Isaiah 7:17

Isaiah 7:17 in Multiple Translations

Berean Standard Bible BSB

The LORD will bring on you and on your people and on the house of your father a time unlike any since the day Ephraim separated from Judah—He will bring the king of Assyria.”

King James Version KJV

¶ 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.

American Standard Version ASV

Jehovah will 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.

Bible in Basic English BBE

The Lord is about to send on you, and on your people, and on your father's house, such a time of trouble as there has not been from the days of the separating of Ephraim from Judah; even the coming of the king of Assyria.

Free Bible Version FBV

The Lord will make you, your people, and the royal family experience a time unlike anything since the day Ephraim split from Judah. He will bring the king of Assyria to attack you!”

Geneva Bible 1599 GNV

The Lord shall bring vpon thee, and vpon thy people, and vpon thy fathers house (the dayes that haue not come from the day that Ephraim departed from Iudah) euen the King of Asshur.

Young's Literal Translation YLT

Jehovah bringeth on thee, and on thy people, And on the house of thy father, Days that have not come, Even from the day of the turning aside of Ephraim from Judah, By the king of Asshur.

World English Bible WEB

The LORD will bring on you, on your people, and on your father’s house days that have not come, from the day that Ephraim departed from Judah, even the king of Assyria.

Noah Webster Bible WBS

The LORD will 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.

Douay-Rheims 1899 DRV

The Lord shall bring upon thee, and upon thy people, and upon the house of thy father, days that have not come since the time of the separation of Ephraim from Juda with the king of the Assyrians.

Translation for Translators T4T

But then Yahweh will cause you and your family and your entire nation to experience terrible disasters. Those disasters will be worse than any disasters that have occurred since the country of Israel separated from Judah. Yahweh will cause the army of the king of Assyria to attack you!”

Study Highlights

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Berean Amplified Bible — Isaiah 7:17

BAB

Word Study

Hover over any word to see its amplified meaning. Click a word to explore its full definition and translation comparisons.

Amplified text is generated using scripting to tie together English translations for comparison. Always refer to the core BSB translation and original Hebrew/Greek text for accuracy. Anomalies may occur.

Isaiah 7:17 Interlinear (Deep Study)

BIB

HEB יָבִ֨יא יְהוָ֜ה עָלֶ֗י/ךָ וְ/עַֽל עַמְּ/ךָ֮ וְ/עַל בֵּ֣ית אָבִי/ךָ֒ יָמִים֙ אֲשֶׁ֣ר לֹא בָ֔אוּ לְ/מִ/יּ֥וֹם סוּר אֶפְרַ֖יִם מֵ/עַ֣ל יְהוּדָ֑ה אֵ֖ת מֶ֥לֶךְ אַשּֽׁוּר

יָבִ֨יא bôwʼ H935 Lebo V-Hiphil-Imperf-3ms

יְהוָ֜ה Yᵉhôvâh H3068 The Lord N-proper

עָלֶ֗י/ךָ ʻal H5921 upon Prep | Suff

וְ/עַֽל ʻal H5921 upon Conj | Prep

עַמְּ/ךָ֮ ʻam H5971 Amaw N-ms | Suff

וְ/עַל ʻal H5921 upon Conj | Prep

בֵּ֣ית bayith H1004 place N-ms

אָבִי/ךָ֒ ʼâb H1 father N-ms | Suff

יָמִים֙ yôwm H3117 day N-mp

אֲשֶׁ֣ר ʼăsher H834 which Rel

לֹא lôʼ H3808 not Part

בָ֔אוּ bôwʼ H935 Lebo V-Qal-Perf-3cp

לְ/מִ/יּ֥וֹם yôwm H3117 day Prep | Prep | N-ms

סוּר çûwr H5493 to turn aside V-Qal-Inf-a

אֶפְרַ֖יִם ʼEphrayim H669 Ephraim N-proper

מֵ/עַ֣ל ʻal H5921 upon Prep | Prep

יְהוּדָ֑ה Yᵉhûwdâh H3063 Judah N-proper

אֵ֖ת ʼêth H853 Obj. DirObjM

מֶ֥לֶךְ melek H4428 King's N-ms

אַשּֽׁוּר ʼAshshûwr H804 Asshur N-proper

Hebrew Word Study

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Hebrew Word Reference — Isaiah 7:17

יָבִ֨יא bôwʼ H935 "Lebo" V-Hiphil-Imperf-3ms

This verb means to go or come, and is used in many contexts, such as entering a place or approaching someone, as seen in the book of Genesis. It can also mean to abide or apply, and is translated in various ways in the KJV Bible. This term is related to the name Lebo Hamath.

