← Bumalik sa Isaias 7 · Buong pahina ng pag-aaral ng Isaias 7

Paano nabuo ang konsensus para sa Isaias 7

Bawat hakbang ng proseso, eksakto kung paano ito tumakbo. Walang in-edit nang mano-mano rito: ang mga pagsasalin ay galing sa database ng app na ito, ang pagbasa ng bawat tradisyon ay na-generate sa mga isolated call na hindi nakikita ang isa't isa (pinipigilan ng isolation ang anchoring; hindi nito ginagawa ang mga ito na mga independent na saksi), at ang konsensus ay na-synthesize mula lamang sa mga pagbasang iyon.

Model:: gemini-3.1-pro-preview (high thinking) — every stage, v4 spec + Addendum B (claim-audited, cross-stage-checked)
Na-generate:: Oct 12, 2026, 12:57 AM UTC
Method:: claim-audited, source-language-based, family-weighted

Pagsusuri ng consistency sa bawat yugto: pumasa — ang mga katotohanan ng pagsasalin, aritmetika ng tier, bokabularyo ng prosa, at rasyonal ng mga Ginawang Pagpili ay sinuri laban sa isa't isa at sa mga nakalimbag na teksto.

Hakbang 1Basahin ang bahagi sa bawat public-domain na pagsasalin

7 translations, fed to every step. The AI-generated NCB is never a source.

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.

ASV · American Standard 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 to 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 trembled, and the heart of his people, as the trees of the forest tremble with the wind. ³Then said Jehovah 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 let thy heart be faint, because of these two tails of smoking firebrands, for the fierce anger of Rezin and Syria, and of the son of Remaliah. ⁵Because Syria, Ephraim, and the son of Remaliah, have purposed evil against thee, saying, ⁶Let us go up against Judah, and vex it, and let us make a breach therein for us, and set up a king in the midst of it, even the son of Tabeel; ⁷thus saith the Lord Jehovah, 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 in pieces, so that it shall not be 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. ¹⁰And Jehovah spake again unto Ahaz, saying, ¹¹Ask thee a sign of Jehovah thy God; ask it either in the depth, or in the height above. ¹²But Ahaz said, I will not ask, neither will I tempt Jehovah. ¹³And he said, Hear ye now, O house of David: Is it a small thing for you to weary men, that ye will weary my God also? ¹⁴Therefore the Lord himself will 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, when he knoweth to refuse the evil, and choose the good. ¹⁶For before the child shall know to refuse the evil, and choose the good, the land whose two kings thou abhorrest shall be forsaken. ¹⁷Jehovah will bring upon thee, and upon thy people, and upon thy father’s house, days that have not come, from the day that Ephraim departed from Judah—even the king of Assyria. ¹⁸And it shall come to pass in that day, that Jehovah will 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 clefts of the rocks, and upon all thorn-hedges, and upon all pastures. ²⁰In that day will the Lord 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. ²¹And it shall come to pass in that day, that a man shall keep alive a young cow, and two sheep; ²²and it shall come to pass, that because of the abundance of milk which they shall give he shall eat butter: for butter and honey shall every one eat that is left in the midst of the land. ²³And it shall come to pass in that day, that every place, where there were a thousand vines at a thousand silverlings, shall be for briers and thorns. ²⁴With arrows and with bow shall one come thither, because all the land shall be briers and thorns. ²⁵And all the hills that were digged with the mattock, thou shalt not come thither for fear of briers and thorns; but it shall be for the sending forth of oxen, and for the treading of sheep.

YLT · Young's Literal Translation

¹And it cometh to pass in the days of Ahaz, son of Jotham, son of Uzziah, king of Judah, gone up hath Rezin king of Aram, and Pekah, son of Remaliah, king of Israel, to Jerusalem, to battle against it, and he is not able to fight against it. ²And it is declared to the house of David, saying, `Aram hath been led towards Ephraim,' And his heart and the heart of his people is moved, like the moving of trees of a forest by the presence of wind. ³And Jehovah saith unto Isaiah, `Go forth, I pray thee, to meet Ahaz, thou, and Shear-Jashub thy son, unto the end of the conduit of the upper pool, unto the highway of the fuller's field, ⁴and thou hast said unto him: `Take heed, and be quiet, fear not, And let not thy heart be timid, Because of these two tails of smoking brands, For the fierceness of the anger of Rezin and Aram, And the son of Remaliah. ⁵Because that Aram counselled against thee evil, Ephraim and the son of Remaliah, saying: ⁶We go up into Judah, and we vex it, And we rend it unto ourselves, And we cause a king to reign in its midst--The son of Tabeal. ⁷Thus said the Lord Jehovah: It doth not stand, nor shall it be! ⁸For the head of Aram <FI>is<Fi> Damascus, And the head of Damascus <FI>is<Fi> Rezin, And within sixty and five years Is Ephraim broken from <FI>being<Fi> a people. ⁹And the head of Ephraim <FI>is<Fi> Samaria, And the head of Samaria <FI>is<Fi> the son of Remaliah. If ye do not give credence, Surely ye are not stedfast.' ¹⁰And Jehovah addeth to speak unto Ahaz, saying: ¹¹`Ask for thee a sign from Jehovah thy God, Make deep the request, or make <FI>it<Fi> high upwards.' ¹²And Ahaz saith, `I do not ask nor try Jehovah.' ¹³And he saith, `Hear, I pray you, O house of David, Is it a little thing for you to weary men, That ye weary also my God? ¹⁴Therefore the Lord Himself giveth to you a sign, Lo, the Virgin is conceiving, And is bringing forth a son, And hath called his name Immanuel, ¹⁵Butter and honey he doth eat, When he knoweth to refuse evil, and to fix on good. ¹⁶For before the youth doth know To refuse evil, and to fix on good, Forsaken is the land thou art vexed with, because of her two kings. ¹⁷Jehovah bringeth on thee, and on thy people, And on the house of thy father, Days that have not come, Even from the day of the turning aside of Ephraim from Judah, By the king of Asshur. ¹⁸And it hath come to pass, in that day, Jehovah doth hiss for a fly that <FI>is<Fi> in the extremity of the brooks of Egypt, And for a bee that <FI>is<Fi> in the land of Asshur. ¹⁹And they have come, and rested all of them in the desolate valleys, And in holes of the rocks, and on all the thorns, And on all the commendable things. ²⁰In that day doth the Lord shave, By a razor that is hired beyond the river, By the king of Asshur, The head, and the hair of the feet, Yea, also the beard it consumeth. ²¹And it hath come to pass, in that day, A man keepeth alive a heifer of the herd, And two of the flock, ²²And it hath come to pass, From the abundance of the yielding of milk he eateth butter, For butter and honey doth every one eat Who is left in the heart of the land. ²³And it hath come to pass, in that day, Every place where there are a thousand vines, At a thousand silverlings, Is for briers and for thorns. ²⁴With arrows and with bow he cometh thither, Because all the land is brier and thorn. ²⁵And all the hills that with a mattock are kept in order, Thither cometh not the fear of brier and thorn, And it hath been for the sending forth of ox, And for the treading of sheep!'

Darby · Darby Translation

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, came up to Jerusalem to make war against it, but they were not able to fight against it. ²And it was told the house of David saying, Syria is allied with Ephraim. Then his heart and the heart of his people shook, as the trees of the forest are shaken with the wind. ³And Jehovah said to Isaiah, Go out now to meet Ahaz, thou and thy son Shear-jashub, at the end of the aqueduct of the upper pool, on the highway of the fuller's field; ⁴and thou shalt say unto him, Take heed and be quiet; fear not, and let not thy heart faint before these two ends of smoking firebrands, because of the fierce anger of Rezin and Syria, and of the son of Remaliah. ⁵Inasmuch as Syria hath taken evil counsel against thee, Ephraim [also] and the son of Remaliah, saying, ⁶Let us go up against Judah, and harass it, and make a breach therein for us, and set up a king therein — the son of Tabeal; ⁷thus saith the Lord Jehovah: It shall not stand, nor come to pass; ⁸for the head of Syria is Damascus, and the head of Damascus is Rezin; and within sixty-five years shall Ephraim be broken, so as to be no [more a] people; ⁹and the head of Ephraim is Samaria, and the head of Samaria is Remaliah's son. If ye believe not, surely ye shall not be established. ¹⁰And Jehovah spoke again to Ahaz, saying, ¹¹Ask for thee a sign from Jehovah thy God; ask for it in the deep, or in the height above. ¹²And Ahaz said, I will not ask, and will not tempt Jehovah. ¹³And he said, Hear then, house of David: Is it a small matter for you to weary men, that ye weary also my God? ¹⁴Therefore will the Lord himself give you a sign: Behold, the virgin shall conceive and shall bring forth a son, and call his name Immanuel. ¹⁵Butter and honey shall he eat, that he may know to refuse the evil, and to choose the good. ¹⁶For before the child knoweth to refuse the evil and to choose the good, the land whose two kings thou fearest shall be forsaken. ¹⁷Jehovah will bring upon thee, and upon thy people, and upon thy father's house, days which have not come since the day when Ephraim turned away from Judah — [even] the king of Assyria. ¹⁸And it shall come to pass in that day, that Jehovah will hiss for the fly which is at the extremity of the streams of Egypt, and for the bee which is in the land of Assyria; ¹⁹and they shall come and settle all of them in the desolate valleys, and in the holes of the rocks, and on all thorn-bushes, and on all the pastures. ²⁰In that day will the Lord, with a razor which is hired beyond the river, with the king of Assyria, shave the head and the hair of the feet, yea, the beard also will it take away. 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, from the abundance of milk they shall give, [that] he shall eat butter; for every one that remaineth in the midst of the land shall eat butter and honey. ²³And it shall come to pass in that day, [that] every place, where there were a thousand vines at a thousand silver pieces, shall become briars and thorns: ²⁴with arrows and with the bow shall they come thither, for the whole land shall become briars and thorns. ²⁵And all mountains that have been dug up with the hoe — thither will they not come, from fear of briars and thorns; and they shall be for the sending forth of oxen, and for the treading of small cattle.

Webster · Webster Bible

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 towards 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 to 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 to him, Take heed, and be quiet; fear not, neither be faint-hearted for the two tails of these smoking fire-brands, 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 harass 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 sixty 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 spoke again to Ahaz, saying, ¹¹Ask thee a sign from the LORD thy God; ask it either in the depth, or in the hight 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 will 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 by both her kings. ¹⁷The LORD will bring upon thee, and upon thy people, and upon thy father's house, days that have not come, from the day that Ephraim departed from Judah; [even] the king of Assyria. ¹⁸And it shall come to pass in that day, [that] the LORD will 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 will 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 pieces of silver, 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.

DRC · Douay-Rheims (Challoner)

¹And it came to pass in the days of Achaz the son of Joathan, the son of Ozias, king of Juda, that Basin king of Syria, and Phacee the son of Romelia king of Israel, came up to Jerusalem, to fight against it: but they could not prevail over it. ²And they told the house of David, saying: Syria hath rested upon Ephraim, and his heart was moved, and the heart of his people, as the trees of the woods are moved with the wind. ³And the Lord said to Isaias: Go forth to meet Achaz, thou and Jasub thy son that is left, to the conduit of the upper pool, a in the way of the fuller’s held. ⁴And thou shalt say to him: See thou be quiet: fear not, and let not thy heart be afraid of the two tails of these fire brands, smoking with the wrath of the fury of Rasin king of Syria, and of the son of Romelia. ⁵Because Syria hath taken counsel against thee, unto the evil of Ephraim and the son of Romelia, saying: ⁶Let us go up to Juda, and rouse it up, and draw it away to us, and make the son of Tabeel king in the midst thereof. ⁷Thus saith the Lord God: It shall not stand, and this shall not be. ⁸But the head of Syria is Damascus, and the head of Damascus is Basin: and within threescore and five years, Ephraim shall cease to be a people: ⁹And the head of Ephraim is Samaria and the head of Samaria the son of Romelia. If you will not believe, you shall not continue. ¹⁰And the Lord spoke again to Achaz, saying: ¹¹Ask thee a sign of the Lord thy God either unto the depth of hell, or unto the height above. ¹²And Achaz said: I will not ask, and I will not tempt the Lord. ¹³And he said: Hear ye therefore, O house of David: Is it a small thing for you to be grievous to men, that you are grievous to my God also? ¹⁴Therefore the Lord himself shall give you a sign. Behold a virgin shall conceive, and bear a son, and his name shall be called Emmanuel. ¹⁵He shall eat butter and honey, that he may know to refuse the evil, and to choose the good. ¹⁶For before the child know to refuse the evil, and to choose the good, the land which thou abhorrest shall be forsaken of the face of her two kings. ¹⁷The Lord shall bring upon thee, and upon thy people, and upon the house of thy father, days that have not come since the time of the separation of Ephraim from Juda with the king of the Assyrians. ¹⁸And it shall come to pass in that day, that the Lord shall hiss for the fly, that is in the uttermost parts of the rivers of Egypt, and for the bee that is in the land of Assyria. ¹⁹And they shall come, and shall all of them rest in the torrents of the valleys, and in the holes of the rocks, and upon all places set with shrubs, and in all hollow places. ²⁰In that day the Lord shall shave with a razor that is hired by them that are beyond the river, by the king of the Assyrians, the head and the hairs of the feet, and the whole beard. ²¹And it shall come to pass in that day, that a man shall nourish a young cow, and two sheep. ²²And for the abundance of milk he shall eat butter: for butter and honey shall every one eat that shall be left in the midst of the land. ²³And it shall come to pass in that day, that every place where there were a thousand vines, at a thousand pieces of silver, shall become thorns and briers. ²⁴With arrows and with bows they shall go in thither: for briars and thorns shall be in all the land. ²⁵And as for all the hills that shall be raked with a rake, the fear of thorns and briers shall not come thither, but they shall be for the ox to feed on, and the lesser cattle to tread upon.

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Ancient Communions · The undivided-church and pre-Reformation episcopal traditions.

Catholicaudit ✓

Lens na ibinigay sa model:Roman Catholic tradition drawing on both Latin AND Eastern Catholic sources — and actually showing the Eastern dimension, not merely promising it: Scripture within Sacred Tradition and the Magisterium (the Catechism, the Latin Fathers, Augustine, Aquinas and the scholastics, the councils) together with the Eastern Catholic churches in communion with Rome and the Greek and Syriac Fathers they share. Sacramental and typological reading. Distinguish teaching shared across the whole Catholic communion from emphases specific to the Latin or to the Eastern Catholic churches.

Kagyat na kahulugan — 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).

Application — The chapter thoroughly saturates Catholic liturgical and devotional life, especially during Advent and Christmastide. In the Latin Church, verse 14 forms the basis for the final 'O Antiphon' ('O Emmanuel') sung in the days leading up to Christmas, and the prophecy is a focal point in the Joyful Mysteries of the Rosary (the Annunciation). In the Eastern Catholic churches, the prophecy of Immanuel is joyously proclaimed during the Great Compline of the Nativity, where the congregation repeatedly chants, 'God is with us, understand all ye nations, and submit yourselves, for God is with us,' drawing directly from the theological reality declared in verse 14.

