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Isaya 7

tafsiri 7 · soma katika mapokeo 12.

NCB · Biblia Mpya ya Maafikiano

1It happened in the days of Ahaz the son of Jotham, the son of Uzziah, king of Judah, that Rezin the king of Aram and Pekah the son of Remaliah, king of Israel, went up to Jerusalem for war against it, but could not wage war against it. 2And 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. 3Then the LORD said to Isaiah, Go out now to meet Ahaz, you and Shear-jashub your son, at the end of the conduit of the upper pool, to the highway of the fuller's field; 4And say to him, Take heed and be quiet; do not fear, and do not let your heart be faint because of the two tails of these smoking firebrands, because of the fierce anger of Rezin and Aram, and the son of Remaliah. 5Because Aram has counseled evil against you, Ephraim and the son of Remaliah, saying, 6Let us go up against Judah, and let us tear it apart, and let us break it open for ourselves, and let us make the son of Tabeel reign as king in its midst. 7Thus says the Lord GOD: It will not stand, and it will not be. 8For the head of Aram is Damascus, and the head of Damascus is Rezin; and within sixty-five years Ephraim will be shattered from being a people. 9And the head of Ephraim is Samaria, and the head of Samaria is the son of Remaliah. If you do not stand firm in faith, surely you will not be established. 10And the LORD spoke again to Ahaz, saying, 11Ask for yourself a sign from the LORD your God; make deep the request, or make it high above. 12But Ahaz said, I will not ask, and I will not test the LORD. 13And he said, Hear now, house of David! Is it a small thing for you to weary men, that you will weary my God also? 14Therefore the Lord Himself will give you a sign: Look, the virgin will conceive and bear a son, and will call his name Immanuel. 15He will eat curds and honey, when he knows to reject the evil and choose the good. 16For before the boy knows to reject the evil and choose the good, the land whose two kings you abhor will be forsaken. 17The LORD will bring upon you, and upon your people, and upon your father's house, days that have not come since the day that Ephraim turned away from Judah—even the king of Assyria. 18It will happen in that day that the LORD will whistle for the fly that is at the end of the rivers of Egypt, and for the bee that is in the land of Assyria. 19And they will come and rest, all of them, in the desolate valleys, and in the clefts of the rocks, and on all the thornbushes, and on all the pastures. 20In that day the Lord will shave with a razor that is hired beyond the River, even with the king of Assyria, the head and the hair of the feet; and it will also consume the beard. 21It will happen in that day that a man will keep alive a young cow and two sheep. 22And it will happen, because of the abundance of milk they give, he will eat curds; for curds and honey will everyone eat who is left in the land. 23It will happen in that day that every place where there will be a thousand vines for a thousand silver pieces, will be for briers and for thorns. 24With arrows and with bow people will come there, because all the land will be briers and thorns. 25And all the hills that with the hoe are hoed, you will not go there for fear of briers and thorns; but it will be for the sending forth of oxen, and for the treading of sheep.

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  • Bikira au mwanamke kijana?

    Nomino ya Kiebrania almah katika Isaya 7:14 imesomwa kama 'mwanamke kijana' au 'bikira,' na Injili ya Mathayo inanukuu aya hiyo kwa kutumia neno la Kigiriki linalomaanisha bikira. Mzozo huu unagusa uzazi wa bikira, asili ya unabii, na jinsi Agano la Kale linavyosomwa katika ibada ya Kikristo.

Mambo ambayo mapokeo yanakubaliana

All traditions universally agree that the narrative details the Syro-Ephraimite coalition threatening Jerusalem, with Isaiah instructing King Ahaz not to fear, and that Yahweh will ultimately summon the king of Assyria, resulting in the agricultural and societal desolation of Judah. It is broadly affirmed that Ahaz's refusal to ask for a divine sign—claiming he will not test Yahweh—is an act of hypocritical unbelief masking a reliance on secular political alliances, which prompts Isaiah to… Ingia ili usome makubaliano kamili →

Inakubaliwa na walio wengi, lakini si wote

  • Ahaz's refusal to ask for a sign is an act of hypocritical unbelief masking a reliance on secular political alliances. (7 affirm)

Pale ambapo mapokeo yanatofautiana

  • The prophet announces the sign of Immanuel, a child to be born, before whose maturity the immediate political threat will end.

    catholic: AFFIRM; orthodox: AFFIRM; oriental-orthodox: AFFIRM; anglican: AFFIRM; lutheran: AFFIRM; reformed: AFFIRM; methodist: AFFIRM; anabaptist: QUALIFY; adventist: AFFIRM; restorationist: QUALIFY

  • The Septuagint translation of the Hebrew text as 'parthenos' (virgin) is the authoritative basis for interpreting the Immanuel prophecy.

    catholic: AFFIRM; orthodox: AFFIRM; lutheran: QUALIFY

  • The Immanuel prophecy is a direct, exclusively miraculous prediction of Christ's virgin birth, with no contemporary fulfillment in Ahaz's day.

    catholic: DENY; anglican: QUALIFY; lutheran: AFFIRM; reformed: AFFIRM; baptist: AFFIRM; methodist: DENY; pentecostal: QUALIFY; adventist: DENY; restorationist: AFFIRM

  • The Immanuel prophecy operates via dual fulfillment, serving as an immediate historical sign for Ahaz while finding its ultimate realization in Jesus Christ.

