and the figure here is, that the Assyrians would be numerous as the swarms of bees were in that land, even in the high and inaccessible rocks; compare Isa 2:19-21.
Upon all thorns - The image here is kept up of flies and bees resting on everything. "Thorns" here refer to those trees and shrubs that were of little value; but even on these they would rest.
All bushes - Hebrew 'All trees that are commendable, or that are to be praised;' see the margin. The word denotes those shrubs and trees that were objects of "praise;" that is, that were cultivated with great attention and care, in opposition to "thorns" that grew wild, and without cultivation, and that were of little value. The meaning of the passage is, that the land would be invaded in every part, and that everything, valuable or not, would be laid waste.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:19: in the holes: Isa 2:19, Isa 2:21; Ch2 33:11; Jer 16:16; Mic 7:17
bushes: or, commendable trees
Geneva 1599
7:19 And they shall come, and shall rest all of them in the desolate valleys, and in the clefts of the rocks, and upon all thorns, and upon all (s) bushes.
(s) Signifying that no place will be free from them.
John Gill
7:19 And they shall come,.... The Egyptian and Assyrian armies, when the Lord calls for them in his providence, and his time is come to make use of them as a scourge to his people:
and shall rest all of them in the desolate valleys: made so by war; this is said in allusion to flies and bees resting on trees and flowers; and signifies that these armies, after long and tedious marches, should all of them, without being diminished by the way, enter the land of Judea, fill all places, and take up their abode there for a while:
and in the holes of the rocks. Kimchi thinks that the former phrase designs cities in valleys, and this fortified cities which are upon rocks:
and upon all thorns, and upon all bushes; in allusion to flies and bees. Kimchi interprets this of unwalled towns and villages. The Targum of the whole verse is,
"and they shall all of them come and dwell in the streets of the cities, and in the clifts of the rocks, and in all deserts full of sedges, and in all houses of praise.''
The sense is, that they should be in all cities, towns, and villages, whether fortified or not, and in all houses of high and low, rich and poor, in cottages and in palaces; there would be no place free from them, nor no escaping out of their hands.
John Wesley
7:19 Valleys - Such as they found fruitful, but made desolate. Rocks - To which possibly the Israelites fled for refuge. Bushes - Which he mentions because flies and bees use frequently to rest there; and to intimate, that no place should escape their fury.
Robert Jamieson, A. R. Fausset and David Brown
7:19 rest--image of flies and bees kept up. The enemy shall overspread the land everywhere, even in "desolate valleys."
thorns--wild, contrasted with "bushes," which were valued and objects of care (see Margin).
7:207:20: Յաւուր յայնմիկ գերծցէ՛ Տէր սրովն մեծաւ եւ արբեցելով, յա՛յնկոյս գետոյն թագաւորին Ասորեստանեայց, զգլո՛ւխ եւ զմա՛զ ոտից, եւ զմօրուսն սրբեսցէ[9659]։ [9659] Ոմանք. Եւ արբեցելով, որ է յայնկոյս։ Ուր Ոսկան. Եւ սրբեցելով. որ է։
20 Այդ օրը Տէրը մեծ եւ արիւնով հարբած սրով՝ գետի այն կողմում եղած Ասորեստանի թագաւորի ձեռքով պիտի սափրի նրանց գլուխն ու ոտքի մազերը, խուզի նրանց մօրուքները:
20 Այն օրը Տէրը, վարձքով առնուած ածելիով, Այսինքն Գետին անդիի կողմը եղող Ասորեստանի թագաւորով, Գլուխն ու ոտքերուն մազը պիտի ածիլէ Եւ մօրուքն ալ բոլորովին պիտի սափրէ։
Յաւուր յայնմիկ գերծցէ Տէր [108]սրովն մեծաւ եւ արբեցելով, որ է յայնկոյս գետոյն թագաւորին Ասորեստանեայց``, զգլուխ եւ զմազ ոտից, եւ զմօրուսն սրբեսցէ:

7:20: Յաւուր յայնմիկ գերծցէ՛ Տէր սրովն մեծաւ եւ արբեցելով, յա՛յնկոյս գետոյն թագաւորին Ասորեստանեայց, զգլո՛ւխ եւ զմա՛զ ոտից, եւ զմօրուսն սրբեսցէ[9659]։
[9659] Ոմանք. Եւ արբեցելով, որ է յայնկոյս։ Ուր Ոսկան. Եւ սրբեցելով. որ է։
20 Այդ օրը Տէրը մեծ եւ արիւնով հարբած սրով՝ գետի այն կողմում եղած Ասորեստանի թագաւորի ձեռքով պիտի սափրի նրանց գլուխն ու ոտքի մազերը, խուզի նրանց մօրուքները:
20 Այն օրը Տէրը, վարձքով առնուած ածելիով, Այսինքն Գետին անդիի կողմը եղող Ասորեստանի թագաւորով, Գլուխն ու ոտքերուն մազը պիտի ածիլէ Եւ մօրուքն ալ բոլորովին պիտի սափրէ։
zohrab-1805▾ eastern-1994▾ western am▾
7:207:20 В тот день обреет Господь бритвою, нанятою по ту сторону реки, царем Ассирийским, голову и волоса на ногах, и даже отнимет бороду.
7:20 ἐν εν in τῇ ο the ἡμέρᾳ ημερα day ἐκείνῃ εκεινος that ξυρήσει ξυραω shave κύριος κυριος lord; master τῷ ο the ξυρῷ ξυρον the μεγάλῳ μεγας great; loud καὶ και and; even μεμεθυσμένῳ μεθυω get drunk ὅ ος who; what ἐστιν ειμι be πέραν περαν on the other side τοῦ ο the ποταμοῦ ποταμος river βασιλέως βασιλευς monarch; king Ἀσσυρίων ασσυριος the κεφαλὴν κεφαλη head; top καὶ και and; even τὰς ο the τρίχας θριξ hair τῶν ο the ποδῶν πους foot; pace καὶ και and; even τὸν ο the πώγωνα πωγων take away
7:20 בַּ ba בְּ in † הַ the יֹּ֣ום yyˈôm יֹום day הַ ha הַ the ה֡וּא hˈû הוּא he יְגַלַּ֣ח yᵊḡallˈaḥ גלח shave אֲדֹנָי֩ ʔᵃḏōnˌāy אֲדֹנָי Lord בְּ bᵊ בְּ in תַ֨עַר ṯˌaʕar תַּעַר knife הַ ha הַ the שְּׂכִירָ֜ה śśᵊḵîrˈā שָׂכִיר hired בְּ bᵊ בְּ in עֶבְרֵ֤י ʕevrˈê עֵבֶר opposite נָהָר֙ nāhˌār נָהָר stream בְּ bᵊ בְּ in מֶ֣לֶךְ mˈeleḵ מֶלֶךְ king אַשּׁ֔וּר ʔaššˈûr אַשּׁוּר Asshur אֶת־ ʔeṯ- אֵת [object marker] הָ hā הַ the רֹ֖אשׁ rˌōš רֹאשׁ head וְ wᵊ וְ and שַׂ֣עַר śˈaʕar שֵׂעָר hair הָֽ hˈā הַ the רַגְלָ֑יִם raḡlˈāyim רֶגֶל foot וְ wᵊ וְ and גַ֥ם ḡˌam גַּם even אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the זָּקָ֖ן zzāqˌān זָקָן beard תִּסְפֶּֽה׃ ס tispˈeh . s ספה sweep away
7:20. in die illa radet Dominus in novacula conducta in his qui trans Flumen sunt in rege Assyriorum caput et pilos pedum et barbam universamIn that day the Lord shall shave with a razor that is hired by them that are beyond the river, by the king of the Assyrians, the head and the hairs of the feet, and the whole beard.
20. In that day shall the Lord shave with a razor that is hired, in the parts beyond the River, with the king of Assyria, the head and the hair of the feet: and it shall also consume the beard.
7:20. In that day, the Lord will shave with a razor the ones hired by those who are across the river, by the king of the Assyrians, from the head to the hairs of the feet, with the entire beard.
In the same day shall the Lord shave with a razor that is hired, [namely], by them beyond the river, by the king of Assyria, the head, and the hair of the feet: and it shall also consume the beard:

7:20 В тот день обреет Господь бритвою, нанятою по ту сторону реки, царем Ассирийским, голову и волоса на ногах, и даже отнимет бороду.
7:20
ἐν εν in
τῇ ο the
ἡμέρᾳ ημερα day
ἐκείνῃ εκεινος that
ξυρήσει ξυραω shave
κύριος κυριος lord; master
τῷ ο the
ξυρῷ ξυρον the
μεγάλῳ μεγας great; loud
καὶ και and; even
μεμεθυσμένῳ μεθυω get drunk
ος who; what
ἐστιν ειμι be
πέραν περαν on the other side
τοῦ ο the
ποταμοῦ ποταμος river
βασιλέως βασιλευς monarch; king
Ἀσσυρίων ασσυριος the
κεφαλὴν κεφαλη head; top
καὶ και and; even
τὰς ο the
τρίχας θριξ hair
τῶν ο the
ποδῶν πους foot; pace
καὶ και and; even
τὸν ο the
πώγωνα πωγων take away
7:20
בַּ ba בְּ in
הַ the
יֹּ֣ום yyˈôm יֹום day
הַ ha הַ the
ה֡וּא hˈû הוּא he
יְגַלַּ֣ח yᵊḡallˈaḥ גלח shave
אֲדֹנָי֩ ʔᵃḏōnˌāy אֲדֹנָי Lord
בְּ bᵊ בְּ in
תַ֨עַר ṯˌaʕar תַּעַר knife
הַ ha הַ the
שְּׂכִירָ֜ה śśᵊḵîrˈā שָׂכִיר hired
בְּ bᵊ בְּ in
עֶבְרֵ֤י ʕevrˈê עֵבֶר opposite
נָהָר֙ nāhˌār נָהָר stream
בְּ bᵊ בְּ in
מֶ֣לֶךְ mˈeleḵ מֶלֶךְ king
אַשּׁ֔וּר ʔaššˈûr אַשּׁוּר Asshur
אֶת־ ʔeṯ- אֵת [object marker]
הָ הַ the
רֹ֖אשׁ rˌōš רֹאשׁ head
וְ wᵊ וְ and
שַׂ֣עַר śˈaʕar שֵׂעָר hair
הָֽ hˈā הַ the
רַגְלָ֑יִם raḡlˈāyim רֶגֶל foot
וְ wᵊ וְ and
גַ֥ם ḡˌam גַּם even
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
זָּקָ֖ן zzāqˌān זָקָן beard
תִּסְפֶּֽה׃ ס tispˈeh . s ספה sweep away
7:20. in die illa radet Dominus in novacula conducta in his qui trans Flumen sunt in rege Assyriorum caput et pilos pedum et barbam universam
In that day the Lord shall shave with a razor that is hired by them that are beyond the river, by the king of the Assyrians, the head and the hairs of the feet, and the whole beard.
7:20. In that day, the Lord will shave with a razor the ones hired by those who are across the river, by the king of the Assyrians, from the head to the hairs of the feet, with the entire beard.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
20: Пророк указывает здесь, что гораздо больше зла, чем египтяне, причинят Иудее ассирийцы - о египтянах здесь пророк как бы совсем забывает. Волосы - символ силы и мужества.

