The Child Immanuel
10 Then the Lord spoke again to [King] Ahaz, saying,
11 “Ask a sign for yourself from the Lord your God [one that will convince you that God has spoken and will keep His word]; make your request as deep as Sheol or as high as heaven.”
12 But Ahaz said, “I will not ask, nor will I test the Lord!”
13 Then Isaiah said, “Hear then, O house of David! Is it too small a thing for you to try the patience of men, but will you try the patience of my God as well?
14 Therefore the Lord Himself will give you a sign: Listen carefully, the virgin will conceive and give birth to a son, and she will call his name Immanuel (God with us).
15 He will eat curds and honey when he knows enough to refuse evil and choose good.
16 For before the child will know enough to refuse evil and choose good, the land (Canaan) whose two kings you dread will be deserted [both Ephraim and Aram].Isaiah 7:10-16 (AMP)
- Isaiah 7:12 This was a misplaced sense of faithfulness on Ahaz’s part. It is wise not to ask God for a sign, unless He offers one as He did to Ahaz.
- Isaiah 7:14 This prophecy of the virgin is declared in Matt 1:22, 23 to be fulfilled in the birth of Jesus. There has been a great deal of discussion over the Hebrew word found here for virgin (almah) and the word that Matthew uses (parthenos). The latter refers unambiguously to a virgin, while the former (almah) has been said to refer to a young woman, in contrast to the Hebrew word bethulah, which is the equivalent of the Gr parthenos. It has also been noted that the Septuagint, the Greek translation of the Hebrew OT, has parthenos here for almah, and that Matt 1:23 is taken from the Septuagint. Some have wondered why the Septuagint translators used the more specific word parthenos. It is fair to say that this question is the result of oversimplifying the vocabulary and misinterpreting the distinctions. The Hebrew words almahand bethulah can actually refer to the same kind of woman; almah is a youthful woman of marriageable age, one who has not yet had her first child, while bethulahis one who has not been touched in an intimate way. Furthermore, in the present context it would be unthinkable to infer that the woman might have had sexual relations outside of marriage. So the well-known translation of “young woman” for almah, while technically not incorrect, can be viewed as too ambiguous for the Hebrew word and the context. Parthenoswas an appropriate choice in the Greek. Another word, kore (for “girl”) could have been used, but it has a wider range of meaning than the Heb almah (Mark uses a related word, korasion, to translate Jesus’ Aramaic word talitha). It should also be acknowledged from a theological perspective that when Matthew cites the verse with parthenos, he thereby authenticates it as inspired.