    catholic: AFFIRM; anglican: AFFIRM; reformed: DENY; baptist: DENY; methodist: AFFIRM; pentecostal: AFFIRM; adventist: AFFIRM; restorationist: DENY

  • The timeline of the two opposing kings forsaking the land applies to the immediate historical crisis, distinct from the distant messianic fulfillment of the virgin birth.

    catholic: DENY; methodist: AFFIRM; adventist: AFFIRM; restorationist: AFFIRM

  • The name Immanuel provides the prophetic foundation for the hypostatic union and the title Theotokos, affirming that the Virgin literally bore the eternal God.

    orthodox: AFFIRM; oriental-orthodox: AFFIRM; anglican: QUALIFY; lutheran: QUALIFY; reformed: QUALIFY

  • The prophesied child's diet of curds and honey proves that the incarnate Word assumed a genuine physical human nature requiring ordinary nourishment and development.

    catholic: AFFIRM; oriental-orthodox: AFFIRM; lutheran: QUALIFY; methodist: AFFIRM

  • The Immanuel sign christologically prophesies Jesus Christ establishing a spiritual, nonviolent kingdom.

    lutheran: QUALIFY; anabaptist: AFFIRM

  • The prophecy of Immanuel is a foundational text appointed for liturgical use to prepare congregations for the mystery of the Incarnation.

    catholic: AFFIRM; orthodox: AFFIRM; oriental-orthodox: AFFIRM; anglican: AFFIRM; lutheran: AFFIRM; methodist: AFFIRM; restorationist: DENY

  • The translation of Immanuel as 'God with us' provides devotional assurance of God's intimate presence, sustaining grace, and comfort in afflictions.

    oriental-orthodox: QUALIFY; anglican: QUALIFY; reformed: AFFIRM; baptist: AFFIRM; methodist: AFFIRM; pentecostal: QUALIFY; adventist: AFFIRM

  • The prophetic counsel to trust God rather than Assyria is a radical call to reject fear-driven politics and the pursuit of national security through military might.

    anglican: AFFIRM; lutheran: QUALIFY; reformed: QUALIFY; methodist: AFFIRM; anabaptist: AFFIRM; pentecostal: AFFIRM; restorationist: QUALIFY

Jinsi kila mapokeo yanavyoisoma

Kila usomaji ulizalishwa kwa kujitegemea — hakuna mapokeo yanayoona majibu ya mengine.

Catholic

In the context of the Syro-Ephraimite War, Rezin of Syria and Pekah of Israel form a coalition against Ahaz, king of Judah, causing widespread panic in Jerusalem (Isaiah 7:1-2). Isaiah is sent by God to Ahaz to assure him that the invasion will fail (7:3-9). To confirm this, Ahaz is invited to ask for a miraculous sign, but he refuses under a veneer of false piety (7:10-12). In response, God Himself provides the sign: a young woman will conceive and bear a son named Immanuel (7:14). The prophecy guarantees that before this child is old enough to discern good from evil (while eating a diet of curds and honey, reflecting a ravaged or simplified agricultural state), the dual threat of Syria and Ephraim will be removed (7:15-16). However, the chapter closes with a severe warning that God will subsequently use the Assyrian empire to bring unprecedented devastation upon Judah (7:17-25). Reception: Isaiah 7 is foundational for Catholic Christology and Mariology, acting as a paramount Old Testament witness to the Incarnation. The tradition heavily relies on the Septuagint translation of verse 14, which renders the Hebrew 'almah' (young woman) as 'parthenos' (virgin). Early Fathers like Irenaeus fiercely defended this translation against early critics who applied the prophecy merely to King Hezekiah, establishing verse 14 as the definitive prophecy of Mary's virginity and the divine conception. Irenaeus further argued that the child eating 'curds and honey' (7:15) was crucial proof against Docetism, demonstrating that the incarnate Christ assumed a true human body with natural developmental phases and needs. In the Latin West, verse 9 is of immense epistemological importance. Relying on the Septuagint translation ('If you do not believe, neither will you understand'), Augustine of Hippo made this verse the cornerstone of the theological principle 'crede ut intelligas' (believe so that you may understand), asserting that faith is the necessary prerequisite for rational comprehension of divine mysteries. In the Eastern Catholic and Syriac traditions, the emphasis is heavily liturgical and paradoxical. Ephrem the Syrian contrasts Ahaz's stubborn, faithless refusal to ask for a sign (7:12) with the ultimate sign given by God: the staggering paradox of Immanuel, where the infinite God is nourished on ordinary butter and honey (7:14-15).

