إشعياء ٧:٨

"For head of Aram is Damascus, and head of Damascus Rezin, and in five-and-sixty years will Ephraim as a people be broken in pieces. And head of Ephraim is Samaria, and head of Samaria the son of Remalyahu; if ye believe not, surely ye will not remain." The attempt to remove Isa 7:8, as a gloss at variance with the context, which is supported by Eichhorn, Gesenius, Hitzig, Knobel, and others, is a very natural one; and in that case the train of thought would simply be, that the two hostile kingdoms would continue in their former relation without the annexation of Judah. But when we look more closely, it is evident that the removal of Isa 7:8 destroys both the internal connection and the external harmony of the clauses. For just as Isa 7:8 and Isa 7:8 correspond, so do Isa 7:9 and Isa 7:9. Ephraim, i.e., the kingdom of the ten tribes, which has entered into so unnatural and ungodly a covenant with idolatrous Syria, will cease to exist as a nation in the course of sixty-five years; "and ye, if ye do not believe, but make flesh your arm, will also cease to exist." Thus the two clauses answer to one another: Isa 7:8 is a prophecy announcing Ephraim's destruction, and Isa 7:9 a warning, threatening Judah with destruction, if it rejects the promise with unbelief. Moreover, the style of Isa 7:8 is quite in accordance with that of Isaiah (on בּעוד, see Isa 21:16 and Isa 16:14; and on מעם, "away from being a people," in the sense of "so that it shall be no longer a nation," Isa 17:1; Isa 25:2, and Jer 48:2, Jer 48:42). And the doctrinal objection, that the prophecy is too minute, and therefore taken ex eventu, has no force whatever, since the Old Testament prophecy furnishes an abundance of examples of the same kind (vid., Isa 20:3-4; Isa 38:5; Isa 16:14; Isa 21:16; Eze 4:5., Is…

This chapter is an occasional sermon, in which the prophet sings both of mercy and judgment to those that did not perceive or understand either; he piped unto them, but they danced not, mourned unto them, but they wept not. Here is, I. The consternation that Ahaz was in upon an attempt of the confederate forces of Syria and Israel against Jerusalem (Isa 7:1, Isa 7:2). II. The assurance which God, by the prophet, sent him for his encouragement, that the attempt should be defeated and Jerusalem should be preserved (Isa 7:3-9). III. The confirmation of this by a sign which God gave to Ahaz, when he refused to ask one, referring to Christ, and our redemption by him (Isa 7:10-16). IV. A threatening of the great desolation that God would bring upon Ahaz and his kingdom by the Assyrians, notwithstanding their escape from this present storm, because they went on still in their wickedness (Isa 7:17-25). And this is written both for our comfort and for our admonition.

7:8 The Assyrian kings Esarhaddon and Ashurbanipal had Israel resettled with people from other places within sixty-five years (by 670 BC; see 2 Kgs 17:24-34). • Damascus was crushed and completely destroyed by 732 BC, and Samaria was crushed by 722 BC.