Isaiah 7

Chapter 7 Resources

Overview

Isaiah 7 unfolds in the midst of the Syro-Ephraimite crisis, when Judah faced the threat of invasion from Israel (Ephraim) and Aram (Syria). King Ahaz and his people trembled at the danger, but God sent Isaiah to assure the king that the plans of his enemies would not succeed. The prophet urged Ahaz to stand firm in faith rather than rely on foreign alliances.

When Ahaz refused to ask for a confirming sign, Isaiah announced that the Lord Himself would provide one: a young woman would conceive and bear a son, called Immanuel, “God with us.” This child symbolized God’s presence and the assurance that the hostile kingdoms of Israel and Aram would soon fall. Yet the chapter also warns that Judah’s reliance on Assyria would bring its own future suffering.

Blending historical crisis with prophetic sign, Isaiah 7 becomes a turning point—contrasting human fear with trust in God, and presenting the promise of Immanuel as both immediate reassurance and a sign of God’s enduring presence with His people.

Historical Context

Historical Context of Isaiah 1
Isaiah 1 is set during the 8th century BCE, likely around 740–700 BCE, during the reigns of Uzziah, Jotham, Ahaz, and Hezekiah, kings of Judah (Isaiah 1:1). This period was marked by significant political and social turmoil, as the small kingdom of Judah faced the growing threat of the Assyrian Empire, which dominated the Near East. Assyria's expansion created instability, leading to alliances, wars, and invasions that deeply affected the region. Isaiah’s ministry unfolded against this backdrop of external threats and internal corruption.

Situation and Context
Judah, with its capital in Jerusalem, was experiencing both prosperity, spiritual decline, and moral corruption. The people outwardly maintained religious practices, such as sacrifices and festivals, but their hearts were far from God. Injustice, oppression of the poor, and widespread corruption were rampant, undermining the covenantal relationship with Yahweh. Isaiah condemns this hypocrisy, noting that ritual observance without righteousness and justice was meaningless to God (Isaiah 1:11-17).

Relevant Characters

- Isaiah: The prophet, whose name means "Yahweh is salvation," acts as God’s messenger, calling the people to repentance and warning of impending judgment.

- Uzziah (Azariah): A long-reigning king whose initial faithfulness led to prosperity but whose later pride led to downfall (2 Chronicles 26:16). According to Jewish tradition, Uzziah was first cousins with the prophet Isaiah.

- Jotham: Uzziah’s son, who ruled during Isaiah’s early ministry and continued some of his father’s policies.

- Ahaz: A faithless king who relied on Assyrian help instead of trusting Yahweh, leading to greater subjugation (2 Kings 16:7-9).

- Hezekiah: A reforming king, a type of the Davidic King Messiah who sought to restore faithfulness to God and resisted Assyria later in Isaiah’s ministry (2 Kings 18:5-6).

Places
-Jerusalem: The political and religious center of Judah, symbolic of the nation’s covenant with God.
-Assyria: The looming superpower whose aggressive expansion under kings like Tiglath-Pileser III and Sennacherib posed an existential threat to Judah.

Breakdown

Overview Breakdown of Isaiah Chapter 1
(v2–4) Judah’s Rebellion Exposed
(v5–9) The Consequences of Sin
(v10–15) Religious Hypocrisy Condemned
(v16–20) God’s Invitation to Repent
(v21–26) The Moral Decline and Purification of Zion
(v27–31) The Redemption of the Righteous and Destruction of the Wicked

(Isaiah 1:1) Introduction
(v1) The vision: Isaiah’s prophetic mission concerning Judah and Jerusalem during the reigns of Uzziah, Jotham, Ahaz, and Hezekiah.

(Isaiah 1:2–4) Judah’s Rebellion Exposed
(v2) God’s call to witnesses: Heaven and earth testify against Judah.
(v3) Judah becomes a stranger: Compared to animals that know their master.
(v4) A sinful nation: Forsaking the Lord, laden with iniquity.

(Isaiah 1:5–9) The Consequences of Sin
(v5) A nation sick from head to toe: The futility of resisting correction.
(v6) Total corruption: Spiritual and physical wounds left untreated (leprosy).
(v7) Wasted land: Strangers consume Judah’s resources.
(v8–9) The remnant: Judah compared to a besieged hut, saved only by the mercy of God.

(Isaiah 1:10–15) Religious Hypocrisy Condemned
(v10) Religious leaders: Called "Sodom and Gomorrah" for their wickedness.
(v11–12) Worthless sacrifices: God does not delight in offerings without obedience.
(v13–14) Hollow rituals: Festivals and assemblies are an abomination.
(v15) Prayers rejected: Blood-stained hands nullify their petitions.

(Isaiah 1:16–20) God’s Invitation to Repent
(v16–17) A call to action: Wash yourselves, seek justice, defend the oppressed.
(v18) Reasoning of the Lord: Sins, though scarlet, can be made white as snow.
(v19–20) Choice and consequences: Obedience brings blessings, rebellion brings the sword.

(Isaiah 1:21–26) The Moral Decline and Purification of Zion
(v21–23) Zion’s fall: Once faithful, now filled with murderers and bribery.
(v24–25) God’s judgment: Zion’s enemies will be avenged, and the people refined.
(v26) Restoration promised: Judges and counselors as in days of old.

(Isaiah 1:27–31) The Redemption of the Righteous and Destruction of the Wicked
(v27) Redemption through justice: Zion restored for the repentant.
(v28) Punishment for rebels: Transgressors destroyed.
(v29–30) Idolatry condemned: Ashamed of false gods and dry, unfruitful practices.
(v31) The fate of the wicked: Burned like tinder, with no one to quench the fire.

Themes

Here is a list of themes from Isaiah Chapter 1:

1. Rebellion and Corruption
-Covenant breaking: The chapter begins by addressing Israel's rebellion against God (Isaiah 1:2-4).
-Apostasy: Despite God’s provisions, the people have turned away, likened to ungrateful children.
-Moral Decay: The imagery of a sinful nation highlights societal and personal corruption.

2. Judgment and Deliverance
-Divine Complaint: God outlines His case against Israel, as a prosecutor in a covenant lawsuit (Isaiah 1:5-9).
-National Suffering: The physical desolation of the land symbolizes spiritual desolation.
-Remnant Theology: Despite the nation's corruption, a remnant survives (Isaiah 1:9).

3. Dead Works vs. Righteousness
-Worthless Offerings: God rejects insincere worship and sacrifices (Isaiah 1:10-15).
-Critique of Religious Rituals: Emphasis on justice and righteousness over ceremonial practices.

