ISA 7:16 Parallel View

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ULT For before the child knows to refuse the evil and choose the good, the land will be desolate, though you fear the faces of its two kings.

UST And before that child is old enough to do that, the lands of the two kings that you are very afraid of will be deserted.

BSB For before the boy knows enough to reject evil and choose good, the land of the two kings you dread will be laid waste.

OEB For ere the child will know
⇔ how to choose what is good
⇔ and to shun what is evil,
 ⇔ that land will be deserted
⇔ whose two kings you so dreaded.

WEB For before the child knows to refuse the evil and choose the good, the land whose two kings you abhor shall be forsaken.

NET Here is why this will be so: Before the child knows how to reject evil and choose what is right, the land whose two kings you fear will be desolate.

LSV For before the youth knows
To refuse evil, and to fix on good,
The land you are distressed with is forsaken, because of her two kings.

FBV For before the boy knows to refuse evil and choose the good, the land of the two kings[fn] you're afraid of will be deserted.

7:16 Referring to king of Aram and the king of Israel.

T4T And before that child is old enough to do that, the lands of the two kings that you(sg) are very ◄afraid of/worried about► will be deserted.

LEB For before the boy knows to reject the evil and to choose the good, the land whose two kings you dread will be abandoned.[fn]
¶

?:? Literally “the land which you dread will be abandoned because of the face of her two kings”

BBE For before the child is old enough to make a decision between evil and good, the land whose two kings you are now fearing will have become waste.

MOF No MOF ISA book available

JPS Yea, before the child shall know to refuse the evil, and choose the good, the land whose two kings thou hast a horror of shall be forsaken.

ASV For before the child shall know to refuse the evil, and choose the good, the land whose two kings thou abhorrest shall be forsaken.

DRA For before the child know to refuse the evil, and to choose the good, the land which thou abhorrest shall be forsaken of the face of her two kings.

YLT For before the youth doth know To refuse evil, and to fix on good, Forsaken is the land thou art vexed with, because of her two kings.

DBY For before the child knoweth to refuse the evil and to choose the good, the land whose two kings thou fearest shall be forsaken.

RV For before the child shall know to refuse the evil, and choose the good, the land whose two kings thou abhorrest shall be forsaken.

WBS For before the child shall know to refuse the evil, and choose the good, the land that thou abhorrest shall be forsaken by both her kings.

KJB 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.
(For before the child shall know to refuse the evil, and choose the good, the land that thou/you abhorrest shall be forsaken of both her kings. )

BB For or euer the chylde come to knowledge to eschewe the euil and choose the good, the lande that thou so abhorrest shalbe desolate of both her kynges.
(For or ever the chylde come to knowledge to eschewe the euil and choose the good, the land that thou/you so abhorrest shall be desolate of both her kings.)

GNV For afore the childe shall haue knowledge to eschew the euill, and to chuse the good, the land, that thou abhorrest, shalbe forsaken of both her Kings.
(For afore the childe shall have knowledge to eschew the evil, and to chuse the good, the land, that thou/you abhorrest, shall be forsaken of both her Kings. )

CB But or euer that childe come to knowlege, to eschue the euel and chose the good: The londe (that thou art so afrayde for) shalbe desolate of both hir kynges.
(But or ever that childe come to knowlege, to eschue the euel and chose the good: The land (that thou/you art so afraid for) shall be desolate of both her kings.)

WYC For whi bifore that the child kunne repreue yuel, and chese good, the lond, which thou wlatist, schal be forsakun of the face of her twei kyngis.
(For why before that the child can repreue yuel, and choose good, the land, which thou/you wlatist, shall be forsakun of the face of her two kings.)

LUT Denn ehe der Knabe lernet Böses verwerfen und Gutes erwählen, wird das Land, davor dir grauet, verlassen sein von seinen zween Königen.
(Because before the Knabe lernet Böses verwerfen and Gutes erwählen, becomes the Land, davor you grauet, verlassen his from his zween kingen.)

CLV Quia antequam sciat puer reprobare malum et eligere bonum, derelinquetur terra quam tu detestaris a facie duorum regum suorum.[fn]
(Quia before sciat puer reprobare malum and eligere bonum, derelinquetur earth/land how tu detestaris a facie duorum regum suorum.)

7.16 Derelinquetur, etc. ID. quasi diceret: Terra Syriæ et Samariæ ab invocatione nominis ejus vastabitur, et domus Juda a duobus regibus liberabitur.

7.16 Derelinquetur, etc. ID. as_if diceret: Terra Syriæ and Samariæ away invocatione nominis his vastabitur, and domus Yuda a duobus regibus liberabitur.

BRN For before the child shall know good or evil, he refuses evil, to choose the good; and the land shall be forsaken which thou art afraid of because of the two kings.

BrLXX Διότι πρινὴ γνῶναι τὸ παιδίον ἀγαθὸν ἢ κακὸν, ἀπειθεῖ πονηρίᾳ, ἐκλέξασθαι τὸ ἀγαθόν· καὶ καταλειφθήσεται ἡ γῆ ἣν σὺ φοβῇ, ἀπὸ προσώπου τῶν δύο βασιλέων.
(Dioti prinaʸ gnōnai to paidion agathon aʸ kakon, apeithei ponaʸria, eklexasthai to agathon; kai kataleifthaʸsetai haʸ gaʸ haʸn su fobaʸ, apo prosōpou tōn duo basileōn. )

TTN Tyndale Theme Notes:

Fearing People

God had promised to be with his people in the face of opposition (see, e.g., Deut 20:1-4; Josh 1:9); as long as they remained committed to him, they had no reason to fear others. Israel’s history demonstrated this reality (see Exod 14:10-31; Josh 10:9-14). But for those who look elsewhere for peace and security, God can be a stumbling stone rather than a source of safety (Isa 8:14).

During the reign of King Ahaz of Judah, when the king heard that Syria and Israel had allied against him, he trembled in fear (Isa 7:2). The Lord encouraged him to be a man of faith, because without faith he could not expect the Lord’s protection (7:9). However, Ahaz refused to trust the Lord. Rather, he turned to the Assyrians for help. As a result, the Lord became a trap for him, as well as for all Israel and Judah (8:11-15).

One of the purposes of Isaiah’s message was to highlight the contrast between faith and fear. We see Ahaz as an example of fear. We then see Hezekiah as an imperfect example of faith (see ch 37). Isaiah himself provides a better example of faith (ch 8). Finally, God’s servant stands as the ideal example of faith (42:1-7; 50:4-7).

Jesus instructed his followers not to fear those who threaten them—even those who wish to kill them (Matt 10:26-31). The same God who is aware of the happenings of each individual sparrow and who knows the number of hairs on a person’s head will be with those who trust in him. Such trust has been demonstrated by believers throughout history who have rejected the fear of what others can do to them—even to the point of martyrdom (see Acts 6:8–7:60).

Those who do not commit themselves wholly to God will live in fear of others. But those who rely on the Lord will be able to overcome such fear, recognizing the temporality of human foes and the enduring sovereignty of God.

Passages for Further Study

Num 14:1-12; 21:34-35; Josh 1:9; 2 Kgs 16:5-18; 2 Chr 28:16-23; Ps 23:4; Prov 29:25; Isa 7:1-25; 41:10; 51:7-8, 12-13; 54:4; 57:11; Jer 10:5; 30:10; 46:27-28

Parallel ISA 7:16