Definition: A shortened name of Lebo Hamath complined withcha.mat (חֲמָת "Hamath" H2574) This name means to go in, enter

Usage: Occurs in 2307 OT verses. KJV: abide, apply, attain, [idiom] be, befall, [phrase] besiege, bring (forth, in, into, to pass), call, carry, [idiom] certainly, (cause, let, thing for) to come (against, in, out, upon, to pass), depart, [idiom] doubtless again, [phrase] eat, [phrase] employ, (cause to) enter (in, into, -tering, -trance, -try), be fallen, fetch, [phrase] follow, get, give, go (down, in, to war), grant, [phrase] have, [idiom] indeed, (in-) vade, lead, lift (up), mention, pull in, put, resort, run (down), send, set, [idiom] (well) stricken (in age), [idiom] surely, take (in), way. See also: Genesis 2:19; Genesis 32:7; Exodus 1:19.

יְהוָ֜ה Yᵉhôvâh H3068 "The Lord" N-proper

Yehovah is another name for God, often translated as 'the Lord'. It is a national name for God in the Jewish faith. This name is used throughout the Old Testament.

Definition: Another name of ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)

Usage: Occurs in 5522 OT verses. KJV: Jehovah, the Lord. Compare H3050 (יָהּ), H3069 (יְהֹוִה). See also: Genesis 2:4; Genesis 24:42; Exodus 8:8.

עָלֶ֗י/ךָ ʻal H5921 "upon" Prep | Suff

This Hebrew word means on or above something, like a physical object or a situation. It can also imply a sense of responsibility or accountability, as in being on behalf of someone.

Definition: prep 1) upon, on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against 1a) upon, on the ground of, on the basis of, on account of, because of, therefore, on behalf of, for the sake of, for, with, in spite of, notwithstanding, concerning, in the matter of, as regards 1b) above, beyond, over (of excess) 1c) above, over (of elevation or pre-eminence) 1d) upon, to, over to, unto, in addition to, together with, with (of addition) 1e) over (of suspension or extension) 1f) by, adjoining, next, at, over, around (of contiguity or proximity) 1g) down upon, upon, on, from, up upon, up to, towards, over towards, to, against (with verbs of motion) 1h) to (as a dative)

Usage: Occurs in 4493 OT verses. KJV: above, according to(-ly), after, (as) against, among, and, [idiom] as, at, because of, beside (the rest of), between, beyond the time, [idiom] both and, by (reason of), [idiom] had the charge of, concerning for, in (that), (forth, out) of, (from) (off), (up-) on, over, than, through(-out), to, touching, [idiom] with. See also: Genesis 1:2; Genesis 24:13; Genesis 41:33.

וְ/עַֽל ʻal H5921 "upon" Conj | Prep

This Hebrew word means on or above something, like a physical object or a situation. It can also imply a sense of responsibility or accountability, as in being on behalf of someone.

עַמְּ/ךָ֮ ʻam H5971 "Amaw" N-ms | Suff

A people or nation is what this Hebrew word represents, like the nation of Israel in Exodus 33:13. It can also mean a tribe, troops, or attendants, and is used to describe a group of people gathered together. The word is often used to refer to the people of God.

Definition: This name means nation, people

Usage: Occurs in 1655 OT verses. KJV: folk, men, nation, people. See also: Genesis 11:6; Exodus 16:4; Leviticus 17:9.

וְ/עַל ʻal H5921 "upon" Conj | Prep

This Hebrew word means on or above something, like a physical object or a situation. It can also imply a sense of responsibility or accountability, as in being on behalf of someone.

בֵּ֣ית bayith H1004 "place" N-ms

The Hebrew word for house refers to a dwelling place, including a family home, temple, or even the human body. It appears in various contexts, such as the temple in Jerusalem or the household of a family. In the Bible, it is often used to describe a place of worship or a family's living space.

Definition: nm place, origin, between

Usage: Occurs in 1712 OT verses. KJV: court, daughter, door, [phrase] dungeon, family, [phrase] forth of, [idiom] great as would contain, hangings, home(born), (winter) house(-hold), inside(-ward), palace, place, [phrase] prison, [phrase] steward, [phrase] tablet, temple, web, [phrase] within(-out). See also: Genesis 6:14; Exodus 8:5; Numbers 1:45.

אָבִי/ךָ֒ ʼâb H1 "father" N-ms | Suff

In Hebrew, this word means father, whether literal or figurative. It is used to describe God as the father of his people, as well as human fathers like Abraham. The word is about a paternal relationship or authority.

Definition: 1) father of an individual 2) of God as father of his people 3) head or founder of a household, group, family, or clan 4) ancestor 4a) grandfather, forefathers - of person 4b) of people 5) originator or patron of a class, profession, or art 6) of producer, generator (fig.) 7) of benevolence and protection (fig.) 8) term of respect and honour 9) ruler or chief (spec.) Also means: av (אַב "father" H0002)

Usage: Occurs in 1060 OT verses. KJV: chief, (fore-) father(-less), [idiom] patrimony, principal. Compare names in 'Abi-'. See also: Genesis 2:24; Genesis 42:37; Leviticus 19:3.

