David’s house was told, “Syria is allied with Ephraim.” His heart trembled, and the heart of his people, as the trees of the forest tremble with the wind.
Parallel Translations
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David’s house was told, “Syria is allied with Ephraim.” His heart trembled, and the heart of his people, as the trees of the forest tremble with the wind.
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And it was told the house of David, saying, Syria is confederate with Ephraim. And his heart was moved, and the heart of his people, as the trees of the wood are moved with the wind.
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And it was told the house of David, saying: 'Aram is confederate with Ephraim.' And his heart was moved, and the heart of his people, as the trees of the forest are moved with the wind.
Cross-references (27)
Passages linked to Isaiah 7:2 in the Treasury of Scripture Knowledge, ordered by reader-vote popularity; verse text shown in World English Bible.
- Isaiah 7:13 He said, “Listen now, house of David. Is it not enough for you to try the patience of men, that you will try the patience of my God also?
- Isaiah 8:12 “Don’t say, ‘A conspiracy!’ concerning all about which this people say, ‘A conspiracy!’ neither fear their threats, nor be terrorized.
- Proverbs 28:1 The wicked flee when no one pursues; but the righteous are as bold as a lion.
- Isaiah 9:9 All the people will know, including Ephraim and the inhabitants of Samaria, who say in pride and in arrogance of heart,
- Leviticus 26:36-37 “ ‘As for those of you who are left, I will send a faintness into their hearts in the lands of their enemies. The sound of a driven leaf will put them to flight; and they shall flee, as one flees from the sword. They will fall when no one pursues. They will stumble over one another, as it were before the sword, when no one pursues. You will have no power to stand before your enemies.
- Numbers 14:1-3 All the congregation lifted up their voice, and cried; and the people wept that night. All the children of Israel murmured against Moses and against Aaron. The whole congregation said to them, “We wish that we had died in the land of Egypt, or that we had died in this wilderness! Why does Yahweh bring us to this land, to fall by the sword? Our wives and our little ones will be captured or killed! Wouldn’t it be better for us to return into Egypt?”
- Deuteronomy 28:65-66 Among these nations you will find no ease, and there will be no rest for the sole of your foot; but Yahweh will give you there a trembling heart, failing of eyes, and pining of soul. Your life will hang in doubt before you. You will be afraid night and day, and will have no assurance of your life.
- 2 Samuel 7:16 Your house and your kingdom will be made sure forever before you. Your throne will be established forever.” ’ ”
- 1 Kings 11:32 (but he shall have one tribe, for my servant David’s sake and for Jerusalem’s sake, the city which I have chosen out of all the tribes of Israel);
- 1 Kings 12:16 When all Israel saw that the king didn’t listen to them, the people answered the king, saying, “What portion have we in David? We don’t have an inheritance in the son of Jesse. To your tents, Israel! Now see to your own house, David.” So Israel departed to their tents.
- 1 Kings 13:2 He cried against the altar by Yahweh’s word, and said, “Altar! Altar! Yahweh says: ‘Behold, a son will be born to David’s house, Josiah by name. On you he will sacrifice the priests of the high places who burn incense on you, and they will burn men’s bones on you.’ ”
- 2 Kings 7:6-7 For the Lord had made the army of the Syrians to hear the sound of chariots, and the sound of horses, even the noise of a great army; and they said to one another, “Behold, the king of Israel has hired against us the kings of the Hittites and the kings of the Egyptians to attack us.” Therefore they arose and fled in the twilight, and left their tents, and their horses, and their donkeys, even the camp as it was, and fled for their life.
- 2 Chronicles 25:10 Then Amaziah separated them, the army that had come to him out of Ephraim, to go home again. Therefore their anger was greatly kindled against Judah, and they returned home in fierce anger.