4. Call to Repentance
-Invitation to Reason: God appeals to the people to reason together (Isaiah 1:18).
-Conditional Promises: Blessings for obedience and consequences for continued rebellion (Isaiah 1:19-20).

5. Restoration and Redemption
-Purification through Judgment: God promises to refine His people, removing impurities (Isaiah 1:24-26).
-Restored Zion: A vision of a faithful city once again characterized by righteousness (Isaiah 1:26-27).

6. Contrast between the Wicked and the Righteous
-Corruption of Zion: The chapter contrasts Zion’s former glory with its current state of harlotry and corruption (Isaiah 1:21-23).
-Judgment of the Wicked: God warns that rebels and sinners will be destroyed (Isaiah 1:28-31).

Literary Structure

Literary Chiasmus for Isaiah Chapter 1

A. Introduction and indictment (verses 1-4)
B. Description of punishment and desolation (verses 5-9)
C. Rejection of empty worship (verses 10-15)
D. Call to repentance and offer of forgiveness (verses 16-20)
C'. Renewed indictment of corruption (verses 21-23)
B'. Promise of purification and restoration (verses 24-27)
A'. Final warning and judgment (verses 28-31)

Unit

Chapter Units Macro and Micro

Isaiah 1-39 Trouble at Home (Macro Unit)
Isaiah Chapter 1 serves as an introductory proclamation and sets the tone for the entire block of chapters 1-39, often referred to as the "Book of Judgment." This section addresses the social, moral, and religious failings of Judah and Jerusalem. Amid political instability and the threat from Assyria, this chapter highlights Judah's corruption, idolatry, and empty religious rituals. It calls for repentance and promises restoration if the people return to genuine worship. Isaiah 1 sets the tone for the entire block, emphasizing the need for a sincere transformation to avoid the consequences of divine judgment, even as external threats like Assyrian invasion loom. This chapter underscores the choice between continued rebellion and the path to recovery through repentance.

Isaiah 1-5: Judgment and Promised (Micro Unit)
As a smaller thematic unit, Isaiah chapters 1-5 focus on the imminent judgments coming upon Jerusalem and Judah due to their societal sins and the hypocrisy of their religious observances, chapter 1, as the opening of this unit, serves as a broad overview and indictment of the people's sins. It condemns their rebellion and the emptiness of their ritualistic worship, juxtaposing it with a call to ethical and just behavior. The chapter lays the groundwork for the more detailed prophecies and specific criticisms that Isaiah will articulate in the following chapters, focusing on themes like social injustice, false security, and the day of the Lord. Each chapter builds upon the previous to deepen the critique and call for a return to genuine faithfulness as opposed to mere ceremonial compliance.

BIFID

BIFID Structure by Avraham Gileadi

Ruin & Rebirth (Isaiah 1–5; 34–35)
Rebellion & Compliance (Isaiah 6–8; 36–40)
Punishment & Deliverance (Isaiah 9–12; 41–46)
Humiliation & Exaltation (Isaiah 13–23; 47)
Suffering & Salvation (Isaiah 24–27; 48–54)
Disloyalty & Loyalty (Isaiah 28–31; 55–59)
Disinheritance & Inheritance (Isaiah 32–33; 60–66)

"Ruin & Rebirth" Context and Role of Isaiah Chapter 1
In the "Ruin & Rebirth" structure, the initial chapters (Isaiah 1-5) serve to outline the societal and spiritual decline of Judah and Jerusalem and the upending calamity that will leave Judah in "ruins." These chapters vividly describe the societal decay—highlighting the people's sins, such as injustice, idolatry, and hypocrisy in religious observance. This period of ruin is characterized by vivid imagery of desolation and divine retribution to the wicked. For those who repent and achieve righteousness, then the promise of rebirth in Zion is extended.

Isaiah 34-35, paired with Isaiah 1:1-5, focuses on the theme of rebirth. These chapters shift from the depiction of universal judgment to the promise of salvation and the glorious restoration of Zion. This section paints a picture of a transformed world where natural deserts blossom and safety and joy replace fear and sorrow—a metaphorical and eschatological renewal following the ruin.

Role of Isaiah Chapter 1: Chapter 1 acts as an introductory overview to the entire sequence of "Ruin & Rebirth." It sets up the key issues at stake:

Societal Decay and Spiritual Apostasy: Isaiah begins by confronting Judah and Jerusalem with their sins, describing the nation as sick from head to toe.

Call to Repentance: Despite the harsh critique, chapter 1 also extends an invitation to repentance, promising cleansing and restoration if the people will only seek justice and correct their behaviors.

The Promise of Redemption: Even as it portrays ruin, chapter 1 lays the groundwork for rebirth, hinting at a hopeful future if the nation returns to righteousness.

In the "Ruin & Rebirth" BIFID, Isaiah 1 is crucial for establishing the reasons behind the impending judgment (ruin) while simultaneously setting the stage for the promised renewal (rebirth). It underscores the potential for transformation from a state of despair to one of hope, aligning with the broader themes of judgment and salvation that Isaiah explores throughout his prophecies.

Chapter 7
Verse by Verse

Isaiah 7:1

1 And it came to pass in the days of Ahaz son of Jotham son of Uzziah, king of Judah, Rezin king of Aram and Pekah son of Remalyahu, king of Israel, went up to Jerusalem to the war against her but they were not able to fight against her.

Hebrew

Hebrew (MT)
וַיְהִי בִּימֵי אָחָז בֶּן־יוֹתָם בֶּן־עֻזִּיָּהוּ מֶלֶךְ יְהוּדָה עָלָה רְצִין מֶלֶךְ־אֲרָם וּפֶקַח בֶּן־רְמַלְיָהוּ מֶלֶךְ־יִשְׂרָאֵל יְרוּשָׁלִַם לַמִּלְחָמָה עָלֶיהָ וְלֹא יָכֹל לְהִלָּחֵם עָלֶיהָ