Борода - у восточных людей считалась едва не священным украшением каждого мужчины, и лишиться ее - было позорно.
Adam Clarke: Commentary on the Bible - 1831
7:20: The river - That is, the Euphrates: הנהר hanahar. So read the Septuagint and two MSS.
Shall the Lord shave with a razor that is hired "Jehovah shall shave by the hired razor" - To shave with the hired razor the head, the feet, and the beard, is an expression highly parabolical, to denote the utter devastation of the country from one end to the other; and the plundering of the people, from the highest to the lowest, by the Assyrians, whom God employed as his instrument to punish the Jews. Ahaz himself, in the first place, hired the king of Assyria to come to help him against the Syrians, by a present made to him of all the treasures of the temple, as well as his own. And God himself considered the great nations, whom he thus employed as his mercenaries; and paid them their wages. Thus he paid Nebuchadnezzar for his services against Tyre, by the conquest of Egypt, Eze 29:18-20. The hairs of the head are those of the highest order in the state; those of the feet, or the lower parts, are the common people; the beard is the king, the high priest, the very supreme in dignity and majesty. The Eastern people have always held the beard in the highest veneration, and have been extremely jealous of its honor. To pluck a man's beard is an instance of the greatest indignity that can be offered. See Isa 50:6. The king of the Ammonites, to show the utmost contempt of David, "cut off half the beards of his servants, and the men were greatly ashamed; and David bade them tarry at Jericho till their beards were grown," Sa2 10:4, Sa2 10:6. Niebuhr, Arabie, p. 275, gives a modern instance of the very same kind of insult. "The Turks," says Thevenot, "greatly esteem a man who has a fine beard; it is a very great affront to take a man by his beard, unless it be to kiss it; they swear by the beard." Voyages, i., p. 57. D'Arvieux gives a remarkable instance of an Arab, who, having received a wound in his jaw, chose to hazard his life, rather than suffer his surgeon to take off his beard. Memoires, tom. iii., p. 214. See also Niebuhr, Arabie, p. 61.
The remaining verses of this chapter, Isa 7:21-25, contain an elegant and very expressive description of a country depopulated, and left to run wild, from its adjuncts and circumstances: the vineyards and cornfields, before well cultivated, now overrun with briers and thorns; much grass, so that the few cattle that are left, a young cow and two sheep, have their full range, and abundant pasture, so as to yield milk in plenty to the scanty family of the owner; the thinly scattered people living, not on corn, wine, and oil, the produce of cultivation; but on milk and honey, the gifts of nature; and the whole land given up to the wild beasts, so that the miserable inhabitants are forced to go out armed with bows and arrows, either to defend themselves against the wild beasts, or to supply themselves with necessary food by hunting.
A Very judicious friend has sent me the following observations on the preceding prophecy, which I think worthy of being laid before the reader; though they are in some respects different from my own view of the subject.
"To establish the primary and literal meaning of a passage of Scripture is evidently laying the true foundation for any subsequent views or improvements from it.
"The kingdom of Judah, under the government of Ahaz, was reduced very low. Pekah, king of Israel, had slain in Judea one hundred and twenty thousand in one day; and carried away captive two hundred thousand including women and children, with much spoil. To add to this distress, Rezin, king of Syria, being confederate with Pekah, had taken Elath, a fortified city of Judah, and carried the inhabitants to Damascus. I think it may also be gathered from the sixth verse of chap. 8, that the kings of Syria and Israel had a considerable party in the land of Judea, who, regardless of the Divine appointment and promises, were disposed to favor the elevation of Tabeal, a stranger, to the throne of David.
"In this critical conjuncture of affairs, Isaiah was sent with a message of mercy, and a promise of deliverance, to Ahaz. He was commanded to take with him Shearjashub, his son whose name contained a promise respecting the captives lately made by Pekah, whose return from Samaria, effected by the expostulation of the prophet Oded and the concurrence of the princes of Ephraim, was now promised as a pledge of the Divine interposition offered to Ahaz in favor of the house of David. And as a farther token of this preservation, notwithstanding the incredulity of Ahaz, Isaiah was directed to predict the birth of another son which should be born to him within the space of a year, and to be named Emmanuel, signifying thereby the protection of God to the land of Judah and family of David at this present conjuncture, with reference to the promise of the Messiah who was to spring from that family, and be born in that land. Compare Isa 8:8. Hence Isaiah testifies, Isa 8:18 : 'Behold, I and the children whom the Lord hath given me are for signs and for types in Israel.' Compare Zac 3:8 : 'Thy companions are men of sign and type:' see Dr. Lowth on this verse. The message of Divine displeasure against Israel is in like manner expressed by the names the prophet Hosea was directed to give his children; see Hos 1:1-11 and 2.
"Concerning this child, who was to be named Immanuel, the prophet was commissioned to declare, that notwithstanding the present scarcity prevailing in the land from its being harassed by war, yet within the space of time wherein this child should be of age to discern good and evil, both these hostile kings, viz., of Israel and Syria, should be cut off; and the country enjoy such plenty, that butter and honey, food accounted of peculiar delicacy, should be a common repast. See Harmer's Observations, p. 299.
"To this it may be objected that Isaiah's son was not named Immanuel, but Maher-shalal-hash-baz; the signification of which bore a threatening aspect, instead of a consolatory one. To this I think a satisfactory answer may be given. Ahaz, by his unbelief and disregard of the message of mercy sent to him from God, (for instead of depending upon it he sent and made a treaty with the king of Assyria), drew upon himself the Divine displeasure, which was expressed by the change of the child's name, and the declaration that though Damascus and Samaria should, according to the former prediction, fall before the king of Assyria, yet that this very power, i.e., Assyria, in whom Ahaz trusted for deliverance, (see Kg2 16:7, etc.), should afterwards come against Judah, and 'fill the breadth of the land,' which was accomplished in the following reign, when Jerusalem was so endangered as to be delivered only by miracle. The sixth and seventh verses of chap. 8 indicate, I think, as I before observed, that the kings of Syria and Israel had many adherents in Judah, who are said to refuse the peaceful waters of Shiloah or Siloam, him that is to be sent, who ought to have been their confidence, typified by the fountain at the foot of Mount Zion, whose stream watered the city of Jerusalem; and therefore, since the splendor of victory, rather than the blessings of peace, was the object of their admiration, compared to a swelling river which overflowed its banks, God threatens to chastise them by the victorious armies of Ashur. The prophet at the same time addresses words of consolation to such of the people who yet feared and trusted in Jehovah, whom he instructs and comforts with the assurance (Isa 8:10) that they shall prove the fulfillment of the promise contained in the name Immanuel.
"But it may still be objected, that according to this interpretation of the fourteenth verse of chap. 7 nothing miraculous occurs, which is readily admitted; but the objection rests upon the supposition that something miraculous was intended; whereas the word אות oth, 'sign,' does by no means generally imply a miracle, but most commonly an emblematic representation, (see Eze 4:3-12; 11; Eze 20:20; Zac 6:14), either by actions or names, of some future event either promised or threatened. Exo 3:12; Sa1 2:34; Kg2 19:29; Jer 44:29, Jer 44:30, are all examples of a future event given as a sign or token of something else which is also future. The birth of Isaiah's son was indeed typical of him whose name he was, at first, appointed to bear, viz., Immanuel, even as Oshea the son of Nun had his name changed to Jehoshua, the same with Jesus, of whom he was an eminent type. Hence the prophet, in the ninth chapter, breaks forth into a strain of exultation: 'To us a child is born;' after which follow denunciations against Rezin and the kingdom of Israel, which are succeeded by declarations, that when Assyria had completed the appointed chastisement upon Judah and Jerusalem, that empire should be destroyed. The whole of the tenth chapter is a very remarkable prophecy, and was probably delivered about the time of Sennacherib's invasion.
"But still it will be urged, that St. Matthew, when relating the miraculous conception of our Lord, says, 'Now all this was done that it might be fulfilled which was spoken of the Lord by the prophet,' etc. To this it may readily be answered, that what was spoken by the prophet was indeed now fulfilled in a higher, more important, and also in a more literal sense, than the primary fulfillment could afford, which derived all its value from its connection with this event, to which it ultimately referred.
"In like manner the prophecy of Isaiah, contained in the second chapter, received a complete fulfillment in our Savior's honoring Capernaum with his residence, and preaching throughout Galilee; though there appears reason to interpret the passage as having a primary respect to the reformation wrought by Hezekiah and which, at the eve of the dissolution of the kingdom of Israel by the captivity of the ten tribes, extended to the tribes of Asher and Zebulun, and many of the inhabitants of Ephraim and Manasseh, who were hereby stirred up to destroy idolatry in their country. See Ch2 31:1. And without doubt the great deliverance wrought afterwards for Judah by the miraculous destruction of Sennacherib's army, and the recovery of Hezekiah in so critical a conjuncture from a sickness which had been declared to be unto death, contributed not a little to revive the fear of God in that part of Israel which, through their defection from the house of David, had grievously departed from the temple and worship of the true God; and as Galilee lay contiguous to countries inhabited by Gentiles, they had probably sunk deeper into idolatry than the southern part of Israel.
"In several passages of St. Matthew's Gospel, our translation conveys the idea of things being done in order to fulfill certain prophecies; but I apprehend that if the words ἱνα και ὁπως were rendered as simply denoting the event, so that and thus was fulfilled, the sense would be much clearer. For it is obvious that our Lord did not speak in parables or ride into Jerusalem previously to his last passover, simply for the purpose of fulfilling the predictions recorded, but also from other motives; and in chap. 2 the evangelist only remarks that the circumstance of our Lord's return from Egypt corresponded with the prophet Hosea's relation of that part of the history of the Israelites. So in the twenty-third verse Joseph dwelt at Nazareth because he was directed so to do by God himself; and the sacred historian, having respect to the effect afterwards produced, (see Joh 7:41, Joh 7:42, Joh 7:52), remarks that this abode in Nazareth was a means of fulfilling those predictions of the prophets which indicate the contempt and neglect with which by many the Messiah should be treated. Galilee was considered by the inhabitants of Judea as a degraded place, chiefly from its vicinity to the Gentiles; and Nazareth seems to have been proverbially contemptible; and from the account given of the spirit and conduct of the inhabitants by the evangelists, not without reason." - E. M. B.
To my correspondent, as well as to many learned men, there appears some difficulty in the text; but I really think this is quite done away by that mode of interpretation which I have already adopted; and as far as the miraculous conception is concerned, the whole is set in the clearest and strongest light, and the objections and cavils of the Jeers entirely destroyed.
Albert Barnes: Notes on the Bible - 1834
7:20: In the same day ... - The idea in this verse is the same as in the preceding, though presented in a different form. The meaning is, that "God" would bring upon them this punishment, but that he would make use of the Assyrian as an "instrument" by which to do it.
Shave - The act of shaving off the hair denotes punishment or disgrace; compare Sa2 10:4 : 'Hanun took David's servants, and shaved off one half of their beards;' Ch1 19:4.
With a razor - Using them as an instrument. God here claims the power of directing them, and regards them as employed by him; see Isa 10:5-7.
That is hired - This is an allusion to the custom of hiring soldiers, or employing mercenary armies. Thus Great Britain employed mercenary troops, or hired of the Germans bodies of Hessians to carry on the war in America. The meaning here is, that God would employ the Assyrians as his instruments, to effect his purposes, as though they were hired and paid by the plunder and spoil of the nation.
By them beyond the river - The river Euphrates. The Euphrates is usually meant in the Scriptures where 'the river' is mentioned without specifying the name; Psa 72:8; Psa 80:2. This was the river which Abraham had passed; and this, perhaps, was, for a long time, the eastern boundary of their geographical knowledge; see the note at Isa 11:15.
The head - The hair of the head.
The hair of the feet - Or the other parts of the body; of the lower parts of the body.
Shall consume the beard - Shall cut off the beard. This was esteemed particularly disgraceful among the Jews. It is, at this day, among all Eastern nations. The beard is regarded as a distinguished ornament; among the Mahometans, it is sworn by, and no higher insult can be offered than to treat the beard with indignity; compare the note at Isa 50:6. The meaning is here, that God would employ the Assyrian as his instrument to lay waste the land.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:20: shave: Isa 10:6; Kg2 16:7, Kg2 16:8; Ch2 28:20, Ch2 28:21; Jer 27:6, Jer 27:7; Eze 5:1-4, Eze 29:18, Eze 29:20
head: Isa 1:5, Isa 9:14-17, Isa 24:2
Carl Friedrich Keil and Franz Delitzsch
7:20
"In that day will the Lord shave with a razor, the thing for hire on the shore of the river, with the king of Assyria, the head and the hair of the feet; and even the beard it will take away." Knobel takes the hair to be a figurative representation of the produce of the land; but the only thing which at all favours the idea that the flora is ever regarded by biblical writers as the hairy covering of the soil, is the use of the term nâzir as the name of an uncultivated vine left to itself (Lev 25:5). The nation of Judah is regarded here, as in Is 1:6, as a man stript naked, and not only with all the hair of his head and feet shaved off (raglaim, a euphemism), but what was regarded as the most shameful of all, with the hair of his beard shaved off as well. To this end the Almighty would make use of a razor, which is more distinctly defined as hired on the shore of the Euphrates (Conductitia in litoribus Euphratis: nâhâr stands here for hannâhâr), and still more precisely as the king of Asshur (the latter is again pronounced a gloss by Knobel and others). "The thing for hire:" hassecı̄râh might be an abstract term (hiring, Conductio), but it may also be the feminine of sâcı̄r, which indicates an emphatic advance from the indefinite to the more definite; in the sense of "with a razor, namely, that which was standing ready to be hired in the lands on both sides of the Euphrates, the king of Assyria." In hassecı̄râh (the thing for hire) there was involved the bitterest sarcasm for Ahaz. The sharp knife, which it had hired for the deliverance of Judah, was hired by the Lord, to shave Judah most thoroughly, and in the most disgraceful manner. Thus shaved, Judah would be a depopulated and desert land, in which men would no longer live by growing corn and vines, or by trade and commerce, but by grazing alone.
Geneva 1599
7:20 In the same day shall the Lord shave with a razor that is hired, [namely], by them beyond the river, by the king of Assyria, the head, and the hair of the (t) feet: and it shall also consume the beard.
(t) That is, that which is from the belly downward meaning that he would destroy both great and small.
John Gill
7:20 In the same day shall the Lord shave with a razor that is hired,.... Meaning the Assyrian monarch, whom he would use as an instrument in his hand to spoil and cut off the people of the Jews; who is compared to a "razor" for sharpness; and for the thorough work, and utter ruin and destruction, he should be the means of; and called a "hired" one, either in reference to the present Ahaz sent to the king of Assyria, by which he prevailed upon him to come and help him against the kings of Syria and Israel, 4Kings 16:7 or to a reward given by the Lord to Nebuchadnezzar for the service in which he employed him, see Ezek 29:18,
namely, by them beyond the river; not Nile, but Euphrates; even the Assyrians, Chaldeans, and Babylonians, who lived on the other side that river; which, with what follows, explains the simile of the razor:
by the king of Assyria; who ruled over those beyond the river:
the head, and the hair of the feet; and it shall also consume the beard; signifying that as a razor cuts off the hair entirely where it is applied, and leaves nothing behind, whether of the head, beard, or feet, or privy parts, which are meant by the latter; so the king of Assyria should carry all clean off captive out of the land of Judea; king, princes, nobles, and common people; those of the highest, and of the middling, and of the lowest class. The Targum is,
"in that time the Lord shall slay them as one is slain by a sharp sword, by clubs, and by saws, by those beyond the river, and by the king of Assyria; the king, and his army, and even his rulers, together shall he destroy.''
So Jarchi explains it. Several of the Jewish writers, as Aben Ezra, Abarbinel, and Kimchi (k), explain this of the Angel of the Lord destroying Sennacherib's army, when before Jerusalem, in Hezekiah's time; so the latter interprets it: "the head"; the heads of his armies: "the hair of the feet"; the multitude of the people: "the beard"; the king, who died, not in the camp, but was killed by his sons in his own land; but this is not a prophecy of the destruction of the Assyrian army, but of the Jewish people by it; and the whole denotes the mean and low condition, the state of slavery and bondage, the Jews should be brought into; of which the shaving of the hair is the symbol; it was usual to shave the head and hair of such as were taken captive, as a sign of reproach and servitude; see 2Kings 10:4 (l).
(k) Vid. T. Bab. Sanhedrin, fol. 95. 2. and 96. 1. (l) Vid. Lydium de re militari, l. 6. c. 6. p. 238, 239. & Noldium, No. 937.
John Wesley
7:20 Shave - Utterly spoil, as shaving takes away the hair. Hired - By Ahaz, who did hire them, 4Kings 16:7-8. And so the prophet notes the just judgment of God, in scourging them with a rod of their own making. By - By the successive kings of the Assyrian empire, Sennacherib, Esarhaddon, and especially by Nebuchadnezzar. The head - By these metaphorical expressions he signifies the total destruction of their state, from head to foot, from the highest to the lowest.
Robert Jamieson, A. R. Fausset and David Brown
7:20 razor--The Assyrians are to be God's instrument of devastating Judea, just as a razor sweeps away all hair before it (Is 10:5; Ezek 29:19-20).
hired--alluding to Ahaz' hiring (4Kings 16:7-8) Tiglath-pileser against Syria and Israel; namely,
by them beyond the river--namely, the Euphrates; the eastern boundary of Jewish geographical knowledge (Ps 72:8); the river which Abram crossed; the Nile also may be included (Is 7:18) [G. V. SMITH]. GESENIUS translates, "With a razor hired in the parts beyond the river."
head . . . feet--the whole body, including the most honored parts. To cut the "beard" is the greatest indignity to an Easterner (Is 50:6; 2Kings 10:4-5; Ezek 5:1).
7:217:21: Եւ եղիցի յաւուր յայնմիկ բուծցէ՛ մարդ երինջ մի յարջառոց, եւ մաքիս երկուս.
21 Եւ այդ օրն այնպէս պիտի լինի, որ ամէն մարդ, մի երինջ եւ երկու ոչխար պահելով,
21 Այն օրը մարդ մը, Մէկ երինջ ու երկու ոչխար պահելով
Եւ եղիցի յաւուր յայնմիկ բուծցէ մարդ երինջ մի յարջառոց եւ մաքիս երկուս:

