Amplified Bible

Isaiah 7

War against Jerusalem

1Now it came to pass in the days of Ahaz the son of Jotham, the son of Uzziah, king of Judah, that Rezin king of [a]Aram (Syria) and Pekah the son of Remaliah, king of Israel, went up to Jerusalem to wage war against it, but they could not conquer it. When the house of David (Judah) was told, “Aram is allied with Ephraim (Israel),” the hearts of Ahaz and his people trembled as the trees of the forest tremble in the wind.

Then the Lord said to Isaiah, “Go out to meet Ahaz [king of Judah], you and your son [b]Shear-jashub, at the end of the aqueduct of the Upper Pool, on the highway to the [c]Fuller’s Field; and say to him, ‘Take care and be calm, do not fear and be weak-hearted because of these two stumps of smoldering logs, on account of the fierce anger of [King] Rezin and Aram and of the son of Remaliah (Pekah, usurper of the throne of Israel). Because Aram, along with Ephraim (Israel) and the son of Remaliah, have planned evil against you (Judah), saying, “Let us go up against Judah and terrorize it; and let us breach its wall and tear it apart [each of us taking a portion] and set up the son of Tabeel over it as its [puppet] king,” for this is what the Lord God says, “It shall not stand nor shall it happen. For the head (capital) of Aram is Damascus and the head of Damascus is [King] Rezin (now within sixty-five years Ephraim will be broken to pieces and will no longer be a people). And the head (capital) of Ephraim is Samaria, and the head of Samaria is Remaliah’s son [King Pekah]. If you will not [d]believe [and trust in God and His message], be assured that you will not be established.”’”

The Child Immanuel

10 Then the Lord spoke again to [King] Ahaz, saying, 11 “Ask a sign for yourself from the Lord your God [one that will convince you that God has spoken and will keep His word]; make your request as deep as Sheol or as high as heaven.” 12 But Ahaz said, “[e]I will not ask, nor will I test the Lord!” 13 Then Isaiah said, “Hear then, O house of David! Is it too small a thing for you to try the patience of men, but will you try the patience of my God as well? 14 Therefore the Lord Himself will give you a sign: Listen carefully, the [f]virgin will conceive and give birth to a son, and she will call his name Immanuel (God with us). 15 He will eat curds and honey when he knows enough to refuse evil and choose good. 16 For before the child will know enough to refuse evil and choose good, the land (Canaan) whose two kings you dread will be deserted [both Ephraim and Aram].

Trials to Come for Judah

17 The Lord will bring on you, on your people, and on your father’s house such days as have not come since the day that Ephraim (the ten northern tribes) separated from Judah—[He will call for] the king of Assyria.”

18 In that day the Lord will whistle for the fly that is in the [g]mouth of the rivers and canals of Egypt and for the bee that is in the land of Assyria. 19 These [armies, like flies and bees] will all come and settle on the steep and rugged ravines and in the clefts of the rocks, and on all the thorn bushes and in all the watering places.

20 In that day [when foreign armies swarm the land] the Lord will shave with a razor, hired from the regions beyond the Euphrates (that is, with the king of Assyria), [that razor will shave] the head and the hair of the legs; and it will also remove the beard [leaving Judah stripped, shamed and scorned].

21 Now in that day [because of the poverty caused by the invaders] a man will keep alive only a young milk cow and two sheep; 22 and because of the abundance of milk produced he will eat curds, for everyone that is left in the land will eat [only] curds and [wild] honey.

23 And it will come to pass in that day, in every place where there used to be a thousand vines, worth a thousand silver shekels, there will be briars and thorns. 24 People will come there [to hunt] with arrows and with bows because all the land will be briars and thorns. 25 As for all the hills which used to be cultivated with the pick and the hoe, you will no longer go there for fear of briars and thorns; but they will become a place where oxen are pastured and where sheep tread.

Notas al pie

  1. Isaiah 7:1 The people of the kingdom of Aram were descended from Aram, the youngest son of Shem, the son of Noah (Gen 10:22, 23). The territory of the Arameans also included the areas later identified as Syria and Mesopotamia.
  2. Isaiah 7:3 A prophetic name meaning a remnant shall return.
  3. Isaiah 7:3 A field where freshly washed clothes were spread out to bleach and dry in the sun.
  4. Isaiah 7:9 The same Hebrew word is used both for believe and be established.
  5. Isaiah 7:12 This was a misplaced sense of faithfulness on Ahaz’s part. It is wise not to ask God for a sign, unless He offers one as He did to Ahaz.
  6. Isaiah 7:14 This prophecy of the virgin is declared in Matt 1:22, 23 to be fulfilled in the birth of Jesus. There has been a great deal of discussion over the Hebrew word found here for virgin (almah) and the word that Matthew uses (parthenos). The latter refers unambiguously to a virgin, while the former (almah) has been said to refer to a young woman, in contrast to the Hebrew word bethulah, which is the equivalent of the Gr parthenos. It has also been noted that the Septuagint, the Greek translation of the Hebrew OT, has parthenos here for almah, and that Matt 1:23 is taken from the Septuagint. Some have wondered why the Septuagint translators used the more specific word parthenos. It is fair to say that this question is the result of oversimplifying the vocabulary and misinterpreting the distinctions. The Hebrew words almah and bethulah can actually refer to the same kind of woman; almah is a youthful woman of marriageable age, one who has not yet had her first child, while bethulah is one who has not been touched in an intimate way. Furthermore, in the present context it would be unthinkable to infer that the woman might have had sexual relations outside of marriage. So the well-known translation of “young woman” for almah, while technically not incorrect, can be viewed as too ambiguous for the Hebrew word and the context. Parthenos was an appropriate choice in the Greek. Another word, kore (for “girl”) could have been used, but it has a wider range of meaning than the Heb almah (Mark uses a related word, korasion, to translate Jesus’ Aramaic word talitha). It should also be acknowledged from a theological perspective that when Matthew cites the verse with parthenos, he thereby authenticates it as inspired.
  7. Isaiah 7:18 Lit end.

