Isaiah 7:21

Translation
King James Version
And it shall come to pass in that day, that a man shall nourish a young cow, and two sheep;
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KJV (with Strong's)
And it shall come to pass in that day H3117, that a man H376 shall nourish H2421 a young H1241 cow H5697, and two H8147 sheep H6629;
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Complete Jewish Bible
When that day comes, a man will raise a young cow and two sheep.
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Berean Standard Bible
On that day a man will raise a young cow and two sheep,
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American Standard Version
And it shall come to pass in that day, that a man shall keep alive a young cow, and two sheep;
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World English Bible Messianic
It shall happen in that day that a man shall keep alive a young cow, and two sheep;
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Geneva Bible (1599)
And in the same day shall a man nourish a yong kow, and two sheepe.
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Young's Literal Translation
And it hath come to pass, in that day, A man keepeth alive a heifer of the herd, And two of the flock,
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See also
Jeremiah 39:10Isaiah 5:17Isaiah 17:2Isaiah 37:30Isaiah 7:25
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Isaiah Prophesies the Fall of Israel
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SUMMARY

Isaiah 7:21 vividly portrays a future scene of profound economic hardship and desolation that would befall the land of Judah. This verse, part of a larger prophetic message from God through Isaiah to King Ahaz, describes a land so depopulated and ruined that a man would find himself reduced to a mere subsistence existence, nourishing only a handful of livestock—a young cow and two sheep—a stark contrast to the former agricultural abundance and prosperity of the Promised Land. It underscores the severe consequences of national unbelief and disobedience.

CONTEXT

  • Literary Context: Isaiah 7:21 is situated within a pivotal section of Isaiah's prophecy, immediately following the famous "Immanuel" prophecy in Isaiah 7:14. The initial verses of Isaiah 7 describe King Ahaz's fear during the Syro-Ephraimitic War (735-734 BC), when Aram and Ephraim threatened Jerusalem. God, through Isaiah, offered Ahaz a sign of deliverance, which Ahaz faithlessly refused. Despite God's promise of immediate protection from these two kings, the latter part of the chapter, beginning around Isaiah 7:17, shifts dramatically to a prophecy of severe judgment and desolation upon Judah itself. This future judgment is a direct consequence of Ahaz's and the nation's lack of faith and their eventual reliance on Assyria rather than Yahweh. Thus, "in that day" (7:21) refers not to the immediate war, but to a later, more devastating period of divine discipline, which would transform the land into a desolate wilderness, as further detailed in Isaiah 7:22-25.
  • Historical & Cultural Context: The prophecy is set against the tumultuous backdrop of the 8th century BC, a period dominated by the rising power of the Neo-Assyrian Empire. Judah, under King Ahaz, faced the immediate threat from the northern kingdoms of Aram (Syria) and Israel (Ephraim), who sought to force Judah into an anti-Assyrian coalition. Ahaz, despite Isaiah's divine reassurance, chose to appeal to Tiglath-Pileser III of Assyria for help (2 Kings 16:7-9). This act of faithlessness, turning from God to a foreign superpower, set the stage for future Assyrian domination and subsequent devastation of Judah. The imagery of a man nourishing a few animals speaks directly to the agricultural economy of ancient Judah, where large herds and cultivated fields were signs of prosperity and divine blessing. The reversal of this abundance signifies a profound national catastrophe, reflecting the consequences of covenant disobedience and God's judgment.
  • Key Themes: The verse contributes significantly to several overarching themes within Isaiah and biblical prophecy. Firstly, it underscores the theme of Judgment for Unbelief and Disobedience. Ahaz's refusal to trust God's word, coupled with Judah's broader spiritual apostasy, directly leads to the prophesied desolation. This serves as a stark warning that divine promises of protection are often conditional on faithfulness. Secondly, it highlights Economic Devastation and Reversal of Fortune. The once fertile land, promised to be a land flowing with milk and honey, would revert to a wilderness, forcing a primitive, subsistence-level existence, a stark contrast to the blessings promised for obedience (e.g., Deuteronomy 28:1-14). Thirdly, the passage emphasizes Divine Sovereignty and the Consequences of Human Choice. God remains in control, even using foreign empires like Assyria as instruments of His judgment (Isaiah 7:18), demonstrating that spiritual decisions have tangible, often severe, national consequences. The image of a man barely surviving with a few animals powerfully conveys the extent of this divine discipline.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • nourish (Hebrew, châyâh', H2421): This primitive root (H2421) means "to live," "to revive," or causatively, "to keep alive" or "to preserve." In the context of Isaiah 7:21, it implies a basic act of sustaining life, rather than fostering growth or abundance. The man is not building a thriving herd but merely struggling to keep a few animals alive, underscoring the extreme scarcity and the shift from prosperity to mere survival. This highlights the desperate state of the land and its inhabitants.
  • young cow (Hebrew, ʻeglâh', H5697): This feminine noun (H5697) specifically refers to a "female calf," especially one nearly grown, a "heifer." The choice of a "young cow" rather than a mature bull or a large herd emphasizes the meager nature of the possession. It's a single, relatively small animal, indicating a drastic reduction in livestock and agricultural wealth, a sign of severe economic decline and the reversal of the land's former abundance.
  • day (Hebrew, yôwm', H3117): This term (H3117) refers to a "day" in both literal and figurative senses, often denoting a "space of time defined by an associated term." The phrase "in that day" is a common prophetic idiom in Isaiah, pointing to a specific, future period of divine intervention, judgment, or salvation. Here, it signals a definite, impending era of desolation and hardship for Judah, distinct from the immediate crisis but a consequence of the nation's spiritual trajectory.

