This question has been thoroughly explored by various scholars, including Michael A. Rydelnik in his book “Velvet Elvis” and discussions by Islam Critiqued and Sam Shamoun. Three primary objections frequently arise from Trinitarian critics in an attempt to challenge this passage as a prophecy of Jesus. This article aims to streamline and distill the existing arguments for clarity and accessibility.
Here are the Objections normally made
- This prophecy isn’t specifically about Jesus Christ, as the word עַלְמָה (ʿalmâ- Pronunciation: al-maw’) used in the original text refers to a young woman, which some interpret as a virgin while others do not. However, the term בְּתוּלָה (bᵊṯûlâ: Pronunciation: beth-oo-law’) explicitly means virgin, offering a clearer distinction.
- At that moment, it stood as a prophecy awaiting fulfillment.
- Matthew either mistranslated the text inadvertently or intentionally corrupted its meaning.
First thing to notice is that the word “you” in Isaiah 7:10-14 is plural in Hebrew. How then can it apply to Ahaz alone? It can’t that’s the point. There is such a thing as “double fulfillment” in the bible. Meaning this prophecy can both be applied to the time of Isaiah (Ahaz) and a future prophecy which Jesus Christ fulfills. THE CONTEXT OF THE PROPHECY
The initial observation to make is that the word “you” in Isaiah 7:10-14 is plural in Hebrew. Thus, it poses a challenge in its singular application to Ahaz alone. The significance lies in the acknowledgment that it cannot be exclusively attributed to Ahaz; therein lies the essence. The concept of “double fulfillment” within biblical prophecy allows for its interpretation to encompass both the historical context of Isaiah’s time, represented by Ahaz and a future realization fulfilled in Jesus Christ.
- “10 Moreover the LORD spoke again to Ahaz, saying, 11 “Ask a sign for yourself from the LORD your God; ask it either in the depth or in the height above.” 12 But Ahaz said, “I will not ask, nor will I test the LORD!” 13 Then he said, “Hear now, O house of David! Is it a small thing for you (מִן min) to weary men, but will you (מִן min) weary my God also? 14 Therefore the Lord Himself will give you(מִן min) a sign: Behold, the virgin (ʿalmâ) shall conceive and bear a Son, and shall call His name Immanuel” – Isaiah 7:10-14 (NKJV) Bibe Hub verse 10,11,12,13,14
- “23 “Behold, the virgin (παρθένος parthenos) shall be with child, and bear a Son, and they shall call His name Immanuel,” which is translated, “God with us.” – Matthew 1:23 (NKJV) Bible Hub
Matthew translates Isaiah 7:14 as “virgin” in the Greek Septuagint LXX. Matthew understands the verse in Isaiah, based on the context of the Hebrew word ʿalmâ throughout the Bible that it refers to a virgin woman in some instances. The reason why God inspired (2 Timothy 3:16, 2 Peter 1:21) Isaiah to write ʿalmâ is to fulfill the double fulfillment of the prophecy. By not using the restrictive word like bᵊṯûlâ.
In the Greek Septuagint (LXX), Matthew translates Isaiah 7:14 to include the term “virgin.” He interprets the verse based on the broader context of the Hebrew word ʿalmâ throughout the Bible, understanding it to signify a virgin woman in certain contexts. The divine inspiration behind Isaiah’s use of ʿalmâ, as affirmed in passages like 2 Timothy 3:16, and 2 Peter 1:21, is believed to serve the purpose of fulfilling the prophecy with a dual significance. This choice of wording avoids the use of a more restrictive term like bᵊṯûlâ.
Let’s employ a touch of logic when examining the term “virgin” (עַלְמָה, ʿalmâ: Pronunciation: al-maw’) as used in Isaiah 7:14. Consider this analogy: if I state, “I have a family member who is in the US military,” and later specify, “I have a family member who is in the US army,” both statements hold true simultaneously, with one being more specific than the other. Similarly, in verse 14 of the text, we encounter a comparable situation. To claim that ʿalmâ cannot signify virginity is inaccurate. Numerous examples from other biblical texts demonstrate that ʿalmâ does indeed denote virginity.
