14. The Lord himself shall give. Ahaz was to have a sign from the Lord in spite of himself, but the sign would be of the Lord’s choosing. For the encouragement of those who would remain faithful in the years of crisis that lay ahead, God saw fit to provide assurance that He would be with them. One such sign the nation already had in Shear-jashub, the first son of Isaiah (see on 3; 8:18), whose name meant “[a] remnant [shall] return,” and whose presence was a constant reminder that in the coming Assyrian invasions a remnant would be saved.
You. In the Hebrew, “you” is plural. It appears from 13 that “you” here refers to the “house of David,” that is, to the royal house of Judah, of which Ahaz was the living representative. It appears also from 1, 2, that the expression “house of David” designates Ahaz himself. Accordingly, some have taken the plural “you” of 14 to be a form of address comparable to our editorial “we,” and conclude that the “sign” was therefore given to Ahaz personally, as the living representative of the “house of David” and in his capacity as king and leader of Judah. Others have suggested that the plural “you” refers to Ahaz and his successors on the throne of David.
Sign. ’oth, a “sign,” “token,” “mark,” “reminder.” In the an ’oth may or may not be a miracle. Essentially, as with the rainbow of the covenant (Gen. 9:12), the Sabbath (Ex. 31:13; Eze. 20:12, 20), the blood of the paschal lamb upon the doorposts (Ex. 12:13), and the censers of Korah, Dathan, and Abiram (Num. 16:38), the ’oth was a visible reminder of an important spiritual truth. The “signs” in Egypt (Ex. 4:8; 7:3; Deut. 4:34; etc.) and those given Gideon (Judges 6:17) and Hezekiah (2 Kings 20:8, 9; Isa. 38:7, 8) were miraculous tokens designed to elicit cooperation and to inspire faith. Without exception, a “sign” consisted of an object or occurrence the purpose of which was to confirm, or to be a reminder of, the spiritual truth or prophetic message linked with it by Inspiration. The miraculous element might or might not be present. It is of the very essence of a “sign” that it be literally visible to the person or persons to whom it is given, so that in turn the eye of faith may perceive God’s will and lay firm hold on His promises. Whenever anyone requested a “sign,” as God now invited Ahaz to do (Isa. 7:11), or when God Himself selected the “sign,” it was, without exception, literally visible to those to whom it was addressed.
In this connection it is important to note Isaiah’s declaration, “I and the children whom the Lord hath given me are for signs and for wonders in Israel from the Lord of hosts” ( 8:18), a declaration whose significance is clarified by the fact that it occurs in the same prophetic sequence as the “sign” promised in 7:14. The names Isaiah, Shear-jashub, and Maher-shalal-hash-bazâwhich mean, respectively, “The Lord will save,” “A remnant shall return,” and “Speed the spoil, hasten the plunder”âall spoke eloquently of coming events related to the imminent and repeated Assyrian invasions of Judah. Isaiah and his sons were “signs” designed of God to secure, if possible, the cooperation of Ahaz and Judah during the years of crisis that accompanied the collapse and captivity of the northern kingdom, Israel.
A virgin. ‘almah. This word, singular and plural, appears but nine times in the (Gen. 24:43; Ex. 2:8; 1 Chron. 15:20; Ps. 46, superscription; 68:25; Prov. 30:19; S. of Sol. 1:3; 6:8; Isa. 7:14), and never in a context where its precise meaning is certain. This uncertainty has occasioned difference of opinion as to whether ‘almah should be translated “virgin” or “young woman.” Elaborate attempts have been made to prove that it means exclusively one or the other, but evidence thus far advanced in either direction has not been sufficient to convince all Hebrew scholars. Hebrew lexicographers are agreed that ‘almah is from the root ‘alam, “to be [sexually] mature,” and that the word ‘almah denotes a “young woman,” implying ability to bear children. Both ‘almah and ‘elem, the masculine form of the word, clearly denote physical maturity, but there is no absolute evidence as to whether they imply virginity or indicate marital status. It may be noted, however, that in S. of Sol. 6:8, 9 “virgins,” ‘alamoth (plural of ‘alamah), are classed with “queens” and “concubines” in contrast with an “undefiled” young woman. According to the Hebrew the ‘almah of Isa. 7:14 may already have conceived (see below, “Shall conceive”), and if she were yet a virgin when Isaiah spoke we would then be confronted with another miraculous birth similar to that of Jesus, which would create a profound theological problem. For further information, see Problems in Bible Translation, 152-157.
The Hebrew term specifically descriptive of virginity is bethulah, which means strictly “virgin” and nothing else in the 50 instances where it appears in the . In Bible usage a bethulah was, by definition, a marriageable woman, whether young or old, though probably young, who had remained separate from men. Not once is the word ‘almah used with reference to virginity as bethulah and its derivative forms are used. Bethulah has no cognate masculine equivalent, but is often coupled with bachur, “choice young man,” or “excellent young man.” Bachur and bethulah depict the highest Hebrew ideals of young manhood and young womanhood, as ‘elem and ‘almah denote physical maturity. Without a single exception, where moral integrity and virginity are clearly referred to, bachur and bethulah are used; ‘elem and ‘almah are never so used.
