Immanuel

“Therefore, my L-rd Himself will give you a sign: Behold, the maiden [almah] will become pregnant and bear a son, and she will name him Immanuel. He will eat cream and honey as soon as he knows to abhor evil and choose good. For before the child will know to abhor evil and choose good, the land of the two kings whom you fear will be abandoned. (Isaiah 7:14-16)”

The true meaning of this prophecy lies in the timing of its fulfillment. This child is sent by HASHEM as a sign to communicate a message relevant to the people living in Judah during this time. The two kings, Rezin and Pekah were marching against Jerusalem to wage war against it.

“And it came to pass in the days of Ahaz son of Jotham son of Uzziah, king of Judah, that Rezin, king of Aram, and Pekah son of Remaliah, king of Israel, marched on Jerusalem to wage war against it and he could not wage war against it. And it was told to the House of David saying, “Aram has allied itself with Ephraim,” and his heart and the heart of his people trembled as the trees of the forest tremble because of the wind. (Isaiah 7:1, 2)”

Upon hearing this terrifying news, King Ahaz and the people of Judah trembled with fear. Ahaz is told not to fear (Isaiah 7:4) and to, “Ask for yourself a sign from the L-rd, your G-d… (Isaiah 7:11)” Ahaz responds, “I will not ask… (Isaiah 7:12)” It’s given even though it wasn’t requested.  Ahaz was not worthy of the sign, but due to G-d’s devotion to the house of David, He gives the sign. This prophecy’s fulfillment is noted later in Isaiah 7 and II Kings 19:35.

Most Christians will say that this is a double prophecy with two fulfillments. This presents a new and interesting problem. Since most Christians maintain that the word almah in the text means virgin and claim the prophecy occurs twice, they would subsequently believe in two virgin births. This obviously detracts from the supposed uniqueness of their deity’s conception. Incidentally, The Hebrew word almah means maiden or young woman, who may or may not have her virginity. Almah is translated by the authors of the Septuagint into the Greek word, parthenos, a word thought by many Christians to support their belief that almah means virgin, yet this same word parthenos is also used in the Septuagint to describe Dinah after she was raped in Genesis 34:3.

Some Christian commentators claim that Isaiah was only prophesying their deity’s birth and that there wasn’t a fulfillment in the time of King Ahaz, but this proves impossible when one reads the continued discussion of the son in question, “…before the child will know to abhor evil and choose good, the land of the two kings whom you fear will be abandoned. (Isaiah 7:15, 16)” These verses are addressing the son from Isaiah 7:14, directly connecting him with two kings in Isaiah 7:1 whom Ahaz fears.

Some Christian commentators interpret Isaiah’s use of the Hebrew word ‘ot’ (a sign) to mean that he is prophesying an event that is supernatural and futuristic. This assertion is incorrect. The word ‘ot’ is used to describe Tefillin, which are immediate physical signs. “Bind them as a sign [ot] upon your arm… (Deuteronomy 6:8)” They are very tangible and they have an immediate connection from the time they were first taught. The use of the word ‘ot’ does not necessitate a delay in the application of the Divine message. It means that a sign is present and G-d is communicating with mankind.

The actual significance of the sign is a time bound fulfillment; that before the boy reaches a certain age, “the land of the two kings whom you fear will be abandoned (Isaiah 7:16).” Therefore, it would be evident that G-d is with them. The boy mentioned in this prophecy is an instrument used to carry a message. His name is descriptive of G-d’s involvement in an event that is clearly detailed in the passage. He is an indicator of the moment in time that this prophecy would occur.

Also, Christians believe the son is divine, yet these verses clearly state that there is a time when the boy does not “…know to abhor evil and choose good…” which would not apply to G-d. The name Immanuel, “G-d is with us,” is given to an ordinary boy as a sign that G-d will be with the house of Judah. It is not uncommon for a prophet to name his children under the directive of G-d to serve as a sign to the Jewish people. “Behold, I and the children whom HASHEM has given me are signs and symbols for Israel … (Isaiah 8:18)” Hosea also names all of his children in this manner. It is also not uncommon for Jewish names to have the name of G-d in them and this doesn’t make them G-d as some Christians have claimed. For example, Hezekiah’s name means ‘Mighty G-d.’

