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■ 이사야 7장
1. 웃시야의 손자요 요담의 아들인 유다 왕 아하스 때에 아람 왕 르신과 르말리야의 아들 이스라엘 왕 베가가 올라와서 예루살렘을 쳤으나 능히 이기지 못하니라
And it came to pass in the days of Ahaz the son of Jotham , the son of Uzziah , king of Judah , that Rezin the king of Syria , and Pekah the son of Remaliah , king of Israel , went up toward Jerusalem to war against it, but could not prevail against it.
2. 혹이 다윗 집에 고하여 가로되 아람이 에브라임과 동맹하였다 하였으므로 왕의 마음과 그 백성의 마음이 삼림이 바람에 흔들림 같이 흔들렸더라
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 .
3. 때에 여호와께서 이사야에게 이르시되 너와 네 아들 스알야숩은 윗못 수도 끝 세탁자의 밭 큰 길에 나가서 아하스를 만나
Then said the Lord unto Isaiah , Go forth now to meet Ahaz , thou, and Shear–jashub thy son , at the end of the conduit of the upper pool in the highway of the fuller’s field ;
4. 그에게 이르기를 너는 삼가며 종용하라 아람 왕 르신과 르말리야의 아들이 심히 노할지라도 연기나는 두 부지깽이 그루터기에 불과하니 두려워 말며 낙심치 말라
And say unto him, Take heed , and be quiet ; fear not, neither be fainthearted for the two tails of these smoking firebrands , for the fierce anger of Rezin with Syria , and of the son of Remaliah .
5. 아람과 에브라임 왕과 르말리야의 아들이 악한 꾀로 너를 대적하여 이르기를
Because Syria , Ephraim , and the son of Remaliah , have taken evil counsel against thee, saying ,
6. 우리가 올라가 유다를 쳐서 그것을 곤하게 하고 우리를 위하여 그것을 파하고 다브엘의 아들을 그 중에 세워 왕을 삼자 하였으나
Let us go up against Judah , and vex it, and let us make a breach therein for us, and set a king in the midst of it, even the son of Tabeal :
7. 주 여호와의 말씀에 이 도모가 서지 못하며 이루지 못하리라
Thus saith the Lord God , It shall not stand , neither shall it come to pass.
8. 대저 아람의 머리는 다메섹이요 다메섹의 머리는 르신이며 에브라임의 머리는 사마리아요 사마리아의 머리는 르말리야의 아들이라도 육십오 년 내에 에브라임이 패하여 다시는 나라를 이루지 못하리라 만일 너희가 믿지 아니하면 정녕히 굳게 서지 못하리라 하셨다 할지니라
For the head of Syria is Damascus , and the head of Damascus is Rezin ; and within threescore and five years shall Ephraim be broken , that it be not a people .
9. 8절과 같음
And the head of Ephraim is Samaria , and the head of Samaria is Remaliah’s son . If ye will not believe , surely ye shall not be established .
10. 여호와께서 또 아하스에게 일러 가라사대
Moreover the Lord spake again unto Ahaz , saying ,
11. 너는 네 하나님 여호와께 한 징조를 구하되 깊은 데서든지 높은 데서든지 구하라
Ask thee a sign of the Lord thy God ; ask it either in the depth , or in the height above .
12. 아하스가 가로되 나는 구하지 아니하겠나이다 나는 여호와를 시험치 아니하겠나이다 한지라
But Ahaz said , I will not ask , neither will I tempt the Lord .
13. 이사야가 가로되 다윗의 집이여 청컨대 들을지어다 너희가 사람을 괴롭게 하고 그것을 작은 일로 여겨서 또 나의 하나님을 괴로우시게 하려느냐
And he said , Hear ye now, O house of David ; Is it a small thing for you to weary men , but will ye weary my God also?
