Fact-checked by Grok 2 weeks ago

Immanuel

Immanuel (Hebrew: עִמָּנוּאֵל, romanized: ʿImmānūʾēl) is a meaning "God is with us," originating as a prophetic sign in the in the . It refers to a child born to a young woman (often translated as "virgin" in later interpretations), symbolizing divine assurance of deliverance from threatening kings during the reign of King of around the 8th century BCE. The prophecy in 7:14 states: "Therefore the Lord himself will give you a sign: The virgin will conceive and give birth to a son, and will call him Immanuel," emphasizing 's presence and protection for the house of amid geopolitical crises involving , , and . In the , the Gospel of explicitly applies this prophecy to the birth of Jesus Christ, interpreting it as fulfillment of divine where becomes present in human form. 1:22–23 quotes directly: "All this took place to fulfill what the Lord had said through the : 'The virgin will conceive and give birth to a son, and they will call him Immanuel' (which means ' with us')." This connection underscores the Christian of the Messiah's divine nature, linking the immediate historical context of 's time to the broader eschatological promise of 's redemptive presence. The name Immanuel carries profound theological weight across Jewish and Christian traditions, representing themes of divine , faithfulness, and hope in times of crisis. In Jewish interpretation, it often points to a near-term sign of God's intervention in Judah's history, possibly referring to a child born during Isaiah's era, such as his own son , as a reminder of the remnant's preservation. For Christians, it encapsulates the miracle of the , as echoed in John 1:14: "The Word became flesh and made his dwelling among us," affirming as the ultimate embodiment of "God with us." This dual-layered significance has influenced liturgy, art, and theology for centuries, particularly during Advent and celebrations, symbolizing God's enduring solidarity with humanity.

Etymology and Meaning

Hebrew Linguistic Roots

The Hebrew term עִמָּנוּאֵל (ʿImmānūʾēl) is a compound name consisting of the preposition ʿim (עִם), meaning "with"; the first-person plural pronoun -ānū (נוּ), denoting "us"; and ʾēl (אֵל), signifying "." This construction yields a of "God with us," reflecting a declarative phrase rather than a typical in ancient Hebrew naming conventions. The linguistic elements of ʿImmānūʾēl originate from Proto-Semitic roots central to expressions of in early . The component ʾēl derives from Proto-Semitic ʾil-, the common term for "" or "," which appears across Northwest tongues including and Phoenician. Similarly, ʿim stems from Proto-Semitic ʿim, denoting accompaniment or proximity, a root that underscores themes of relational nearness in theophoric expressions. These roots highlight how ʿImmānūʾēl encapsulates ancient concepts of divine through compact, meaningful morphology. In the , ʿImmānūʾēl exemplifies theophoric naming patterns, where divine elements are embedded to convey theological assertions. It parallels names like ʾEliyyāhū (אֵלִיָּהוּ, ), formed from ʾēl ("my ") and Yah (a shortened form of ), meaning "My God is Yahweh," which similarly integrates a divine descriptor to affirm 's sovereignty or presence. Such constructions are prevalent in prophetic and royal names, emphasizing 's attributes without altering core grammatical structures. Phonetic and orthographic variations of ʿImmānūʾēl appear in ancient manuscripts, notably the Dead Sea Scrolls. In the Great Isaiah Scroll (1QIsaᵃ), dated to around 125 BCE, the name is rendered as a single word עמנואל without the space separating ʿimmānū and ʾēl found in the (ca. ), potentially influencing its reading as a unified rather than a phrase. This plene spelling, with fuller use of matres lectionis (vowel letters), aligns with scribal practices that often expanded orthography for clarity, though the core consonants (ʿ-m-n-ʾ-l) remain consistent across traditions.