Transliteration
way'hiyAnd it happenedRoot: הָיָה (hāyāh), to be, become—used here to introduce a historical narrative BiymëyIn the days ofRoot: יוֹם (yôm), day—expression of a historical time frame ächäzAhazRoot: אָחַז (’āchaz), to grasp, seize—name meaning 'he has grasped' BenSon ofRoot: בֵּן (bēn), son—used to denote lineage-yôtämJothamRoot: יְהוֹתָם (Yôtām), Yahweh is perfect—name of a king of Judah BenSon ofRoot: בֵּן (bēn), son—continuation of royal lineage-uZiYähûUzziahRoot: עֻזִּיָּה (ʿUzzîyāh), 'Yahweh is my strength'—former king of Judah melekh'King ofRoot: מֶלֶךְ (melekh), king—title of rulership-y'hûdähJudahRoot: יְהוּדָה (Yehûdāh), praise—name of the southern kingdom älähWent upRoot: עָלָה (‘ālāh), to ascend, go up—military movement or pilgrimage r'tziynRezinRoot: רְצִין (Retzîn), firm or strong—king of Aram (Syria) melekh'King ofRoot: מֶלֶךְ (melekh), king—title of rulership- And PekahRoot: פֶּקַח (Péqaḥ), to open eyes—name of the king of IsraelûfeqachAramRoot: אֲרָם (’Arām), Syria—northern neighbor and enemy of Judah BenSon ofRoot: בֵּן (bēn), son—continues the lineage of Israel's king-r'mal'yähûRemaliahRoot: רְמַלְיָהוּ (Rəmalyāhû), 'Yahweh has adorned'—father of Pekah melekh'King ofRoot: מֶלֶךְ (melekh), king—title of rulership-yis'räëlIsraelRoot: יִשְׂרָאֵל (Yisrā’ēl), God prevails—name of the northern kingdom y'rûshälaimTo JerusalemRoot: יְרוּשָׁלַ͏יִם (Yərûshālayim), city of peace—capital of Judah laMil'chämähTo battleRoot: מִלְחָמָה (milḥāmāh), battle, war—denotes military action or conflict äleyhäAgainst itRoot: עַל (ʿal), upon, against—preposition of opposition w'loBut notRoot: לֹא (lô), not—negation of the following verb yäkholWas ableRoot: יָכֹל (yākhol), to be able, prevail—often used for capability or success l'hiLächëmTo fightRoot: לָחַם (lācham), to fight, wage war—refers to actual engagement in battle äleyhäAgainst itRoot: עַל (ʿal), upon, against—same preposition, repeated for emphasis

Strong's Concordance
Now
וַיְהִ֡י (way·hî)
Conjunctive waw | Verb - Qal - Consecutive imperfect - third person masculine singular
Strong's 1961: To fall out, come to pass, become, be

in the days that
בִּימֵ֣י (bî·mê)
Preposition-b | Noun - masculine plural construct
Strong's 3117: A day

Ahaz
אָ֠חָז (’ā·ḥāz)
Noun - proper - masculine singular
Strong's 271: Ahaz -- 'he has grasped', two Israelites

son
בֶּן־ (ben-)
Noun - masculine singular construct
Strong's 1121: A son

of Jotham,
יוֹתָ֨ם (yō·w·ṯām)
Noun - proper - masculine singular
Strong's 3147: Jotham -- 'the LORD is perfect', three Israelites

the son
בֶּן־ (ben-)
Noun - masculine singular construct
Strong's 1121: A son

of Uzziah,
עֻזִּיָּ֜הוּ (‘uz·zî·yā·hū)
Noun - proper - masculine singular
Strong's 5818: Uzziah -- 'my strength is Yah', the name of several Israelites

[was] king
מֶ֣לֶךְ (me·leḵ)
Noun - masculine singular construct
Strong's 4428: A king

of Judah,
יְהוּדָ֗ה (yə·hū·ḏāh)
Noun - proper - masculine singular
Strong's 3063: Judah -- 'praised', a son of Jacob, also the southern kingdom, also four Israelites

Rezin
רְצִ֣ין (rə·ṣîn)
Noun - proper - masculine singular
Strong's 7526: Rezin -- a king of Aram (Syria), also an Israelite

king
מֶֽלֶךְ־ (me·leḵ-)
Noun - masculine singular construct
Strong's 4428: A king

of Aram
אֲ֠רָם (’ă·rām)
Noun - proper - feminine singular
Strong's 758: Aram -- Syria

marched up
עָלָ֣ה (‘ā·lāh)
Verb - Qal - Perfect - third person masculine singular
Strong's 5927: To ascend, in, actively

to [wage] war
לַמִּלְחָמָ֖ה (lam·mil·ḥā·māh)
Preposition-l, Article | Noun - feminine singular
Strong's 4421: A battle, war

against
עָלֶ֑יהָ (‘ā·le·hā)
Preposition | third person feminine singular
Strong's 5921: Above, over, upon, against

Jerusalem.
יְר֣וּשָׁלִַ֔ם (yə·rū·šā·lim)
Noun - proper - feminine singular
Strong's 3389: Jerusalem -- probably 'foundation of peace', capital city of all Israel

He was accompanied by Pekah
וּפֶ֨קַח (ū·p̄e·qaḥ)
Conjunctive waw | Noun - proper - masculine singular
Strong's 6492: Pekah -- 'opening', a king of Israel

son
בֶּן־ (ben-)
Noun - masculine singular construct
Strong's 1121: A son

of Remaliah
רְמַלְיָ֤הוּ (rə·mal·yā·hū)
Noun - proper - masculine singular
Strong's 7425: Remaliah -- father of King Pekah of Israel

the king
מֶֽלֶךְ־ (me·leḵ-)
Noun - masculine singular construct
Strong's 4428: A king

of Israel,
יִשְׂרָאֵל֙ (yiś·rā·’êl)
Noun - proper - masculine singular
Strong's 3478: Israel -- 'God strives', another name of Jacob and his desc

but he could
יָכֹ֖ל (yā·ḵōl)
Verb - Qal - Perfect - third person masculine singular
Strong's 3201: To be able, have power

not
וְלֹ֥א (wə·lō)
Conjunctive waw | Adverb - Negative particle
Strong's 3808: Not, no

overpower
לְהִלָּחֵ֥ם (lə·hil·lā·ḥêm)
Preposition-l | Verb - Nifal - Infinitive construct
Strong's 3898: To feed on, to consume, to battle

[the city].
עָלֶֽיהָ׃ (‘ā·le·hā)
Preposition | third person feminine singular
Strong's 5921: Above, over, upon, against

Translations

IIT - The vision of Isaiah the son of Amoz which he beheld concerning Judea and Jerusalem during the reigns of Uzziah, Jotham, Ahaz, and Hezekiah, kings of Judah.

BSB - This is the vision concerning Judah and Jerusalem that Isaiah son of Amoz saw during the reigns of Uzziah, Jotham, Ahaz, and Hezekiah, kings of Judah.

ESV - The vision of Isaiah the son of Amoz, which he saw concerning Judah and Jerusalem in the days of Uzziah, Jotham, Ahaz, and Hezekiah, kings of Judah.

NIV - The vision concerning Judah and Jerusalem that Isaiah son of Amoz saw during the reigns of Uzziah, Jotham, Ahaz, and Hezekiah, kings of Judah.