14. 그러므로 주께서 친히 징조로 너희에게 주실 것이라 보라 처녀가 잉태하여 아들을 낳을 것이요 그 이름을 임마누엘이라 하리라
Therefore the Lord himself shall give you a sign ; Behold, a virgin shall conceive , and bear a son , and shall call his name Immanuel .
15. 그가 악을 버리며 선을 택할 줄 알 때에 미쳐 뻐터와 꿀을 먹을 것이라
Butter and honey shall he eat , that he may know to refuse the evil , and choose the good .
16. 대저 이 아이가 악을 버리며 선을 택할 줄 알기 전에 너의 미워하는 두 왕의 땅이 폐한바 되리라
For before the child shall know to refuse the evil , and choose the good , the land that thou abhorrest shall be forsaken of both her kings .
17. 여호와께서 에브라임이 유다를 떠날 때부터 당하여 보지 못한 날을 너와 네 백성과 네 아비 집에 임하게 하시리니 곧 앗수르 왕의 오는 날이니라
The Lord shall bring upon thee, and upon thy people , and upon thy father’s house , days that have not come , from the day that Ephraim departed from Judah ; even the king of Assyria .
18. 그 날에는 여호와께서 애굽 하수에서 먼 지경의 파리와 앗수르 땅의 벌을 부르시리니
And it shall come to pass in that day , that the Lord shall hiss for the fly that is in the uttermost part of the rivers of Egypt , and for the bee that is in the land of Assyria .
19. 다 와서 거친 골짜기와 바위틈과 가시나무 울타리와 모든 초장에 앉으리라
And they shall come , and shall rest all of them in the desolate valleys , and in the holes of the rocks , and upon all thorns , and upon all bushes .
20. 그 날에는 주께서 하수 저편에서 세내어 온 삭도 곧 앗수르 왕으로 네 백성의 머리털과 발털을 미실 것이요 수염도 깎으시리라
In the same day shall 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 .
21. 그 날에는 사람이 한 어린 암소와 두 양을 기르리니
And it shall come to pass in that day , that a man shall nourish a young cow , and two sheep ;
22. 그 내는 젖이 많으므로 뻐터를 먹을 것이라 무릇 그 땅 가운데 남아 있는 자는 뻐터와 꿀을 먹으리라
And it shall come to pass, for the abundance of milk that they shall give he shall eat butter : for butter and honey shall every one eat that is left in the land .
23. 그 날에는 천 주에 은 일천 개의 가치 되는 포도나무 있던 곳마다 질려와 형극이 날 것이라
And it shall come to pass in that day , that every place shall be, where there were a thousand vines at a thousand silverlings , it shall even be for briers and thorns .
24. 온 땅에 질려와 형극이 있으므로 살과 활을 가지고 그리로 갈 것이요
With arrows and with bows shall men come thither; because all the land shall become briers and thorns .
25. 보습으로 갈던 산에도 질려와 형극 까닭에 두려워서 그리로 가지 못할 것이요 그 땅은 소를 놓으며 양의 밟는 곳이 되리라
And on all hills that shall be digged with the mattock , there shall not come thither the fear of briers and thorns : but it shall be for the sending forth of oxen , and for the treading of lesser cattle .
■ 주석 보기
【사7:1 JFB】사7:1-9:7. Prediction of the Ill Success of the Syro- Israelitish Invasion of Judah—Ahaz's Alliance with Assyria, and Its Fatal Results to Judea—Yet the Certainty of Final Preservation and of the Coming of Messiah.