Symbolic Significance

The name Immanuel encapsulates the concept of divine in ancient Hebrew , portraying not merely as a distant but as actively present among his people, ensuring protection and guidance in times of peril. This emphasis on God's nearness contrasts with the transcendent portrayal of as the high and holy one, underscoring a relational aspect where divine involvement fosters communal resilience and trust. In the context of 8th-century BCE , the use of Immanuel aligned with naming conventions that invoked theophoric elements to affirm Yahweh's support for the Davidic amid existential threats from expansion under . Such names served as public declarations of hope for deliverance, symbolizing the king's role as a conduit for divine safeguarding against imperial domination and political instability. The symbolism of Immanuel draws from broader ancient Near Eastern motifs of divine companionship, evident in inscriptions where gods like are depicted as intimate allies to rulers, and in featuring as a benevolent protector providing and succor to the earthly order. These parallels highlight a shared cultural where divine proximity signified and over . As a sign-name (ʾot) within prophetic literature, Immanuel functioned to convey layered assurances: an immediate token of God's watchful care in the present , coupled with enduring promises of covenantal that extended beyond the moment to affirm long-term divine to the community.

Old Testament Context

Prophecy in Isaiah 7:14

The Syro-Ephraimite unfolded during the reign of King of , approximately 735–715 BCE, when the kingdoms of () under King and under King formed an alliance aimed at forcing into an anti-Assyrian coalition. Ahaz, facing imminent invasion as these northern powers sought to replace him with a puppet ruler from the , refused 's counsel to trust in divine protection and instead appealed to the Assyrian Empire for , leading to 's subjugation. This geopolitical tension forms the immediate historical backdrop for the in 7:14, delivered as a sign to reassure Ahaz amid his fears of conquest. The verse states: "Therefore the Lord himself will give you a sign. Behold, the young woman [ʿalmâ] shall conceive and bear a son, and shall call his name Immanuel" ( 7:14, NRSV translation). The key Hebrew term ʿalmâ refers to a young woman of , often implying in the cultural context of ancient where unmarried girls were presumed chaste, though it does not explicitly denote virginity as does the word betûlâ. Scholarly debate centers on this word's nuance, with some translations rendering it as "virgin" based on the Septuagint's parthenos, while others prefer "young woman" to reflect the Hebrew's primary meaning without presupposing a miraculous birth. The name "Immanuel," meaning " with us," underscores a message of and protection for in this crisis. The prophecy includes a dual timeframe for its fulfillment, outlined in the following verses: before the knows enough to refuse and choose good, the from the lands of the two kings— and —will cease, as their territories become desolate ( 7:16), and the will eat curds and honey ( 7:15). This short-term sign points to an imminent birth, likely within Ahaz's lifetime, signaling the rapid dissipation of the immediate invasion peril through intervention, which subdued and by 732 BCE. As a prophetic sign within the genre of reassurance oracles, Isaiah 7:14 functions to bolster Judah's faith against foreign threats, emphasizing Yahweh's sovereignty over political alliances and affirming that divine deliverance would manifest through the birth and growth of this child as a temporal marker of salvation.

References in Isaiah 8

In Isaiah 8, the motif of Immanuel recurs within a series of oracles warning of impending invasion by Assyria, building on the sign given in chapter 7 while emphasizing themes of divine sovereignty and conditional protection. The chapter opens with God's command to Isaiah to inscribe the name Maher-shalal-hash-baz ("swift is the booty, speedy is the prey") on a tablet, which becomes the name of the son born to the prophet and his wife, the prophetess (Isaiah 8:1–3). This child serves as a companion sign to Immanuel, indicating that before he can speak intelligibly, the wealth of Damascus and the spoil of Samaria will be carried away by the king of Assyria (Isaiah 8:4). The dual symbolism of these prophetic children underscores the near-term judgment on Israel's northern kingdom and Syria, yet ties back to the assurance of God's presence amid crisis. A pivotal reference appears in Isaiah 8:8, amid imagery of Assyria's forces as overflowing waters: "It will sweep on into Judah, it will overflow and pass over, it will reach up to the neck; and its outspread wings will fill the breadth of your land, O Immanuel." Here, the land of Judah is directly addressed as belonging to Immanuel, portraying it as under divine ownership even as the invading flood threatens to submerge the nation up to its neck. This invocation highlights God's ultimate control over the territory, transforming the invasion into a demonstration of Yahweh's dominion rather than mere human conquest. The name surfaces again in 8:10, directed at the conspiring nations: "Take counsel together, but it shall be brought to naught; speak a word, but it will not stand, for is with us (ʾimmānû ʿēl)." Employing the shortened Hebrew form ʾimmānû ("with us") followed by the fuller title in context, this verse asserts that enemy schemes against will fail because of 's protective presence, echoing the etymological essence of Immanuel as " with us." Scholars note this as a rhetorical climax, reinforcing the futility of plots in light of divine fidelity. Overall, these references mark a tonal shift from the hopeful sign of deliverance in 7:14 to stark warnings in 8, illustrating that divine protection is contingent on trust in rather than reliance on foreign alliances like that with pursued by King Ahaz. The integration of family symbolism through amplifies this progression, blending immediate historical threats with the enduring reality of 's nearness.