יָמִים֙ yôwm H3117 "day" N-mp

The Hebrew word 'yom' refers to a day, which can be a literal 24-hour period or a figurative space of time. It is used in the Bible to describe a wide range of time periods, from a single day to a year or a lifetime. The word 'yom' is used in many different contexts throughout the Bible.

Definition: : day/when/time/period 1) day, time, year 1a) day (as opposed to night) 1b) day (24 hour period) 1b1) as defined by evening and morning in Genesis 1 1b2) as a division of time 1b2a) a working day, a day's journey 1c) days, lifetime (pl.) 1d) time, period (general) 1e) year 1f) temporal references 1f1) today 1f2) yesterday 1f3) tomorrow

Usage: Occurs in 1930 OT verses. KJV: age, [phrase] always, [phrase] chronicals, continually(-ance), daily, ((birth-), each, to) day, (now a, two) days (agone), [phrase] elder, [idiom] end, [phrase] evening, [phrase] (for) ever(-lasting, -more), [idiom] full, life, as (so) long as (... live), (even) now, [phrase] old, [phrase] outlived, [phrase] perpetually, presently, [phrase] remaineth, [idiom] required, season, [idiom] since, space, then, (process of) time, [phrase] as at other times, [phrase] in trouble, weather, (as) when, (a, the, within a) while (that), [idiom] whole ([phrase] age), (full) year(-ly), [phrase] younger. See also: Genesis 1:5; Genesis 33:13; Exodus 23:15.

אֲשֶׁ֣ר ʼăsher H834 "which" Rel

This Hebrew word is a conjunction that connects ideas and events in the Bible, like in the book of Genesis, where it's used to describe the relationship between God and His creation.

Definition: A: 1) (relative part.) 1a) which, who 1b) that which 2) (conj) 2a) that (in obj clause) 2b) when 2c) since 2d) as 2e) conditional if B: Beth+ 1) in (that) which 2) (adv) 2a) where 3) (conj) 3a) in that, inasmuch as 3b) on account of C: Mem+ 1) from (or than) that which 2) from (the place) where 3) from (the fact) that, since D: Kaph+ 1) (conj.), according as, as, when 1a) according to that which, according as, as 1b) with a causal force: in so far as, since 1c) with a temporal force: when

Usage: Occurs in 4440 OT verses. KJV: [idiom] after, [idiom] alike, as (soon as), because, [idiom] every, for, [phrase] forasmuch, [phrase] from whence, [phrase] how(-soever), [idiom] if, (so) that ((thing) which, wherein), [idiom] though, [phrase] until, [phrase] whatsoever, when, where ([phrase] -as, -in, -of, -on, -soever, -with), which, whilst, [phrase] whither(-soever), who(-m, -soever, -se). As it is indeclinable, it is often accompanied by the personal pronoun expletively, used to show the connection. See also: Genesis 1:7; Genesis 20:9; Genesis 31:16.

לֹא lôʼ H3808 "not" Part

The Hebrew word for not or no is used to indicate absence or negation, as when God says no to the Israelites' requests, or when they disobey His commands.

Definition: 1) not, no 1a) not (with verb-absolute prohibition) 1b) not (with modifier-negation) 1c) nothing (subst) 1d) without (with particle) 1e) before (of time) Aramaic equivalent: la (לָא "not" H3809)

Usage: Occurs in 3967 OT verses. KJV: [idiom] before, [phrase] or else, ere, [phrase] except, ig(-norant), much, less, nay, neither, never, no((-ne), -r, (-thing)), ([idiom] as though...,(can-), for) not (out of), of nought, otherwise, out of, [phrase] surely, [phrase] as truly as, [phrase] of a truth, [phrase] verily, for want, [phrase] whether, without. See also: Genesis 2:5; Genesis 31:15; Exodus 4:9.

בָ֔אוּ bôwʼ H935 "Lebo" V-Qal-Perf-3cp

Definition: A shortened name of Lebo Hamath complined withcha.mat (חֲמָת "Hamath" H2574) This name means to go in, enter

לְ/מִ/יּ֥וֹם yôwm H3117 "day" Prep | Prep | N-ms

סוּר çûwr H5493 "to turn aside" V-Qal-Inf-a

To turn aside or remove is the meaning of this verb, used in various forms throughout the Bible. It can mean to depart, avoid, or put something away, and is often used in the context of turning away from sin or wrongdoing, as seen in the actions of prophets and leaders in the Old Testament.