In the Assyrian inscriptions the name of Rezin, king of Damascus, is found among the tributaries of Tiglath-pileser, of whose reign the annals of seventeen years have been deciphered. For the historical facts in this chapter, compare 왕하15:37-16:9. Rezin of Syria and Pekah of Israel, as confederates, advanced against Jerusalem. In the first campaign they "smote Ahaz with a great slaughter" (대하28:5). Their object was probably to unite the three kingdoms against Assyria. Egypt seems to have favored the plan, so as to interpose these confederate kingdoms between her own frontier and Assyria (compare 사7:18, "Egypt"; and 왕하17:4, Hoshea's league with Egypt). Rezin and Pekah may have perceived Ahaz' inclination towards Assyria rather than towards their own confederacy; this and the old feud between Israel and Judah (왕상12:16) occasioned their invasion of Judah. Ahaz, at the second inroad of his enemies (compare 대하28:1-26 and 왕하15:37, with 사16:5), smarting under his former defeat, applied to Tiglath-pileser, in spite of Isaiah's warning in this chapter, that he should rather rely on God; that king accordingly attacked Damascus, and slew Rezin (왕하16:9); and probably it was at the same time that he carried away part of Israel captive (왕하15:29), unless there were two assaults on Pekah—that in 왕하15:29, the earlier, and that in which Tiglath helped Ahaz subsequently [G. V. Smith]. Ahaz was saved at the sacrifice of Judah's independence and the payment of a large tribute, which continued till the overthrow of Sennacherib under Hezekiah (사37:37; 왕하16:8, 17, 18; 대하28:20). Ahaz' reign began about 741 B.C., and Pekah was slain in 738 [Winer].
1. Ahaz—In the first years of his reign the design of the two kings against Judah was carried out, which was formed in Jotham's reign (왕하15:37).
Syria—Hebrew, Aram (창10:22, 23), originally the whole region between the Euphrates and Mediterranean, including Assyria, of which Syria is an abbreviation; here the region round Damascus, and along Mount Libanus.
Jerusalem—An actual siege of it took place, but was foiled (왕하16:5).
【사7:1 CWC】[JUDAH'S ALLIANCE WITH ASSYRIA]
Syria and Israel menaced Judah through Jotham's reign but the situation has become acute now that Ahaz is on the throne (7:1, 2).
The Promised Sign.
The Lord, through Isaiah, counsels and encourages the king at a crisis of affairs (3-16). Notice where the prophet is to meet Ahaz (3), where he and his military engineers may be conferring as to the water supply during the expected siege. Notice who accompanies the prophet, and his name which means "a remnant shall return" (margin). The name was doubtless known to the king and his party and was intended to inspire hope, as it pointed to God's purpose of ultimate blessing for Judah. Notice the design of Syria and Israel to overthrow the throne of Judah and set up their choice in the place of Ahaz (6). Ahaz' unwillingness to ask a sign (12), was not piety but the opposite, since he was intent on his own plan to invite the aid of Assyria and cared nothing for Jehovah.
The virgin is not identified, but within the period when she would become a wife and mother and her offspring old enough to discriminate between good and evil, a few years at the most, Ahaz' present enemies would be past the power to harm him.
Such is the immediate application, but the Holy Spirit had in mind a grander and fuller application, as we know from 마1:23. This gives occasion to speak of another principle in the interpretation of prophecy known as the law of double reference. That is, when the precise time of particular events is not revealed, the prophets sometimes speak of them as continuous, and sometimes blend two events in one. The birth of this child of the virgin, who .became married in Ahaz' time, is a foreshadowing of the birth of Jesus Christ who was conceived by the Holy Ghost and born of the virgin Mary, who remained a Virgin until after the birth of her first-born Son.
Coming Judgments on Judah, 7:17-8:8.
Ahaz' rejection of God, and his confidence in Assyria calls forth a prophecy of punishment (17) -- Assyria will ultimately become Judah's enemy, (18-20), and the land be desolate of population and laid waste (21-25). After a parenthesis, in which similar catastrophes are spoken of in the case of Syria and Israel (8:1-7), Judah is again alluded to (8). When the king of Assyria is passing through Israel, and leading her people into captivity, he will sweep down into Judah also, and spare only Jerusalem, the capital of the nation. This prophecy was fulfilled in the story of Sennacherib and Hezekiah with which the book of Kings has familiarized us.
A Forecast of the End of the Age. vv. 9-22.
The law of double reference finds another illustration in the verses following. From the immediate judgments falling on Judah, the Holy Spirit leads out the prophet to speak of those to come at the end of the age.