Eastern Orthodox

Isaiah 7 details the Syro-Ephraimite crisis, wherein the kings of Aram (Syria) and Israel (Ephraim) ally to besiege Jerusalem and depose King Ahaz of Judah (vv. 1-6). The Lord sends the prophet Isaiah to assure Ahaz that this plot will fail (vv. 7-9). God invites Ahaz to ask for a sign to confirm this promise (vv. 10-11). When Ahaz refuses under the guise of false piety, thereby wearying God (vv. 12-13), the Lord bypasses him to give a sign to the entire House of David: a child named Immanuel ('God with us') will be born, and before he matures, the rival kings will be neutralized (vv. 14-16). However, because of Judah's lack of faith, God promises severe judgment upon the nation through the very Assyrian empire Ahaz intended to rely on, which will leave the land utterly desolate and overgrown with briers (vv. 17-25). Reception: Eastern Orthodox reception of Isaiah 7 centers unequivocally on verse 14, interpreted through the authoritative lens of the Septuagint (LXX) text. The LXX translates the Hebrew 'almah' as 'parthenos' (virgin). This specific translation is a cornerstone of Orthodox Christology and Mariology. Early Apologists and Fathers, such as Justin Martyr in his 'Dialogue with Trypho' and Irenaeus of Lyons in 'Against Heresies', fiercely defended the LXX 'parthenos' against interlocutors who argued the word meant only 'young woman' (neanis). John Chrysostom, in his 'Commentary on Isaiah', emphasizes the context of verses 11 and 14: God promises a 'sign' from the greatest depths or heights. Chrysostom argues that a natural conception by a young woman would not constitute a cosmic sign; the event must subvert the laws of nature—a true virgin birth—to qualify as a divine sign. Furthermore, the name 'Immanuel' ('God with us') directly informs the Orthodox dogmatic understanding of the Incarnation. It serves as prophetic bedrock for the Council of Ephesus's declaration of Mary as Theotokos (Birth-giver of God) and the Council of Chalcedon's definition of Christ's two natures, as the child born of the virgin is literally the eternal God entering human history.

Oriental Orthodox

In its immediate historical context, Isaiah 7 recounts the Syro-Ephraimite crisis. King Ahaz of Judah is terrified by the alliance of Rezin of Syria and Pekah of Israel, who seek to depose him. God sends the prophet Isaiah to Ahaz to demand faith and offer a divine sign. When Ahaz feigns piety and refuses to ask for a sign, Isaiah rebukes the house of David and delivers a foundational prophetic sign: a young woman (or virgin) will conceive and bear a son named Immanuel. The chapter continues by prophesying that before this child reaches the age of moral discernment, the threatening northern kingdoms will be destroyed, but Judah will soon face severe devastation at the hands of the Assyrians, reducing the agricultural land to briers and forcing the remnant to subsist on curds and honey. Reception: The Oriental Orthodox tradition reads Isaiah 7:14-15 as a paramount defense of the hypostatic union and the title Theotokos, filtering the text heavily through the first three Ecumenical Councils and the Christology of Athanasius and Cyril of Alexandria. Against any Nestorian division of Christ into two subjects, Cyril of Alexandria utilized verse 14 to insist that 'Immanuel' means God Himself was truly born of the Virgin, making her the Mother of God (Theotokos). The one born is not a human merely assumed or inspired by the Word, but the Word incarnate—the 'one incarnate nature of God the Word' (the Miaphysite formula). Furthermore, Athanasius of Alexandria focuses on verse 15, arguing that Immanuel eating 'butter and honey' serves as undeniable proof of Christ's genuine, consubstantial humanity. The Word did not take a phantom body, but a true human nature that developed and required earthly nourishment, existing perfectly entirely without sin.

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WEB · World English Bible

1In the days of Ahaz the son of Jotham, the son of Uzziah, king of Judah, Rezin the king of Syria and Pekah the son of Remaliah, king of Israel, went up to Jerusalem to war against it, but could not prevail against it. 2David’s house was told, “Syria is allied with Ephraim.” His heart trembled, and the heart of his people, as the trees of the forest tremble with the wind. 3Then Yahweh said to Isaiah, “Go out now to meet Ahaz, you, and Shearjashub your son, at the end of the conduit of the upper pool, on the highway of the fuller’s field. 4Tell him, ‘Be careful, and keep calm. Don’t be afraid, neither let your heart be faint because of these two tails of smoking torches, for the fierce anger of Rezin and Syria, and of the son of Remaliah. 5Because Syria, Ephraim, and the son of Remaliah, have plotted evil against you, saying, 6“Let’s go up against Judah, and tear it apart, and let’s divide it among ourselves, and set up a king within it, even the son of Tabeel.” 7This is what the Lord Yahweh says: “It shall not stand, neither shall it happen.” 8For the head of Syria is Damascus, and the head of Damascus is Rezin. Within sixty-five years Ephraim shall be broken in pieces, so that it shall not be a people. 9The head of Ephraim is Samaria, and the head of Samaria is Remaliah’s son. If you will not believe, surely you shall not be established.’” 10Yahweh spoke again to Ahaz, saying, 11“Ask a sign of Yahweh your God; ask it either in the depth, or in the height above.” 12But Ahaz said, “I won’t ask. I won’t tempt Yahweh.” 13He said, “Listen now, house of David. Is it not enough for you to try the patience of men, that you will try the patience of my God also? 14Therefore the Lord himself will give you a sign. Behold, the virgin will conceive, and bear a son, and shall call his name Immanuel. 15He shall eat butter and honey when he knows to refuse the evil and choose the good. 16For before the child knows to refuse the evil and choose the good, the land whose two kings you abhor shall be forsaken. 17Yahweh 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. 18It will happen in that day that Yahweh will whistle for the fly that is in the uttermost part of the rivers of Egypt, and for the bee that is in the land of Assyria. 19They shall come, and shall all rest in the desolate valleys, in the clefts of the rocks, on all thorn hedges, and on all pastures. 20In that day the Lord will shave with a razor that is hired in the parts beyond the River, even with the king of Assyria, the head and the hair of the feet; and it shall also consume the beard. 21It shall happen in that day that a man shall keep alive a young cow, and two sheep. 22It shall happen, that because of the abundance of milk which they shall give he shall eat butter, for everyone will eat butter and honey that is left within the land. 23It will happen in that day that every place where there were a thousand vines worth a thousand silver shekels, will be for briers and thorns. 24People will go there with arrows and with bow, because all the land will be briers and thorns. 25All the hills that were cultivated with the hoe, you shall not come there for fear of briers and thorns; but it shall be for the sending out of oxen, and for sheep to tread on.”

