In many discussions of Christology, Christians commonly maintain that the coming of Jesus as God was foretold in the Old Testament (OT). This conviction is often based on perceived parallels between certain Old Testament passages and their corresponding citations in the New Testament (NT), which are subsequently interpreted as prophetic fulfillments.
One of the most frequently cited examples is Isaiah 7:14, which is later referenced in Matthew 1:23:
Isaiah 7:14
“Therefore the Lord Himself will give you a sign: Behold, a young woman shall conceive and bear a son, and shall call his name Immanuel.”
This passage is commonly associated with the New Testament declaration:
Matthew 1:23
“Behold, the virgin shall conceive and bear a son, and they shall call his name Immanuel.”
Because of the apparent similarity between these passages, many Christians conclude that Isaiah 7:14 constitutes a prophecy concerning the birth of Jesus. Since Immanuel is generally translated from Hebrew as “God with us,” the passage is often understood as predicting the arrival of Jesus as a manifestation of God among humanity.
This interpretation is further reinforced through its association with Isaiah 9:6:
“For a child is born to us, a son will be given to us; and the government will rest on His shoulders; and His name will be called Wonderful Counselor, Mighty God, Everlasting Father, Prince of Peace.”
From a traditional Christian perspective, because Jesus is regarded as the incarnation of God, this verse is frequently interpreted as a prophecy announcing His coming as the “Mighty God.”
However, a contextual reading suggests that such interpretations may overlook the original historical setting of the text. The Book of Isaiah explicitly identifies the period in which its prophecies were delivered:
Isaiah 1:1
“The vision of Isaiah the son of Amoz concerning Judah and Jerusalem, which he saw during the reigns of Uzziah, Jotham, Ahaz, and Hezekiah, kings of Judah.”
Consequently, the passages under consideration were originally addressed to the political and religious circumstances of Judah during the reigns of these kings, centuries before the birth of Jesus. Within their immediate literary context, they primarily concern events, individuals, and challenges relevant to Isaiah’s contemporaries.
This raises an important question: Why are these passages interpreted as prophecies concerning Jesus? More specifically, does the designation Immanuel refer exclusively to Jesus?
From a linguistic standpoint, the answer is not necessarily affirmative. The Hebrew name Immanuel literally means “God is with us” or “God with us.” As such, it functions as a theophoric name—a name expressing a theological truth about God’s presence—rather than a title inherently restricted to a single individual. In principle, it may apply to any person whose life or mission is understood to demonstrate divine guidance or favor, particularly prophets and divinely appointed leaders.
This broader usage is reflected in Isaiah 8:8:
Isaiah 8:8
“Then he will sweep on into Judah, he will overflow and pass through; he will reach even to the neck; and the spread of his wings will fill the breadth of your land, O Immanuel.”
In this passage, Immanuel appears within the immediate historical context of Isaiah’s own era. From this perspective, some interpreters argue that the name originally referred to a figure known to Isaiah’s audience and was connected to the child discussed in the surrounding chapters, including Isaiah 9. Accordingly, the term need not be understood as referring exclusively to Jesus.
A similar observation may be made regarding the use of the title “God” in certain Old Testament passages. In biblical Hebrew, terms translated as “god” or “God” do not invariably refer to the Supreme Being in every context. On occasion, such language is applied to individuals who exercise divinely delegated authority or who serve as recipients of divine revelation.
For example, in Exodus 7:1, God addresses Moses as follows:
Exodus 7:1
“Then the Lord said to Moses, ‘See, I have made you as God to Pharaoh, and your brother Aaron shall be your prophet.’”
This passage demonstrates that language associated with divinity can, in certain contexts, be used functionally rather than ontologically. Moreover, distinctions between uppercase “God” and lowercase “god” found in modern translations reflect editorial and translational conventions rather than features present in the original Hebrew text, which does not employ capital and lowercase letters.
In conclusion, from a contextual and linguistic perspective, the terms Immanuel and “God” in the Old Testament need not be understood as exclusive references to Jesus. Rather, they may possess symbolic, representative, or historically specific meanings rooted in the circumstances of Isaiah’s own time. Consequently, interpreting these expressions as direct and exclusive prophecies of Christ may require theological assumptions that extend beyond the immediate historical context of the passages themselves. A careful consideration of the original setting, language, and audience is therefore essential for a balanced understanding of these texts.
For readers interested in exploring alternative Jewish interpretations of these passages, including discussions of the meaning and context of Immanuel, the works and lectures of Tovia Singer provide examples of how these texts have traditionally been understood within Jewish exegetical traditions.
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