Isaiah 7
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Isaiah 7
Ahaz Threatened by Syria and Israel
1And 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.
Jamieson-Fausset-Brown
CHAPTER 7
Is 7:1-9:7. 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.
In the Assyrian inscriptions the name of Rezin, king of Damascus, is found among the tributaries of Tiglath-pileser, of whose reign the annals of seventeen years have been deciphered. For the historical facts in this chapter, compare 2Ki 15:37-16:9. Rezin of Syria and Pekah of Israel, as confederates, advanced against Jerusalem. In the first campaign they "smote Ahaz with a great slaughter" (2Ch 28:5). Their object was probably to unite the three kingdoms against Assyria. Egypt seems to have favored the plan, so as to interpose these confederate kingdoms between her own frontier and Assyria (compare Is 7:18, "Egypt"; and 2Ki 17:4, Hoshea's league with Egypt). Rezin and Pekah may have perceived Ahaz' inclination towards Assyria rather than towards their own confederacy; this and the old feud between Israel and Judah (1Ki 12:16) occasioned their invasion of Judah. Ahaz, at the second inroad of his enemies (compare 2Ch 28:1-26 and 2Ki 15:37, with Is 16:5), smarting under his former defeat, applied to Tiglath-pileser, in spite of Isaiah's warning in this chapter, that he should rather rely on God; that king accordingly attacked Damascus, and slew Rezin (2Ki 16:9); and probably it was at the same time that he carried away part of Israel captive (2Ki 15:29), unless there were two assaults on Pekah--that in 2Ki 15:29, the earlier, and that in which Tiglath helped Ahaz subsequently [G. V. Smith]. Ahaz was saved at the sacrifice of Judah's independence and the payment of a large tribute, which continued till the overthrow of Sennacherib under Hezekiah (Is 37:37; 2Ki 16:8, 17, 18; 2Ch 28:20). Ahaz' reign began about 741 B.C., and Pekah was slain in 738 [Winer].
1. 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 (2Ki 15:37).
Syria--Hebrew, Aram (Ge 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 (2Ki 16:5).
CHAPTER 7
Is 7:1-9:7. 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.
In the Assyrian inscriptions the name of Rezin, king of Damascus, is found among the tributaries of Tiglath-pileser, of whose reign the annals of seventeen years have been deciphered. For the historical facts in this chapter, compare 2Ki 15:37-16:9. Rezin of Syria and Pekah of Israel, as confederates, advanced against Jerusalem. In the first campaign they "smote Ahaz with a great slaughter" (2Ch 28:5). Their object was probably to unite the three kingdoms against Assyria. Egypt seems to have favored the plan, so as to interpose these confederate kingdoms between her own frontier and Assyria (compare Is 7:18, "Egypt"; and 2Ki 17:4, Hoshea's league with Egypt). Rezin and Pekah may have perceived Ahaz' inclination towards Assyria rather than towards their own confederacy; this and the old feud between Israel and Judah (1Ki 12:16) occasioned their invasion of Judah. Ahaz, at the second inroad of his enemies (compare 2Ch 28:1-26 and 2Ki 15:37, with Is 16:5), smarting under his former defeat, applied to Tiglath-pileser, in spite of Isaiah's warning in this chapter, that he should rather rely on God; that king accordingly attacked Damascus, and slew Rezin (2Ki 16:9); and probably it was at the same time that he carried away part of Israel captive (2Ki 15:29), unless there were two assaults on Pekah--that in 2Ki 15:29, the earlier, and that in which Tiglath helped Ahaz subsequently [G. V. Smith]. Ahaz was saved at the sacrifice of Judah's independence and the payment of a large tribute, which continued till the overthrow of Sennacherib under Hezekiah (Is 37:37; 2Ki 16:8, 17, 18; 2Ch 28:20). Ahaz' reign began about 741 B.C., and Pekah was slain in 738 [Winer].
1. 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 (2Ki 15:37).
Syria--Hebrew, Aram (Ge 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 (2Ki 16:5).
The Pulpit Commentary
THE PROPHECY GIVEN TO AHAZ AT THE TIME OF THE SYRO-ISRAELITISH WAR. The Syro-Israelitish war is touched on both in Kings and Chronicles. In Kings the alliance between Rezin and Pekah is distinctly declared, as also the fact that they conjointly besieged Jerusalem (2Ki_16:5). From Chronicles we learn that, before the siege, Ahaz was twice defeated with great loss, once by the Syrians (2Ch_28:5), and once by the Israelites (2Ch_28:6). He was probably, therefore, reduced to great straits at the time when Isaiah received directions to seek an interview with him, and communicate to him a comforting message from Jehovah.
In the days of Ahaz. The reign of Ahaz covered, probably, the space between B.C. 743 and in B.C. 727. The march on Jerusalem appears to have fallen somewhat late in his reign. Rezin the King of Syria. Rezin is mentioned as King of Damascus by Tiglath-Pfieser II. in several of his inscriptions. In one, which seems to belong to B.C. 732 or 731, he states that he defeated Rezin and slew him. Pekah the son of Remaliah (see 2Ki_15:25). Pekah had been an officer under Pekahiah, the son and successor of Menahem; but had revolted, put Pekahiah to death in his palace, and seized the crown. It is probable that he and Rezin were anxious to form a confederacy for the purpose of resisting the advance of the Assyrian power, and, distrusting Ahaz, desired to place on the throne of Judah a person on whom they could thoroughly depend (see Isa_7:6). It was not their design to conquer the Jewish kingdom, but only to change the sovereign. Toward Jerusalem; rather, to Jerusalem. The allies reached the city and commenced the siege (2Ki_16:5). Could not prevail against it; literally, prevailed not in fighting against it.
THE PROPHECY GIVEN TO AHAZ AT THE TIME OF THE SYRO-ISRAELITISH WAR. The Syro-Israelitish war is touched on both in Kings and Chronicles. In Kings the alliance between Rezin and Pekah is distinctly declared, as also the fact that they conjointly besieged Jerusalem (2Ki_16:5). From Chronicles we learn that, before the siege, Ahaz was twice defeated with great loss, once by the Syrians (2Ch_28:5), and once by the Israelites (2Ch_28:6). He was probably, therefore, reduced to great straits at the time when Isaiah received directions to seek an interview with him, and communicate to him a comforting message from Jehovah.