KJV · King James Version

1And it came to pass in the days of Ahaz the son of Jotham, the son of Uzziah, king of Judah, that Rezin the king of Syria, and Pekah the son of Remaliah, king of Israel, went up toward Jerusalem to war against it, but could not prevail against it. 2And it was told the house of David, saying, Syria is confederate with Ephraim. And his heart was moved, and the heart of his people, as the trees of the wood are moved with the wind. 3Then said the Lord unto Isaiah, Go forth now to meet Ahaz, thou, and Shear–jashub thy son, at the end of the conduit of the upper pool in the highway of the fuller’s field; 4And say unto him, Take heed, and be quiet; fear not, neither be fainthearted for the two tails of these smoking firebrands, for the fierce anger of Rezin with Syria, and of the son of Remaliah. 5Because Syria, Ephraim, and the son of Remaliah, have taken evil counsel against thee, saying, 6Let us go up against Judah, and vex it, and let us make a breach therein for us, and set a king in the midst of it, even the son of Tabeal: 7Thus saith the Lord God, It shall not stand, neither shall it come to pass. 8For the head of Syria is Damascus, and the head of Damascus is Rezin; and within threescore and five years shall Ephraim be broken, that it be not a people. 9And the head of Ephraim is Samaria, and the head of Samaria is Remaliah’s son. If ye will not believe, surely ye shall not be established. 10Moreover the Lord spake again unto Ahaz, saying, 11Ask thee a sign of the Lord thy God; ask it either in the depth, or in the height above. 12But Ahaz said, I will not ask, neither will I tempt the Lord. 13And he said, Hear ye now, O house of David; Is it a small thing for you to weary men, but will ye weary my God also? 14Therefore the Lord himself shall give you a sign; Behold, a virgin shall conceive, and bear a son, and shall call his name Immanuel. 15Butter and honey shall he eat, that he may know to refuse the evil, and choose the good. 16For 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. 17The 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. 18And it shall come to pass in that day, that the Lord shall hiss for the fly that is in the uttermost part of the rivers of Egypt, and for the bee that is in the land of Assyria. 19And they shall come, and shall rest all of them in the desolate valleys, and in the holes of the rocks, and upon all thorns, and upon all bushes. 20In the same day shall the Lord shave with a razor that is hired, namely, by them beyond the river, by the king of Assyria, the head, and the hair of the feet: and it shall also consume the beard. 21And it shall come to pass in that day, that a man shall nourish a young cow, and two sheep; 22And it shall come to pass, for the abundance of milk that they shall give he shall eat butter: for butter and honey shall every one eat that is left in the land. 23And it shall come to pass in that day, that every place shall be, where there were a thousand vines at a thousand silverlings, it shall even be for briers and thorns. 24With arrows and with bows shall men come thither; because all the land shall become briers and thorns. 25And on all hills that shall be digged with the mattock, there shall not come thither the fear of briers and thorns: but it shall be for the sending forth of oxen, and for the treading of lesser cattle.

Tafsiri 5 zaidi za kulinganisha, upande kwa upande.