Definition: : remove 1) to turn aside, depart 1a) (Qal) 1a1) to turn aside, turn in unto 1a2) to depart, depart from way, avoid 1a3) to be removed 1a4) to come to an end 1b) (Polel) to turn aside 1c) (Hiphil) 1c1) to cause to turn aside, cause to depart, remove, take away, put away, depose 1c2) to put aside, leave undone, retract, reject, abolish 1d) (Hophal) to be taken away, be removed

Usage: Occurs in 284 OT verses. KJV: be(-head), bring, call back, decline, depart, eschew, get (you), go (aside), [idiom] grievous, lay away (by), leave undone, be past, pluck away, put (away, down), rebel, remove (to and fro), revolt, [idiom] be sour, take (away, off), turn (aside, away, in), withdraw, be without. See also: Genesis 8:13; 2 Samuel 6:10; Psalms 6:9.

אֶפְרַ֖יִם ʼEphrayim H669 "Ephraim" N-proper

Ephraim means doubly fruitful, referring to Joseph's son and the tribe that descended from him. The tribe of Ephraim was a significant part of Israel's history. Ephraim is also the name of a region in the Bible.

Definition: Ephraim = "double ash-heap: I shall be doubly fruitful" the country of the tribe of Ephraim Also named: Ephraim (Ἐφραίμ "Ephraim" G2187)

Usage: Occurs in 164 OT verses. KJV: Ephraim, Ephraimites. See also: Genesis 41:52; 1 Chronicles 27:20; Psalms 60:9.

מֵ/עַ֣ל ʻal H5921 "upon" Prep | Prep

This Hebrew word means on or above something, like a physical object or a situation. It can also imply a sense of responsibility or accountability, as in being on behalf of someone.

יְהוּדָ֑ה Yᵉhûwdâh H3063 "Judah" N-proper

Judah is the name of the tribe descended from Judah, the son of Jacob. It is also the name of the region where the tribe lived. The name means 'praised' and is first mentioned in Genesis.

Definition: § Judah = "praised" the tribe descended from Judah the son of Jacob

Usage: Occurs in 754 OT verses. KJV: Judah. See also: Genesis 29:35; 1 Samuel 23:3; 2 Kings 14:13.

אֵ֖ת ʼêth H853 "Obj." DirObjM

In the original Hebrew, this word points out the object of a verb or preposition, like 'namely' or 'even'. It appears in many books, including Genesis and Exodus. It's not directly translated in English, but helps clarify the meaning of sentences.

Definition: sign of the definite direct object, not translated in English but generally preceding and indicating the accusative Aramaic equivalent: yat (יָת "whom" H3487)

Usage: Occurs in 6782 OT verses. KJV: (as such unrepresented in English). See also: Genesis 1:1; Genesis 10:8; Genesis 19:21.

מֶ֥לֶךְ melek H4428 "King's" N-ms

This word refers to a king or royal person, like King David or King Saul. It can also describe something related to a king, like the King's Valley in Genesis. The Bible often uses this word to talk about the rulers of Israel.

Definition: King's (Valley) (Gen.14.17)

Usage: Occurs in 1919 OT verses. KJV: king, royal. See also: Genesis 14:1; Joshua 10:39; 1 Samuel 16:1.

אַשּֽׁוּר ʼAshshûwr H804 "Asshur" N-proper

Asshur was the second son of Shem and the ancestor of the Assyrians, mentioned in Genesis 10:22. The name Asshur means 'a step'.

Definition: A man living at the time of the Patriarchs, first mentioned at Gen.10.22; son of: Shem (H8035); brother of: Elam (H5867C), Arpachshad (H0775), Lud (H3865) and Aram (H0758) § Asshur or Assyria = "a step" 1) the second son of Shem, eponymous ancestor of the Assyrians 2) the people of Assyria 3) the nation, Assyria 4) the land, Assyria or Asshur

Usage: Occurs in 138 OT verses. KJV: Asshur, Assur, Assyria, Assyrians. See H838 (אָשֻׁר). See also: Genesis 2:14; Isaiah 7:20; Psalms 83:9.

Study Notes — Isaiah 7:17

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Context
Cross References
Isaiah 7:17 Summary
Frequently Asked Questions
Reflection Questions
Gill's Exposition on Isaiah 7:17
Jamieson-Fausset-Brown on Isaiah 7:17
Matthew Poole's Commentary on Isaiah 7:17
Trapp's Commentary on Isaiah 7:17
Ellicott's Commentary on Isaiah 7:17
Adam Clarke's Commentary on Isaiah 7:17
Barnes' Notes on Isaiah 7:17
Whedon's Commentary on Isaiah 7:17
Sermons on Isaiah 7:17

Context — Judgment to Come

15By the time He knows enough to reject evil and choose good, He will be eating curds and honey. 16For before the boy knows enough to reject evil and choose good, the land of the two kings you dread will be laid waste.