Verse 9 is a picture of the Gentile nations federated under the man of sin, with whose character and work we have become partially acquainted. This federation will come to naught (10). The faithful remnant of Israel in that day are urged to make God their trust (11-18), while the nation as a whole will be walking in moral and spiritual darkness (19-22).
The Second Coming of Christ 9:1-7.
This darkness and gloom will not continue forever (9:1-3, R. V.). The day is coming when the Gentile yoke will be removed from Israel under miraculous conditions foreshadowed by Gideon's victory over the Midianites (4). It is the coming of the Messiah to reign that will effect this (6, 7). Notice the law of double reference in these verses, where the first and second advents of Christ are referred to as continuous, or blended together in one. The last verse shows conclusively that the mind of the Holy Spirit is resting upon the millennial age.
【사7:1 MHCC】 Ahaz threatened by Israel and Syria; and is assured their attack would be in vain. (사7:1-9) God gives a sure sign by the promise of the long-expected Messiah. (사7:10-16) The folly and sin of seeking relief from Assyria are reproved. (사7:17-25)
사7:1-9 Ungodly men are often punished by others as bad as 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 him their friend. The prophet must teach them to despise their enemies, in faith and dependence on God. Ahaz, in fear, called them two powerful princes. No, says the prophet, they are but tails of smoking firebrands, burnt out already. The two kingdoms of Syria and Israel 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 most formidable, is made the ground of their defeat; because they have taken evil counsel against thee; which is an offence to God. God scorns the scorners, and gives his word that the attempt should not succeed. Man purposes, but God disposes. It was folly for those to be trying to ruin their neighbours, who were themselves near to ruin. Isaiah must urge the Jews to rely on the assurances given them. Faith is absolutely necessary to quiet and compose the mind in trials.
사7:10-16 Secret disaffection to God is often disguised with the colour of respect to him; and those who are resolved that they will not trust God, yet pretend they will not tempt him. The prophet reproved Ahaz and his court, for the little value they had for Divine 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 and danger, of you the Messiah is to be born, and you cannot be destroyed while that blessing is in you. It shall be brought to pass in a glorious manner; and the strongest consolations in time of trouble are derived from Christ, our relation to him, our interest in him, our 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 other children, uniformly refuse the evil and choose the good. And although 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, 사7:3,) shall be three or four years older, these enemies' forces shall be forsaken of both their kings. The prophecy is so solemn, the sign is so marked, as given by God himself after Ahaz 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 ancient believers, what cause have we to be thankful that the Word was made flesh! May we trust in and love Him, and copy his example.
사7:17-25 Let those who will not believe the promises of God, expect to hear the alarms of his threatenings; for who can resist or escape his judgments? The Lord shall sweep all away; and whomsoever he employs 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, which 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 no fruit grow on thee henceforth for ever.
【사7:2 JFB】2. 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 (삼하8:6).
Ephraim—the ten tribes.
as … trees of … wood—a simultaneous agitation.
【사7:3 JFB】3. Go forth—out of the city, to the place where Ahaz was superintending the works for defense and the cutting off of the water supply from the enemy, and securing it to the city. So 사22:9; 대하32:4.
Shearjashub—that is, A remnant shall return (사6:13). His very name (compare 사7:14; 사8:3) was a standing memorial to Ahaz and the Jews that the nation should not, notwithstanding the general calamity (사7:17-25; 사8:6-8), be utterly destroyed (사10:21, 22).
conduit—an aqueduct from the pool or reservoir for the supply of the city. At the foot of Zion was Fount Siloah (사8:6; 느3:15; 요9:7), called also Gihon, on the west of Jerusalem (대하32:30). Two pools were supplied from it, the Upper, or Old (사22:11), or King's (느2:14), and the Lower (사22:9), which received the superfluous waters of the upper. The upper pool is still to be seen, about seven hundred yards from the Jaffa gate. The highway leading to the fullers' field, which was in a position near water for the purposes of washing, previous to drying and bleaching, the cloth, was probably alongside the aqueduct.