Mga pinangalanang awtoridad:Irenaeus — Against Heresies · Augustine of Hippo — Tractates on the Gospel of John · Ephrem the Syrian — Commentary on Isaiah

pagsusuri sa antas ng claim (5 na pag-check)

✓ The warning in verse 9, via its Septuagint translation, establishes the foundati
✓ Ahaz's refusal to ask for a sign, though framed piously, is actually an act of f
✓ The prophecy of the virgin conceiving Immanuel points directly to the Virgin Mar
✓ The detail of the child eating curds and honey proves that the incarnate Word as
✓ The declaration of Immanuel ('God with us') is central to Eastern Catholic Great

Eastern Orthodoxaudit ✓

Lens na ibinigay sa model:Eastern Orthodox tradition: Scripture within Holy Tradition and the consensus of the Fathers (patristic consensus). Emphases on theosis, the liturgy, the Septuagint text, apophatic mystery over precise definition, and the seven Ecumenical Councils.

Kagyat na kahulugan — 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.

Application — Isaiah 7:14 permeates Orthodox liturgical and iconographic life. The prophecy of the Virgin and Immanuel is a primary Old Testament reading during the Royal Hours of the Nativity of Christ and the Vesperal Liturgy of the Annunciation. The name 'Emmanuel' provides the basis for the specific iconographic type known as 'Christ Emmanuel', which depicts the incarnate Word as a beardless youth, visually emphasizing that the pre-eternal God became a child in time. Additionally, the declaration 'God is with us', drawn from the name Immanuel in 7:14 and expanded upon in chapter 8, forms the triumphant refrain chanted during Great Compline, a service prominently featured during the Nativity Fast and Great Lent.

Mga pinangalanang awtoridad:Justin Martyr — Dialogue with Trypho · Irenaeus of Lyons — Against Heresies · John Chrysostom — Commentary on Isaiah

pagsusuri sa antas ng claim (4 na pag-check)

✓ The Septuagint translation of 'parthenos' (virgin) is the authoritative text for
✓ The promised event must be a miraculous virgin birth rather than a natural conce
✓ The name Immanuel affirms that the child born is fully God, providing prophetic
✓ The prophecy of the Virgin and Immanuel is chanted prominently during the Royal

Oriental Orthodoxaudit ✓

Lens na ibinigay sa model:Oriental Orthodox tradition (Coptic, Ethiopian, Armenian, Syriac): Scripture within the tradition of the first three Ecumenical Councils and the miaphysite Fathers (Athanasius, Cyril of Alexandria, Severus of Antioch). Deeply liturgical, ascetic, and typological reading; some of these churches hold wider canons.

Kagyat na kahulugan — 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.

Application — Isaiah 7 profoundly shapes the liturgical and ascetic life of the Oriental Orthodox communion, particularly during the preparatory fasts for the Nativity. In the Coptic Orthodox Church, during the Marian month of Kiahk, the midnight praises (Midnight Psalmody) prominently feature the 'Theotokia' (hymns of the Mother of God). These hymns constantly invoke Isaiah 7:14, venerating Mary as the fulfillment of the prophet's vision—the virgin who contained the uncontainable God. Liturgical poetry contrasts the faithlessness of Ahaz (v. 12) with the faithful obedience of the Virgin Mary. The imagery of Immanuel dwelling among humanity is chanted to emphasize the intimate closeness of God, reinforcing the faithful's call to ascetic purity so that Christ may spiritually dwell in them.

Mga pinangalanang awtoridad:Cyril of Alexandria — Commentary on Isaiah · Athanasius of Alexandria — On the Incarnation · Coptic Orthodox Tradition — Theotokia (Coptic Psalmody)

pagsusuri sa antas ng claim (3 na pag-check)

✓ The prophecy of the virgin conceiving Immanuel points directly to the hypostatic
✓ The child's consumption of butter and honey is dogmatic proof of His genuine, ph
✓ The sign of Immanuel is extensively invoked in pre-Nativity liturgies to praise

Reformation Traditions · The magisterial churches of the sixteenth-century Reformation.

Anglican / Episcopalaudit ✓

Lens na ibinigay sa model:Anglican tradition (including the Episcopal Church): Scripture read with tradition and reason (Hooker); the Book of Common Prayer and the Thirty-Nine Articles; a comprehensiveness spanning evangelical, anglo-catholic, and broad/progressive readings — name that spectrum where the passage has been read across it.

Kagyat na kahulugan — The text describes a historical crisis in which Ahaz, king of Judah, faces an invasion by a coalition of Syria and Israel. When the house of David is shaken by this threat, Yahweh sends the prophet Isaiah to tell Ahaz to remain calm and not to fear the coalition, which will ultimately fail. Yahweh offers Ahaz a sign of his choosing, but Ahaz declines, stating he will not test Yahweh. In response, the prophet announces that the Lord himself will provide a sign: a young woman (or virgin) will conceive and bear a son named Immanuel. The text states that before this child knows enough to refuse evil and choose good, the land of the two threatening kings will be forsaken. Following this promise, the narrative shifts to a prophetic declaration that Yahweh will whistle for the king of Assyria, bringing profound devastation, depopulation, and agricultural ruin to Judah.

Reception — The Anglican reading of Isaiah 7 reflects the tradition's characteristic comprehensiveness, navigating between historical-critical exegesis and classical Christological orthodoxy. Across the communion, the Immanuel prophecy is foundational to the theology of the Incarnation. Anglo-Catholic and evangelical wings have historically emphasized the miraculous nature of the virgin birth, reading the passage through the lens of Matthew's Gospel. The seventeenth-century divine Lancelot Andrewes famously preached on the name 'Immanuel' as the definitive expression of the Incarnation, representing the mystical union of divine and human natures. However, the broad and progressive wings of Anglicanism embrace historical-critical methods. In works like Charles Gore's landmark commentary, the Hebrew term 'almah is understood in its immediate historical horizon to mean a young woman in Ahaz's court, providing an immediate political sign to Judah. This critical reading does not negate the orthodox theology of the Incarnation but views the canonical Gospel appropriation of the verse as a theological expansion rather than a strict predictive necessity. The impending Assyrian devastation is received theologically as a warning against the idolatry of relying on worldly empires and political maneuvering instead of trusting in divine presence.

Application — In Anglican application, this chapter is deeply embedded in the lectionary, particularly during the season of Advent and on the Feast of the Annunciation. Liturgically, the reading of the Immanuel prophecy is used to prepare the congregation for the mystery of Christmas, shifting the focus from Ahaz's political crisis to the arrival of Christ. Devotionally, the passage challenges worshippers to examine their own fears and reliance on secular powers, calling them to trust in the disruptive but saving reality of 'God with us.'

Mga pinangalanang awtoridad:Lancelot Andrewes — Ninety-Six Sermons · Charles Gore — A New Commentary on Holy Scripture · The Episcopal Church — The Book of Common Prayer (1979)

pagsusuri sa antas ng claim (7 na pag-check)

✓ The narrative details the Syro-Ephraimite coalition threatening Jerusalem and Is
✓ Ahaz declines the offer to ask for a divine sign, stating he will not test Yahwe
✓ The prophet announces the sign of Immanuel, a child to be born, before whose mat
✓ The text declares that Yahweh will summon the king of Assyria, resulting in the
✓ Traditional Anglican reception understands the Immanuel prophecy as pointing dir
✓ Broad and progressive Anglican readings interpret the sign primarily as a histor
✓ The passage is applied liturgically during Advent to prepare congregations for t

Lutheranaudit ✓

Lens na ibinigay sa model:Lutheran tradition (the Book of Concord): the law–gospel distinction, justification by faith alone, sola scriptura held with the ecumenical creeds, the theology of the cross, and sacramental realism.

Kagyat na kahulugan — In its immediate historical context, Isaiah 7 narrates the crisis of the Syro-Ephraimite war. King Rezin of Syria and King Pekah of Israel ally to attack Jerusalem and King Ahaz of Judah. Terrified, Ahaz is met by Isaiah, who instructs him to trust Yahweh and not fear the 'two tails of smoking firebrands.' When Ahaz hypocritically refuses to ask for a sign to confirm God's promise of deliverance, Isaiah rebukes the house of David and delivers the sign of Immanuel: a virgin will conceive and bear a son. Before this child reaches moral maturity, the threatening northern kingdoms will be forsaken. However, because of Ahaz's unbelief, Isaiah also foretells a devastating judgment upon Judah by the very Assyrian empire Ahaz trusts, describing Assyria as a 'razor' that will shave the land bare.

Reception — Lutheran theology receives Isaiah 7, particularly the Immanuel prophecy in verse 14, as a paramount christological text, directly affirming the ecumenical creeds regarding the incarnation. Martin Luther fiercely defended the traditional translation of the Hebrew term 'almah' as 'virgin' against Jewish and rationalist interpreters who argued for 'young woman,' insisting that the context demands a miraculous sign. The Formula of Concord draws upon the name 'Immanuel' (God with us) to articulate its doctrine of the communication of attributes (communicatio idiomatum) and the personal union, asserting that in Christ, the divine and human natures are inseparably united in one person. Furthermore, Luther's exegesis focuses heavily on Ahaz’s refusal of the sign in verse 12. Luther identifies Ahaz’s response as the height of hypocritical unbelief: masquerading as piety (refusing to tempt God), Ahaz actually rejects the pure Word of God, preferring his own political alliances and works-righteousness over justification by faith alone.

Application — Lutheran homiletics and devotional practice apply this chapter through the strict distinction between law and gospel. The law is vividly proclaimed in God's judgment upon Ahaz's unbelief, where reliance on human strength (Assyria) becomes the very instrument of Judah's devastation (verses 17-25). The gospel is found in the unmerited, unconditional promise of Immanuel (verse 14), given not because the house of David was faithful, but entirely in spite of its rebellion. Liturgically, verse 14 is central to the season of Advent, anticipating the Word made flesh. The chapter is also read through the theology of the cross: God's salvation arrives hidden in lowliness and weakness—a child eating curds and honey—subverting worldly expectations of divine power and political deliverance.

Mga pinangalanang awtoridad:Martin Luther — That Jesus Christ Was Born a Jew · Martin Luther — Lectures on Isaiah · Formula of Concord, Solid Declaration — Article VIII: The Person of Christ

pagsusuri sa antas ng claim (6 na pag-check)

✓ The historical narrative details Ahaz's terror at the Syro-Ephraimite alliance a
✓ Ahaz refuses God's offer of a sign under the guise of not tempting the Lord, whi
✓ The term 'almah' explicitly prophesies the miraculous virgin birth of Jesus Chri
✓ The title 'Immanuel' affirms the hypostatic union of the divine and human nature
✓ The impending devastation by the king of Assyria serves as an application of God
✓ The promise of Immanuel is an unconditional gospel word, given entirely apart fr

Reformed / Presbyterianaudit ✓

Lens na ibinigay sa model:Reformed tradition (Calvin; the Westminster Standards; the Heidelberg and Belgic confessions): the sovereignty of God and covenant theology, a redemptive-historical reading of Scripture, and the regulative principle.

Kagyat na kahulugan — In the context of the Syro-Ephraimite war, Rezin of Syria and Pekah of Israel ally against Ahaz of Judah, causing him and his people great fear (Isa 7:1-2). Yahweh sends Isaiah to assure Ahaz that the coalition will fail and tells him not to fear (Isa 7:3-9). Yahweh offers Ahaz a sign, but Ahaz refuses, stating he will not tempt Yahweh (Isa 7:10-12). Isaiah then rebukes the house of David and declares that the Lord Himself will provide a sign: a virgin will conceive, bear a son, and name him Immanuel (Isa 7:13-14). Before this child reaches the age of moral discernment, the threatening kings will be defeated (Isa 7:15-16). However, Yahweh also warns that He will summon the king of Assyria as a 'hired razor' to bring unprecedented devastation to Judah, turning cultivated land into briers and thorns, leaving only basic sustenance for survivors (Isa 7:17-25).

Reception — The Reformed tradition reads Isaiah 7 through a redemptive-historical lens, focusing heavily on the Immanuel prophecy and the Davidic covenant. John Calvin, in his Commentary on Isaiah, interprets Ahaz's refusal of a sign in verse 12 not as genuine reverence, but as hypocrisy, noting that Ahaz uses the law of God as a pretext to mask his unbelief and his secret reliance on Assyrian alliances. Verse 14 is treated as a direct and crucial prophecy of the incarnation. Calvin argues vehemently that 'almah' must be translated as virgin, insisting the sign must be miraculous to be a true sign from God, thus pointing exclusively to Jesus Christ. The Westminster Confession of Faith echoes this christological fulfillment when establishing the doctrine of Christ's virgin birth and two natures. Furthermore, Reformed theology emphasizes the sovereignty of God in providence; Calvin highlights verse 20 (the 'hired razor') as evidence that God sovereignly wields pagan empires like Assyria to execute His covenant judgments upon His own people.

Application — Reformed application of Isaiah 7 centers on trusting God's sovereign promises rather than human alliances. Pastors use Ahaz as a warning against the kind of unbelief that hides behind religious language or false piety. The promise of 'Immanuel' is applied as the ultimate comfort for believers in distress, proving that God remains faithful to His covenant and is truly 'with us' in Christ, even when earthly circumstances are dire or when the visible church and its leaders fail.

Mga pinangalanang awtoridad:John Calvin — Commentary on Isaiah · John Calvin — Commentary on Isaiah · Westminster Assembly — Westminster Confession of Faith · John Calvin — Commentary on Isaiah

pagsusuri sa antas ng claim (5 na pag-check)

✓ Ahaz refuses to ask for a sign, stating he will not tempt Yahweh.
✓ Ahaz's refusal of the sign is interpreted as hypocrisy masking unbelief and a re
✓ The prophecy of the virgin conceiving Immanuel is understood as a direct, miracu
✓ God's use of Assyria as a 'hired razor' demonstrates His sovereign providential
✓ Believers are exhorted to trust in God's covenant presence (Immanuel) rather tha

Free-Church & Revival Traditions · Believers'-church, revival, and restorationist movements.

Baptistaudit ✓

Lens na ibinigay sa model:Baptist tradition (e.g. the 1689 Second London Confession, the Baptist Faith & Message — note the range): believers' baptism, congregational polity, liberty of conscience, a memorial reading of the ordinances, and strong emphasis on personal conversion and biblical authority.

Kagyat na kahulugan — Isaiah 7 captures a historical crisis during the Syro-Ephraimite War, where kings Rezin of Syria and Pekah of Israel threaten Jerusalem (Isaiah 7:1-2). God commands Isaiah to meet King Ahaz with a message of reassurance, urging him to trust in Yahweh rather than fear the invading alliance (7:3-9). When Ahaz refuses to ask for a sign under the guise of false piety (7:10-12), God gives the house of David a sign regardless: a virgin will conceive and bear a son named Immanuel (7:14). The passage concludes with a severe warning that, because of unbelief and reliance on worldly powers, the Lord will use Assyria to desolate the land, reducing the agricultural economy to subsistence living on butter and honey (7:17-25).