NASB - The vision concerning Judah and Jerusalem that Isaiah son of Amoz saw during the reigns of Uzziah, Jotham, Ahaz, and Hezekiah, kings of Judah.

BST - The vision which Esaias the son of Amos saw, which he saw against Juda, and against Jerusalem, in the reign of Ozias, and Joatham, and Achaz, and Ezekias, who reigned over Judea.

YLT - The Visions of Isaiah son of Amoz, that he hath seen concerning Judah and Jerusalem, in the days of Uzziah, Jotham, Ahaz, Hezekiah, kings of Judah.

Chabad - The vision of Isaiah the son of Amoz, which he saw concerning Judah and Jerusalem, in the days of Uzziah, Jotham, Ahaz, [and] Hezekiah, kings of Judah.

Alter - The vision of Isaiah son of Amoz that he saw concerning Judah and Jerusalem in the days of Uzziah, Jotham, Ahaz, Hezekiah, kings of Judah.

Wordlinks

Vision (חָזוֹן – chazon)
Isaiah 1:1 – The vision (חָזוֹן) of Isaiah the son of Amoz…
Isaiah 29:7 – …shall be as a dream of a night vision (חָזוֹן).
Isaiah 30:10 – …prophesy visions (חֲזוֹת) (illusions).

Judah (יְהוּדָה – yehudah)
Isaiah 1:1 – The vision concerning Judah (יְהוּדָה) and Jerusalem…
Isaiah 1:7 – Your country is desolate… and the daughter of Judah (יְהוּדָה) is left…
Isaiah 3:8 – For Jerusalem has stumbled and Judah (יְהוּדָה) has fallen…
Isaiah 5:7 – And the men of Judah (יְהוּדָה) are His pleasant plant…
Isaiah 7:6 – Let us go up against Judah (יְהוּדָה) and harass it…
Isaiah 8:8 – …He will overflow and pass through, reaching up to the neck; and the spreading of his wings will fill the breadth of your land, O Immanuel—addressed to Judah (יְהוּדָה) in context
Isaiah 11:13 – Ephraim shall not envy Judah (יְהוּדָה), and Judah (יְהוּדָה) shall not harass Ephraim.
Isaiah 36:1 – Sennacherib king of Assyria came up against all the fortified cities of Judah (יְהוּדָה) and took them.
Isaiah 37:10 – Say to Hezekiah king of Judah (יְהוּדָה), “Do not let your God deceive you…”
Isaiah 44:26 – …who says of Jerusalem, ‘She shall be inhabited,’ and of the cities of Judah (יְהוּדָה), ‘They shall be built…’
Isaiah 48:1 – Hear this, O house of Jacob, who are called by the name of Israel, and have come from the waters of Judah (יְהוּדָה)…

Jerusalem (יְרוּשָׁלִַם – yerushalayim)
Isaiah 1:1 – The vision concerning Judah and Jerusalem (יְרוּשָׁלִַם)…
Isaiah 2:1 – The word that Isaiah the son of Amoz saw concerning Judah and Jerusalem (יְרוּשָׁלִַם)…
Isaiah 3:8 – For Jerusalem (יְרוּשָׁלִַם) has stumbled…
Isaiah 4:3 – He who is left in Zion and remains in Jerusalem (יְרוּשָׁלִַם) shall be called holy…
Isaiah 10:10–11 – …as my hand has found the kingdoms of the idols… shall I not do to Jerusalem (יְרוּשָׁלִַם) and her idols as I have done to Samaria…
Isaiah 22:21 – I will clothe him with your robe and strengthen him… and he shall be a father to the inhabitants of Jerusalem (יְרוּשָׁלִַם)…
Isaiah 24:23 – …before His elders will be glory in Jerusalem (יְרוּשָׁלִַם).
Isaiah 30:19 – For the people shall dwell in Zion at Jerusalem (יְרוּשָׁלִַם)…
Isaiah 31:5 – Like birds flying about, so will the LORD of Hosts defend Jerusalem (יְרוּשָׁלִַם)…
Isaiah 33:20 – Look upon Zion, the city of our appointed feasts; your eyes will see Jerusalem (יְרוּשָׁלִַם)…
Isaiah 36:2 – The king of Assyria sent the Rabshakeh… to the conduit of the upper pool on the highway to the Fuller’s Field—before Jerusalem (יְרוּשָׁלִַם).
Isaiah 62:1 – For Zion’s sake I will not hold My peace, and for Jerusalem’s (יְרוּשָׁלִַם) sake I will not rest…
Isaiah 66:10 – Rejoice with Jerusalem (יְרוּשָׁלִַם) and be glad with her, all you who love her…

Isaiah 7:2

2 And it was told to the house of David, saying, Aram has rested upon Ephraim, and his heart shook, and the heart of his people, like the shaking of the trees of the forest before the wind.

Hebrew

Hebrew
וַיֻּגַּד לְבֵית דָּוִד לֵאמֹר נָחָה אֲרָם עַל־אֶפְרָיִם וַיָּנַע לְבָבוֹ וּלְבַב עַמּוֹ כְּנוֹעַ עֲצֵי־יַעַר מִפְּנֵי־רוּחַ

Transliteration
waYuGadAnd it was toldRoot: נָגַד (nāgad), to report, declare—used for delivering a message or official news l'vëytTo the house ofRoot: בַּיִת (bayit), house—refers to the royal house or dynasty DäwidDavidRoot: דָּוִד (Dāwid), beloved—refers here to the Davidic monarchy in Judah lëmorSayingRoot: אָמַר (’āmar), to say—introduces the report nächähAram has restedRoot: נוּחַ (nûaḥ), to rest, settle—indicates strategic positioning or alliance áräm al-ef'räyimUpon EphraimRoot: אֶפְרַיִם (’Efrayim), fruitful—refers to the northern kingdom of Israel waYänaAnd his heart trembledRoot: נוּעַ (nûa‘), to shake, quiver—used for fear or instability l'vävôHis heartRoot: לֵב (lēv), heart—seat of emotion and thought ûl'vavAnd the heart ofRoot: לֵב (lēv), heart—used again, now corporately of the people aMôHis peopleRoot: עַם (‘am), people—refers to the nation of Judah K'nôªLike the shaking ofRoot: נוּעַ (nûa‘), to shake—simile of trembling trees átzëyTreesRoot: עֵץ (‘ēts), tree—metaphor for men or leaders, now in fearful motion-yaarOf the forestRoot: יַעַר (yā‘ar), forest—evokes natural imagery of fear in nature miP'nëyBeforeRoot: פָּנֶה (pānēh), face, presence—used here as 'in front of' rûªchThe windRoot: רוּחַ (rûaḥ), wind, spirit—symbol of divine or natural force