【사7:4 JFB】4. Take heed, &c.—that is, See that thou be quiet (not seeking Assyrian aid in a fit of panic).
tails—mere ends of firebrands, almost consumed themselves (about soon to fall before the Assyrians, 사7:8), therefore harmless.
smoking—as about to go out; not blazing.
son of Remaliah—Pekah, a usurper (왕하15:25). The Easterners express contempt by designating one, not by his own name, but by his father's, especially when the father is but little known (삼상20:27, 31).
【사7:6 JFB】6. vex—rather, "throw into consternation" [Gesenius].
make a breach—rather, "cleave it asunder." Their scheme was to divide a large portion of the territory between themselves, and set up a vassal king of their own over the rest.
son of Tabeal—unknown; a Syrian-sounding name, perhaps favored by a party in Jerusalem (사3:6, 9, 12).
【사7:7 JFB】7. (사8:10; 잠21:30).
【사7:8 JFB】8. head—that is, in both Syria and Israel the capital shall remain as it is; they shall not conquer Judah, but each shall possess only his own dominions.
threescore and five … not a people—As these words break the symmetry of the parallelism in this verse, either they ought to be placed after "Remaliah's son," in 사7:9, or else they refer to some older prophecy of Isaiah, or of Amos (as the Jewish writers represent), parenthetically; to which, in 사7:8, the words, "If ye will not believe … not be established," correspond in parallelism. One deportation of Israel happened within one or two years from this time, under Tiglath-pileser (왕하15:29). Another in the reign of Hoshea, under Shalmaneser (왕하17:1-6), was about twenty years after. But the final one which utterly "broke" up Israel so as to be "not a people," accompanied by a colonization of Samaria with foreigners, was under Esar-haddon, who carried away Manasseh, king of Judah, also, in the twenty-second year of his reign, sixty-five years from the utterance of this prophecy (compare 스4:2, 3, 10, with 왕하17:24; 대하33:11) [Usher]. The event, though so far off, was enough to assure the people of Judah that as God, the Head of the theocracy, would ultimately interpose to destroy the enemies of His people, so they might rely on Him now.
【사7:9 JFB】9. believe, … be established—There is a paronomasia, or play on the words, in the Hebrew: "if ye will not confide, ye shall not abide." Ahaz brought distress on himself by distrust in the Lord, and trust in Assyria.
【사7:11 JFB】11. Ask thee—since thou dost not credit the prophet's words.
sign—a miraculous token to assure thee that God will fulfil His promise of saving Jerusalem (사37:30; 38:7, 8). "Signs," facts then present or near at hand as pledges for the more distant future, are frequent in Isaiah.
ask … in … depth—literally, "Make deep … ask it," that is, Go to the depth of the earth or of Hades [Vulgate and Lowth], or, Mount high for it (literally, "Make high"). So in 마16:1. Signs in heaven are contrasted with the signs on earth and below it (raising the dead) which Jesus Christ had wrought (compare 롬10:6, 7). He offers Ahaz the widest limits within which to make his choice.
【사7:12 JFB】12. neither … tempt—hypocritical pretext of keeping the law (신6:16); "tempt," that is, put God to the proof, as in 마4:7, by seeking His miraculous interposition without warrant. But here there was the warrant of the prophet of God; to have asked a sign, when thus offered, would not have been a tempting of God. Ahaz' true reason for declining was his resolve not to do God's will, but to negotiate with Assyria, and persevere in his idolatry (왕하16:7, 8, 3, 4, 10). Men often excuse their distrust in God, and trust in their own devices, by professed reverence for God. Ahaz may have fancied that though Jehovah was the God of Judea and could work a sign there, that was no proof that the local god of Syria might not be more powerful. Such was the common heathen notion (사10:10, 11; 36:18-20).
