Isaiah 7 – Shear-Jashub and Immanuel A. By the time that Immanuel reached this age, all the blessings of the land would have been so far reduced, that from a land full of luxuriant corn-fields and vineyards, it would have become a large wooded pasture-ground, supplying milk and honey, and nothing more. The true meaning I shall endeavor to state in the notes, at the close of Isaiah 7:16. Isaiah 7:14, NLT: "All right then, the Lord himself will give you the sign. There are twenty two astonishing Messianic prophesies in the book of Isaiah and each one points to the Lord Jesus Christ as its glorious fulfillment, while hundreds more thread their way through the prophetic Holy Scriptures. Besides those already mentioned, it is found in Psalm 68:25; Sol 1:3; Sol 6:8; and Proverbs 30:19. It would not be so, indeed, if "butter (thickened milk) and honey" were mentioned here as the ordinary food of the tenderest age of childhood (as Gesenius, Hengstenberg, and others suppose). Anm. Israel's apostacy had to be punished and the prophets gave stern warnings of impending judgement, with a call to national repentance.. but God in His grace promised to save a small remnant - although the nation would have to pass through an extended period of fire and water, and be dispersed among the nations. A virgin would conceive and give birth to their Saviour.. Who would be called Immanuel - God With Us : God incarnate. The phrase, 'she will name,' is, moreover, the same as 'they shall name,' or he shall be named. Thank You that by Your grace You told the end from the beginning and sent Your Son to be born of a virgin and become the full and final atonement for our sin. Isaiah 7:14 is only fulfilled in the day of Christ. Isaiah 7:14. Messiah was always going to be different!! Whether the Messiah be regarded as himself a pledge and demonstration of the presence and protection of God, or whether the name be regarded as descriptive of his nature and dignity, yet there was an "appropriateness" in applying it to him. The Deity of the Son of God shines all through the sacred page. Isaiah 7:14. It is used in lively descriptions, and animated discourse; when anything unusual was said, or occurred; or any thing which especially demanded attention; Genesis 12:19; Genesis 16:16; Genesis 18:9; Genesis 1:29; Genesis 40:9; Psalm 134:1. There are resemblances to the great Antitype sufficient to be recognized by those who seek them; dissimilarities enough to confound those who do not desire to discover them. But, indeed, the author himself admits all this, though his language is less decided and consistent than could be wished on so important a subject. The virgin will conceive a child! With what exalted dignity this mother appeared to him to be invested, is evident from the fact that it is she who gives the name to her son, and that the name Immanuel. Attempts at a solution have generally fallen under one of three approaches.11 One approach is to take the prophecy in verse 14 as exclusively his-torical. But the further question arises here, What constituted the extraordinary character of the fact here announced? In Isaiah 7:15 the threatening element of Isaiah 7:14 becomes the predominant one. Not the seed of a man which is the usual way of tracing a genealogy as you know. The word here translated a virgin, is applied to Rebekah Genesis 24:43, and to Miriam, the sister of Moses, Exodus 2:8. It consisted in the fact, that, according to Isaiah 9:5, Immanuel Himself was to be a פּלא (wonder or wonderful). Local and temporary features (as in Isa 7:15, 16) are added in every type; otherwise it would be no type, but the thing itself. Thus the sign in question was, on the one hand, a mystery glaring in the most threatening manner upon the house of David; and, on the other hand, a mystery smiling with which consolation upon the prophet and all believers, and couched in these enigmatical terms, in order that those who hardened themselves might not understand it, and that believers might increasingly long to comprehend its meaning. It may be quite true, that no argument can be founded on the bare name, Immanuel; yet that name, "in its connection here," may certainly be regarded as a designed prediction of the incarnation of Christ. In Mt 1:23 the expression is strikingly changed into, "They shall call"; when the prophecy received its full accomplishment, no longer is the name Immanuel restricted to the prophetess' view of His character, as in its partial fulfilment in her son; all shall then call (that is, not literally), or regard Him as peculiarly and most fitly characterized by the descriptive name, "Immanuel" (1Ti 3:16; Col 2:9). The Septuagint, ἡ παρθένος hē parthenos, "a virgin" - a word which they use as a translation of the Hebrew בתולה bethûlâh in Exodus 22:16-17; Leviticus 21:3, Leviticus 21:14; Deuteronomy 22:19, Deuteronomy 22:23, Deuteronomy 22:28; Deuteronomy 32:25; Judges 19:24; Judges 21:12; and in thirty-three other places (see Trommius' Concordance); of נערה na‛ărâh, a girl, in Genesis 24:14, Genesis 24:16, Genesis 24:55; Genesis 34:3 (twice); 1 Kings 1:2; and of עלמה ‛almâh, only in Genesis 24:43; and in Isaiah 7:14. It is the grand cardinal point, on which all the doctrines of grace turn; and he that is unsound there, is unsound everywhere. Isaiah 7:14 in the Aramaic Targum, the Syriac Peshitta, and the Vulgate The word, in the view of the Septuagint translators, therefore conveyed