“AND HIS NAME SHALL BE IMMANU’EL”
IS ISAIAH 7:14 A Messianic PROPHECY?
The legitimacy of Yeshayahu/Isaiah 7:14 to be a valid Messianic prophecy has begun to be disputed by an ever growing number in the Body of Mashiach. They base their reversal of faith on traditional rabbinical interpretation of the Hebrew Scriptures that pertain to Yeshayahu/Isaiah 7:17; 8:8 & 9:6-7. Judaism’s interpretation denies the “miraculous virgin birth,” and the “deity” of Yahshua HaMashiach, the Messiah of Israel.
We should understand that traditional Judaism’s claims against the virgin birth of the “child” named Immanu'elis carefully designed to refute what they call “Christian” mythical interpretation of these key Messianic verses to support the “Immaculate Conception” theory of the “Church,” and all Messianic Jewish and Nazarene Yisra’elite claims that they are true. In rejecting the “Immaculate Conception” theory of the “Church” they are right, but by refuting that these verses are not Messianic prophecy, Judaism, and former “followers of Messiah” are wrong. They refute these key Messianic verses so that they can have an “open door” to personally deny that Yahshua is HaMoshiah, the Savior of Israel, and HaMashiach, the Messiah of Israel. From that pivotal point, and personal denial of who Yahshua is, they can then dismiss the B’rit Chadasha (N.T.) writings to be not true and invalid. Denial of these important Messianic verses then places them in alignment with traditional rabbinical Judaism’s interpretation and its own “personal agenda.”
We must understand that both sides of this debate have their own points of view in dealing with the exact translation of the Hebrew words in these “key” verses to support their “side.” One side wants to disprove the translation of the other, and the other side wants to confirm that these verses are Messianic prophecy. This study will concentrate on Yehsayahu/Isaiah Chapter 7, and verses found in Chapters 8 and 9 to counteract their claims against the Messianic prophecy in these verses, and help to reinforce and confirm our belief in the Scriptures as they are written.
Yeshayahu/Isaiah 7:1-9 - Invasion
The verses in the first part of Yeshayahu/Isaiah 7:1-9, relate to us about the invasion of the Southern Kingdom of Israel by King Peqah/Pekah of the Northern Kingdom of Israel and his ally, King Retsin/Rezin of Damascus in Assyria (Syria).
Peqah/Pekah, son of Remaliah, murdered the king of the Northern House of Israel (10 Tribes known as the House of Israel or ‘Ephraim), and seized the throne. He became the 18th sovereign (757-740 B.C.) of the Northern Kingdom, by then also called Samaria.
When King ‘Ahaz took the throne in the Southern Kingdom of Yahudah/Judah (741-726 B.C.), Peqah/Pekah saw King ‘Ahaz’s weaknesses. Therefore, Peqah/Pekah conspired with King Retsin/Rezin of Damascus against King ‘Ahaz. Together, they planned an invasion of the Southern Kingdom (House of Yahudah/Judah which contained the Tribes of Yahudah/Judah, Benyamin, and Levites), and laid siege to plunder the City of Yerushalayim/Jerusalem in 742 B.C. Other Scriptures to consult regarding this invasion are found in II Melakim/2 Kings 15:20, 37 & 16; II Dibre haYammim/ 2 Chronicles 27 & 28.
Additional historical information reveals that Tiglath-pileser, sovereign of Ashshur/Assyria (I Dibre haYammim/ 1 Chronicles 5:26; II Dibre haYammim/2 Chronicles 28:20) overthrew the Damascus and Samarian siege. King Retsin/Rezin was put to death, and the kingdom of Damascus was suppressed. King Peqah/Pekah of Samaria was deprived of at least half of his Northern Kingdom, and the remainder was placed into Assyrian hands as a vassal state. Eventually, Hoshea, son of ‘Elah, became the 19th and last King of Northern Israel (II Melakim/2 Kings 17). Hoshea conspired against King Peqah/Pekah, and put him to death.
In the years following, another king of Assyria, Shalmanezer, invaded the Northern Kingdom of Israel in 723 B.C., but King Hoshea refused to submit to the invader. Unsuccessful in his efforts to outright invade Samaria, King Shalmanezer did the next best thing, and laid siege to Samaria. The siege lasted until 721 B.C. During those years of siege, the Assyrians began deportation of the 10 Tribes of the Northern Kingdom of Israel into other Assyrian held lands. The peoples of the 10 Tribes of the House of Israel, the Northern Kingdom, were uprooted from their lands in Israel, and were replaced by immigrants from Assyrian lands. The deported people of the Northern House of Israel became known as the “Ten Lost Tribes of Israel,” (Smith‘s).
