the Third Sunday after Easter
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Isaiah 7:12
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- CondensedParallel Translations
But Ahaz replied, “I will not ask. I will not test the Lord.”
But Achaz said, I will not ask, neither will I tempt the LORD.
But Ahaz said, I will not ask, neither will I tempt the Lord .
But Ahaz said, "I will not ask, and I will not put the Lord to the test."
But Ahaz said, "I will not ask, nor will I put the LORD to the test!"
But Ahaz said, "I will not ask for a sign or test the Lord ."
But Ahaz said, "I will not ask, nor will I test the LORD!"
But Ahaz said, I will not ask, neither will I tempt Yahweh.
But Ahaz sayd, I wil not aske, neither will I tempt the Lord.
But Ahaz said, "I will not ask, and I will not test Yahweh!"
But Ahaz replied, "I will not ask; I will not test the LORD."
"No, Lord ," Ahaz answered. "I won't test you!"
But Achaz answered, "I won't ask, I won't test Adonai ."
And Ahaz said, I will not ask, and will not tempt Jehovah.
But Ahaz said, "I will not ask for a sign as proof. I will not test the Lord ."
But Ahaz said, I will not ask, neither will I tempt the LORD my God.
Ahaz answered, "I will not ask for a sign. I refuse to put the Lord to the test."
But Ahaz said, "I will not ask, and I will not put Yahweh to the test."
But Ahaz said, I will not ask, nor will I tempt Jehovah.
The sayde Ahas: I will requyre none, nether will I tempte the LORDE.
But Ahaz said, I will not ask, neither will I tempt Jehovah.
But Ahaz said: 'I will not ask, neither will I try the LORD.'
But Ahaz sayd, I will not aske, neither will I tempt the Lord.
Then said Ahaz, I will require none, neither wyll I tempt the Lorde.
And Achaz said, I will not ask, neither will I tempt the Lord.
But Ahaz said, I will not ask, neither will I tempt the LORD.
And Achas seide, Y schal not axe, and Y schal not tempte the Lord.
But Ahaz said, I will not ask, neither will I tempt Yahweh.
But Ahaz said, I will not ask, neither will I tempt the LORD.
But Ahaz responded, "I don't want to ask; I don't want to put the Lord to a test."
But Ahaz said, "I will not ask, nor will I test the LORD!"
But the king refused. "No," he said, "I will not test the Lord like that."
But Ahaz said, "I will not ask. I will not test the Lord."
But Ahaz said, I will not ask, and I will not put the Lord to the test.
But Ahaz said, - I will not ask Nor will I put Yahweh to the proof.
And Achaz said: I will not ask, and I will not tempt the Lord.
But Ahaz said, "I will not ask, and I will not put the LORD to the test."
And Ahaz saith, `I do not ask nor try Jehovah.'
But Ahaz said, "I'd never do that. I'd never make demands like that on God !"
But Ahaz said, "I will not ask, nor will I test the LORD!"
Contextual Overview
Bible Verse Review
from Treasury of Scripure Knowledge
I will not ask: 2 Kings 16:15, 2 Chronicles 28:22
neither: Ezekiel 33:31
tempt: Deuteronomy 6:16, Malachi 3:15, Acts 5:9, 1 Corinthians 10:9
Reciprocal: Exodus 17:2 - wherefore Luke 8:49 - trouble Acts 15:10 - Why James 4:2 - because
Cross-References
For after seven days I will send rain on the earth for forty days and forty nights, for the destruction of every living thing which I have made on the face of the earth.
And for forty days the waters were over all the earth; and the waters were increased so that the ark was lifted up high over the earth.
And Moses went up the mountain, into the cloud, and was there for forty days and forty nights.
When I had gone up into the mountain to be given the stones on which was recorded the agreement which the Lord made with you, I was on the mountain for forty days and forty nights without taking food or drinking water.
And I went down on my face before the Lord, as at the first, for forty days and forty nights, without taking food or drinking water, because of all your sin, in doing evil in the eyes of the Lord and moving him to wrath.
And I was in the mountain, as at the first time, for forty days and forty nights; and again the ears of the Lord were open to my prayer, and he did not send destruction on you.
