Exegesis of Isaiah 7:14-16

History of the Old Testament Exegesis of Isaiah 7:14-16 Historical Context of Isaiah 7:14-16 The book of Isaiah is a vast collection of many works by both Isaiah and other anonymous writers. Although the entire book is dated from the post-exilic period, different sections of the book were written at various times. In fact, the organization of the book isn’t ordered chronologically, but rather by combining separate literary works and booklets (Hastings 424).

According to Robert Alter and Frank Kemode of Harvard University Press, the book of Isaiah is broken down into three general sections: Isaiah (or Proto-Isaiah), Deutero-Isaiah and Trito-Isaiah. (Alter 165). Editor and biblical scholar James Hastings noted, “the book of Isaiah is the result of a long and complex literary history” (425). Since the book was not all written at the same time or by a single author, each sentence seems to come with it’s own fascinating history, with varying contexts lying between each line.

Beginning with Proto-Isaiah, chapters 1-39 are thought to have been greatly written by Isaiah, while consisting of “oracles and eschatology” (Alter 165). Beginning the early period of Isaiah’s ministry at 3:1-15, Isaiah describes the “social integration of Jerusalem” (Hastings 426). Without divulging too greatly into the historical context of chapter 7 quite yet, Proto-Isaiah addresses the period of the collapse of the northern kingdom before the Assyrians.

It reveals Yahweh’s coming judgment towards Assyria for its “pride and refusal to recognize that it is the instrument of Yahweh’s purpose,” while predicting the “overthrow of the Assyrian invader” (Hastings 426). Moving on to Deutero-Isaiah, the prophecies in chapters 40-55 are thought to have been composed by an anonymous prophet who lived among the Judean exiles during the time of Babylonian captivity (Alter 174). This prophet responds to the major events that had previously taken place. Having over exerted their power and resources, the Assyrian empire collapsed.

Proceeding Assyrian’s weakening, the Babylonian empire took control (Alter 176). As Robert Alter states, “just as Jerusalem is the focus and personification of the whole Judean community, so the Babylonian capital represents the entire enemy nation” (176). Since Babylon is the enemy of the Judeans, much of Deutero-Isaiah speaks of freedom from the oppressing empire. Cyrus the Great, father of the Persian Empire, is portrayed as “destined by Yahweh to redeem Israel, and to execute judgment upon Babylon” (Hastings 197).

Throughout the book, the author tries to give a renewed hope to the Hebrew exiles, while giving the glory of their prophesied redemption to Yahweh. Lastly, Trito-Isaiah is believed to be the product of the writings from a number of authors. From chapters 56-66, this last section of Isaiah is filled with poetry and narratives of the return of the exiled Jews. As predicted, Cyrus the Great defeated Babylon’s king, Nabonidus, and conquered Babylon. Upon Babylon’s surrender to Cyrus’ general, Gobyras, in October 539 B. C. , Cyrus the Great took charge.

According to Cyrus, he entered the country with little opposition, claiming to have been “chosen by Marduk to be his restorer” (Hastings 197). Marduk was the god that Nabonidus had abandoned in order to focus his worship to Sin, the moon-god. In view of that, Cyrus makes it a point to bring the god back. Nonetheless, Cyrus is pictured as “the friend of Yahweh and Yahweh’s anointed” (Hastings 197). As the new ruler, Cyrus released the Jews from their bondage and gave them his consent to “return to Palestine and rebuild the Temple” (Hastings 197).

The historical background of Trito-Isaiah established, the major themes of this portion of Isaiah include repentance, justice and the path of the righteous (Alter 182). Literary Context of Isaiah 7:14-16 Continuing from the historical background of Proto-Isaiah, Isaiah 7 describes Isaiah’s prophetic warnings to Ahaz, the king of Judah around 732 BC. Prior to Isaiah’s warnings, Israel and Aram tried to attack Judah, to no avail. Following the attack, at 7:3 God sends Isaiah to give a message to Ahaz to seek God or else lose God’s hand of protection.

Unfortunately, Ahaz does not comply, and instead buys the help of the Assyrians and even sacrifices his own son to the gods in hopes of protecting Jerusalem (Buttrick 215). However, if Ahaz wanted David’s dynasty to remain, he had to be in obedience to God, as Isaiah 7:9 claims. To his detriment, Ahaz is not willing to engage in faith, a major component of the “historical emergence of prophecy” in those times (Buttrick 216). God even tells Ahaz to ask for whatever kind of sign that he wishes to prove God’s ability to deliver Judah, but Ahaz refuses.

Although the state of affairs was the same as the preceding verses, the passages 10 and 13 suggest a change in the time and audience. Verse 13 uses the plural when Isaiah is relaying God’s message to Ahaz, implying that the discussion took place with an audience, rather than solely speaking to Ahaz. In verse 10, “again the Lord spoke to Ahaz” indicates a conversation that occurred at a later point in time (Strong 31). So it is possible that the events did not all occur with the same audience and at the same time.

An interesting detail, at 7:13 Isaiah uses the phrase “my God” when speaking to Ahaz, referencing the fact that Ahaz no longer serves the Lord (Buttrick 218). Looking now to the verses immediately proceeding 7:14-16, God’s passion for His people is revealed. At 7:18-19, Alter writes, “Invading troops give way to swarms of horseflies and bumblebees that ‘shall come, and shall rest all of them in desolate valleys…’” (Alter 173). This verse reveals Isaiah’s use of poetry to describe prophecies. Also, Isaiah uses metaphors to describe Israel’s destruction by plagues and swords (Alter 173).