Strong's Concordance
When it became known
וַיֻּגַּ֗ד (way·yug·gaḏ)
Conjunctive waw | Verb - Hofal - Consecutive imperfect - third person masculine singular
Strong's 5046: To be conspicuous

to the house
לְבֵ֤ית (lə·ḇêṯ)
Preposition-l | Noun - masculine singular construct
Strong's 1004: A house

of David
דָּוִד֙ (dā·wiḏ)
Noun - proper - masculine singular
Strong's 1732: David -- perhaps 'beloved one', a son of Jesse

that Aram
אֲרָ֖ם (’ă·rām)
Noun - proper - feminine singular
Strong's 758: Aram -- Syria

was in league with
נָ֥חָֽה (nā·ḥāh)
Verb - Qal - Perfect - third person feminine singular
Strong's 5117: To rest, settle down

Ephraim,
אֶפְרָ֑יִם (’ep̄·rā·yim)
Noun - proper - masculine singular
Strong's 669: Ephraim -- a son of Joseph, also his descendants and their territory

the hearts
לְבָבוֹ֙ (lə·ḇā·ḇōw)
Noun - masculine singular construct | third person masculine singular
Strong's 3824: Inner man, mind, will, heart

of Ahaz
וּלְבַ֣ב (ū·lə·ḇaḇ)
Conjunctive waw | Noun - masculine singular construct
Strong's 3824: Inner man, mind, will, heart

and his people
עַמּ֔וֹ (‘am·mōw)
Noun - masculine singular construct | third person masculine singular
Strong's 5971: A people, a tribe, troops, attendants, a flock

trembled
וַיָּ֤נַע (way·yā·na‘)
Conjunctive waw | Verb - Qal - Consecutive imperfect - third person masculine singular
Strong's 5128: To quiver, wave, waver, tremble, totter

like trees
עֲצֵי־ (‘ă·ṣê-)
Noun - masculine plural construct
Strong's 6086: Tree, trees, wood

in the forest
יַ֖עַר (ya·‘ar)
Noun - masculine singular
Strong's 3293: A copse of bushes, a forest, honey in the comb

shaken
כְּנ֥וֹעַ (kə·nō·w·a‘)
Preposition-k | Verb - Qal - Infinitive construct
Strong's 5128: To quiver, wave, waver, tremble, totter

by the wind.
רֽוּחַ׃ (rū·aḥ)
Noun - common singular
Strong's 7307: Wind, breath, exhalation, life, anger, unsubstantiality, a region of the sky, spirit

Translations

IIT - Hear, O heavens! Give heed, O earth! Jehovah has spoken: I have reared sons, brought them up, but they have revolted against me.

BSB - Listen, O heavens, and give ear, O earth, for the LORD has spoken: “I have raised children and brought them up, but they have rebelled against Me.

ESV - Hear, O heavens, and give ear, O earth; for the Lord has spoken: “Children have I reared and brought up, but they have rebelled against me.

NIV - Hear me, you heavens! Listen, earth! For the Lord has spoken: “I reared children and brought them up, but they have rebelled against me.

NASB - Hear me, you heavens! Listen, earth! For the Lord has spoken: “I reared children and brought them up, but they have rebelled against me.

BST - Hear, O heaven, and hearken, O earth: for the Lord has spoken, saying, I have begotten and reared up children, but they have rebelled against me.

YLT - Hear, O heavens, and give ear, O earth, For Jehovah hath spoken: Sons I have nourished and brought up, And they—they transgressed against Me.

Chabad - Hear, O heavens, and give ear, O earth, for the Lord has spoken; Children I have raised and exalted, yet they have rebelled against Me.

Alter - Hear, O heavens, and give ear, O earth, for the LORD has spoken. Sons I have nurtured and raised but they rebelled against Me.

Parallelism

Parallelism

A. Listen – Give ear – Spoken
B. Heavens – Earth
C. Raised children – Brought them up
D. I have raised – They rebelled

Synonymous Parallelism

A. Listen – give ear:
These two verbs are parallel expressions that both mean “to hear attentively,” emphasizing the seriousness of the divine announcement. It reinforces the poetic rhythm and calls for full attention.

B. Heavens – Earth:
This pairing extends the audience to the entire cosmos, a rhetorical device that universalizes the message. Both elements serve as witnesses, drawing from Deuteronomic legal tradition (cf. Deut. 32:1).

Antithetic Parallelism

C. Raised children – brought them up:
The repetition underscores God's nurturing relationship with Israel. Though similar in meaning, "raised" may emphasize origination, while "brought them up" implies maturation or development. The repetition deepens the emotional weight.

D. I have raised – They rebelled:
A striking contrast. God’s faithful parenting is met with betrayal. This reversal sets the tone for the book, establishing divine justice in response to covenantal breach.

Literary Devices

Apostrophe:
The verse begins with a dramatic address to the “heavens” and “earth,” personifying them as sentient beings. This adds solemnity and places the prophetic message in the courtroom of creation.

Personification:
"Heavens" and "earth" are given the capacity to listen and hear. This poetic device elevates the scene, indicating that even inanimate creation bears witness to the covenant and its breach.

Metaphor:
God is portrayed as a parent, and Israel as children. This metaphor introduces an emotional and relational dynamic, rather than a mere legal one. It signals deep affection—and disappointment.

Wordlinks

Listen (שִׁמְעוּ – shimʿû)
Root: שׁמע – to hear, listen, obey
Isaiah 1:2 – Listen (שִׁמְעוּ), O heavens…
Isaiah 1:10 – Hear (שִׁמְעוּ) the word of the LORD, you rulers of Sodom…
Isaiah 6:9 – “Keep on hearing (שָׁמ֣וֹעַ תִּשְׁמָעוּ), but do not understand…”
Isaiah 28:23 – Give ear and hear (שִׁמְעוּ) my voice…
Isaiah 32:9 – Rise up, you women who are at ease, hear (שְׁמַעְנָה) my voice…
Isaiah 34:1 – Come near, O nations, to hear (שִׁמְעוּ)…
Isaiah 46:3 – Hear (שִׁמְעוּ) Me, O house of Jacob…
Isaiah 48:1 – Hear (שִׁמְעוּ) this, O house of Jacob…
Isaiah 51:1 – Hear (שִׁמְעוּ) Me, you who pursue righteousness…
Isaiah 55:3 – Incline your ear and come to Me; hear (שִׁמְעוּ), that your soul may live…
Isaiah 66:5 – Hear (שִׁמְעוּ) the word of the LORD, you who tremble at His word…