New Testament Application

Quotation in Matthew 1:23

In the Gospel of Matthew, the quotation from 7:14 appears in verse 1:23 as "Behold, the (parthenos) shall conceive and bear a son, and they shall call his name Immanuel," directly following the Septuagint's rendering of the Hebrew . This employs parthenos, a term denoting a virgin, in place of the Hebrew ʿalmâ, which typically signifies a young woman of without specifying . The quotation is integrated into the narrative of :18–25, which recounts the birth announcement to during Mary's pregnancy, underscoring the divine origin of the conception through the angel's declaration that "what is conceived in her is from the ." This placement serves to affirm the miraculous nature of ' birth within the genealogy and Joseph's dilemma, positioning the prophecy as explanatory for the events described. Preceding the quotation in :22 is the formulaic phrase "all this took place to fulfill what the Lord had spoken by the prophet," a recurring Matthean device that signals typological fulfillment, linking the immediate circumstances of ' birth to the ancient as a divine pattern or prefiguration. Scholars debate the accuracy of this rendering, noting that ʿalmâ in the original Hebrew context implies an imminent sign for King Ahaz rather than a distant messianic , whereas the Septuagint's introduces a stronger emphasis on that aligns with Matthew's portrayal of a . This choice has fueled discussions on whether Matthew intentionally adapts the text for theological emphasis or relies faithfully on the Greek version available in his time, potentially shifting the prophecy from historical immediacy to eschatological fulfillment.

Connection to Jesus' Birth Narrative

In Matthew's infancy narrative, the designation "Immanuel" emerges within the account of Joseph's dream, where an angel of the appears to him, reassuring him not to fear taking as his wife since the child she carries is conceived by the and will be named , as he will save his people from their sins (Matthew 1:20–21). The narrator immediately connects this revelation to Isaiah's , stating that all this fulfills what was spoken by the through the : "The virgin will conceive and give birth to a son, and they will call him Immanuel" (which means " with us") (Matthew 1:22–23). Here, "Immanuel" functions as an interpretive title that elucidates ' divine identity and mission, complementing the salvific name "" and underscoring the child's role as the embodiment of 's presence among humanity. This integration of "Immanuel" reinforces the Gospel's central theme of through the , which frames the entire narrative from to . The motif bookends Matthew's account, beginning with the birth announcement of God-with-us and culminating in ' parting promise during the : "And surely with you always, to the very end of the age" (:20). Scholars observe that this structural highlights the continuity of God's abiding presence, initiated in ' birth and extended through his followers, portraying the as the ultimate realization of divine solidarity in human history. The historical setting of the birth narrative in first-century under (r. 37–4 BCE), a client king whose rule involved brutal suppression and threats to Jewish autonomy, echoes the geopolitical crisis of Isaiah's era, when King faced invasion by and amid expansion (ca. 735 BCE). In both contexts, the Immanuel sign signals God's protective presence amid existential threats to the and the people of , transforming a moment of vulnerability into one of messianic hope and deliverance. Throughout Matthew 1–2, the Immanuel reference forms part of a deliberate pattern of Old Testament formula quotations that present Jesus' origins as the fulfillment of prophetic expectations. These include citations for his birth in Bethlehem ("But you, Bethlehem... out of you will come a ruler" from Micah 5:2 in Matthew 2:5–6), the family's flight to Egypt ("Out of Egypt I called my son" from Hosea 11:1 in Matthew 2:15), and the lament over the innocents ("A voice is heard in Ramah" from Jeremiah 31:15 in Matthew 2:18), each introduced by the phrase "to fulfill what the Lord had said through the prophet." This formulaic structure weaves the infancy events into a tapestry of messianic validation, positioning "Immanuel" as a cornerstone of Jesus' identity as the promised deliverer.

