Isaiah 7:17
Parallel Verses
English Standard Version
The LORD will bring upon you and upon your people and upon your father’s house such days as have not come since the day that Ephraim departed from Judah—the king of Assyria!”

King James Bible
The LORD shall bring upon thee, and upon thy people, and upon thy father's house, days that have not come, from the day that Ephraim departed from Judah; even the king of Assyria.

American Standard Version
Jehovah will 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.

Douay-Rheims Bible
The Lord shall bring upon thee, and upon thy people, and upon the house of thy father, days that have not come since the time of the separation of Ephraim from Juda with the king of the Assyrians.

English Revised Version
The LORD shall bring upon thee, and upon thy people, and upon thy father's house, days that have not come, from the day that Ephraim departed from Judah; even the king of Assyria.

Webster's Bible Translation
The LORD will 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.

Isaiah 7:17 Parallel
Commentary
Keil and Delitzsch Biblical Commentary on the Old Testament

Thus spake Isaiah, and Jehovah through him, to the king of Judah. Whether he replied, or what reply he made, we are not informed. He was probably silent, because he carried a secret in his heart which afforded him more consolation than the words of the prophet. The invisible help of Jehovah, and the remote prospect of the fall of Ephraim, were not enough for him. His trust was in Asshur, with whose help he would have far greater superiority over the kingdom of Israel, than Israel had over the kingdom of Judah through the help of Damascene Syria. The pious, theocratic policy of the prophet did not come in time. He therefore let the enthusiast talk on, and had his own thoughts about the matter. Nevertheless the grace of God did not give up the unhappy son of David for lost. "And Jehovah continued speaking to Ahaz as follows: Ask thee a sign of Jehovah thy God, going deep down into Hades, or high up to the height above." Jehovah continued: what a deep and firm consciousness of the identity of the word of Jehovah and the word of the prophet is expressed in these words! According to a very marvellous interchange of idioms (Communicatio idiomatum) which runs through the prophetic books of the Old Testament, at one time the prophet speaks as if he were Jehovah, and at another, as in the case before us, Jehovah speaks as if He were the prophet. Ahaz was to ask for a sign from Jehovah his God. Jehovah did not scorn to call Himself the God of this son of David, who had so hardened his heart. Possibly the holy love with which the expression "thy God" burned, might kindle a flame in his dark heart; or possibly he might think of the covenant promises and covenant duties which the words "thy God" recalled to his mind. From this, his God, he was to ask for a sign. A sign ('oth, from 'uth, to make an incision or dent) was something, some occurrence, or some action, which served as a pledge of the divine certainty of something else. This was secured sometimes by visible miracles performed at once (Exodus 4:8-9), or by appointed symbols of future events (Isaiah 8:18; Isaiah 20:3); sometimes by predicted occurrences, which, whether miraculous or natural, could not possibly be foreseen by human capacities, and therefore, if they actually took place, were a proof either retrospectively of the divine causality of other events (Exodus 3:12), or prospectively of their divine certainty (Isaiah 37:30; Jeremiah 44:29-30). The thing to be confirmed on the present occasion was what the prophet had just predicted in so definite a manner, viz., the maintenance of Judah with its monarchy, and the failure of the wicked enterprise of the two allied kingdoms. If this was to be attested to Ahaz in such a way as to demolish his unbelief, it could only be effected by a miraculous sign. And just as Hezekiah asked for a sign when Isaiah foretold his recovery, and promised him the prolongation of his life for fifteen years, and the prophet gave him the sign he asked, by causing the shadow upon the royal sun-dial to go backwards instead of forwards (chapter 38); so here Isaiah meets Ahaz with the offer of such a supernatural sign, and offers him the choice of heaven, earth, and Hades as the scene of the miracle.