- 2 Chronicles 28:12 Then some of the heads of the children of Ephraim, Azariah the son of Johanan, Berechiah the son of Meshillemoth, Jehizkiah the son of Shallum, and Amasa the son of Hadlai, stood up against those who came from the war,
- Psalms 11:1 In Yahweh, I take refuge. How can you say to my soul, “Flee as a bird to your mountain”?
- Psalms 27:1-2 Yahweh is my light and my salvation. Whom shall I fear? Yahweh is the strength of my life. Of whom shall I be afraid? When evildoers came at me to eat up my flesh, even my adversaries and my foes, they stumbled and fell.
- Psalms 112:7-8 He will not be afraid of evil news. His heart is steadfast, trusting in Yahweh. His heart is established. He will not be afraid in the end when he sees his adversaries.
- Isaiah 6:13 If there is a tenth left in it, that also will in turn be consumed, as a terebinth, and as an oak, whose stump remains when they are cut down; so the holy seed is its stock.”
- Isaiah 7:17 Yahweh will bring on you, on your people, and on your father’s house, days that have not come, from the day that Ephraim departed from Judah, even the king of Assyria.
- Isaiah 11:13 The envy also of Ephraim will depart, and those who persecute Judah will be cut off. Ephraim won’t envy Judah, and Judah won’t persecute Ephraim.
- Isaiah 22:22 I will lay the key of David’s house on his shoulder. He will open, and no one will shut. He will shut, and no one will open.
- Isaiah 37:27 Therefore their inhabitants had little power. They were dismayed and confounded. They were like the grass of the field, and like the green herb, like the grass on the housetops, and like a field before its crop has grown.
- Isaiah 37:35 ‘For I will defend this city to save it, for my own sake, and for my servant David’s sake.’ ”
- Jeremiah 21:12 House of David, Yahweh says, ‘Execute justice in the morning, and deliver him who is robbed out of the hand of the oppressor, lest my wrath go out like fire, and burn so that no one can quench it, because of the evil of your doings.
- Ezekiel 37:16-19 “You, son of man, take one stick, and write on it, ‘For Judah, and for the children of Israel his companions.’ Then take another stick, and write on it, ‘For Joseph, the stick of Ephraim, and for all the house of Israel his companions.’ Then join them for yourself to one another into one stick, that they may become one in your hand. “When the children of your people speak to you, saying, ‘Won’t you show us what you mean by these?’ tell them, ‘The Lord Yahweh says: “Behold, I will take the stick of Joseph, which is in the hand of Ephraim, and the tribes of Israel his companions; and I will put them with it, with the stick of Judah, and make them one stick, and they will be one in my hand.
- Hosea 12:1 Ephraim feeds on wind, and chases the east wind. He continually multiplies lies and desolation. They make a covenant with Assyria, and oil is carried into Egypt.
- Matthew 2:3 When King Herod heard it, he was troubled, and all Jerusalem with him.
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Explain this verse (14 sources)
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Geneva Bible translators 1599 · Public Domain For fear.
For fear.
Meaning, the King’s house.
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That is, Israel, because that tribe was the greatest, Gen. 48:19.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain Isa 7:2 And it was told the house of…
Isa 7:2 And it was told the house of David, saying, Syria is confederate with Ephraim. And his heart was moved, and the heart of his people, as the trees of the wood are moved with the wind.
Ver. 2. And it was told the house of David,] i.e., the king and chief officers of the crown and court. Ill news flieth swift, and filleth all places.
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Syria is confederate with Ephraim.] Though these two were oft at a deadly feud between themselves, yet they could combine for a mischief to God’s people. So could the Herodians and Pharisees, Herod and Pilate, &c. The devil, doubtless, had a design by these two champions of his to have utterly rooted out the house of David (as he sought also afterwards to do by Herod, Caligula, and others), and so to have prevented Christ’s being "made of the seed of Abraham according to the flesh"; {Rom 1:3} but that could not be.