Isaiah speaks of God rejoicing over His people as “a young man [bachur] marrieth a virgin [bethulah]” (Isa. 62:5). It is most significant that Zion as a type of God’s people, a “chaste virgin,” parthenos (2 Cor. 11:2), is referred to in 2 Kings 19:21; Isa. 37:22; 62:5; Jer. 14:17; 31:4; Lam. 1:15; etc., as a bethulahâbut never as an ‘almah. In fact, God’s people are never spoken of figuratively as an ‘almah; He will be satisfied with nothing less than a church properly described as a bethulah. God is not concerned so much with age as with character. Isaiah uses bethulah altogether five times ( 23:4, 12; 37:22; 47:1; 62:5), and had he intended the “young woman” of 7:14 to be understood as a “virgin” in the strict sense of the word, he might logically be expected to use bethulah here as well. In quoting Isa. 7:14, however, Matthew uses the word parthenos, which strictly means “virgin.” As to his reasons for so doing, see on Matt. 1:23.
The context of Isa. 7:14, together with the foregoing facts relative to the words translated “sign” and “virgin,” makes it certain that the prediction here made had an immediate application within the framework of the historical circumstances set forth in the chapter. Matthew’s reference to the prediction makes it equally certain that this prediction also points forward to the Messiah. Many prophecies have a twofold application such as this, first to the more immediate future and then to the more remote future (see on Deut. 18:15).
In the narrative of Isa. 7 nothing further is said as to the identity of the “young woman” to whom Isaiah here refers. However, in Hebrew she is spoken of as “the young woman,” indicating some particular young woman. Whether she was present upon this occasion or whether Ahaz or even Isaiah knew her identity at the time is, however, not certain (see Gesenius’ Hebrew Grammar, ß 126; Amos 5:19, where “a lion” reads in the Hebrew, “the lion,” that is, the particular lion that chased the fleeing man). On the basis of the silence of 7 concerning the identity of the “young woman” referred to in 14, some suggest that the prediction met its fulfillment in a person unknown to us but well known to both Ahaz and Isaiah. On the belief that the “sign” called for must needs be miraculous in nature and that the word ‘almah means strictly “virgin” and not simply “young woman,” some have suggested that the literal fulfillment of the prediction in the days of Isaiah required that the mother of the promised son be, like Mary, a virgin in the strict sense of the term. To be sure, it would be entirely possible for God to bring this about if He so chose. But such a child would, like Christ, represent a union of the divine and human natures, and thus deprive Christ of His unique status as the divine-human Son of God.
In view of the fact that Ahaz was a young man 21 years of age at this time (2 Kings 16:1, 2; II, 77), others have suggested that this particular “young woman” may have been his own wife, or some other young woman in the royal entourage present on the occasion. Still others suggest that Isaiah refers to his own wife, “the prophetess” of 8:3, who may have accompanied him on his mission to meet King Ahaz (see on 8:3). The fact that Isaiah’s prophetic ministry continued for half a century or more after this incident, which occurred early in his ministry (PK 382; 1:1; 6:1), makes it certain that he himself was then a young man, and that his wife might properly be referred to at that time as “the young woman.”
Shall conceive. The Hebrew verb is in the perfect tense, which ordinarily denotes completed action, and would normally be translated “has conceived.” However, the prophets often used the perfect tense to denote future action. They were so confident of the fulfillment of their predictions that they spoke of future events as already accomplished (see I, 27). On this basis, “shall conceive” would be a more accurate English translation. It is not possible to determine which translation reflects the intent of Inspiration more accurately, but many consider that the most natural interpretation of the Hebrew indicates that conception of the sign child had already occurred at the time Isaiah spoke. The sequence of tenses in 14 seems to require this. Those who consider “the young woman” to be Ahaz’ own wife or another young woman of the royal family, suggest that this prediction constituted a “sign” to Ahaz in that Isaiah, presumably, would not know that conception had occurred and that neither of them could, at this time, know the sex of the unborn child. But it is important to remember that a “sign” is by no means necessarily miraculous in character (see the foregoing on 14 under “Sign”).
Shall call. The generally accepted Hebrew text reads literally, “she shall call,” though a number of manuscripts have “thou shalt call.” According to the latter reading the yet unborn child would be a member of the royal family, and his mother either the wife of Ahaz or some other young woman whose offspring it was Ahaz’ prerogative to name. However, the reading, “she shall call,” is more probably correct.
Immanuel. ‘Immanu ’El, literally, “God with us,” and meaning “God [is] with us,” that is, as the context makes clear, to deliver us from our enemies. For the Messianic import of the name, see on Matt. 1:23. Like the name Isaiah, which means “the Lord will save [Judah],” Shear-jashub ( 3), “[a] remnant [shall] return,” that is, Judah would not fall with the northern kingdom, and Maher-shalal-hash-baz, “Speed the spoil, hasten the plunder,” the name Immanuel was a sign name ordained of God to testify of His purpose for Judah at this time and of the nature of events soon to transpire. See further on 8:1-3, 8, 10. The Immanuel sign would testify to God’s presence with His people to guide, to protect, and to bless. While other nations went down in defeat, Judah would be sustained; while Israel was to perish, Judah would live. When Sennacherib came against the land of Judah to destroy it, Hezekiah, the son of Ahaz, no doubt found in Isaiah’s words regarding Immanuel a source of confidence and strength. In his message of encouragement to the people of Jerusalem Hezekiah assures them, “with us is the Lord our God to help us, and to fight our battles” (2 Chron. 32:7, 8).