Yeshayahu/Isaiah 7:10-14 - Sign
This portion of the chapter focuses on a “sign” that YHVH/Yahueh gave specifically to the House of David. The Prophet Yeshayahu/Isaiah spoke the prophecy regarding this “sign” to King ‘Ahaz of the House of Judah, the Southern Kingdom, a descendent of the ruling dynasty of David. At the time that the prophecy was spoken, it was to serve a two-fold purpose upon the ruling House of David regarding the present existence of the House of David, and its future continuance.
***** The first purpose of the spoken prophecy of a “sign” was to provide a timely and personal assurance to King ‘Ahaz that YHVH/Yahueh had everything in His control for the House of David, and the Southern Kingdom of Yahudah/Judah at that particular time. The prophecy came at a time when King ‘Ahaz was very skeptical of the future of his kingdom, and the continuing existence of the House of David in the face of the ensuing siege. Therefore, the prophecy was spoken to provide personal assurance to King ‘Ahaz that the Assyrian-Samarian invasion of Judah would fail, and the two invading kingdoms would be destroyed allowing the ruling House of David to continue forever, (Halley‘s).
***** The second purpose of the prophecy of a “sign” was to foretell a miraculous future event that would take place to be the exact personal assurance or promise of YHVH/Yahueh that the House of David would surely continue forever, (Halley’s).
With this historical information in mind, we should then seek to scrutinize the meaning of the Hebrew word “���” meaning “sign” from different sources of reference for this word.
Strong’s word #226 “owth” - meaning “ a signal, as a flag, beacon, monument, omen, prodigy, evidence, mark, miracle, ensign, sign, token.”
This word probably comes from the root word #225 “uwth” meaning “to come; to assent; consent” in the sense of appearing.
BDB , pg. 16 d, word #226 for the same word as Strong’s #226 - meaning, “sign”:
1. Sign, pledge, token. This word is used in several verses in the sense of “true token; token for good; pledges; assurances.”
2. Signs, omens promised by prophets as pledges of certain predicted events.
3. Sign, symbol of prophets.
4. Signs, miracles as pledges or attestations of divine presence & interposition. Interposition means something placed between two parties; the action, which places a mediator to intervene between sovereignty and citizens of a state or nation. (Webster’s) In this case, the word interposition would apply to YHVH/Yahueh as the divine sovereign of the Nation of Israel who would place a mediator between Himself and the children of Israel.
5. Signs, memorials.
6. Sign, pledge of covenant.
7. Ensigns, standards.
8. Signs, tokens of changes of weather and times; changes of the heavens as omens to frighten the nation.
NIV - Sign, visible proof or guarantee that what God (YHVH/Yahueh) had promised.
A person would have to be very unlearned of the Scriptures, or very blinded spiritually and mentally not to realize that the various definitions of the Hebrew/Aramaic word for “sign” clearly speak of a miraculous future event that would bring forth a confirmation of the initial pledge of covenant by YHVH/Yahueh, through the birth of a male child born of a virgin, and given the name of <b>Immanu'el</b> to be indicative of His “divine presence” of which His name implies “ ‘El is with us; with us is ‘El.” The “sign” was to be a pledge of YHVH/Yahueh’s personal promise to the House of David, and a personal assurance that it would happen just as He said through the Prophet Yeshayahu/Isaiah.
Yeshayahu/Isaiah 7:14 - Name “Immanu’el”
YHVH/Yahueh purposely chose the name Immanu'elfor the male child that was to be born of a virgin The Hebrew name ������ Immanu'elconveys a rich, spiritually deep, insightful knowledge of YHVH/Yahueh, and the purpose of the child’s life here on earth.
Strong’s word #6005 Immanu'el- means “with us (is) God (‘El).”
PLEASE NOTE THIS WELL !! : The Strong’s Concordance errors in its description of the name Immanu'elto be the name of Isaiah’s son rather then the name of the “virgin’s” son.
BDB , pg. 769 b, word #6005 for the same word as Strong’s #6005 - means “with us is God (‘El)” to be a name of a child, symbolizing presence of YHVH/Yahueh to deliver His people; is a declaration of trust and confidence with us is God (‘El)!
To seek further insight on the name “Immanu’el,” the author will break down the name into two parts “imman” and “’el,” and strive to give the reader the full and complete understanding of each part of the name "Immanu'el."
Strong’s word #5978 “immad” - means “along with: against; by; from; in (me); (with) mine; of; (with) that I take; unto; upon; with (in). From this Hebrew word, which the name of Immanu'elis comprised of, we get the translation of “with us.” When included with the word “ ‘El,” the translation is derived, as “with us is ‘El.”
BDB , pg. 767, word #5978 for the same word as Strong’s #5978 - is akin to the Aramaic word meaning “side; beside.” From the Aramaic, we get a fuller understanding of the word “with” which will bring forth the total concept of the name "Immanu'el."