7:21: Եւ եղիցի յաւուր յայնմիկ բուծցէ՛ մարդ երինջ մի յարջառոց, եւ մաքիս երկուս.
21 Եւ այդ օրն այնպէս պիտի լինի, որ ամէն մարդ, մի երինջ եւ երկու ոչխար պահելով,
21 Այն օրը մարդ մը, Մէկ երինջ ու երկու ոչխար պահելով
zohrab-1805▾ eastern-1994▾ western am▾
7:217:21 И будет в тот день: кто будет содержать корову и двух овец,
7:21 καὶ και and; even ἔσται ειμι be ἐν εν in τῇ ο the ἡμέρᾳ ημερα day ἐκείνῃ εκεινος that θρέψει τρεφω nurture; maintain ἄνθρωπος ανθρωπος person; human δάμαλιν δαμαλις heifer βοῶν βους ox καὶ και and; even δύο δυο two πρόβατα προβατον sheep
7:21 וְ wᵊ וְ and הָיָ֖ה hāyˌā היה be בַּ ba בְּ in † הַ the יֹּ֣ום yyˈôm יֹום day הַ ha הַ the ה֑וּא hˈû הוּא he יְחַיֶּה־ yᵊḥayyeh- חיה be alive אִ֛ישׁ ʔˈîš אִישׁ man עֶגְלַ֥ת ʕeḡlˌaṯ עֶגְלָה cow בָּקָ֖ר bāqˌār בָּקָר cattle וּ û וְ and שְׁתֵּי־ šᵊttê- שְׁנַיִם two צֹֽאן׃ ṣˈōn צֹאן cattle
7:21. et erit in die illa nutriet homo vaccam boum et duas ovesAnd it shall come to pass in that day, that a man shall nourish a young cow, and two sheep.
21. And it shall come to pass in that day, that a man shall nourish a young cow, and two sheep;
7:21. And this shall be in that day: a man will raise a cow among oxen, and two sheep,
And it shall come to pass in that day, [that] a man shall nourish a young cow, and two sheep:

