Isaiah 7:2-9

7:2 It was reported to the family ¹  of David, “Syria has allied with ²  Ephraim.” They and their people were emotionally shaken, just as the trees of the forest shake before the wind. ³  7:3 So the Lord told Isaiah, “Go out with your son Shear-jashub ⁴  and meet Ahaz at the end of the conduit of the upper pool which is located on the road to the field where they wash and dry cloth. ⁵  7:4 Tell him, ‘Make sure you stay calm! ⁶  Don’t be afraid! Don’t be intimidated ⁷  by these two stubs of smoking logs, ⁸  or by the raging anger of Rezin, Syria, and the son of Remaliah. 7:5 Syria has plotted with Ephraim and the son of Remaliah to bring about your demise. ⁹  7:6 They say, “Let’s attack Judah, terrorize it, and conquer it. ¹⁰  Then we’ll set up the son of Tabeel as its king.” ¹¹  7:7 For this reason the sovereign master, ¹²  the Lord, says:

“It will not take place;

it will not happen.

7:8 For Syria’s leader is Damascus,

and the leader of Damascus is Rezin.

Within sixty-five years Ephraim will no longer exist as a nation. ¹³ 

7:9 Ephraim’s leader is Samaria,

and Samaria’s leader is the son of Remaliah.

If your faith does not remain firm,

then you will not remain secure.” ¹⁴ 

[7:2]  ¹ tn Heb “house.” In this context the “house of David” includes King Ahaz, his family, and the royal court. See also Jer 21:12; Zech 12:7-8, 10, 12, for a similar use of the phrase.

[7:2]  ² tn Heb “rests upon.” Most understand the verb as נוּחַ (nuakh, “rest”), but HALOT 685 s.v. II נחה proposes that this is a hapax legomenon which means “stand by.”

[7:2]  ³ tn Heb “and his heart shook and the heart of his people shook, like the shaking of the trees of the forest before the wind.” The singular pronoun “his” is collective, referring to the Davidic house/family. לֵבָב (levav, “heart”) here refers to the seat of the emotions.

[7:3]  ⁴ tn The name means “a remnant will return.” Perhaps in this context, where the Lord is trying to encourage Ahaz, the name suggests that only a few of the enemy invaders will return home; the rest will be defeated.

[7:3]  ⁵ tn Heb “the field of the washer”; traditionally “the fuller’s field” (so KJV, NAB, NASB, NRSV); NIV “the Washerman’s Field.”

[7:4]  ⁶ tn Heb “guard yourself and be quiet,” but the two verbs should be coordinated.

[7:4]  ⁷ tn Heb “and let not your heart be weak”; ASV “neither let thy heart be faint.”

[7:4]  ⁸ sn The derogatory metaphor indicates that the power of Rezin and Pekah is ready to die out.

[7:5]  ⁹ tn This sentence opens with the conjunction יַעַן כִּי (ya’an ki, “because”). Consequently some take vv. 5-6 with what precedes, as another reason why Ahaz might be tempted to fear (see v. 4). However, it is more likely that vv. 5-6 give the basis for the Lord’s announcement in vv. 7-9. The conjunction יַעַן כִּי here introduces the basis for judgment (as in 3:16; 8:6; 29:13), which is then followed by the formal announcement of judgment.

[7:6]  ¹⁰ tn Heb “and let us break it open for ourselves”; NASB “make for ourselves a breach in its walls”; NLT “fight our way into.”

[7:6]  ¹¹ tn Heb “and we will make the son of Tabeel king in its midst.”

[7:7]  ¹² tn The Hebrew term translated “sovereign master” here and in vv. 14, 19 is אֲדֹנָי (’adonay).

[7:8]  ¹³ tn Heb “Ephraim will be too shattered to be a nation”; NIV “to be a people.”

[7:9]  ¹⁴ tn Heb “if you do not believe, you will not endure.” The verb forms are second plural; the Lord here addresses the entire Davidic family and court. (Verse 4 was addressed to the king.) There is a wordplay in the Hebrew text, designed to draw attention to the alternatives set before the king (cf. 1:20). “Believe” (תַאֳמִינוּ, ta’aminu) is a Hiphil form of the verb אָמָן (’aman); “endure” (תֵאָמֵנוּ, te’amenu) is a Niphal form of this same verb.