Why Is Jesus Called Emmanuel

Why Was Jesus Called Immanuel? (God with Us)

In Matthew’s narrative, Jesus is referred to as Immanuel (God with us). Look, the virgin will get pregnant and give birth to a son, whose name will be Immanuel, which means “God with us” in Hebrew (Matthew 1:23). This is not a name that I know personally. The prophecy of Isaiah 7:14 is shown to be fulfilled, not just in the name of Jesus, but throughout the entire tale of His birth and naming. That Jesus was ever known by the name Immanuel is not important; what is important is that the term reflects His role in bringing God’s presence to men.

This particular phrase is really a transcription of the Hebrew into Greek, which results in the creation of a new Greek term from the sound of the Hebrew phrase “God is with us.” God is with us as a result of Jesus’ sacrifice.

The significance of the phrase is conveyed to Matthew’s readers.

The character of Jesus can be described by the statement “God is with us.” As God in the flesh, Matthew intended to demonstrate that the virgin conception was not anything new, but had been foretold by the prophet Isaiah long before the birth of Jesus. God has now come beside the people to save them, just as the prophets promised

“God is with us” would not so much be a description of the actual character of Jesus, but rather a statement indicating that God has been generous to his people by sending His Messiah. SummaryWhen the news of Jesus’ pregnancy was conveyed to Joseph, an angel informed him that a son would be born who would be known as Immanuel, which means “God with us.” It is possible that the term is intended to emphasize the reality of the gospel, which is that God became a human being in the person of Jesus Christ.

How was Jesus called by the name Immanuel if that wasn’t His name?

According to what Isaiah 7:14 promised, “As a result, the Lord himself will provide you with a sign. As you can see, the virgin will get pregnant and give birth to a son, whom she will name Immanuel.” This key prophesy is confirmed in the New Testament by Matthew 1:22-23, which states, “All this took place to fulfill what the Lord had declared through the prophet: ‘Behold, the virgin shall conceive and have a son, and they shall call his name Immanuel’ (which means, ‘God with us.’)” Some people have questioned why Jesus was not given the name Immanuel instead.

Why wouldn’t He have been referred to as Immanuel if He had been?
It literally translates as “God with us.” The prophecy made by Isaiah was in regard to who the Messiah would be, not necessarily what His bodily name would be.
Second, the name Immanuel was simply one of several names that were used to refer to Jesus throughout his lifetime.
During His early life, Jesus, on the other hand, was not addressed by these titles.
Third, the angel who came to Mary instructed her to name the child Jesus rather than Immanuel, saying, “you will conceive in your womb and have a son, and you shall name his name Jesus” (Matthew 1:28).
“She will bear a son, and you shall name him Jesus, for he will rescue his people from their sins,” an angel came to Joseph, telling him that his wife was expecting a son (Matthew 1:21).
The title and prophesy of Immanuel played a crucial role in the preparations for Jesus’ arrival.
As the meaning of the phrase Immanuel reveals, Jesus (the Word, who is God; see John 1:1) took on human form and dwelt among his followers, exactly as the title says.

According to Philippians 2:5-8, we can say, “Think about it and share it with one another because you have the same mind as Christ Jesus, who, though he was in the form of God, did not regard equality with God as something to be grasped, but humbled himself by taking on the form of a servant and being born in the likeness of men.

Truths that are related: Is Jesus Christ the Son of God?

What are some of the titles that Jesus is given in the Bible?

What is the significance of Jesus Christ’s birth as a child of Mary? What is the relevance of Jesus’ humanity in relation to his divinity? Why do we refer to Him as Jesus while His given name was Yeshua? Return to the page: The Truth About Jesus Christ.

Why Was Jesus Not Named Immanuel?

Joseph had a dream in which an angel appeared to him and gave him instructions on what to name the child that Mary was carrying, according to Matthew 1:21-22. The child she will bear will be named Jesus because he will save his people from their sins, and you are to name him after the Savior who will save his people from their sins.” All of this occurred in order to bring about the fulfillment of what the Lord had promised through the prophet: “The virgin will conceive and give birth to a son, and they will name him Immanuel” (which means “God with us” in Hebrew).