the proper idea of a virgin. (Note: On the development of the meanings of ‛âlam and Châlam, see Ges. you—for the sake of the house of believing "David" (God remembering His everlasting covenant with David), not for unbelieving Ahaz' sake. - "Hengstenberg." The idea is, that that would be a name that might be "appropriately" given to the child. It is true, that Matthew Mat 1:23 uses this name as properly expressing the rank of the Messiah; but all that can be demonstrated from the use of the name by Matthew is, that it properly designated the nature and rank of the Lord Jesus. Whether she was "to be" a virgin "at the time" when the child was born, or was to remain such afterward, are inquiries which cannot be determined by a philological examination of the word. In Arabic and Aramaean the diminutive form guleime, ‛alleimtah, was the favourite one, but in Syriac ‛alı̄mto (the ripened).). bride); and even in Homer a married woman, if young, is sometimes called κουριδίη ἄλοχος, but neither κούρη nor νεῆνις.). for קראת is not the second person, but the third, and is synonymous with קראה (according to Ges. Look! . As that was to be such a demonstration as to show that he was "able" to deliver the land, the word "here" denotes that which was miraculous, or which could be effected "only" by Yahweh. This idea is given by Jerome, who says, 'the name is given to a virgin because she is said to be hidden or secret; because she does not expose herself to the gaze of men, but is kept with great care under the custody of parents.' Heavenly Father, You alone are wise and good. Thus Isaiah 7:14 clarifies the meaning of Gen 3:15. The Hebrew there reads: “an alma … will bear a son and call him `Emmanuel. (Note: The pointing makes a distinction between קראת (she calls) and קראת, as Genesis 16:11 should be pointed (thou callest); and Olshausen (35, b) is wrong in pronouncing the latter a mistake.). Behold, the virgin (almah) shall conceive and bear a son, and shall call his name Immanuel. The sign of Shear-Jashub. If this refers to the birth of a child, then it means that this was an event which could be known only to God, and which could be accomplished only by his agency. But the reason afterwards assigned in Isaiah 7:16, Isaiah 7:17, teaches the very opposite. Ahaz and his house would have no royal power when this sign came to fulfillment. Moreover, the condition of pregnancy, which is here designated by the participial adjective הרה (cf., 2 Samuel 11:5), was not an already existing one in this instance, but (as in all probability also in Judges 13:5, cf., Judges 13:4) something future, as well as the act of bearing, since hinnēh is always used by Isaiah to introduce a future occurrence. Surely this is what one might expect of the birth of the Son of God. It would be so public a sign, and so clear a demonstration, as to convince them that their city and land must be ultimately safe. Thus, "Isaiah" denotes the salvation of Yahweh; "Jeremiah," the exaltation or grandeur of Yahweh, each compounded of two words, in which the name Yahweh constitutes a part. The meaning of this passage depends on one key Hebrew word and verse 16. Its also one of the most controversial, for many reasons. And this is the ground assigned in Isaiah 7:16, Isaiah 7:17. For further study, see Born of a Virgin. ... 1 Kings 1:2; and of עלמה ‛almâh, only in Genesis … Cart. It simple means "the young woman,"with no implication of sexual purity. A thorough devastation of the land is therefore the reason for this limitation to the simplest, and, when compared with the fat of wheat and the cheering influence of wine, most meagre and miserable food. While the Christian is certain that any ambiguity has been settled now with the coming of Christ, Isaiah 7:14 is still a difficult passage for non-Christians, that needs to be respected in light of what we know about its historical context, immediate implications, as well for promises that God made. From earliest times to the present the discussions which have centered about this theme have been both interesting, varied, and at times even heated. There is not a word in the Hebrew bible that denotes a virgin every time it is used. She will give birth to a son and will call him Immanuel (which means 'God is with us')." The name in its proper destination was not arbitrary, but characteristic of the individual; sin destroyed the faculty of perceiving the internal being; hence the severance now between the name and the character; in the case of Jesus Christ and many in Scripture, the Holy Ghost has supplied this want [Olshausen]. The Chaldee uses substantially the same word as the Hebrew. The Hebrew word for virgin, which is almah. Isaiah replies that Ahaz will have a sign whether he asks for it or not, and the sign will be the birth of a child, and the child’s mother will call it Immanuel, meaning “God-with-us” (7:13-14); by the time the infant “learns to reject the bad and choose the good” (i.e., is old enough to know right from wrong) he will be eating curds and honey, and Ephraim and Syria will be destroyed (7:15-16): The mere circumstance that this name is given, however, does not imply anything in regard to the nature or rank of the child, for nothing was more common among the Jews than to incorporate the name, or a part of the name, of the Deity with the names which they gave to their children. Therefore the Lord Himself will give you a sign: Behold, the virgin shall conceive and bear a Son, and shall call His name Immanuel. So it seems to be used by Matthew. 