In the days of Ahaz. The reign of Ahaz covered, probably, the space between B.C. 743 and in B.C. 727. The march on Jerusalem appears to have fallen somewhat late in his reign. Rezin the King of Syria. Rezin is mentioned as King of Damascus by Tiglath-Pfieser II. in several of his inscriptions. In one, which seems to belong to B.C. 732 or 731, he states that he defeated Rezin and slew him. Pekah the son of Remaliah (see 2Ki_15:25). Pekah had been an officer under Pekahiah, the son and successor of Menahem; but had revolted, put Pekahiah to death in his palace, and seized the crown. It is probable that he and Rezin were anxious to form a confederacy for the purpose of resisting the advance of the Assyrian power, and, distrusting Ahaz, desired to place on the throne of Judah a person on whom they could thoroughly depend (see Isa_7:6). It was not their design to conquer the Jewish kingdom, but only to change the sovereign. Toward Jerusalem; rather, to Jerusalem. The allies reached the city and commenced the siege (2Ki_16:5). Could not prevail against it; literally, prevailed not in fighting against it.
2And 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.
Jamieson-Fausset-Brown
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 (2Sa 8:6).
Ephraim--the ten tribes.
as ... trees of ... wood--a simultaneous agitation.
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 (2Sa 8:6).
Ephraim--the ten tribes.
as ... trees of ... wood--a simultaneous agitation.
The Pulpit Commentary
It was told the house of David. Before the actual siege began, news of the alliance reached Ahaz. It is said to have been" told the house of David," because the design was to supersede the family of David by another—apparently a Syrian—house (see note on Isa_7:6). Syria is confederate with Ephraim; literally, rests upon Ephraim. Under ordinary circumstances the kingdoms of Syria and Israel were hostile the one to the other (see 1Ki_15:20; 1Ki_20:1-3; 1Ki_22:3-36; 2Ki_5:2; 2Ki_6:8-24; 2Ki_8:29; 2Ki_10:32; 2Ki_13:3, 2Ki_13:22, 2Ki_13:25). But occasionally, under the pressure of a great danger, the relations were changed, and a temporary league was formed. The inscriptions of Shalmaneser II. show such a league to have existed in the time of Benhadad II. and Ahab. The invasion of Pul, and the threatening attitude of Tiglath-Pileser. It had now once more drown the two countries together. On the use of the word "Ephraim" to designate the kingdom of Israel, see Hosea, passim. His heart was moved; or, shook. If the two kings had each been able separately to inflict on him such loss (see the introductory paragraph), what must he not expect, now that both were about to attack him together? It is not clear whether Ahuz had as yet applied to Assyria for help or not.
It was told the house of David. Before the actual siege began, news of the alliance reached Ahaz. It is said to have been" told the house of David," because the design was to supersede the family of David by another—apparently a Syrian—house (see note on Isa_7:6). Syria is confederate with Ephraim; literally, rests upon Ephraim. Under ordinary circumstances the kingdoms of Syria and Israel were hostile the one to the other (see 1Ki_15:20; 1Ki_20:1-3; 1Ki_22:3-36; 2Ki_5:2; 2Ki_6:8-24; 2Ki_8:29; 2Ki_10:32; 2Ki_13:3, 2Ki_13:22, 2Ki_13:25). But occasionally, under the pressure of a great danger, the relations were changed, and a temporary league was formed. The inscriptions of Shalmaneser II. show such a league to have existed in the time of Benhadad II. and Ahab. The invasion of Pul, and the threatening attitude of Tiglath-Pileser. It had now once more drown the two countries together. On the use of the word "Ephraim" to designate the kingdom of Israel, see Hosea, passim. His heart was moved; or, shook. If the two kings had each been able separately to inflict on him such loss (see the introductory paragraph), what must he not expect, now that both were about to attack him together? It is not clear whether Ahuz had as yet applied to Assyria for help or not.
3Then said the LORD unto Isaiah, Go forth now to meet Ahaz, thou, and Shearjashub thy son, at the end of the conduit of the upper pool in the highway of the fuller’s field;
Jamieson-Fausset-Brown
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; 2Ch 32:4.
Shearjashub--that is, A remnant shall return (Is 6:13). His very name (compare 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; Ne 3:15; Joh 9:7), called also Gihon, on the west of Jerusalem (2Ch 32:30). Two pools were supplied from it, the Upper, or Old (Is 22:11), or King's (Ne 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.
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; 2Ch 32:4.
Shearjashub--that is, A remnant shall return (Is 6:13). His very name (compare 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; Ne 3:15; Joh 9:7), called also Gihon, on the west of Jerusalem (2Ch 32:30). Two pools were supplied from it, the Upper, or Old (Is 22:11), or King's (Ne 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.
The Pulpit Commentary
Thou, and Shear-Jashub thy son. The name Shear-Jashub, "a remnant shall return," may have been given to Isaiah's son by revelation, as Ewald thinks it was; or Isaiah may have given it to testify his faith both in the threats and in the promises of which he had been made the mouth-piece. The command to take him with him on the present occasion was probably given on account of his name, that the attention of Ahaz might be called to it. The conduit of the upper pool is mentioned also in 2Ki_18:17. It was probably a subterranean duct which brought water into the city from the high ground outside the Damascus gate. Ahaz may have visited it in order to see that it was made available for his own use, but not for the enemy's.
Thou, and Shear-Jashub thy son. The name Shear-Jashub, "a remnant shall return," may have been given to Isaiah's son by revelation, as Ewald thinks it was; or Isaiah may have given it to testify his faith both in the threats and in the promises of which he had been made the mouth-piece. The command to take him with him on the present occasion was probably given on account of his name, that the attention of Ahaz might be called to it. The conduit of the upper pool is mentioned also in 2Ki_18:17. It was probably a subterranean duct which brought water into the city from the high ground outside the Damascus gate. Ahaz may have visited it in order to see that it was made available for his own use, but not for the enemy's.
4And 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.
Jamieson-Fausset-Brown
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 (2Ki 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 (1Sa 20:27, 31).
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 (2Ki 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 (1Sa 20:27, 31).
The Pulpit Commentary
Take heed, and be quiet; or, see that thou keep quiet; i.e. "be not disturbed; do not resort to strange and extreme measures; in quietness and confidence should be your strength" (see Isa_30:15). The two tails of these smoking firebrands. Rezin and Pekah are called "two tails," or "two stumps of smoking firebrands," as persons who had been dangerous, but whose power of doing harm was on the polar of departing from them. They could not now kindle a flame; they could only "smoke." The son of Remaliah. Pekah seems to be called "Remaliah's son" in contempt (comp. Isa_7:5, Isa_7:9), Remaliah having been a man of no distinction (2Ki_15:25).