Theological Interpretations

Jewish Perspectives

In Jewish tradition, the prophecy of Immanuel in 7:14 is interpreted primarily as a historical sign of immediate deliverance for during the Syro-Ephraimite crisis in the BCE, rather than a prediction of a future messianic figure. Rabbinic commentators, such as (1040–1105 CE), viewed the child as , the future king born to Ahaz's wife , whose birth served as a contemporaneous assurance that God would protect from the invading kings of and before the child could distinguish good from evil. emphasized that the Hebrew term ʿalmâ refers to a young woman of , not necessarily a virgin, and the sign's fulfillment lay in the political stability that followed Hezekiah's birth, countering later Christian appropriations of the verse. Medieval Jewish exegetes like (1089–1167) rejected the identification with , noting that Hezekiah was already nine years old at the start of Ahaz's reign, making such an interpretation chronologically impossible. Instead, Ibn Ezra focused on the prophecy's role as an immediate oracle of hope amid threats from and , with the child's birth—possibly to Isaiah's wife or another contemporary woman—symbolizing and the swift downfall of Judah's enemies through intervention, without any messianic implications. This reading underscores the verse's embedding in the geopolitical turmoil of Ahaz's era, prioritizing contextual resolution over eschatological speculation. Modern Jewish scholarship reinforces these non-messianic interpretations, emphasizing the prophecy's resolution of the 734–732 BCE . The Jewish Study Bible describes the young woman (ʿalmâ) as likely 's wife, with the child (or the related in 8:3) signaling God's protection for as defeats the threatening alliance, rejecting any typological link to a . Scholars view the New Testament's application in Matthew 1:23 as a midrashic reinterpretation, drawing on the Septuagint's translation of ʿalmâ as (virgin) to fit ' narrative, but detached from 's original historical intent. This approach maintains the prophecy's focus on divine faithfulness in times of immediate peril, aligning with broader Jewish exegetical principles that avoid anachronistic messianic overlays.

Christian Perspectives

In early , patristic writers interpreted the name "Immanuel" from 7:14 as a typological prefiguration of the Christ, emphasizing his divine sonship and as God dwelling among humanity. , in his second-century , argued that the prophecy referred not to a contemporary figure like but to the miraculous birth of the from a virgin, fulfilling the sign of God's presence with his people through the divine child. This reading positioned "Immanuel" as evidence of Christ's preexistence and deity, countering Jewish objections by linking the Hebrew term (young woman) to the Septuagint's parthenos (virgin). During the Reformation, figures like reinforced the Isaiah-Matthew connection, viewing "Immanuel" as scriptural proof of Christ's full and God's unwavering faithfulness to his promises. Luther interpreted the prophecy as intentionally highlighting virginity through the term almah, which connoted youth and purity, thereby affirming the as central to narrative and the assurance of divine solidarity with believers amid trials. This perspective underscored "Immanuel" as a declaration of God's redemptive commitment, manifesting in ' life, death, and . In modern evangelical and Catholic , the concept of dual fulfillment has become prominent, positing that 7:14 had an immediate historical realization in the prophet's time—likely through a child born to Isaiah or another—while finding its ultimate messianic completion in ' birth. Evangelical scholars often describe this as a "multiple fulfillment" pattern, where the near-term sign to King of deliverance from immediate threats typifies the greater salvation brought by Christ, the true "God with us." Catholic interpreters similarly embrace this layered approach, integrating it into the Church's tradition to affirm the prophecy's role in demonstrating scriptural continuity and the harmony of Old and New Testaments. Theologically, "Immanuel" ties directly to core Christian doctrines, particularly the articulated in the (325 AD), which confesses as "true God from true God" who "for us and for our salvation came down from heaven... and became man." This union of divine and human natures in one person embodies the promise of "God with us," enabling Christ's atoning work and ongoing presence through the .

