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  • PARALLEL BIBLE - Isaiah 7:20

    CHAPTERS: Isaiah 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21, 22, 23, 24, 25, 26, 27, 28, 29, 30, 31, 32, 33, 34, 35, 36, 37, 38, 39, 40, 41, 42, 43, 44, 45, 46, 47, 48, 49, 50, 51, 52, 53, 54, 55, 56, 57, 58, 59, 60, 61, 62, 63, 64, 65, 66     

    VERSES: 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21, 22, 23, 24, 25




    King James Bible - Isaiah 7:20

    In the same day shall the Lord shave with a rasor that is hired, namely, by them beyond the river, by the king of Assyria, the head, and the hair of the feet: and it shall also consume the beard.

    World English Bible

    In that
    day the Lord will shave with a razor that is hired in the parts beyond the River, even with the king of Assyria, the head and the hair of the feet; and it shall also consume the beard.

    Douay-Rheims - Isaiah 7:20

    In that
    day the Lord shall shave with a razor that is hired by them that are beyond the river, by the king of the Assyrians, the head and the hairs of the feet, and the whole beard.

    Webster's Bible Translation

    In the same
    day will the Lord shave with a razor that is hired, namely, by them beyond the river, by the king of Assyria, the head, and the hair of the feet: and it shall also consume the beard.

    Original Hebrew

    3117 ההוא 1931 יגלח 1548 אדני 136 בתער 8593 השׂכירה 7917 בעברי 5676 נהר 5104 במלך 4428 אשׁור 804 את 853 הראשׁ 7218 ושׂער 8181 הרגלים 7272 וגם 1571 את 853 הזקן 2206 תספה׃ 5595

    Treasury of Scriptural Knowledge

    VERSE (20) -
    Isa 10:6 2Ki 16:7,8 2Ch 28:20,21 Jer 27:6,7 Eze 5:1-4; 29:18,20

    SEV Biblia, Chapter 7:20

    En aquel día raerá el Señor con navaja alquilada, con los que habitan del otro lado del río, es a saber , con el rey de Asiria, cabeza y pelos de los pies; y aun la barba también quitará.

    Clarke's Bible Commentary - Isaiah 7:20

    Verse 20. The
    river] That is, the Euphrates: rhnh hanahar. So read the Septuagint and two MSS.

    Shall the Lord shave with a razor that is hired "JEHOVAH shall shave by the hired razor"] To shave with the hired razor the head, the feet, and the beard, is an expression highly parabolical, to denote the utter devastation of the country from one end to the other; and the plundering of the people, from the highest to the lowest, by the Assyrians, whom God employed as his instrument to punish the Jews. Ahaz himself, in the first place, hired the king of Assyria to come to help him against the Syrians, by a present made to him of all the treasures of the temple, as well as his own. And God himself considered the great nations, whom he thus employed as his mercenaries; and paid them their wages. Thus he paid Nebuchadnezzar for his services against Tyre, by the conquest of Egypt, Ezek. xxix. 18-20. The hairs of the head are those of the highest order in the state; those of the feet, or the lower parts, are the common people; the beard is the king, the high priest, the very supreme in dignity and majesty. The Eastern people have always held the beard in the highest veneration, and have been extremely jealous of its honour. To pluck a man's beard is an instance of the greatest indignity that can be offered. See chap. l. 6. The king of the Ammonites, to show the utmost contempt of David, "cut off half the beards of his servants, and the men were greatly ashamed; and David bade them tarry at Jericho till their beards were grown," 2 Sam. x. 4, 6. Niebuhr, Arabie, p. 275, gives a modern instance of the very same kind of insult. "The Turks," says Thevenot, "greatly esteem a man who has a fine beard; it is a very great affront to take a man by his beard, unless it be to kiss it; they swear by the beard." Voyages, i., p. 57.

    D'Arvieux gives a remarkable instance of an Arab, who, having received a wound in his jaw, chose to hazard his life, rather than suffer his surgeon to take off his beard. Memoires, tom. iii., p. 214. See also Niebuhr, Arabie, p. 61.

