The PROPHECY of ISAIAH 7:14

Jesus was born over seven centuries after Isaiah's prophetic word about IMMANUEL to King Ahaz (Isaiah 7:14). God sent his son at the perfect moment in history. In Christ, we know that GOD IS WITH US!

Aug 11, 2023

BACKGROUND: WHO IS AHAZ?
King Ahaz was grandson of the righteous King Jotham and son of the pious ruler King Uzziah (2 Chronicles 27:2). Sadly, Ahaz's rule was marred by a departure from the Law of Yahweh. Ahaz permitted the creation of idols for worshipping false gods, participated in offering incense in the Hinnom Valley, and even tragically sacrificed his own sons as offerings. These actions stand as a sorrowful testament to his apostasy and idolatry (2 Chronicles 28:2–4).

THE “SYRO-EPHRAIMITE” WAR (735 to 732 BC)
In the early 730s BC, King Ahaz and all of Judah faced a significant threat from two neighboring kings. The forces of both Rezin of Aram (Syria) and Pekah son of Remaliah (Israel) posed a challenge to Judah's security during this period (Isaiah 7:1). These two rulers sought to force Judah into a coalition against Assyria. Ahaz refused, so these two rulers wanted to remove him and place their own puppet king upon the throne.

AHAZ RELIES ON ASSYRIA, NOT THE LORD
In light of this conflict against Israel and Syria, King Ahaz sought assistance from Tiglath-pileser III of Assyria (745-727 BC). Tiglath-pileser accepted tribute from Ahaz, only later to betray him, per 2 Chronicles 28:21-22. During his visit to Damascus to meet the Assyrian king, Ahaz noticed a pagan altar and proceeded to make offerings to the gods of Syria (2 Chronicles 28:23). Ahaz had a replica altar constructed and installed in the temple in Jerusalem (2 Kings 16:10-12). Despite Ahaz’s groveling and compromise, the kingdom of Judah would only survive as a permanent vassal state. Judah was first subordinate to Assyria, then later under Babylonia and Persia.

PROPHET ISAIAH HAS A WORD FROM THE LORD FOR KING AHAZ
When King Ahaz was at the end of the upper pool conduit, Prophet Isaiah approached him. The Prophet had has son alongside him, Shear-Jashub, whose name signifies "a remnant will return". This name acts as a sign of both judgment and mercy. Part of God's message to the King Ahaz was one of encouragement, assuring him that the attacking kings would be defeated (Isaiah 7:7-9).

WHAT ISAIAH SAID TO AHAZ IN ISAIAH 7
The Lord, through Isaiah, urges the people to request a sign that he will do what he said. King Ahaz, in a showcase of false piety, refuses, apparently in an attempt to *appear* faithful to Deuteronomy 6:16. As a result, Ahaz is reprimanded in Isaiah 7:13.

The sign given to the King of Judah in Isaiah 7:14 is this: a “young woman” will conceive and give birth to a son named Immanuel. Isaiah 7:15-16 indicates that before this child reaches maturity and learns right from wrong, both kings who threaten Judah will be defeated. The prophecy, was most likely given sometime around 734 BC, states their lands will be destroyed by Assyria within a span of 65 years.

THE FULFILLMENT AGAINST ISRAEL AND SYRIA
By 732 BC, Damascus (Syria’s capital) was decimated and Samaria (capital of Israel) plundered. However, a new peril is prophesied in Isaiah 7:17: Assyria's impending attack. In 722 BC, approximately twelve years after Isaiah’s prophecy, Samaria falls and Israel ceases to exist.

Isaiah also prophesied that a result of the captivity, the inhabitants would be removed from their homes, leaving the land barren and unused. Individuals would rely on a cow for milk production as resources diminished. They would gather wild honey from the overgrown vegetation in neglected areas.

WHAT ABOUT THE FULFILLMENT OF ISAIAH 7:14?

Biblical scholars note that Isaiah 7:14 contains stock ANE (Ancient Near Eastern) expression used for birth announcements, especially for important or significant births, such as those belonging to royalty or perhaps even deity in some way. This is corroborated in Ugaritic Canaanite texts. One example, referenced in the NIV Cultural Backgrounds Study Bible, pertains to the moon-goddess Nikkal.

In Hebrew, the phrase translated as "the young woman" is hāʿalmâ (עַלִמָה). This often signifies a young lady who is of eligible age for marriage and is generally presumed to be a virgin, although it does not denote "virgin" specifically. Another Hebrew word that can be used for virgin, bĕtûlâ (בִּתוּלָה), also does not always and only mean “virgin”, but depends on the context. For example, bĕtûlâ is used in Joel 1:8 to denote a “young widow”.

Isaiah 7:14
14 Therefore the Lord himself will give you a sign.
Behold, the virgin shall conceive and bear a son, and shall call his name Immanuel.