1. Of fellowship and companionship.
A. Together with; in conjunction with writing, in a written order; of the companionship of sufferings and prosperity; of aid; with the help of;
B. Of actions done jointly with another; as to inherit with; to share with;
C. If the common action be of the nature of a contest or combat “is with” is in the sense of against as to fight, to dispute, to wrestle; to strive; to enter into judgment with in the struggle with evil-doers; as they are in combat with me; in the contest with him;
D. Of dealing with a person, or of the relation in which one stands with, or towards another: as to do kindness with; be well pleased with, to speak with; a word (spoken) gently with thee; perfect with (toward thee);
E. Of a common lot: together with the wicked; like; with like men (in general);
F. Of equality or resemblance generally; they pass by with; like him;
G. Of time: as long as; at the time of;
2. Of a locality: close to, beside; by a person; by me; of one living near another;
3. Of persons:
A. In the house or family or service of;
B. In the possession of: with him; at his side; stored up with; of ethical or mental attributes;
C. In the custody or care of; be surety for me with thyself;
D. Beside=except: beside thee (there is none else);
E. With=friendly with or towards;
4. Idiom of a thought or purpose present with one:
A. To muse or talk with one’s heart;
B. Alone, =in one’s consciousness, whether of knowledge or memory or purpose; operating in his mind; the pattern of all that was in spirit (mentally) with him; is with me or is known to me; in the judgment or estimation of; beside; in comparison of;
5. Metaphor “together with”=in spite of, notwithstanding; from with; beside;
A. Of heart turning; to ask; to require; to inquire; from being with; away from; far from;
B. With;
C. From the possession of or custody of; so with; to take in pledge;
D. Expressing origination or authorship; is established from; on the part of; God (‘El); signs and portents; a judgment proceeding from any one=pronounced guiltless by (YHVH/Yahueh); at thy judgment shall he requite? The word “portents” means “something that foreshadows a coming event; omen; prophetic indication or significance; prodigy.” (Webster’s)
Therefore, the Aramaic word for “with” connects the name “with ‘El.” The translation of the word “ ‘El” completes the name Immanu'elin its concept of an apt name for the male child born of a virgin
Strong’s word #410 “ ‘El” - means “strength; mighty (used of the Almighty but also used for any deity); God (‘El), god (‘el); goodly; great; idol; mighty one; power, strong.
BDB , pg. 42, word #410 for the same Strong’s #410 - means:
1. Applied to men of might and rank; mighty ones of the nations; mighty men; mighty heroes; mighty hero or divine hero (as reflecting the divine majesty);
2. Melakim, angels;
3. Gods of nations; God of gods ( ‘El of elohim); supreme God ( ‘El); who is like thee among the gods; idols; what God ( ‘El) in heaven; another god; foreign god;
4. ‘El Berith - House of the covenant ‘El, Judges 9:46;
5. As characterizing mighty things in nature: mighty mountains; mighty cedars; lofty stars;
6. God ( ‘El), the one and only true God ( ‘El) (specifically pertaining to YHVH/Yahueh) of .
The author has taken the time to provide the reader with a very full and expanded meaning on the two parts of the name "Immanu'el." The intention is not to be tedious to the reader, but to show that the name Immanu'el was specifically given to the virgin’s male child by YHVH/Yahueh Himself to reveal that the very essence of the child’s coming was of divine origin; that He came from the possession of or custody of YHVH/Yahueh Himself. Spiritually, the child was made to be the pattern of all that was in spirit and mind with him or in the likeness of YHVH/Yahueh Himself. His coming would include His virgin birth which was a miracle and ordained to be a specific pledge by YHVH/Yahueh that this male child was in fact born of YHVH/Yahueh’s divine presence or Ruach (Spirit). His Coming was to give interposition or sent by YHVH/Yahueh to be a divine mediator between a sovereign (YHVH/Yahueh) and the citizens or people of Israel. His Coming was in fact YHVH/Yahueh’s personal confirmation of His pledge of covenant with the people of Israel . The “sign” would be the child’s miraculous birth through the womb of a “virgin,” for the House of David to be assured that YHVH/Yahueh would continue the dynasty of David through the “son of the virgin.”
Therefore, according to the Hebrew/Aramaic languages there is no legitimate dispute over “who” this child was, and what exactly He was to be for the Nation of Israel, and the House of David; a child of divine spiritual origin and miraculous birth on earth, sent by YHVH/Yahueh to be a mediator between Himself and the people of Israel, who would be a descendant of the House of David, and would carry on the royal line of David. Yehsayahu/Isaiah 7:14 is the personal assurance of YHVH/Yahueh that He was sending His pledge of covenant in the form of a human being to be Israel’s mediator so that He could deliver the Nation of Israel, and that this same person would continue the Royal House of David forever.