    The remaining verses of this chapter, 21-25, contain an elegant and very expressive description of a country depopulated, and left to run wild, from its adjuncts and circumstances: the vineyards and cornfields, before well cultivated, now overrun with briers and thorns; much grass, so that the few cattle that are left, a young cow and two sheep, have their full range, and abundant pasture, so as to yield milk in plenty to the scanty family of the owner; the thinly scattered people living, not on corn, wine, and oil, the produce of cultivation; but on milk and honey, the gifts of nature; and the whole land given up to the wild beasts, so that the miserable inhabitants are forced to go out armed with bows and arrows, either to defend themselves against the wild beasts, or to supply themselves with necessary food by hunting.

    A VERY judicious friend has sent me the following observations on the preceding prophecy, which I think worthy of being laid before the reader; though they are in some respects different from my own view of the subject.

    "To establish the primary and literal meaning of a passage of Scripture is evidently laying the true foundation for any subsequent views or improvements from it.

    "The kingdom of Judah, under the government of Ahaz, was reduced very low. Pekah, king of Israel, had slain in Judea one hundred and twenty thousand in one day; and carried away captive two hundred thousand including women and children, with much spoil. To add to this distress, Rezin, king of Syria, being confederate with Pekah, had taken Elath, a fortified city of Judah, and carried the inhabitants to Damascus. I think it may also be gathered from the sixth verse of chap. viii., that the kings of Syria and Israel had a considerable party in the land of Judea, who, regardless of the Divine appointment and promises, were disposed to favour the elevation of Tabeal, a stranger, to the throne of David.

    "In this critical conjuncture of affairs, Isaiah was sent with a message of mercy, and a promise of deliverance, to Ahaz. He was commanded to take with him Shearjashub, his son whose name contained a promise respecting the captives lately made by Pekah, whose return from Samaria, effected by the expostulation of the prophet Oded and the concurrence of the princes of Ephraim, was now promised as a pledge of the Divine interposition offered to Ahaz in favour of the house of David. And as a farther token of this preservation, notwithstanding the incredulity of Ahaz, Isaiah was directed to predict the birth of another son which should be born to him within the space of a year, and to be named Emmanuel, signifying thereby the protection of God to the land of Judah and family of David at this present conjuncture, with reference to the promise of the Messiah who was to spring from that family, and be born in that land. Compare chap. viii. 8. Hence Isaiah testifies, chap. viii. 18: 'Behold, I and the children whom the Lord hath given me are for signs and for types in Israel.' Compare Zech. iii. 8: 'Thy companions are men of sign and type:' see Dr. Lowth on this verse. The message of Divine displeasure against Israel is in like manner expressed by the names the prophet Hosea was directed to give his children; see Hos. i. and ii.

    "Concerning this child, who was to be named Immanuel, the prophet was commissioned to declare, that notwithstanding the present scarcity prevailing in the land from its being harassed by war, yet within the space of time wherein this child should be of age to discern good and evil, both these hostile kings, viz., of Israel and Syria, should be cut off; and the country enjoy such plenty, that butter and honey, food accounted of peculiar delicacy, should be a common repast. See Harmer's Observations, p. 299.

    "To this it may be objected that Isaiah's son was not named Immanuel, but Maher-shalal-hash-baz; the signification of which bore a threatening aspect, instead of a consolatory one. To this I think a satisfactory answer may be given. Ahaz, by his unbelief and disregard of the message of mercy sent to him from God, (for instead of depending upon it he sent and made a treaty with the king of Assyria,) drew upon himself the Divine displeasure, which was expressed by the change of the child's name, and the declaration that though Damascus and Samaria should, according to the former prediction, fall before the king of Assyria, yet that this very power, i.e., Assyria, in whom Ahaz trusted for deliverance, (see 2 Kings xvi. 7, &c.,) should afterwards come against Judah, and 'fill the breadth of the land,' which was accomplished in the following reign, when Jerusalem was so endangered as to be delivered only by miracle. The sixth and seventh verses of chap. viii. indicate, I think, as I before observed, that the kings of Syria and Israel had many adherents in Judah, who are said to refuse the peaceful waters of Shiloah or Siloam, him that is to be sent, who ought to have been their confidence, typified by the fountain at the foot of Mount Zion, whose stream watered the city of Jerusalem; and therefore, since the splendour of victory, rather than the blessings of peace, was the object of their admiration, compared to a swelling river which overflowed its banks, God threatens to chastise them by the victorious armies of Ashur. The prophet at the same time addresses words of consolation to such of the people who yet feared and trusted in Jehovah, whom he instructs and comforts with the assurance (ver. 10) that they shall prove the fulfillment of the promise contained in the name Immanuel.