And his heart was moved.] Concussum est et conquassatum, Impiety triumpheth in prosperity, trembleth in adversity. Tullus Hostilius, that godless King of Rome, set up Pavor and Pallor for gods to himself. Saul and Ahithophel in distress despaired and despatched themselves; so did Demosthenes, Cato, and other heathen sages, who were without God in the world, and therefore without comfort. Sin maketh men timorous, {Lev 26:36} but righteousness bold. {Pro 28:1 Psa 27:1} The Spirit of power and of a sound mind are fitly set together. {2Ti 1:7}
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain The house of David; Ahaz, and his royal relations…
The house of David; Ahaz, and his royal relations and courtiers. He calls them the house of David, to intimate that the following comfortable message was sent to Ahaz, not for his own sake, but only for the sake of his worthy progenitor, David, to whom God had promised an everlasting kingdom.
Ephraim; the kingdom of the ten tribes, commonly called Ephraim, as Isa 28:1; Hos 12:1, because that was far the most numerous and potent of’ all of them.
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Was moved with excessive fear, arising partly from the conscience of their own guilt, whereby they had put themselves out of God’s protection; and partly from the consideration of the great strength and power of his enemies, who having prevailed against him severally, 2Ch 28:5,8, and having now united their threes, he, having no faith in God, nor confidence to desire or expect his help, concluded his case desperate and deplorable.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
John Gill 1763 · Public Domain And it was told the house of David,.... Ahaz,…
And it was told the house of David,.... Ahaz, and his family, the princes of the blood, his court and counsellors; who had intelligence of the designs and preparations of the Syrians and Israelites against them:
saying, Syria is confederate with Ephraim; the ten tribes; or the kingdom and king of Israel. Some render it, "Syria led"; that is, its army "unto Ephraim" (y); marched it into the land of Israel, and there joined the king of Israel's army; others, as the Vulgate Latin version, "Syria rests upon Ephraim" (z); depends upon, trusts in, takes heart and encouragement from Ephraim, or the ten tribes, being his ally. The Septuagint version is, "Syria hath agreed with Ephraim"; entered into a confederacy and alliance with each other; which is the sense of our version; and is confirmed by the Targum, which is,
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"the king of Syria is joined with the king of Israel:''
and his heart was moved, and the heart of his people, as the trees of the wood are moved with the wind; the metaphor denotes the strength and force of the confederate armies, comparable to a strong, blustering, boisterous wind; see Isa 32:2 and the weakness of the king and people of Judah, who were like to trees shaken by the wind; and also the fear they were possessed with, partly through consciousness of guilt, and partly through distrust of divine power and Providence; and also on account of what they had suffered already from these powerful enemies, when they attacked them singly; and therefore might much more dread them, as they were combined together against them; see Ch2 28:5.
(y) "duxit exercitum", Tigurine version. (z) "Syria quievit super Ephraim", Forerius, Cocceius; "Syria acquiescit in Ephraimo", Piscator.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain David - Ahaz, and his relations. He calls them…
David - Ahaz, and his relations. He calls them the house of David, to intimate that the following comfortable message was sent to Ahaz, not for his own sake, but for the sake of his worthy progenitor David. Ephraim - The kingdom of the ten tribes, commonly called Ephraim, because that was the most numerous of all. Moved - With fear, arising from a consciousness of their own guilt, and their enemies strength.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Joseph Benson 1811 · Public Domain Isa 7:2. And it was told the house of…
Isa 7:2. And it was told the house of David — Ahaz and his royal relations and courtiers. He calls them the house of David, to intimate that the following comfortable message was sent to Ahaz, not for his own sake, but only for the sake of his worthy progenitor David, to whom God had promised an everlasting kingdom. Syria is confederate with Ephraim — With the kingdom of the ten tribes, commonly called Ephraim, because that tribe was by far the most numerous and potent of them. And his heart was moved — Namely, the heart of Ahaz; and the heart of his people — With excessive fear, arising partly from a consciousness of their own guilt, whereby they had put themselves out of God’s protection; and partly from the consideration of the great strength and power of their enemies.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain And it was told the house of David -…
And it was told the house of David - That is, the royal family; or the king and princes; the government. Ahaz was the descendant and successor of David.
