Isaiah 7:9

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.” ¹ 

Isaiah 10:10

10:10 I overpowered kingdoms ruled by idols, ² 

whose carved images were more impressive than Jerusalem’s ³  or Samaria’s.

Isaiah 9:9

9:9 All the people were aware ⁴  of it,

the people of Ephraim and those living in Samaria. ⁵ 

Yet with pride and an arrogant attitude, they said, ⁶ 

Isaiah 10:9

10:9 Is not Calneh like Carchemish?

Hamath like Arpad?

Samaria like Damascus? ⁷ 

Isaiah 10:11

10:11 As I have done to Samaria and its idols,

so I will do to Jerusalem and its idols.” ⁸ 

Isaiah 36:19

36:19 Where are the gods of Hamath and Arpad? Where are the gods of Sepharvaim? ⁹  Indeed, did any gods rescue Samaria ¹⁰  from my power? ¹¹ 

Isaiah 8:4

8:4 for before the child knows how to cry out, ‘My father’ or ‘My mother,’ the wealth of Damascus and the plunder of Samaria ¹²  will be carried off by the king of Assyria.” ¹³ 

[7:9]  ¹ 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.

[10:10]  ² tn Heb “Just as my hand found the kingdoms of the idol[s].” The comparison is expanded in v. 11a (note “as”) and completed in v. 11b (note “so”).

[10:10]  ³ map For the location of Jerusalem see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[9:9]  ³ tn The translation assumes that vv. 9-10 describe the people’s response to a past judgment (v. 8). The perfect is understood as indicating simple past and the vav (ו) is taken as conjunctive. Another option is to take the vav on the perfect as consecutive and translate, “all the people will know.”

[9:9]  ⁴ tn Heb “and the people, all of them, knew; Ephraim and the residents of Samaria.”

[9:9]  ⁵ tn Heb “with pride and arrogance of heart, saying.”

[10:9]  ⁴ sn Calneh … Carchemish … Hamath … Arpad … Samaria … Damascus. The city states listed here were conquered by the Assyrians between 740-717 b.c. The point of the rhetorical questions is that no one can stand before Assyria’s might. On the geographical, rather than chronological arrangement of the cities, see J. N. Oswalt, Isaiah (NICOT), 1:264, n. 4.

[10:11]  ⁵ tn The statement is constructed as a rhetorical question in the Hebrew text: “Is it not [true that] just as I have done to Samaria and its idols, so I will do to Jerusalem and its idols?”

[36:19]  ⁶ tn The rhetorical questions in v. 34a suggest the answer, “Nowhere, they seem to have disappeared in the face of Assyria’s might.”

[36:19]  ⁷ map For location see Map2 B1; Map4 D3; Map5 E2; Map6 A4; Map7 C1.

[36:19]  ⁸ tn Heb “that they rescued Samaria from my hand?” But this gives the impression that the gods of Sepharvaim were responsible for protecting Samaria, which is obviously not the case. The implied subject of the plural verb “rescued” must be the generic “gods of the nations/lands” (vv. 18, 20).

[8:4]  ⁷ map For location see Map2 B1; Map4 D3; Map5 E2; Map6 A4; Map7 C1.

[8:4]  ⁸ sn The child’s name foreshadows what will happen to Judah’s enemies; when their defeat takes place, the child will be a reminder that God predicted the event and brought it to pass. As such the child will be a reminder of God’s protective presence with his people.