Historical and Cultural Impact

In Jewish and Christian Traditions

In Jewish , the theme of divine nearness is prominently featured during Shabbat Shuvah, the Sabbath of Return that falls between and , where the Haftarah reading from 14:2-10 calls for and evokes God's compassionate presence as a symbol of closeness to the faithful. This recitation underscores as a pathway to experiencing divine proximity in communal worship. Historically, medieval Jewish communities employed amulets inscribed with sacred names and permutations of God's titles, including protective invocations to safeguard against and promote , as documented in kabbalistic and folk practices. In contemporary observances, rituals highlight reflections on through the lighting of the , representing God's enduring nearness and intervention in , as seen in services and home blessings that commemorate the Temple's rededication as a of sacred closeness. In Christian traditions, the name "Immanuel" holds a central liturgical role, particularly in Advent and observances that celebrate God's . The 12th-century Latin hymn "Veni, Veni, Emmanuel," translated into English as "" by in 1851, is sung during Advent and services, invoking the prophecy of 7:14 as fulfilled in Christ's birth and emphasizing themes of divine nearness and redemption. This hymn, rooted in the ancient "" of the Roman Catholic liturgy, portrays Emmanuel as the awaited deliverer who bridges heaven and earth. Early church rituals, such as described in patristic writings like those of , emphasized the necessity of for and invoked the through Trinitarian formulas, symbolizing into God's companionship with believers. In modern Christian practice, carols beyond the hymn reinforce this fulfillment, as in "" by (1739), which proclaims the incarnate Deity as "God and sinners reconciled," echoing the prophetic promise of God's presence among humanity.

In Literature and Art

The name "Immanuel," meaning "God with us," has inspired numerous literary allusions that evoke themes of divine presence and incarnation, extending beyond its biblical origins. In John Milton's epic poem Paradise Lost (1667), the concept of divine intervention is central to the narrative of redemption, where the Son's role as savior parallels the prophetic assurance of God's nearness, though the term itself is not explicitly used. Similarly, C.S. Lewis's The Chronicles of Narnia series (1950–1956) echoes this theme through Aslan, the lion who embodies Christ's incarnation in a fantastical world, symbolizing "God with us" in moments of creation, sacrifice, and restoration across the stories. In , the Immanuel prophecy from 7:14 has profoundly influenced representations of the , blending mystical and apocalyptic elements. Sandro Botticelli's Mystic Nativity (c. 1500), housed in the in , incorporates the prophecy as part of its visionary depiction of Christ's advent, with angels and demons encircling the to signify the cosmic significance of God's presence on earth. During the , illustrators like contributed to popular editions with dramatic engravings of Isaiah's prophecies, including scenes from chapter 7 that visualize the of Immanuel amid political turmoil, emphasizing divine reassurance through prophetic imagery. Secular adaptations in 20th-century poetry and film have further invoked the name to explore themes of arrival and transformation. T.S. Eliot's poem "Journey of the Magi" (1927) reflects on the wise men's trek to the Nativity, alluding to the fulfillment of ancient prophecies like Isaiah's through the magi's encounter with the child who disrupts their world, portraying birth as both wonder and upheaval. The 2006 film The Nativity Story, directed by Catherine Hardwicke, dramatizes the biblical birth narrative, including the angelic announcement to Joseph that echoes Matthew 1:23's quotation of the Immanuel prophecy, highlighting the human dimensions of divine embodiment. The cultural resonance of "Immanuel" extends to naming practices, where it has appeared as a in English-speaking countries since the , often among Jewish and Christian families drawn to its scriptural depth. In the United States, data shows sporadic use from the late 1800s, with numbers of births remaining low (under 50 annually until the mid-20th century) before a gradual rise; its variant "Emmanuel" has seen greater popularity, for example, ranking #143 in with 2,647 boys named.