Syria is confederate with Ephraim - Ephraim was one of the tribes of Israel, and the kingdom of Israel was often called “Ephraim,” or the kingdom of Ephraim; in the same way as the tribes of Judah and Benjamin were called the kingdom of Judah. The phrase, ‘is confederate with,’ is in Hebrew ‘resteth on;’ see the margin. The meaning is, that Syria was “supported by” Ephraim, or was allied with Ephraim. The kingdom of Israel, or Ephraim, was situated “between” Syria and Jerusalem. Of course, the latter could not be attacked without marching through the former, and without their aid. In this sense it was that Syria, or the Arameans, relied or “rested” on Ephraim. Though Syria was by far the stronger power, yet it was not strong enough to attack Jerusalem had the kingdom of Israel been opposed to it.
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And his heart - The heart of the king - of Ahaz.
Was moved as the trees of the wood - This is a very beautiful and striking image. It expresses universal trembling, consternation, and alarm, as the trees are moved “together” when the wind passes violently over them. A similar expression is found in Ovid - in “Canaces,” Epist. xi. ver. 76, 77.
Ut quatitur tepido fraxina virga noto
Sic mea vibrari pallentia membra videres.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain is confederate with--rather, is encamped upon the territory of…
is confederate with--rather, is encamped upon the territory of Ephraim [MAURER], or better, as Rezin was encamped against Jerusalem, "is supported by" [LOWTH] Ephraim, whose land lay between Syria and Judah. The mention of "David" alludes, in sad contrast with the present, to the time when David made Syria subject to him (Sa2 8:6).
Ephraim--the ten tribes.
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as . . . trees of . . . wood--a simultaneous agitation.
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain 2. Told the house of David — This signal…
2. Told the house of David — This signal phrase refers not to the court of Ahaz, but to the blood royal, the lineage; as in modern phrase, “the house of Bourbon,” “the house of Brunswick.” So always, as 1Ki_12:19 : “Israel rebelled against the house of David unto this day;” as also 1Ki_12:16 and 1Ki_12:26, same chapter. And in Nathan’s memorable message to David, (2 Samuel 7,) the king was told that as he had purposed to build Jehovah a “house,” so Jehovah would build him “a house,” that is, a royal lineage. “Thine house and thy kingdom shall be established for ever before thee.” 2Sa_7:16. And David replies, (2Sa_7:18; 2Sa_7:25-25, and 2Sa_7:29,) “Bless the house of thy servant that it may continue before thee for ever.” And so Luk_1:27 : “To a virgin… of the house of David.” Illustrious was the pedigree of that house, as given by Luke, beginning with Adam and the fall, and reaching to the Messiah. And never yet, in Ahaz’s time, had the line of David on the throne been broken. The royal line in the northern kingdom had been changed by a succession of usurpers, of whom this Pekah was then the last one. Doubtless the royal family of David realized their high descent, and were most deeply alarmed at the thought that its sacred continuity should be broken, and a usurper, the son of Tabeal, should break the promised line.
His heart — David’s “heart,” ideally identified with David’s “house;” and so his people, no other than David’s.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain 2. the house of David] (Cf. Isa_7:13; Isa_7:17) either…
2. the house of David] (Cf. Isa_7:13; Isa_7:17) either the court (ch. Isa_22:22) or the royal family (1Sa_20:16, &c.), which must have formed a numerous and powerful caste, and must have exercised a considerable influence on the government under a weak king like Ahaz. This was probably the first time that the Davidic dynasty had been menaced by a serious danger.