Verse Breakdown

  • "And it shall come to pass in that day": This introductory phrase serves as a solemn prophetic marker, signaling a future, divinely ordained period of significant change and severe judgment. It points to a specific, inevitable time when the consequences of Judah's unfaithfulness and King Ahaz's lack of trust will fully manifest in the land.
  • "that a man shall nourish": This clause starkly highlights the individual's struggle for mere existence. The verb "nourish" (Hebrew, châyâh') implies a basic, survival-level effort to keep living beings alive, rather than a prosperous act of animal husbandry or a thriving agricultural enterprise. It underscores the profound shift from a communal, thriving agricultural society to one where individuals are barely scraping by, focused solely on subsistence.
  • "a young cow, and two sheep;": This precise enumeration of meager livestock is central to the verse's meaning and impact. The small number of animals—a single young cow (heifer) and only two sheep—vividly depicts extreme scarcity, widespread depopulation, and the collapse of the agricultural economy. It paints a picture of a land so devastated that these few animals represent a significant, yet insufficient, possession for survival, forcing a return to a primitive, subsistence lifestyle, far removed from the covenant blessings of abundance.

Literary Devices

Isaiah 7:21 employs several powerful literary devices to convey its prophetic message of impending desolation. Symbolism is prominently featured, with the "young cow and two sheep" serving as potent symbols of the complete economic collapse and the return to a primitive, struggling existence in a land once renowned for its agricultural abundance. This meager count signifies a drastic reduction from the expected prosperity. The phrase "in that day" functions as a Prophetic Marker, a common idiom in prophetic literature that signals a future, divinely appointed time of judgment or salvation, emphasizing the certainty and divine origin of the coming events. Furthermore, the verse utilizes Contrast, setting the bleak future of subsistence farming against the historical and expected prosperity of the Promised Land, thereby amplifying the severity of the impending judgment. The vivid imagery itself is a form of Figurative Language, painting a stark and memorable picture of desolation that would have resonated deeply with an agrarian society.

THEOLOGICAL AND THEMATIC CONNECTIONS

Isaiah 7:21 stands as a stark reminder of the principle that spiritual choices have tangible, often severe, consequences. The economic desolation described is a direct result of Judah's unfaithfulness and King Ahaz's refusal to trust God, opting instead for worldly alliances. This passage underscores God's sovereignty over nations and His willingness to use hardship as a means of discipline and purification for His people. It reveals that covenant blessings are conditional upon obedience, and turning away from God inevitably leads to a reversal of fortune, transforming abundance into scarcity and prosperity into mere survival. The physical barrenness of the land reflects the spiritual barrenness of the people, demonstrating the holistic impact of sin and unbelief on every facet of life.

REFLECTION AND APPLICATION

Isaiah 7:21 serves as a profound call to examine our own trust and obedience to God. Just as Ahaz's lack of faith led to long-term national desolation, our individual and corporate spiritual choices have far-reaching consequences. This verse challenges us to consider where our ultimate security lies—in worldly resources, human alliances, or our own strength, or in the unfailing provision and promises of God. It reminds us that true abundance is not merely material but spiritual, found in a vibrant, trusting relationship with the Lord. When we drift from God, we risk experiencing forms of "desolation" in our lives—spiritual barrenness, relational breakdown, emotional scarcity, or a sense of unfulfilled purpose—even if our physical circumstances remain outwardly comfortable. The passage encourages us to cultivate a deep reliance on God, recognizing His sovereignty over all circumstances and His capacity to sustain us even in the leanest times, or to use hardship to draw us back to Him for true life and flourishing.

