Post by iris89 on Mar 9, 2008 12:34:24 GMT -5
The Meaning of Immanuel at Matthew 1:23, An Understanding Of Ancient Hebrews
INTRODUCTION:
Many do not understand Matthew 1:23, “Lo! a Virgin, shall be with child, and shall bring forth a son,––and they shall call his name Emmanuel; which is, being translated, God with us.” (Rotherham Bible of 1902; RB). Some thing it means that Almighty God (YHWH) came down to earth and was among mankind, but it does not. In ancient times the name of the true God was incorporated into many ancient Hebrew names and still is in many names used by the Hebrews in this very day.
THE LINGUISTIC FACTS ON THE NAME IMMANUEL:
Now you can understand the significance, let’s take a brief look at knowing a little about ancient Semitic naming practices. In fact, many Hebrew and Arabic speaking people still form names in this manner. But here are the facts so you can learn from them:
<<<“ Hebrew personal names have meanings, and many such personal names have throughout time, been linked to the Sacred Name YAHU. In this obscure way, the Sacred Name YAHU has been preserved for modern times, notwithstanding the fact that it has been almost totally removed from most Bible Translations.
This Name, through recent archeological discoveries in Israel, has been found to be part of more Hebrew words and names than were formerly known. There is an untold number of usages in the Tanach ('Old Testament') where this form of the Sacred Name is used as a conjunction in Biblical names. Some of the more common examples of these are:
EliYahu ('Elijah')
YeremiYahu ('Jeremiah')
YeshiYahu ('Isaiah')
YahuShafat ('Josephat')
NetanYahu (also the name of former Israeli Prime Minister)
YahuNatan ('Jonethan')
and of course, the Messianic Salvation Name YAHU'SHUAH ('Yeshuah')
In each of the examples above, the meanings of these names refer to the Name of the Most High, eg. YAHU is Strength, my God is YAHU, etc
Similarly, the Tribe of Judah, the progeny of which to this day, still represents the original Hebraic Faith instituted by Moses according to the Divine Mandate which was handed to him personally by YAHU, God of Israel, some 4000 years ago. All the disasters of Time failed to wipe out the Tribe of Judah, which today is known as 'the Jews' - in Hebrew: Yahudim. The Tribe of Judah, in Hebrew is 'Yahuda', a Jew is 'Yahudi'. While no specific Hebrew meaning is attached to this term in the modern usage, we do find the following meanings as applied to obscure Bible characters with similar names:
'YahuAdah' (YAH unveils) 1 Chron. 8:36
'YahuYadah' (YAH knows) 2 Samuel 8:18, etc
Can it be that sinister powers have erased the linkage with the 'guardians of His Oracles' (the Jews) to the Name of YAHU? - Rom 3:2 - they, who have been His Testimony to the world all these centuries?
Strange also how, in the modern Hebrew dictionary, three words appear in successive order:
* Yehudah - with its derivations referring to Jews
* YHVH - the Sacred Name, and
* Y'SHUAH (abbreviated form for YAHU'SHUAH) - the Messiah's Name.
THE TETRAGRAMMATON
The Sacred Name appears in the Hebrew Scriptures as four Hebrew letters Yud, hey, vav, hey, which is closest represented by the letters YHVH. This format is known as the Tetragrammaton. According to Jewish tradition it is regarded as 'not to be uttered' in order never to profane it in any way. In Judaism it is therefore pronounced as 'Adonai', meaning 'Lord'. Notwithstanding this prohibition, the Sacred Name is acknowledged in its usage as part of the names of many Biblical characters, as referred to above - and as any Bible concordance or reference book will provide.
Because of these prohibitions, translations of the original Hebrew scrolls have, throughout the ages, replaced the Tetragrammaton with 'the LORD' (in capital letters) and the Sacred Name, in so doing, became 'lost' for many centuries.
Since the sixties, there has been a movement in modern theology and especially amongst sincere Bible students throughout the world, to restore the newly 'rediscovered' Sacred Hebrew Name. Sacred Name publications which chose to restore the Sacred Name in the almost 7000 instances in the Bible, appeared one after the other and the 'Sacred Name Movement', towards the nineties and the turn of the millennium, became a flood which today literally engulfs the world...