Ingia ili ulinganishe zote 7 →
Tofauti zinazobadili maana (59)
  • v1 [lexical]: varied expressions for marching or advancing toward a target — “to” (WEB, ASV, YLT) vs “came to” (DARBY, DRC) vs “went up toward” (KJV) vs “towards” (WEBSTER)
  • v1 [lexical]: synonyms for engaging in combat — “war” (WEB, KJV, ASV, WEBSTER) vs “battle” (YLT) vs “make” (DARBY) vs “fight” (DRC)
  • v1 [grammatical]: variations in phrasing the capability to conquer — “but could” (WEB, KJV, ASV, WEBSTER) vs “and he is” (YLT) vs “they were” (DARBY) vs “they” (DRC)
  • v1 [lexical]: synonyms for conquering or succeeding in battle — “prevail against” (WEB, KJV, ASV, WEBSTER) vs “able to fight” (YLT, DARBY) vs “over” (DRC)
  • v2 [stylistic]: stylistic variations for comparison and describing being shaken — “as” (WEB, KJV, ASV, WEBSTER, DRC) vs “is moved like” (YLT) vs “shook” (DARBY)
  • v3 [stylistic]: variation in pronoun usage (thou vs you) and name spelling — “Ahaz thou” (KJV, ASV, YLT, DARBY, WEBSTER) vs “you” (WEB) vs “Achaz” (DRC)
  • v3 [interpretive]: translating the symbolic name versus leaving it as a proper noun — “at the end of” (WEB, KJV, ASV, WEBSTER) vs “unto” (YLT) vs “Shear-jashub” (DARBY) vs “that is left to” (DRC)
  • v3 [lexical]: synonyms for a water channel — “conduit” (WEB, KJV, ASV, YLT, WEBSTER, DRC) vs “aqueduct” (DARBY)
  • v3 [grammatical]: variation in preposition choice indicating location — “in” (KJV, ASV, WEBSTER) vs “on” (WEB, DARBY) vs “unto” (YLT) vs “a” (DRC)
  • v3 [lexical]: synonyms for a road or path — “highway” (WEB, KJV, ASV, YLT, DARBY, WEBSTER) vs “way” (DRC)
  • v4 [grammatical]: variations in rendering the imperative command to speak — “And say unto” (KJV, ASV) vs “Tell” (WEB) vs “thou hast said” (YLT) vs “thou shalt” (DARBY) vs “to” (WEBSTER) vs “thou shalt to” (DRC)
  • v4 [lexical]: synonyms for the remnants of burnt wood — “tails” (WEB, KJV, ASV, YLT, WEBSTER, DRC) vs “ends” (DARBY)
  • v4 [lexical]: different terms for burning sticks or torches, and variations in preposition — “firebrands for” (KJV, ASV, WEBSTER) vs “torches” (WEB) vs “brands” (YLT) vs “because of” (DARBY) vs “with” (DRC)
  • v4 [lexical]: synonyms for intense anger or wrath — “fierce anger” (WEB, KJV, ASV, DARBY, WEBSTER) vs “fierceness of the” (YLT) vs “wrath” (DRC)
  • v6 [stylistic]: variations in contraction or phrasing of a first-person plural proposal — “Let us” (KJV, ASV, DARBY, WEBSTER, DRC) vs “Let’s” (WEB) vs “We” (YLT)
  • v6 [grammatical]: different prepositions denoting direction of attack — “against Judah” (WEB, KJV, ASV, DARBY, WEBSTER) vs “into” (YLT) vs “to Juda” (DRC)
  • v6 [lexical]: synonyms for troubling, attacking, or dividing — “vex” (KJV, ASV) vs “harass” (DARBY, WEBSTER) vs “tear” (WEB) vs “we” (YLT) vs “rouse” (DRC)
  • v7 [stylistic]: different phrasing of the prophetic introductory formula — “Thus saith” (KJV, ASV, DARBY, WEBSTER, DRC) vs “This is what” (WEB) vs “said” (YLT)
  • v7 [interpretive]: differences in rendering the divine name — “God” (KJV, WEBSTER, DRC) vs “Jehovah” (ASV, YLT, DARBY) vs “Yahweh says” (WEB)
  • v8 [grammatical]: conjunction choice (for vs but) — “For” (WEB, KJV, ASV, YLT, DARBY, WEBSTER) vs “But” (DRC)
  • v8 [stylistic]: different formatting of a number — “threescore and five” (KJV, ASV, DRC) vs “sixty-five” (WEB, DARBY) vs “sixty” (YLT, WEBSTER)
  • v9 [grammatical]: use of the possessive versus 'the son of' — “is Remaliah’s” (WEB, KJV, ASV, DARBY, WEBSTER) vs “the” (YLT, DRC)
  • v9 [lexical]: synonyms for being secure or enduring — “be established” (WEB, KJV, ASV, DARBY, WEBSTER) vs “stedfast” (YLT) vs “continue” (DRC)
  • v11 [interpretive]: differences in prepositions and translation of the divine name — “of the Lord thy” (KJV, DRC) vs “from Jehovah” (YLT, DARBY) vs “Yahweh your” (WEB) vs “Jehovah” (ASV) vs “from” (WEBSTER)
  • v11 [interpretive]: variations in how the request for a deep sign is phrased — “ask it either in” (WEB, KJV, ASV, WEBSTER) vs “Make deep” (YLT) vs “for” (DARBY) vs “unto” (DRC)
  • v11 [interpretive]: interpretive choices for the depth, ranging from deep to hell — “depth” (WEB, KJV, ASV, WEBSTER) vs “request” (YLT) vs “deep” (DARBY) vs “of hell” (DRC)
  • v11 [lexical]: synonyms and phrasing for a high elevation — “in the height above” (WEB, KJV, ASV, DARBY) vs “make it high upwards” (YLT) vs “hight” (WEBSTER) vs “unto” (DRC)
  • v12 [stylistic]: variation in conjunctions and introductory verbs — “But Ahaz said” (WEB, KJV, ASV, WEBSTER) vs “And saith” (YLT) vs “And” (DARBY) vs “And Achaz” (DRC)
  • v12 [stylistic]: variations in contractions and verb forms — “will not” (KJV, ASV, DARBY, WEBSTER, DRC) vs “won’t” (WEB) vs “do” (YLT)