17The LORD will bring on you and on your people and on the house of your father a time unlike any since the day Ephraim separated from Judah—He will bring the king of Assyria.”

18On that day the LORD will whistle to the flies at the farthest streams of the Nile and to the bees in the land of Assyria. 19And they will all come and settle in the steep ravines and clefts of the rocks, in all the thornbushes and watering holes.

Cross References

	Reference	Text (BSB)
1	Isaiah 8:7–8	the Lord will surely bring against them the mighty floodwaters of the Euphrates — the king of Assyria and all his pomp. It will overflow its channels and overrun its banks. It will pour into Judah, swirling and sweeping over it, reaching up to the neck; its spreading streams will cover your entire land, O Immanuel!
2	Isaiah 10:5–6	Woe to Assyria, the rod of My anger; the staff in their hands is My wrath. I will send him against a godless nation; I will dispatch him against a people destined for My rage, to take spoils and seize plunder, and to trample them down like clay in the streets.
3	2 Chronicles 28:19–21	For the LORD humbled Judah because Ahaz king of Israel had thrown off restraint in Judah and had been most unfaithful to the LORD. Then Tiglath-pileser king of Assyria came to Ahaz but afflicted him rather than strengthening him. Although Ahaz had taken a portion from the house of the LORD, from the royal palace, and from the princes and had presented it to the king of Assyria, it did not help him.
4	2 Chronicles 10:16–19	When all Israel saw that the king had refused to listen to them, they answered the king: “What portion do we have in David, and what inheritance in the son of Jesse? To your tents, O Israel! Look now to your own house, O David!” So all the Israelites went home, but Rehoboam still reigned over the Israelites living in the cities of Judah. Then King Rehoboam sent out Hadoram, who was in charge of the forced labor, but the Israelites stoned him to death. And King Rehoboam mounted his chariot in haste and escaped to Jerusalem. So to this day Israel has been in rebellion against the house of David.
5	Nehemiah 9:32	So now, our God, the great and mighty and awesome God who keeps His gracious covenant, do not view lightly all the hardship that has come upon us, and upon our kings and leaders, our priests and prophets, our ancestors and all Your people, from the days of the kings of Assyria until today.
6	2 Chronicles 36:6–20	Then Nebuchadnezzar king of Babylon came up against Jehoiakim and bound him with bronze shackles to take him to Babylon. Nebuchadnezzar also took to Babylon some of the articles from the house of the LORD, and he put them in his temple in Babylon. As for the rest of the acts of Jehoiakim, the abominations he committed, and all that was found against him, they are indeed written in the Book of the Kings of Israel and Judah. And his son Jehoiachin reigned in his place. Jehoiachin was eighteen years old when he became king, and he reigned in Jerusalem three months and ten days. And he did evil in the sight of the LORD. In the spring, King Nebuchadnezzar summoned Jehoiachin and brought him to Babylon, along with the articles of value from the house of the LORD. And he made Jehoiachin’s relative Zedekiah king over Judah and Jerusalem. Zedekiah was twenty-one years old when he became king, and he reigned in Jerusalem eleven years. And he did evil in the sight of the LORD his God and did not humble himself before Jeremiah the prophet, who spoke for the LORD. He also rebelled against King Nebuchadnezzar, who had made him swear by God. But Zedekiah stiffened his neck and hardened his heart against turning to the LORD, the God of Israel. Furthermore, all the leaders of the priests and the people multiplied their unfaithful deeds, following all the abominations of the nations, and they defiled the house of the LORD, which He had consecrated in Jerusalem. Again and again the LORD, the God of their fathers, sent word to His people through His messengers because He had compassion on them and on His dwelling place. But they mocked the messengers of God, despising His words and scoffing at His prophets, until the wrath of the LORD against His people was stirred up beyond remedy. So He brought up against them the king of the Chaldeans, who put their young men to the sword in the sanctuary, sparing neither young men nor young women, neither elderly nor infirm. God gave them all into the hand of Nebuchadnezzar, who carried off everything to Babylon—all the articles of the house of God, both large and small, and the treasures of the house of the LORD and of the king and his officials. Then the Chaldeans set fire to the house of God and broke down the wall of Jerusalem. They burned down all the palaces and destroyed every article of value. Those who escaped the sword were carried by Nebuchadnezzar into exile in Babylon, and they became servants to him and his sons until the kingdom of Persia came to power.
7	Isaiah 36:1–22	In the fourteenth year of Hezekiah’s reign, Sennacherib king of Assyria attacked and captured all the fortified cities of Judah. And the king of Assyria sent the Rabshakeh, with a great army, from Lachish to King Hezekiah at Jerusalem. And he stopped by the aqueduct of the upper pool, on the road to the Launderer’s Field. Then Eliakim son of Hilkiah the palace administrator, Shebna the scribe, and Joah son of Asaph the recorder, went out to him. The Rabshakeh said to them, “Tell Hezekiah that this is what the great king, the king of Assyria, says: What is the basis of this confidence of yours? You claim to have a strategy and strength for war, but these are empty words. In whom are you now trusting, that you have rebelled against me? Look now, you are trusting in Egypt, that splintered reed of a staff that will pierce the hand of anyone who leans on it. Such is Pharaoh king of Egypt to all who trust in him. But if you say to me, ‘We trust in the LORD our God,’ is He not the One whose high places and altars Hezekiah has removed, saying to Judah and Jerusalem, ‘You must worship