References

  1. [1]
    The Immanent Names of the Christ Child - BJU Seminary
    Dec 19, 2019 · The Immanent Name, “Immanuel”. The name Immanuel in Hebrew literally means, “With us, God.” Im (with) anu (us) El (God).
  2. [2]
    [PDF] the immanuel prophecy in isaiah 7:14–16 and its use in matthew 1 ...
    IMMANUEL,” which translated means, “GOD WITH US” (Matt 1:22–. 23). Matthew's application of the prophecy to Mary and Jesus and his use of the fulfillment ...
  3. [3]
    “He Is God; and He Is with Them” - BYU Studies
    Matthew expands the theological symbol of the name Immanuel from “God with us”—a sign that Yahweh was “with” Jerusalem and the house of David to preserve them ...
  4. [4]
    Jesus-Immanuel: Matthew's Narrative Christology of Divine Presence
    Matthew's Immanuel motif uniquely creates a narrative Christology that understands divine presence as a reality in the person of Jesus Christ.
  5. [5]
    Immanuel – God with Us! - Christmas Devotionals
    “Immanuel” is a Hebrew word meaning “God with us” and expresses the wonder of the Incarnation—that God “became flesh and made his dwelling among us” (John 1:14 ...
  6. [6]
    Immanuel in Isaiah and Matthew - Christian Resource Institute
    He was a son of Isaiah, whose name means "a remnant shall return." The idea of a remnant preserved by God in spite of horrible endings of history is an ...
  7. [7]
    A Christmas Devotional: "Immanuel," God with Us | Toccoa Falls ...
    ... Immanuel” (which means, God with us). 24 When Joseph woke from sleep, he did as the angel of the Lord commanded him: he took his wife, 25 but knew her not ...
  8. [8]
    And His Name Shall be Called - The Master's University
    The name Immanuel is the heart of the Christmas story. It is a Hebrew name that means, literally, “God with us.” It is a promise of incarnate deity, a promise ...
  9. [9]
    The name Immanuel - meaning and etymology - Abarim Publications
    Dec 26, 2010 · Meaning: God With Us; Etymology: From (1) the preposition עם ('im), with, (2) נו (nu), us, and (3) the word אל ('el), God.
  10. [10]
    Strong's Hebrew: 6005. עִמָּ֫נוּאֵ֫ל (Immanuel) - Bible Hub
    Immanuel combines the Hebrew preposition עִם (ʿim, “with”), the first-person plural pronoun נוּ (nū, “us”), and אֵל (ʾēl, “God”), yielding the confession “God with ...
  11. [11]
    Definition of Hebrew Names: Immanuel | AHRC
    In the Masoretic Hebrew text the name Immanuel, found in Isaiah 7:14 and 8:8, is written as two words: עמנו אל (im-ma-nu el). This is very strange as all Hebrew ...
  12. [12]
    https://referenceworks.brill.com/display/entries/EHHL/EHLL-COM-00000401.xml
  13. [13]
    Meaning, origin and history of the name Elijah
    From the Hebrew name אֱלִיָּהוּ (ʾEliyyahu) meaning "my God is Yahweh", derived from the roots אֵל (ʾel) and יָהּ (yah), both referring to the Hebrew God.
  14. [14]
    The Great Isaiah Scroll and the Masoretic Text | AHRC
    Isaiah 7:14​​ This passage from the Dead Sea Scrolls has a few differences from the Masoretic text (as used today in all Hebrew Bibles and which most ...
  15. [15]
    Immanuel in Isaiah: A Study in Multiple Fulfillment
    Dec 31, 2013 · Oswalt rightly notes, God's presence with his people can have both positive and negative effects, bringing both joy and sorrow, “depending upon ...Missing: analysis protection
  16. [16]
    The Age of Immanuel - jstor
    Ahaz need see is the birth of the child. It is precisely because the Immanuel sign includes reference to the. Aram-Israel threat only incidentally that the sign ...
  17. [17]
    [PDF] “LIKE ʾILU ARE YOU WISE”
    1. The Further Quest for Ugaritic. 3. Peter T. Daniels. 2. A Critique of the Counter-Argument for yaqtul Preterite in Ugaritic. 19. Edward L. Greenstein.Missing: Immanuel | Show results with:Immanuel
  18. [18]
    [PDF] Lesser Deities in the Ugaritic Texts and the Hebrew Bible
    Akkadian literature, the evidence for a divine messenger is uncertain. ... parallel to the Ugaritic divine title il t`¡r b`l, which denotes the helper ...
  19. [19]
    The Immanuel Sign and Its Meaning - jstor
    Second, the b factor is of course the name given to the child, "A remnant shall return," i.e., the signification or prophetic meaning attached, which ...