This verse suggests a temporary fulfillment during the reign of King Ahaz of Judah when a young woman (alma) gave birth as a sign that God would sustain the Davidic line. However, Isaiah 7:15-16 also mention that the king will be removed from power before the child reaches an age where they can make informed decisions. Because of this and other factors, I believe Isaiah 7:14 is a case of dual or double fulfillment.

WHAT ABOUT TWO FULFILLMENTS?
Prophecy, per the Introduction to Biblical Interpretation (1993), “may have two fulfillments, one near the prophet’s lifetime and one long past it. We know of these multiple fulfillments because the NT reapplies an already-fulfilled prophecy to a later event” (p 305). To be sure, this is an issue of disagreement, but the authors give the example of 2 Samuel 7:14-16 being fulfilled when Solomon became king in 1 Kings 1-2. Yet, the author of Hebrews also applies this same prophecy to Jesus Christ in Hebrews 1:5.

The authors give a legitimate theological rationale for this step: “sound theology undergirds the idea of such multiple fulfillments—belief that God rules all human history” and can therefore bring about both near and distant fulfillments. For more on this and related challenges, I recommend Beale and Carson's Commentary on the New Testament Use of the Old Testament.

WHAT ABOUT TWO WIVES FOR ISAIAH?
The question arises as to how Isaiah's wife can be identified as the young woman. How could Isaiah’s (first) wife be the young woman? She already had a child, the young man with Isaiah as he gave the prophecy. Would it be a meaningful sign if she had another? Not likely. Besides, she wasn’t a virgin. It may not be appropriate to describe her as a young woman, either. Meaning, if the son of immediate fulfillment is Isaiah’s second son, then he most likely came from a second wife. One who could accurately be called virgin, or young woman.

Upon examining cognate literature, scholars note that the phraseology employed in Isaiah 7:14 can refer to both birth language and wedding language. This suggests that Isaiah had entered into a second marriage with this individual for reasons unknown. I’d submit that his first wife had most likely passed away. Some see evidence of this in the text itself. Further evidence supporting this notion is found in the fact that she, the young woman/virgin, is referred to as a "prophetess."

The biblical passage Isaiah 7:14 discusses the anticipated birth of Immanuel, while Isaiah 8:3 describes the conception and birth of Isaiah's son, Maher-shalalhashbaz. The name Maher-shalalhashbaz is significant as it relates to the prophecy of Judah's enemies being conquered by the king of Assyria before the child even learns to speak. These events serve as signs and omens in Israel, further solidifying the belief that Isaiah's son was also referred to as Immanuel.

Isaiah 8:18

18 Behold, I and the children whom the Lord has given me are signs and portents
in Israel from the Lord of hosts, who dwells on Mount Zion.

WHAT ABOUT TWO SONS FOR ISAIAH?
Isaiah had a son named Maher-Shalal-Hash-Baz, whose name means “Spoil speeds, prey hastens”. In Isaiah 8:3, his son is introduced and echoes the mention of a son in Isaiah 7:14. The sense of Isaiah 7:15 is repeated in Isaiah 8:4. In Isaiah 8:8, the son is referred to as Immanuel and this is further explained in verse 10.

His sons are described as "signs and symbols." It is possible that he was literally named Immanuel as well. It should be noted that other children in the Old Testament also had two names, such as Benjamin being called Ben-obi by his mother in Genesis 35:18, and Solomon being called Jedidiah by Nathan in 2 Samuel 12:25. Alternate names are common both in the Old Testament (cf. Isaiah 62:4; Jeremiah 20:3; and Ruth".

Isaiah 8:8, 10
… and it will sweep on into Judah, it will overflow and pass on, reaching even to the neck, and its outspread wings will fill the breadth of your land, O Immanuel. Take counsel together, but it will come to nothing; speak a word, but it will not stand, for God is with us.

Notice how the Immanuel child will be alive during bad times as well. The phrase “its outspread wings will fill the breadth of your land, O Immanuel” indicates this fact. It also indicates their must be a relatively contemporaneous fulfillment of Isaiah 7:14. Old Testament scholar Leslie C. Allen comments on Isaiah 8:8-10 (The Lexham Bible Dictionary ed. John D. Barry et al., (Bellingham, WA: Lexham Press, 2016):

In Isa 8:9–10, the prophet turns a call to war into a call to defeat, which closes with the assurance: “God is with us.” If Isa 8:8–10 recalls the threat from Israel and Syria, the phrase “God is with us” refers to the same period as the name “Immanuel” in Isa 7:14. More likely, however, the reference to “far countries” envisions an Assyrian international army of vassal troops; in that case, Isa 8:8–10 has Judah’s deliverance from Assyria in view (compare Isa 10:5–12; 14:24–27; 17:12–14). In this case, it also accords with Isaiah’s resolve to withdraw and wait in hope for eventual salvation after the judgment (Isa 8:17). Immanuel was to have continuing relevance for Judah as a pointer to salvation.