Take heed, and be quiet; or, see that thou keep quiet; i.e. "be not disturbed; do not resort to strange and extreme measures; in quietness and confidence should be your strength" (see Isa_30:15). The two tails of these smoking firebrands. Rezin and Pekah are called "two tails," or "two stumps of smoking firebrands," as persons who had been dangerous, but whose power of doing harm was on the polar of departing from them. They could not now kindle a flame; they could only "smoke." The son of Remaliah. Pekah seems to be called "Remaliah's son" in contempt (comp. Isa_7:5, Isa_7:9), Remaliah having been a man of no distinction (2Ki_15:25).
5Because Syria, Ephraim, and the son of Remaliah, have taken evil counsel against thee, saying,
6Let 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:
Jamieson-Fausset-Brown
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, 9, 12).
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, 9, 12).
The Pulpit Commentary
Make a breach therein. The word employed means properly "making a breach in a city wall" (2Ki_25:4; 2Ki_2:1-25 Citron. 32:1; Jer_39:2; Eze_26:10), but is used also in a metaphorical sense for injuring and ruining a country (see especially 2Ch_21:17). The son of Tabeal; or, Tubal. "Tab-ill" appears to be a Syrian name, founded upon the same pattern as Tab-rimmon (1Ki_15:18), rite one meaning "God is good, "the other "Rimmon is good." We cannot, however, conclude from the name that the family of Tabeal was monotheistic (Kay), for El was one of the many Syrian gods as much as Rimmon.
Make a breach therein. The word employed means properly "making a breach in a city wall" (2Ki_25:4; 2Ki_2:1-25 Citron. 32:1; Jer_39:2; Eze_26:10), but is used also in a metaphorical sense for injuring and ruining a country (see especially 2Ch_21:17). The son of Tabeal; or, Tubal. "Tab-ill" appears to be a Syrian name, founded upon the same pattern as Tab-rimmon (1Ki_15:18), rite one meaning "God is good, "the other "Rimmon is good." We cannot, however, conclude from the name that the family of Tabeal was monotheistic (Kay), for El was one of the many Syrian gods as much as Rimmon.
7Thus saith the Lord GOD, It shall not stand, neither shall it come to pass.
Jamieson-Fausset-Brown
7. (Is 8:10; Pr 21:30).
7. (Is 8:10; Pr 21:30).
The Pulpit Commentary
Thus saith the Lord God; literally, the Lord Jehovah, as in Isa_28:10; Isa_40:10; Isa_48:16, etc. It shall not stand; i.e. "the design shall not hold good, it shall not be accomplished." Rezin and Pekah have planned to set aside the issue of David, to which God had promised his throne (2Sa_7:11-16; Psa_89:27-37), and to act up a new line of kings unconnected with David. They think to frustrate the everlasting counsel of God. Such an attempt was of necessity futile.
Thus saith the Lord God; literally, the Lord Jehovah, as in Isa_28:10; Isa_40:10; Isa_48:16, etc. It shall not stand; i.e. "the design shall not hold good, it shall not be accomplished." Rezin and Pekah have planned to set aside the issue of David, to which God had promised his throne (2Sa_7:11-16; Psa_89:27-37), and to act up a new line of kings unconnected with David. They think to frustrate the everlasting counsel of God. Such an attempt was of necessity futile.
8For 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.
Jamieson-Fausset-Brown
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 (2Ki 15:29). Another in the reign of Hoshea, under Shalmaneser (2Ki 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 Ezr 4:2, 3, 10, with 2Ki 17:24; 2Ch 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.
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 (2Ki 15:29). Another in the reign of Hoshea, under Shalmaneser (2Ki 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 Ezr 4:2, 3, 10, with 2Ki 17:24; 2Ch 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.
The Pulpit Commentary
For the head of Syria is Damascus, etc. Syria and Ephraim have merely human heads—the one Rezin, the other (Isa_7:9) Pekah; but Judah, it is implied, has a Divine Head, even Jehovah. How, then, should mere mortals think to oppose their will and their designs to God's? Of course, their designs must come to naught. Within threescore and five years shall Ephraim be broken, etc. If this prophecy was delivered, as we have supposed, in B.C. 733 (see note on Isa_7:1), sixty-five years later would bring us to B.C. 669. This was the year in which Esar-haddon, having made his son, Asshur-bani-pal, King of Assyria, transferred his own residence to Babylon, and probably the year in which he sent from Babylonia and the adjacent countries a number of colonists who occupied Samaria, and entirely destroyed the nationality, which, fifty-three years earlier, had received a rude blow from Sargon (comp. Ezr_4:2, Ezr_4:9, Ezr_4:10, with 2Ki_17:6-24 and 2Ch_33:11). It is questioned whether, under the circumstances, the prophet can have comforted Ahaz with this distant prospect, and suggested that in the present chapter prophecies pronounced at widely distant periods have been mixed up (Cheyne); but there is no such appearance of dislocation in Isa_7:1-25; in its present form, as necessitates any such theory; and, while it may be granted that the comfort of the promise given in Isa_7:8 would be slight, it cannot be said that it would be nil; it may, therefore, have been (as it seems to us) without impropriety added to the main promise, which is that of Isa_7:7. The entire clause, from "and within" to "not a people," must be regarded as parenthetic.
For the head of Syria is Damascus, etc. Syria and Ephraim have merely human heads—the one Rezin, the other (Isa_7:9) Pekah; but Judah, it is implied, has a Divine Head, even Jehovah. How, then, should mere mortals think to oppose their will and their designs to God's? Of course, their designs must come to naught. Within threescore and five years shall Ephraim be broken, etc. If this prophecy was delivered, as we have supposed, in B.C. 733 (see note on Isa_7:1), sixty-five years later would bring us to B.C. 669. This was the year in which Esar-haddon, having made his son, Asshur-bani-pal, King of Assyria, transferred his own residence to Babylon, and probably the year in which he sent from Babylonia and the adjacent countries a number of colonists who occupied Samaria, and entirely destroyed the nationality, which, fifty-three years earlier, had received a rude blow from Sargon (comp. Ezr_4:2, Ezr_4:9, Ezr_4:10, with 2Ki_17:6-24 and 2Ch_33:11). It is questioned whether, under the circumstances, the prophet can have comforted Ahaz with this distant prospect, and suggested that in the present chapter prophecies pronounced at widely distant periods have been mixed up (Cheyne); but there is no such appearance of dislocation in Isa_7:1-25; in its present form, as necessitates any such theory; and, while it may be granted that the comfort of the promise given in Isa_7:8 would be slight, it cannot be said that it would be nil; it may, therefore, have been (as it seems to us) without impropriety added to the main promise, which is that of Isa_7:7. The entire clause, from "and within" to "not a people," must be regarded as parenthetic.