So he got up and took food and drink, and in the strength of that food he went on for forty days and nights, to Horeb, the mountain of God.
And after going without food for forty days and forty nights, he was in need of it.
Gill's Notes on the Bible
But Ahaz said, I will not ask,.... That is, a sign or miracle to be wrought; being unwilling to take the advice to be still and quiet, and make no preparation for war, or seek out for help from the Assyrians, and to rely upon the promise and power of God, and therefore chose not to have it confirmed by a sign; adding as an excuse,
neither will I tempt the Lord, by asking a sign; suggesting that this was contrary to the command of God, Deuteronomy 6:16 so pretending religion and reverence of God; whereas, to ask a sign of God, when it was offered, could not be reckoned a tempting him; but, on the contrary, to refuse one; when offered, argued great stubbornness and ingratitude, as Calvin well observes.
Barnes' Notes on the Bible
I will not ask - In this case Ahaz assumed the appearance of piety, or respect for the command of God. In Deuteronomy 6:16, it is written, ‘Thou shalt not tempt the Lord thy God;’ and Ahaz perhaps had this command in his eye. It was a professed reverence for God. But the true reason why he did not seek this sign was, that he had already entered into a negotiation with the king of Assyria to come and defend him; and that he was even stripping the temple of God of its silver and gold, to secure this assistance; 2 Kings 16:7-8. When people are depending on their own devices and resources, they are unwilling to seek aid from God; and it is not uncommon if they excuse their want of trust in him by some appearance of respect for religion.
Tempt - Try, or do a thing that shall provoke his displeasure, or seek his interposition in a case where he has not promised it. To tempt God is the same as to put him to the proof; to see whether he is able to perform what he proposed. It is evident, however, that here there would have been no “temptation” of God, since a sign had been offered him by the prophet in the name of God. ‘The answer of Ahaz can be regarded either as one of bitter scorn, as if he had said, “I will not put thy God to the proof, in which he will be found lacking. I will not embarrass thee by taking thee at thy word;” or as the language of a hypocrite who assumes the mask of reverence for God and his command.’ - “Hengstenberg.” Chrysostom and Calvin regard the latter as the correct interpretation. If it be asked here “why” Ahaz did not put Isaiah to the test, and “secure,” if possible, the divine confirmation to the assurance that Jerusalem would be safe, the following may be regarded as the probable reasons:
(1) He was secretly relying on the aid of Assyria. He believed that he could fortify the city, and distress the enemy by turning away the supply of water, so that they could not carry on a siege, and that all the further aid which he needed could be derived from the Assyrians.
(2) If the miracle had been “really performed,” it would have been a proof that Yahweh was the true God a proof which Ahaz had no desire of witnessing. He was a gross idolater; and he was not anxious to witness a demonstration which would have convinced him of the folly and sin of his own course of life.
(3) If the miracle could not be performed, as Ahaz seems to have supposed would be the case, then it would have done much to unsettle the confidence of the people, and to have produced agitation and alarm. It is probable that a considerable portion of the people were worshippers of Yahweh, and were looking to him for aid. The pious, and the great mass of those who conformed to the religion of their fathers, would have been totally disheartened; and this was a result which Ahaz had no desire to produce.
(4) Michaelis has suggested another reason, drawn from the character of idolatry. According to the prevailing notions at that period, every nation had its own gods. Those of one people were more, and those of another less powerful; see Isaiah 10:10-11; Isaiah 36:18-20; Isaiah 37:10-13. If a miracle had been performed, Ahaz might have believed that it was performed by the god of the country, who might have had the disposition, but not the power, to defend him. It would have been to the mind of the idolater no proof that the god of Syria or Samaria was not more powerful, and might not have easily overcome him. Ahaz seems to have regarded Yahweh as such a God - as one of the numerous gods which were to be worshipped, and perhaps as not the most powerful of the tutelary divinities of the nations. This was certainly the view of the surrounding idolaters Isaiah 10:10-11; Isaiah 36:18-20; and it is highly probable that this view prevailed among the idolatrous Israelites.