Reception — Within the Baptist tradition, Isaiah 7 is paramount for its Christological prophecy and its implications for biblical authority. Isaiah 7:14 serves as a critical proof-text for the virgin birth of Jesus Christ, a doctrine central to Baptist orthodoxy. Historically, the translation and interpretation of the Hebrew word 'almah' in verse 14 has been a major boundary marker for Baptists during controversies over biblical inerrancy. Conservative Baptists, reflecting the standard set in the Baptist Faith and Message, insist on the translation 'virgin' over 'young woman,' treating the New Testament's usage in Matthew as the infallible, determinative lens for interpreting the Old Testament text. Older Baptist theologians like John Gill argued vigorously for a direct Messianic fulfillment of the virgin birth in Jesus Christ, rejecting rationalistic approaches that would limit the prophecy merely to a natural birth in Isaiah's time. Furthermore, Isaiah 7:9 ('If you will not believe, surely you shall not be established') is received as a foundational summary of the necessity of personal faith for justification and spiritual survival.

Application — Baptist application of Isaiah 7 frequently centers on the evangelistic and consolatory power of the name 'Immanuel' (God with us). Charles Spurgeon preached from this chapter to emphasize the intimacy and condescension of Christ in taking on human flesh, offering immense comfort to believers experiencing distress. Pastors routinely draw a contrast between true faith and the hypocritical, false piety of Ahaz (7:12), using the king's refusal to trust God as a warning against relying on human alliances or worldly wisdom. Expositors like W.A. Criswell have utilized verse 9 to urge congregations toward personal conversion and steadfast reliance on the Word of God, teaching that an individual's or a church's stability is strictly dependent on their active faith in God's promises.

Mga pinangalanang awtoridad:John Gill — Exposition of the Old and New Testaments · Southern Baptist Convention — The Baptist Faith and Message 2000 · Charles Spurgeon — The Metropolitan Tabernacle Pulpit · W.A. Criswell — Expository Sermons on Isaiah

pagsusuri sa antas ng claim (6 na pag-check)

✓ The chapter details the historical context of the Syro-Ephraimite War and Isaiah
✓ God gives the sign of Immanuel born to a virgin after Ahaz refuses to ask for a
✓ Isaiah 7:14 is defended as a direct, strictly Messianic prophecy of the virgin b
✓ The warning that stability requires belief is seen as a foundational biblical pr
✓ The name 'Immanuel' is applied devotionally to highlight the comforting, intimat
✓ Ahaz's refusal of a sign under the guise of piety is applied as a warning agains

Methodist / Wesleyan / Holinessaudit ✓

Lens na ibinigay sa model:Wesleyan-Holiness tradition: prevenient grace and free response, sanctification and entire sanctification / Christian perfection, the Wesleyan quadrilateral (Scripture primary, with tradition, reason, and experience), and warm-hearted practical piety.

Kagyat na kahulugan — Isaiah 7 details the Syro-Ephraimite crisis, wherein King Ahaz of Judah is terrified by the military alliance of Israel and Syria. God sends Isaiah to offer Ahaz a sign of divine deliverance. When Ahaz refuses under the guise of religious piety, Isaiah rebukes the house of David and delivers the Immanuel prophecy: a virgin (or young woman) will conceive and bear a son. This sign serves a dual purpose, signifying the imminent failure of the northern coalition before the child reaches the age of moral reasoning, while also warning of the impending devastation of Judah by Assyria, the very empire Ahaz hoped would save him.

Reception — The Wesleyan-Holiness tradition reads Isaiah 7 with a strong Christological and experiential focus, guided heavily by John Wesley's 'Explanatory Notes upon the Old Testament'. Ahaz’s refusal to ask for a sign is understood not as reverence, but as hypocritical unbelief masking a secular reliance on Assyrian power. The centerpiece of the chapter is the Immanuel prophecy. While acknowledging its historical context, Wesley and subsequent commentators like Adam Clarke view its complete fulfillment in the virgin birth of Jesus Christ. Clarke emphasizes that Immanuel’s consumption of 'butter and honey' demonstrates genuine human development, affirming orthodox Christology regarding Christ's full humanity. Furthermore, the translation of Immanuel as 'God with us' holds profound weight in Methodist experiential theology. It famously echoes John Wesley’s dying words, 'The best of all is, God is with us,' embedding the promise of this chapter deeply into Methodist warm-hearted practical piety as the ultimate testimony of God's abiding presence and sustaining grace.

Application — Methodists apply Isaiah 7 as a direct call to trust God’s providence over human alliances and political calculations. The promise of Immanuel is extensively celebrated in Wesleyan Advent and Christmas hymnody to proclaim the Incarnation. Practically, 'God with us' is lived out as an assurance of the Holy Spirit's presence, offering comfort in trials and empowering the believer for sanctification. Ahaz’s failure is preached as a warning against rejecting God's prevenient and saving grace through false humility or self-reliance.

Mga pinangalanang awtoridad:John Wesley — Explanatory Notes upon the Old Testament · Adam Clarke — Commentary on the Bible · Elizabeth Ritchie — An Authentic Narrative of the Last Hours of the Rev. John Wesley

pagsusuri sa antas ng claim (4 na pag-check)

✓ Ahaz refused the sign out of hypocrisy and unbelief, preferring political allian
✓ The Immanuel prophecy culminates in the virgin birth of Jesus Christ, marking th
✓ The prophesied child's diet of butter and honey is evidence of his genuine human
✓ Believers must reject self-reliant political maneuvering and trust in the abidin

Anabaptist / Mennoniteaudit ✓

Lens na ibinigay sa model:Anabaptist tradition (Mennonite, Amish, Brethren, Hutterite): a Jesus-centered reading with the Sermon on the Mount as normative, believers' baptism, nonviolence and nonresistance, simple living, communal discernment, and the church as a visible community distinct from worldly power.

Kagyat na kahulugan — In the face of an attack by the kings of Syria and Israel (verses 1-2, 5-6), Isaiah instructs King Ahaz to be quiet, not fear, and not let his heart be faint (verse 4). Isaiah warns Ahaz that if he does not believe, he will not be established (verse 9). When Ahaz refuses to ask for a sign (verse 12), Isaiah announces that the Lord Himself will give a sign: a virgin will conceive and bear a son named Immanuel (verse 14). The prophecy further declares that the Lord will bring the king of Assyria upon the land, leading to desolation where cultivated fields will become briers and thorns (verses 17-25).

Reception — Anabaptist theology reads Isaiah 7 as a stark contrast between worldly fear and trust in God's peaceable governance. The text is received as a critique of statecraft that relies on human machinations and empire. Old Testament scholar Millard Lind (*Yahweh is a Warrior*) emphasizes that Isaiah's command to Ahaz represents a radical call to trust in Yahweh's protection rather than political maneuvering; Ahaz's failure is fundamentally one of faith. Furthermore, the sign of Immanuel ('God with us') is interpreted christologically. Menno Simons (*Foundation of Christian Doctrine*) and other early Anabaptists identify Immanuel with Jesus Christ, whose kingdom is spiritual and nonviolent. The devastation brought by the king of Assyria is viewed as the inevitable, tragic result of earthly rulers choosing worldly fear over faith in God.

Application — Anabaptist communities apply this passage to contemporary issues of war and national security, viewing the modern pursuit of safety through military might as akin to Ahaz's lack of belief. The prophetic instruction to 'take heed, and be quiet; fear not' is embraced as a posture of nonresistant trust in God amidst global conflicts. Believers are called to reject the fear-driven politics of the surrounding nations and instead participate in the visible church, which seeks to embody the presence of Immanuel by practicing peace, living simply, and trusting God for their ultimate preservation.

Mga pinangalanang awtoridad:Millard Lind — Yahweh is a Warrior · Menno Simons — Foundation of Christian Doctrine

pagsusuri sa antas ng claim (6 na pag-check)

✓ Isaiah instructs King Ahaz to be quiet and not fear the kings of Syria and Israe
✓ Isaiah warns Ahaz that without belief, he will not be established.
✓ The prophecy declares that the Lord will bring the king of Assyria, turning cult
✓ Isaiah's counsel is understood as a radical call to trust God rather than human
✓ The Immanuel sign is read christologically as Jesus Christ establishing a nonvio
✓ The passage is used to warn against seeking national security through military m

Classical Trinitarian Pentecostalaudit ✓

Lens na ibinigay sa model:Classical Trinitarian Pentecostal tradition (Assemblies of God, Church of God, and kindred bodies): the present continuation of the gifts of the Spirit, baptism in the Holy Spirit, divine healing, and expectancy of God's present action, read within Nicene Trinitarian faith. Do NOT attribute Word-of-Faith / prosperity or later neo-charismatic distinctives to classical Pentecostalism generally.

Kagyat na kahulugan — The narrative describes Isaiah's prophetic encounter with King Ahaz of Judah during the Syro-Ephraimite crisis. Ahaz is terrified by the military alliance of Syria and Israel. God instructs Isaiah to deliver a prophetic word of comfort to the king, warning that active faith is required for survival and stability. When Ahaz feigns piety to refuse asking for a miraculous sign from God, the prophet rebukes the house of David and delivers the Lord's own sovereign sign: a virgin will conceive and bear a son named Immanuel. The passage concludes with a severe prophetic decree that Assyria, the secular power Ahaz secretly relies upon instead of trusting Yahweh, will ultimately bring devastation to the land of Judah.

Reception — Classical Trinitarian Pentecostalism reads Isaiah 7, particularly verse 14, as a paramount Christological text, thoroughly interpreted through the lens of Matthew 1:23 and Nicene orthodoxy. In the early twentieth century, as Pentecostalism emerged against the backdrop of theological liberalism, the literal Virgin Birth became a hallmark of Pentecostal orthodoxy. The Assemblies of God's Statement of Fundamental Truths explicitly grounds the deity of the Lord Jesus Christ in the virgin birth, viewing 'Immanuel' as the miraculous incarnation of the eternal Son of God. Pentecostal biblical scholars, such as Stanley M. Horton in his commentary on Isaiah, vigorously defend the translation of the Hebrew 'almah' as 'virgin.' Horton argues that the sign given to the house of David was not merely a contemporary child in Ahaz's day, but a direct, supernatural prophecy of Jesus Christ. The offer to perform a sign 'either in the depth, or in the height above' indicates a profound, miraculous intervention which Ahaz's unbelief rejected, but which God ultimately fulfilled in the incarnation. Furthermore, the conditional warning, 'If ye will not believe, surely ye shall not be established,' is received as a timeless theological axiom regarding the absolute necessity of faith in the prophetic word.

Application — Pentecostals apply this chapter as a dual call to unwavering faith in God's prophetic promises and a confident expectancy of His miraculous intervention. Ahaz serves as a negative example of a leader relying on human political alliances and feigned piety rather than trusting the living God. Believers are exhorted to heed the warning of verse 9, recognizing that spiritual and emotional stability in times of crisis comes only through active faith. The promise of 'Immanuel' is also applied experientially; for Pentecostals, 'God with us' is not solely a historical fact of the incarnation, but a present, dynamic reality experienced through the ongoing work and baptism in the Holy Spirit. Just as God bypassed Ahaz's unbelief to bring forth the supernatural sign of the virgin birth, believers are encouraged to expect God's miraculous action in their current circumstances, confident that the God who spoke through Isaiah continues to speak and save today.

Mga pinangalanang awtoridad:Stanley M. Horton — Isaiah · Assemblies of God — Statement of Fundamental Truths

pagsusuri sa antas ng claim (4 na pag-check)

✓ God demands active faith in His prophetic word as the sole basis for human stabi
✓ The offer of a sign 'in the depth, or in the height above' demonstrates God's wi
✓ The sign of Immanuel refers directly to the literal, miraculous virgin birth of
✓ The reality of 'Immanuel' extends beyond the historical incarnation to the belie

Seventh-day Adventistaudit ✓

Lens na ibinigay sa model:Seventh-day Adventist tradition: the seventh-day Sabbath, the great-controversy theme, conditional immortality, sanctuary theology, and a historicist reading of prophecy.

Kagyat na kahulugan — The chapter details the crisis facing Judah when Syria and Israel form a military coalition against Jerusalem. God sends Isaiah to instruct King Ahaz not to fear the opposing kings. God offers Ahaz a miraculous sign to confirm His protective promise, but Ahaz refuses under the guise of not tempting the Lord. In response to this wearying of divine patience, God declares that He Himself will provide a sign: a virgin will conceive, bear a son named Immanuel, and before the child reaches moral maturity, the immediate threat from Syria and Israel will end. However, the chapter concludes with a severe warning that the Lord will use the king of Assyria, along with forces from Egypt, to bring unprecedented desolation upon Judah, turning its cultivated hills and vineyards into wastelands of briers and thorns.

Reception — Seventh-day Adventist reception of Isaiah 7 emphasizes the conflict between faith and unbelief, viewed through the lens of the great-controversy theme where God strives to preserve His people despite their rebellious leadership. In 'Prophets and Kings,' Ellen G. White highlights Ahaz's response as a catastrophic failure of faith; his refusal to ask for a sign is not seen as genuine reverence, but as a hypocritical mask for a heart already hardened against God's counsel. Furthermore, the 'Seventh-day Adventist Bible Commentary' approaches the Immanuel prophecy (verse 14) using a principle of dual fulfillment. It recognizes an immediate, historical application—a child born in Ahaz's day serving as a chronological sign for the defeat of the Syro-Ephraimite coalition—while affirming its ultimate Messianic fulfillment in the incarnation of Jesus Christ. The desolation promised by the 'razor' of Assyria (verses 17-20) is interpreted as the direct consequence of Judah's spiritual apostasy and failure to trust God's protective word.

Application — Adventists apply this chapter as a stark warning against false piety and a call to unwavering trust in God during times of crisis. The condition 'If ye will not believe, surely ye shall not be established' is frequently cited as a universal spiritual principle. The name 'Immanuel' (God with us) is invoked as the ultimate assurance of God's presence and sustaining power for believers facing personal trials or anticipated end-time conflicts.

Mga pinangalanang awtoridad:Ellen G. White — Prophets and Kings · Francis D. Nichol (ed.) — Seventh-day Adventist Bible Commentary, Vol. 4

pagsusuri sa antas ng claim (5 na pag-check)

✓ Ahaz refuses God's offer to provide a sign, claiming he will not tempt the Lord.
✓ God promises to bring the king of Assyria to devastate the land, resulting in cu
✓ Ahaz's refusal of a sign is interpreted as an act of hypocritical unbelief rathe
✓ The promise of Immanuel is understood to have both a local fulfillment in Isaiah
✓ Judah's establishment and security are strictly conditional upon their belief an

Restorationist / Churches of Christaudit ✓

Lens na ibinigay sa model:Restoration Movement tradition (Churches of Christ, Christian Churches — formally non-creedal): restore New Testament Christianity, 'speak where the Bible speaks and be silent where it is silent,' reading by direct command, apostolic example, and necessary inference; baptism by immersion for the remission of sins; the weekly Lord's Supper.