9And 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.
Jamieson-Fausset-Brown
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.
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.
The Pulpit Commentary
If ye will not believe, etc. Translate, If ye will not hold this faith fast, surely ye will not stand fast. Full faith in the promise of Isa_7:7 would have enabled Ahaz to dispense with all plans of earthly policy, and to "stand fast in the Lord," without calling in the aid of any "arm of flesh." Distrust of the promise would lead him to take steps which would not tend to "establish" him, but would make his position more insecure (see 2Ki_16:7-18; 2Ch_28:16, 2Ch_28:20).
If ye will not believe, etc. Translate, If ye will not hold this faith fast, surely ye will not stand fast. Full faith in the promise of Isa_7:7 would have enabled Ahaz to dispense with all plans of earthly policy, and to "stand fast in the Lord," without calling in the aid of any "arm of flesh." Distrust of the promise would lead him to take steps which would not tend to "establish" him, but would make his position more insecure (see 2Ki_16:7-18; 2Ch_28:16, 2Ch_28:20).
The Sign of Immanuel
10Moreover the LORD spake again unto Ahaz, saying,
The Pulpit Commentary
THE SIGN OF IMMANUEL. The supposition that there was a considerable interval between Isa_7:9 and Isa_7:10 (Cheyne) is quite gratuitous. Nothing in the text marks any such interval. God had sent Ahaz one message by his prophet (Isa_7:4-9). It had apparently been received in silence, at any rate without acknowledgment. The faith had seemed to be lacking which should have embraced with gladness the promise given (see the last clause of Isa_7:9). God, however, will give the unhappy monarch another chance. And so he scuds him a second message, the offer of a sign which should make belief in the first message easier to him (Isa_7:11). Ahaz proudly rejects this offer (Isa_7:12). Then the sign of "Immanuel" is given—not to Ahaz individually, but to the whole "house of David," and through them to the entire Jewish people. "A virgin shall conceive, and bear a son, whose name shall be called Immanuel; and before this child shall have grown to the age of moral discernment, God's people will have been delivered, and their enemies made a desolation" (Isa_7:14-16). The exact bearing of the "sign" will be best discussed in the comment upon Isa_7:14.
The Lord spake again unto Ahaz. As before (Isa_7:3, Isa_7:4) by the mouth of his prophet.
THE SIGN OF IMMANUEL. The supposition that there was a considerable interval between Isa_7:9 and Isa_7:10 (Cheyne) is quite gratuitous. Nothing in the text marks any such interval. God had sent Ahaz one message by his prophet (Isa_7:4-9). It had apparently been received in silence, at any rate without acknowledgment. The faith had seemed to be lacking which should have embraced with gladness the promise given (see the last clause of Isa_7:9). God, however, will give the unhappy monarch another chance. And so he scuds him a second message, the offer of a sign which should make belief in the first message easier to him (Isa_7:11). Ahaz proudly rejects this offer (Isa_7:12). Then the sign of "Immanuel" is given—not to Ahaz individually, but to the whole "house of David," and through them to the entire Jewish people. "A virgin shall conceive, and bear a son, whose name shall be called Immanuel; and before this child shall have grown to the age of moral discernment, God's people will have been delivered, and their enemies made a desolation" (Isa_7:14-16). The exact bearing of the "sign" will be best discussed in the comment upon Isa_7:14.
The Lord spake again unto Ahaz. As before (Isa_7:3, Isa_7:4) by the mouth of his prophet.
11Ask thee a sign of the LORD thy God; ask it either in the depth, or in the height above.
Jamieson-Fausset-Brown
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; 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 Ro 10:6, 7). He offers Ahaz the widest limits within which to make his choice.
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; 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 Ro 10:6, 7). He offers Ahaz the widest limits within which to make his choice.
The Pulpit Commentary
Ask thee a sign. Asking for a sign is right or wrong, praiseworthy or blamable, according to the spirit in which the request is made. The Pharisees in our Lord's time "asked for a sign," but would not have believed any the more had they received the sign for which they asked. Gideon asked for a sign to strengthen his faith (Jdg_6:37, Jdg_6:39), and received it, and in the strength of it went forth boldly against the Midianites. When God himself proposed to give a sign, and allowed his creature to choose what the sign should be, there could be no possible wrong-doing in a ready acceptance of the offer, which should have called forth gratitude and thanks. Ask it either in the depth, or in the height above; i.e. "Ask any sign thou wilt, either in hell or in heaven"—nothing shall be refused thee.
Ask thee a sign. Asking for a sign is right or wrong, praiseworthy or blamable, according to the spirit in which the request is made. The Pharisees in our Lord's time "asked for a sign," but would not have believed any the more had they received the sign for which they asked. Gideon asked for a sign to strengthen his faith (Jdg_6:37, Jdg_6:39), and received it, and in the strength of it went forth boldly against the Midianites. When God himself proposed to give a sign, and allowed his creature to choose what the sign should be, there could be no possible wrong-doing in a ready acceptance of the offer, which should have called forth gratitude and thanks. Ask it either in the depth, or in the height above; i.e. "Ask any sign thou wilt, either in hell or in heaven"—nothing shall be refused thee.
12But Ahaz said, I will not ask, neither will I tempt the LORD.
Jamieson-Fausset-Brown
12. neither ... tempt--hypocritical pretext of keeping the law (De 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 (2Ki 16:7, 8, 3, 4, 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; 36:18-20).
12. neither ... tempt--hypocritical pretext of keeping the law (De 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 (2Ki 16:7, 8, 3, 4, 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; 36:18-20).
The Pulpit Commentary
I will not ask, neither will I tempt the Lord. Ahaz, who has no wish for a sign, because he has no wish to believe in any other salvation than flint which will follow from the realization of his own schemes, finds a plausible reason for declining to ask for one in those passages of the Law which forbade men to" tempt God" (Exo_17:7; Deu_6:16). But it could not be "tempt-tug God" to comply with a Divine invitation; rather it was tempting him to refuse compliance.
I will not ask, neither will I tempt the Lord. Ahaz, who has no wish for a sign, because he has no wish to believe in any other salvation than flint which will follow from the realization of his own schemes, finds a plausible reason for declining to ask for one in those passages of the Law which forbade men to" tempt God" (Exo_17:7; Deu_6:16). But it could not be "tempt-tug God" to comply with a Divine invitation; rather it was tempting him to refuse compliance.