העמּק and הגבּהּ are either in the infinitive absolute or in the imperative; and שאלה is either the imperative שׁאל with the He of challenge, which is written in this form in half pause instead of שׁאלה (for the two similar forms with pashtah and zakeph, vid., Daniel 9:19), "Only ask, going deep down, or ascending to the height," without there being any reason for reading שׁאלה with the tone upon the last syllable, as Hupfeld proposes, in the sense of profundam fac (or faciendo) precationem (i.e., go deep down with thy petition); or else it is the pausal subordinate form for שׁאלה, which is quite allowable in itself (cf., yechpâtz, the constant form in pause for yachpōtz, and other examples, Genesis 43:14; Genesis 49:3, Genesis 49:27), and is apparently preferred here on account of its consonance with למעלה (Ewald, 93, 3). We follow the Targum, with the Sept., Syr., and Vulgate, in giving the preference to the latter of the two possibilities. It answers to the antithesis; and if we had the words before us without points, this would be the first to suggest itself. Accordingly the words would read, Go deep down (in thy desire) to Hades, or go high up to the height; or more probably, taking העמק and הגבה in the sense of gerundives, "Going deep down to Hades, or (או from אוה, like vel from velle equals si velis, malis) going high up to the height." This offer of the prophet to perform any kind of miracle, either in the world above or in the lower world, has thrown rationalistic commentators into very great perplexity. The prophet, says Hitzig, was playing a very dangerous game here; and if Ahaz had closed with his offer, Jehovah would probably have left him in the lurch. And Meier observes, that "it can never have entered the mind of an Isaiah to perform an actual miracle:" probably because no miracles were ever performed by Gthe, to whose high poetic consecration Meier compares the consecration of the prophet as described in Isaiah 6:1-13. Knobel answers the question, "What kind of sign from heaven would Isaiah have given in case it had been asked for?" by saying, "Probably a very simple matter." But even granting that an extraordinary heavenly phenomenon could be a "simple matter," it was open to king Ahaz not to be so moderate in his demands upon the venturesome prophet, as Knobel with his magnanimity might possibly have been. Dazzled by the glory of the Old Testament prophecy, a rationalistic exegesis falls prostrate upon the ground; and it is with such frivolous, coarse, and common words as these that it tries to escape from its difficulties. It cannot acknowledge the miraculous power of the prophet, because it believes in no miracles at all. But Ahaz had no doubt about his miraculous power, though he would not be constrained by any miracle to renounce his own plans and believe in Jehovah. "But Ahaz replied, I dare not ask, and dare not tempt Jehovah." What a pious sound this has! And yet his self-hardening reached its culminating point in these well-sounding words. He hid himself hypocritically under the mask of Deuteronomy 6:16, to avoid being disturbed in his Assyrian policy, and was infatuated enough to designate the acceptance of what Jehovah Himself had offered as tempting God. He studiously brought down upon himself the fate denounced in Isaiah 6:1-13, and indeed not upon himself only, but upon all Judah as well. For after a few years the forces of Asshur would stand upon the same fuller's field (Isaiah 36:2) and demand the surrender of Jerusalem. In that very hour, in which Isaiah was standing before Ahaz, the fate of Jerusalem was decided for more than two thousand years.

Isaiah 7:17 Parallel Commentaries

Treasury of Scripture Knowledge

bring upon

Isaiah 8:7,8 Now therefore, behold, the Lord brings up on them the waters of the river, strong and many, even the king of Assyria, and all his glory...

Isaiah 10:5,6 O Assyrian, the rod of my anger, and the staff in their hand is my indignation...

Isaiah 36:1 Now it came to pass in the fourteenth year of king Hezekiah...

Isaiah 37:1 And it came to pass, when king Hezekiah heard it, that he rent his clothes, and covered himself with sackcloth...

2 Kings 18:1 Now it came to pass in the third year of Hoshea son of Elah king of Israel, that Hezekiah the son of Ahaz king of Judah began to reign.

2 Kings 19:1 And it came to pass, when king Hezekiah heard it, that he rent his clothes, and covered himself with sackcloth...

2 Chronicles 28:19-21 For the LORD brought Judah low because of Ahaz king of Israel; for he made Judah naked, and transgressed sore against the LORD...

2 Chronicles 32:1 After these things, and the establishment thereof, Sennacherib king of Assyria came, and entered into Judah...

2 Chronicles 33:11 Why the LORD brought on them the captains of the host of the king of Assyria, which took Manasseh among the thorns...

2 Chronicles 36:6-20 Against him came up Nebuchadnezzar king of Babylon, and bound him in fetters, to carry him to Babylon...

Nehemiah 9:32 Now therefore, our God, the great, the mighty, and the terrible God, who keep covenant and mercy...

the day

1 Kings 12:16-19 So when all Israel saw that the king listened not to them, the people answered the king, saying, What portion have we in David...

2 Chronicles 10:16-19 And when all Israel saw that the king would not listen to them, the people answered the king, saying, What portion have we in David...

Cross References
1 Kings 12:16
And when all Israel saw that the king did not listen to them, the people answered the king, "What portion do we have in David? We have no inheritance in the son of Jesse. To your tents, O Israel! Look now to your own house, David." So Israel went to their tents.

2 Chronicles 28:20
So Tiglath-pileser king of Assyria came against him and afflicted him instead of strengthening him.

Isaiah 8:7
therefore, behold, the Lord is bringing up against them the waters of the River, mighty and many, the king of Assyria and all his glory. And it will rise over all its channels and go over all its banks,

Isaiah 8:8
and it will sweep on into Judah, it will overflow and pass on, reaching even to the neck, and its outspread wings will fill the breadth of your land, O Immanuel."

Isaiah 10:5
Woe to Assyria, the rod of my anger; the staff in their hands is my fury!

Isaiah 10:6
Against a godless nation I send him, and against the people of my wrath I command him, to take spoil and seize plunder, and to tread them down like the mire of the streets.

Jeremiah 33:24
"Have you not observed that these people are saying, 'The LORD has rejected the two clans that he chose'? Thus they have despised my people so that they are no longer a nation in their sight.

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