Although there is no firm consensus on the actual pronouncement or spelling of the Tetragrammaton YHVH, there are several representations or transliterations in use by theologians and Bible students. Some of the more popular forms are YAHVEH, YAHWEH and Jehovah. … [Source: www.biblicalhebrew.com/links.htm ]”>>>
And,
<<<“ (Im·man'u·el) [With Us Is God].
A name first mentioned by the prophet Isaiah (7:14; 8:8) during the reign of Ahaz (761-746 B.C.E.). In Matthew 1:23, the only other occurrence, Immanuel is a name-title applied to Christ the Messiah.
In view of the circumstances under which the prophecy was given, Bible commentators have looked for an "Immanuel" in Isaiah's day, one who fittingly served then as a sign that 'God was with them.' In that eighth century B.C.E., Pekah and Rezin, the kings of Israel and Syria, were bent on overthrowing Ahaz, king of Judah, in order to put the son of Tabeel upon his throne. (Isa 7:1-6) Jehovah, however, remembered his kingdom covenant with David, the forefather of Ahaz, and sent his prophet with this reassuring message:
"Listen, please, O house of David. . . . Jehovah himself will give you men a sign: Look! The maiden herself will actually become pregnant, and she is giving birth to a son, and she will certainly call his name Immanuel. Butter and honey he will eat by the time that he knows how to reject the bad and choose the good. For before the boy will know how to reject the bad and choose the good, the ground of whose two kings you are feeling a sickening dread will be left entirely."-Isa 7:13-16.
Then, after telling about the birth of Isaiah's second son, Maher-shalal-hash-baz, the prophecy next describes how the threat to Judah would be removed. As an irresistible flood, the Assyrians would completely inundate Syria and the northern kingdom of Israel, not stopping until they had dangerously spread over the land of Judah, even "to fill the breadth of your land, O Immanuel!" Then, in poetic grandeur, the prophet Isaiah warns all those in opposition to Jehovah: If you gird yourselves for war, if you plan out a scheme, if you speak a word against Jehovah-"it will not stand, for God is with us [Immanuel]!"-Isa 8:5-10.
Some have suggested that in the type back there "Immanuel" was a third son of Isaiah, perhaps by a Jewish maiden who may have become a second wife of the prophet. Certain Jewish commentators endeavored to apply the prophecy to the birth of Ahaz' son Hezekiah. This, however, is ruled out, since the prophecy was uttered during Ahaz' reign (Isa 7:1), making Hezekiah at least nine years old at the time.-2Ki 16:2; 18:1, 2.
Another possible candidate was Isaiah's second son, mentioned in the next chapter, Maher-shalal-hash-baz, concerning whom it was said: "Before the boy will know how to call out, 'My father!' and 'My mother!' one will carry away the resources of Damascus and the spoil of Samaria before the king of Assyria." (Isa 8:1-4) Certainly this echoes what was said about Immanuel: "Before the boy will know how to reject the bad and choose the good, the ground of whose two kings [of Damascus and Samaria] you are feeling a sickening dread will be left entirely." (Isa 7:16) Also, the birth of Isaiah's second son is presented in close connection with the further prophecy involving Immanuel and, as Immanuel was to be a "sign," so also Isaiah said: "I and the children whom Jehovah has given me are as signs."-Isa 7:14; 8:18.
The principal objection to this identification of Isaiah's second son as the Immanuel of Ahaz' day is on the grounds that Isaiah's wife is spoken of as "the prophetess," not as "the maiden," as well as the fact that she was already the mother of Isaiah's firstborn, Shear-jashub, hence no "maiden." (Isa 7:3; 8:3) It may be noted, however, that the Hebrew word here translated "maiden" is not bethu·lah', meaning, specifically, "virgin," but is `al·mah', having a broader reference to a young woman, who could be either a virgin maiden or a recently married woman. The singular `al·mah' also occurs in six other texts, more than one of which involves a virgin maiden.-Ge 24:43 (compare ?Ge 24 ?vs 16); Ex 2:8; Ps 68:25; Pr 30:19; Ca 1:3; 6:8.