Questions for Reflection

  • In what areas of my life might I be relying on worldly solutions or my own efforts rather than trusting in God's provision and guidance?
  • How does my response to fear, uncertainty, or perceived threats reflect my level of faith in God's promises and His ultimate control?
  • What forms of "desolation" or barrenness (spiritual, emotional, relational) might be present in my life as a consequence of unfaithfulness or a neglected relationship with God?
  • How can I cultivate a deeper sense of dependence on God, even when circumstances seem stable and abundant, recognizing that true security is found in Him alone?

FAQ

What does "in that day" refer to in Isaiah 7:21?

Answer: The phrase "in that day" (H3117, yôwm) is a common prophetic idiom in Isaiah, pointing to a specific, future period of divine intervention and judgment. In the context of Isaiah 7, it refers to a time distinct from the immediate Syro-Ephraimitic threat. It signifies the period when God would use the Assyrian Empire (and later Babylon) to discipline Judah for its unbelief and King Ahaz's decision to rely on foreign powers rather than on God. This judgment would lead to widespread desolation, depopulation, and a drastic reduction in agricultural output, forcing the inhabitants into a subsistence lifestyle, as vividly described in Isaiah 7:17-25.

Is this prophecy of desolation literal or symbolic?

Answer: While prophetic language often employs rich symbolism, the description of economic hardship and a return to subsistence living in Isaiah 7:21 is largely literal in its implications, though it also carries profound symbolic weight. The Assyrian invasions of Judah (e.g., under Sennacherib) and the subsequent Babylonian exile did indeed devastate the land, leading to widespread depopulation, destruction of infrastructure, and a significant decline in agricultural productivity. The imagery of a few animals and reliance on wild produce (as seen in Isaiah 7:22) vividly portrays the harsh, tangible reality that would befall the inhabitants. It's a literal consequence of spiritual unfaithfulness, demonstrating God's sovereign hand in history, while also symbolizing the spiritual barrenness resulting from a lack of trust in God.

CHRIST-CENTERED FULFILLMENT

While Isaiah 7:21 paints a bleak picture of earthly judgment and desolation, its underlying themes find profound Christ-centered fulfillment. The physical barrenness and economic scarcity prophesied for Judah serve as a powerful foreshadowing of the spiritual barrenness and destitution that sin brings to humanity. Humanity, apart from God, is in a state of spiritual desolation, unable to truly "nourish" itself unto eternal life, much like the man in the prophecy barely sustaining his meager livestock. Christ, however, is the ultimate fulfillment of God's promise to reverse such desolation. He is the true "Immanuel" (Isaiah 7:14), God with us, whose presence transforms spiritual wilderness into a garden of abundance. Unlike the meager sustenance of a "young cow and two sheep" for physical survival, Jesus offers Himself as the "bread of life" (John 6:35) and "living water" (John 4:10), providing eternal spiritual nourishment and abundant life that far surpasses mere subsistence (John 10:10). The judgment on the land in Isaiah points to the ultimate judgment on sin that Christ bore on the cross, thereby offering redemption from spiritual barrenness and the promise of a new creation, where all desolation is reversed and God dwells fully with His people (Revelation 21:1-4). He is the Good Shepherd who provides for His flock, ensuring not just survival, but flourishing and eternal life.

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Commentary on Isaiah 7 verses 17–25

After the comfortable promises made to Ahaz as a branch of the house of David, here follow terrible threatenings against him, as a degenerate branch of that house; for though the loving-kindness of God shall not be utterly taken away, for the sake of David and the covenant made with him, yet his iniquity shall be chastened with the rod, and his sin with stripes. Let those that will not mix faith with the promises of God expect to hear the alarms of his threatenings.

I. The judgment threatened is very great, Isa 7:17. It is very great, for it is general; it shall be brought upon the prince himself (high as he is, he shall not be out of the reach of it), and upon the people, the whole body of the nation, and upon the royal family, upon all thy father's house; it shall be a judgment entailed on posterity, and shall go along with the royal blood. It is very great, for it shall be unprecedented - days that have not come; so dark, so gloomy, so melancholy, as never were the like since the revolt of the ten tribes, when Ephraim departed from Judah, which was indeed a sad time to the house of David. Note, The longer men continue in sin the sorer punishments they have reason to expect. It is the Lord that will bring these days upon them, for our times are in his hand, and who can resist or escape the judgments he brings?