  • v13 [lexical]: synonyms for a trivial or minor matter — “a small thing” (KJV, ASV, WEBSTER, DRC) vs “not enough” (WEB) vs “little” (YLT) vs “matter” (DARBY)
  • v13 [lexical]: synonyms for exhausting or testing patience — “weary” (KJV, ASV, YLT, DARBY, WEBSTER) vs “try the patience of” (WEB) vs “be grievous to” (DRC)
  • v14 [interpretive]: use of the definite ('the') versus indefinite ('a') article — “Behold a” (KJV, ASV, WEBSTER, DRC) vs “the” (WEB, DARBY) vs “Lo the” (YLT)
  • v14 [grammatical]: differences in verb tense and aspect for conceiving — “shall conceive” (KJV, ASV, DARBY, WEBSTER, DRC) vs “will” (WEB) vs “is conceiving” (YLT)
  • v14 [lexical]: synonyms for giving birth — “bear” (WEB, KJV, ASV, WEBSTER, DRC) vs “is bringing forth” (YLT) vs “shall bring forth” (DARBY)
  • v14 [grammatical]: differences in phrasing the naming of the child — “Immanuel” (WEB, KJV, ASV, YLT, DARBY, WEBSTER) vs “shall be called Emmanuel” (DRC)
  • v15 [grammatical]: variations in verb form and person — “may know” (KJV, DARBY, WEBSTER, DRC) vs “knoweth” (ASV, YLT) vs “knows” (WEB)
  • v15 [lexical]: (vv 15, 16) synonyms and grammatical markers for selecting good — “choose the” (WEB, KJV, ASV, WEBSTER) vs “to” (DARBY, DRC) vs “to fix on” (YLT)
  • v17 [grammatical]: differences in preposition and pronoun inclusion — “upon thy father’s” (KJV, ASV, DARBY, WEBSTER) vs “on your” (WEB) vs “on the” (YLT) vs “the” (DRC)
  • v17 [stylistic]: (vv 17, 18, 20) relative pronoun choice (that vs which) — “that” (WEB, KJV, ASV, YLT, WEBSTER, DRC) vs “which” (DARBY)
  • v17 [lexical]: different terms for time onset (from vs since vs even) — “from” (WEB, KJV, ASV, WEBSTER) vs “since” (DARBY, DRC) vs “Even” (YLT)
  • v17 [interpretive]: differences in punctuation and prepositions that affect the agent of the action — “Judah even” (WEB, KJV, DARBY, WEBSTER) vs “Judah—even” (ASV) vs “By” (YLT) vs “Juda with” (DRC)
  • v17 [interpretive]: translation choice between the name Asshur and the region/people Assyria — “Assyria” (WEB, KJV, ASV, DARBY, WEBSTER) vs “Asshur” (YLT) vs “the Assyrians” (DRC)
  • v18 [stylistic]: (vv 18, 21, 23) variations in translating the transitional idiom of occurrence — “shall come to pass” (KJV, ASV, DARBY, WEBSTER, DRC) vs “will happen” (WEB) vs “hath” (YLT)
  • v18 [grammatical]: preposition choice (in vs at) — “in” (WEB, KJV, ASV, YLT, WEBSTER, DRC) vs “at” (DARBY)
  • v18 [lexical]: synonyms for the furthest boundary or end — “uttermost part” (WEB, KJV, ASV, WEBSTER) vs “extremity” (YLT, DARBY) vs “parts” (DRC)
  • v18 [lexical]: synonyms for flowing bodies of water — “rivers” (WEB, KJV, ASV, WEBSTER, DRC) vs “brooks” (YLT) vs “streams” (DARBY)
  • v19 [grammatical]: inclusion or omission of 'of them' to specify the subjects — “of them” (KJV, ASV, YLT, DARBY, WEBSTER) vs “rest” (WEB, DRC)
  • v19 [interpretive]: interpretive choice between 'desolate' and 'torrents of the' — “desolate” (WEB, KJV, ASV, YLT, DARBY, WEBSTER) vs “torrents of the” (DRC)
  • v19 [grammatical]: preposition variation (on vs upon) — “and upon” (KJV, ASV, WEBSTER, DRC) vs “on” (WEB, YLT, DARBY)
  • v19 [lexical]: synonyms for prickly plants or bushes — “thorns” (KJV, WEBSTER) vs “thorn hedges” (WEB) vs “thorn-hedges” (ASV) vs “the” (YLT) vs “thorn-bushes” (DARBY) vs “places set with shrubs” (DRC)
  • v19 [grammatical]: preposition variation (on vs upon vs in) — “on” (WEB, YLT, DARBY) vs “upon” (KJV, ASV, WEBSTER) vs “in” (DRC)
  • v19 [interpretive]: differing interpretations of the terrain, ranging from pastures to bushes or commendable things — “pastures” (WEB, ASV) vs “bushes” (KJV, WEBSTER) vs “the commendable things” (YLT) vs “the pastures” (DARBY) vs “hollow places” (DRC)
  • v20 [stylistic]: demonstrative variation (that vs the same) — “that” (WEB, ASV, YLT, DARBY, DRC) vs “the same” (KJV, WEBSTER)
  • v20 [grammatical]: variation in preposition showing agency or instrumentality — “by” (KJV, YLT, WEBSTER, DRC) vs “even with” (WEB, ASV) vs “with” (DARBY)
  • v20 [grammatical]: singular vs plural for hair — “hair” (WEB, KJV, ASV, YLT, DARBY, WEBSTER) vs “hairs” (DRC)
  • v21 [lexical]: synonyms for raising or sustaining an animal — “shall nourish” (KJV, DARBY, WEBSTER, DRC) vs “keep alive” (WEB, ASV) vs “keepeth alive” (YLT)
  • v23 [interpretive]: interpreting whether the silver is the cost ('worth') or the rent ('at') — “at” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “worth” (WEB)
  • v25 [lexical]: synonyms for elevated terrain (hills vs mountains) or definite article — “the” (WEB, ASV, YLT, DRC) vs “hills” (KJV, WEBSTER) vs “mountains” (DARBY)
  • v25 [lexical]: different phrasing for turning animals loose to graze — “sending forth of oxen” (KJV, ASV, DARBY, WEBSTER) vs “out” (WEB) vs “ox” (YLT) vs “ox to feed on” (DRC)