【사7:13 JFB】13. Is it a small thing?—Is it not enough for you (민16:9)? The allusion to "David" is in order to contrast his trust in God with his degenerate descendant Ahaz' distrust.
weary—try the patience of.
men—prophets. Isaiah as yet had given no outward proof that he was from God; but now God has offered a sign, which Ahaz publicly rejects. The sin is therefore now not merely against "men," but openly against "God." Isaiah's manner therefore changes from mildness to bold reproof.
【사7:14 JFB】14. himself—since thou wilt not ask a sign, nay, rejectest the offer of one.
you—for the sake of the house of believing "David" (God remembering His everlasting covenant with David), not for unbelieving Ahaz' sake.
Behold—arresting attention to the extraordinary prophecy.
virgin—from a root, "to lie hid," virgins being closely kept from men's gaze in their parents' custody in the East. The Hebrew, and the Septuagint here, and Greek (마1:23), have the article, the virgin, some definite one known to the speaker and his hearers; primarily, the woman, then a virgin, about immediately to become the second wife, and bear a child, whose attainment of the age of discrimination (about three years) should be preceded by the deliverance of Judah from its two invaders; its fullest significancy is realized in "the woman" (창3:15), whose seed should bruise the serpent's head and deliver captive man (렘31:22; 미5:3). Language is selected such as, while partially applicable to the immediate event, receives its fullest, most appropriate, and exhaustive accomplishment in Messianic events. The New Testament application of such prophecies is not a strained "accommodation"; rather the temporary fulfilment of an adaptation of the far-reaching prophecy to the present passing event, which foreshadows typically the great central end of prophecy, Jesus Christ (계19:10). Evidently the wording is such as to apply more fully to Jesus Christ than to the prophet's son; "virgin" applies, in its simplest sense, to the Virgin Mary, rather than to the prophetess who ceased to be a virgin when she "conceived"; "Immanuel," God with us (요1:14; 계21:3), cannot in a strict sense apply to Isaiah's son, but only to Him who is presently called expressly (사9:6), "the Child, the Son, Wonderful (compare 사8:18), the mighty God." Local and temporary features (as in 사7:15, 16) are added in every type; otherwise it would be no type, but the thing itself. There are resemblances to the great Antitype sufficient to be recognized by those who seek them; dissimilarities enough to confound those who do not desire to discover them.
call—that is, "she shall," or as Margin, "thou, O Virgin, shalt call;" mothers often named their children (창4:1, 25; 19:37; 29:32). In 마1:23 the expression is strikingly changed into, "They shall call"; when the prophecy received its full accomplishment, no longer is the name Immanuel restricted to the prophetess' view of His character, as in its partial fulfilment in her son; all shall then call (that is, not literally), or regard Him as peculiarly and most fitly characterized by the descriptive name, "Immanuel" (딤전3:16; 골2:9).
name—not mere appellation, which neither Isaiah's son nor Jesus Christ bore literally; but what describes His manifested attributes; His character (so 사9:6). The name in its proper destination was not arbitrary, but characteristic of the individual; sin destroyed the faculty of perceiving the internal being; hence the severance now between the name and the character; in the case of Jesus Christ and many in Scripture, the Holy Ghost has supplied this want [Olshausen].
【사7:15 JFB】15. Butter—rather, curdled milk, the acid of which is grateful in the heat of the East (욥20:17).
honey—abundant in Palestine (유14:8; 삼상14:25; 마3:4). Physicians directed that the first food given to a child should be honey, the next milk [Barnabas, Epistle]. Horsley takes this as implying the real humanity of the Immanuel Jesus Christ, about to be fed as other infants (Lu 2:52). 사7:22 shows that besides the fitness of milk and honey for children, a state of distress of the inhabitants is also implied, when, by reason of the invaders, milk and honey, things produced spontaneously, shall be the only abundant articles of food [Maurer].
that he may know—rather, until He shall know.
evil … choose … good—At about three years of age moral consciousness begins (compare 사8:4; 신1:39; 욘4:11).