'The prophet,' says he, 'designedly made use of language which would be appropriate to a future and most glorious event.' It is also admitted that the idea of spotless virginity was not necessarily connected with ‛almâh (as in Genesis 24:43, cf., Genesis 24:16), since there are passages - such, for example, as Sol 6:8 - where it can hardly be distinguished from the Arabic surrı̄je; and a person who had a very young-looking wife might be said to have an ‛almah for his wife. This name sounds full of promise. He will do it without being asked to do it; he will do it though it is rejected and despised; he will do it because it is important for the welfare of the nation, and for the confirmation of his religion, to furnish a demonstration to the people that he is the only true God. Now a humiliation of the house of David was indeed involved in the fact that the God of whom it would know nothing would nevertheless mould its future history, as the emphatic הוּא implies, He (αὐτός, the Lord Himself), by His own impulse and unfettered choice. The way of a man with a maid, or a virgin, his name shall be called Wonderful, Counsellor, whereby he shall be called, The Lord our Righteousness, If this boy reaches the full term of life, he will see him, - Note on the general purport of the Immanuel prophecy, Ellicott's Commentary for English Readers, Keil and Delitzsch Biblical Commentary on the Old Testament. 22 In his book on hermeneutics, Berkhof discusses the concept of . Isaiah 7:14-17 New International Version (NIV) 14 Therefore the Lord himself will give you[ a] a sign: The virgin[ b] will conceive and give birth to a son, and[ c] will call him Immanuel. ad Pammachium de optimo genere interpretandi.). Isaiah 7:14 is one of the great prophetic passages of the Old Testament. Those who take the view that Isaiah 7:14 predicts the virgin birth of Christ and that Christ's virgin birth was a strict fulfillment of Isaiah 7:14 have some major questions to answer. Thank You that Jesus walked the earth as a Man, and understands the limitations of our humanity. The Vulgate renders it 'virgo.' Visit The Shop. The object to ידע is expressed in Isaiah 7:15, Isaiah 7:16 by infinitive absolutes (compare the more usual mode of expression in Isaiah 8:4). view of this passage. Others have supposed, however, that the name must denote the assumption of our nature by God in the person of the Messiah, that is, that God became man. Such arguments are unworthy of notice; and only show to what means people have resorted in defending the doctrines, and in interpreting the pages of the Bible. with Matthew’s use of it as a reference to the birth of Jesus at the close of the first century B.C. Isaiah 7.14 in the Traditions of the Versions The reference to the המלעה in Isaiah 7:14 divided ancient interpreters and translators over the meaning of the Hebrew text. Isaiah 7:14 Treasury of Scripture Knowing, Accepted by God - Grace Thru Faith- study [16]. [4] This speaks to whether or not a sign was given in that day. The commencement of the capacity to understand is equivalent to entering into the so-called years of discretion - the riper age of free and conscious self-determination. The author of the Gospel of Matthew used it to suggest that Jesus was born to a It would be such as would be a demonstration that he presided over the interests of the people. It may be useful, therefore, to state briefly what those opinions have been, and then what seems to be the true meaning. No other course is left, therefore, than to assume that whilst, on the one hand, the prophet meant by "the virgin" a maiden belonging to the house of David, which the Messianic character of the prophecy requires; on the other hand, he neither thought of any particular maiden, nor associated the promised conception with any human father, who could not have been any other than Ahaz. And shall call his name Immanuel; which is, by interpretation, "God with us", Matthew 1:23 whence it appears that the Messiah is truly God, as well as truly man: the name is expressive of the union of the two natures, human and divine, in him; of his office as Mediator, who, being both God and man, is a middle person between both; of his converse with men on earth, and of his spiritual presence with his people. Having originally rejected the Messianic reference, and been convinced only by a more careful examination of the passage, that he was in error, something of his old view seems still to cling to this otherwise admirable exposition. Such a ray, directed by the spirit of prophecy into the mind of the prophet, was the prediction of Immanuel. . Evidently the wording is such as to apply more fully to Jesus Christ than to the prophet's son; "virgin" applies, in its simplest sense, to the Virgin Mary, rather than to the prophetess who ceased to be a virgin when she "conceived"; "Immanuel," God with us (Joh 1:14; Re 21:3), cannot in a strict sense apply to Isaiah's son, but only to Him who is presently called expressly (Isa 9:6), "the Child, the Son, Wonderful (compare Isa 8:18), the mighty God." For if it were to her that he referred, he could hardly have expressed himself in a more ambiguous and unintelligible manner; and we cannot see why he should not much rather have said אשׁתּי or הנּביאה, to say nothing of the fact that there is no further allusion