Kagyat na kahulugan — The text narrates the crisis of the Syro-Ephraimite invasion during the reign of Ahaz. The kings of Syria and Israel threaten Jerusalem, causing widespread panic (Isaiah 7:1-2). God commands Isaiah to meet Ahaz and assure him that the northern alliance will fail (Isaiah 7:3-9). When God offers a sign to confirm this promise, Ahaz hypocritically refuses under the guise of piety (Isaiah 7:10-12). In response, the prophet turns his address from Ahaz to the entire 'house of David' (Isaiah 7:13), delivering the Immanuel prophecy (Isaiah 7:14). The chapter concludes with a vivid depiction of the coming devastation: the Assyrians, whom Ahaz secretly trusts, will be used by God as a 'hired razor' to shave the land bare, reducing Judah's agricultural prosperity to briers, thorns, and a subsistence diet of curds and honey (Isaiah 7:17-25).

Reception — In the Restoration Movement, the Old Testament is read as a shadow leading to the New Testament reality, and its history is deeply valued for establishing Christian evidences. Isaiah 7 is centrally defined by its later citation in the Gospel of Matthew. Because of the tradition's heavy emphasis on evidential apologetics—using predictive prophecy to prove the verbal inspiration of Scripture—Isaiah 7:14 is vehemently defended as a literal, miraculous prediction of Jesus Christ. Commentators within the Churches of Christ, such as Homer Hailey and James Burton Coffman, argue strictly for the translation of the Hebrew term 'almah' as 'virgin,' frequently polemicizing against historical-critical scholars. Furthermore, conservative Churches of Christ often resist 'dual fulfillment' hermeneutics (which suggest a contemporary, natural birth in Ahaz's day) because such theories are seen as compromising the uniquely miraculous, predictive nature of the text. To reconcile the context, exegetes note that the sign in verse 14 is given to the plural 'house of David' (v. 13), ensuring the preservation of the royal line until the Messiah, while verses 15-16 refer to the immediate timeline of the Syro-Ephraimite threat passing before a child could mature.

Application — This chapter is heavily utilized in evangelistic and apologetic contexts—often in gospel meetings or Bible class curricula—to demonstrate the divine inspiration of the Scriptures and the deity of Jesus. Notably, because the Churches of Christ adhere strictly to the regulative principle (seeking a New Testament command or apostolic example for all practices) and formally reject the denominational church calendar, Isaiah 7:14 is explicitly not employed in 'Advent' or 'Christmas' liturgies. Instead, the virgin birth is preached year-round as an essential historical and prophetic fact. Additionally, Ahaz’s refusal to trust God's prophet (Isaiah 7:12) and his reliance on a foreign superpower (Assyria) is applied as a moral and ecclesiological warning against relying on human wisdom, secular alliances, or unauthorized innovations rather than the explicit word of God.

Mga pinangalanang awtoridad:Homer Hailey — A Commentary on Isaiah · James Burton Coffman — Commentary on Isaiah

pagsusuri sa antas ng claim (4 na pag-check)

✓ Isaiah shifts his address from King Ahaz individually to the broader house of Da
✓ The Immanuel prophecy explicitly predicts a miraculous virgin birth, with the tr
✓ The timeline of the land being forsaken by the two opposing kings applies to the
✓ Ahaz's lack of faith and the subsequent devastation of Judah by Assyria serve as

Inalis sa boto matapos bumagsak nang dalawang beses sa pagsusuri: academic. Muling kinwenta ang listahan ng mga kwalipikado nang wala sila.

Hakbang 3Mga panel na hindi bumoboto at pahambing na apendiks

Nagbibigay-impormasyon ang mga ito sa mga tala at sa pagsasalin, at iniulat dito, pero hindi kailanman binibilang sa boto.

Academic textual-historical analysisaudit ✗

Lens na ibinigay sa model:Academic textual-historical analysis: philology and the original-language text, textual criticism, ancient Near Eastern (and, for the NT, Greco-Roman) context, literary genre and form, composition and dating debates, and reception history. Describe scholarly positions and their evidence without confessional commitment. This panel informs the textual notes and the rendering; it is never a church vote.

Kagyat na kahulugan — 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.

Reception — In academic textual-historical study, the reception history of verse 14 is a primary focus. Philological scholars emphasize that the underlying Hebrew text uses a term denoting a young woman of childbearing age. However, historical translation studies demonstrate that the Septuagint rendered this term into Greek as parthenos, a choice that catalyzed the passage's subsequent christological interpretation, particularly its prominent citation in the Gospel of Matthew. Beyond translation history, critical commentators vigorously debate the original historical referent of the Immanuel figure, proposing candidates such as Ahaz's heir (Hezekiah), a son of the prophet, or a collective reference to Judean children of that era. Redaction critics also analyze the chapter's composition, viewing the shift from assurance (vv. 1-16) to the severe judgments of the Assyrian invasion (vv. 17-25) as evidence of a complex editorial process that updated eighth-century prophetic material to address the theological realities of later communities.

Application — Application in an academic context is methodological and pedagogical. Historical-critical scholars and educators utilize this chapter as a paradigm for demonstrating how to read prophetic literature within its ancient Near Eastern geopolitical setting. Furthermore, it serves as a central case study in courses on textual criticism and biblical reception, illustrating how translation decisions and redactional updates actively construct the theological trajectory of a text across different historical epochs.

Mga pinangalanang awtoridad:Hans Wildberger — Isaiah 1-12 · Joseph Blenkinsopp — Isaiah 1-39 · Brevard S. Childs — Isaiah

pagsusuri sa antas ng claim (5 na pag-check)

✗ The narrative is situated in the context of the Syro-Ephraimite War, detailing a — wrong-chapter proof-text
✓ The Immanuel prophecy functions within the narrative as a chronological marker,
✓ The text pivots to declare that Assyria will become a hired razor bringing devas
✓ The Septuagint's translation choice in verse 14 became the historical foundation
✓ The structural shift between deliverance and judgment reflects a complex redacti

Jewish interpretationaudit ✓

Lens na ibinigay sa model:Jewish interpretation of the Tanakh (Hebrew Bible books only; do not treat the New Testament as Scripture, and address it only historically if at all). Distinguish rabbinic (Talmud, Midrash), medieval (Rashi, Ibn Ezra, Ramban, and the classical mefarshim), and modern (including critical and denominational) voices rather than presenting one uniform Jewish position. This panel informs, and is reported, but never a Christian church vote.

Kagyat na kahulugan — 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.

Reception — Jewish reception focuses heavily on the historical context of Ahaz's crisis and the linguistic meaning of verse 14. Medieval commentators like Rashi and Ibn Ezra emphasize that 'almah' translates to 'young woman' rather than strictly 'virgin' (for which the Hebrew 'betulah' would typically be used). They view the sign as an immediate, practical reassurance for Ahaz; thus, the child must be born in Ahaz's own time. Rashi suggests the young woman is Isaiah's own wife, while others debate if it might be Ahaz's wife. Furthermore, classical exegetes deeply analyze the transition in the second half of the chapter. While the immediate text simply states God will bring Assyria upon Judah, commentators like Radak explicitly connect this as a theological consequence: they interpret the Assyrian invasion as divine punishment for Ahaz's refusal to trust God (verse 9) and his historical decision to seek an alliance with Assyria instead.

Application — This chapter is a central text in Jewish apologetics and counter-missionary education. Educators and rabbis use it to demonstrate the Jewish hermeneutic of reading prophetic signs within their immediate historical context, arguing that a sign intended to reassure an 8th-century BCE king regarding an impending siege must be fulfilled in his own lifetime. It is studied to reinforce the importance of Hebrew linguistics and the contextual reading of the Tanakh.

Mga pinangalanang awtoridad:Rashi — Commentary on Isaiah · Ibn Ezra — Commentary on Isaiah · Radak (David Kimhi) — Commentary on Isaiah

pagsusuri sa antas ng claim (4 na pag-check)

✓ The text states that Aram and Ephraim allied against Jerusalem and that God will
✓ Jewish commentators translate 'almah' as 'young woman' rather than 'virgin', ide
✓ Exegetes interpret the arrival of Assyria as a divine punishment directly result
✓ The chapter is utilized in Jewish apologetics to argue that biblical signs must

Pahambing na apendiks — sa labas ng listahang Nicene-Trinitarian (Latter-day Saint, Jehovah's Witnesses)

Latter-day Saint

Lens na ibinigay sa model:Latter-day Saint reading (The Church of Jesus Christ of Latter-day Saints): the Bible read alongside the Book of Mormon, Doctrine and Covenants, and Pearl of Great Price, with living prophets and continuing revelation, and the Joseph Smith Translation where relevant. Presented for comparison only; outside the Nicene-Trinitarian roster.

Kagyat na kahulugan — 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).

Reception — This chapter is central to Latter-day Saint Christology and hermeneutics, prominently preserved in the Book of Mormon as 2 Nephi 17. The tradition reads the Immanuel prophecy (verse 14) through the lens of 'prophetic dualism' or multiple fulfillments. As articulated by leaders like Jeffrey R. Holland, the prophecy served an immediate, historical purpose pointing to a child born in Ahaz's time whose birth and maturation acted as a divine timer for the destruction of the Israel-Syria coalition. Simultaneously and supremely, it is recognized as a messianic prophecy pointing to the virgin birth of Jesus Christ, affirming His divine sonship and role as 'God with us.' Victor L. Ludlow notes that Ahaz's rejection of the sign in verse 12 represents a catastrophic failure of faith, epitomizing the dangers of trusting the 'arm of flesh' rather than the covenant promises of Jehovah.

Application — Latter-day Saints apply this chapter both as a warning against spiritual complacency and as a testimony of Jesus Christ. Ahaz is taught as a cautionary figure who relied on worldly alliances rather than divine deliverance. Conversely, verse 14 is frequently cited in Christmas devotionals and curriculum to celebrate the reality of Christ's miraculous birth and His condescension to dwell among humanity. The dual nature of the prophecy is used to teach church members how to read Isaiah, looking both for the immediate historical context and the overarching testimony of the Savior's redeeming mission.

Mga pinangalanang awtoridad:Book of Mormon — 2 Nephi 17 · Jeffrey R. Holland — Christ and the New Covenant · Victor L. Ludlow — Isaiah: Prophet, Seer, and Poet

Jehovah's Witnesses

Lens na ibinigay sa model:Jehovah's Witness reading (Watch Tower Society): attention to the divine name, God's Kingdom as a real government, conditional immortality, and a non-Trinitarian Christology. Presented for comparison only; outside the Nicene-Trinitarian roster.

Kagyat na kahulugan — 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.

Reception — The reception of Isaiah 7, particularly verse 14, is a defining text for Jehovah's Witness non-Trinitarian Christology. While mainstream Christendom often uses the name 'Immanuel' (meaning 'With Us Is God') to argue for the Trinity and the incarnation of God Almighty, Watch Tower theology categorically rejects this. Publications such as 'Insight on the Scriptures' assert that the giving of the name Immanuel to a child in Ahaz's time did not mean the literal child was Jehovah God. Rather, it signified that God's presence and backing were with Judah. By extension, in its greater Messianic fulfillment, Jesus bearing the title Immanuel signifies that he is Jehovah's foremost representative and the King of God's Kingdom. It demonstrates that Jehovah is with His people through His anointed Son, not that the Son is identical to the Father. Furthermore, the emphasis on the divine name is highlighted throughout the chapter's reception; Isaiah's faithful delivery of Jehovah's decrees (verses 3, 7, 10) is contrasted sharply with Ahaz's lack of faith.

Application — In application, Jehovah's Witnesses use Isaiah 7 to emphasize the necessity of absolute trust in Jehovah rather than human governments or political alliances. Ahaz's trembling heart (verse 2) and his eventual disastrous reliance on Assyria (alluded to in verse 17) are viewed as cautionary examples. Witnesses draw a parallel to the modern era, teaching that true Christians must maintain strict political neutrality. Just as Ahaz was commanded to 'take heed, and be quiet; fear not' (verse 4) and trust in Jehovah's deliverance, Witnesses are encouraged to rely entirely on God's Kingdom rather than earthly political or military solutions during times of global anxiety and opposition.

Mga pinangalanang awtoridad:Watch Tower Bible and Tract Society — Insight on the Scriptures · Watch Tower Bible and Tract Society — Isaiah's Prophecy - Light for All Mankind I

Hakbang 4Itatag ang batayan sa orihinal na wika

Binuo ang pagsasalin mula sa orihinal na teksto, hindi mula sa nakararami sa Ingles.

Batayang tekstuwal — The textual basis is the Hebrew text of the Westminster Leningrad Codex (WLC).

Banal na mga pangalan — YHWH (the LORD), Elohim (God) — render YHWH and Elohim distinguishably

Na-flag na mga variant

v3: 1QIsaa has a minor spelling variant for the name Shear-jashub.
v14: 1QIsaa reads YHWH instead of MT Adonai, and uses the verb form qara (masculine 'he will call' or passive 'will be called') instead of MT qarat (feminine 'she will call').