“It will pass through Judah, flooding as it passes, and reaching to the neck; and its wingspread will be the full breadth of your land, O Immanuel. (Isaiah 8:8)”

Blindness

“He said, ‘Go and say to this people, ‘Surely you hear, but you do not comprehend; and surely you see, but you fail to know.’ This people is fattening its heart, hardening its ears, and sealing its eyes, lest it see with it eyes, hear with its ears and understand with its heart, so that it will repent and be healed.’ (Isaiah 6:9-10)”

Many Christians believe that Isaiah is making a reference to the Jewish refusal to accept Christian teachings. This refusal has perplexed and irritated adherents to Christianity for the past two thousand years. Jews persist in awaiting the true Jewish messiah who is human in every respect, not believed to be a physical representation of G-d. Judaism rejects Christianity because it finds no support in Jewish scripture. They do not reject it out of blindness.

Hashem instructs Isaiah to speak to "this people" meaning those living in the time of Isaiah. They themselves are hardening their ears and sealing their hearts. The prophets words would require them to repent of their evil and they don't want to acknowledge this and stop sinning. Isaiah asks, “How long, my L-rd? (Isaiah 6:11)” to which he receives a detailed response that ends with a hopeful analogy. Israel is then compared to a barren tree that will retain its vitality even after shedding its leaves. Like a tree, the Land of Israel too will sprout again.

Isaiah’s Vision

“In the year of King Uzziah’s death, I saw the L-rd sitting upon a high and lofty throne, and its legs filled the Temple. Seraphim were standing above, at His service. Each one had six wings: with two it would cover its face, with two it would cover its legs and with two it would fly. And one would call to another and say, “Holy holy, holy is HASHEM, Master of Legions; the whole world is filled with His glory.” (Isaiah 6:1-3)”

Isaiah’s uses figurative language to describe spiritual events. Words like sitting are used to describe G-d so that we can understand an experience that would otherwise be indescribable. A vision is detached from the physical world and messages are represented through symbolism and extraordinary sights.

In this vision, Isaiah sees HASHEM and there seems to be an inconsistency since the Torah states, “…no human can see My face and live. (Exodus 33:20)” There is a difference between seeing an aspect of G-d’s character or plans and perceiving all of G-d in the complete sense. No human is capable of seeing HASHEM in totality. Some may comprehend more than others would, but humanity is unable to comprehend all of G-d’s essence or know all of His ways.

For example, after being told that no human is capable of seeing HASHEM’s face, Moses is subsequently allowed to see the “back” of G-d, an insight into HASHEM that reveals some of HASHEM’s plans to Moses. It is taught in Jewish tradition that G-d’s back represents final happenings and thus Moses was allowed to see what is to come at the end of days. 

Isaiah’s vision seems to have a similar purpose. It appears that HASHEM’s plan is partially revealed to Isaiah in this vision. He is made aware of HASHEM’s presence on a high and exalted throne, which symbolizes judgment. Isaiah’s vision can be compared to seeing beautiful sights in creation, when some feel closer to G-d, and some even say they see G-d when they look at nature. What they generally mean is that HASHEM’s power and sovereignty are revealed to them.

Many Christians mistakenly believe that Isaiah is describing their deity with the use of the word “glory” and that it is their deity that fills the world, “the whole world is filled with His glory.” G-d is omnipresent. His glory isn’t a separate entity that becomes a physical object of worship. In fact we learn from Isaiah’s vision and the incident of the golden calf that creation isn't meant to be used as a conduit to worship G-d.

Isaiah notes that the seraphim cover their face and cover their feet. Jewish tradition explains that they cover their face so they did not look at the Shechinah. Their feet resemble the calf. They hide their feet with their wings so they don’t remind Israel of their sin in making the golden calf. It is clear by G-d’s repulsed reaction to the golden calf that heavenly imagery and things from the physical world shouldn’t be used to represent HASHEM as a medium to worship Him.