  20. [20]
    Ahaz - Search results provided by BiblicalTraining
    Reigning over the southern kingdom of Judah, 735-715 b.c., Ahaz was a king of great significance. Historically during his reign and as a result of his policies, ...
  21. [21]
    [PDF] The Syro-Ephraimite War: Context, Conflict, and Consequences
    In reaction to Rezin and Pekah's attack, Ahaz, the King of. Judah acted against Isaiah's counsel not to fear Syria and Israel. Take heed, and be quiet; fear ...Missing: sources | Show results with:sources
  22. [22]
    Syro-Ephraimite war reconsidered - jstor
    The verse informs us that the war against Ahaz was simply a continuation of the hostilities which had already commenced in the reign of Jotham. Accordingly, the ...
  23. [23]
    Almah in Isaiah 7:14 - Bible Interpretation - The University of Arizona
    The point at issue in Isa 7:14 is not the question of a virgin birth but a divine message of God being with his people at an actual historic crisis.Missing: analysis | Show results with:analysis
  24. [24]
    [PDF] A Woman Virgin Shall Bear a Child Isaiah 7:14
    Apr 1, 2002 · Numerous scholars have cogently argued that in none of these pas- sages does 'almah refer to a married woman or one who is no longer a virgin.
  25. [25]
    "The Almah Translation in Isaiah 7:14" by Alfred von Rohr Sauer
    Abstract. The almah translation in Is. 7:14 is not merely a question of Hebrew philology; it also has very important theological implications.
  26. [26]
    [PDF] An Interpretation of Isaiah 7:14 Based on the Birth Motif
    Sep 30, 2024 · The verse can be understood based on the Christological emphasis or can be read based on the historical-contextual emphasis. The dualistic ...
  27. [27]
    Enduring Word Bible Commentary Isaiah Chapter 8
    The land the Assyrians will invade doesn't really belong to Judah or to King Ahaz. It belongs to the LORD God, to the coming Messiah, to Immanuel.
  28. [28]
    [PDF] Isaiah's Immanuel - Scholars Crossing
    Many attempts have been made to identify and demonstrate the significance of the figure “Immanuel" in the writings of Isaiah. His name appears in 7:14; 8:8; ...
  29. [29]
    LXX Isaiah 7:14 | Matthew 1:23 - intertextual.bible
    Matthew 1:23 quotes the Greek Septuagint translation of Isaiah 7:14, repeating its language of a virgin conceiving. This reflects a dependence on the Greek ...
  30. [30]
    [PDF] Conceiving Jesus - A Narrative Critical Analysis of Matthew 1:18-25
    Jun 18, 2009 · The analysis of Matthew 1:18-25 reveals Jesus as the protagonist, Mary's pregnancy, and that Joseph is not the father, and that Jesus is the ...
  31. [31]
    Lessons from Matthew 1 | Biblical Research Institute
    III. Verses 18–21. While the birth narrative in Luke seems to reflect Mary's perspective, Matthew's narrative focuses on Joseph. Betrothal was as binding as ...
  32. [32]
    Did You Miss Something in the Isaiah 7:14 Prophecy?
    Dec 26, 2023 · The main point of this sign in Isaiah is that a child would shortly be born, and his mom would name him Immanuel (God with us). If your city ...
  33. [33]
    Did Isaiah really predict a virgin birth? - Evidence Unseen
    In the Septuagint, the term almah is translated with the Greek word parthenos, which literally meant “virgin.” Therefore, Matthew was not trying to be ...Missing: analysis | Show results with:analysis
  34. [34]
    Is Jesus Really the Virgin-Born Child in Isaiah 7?
    May 9, 2020 · The word translated “virgin” in Isaiah 7:14 is 'almah, which can simply mean “young woman” depending on context.Missing: scholarly | Show results with:scholarly
  35. [35]
    2. The Birth Of Jesus (Matthew 1:18-25) - Bible.org
    Mar 15, 2006 · This is how the birth of Jesus Christ came about: His mother Mary was pledged to be married to Joseph, but before they came together, she was found to be with ...
  36. [36]
    [PDF] Jesus-Immanuel: Matthew's Narrative Christology of Divine Presence
    Jan 1, 2017 · All of these issues and questions build to the thesis that this project seeks to elaborate upon and defend: Matthew's Immanuel motif uniquely ...
  37. [37]
    [PDF] Matthew's Use of Old Testament Fulfillment in the Nativity/Childhood ...