Mga katangiang dapat panatilihin ng pagsasalin

v1: (a) cognate construction: lammilhamah ... lehillakhem (to the war ... to wage war); (b) repetition: aleha ... aleha (against it ... against it).
v2: (a) cognate/figura etymologica: vayyana ... kenoa (and shook ... like the shaking); (f) repetition: levavo u-levav (his heart and the heart of).
v3: (h) interjection: na (pray/now/please).
v4: (h) particle repetition: al ... al (do not ... do not); (c) definite article and demonstrative pattern: ha-udim ha-ashenim ha-elleh (these smoking firebrands).
v5: (b) wordplay/alliteration: yaan ki yaats (because he counseled).
v6: (f) verb chain repetition (1cp prefix verbs): naaleh ... unqitsennah ... wenavqiengah ... wenamlikh; (b) assonance/rhyme: unqitsennah wenavqiengah.
v7: (g) divine names: Adonai YHWH; (h) particle repetition: lo taqum welo tihyeh (it shall not stand and it shall not be).
v8: (f) chiasm/repetition: rosh Aram Dammeseq we-rosh Dammeseq Retsin (head of Aram is Damascus, and head of Damascus is Rezin).
v9: (f) repetition: rosh Efrayim Shomron we-rosh Shomron (head of Ephraim is Samaria, and head of Samaria...); (a) cognate wordplay: im lo taaminu ki lo teamenu (if you do not believe, surely you will not be believed/established).
v10: (g) divine name: YHWH.
v11: (a) cognate: sheal ... shealah (ask ... a request); (e) antithesis: hameq ... hagbeah (make deep ... make high); (g) divine names: YHWH Eloheykha.
v12: (h) particle repetition: lo eshal welo anasseh (I will not ask and I will not tempt); (g) divine name: YHWH.
v13: (h) interjection: na (now/please); (a) cognate wordplay: halot ... talu (to weary ... you weary); (g) divine name: Elohay (my God).
v14: (g) divine name: Adonai; (h) interjection: hinneh (behold); (c) definite article: ha-almah (the young woman).
v15: (f) phrase repetition: maos ba-ra uvahor ba-tov (refuse the evil and choose the good) - parallels verse 16.
v16: (f) phrase repetition: maos ba-ra uvahor ba-tov (refuse the evil and choose the good) - parallels verse 15.
v17: (f) repetition: alekha we-al ammekha we-al beyt (upon you, and upon your people, and upon the house); (g) divine name: YHWH.
v18: (f) structural refrain: bayyom hahu (in that day); (g) divine name: YHWH; (c) definite articles: ha-zevuv ... ha-devorah (the fly ... the bee).
v19: (c) definite article list: ha-battot, ha-selaim, ha-naatsutsim, ha-nahalolim; (f) preposition repetition: uv... uv... uv... (and in... and on... and on...).
v20: (f) structural refrain: bayyom hahu (in that day); (g) divine name: Adonai; (c) definite article list: ha-rosh ... ha-raglayim ... ha-zaqan (the head ... the feet ... the beard).
v21: (f) structural refrain: bayyom hahu (in that day).
v22: (e) chiasm/repetition: yokhal hemah ki hemah u-dvash yokhel (he shall eat butter, for butter and honey he shall eat); (c) definite articles: ha-notar ... ha-arets (the remaining ... the land).
v23: (f) structural refrain: bayyom hahu (in that day); (a) verb repetition: yiheyeh ... yiheyeh ... yiheyeh (shall be, thrice); (f) repetition: elef ... b-elef (thousand ... thousand); (b/f) alliteration/phrase: la-shamir w-la-shayit (for brier and for thorn).
v24: (b/f) alliteration/phrase: shamir wa-shayit (brier and thorn).
v25: (a) cognate/figura etymologica: ba-mader yeaderun (with the hoe they are hoed); (b/f) alliteration/phrase: shamir wa-shayit (brier and thorn); (f) prefix repetition: le-mishlah ... u-le-mirmas (for sending ... and for treading).

Hakbang 5Paghambingin ang mga salin, talata bawat talata

Inuri ang bawat pagkakaiba: tekstuwal · leksikal · gramatikal · interpretatibo · estilistiko (ang huli ay kung binabago lang ang kahulugan).

lexicalv1 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)
lexicalv1 synonyms for engaging in combat — “war” (WEB, KJV, ASV, WEBSTER) vs “battle” (YLT) vs “make” (DARBY) vs “fight” (DRC)
grammaticalv1 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)
lexicalv1 synonyms for conquering or succeeding in battle — “prevail against” (WEB, KJV, ASV, WEBSTER) vs “able to fight” (YLT, DARBY) vs “over” (DRC)
stylisticv2 stylistic variations for comparison and describing being shaken — “as” (WEB, KJV, ASV, WEBSTER, DRC) vs “is moved like” (YLT) vs “shook” (DARBY)
stylisticv3 variation in pronoun usage (thou vs you) and name spelling — “Ahaz thou” (KJV, ASV, YLT, DARBY, WEBSTER) vs “you” (WEB) vs “Achaz” (DRC)
interpretivev3 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)
lexicalv3 synonyms for a water channel — “conduit” (WEB, KJV, ASV, YLT, WEBSTER, DRC) vs “aqueduct” (DARBY)
grammaticalv3 variation in preposition choice indicating location — “in” (KJV, ASV, WEBSTER) vs “on” (WEB, DARBY) vs “unto” (YLT) vs “a” (DRC)
lexicalv3 synonyms for a road or path — “highway” (WEB, KJV, ASV, YLT, DARBY, WEBSTER) vs “way” (DRC)
grammaticalv4 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)
lexicalv4 synonyms for the remnants of burnt wood — “tails” (WEB, KJV, ASV, YLT, WEBSTER, DRC) vs “ends” (DARBY)
lexicalv4 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)
lexicalv4 synonyms for intense anger or wrath — “fierce anger” (WEB, KJV, ASV, DARBY, WEBSTER) vs “fierceness of the” (YLT) vs “wrath” (DRC)
stylisticv6 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)
grammaticalv6 different prepositions denoting direction of attack — “against Judah” (WEB, KJV, ASV, DARBY, WEBSTER) vs “into” (YLT) vs “to Juda” (DRC)
lexicalv6 synonyms for troubling, attacking, or dividing — “vex” (KJV, ASV) vs “harass” (DARBY, WEBSTER) vs “tear” (WEB) vs “we” (YLT) vs “rouse” (DRC)
stylisticv7 different phrasing of the prophetic introductory formula — “Thus saith” (KJV, ASV, DARBY, WEBSTER, DRC) vs “This is what” (WEB) vs “said” (YLT)
interpretivev7 differences in rendering the divine name — “God” (KJV, WEBSTER, DRC) vs “Jehovah” (ASV, YLT, DARBY) vs “Yahweh says” (WEB)
grammaticalv8 conjunction choice (for vs but) — “For” (WEB, KJV, ASV, YLT, DARBY, WEBSTER) vs “But” (DRC)
stylisticv8 different formatting of a number — “threescore and five” (KJV, ASV, DRC) vs “sixty-five” (WEB, DARBY) vs “sixty” (YLT, WEBSTER)
grammaticalv9 use of the possessive versus 'the son of' — “is Remaliah’s” (WEB, KJV, ASV, DARBY, WEBSTER) vs “the” (YLT, DRC)
lexicalv9 synonyms for being secure or enduring — “be established” (WEB, KJV, ASV, DARBY, WEBSTER) vs “stedfast” (YLT) vs “continue” (DRC)
interpretivev11 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)
interpretivev11 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)
interpretivev11 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)
lexicalv11 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)
stylisticv12 variation in conjunctions and introductory verbs — “But Ahaz said” (WEB, KJV, ASV, WEBSTER) vs “And saith” (YLT) vs “And” (DARBY) vs “And Achaz” (DRC)
stylisticv12 variations in contractions and verb forms — “will not” (KJV, ASV, DARBY, WEBSTER, DRC) vs “won’t” (WEB) vs “do” (YLT)
lexicalv13 synonyms for a trivial or minor matter — “a small thing” (KJV, ASV, WEBSTER, DRC) vs “not enough” (WEB) vs “little” (YLT) vs “matter” (DARBY)
lexicalv13 synonyms for exhausting or testing patience — “weary” (KJV, ASV, YLT, DARBY, WEBSTER) vs “try the patience of” (WEB) vs “be grievous to” (DRC)
interpretivev14 use of the definite ('the') versus indefinite ('a') article — “Behold a” (KJV, ASV, WEBSTER, DRC) vs “the” (WEB, DARBY) vs “Lo the” (YLT)
grammaticalv14 differences in verb tense and aspect for conceiving — “shall conceive” (KJV, ASV, DARBY, WEBSTER, DRC) vs “will” (WEB) vs “is conceiving” (YLT)
lexicalv14 synonyms for giving birth — “bear” (WEB, KJV, ASV, WEBSTER, DRC) vs “is bringing forth” (YLT) vs “shall bring forth” (DARBY)
grammaticalv14 differences in phrasing the naming of the child — “Immanuel” (WEB, KJV, ASV, YLT, DARBY, WEBSTER) vs “shall be called Emmanuel” (DRC)
grammaticalv15 variations in verb form and person — “may know” (KJV, DARBY, WEBSTER, DRC) vs “knoweth” (ASV, YLT) vs “knows” (WEB)
lexicalv15 (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)
grammaticalv17 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)
stylisticv17 (vv 17, 18, 20) relative pronoun choice (that vs which) — “that” (WEB, KJV, ASV, YLT, WEBSTER, DRC) vs “which” (DARBY)
lexicalv17 different terms for time onset (from vs since vs even) — “from” (WEB, KJV, ASV, WEBSTER) vs “since” (DARBY, DRC) vs “Even” (YLT)
interpretivev17 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)
interpretivev17 translation choice between the name Asshur and the region/people Assyria — “Assyria” (WEB, KJV, ASV, DARBY, WEBSTER) vs “Asshur” (YLT) vs “the Assyrians” (DRC)
stylisticv18 (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)
grammaticalv18 preposition choice (in vs at) — “in” (WEB, KJV, ASV, YLT, WEBSTER, DRC) vs “at” (DARBY)
lexicalv18 synonyms for the furthest boundary or end — “uttermost part” (WEB, KJV, ASV, WEBSTER) vs “extremity” (YLT, DARBY) vs “parts” (DRC)
lexicalv18 synonyms for flowing bodies of water — “rivers” (WEB, KJV, ASV, WEBSTER, DRC) vs “brooks” (YLT) vs “streams” (DARBY)
grammaticalv19 inclusion or omission of 'of them' to specify the subjects — “of them” (KJV, ASV, YLT, DARBY, WEBSTER) vs “rest” (WEB, DRC)
interpretivev19 interpretive choice between 'desolate' and 'torrents of the' — “desolate” (WEB, KJV, ASV, YLT, DARBY, WEBSTER) vs “torrents of the” (DRC)
grammaticalv19 preposition variation (on vs upon) — “and upon” (KJV, ASV, WEBSTER, DRC) vs “on” (WEB, YLT, DARBY)
lexicalv19 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)
grammaticalv19 preposition variation (on vs upon vs in) — “on” (WEB, YLT, DARBY) vs “upon” (KJV, ASV, WEBSTER) vs “in” (DRC)
interpretivev19 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)
stylisticv20 demonstrative variation (that vs the same) — “that” (WEB, ASV, YLT, DARBY, DRC) vs “the same” (KJV, WEBSTER)
grammaticalv20 variation in preposition showing agency or instrumentality — “by” (KJV, YLT, WEBSTER, DRC) vs “even with” (WEB, ASV) vs “with” (DARBY)
grammaticalv20 singular vs plural for hair — “hair” (WEB, KJV, ASV, YLT, DARBY, WEBSTER) vs “hairs” (DRC)
lexicalv21 synonyms for raising or sustaining an animal — “shall nourish” (KJV, DARBY, WEBSTER, DRC) vs “keep alive” (WEB, ASV) vs “keepeth alive” (YLT)
interpretivev23 interpreting whether the silver is the cost ('worth') or the rent ('at') — “at” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “worth” (WEB)
lexicalv25 synonyms for elevated terrain (hills vs mountains) or definite article — “the” (WEB, ASV, YLT, DRC) vs “hills” (KJV, WEBSTER) vs “mountains” (DARBY)
lexicalv25 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)

Hakbang 6Pagsamahin — mga atomic na claim, ayon sa pamilya, hindi sa bilang ng puwesto

Hinahati ang bawat pahayag sa pinakamaliit na masusuring claim; bawat kwalipikadong profile ay SUMASANG-AYON / TUMATANGGI / NAGLILINAW / TAHIMIK sa bawat isa.

Ang konsensus

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 shift his address to the broader house of David to deliver the messianic Immanuel sign. However, the exact nature of this sign is disputed, with traditions divided over whether the prophecy operates via a dual fulfillment acting as an immediate historical sign for Ahaz and an ultimate realization in Jesus Christ, or if it is a direct, exclusively miraculous prediction of Christ's virgin birth with no contemporary fulfillment. Finally, while some traditions emphasize how God's designation of Assyria as a 'hired razor' demonstrates His sovereign providential control over pagan empires, further disputes exist over whether the prophesied child's diet of curds and honey proves the incarnate Word assumed a genuine physical human nature, and whether the passage constitutes a radical call to reject fear-driven politics.

