Isaiah 7:1

Ahaz Receives a Sign

7:1 During ¹  the reign of Ahaz son of Jotham, son of Uzziah, king of Judah, King Rezin of Syria and King Pekah son of Remaliah of Israel marched up to Jerusalem ²  to do battle, but they were unable to prevail against it. ³ 

Isaiah 12:1-6

12:1 At that time ⁴  you will say:

“I praise you, O Lord,

for even though you were angry with me,

your anger subsided, and you consoled me.

12:2 Look, God is my deliverer! ⁵ 

I will trust in him ⁶  and not fear.

For the Lord gives me strength and protects me; ⁷ 

he has become my deliverer.” ⁸ 

12:3 Joyfully you will draw water

from the springs of deliverance. ⁹ 

12:4 At that time ¹⁰  you will say:

“Praise the Lord!

Ask him for help! ¹¹ 

Publicize his mighty acts among the nations!

Make it known that he is unique! ¹² 

12:5 Sing to the Lord, for he has done magnificent things,

let this be known ¹³  throughout the earth!

12:6 Cry out and shout for joy, O citizens of Zion,

for the Holy One of Israel ¹⁴  acts mightily ¹⁵  among you!”

[7:1]  ¹ tn The verb that introduces this verse serves as a discourse particle and is untranslated; see note on “in the future” in 2:2.

[7:1]  ² map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[7:1]  ³ tn Or perhaps, “but they were unable to attack it.” This statement sounds like a summary of the whole campaign. The following context explains why they were unable to defeat the southern kingdom. The parallel passage (2 Kgs 16:5; cf. Num 22:11; 1 Sam 17:9 for a similar construction) affirms that Syria and Israel besieged Ahaz. Consequently, the statement that “they were not able to battle against them” must refer to the inability to conquer Ahaz.

[12:1]  ⁴ tn Or “in that day” (KJV).

[12:2]  ⁷ tn Or “salvation” (KJV, NIV, NRSV).

[12:2]  ⁸ tn The words “in him” are supplied in the translation for clarification.

[12:2]  ⁹ tc The Hebrew text has, “for my strength and protection [is] the Lord, the Lord (Heb “Yah, Yahweh).” The word יְהוָה (yehvah) is probably dittographic or explanatory here (note that the short form of the name [יָהּ, yah] precedes, and that the graphically similar וַיְהִי [vayÿhi] follows). Exod 15:2, the passage from which the words of v. 2b are taken, has only יָהּ. The word זִמְרָת (zimrat) is traditionally understood as meaning “song,” in which case one might translate, “for the Lord gives me strength and joy” (i.e., a reason to sing); note that in v. 5 the verb זָמַר (zamar, “sing”) appears. Many recent commentators, however, have argued that the noun is here instead a homonym, meaning “protection” or “strength.” See HALOT 274 s.v. III *זמר.

[12:2]  ¹⁰ tn Or “salvation” (so many English versions, e.g., KJV, NIV, NRSV, NLT); NAB “my savior.”

[12:3]  ¹⁰ tn Or “salvation” (so many English versions, e.g., KJV, NAB, NIV, NRSV, NLT); CEV “victory.”

[12:4]  ¹³ tn Or “in that day” (KJV).

[12:4]  ¹⁴ tn Heb “call in his name,” i.e., “invoke his name.”

[12:4]  ¹⁵ tn Heb “bring to remembrance that his name is exalted.” The Lord’s “name” stands here for his character and reputation.

[12:5]  ¹⁶ tc The translation follows the marginal reading (Qere), which is a Hophal participle from יָדַע (yada’), understood here in a gerundive sense.

[12:6]  ¹⁹ sn See the note on the phrase “the Holy One of Israel” in 1:4.

[12:6]  ²⁰ tn Or “is great” (TEV). However, the context emphasizes his mighty acts of deliverance (cf. NCV), not some general or vague character quality.