13And 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?
Jamieson-Fausset-Brown
13. Is it a small thing?--Is it not enough for you (Nu 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.
13. Is it a small thing?--Is it not enough for you (Nu 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.
The Pulpit Commentary
O house of David (comp. Isa_7:2). It is not Ahaz alone, but the "house of David," which is on its trial. Men are conspiring to remove it (Isa_7:6). If it will not be saved in God's way, it will have to be removed by God himself. Is it a small thing for you to weary men? i.e. "Are you not content with wearying men; with disregarding all my warnings and so wearying me? Must you go further, and weary God" (or, "wear out his patience") "by rejecting his gracious offers?" My God. In Isa_7:11 Isaiah had called Jehovah "thy God;" but as Ahaz, by rejecting God's offer, had rejected God, he speaks of him now as "my God."
O house of David (comp. Isa_7:2). It is not Ahaz alone, but the "house of David," which is on its trial. Men are conspiring to remove it (Isa_7:6). If it will not be saved in God's way, it will have to be removed by God himself. Is it a small thing for you to weary men? i.e. "Are you not content with wearying men; with disregarding all my warnings and so wearying me? Must you go further, and weary God" (or, "wear out his patience") "by rejecting his gracious offers?" My God. In Isa_7:11 Isaiah had called Jehovah "thy God;" but as Ahaz, by rejecting God's offer, had rejected God, he speaks of him now as "my God."
Behold, a Virgin Shall Conceive
★14Therefore the Lord himself shall give you a sign; Behold, a virgin shall conceive, and bear a son, and shall call his name Immanuel.
Jamieson-Fausset-Brown
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" (Ge 3:15), whose seed should bruise the serpent's head and deliver captive man (Jr 31:22; Mi 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 (Re 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 (Joh 1:14; Re 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 (Ge 4:1, 25; 19:37; 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" (1Ti 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].
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" (Ge 3:15), whose seed should bruise the serpent's head and deliver captive man (Jr 31:22; Mi 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 (Re 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 (Joh 1:14; Re 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 (Ge 4:1, 25; 19:37; 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" (1Ti 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].
The Pulpit Commentary
Note on the general purport of the Immanuel prophecy. Few prophecies have been the subject of so much controversy, or called forth such a variety of exegesis, as this prophecy of Immanuel. Rosenmüller gives a list of twenty-eight authors who have written dissertations upon it, and himself adds a twenty-ninth. Yet the subject is far from being exhausted. It is still asked:
(1) Were the mother and son persons belonging to the time of Isaiah himself, and if so, what persons? Or,
(2) Were they the Virgin Mary and her Son Jesus? Or,
(3) Had the prophecy a double fulfillment, first in certain persons who lived in Isaiah's time, and secondly in Jesus and his mother?
I. The first theory is that of the Jewish commentators. Originally, they suggested that the mother was Abi, the wife of Ahaz (2Ki_18:2), and the son Hezekiah, who delivered Judah from the Assyrian power. But this was early disproved by showing that, according to the numbers of Kings (2Ki_16:2; 2Ki_18:2), Hezekiah was at least nine years old in the first year of Ahaz, before which this prophecy could not have been delivered (Isa_7:1). The second suggestion made identified the mother with Isaiah's wife, the "prophetess" of Isa_8:3, and made the son a child of his, called actually Immanuel, or else his son Maher-shalal-hash-baz (Isa_8:1) under a symbolical designation. But ha-'almah, "the virgin," would be a very strange title for Isaiah to have given his wife, and the rank assigned to Immanuel in Isa_8:8 would not suit any son of Isaiah's. It remains to regard the 'almah as "some young woman actually present," name, rank, and position unknown, and Immanuel as her son, also otherwise unknown (Cheyne). But the grand exordium, "The Lord himself shall give you a sign—Behold!" and the rank of Immanuel (Isa_8:8), are alike against this.
II. The purely Messianic theory is maintained by Rosenmüller and Dr. Kay, but without any consideration of its difficulties. The birth of Christ was an event more than seven hundred years distant. In what sense and to what persons could it be a "sign" of the coming deliverance of the land from Rezin and Pekah? And, upon the purely Messianic theory, what is the meaning of verse 16? Syria and Samaria were, in fact, crushed within a few years of the delivery of the prophecy. Why is their desolation put off, apparently, till the coming of the Messiah, and even till he has reached a certain age? Mr. Cheyne meets these difficulties by the startling statement that Isaiah expected the advent of the Messiah to synchronize with the Assyrian invasion, and consequently thought that before Rezin and Pekah were crushed he would have reached the age of discernment. But he does not seem to see that in this case the sigma was altogether disappointing and illusory. Time is an essential element of a prophecy which turns upon the word "before" (verse 16). If this faith of Isaiah's disciples was aroused and their hopes raised by the announcement that Immanuel was just about to be born (Mr. Cheyne translates, "A virgin is with child"), what would be the revulsion of feeling when no Immanuel appeared?
III. May not the true account of the matter be that suggested by Bishop Lowth—that the prophecy had a double bearing and a double fulfillment? "The obvious and literal meaning of the prophecy is this," he says: "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, the enemies of Judah should be destroyed." But the prophecy was so worded, he adds, as to have a further meaning, which wan even "the original design and principal intention of the prophet," viz. the Messianic one. All the expressions of the prophecy do not suit both its intentions—some are selected with reference to the first, others with reference to the second fulfillment—but all suit one or the other, and some suit both. The first child may have received the name Immanuel (comp. Ittiel) from a faithful Jewish mother, who believed that God was with his people, whatever dangers threatened, and may have reached years of discretion about the time that Samaria was carried away captive. The second child is the true "Immanuel," "God with us," the king of Isa_8:8; it is his mother who is pointed at in the expression, "the virgin," and on his account is the grand preamble; through him the people of God, the true Israel, is delivered from its spiritual enemies, sin and Satan—two kings who continually threaten it.
Note on the general purport of the Immanuel prophecy. Few prophecies have been the subject of so much controversy, or called forth such a variety of exegesis, as this prophecy of Immanuel. Rosenmüller gives a list of twenty-eight authors who have written dissertations upon it, and himself adds a twenty-ninth. Yet the subject is far from being exhausted. It is still asked:
(1) Were the mother and son persons belonging to the time of Isaiah himself, and if so, what persons? Or,
(2) Were they the Virgin Mary and her Son Jesus? Or,
(3) Had the prophecy a double fulfillment, first in certain persons who lived in Isaiah's time, and secondly in Jesus and his mother?