Thus, a person would have to be “spiritually blinded” by the darkness of religious deception or completely “blinded” by “sin sickness” existing in one’s life not to see the Messianic prophecy to be an answer of a “deliverer” for the Nation of Israel in this verse, or be totally “daft” not to see it at all. This verse begins the Hebraic concept of a “deliverer” or “Messiah” that would be provided for the Nation of Israel in the sense that He would be a special person with “divine” abilities beyond the normal human range; He would have the capability to deliver the Nation of Israel in a “miraculous” way. The concept of a “deliverer” being sent from the Creator is not unusual. Whenever, we are in “dire” straights as individuals or a nation, faced with extreme hopelessness to reverse the plight set upon us, we desire “intervention” from “on high.” That is just being human and totally honest when we reach the point of knowing that we can no longer do anything more to help our situation. Therefore, we hope for “the very concept of a “deliverer or Messiah.” YHVH/Yahueh was answering Israel’s plight, and the plight of the world by sending His divine “intervention” into the affairs of mankind.
Yeshayahu/Isaiah 7:14 - virgin
We have already established the fact that the name Immanu'el tells us that the male child born of a virgin would be Israel’s “deliverer.” The “sign” of “Immanu’el’s” coming would be a “Immanu’el’s” situation where He would be born of a “Immanu’el’s”. Skeptics of the "miraculous birth" always try to point out that the Hebrew word “almah” does not mean “virgin,” therefore, the B’rit Chadasha (N.T.) is invalid. Some skeptics even go so far as to say that the B’rit Chadasha (N.T.) writers simply copied portions out of the Tanakh (O.T.) to make the New Testament seem more valid in order to accredit their New Testament religion. Skeptics also bring up in their dispute that the “virgin birth” concept is age old, and comes from “myths” and is centered in the ancient Babylonian religions that were carried into the “church.” But to say this, the skeptics discredit themselves, and the Tanakh (O.T.), which they profess to believe in. If they truly believe in the Tanakh (O.T.) as they say, then how can they not believe in the prophecy of the “Immanu’el’s” of Israel ’s “deliverer” which was foretold by YHVH/Yahueh through the Prophet Yeshayahu/Isaiah in the writings of the Tanakh? The next step is to review the meaning of the Hebrew word "almah".
Strong’s word #5959 “almah” - means “a lass (as veiled or private): damsel; maid; virgin.”
Some of the words used in this definition for the word “almah” are of an old English manner of speaking. The word veiled that is used in conjunction with the words “lass, damsel, maid, virgin” is a physiological description of the premarital state of a young woman. It is not used in reference to a young woman wearing a “veil” over her face but that she has not been physically penetrated in a sexual manner.
One of the meanings of the word “veil” is “a covering body part or membrane,” (Webster’s). This membrane in a young woman or girl’s body is the “hymen: a fold of mucous membrane partly closing the orifice of the vagina,” (Webster’s). A virgin is a young woman or girl that has not had sexual penetration of her “hymen.”
BDB , pg. 761, word #5959 “almah” - meaning “young woman (ripe sexually; maid or newly married).
The word “almah” according to the BDB translation suggests that the young woman is at a marriageable age (ripe sexually) but that her “hymen” is yet intact, and has not been broken by intercourse with a man or a new husband. It conveys the meaning that she is ready for the marriage bed, or has just been married but has not yet had the membrane broken. Therefore, the Hebrew word “almah” is the better word to be used by YHVH/Yahueh because He would have known the age, physiological state, and espousal circumstances of the young woman that He chose to bring forth the son named "Immanu'el."
Skeptics like to point out that if the young woman was truly a virgin that would give birth to a child, YHVH/Yahueh would have used the Hebrew word “betulah” which simply means a “virgin, implying her state of virginity.” Whereas, the word “almah” can be applied to a virgin or a “married woman.” Rather than accept by faith that the young woman was a virgin that would conceive a child, the skeptics like to choose the definition of a “married woman,” and point out that the young woman would be under the rules of a “ketubah,” a marriage contract signed by both parties at the time of their engagement, and states the rules that they promise to keep; socially, the woman is then considered to be a “married woman” during the time of her betrothal. They further state that YHVH/Yahueh would not break the rules of a “ketubah,” and therefore would not impregnate a woman who would be considered a “married woman.” In their opinion, therefore, the B’rit Chadasha story about a virgin bearing a child can not be true based upon the word “almah” used in Yeshayahu/Isaiah 7:14.
However, the issue is not whether she was a “married woman” under the rules of a “ketubah” but that she was a “virgin,” and that has been sufficiently ascertained by the meaning of the word "almah".
Mattithyahu/Matthew 1:23 says, “See, a maiden shall conceive, and she shall give birth to a Son, and they shall call His Name Immanu’el’ which translated, means ‘El with us,” (Scriptures).