【사7:16 JFB】16. For—The deliverance implied in the name "Immanuel," and the cessation of distress as to food (사7:14, 15), shall last only till the child grows to know good and evil;
for … the land that … abhorrest … forsaken of … kings—rather, desolate shall be the land, before whose two kings thou art alarmed [Hengstenberg and Gesenius].
the land—namely, Syria and Samaria regarded as one (왕하16:9; 15:30), just two years after this prophecy, as it foretells. Horsley takes it, "The land (Judah and Samaria) of (the former of) which thou art the plague (literally, 'thorn') shall be forsaken," &c.; a prediction thus, that Judah and Israel (appropriately regarded as one "land") should cease to be kingdoms (Lu 2:1; 창49:10) before Immanuel came.
【사7:17 JFB】사7:17-25. Fatal Consequences of Ahaz' Assyrian Policy.
Though temporary deliverance (사7:16; 8:4) was to be given then, and final deliverance through Messiah, sore punishment shall follow the former. After subduing Syria and Israel, the Assyrians shall encounter Egypt (왕하23:29), and Judah shall be the battlefield of both (사7:18), and be made tributary to that very Assyria (대하28:20; 왕하16:7, 8) now about to be called in as an ally (사39:1-6). Egypt, too, should prove a fatal ally (사36:6; 31:1, &c.).
【사7:18 JFB】18. hiss—whistle, to bring bees to settle (see on 사5:26).
fly—found in numbers about the arms of the Nile and the canals from it (사19:5-7; 23:3), here called "rivers." Hence arose the plague of flies (출8:21). Figurative, for numerous and troublesome foes from the remotest parts of Egypt, for example, Pharaoh-nechoh.
bee—(신1:44; 시118:12). As numerous in Assyria as the fly in marshy Egypt. Sennacherib, Esar-haddon, and Nebuchadnezzar fulfilled this prediction.
【사7:19 JFB】19. rest—image of flies and bees kept up. The enemy shall overspread the land everywhere, even in "desolate valleys."
thorns—wild, contrasted with "bushes," which were valued and objects of care (see Margin).
【사7:20 JFB】20. razor—The Assyrians are to be God's instrument of devastating Judea, just as a razor sweeps away all hair before it (사10:5; 겔29:19, 20).
hired—alluding to Ahaz' hiring (왕하16:7, 8) Tiglath-pileser against Syria and Israel; namely,
by them beyond the river—namely, the Euphrates; the eastern boundary of Jewish geographical knowledge (시72:8); the river which Abram crossed; the Nile also may be included (사7:18) [G. V. Smith]. Gesenius translates, "With a razor hired in the parts beyond the river."
head … feet—the whole body, including the most honored parts. To cut the "beard" is the greatest indignity to an Easterner (사50:6; 삼하10:4, 5; 겔5:1).
【사7:21 JFB】사7:21-25. The Coming Desolate State of the Land Owing to the Assyrians and Egyptians.
21. nourish—that is, own.
young cow—a heifer giving milk. Agriculture shall cease, and the land become one great pasturage.
【사7:22 JFB】22. abundance—by reason of the wide range of land lying desolate over which the cows and sheep (including goats) may range.
butter—thick milk, or cream.
honey—(See on 사7:15). Food of spontaneous growth will be the resource of the few inhabitants left. Honey shall be abundant as the bees will find the wild flowers abounding everywhere.
【사7:23 JFB】23. where there were, &c.—where up to that time there was so valuable a vineyard as to have in it a 1000 vines, worth a silverling (shekel, about 2s. 3d.; a large price) each, there shall be only briers (아8:11). Vineyards are estimated by the number of the vines, and the goodness of the kind of vine. Judea admits of a high state of cultivation, and requires it, in order to be productive; its present barrenness is due to neglect.
【사7:24 JFB】24. It shall become a vast hunting ground, abounding in wild beasts (compare 렘49:19).
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