before this altar’? Now, therefore, make a bargain with my master, the king of Assyria. I will give you two thousand horses—if you can put riders on them! For how can you repel a single officer among the least of my master’s servants when you depend on Egypt for chariots and horsemen? So now, was it apart from the LORD that I have come up against this land to destroy it? The LORD Himself said to me, ‘Go up against this land and destroy it.’” Then Eliakim, Shebna, and Joah said to the Rabshakeh, “Please speak to your servants in Aramaic, since we understand it. Do not speak to us in Hebrew in the hearing of the people on the wall.” But the Rabshakeh replied, “Has my master sent me to speak these words only to you and your master, and not to the men sitting on the wall, who are destined with you to eat their own dung and drink their own urine?” Then the Rabshakeh stood and called out loudly in Hebrew: “Hear the words of the great king, the king of Assyria! This is what the king says: Do not let Hezekiah deceive you, for he cannot deliver you. Do not let Hezekiah persuade you to trust in the LORD when he says, ‘The LORD will surely deliver us; this city will not be given into the hand of the king of Assyria.’ Do not listen to Hezekiah, for this is what the king of Assyria says: Make peace with me and come out to me. Then every one of you will eat from his own vine and his own fig tree, and drink water from his own cistern, until I come and take you away to a land like your own—a land of grain and new wine, a land of bread and vineyards. Do not let Hezekiah mislead you when he says, ‘The LORD will deliver us.’ Has the god of any nation ever delivered his land from the hand of the king of Assyria? Where are the gods of Hamath and Arpad? Where are the gods of Sepharvaim? Have they delivered Samaria from my hand? Who among all the gods of these lands has delivered his land from my hand? How then can the LORD deliver Jerusalem from my hand?” But the people remained silent and did not answer a word, for Hezekiah had commanded, “Do not answer him.” Then Hilkiah’s son Eliakim the palace administrator, Shebna the scribe, and Asaph’s son Joah the recorder came to Hezekiah with their clothes torn, and they relayed to him the words of the Rabshakeh.
8	2 Kings 18:1–19	In the third year of the reign of Hoshea son of Elah over Israel, Hezekiah son of Ahaz became king of Judah. He was twenty-five years old when he became king, and he reigned in Jerusalem twenty-nine years. His mother’s name was Abi, the daughter of Zechariah. And he did what was right in the eyes of the LORD, just as his father David had done. He removed the high places, shattered the sacred pillars, and cut down the Asherah poles. He also demolished the bronze snake called Nehushtan that Moses had made, for up to that time the Israelites had burned incense to it. Hezekiah trusted in the LORD, the God of Israel. No king of Judah was like him, either before him or after him. He remained faithful to the LORD and did not turn from following Him; he kept the commandments that the LORD had given Moses. And the LORD was with Hezekiah, and he prospered wherever he went. He rebelled against the king of Assyria and refused to serve him. He defeated the Philistines as far as Gaza and its borders, from watchtower to fortified city. In the fourth year of Hezekiah’s reign, which was the seventh year of the reign of Hoshea son of Elah over Israel, Shalmaneser king of Assyria marched against Samaria and besieged it. And at the end of three years, the Assyrians captured it. So Samaria was captured in the sixth year of Hezekiah, which was the ninth year of Hoshea king of Israel. The king of Assyria exiled the Israelites to Assyria and settled them in Halah, in Gozan by the Habor River, and in the cities of the Medes. This happened because they did not listen to the voice of the LORD their God, but violated His covenant—all that Moses the servant of the LORD had commanded—and would neither listen nor obey. In the fourteenth year of Hezekiah’s reign, Sennacherib king of Assyria attacked and captured all the fortified cities of Judah. So Hezekiah king of Judah sent word to the king of Assyria at Lachish, saying, “I have done wrong; withdraw from me, and I will pay whatever you demand from me.” And the king of Assyria exacted from Hezekiah king of Judah three hundred talents of silver and thirty talents of gold. Hezekiah gave him all the silver that was found in the house of the LORD and in the treasuries of the royal palace. At that time Hezekiah stripped the gold with which he had plated the doors and doorposts of the temple of the LORD, and he gave it to the king of Assyria. Nevertheless, the king of Assyria sent the Tartan, the Rabsaris, and the Rabshakeh, along with a great army, from Lachish to King Hezekiah at Jerusalem. They advanced up to Jerusalem and stationed themselves by the aqueduct of the upper pool, on the road to the Launderer’s Field. Then they called for the king; and Eliakim son of Hilkiah the palace administrator, Shebnah the scribe, and Joah son of Asaph the recorder, went out to them. The Rabshakeh said to them, “Tell Hezekiah that this is what the great king, the king of Assyria, says: What is the basis of this confidence of yours?
9	1 Kings 12:16–19	When all Israel saw that the king had refused to listen to them, they answered the king: “What portion do we have in David, and what inheritance in the son of Jesse? To your tents, O Israel! Look now to your own house, O David!” So the Israelites went home, but Rehoboam still reigned over the Israelites living in the cities of Judah. Then King Rehoboam sent out Adoram, who was in charge of the forced labor, but all Israel stoned him to death. And King Rehoboam mounted his chariot in haste and escaped to Jerusalem. So to this day Israel has been in rebellion against the house of David.
10	2 Chronicles 33:11	So the LORD brought against them the military commanders of the king of Assyria, who captured Manasseh, put a hook in his nose, bound him with bronze shackles, and took him to Babylon.