The full and complete identity of Immanuel, of course, is found in the office and personage of the Lord Jesus Christ. The use, therefore, of the Hebrew word `al·mah' in the prophecy would accommodate both the type (if such was a young wife of Ahaz or of Isaiah) and the antitype (the betrothed and yet virgin Mary). In the case of Mary there was no question about her being a virgin when she became "pregnant by holy spirit," both Matthew and Luke recording this historical fact. (Mt 1:18-25; Lu 1:30-35) "All this actually came about for that to be fulfilled which was spoken by Jehovah through his prophet," Matthew observed. It was a sign that identified the long-awaited Messiah. So in keeping with these facts, Matthew's Gospel (quoting Isa 7:14) uses the Greek word par·the'nos, meaning "virgin," to translate `al·mah', saying: "Look! The virgin [par·the'nos] will become pregnant and will give birth to a son, and they will call his name Immanuel." (Mt 1:22, 23) In no way was this taking liberties or distorting the text. Over a century earlier, the Jewish translators of the Greek Septuagint had also used par·the'nos in rendering Isaiah 7:14.
This identity of Jesus Christ as Immanuel did not mean he was the incarnation of God, 'God in the flesh,' which proponents of the Trinity teaching claim is implied by the meaning of Immanuel, namely, "With Us Is God." It was a common practice among Jews to embody the word "God," even "Jehovah," in Hebrew names. Even today Immanuel is the proper name of many men; none of whom are incarnations of God.
If there seems to be a conflict between the angel's instructions to Mary ("you are to call his name Jesus") and Isaiah's prophecy ("she will certainly call his name Immanuel"), let it be remembered that Messiah was also to be called by yet other names. (Lu 1:31; Isa 7:14) For example, Isaiah 9:6 said concerning this one: "His name will be called Wonderful Counselor, Mighty God, Eternal Father, Prince of Peace." Yet none of these names were given to Mary's firstborn as personal names, neither when he was a babe nor after he took up his ministry. Rather, they were all prophetic title-names by which Messiah would be identified. Jesus lived up to the meaning of these names in every respect, and that is the sense in which they were prophetically given, to show his qualities and the good offices he would perform toward all those accepting him as Messiah. So also with his title Immanuel. He measured up to and fulfilled its meaning.
Worshipers of Jehovah have always desired God to be with them, on their side, backing them up in their undertakings, and often he reassures them that he is, sometimes giving them visible signs to this effect. (Ge 28:10-20; Ex 3:12; Jos 1:5, 9; 5:13-6:2; Ps 46:5-7; Jer 1:19) If today the personal identity of Immanuel in the days of Ahaz remains uncertain, it may be that Jehovah so directed in order not to distract the attention of later generations from the Greater Immanuel, when he put in his appearance as a sign from heaven. With the coming of his beloved Son to earth as the promised Messianic "seed" (Ge 3:15) and rightful heir to the throne of David, Jehovah was furnishing his greatest sign that he had not forsaken mankind or his Kingdom covenant. The title-name Immanuel, therefore, was particularly appropriate to Christ, for his presence was indeed a sign from heaven. And with this foremost representative of Jehovah among mankind, Matthew under inspiration could truly say, "With Us Is God." [source - Insight on the Scriptures, Vol. I ]”>>>
And,
<<<“ Immanuel or Emmanuel or Imanu'el "God [is] with us" consists of two Hebrew words: ?? (El, meaning 'God') and (Immanu, meaning 'with us'); Standard Hebrew ?Immanu'el, Tiberian Hebrew ?Immanû'el). It is a name used in the Bible in Isaiah 7:14 and Isaiah 8:8. It also appears in Matthew 1:23 in the Christian New Testament.