Nyuma ya ukurasa huu

Matini asilia. Hebrew/Aramaic (Westminster Leningrad Codex tradition, via STEPBible TAHOT). The textual basis is the Hebrew text of the Westminster Leningrad Codex (WLC).

Majina ya kiungu: YHWH (the LORD), Elohim (God) — render YHWH and Elohim distinguishably.

Yaliyorejelewa pia, lakini hayakuhesabiwa katika makubaliano

Academic textual-historical analysis

Academic analysis identifies Isaiah 7 as a third-person prophetic narrative situated during the Syro-Ephraimite War (c. 734–732 BCE). The text describes a geopolitical crisis in which the kingdoms of Aram (Syria) and Israel (Ephraim) seek to force King Ahaz of Judah into an anti-Assyrian coalition. The prophet Isaiah confronts Ahaz, offering a sign to confirm that the allied threat will fail. When Ahaz refuses, the prophet announces the sign of a child named Immanuel. Within the immediate narrative flow, the birth and maturation of this child—specifically his weaning on butter and honey and his arrival at the age of moral discernment—serve as a chronological countdown. Before the child reaches this age, the opposing kings will be neutralized. The narrative then abruptly pivots in verses 17–25. Instead of lasting peace, the text warns that Ahaz's policies will bring unparalleled disaster as the king of Assyria, depicted as a 'hired razor,' will shave the land bare, reducing cultivated territories to briers and thorns.

Jewish interpretation

In the setting of the Syro-Ephraimite war, Aram and Ephraim form an alliance to attack Jerusalem. Isaiah tells King Ahaz not to fear them, stating their plot will fail. When Ahaz refuses to ask for a divine sign, Isaiah announces that the Lord will provide one regardless: a young woman (ha-almah) is pregnant and will bear a son named Immanuel. The text states that before this child is old enough to distinguish good from evil, the lands of the two threatening kings will be abandoned. Finally, the narrative states that God will bring the king of Assyria upon Judah, a devastation that will shave the land, turning cultivated vineyards into briers, thorns, and open pasture for grazing.

Latter-day Saint

In the historical context of the Syro-Ephraimite war, Ahaz, king of Judah, faces a military coalition from Israel and Syria (verses 1-2). Isaiah instructs Ahaz not to fear these 'two tails of smoking firebrands' (verse 4) and offers him a sign from Jehovah (verse 11). Ahaz refuses under the guise of piety (verse 12), masking his preference for a political alliance with Assyria over faith in God. In response, Isaiah delivers the Immanuel prophecy: a virgin will conceive and bear a son (verse 14), signifying that before the child reaches the age of accountability, the immediate threat will be neutralized (verses 15-16), though Assyria will subsequently desolate the land (verses 17-25).

Jehovah's Witnesses

In the Watch Tower Society's understanding of Isaiah 7, the immediate historical context is paramount. King Ahaz of Judah faces a terrifying military alliance between King Rezin of Syria and King Pekah of Israel (Ephraim). Jehovah sends the prophet Isaiah to reassure Ahaz, describing the two enemy kings merely as 'two tails of smoking firebrands' whose plots will not stand (verses 4-7). When Ahaz hypocritically refuses to ask for a sign (verse 12), Jehovah provides one anyway: a maiden will conceive a son named Immanuel (verse 14). Watch Tower literature teaches that this prophecy had a direct, initial fulfillment in Isaiah's day. The birth and early childhood of this boy served as a divine time-marker, assuring Ahaz that before the child reached an age of moral discernment, the two threatening kings would be eliminated (verses 15-16). This immediate fulfillment demonstrated Jehovah's active protection of the Davidic covenant, ensuring the royal line would continue until the arrival of the ultimate Messianic King.

