The prophecy of Nathan—understood as foretelling a son of God who would inherit the throne of his ancestor David and reign forever—is quoted in Hebrews and strongly alluded to in Luke's account of the Annunciation. Likewise, the Psalms record God's promise to establish the seed of David on his throne forever, while Isaiah and Jeremiah speak of the coming reign of a righteous king of the house of David. David's ancestors are also understood as progenitors of the Messiah in several prophecies. Isaiah's description of the branch or root of Jesse is cited twice by Paul as a promise of the Christ. More controversial are the prophecies on the Messiah's relation, or lack thereof, to certain of David's descendants: God promised to establish the throne of King Solomon over Israel forever, but the promise was contingent upon obeying God's commandments. Solomon's failure to do so is explicitly cited as a reason for the subsequent division of his kingdom. Against King Jehoiakim, Jeremiah prophesied, "He shall have no one to sit on the throne of David," and against his son King Jeconiah, "Write this man childless, a man who will not prosper in his days; for no man of his seed will prosper, sitting on the throne of David or ruling again in Judah." Some see this prophecy as permanently disqualifying Jeconiah from the ancestry of the Messiah (though not necessarily of Joseph). More likely, the curse was limited to Jeconiah's lifetime, and even then, rabbinical tradition has it that Jeconiah repented in exile and the curse was lifted. Additionally, the Old Testament recounts that none of the punishments listed in the curse actually came to pass. To Zerubbabel, God declares through Haggai, "I will make you like my signet ring," in clear reversal of the prophecy against his grandfather Jeconiah, "though you were a signet ring on my right hand, yet I would pull you off." Zerubbabel ruled as governor, though not as king, and has been regarded by many as a suitable and likely progenitor of the Messiah. The promise to Solomon and Jeconiah's curse, if applicable, argue against Matthew. Yet evidently Matthew didn't find his respective genealogy incompatible with these prophecies. Matthew also presents the virgin birth of Jesus as fulfillment of Isaiah 7:14, which he quotes. Matthew apparently quotes the ancient Septuagint translation of the verse, which renders the Hebrew word "almah" as "virgin" in Greek. Women