Christian Usage: Christian belief holds that the Emmanuel is the Messiah foretold in the other prophecies of Isaiah. In Isaiah 8:8, Palestine is called the land of Emmanuel, though in other passage it is termed the land or the inheritance of God,[1] so that Emmanuel and God are identified. Again, in the Hebrew text of Isaias 8:9-10, the Prophet predicts the futility of all the enemies' schemes against Palestine, because of Emmanuel. In 9:6-7, the characteristics of the child Emmanuel are so clearly described for Christians that they do not doubt his Messianic mission. The eleventh chapter pictures the Messianic blessings which the child Emmanuel will bring upon the earth. Moreover, St Matthew (1:23) expressly identifies the Emmanuel with Jesus the Messiah, and Christian tradition has constantly taught the same doctrine. A number of the Church Fathers, such as St Irenaeus, Lactantius, St Epiphanius, St John Chrysostom, and Theodoret, regarded the name "Emmanuel" not merely as a pledge of Divine assistance, but also as an expression of the mystery of the Incarnation by virtue of which the Messiah will be "God with us".
Christians hold that Emmanuel as described in Isaiah cannot be an ideal or metaphorical person, and cannot be identified with the regenerate people of Israel, nor with religious faith, for "he shall eat butter and honey." It is thought that both the text and the context indicates that the Prophet does not refer to a child in general, but points to an individual.
Christians reject the idea that the name Emmanuel refers to a son of the Prophet Isaiah. Isaiah 8:1-4 is used to show that the Prophet's son has a name that is not Emmanuel. The child is not thought to be a son of Achaz either, for Christians assert that Ezechias did not possess the most essential characteristics of Emmanuel as described by Isaiah.[source - Wikipedia, the free encyclopedia] “>>>
CONCLUSION:
Now I hope you have an accurate understanding now that you have been given the facts per John 8:32, "And ye shall know the truth, and the truth shall make you free" (Authorized King James Bible; AV).
To learn more, check out the following:
[1] religioustruths.proboards59.com/ An Educational Referral Forum
[2] www.network54.com/Forum/403209 A Forum Devoted to Exposing The False Religion of Islam
[3] jude3.proboards92.com/ A Free-Speech Forum For All
[4] www.freewebs.com/iris_the_preacher My web site.
Your Friend in Christ Iris89
INTRODUCTION:
Many do not understand Matthew 1:23, “Lo! a Virgin, shall be with child, and shall bring forth a son,––and they shall call his name Emmanuel; which is, being translated, God with us.” (Rotherham Bible of 1902; RB). Some thing it means that Almighty God (YHWH) came down to earth and was among mankind, but it does not. In ancient times the name of the true God was incorporated into many ancient Hebrew names and still is in many names used by the Hebrews in this very day.
THE LINGUISTIC FACTS ON THE NAME IMMANUEL:
Now you can understand the significance, let’s take a brief look at knowing a little about ancient Semitic naming practices. In fact, many Hebrew and Arabic speaking people still form names in this manner. But here are the facts so you can learn from them:
<<<“ Hebrew personal names have meanings, and many such personal names have throughout time, been linked to the Sacred Name YAHU. In this obscure way, the Sacred Name YAHU has been preserved for modern times, notwithstanding the fact that it has been almost totally removed from most Bible Translations.
This Name, through recent archeological discoveries in Israel, has been found to be part of more Hebrew words and names than were formerly known. There is an untold number of usages in the Tanach ('Old Testament') where this form of the Sacred Name is used as a conjunction in Biblical names. Some of the more common examples of these are:
EliYahu ('Elijah')
YeremiYahu ('Jeremiah')
YeshiYahu ('Isaiah')
YahuShafat ('Josephat')
NetanYahu (also the name of former Israeli Prime Minister)
YahuNatan ('Jonethan')
and of course, the Messianic Salvation Name YAHU'SHUAH ('Yeshuah')
In each of the examples above, the meanings of these names refer to the Name of the Most High, eg. YAHU is Strength, my God is YAHU, etc
Similarly, the Tribe of Judah, the progeny of which to this day, still represents the original Hebraic Faith instituted by Moses according to the Divine Mandate which was handed to him personally by YAHU, God of Israel, some 4000 years ago. All the disasters of Time failed to wipe out the Tribe of Judah, which today is known as 'the Jews' - in Hebrew: Yahudim. The Tribe of Judah, in Hebrew is 'Yahuda', a Jew is 'Yahudi'. While no specific Hebrew meaning is attached to this term in the modern usage, we do find the following meanings as applied to obscure Bible characters with similar names:
'YahuAdah' (YAH unveils) 1 Chron. 8:36
'YahuYadah' (YAH knows) 2 Samuel 8:18, etc
Can it be that sinister powers have erased the linkage with the 'guardians of His Oracles' (the Jews) to the Name of YAHU? - Rom 3:2 - they, who have been His Testimony to the world all these centuries?