The Greek word “parthenos” is used in the above verse which means “a maiden; implies an unmarried daughter; a virgin, and can be translated back into the Hebrew word “almah” not “b’etulah.”
David H. Stern, author of the Jewish New Testament Commentary, concludes the following, “A possible reason for Isaiah’s using the word “almah” instead of b’tulah is that in Biblical (as opposed to later) Hebrew, “b’tulah” does not always unambiguously mean “virgin,” as we learn from Joel 1:8: ‘Lament like a b’tulah girded with sackcloth for the husband of her youth.’ Deuteronomy 22:19-20 speaks of a woman after her wedding night as a b’tulah.”
What these skeptics fail to realize in their “darkened” minds is that YHVH/Yahueh Himself chose the young virgin woman who would bear the male child that He was providing as His “mediator” for the Nation of Israel . He, therefore, placed His Hand upon her life to govern the exact circumstances surrounding the child’s birth and life here on earth. In His wonderful “chesed (mercy; grace; favor),” YHVH/Yahueh purposely choose the young virgin maiden, Miriam, to bear His divine “mediator” for the Nation of Israel in the circumstances as they were in her life - interim of engagement to the man Yoseph/Joseph. To place His Seed in the womb of an “engaged” virgin was much more merciful than in the womb of a girl not engaged. The setting of espousal allowed Miriam to be married to Yoseph/Joseph, and not become an object of “scorn” or the “talk of the town” had she not been engaged. In YHVH/Yahueh’s Wisdom, He placed the child in a family so that He would have a father and mother to love Him, to raise Him so that the human part of Him would grow well balanced in conjunction with the divine spirituality that He also possessed. The Hebrew word “almah” is not only the better word but the perfect word because it conveys the special circumstances that would surround the “virgin birth.”
No matter how the skeptics try to dismiss the legitimacy of Yehshayahu/Isaiah 7:14, and the “virgin birth,” they cannot, they only bring reproach upon themselves for trying to do so. “Therefore YHVH/Yahueh Himself gives you a sign: Look (behold), the maiden conceives and gives birth to a Son, and shall call His Name Immanu’el,” Yeshayahu/Isaiah 7:14, (Scriptures).
Yeshayahu/Isaiah 7:15-16 - Hebraic Idiom
This is an interesting verse following the prophecy of the virgin bearing a son to be called "Immanu'el." Yeshayahu/Isaiah 7:15 is a Hebraic idiom to set a figurative time line. There would be a time period of approximately 3 years from the end of King ‘Ahaz’s reign to the demise of the two kings that desired to invade the Southern Kingdom of Israel. This timeline is based on the end of King ‘Ahaz’s reign in 726 B.C. to the deportation time of Northern Israel into Assyria in 723 B.C.
YHVH/Yahueh often speaks in mysteries when He reveals things in His Word. This Hebrew idiom is no exception. YHVH/Yahueh used the Hebrew idiom to reveal to King ‘Ahaz the exact time or the number of years that it would take before He would personally deal with the conspirators. YHVH/Yahueh used the example of a young child’s digestive growth to point out the time when His judgment upon King Retsin/Rezin and King Peqah/Pekah would take place. Yeshayahu/Isaiah 7:17-25 then relate what would happen in YHVH/Yahueh’s time of judgment upon the land.
YHVH/Yahueh knew that King ‘Ahaz would understand that before 3 years of age a child could not properly digest “curds and honey,” nor understand correction properly. Beginning at the age of 3 years old, a child’s digestive system is strong enough to digest these things, and is the beginning of the formative years that a child begins to understand instruction and correction so that the child may learn to differentiate between good and bad.
“Is it true that honey is bad for babies? Yes, honey should not be given to babies in any form (including raw, cooked or baked into products). Honey is bad for babies because it can grow outline spores, which can secrete a toxin and produce a transient paralysis in young infants. Treatment for infants requires hospitalization and possibly care in an intensive care unit. By the time infants are over one year of age, their intestines are able to destroy outline spores, so honey is safe for toddlers (2-3 years) and older children,” states Linda Shaw, M.D.
Strong’s word #2529 “chemah” - means “curdled milk; cheese; butter
Strong’s word #1706 “debash” - means “to be gummy; sticky; syrup; honey
Part of the problem in understanding Yeshayahu/Isaiah 7:15-16 is that “traditional” interpretation of these verses has come from “blinded” Judaism, and Christianity has carried forth the same interpretations into their Bible translations. The NIV Bible makes the same mistake of interpreting these verses based on Judaism’s interpretation to mean that the “child” spoken of is Yeshayahu/Isaiah’s son, but adds that the final fulfillment is in “Jesus.” These two religious groups do not see the timeline given to King ‘Ahaz so that he would know exactly when YHVH/Yahueh would punish the two kings for their plan to invade the Southern Kingdom - in three years.