Syria is confederate with Ephraim] lit. Syria has alighted upon Ephraim (R.V. marg. “resteth”). The idea seems to be that the Syrian armies already occupy the Ephraimitish territory (settling there like a swarm of locusts, v. Isaiah 19 : 2Sa_17:12) preparatory to the joint attack. The fine simile at the end of the verse is enough to prove that Isaiah himself is the narrator.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain (2) Syria is confederate with Ephraim.—Literally, rests upon .…
(2) Syria is confederate with Ephraim.—Literally, rests upon . . . Ephraim stands, of course, as often elsewhere, for the northern kingdom of Israel as a whole.
His heart was moved.—There was a general panic. King and people alike asked, How could they resist? Would it not be better to join the confederacy, and take their chance with it in attacking the king of Assyria? The image of the trees is generic, but suggests something like the quivering of the aspen leaves.
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(2) The other interpretation sets out from an entirely different starting-point. The words of Mat_1:23 are taken as, once for all, deciding the entire meaning of the Immanuel prophecy. The prophet is supposed to have passed into a state of ecstasy in which he sees clearly, and with a full consciousness of its meaning, the history of the incarnation and the marvel of the travail-pangs of the Virgin mother. The vision of the future Christ thus presented to his mind, colours all his after-thoughts, and forms the basis of his whole work. The article emphasises the definiteness of his visions. He sees “the virgin mother” of the far-off future. And the prophet learns to connect the vision with the history of his own time. The growth of that Christ-child in the far-off future serves as a measure of time for the events that were passing, or about to pass, within the horizon of his earthly vision. Before the end of an interval not longer than that which separates youth from manhood, the Syro-Ephraiminitic confederacy should be broken up. So far, here also, we have a coherent and consistent view. It is attended, however, by some serious difficulties. A “sign,” in the language of Hebrew prophets, is that which proves to the person to whom it is offered that there is a supernatural power working with him who gives it. If a prediction, it is one which will speedily be tested by a personal experience, the very offer of which implies in the prophet the certainty of its fulfilment. He stakes, as it were, his reputation as a prophet on the issue. (Comp. Isa_37:30; Isa_38:7; Exo_4:8-14; 1Sa_12:16.) But how could the prediction of a birth in the far-off distance, divided by several centuries from Isaiah’s time, be a sign to Ahaz or his people? And what would be the meaning, we may ask again, of the words “butter and honey shall he eat,” as applied to the Christ-child? Do not the words “Before the child shall know to refuse the evil . . .” point, not to a child seen as afar in vision, but to one who was to be born and grow up among the men of that generation? Should we not have expected, if the words had implied a clear revelation of the mystery of the virgin-birth, that Isaiah himself would have dwelt upon it elsewhere, that later prophets would have named it as one of the notes of the Messiah, that it would have become a tradition of the Jewish schools of interpretation? As a matter of fact, no such allusion is found in Isaiah, nor in the prophets that follow him (see Note on Jer_31:22, for the only supposed, one cannot say even “apparent,” exception); the Jewish interpreters never include this among their notes of the Christ. It is indeed, as has been said in the New Testament portion of this Commentary, one of the strongest arguments for the historical, non-mythical character of the series of events in Matthew 1, Luke 1, 2, that they were contrary to prevailing expectation. (See Note on Mat_1:23.)