Isaiah 7:17 Summary

This verse is a warning from the LORD that He will bring a time of great hardship and judgment, similar to when the kingdom of Israel was divided. The LORD will use the king of Assyria to accomplish this judgment, just as He has used other nations in the past to discipline His people, as seen in Deuteronomy 28:25. This should lead us to trust in the LORD and not in human leaders or alliances, as encouraged in Psalm 20:7. By trusting in the LORD, we can find comfort and strength in the midst of challenges, knowing that He is sovereign over all nations and uses them to accomplish His purposes (Isaiah 10:5-6).

Frequently Asked Questions

What does it mean for the LORD to bring a time unlike any since the day Ephraim separated from Judah?

This refers to a time of great division and hardship, similar to when the kingdom of Israel split into two parts, as described in 1 Kings 12:1-33 and 2 Chronicles 10:1-19. The LORD is warning of a coming judgment that will be severe and unparalleled.

Who is the king of Assyria and why is he mentioned in this verse?

The king of Assyria was a powerful ruler of the Assyrian Empire, which was a major world power at the time. The LORD is saying that He will bring this king against the people as a form of judgment, much like He used other nations to judge His people in the past, as seen in Deuteronomy 28:25 and Jeremiah 25:9.

How does this verse relate to the boy mentioned in Isaiah 7:15-16?

The boy in Isaiah 7:15-16 is likely a reference to a young king or a symbol of the coming Messiah, and the events described in Isaiah 7:17 are a warning to the current king, Ahaz, of the judgment that will come if he does not trust in the LORD. The timing of the boy's growth and understanding is tied to the timing of the judgment, as described in Isaiah 7:16.

What can we learn from the LORD's use of the king of Assyria as a form of judgment?

We can learn that the LORD is sovereign over all nations and uses them to accomplish His purposes, as stated in Isaiah 10:5-6 and Jeremiah 25:9. This should lead us to trust in the LORD and not in human leaders or alliances, as encouraged in Psalm 20:7 and Isaiah 31:1.

Reflection Questions

What are some ways that I have seen the LORD use difficult circumstances to draw me closer to Him, and how can I trust Him more in the midst of challenges?
How does the concept of the LORD bringing judgment through other nations relate to my own life and circumstances, and what can I learn from this about God's sovereignty?
In what ways can I, like King Ahaz, be tempted to trust in human alliances or strength rather than in the LORD, and how can I cultivate a deeper trust in God's power and provision?
What does it mean for me to 'reject evil and choose good', as mentioned in Isaiah 7:15-16, and how can I grow in this area of discernment and obedience?

Gill's Exposition on Isaiah 7:17

The Lord shall bring upon thee,.... These words are directed to Ahaz; and show, that though he and his kingdom would be safe from the two kings that conspired against him, yet evils should come upon

Jamieson-Fausset-Brown on Isaiah 7:17

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. No JFB commentary on this verse.

Matthew Poole's Commentary on Isaiah 7:17

The Lord shall bring; but although God will deliver you at this time for his own name’ s sake, yet he will remember and requite all your present and following wickedness, and hath a dreadful judgment in store for you. Upon thee; for part of this Assyrian storm fell in Ahaz’ s reign, . Upon thy father’ s house; upon thy sons and successors, the kings of Judah; the accomplishment whereof is recorded in their history. Days, to wit, evil days, by a synecdoche; or calamities; for days are oft put for the events which happen in them, and especially for judgments or tribulations, as . The day that Ephraim departed from Judah; when ten tribes revolted from thy father’ s house, and set up another opposite kingdom. Even the king of Assyria; who may well be called their plague or calamity, as he is called the rod of God’ s anger, . Or, with (as this Hebrew particle oft signifies) the king, &c.; or, by the king, &c. And king is here put for kings, as 8:21.