Give ear (הַאֲזִינִי – ha’ăzîni)
Root: אזן – to give ear, pay close attention (more intense than שׁמע)
Isaiah 1:2 – Give ear (הַאֲזִינִי), O earth…
Isaiah 10:30 – Cry aloud with your voice, O daughter of Gallim! Give ear (הַאֲזִינִי), Laishah…
Isaiah 32:9 – …give ear (הַאֲזֵנָה) to my speech, you complacent daughters…
Isaiah 34:1 – O peoples, give ear (הַאֲקְשִׁיבוּ) – same root concept
Isaiah 49:1 – Give ear (הַאֲקְשִׁיבוּ), O peoples from afar…
Isaiah 51:4 – Give ear (הַאֲקְשִׁיבוּ) to Me, O My people…
Isaiah 64:9 (MT 64:8) – Be not angry very sore, O LORD… neither remember iniquity forever (context: plea to “listen” though verb isn’t exact)

Raised (גִּדַּלְתִּי – giddaltî)
Root: גדל – to grow, make great, magnify
Isaiah 1:2 – I have raised (גִּדַּלְתִּי) children…
Isaiah 23:4 – …I have not labored (parallel verb), I have not brought up (גִּדַּלְתִּי) young men…
Isaiah 49:21 – “Who has brought up (גִּדַּל) these? Behold, I was bereaved…
Isaiah 57:10 – …You were wearied in the length of your way; yet you did not say, ‘There is no hope.’ You have found the life of your hand; therefore you were not grieved (contrast of self-exalting vs. raising children in the Lord’s way)
(note: other forms like “magnify” or “made great” can also stem from גדל)

Rebelled (פָּשְׁעוּ – pāshaʿû)
Root: פשע – to transgress, rebel (moral or covenantal breach)
Isaiah 1:2 – …but they have rebelled (פָּשְׁעוּ) against Me.
Isaiah 1:28 – But transgressors (פֹּשְׁעִים) and sinners shall be crushed together…
Isaiah 43:27 – Your first father sinned, and your mediators have rebelled (פָּשְׁעוּ) against Me.
Isaiah 46:8 – Remember this… you transgressors (פֹּשְׁעִים)!
Isaiah 53:12 – …He bore the sin of many and made intercession for the transgressors (פֹּשְׁעִים).
Isaiah 57:4 – Are you not children of transgression (פֶּשַׁע), offspring of deceit?
Isaiah 59:13 – Transgressing (פָּשַׁע) and lying against the LORD…
Isaiah 66:24 – …the corpses of the men who have transgressed (פָּשְׁעוּ) against Me…

Isaiah 7:3

3 And YHWH said to Isaiah, Go out to meet Ahaz, you and Shear-Yashuv your son, to the end of the conduit of the upper pool, to the highway of the launderer’s field.

Hebrew

Hebrew
וַיֹּאמֶר יְהוָה אֶל־יְשַׁעְיָהוּ צֵא־נָא לִקְרַאת אָחָז אַתָּה וּשְׁאָר יָשׁוּב בְּנֶךָ אֶל־קְצֵה תְּעָלַת הַבְּרֵכָה הָעֶלְיוֹנָה אֶל־מְסִלַּת שְׂדֵה כוֹבֵס

Transliteration
waYomerAnd YHWH saidRoot: אָמַר (’āmar), to say—divine command or revelation y'hwähYHWHRoot: יהוה (YHWH), covenant name of God—speaker of prophetic commission el-y'sha'yähûTo IsaiahRoot: יְשַׁעְיָהוּ (Yəsha‘yāhû), 'Yahweh is salvation'—name of the prophet tzë-näGo outRoot: יָצָא (yātzā’), to go out—commission to leave and meet the king liq'ratTo meetRoot: קָרָא (qārā’), to encounter, confront—used of arranged or prophetic meetings ächäzAhazRoot: אָחַז (’āchaz), to grasp—name of the king of Judah aTähYouRoot: אַתָּה (’attāh), you (masculine singular)—directly addressing Isaiah ûsh'är yäshûvAnd Shear-JashubRoot: שְׁאָר יָשׁוּב (shə’ār yashûv), 'a remnant shall return'—Isaiah’s son, symbolic name B'nekhäYour sonRoot: בֵּן (ben), son—Isaiah’s child accompanying him as prophetic sign el-q'tzëhTo the end ofRoot: קָצֶה (qātzeh), extremity, end—used for geographic locations or boundaries T'älatThe conduitRoot: תְּעָלָה (tə‘ālāh), conduit, channel—likely a water system for the city haB'rëkhähOf the upperRoot: עָלָה (‘ālāh), to ascend—used to describe elevation or higher position häel'yônähPoolRoot: בְּרֵכָה (bərekhāh), pool, reservoir—used for storing or collecting water el-m'šiLatTo the highwayRoot: מְסִלָּה (məsillāh), highway, path—formal or royal road s'dëhOf the fieldRoot: שָׂדֶה (sādeh), field, open land—often used for agriculture or pasture khôvëšOf the laundererRoot: כָּבַס (kāvas), to wash, clean—profession of cleansing garments in water

Strong's Concordance

Then the LORD
יְהוָה֮ (Yah·weh)
Noun - proper - masculine singular
Strong's 3068: LORD -- the proper name of the God of Israel

said
וַיֹּ֣אמֶר (way·yō·mer)
Conjunctive waw | Verb - Qal - Consecutive imperfect - third person masculine singular
Strong's 559: To utter, say

to
אֶֽל־ (’el-)
Preposition
Strong's 413: Near, with, among, to

Isaiah,
יְשַׁעְיָהוּ֒ (yə·ša‘·yā·hū)
Noun - proper - masculine singular
Strong's 3470: Isaiah -- 'salvation of Yah', four Israelites

“Go out
צֵא־ (ṣê-)
Verb - Qal - Imperative - masculine singular
Strong's 3318: To go, bring, out, direct and proxim

with your son
בְּנֶ֑ךָ (bə·ne·ḵā)
Noun - masculine singular construct | second person masculine singular
Strong's 1121: A son

Shear-jashub
יָשׁ֣וּב (yā·šūḇ)
Conjunctive waw | Noun - proper - masculine singular
Strong's 7610: Shear-jashub -- 'a remnant shall return', son of Isaiah

to meet
לִקְרַ֣את (liq·raṯ)
Preposition-l | Verb - Qal - Infinitive construct
Strong's 7125: Against he come, help, meet, seek, to, in the way