Pan-Christian — SUPORTA sa bawat kwalipikadong pamilya

The narrative details the Syro-Ephraimite coalition threatening Jerusalem and Isaiah instructing King Ahaz not to fear.
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- Catholic · AFFIRM
  “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).”
- Eastern Orthodox · AFFIRM
  “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).”
- Oriental Orthodox · AFFIRM
  “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.”
- Anglican / Episcopal · AFFIRM
  “When the house of David is shaken by this threat, Yahweh sends the prophet Isaiah to tell Ahaz to remain calm and not to fear the coalition, which will ultimately fail.”
- Lutheran · AFFIRM
  “King Rezin of Syria and King Pekah of Israel ally to attack Jerusalem and King Ahaz of Judah. Terrified, Ahaz is met by Isaiah, who instructs him to trust Yahweh and not fear the 'two tails of smoking firebrands.'”
- Reformed / Presbyterian · AFFIRM
  “In the context of the Syro-Ephraimite war, Rezin of Syria and Pekah of Israel ally against Ahaz of Judah, causing him and his people great fear (Isa 7:1-2). Yahweh sends Isaiah to assure Ahaz that the coalition will fail and tells him not to fear (Isa 7:3-9).”
- Baptist · AFFIRM
  “Isaiah 7 captures a historical crisis during the Syro-Ephraimite War, where kings Rezin of Syria and Pekah of Israel threaten Jerusalem (Isaiah 7:1-2). God commands Isaiah to meet King Ahaz with a message of reassurance, urging him to trust in Yahweh rather than fear the invading alliance (7:3-9).”
- Methodist / Wesleyan / Holiness · AFFIRM
  “Isaiah 7 details the Syro-Ephraimite crisis, wherein King Ahaz of Judah is terrified by the military alliance of Israel and Syria. God sends Isaiah to offer Ahaz a sign of divine deliverance.”
- Anabaptist / Mennonite · AFFIRM
  “In the face of an attack by the kings of Syria and Israel (verses 1-2, 5-6), Isaiah instructs King Ahaz to be quiet, not fear, and not let his heart be faint (verse 4).”
- Classical Trinitarian Pentecostal · AFFIRM
  “The narrative describes Isaiah's prophetic encounter with King Ahaz of Judah during the Syro-Ephraimite crisis. Ahaz is terrified by the military alliance of Syria and Israel. God instructs Isaiah to deliver a prophetic word of comfort to the king, warning that active faith is required for survival and stability.”
- Seventh-day Adventist · AFFIRM
  “The chapter details the crisis facing Judah when Syria and Israel form a military coalition against Jerusalem. God sends Isaiah to instruct King Ahaz not to fear the opposing kings.”
- Restorationist / Churches of Christ · AFFIRM
  “God commands Isaiah to meet Ahaz and assure him that the northern alliance will fail (Isaiah 7:3-9).”
Ahaz declines God's offer to ask for a divine sign, claiming he will not test Yahweh.
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- Catholic · AFFIRM
  “To confirm this, Ahaz is invited to ask for a miraculous sign, but he refuses under a veneer of false piety (7:10-12).”
- Eastern Orthodox · AFFIRM
  “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...”
- Oriental Orthodox · AFFIRM
  “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.”
- Anglican / Episcopal · AFFIRM
  “Yahweh offers Ahaz a sign of his choosing, but Ahaz declines, stating he will not test Yahweh.”
- Lutheran · AFFIRM
  “Luther identifies Ahaz’s response as the height of hypocritical unbelief: masquerading as piety (refusing to tempt God), Ahaz actually rejects the pure Word of God, preferring his own political alliances and works-righteousness over justification by faith alone.”
- Reformed / Presbyterian · AFFIRM
  “Yahweh offers Ahaz a sign, but Ahaz refuses, stating he will not tempt Yahweh (Isa 7:10-12).”
- Baptist · AFFIRM
  “When Ahaz refuses to ask for a sign under the guise of false piety (7:10-12), God gives the house of David a sign regardless: a virgin will conceive and bear a son named Immanuel (7:14).”
- Methodist / Wesleyan / Holiness · AFFIRM
  “When Ahaz refuses under the guise of religious piety, Isaiah rebukes the house of David and delivers the Immanuel prophecy: a virgin (or young woman) will conceive and bear a son.”
- Anabaptist / Mennonite · QUALIFY
  “When Ahaz refuses to ask for a sign (verse 12), Isaiah announces that the Lord Himself will give a sign: a virgin will conceive and bear a son named Immanuel (verse 14).”
- Classical Trinitarian Pentecostal · AFFIRM
  “When Ahaz feigns piety to refuse asking for a miraculous sign from God, the prophet rebukes the house of David and delivers the Lord's own sovereign sign: a virgin will conceive and bear a son named Immanuel.”
- Seventh-day Adventist · AFFIRM
  “God offers Ahaz a miraculous sign to confirm His protective promise, but Ahaz refuses under the guise of not tempting the Lord.”
- Restorationist / Churches of Christ · AFFIRM
  “When God offers a sign to confirm this promise, Ahaz hypocritically refuses under the guise of piety (Isaiah 7:10-12).”
The text declares that Yahweh will summon the king of Assyria, resulting in the agricultural and societal desolation of Judah.
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- Catholic · AFFIRM
  “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).”
- Eastern Orthodox · AFFIRM
  “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).”
- Oriental Orthodox · AFFIRM
  “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.”
- Anglican / Episcopal · AFFIRM
  “Following this promise, the narrative shifts to a prophetic declaration that Yahweh will whistle for the king of Assyria, bringing profound devastation, depopulation, and agricultural ruin to Judah.”
- Lutheran · AFFIRM
  “However, because of Ahaz's unbelief, Isaiah also foretells a devastating judgment upon Judah by the very Assyrian empire Ahaz trusts, describing Assyria as a 'razor' that will shave the land bare.”
- Reformed / Presbyterian · AFFIRM
  “However, Yahweh also warns that He will summon the king of Assyria as a 'hired razor' to bring unprecedented devastation to Judah, turning cultivated land into briers and thorns, leaving only basic sustenance for survivors (Isa 7:17-25).”
- Baptist · AFFIRM
  “The passage concludes with a severe warning that, because of unbelief and reliance on worldly powers, the Lord will use Assyria to desolate the land, reducing the agricultural economy to subsistence living on butter and honey (7:17-25).”
- Methodist / Wesleyan / Holiness · AFFIRM
  “This sign serves a dual purpose, signifying the imminent failure of the northern coalition before the child reaches the age of moral reasoning, while also warning of the impending devastation of Judah by Assyria, the very empire Ahaz hoped would save him.”
- Anabaptist / Mennonite · AFFIRM
  “The prophecy further declares that the Lord will bring the king of Assyria upon the land, leading to desolation where cultivated fields will become briers and thorns (verses 17-25).”
- Classical Trinitarian Pentecostal · AFFIRM
  “The passage concludes with a severe prophetic decree that Assyria, the secular power Ahaz secretly relies upon instead of trusting Yahweh, will ultimately bring devastation to the land of Judah.”
- Seventh-day Adventist · AFFIRM
  “However, the chapter concludes with a severe warning that the Lord will use the king of Assyria, along with forces from Egypt, to bring unprecedented desolation upon Judah, turning its cultivated hills and vineyards into wastelands of briers and thorns.”
- Restorationist / Churches of Christ · AFFIRM
  “The chapter concludes with a vivid depiction of the coming devastation: the Assyrians, whom Ahaz secretly trusts, will be used by God as a 'hired razor' to shave the land bare, reducing Judah's agricultural prosperity to briers, thorns, and a subsistence diet of curds and honey (Isaiah 7:17-25).”
Isaiah shifts his address from King Ahaz individually to the broader house of David to deliver the messianic Immanuel sign.
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- Eastern Orthodox · AFFIRM
  “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...”
- Oriental Orthodox · AFFIRM
  “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.”
- Lutheran · AFFIRM
  “When Ahaz hypocritically refuses to ask for a sign to confirm God's promise of deliverance, Isaiah rebukes the house of David and delivers the sign of Immanuel: a virgin will conceive and bear a son.”
- Reformed / Presbyterian · AFFIRM
  “Isaiah then rebukes the house of David and declares that the Lord Himself will provide a sign: a virgin will conceive, bear a son, and name him Immanuel (Isa 7:13-14).”
- Baptist · AFFIRM
  “When Ahaz refuses to ask for a sign under the guise of false piety (7:10-12), God gives the house of David a sign regardless: a virgin will conceive and bear a son named Immanuel (7:14).”
- Methodist / Wesleyan / Holiness · AFFIRM
  “When Ahaz refuses under the guise of religious piety, Isaiah rebukes the house of David and delivers the Immanuel prophecy: a virgin (or young woman) will conceive and bear a son.”
- Classical Trinitarian Pentecostal · AFFIRM
  “When Ahaz feigns piety to refuse asking for a miraculous sign from God, the prophet rebukes the house of David and delivers the Lord's own sovereign sign: a virgin will conceive and bear a son named Immanuel.”
- Restorationist / Churches of Christ · AFFIRM
  “In response, the prophet turns his address from Ahaz to the entire 'house of David' (Isaiah 7:13), delivering the Immanuel prophecy (Isaiah 7:14).”

Malawak — SUPORTA sa lahat maliban sa isang pamilya, at hindi matukoy ang isa na iyon

Ahaz's refusal to ask for a sign is an act of hypocritical unbelief masking a reliance on secular political alliances.
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kung sino ang nagsabi ng ano (9)
- Eastern Orthodox · AFFIRM
  “When Ahaz refuses under the guise of false piety, thereby wearying God (vv. 12-13)... 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...”
- Lutheran · AFFIRM
  “Luther identifies Ahaz’s response as the height of hypocritical unbelief: masquerading as piety (refusing to tempt God), Ahaz actually rejects the pure Word of God, preferring his own political alliances and works-righteousness over justification by faith alone.”
- Reformed / Presbyterian · AFFIRM
  “John Calvin, in his Commentary on Isaiah, interprets Ahaz's refusal of a sign in verse 12 not as genuine reverence, but as hypocrisy, noting that Ahaz uses the law of God as a pretext to mask his unbelief and his secret reliance on Assyrian alliances.”
- Baptist · AFFIRM
  “Pastors routinely draw a contrast between true faith and the hypocritical, false piety of Ahaz (7:12), using the king's refusal to trust God as a warning against relying on human alliances or worldly wisdom.”
- Methodist / Wesleyan / Holiness · AFFIRM
  “Ahaz’s refusal to ask for a sign is understood not as reverence, but as hypocritical unbelief masking a secular reliance on Assyrian power.”
- Anabaptist / Mennonite · QUALIFY
  “Old Testament scholar Millard Lind (*Yahweh is a Warrior*) emphasizes that Isaiah's command to Ahaz represents a radical call to trust in Yahweh's protection rather than political maneuvering; Ahaz's failure is fundamentally one of faith.”
- Classical Trinitarian Pentecostal · AFFIRM
  “Ahaz serves as a negative example of a leader relying on human political alliances and feigned piety rather than trusting the living God.”
- Seventh-day Adventist · QUALIFY
  “...his refusal to ask for a sign is not seen as genuine reverence, but as a hypocritical mask for a heart already hardened against God's counsel.”
- Restorationist / Churches of Christ · AFFIRM
  “Additionally, Ahaz’s refusal to trust God's prophet (Isaiah 7:12) and his reliance on a foreign superpower (Assyria) is applied as a moral and ecclesiological warning against relying on human wisdom, secular alliances, or unauthorized innovations rather than the explicit word of God.”

Tukoy sa pamilya — katangian ng isang pamilya

The warning in verse 9 establishes a timeless principle regarding the absolute necessity of active personal faith for spiritual stability.
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- Baptist · AFFIRM
  “Highlights Isaiah 7:9 as a timeless, foundational principle that faith in God's Word is the sole basis for an individual's spiritual stability.”
- Anabaptist / Mennonite · AFFIRM
  “Isaiah warns Ahaz that if he does not believe, he will not be established (verse 9).”
- Classical Trinitarian Pentecostal · AFFIRM
  “Furthermore, the conditional warning, 'If ye will not believe, surely ye shall not be established,' is received as a timeless theological axiom regarding the absolute necessity of faith in the prophetic word.”
- Seventh-day Adventist · AFFIRM
  “The condition 'If ye will not believe, surely ye shall not be established' is frequently cited as a universal spiritual principle.”
The offer of a sign from the depths or heights indicates a promised supernatural intervention that subverts the laws of nature.
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- Eastern Orthodox · AFFIRM
  “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.”
- Classical Trinitarian Pentecostal · AFFIRM
  “The offer to perform a sign 'either in the depth, or in the height above' indicates a profound, miraculous intervention which Ahaz's unbelief rejected, but which God ultimately fulfilled in the incarnation.”
God's designation of Assyria as a 'hired razor' demonstrates His sovereign providential control over pagan empires to enact covenant discipline upon His people.
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- Lutheran · AFFIRM
  “However, because of Ahaz's unbelief, Isaiah also foretells a devastating judgment upon Judah by the very Assyrian empire Ahaz trusts, describing Assyria as a 'razor' that will shave the land bare.”
- Reformed / Presbyterian · AFFIRM
  “Furthermore, Reformed theology emphasizes the sovereignty of God in providence; Calvin highlights verse 20 (the 'hired razor') as evidence that God sovereignly wields pagan empires like Assyria to execute His covenant judgments upon His own people.”
- Anabaptist / Mennonite · QUALIFY
  “The devastation brought by the king of Assyria is viewed as the inevitable, tragic result of earthly rulers choosing worldly fear over faith in God.”
- Seventh-day Adventist · AFFIRM
  “The desolation promised by the 'razor' of Assyria (verses 17-20) is interpreted as the direct consequence of Judah's spiritual apostasy and failure to trust God's protective word.”
- Restorationist / Churches of Christ · AFFIRM
  “The chapter concludes with a vivid depiction of the coming devastation: the Assyrians, whom Ahaz secretly trusts, will be used by God as a 'hired razor' to shave the land bare, reducing Judah's agricultural prosperity to briers, thorns, and a subsistence diet of curds and honey (Isaiah 7:17-25).”
The promise of Immanuel functions as an unconditional declaration of gospel grace, given entirely apart from human merit and despite Ahaz's faithless rebellion.
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- Lutheran · AFFIRM
  “The gospel is found in the unmerited, unconditional promise of Immanuel (verse 14), given not because the house of David was faithful, but entirely in spite of its rebellion.”
- Classical Trinitarian Pentecostal · AFFIRM
  “Just as God bypassed Ahaz's unbelief to bring forth the supernatural sign of the virgin birth, believers are encouraged to expect God's miraculous action in their current circumstances, confident that the God who spoke through Isaiah continues to speak and save today.”
The reality of Immanuel extends beyond the historical incarnation to denote the believer's ongoing, experiential relationship with God through the Holy Spirit.
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kung sino ang nagsabi ng ano (4)
- Oriental Orthodox · AFFIRM
  “The imagery of Immanuel dwelling among humanity is chanted to emphasize the intimate closeness of God, reinforcing the faithful's call to ascetic purity so that Christ may spiritually dwell in them.”
- Methodist / Wesleyan / Holiness · AFFIRM
  “Practically, 'God with us' is lived out as an assurance of the Holy Spirit's presence, offering comfort in trials and empowering the believer for sanctification.”
- Classical Trinitarian Pentecostal · AFFIRM
  “The promise of 'Immanuel' is also applied experientially; for Pentecostals, 'God with us' is not solely a historical fact of the incarnation, but a present, dynamic reality experienced through the ongoing work and baptism in the Holy Spirit.”
- Seventh-day Adventist · QUALIFY
  “The name 'Immanuel' (God with us) is invoked as the ultimate assurance of God's presence and sustaining power for believers facing personal trials or anticipated end-time conflicts.”

Tukoy sa tradisyon — isang tradisyon lang

The Septuagint translation of verse 9 establishes the epistemological principle that one must first believe in order to understand divine mysteries.
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kung sino ang nagsabi ng ano (1)
- Catholic · AFFIRM
  “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.”