A truer way of interpretation than either of those that have been thus set forth, is, it is believed, open to us. We may remember (1) as regards St. Matthew’s interpretation of Isaiah’s prophecy, that two other predictions cited, as by the Evangelist himself, in the history of the Nativity, in Matthew 1, 2 are, as it were, detached from their position, in which they had a distinct historical meaning, and a new meaning given to them (see Notes on Mat_2:15; Mat_2:18). and that this holds good of other prophecies cited by him elsewhere (see Notes on Mat_21:5; Mat_27:9). It was not, as some have thought, that facts were invented or imagined that prophecies might appear to be fulfilled, but that the facts being given, prophecies were shown to have a meaning which was fulfilled in them, though that meaning may not have been present to the prophet’s own mind. In this case the use of the word for “virgin” in the LXX. version may have determined St. Matthew’s interpretation of the words. Here, in the history which had come to him attested by evidence which satisfied him, he found One who, in the truest and highest sense, was the “Immanuel” of Isaiah’s prophecy. We must not forget (2) the limits within which the prophets lived and moved, as they are stated in 1Pe_1:10. They “enquired and searched diligently” as to the time and manner of the fulfilment of their hopes; but their normal state (the exceptions being only enough to prove the rule) is one of enquiry and not of definite assurance. They had before them the ideal of a righteous king, a righteous sufferer, of victory over enemies and sin and death, but the “times and the seasons” were hidden from them, as they were afterwards from the apostles, and they thought of that ideal king as near, about to burst in upon the stage that was filled with the forms of Assyria, Syria, Ephraim, Judah, as the apostles appear to have thought afterwards that the advent of the Lord would come upon the stage of the world’s history that was filled with the forms of Emperors and rebellious Jews and perverse heretics and false prophets (1Th_4:15; 1Co_15:51; 2Th_2:3-4; 1Pe_4:7; 1Ti_4:1-3; 1Jn_2:18). And neither prophets nor apostles, though left to the limitations of an imperfect knowledge, were altogether wrong. Prophecy has, in Bacon’s words, its “springing and germinant accomplishments.” The natural birth of the child Immanuel was, to the prophet and his generation, a pledge and earnest of the abiding presence of God with His people. The overthrow of Assyria, and Babylon, and Jerusalem were alike forerunners of the great day of the Lord in which the ultimate and true Immanuel, the name at last fulfilled to the uttermost, shall be at once the Deliverer and the Judge.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain It was told the house of David. Before the…
It was told the house of David. Before the actual siege began, news of the alliance reached Ahaz. It is said to have been" told the house of David," because the design was to supersede the family of David by another apparently a Syrian house (see note on ver. 6). Syria is confederate with Ephraim; literally, rests upon Ephraim. Under ordinary circumstances the kingdoms of Syria and Israel were hostile the one to the other. (see 1Ki_15:20 1Ki_20:1-3 1Ki_22:3-36 2Ki_5:2 2Ki_6:8-24 2Ki_8:29 2Ki_10:32 2Ki_13:3, 2Ki_13:22, 2Ki_13:25) But occasionally, under the pressure of a great danger, the relations were changed, and a temporary league was formed. The inscriptions of Shalmaneser II show such a league to have existed in the time of Benhadad II and Ahab ("Ancient Monarchies," vol. it. pp. 103, 104). The invasion of Pul, and the threatening attitude of Tiglath-Pileser. It had now once more drown the two countries together. On the use of the word "Ephraim" to designate the kingdom of Israel, see Hosea, passim. His heart was moved; or, shook. If the two kings had each been able separately to inflict on him such loss (see the introductory paragraph), what must he not expect, now that both were about to attack him together? It is not clear whether Ahuz had as yet applied to Assyria for help or not.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
C. I. Scofield 1917 · Public Domain In the prophetic books "Ephraim" and "Israel" are the…
Ephraim
In the prophetic books "Ephraim" and "Israel" are the collective names of the ten tribes who, under Jeroboam, established the northern kingdom, subsequently called Samaria 1Ki 16:24 and were (B.C. 722) sent into an exile which still continues. 2Ki 17:1-6.
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They are distinguished as "the outcasts of Israel" from "the dispersed of Judah." Isa 11:12. "Hidden" in the world Mat 13:44 they, with Judah, are yet to be restored to Palestine and made one nation again.; Jer 23:5-8; Eze 37:11-24.
The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 7:2 hearts . . . trembled with fear: In…
7:2 hearts . . . trembled with fear: In contrast, Ahaz’s son King Hezekiah faced the Assyrians some thirty years later with great faith (701 BC; see 37:6-7, 14-20).
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.