I. The first theory is that of the Jewish commentators. Originally, they suggested that the mother was Abi, the wife of Ahaz (2Ki_18:2), and the son Hezekiah, who delivered Judah from the Assyrian power. But this was early disproved by showing that, according to the numbers of Kings (2Ki_16:2; 2Ki_18:2), Hezekiah was at least nine years old in the first year of Ahaz, before which this prophecy could not have been delivered (Isa_7:1). The second suggestion made identified the mother with Isaiah's wife, the "prophetess" of Isa_8:3, and made the son a child of his, called actually Immanuel, or else his son Maher-shalal-hash-baz (Isa_8:1) under a symbolical designation. But ha-'almah, "the virgin," would be a very strange title for Isaiah to have given his wife, and the rank assigned to Immanuel in Isa_8:8 would not suit any son of Isaiah's. It remains to regard the 'almah as "some young woman actually present," name, rank, and position unknown, and Immanuel as her son, also otherwise unknown (Cheyne). But the grand exordium, "The Lord himself shall give you a sign—Behold!" and the rank of Immanuel (Isa_8:8), are alike against this.
II. The purely Messianic theory is maintained by Rosenmüller and Dr. Kay, but without any consideration of its difficulties. The birth of Christ was an event more than seven hundred years distant. In what sense and to what persons could it be a "sign" of the coming deliverance of the land from Rezin and Pekah? And, upon the purely Messianic theory, what is the meaning of verse 16? Syria and Samaria were, in fact, crushed within a few years of the delivery of the prophecy. Why is their desolation put off, apparently, till the coming of the Messiah, and even till he has reached a certain age? Mr. Cheyne meets these difficulties by the startling statement that Isaiah expected the advent of the Messiah to synchronize with the Assyrian invasion, and consequently thought that before Rezin and Pekah were crushed he would have reached the age of discernment. But he does not seem to see that in this case the sigma was altogether disappointing and illusory. Time is an essential element of a prophecy which turns upon the word "before" (verse 16). If this faith of Isaiah's disciples was aroused and their hopes raised by the announcement that Immanuel was just about to be born (Mr. Cheyne translates, "A virgin is with child"), what would be the revulsion of feeling when no Immanuel appeared?
III. May not the true account of the matter be that suggested by Bishop Lowth—that the prophecy had a double bearing and a double fulfillment? "The obvious and literal meaning of the prophecy is this," he says: "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, the enemies of Judah should be destroyed." But the prophecy was so worded, he adds, as to have a further meaning, which wan even "the original design and principal intention of the prophet," viz. the Messianic one. All the expressions of the prophecy do not suit both its intentions—some are selected with reference to the first, others with reference to the second fulfillment—but all suit one or the other, and some suit both. The first child may have received the name Immanuel (comp. Ittiel) from a faithful Jewish mother, who believed that God was with his people, whatever dangers threatened, and may have reached years of discretion about the time that Samaria was carried away captive. The second child is the true "Immanuel," "God with us," the king of Isa_8:8; it is his mother who is pointed at in the expression, "the virgin," and on his account is the grand preamble; through him the people of God, the true Israel, is delivered from its spiritual enemies, sin and Satan—two kings who continually threaten it.
15Butter and honey shall he eat, that he may know to refuse the evil, and choose the good.
Jamieson-Fausset-Brown
15. Butter--rather, curdled milk, the acid of which is grateful in the heat of the East (Job 20:17).
honey--abundant in Palestine (Jud 14:8; 1Sa 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 (Lu 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; De 1:39; Jon 4:11).
15. Butter--rather, curdled milk, the acid of which is grateful in the heat of the East (Job 20:17).
honey--abundant in Palestine (Jud 14:8; 1Sa 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 (Lu 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; De 1:39; Jon 4:11).
The Pulpit Commentary
Butter and honey shall he eat. His fare shall be of the simplest kind (comp. Isa_7:22). That he may know; rather, till he shall know (Rosenmüller); i.e. till he come to years of discretion.
Butter and honey shall he eat. His fare shall be of the simplest kind (comp. Isa_7:22). That he may know; rather, till he shall know (Rosenmüller); i.e. till he come to years of discretion.
16For 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.
Jamieson-Fausset-Brown
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 (2Ki 16:9; 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 (Lu 2:1; Ge 49:10) before Immanuel came.
Is 7:17-25. Fatal Consequences of Ahaz' Assyrian Policy.
Though temporary deliverance (Is 7:16; 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 (2Ki 23:29), and Judah shall be the battlefield of both (Is 7:18), and be made tributary to that very Assyria (2Ch 28:20; 2Ki 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; 31:1, &c.).
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 (2Ki 16:9; 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 (Lu 2:1; Ge 49:10) before Immanuel came.
Is 7:17-25. Fatal Consequences of Ahaz' Assyrian Policy.
Though temporary deliverance (Is 7:16; 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 (2Ki 23:29), and Judah shall be the battlefield of both (Is 7:18), and be made tributary to that very Assyria (2Ch 28:20; 2Ki 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; 31:1, &c.).
The Pulpit Commentary
The land, etc. Translate, The land shall be desolate, before whose two kings thou art afraid. The "land" must certainly be that of the two confederate kings, Rezin and Pekah, the Syro-Ephraim-itic land, or Syria and Samaria. "Desolate" may be used physically or politically. A land is "desolate" politically when it loses the last vestige of independence.
The land, etc. Translate, The land shall be desolate, before whose two kings thou art afraid. The "land" must certainly be that of the two confederate kings, Rezin and Pekah, the Syro-Ephraim-itic land, or Syria and Samaria. "Desolate" may be used physically or politically. A land is "desolate" politically when it loses the last vestige of independence.
The Invasion of Assyria Foretold
17The 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.
The Pulpit Commentary
THE DANGER TO JUDAH FROM ASSYRIA. The perversity of Ahaz, already rebuked in Isa_7:13, is further punished by a threat, that upon him, and upon his people, and upon his father's house, shall come shortly a dire calamity. The very power whose aid he is himself bent on invoking shall be the scourge to chastise both king and people (Isa_7:17-20). The land shall be made bare as by a razor (Isa_7:20). Cultivation shall cease; its scant inhabitants will support themselves by keeping a few cows and sheep (Isa_7:21), and will nourish themselves on dairy produce, and the honey that the wild bees produce (Isa_7:22). Briers and thorns will come up everywhere; wild beasts will increase; cattle will browse on the hills that were once carefully cultivated to their summits (Isa_7:23-25).