Ahaz
אָחָ֔ז (’ā·ḥāz)
Noun - proper - masculine singular
Strong's 271: Ahaz -- 'he has grasped', two Israelites

at
אֶל־ (’el-)
Preposition
Strong's 413: Near, with, among, to

the end
קְצֵ֗ה (qə·ṣêh)
Noun - masculine singular construct
Strong's 7097: End, extremity

of the aqueduct
תְּעָלַת֙ (tə·‘ā·laṯ)
Noun - feminine singular construct
Strong's 8585: A channel, a bandage, plaster

[that feeds] the upper
הָעֶלְיוֹנָ֔ה (hā·‘el·yō·w·nāh)
Article | Adjective - feminine singular
Strong's 5945: An elevation, lofty, as title, the Supreme

pool,
הַבְּרֵכָ֣ה (hab·bə·rê·ḵāh)
Article | Noun - feminine singular
Strong's 1295: A pool, pond

on
אֶל־ (’el-)
Preposition
Strong's 413: Near, with, among, to

the road
מְסִלַּ֖ת (mə·sil·laṯ)
Noun - feminine singular construct
Strong's 4546: A thoroughfare, a viaduct, a staircase

to the Launderer’s
כוֹבֵֽס׃ (ḵō·w·ḇês)
Verb - Qal - Participle - masculine singular
Strong's 3526: To trample, to wash

Field,
שְׂדֵ֥ה (śə·ḏêh)
Noun - masculine singular construct
Strong's 7704: Field, land

Translations

IIT - The ox knows its owner, the ass its master’s stall, but Israel does not know; my people are insensible.

BSB - The ox knows its owner, and the donkey its master’s manger, but Israel does not know; My people do not understand.

ESV - The ox knows its owner, and the donkey its master's crib, but Israel does not know; my people do not understand.

NIV - The ox knows its master, the donkey its owner’s manger, but Israel does not know; my people do not understand.

NASB - The ox knows its master, and the donkey its owner’s manger, but Israel does not know; my people do not understand.

BST - The ox knows his owner, and the ass his master's crib: but Israel does not know me, and the people has not regarded me.

YLT - An ox hath known its owner, And an ass the crib of its master, Israel hath not known, My people hath not understood.

Chabad - An ox knows his owner and a donkey his master's crib; Israel does not know, my people does not consider.

Alter - The ox knows its owner and the donkey its master’s stall. Israel did not know, my people did not pay heed.

Parallelism

Parallelism

A. Ox – Donkey
B. Owner – Master's manger
C. Knows – Understands
D. Animals know – Israel does not know

Synonymous Parallelism

A. Ox – Donkey:
Two domesticated, humble animals are paired. The use of common beasts of burden emphasizes simplicity and instinct—creatures without high intellect who still recognize their source of care.
B. Owner – Master’s manger:
These phrases reinforce relationship and provision. “Owner” points to authority and relationship; “manger” suggests a place of feeding, provision, and security. Together, they depict basic recognition of the hand that feeds and guides.
C. Knows – Understands:
These are often paired in Hebrew poetry to show two dimensions: recognition and comprehension. “Know” (יָדַע yadaʿ) suggests relationship and loyalty; “understand” (בִּין bin) conveys deeper insight. Israel has lost both.

Antithetic Parallelism

D. Animals know – Israel does not know:
This is a sharp irony. The comparison flips expectations: the irrational beasts are wiser than God's own people. The rebuke is cutting—those with covenantal privileges fail where animals succeed.

Literary Devices

Irony:
The rhetorical sting comes from the reversal: animals show more loyalty and recognition than the covenant nation. This sharp irony highlights Israel’s spiritual blindness.
Metaphor:
The "owner" and "manger" are metaphors for God and His provision. The image implies that Israel should recognize God as the source of sustenance and belonging—just as a beast returns to its feeding place.
Personification:
Israel is personified as a willfully ignorant being—one that should know better, but does not.
Ellipsis (Implied Subject):
“But Israel does not know; My people do not understand.” The ellipsis creates emphasis—what is not said (the object of knowing) makes the absence more dramatic. It forces the reader to ask: What is it they don't know? (Answer: their God.)

Thematic Significance

Spiritual Blindness:
Israel’s failure is not due to lack of teaching or provision, but lack of recognition and discernment. The verse critiques a heart-level estrangement, not just a lapse in behavior.
Reversal of Expectation:
The comparison to animals underscores how deeply Israel has fallen. In covenantal theology, humans are made in God's image and entrusted with dominion—yet here, even the animals are more faithful.
Covenantal Neglect:
“My people” is a tender phrase, loaded with covenant meaning (cf. Hosea 1–2). The failure of “My people” to know their God is a tragic betrayal of that special relationship.

Wordlinks

Know (יָדַע – yādaʿ)
Isaiah 1:3 – The ox knows (יָדַע) its owner… but Israel does not know (לֹא יָדַע)…
Isaiah 5:13 – Therefore My people go into exile for lack of knowledge (בְּלִי־דָעַת)…
Isaiah 19:21 – The LORD will make Himself known (וְנוֹדַע) to Egypt…
Isaiah 29:16 – Shall the thing made say of him who made it, “He did not understand” (לֹא יָבִין)? – same concept as knowledge
Isaiah 41:20 – That they may see and know (וְיֵדְעוּ), consider and understand together…
Isaiah 43:10 – …that you may know (תֵדְעוּ) and believe Me…
Isaiah 45:3 – …that you may know (לְמַעַן תֵּדַע) that I, the LORD, call you by your name…
Isaiah 52:6 – …My people shall know (יֵדְעוּ) My name…
Isaiah 53:11 – By His knowledge (דַּעְתּוֹ) My righteous Servant will justify many…
Isaiah 58:2 – They seek Me daily and delight to know (לָדַעַת) My ways…

People (עַם – ʿam)
Isaiah 1:3 – My people (עַמִּי) do not understand.
Isaiah 1:4 – Ah, sinful nation, a people (עָם) laden with iniquity…
Isaiah 3:12 – O My people, your guides lead you astray…
Isaiah 5:13 – Therefore My people (עַמּוֹ) go into exile…
Isaiah 9:2 – The people (הָעָם) walking in darkness have seen a great light…
Isaiah 10:24 – Therefore, thus says the Lord GOD of Hosts: “O My people (עַמִּי) who dwell in Zion…”
Isaiah 25:8 – The Lord GOD will wipe away tears… and remove the disgrace of His people (עַמּוֹ)…
Isaiah 26:20 – Come, My people (עַמִּי), enter your chambers…
Isaiah 40:1 – “Comfort, comfort My people (עַמִּי),” says your God.
Isaiah 53:8 – …for the transgression of My people (עַמִּי) He was stricken…
Isaiah 65:10 – …a resting place for My people (לְעַמִּי) who seek Me…