I side with the interpreters who see that Isaiah 8:18 indicates that Immanuel refers to Isaiah’s own son: “I and the children whom the Lord has given me are signs and portents”. Under this interpretation, it’s possible Isaiah had three sons:

• Shear-jashub (Isa 7:3)

• Immanuel (Isa 7:14)

• Maher-shalal-hash-baz (Isa 8:1, 4)

It’s my understanding that medieval Jewish scholars Ibn Ezra, Rashi, and the early fifth century African Christian scholar Jerome all accepted this widespread interpretation. Nonetheless, I currently hold that Isaiah had two sons: one from his first wife and one from his second wife, the one identified as the young woman/virgin in Isaiah 7:14. I do not think this means Isaiah was a bigamist. Following Herbert Wolf, I see the data indicating Isaiah’s first wife died and he married another after her death (see Interpreting Isaiah: The Suffering and Glory of the Messiah (Grand Rapids: Zondervan, 1985).

It seems the child from this union is Immanuel, one and the same as Maher-shalal-hash-baz. I am open to correction on the number of children Isaiah had. I am less open to him being married twice and therefore having two wives, albeit, not simultaneously.

Again, Dr. Leslie C. Allen comments The Lexham Bible Dictionary ed. John D. Barry et al., (Bellingham, WA: Lexham Press, 2016):

This interpretation would require that there were different mothers for the latter two children, since the timing of their births appears to have been so chronologically close (Wildberger, Isaiah 1–12, 334). However, Isa 8:18 may not have been intended as an exact summary, especially if Isaiah’s own symbolic name, which means “Yahweh gives salvation” (compare Isa 12:1–2), is in view. Alternatively, Immanuel could be equated with Maher-shalal-hash-baz (Wolf, “Solution,” 449–56; Oswalt, Isaiah, 213, 220; Blomberg, “Matthew,” 4). This interpretation is supported by the fact that Isa 7:3–17 and Isa 8:1–8 exhibit a number of parallel features, suggesting they may be parallel accounts of the same child.

To summarize what I’ve wrote thus far: the historical fulfillment of Isaiah 7:14 involves Isaiah’s marriage to a virgin and the subsequent birth of Maher-shalalhash-baz as the son, also identified as Immanuel, in a limited (but true) way meaning that God is with his people.

The prophetic announcement does not end in chapter seven: there is good reason to believe that Immanuel, the child of the ultimate fulfillment of Isaiah 7:14, should be connected with the Messianic child king of Isiah 9:1–7 and 11:1–9 (contra scholastic opinions such as A. S. Peake’s Immanuel entry in A Dictionary of Christ and the Gospels: Aaron–Zion (Edinburgh; New York: T&T Clark; Charles Scribner’s Sons, 1906). But before we get there, we must first take a look at the next chapter, because it also mentions Immanuel.

CONNECTING ISAIAH 9 TO ISAAH 7

ISAIAH 9:6-7
6 For to us a child is born, to us a son is given;
and the government shall be upon his shoulder, and his name shall be called
Wonderful Counselor, Mighty God, Everlasting Father, Prince of Peace.
7 Of the increase of his government and of peace there will be no end, on the throne of David and over his kingdom, to establish it and to uphold it with justice and with righteousness from this time forth and forevermore. The zeal of the Lord of hosts will do this.

The passage found in Isaiah 9:6-7 provides a response to the Assyrian crisis that took place during the reign of Ahaz in the 8th century BC. Through the words of Isaiah, son of Amoz, these verses convey Ahaz's lack of faith in God, resulting in Judah becoming subservient to Assyria. Amidst delivering prophecies of judgment and hope surrounding this event, Isaiah declares the enduring promise of Davidic royalty as outlined in verses 9:6-7. Isaiah's message was given to Ahaz and the people of Judah as they grappled with the imminent threat posed by Assyria.

If there is to be an initial and then a secondary fulfillment of Isaiah 9:6-7 (as I contend there is), then King Hezekiah is the most likely candidate for the immediately contextual, yet ultimately provisional, fulfillment.

Hezekiah, who lived during the 8th century BC, followed the Mosaic Law and made significant improvements to key religious practices. He removed high places and destroyed Asherah poles, demonstrating his commitment to YHWH monotheism. One notable action he took: destroying the brazen serpent that had become an object of worship (2 Kings 18:4-6).

In addition to these immediate actions, Hezekiah played an additional role in fulfilling a prophetic hope described in Isaiah 9:6-7. While this hope initially referred to a Davidic king born during the prophet's lifetime (likely, Hezekiah himself), it also foreshadowed a future king who would completely fulfill this divine promise. Although the exact nature of this distant reference might have eluded Isaiah's understanding, it anticipates a future king who embodies all the characteristics of an exemplary ruler - and then some!

