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Isaiah

About this book
Chapter 7

1 During the reign of Ahaz son of Jotham, son of Uzziah, king of Judah, King Rezin of Syria and King Pekah son of Remaliah of Israel marched up to Jerusalem to do battle, but they were unable to prevail against it. 2 It was reported to the family of David, “Syria has allied with Ephraim.” They and their people were emotionally shaken, just as the trees of the forest shake before the wind. 3 So the Lord told Isaiah, “Go out with your son Shear Jashub and meet Ahaz at the end of the conduit of the upper pool that is located on the road to the field where they wash and dry cloth. 4 Tell him, ‘Make sure you stay calm! Don’t be afraid.⁠ Don’t be intimidated by these two stubs of smoking logs, or by the raging anger of Rezin, Syria, and the son of Remaliah. 5 Syria has plotted with Ephraim and the son of Remaliah to bring about your demise. 6 They say, “Let’s attack Judah, terrorize it, and conquer it. Then we’ll set up the son of Tabeel as its king.”⁠ 7 For this reason the Sovereign Lord says: “‘It will not take place; it will not happen. 8 For Syria’s leader is Damascus, and the leader of Damascus is Rezin. Within 65 years Ephraim will no longer exist as a nation. 9 Ephraim’s leader is Samaria, and Samaria’s leader is the son of Remaliah. If your faith does not remain firm, then you will not remain secure.’” 10 The Lord again spoke to Ahaz: 11 “Ask for a confirming sign from the Lord your God. You can even ask for something miraculous.” 12 But Ahaz responded, “I don’t want to ask; I don’t want to put the Lord to a test.”⁠ 13 So Isaiah replied, “Pay attention, family of David. Do you consider it too insignificant to try the patience of men? Is that why you are also trying the patience of my God? 14 For this reason the Lord himself will give you a confirming sign. Look, this young woman is pregnant and will give birth to a son.⁠ You, young woman, will name him Immanuel.⁠ 15 He will eat sour milk and honey, which will help him know how to reject evil and choose what is right.⁠ 16 Here is why this will be so: Before the child knows how to reject evil and choose what is right, the land whose two kings you fear will be desolate.⁠ 17 The Lord will bring on you, your people, and your father’s family a time unlike any since Ephraim departed from Judah—the king of Assyria!” 18 At that time the Lord will whistle for flies from the distant streams of Egypt and for bees from the land of Assyria. 19 All of them will come and make their home in the ravines between the cliffs and in the crevices of the cliffs, in all the thornbushes, and in all the watering holes. 20 At that time the Lord will use a razor hired from the banks of the Euphrates River, the king of Assyria, to shave the hair off the head and private parts; it will also shave off the beard. 21 At that time a man will keep alive a young cow from the herd and a couple of goats. 22 From the abundance of milk they produce, he will have sour milk for his meals. Indeed, everyone left in the heart of the land will eat sour milk and honey. 23 At that time every place where there had been 1,000 vines worth 1,000 silver shekels will be overrun with thorns and briers. 24 With bow and arrow people will hunt there, for the whole land will be covered with thorns and briers. 25 They will stay away from all the hills that were cultivated for fear of the thorns and briers. Cattle will graze there, and sheep will trample on them.

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Compare Isaiah 7:14 and LXX Isaiah 7:14

Hebrew Bible · Septuagint

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Summary

Isaiah 7:14 suggests that the young woman is already pregnant and about to give birth, but the Greek Septuagint changes it so the conception and birth become future events. The ambiguity between “young woman” and “virgin” is also difficult to resolve.
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Passages

Isaiah 7:14

Hebrew Bible
13 So Isaiah replied, “Pay attention, family of David. Do you consider it too insignificant to try the patience of men? Is that why you are also trying the patience of my God? 14 For this reason the Lord himself will give you a confirming sign. Look, this young woman is pregnant and will give birth to a son. You, young woman, will name him Immanuel. 15 He will eat sour milk and honey, which will help him know how to reject evil and choose what is right.
740–450 BCE (scholarly estimate) Read in Isaiah