Pinagtatalunan — halo ang pamilya, o sumasang-ayon laban sa tumatanggi ang mga pamilya

The prophet announces the sign of Immanuel, a child to be born, before whose maturity the immediate political threat will end.
8 sumang-ayon · 0 tumanggi · 2 naglinaw · 2 tahimikSinauna SUPPORTRepormasyon SUPPORTFree-church LEANING-CONTESTED
kung sino ang nagsabi ng ano (10)
- Catholic · AFFIRM
  “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).”
- Eastern Orthodox · AFFIRM
  “...a child named Immanuel ('God with us') will be born, and before he matures, the rival kings will be neutralized (vv. 14-16).”
- Oriental Orthodox · AFFIRM
  “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.”
- Anglican / Episcopal · AFFIRM
  “The text states that before this child knows enough to refuse evil and choose good, the land of the two threatening kings will be forsaken.”
- Lutheran · AFFIRM
  “Before this child reaches moral maturity, the threatening northern kingdoms will be forsaken.”
- Reformed / Presbyterian · AFFIRM
  “Isaiah then rebukes the house of David and declares that the Lord Himself will provide a sign: a virgin will conceive, bear a son, and name him Immanuel (Isa 7:13-14). Before this child reaches the age of moral discernment, the threatening kings will be defeated (Isa 7:15-16).”
- Methodist / Wesleyan / Holiness · AFFIRM
  “This sign serves a dual purpose, signifying the imminent failure of the northern coalition before the child reaches the age of moral reasoning, while also warning of the impending devastation of Judah by Assyria, the very empire Ahaz hoped would save him.”
- Anabaptist / Mennonite · QUALIFY
  “When Ahaz refuses to ask for a sign (verse 12), Isaiah announces that the Lord Himself will give a sign: a virgin will conceive and bear a son named Immanuel (verse 14).”
- Seventh-day Adventist · AFFIRM
  “...God declares that He Himself will provide a sign: a virgin will conceive, bear a son named Immanuel, and before the child reaches moral maturity, the immediate threat from Syria and Israel will end.”
- Restorationist / Churches of Christ · QUALIFY
  “To reconcile the context, exegetes note that the sign in verse 14 is given to the plural 'house of David' (v. 13), ensuring the preservation of the royal line until the Messiah, while verses 15-16 refer to the immediate timeline of the Syro-Ephraimite threat passing before a child could mature.”
The Septuagint translation of the Hebrew text as 'parthenos' (virgin) is the authoritative basis for interpreting the Immanuel prophecy.
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kung sino ang nagsabi ng ano (3)
- Catholic · AFFIRM
  “The tradition heavily relies on the Septuagint translation of verse 14, which renders the Hebrew 'almah' (young woman) as 'parthenos' (virgin).”
- Eastern Orthodox · AFFIRM
  “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).”
- Lutheran · QUALIFY
  “Martin Luther fiercely defended the traditional translation of the Hebrew term 'almah' as 'virgin' against Jewish and rationalist interpreters who argued for 'young woman,' insisting that the context demands a miraculous sign.”
The Immanuel prophecy is a direct, exclusively miraculous prediction of Christ's virgin birth, with no contemporary fulfillment in Ahaz's day.
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kung sino ang nagsabi ng ano (9)
- Catholic · DENY
  “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).”
- Anglican / Episcopal · QUALIFY
  “In works like Charles Gore's landmark commentary, the Hebrew term 'almah is understood in its immediate historical horizon to mean a young woman in Ahaz's court, providing an immediate political sign to Judah.”
- Lutheran · AFFIRM
  “The Hebrew word 'almah' in verse 14 designates a pure virgin, and the text must be understood as a miraculous prophecy of the incarnation rather than a natural birth.”
- Reformed / Presbyterian · AFFIRM
  “Calvin argues vehemently that 'almah' must be translated as virgin, insisting the sign must be miraculous to be a true sign from God, thus pointing exclusively to Jesus Christ.”
- Baptist · AFFIRM
  “Defends the strict translation of 'almah' as 'virgin' in 7:14 and argues for its direct, exclusive Messianic fulfillment in Jesus Christ, opposing interpretations that limit the sign to a contemporary child in Ahaz's day.”
- Methodist / Wesleyan / Holiness · DENY
  “This sign serves a dual purpose, signifying the imminent failure of the northern coalition before the child reaches the age of moral reasoning, while also warning of the impending devastation of Judah by Assyria, the very empire Ahaz hoped would save him.”
- Classical Trinitarian Pentecostal · QUALIFY
  “Horton argues that the sign given to the house of David was not merely a contemporary child in Ahaz's day, but a direct, supernatural prophecy of Jesus Christ.”
- Seventh-day Adventist · DENY
  “It recognizes an immediate, historical application—a child born in Ahaz's day serving as a chronological sign for the defeat of the Syro-Ephraimite coalition—while affirming its ultimate Messianic fulfillment in the incarnation of Jesus Christ.”
- Restorationist / Churches of Christ · AFFIRM
  “Furthermore, conservative Churches of Christ often resist 'dual fulfillment' hermeneutics (which suggest a contemporary, natural birth in Ahaz's day) because such theories are seen as compromising the uniquely miraculous, predictive nature of the text.”
The Immanuel prophecy operates via dual fulfillment, serving as an immediate historical sign for Ahaz while finding its ultimate realization in Jesus Christ.
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- Catholic · AFFIRM
  “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.”
- Anglican / Episcopal · AFFIRM
  “This critical reading does not negate the orthodox theology of the Incarnation but views the canonical Gospel appropriation of the verse as a theological expansion rather than a strict predictive necessity.”
- Reformed / Presbyterian · DENY
  “Calvin argues vehemently that 'almah' must be translated as virgin, insisting the sign must be miraculous to be a true sign from God, thus pointing exclusively to Jesus Christ.”
- Baptist · DENY
  “Defends the strict translation of 'almah' as 'virgin' in 7:14 and argues for its direct, exclusive Messianic fulfillment in Jesus Christ, opposing interpretations that limit the sign to a contemporary child in Ahaz's day.”
- Methodist / Wesleyan / Holiness · AFFIRM
  “While acknowledging its historical context, Wesley and subsequent commentators like Adam Clarke view its complete fulfillment in the virgin birth of Jesus Christ.”
- Classical Trinitarian Pentecostal · AFFIRM
  “Horton argues that the sign given to the house of David was not merely a contemporary child in Ahaz's day, but a direct, supernatural prophecy of Jesus Christ.”
- Seventh-day Adventist · AFFIRM
  “The Immanuel prophecy features a dual fulfillment, serving as an immediate historical sign regarding the Syro-Ephraimite threat and finding its ultimate fulfillment in Jesus Christ.”
- Restorationist / Churches of Christ · DENY
  “Furthermore, conservative Churches of Christ often resist 'dual fulfillment' hermeneutics (which suggest a contemporary, natural birth in Ahaz's day) because such theories are seen as compromising the uniquely miraculous, predictive nature of the text.”
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.
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kung sino ang nagsabi ng ano (4)
- Catholic · DENY
  “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.”
- Methodist / Wesleyan / Holiness · AFFIRM
  “This sign serves a dual purpose, signifying the imminent failure of the northern coalition before the child reaches the age of moral reasoning, while also warning of the impending devastation of Judah by Assyria, the very empire Ahaz hoped would save him.”
- Seventh-day Adventist · AFFIRM
  “It recognizes an immediate, historical application—a child born in Ahaz's day serving as a chronological sign for the defeat of the Syro-Ephraimite coalition—while affirming its ultimate Messianic fulfillment in the incarnation of Jesus Christ.”
- Restorationist / Churches of Christ · AFFIRM
  “To reconcile the context, exegetes note that the sign in verse 14 is given to the plural 'house of David' (v. 13), ensuring the preservation of the royal line until the Messiah, while verses 15-16 refer to the immediate timeline of the Syro-Ephraimite threat passing before a child could mature.”
The name Immanuel provides the prophetic foundation for the hypostatic union and the title Theotokos, affirming that the Virgin literally bore the eternal God.
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- Eastern Orthodox · AFFIRM
  “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 · AFFIRM
  “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).”
- Anglican / Episcopal · QUALIFY
  “The seventeenth-century divine Lancelot Andrewes famously preached on the name 'Immanuel' as the definitive expression of the Incarnation, representing the mystical union of divine and human natures.”
- Lutheran · QUALIFY
  “The Formula of Concord draws upon the name 'Immanuel' (God with us) to articulate its doctrine of the communication of attributes (communicatio idiomatum) and the personal union, asserting that in Christ, the divine and human natures are inseparably united in one person.”
- Reformed / Presbyterian · QUALIFY
  “The Westminster Confession of Faith echoes this christological fulfillment when establishing the doctrine of Christ's virgin birth and two natures.”
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.
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- Catholic · AFFIRM
  “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.”
- Oriental Orthodox · AFFIRM
  “The Word did not take a phantom body, but a true human nature that developed and required earthly nourishment, existing perfectly entirely without sin.”
- Lutheran · QUALIFY
  “The chapter is also read through the theology of the cross: God's salvation arrives hidden in lowliness and weakness—a child eating curds and honey—subverting worldly expectations of divine power and political deliverance.”
- Methodist / Wesleyan / Holiness · AFFIRM
  “Clarke emphasizes that Immanuel’s consumption of 'butter and honey' demonstrates genuine human development, affirming orthodox Christology regarding Christ's full humanity.”
The Immanuel sign christologically prophesies Jesus Christ establishing a spiritual, nonviolent kingdom.
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kung sino ang nagsabi ng ano (2)
- Lutheran · QUALIFY
  “The chapter is also read through the theology of the cross: God's salvation arrives hidden in lowliness and weakness—a child eating curds and honey—subverting worldly expectations of divine power and political deliverance.”
- Anabaptist / Mennonite · AFFIRM
  “Menno Simons (*Foundation of Christian Doctrine*) and other early Anabaptists identify Immanuel with Jesus Christ, whose kingdom is spiritual and nonviolent.”
The prophecy of Immanuel is a foundational text appointed for liturgical use to prepare congregations for the mystery of the Incarnation.
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- Catholic · AFFIRM
  “The chapter thoroughly saturates Catholic liturgical and devotional life, especially during Advent and Christmastide.”
- Eastern Orthodox · AFFIRM
  “The prophecy of the Virgin and Immanuel is a primary Old Testament reading during the Royal Hours of the Nativity of Christ and the Vesperal Liturgy of the Annunciation.”
- Oriental Orthodox · AFFIRM
  “Isaiah 7 profoundly shapes the liturgical and ascetic life of the Oriental Orthodox communion, particularly during the preparatory fasts for the Nativity.”
- Anglican / Episcopal · AFFIRM
  “Liturgically, the reading of the Immanuel prophecy is used to prepare the congregation for the mystery of Christmas, shifting the focus from Ahaz's political crisis to the arrival of Christ.”
- Lutheran · AFFIRM
  “Liturgically, verse 14 is central to the season of Advent, anticipating the Word made flesh.”
- Methodist / Wesleyan / Holiness · AFFIRM
  “The promise of Immanuel is extensively celebrated in Wesleyan Advent and Christmas hymnody to proclaim the Incarnation.”
- Restorationist / Churches of Christ · DENY
  “Notably, because the Churches of Christ adhere strictly to the regulative principle (seeking a New Testament command or apostolic example for all practices) and formally reject the denominational church calendar, Isaiah 7:14 is explicitly not employed in 'Advent' or 'Christmas' liturgies.”
The translation of Immanuel as 'God with us' provides devotional assurance of God's intimate presence, sustaining grace, and comfort in afflictions.
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kung sino ang nagsabi ng ano (7)
- Oriental Orthodox · QUALIFY
  “The imagery of Immanuel dwelling among humanity is chanted to emphasize the intimate closeness of God, reinforcing the faithful's call to ascetic purity so that Christ may spiritually dwell in them.”
- Anglican / Episcopal · QUALIFY
  “Devotionally, the passage challenges worshippers to examine their own fears and reliance on secular powers, calling them to trust in the disruptive but saving reality of 'God with us.'”
- Reformed / Presbyterian · AFFIRM
  “The promise of 'Immanuel' is applied as the ultimate comfort for believers in distress, proving that God remains faithful to His covenant and is truly 'with us' in Christ, even when earthly circumstances are dire or when the visible church and its leaders fail.”
- Baptist · AFFIRM
  “Baptist application of Isaiah 7 frequently centers on the evangelistic and consolatory power of the name 'Immanuel' (God with us). Charles Spurgeon preached from this chapter to emphasize the intimacy and condescension of Christ in taking on human flesh, offering immense comfort to believers experiencing distress.”
- Methodist / Wesleyan / Holiness · AFFIRM
  “It famously echoes John Wesley’s dying words, 'The best of all is, God is with us,' embedding the promise of this chapter deeply into Methodist warm-hearted practical piety as the ultimate testimony of God's abiding presence and sustaining grace.”
- Classical Trinitarian Pentecostal · QUALIFY
  “The promise of 'Immanuel' is also applied experientially; for Pentecostals, 'God with us' is not solely a historical fact of the incarnation, but a present, dynamic reality experienced through the ongoing work and baptism in the Holy Spirit.”
- Seventh-day Adventist · AFFIRM
  “The name 'Immanuel' (God with us) is invoked as the ultimate assurance of God's presence and sustaining power for believers facing personal trials or anticipated end-time conflicts.”
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.
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kung sino ang nagsabi ng ano (7)
- Anglican / Episcopal · AFFIRM
  “The impending Assyrian devastation is received theologically as a warning against the idolatry of relying on worldly empires and political maneuvering instead of trusting in divine presence.”
- Lutheran · QUALIFY
  “Luther identifies Ahaz’s response as the height of hypocritical unbelief: masquerading as piety (refusing to tempt God), Ahaz actually rejects the pure Word of God, preferring his own political alliances and works-righteousness over justification by faith alone.”
- Reformed / Presbyterian · QUALIFY
  “Reformed application of Isaiah 7 centers on trusting God's sovereign promises rather than human alliances.”
- Methodist / Wesleyan / Holiness · AFFIRM
  “Methodists apply Isaiah 7 as a direct call to trust God’s providence over human alliances and political calculations.”
- Anabaptist / Mennonite · AFFIRM
  “Anabaptist communities apply this passage to contemporary issues of war and national security, viewing the modern pursuit of safety through military might as akin to Ahaz's lack of belief.”
- Classical Trinitarian Pentecostal · AFFIRM
  “Ahaz serves as a negative example of a leader relying on human political alliances and feigned piety rather than trusting the living God.”
- Restorationist / Churches of Christ · QUALIFY
  “Additionally, Ahaz’s refusal to trust God's prophet (Isaiah 7:12) and his reliance on a foreign superpower (Assyria) is applied as a moral and ecclesiological warning against relying on human wisdom, secular alliances, or unauthorized innovations rather than the explicit word of God.”

Kulang sa ebidensya — masyadong kaunti para mauri

The Immanuel sign refers primarily to a natural conception by a young woman in Ahaz's historical context, which only later receives canonical Christian application.
0 sumang-ayon · 8 tumanggi · 2 naglinaw · 2 tahimikSinauna OPPOSERepormasyon OPPOSEFree-church OPPOSE
kung sino ang nagsabi ng ano (10)
- Catholic · DENY
  “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.”
- Eastern Orthodox · DENY
  “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.”
- Anglican / Episcopal · QUALIFY
  “In works like Charles Gore's landmark commentary, the Hebrew term 'almah is understood in its immediate historical horizon to mean a young woman in Ahaz's court, providing an immediate political sign to Judah.”
- Lutheran · DENY
  “The Hebrew word 'almah' in verse 14 designates a pure virgin, and the text must be understood as a miraculous prophecy of the incarnation rather than a natural birth.”
- Reformed / Presbyterian · DENY
  “Calvin argues vehemently that 'almah' must be translated as virgin, insisting the sign must be miraculous to be a true sign from God, thus pointing exclusively to Jesus Christ.”
- Baptist · DENY
  “Older Baptist theologians like John Gill argued vigorously for a direct Messianic fulfillment of the virgin birth in Jesus Christ, rejecting rationalistic approaches that would limit the prophecy merely to a natural birth in Isaiah's time.”
- Methodist / Wesleyan / Holiness · DENY
  “While acknowledging its historical context, Wesley and subsequent commentators like Adam Clarke view its complete fulfillment in the virgin birth of Jesus Christ.”
- Classical Trinitarian Pentecostal · DENY
  “The Hebrew word almah designates a literal virgin, and the sign of Immanuel is a direct, supernatural prophecy of the miraculous birth of Jesus Christ, representing a profound divine intervention.”
- Seventh-day Adventist · QUALIFY
  “It recognizes an immediate, historical application—a child born in Ahaz's day serving as a chronological sign for the defeat of the Syro-Ephraimite coalition—while affirming its ultimate Messianic fulfillment in the incarnation of Jesus Christ.”
- Restorationist / Churches of Christ · DENY
  “Furthermore, conservative Churches of Christ often resist 'dual fulfillment' hermeneutics (which suggest a contemporary, natural birth in Ahaz's day) because such theories are seen as compromising the uniquely miraculous, predictive nature of the text.”