    "But it may still be objected, that according to this interpretation of the fourteenth verse of chap. vii. nothing miraculous occurs, which is readily admitted; but the objection rests upon the supposition that something miraculous was intended; whereas the word twa oth, 'sign,' does by no means generally imply a miracle, but most commonly an emblematic representation, (see Ezekiel iv. 3-12; xi. xx. 20; Zech. vi. 14,) either by actions or names, of some future event either promised or threatened. Exod. iii. 12; 1 Sam. ii. 34; 2 Kings xix. 29; Jer. xliv. 29, 30, are all examples of a future event given as a sign or token of something else which is also future. The birth of Isaiah's son was indeed typical of him whose name he was, at first, appointed to bear, viz., Immanuel, even as Oshea the son of Nun had his name changed to Jehoshua, the same with Jesus, of whom he w as an eminent type. Hence the prophet, in the ninth chapter, breaks forth into a strain of exultation: 'To us a child is born;' after which follow denunciations against Rezin and the kingdom of Israel, which are succeeded by declarations, that when Assyria had completed the appointed chastisement upon Judah and Jerusalem, that empire should be destroyed. The whole of the tenth chapter is a very remarkable prophecy, and was probably delivered about the time of Sennacherib's invasion.

    "But still it will be urged, that St. Matthew, when relating the miraculous conception of our Lord, says, 'Now all this was done that it might be fulfilled which was spoken of the Lord by the prophet,' &c. To this it may readily be answered, that what was spoken by the prophet was indeed now fulfilled in a higher, more important, and also in a more literal sense, than the primary fulfillment could afford, which derived all its value from its connection with this event, to which it ultimately referred.

    "In like manner the prophecy of Isaiah, contained in the second chapter, received a complete fulfillment in our saviour's honouring Capernaum with his residence, and preaching throughout Galilee; though there appears reason to interpret the passage as having a primary respect to the reformation wrought by Hezekiah and which, at the eve of the dissolution of the kingdom of Israel by the captivity of the ten tribes, extended to the tribes of Asher and Zebulun, and many of the inhabitants of Ephraim and Manasseh, who were hereby stirred up to destroy idolatry in their country. See2 Chron. xxxi. 1. And without doubt the great deliverance wrought afterwards for Judah by the miraculous destruction of Sennacherib's army, and the recovery of Hezekiah in so critical a conjuncture from a sickness which had been declared to be unto death, contributed n,ot a little to revive the fear of God in that part of Israel which, through their defection from the house of David, had grievously departed from the temple and worship of the true God; and as Galilee lay contiguous to countries inhabited by Gentiles, they had probably sunk deeper into idolatry than the southern part of Israel.

    "In several passages of St. Matthew's Gospel, our translation conveys the idea of things being done in order to fulfill certain prophecies; but I apprehend that if the words ina kai opwv were rendered as simply denoting the event, so that and thus was fulfilled, the sense would be much clearer. For it is obvious that our Lord did not speak in parables or ride into Jerusalem previously to his last passover, simply for the purpose of fulfilling the predictions recorded, but also from other motives; and in chap. ii. the evangelist only remarks that the circumstance of our Lord's return from Egypt corresponded with the prophet Hosea's relation of that part of the history of the Israelites. So in the twenty-third verse Joseph dwelt at Nazareth because he was directed so to do by God himself; and the sacred historian, having respect to the effect afterwards produced, (see John vii. 41, 42, 52,) remarks that this abode in Nazareth was a means of fulfilling those predictions of the prophets which indicate the contemFt and neglect with which by many the Messiah should be treated. Galilee was considered by the inhabitants of Judea as a degraded place, chiefly from its vicinity to the Gentiles; and Nazareth seems to have been proverbially contemptible; and from the account given of the spirit and conduct of the inhabitants by the evangelists, not without reason."-E. M. B.