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Esajas 7

Immanuels tegn

1Mens Ahaz, der var søn af Jotam og sønnesøn af Uzzija, var konge i Judariget, udbrød der krig. Arams kong Retzin og Israels kong Peka, Remaljas søn, angreb Jerusalem, men de var ikke i stand til at indtage byen.

Dengang Ahaz havde fået meddelelse om, at Aram havde allieret sig med Israel, blev han og hans folk grebet af panik. De rystede af skræk, som skovens træer skælver for vinden.

Da sagde Herren til Esajas: „Tag din søn Shear-Jashub[a] med dig og gå ud og mød Ahaz ved enden af vandledningen, hvor den kommer ned fra Øvredammen, ved vejen til vaskepladsen. Sig til Ahaz: Hold op med at bekymre dig! Du skal ikke frygte for Retzins og Pekas vrede, for de er som to udbrændte stykker træ. 5-6 Arams og Israels konger har allieret sig imod dig for at skræmme livet af Judas befolkning. De har til hensigt at bane sig vej til Jerusalem og gøre Tabeals søn til konge i stedet for dig. Men Gud Herren siger, at deres plan ikke vil lykkes, 8-9 for aramæerne sætter deres lid til hovedstaden Damaskus, og Damaskus sætter sin lid til kong Retzin, mens Israels folk sætter deres lid til hovedstaden Samaria, og Samaria sætter sin lid til kong Peka. Men inden 65 år er gået, vil Israels rige være knust og folket spredt for alle vinde. Og hvis I ikke sætter jeres lid til mig, bliver I heller ikke skånet!”

10 Esajas fortsatte med følgende budskab til kong Ahaz: 11 „Bed Herren om at give dig et tegn—enten nede fra dødsriget eller oppe fra himlen—for at bekræfte, at det skal ske, som han har sagt. Hvad vælger du?”

12 Men kongen nægtede at gøre det: „Jeg vil ikke udfordre Herren ved at bede om et tegn!”

13 Så sagde Esajas: „Hør nu her, Davids efterkommere! Er det ikke nok, at I gør det besværligt for mig? Hvorfor gør I også oprør mod min Gud? 14 Godt, så vil han selv give jer et tegn: Se, jomfruen[b] vil blive gravid. Hun skal føde en søn, og han skal kaldes Immanuel.[c] 15-16 Når han bliver gammel nok til at skelne mellem ondt og godt,[d] må han nøjes med at leve af surmælk og honning, for inden da vil både Israels og Arams land blive lagt øde. 17 Herren vil give både dig, din familie og dit rige så store problemer, som der ikke er set magen til, siden Israels rige rev sig løs fra Judas rige: Han vil sende assyrerkongen imod dig!

18-19 Til den tid vil Herren tilkalde Egyptens og Assyriens hære. De vil sværme om jer som fluer og bier. De vil alle komme og slå sig ned i landet, både i dalsænkninger og klippespalter, i tjørnekrat og ved vadestederne. 20 Ja, Herren vil hente assyrernes hær helt fra den anden side af Eufratfloden og bruge dem som barberkniv til at rage håret af dig, både hovedhår, kropshår og skæg, så landet ligger bart tilbage. 21-22 Når de har gjort landet øde, vil en mand være heldig, hvis han stadig ejer en ko og et par får eller geder. Så har han i det mindste mælk nok, og de få overlevende må leve af surmælk og honning. 23-24 Til den tid vil frodige vinmarker med tusind vinstokke, der havde en værdi af tusind sølvstykker, være forvandlet til ødemarker med tjørn og tidsler, hvor man kan gå på jagt. 25 Man tør knap nok bruge en hakke på de skråninger, som før var opdyrkede, for de vil være fulde af tidsler og tjørn. De kan kun bruges til græsning for kvæg, geder og får.”

Notas al pie

  1. 7,3 Esajas gav sine sønner symbolske navne, og navnet her betyder: „En rest vender tilbage”.
  2. 7,14 Det hebraiske ord kan også oversættes „ung pige”, men selv da er det underforstået, at hun er jomfru. Det samme hebraiske ord findes i 1.Mos. 24,43, 2.Mos. 2,8, Ordsp. 30,19, Højs. 1,3 og 6,8.
  3. 7,14 Navnet betyder: „Gud er med os”.
  4. 7,15-16 Et barn regnedes for ansvarligt i 12-13 års alderen, men teksten er uklar.