Strange also how, in the modern Hebrew dictionary, three words appear in successive order:
* Yehudah - with its derivations referring to Jews
* YHVH - the Sacred Name, and
* Y'SHUAH (abbreviated form for YAHU'SHUAH) - the Messiah's Name.
THE TETRAGRAMMATON
The Sacred Name appears in the Hebrew Scriptures as four Hebrew letters Yud, hey, vav, hey, which is closest represented by the letters YHVH. This format is known as the Tetragrammaton. According to Jewish tradition it is regarded as 'not to be uttered' in order never to profane it in any way. In Judaism it is therefore pronounced as 'Adonai', meaning 'Lord'. Notwithstanding this prohibition, the Sacred Name is acknowledged in its usage as part of the names of many Biblical characters, as referred to above - and as any Bible concordance or reference book will provide.
Because of these prohibitions, translations of the original Hebrew scrolls have, throughout the ages, replaced the Tetragrammaton with 'the LORD' (in capital letters) and the Sacred Name, in so doing, became 'lost' for many centuries.
Since the sixties, there has been a movement in modern theology and especially amongst sincere Bible students throughout the world, to restore the newly 'rediscovered' Sacred Hebrew Name. Sacred Name publications which chose to restore the Sacred Name in the almost 7000 instances in the Bible, appeared one after the other and the 'Sacred Name Movement', towards the nineties and the turn of the millennium, became a flood which today literally engulfs the world...
Although there is no firm consensus on the actual pronouncement or spelling of the Tetragrammaton YHVH, there are several representations or transliterations in use by theologians and Bible students. Some of the more popular forms are YAHVEH, YAHWEH and Jehovah. … [Source: www.biblicalhebrew.com/links.htm ]”>>>
And,
<<<“ (Im·man'u·el) [With Us Is God].
A name first mentioned by the prophet Isaiah (7:14; 8:8) during the reign of Ahaz (761-746 B.C.E.). In Matthew 1:23, the only other occurrence, Immanuel is a name-title applied to Christ the Messiah.
In view of the circumstances under which the prophecy was given, Bible commentators have looked for an "Immanuel" in Isaiah's day, one who fittingly served then as a sign that 'God was with them.' In that eighth century B.C.E., Pekah and Rezin, the kings of Israel and Syria, were bent on overthrowing Ahaz, king of Judah, in order to put the son of Tabeel upon his throne. (Isa 7:1-6) Jehovah, however, remembered his kingdom covenant with David, the forefather of Ahaz, and sent his prophet with this reassuring message:
"Listen, please, O house of David. . . . Jehovah himself will give you men a sign: Look! The maiden herself will actually become pregnant, and she is giving birth to a son, and she will certainly call his name Immanuel. Butter and honey he will eat by the time that he knows how to reject the bad and choose the good. For before the boy will know how to reject the bad and choose the good, the ground of whose two kings you are feeling a sickening dread will be left entirely."-Isa 7:13-16.
Then, after telling about the birth of Isaiah's second son, Maher-shalal-hash-baz, the prophecy next describes how the threat to Judah would be removed. As an irresistible flood, the Assyrians would completely inundate Syria and the northern kingdom of Israel, not stopping until they had dangerously spread over the land of Judah, even "to fill the breadth of your land, O Immanuel!" Then, in poetic grandeur, the prophet Isaiah warns all those in opposition to Jehovah: If you gird yourselves for war, if you plan out a scheme, if you speak a word against Jehovah-"it will not stand, for God is with us [Immanuel]!"-Isa 8:5-10.