    To my correspondent, as well as to many learned men, there appears some difficulty in the text; but I really think this is quite done away by that mode of interpretation which I have already adopted; and as far as the miraculous conception is concerned, the whole is set in the clearest and strongest light, and the objections and cavils of the Jeers entirely destroyed.

    Matthew Henry Commentary
    Ahaz threatened by
    Israel and Syria; and is assured their attack woul be in vain. (Is. 7:1-9) God gives a sure sign by the promise of the long-expected Messiah. (Is. 7:10-16) The folly and sin of seeking relief from Assyria are reproved. (Is. 7:17-25)

    Is. 7:1-9 Ungodly men are often punished by others as bad a themselves. Being in great distress and confusion, the Jews gave up all for lost. They had made God their enemy, and knew not how to make his their friend. The prophet must teach them to despise their enemies, in faith and dependence on God. Ahaz, in fear, called them two powerfu princes. No, says the prophet, they are but tails of smokin firebrands, burnt out already. The two kingdoms of Syria and Israe were nearly expiring. While God has work for the firebrands of the earth, they consume all before them; but when their work is fulfilled they will be extinguished in smoke. That which Ahaz thought mos formidable, is made the ground of their defeat; because they have take evil counsel against thee; which is an offence to God. God scorns the scorners, and gives his word that the attempt should not succeed. Ma purposes, but God disposes. It was folly for those to be trying to rui their neighbours, who were themselves near to ruin. Isaiah must urg the Jews to rely on the assurances given them. Faith is absolutel necessary to quiet and compose the mind in trials.

    Is. 7:10-16 Secret disaffection to God is often disguised with the colour of respect to him; and those who are resolved that they will no trust God, yet pretend they will not tempt him. The prophet reprove Ahaz and his court, for the little value they had for Divin revelation. Nothing is more grievous to God than distrust, but the unbelief of man shall not make the promise of God of no effect; the Lord himself shall give a sign. How great soever your distress an danger, of you the Messiah is to be born, and you cannot be destroye while that blessing is in you. It shall be brought to pass in glorious manner; and the strongest consolations in time of trouble ar derived from Christ, our relation to him, our interest in him, ou expectations of him and from him. He would grow up like other children by the use of the diet of those countries; but he would, unlike othe children, uniformly refuse the evil and choose the good. And althoug his birth would be by the power of the Holy Ghost, yet he should not be fed with angels' food. Then follows a sign of the speedy destruction of the princes, now a terror to Judah. "Before this child," so it may be read; "this child which I have now in my arms," (Shear-jashub, the prophet's own son, Is. 7:3,) shall be three or four years older, thes enemies' forces shall be forsaken of both their kings. The prophecy i so solemn, the sign is so marked, as given by God himself after Aha rejected the offer, that it must have raised hopes far beyond what the present occasion suggested. And, if the prospect of the coming of the Divine Saviour was a never-failing support to the hopes of ancien believers, what cause have we to be thankful that the Word was mad flesh! May we trust in and love Him, and copy his example.

    Is. 7:17-25 Let those who will not believe the promises of God, expec to hear the alarms of his threatenings; for who can resist or escap his judgments? The Lord shall sweep all away; and whomsoever he employ in any service for him, he will pay. All speaks a sad change of the face of that pleasant land. But what melancholy change is there, whic sin will not make with a people? Agriculture would cease. Sorrows of every kind will come upon all who neglect the great salvation. If we remain unfruitful under the means of grace, the Lord will say, Let n fruit grow on thee henceforth for ever __________________________________________________________________

    Original Hebrew

    ביום 3117 ההוא 1931 יגלח 1548 אדני 136 בתער 8593 השׂכירה 7917 בעברי 5676 נהר 5104 במלך 4428 אשׁור 804 את 853 הראשׁ 7218 ושׂער 8181 הרגלים 7272 וגם 1571 את 853 הזקן 2206 תספה׃ 5595

    CHAPTERS: 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21, 22, 23, 24, 25, 26, 27, 28, 29, 30, 31, 32, 33, 34, 35, 36, 37, 38, 39, 40, 41, 42, 43, 44, 45, 46, 47, 48, 49, 50, 51, 52, 53, 54, 55, 56, 57, 58, 59, 60, 61, 62, 63, 64, 65, 66
    VERSES: 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21, 22, 23, 24, 25


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