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)”