The Lord shall bring upon thee, etc. The transition from promises to threatenings is abrupt, and calculated to impress any one who was to any extent impressible. But Ahaz seems not to have had "ears to hear." From the day that Ephraim departed from Judah; i.e. from the time of the revolt under Jeroboam (1Ki_12:16-24)—an evil day, which rankled in the mind of all true Judaeans. Even the King of Assyria. The construction is awkward, since "the King of Assyria' cannot well stand in apposition with "days." Hence many take the words for a gloss that has been accidentally intruded into the text (Lowth, Gesenius, Hitzig, Knobel, Cheyne). Others, however, see in the grammatical anomaly a grace of composition.
THE DANGER TO JUDAH FROM ASSYRIA. The perversity of Ahaz, already rebuked in Isa_7:13, is further punished by a threat, that upon him, and upon his people, and upon his father's house, shall come shortly a dire calamity. The very power whose aid he is himself bent on invoking shall be the scourge to chastise both king and people (Isa_7:17-20). The land shall be made bare as by a razor (Isa_7:20). Cultivation shall cease; its scant inhabitants will support themselves by keeping a few cows and sheep (Isa_7:21), and will nourish themselves on dairy produce, and the honey that the wild bees produce (Isa_7:22). Briers and thorns will come up everywhere; wild beasts will increase; cattle will browse on the hills that were once carefully cultivated to their summits (Isa_7:23-25).
The Lord shall bring upon thee, etc. The transition from promises to threatenings is abrupt, and calculated to impress any one who was to any extent impressible. But Ahaz seems not to have had "ears to hear." From the day that Ephraim departed from Judah; i.e. from the time of the revolt under Jeroboam (1Ki_12:16-24)—an evil day, which rankled in the mind of all true Judaeans. Even the King of Assyria. The construction is awkward, since "the King of Assyria' cannot well stand in apposition with "days." Hence many take the words for a gloss that has been accidentally intruded into the text (Lowth, Gesenius, Hitzig, Knobel, Cheyne). Others, however, see in the grammatical anomaly a grace of composition.
18And 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.
Jamieson-Fausset-Brown
18. 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; 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--(De 1:44; Psa 118:12). As numerous in Assyria as the fly in marshy Egypt. Sennacherib, Esar-haddon, and Nebuchadnezzar fulfilled this prediction.
18. 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; 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--(De 1:44; Psa 118:12). As numerous in Assyria as the fly in marshy Egypt. Sennacherib, Esar-haddon, and Nebuchadnezzar fulfilled this prediction.
The Pulpit Commentary
The Lord shall hiss (see Isa_5:26, and note ad loc.). For the fly that is in the uttermost part of the rivers of Egypt. The "fly of Egypt," like the "bee of Assyria," represents the military force of the nation, which God summons to take part in the coming affliction of Judaea. The prophetic glance may be extended over the entire period of Judah's decadence, and the "flies" summoned may include those which clustered about Neco at Megiddo, and carried off Jehoahaz from Jerusalem (2Ki_23:29-34). There may be allusion also to Egyptian ravages in the reigns of Sargon, Sennacherib, and Esar-haddon. In any general review of the period we shall find it stated that, from the time of Sargon to that of Cyrus, Judaea was the battle-ground upon which the forces of Assyria (or Assyro-Babylonia) and Egypt contended for the empire of western Asia. The desolation of the land during this period was produced almost as much by the Egyptian "fly" as by the Assyrian "bee." The "rivers of Egypt" are the Nile, its branches, and perhaps the great canals by which its waters were distributed. The bee that is in the land of Assyria. The choice of the terms "bee" and "fly," to represent respectively the hosts of Assyria and Egypt, is not without significance. Egyptian armies were swarms, hastily levied, and very imperfectly disciplined. Assyrian were bodies of trained troops accustomed to war, and almost as well disciplined as the Romans.
The Lord shall hiss (see Isa_5:26, and note ad loc.). For the fly that is in the uttermost part of the rivers of Egypt. The "fly of Egypt," like the "bee of Assyria," represents the military force of the nation, which God summons to take part in the coming affliction of Judaea. The prophetic glance may be extended over the entire period of Judah's decadence, and the "flies" summoned may include those which clustered about Neco at Megiddo, and carried off Jehoahaz from Jerusalem (2Ki_23:29-34). There may be allusion also to Egyptian ravages in the reigns of Sargon, Sennacherib, and Esar-haddon. In any general review of the period we shall find it stated that, from the time of Sargon to that of Cyrus, Judaea was the battle-ground upon which the forces of Assyria (or Assyro-Babylonia) and Egypt contended for the empire of western Asia. The desolation of the land during this period was produced almost as much by the Egyptian "fly" as by the Assyrian "bee." The "rivers of Egypt" are the Nile, its branches, and perhaps the great canals by which its waters were distributed. The bee that is in the land of Assyria. The choice of the terms "bee" and "fly," to represent respectively the hosts of Assyria and Egypt, is not without significance. Egyptian armies were swarms, hastily levied, and very imperfectly disciplined. Assyrian were bodies of trained troops accustomed to war, and almost as well disciplined as the Romans.
19And 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.
Jamieson-Fausset-Brown
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).
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).
The Pulpit Commentary
And rest; or, settle. In the desolate valleys. Gesenius and Vance Smith translate "the precipitous valleys;" Mr. Cheyne, "the steeply walled valleys." But the cognate word used in Isa_5:6 can only mean "waste," which supports the rendering of the Authorized Version. The exact word used does not occur elsewhere. Upon all bushes; rather, upon all pastures.
And rest; or, settle. In the desolate valleys. Gesenius and Vance Smith translate "the precipitous valleys;" Mr. Cheyne, "the steeply walled valleys." But the cognate word used in Isa_5:6 can only mean "waste," which supports the rendering of the Authorized Version. The exact word used does not occur elsewhere. Upon all bushes; rather, upon all pastures.
20In 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.
Jamieson-Fausset-Brown
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; Eze 29:19, 20).
hired--alluding to Ahaz' hiring (2Ki 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 (Psa 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; 2Sa 10:4, 5; Eze 5:1).
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; Eze 29:19, 20).
hired--alluding to Ahaz' hiring (2Ki 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 (Psa 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; 2Sa 10:4, 5; Eze 5:1).