    May 1, 1973 · In Matthew ' s narrative it is the Jews who use Micah 5: 2 to show where the Messiah was to be born . Matthew here uses the Jewish ruler ' s ...
  38. [38]
    Isaiah 7:14 - A Virgin Birth? - Jews for Judaism
    They claim that this passage prophesies the miraculous virgin birth of the Messiah and that Jesus is the only one who could have fulfilled it. They also point ...
  39. [39]
    https://brill.com/display/book/edcoll/9789004222366/B9789004222366-s005.pdf
  40. [40]
    https://www.sefaria.org/Rashi_on_Isaiah.7.14?lang=bi
  41. [41]
    Ibn Ezra on Isaiah 7:14
    **Summary of Ibn Ezra on Isaiah 7:14:**
  42. [42]
    [PDF] ISAIAH 7:14B IN NEW MAJOR CHRISTIAN BIBLE TRANSLATIONS
    734 BCE about the imminent birth of a son to a then-pregnant mother, who would call him (karat) Immanuel. ("With-us-is-El"), who would be a sign to Ahaz and the ...<|control11|><|separator|>
  43. [43]
    [PDF] The Immanuel Prophecy of Isaiah 7:14 at the Crossroads of ...
    Referring to Jerome, Martin Luther thought that Isaiah had used 'almah because he wanted to point to youth, virginity included; in contrast, a bethulah ...
  44. [44]
    The Problem of Isaiah 7:14 | EWTN
    We begin with the question of the messianic character of Isaiah 7:14. Catholic scholars at one time used to defend the messianic nature of that text. Then they ...
  45. [45]
    [PDF] DOCTRINE OF THE HYPOSTATIC UNION GRACE BIBLE CHURCH ...
    Isaiah 7:14, Jesus Christ is called Immanuel, God with us. Matthew. 1:23 ... There are some very serious commands concerning the doctrine of the Hypostatic Union ...
  46. [46]
    How was Jesus fully God and fully man? | GotQuestions.org
    Jul 24, 2023 · The term hypostatic union expresses the dual nature of Jesus as fully God and fully man. ... Immanuel,” which means “God with us” (Matthew 1:23).
  47. [47]
    AMULET - JewishEncyclopedia.com
    Genuinely Jewish, however, were those talismans which consisted of strips of parchment bearing the name of God, or various permutations of its letters, ...Talmudical Age. · Foreign and Domestic Amulets. · Post-Talmudical Age. · Cabala.
  48. [48]
    History of Hymns: “O Come, O Come, Emmanuel”
    The “O Emmanuel” antiphon was traditionally sung on the night before Christmas Eve, revealing the meaning of the liturgical riddle through the completion of the ...
  49. [49]
    What the Early Church Believed: Born Again in Baptism
    “And in the gospel our Lord Jesus Christ spoke with his divine voice, saying, 'Except a man be born again of water and the Spirit, he cannot enter the kingdom ...Missing: Immanuel | Show results with:Immanuel
  50. [50]
    Christmas Carol: Hark The Herald Angels Sing - C.S. Lewis Institute
    Christmas Carols. Hark! the Herald ... fulfillment of Isaiah's prophesy of 700 years earlier. (Isaiah 7:14). Jesus would be called Immanuel, God with us.
  51. [51]
    Paradise Lost - Project Gutenberg
    A poem written in TEN BOOKS by John Milton. Contents: BOOK I. THE END OF THE FIRST BOOK. PARADISE LOST BOOK II. She spake, and at her words the hellish Pest ...
  52. [52]
    Biblical Truths in C.S. Lewis's The Chronicles of Narnia
    I'm just delighted to be here to share with you this evening as we talk about those biblical truths that can be found in The Chronicles of Narnia.Missing: Immanuel | Show results with:Immanuel
  53. [53]
    How the Septuagint Made the Prophecy of the Virgin Birth Possible
    Dec 21, 2021 · Thus, the author of Matthew used the verse from the Septuagint's version of Isaiah 7:14 to describe Mary, whom he believed had miraculously ...
  54. [54]
    Gustave Dore Bible Gallery - Old Testament - Isaiah
    The Gustave Doré Bible Gallery. The Old Testament - Isaiah. Woodcuts by Gustave Doré (1832-1883). Click on Thumbnail to open large 2650 & 2273 Px. Picture. Home ...Missing: Immanuel | Show results with:Immanuel
  55. [55]
    The Nativity Story Movie Script
    Joseph and Mary set out on a long and arduous journey to Bethlehem. This story is based on the Biblical account of the birth of Jesus Christ.
  56. [56]
    Popularity for the name Immanuel - Behind the Name
    Popularity statistics for the given name Immanuel in the United States.