Some have suggested that in the type back there "Immanuel" was a third son of Isaiah, perhaps by a Jewish maiden who may have become a second wife of the prophet. Certain Jewish commentators endeavored to apply the prophecy to the birth of Ahaz' son Hezekiah. This, however, is ruled out, since the prophecy was uttered during Ahaz' reign (Isa 7:1), making Hezekiah at least nine years old at the time.-2Ki 16:2; 18:1, 2.
Another possible candidate was Isaiah's second son, mentioned in the next chapter, Maher-shalal-hash-baz, concerning whom it was said: "Before the boy will know how to call out, 'My father!' and 'My mother!' one will carry away the resources of Damascus and the spoil of Samaria before the king of Assyria." (Isa 8:1-4) Certainly this echoes what was said about Immanuel: "Before the boy will know how to reject the bad and choose the good, the ground of whose two kings [of Damascus and Samaria] you are feeling a sickening dread will be left entirely." (Isa 7:16) Also, the birth of Isaiah's second son is presented in close connection with the further prophecy involving Immanuel and, as Immanuel was to be a "sign," so also Isaiah said: "I and the children whom Jehovah has given me are as signs."-Isa 7:14; 8:18.
The principal objection to this identification of Isaiah's second son as the Immanuel of Ahaz' day is on the grounds that Isaiah's wife is spoken of as "the prophetess," not as "the maiden," as well as the fact that she was already the mother of Isaiah's firstborn, Shear-jashub, hence no "maiden." (Isa 7:3; 8:3) It may be noted, however, that the Hebrew word here translated "maiden" is not bethu·lah', meaning, specifically, "virgin," but is `al·mah', having a broader reference to a young woman, who could be either a virgin maiden or a recently married woman. The singular `al·mah' also occurs in six other texts, more than one of which involves a virgin maiden.-Ge 24:43 (compare ?Ge 24 ?vs 16); Ex 2:8; Ps 68:25; Pr 30:19; Ca 1:3; 6:8.
The full and complete identity of Immanuel, of course, is found in the office and personage of the Lord Jesus Christ. The use, therefore, of the Hebrew word `al·mah' in the prophecy would accommodate both the type (if such was a young wife of Ahaz or of Isaiah) and the antitype (the betrothed and yet virgin Mary). In the case of Mary there was no question about her being a virgin when she became "pregnant by holy spirit," both Matthew and Luke recording this historical fact. (Mt 1:18-25; Lu 1:30-35) "All this actually came about for that to be fulfilled which was spoken by Jehovah through his prophet," Matthew observed. It was a sign that identified the long-awaited Messiah. So in keeping with these facts, Matthew's Gospel (quoting Isa 7:14) uses the Greek word par·the'nos, meaning "virgin," to translate `al·mah', saying: "Look! The virgin [par·the'nos] will become pregnant and will give birth to a son, and they will call his name Immanuel." (Mt 1:22, 23) In no way was this taking liberties or distorting the text. Over a century earlier, the Jewish translators of the Greek Septuagint had also used par·the'nos in rendering Isaiah 7:14.
This identity of Jesus Christ as Immanuel did not mean he was the incarnation of God, 'God in the flesh,' which proponents of the Trinity teaching claim is implied by the meaning of Immanuel, namely, "With Us Is God." It was a common practice among Jews to embody the word "God," even "Jehovah," in Hebrew names. Even today Immanuel is the proper name of many men; none of whom are incarnations of God.
If there seems to be a conflict between the angel's instructions to Mary ("you are to call his name Jesus") and Isaiah's prophecy ("she will certainly call his name Immanuel"), let it be remembered that Messiah was also to be called by yet other names. (Lu 1:31; Isa 7:14) For example, Isaiah 9:6 said concerning this one: "His name will be called Wonderful Counselor, Mighty God, Eternal Father, Prince of Peace." Yet none of these names were given to Mary's firstborn as personal names, neither when he was a babe nor after he took up his ministry. Rather, they were all prophetic title-names by which Messiah would be identified. Jesus lived up to the meaning of these names in every respect, and that is the sense in which they were prophetically given, to show his qualities and the good offices he would perform toward all those accepting him as Messiah. So also with his title Immanuel. He measured up to and fulfilled its meaning.