II. The enemy that should be employed as the instrument of this judgment is the king of Assyria. Ahaz reposed great confidence in that prince for help against the confederate powers of Israel and Syria, and minded the less what God said to him by his prophet for his encouragement because he built much upon his interest in the king of Assyria, and had meanly promised to be his servant if he would send him some succours; he had also, made him a present of gold and silver, for which he drained the treasures both of church and state, Kg2 16:7, Kg2 16:8. Now God threatens that that king of Assyria whom he made his stay instead of God should become a scourge to him. He was so speedily; for, when he came to him, he distressed him, but strengthened him not (Ch2 28:20), the reed not only broke under him, but ran into his hand, and pierced it, and thenceforward the kings of Assyria were, for a long time, grieving thorns to Judah, and gave them a great deal of trouble. Note, The creature that we make our hope commonly proves our hurt. The king of Assyria, not long after this, made himself master of the ten tribes, carried them captive, and laid their country waste, so as fully to answer the prediction here; and perhaps it may refer to that, as an explication of Isa 7:8, where it is foretold that Ephraim shall be broken, that it shall not be a people; and it is easy to suppose that the prophet (at Isa 7:17) turns his speech to the king of Israel, denouncing God's judgments against him for invading Judah. But the expositors universally understand it of Ahaz and his kingdom. Now observe, 1. Summons given to the invaders (Isa 7:18): The Lord shall whistle for the fly and the bee. See Isa 5:26. Enemies that seem as contemptible as a fly or a bee, and are as easily crushed, shall yet, when God pleases, do his work as effectually as lions and young lions. Though they are as far distant from one another as the rivers of Egypt and the land of Assyria, yet they shall punctually meet to join in this work when God commands their attendance; for, when God has work to do, he will not be at a loss for instruments to do it with. 2. Possession taken by them, Isa 7:19. It should seem as if the country were in no condition to make resistance. They find no difficulties in forcing their way, but come and rest all of them in the desolate valleys, which the inhabitants had deserted upon the first alarm, and left them a cheap and easy prey to the invaders. They shall come and rest in the low grounds like swarms of flies and bees, and shall render themselves impregnable by taking shelter in the holes of the rocks, as bees often do, and showing themselves formidable by appearing openly upon all thorns and all bushes; so generally shall the land be overspread with them. These bees shall knit upon the thorns and bushes, and there rest undisturbed. 3. Great desolations made, and the country generally depopulated (Isa 7:20): The Lord shall shave the hair of the head, and beard, and feet; he shall sweep all away, as the leper, when he was cleansed, shaved off all his hair, Lev 14:8, Lev 14:9. This is done with a razor which is hired, either which God has hired (as if he had none of his own; but what he hires, and whom he employs in any service for him, he will pay for. See Eze 29:18, Eze 29:19), or which Ahaz has hired for his assistance. God will make that to be an instrument of his destruction which he hired into his service. Note, Many are beaten with that arm of flesh which they trusted to rather than to the arm of the Lord, and which they were at a great expense upon, when by faith and prayer they might have found cheap and easy succour in God. 4. The consequences of this general depopulation. (1.) The flocks of cattle shall be all destroyed, so that a man who had herds and flocks in abundance shall be stripped of them all by the enemy, and shall with much ado save for his own use a young cow and two sheep - a poor stock (Isa 7:21), yet he shall think himself happy in having any left. (2.) The few cattle that are left shall have such a large compass of ground to feed in that they shall give abundance of milk, and very good milk, such as shall produce butter enough, Isa 7:22. There shall also be such want of men that the milk of one cow and two sheep shall serve a whole family, which used to keep abundance of servants and consume a great deal, but is now reduced. (3.) The breed of cattle shall be destroyed; so that those who used to eat flesh ( as the Jews commonly did) shall be necessitated to confine themselves to butter and honey, for there shall be no flesh for them; and the country shall be so depopulated that there shall be butter and honey enough for the few that are left in it. (4.) Good land, that used to be let well, shall be all overrun with briers and thorns (Isa 7:23); where there used to be a thousand vines planted, for which the tenants used to pay a thousand shekels, or pieces of silver, yearly rent, there shall be nothing now but briers and thorns, no profit either for landlord or tenant, all being laid waste by the army of the invaders. Note, God can soon turn a fruitful land into barrenness; and it is just with him to turn vines into briers if we, instead of bringing forth grapes to him, bring forth wild grapes, Isa 5:4. (5.) The implements of husbandry shall be turned into instruments of war, Isa 7:24. The whole land having become briers and thorns, the grounds that men used to come to with sickles and pruning-hooks to gather in the fruits they shall now come to with arrows and bows, to hunt for wild beasts in the thickets, or to defend themselves from the robbers that lurk in the bushes, seeking for prey, or to kill the serpents and venomous beasts that are hid there. This denotes a very sad change of the face of that pleasant land. But what melancholy change is there which sin will not make with a people? (6.) Where briers and thorns were wont to be of use and to do good service, even in the hedges, for the defence of the enclosed grounds, they shall be plucked up, and all laid in common. There shall be briers and thorns in abundance where they should not be, but none where they should be, Isa 7:25. The hills that shall be digged with the mattock, for special use, from which the cattle used to be kept off with the fear of briers and thorns, shall now be thrown open, the hedges broken down for the boar out of the wood to waste it, Psa 80:12, Psa 80:13. It shall be left at large for oxen to run in and less cattle. See the effect of sin and the curse; it has made the earth a forest of thorns and thistles, except as it is forced into some order by the constant care and labour of man. And see what folly it is to set our hearts upon possessions of lands, be they every so fruitful, ever so pleasant; if they lie ever so little neglected and uncultivated, or if they be abused by a wasteful careless heir or tenant, or the country be laid waste by war, they will soon become frightful deserts. Heaven is a paradise not subject to such changes.

Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 17–25. Public domain.
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JeromeAD 420
Commentary on Isaiah
(Verse 21 onwards) And it shall come to pass on that day, a man shall nurture a cow of oxen, and two sheep, and because of the abundance of milk, he shall eat butter; for everyone who is left in the midst of the land shall eat butter and honey. And it shall come to pass on that day, every place where a thousand vines were worth a thousand silver shekels, there shall be thorns and briers. With arrows and bows they shall come there, for thorns and briers shall cover the whole land. And all the hills that were once cultivated with a hoe shall no longer be afraid of thistles and thorns; and they shall become pastures for cattle and a trampling ground for livestock. After the subversion of Jerusalem, the captivity of the people, and the burning of the Temple, Nabuzardan, the prince of the army whom the Seventy called the chief cook, left a few of the people, and those poor, in the land to till the vineyards and fields. Finally, Godolias, who had been appointed over them from the royal line, encourages them and says: Do not be afraid of the Chaldeans; dwell in the land and serve the king of Babylon, and it will be well with you (2 Kings 25:24). Therefore, at that time when all the wealth of the Jews had been transferred to Chaldea, there will be such a great desolation in the land of Judaea and such incredible devastation that they will by no means have herds of cattle or flocks of sheep as they used to have before: but scarcely a rare inhabitant will be able to support one cow and two sheep; not for plowing, but for food and clothing of milk and wool. Indeed, because of the scarcity of wheat and everything that the land produces for eating, they will subsist on milk, butter, and wild honey. And what he says: He will eat butter from the abundance of milk, signifies that the land will be more fertile due to the scarcity of farmers and more suitable for grazing. In that time, due to the scarcity of people, there will be such a shortage of wine from deserted vineyards, which will not be considered a concern for hostile fear, that each vine will barely be bought with silver sickles. For all the land will be reduced to brambles and thorns: and there will be such fear, with swords raging everywhere, that no one will dare to visit their own field without a bow and arrows, and abandoning the open fields, they will seek refuge in the mountains, and there, fortified by the difficulty of the location, they will barely dig rough mountains by hand: because they will not have oxen, plows, and plowshares. Therefore, if a rare inhabitant were found in the mountains, they would sustain a miserable life from there. The rest, however, will be open to pasture, and without any guardian, they will be trampled by wild animals. These things are accustomed to happen after captivity, would that we did not know! But now a large part of the Roman world is similar to once Judea: which we do not think was done without the anger of God, who avenges not at all the contempt of himself through the Assyrians and the Chaldeans; but through savage nations, and once unknown to us, whose faces and speech are terrifying, and they have feminine and cut faces (he means the Goths who shaved their beards), they pierce the fleeing backs of men, well-bearded. I have read in these places an extensive and intricate tropology: that everything, which we have discussed according to history, happened spiritually to the Jews, who barely had one cow and two sheep, namely clean animals: so that they might be nourished not with solid food, but with milk, like infants, and consume the honey of words, which drip from the lips of a prostitute; and they do not have wine, which gladdens the heart of man: but all their works are turned into thorns, so that they may be wounded by adversaries, who strike at the upright of heart (Psalm 10). But if at any time they desire to know something more deeply, and, exerting excessive effort, they seek to discover something mystical from the Holy Scriptures, nevertheless, they bring forth no fruits of doctrine, but rather their minds are filled with thorns and thistles, which arise in the hands of the drunk. And their land and doctrine are in no way cultivated by rational beings, but by cattle, of which God has no care, and are trampled upon by brute animals.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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