LXX Isaiah 7:14

Septuagint
13 And he said, Hear now, house of David; is it a little thing for you to contend with men? and how do you contend against the Lord? 14 Therefore the Lord himself shall give you a sign; look, the virgin shall conceive in the womb, and shall bring forth a son, and you shall call his name Immanuel. 15 Butter and honey he will eat; before he knows or prefers evil, he shall choose the good.
100–1 BCE (scholarly estimate) Read in LXX Isaiah

References

"... Besides the translator's insertion of καί in Isaiah 7:16 and ἀλλά in verse 17, we also noted earlier that the Greek sentence in verse 14 is constructed differently from its Hebrew counterpart. The Masoretic text successively contains a term (הָעַלְמָה‎) which can be read either as a verb or an adjective, a finite verb (הָרָה‎), and a participle (יֹלֶדֶת‎). If הָעַלְמָה‎ is taken as a verb, then it should be translated as “is pregnant.” This meaning will make more sense by taking into account the present aspect provided by the participle (יֹלֶדֶת‎). If one considers הָעַלְמָה‎ as an adjective, then it would still bear a present connotation as it is governed by the meaning of the participle (יֹלֶדֶת‎). In either case, the sentence structure seems to describe the situation of the woman in question: at the moment the statement is made, she is already pregnant and in fact on the point of giving birth. However, in the LXX, three coordinate verbs are used, all of them in the future tense (ἐλεύσεται ... καλέσεις ... καλέσει), thus constructing the sentence to refer to the near future. Even if “the presence of הִנֵּה‎ at the opening of the verse would call for a futuristic interpretation of [the copula],” as de Sousa has argued, it is worth noting, as Brown has correctly pointed out, that “while ... the Hebrew is vague about whether the conception had already taken place or would take place in the future, the Greek is not vague and the conception is definitely future” ..."
Abi T. Ngunga, Messianism in the Old Greek of Isaiah: An Intertextual Analysis, FRLANT 245 (Göttingen: Vandenhoeck & Ruprecht, 2013), 80–81.
"... Much of the discussion over Isaiah 7:14 has to do with whether certain translations are justifiable. Is παρθένος (Parthenos) a reasonable translation of העלמה (almah)? Yes, Genesis 24:43 provides a precedent. Is “virgin” a reasonable translation of παρθένος? Yes, Revelation 14:4 associates παρθένος with sexual inexperience. But although these translations are reasonable, there is reason to think that sexual inexperience is not the prototypical characteristic of a παρθένος, even in G’s mind. Lincoln adduced many examples of παρθένος with the more general meaning of a woman who has not yet borne a child: Pausanias 8.20.4; Diodorus Siculus 20.84.3; Lycophron, Alexandra 1141,1175; Sophocles, Oedipus Rex 1462, and most clearly Sophocles, Women of Trachis 1216–1229, “where the dying Heracles implores his son to marry a παρθένος who has already been his own lover”. Similarly, the Septuagint has non-virginal uses of the word in Genesis 34:3 and Joel 1:8, and even in Isaiah 62:5 we encounter the phrase συνοικῶν νεανίσκος παρθένῳ, where the cohabitation (notably in the present tense) implies that not sexual inexperience but age appears to be what G had in mind ..."
Ken M. Penner, Septuagint Commentary Series: Isaiah (Leiden: Brill, 2021), 398.

References are not endorsements of their contents. Read each reference in full to understand its author's intentions in using these texts.

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  • The author wrongly says "ha'almah" is a verb. It is absolutely not a verb, it is a noun. It means "the young woman". "Hineh ha-alma harah means "here is the pregnant young woman". The Greek LXX is badly incorrect, as is proven by the Qumran Isaiah scroll (just as is used in the later Masoretic ...

    Alan Silverman, December 27, 2025

  • Further to my prior comment, the LXX uses "parthenos" where the Qumran and Masoretic texts for Isaiah 7:14 have "almah". The Hebrew for "virgin" is always "betulah", never "almah". Where "almah" is given, "virgin" is not a correct rendering. Parthenos is not correct, the mistake is in the LXX.

    Alan Silverman, December 27, 2025

  • Yet further, "hineh ha'almah" means "here is the young woman". It does not mean "behold the young woman" in the sense intended. Hineh means "here". Otherwise, when God calls Abraham, Abraham, Abe would have answered "behold me", which is nonsense. The answer was "here I am".

    Alan Silverman, December 27, 2025

Isaiah 7:14 and LXX Isaiah 7:14

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