7:21 И будет в тот день: кто будет содержать корову и двух овец,
7:21
καὶ και and; even
ἔσται ειμι be
ἐν εν in
τῇ ο the
ἡμέρᾳ ημερα day
ἐκείνῃ εκεινος that
θρέψει τρεφω nurture; maintain
ἄνθρωπος ανθρωπος person; human
δάμαλιν δαμαλις heifer
βοῶν βους ox
καὶ και and; even
δύο δυο two
πρόβατα προβατον sheep
7:21
וְ wᵊ וְ and
הָיָ֖ה hāyˌā היה be
בַּ ba בְּ in
הַ the
יֹּ֣ום yyˈôm יֹום day
הַ ha הַ the
ה֑וּא hˈû הוּא he
יְחַיֶּה־ yᵊḥayyeh- חיה be alive
אִ֛ישׁ ʔˈîš אִישׁ man
עֶגְלַ֥ת ʕeḡlˌaṯ עֶגְלָה cow
בָּקָ֖ר bāqˌār בָּקָר cattle
וּ û וְ and
שְׁתֵּי־ šᵊttê- שְׁנַיִם two
צֹֽאן׃ ṣˈōn צֹאן cattle
7:21. et erit in die illa nutriet homo vaccam boum et duas oves
And it shall come to pass in that day, that a man shall nourish a young cow, and two sheep.
7:21. And this shall be in that day: a man will raise a cow among oxen, and two sheep,
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
21-25. Здесь описывается опустошение Иудеи, дошедшее до крайней степени. В ней повсюду растет колючий кустарник и терновник, - кустарники, в которых водятся даже дикие звери. Ясно, что здесь пророк предвидит то опустошение Иудейской стороны, в каком она очутилась после отведения в плен иудеев при Навуходоносоре, который мог бы назваться царем ассирийским, как владевший прежней территорией Ассирийского государства.

Новейшие критики полагают, что в 7-й главе есть некоторые части, не принадлежащие пророку Исаии. Так надписание главы (ст. 1) тожественно почти с 4: Цар 16:5. Сам Исаия не имел никакой надобности давать генеалогию Ахаза и напоминать о нем как о царе иудейском. Можно поэтому согласиться, - говорит Condamin, - что эти слова прибавил к 7-й гл. издатель речей Исаии.

Слова 8-й ст.: еще 65: лет... большая часть критиков также считает позднейшей вставкой на том главным образом основании, что утешение, в них заключающееся, не могло иметь никакого значения для Ахаза в то именно время, когда Исаия с ним беседовал. Но эти замечания касаются второстепенных мест в 7-й главе и, кроме того, не заключают в себе доказательной силы.
1) Исаия едва ли мог сам взять 1-и ст. из 4-й кн. Царств, потому что эта книга появилась скорее всего после его смерти (в ней говорится уже о разрушении Иудейского царства),
2) все-таки и в отдаленном падении вражеских царств для Ахаза было нечто утешительное.
Albert Barnes: Notes on the Bible - 1834
7:21: In that day - In the time specified in the pRev_ious verses - in the judgments that should be brought upon the land by the Egyptians and Assyrians.
A man shall nourish - Hebrew 'Make to live:' that is, he shall own, or feed.
A young cow - The Hebrew denotes a heifer that gives milk. The state which is denoted by this is that of great poverty. Instead of being engaged in agriculture, of possessing great resources in that time, a man should depend, for the subsistence of himself and his family, on what a single cow and two sheep would yield. Probably this is intended also as a description of the general state of the nation, that it would be reduced to great poverty.
And two sheep - Two here seems to be used to denote a very small number. A man, that is, the generality of people, would be so reduced as to be able to purchase and keep no more.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:21: a man: Isa 7:25, Isa 5:17, Isa 17:2, Isa 37:30; Jer 39:10
Carl Friedrich Keil and Franz Delitzsch
7:21
"And it will come to pass in that day, that a man will keep a small cow and a couple of sheep; and it comes to pass, for the abundance of the milk they give he will eat cream: for butter and honey will every one eat that is left within the land." The former prosperity would be reduced to the most miserable housekeeping. One man would keep a milch cow and two head of sheep (or goats) alive with the greatest care, the strongest and finest full-grown cattle having fallen into the hands of the foe (היּה, like החיה in other places: shtē, not shnē, because two female sheep or goats are meant). But this would be quite enough, for there would be only a few men left in the land; and as all the land would be pasture, the small number of animals would yield milk in abundance. Bread and wine would be unattainable. Whoever had escaped the Assyrian razor, would eat thickened milk and honey, that and nothing but that, without variation, ad nauseam. The reason for this would be, that the hills, which at other times were full of vines and corn-fields, would be overgrown with briers.
Geneva 1599
7:21 And it shall come to pass in that day, [that] a man shall (u) nourish a young cow, and two sheep;
(u) He who before had a great number of cattle will be content with one cow and two sheep.
John Gill
7:21 And it shall come to pass in that day,.... Not in the days of Hezekiah, after the destruction of Sennacherib's army, when there followed great fruitfulness and plenty, Is 37:30 as Kimchi and Jarchi interpret it; but in the days of Nebuchadnezzar, after the destruction of Jerusalem, when some poor men were left in the land to till it, Jer 39:10 for of these, and not of rich men, are the following words to be understood:
that a man shall nourish a young cow and two sheep; this seems to denote both the scarcity of men and cattle, through the ravages of the army of the Chaldeans; that there should not be large herds and flocks, only a single cow, and two or three sheep; and yet men should be so few, and families so thin, that these would be sufficient to support them comfortably.
John Wesley
7:21 Sheep - They who formerly used to keep great herds of cattle, and many flocks of sheep, shall esteem it a happiness if they can keep but one cow and two sheep.
Robert Jamieson, A. R. Fausset and David Brown
7:21 THE COMING DESOLATE STATE OF THE LAND OWING TO THE ASSYRIANS AND EGYPTIANS. (Is 7:21-25)
nourish--that is, own.
young cow--a heifer giving milk. Agriculture shall cease, and the land become one great pasturage.
7:227:22: եւ եղիցի ※ ՚ի բազմութենէ կաթինն՝ կերիցէ եւղ. զի եւղ եւ մեղր կերիցէ ամենայն որ մնացեալ իցէ յերկրին։
22 կաթի առատութիւնից իւղ պիտի ուտի. իւղ ու մեղր պիտի ուտի ամէն ոք, ով կենդանի կը մնայ այդ երկրում:
22 Անոնց տուած կաթին առատութենէն կոգի պիտի ուտէ, Վասն զի երկրին մէջ բոլոր մնացողները Կոգի ու մեղր պիտի ուտեն։
եւ եղիցի ի բազմութենէ կաթինն` կերիցէ եւղ. զի եւղ եւ մեղր կերիցէ ամենայն որ մնացեալ իցէ յերկրին:

7:22: եւ եղիցի ※ ՚ի բազմութենէ կաթինն՝ կերիցէ եւղ. զի եւղ եւ մեղր կերիցէ ամենայն որ մնացեալ իցէ յերկրին։
22 կաթի առատութիւնից իւղ պիտի ուտի. իւղ ու մեղր պիտի ուտի ամէն ոք, ով կենդանի կը մնայ այդ երկրում:
22 Անոնց տուած կաթին առատութենէն կոգի պիտի ուտէ, Վասն զի երկրին մէջ բոլոր մնացողները Կոգի ու մեղր պիտի ուտեն։
zohrab-1805▾ eastern-1994▾ western am▾
7:227:22 по изобилию молока, которое они дадут, будет есть масло; маслом и медом будут питаться все, оставшиеся в этой земле.
7:22 καὶ και and; even ἔσται ειμι be ἀπὸ απο from; away τοῦ ο the πλεῖστον πλειστος most ποιεῖν ποιεω do; make γάλα γαλα milk βούτυρον βουτυρον and; even μέλι μελι honey φάγεται φαγω swallow; eat πᾶς πας all; every ὁ ο the καταλειφθεὶς καταλειπω leave behind; remain ἐπὶ επι in; on τῆς ο the γῆς γη earth; land
7:22 וְ wᵊ וְ and הָיָ֗ה hāyˈā היה be מֵ mē מִן from רֹ֛ב rˈōv רֹב multitude עֲשֹׂ֥ות ʕᵃśˌôṯ עשׂה make חָלָ֖ב ḥālˌāv חָלָב milk יֹאכַ֣ל yōḵˈal אכל eat חֶמְאָ֑ה ḥemʔˈā חֶמְאָה butter כִּֽי־ kˈî- כִּי that חֶמְאָ֤ה ḥemʔˈā חֶמְאָה butter וּ û וְ and דְבַשׁ֙ ḏᵊvˌaš דְּבַשׁ honey יֹאכֵ֔ל yōḵˈēl אכל eat כָּל־ kol- כֹּל whole הַ ha הַ the נֹּותָ֖ר nnôṯˌār יתר remain בְּ bᵊ בְּ in קֶ֥רֶב qˌerev קֶרֶב interior הָ hā הַ the אָֽרֶץ׃ ʔˈāreṣ אֶרֶץ earth
7:22. et prae ubertate lactis comedet butyrum butyrum enim et mel manducabit omnis qui relictus fuerit in medio terraeAnd for the abundance of milk he shall eat butter: for butter and honey shall every one eat that shall be left in the midst of the land.
22. and it shall come to pass, for the abundance of milk that they shall give he shall eat butter: for butter and honey shall every one eat that is left in the midst of the land.
7:22. and, instead of an abundance of milk, he will eat butter. For all who are left behind in the midst of the land will eat butter and honey.
And it shall come to pass, for the abundance of milk [that] they shall give he shall eat butter: for butter and honey shall every one eat that is left in the land:

7:22 по изобилию молока, которое они дадут, будет есть масло; маслом и медом будут питаться все, оставшиеся в этой земле.
7:22
καὶ και and; even
ἔσται ειμι be
ἀπὸ απο from; away
τοῦ ο the
πλεῖστον πλειστος most
ποιεῖν ποιεω do; make
γάλα γαλα milk
βούτυρον βουτυρον and; even
μέλι μελι honey
φάγεται φαγω swallow; eat
πᾶς πας all; every
ο the
καταλειφθεὶς καταλειπω leave behind; remain
ἐπὶ επι in; on
τῆς ο the
γῆς γη earth; land
7:22
וְ wᵊ וְ and
הָיָ֗ה hāyˈā היה be
מֵ מִן from
רֹ֛ב rˈōv רֹב multitude
עֲשֹׂ֥ות ʕᵃśˌôṯ עשׂה make
חָלָ֖ב ḥālˌāv חָלָב milk
יֹאכַ֣ל yōḵˈal אכל eat
חֶמְאָ֑ה ḥemʔˈā חֶמְאָה butter
כִּֽי־ kˈî- כִּי that
חֶמְאָ֤ה ḥemʔˈā חֶמְאָה butter
וּ û וְ and
דְבַשׁ֙ ḏᵊvˌaš דְּבַשׁ honey
יֹאכֵ֔ל yōḵˈēl אכל eat
כָּל־ kol- כֹּל whole
הַ ha הַ the
נֹּותָ֖ר nnôṯˌār יתר remain
בְּ bᵊ בְּ in
קֶ֥רֶב qˌerev קֶרֶב interior
הָ הַ the
אָֽרֶץ׃ ʔˈāreṣ אֶרֶץ earth
7:22. et prae ubertate lactis comedet butyrum butyrum enim et mel manducabit omnis qui relictus fuerit in medio terrae
And for the abundance of milk he shall eat butter: for butter and honey shall every one eat that shall be left in the midst of the land.
7:22. and, instead of an abundance of milk, he will eat butter. For all who are left behind in the midst of the land will eat butter and honey.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
7:22: For the abundance of milk ... - On account, or by means of the great quantity of milk. This image also denotes that the land should be desolate, and abandoned by its inhabitants. Such a range would the cow and sheep have in the lands lying waste and uncultivated, that they would yield abundance of milk.
For butter and honey - This shall be the condition of all who are left in the land. Agriculture shall be abandoned, The land shall be desolate. The few remaining inhabitants shall be dependent on what a very few cows and sheep shah produce, and on the subsistence which may be derived from honey obtained from the rocks where bees would lodge. Perhaps, also, the swarms of bees would be increased, by the fact that the land would be forsaken, and that it would produce abundance of wild flowers for their subsistence. The general idea is plain, that the land would be desolate. Butter and honey, that is, butter mingled with honey, is a common article of food in the East; see the note at Isa 7:15. D'Arvieux being in the camp of an Arab prince who lived in much splendor, and who treated him with great regard, was entertained, he tells us, the first morning of his being there, with little loaves, honey, new-churned butter, and cream more delicate than any he ever saw, together with coffee. - "Voy. dans la Pal.," p. 24. And in another place, he assures us that one of the principal things with which the Arabs regale themselves at breakfast is cream, or new butter mingled with honey. - p. 197. The statement of the prophet here, that the poor of the land should eat butter and honey, is not inconsistent with this account of D'Arvieux, that it is regarded as an article of food with which even princes treat their guests, for the idea of the prophet is, that when the land should be desolate and comparatively uninhabited, the natural luxuriant growth of the soil would produce an abundance to furnish milk, and that honey would abound where the bees would be allowed to multiply, almost without limit; see Harmer's Obs., vol. ii. p. 55. Ed. Lond. 1808.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:22: butter and honey: Isa 7:15; Sa2 17:29; Mat 3:4
land: Heb. midst of the land
Geneva 1599
7:22 And it shall come to pass, for the (x) abundance of milk [that] they shall give he shall eat butter: for butter and honey shall every one eat that is left in the land.
(x) The number of men will be so small that a few beasts will be able to nourish all abundantly.
John Gill
7:22 And it shall come to pass, for the abundance of milk that they shall give,.... The cow and the two sheep, having large pastures, and few cattle to feed upon them, those few would give such abundance of milk, that the owner of them would make butter of it, and live upon it, having no occasion to eat milk; and there being few or none to sell it to:
he shall eat butter; the milk producing a sufficient quantity of it for himself and his family:
for butter and honey shall everyone eat that is left in the land: signifying that though they would be few, they would enjoy a plenty of such sort of food as their small flocks and herds would furnish them with, and the bees produce. The Targum and Jarchi interpret this of the righteous that shall be left in the land; but it is rather to be extended unto all, righteous and unrighteous.
John Wesley
7:22 Abundance - Because they shall have large pastures, by reason of the great scarcity of cattle. Butter - Which the poorer sort had formerly used to sell, to procure them cheaper food for themselves: but now the land should be so destitute of people, that there were none to whom they could sell them.
Robert Jamieson, A. R. Fausset and David Brown
7:22 abundance--by reason of the wide range of land lying desolate over which the cows and sheep (including goats) may range.
butter--thick milk, or cream.
honey--(See on Is 7:15). Food of spontaneous growth will be the resource of the few inhabitants left. Honey shall be abundant as the bees will find the wild flowers abounding everywhere.
7:237:23: Եւ եղիցի յաւուր յայնմիկ ամենայն տեղի՝ ուր իցէ հազա՛ր որթ՝ հազա՛ր կշռոյ սկեղ. խոպանասցի՛ եւ ՚ի փուշ դարձցի[9660]. [9660] Այլք. Եւ եղիցի յաւուր յայնմիկ՝ եղիցի ամենայն տե՛՛։
23 Այդ օրն այնպէս պիտի լինի, որ ամէն տեղ, ուր հազար որթատունկ էր աճում՝ հազար սիկղ արծաթի արժէքով, խոպան պիտի դառնայ եւ փշով լցուի:
23 Եւ այն օրը, Ուր որ հազար որթատունկ տնկուած է հազար սիկղ արծաթի արժէքով, Ցախերով ու փուշերով պիտի լեցուի։
Եւ եղիցի յաւուր յայնմիկ, եղիցի ամենայն տեղի ուր իցէ հազար որթ` հազար կշռոյ սկեղ. խոպանասցի եւ ի փուշ դարձցի:

7:23: Եւ եղիցի յաւուր յայնմիկ ամենայն տեղի՝ ուր իցէ հազա՛ր որթ՝ հազա՛ր կշռոյ սկեղ. խոպանասցի՛ եւ ՚ի փուշ դարձցի[9660].
[9660] Այլք. Եւ եղիցի յաւուր յայնմիկ՝ եղիցի ամենայն տե՛՛։
23 Այդ օրն այնպէս պիտի լինի, որ ամէն տեղ, ուր հազար որթատունկ էր աճում՝ հազար սիկղ արծաթի արժէքով, խոպան պիտի դառնայ եւ փշով լցուի:
23 Եւ այն օրը, Ուր որ հազար որթատունկ տնկուած է հազար սիկղ արծաթի արժէքով, Ցախերով ու փուշերով պիտի լեցուի։
zohrab-1805▾ eastern-1994▾ western am▾
7:237:23 И будет в тот день: на всяком месте, где росла тысяча виноградных лоз на тысячу сребреников, будет терновник и колючий кустарник.
7:23 καὶ και and; even ἔσται ειμι be ἐν εν in τῇ ο the ἡμέρᾳ ημερα day ἐκείνῃ εκεινος that πᾶς πας all; every τόπος τοπος place; locality οὗ ος who; what ἐὰν εαν and if; unless ὦσιν ους ear χίλιαι χιλιοι thousand ἄμπελοι αμπελος vine χιλίων χιλιοι thousand σίκλων σικλος into; for χέρσον χερσος be καὶ και and; even εἰς εις into; for ἄκανθαν ακανθα brier
7:23 וְ wᵊ וְ and הָיָה֙ hāyˌā היה be בַּ ba בְּ in † הַ the יֹּ֣ום yyˈôm יֹום day הַ ha הַ the ה֔וּא hˈû הוּא he יִֽהְיֶ֣ה yˈihyˈeh היה be כָל־ ḵol- כֹּל whole מָקֹ֗ום māqˈôm מָקֹום place אֲשֶׁ֧ר ʔᵃšˈer אֲשֶׁר [relative] יִֽהְיֶה־ yˈihyeh- היה be שָּׁ֛ם ššˈām שָׁם there אֶ֥לֶף ʔˌelef אֶלֶף thousand גֶּ֖פֶן gˌefen גֶּפֶן vine בְּ bᵊ בְּ in אֶ֣לֶף ʔˈelef אֶלֶף thousand כָּ֑סֶף kˈāsef כֶּסֶף silver לַ la לְ to † הַ the שָּׁמִ֥יר ššāmˌîr שָׁמִיר thornbush וְ wᵊ וְ and לַ la לְ to † הַ the שַּׁ֖יִת ššˌayiṯ שַׁיִת weed יִֽהְיֶֽה׃ yˈihyˈeh היה be
7:23. et erit in die illa omnis locus ubi fuerint mille vites mille argenteis et in spinas et in vepres eruntAnd it shall come to pass in that day, that every place where there were a thousand vines, at a thousand pieces of silver, shall become thorns and briers.
23. And it shall come to pass in that day, that every place, where there were a thousand vines at a thousand silverlings, shall even be for briers and thorns.
7:23. And this shall be in that day: every place, where there were a thousand grapevines worth a thousand pieces of silver, will become thorns and briers.
And it shall come to pass in that day, [that] every place shall be, where there were a thousand vines at a thousand silverlings, it shall [even] be for briers and thorns:

7:23 И будет в тот день: на всяком месте, где росла тысяча виноградных лоз на тысячу сребреников, будет терновник и колючий кустарник.
7:23
καὶ και and; even
ἔσται ειμι be
ἐν εν in
τῇ ο the
ἡμέρᾳ ημερα day
ἐκείνῃ εκεινος that
πᾶς πας all; every
τόπος τοπος place; locality
οὗ ος who; what
ἐὰν εαν and if; unless
ὦσιν ους ear
χίλιαι χιλιοι thousand
ἄμπελοι αμπελος vine
χιλίων χιλιοι thousand
σίκλων σικλος into; for
χέρσον χερσος be
καὶ και and; even
εἰς εις into; for
ἄκανθαν ακανθα brier
7:23
וְ wᵊ וְ and
הָיָה֙ hāyˌā היה be
בַּ ba בְּ in
הַ the
יֹּ֣ום yyˈôm יֹום day
הַ ha הַ the
ה֔וּא hˈû הוּא he
יִֽהְיֶ֣ה yˈihyˈeh היה be
כָל־ ḵol- כֹּל whole
מָקֹ֗ום māqˈôm מָקֹום place
אֲשֶׁ֧ר ʔᵃšˈer אֲשֶׁר [relative]
יִֽהְיֶה־ yˈihyeh- היה be
שָּׁ֛ם ššˈām שָׁם there
אֶ֥לֶף ʔˌelef אֶלֶף thousand
גֶּ֖פֶן gˌefen גֶּפֶן vine
בְּ bᵊ בְּ in
אֶ֣לֶף ʔˈelef אֶלֶף thousand
כָּ֑סֶף kˈāsef כֶּסֶף silver
לַ la לְ to
הַ the
שָּׁמִ֥יר ššāmˌîr שָׁמִיר thornbush
וְ wᵊ וְ and
לַ la לְ to
הַ the
שַּׁ֖יִת ššˌayiṯ שַׁיִת weed
יִֽהְיֶֽה׃ yˈihyˈeh היה be
7:23. et erit in die illa omnis locus ubi fuerint mille vites mille argenteis et in spinas et in vepres erunt
And it shall come to pass in that day, that every place where there were a thousand vines, at a thousand pieces of silver, shall become thorns and briers.
7:23. And this shall be in that day: every place, where there were a thousand grapevines worth a thousand pieces of silver, will become thorns and briers.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
jfb▾ jw▾ jg▾ kad▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
7:23: The remainder of this chapter is a description of great desolation produced by the invasion of the Assyrians. "Where there were a thousand vines." Where there was a valuable vineyard. In every place, that is, that was well cultivated and valuable.
At a thousand silverlings - The word rendered 'silvertings' here - כסף keseph - denotes, properly, silver, of any amount. But it is also used to denote the silver coin which was in use among the Jews, the shekel. Perhaps this was the only silver coin which, in early times, they possessed, and hence, the word shekel is omitted, and so many pieces of silver are mentioned. Thus, in Gen 20:16, Abimelech says, that he had given Abraham, a thousand of silver' - that is, a thousand shekels. The shekel was worth about two shillings of our money. It is probable that a vineyard would be valued, in proportion to the number of vines that could be raised on the smallest space; and the meaning is here, that the land that was most fertile, and that produced the most, would be desolate, and would produce only briers and thorns. The land in Judea admits of a high state of cultivation, and requires it, in order to make it productive. When neglected, it becomes as remarkably sterile. At present, it generally bears the marks of great barrenness and sterility. It is under the oppression of Turkish power and exactions; and the consequence is, that, to a traveler, it has the appearance of great barrenness. But, in the high state to which the Jews brought it, it was eminently fertile, and is capable still of becoming so, if it should be placed under a government that would encourage agriculture and bestow freedom. This is the account which all travelers give of it now.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:23: a thousand vines: Sol 8:11, Sol 8:12; Mat 21:33
be for briers: Isa 5:6, Isa 32:12-14; Jer 4:26; Heb 6:8
Carl Friedrich Keil and Franz Delitzsch
7:23
The prophet repeats this three times in Is 7:23-25 : "And it will come to pass in that day, every place, where a thousand vines stood at a thousand silverlings, will have become thorns and thistles. With arrows and with bows will men go, for the whole land will have become thorns and thistles. And all the hills that were accustomed to be hoed with the hoe, thou wilt not go to them for fear of thorns and thistles; and it has become a gathering-place for oxen, and a treading-place for sheep." The "thousand silverlings" ('eleph ceseph, i.e., a thousand shekels of silver) recall to mind Song 8:11, though there it is the value of the yearly produce, whereas here the thousand shekels are the value of a thousand vines, the sign of a peculiarly valuable piece of a vineyard. At the present time they reckon the worth of a vineyard in Lebanon and Syria according to the value of the separate vines, and generally take the vines at one piastre (from 2nd to 3rd) each; just as in Germany a Johannisberg vine is reckoned at a ducat. Every piece of ground, where such valuable vines were standing, would have fallen a prey to the briers. People would go there with bow and arrow, because the whole land had become thorns and thistles (see at Is 5:12), and therefore wild animals had made their homes there. And thou (the prophet addresses the countryman thus) comest not to all the hills, which were formerly cultivated in the most careful manner; thou comest not thither to make them arable again, because thorns and thistles deter thee from reclaiming such a fallow. They would therefore give the oxen freedom to rove where they would, and let sheep and goats tread down whatever grew there. The description is intentionally thoroughly tautological and pleonastic, heavy and slow in movement. The writer's intention is to produce the impression of a waste heath, or tedious monotony. Hence the repetitions of hâyâh and yihyeh. Observe how great the variations are in the use of the future and perfect, and how the meaning is always determined by the context. In Is 7:21, Is 7:22, the futures have a really future sense; in Is 7:23 the first and third yihyeh signify "will have become" (factus erit omnis locus), and the second "was" (erat); in Is 7:24 יבוא means "will come" (veniet), and tihyeh "will have become" (facta erit terra); in Is 7:25 we must render yē‛âdērūn, sarciebantur (they used to be hoed). And in Is 7:21, Is 7:22, and Is 7:23, hâyâh is equivalent to fiet (it will become); whilst in Is 7:25 it means factum est (it has become). Looked at from a western point of view, therefore, the future tense is sometimes a simple future, sometimes a future perfect, and sometimes an imperfect or synchronistic preterite; and the perfect sometimes a prophetic preterite, sometimes an actual preterite, but the sphere of an ideal past, or what is the same thing, of a predicted future.
This ends Isaiah's address to king Ahaz. He does not expressly say when Immanuel is to be born, but only what will take place before he has reached the riper age of boyhood - namely, first, the devastation of Israel and Syria, and then the devastation of Judah itself, by the Assyrians. From the fact that the prophet says no more than this, we may see that his spirit and his tongue were under the direction of the Spirit of God, who does not descend within the historical and temporal range of vision, without at the same time remaining exalted above it. On the other hand, however, we may see from what he says, that the prophecy has its human side as well. When Isaiah speaks of Immanuel as eating thickened milk and honey, like all who survived the Assyrian troubles in the Holy Land; he evidently looks upon and thinks of the childhood of Immanuel as connected with the time of the Assyrian calamities. And it was in such a perspective combination of events lying far apart, that the complex character of prophecy consisted. The reason for this complex character was a double one, viz., the human limits associated with the prophet's telescopic view of distant times, and the pedagogical wisdom of God, in accordance with which He entered into these limits instead of removing them. If, therefore, we adhere to the letter of prophecy, we may easily throw doubt upon its veracity; but if we look at the substance of the prophecy, we soon find that the complex character by no means invalidates its truth. For the things which the prophet saw in combination were essentially connected, even though chronologically separated. When, for example, in the case before us (chapters 7-12), Isaiah saw Asshur only, standing out as the imperial kingdom; this was so far true, that the four imperial kingdoms from the Babylonian to the Roman were really nothing more than the full development of the commencement made in Assyria. And when he spoke of the son of the virgin (chapter 7) as growing up in the midst of the Assyrian oppressions; this also was so far true, that Jesus was really born at a time when the Holy Land, deprived of its previous abundance, was under the dominion of the imperial power, and in a condition whose primary cause was to be traced to the unbelief of Ahaz. Moreover, He who became flesh in the fulness of time, did really lead an ideal life in the Old Testament history. He was in the midst of it in a pre-existent presence, moving on towards the covenant goal. The fact that the house and nation of David did not perish in the Assyrian calamities, was actually to be attributed, as chapter 8 presupposes, to His real though not His bodily presence. In this way the apparent discrepancy between the prophecy and the history of the fulfilment may be solved. We do not require the solution proposed by Vitringa, and recently appropriate by Haneberg - namely, that the prophet takes the stages of the Messiah's life out of the distant future, to make them the measure of events about to take place in the immediate future; nor that of Bengel, Schegg, Schmieder, and others - namely, that the sign consisted in an event belonging to the immediate future, which pointed typically to the birth of the true Immanuel; nor that of Hofmann, who regards the words of the prophet as an emblematical prediction of the rise of a new Israel, which would come to the possession of spiritual intelligence in the midst of troublous times, occasioned by the want of intelligence in the Israel of his own time. The prophecy, as will be more fully confirmed as we proceed, is directly Messianic; it is a divine prophecy within human limits.
John Gill
7:23 And it shall come to pass in that day; that every place shall be,.... Barren and unfruitful, for want of men to till the ground:
where there were a thousand vines at a thousand silverlings; which were so good, as to be sold or let out for so many silver shekels (m); or the fruit of them came to such a price; see Song 8:11,
Tit shall even be for briers and thorns; for want of persons to stock the ground and cultivate it.
(m) Which was about two shillings and sixpence of our money.
John Wesley
7:23 Of silver - Each of the thousand vineyards might have been sold or let for a thousand shekels, which was the yearly rent of some excellent vineyards.
Robert Jamieson, A. R. Fausset and David Brown
7:23 where there were, &c.--where up to that time there was so valuable a vineyard as to have in it a 1000 vines, worth a silverling (shekel, about 2s. 3d.; a large price) each, there shall be only briers (Song 8:11). Vineyards are estimated by the number of the vines, and the goodness of the kind of vine. Judea admits of a high state of cultivation, and requires it, in order to be productive; its present barrenness is due to neglect.
7:247:24: նետողք եւ աղեղնաւորք մտանիցեն անդր։ Զի խոպանացեալ եւ փշաբեր եղիցի ամենայն երկիր,
24 Նետաձիգներ եւ աղեղնաւորներ պիտի մտնեն այնտեղ: Ողջ երկիրը խոպան պիտի դառնայ ու փուշ բերի,
24 Նետերով ու աղեղներով հոն պիտի գան, Վասն զի բոլոր երկիրը ցախերով ու փուշերով պիտի լեցուի։
նետողք եւ աղեղնաւորք մտանիցեն անդր. զի խոպանացեալ եւ փշաբեր եղիցի ամենայն երկիր:

7:24: նետողք եւ աղեղնաւորք մտանիցեն անդր։ Զի խոպանացեալ եւ փշաբեր եղիցի ամենայն երկիր,
24 Նետաձիգներ եւ աղեղնաւորներ պիտի մտնեն այնտեղ: Ողջ երկիրը խոպան պիտի դառնայ ու փուշ բերի,
24 Նետերով ու աղեղներով հոն պիտի գան, Վասն զի բոլոր երկիրը ցախերով ու փուշերով պիտի լեցուի։
zohrab-1805▾ eastern-1994▾ western am▾
7:247:24 Со стрелами и луками будут ходить туда, ибо вся земля будет терновником и колючим кустарником.
7:24 μετὰ μετα with; amid βέλους βελος missile καὶ και and; even τοξεύματος τοξευμα enter; go in ἐκεῖ εκει there ὅτι οτι since; that χέρσος χερσος and; even ἄκανθα ακανθα brier ἔσται ειμι be πᾶσα πας all; every ἡ ο the γῆ γη earth; land
7:24 בַּ ba בְּ in † הַ the חִצִּ֥ים ḥiṣṣˌîm חֵץ arrow וּ û וְ and בַ va בְּ in † הַ the קֶּ֖שֶׁת qqˌešeṯ קֶשֶׁת bow יָ֣בֹוא yˈāvô בוא come שָׁ֑מָּה šˈāmmā שָׁם there כִּי־ kî- כִּי that שָׁמִ֥יר šāmˌîr שָׁמִיר thornbush וָ wā וְ and שַׁ֖יִת šˌayiṯ שַׁיִת weed תִּֽהְיֶ֥ה tˈihyˌeh היה be כָל־ ḵol- כֹּל whole הָ hā הַ the אָֽרֶץ׃ ʔˈāreṣ אֶרֶץ earth
7:24. cum sagittis et arcu ingredientur illuc vepres enim et spinae erunt in universa terraWith arrows and with bows they shall go in thither: for briers and thorns shall be in all the land.
24. With arrows and with bow shall one come thither; because all the land shall be briers and thorns.
7:24. They will enter such places with arrows and bows. For briers and thorns will be throughout the entire land.
With arrows and with bows shall [men] come thither; because all the land shall become briers and thorns:

7:24 Со стрелами и луками будут ходить туда, ибо вся земля будет терновником и колючим кустарником.
7:24
μετὰ μετα with; amid
βέλους βελος missile
καὶ και and; even
τοξεύματος τοξευμα enter; go in
ἐκεῖ εκει there
ὅτι οτι since; that
χέρσος χερσος and; even
ἄκανθα ακανθα brier
ἔσται ειμι be
πᾶσα πας all; every
ο the
γῆ γη earth; land
7:24
בַּ ba בְּ in
הַ the
חִצִּ֥ים ḥiṣṣˌîm חֵץ arrow
וּ û וְ and
בַ va בְּ in
הַ the
קֶּ֖שֶׁת qqˌešeṯ קֶשֶׁת bow
יָ֣בֹוא yˈāvô בוא come
שָׁ֑מָּה šˈāmmā שָׁם there
כִּי־ kî- כִּי that
שָׁמִ֥יר šāmˌîr שָׁמִיר thornbush
וָ וְ and
שַׁ֖יִת šˌayiṯ שַׁיִת weed
תִּֽהְיֶ֥ה tˈihyˌeh היה be
כָל־ ḵol- כֹּל whole
הָ הַ the
אָֽרֶץ׃ ʔˈāreṣ אֶרֶץ earth
7:24. cum sagittis et arcu ingredientur illuc vepres enim et spinae erunt in universa terra
With arrows and with bows they shall go in thither: for briers and thorns shall be in all the land.
7:24. They will enter such places with arrows and bows. For briers and thorns will be throughout the entire land.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
7:24: With arrows and with bows ... - This is a continuation of the description of its desolation. So entirely would it be abandoned, so utterly desolate would it be, that it would become a vast hunting-ground. It would be covered with shrubs and trees that would afford a convenient covert for wild beasts; and would yield to its few inhabitants a subsistence, not by cultivation, but by the bow and the arrow. There can scarcely be a more striking description of utter desolation. But, perhaps, the long captivity of seventy years in Babylon literally fulfilled it. Judea was a land that, at all times, was subject to depredations from wild beasts. On the banks of the Jordan - in the marshes, and amid the reeds that sprung up in the lower bank or border of the river - the lion found a home, and the tiger a resting place; compare Jer 49:19. When the land was for a little time vacated and forsaken, it would be, therefore, soon filled with wild beasts; and during the desolations of the seventy years' captivity, there can be no doubt that this was literally fulfilled.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:24: Gen 27:3
Geneva 1599
7:24 With arrows and with (y) bows shall [men] come there; because all the land shall become briers and thorns.
(y) As they who go to seek wild beasts among the bushes.
John Gill
7:24 With arrows and with bows shall men come thither,.... For fear of wild beasts, serpents, and scorpions, as Jarchi; or in order to hunt them, as others; or because of thieves and robbers, as Aben Ezra:
because all the land shall become briers and thorns; among which such creatures, and such sort of men, would hide themselves.
John Wesley
7:24 With arrows - Either to hunt, or to defend themselves from wild beasts, which commonly abide in desolate grounds.
Robert Jamieson, A. R. Fausset and David Brown
7:24 It shall become a vast hunting ground, abounding in wild beasts (compare Jer 49:19).
7:257:25: եւ ամենայն լեառնն արօրադի՛ր ակօսաբե՛կ լիցի. եւ մի՛ հասցէ անդր երկեւղ. զի եղիցի ՚ի խոպանէն եւ ՚ի փշոյ՝ յարօտ գառին եւ ՚ի կոխան եզին[9661]։[9661] Ոմանք. Անդ երկիւղ։
[24] եւ ամէն սարալանջ, ուր արօրն էր վարում, այլեւս ակօս չի ունենալու: Երկիւղը չի հասնելու այնտեղ, որովհետեւ այդ խոպան ու փշոտ վայրերը պիտի դառնան գառան արօտավայր եւ եզան ոտքի կոխան պիտի լինեն»:
25 Եւ այն բոլոր լեռները, որոնք բրիչով կը փորուէին, Ցախի ու փուշի երկիւղին պատճառով հոն պիտի չերթաք. Արջառներուն արօտ ու խաշինքներուն կոխան պիտի ըլլան։
[109]եւ ամենայն լեառն արօրադիր ակօսաբեկ լիցի. եւ մի՛ հասցէ անդր երկեւղ. զի եղիցի ի խոպանէն եւ ի փշոյ` յարօտ գառին եւ ի կոխան եզին:

7:25: եւ ամենայն լեառնն արօրադի՛ր ակօսաբե՛կ լիցի. եւ մի՛ հասցէ անդր երկեւղ. զի եղիցի ՚ի խոպանէն եւ ՚ի փշոյ՝ յարօտ գառին եւ ՚ի կոխան եզին[9661]։
[9661] Ոմանք. Անդ երկիւղ։
[24] եւ ամէն սարալանջ, ուր արօրն էր վարում, այլեւս ակօս չի ունենալու: Երկիւղը չի հասնելու այնտեղ, որովհետեւ այդ խոպան ու փշոտ վայրերը պիտի դառնան գառան արօտավայր եւ եզան ոտքի կոխան պիտի լինեն»:
25 Եւ այն բոլոր լեռները, որոնք բրիչով կը փորուէին, Ցախի ու փուշի երկիւղին պատճառով հոն պիտի չերթաք. Արջառներուն արօտ ու խաշինքներուն կոխան պիտի ըլլան։
zohrab-1805▾ eastern-1994▾ western am▾
7:257:25 И ни на одну из гор, которые расчищались бороздниками, не пойдешь, боясь терновника и колючего кустарника: туда будут выгонять волов, и мелкий скот будет топтать их.
7:25 καὶ και and; even πᾶν πας all; every ὄρος ορος mountain; mount ἀροτριώμενον αροτριαω plow ἀροτριαθήσεται αροτριαω plow καὶ και and; even οὐ ου not μὴ μη not ἐπέλθῃ επερχομαι come on / against ἐκεῖ εκει there φόβος φοβος fear; awe ἔσται ειμι be γὰρ γαρ for ἀπὸ απο from; away τῆς ο the χέρσου χερσος and; even ἀκάνθης ακανθα brier εἰς εις into; for βόσκημα βοσκημα sheep καὶ και and; even εἰς εις into; for καταπάτημα καταπατημα ox
7:25 וְ wᵊ וְ and כֹ֣ל ḵˈōl כֹּל whole הֶ he הַ the הָרִ֗ים hārˈîm הַר mountain אֲשֶׁ֤ר ʔᵃšˈer אֲשֶׁר [relative] בַּ ba בְּ in † הַ the מַּעְדֵּר֙ mmaʕdˌēr מַעְדֵּר hoe יֵעָ֣דֵר֔וּן yēʕˈāḏērˈûn עדר weed לֹֽא־ lˈō- לֹא not תָבֹ֣וא ṯāvˈô בוא come שָׁ֔מָּה šˈāmmā שָׁם there יִרְאַ֖ת yirʔˌaṯ יִרְאָה fear שָׁמִ֣יר šāmˈîr שָׁמִיר thornbush וָ wā וְ and שָׁ֑יִת šˈāyiṯ שַׁיִת weed וְ wᵊ וְ and הָיָה֙ hāyˌā היה be לְ lᵊ לְ to מִשְׁלַ֣ח mišlˈaḥ מִשְׁלָח undertaking שֹׁ֔ור šˈôr שֹׁור bullock וּ û וְ and לְ lᵊ לְ to מִרְמַ֖ס mirmˌas מִרְמָס trampled land שֶֽׂה׃ פ śˈeh . f שֶׂה lamb
7:25. et omnes montes qui in sarculo sarientur non veniet illuc terror spinarum et veprium et erit in pascua bovis et in conculcationem pecorisAnd as for the hills that shall be raked with a rake, the fear of thorns and briers shall not come thither, but they shall be for the ox to feed on, and the lesser cattle to tread upon.
25. And all the hills that were digged with the mattock; thou shalt not come thither for fear of briers and thorns, but it shall be for the sending forth of oxen, and for the treading of sheep.
7:25. But as for all the mountains, which will be dug with a hoe, the terror of thorns and briers will not approach those places. And there will be pasture land for oxen, and a range for cattle.”
And [on] all hills that shall be digged with the mattock, there shall not come thither the fear of briers and thorns: but it shall be for the sending forth of oxen, and for the treading of lesser cattle:

7:25 И ни на одну из гор, которые расчищались бороздниками, не пойдешь, боясь терновника и колючего кустарника: туда будут выгонять волов, и мелкий скот будет топтать их.
7:25
καὶ και and; even
πᾶν πας all; every
ὄρος ορος mountain; mount
ἀροτριώμενον αροτριαω plow
ἀροτριαθήσεται αροτριαω plow
καὶ και and; even
οὐ ου not
μὴ μη not
ἐπέλθῃ επερχομαι come on / against
ἐκεῖ εκει there
φόβος φοβος fear; awe
ἔσται ειμι be
γὰρ γαρ for
ἀπὸ απο from; away
τῆς ο the
χέρσου χερσος and; even
ἀκάνθης ακανθα brier
εἰς εις into; for
βόσκημα βοσκημα sheep
καὶ και and; even
εἰς εις into; for
καταπάτημα καταπατημα ox
7:25
וְ wᵊ וְ and
כֹ֣ל ḵˈōl כֹּל whole
הֶ he הַ the
הָרִ֗ים hārˈîm הַר mountain
אֲשֶׁ֤ר ʔᵃšˈer אֲשֶׁר [relative]
בַּ ba בְּ in
הַ the
מַּעְדֵּר֙ mmaʕdˌēr מַעְדֵּר hoe
יֵעָ֣דֵר֔וּן yēʕˈāḏērˈûn עדר weed
לֹֽא־ lˈō- לֹא not
תָבֹ֣וא ṯāvˈô בוא come
שָׁ֔מָּה šˈāmmā שָׁם there
יִרְאַ֖ת yirʔˌaṯ יִרְאָה fear
שָׁמִ֣יר šāmˈîr שָׁמִיר thornbush
וָ וְ and
שָׁ֑יִת šˈāyiṯ שַׁיִת weed
וְ wᵊ וְ and
הָיָה֙ hāyˌā היה be
לְ lᵊ לְ to
מִשְׁלַ֣ח mišlˈaḥ מִשְׁלָח undertaking
שֹׁ֔ור šˈôr שֹׁור bullock
וּ û וְ and
לְ lᵊ לְ to
מִרְמַ֖ס mirmˌas מִרְמָס trampled land
שֶֽׂה׃ פ śˈeh . f שֶׂה lamb
7:25. et omnes montes qui in sarculo sarientur non veniet illuc terror spinarum et veprium et erit in pascua bovis et in conculcationem pecoris
And as for the hills that shall be raked with a rake, the fear of thorns and briers shall not come thither, but they shall be for the ox to feed on, and the lesser cattle to tread upon.
7:25. But as for all the mountains, which will be dug with a hoe, the terror of thorns and briers will not approach those places. And there will be pasture land for oxen, and a range for cattle.”
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
7:25: And on all hills ... - All the fertile places in the mountains that used to be cultivated with the spade. Vineyards were often planted on the sides of hills; and those places were among the most productive and fertile in the land; see Isa 5:1.
The mattock - The spade; the garden hoe; or the weeding-hook. An instrument chiefly used, probably, in vineyards.
There shall not come thither - There shall not be.
The fear of briers and thorns - This does not make sense; or if it does, it is not a sense consistent with the connection. The idea of the whole passage is, that the land, even the most fertile parts of it, should be given up to briers and thorns; that is, to desolation. The Hebrew here, is ambiguous. It may mean, 'thou shalt not come there, for fear of the briers and thorns.' That is, the place that was formerly so fertile, that was cultivated with the spade, shall now be so completely covered with thorns, and shall furnish so convenient a resting place for wild beasts and reptiles, as to deter a man from going there. The Septuagint, and the Syriac, however, understand it differently - as denoting that those places should be still cultivated. But this is evidently a departure from the sense of the connection. Lowth understands it in the past tense; 'where the fear of briers and thorns never came.' The general idea of the passage is plain, that those places, once so highly cultivated, would now be desolate.
Shall be for the sending forth ... - Shall be wild, uncultivated, and desolate - vast commons on which oxen and sheep shall feed at large. "Lesser cattle." Hebrew 'Sheep, or the flock.' Sheep were accustomed to range in deserts and uncultivated places, and to obtain there, under the guidance of the shepherd, their subsistence. The description, therefore, in these verses, is one of extensive and wide desolation; and one that was accomplished in the calamities that came upon the land in the invasions by the Egyptians and Assyrians.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:25: but it: Isa 7:21, Isa 7:22, Isa 13:20-22, Isa 17:2; Zep 2:6
Geneva 1599
7:25 And [on] (z) all hills that shall be dug with the mattock, there shall not come there the fear of briers and thorns: but it shall be for the sending forth of oxen, and for the treading of lesser cattle.
(z) The mountains contrary to their will, will be tilled by such as shall flee to them for comfort.
John Gill
7:25 And on all hills that shall be digged with the mattock,.... Which could not be ploughed with a plough, but used to be dug with a mattock or spade, and then sowed with corn:
there shall not come thither the fear of briers and thorns; where thorns and briers used not to grow, and where there was no fear or danger of being overrun with them, as the vineyards in the valleys and champaign country; yet those places should become desolate in another way; or rather, there shall be now no fences made of briers and thorns, which deter cattle from entering into fields and vineyards thus fenced:
but it shall be for the setting forth of oxen, and for the treading of lesser cattle; there being no fence of briers and thorns to keep them out, cattle both of the greater and lesser sort should get into the corn, and feed upon it, and make such places desolate, where much pains were taken to cultivate them. The Targum is,
"it shall be for a place of lying down of oxen, and for a place of dwelling of flocks of sheep;''
not for pastures, but for folds for them; though the Septuagint, Vulgate Latin, Syriac, and Arabic versions, suggest these places should become pastures; and therefore some understand this as a prophecy of a change in the country for the better, and of the great fruitfulness of it after the Jews' return from the Babylonish captivity.
John Wesley
7:25 Digged - That used to be digged and dressed for the planting of vines, or other choice fruit - trees. The fear - That they might be freed from briars and thorns. Cattle - All sorts of cattle may enter, and feed there, the fences being broken down, and the owners slain, or carried into captivity.
Robert Jamieson, A. R. Fausset and David Brown
7:25 shall be--rather, "were once."
digged--in order to plant and rear vines (Is 5:6).
there shall not come--that is, none shall come who fear thorns, seeing that thorns shall abound on all sides [MAURER]. Otherwise, "Thou shalt not come for fear of thorns" [GESENIUS]. Only cattle shall be able to penetrate the briery ground.
lesser cattle--sheep and goats.
The first seven verses of the ninth chapter belong to this section. The eighth chapter continues the subject of the seventh chapter, but at a later period (compare Is 8:4 with Is 7:16); implying that the interval till the accomplishment is shorter now than then. The tone of Is 8:17, Is 8:21-22, expresses calamity more immediate and afflictive than Is 7:4, Is 7:15, Is 7:22.