Isaiah understands that God’s judgment is out of a desire to bring Israel to nothing, so that they would finally look to God. Isaiah portrays God’s ultimate desire for the country’s purification, not for the destruction of the people (Rice 366). At verses 21-22, God’s heart for Israel’s redemption is portrayed through the promise of an abundance of curds and honey (Rice 364). Interestingly, it’s thought that Isaiah may not have written verses 21-25, because the language is so common and plain, whereas Isaiah usually uses such poetic language.

Scholars propose, “these passages represent a disciples recollection of his message rather than his own words” (Buttrick 222). Examples such as these continue to point to the thesis that Isaiah is in fact the result of multiple authors. Commentary on Isaiah 7:14-16 Isaiah 7:14 “Therefore the Lord himself will give you a sign. Behold, a young woman shall conceive and bear a son, and shall call his name Immanuel. ” (RSV) This verse contains many important pieces that all require the context of the situation. George Buttrick makes an interesting comment in noting that “therefore normally introduces a threat” (218).

Following God’s reproach towards Ahaz at 7:13, such a threat is to be expected. Here, Yahweh’s anger stems from Ahaz’ direct refusal of God’s wishes at 7:12. Since Ahaz doesn’t accept God’s offer of a sign for immediate deliverance, God gives Ahaz a sign by his own initiative. The sign, given at 7:14, is to come in the form of a maiden’s son, with the name Immanuel, meaning “God is with us” (Buttrick 218). The word for “sign” here is also the same word that is used for the miraculous, and thus implies that God’s “saving presence” will come through the child, a symbol of hope (Buttrick 218).

Although the maiden has often been referred to as a virgin throughout evangelical history, the original Hebrew text actually translates “young woman” (Alexander 112), or “young woman of marriageable age, possibly a virgin” (Buttrick 218). Also, the verse changes tenses, saying, “the young woman is with child and shall bear a son” (Alexander 112). This is significant because the actual woman who is to give birth may have been a woman whom was pregnant at the time, while the words may in fact be directed to a specific young lady.

The answer remains unknown to this day. Isaiah 7:15 “He shall eat curds and honey when he knows how to refuse the evil and choose the good. ” (RVS) In this verse, the curds and the honey refers to the most prized foods available to the “nomadic wanderers, but not the food of Ahaz’ court” (Buttrick 220). The child must be weaned before he is able to eat the curds and honey, and thus this portion refers to the period of the child’s beginning stages of development. The context in which these words are being prophesied is “one of judgment” (Rice 368).

In light of this, many scholars believe that the child eating curds and honey means that the child “will experience want and adversity” so that he will be able to know and refrain from sin and decide to live righteously (Rice 368). It seems as though Isaiah is painting a picture for Ahaz of the way of the righteous, in response to Ahaz’ direct refusal of good and his choice towards evil at 7:12. To add to this point, verses 15 and 16 may have been reversed at some point in history, since 7:15 seems to have the same threatening theme as in 7:17 (Buttrick 220). Isaiah 7:16 For before the child knows how to refuse the evil and choose the good, the land before whose two kings you are in dread will be deserted. ” (RVS) Verse 16 seems to flow as a continuation of the word of hope and deliverance as seen at 7:14. As discussed earlier in this exegesis, prophesies of the days of freedom are also seen at 7:21-22, with promises of abundance and joy. The fact that the child will know how to “refuse the evil and choose the good” (RVS, 7:16) implies that there is a right and a wrong that the child will learn how to distinguish between (Rice 368).

Apart from the ethical decisions, 7:16 may also be referring to the number of years that it may take the child to learn his likes and dislikes, usually about three years (Buttrick 220). When the child is finally weaned, and is almost to the age in which he is beginning to make his own decisions, the enemies of Judah will be no more (Rice 368). As seen at 7:1, the two kings Rezin and Pekah were the enemies of Judah at that time. Therefore, the verse refers to the destruction of their power (Rice 368). Summary of Isaiah 7:14-16

Overall, this entire passage directs its attention to the sign that Yahweh is to send to Ahaz. It goes into a poetic description of the path in which that sign, Immanuel, will come into this world and the decisions between right and wrong that he will face. Although he will face many trials, he will continue to choose good over evil. As a child, Immanuel is also a symbol of hope; adding to this, his name means “God is with us,” which shines a light on the deliverance of the exiles (Alexander 112). This last verse brings a revelation of the Hebrew deliverance from the enemies of Judah, the two kings Rezin and Pekah.

Although addressing judgment and trials, the passage breathes in the promise of deliverance and exhales a spirit of hope for Judah.

Bibliography

1. Alexander, Neil M. “Isaiah 7:1-25. ” The Sign of Immanuel. Nashville: Abingdon Press, 2001. 110-113.
2. Print. Vol. 6 of The New Interpreter’s Bible, Ed. Clifford E. Baldridge. 12. 1994-2001. Buttrick, George Arthur. “Isaiah. ” Isaiah. Nashville: Abingdon Press, 1956. 215-223.
3. Print. Vol. 5 of The Interpreter’s Bible. Ed. Nolan B Harmon. 12 vols. 1952-1957. Hastings, James. “Isaiah. ” Dictionary of the Bible. New York: Charles Scribner’s Sons, 1963. Isaiah. ”
4. The Literary Guide to the Bible. Ed. Robert Alter and Frank Kermode. Cambridge: Harvard University Press, 1987. 165-183. Print.
5. The Oxford Annotated Bible with the Apocrypha: Revised Standard Version. Ed. Herbert G. May and Bruce M. Metzger. New York: Oxford University Press, 1965. Print. Rice, Gene.
6. “The Interpretation Of Isaiah 7:15-17. ” Journal Of Biblical Literature 96. 3 (1977): 363. Academic Search Premier. Web. 5 May 2012. Strong, James. “Ahaz. ” The Exhaustive Concordance of the Bible. Peabody: Hendrickson Publishers, 1988. Print.