Worshipers of Jehovah have always desired God to be with them, on their side, backing them up in their undertakings, and often he reassures them that he is, sometimes giving them visible signs to this effect. (Ge 28:10-20; Ex 3:12; Jos 1:5, 9; 5:13-6:2; Ps 46:5-7; Jer 1:19) If today the personal identity of Immanuel in the days of Ahaz remains uncertain, it may be that Jehovah so directed in order not to distract the attention of later generations from the Greater Immanuel, when he put in his appearance as a sign from heaven. With the coming of his beloved Son to earth as the promised Messianic "seed" (Ge 3:15) and rightful heir to the throne of David, Jehovah was furnishing his greatest sign that he had not forsaken mankind or his Kingdom covenant. The title-name Immanuel, therefore, was particularly appropriate to Christ, for his presence was indeed a sign from heaven. And with this foremost representative of Jehovah among mankind, Matthew under inspiration could truly say, "With Us Is God." [source - Insight on the Scriptures, Vol. I ]”>>>
And,
<<<“ Immanuel or Emmanuel or Imanu'el "God [is] with us" consists of two Hebrew words: ?? (El, meaning 'God') and (Immanu, meaning 'with us'); Standard Hebrew ?Immanu'el, Tiberian Hebrew ?Immanû'el). It is a name used in the Bible in Isaiah 7:14 and Isaiah 8:8. It also appears in Matthew 1:23 in the Christian New Testament.
Christian Usage: Christian belief holds that the Emmanuel is the Messiah foretold in the other prophecies of Isaiah. In Isaiah 8:8, Palestine is called the land of Emmanuel, though in other passage it is termed the land or the inheritance of God,[1] so that Emmanuel and God are identified. Again, in the Hebrew text of Isaias 8:9-10, the Prophet predicts the futility of all the enemies' schemes against Palestine, because of Emmanuel. In 9:6-7, the characteristics of the child Emmanuel are so clearly described for Christians that they do not doubt his Messianic mission. The eleventh chapter pictures the Messianic blessings which the child Emmanuel will bring upon the earth. Moreover, St Matthew (1:23) expressly identifies the Emmanuel with Jesus the Messiah, and Christian tradition has constantly taught the same doctrine. A number of the Church Fathers, such as St Irenaeus, Lactantius, St Epiphanius, St John Chrysostom, and Theodoret, regarded the name "Emmanuel" not merely as a pledge of Divine assistance, but also as an expression of the mystery of the Incarnation by virtue of which the Messiah will be "God with us".
Christians hold that Emmanuel as described in Isaiah cannot be an ideal or metaphorical person, and cannot be identified with the regenerate people of Israel, nor with religious faith, for "he shall eat butter and honey." It is thought that both the text and the context indicates that the Prophet does not refer to a child in general, but points to an individual.
Christians reject the idea that the name Emmanuel refers to a son of the Prophet Isaiah. Isaiah 8:1-4 is used to show that the Prophet's son has a name that is not Emmanuel. The child is not thought to be a son of Achaz either, for Christians assert that Ezechias did not possess the most essential characteristics of Emmanuel as described by Isaiah.[source - Wikipedia, the free encyclopedia] “>>>
CONCLUSION:
Now I hope you have an accurate understanding now that you have been given the facts per John 8:32, "And ye shall know the truth, and the truth shall make you free" (Authorized King James Bible; AV).
To learn more, check out the following:
[1] religioustruths.proboards59.com/ An Educational Referral Forum
[2] www.network54.com/Forum/403209 A Forum Devoted to Exposing The False Religion of Islam
[3] jude3.proboards92.com/ A Free-Speech Forum For All
[4] www.freewebs.com/iris_the_preacher My web site.
Your Friend in Christ Iris89