Trapp's Commentary on Isaiah 7:17

Isaiah 7:17 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.Ver. 17. The Lord shall bring upon thee, &c., ] sc., In case thou believe not. Thou and thine shall perish, notwithstanding this present deliverance. The Lord will "destroy thee after that he hath done thee good." Et cuius verbis credere noluisti, eius verberibus fidem habebis. Thou shalt soon have enough of the Assyrian, in whom thou wilt needs trust, and not in me. Him thou shalt call in for help against others; but he, having taken a taste of so fertile a soil and wealthy a state, shall at length overrun all, like as afterwards also the old Gauls did Italy, and the Saracens the Greek empire.

Ellicott's Commentary on Isaiah 7:17

(17) The Lord shall bring upon thee . . .—The prophet’s language shows that he reads the secret thoughts of the king’s heart. He was bent on calling in the help of the king of Assyria. Isaiah warns him (reserving the name of the king, with all the emphasis of suddenness, for the close of his sentence) that by so doing he is bringing on himself a more formidable invasion than that of Syria and Ephraim, worse than any that had been known since the separation of the two kingdoms (we note the use of the event as a chronological era), than that of Shishak under Rehoboam (2 Chronicles 12:2), or Zerah (2 Chronicles 14:9), or of Baasha under Asa (2 Chronicles 16:1), or of the Moabites and Ammonites under Jehoshaphat (2 Chronicles 20:1), or of the Philistines and Arabians under Jehoram (2 Chronicles 21:16). So in 2 Chronicles 28:19-20, we read that “the Lord brought Judah low and made it naked,” that “Tilgath-pilneser, king of Assyria, came unto Ahaz and distressed him,” and this was but the precursor of the great invasions under Sargon and Sennacherib.

Adam Clarke's Commentary on Isaiah 7:17

Verse 17. The Lord shall bring - "But JEHOVAH will bring"] Houbigant reads וביא vaiyabi, from the Septuagint, αλλαεπαξειὁΘεος, to mark the transition to a new subject. Even the king of Assyria.] Houbigant supposes these words to have been a marginal gloss, brought into the text by mistake; and so likewise Archbishop Secker. Besides their having no force or effect here, they do not join well in construction with the words preceding, as may be seen by the strange manner in which the ancient interpreters have taken them; and they very inelegantly forestall the mention of the king of Assyria, which comes in with great propriety in the 20th verse. I have therefore taken the liberty of omitting them in the translation.

Barnes' Notes on Isaiah 7:17

The Lord shall bring ... - The prophet having assured Ahaz that his kingdom should be free from the invasion that then threatened it, proceeds, however, to state to him that it would be endangered from another source.

Whedon's Commentary on Isaiah 7:17

17. The Lord shall bring upon thee — That is, upon the population of Judah. And upon thy father’s house — The royal family. Days… not come — Afflictions, the like of which have never yet come.

Sermons on Isaiah 7:17

	Sermon	Description
	Epistle 56 by George Fox	George Fox preaches about the importance of heeding the light of Christ within, which calls our minds away from worldly lusts and evil desires, and towards God for renewal and wors
	(The Word for Today) Isaiah 10:5 - Part 3 by Chuck Smith	In this sermon, Pastor Chuck Smith discusses the warnings given by the prophet Jeremiah to the people who had forsaken God. He draws parallels between the patterns of rebellion in
	(The Word for Today) Isaiah 13:12 - Part 2 by Chuck Smith	In this sermon, Pastor Chuck Smith discusses the impending cataclysmic event that will terrorize the world. He describes the inhumanity of man to man that is often seen in war and
	The Towers Have Fallen (Sept 16 2001) - Part 2 by David Wilkerson	This sermon emphasizes how God never leaves His people clueless during times of disaster, sending prophetic messages to warn and guide. It discusses the need for repentance and ack
	The Sin of Silence by Denis Lyle	Denis Lyle preaches about 'The Sin of Silence' using the story of the four lepers in 2 Kings 7:3-16 as an illustration. He emphasizes the importance of not remaining silent about o
	The Siege of Samaria by Denis Lyle	Denis Lyle preaches on the Siege of Samaria, highlighting the misery that sin brings, including idolatry in the land and the hypocrisy of the leader, King Jehoram. Despite the dire
	The Mighty Conqueror by Robert Murray M'Cheyne	Robert Murray M'Cheyne emphasizes the ultimate authority of Christ as the King of kings and Lord of lords, highlighting the final conflict between Christ and the world regarding Hi