English Standard Version
Therefore the Lord himself will give you a sign. Behold, the virgin shall conceive and bear a son, and shall call his name Immanuel.
King James Bible
Therefore the Lord himself shall give you a sign; Behold, a virgin shall conceive, and bear a son, and shall call his name Immanuel.
American Standard Version
Therefore the Lord himself will give you a sign: behold, a virgin shall conceive, and bear a son, and shall call his name Immanuel.
Therefore the Lord himself shall give you a sign. Behold a virgin shall conceive, and bear a son, and his name shall be called Emmanuel.
English Revised Version
Therefore the Lord himself shall give you a sign; behold, a virgin shall conceive, and bear a son, and shall call his name Immanuel.
Webster's Bible Translation
Therefore the Lord himself will give you a sign; Behold, a virgin shall conceive, and bear a son, and shall call his name Immanuel.
Isaiah 7:14 Parallel
CommentaryKeil and Delitzsch Biblical Commentary on the Old Testament
"For head of Aram is Damascus, and head of Damascus Rezin, and in five-and-sixty years will Ephraim as a people be broken in pieces. And head of Ephraim is Samaria, and head of Samaria the son of Remalyahu; if ye believe not, surely ye will not remain." The attempt to remove Isaiah 7:8, as a gloss at variance with the context, which is supported by Eichhorn, Gesenius, Hitzig, Knobel, and others, is a very natural one; and in that case the train of thought would simply be, that the two hostile kingdoms would continue in their former relation without the annexation of Judah. But when we look more closely, it is evident that the removal of Isaiah 7:8 destroys both the internal connection and the external harmony of the clauses. For just as Isaiah 7:8 and Isaiah 7:8 correspond, so do Isaiah 7:9 and Isaiah 7:9. Ephraim, i.e., the kingdom of the ten tribes, which has entered into so unnatural and ungodly a covenant with idolatrous Syria, will cease to exist as a nation in the course of sixty-five years; "and ye, if ye do not believe, but make flesh your arm, will also cease to exist." Thus the two clauses answer to one another: Isaiah 7:8 is a prophecy announcing Ephraim's destruction, and Isaiah 7:9 a warning, threatening Judah with destruction, if it rejects the promise with unbelief. Moreover, the style of Isaiah 7:8 is quite in accordance with that of Isaiah (on בּעוד, see Isaiah 21:16 and Isaiah 16:14; and on מעם, "away from being a people," in the sense of "so that it shall be no longer a nation," Isaiah 17:1; Isaiah 25:2, and Jeremiah 48:2, Jeremiah 48:42). And the doctrinal objection, that the prophecy is too minute, and therefore taken ex eventu, has no force whatever, since the Old Testament prophecy furnishes an abundance of examples of the same kind (vid., Isaiah 20:3-4; Isaiah 38:5; Isaiah 16:14; Isaiah 21:16; Ezekiel 4:5., Isaiah 24:1., etc.). The only objection that can well be raised is, that the time given in Isaiah 7:8 is wrong, and is not in harmony with Isaiah 7:16. Now, undoubtedly the sixty-five years do not come out if we suppose the prophecy to refer to what was done by Tiglath-pileser after the Syro-Ephraimitish war, and to what was also done to Ephraim by Shalmanassar in the sixth year of Hezekiah's reign, to which Isaiah 7:16 unquestionably refers, and more especially to the former. But there is another event still, through which the existence of Ephraim, not only as a kingdom, but also as a people, was broken up - namely, the carrying away of the last remnant of the Ephraimitish population, and the planting of colonies from Eastern Asia by Esarhaddon.
(Note: The meaning of this king's name is Assur fratrem dedit (Asuṙacḣyiddin): vid., Oppert, Expedition, t. ii. p. 354.)
on Ephraimitish soil (2 Kings 17:24; Ezra 4:2). Whereas the land of Judah was left desolate after the Chaldean deportation, and a new generation grew up there, and those who were in captivity were once more enabled to return; the land of Ephraim was occupied by heathen settlers, and the few who were left behind were melted up with these into the mixed people of the Samaritans, and those in captivity were lost among the heathen. We have only to assume that what was done to Ephraim by Esarhaddon, as related in the historical books, took place in the twenty-second and twenty-third years of Manasseh (the sixth year of Esarhaddon), which is very probable, since it must have been under Esarhaddon that Manasseh was carried away to Babylon about the middle of his reign (2 Chronicles 33:11); and we get exactly sixty-five years from the second year of the reign of Ahaz to the termination of Ephraim's existence as a nation (viz., Ahaz, 14; Hezekiah, 29; Manasseh, 22; in all, 65). It was then that the unconditional prediction, "Ephraim as a people will be broken in pieces," was fulfilled (yēchath mē‛âm; it is certainly not the 3rd pers. fut. kal, but the niphal, Malachi 2:5), just as the conditional threat "ye shall not remain" was fulfilled upon Judah in the Babylonian captivity. נאמן signifies to have a fast hold, and האמין to prove fast-holding. If Judah did not hold fast to its God, it would lose its fast hold by losing its country, the ground beneath its feet. We have the same play upon words in 2 Chronicles 20:20. The suggestion of Geiger is a very improbable one, viz., that the original reading was בי תאמינו לא אם, but that בי appeared objectionable, and was altered into כּי. Why should it be objectionable, when the words form the conclusion to a direct address of Jehovah Himself, which is introduced with all solemnity? For this כּי, passing over from a confirmative into an affirmative sense, and employed, as it is here, to introduce the apodosis of the hypothetical clause, see 1 Samuel 14:39, and (in the formula עתּה כּי) Genesis 31:42; Genesis 43:10; Numbers 22:29, Numbers 22:33; 1 Samuel 14:30 : their continued existence would depend upon their faith, as this chi emphatically declares.
Treasury of Scripture Knowledge
shall call. or, thou, O virgin, shalt call
"Behold, the virgin shall conceive and bear a son, and they shall call his name Immanuel" (which means, God with us).
And behold, you will conceive in your womb and bear a son, and you shall call his name Jesus.
And this will be a sign for you: you will find a baby wrapped in swaddling cloths and lying in a manger."
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.
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.
"This shall be the sign to you from the LORD, that the LORD will do this thing that he has promised:
Jump to PreviousBear Birth Cause Child Conceive Conceiving Immanuel Imman'u-El Sign Virgin Young
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ESV Text Edition: 2016. The Holy Bible, English Standard Version® copyright © 2001 by Crossway Bibles, a publishing ministry of Good News Publishers.