Yeshayahu/Isaiah 7:16 - “Before”
“For before the Child knows to refuse evil and choose the good, the land that you dread is to be forsaken by both her sovereigns,” Yeshayahu/Isaiah 7:16 (Scriptures).
Traditionally, this verse has been translated with the words “for before” or “before” to imply that the child spoken of is Yeshayahu/Isaiah’s son. But when we analyze the meaning of the words used in the Hebrew we can see another view of this verse emerging.
Strong’s word #2962 “terem” - means “to interrupt or suspend; non-occurrence; not yet or before: before, ere, not yet.”
BDB , pg. 382, word #2962 for the same word as Strong’s #2962 - means “pertaining to time; not yet; ere; before that (happens).”
In this verse, YHVH/Yahueh was telling King ‘Ahaz that His judgment upon the land and the two kings would come before the child called Immanu'elwould be born of a virgin. It is a statement by YHVH/Yahueh in reference to time or something that would happen before this “miraculous” child was born. He did not want Yeshayahu/Isaiah to think that this child would be born in the present time of King ‘Ahaz’s life but later in time, the far future. This makes perfect sense because it is a prophecy or something foretold that would happen in the future not at the present time that it is given.
Yeshayahu/Isaiah 7:21-25 - “Shall come to pass”
These verses have a dual meaning. They foretell of the conditions that would exist in the Land after YHVH/Yahueh’s judgment took place that King ‘Ahaz would be able to witness for himself. But they are also a revelation of the future conditions in the Land of Israel, which include the presence of the “child” spoken of in the prophecy and thereafter.
The KJ Bible begins these verses with “shall come to pass” meaning at a future time from the present moment. These verses would apply to the immediate future in King ‘Ahaz’s time but also are a “remez” or “hint” into the future time when the “child” spoken of in Yeshayahu/Isaiah 7:14 shall live in the Land of Israel. Yeshayahu/Isaiah 7:21-22 refer to the “child” born of a “virgin,” that in the future He will live in the Land of Yahudah/Judah with those that are left in the Land. These people left in the Land would be the descendants of the remnant of the House of Yahudah/Judah that returned to the Land of Israel after their exile in Babylon for 70 years.
Verse 22 speaks of nourishment from “chemah“ or “milk and curds” that the “child” and everyone else in the Land shall get. Again this is a “remez” or “hint” to the spiritual nourishment that YHVH/Yahueh will give to the “child” of Yeshayahu/Isaiah 7:14, and because He receives spiritual nourishment from YHVH/Yahueh, the people in the Land shall also partake of the spiritual nourishment, the “chemah.” The author is not “spiritualizing” these passages but is conveying spiritual insight and wisdom by using the “pardes” or the four levels of Hebraic interpretation of Scripture.
Verse 23 also speaks of “shall come to pass” or thereafter, the Land of Israel shall become desolate. Again pertaining to the dual nature of the prophecy for King ‘Ahaz’s immediate future, and alluding to the far future time after the “child” of Yeshayahu/Isaiah 7:14 has been in the Land of Israel, that the Land shall become desolate thereafter. This second part of this “dual nature” prophecy certainly rang true as this generation has been able to witness its “second” fulfillment. The Land of Israel was in complete desolation until 1948. At which time, the official State of Israel was declared, and a new world nation rose up out of the barren desert dirt, and malaria ridden swamplands, on the very same Land that King ‘Ahaz had lived on in his time.
Yeshayahu/Isaiah 7 & 8 - 3 Sons
Much of the confusion that is perpetrated by skeptics on the “child” mentioned in the prophecy of Yeshayahu/Isaiah 7:14 comes from their lack of “oversight” in dealing with the 3 sons that are mentioned in Yeshayahu/Isaiah 7 & 8.
1. Yeshayahu/Isaiah’s son “She’ar-Yashub.” The name means “a remnant shall return.” The name is purposely mentioned in Yeshayahu/Isaiah 7:3 to set the continuity for the “remez” or “hint” to appear in Yeshayahu/Isaiah 7:21-23 alluding to the return of the remnant of Jews from their Babylonian captivity. This name applied to a future event beyond Yeshayahu/Isaiah’s immediate future time.
2. Immanu’el, the son of the virgin in Yeshayahu/Isaiah 7:14. This child was not a son of Yeshayahu/Isaiah.
3. Yeshayahu/Isaiah’s second son “Maher-shalal-hash-baz.” The name means “the spoil speeds; the pray hastens; swift is booty (go swiftly and get the booty); speedy is prey (simile to: “early bird gets the worm”). This son was named for the idea that “swift deliverance” for the Southern Kingdom of Yahudah/Judah would come to pass as specified in YHVH/Yahueh’s Words in verses 16-25 regarding judgment for the failed invasion by the two kings. This name represented something that would apply to Yeshayahu/Isaiah’s immediate future.