Hakbang 7I-render ang New Consensus Bible

Mula sa teksto sa orihinal na wika. Idinodokumento ng mga tradisyon ang pagtanggap; hindi sila bumoboto sa mga salita. Nakalista sa ibaba ang bawat pinagtalunang salita na inayos ng pagsasalin, hindi ito nakatago.

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.

Mga ginawang pagpili — bawat alitan na niresolba ng pagsasalin

Talata	Pinagmulan	Mga Opsyon	Pinili	Bakit	Kat.
v1	עָלָ֣ה	"went up to" (T) \| "came to" (T) \| "went up toward" (T) \| "towards" (T)	"went up to"	best reflects the standard English idiom for military advance against a city	lexical
v1	לַמִּלְחָמָ֖ה	"war" (T) \| "battle" (T) \| "make" (T) \| "fight" (T) \| "wage war" (S)	"wage war"	selected to create a cognate construction matching the Hebrew text	lexical
v1	וְלֹ֥א יָכֹ֖ל	"but could" (T) \| "and he is" (T) \| "they were" (T) \| "they" (T)	"but could not"	preserves the contrastive conjunction and standard modal verb of ability	grammatical
v1	לְהִלָּחֵ֥ם	"prevail against" (T) \| "able to fight" (T) \| "over" (T) \| "wage war" (S)	"wage war"	accurately reflects the Hebrew verb and maintains the deliberate repetition of the cognate phrase	lexical
v2	כְּנ֥וֹעַ	"as" (T) \| "is moved like" (T) \| "shook" (T) \| "like the shaking of" (S)	"like the shaking of"	captures the exact infinitive construct and preserves the cognate figura etymologica	grammatical
v3	אַתָּ֕ה	"thou" (T) \| "you" (T) \| "Achaz" (T)	"you"	conforms to genuinely contemporary, dignified English	stylistic
v3	שְׁאָ֖ר יָשׁ֣וּב	"at the end of" (T) \| "unto" (T) \| "Shear-jashub" (T) \| "that is left to" (T)	"Shear-jashub"	treats the symbolic phrase as a proper noun name rather than translating it inline	interpretive
v3	תְּעָלַת֙	"conduit" (T) \| "aqueduct" (T)	"conduit"	standard English term for a channeled waterway in antiquity	lexical
v3	אֶל	"in" (T) \| "on" (T) \| "unto" (T) \| "a" (T) \| "to" (S) \| "at" (T)	"at"	standard English idiom for meeting someone at a specific landmark	grammatical
v3	מְסִלַּ֖ת	"highway" (T) \| "way" (T)	"highway"	clearly conveys a main thoroughfare or constructed road	lexical
v4	וְאָמַרְתָּ֣	"And say unto" (T) \| "Tell" (T) \| "thou hast said" (T) \| "thou shalt" (T) \| "to" (T) \| "thou shalt to" (T) \| "And say to" (S)	"And say to"	uses modern imperative phrasing while preserving the coordinating conjunction	grammatical
v4	אַל תִּירָ֗א	"fear not" (T) \| "Don't be afraid" (T) \| "do not fear" (S)	"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	interpretive
v4	זַנְב֧וֹת	"tails" (T) \| "ends" (T)	"tails"	maintains the exact literal imagery of the Hebrew term	lexical
v4	הָאוּדִ֛ים	"firebrands for" (T) \| "torches" (T) \| "brands" (T) \| "because of" (T) \| "with" (T) \| "firebrands" (S)	"firebrands"	accurately describes a piece of burning wood plucked from a fire	lexical
v4	בָּחֳרִי אַ֛ף	"fierce anger" (T) \| "fierceness of the" (T) \| "wrath" (T)	"fierce anger"	clearly conveys the idiom for burning wrath	lexical
v6	נַעֲלֶ֤ה	"Let us" (T) \| "Let's" (T) \| "We" (T)	"Let us"	fits a dignified English register without being overly colloquial	stylistic
v6	בִֽיהוּדָה֙	"against Judah" (T) \| "into" (T) \| "to Juda" (T)	"against Judah"	accurately reflects the hostile intent of the prefix in this military context	grammatical
v6	וּנְקִיצֶ֔נָּה	"vex" (T) \| "harass" (T) \| "tear" (T) \| "we" (T) \| "rouse" (T) \| "tear it apart" (S)	"tear it apart"	captures the intense physical destruction and division proposed by the coalition	lexical
v7	כֹּ֥ה אָמַ֖ר	"Thus saith" (T) \| "This is what" (T) \| "said" (T) \| "Thus says" (T)	"Thus says"	maintains the formal solemnity of the messenger formula in modern grammar	stylistic
v7	אֲדֹנָ֣י יְהוִ֑ה	"God" (T) \| "Jehovah" (T) \| "Yahweh says" (T) \| "Lord GOD" (S)	"Lord GOD"	distinguishes the names by rendering Adonai as Lord and YHWH as GOD in capitals	interpretive
v8	כִּ֣י	"For" (T) \| "But" (T)	"For"	provides the explanatory ground for the previous verse's declaration	grammatical
v8	שִׁשִּׁ֤ים וְחָמֵשׁ֙	"threescore and five" (T) \| "sixty-five" (T) \| "sixty" (T)	"sixty-five"	employs contemporary numeric expression	stylistic
v9	בֶּן רְמַלְיָ֑הוּ	"is Remaliah's" (T) \| "the" (T) \| "the son of Remaliah" (S)	"the son of Remaliah"	preserves the exact noun construct chain 'son of' for stylistic symmetry	grammatical
v9	תַאֲמִ֔ינוּ	"believe" (T) \| "give credence" (T) \| "stand firm in faith" (S)	"stand firm in faith"	expands the verb slightly to capture the underlying root meaning and preserve the cognate wordplay with being established	lexical
v9	תֵאָמֵֽנוּ	"be established" (T) \| "stedfast" (T) \| "continue" (T)	"be established"	properly conveys security while enabling the cognate wordplay with faith	lexical
v11	מֵעִ֖ם יְהוָ֣ה אֱלֹהֶ֑יךָ	"of the Lord thy" (T) \| "from Jehovah" (T) \| "Yahweh your" (T) \| "Jehovah" (T) \| "from" (T) \| "from the LORD your God" (S)	"from the LORD your God"	accurately translates the compound preposition and accurately maps YHWH Eloheykha	interpretive
v11	הַעְמֵ֣ק שְׁאָ֔לָה	"ask it either in" (T) \| "Make deep" (T) \| "for" (T) \| "unto" (T) \| "make deep the request" (S)	"make deep the request"	mirrors the Hebrew idiom and preserves the cognate wordplay with asking	interpretive
v11	שְׁאָ֔לָה	"depth" (T) \| "request" (T) \| "deep" (T) \| "of hell" (T)	"request"	resolves the ambiguous locative direction as referring to the request itself rather than the underworld	interpretive
v11	לְמָֽעְלָה	"in the height above" (T) \| "make it high upwards" (T) \| "hight" (T) \| "unto" (T) \| "or make it high above" (S)	"or make it high above"	maintains the antithetical parallelism of high versus deep	lexical
v12	וַיֹּ֖אמֶר אָחָ֑ז	"But Ahaz said" (T) \| "And saith" (T) \| "And" (T) \| "And Achaz" (T)	"But Ahaz said"	uses a contrastive conjunction appropriate for Ahaz's refusal	stylistic
v12	לֹא אֶשְׁאַ֥ל	"will not" (T) \| "won't" (T) \| "do" (T)	"will not"	ensures a dignified and serious tone without colloquial contractions	stylistic
v13	נָ֖א	"now" (T) \| "I pray you" (T)	"now"	straightforwardly translates the hortatory interjection in contemporary style	stylistic
v13	הַמְעַ֤ט	"a small thing" (T) \| "not enough" (T) \| "little" (T) \| "matter" (T)	"a small thing"	conveys the rhetorical sarcasm of treating their offense as minor	lexical
v13	הַלְא֣וֹת	"weary" (T) \| "try the patience of" (T) \| "be grievous to" (T)	"weary"	effectively translates the Hiphil infinitive while allowing the subsequent wordplay	lexical
v14	הִנֵּ֣ה	"Behold" (T) \| "Lo" (T) \| "Look" (S)	"Look"	modernizes the archaic 'behold' into genuinely contemporary English	stylistic
v14	הָעַלְמָ֗ה	"Behold a" (T) \| "the" (T) \| "Lo the" (T) \| "the virgin" (A)	"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	interpretive
v14	הָרָה֙	"shall conceive" (T) \| "will" (T) \| "is conceiving" (T) \| "will conceive" (S)	"will conceive"	uses the future tense to fit contemporary English conventions for prophetic announcement	grammatical
v14	וְיֹלֶ֣דֶת	"bear" (T) \| "is bringing forth" (T) \| "shall bring forth" (T)	"bear"	succinct and natural English rendering of giving birth	lexical
v14	וְקָרָ֥את	"Immanuel" (T) \| "shall be called Emmanuel" (T) \| "she will call his name Immanuel" (S) \| "and will call his name Immanuel" (S)	"and will call his name Immanuel"	renders the 3fs form actively, avoiding the passive construction	grammatical
v14	עִמָּ֥נוּ אֵֽל	"God with us" (A) \| "Immanuel" (T) \| "Emmanuel" (T)	"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	interpretive
v15	חֶמְאָ֥ה	"Butter" (T) \| "butter" (T) \| "curds" (A)	"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	lexical
v15	לְדַעְתּ֛וֹ	"may know" (T) \| "knoweth" (T) \| "knows" (T) \| "when he knows" (T)	"when he knows"	translates the infinitive construct with lamed to indicate the timeline of maturation	grammatical
v15	וּבָחֹ֥וֹר בַּטּֽוֹב	"choose the" (T) \| "to" (T) \| "to fix on" (T)	"choose the"	accurately renders the infinitive absolute denoting selection	lexical
v16	בְּטֶ֨רֶם	"before" (T) \| "For before" (T)	"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	interpretive
v17	עָלֶ֗יךָ	"upon thy father's" (T) \| "on your" (T) \| "on the" (T) \| "the" (T) \| "upon you" (S)	"upon you"	maintains a dignified cadence suitable for divine judgment	grammatical
v17	אֲשֶׁ֣ר	"that" (T) \| "which" (T)	"that"	standard restrictive relative pronoun in modern English	stylistic
v17	לְמִיּ֥וֹם	"from" (T) \| "since" (T) \| "Even" (T)	"since"	idiomatically expresses the continuous passage of time starting from a past event	lexical
v17	אֵ֖ת מֶ֥לֶךְ אַשּֽׁוּר	"Judah even" (T) \| "Judah—even" (T) \| "By" (T) \| "Juda with" (T)	"Judah—even"	uses a dash to clarify that the king of Assyria is the explicit agent of the unprecedented days	interpretive
v17	אַשּֽׁוּר	"Assyria" (T) \| "Asshur" (T) \| "the Assyrians" (T)	"Assyria"	uses the universally recognized geographic and political term for the empire	interpretive
v18	וְהָיָ֣ה בַּיּ֣וֹם הַה֗וּא	"shall come to pass" (T) \| "will happen" (T) \| "hath" (T) \| "It will happen in that day" (S)	"It will happen in that day"	updates the archaic idiom into natural modern English while preserving the structural refrain	stylistic
v18	בִּקְצֵ֖ה	"in" (T) \| "at" (T)	"at"	precise locational preposition for a boundary	grammatical
v18	קְצֵ֖ה	"uttermost part" (T) \| "extremity" (T) \| "parts" (T) \| "end" (S)	"end"	translates the construct noun concisely	lexical
v18	יְאֹרֵ֣י	"rivers" (T) \| "brooks" (T) \| "streams" (T)	"rivers"	commonly used for the branches of the Nile	lexical
v19	כֻלָּם֙	"of them" (T) \| "rest" (T) \| "all of them" (S)	"all of them"	explicitly includes the pronominal suffix for emphasis	grammatical
v19	הַבַּתּ֔וֹת	"desolate" (T) \| "torrents of the" (T)	"desolate"	accurately translates the rare term for steep or cut-off valleys	interpretive
v19	וּבְכֹל֙	"and upon" (T) \| "on" (T)	"and on"	simpler, modern preposition	grammatical
v19	הַנַּ֣עֲצוּצִ֔ים	"thorns" (T) \| "thorn hedges" (T) \| "thorn-hedges" (T) \| "the" (T) \| "thorn-bushes" (T) \| "places set with shrubs" (T) \| "thornbushes" (S)	"thornbushes"	distinct from shamir and shayit, representing a specific type of thorny scrub	lexical
v19	הַנַּהֲלֹלִֽים	"pastures" (T) \| "bushes" (T) \| "the commendable things" (T) \| "the pastures" (T) \| "hollow places" (T)	"pastures"	translates the term as watering places or grazing lands	interpretive
v20	בַּיּ֣וֹם הַה֡וּא	"that" (T) \| "the same" (T)	"that"	aligns with the consistent refrain 'in that day'	stylistic
v20	בְּ	"by" (T) \| "even with" (T) \| "with" (T)	"even with"	identifies the king of Assyria as the hired razor itself	grammatical
v20	בְּתַ֨עַר הַשְּׂכִירָ֜ה	"with a razor that is hired" (T)	"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	interpretive
v20	וְשַׂ֣עַר	"hair" (T) \| "hairs" (T)	"hair"	treats the collective singular appropriately in English	grammatical
v21	יְחַיֶּה	"shall nourish" (T) \| "keep alive" (T) \| "keepeth alive" (T)	"keep alive"	literally translates the Piel verb 'to preserve alive'	lexical
v23	יִֽהְיֶ֣ה	"shall be" (T) \| "were" (T) \| "will be" (S)	"will be"	consistently renders the repeating imperfect verbs as future, maintaining the prophetic cadence	grammatical
v23	בְּאֶ֣לֶף	"at" (T) \| "worth" (T) \| "for" (S)	"for"	translates the bet of price denoting exchange value	interpretive
v25	הֶהָרִ֗ים	"the" (T) \| "hills" (T) \| "mountains" (T) \| "the hills" (S)	"the hills"	renders the definite article clearly	lexical
v25	לְמִשְׁלַ֣ח	"sending forth of oxen" (T) \| "out" (T) \| "ox" (T) \| "ox to feed on" (T) \| "for the sending forth of oxen" (S)	"for the sending forth of oxen"	maintains the nominal form structure and prefix repetition	lexical

Mga limitasyong dapat malaman

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.