Then came the day which Christmas commemorates, III. BibliographyExell, Joseph S. "Commentary on Isaiah 7:14". The other nearby Messianic prophecies weaken this contention considerably. Immanuel; which signifies, God with us; God dwelling among us, in our nature, John 1:14, God and man meeting in one person, and being a Mediator between God and men. (2 Corinthians 1:20.). It was evidently that of holy indignation. Immanuel - Hebrew ‹God with us‘ - עמנואל ‛immânû'êl - from אל 'ĕl “God,” and עמנוּ ‛ı̂mmânû “with us.” The name is designed to denote that God would be with the nation as its protector, and the birth of this child would be a sign or pledge of it. His being "called so," according to the usual dialect of the Hebrew, does not signify so much that this should be His usual name, as that this should be His real character. Jesus was not only completely God He was also completely man. And had Ahaz and his people believed this latter, they would not have much doubted of the former, but rather argued with St Paul, "Having given us his Son, how shall he not with him also freely give us all things?" Those who apply this passage to Hezekiah are excessively impudent; for he must have been a full-grown man when Jerusalem was besieged. [Note: See Richard Niessen, "The Virginity of the "almah in, [Note: See Paul D. Wegner, "How Many Virgin Births Are in the Bible? 1859. the LORD*. 2. Besides those already mentioned, it is found in Psalm 68:25; Sol 1:3; Sol 6:8; and Proverbs 30:19. It occurs in only seven places in the Old Testament. The promised Immanuel (7:14) will possess the land (8:8), thwart all opponents (8:10), appear in Galilee of the Gentiles (9:1) as a great light to those in the land of the shadow of death (9:2). Hebrew. It does not. [John 1:14 Philippians 2:6-7]. "Behold, a virgin shall conceive, and bear a Song of Solomon , and shall call his name Immanuel." The Virgin Mary called her son Immanuel that there might be a meaning in His name, 2. From the scope of this place, which is to confirm their faith by a strange and prodigious sign, which surely could not be not a young woman should conceive a child, but that a virgin should conceive, &c. Bear a Son; or rather, bring forth, as it is rendered, Matthew 1:23, and as this Hebrew word is used, Genesis 16:11 17:19 Jude 13:5. https:https://www.studylight.org/commentaries/wen/isaiah-7.html. If it meant a young woman, what sort of a sign would this be? It was fully expressive of the event of the incarnation. What, then, is the meaning of the word אוֹף, which is translated “sign”? The word does not, of necessity, denote a miracle, though it is often so applied; see the notes at Isaiah 7:11. ), “Immanuel,” a stimulus to the prophet himself, Isaiah may have meant the Name to speak to him as well as to the nation. Therefore the Lord himself shall give you a sign; Behold, a virgin shall Behold, a virgin shall conceive, and bear a son, and shall call his name And say unto him, Take heed, and be quiet; fear not, (Prof. A. F. We know that to the father is always assigned the right of giving a name to a child; for it is a sign of the power and authority of fathers over children; and the same authority does not belong to women. Isaiah 9:6, may be brought into parallel: The virgin conceives and bears a SON — And shall call his name IMMANUEL. It confirms all this reasoning that, in Isaiah 8:8, Judah is called, “Thy land, O Immanuel,” as if he were even now its divine proprietor, by whom it is prevented from being completely deluged by its foes. The Prophet was about to give them a sign of deliverance. Some of us, perhaps, have tried, in conformity with the passion for getting rid of the supernatural that marks the latest struggle of the scientific world, to construct a new religion out of the old, in which the same pathetic and lovely figure as before shall be placed beside us for our example, but from whom the aureole of Deity has been taken away; they have been trying to find all that life needs in the presence only of a fellow man, however superior to ourselves in holiness and purity. It was a common thing to give two names to children, especially when one name was symbolic, as Immanuel was. 1905. When the Greek version of the Old Testament, the Septuagint or LXX, was written, the Greek translators understood this word to mean “virgin.” Since they were closer to the time when Isaiah wrote this book, and since they had a better understanding of the meaning of the Hebrew and Greek languages of their time than we do today, the LXX translation should be trusted. Here, then, the Church has a view of the glorious Person of Jesus; and she falls in love with him. It is one of the great mysteries of the Christian revelation that "God was manifest in the flesh." That is, God with us. This was the great end of His taking our nature, and coming into the world (Heb 5:9). Commentary on Isaiah 7:1-9 (Read Isaiah 7:1-9) Ungodly men are often punished by others as bad as themselves. 2. “Bride,” in the old English and German sense of the word as applied to one who is about to become a wife, or is still a young wife, will, perhaps, best express its relation to the two Hebrew words which respectively and distinctively are used for “virgin” and for “wife.” In Psalms 68:26, the Authorised Version gives “damsels.” The mysterious prophecy which was thus delivered to Ahaz has been very differently interpreted. 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. "Barnes' Notes on the Whole Bible". See what over 145,000 subscribers are already receiving each day. This is mentioned by the Evangelist in the same context (Mat ). But how was this birth, which was not to happen 'till many ages after, a sign of their deliverance from present danger? Now the birth of Jesus Christ was on this wise: When his "If we believe not, yet God remaineth faithful." (D. M. 354.). The word, in the view of the Septuagint translators, therefore conveyed the proper idea of a virgin. Could someone hear a priest speak in Solomon’s temple? A. And the permanent consolation of that “sign” is, that the “house of David” is indestructible until that “sign” is verified. For, after all, a prophet is but a man of like passions with” ourselves, subject to the same infirmities and fluctuations of spirit, “warmed and cooled, by the same winter and summer.” There were times, no doubt, when even Isaiah lost faith in his own function, in his own message, when the very man who had assured a sinful nation that God was with them could hardly believe that God was with him or could even cry out, “Depart from me, O Lord, for I am a sinful man!” And in such moments as these, when, weary of the world and weary of himself, he lost courage and hope, he may have felt that it would be well for him to have that in his very household which would help to recall the truths he had recognised and taught in hours of clearer insight, help to restore the faith with which he had first sprung up to greet the Divine message. WHAT THIS SIGN WAS. The Lord himself - Hebrew, ‹Adonai;‘ see this word explained in the the note at Isaiah 1:24. Jesus Christ was never called Immanuel as a proper name, though almost all scholars agree that the prophecy referred to Him in some sense. And so a virgin birth is supposed wherever a divine paternity is supposed, as in Psalms 2:7; Isaiah 9:6. For on what did the deliverance of Jerusalem depend, but on the manifestation of Christ? The naming of a child by its mother was not uncommon in Israel (cf. II. We may safely depend upon Him for the accomplishment of His promises and the salvation of our souls, for He is an all-sufficient Saviour.
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