Yeshayahu/Isaiah 8:1-4 - Maher-shalal-hash-baz
The chapter of Yeshayahu/Isaiah 8 begins with a reference to the prophet’s second son that would be born to his wife, the prophetess. The son’s name is symbolic.
It was given to this son of Yeshayahu/Isaiah to indicate that Damascus and Samaria (Northern Kingdom of Israel) were soon to be plundered by the King of Assyria, Shalmanezer. And Yeshayahu/Isaiah hoped that it would be a surprise attack, and the conspiring kings would be wiped out, booty and all.
In verse 4, the statement “Before the child (Maher-shalal-hash-baz) knows to cry” or “he knows how to speak,” refers to the invasion for retaliation that would begin on the two kings of Damascus and Samaria. Again, it is a metaphor used to yield a timeline for an event that would happen in Yeshayahu/Isaiah’s immediate future.
***** Skeptics would like us to believe that this son, Maher-shalal-hash-baz, is the same child as the “child” born of a virgin in Yeshayahu/Isaiah 7:14 named "Immanu'el." These same skeptics would also like us to believe that Yeshayahu/Isaiah’s wife, the prophetess, is the woman who bore the son named "Immanu'el." But that is foolishness to say the least. Yeshayahu/Isaiah 7:3 states that they already had one son named “She’ar-Yeshub.” So, the prophetess in Yeshayahu/Isaiah 8:3 could not be the virgin in the prophecy of Yeshayahu/Isaiah 7:14. To say otherwise is to “twist” Scriptures so that the Scriptures fit into their point of view, simply because they do not want to accept the child Immanu'elto be the pronouncement of the coming Messiah of Israel. They would rather dispute the meaning of this verse to mean something more to be in line with human conception. Thereby, they twist the Hebrew translation of the words to fit their “agenda,” and say that this child was born to the prophetess not a virgin
Yeshayahu/Isaiah 8:5-9 - Invasion
Primarily these verses speak of the invasion of the King of Assyria against the two kings of Damascus and Samaria. However, Yehsayahu/Isaiah 8:8 makes a very special reference to the “child” named "Immanu'el." The “remez” or “hint” in this verse is that YHVH/Yahueh Himself is “showing to” the child named Immanu'elexactly what the invasion will entail on His (the “child’s”) Land. This is a “marvelous hint” to us that the “divine presence” of this child named Immanu'el was with YHVH/Yahueh even before He was placed in the womb of a virgin woman here on earth.
Yeshayahu/Isaiah 8:18 - For Signs & Wonders
The children that YHVH/Yahueh has given Yeshayahu/Isaiah are his two sons, She’ar-Yashub and Maher-Shalal-Hash-Baz. Each son’s name symbolizes something that will happen to the Nation of Israel that YHVH/Yahueh has shown the prophet Yeshayahu/Isaiah. In the same allegorical manner, YHVH/Yahueh told the Prophet Hoshea/Hosea to give his three children specific names that symbolized what YHVH/Yahueh would do with the two Houses of Israel, the House of Yahudah, and the House of Israel in the Book of Hoshea/Hosea. Skeptics would like us to believe that this verse includes the child Immanu'el as a child of Yeshayahu/Isaiah but that is wrong; Yeshayahu/Isaiah had only two sons not three. Each child’s name is a “sign” of the “wonders” that YHVH/Yahueh will do for the Southern Kingdom of Israel in Yeshayahu/Isaiah’s immediate future. The “child” named Immanu'elis a far in the future “sign” for the ruling House of David given to King ‘Ahaz to know that YHVH/Yahueh will continue David’s dynasty beyond the immediate years ahead.
Yeshayahu/Isaiah 9:6-7 - A Royal Son Is To Be Born
“For a Child shall be born unto us, a Son shall be given unto us, and the rule is on His shoulder. And His Name is called Wonder, Counsellor, Strong ‘El, Father of Continuity, Prince of Peace. Of the increase of His rule and peace there is no end, upon the Throne of David and over His reign, to establish it and sustain it with right-ruling and with righteousness from now on, even forever. The ardour of ���’ (YHVH/Yahueh) of hosts does this,” Yeshayahu/Isaiah 9:6-7, (Scriptures).
This is a profound Messianic statement as to who the “child” in Yeshayahu/Isaiah 7:14 shall truly become. This statement in Yeshayahu/Isaiah Chapter 9 holds the continuity of the primary, heavenly message spoken in Yeshayahu/Isaiah Chapters 7, 8, and 9. It reveals the future fulfillment of the child’s life here on earth, which will be the completion of the primary message given.