Chaguzi za tafsiri zilizofanywa na NCB (67)
  • v1: "went up to" — best reflects the standard English idiom for military advance against a city
  • v1: "wage war" — selected to create a cognate construction matching the Hebrew text
  • v1: "but could not" — preserves the contrastive conjunction and standard modal verb of ability
  • v1: "wage war" — accurately reflects the Hebrew verb and maintains the deliberate repetition of the cognate phrase
  • v2: "like the shaking of" — captures the exact infinitive construct and preserves the cognate figura etymologica
  • v3: "you" — conforms to genuinely contemporary, dignified English
  • v3: "Shear-jashub" — treats the symbolic phrase as a proper noun name rather than translating it inline
  • v3: "conduit" — standard English term for a channeled waterway in antiquity
  • v3: "at" — standard English idiom for meeting someone at a specific landmark
  • v3: "highway" — clearly conveys a main thoroughfare or constructed road
  • v4: "And say to" — uses modern imperative phrasing while preserving the coordinating conjunction
  • v4: "do not fear" — explicitly preserves the uncontracted negation, touching where further disputes exist over whether the passage constitutes a radical call to reject fear-driven politics
  • v4: "tails" — maintains the exact literal imagery of the Hebrew term
  • v4: "firebrands" — accurately describes a piece of burning wood plucked from a fire
  • v4: "fierce anger" — clearly conveys the idiom for burning wrath
  • v6: "Let us" — fits a dignified English register without being overly colloquial
  • v6: "against Judah" — accurately reflects the hostile intent of the prefix in this military context
  • v6: "tear it apart" — captures the intense physical destruction and division proposed by the coalition
  • v7: "Thus says" — maintains the formal solemnity of the messenger formula in modern grammar
  • v7: "Lord GOD" — distinguishes the names by rendering Adonai as Lord and YHWH as GOD in capitals
  • v8: "For" — provides the explanatory ground for the previous verse's declaration
  • v8: "sixty-five" — employs contemporary numeric expression
  • v9: "the son of Remaliah" — preserves the exact noun construct chain 'son of' for stylistic symmetry
  • v9: "stand firm in faith" — expands the verb slightly to capture the underlying root meaning and preserve the cognate wordplay with being established
  • v9: "be established" — properly conveys security while enabling the cognate wordplay with faith
  • v11: "from the LORD your God" — accurately translates the compound preposition and accurately maps YHWH Eloheykha
  • v11: "make deep the request" — mirrors the Hebrew idiom and preserves the cognate wordplay with asking
  • v11: "request" — resolves the ambiguous locative direction as referring to the request itself rather than the underworld
  • v11: "or make it high above" — maintains the antithetical parallelism of high versus deep
  • v12: "But Ahaz said" — uses a contrastive conjunction appropriate for Ahaz's refusal
  • v12: "will not" — ensures a dignified and serious tone without colloquial contractions
  • v13: "now" — straightforwardly translates the hortatory interjection in contemporary style
  • v13: "a small thing" — conveys the rhetorical sarcasm of treating their offense as minor
  • v13: "weary" — effectively translates the Hiphil infinitive while allowing the subsequent wordplay
  • v14: "Look" — modernizes the archaic 'behold' into genuinely contemporary English
  • v14: "the virgin" — translates the term informed by the Septuagint 'parthenos', reflecting that traditions are divided over whether the prophecy operates via a dual fulfillment or is a direct, exclusively miraculous prediction of Christ's virgin birth
  • v14: "will conceive" — uses the future tense to fit contemporary English conventions for prophetic announcement
  • v14: "bear" — succinct and natural English rendering of giving birth
  • v14: "and will call his name Immanuel" — renders the 3fs form actively, avoiding the passive construction
  • v14: "Immanuel" — leaves the symbolic name as a proper noun, touching a dispute among traditions over whether the name provides the prophetic foundation for the hypostatic union, prophesies a spiritual nonviolent kingdom, or if its translation provides devotional assurance
  • v15: "curds" — accurately reflects the ancient diet of coagulated milk, touching where further disputes exist over whether the prophesied child's diet of curds and honey proves that the incarnate Word assumed a genuine physical human nature requiring ordinary nourishment
  • v15: "when he knows" — translates the infinitive construct with lamed to indicate the timeline of maturation
  • v15: "choose the" — accurately renders the infinitive absolute denoting selection
  • v16: "For before" — preserves the causal conjunction establishing the countdown, touching where further disputes exist over whether the timeline of the two opposing kings forsaking the land applies to the immediate historical crisis distinct from the distant messianic fulfillment
  • v17: "upon you" — maintains a dignified cadence suitable for divine judgment
  • v17: "that" — standard restrictive relative pronoun in modern English
  • v17: "since" — idiomatically expresses the continuous passage of time starting from a past event
  • v17: "Judah—even" — uses a dash to clarify that the king of Assyria is the explicit agent of the unprecedented days
  • v17: "Assyria" — uses the universally recognized geographic and political term for the empire
  • v18: "It will happen in that day" — updates the archaic idiom into natural modern English while preserving the structural refrain
  • v18: "at" — precise locational preposition for a boundary
  • v18: "end" — translates the construct noun concisely
  • v18: "rivers" — commonly used for the branches of the Nile
  • v19: "all of them" — explicitly includes the pronominal suffix for emphasis
  • v19: "desolate" — accurately translates the rare term for steep or cut-off valleys
  • v19: "and on" — simpler, modern preposition
  • v19: "thornbushes" — distinct from shamir and shayit, representing a specific type of thorny scrub
  • v19: "pastures" — translates the term as watering places or grazing lands
  • v20: "that" — aligns with the consistent refrain 'in that day'
  • v20: "even with" — identifies the king of Assyria as the hired razor itself
  • v20: "with a razor that is hired" — strictly literal translation, reflecting where some traditions emphasize how God's designation of Assyria as a hired razor demonstrates His sovereign providential control over pagan empires
  • v20: "hair" — treats the collective singular appropriately in English
  • v21: "keep alive" — literally translates the Piel verb 'to preserve alive'
  • v23: "will be" — consistently renders the repeating imperfect verbs as future, maintaining the prophetic cadence
  • v23: "for" — translates the bet of price denoting exchange value
  • v25: "the hills" — renders the definite article clearly
  • v25: "for the sending forth of oxen" — maintains the nominal form structure and prefix repetition
Mipaka inayofaa kujulikana
  • This is AI-generated and source-grounded, and it is approved by no community that holds these traditions.
  • The readings were produced in isolated calls that do not see one another. Isolation prevents anchoring; it does not make them independent witnesses.
  • The Nicene-Trinitarian boundary, and the decision not to seat non-denominational Evangelicalism separately (it is a cross-traditional movement already present within several voting profiles), are editorial choices.
  • The roster, the grouping into three families, and the rule that families (not seat counts) carry consensus all shape the result. A different roster would produce a different synthesis.
  • One profile cannot exhaust a tradition; the synthesis reflects what the profiles said, not everything the traditions hold.
  • The non-voting panels (Academic, Jewish) never vote; LDS and Jehovah's Witness readings are a comparative appendix only.
  • Any profiles excluded for this chapter after failing the audit are named on the page and removed from the eligible roster for it.
  • The rendering is unreviewed by any tradition, and every contested wording it settled is listed in Choices Made — where the text forced a decision, the decision is documented rather than hidden behind a claim of preserved ambiguity.

Tazama mchakato kamili wa hatua kwa hatua → · Imezalishwa na AI Oct 12, 2026, gemini-3.1-pro-preview (high thinking) — every stage, v4 spec + Addendum B (claim-audited, cross-stage-checked)