Teks -- Isaiah 7:2 (NET)

7:2 It was reported to the family of David, “Syria has allied with Ephraim.” They and their people were emotionally shaken, just as the trees of the forest shake before the wind.

Tafsiran/Catatan -- Catatan Kata/Frasa (per frasa)

Wesley: Isa 7:2 - 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.

Wesley: Isa 7:2 - Ephraim

The kingdom of the ten tribes, commonly called Ephraim, because that was the most numerous of all.

Wesley: Isa 7:2 - Moved

With fear, arising from a consciousness of their own guilt, and their enemies strength.

JFB: Isa 7:2 - 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 (2Sa 8:6).

JFB: Isa 7:2 - Ephraim

The ten tribes.

JFB: Isa 7:2 - as . . . trees of . . . wood

A simultaneous agitation.

Calvin: Isa 7:2 - And it was told the house of David // And his heart was moved

2.And it was told the house of David He does not mean that, at the very time when the two kings were approaching to the city, the king received intelligence about the league; for it would not have been safe for Ahaz to go out, when the invading army was spread over the country; but before they had collected their forces, it is said that King Ahaz trembled. Hence there is reason to believe that his consternation became greater when he saw the danger nearer. The house of David means the king’s palace and court; as if the Prophet had said that Ahaz and his counsellors had been informed about the conspiracy which had been formed against Judea.

As to the words, נחה ( nachah) is variously rendered by interpreters. The signification of this Hebrew word being to lead, some draw from it this meaning, “The King of Syria led his soldiers to aid the army;” and they think that על ( al) with ע ( ain) is put for אל ( al) with א ( aleph). Others derive it from נוח ( nuach), as if the letter ו ( vau) were wanting, and render it, he rested. According to others, it is rather an inversion of the letters, and נחה ( nahah) is put for חנה ( chanah), which means to pitch a camp; and, therefore, they choose to render it, Syria is confederate ¹⁰¹ Nothing else was meant by the Prophet than that a league in war hath been formed between the Israelites and the Syrians, that with their united forces they might attack Jerusalem. In the use of the word Ephraim there is a figure of speech (synecdoche) very frequent in the Prophets, by which a part is taken for the whole. Under Ephraim the whole kingdom of Israel is included, not only because that tribe was superior to the rest in numbers and wealth, but because their first king, Jeroboam, was descended from it. (1Kg 11:26.)

And his heart was moved We see that by the house of David is here meant nothing else than “the king’s palace,” from which the terror spread to the whole nation; and indeed it was impossible but that, when they heard of the alarm of the king and the princes, the body of the people should be moved by the same kind of terror. As soon as this intelligence was received, all were struck with such dread that no man was master of himself. He expresses their trembling by an appropriate metaphor, which is also frequently employed by ourselves, ( Il tremble comme la fueille en l’arbre ,) he trembles like the leaf of a tree. The design of this is to heighten the miracle; for we learn from it that not only in the opinion of others, but likewise in their own opinion, their case was desperate. They would therefore have been utterly ruined if the Lord had not seasonably interposed.

This passage sets before us a very bright mirror, in which we may behold the thoughtlessness of the ungodly, when they do not feel the hand of God; and, on the other hand, the fearful trembling with which they are suddenly seized, when the Lord presents to them any danger. In the midst of their prosperity they are so much at their ease that they hardly believe that they are subject to the government of God, and undoubtedly imagine that they are placed beyond the reach of all danger. Adversity stuns them in such a manner that they suddenly fall down, and their senses are so entirely overpowered by terror that they lie like people who are lifeless or bereft of their senses. Such is the punishment by which the Lord arouses them from their deep slumber. At first they appear to be firm and immovable, as if nothing could throw them down from their rank; but now, at the slightest noise, they are suddenly seized with trembling. That terror is the righteous vengeance of God, to whom they never do homage until they are compelled.

Let us learn, that if we have any spark of faith, we ought not to distrust God when we are in any danger. It is indeed impossible that we should not be agitated and alarmed when dangers press upon us; but we ought not to tremble so as to be tossed about by our anxiety in every direction, and unable to see a harbour to which we may safely direct our course. There must always be this difference between the fear of the godly and of the ungodly, that the ungodly find no remedy for composing their minds; but the godly immediately betake themselves to God, in whom, knowing that they have a very safe harbour, though they be harassed by uneasiness, still they remain calm.

TSK: Isa 7:2 - the house // is confederate with // And his heart

the house : Isa 7:13, Isa 6:13, Isa 37:35; 2Sa 7:16; 1Ki 11:32, 1Ki 12:16, 1Ki 13:2; Jer 21:12

is confederate with : Heb. resteth on, Isa 7:17, Isa 11:13; 2Ch 25:10, 2Ch 28:12; Eze 37:16-19; Hos 12:1

And his heart : Isa 8:12, Isa 37:27; Lev 26:36, Lev 26:37; Num 14:1-3; Deu 28:65, Deu 28:66; 2Ki 7:6, 2Ki 7:7; Psa 11:1, Psa 27:1, Psa 27:2, Psa 112:7, Psa 112:8; Pro 28:1; Mat 2:3

Tafsiran/Catatan -- Catatan Kata/Frasa (per Ayat)

Poole: Isa 7:2 - The house of David // Ephraim // Was moved

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.

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.

Gill: 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

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,

"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 2Ch 28:5.