The secondary message in these chapters is the earthly conspiracy to invadeSouthern Yahudah/Judah by King Retsin/Rezin of Damascus and King Peqah/Pekah of the Northern Kingdom referred to as Samaria, and their defeat and demise by the Hand of YHVH/Yahueh.
A most interesting Hebrew word “pele” appears in Yeshayahu/Isaiah 9:6 which even further reveals the divine connection between YHVH/Yahueh and the child named Immanu'el who would become Israel’s Mashiach (Messiah).
Strong’s word #6382 “pele” - meaning “a miracle; marvelous thing; wonder, wonderful, wonderfully”
BDB , pg. 810, word #6382 for the same word as Strong’s #6382 - meaning “wonder, as unusual, extraordinary, hard to understand, God’s (‘El’s) dealings with his people (Israel); the testimonies of the Law (Torah); marvel of a counsellor; wonderful counsellor of God’s (‘El’s) acts of judgment and redemption; of extraordinary trials”
Avi Ben Mordechai, author of Messiah: Understanding His Identity and Teachings Through the Soul of the Torah, has a wonderful explanation of the word “wonderful” pertaining to the Mashiach/Messiah in this particular scripture in Yeshayahu/Isaiah 9:6.
“In B’resheet (Bereshith/Genesis) 18:14, Shoftim (Shophetim/Judges) 13:18, Yirmeyahu (Jeremiah) 32:26, Acts 2:11, and Mattityahu (Matthew) 21:15, we are able to see a common connection to the prophecy in Yeshayahu (Isaiah) 9:6 and One called ���’ (YHVH/Yahueh). The conclusion is this: the identity of the One designated as “wonderful” is no one else but King Mashiach, who is also the embodiment of Elohim and ���’ (YHVH/Yahueh), associated with the Hebrew root “Pl” (“pele” comes from the Hebrew root word “Pl“), the “wonderful” and “incomprehensible” Malach (King) ���’(YHVH/Yahueh). However, in His Tanakh (O.T.) appearances, do not make the mistake of assuming this is “Jesus” or Y’shua (Yahshua) as you know Him in the B’rit Chadashah (N.T.). Why? Because the persona of Y’shua (Yahshua) was the later physical garment that Elohim had destined to wear from eternity past. I think the writer of the B’rit Chadashah scroll of Hebrews summed it up well:”
“Elohim, after He spoke long ago to the fathers in the prophets in many portions and in many ways, in these last days has spoken to us in His Son, whom He appointed heir of all things, through whom also He made the world. And He, is the radiance of His glory and the exact representation of His nature, and upholds all things by the Word of His Power, (Ibrim/Hebrews 1:1-3a).”
There can be no doubt as to who the “child born of a virgin and named Immanu'elis. He is as YHVH/Yahueh has said He is: a “divine presence” who was with YHVH/Yahueh, sent to earth to be born of a virgin through the power of the Ruach haKodesh (Holy Spirit), to be Israel’s mediator (concept of a Savior), and to rule on the Throne of David as Israel’s Mashiach (Messiah).
Therefore, the author’s encouragement to all believers is, “Let us all bow before the Savior andMessiah of Israel, and soon coming King of Israel, in all His Deity and His Majesty, who is Yahshua (YHVH/Yahueh‘s/Yah‘s Salvation), and believe the Word as it is written in the original Scriptures.
REFERENCES
BDB = F. Brown, S. Driver, & C. Briggs. The Brown-Driver-Briggs Hebrew and English Lexicon. Peabody: Hendrickson Publishers, Inc., 2003.
Halley’s = Halley, H. A. Halley’s Bible Handbook. Grand Rapids: Zondervan Corporation, 1965.
KJ = The King James Bible. Ashville: Global Bible Society.
Mordechai, Avi Ben. Messiah: Understanding His Identity and Teachings Through the Soul of the Torah, Vol. 3. Boulder: Millenium 7000 Communications Publication, 2001.
NIV = The NIV Study Bible, New International Version. Grand Rapids: The ZondervanCorporation, 1985.
Scriptures = The Scriptures. South Africa: Institute For Scripture Research (PTY) Ltd., 1998.
Shaw, M.D., Linda. Website: www.geoparent.com/experts/health/honey.htm
Smith’s = Smith, L.L.D., William. Smith’s Bible Dictionary. Grand Rapids: Zondervan Publishing House, 1967.
Stern, David H. Jewish New Testament Commentary. Clarksville: Jewish New Testament Publications, Inc., 1992.
Strong’s = Strong, S.T.D., L.L.D., James. Strong’s Exhaustive Concordance Of The Bible. Nashville: Royal Publishers, Inc., 1979.
Webster’s = Webster’s Seventh New Collegiate Dictionary. Springfield: G. & C. Merriam Company, 1965.
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