EL GIBBOR / THE MIGHTY GOD ON ISAIH 10:21
Let's turn our attention to Isaiah 10:21, a beautiful passage that refers to the term "Mighty God." In discussing the translation of "Mighty God" as "great hero," biblical scholar J. Oswalt argues for maintaining the traditional translation of EL GIBBOR, unless one (for some reason) wishes to deny divinity to this individual. It is worth noting that throughout the Bible, whenever El Gibbor is mentioned, it undeniably alludes to God (as seen in Isaiah 10:21 and also Deuteronomy 10:17; Jeremiah 32:18).

CONNECTING ISAIAH 11:1-5
In chapter eleven of Isaiah, we find a reference to the "shoot from the stump." This passage reveals that Immanuel, the son of a virgin, will come to rule over Israel and secure the throne of David. However, his actual arrival will be delayed. Due to Ahaz's lack of faith, the tree of David will be cut down.

But from its rootstock, a shoot will spring forth and flourish once more. The perpetuity of the Davidic throne, which had worried Ahaz, was under God's sovereign control. Only He could preserve it. The state of Israel's rulers was so dire that God would have to start afresh.

The prophet envisions the grand Davidic dynasty reduced to nothing but a felled tree, with only its rootstock remaining. Nevertheless, from that stump, a twig will sprout and from its roots, a branch will flourish yet again – fulfilling God's true purpose for David's throne: bringing righteousness and faithfulness while destroying wickedness (verses 4-5).

Therefore, Judah should not fear because there will come a time when God's King sits on the throne.

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CONNECTING IMMANUEL IN THE GOSPEL OF MATTHEW
Considering the full context of the "Book of Immanuel" (chapters 7-12), it becomes clear that these verses point us towards Jesus Christ – the Son of God who is to come.

According to Matthew 1:22, the purpose of these events is to fulfill the prophecy. In the book of Matthew, this introduction to the Old Testament is mentioned 10 times. Moving on to Matthew 1:23, there is a reference to the Greek Septuagint (LXX) translation which uses the word "parthenos" παρθένος, meaning virgin.

VIRGIN CONCEPTION

This all reveals that Jesus is from the line of David, but not from the flesh of David. The earliest non-NT creed bears this out, as the Apostle’s Creed states: “He was conceived by the power of the Holy Spirit and born of the virgin Mary”. Christians have always held to the virgin conception, as realized in both Matthew and Luke. For example, apostolic writer Irenaeus wrote of how just as the Spirit of God created life at the beginning of time, the Holy Spirit created new life in Mary – a fresh start for humanity. Pagan critics of Christianity observed this and mocked it. Infamously, the Greek philosopher Celsus scoffed that wordplay reveals Jesus dad’s real name! A Roman soldier named Panthera, apparently a common name, was the real father of Jesus.

THE IMMANUEL INCLUSIO IN MATTHEW

The Gospel of Matthew begins with the Immanuel theme in Matthew 1:23.

The Immanuel theme is in the middle of the book as well in Matthew 18:20, where Jesus told his disciples that where two or three gathered in his name he would be present. This is Immanuel, God with us. Lastly, the Immanuel theme is at the very end of the book in Matthew 28:20, when Jesus tells his followers, “Lo, I am with you always, even unto the end of the age”. In this way, Matthew seals a literary envelope with the theme of God being with us, in the person of Jesus, Immanuel. Matthew intentionally crafts an Immanuel inclusio, wherein the concept starts and finishes his work of literature (this is not denying it’s historical, I affirms Matthew’s historicity).

CONNECTING IT ALL TOGETHER: ISAIAH 7:14 TO MATTHEW 1:23
The interpretation of the young woman/virgin ʿalmâ of Isaiah 7:14 as Isaiah's second wife, and Immanuel as their son, is just one aspect of the rich meaning behind this text.

In Hebrews 2:13, Isaiah and his children are seen as a type, with Isaiah 8:18 being quoted and applied to Christ as the father of His adopted children in a bold figure.

Understanding the significance of Immanuel in Isaiah 7:14 requires considering the child/son whose story is intertwined with Isaiah 9:1–7 or the Branch/Root described in Isaiah 11:1–10. These passages are essential to "The Book of Immanuel" and are partly quoted in Matthew 4:15f (cf. Isaiah 9:1f) and Matthew 2:23 (cf. Isaiah 11:1, where Hebrew nēṣer, "branch," corresponds to Greek Nazōraios, "Nazarene," in Matthew).

The PROPHECY of ISAIAH 7:14

Jesus was born over seven centuries after Isaiah's prophetic word about IMMANUEL to King Ahaz (Isaiah 7:14). God sent his son at the perfect moment in history. In Christ, we know that GOD IS WITH US!

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