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7:1 in the days of Ahaz The events of ch. 7 take place around 735 bc (see 2 Kgs 15:37–16:8). Aram (also known as Syria) and Israel have joined forces to rebel against the Assyrian Empire. They are trying to force Judah to join their rebellion.

Syro-Ephraimite War AYBD

7:2 the house of David May be an attempt to highlight Ahaz’s lack of faith. The address highlights God’s promise to preserve David’s family on the throne of Jerusalem (2 Sam 7:8–17).

7:3 Shear-Jashub your son Isaiah’s sons are given symbolic names as living reminders of God’s message (compare Hos 1:4–9). “Shear-jashub” refers to the return of the remnant, which symbolized both judgment and the hope of future restoration.

Remnant AYBD

Symbolic Names of People in Hebrew Table

7:6 the son of Tabeel Probably a puppet ruler to replace Ahaz and bring Judah into their alliance.

7:8 in sixty-five years from now When Israel was conquered by Assyria in 722 bc, a large part of the population was taken into exile. Assyria then resettled the land with exiles from other areas they conquered. The resulting mixed population within two generations could be referred to here. The 65-year figure has no specific historical significance.

Biblical Places

7:10–25 Isaiah’s meeting with Ahaz should have encouraged his faith in Yahweh to deliver Judah from its present predicament. Instead, Ahaz discounts the reassurance Yahweh offers, and compounds his sin by refusing a divine sign. The sign of Immanuel has implications for the immediate future: Within a year or two—the time it would take for a woman to conceive, give birth, and rear a young boy—the threat from the Syro-Ephraimite alliance will have passed. The ultimate fulfillment of the sign points to the future restoration of God’s relationship with His people through the miraculous birth of God in human form (Matt 1:23).

7:11 make it deep as Sheol The sign can be otherworldly and supernatural.

Old Testament Theology of the Afterlife

7:12 I will not put Yahweh to the test Ahaz’s refusal to ask for a sign is rebellious, not pious.

7:14 the virgin The Hebrew term here, almah, indicates a young woman of marriageable age. In the ancient world, a young unmarried woman who had reached puberty could reasonably be assumed to be a virgin because of the close social and familial restrictions on her activities.

There is ongoing debate about whether almah technically denotes a virgin, since the Hebrew term bethulah is the more precise word for “virgin.” If almah does not denote virginity, the implication would be that the nt interpretation of the virgin birth is mistaken (see note on Matt 1:23). However, Hebrew and Greek use a variety of terms to refer to young unmarried women or girls, indicating that physical virginity was the cultural norm and did not need to be explicitly expressed.

The overlapping use of almah and bethulah in Gen 24 to refer to the unmarried Rebekah demonstrates that these terms were considered to be interchangeable (see Gen 24:16, 43). The Septuagint uses the Greek term parthenos to translate almah in Isa 7:14 and Gen 24:43. Drawing on the Septuagint, the nt interpretation is based on the Greek word parthenos, also a more precise word for “virgin.” The nt describes the fulfillment of Isa 7:14 with the birth of Jesus in Matt 1:18–23. Matthew focuses on the miraculous nature of Jesus’ birth and the scandal of Mary’s pregnancy prior to the consummation of her marriage to Joseph. While Isaiah focuses on the child and the symbolic nature of his name, Matthew emphasizes the remarkable nature of the birth.

The Virgin Shall Conceive: The Vocabulary of Virginity

Virgin AYBD

God with us Means “God with us.” The three symbolic names of these children point to the three phases of God’s future work: imminent judgment, coming restoration, and future redemption (compare Isa 7:3; 8:1).

The concept that God is present among His people is prominent in the ot. The symbolic name Immanuel can be understood as an affirmation of trust in Yahweh, as it is in 8:10. Such affirmations of trust are common in divine promises and prayerful statements of faith (e.g., Psa 46:7). God’s presence among His people was an important theological symbol for Israel (the presence of Yahweh enters the temple in 1 Kgs 8:10–11). The people’s sinfulness puts that privilege in jeopardy. The sign of Immanuel should remind Ahaz that—at least for now—God’s presence remains with Israel.

The name Immanuel symbolizes the full restoration of Yahweh’s broken relationship with His people. While the immediate context of the sign itself points to a short-term fulfillment (see note on Isa 7:10–25), the larger context of Isaiah heavily stresses the future time of redemption and reconciliation between Yahweh and Israel. The coming salvation is depicted in the royal role of the Messiah in 9:2–8 that weaves divine titles into the description of the ideal righteous ruler—the Davidic messiah. The close relationship between messianic and divine roles and titles supports the understanding of Immanuel as a messianic figure. In 11:1–10, the Messiah is given the divine right to judge the nations; His reign inaugurates an era of worldwide peace. The suffering, death, and destruction that entered the world through sin will be replaced with peace, justice, and righteousness as predator and prey live together in harmony (11:6). The time of Immanuel will reflect the perfection of creation as originally formed in the garden of Eden.

Immanuel ZEB H—L

Immanuel NIEBC

7:16 to reject the evil and to choose the good The sign for Ahaz is meant to indicate that the threat from Aram (Syria) and Ephraim is short term and will pass within a few years. By the time the boy has been born—but before he knows right from wrong—Aram and Ephraim will be out of the picture.

7:18 the bee that is in the land of See 5:26. God will use the nations to judge Israel and Judah. Their soldiers will swarm over the land like insects.

7:20 with a razor of Forcibly shaving the head and beard was a way of humiliating your enemy. See 2 Sam 10:4–5 and Ezek 5:1.

the hair of the feet The Hebrew term here is sometimes used as a euphemism for genitalia. See Exod 4:25.

7:22 the abundance of milk production The population will be so reduced that a handful of livestock will provide more than enough food.

	About Faithlife Study Bible Faithlife Study Bible (FSB) is your guide to the ancient world of the Old and New Testaments, with study notes and articles that draw from a wide range of academic research. FSB helps you learn how to think about interpretation methods and issues so that you can gain a deeper understanding of the text.
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