Understand (בִּין – bîn)
Isaiah 1:3 – My people do not understand (לֹא הִתְבּוֹנָן)
Isaiah 6:9 – Hear indeed but do not understand (וְאַל־תָּבִין)…
Isaiah 27:11 – It is a people of no understanding (בִּינָה)…
Isaiah 28:9 – Whom will He teach knowledge? And to whom will He make to understand (יַבִּין) the message?
Isaiah 29:14 – The wisdom of their wise men shall perish, and the understanding (תְבוּנַת) of their prudent men shall be hidden.
Isaiah 29:16 – …Shall the thing made say of him who made it, “He did not understand” (לֹא יָבִין)?
Isaiah 32:4 – The heart of the rash will understand (יָבִין) knowledge…
Isaiah 40:14 – With whom did He take counsel, and who instructed Him and taught Him in the path of justice, and taught Him knowledge, and showed Him the way of understanding (וּבִינָה)?
Isaiah 56:11 – …They are greedy dogs that never have enough, and they are shepherds who cannot understand (לֹא יָדְעוּ הָבִין)…

Visuals

Isaiah 7:4

4 And you shall say to him, Guard yourself and be calm. Do not fear, and let your heart not be faint because of the two tails of these smoking firebrands, in the burning anger of Rezin and Aram and the son of Remaliah.

Hebrew

Hebrew
וְאָמַרְתָּ אֵלָיו הִשָּׁמֵר וְהַשְׁקֵט אַל־תִּירָא וּלְבָבְךָ אַל־יֵרַךְ מִשְּׁנֵי זַנְבוֹת הָאוּדִים הָעֲשֵׁנִים הָאֵלֶּה בָּחֳרִי־אַף רְצִין וַאֲרָם וּבֶן־רְמַלְיָהוּ

Transliteration
w'ämar'TäAnd sayRoot: אָמַר (’āmar), to say—continuing the prophetic commission ëläywTo himRoot: אֵל (’el) + suffix, to him—refers to King Ahaz hiSHämërBe carefulRoot: שָׁמַר (shāmar), to guard, keep—used here as a caution or alert w'hash'qëţAnd be quietRoot: שָׁקַט (shāqat), to be still, calm—command to remain composed al-TiyräDo not fearRoot: יָרֵא (yārē’), to fear, be afraid—common phrase in divine reassurance ûl'väv'khä al-yërakh'And let not your heart be faintRoot: רָכַךְ (rākakh), to be soft, faint-hearted—emotional weakening from fear miSH'nëyBecause ofRoot: מִן (min), from, because of—introduces cause or source zan'vôtThe two tailsRoot: זָנָב (zānāv), tail—metaphor for weak remnants of enemy power häûdiymOf these smokingRoot: עָשַׁן (‘āshan), to smoke—represents fleeting threat or anger häáshëniymFirebrandsRoot: אָשֵׁשׁ (’āshēsh), firebrand—symbol of extinguished or smoldering threat häëLehTheseRoot: אֵלֶּה (’ēleh), these—points to specific enemies Bächóriy-afBecause of the burning angerRoot: חָרָה (chārāh), to burn—refers to divine or human wrath r'tziynOf RezinRoot: רְצִין (Retzîn), strong—king of Aram (Syria) waárämAnd AramRoot: אֲרָם (’Arām), Syria—geopolitical enemy of Judah ûven-r'mal'yähûAnd the son of RemaliahRoot: רְמַלְיָהוּ (Rəmalyāhû), Yahweh has adorned—father of Pekah, king of Israel

Strong's Concordance

and say
וְאָמַרְתָּ֣ (wə·’ā·mar·tā)
Conjunctive waw | Verb - Qal - Conjunctive perfect - second person masculine singular
Strong's 559: To utter, say

to him:
אֵ֠לָיו (’ê·lāw)
Preposition | third person masculine singular
Strong's 413: Near, with, among, to

‘Calm down
הִשָּׁמֵ֨ר (hiš·šā·mêr)
Verb - Nifal - Imperative - masculine singular
Strong's 8104: To hedge about, guard, to protect, attend to

and be quiet.
וְהַשְׁקֵ֜ט (wə·haš·qêṭ)
Conjunctive waw | Verb - Hifil - Imperative - masculine singular
Strong's 8252: To be quiet or undisturbed

Do not
אַל־ (’al-)
Adverb
Strong's 408: Not

be afraid
תִּירָ֗א (tî·rā)
Verb - Qal - Imperfect - second person masculine singular
Strong's 3372: To fear, to revere, caus, to frighten

or fainthearted
וּלְבָבְךָ֙ (ū·lə·ḇā·ḇə·ḵā)
Conjunctive waw | Noun - masculine singular construct | second person masculine singular
Strong's 3824: Inner man, mind, will, heart

over these
הָאֵ֑לֶּה (hā·’êl·leh)
Article | Pronoun - common plural
Strong's 428: These, those

two
מִשְּׁנֵ֨י (miš·šə·nê)
Preposition-m | Number - mdc
Strong's 8147: Two (a cardinal number)

smoldering
הָעֲשֵׁנִ֖ים (hā·‘ă·šê·nîm)
Article | Noun - masculine plural
Strong's 6226: Smoking

stubs
זַנְב֧וֹת (zan·ḇō·wṯ)
Noun - masculine plural construct
Strong's 2180: Tail, end, stump

of firewood,
הָאוּדִ֛ים (hā·’ū·ḏîm)
Article | Noun - masculine plural
Strong's 181: A brand, firebrand

over the fierce
בָּחֳרִי־ (bā·ḥo·rî-)
Preposition-b | Noun - masculine singular construct
Strong's 2750: A burning, anger

anger
אַ֛ף (’ap̄)
Noun - masculine singular construct
Strong's 639: The nose, nostril, the face, a person, ire

of Rezin
רְצִ֥ין (rə·ṣîn)
Noun - proper - masculine singular
Strong's 7526: Rezin -- a king of Aram (Syria), also an Israelite

and Aram
וַאֲרָ֖ם (wa·’ă·rām)
Conjunctive waw | Noun - proper - feminine singular
Strong's 758: Aram -- Syria

and of the son
וּבֶן־ (ū·ḇen-)
Conjunctive waw | Noun - masculine singular construct
Strong's 1121: A son

of Remaliah.
רְמַלְיָֽהוּ׃ (rə·mal·yā·hū)
Noun - proper - masculine singular
Strong's 7425: Remaliah -- father of King Pekah of Israel