Footnotes

1. 7:1–8:18 These verses (often termed Isaiah’s “Memoirs”) contain a series of oracles and narratives (some in first person), all closely related to the Syro-Ephraimite war of 735–732 B.C. Several passages feature three children whose symbolic names refer to the Lord’s purposes: Shear-jashub (7:3), Emmanuel (7:10–17; 8:8–10), and Maher-shalal-hash-baz (8:1–4). Judah and its Davidic dynasty should trust God’s promises and not fear the combined armies of Israel and Syria; within a very short time these two enemy states will be destroyed, and David’s dynasty will continue.
2. 7:1 Days of Ahaz: who ruled from 735 to 715 B.C. This attack against Jerusalem by the kings of Aram (Syria) and Israel in 735 B.C. was occasioned by the refusal of Ahaz to enter with them into an anti-Assyrian alliance; cf. 2 Kgs 16.
3. 7:3 Shear-jashub: this name means “a remnant will return” (cf. 10:20–22).
4. 7:5 Planned: the plans of those who plot against Ahaz shall not be accomplished (v. 7). What the Lord plans will unfailingly come to pass, whereas human plans contrary to those of the Lord are doomed to frustration; cf. 8:10; 14:24–27; 19:11–14; 29:15; 30:1. See further the note on 14:24–27.
5. 7:6 Son of Tabeel: a puppet of Jerusalem’s enemies. His appointment would interrupt the lawful succession from David.
6. 7:8–9 God had chosen and made a commitment to David’s dynasty and his capital city Jerusalem, not to Rezin and his capital Damascus, nor to the son of Remaliah and his capital Samaria (2 Sm 7:12–16; Ps 2:6; 78:68–72; 132:11–18). Within sixty-five years…nation: this text occurs at the end of v. 8 in the Hebrew. Ahaz would not have been reassured by so distant a promise; the phrase is probably a later addition.
7. 7:11 Deep…sky: an extraordinary or miraculous sign that would prove God’s firm will to save the royal house of David from its oppressors.
8. 7:12 Tempt the Lord: Ahaz prefers to depend upon the might of Assyria rather than the might of God.
9. 7:14 Isaiah’s sign seeks to reassure Ahaz that he need not fear the invading armies of Syria and Israel in the light of God’s promise to David (2 Sm 7:12–16). The oracle follows a traditional announcement formula by which the birth and sometimes naming of a child is promised to particular individuals (Gn 16:11; Jgs 13:3). The young woman: Hebrew ‘almah designates a young woman of marriageable age without specific reference to virginity. The Septuagint translated the Hebrew term as parthenos, which normally does mean virgin, and this translation underlies Mt 1:23. Emmanuel: the name means “with us is God.” Since for the Christian the incarnation is the ultimate expression of God’s willingness to “be with us,” it is understandable that this text was interpreted to refer to the birth of Christ.
10. 7:15–16 Curds and honey: the only diet available to those who are left after the devastation of the land; cf. vv. 21–25.
11. 7:17 Such days as have not come since Ephraim seceded: the days of the kingdom prior to the secession of Ephraim and the other northern tribes (1 Kgs 12). The king of Assyria: the final comment appears to be a later editorial gloss indicating days worse than any since the secession.
12. 7:20 God will use the Assyrians from across the River (the Euphrates) as his instrument (“razor”) to inflict disgrace and suffering upon his people. Ahaz paid tribute to the Assyrian king Tiglath-pileser III, who decimated Syria and Israel in his campaigns of 734–732 B.C. (cf. 2 Kgs 16:7–9). The feet: euphemism for sexual parts; cf. Is 6:2.
13. 7:23–25 Cf. note on 5:5–6.