The Pulpit Commentary
Shall the Lord shave with a razor that is hired; rather, with the hired razor; i.e. the razor that Ahaz will have hired (2Ki_16:8). The metaphor well expresses the stripping of the land bare by plunder and exaction (comp. Eze_5:1, Eze_5:12, and 2Ch_28:19-21). God would use Tiglath-Pileser as his instrument to distress Ahaz. By them beyond the river; or, in the parts beyond the river. "The river" is undoubtedly the Euphrates, and they who dwell beyond it the Assyrians. By the King of Assyria. Once more a gloss is suspected, as in Isa_7:17. The meaning would certainly be sufficiently plain without the clause. The head … the hair of the feet … the beard. These three represent all the hair on any part of the body. Judah is to be completely stripped.
Shall the Lord shave with a razor that is hired; rather, with the hired razor; i.e. the razor that Ahaz will have hired (2Ki_16:8). The metaphor well expresses the stripping of the land bare by plunder and exaction (comp. Eze_5:1, Eze_5:12, and 2Ch_28:19-21). God would use Tiglath-Pileser as his instrument to distress Ahaz. By them beyond the river; or, in the parts beyond the river. "The river" is undoubtedly the Euphrates, and they who dwell beyond it the Assyrians. By the King of Assyria. Once more a gloss is suspected, as in Isa_7:17. The meaning would certainly be sufficiently plain without the clause. The head … the hair of the feet … the beard. These three represent all the hair on any part of the body. Judah is to be completely stripped.
21And it shall come to pass in that day, that a man shall nourish a young cow, and two sheep;
Jamieson-Fausset-Brown
Is 7:21-25. The Coming Desolate State of the Land Owing to the Assyrians and Egyptians.
21. nourish--that is, own.
young cow--a heifer giving milk. Agriculture shall cease, and the land become one great pasturage.
Is 7:21-25. The Coming Desolate State of the Land Owing to the Assyrians and Egyptians.
21. nourish--that is, own.
young cow--a heifer giving milk. Agriculture shall cease, and the land become one great pasturage.
The Pulpit Commentary
A man shall nourish a young cow, and two sheep; literally, two ewes. A stop having been put to cultivation, men shall return to the pastoral life, but shall not possess more than two or three head of cattle apiece, the Assyrians having swept off most of the beasts. Tiglath-Pileser, in his inscriptions, mentions his carrying off homed cattle and sheep to the amount of many thousands from the countries which he overran or conquered.
A man shall nourish a young cow, and two sheep; literally, two ewes. A stop having been put to cultivation, men shall return to the pastoral life, but shall not possess more than two or three head of cattle apiece, the Assyrians having swept off most of the beasts. Tiglath-Pileser, in his inscriptions, mentions his carrying off homed cattle and sheep to the amount of many thousands from the countries which he overran or conquered.
22And 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.
Jamieson-Fausset-Brown
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.
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.
The Pulpit Commentary
For the abundance of milk that they shall give. The small number of the cattle will allow of each having abundant pasture. Hence they will give an abundance of milk. He shall eat butter; rather, curds—the solid food most readily obtained from milk (comp. above, Isa_7:15). Curdled milk and wild honey should form the simple diet of the remnant left in the land. It is, of course, possible to understand this in a spiritual sense, of simple doctrine and gospel honey out of the flinty rock of the Law; but there is no reason to think that the prophet intended his words in any but the most literal sense.
For the abundance of milk that they shall give. The small number of the cattle will allow of each having abundant pasture. Hence they will give an abundance of milk. He shall eat butter; rather, curds—the solid food most readily obtained from milk (comp. above, Isa_7:15). Curdled milk and wild honey should form the simple diet of the remnant left in the land. It is, of course, possible to understand this in a spiritual sense, of simple doctrine and gospel honey out of the flinty rock of the Law; but there is no reason to think that the prophet intended his words in any but the most literal sense.
23And 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.
Jamieson-Fausset-Brown
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 (So 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.
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 (So 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.
The Pulpit Commentary
A thousand vines at a thousand silverlings. By "silverlings" our translators mean "pieces of silver," probably shekels. "A thousand vines at a thousand shekels" may mean either a thousand vines worth that amount, or a thousand vines rented at that sum annually (comp. Son_8:11). The latter would point to vineyards of unusual goodness, since the shekel is at least eighteen pence, and the present rent of a vineyard in Palestine is at the rate of a piastre for each vine, or 2½d. The general meaning would seem to be that not even the best vineyards would be cultivated, but would lie waste, and grow only "briers and thorns."
A thousand vines at a thousand silverlings. By "silverlings" our translators mean "pieces of silver," probably shekels. "A thousand vines at a thousand shekels" may mean either a thousand vines worth that amount, or a thousand vines rented at that sum annually (comp. Son_8:11). The latter would point to vineyards of unusual goodness, since the shekel is at least eighteen pence, and the present rent of a vineyard in Palestine is at the rate of a piastre for each vine, or 2½d. The general meaning would seem to be that not even the best vineyards would be cultivated, but would lie waste, and grow only "briers and thorns."
24With arrows and with bows shall men come thither; because all the land shall become briers and thorns.
Jamieson-Fausset-Brown
24. It shall become a vast hunting ground, abounding in wild beasts (compare Jr 49:19).
24. It shall become a vast hunting ground, abounding in wild beasts (compare Jr 49:19).
The Pulpit Commentary
With arrows and with bows. Only the hunter will go there, armed with his weapons of chase, to kill the wild animals that will haunt the thickets.
With arrows and with bows. Only the hunter will go there, armed with his weapons of chase, to kill the wild animals that will haunt the thickets.
25And 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.
Jamieson-Fausset-Brown
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.
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 Pulpit Commentary
On all hills that shall be digged; rather, that shall have been digged in former times, whether for corn cultivation or for any other. There shall not come thither the fear of briers (so Ewald and Kay). But almost all other commentators translate, "Thou shalt not come thither for fear of briers," etc. The briers and thorns of the East tear the clothes and the flesh. It shall be; i.e. "each such place shall be." For the sending forth of oxen; rather, for the sending in of oxen. Men shall send their cattle into them, as alone able to penetrate the jungle without hurt.
Supplementary Note
On all hills that shall be digged; rather, that shall have been digged in former times, whether for corn cultivation or for any other. There shall not come thither the fear of briers (so Ewald and Kay). But almost all other commentators translate, "Thou shalt not come thither for fear of briers," etc. The briers and thorns of the East tear the clothes and the flesh. It shall be; i.e. "each such place shall be." For the sending forth of oxen; rather, for the sending in of oxen. Men shall send their cattle into them, as alone able to penetrate the jungle without hurt.
Supplementary Note
THE HOLY BIBLE
Isaiah
Chapter 7
Translated out of the original tongues, and with the former translations diligently compared and revised.
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