made to any son of the prophet of that name, and that a sign of this kind founded upon the prophet's own family affairs would have been one of a very precarious nature. But if the Messiah was to be Immanuel in this sense, that He would Himself be El (God), as the prophet expressly affirms, His birth must also of necessity be a wonderful or miraculous one. And the meaning and use of the word ‛almâh are also at variance with this. The word does not, of necessity, denote a miracle, though it is often so applied; see the notes at Isaiah 7:11. The Ancient versions indicate the tendency to translate the word as virgin or as young woman. Isaiah 7:14 is set in a context of prophetic words uttered during Old Testament days when the kingdom was divided and at war against each other. This shows the English words related to the source biblical texts along with brief definitions. The expression means no more than that one who was then a virgin should have a son, and that this should be a sign to Ahaz. The more probable opinion is, that it was because to the time of marriage, the daughter was supposed to be hidden or concealed in the family of the parents; she was kept shut up, as it were, in the paternal dwelling. Thus, also in "Elijah," the two names of God are combined, and it means literally, "God the Yahweh." What a glorious pronouncement was made on that day. The Hebrew, and the Septuagint here, and Greek (Mt 1:23), have the article, the virgin, some definite one known to the speaker and his hearers; primarily, the woman, then a virgin, about immediately to become the second wife, and bear a child, whose attainment of the age of discrimination (about three years) should be preceded by the deliverance of Judah from its two invaders; its fullest significancy is realized in "the woman" (Ge 3:15), whose seed should bruise the serpent's head and deliver captive man (Jer 31:22; Mic 5:3). 121 there is the distinct change from the gracious offer of a sign from ‘Yahweh your God' (verse 11) to the unasked imposing of a sign by a wearied 'Sovereign' God (verses 13, 14). successive fulfillment in prophecy and indicates that he leans toward a double-fulfillment . The word עלמה ‛almâh, is derived from the verb עלם ‛âlam, "to conceal, to hide, to cover." Isaiah 7:14(NASB) Verse Thoughts Israel's apostacy had to be punished and the prophets gave stern warnings of impending judgement, with a call to national repentance.. but God in His grace promised to save a small remnant - although the nation would have to pass through an extended period of fire and water, and be dispersed among the nations. harmonizing Isaiah 7:14 as a sign to Ahaz in the eighth century B.C. ... Richards also accepts double meaning. Gen 3:15 is the first Messianic prophecy in scripture and it declares that it is the seed of the women that will crush the serpents head (Satan). Thus, also "Eliab," God my faather; "Eliada," knowledge of God; "Eliakim," the resurrection of God; "Elihu," he is my God; "Elisha," salvation of God. 74. The prophet does not affirm, indeed, that the "‛almâh," who had as yet known no man, would give birth to Immanuel without this taking place, so that he could not be born of the house of David as well as into it, but be a gift of Heaven itself; but this "‛almâh" or virgin continued throughout an enigma in the Old Testament, stimulating "inquiry" (1 Peter 1:10-12), and waiting for the historical solution. It occurs in only seven places in the Old Testament. Behold—arresting attention to the extraordinary prophecy. This Hebrew word, however, does not mean "a virgin." And shall call his name - It was usual for "mothers" to give names to their children; Genesis 4:1; Genesis 19:37; Genesis 29:32; Genesis 30:18. Incapacity to distinguish between good and bad is characteristic of early childhood (Deuteronomy 1:39, etc. A young woman, who may or may not have been a virgin at the Use this table to get a word-for-word translation of the original Hebrew Scripture. name—not mere appellation, which neither Isaiah's son nor Jesus Christ bore literally; but what describes His manifested attributes; His character (so Isa 9:6). Most modern Christian Bibles ((Numerous Christian translators do not support Matthew's misquote of Isaiah 7:14 and correctly translate almah as "young woman" in Isaiah 7:14. call—that is, "she shall," or as Margin, "thou, O Virgin, shalt call;" mothers often named their children (Ge 4:1, 25; 19:37; 29:32). The incarnation of Deity was unquestionably a secret that was not clearly unveiled in the Old Testament, but the veil was not so thick but that some rays could pass through. The meaning is: before the birth of a certain child Judah will have experienced a great deliverance (Isaiah 7:14), before he has emerged from infancy, Syria and Ephraim will have disappeared (Isaiah 7:16) and at a later stage of his development the land of Judah will be reduced to a pastoral wilderness (Isaiah 7:15). This view, which Hofmann propounded, and Stier appropriated, and which Ebrard has revived, notwithstanding the fact that Hofmann relinquished it, does not help us over the difficulty; for we should expect in that case to find "daughter of Zion," or something of the kind, since the term "virgin" is altogether unknown in a personification of this kind, and the house of David, as the prophet knew it, was by no means worthy of such an epithet.
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