- “8 There are sixty queens And eighty concubines ( פִּילֶגֶשׁ pîleḡeš), And virgins (עַלְמָה ʿalmâ)without number. 9 My dove, my perfect one, Is the only one, The only one of her mother, The favorite of the one who bore her. The daughters saw her And called her blessed, The queens and the concubines, And they praised her.” – Song of Solomon 6:8-9 (NKJV)
In the text, it’s apparent that the concubines referenced are women who have already lost their virginity, as distinguished from the ‘almâ women who are still virgins within the context. Otherwise, there would be no need to delineate between the two categories of women. Let’s examine another text for further clarity.
- “16 Now the young woman (נַעֲרָה naʿărâ) was very beautiful to behold, a virgin (בְּתוּלָה bᵊṯûlâ); no man had known her. And she went down to the well, filled her pitcher, and came up…42 “And this day I came to the well and said, ‘O LORD God of my master Abraham, if You will now prosper the way in which I go, 43 behold, I stand by the well of water; and it shall come to pass that when the virgin (עַלְמָה ʿalmâ) comes out to draw water, and I say to her, “Please give me a little water from your pitcher to drink,” – Genesis 24:16 & 42-43 (NKJV)
The term ʿalmâ is once again employed to describe Rebekka, a youthful maiden (נַעֲרָה naʿărâ). Some may interpret this to imply she was not a virgin due to the use of ʿalmâ. However, this assumption is incorrect, as evidenced by the presence of bᵊṯûlâ in the text (in verse 16), affirming that ʿalmâ does indeed refer to a virgin.
Let’s look at biblical text that shows that “concubine” in the bible refers to someone who has already had sex. Putting a further drift between texts like the Song of Solomon 6:8-9.
- “12 Now Timna was the concubine ( פִּילֶגֶשׁ pîleḡeš) of Eliphaz, Esau’s son, and she bore Amalek to Eliphaz. These were the sons of Adah, Esau’s wife.” – Genesis 36:12 (NKJV)
- “2 But his concubine ( פִּילֶגֶשׁ pîleḡeš) played the harlot (זָנָה zānâ) against him, and went away from him to her father’s house at Bethlehem in Judah, and was there for four whole months.” – Judges 19:2 (NKJV)
- “24 Look, here is my virgin (בְּתוּלָה bᵊṯûlâ) daughter and the man’s concubine ( פִּילֶגֶשׁ pîleḡeš); let me bring them out now. Humble them, and do with them as you please; but to this man do not do such a vile thing!” – Judges 19:24 (NKJV)
- “14 In the evening she went, and in the morning she returned to the second house of the women, to the custody of Shaashgaz, the king’s eunuch who kept the concubines ( פִּילֶגֶשׁ pîleḡeš). She would not go in to the king again unless the king delighted in her and called for her by name.” – Esther 2:14 (NKJV)
Jesus comes down the Davidic bloodline of David as the branch of Jesse/David through Nathan. The Branch: Isaiah 9:6-7; 11:1-6, Jeremiah 23:5-6. David and Bathsheba birth Nathan (1 Chronicles 3:5) who is related to Mary by blood Luke 3:31 in her genealogy. Matthew’s genealogy, found in Matthew 1:1-17, follows Jesus’ lineage from Abraham through King David to Joseph, Mary’s husband. It underscores Jesus’ legal connection to David, highlighting his rightful inheritance of the Davidic throne and portraying him as the fulfillment of messianic prophecy. Overall, while both genealogies serve different purposes, they both affirm Jesus’ connection to key figures in salvation history and establish his unique identity and mission.
Two more objections one could make and how to answer them.
Objection: Jesus name is not Immanuel. Therefore it Isaiah 7:14 can not be about Jesus.
Response: The issue with this assertion lies in the assumption made by the objector regarding the singular interpretation of why the child will be called Immanuel. It pertains to the significance of the name itself. Matthew clarifies the meaning of the name in Matthew 1:23, attributing it to Jesus as “God with us.”
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