A difficulty that many people have regarding this chapter involves the phrase “they will call him Immanuel,” which appears at the end of the verse.

As a result, some have called into doubt the inspiration of the Scriptures.

The purpose of this essay is to attempt to offer an answer to that question.

Two Names

You will observe that Jesus appears to be addressed by two different names in the text described above. Joseph is commanded to name the child Jesus, which is a Hebrew name that literally translates as “Yahweh rescues.” Because he will save his people from their sins, this is a suitable name for him. Actually, the name mentioned in this scripture is Yeshua; nevertheless, this is most commonly referred to as Joshua in English. However, as it has been translated into Greek, Latin, and eventually English, it has taken on the character of Jesus as well.

This is based on Isaiah’s prophecy to King Ahaz in Isaiah 7:14, which states, “Therefore, the Lord himself will give you a sign: The virgin will conceive and give birth to a son, and he will be named Immanuel.” As a result, Matthew believes that the sign given by Isaiah is also applicable to the birth of Jesus himself.

But was Jesus’ given name, Immanuel, a legitimate name or a nickname?

It is important to note that Joseph is instructed to name the infant Jesus.

The G.O.A.T.

Several sports have designated individual players as their G.O.A.T., which stands for “Greatest of All Time,” which implies “the greatest of all time.” That is not the moniker that has been given to them by the authorities. It is more of a descriptive title than anything else. They are not referred to as Goats by anyone. Many, though, consider them to be the greatest of all time.

I feel the same is true in this case with Jesus and Immanuel as it was with Moses. The name Immanuel was not intended to be a formal title that others would address him by. However, when you study the Scriptures, you will see that people did refer to Jesus as “God with us.”

Jesus Is Identified as Immanuel

According to my understanding, Jesus’ prologue to the gospel of John contains the most emphatic “God with us” allusion to God. “In the beginning was the Word, and the Word was with God, and the Word was God,” he says, introducing the Word as God: “In the beginning was the Word, and the Word was with God, and the Word was God” (John 1:1). And then he goes on to describe the Word taking on human form, saying, “The Word became flesh and made his abode among us.” He has shown himself to us in his entire splendor, the splendor of the one and only Son who came from the Father, full of mercy and truth” (John 1:14).

He was God in the flesh, walking among us.
In the midst of this, Phillip requested that Jesus show them the Father (John 14:8).
God came to us in the person of Jesus.
Paul made several allusions to Jesus’ divinity throughout his letter.
“In Christ, all of the fullness of the Deity exists in human form,” Paul said in Colossians 2:9.
“The Son is the brilliance of God’s glory and the perfect image of God’s essence,” writes the author of Hebrews.
Jesus is the perfect representation of God in the flesh.

Immanuel and the Incarnation

The phrase “Incarnation” refers to a religious concept that is frequently utilized around the holiday season. The term usually refers to a spirit or divinity who is dressed in flesh, whether it be human or animal in appearance. As Christians, we use the term “incarnation” to refer particularly to God taking on human form in the person of Jesus, who is the Son of God. Jesus is the manifestation of God in the flesh. The name Immanuel is used to allude to Jesus when we speak of his incarnation as a human being in the flesh.

In light of this, do you think it’s an issue that no one in the Bible expressly used the phrase Immanuel when referring to Jesus?

He is repeatedly identified as God shown in the flesh.

He has been a Bible teacher for more than 40 years and writes a blog at A Clay Jar on a regular basis.

You may also keep up with him on Twitter or on Facebook. Ed is married, the father of two children, and the grandpa of three grandchildren. He is now retired and spends his time tending to his gardening and hiking.

Immanuel – Wikipedia

In the Book of Isaiah(7:14), the name Immanuel (Hebrew:’mmn’l, meaning “God is with us”) appears as a sign that God will protect the House of David. It is also romanized as Emmanuel or Imanu’el; it is also written as (‘Amanuel’) in Geez and Amharic, and it is written as Emmanouel or v in Koine Greek in the New Testament. Jesus’ birth, according to the Gospel of Matthew (Matthew 1:22–23), is seen as a prophetic prophesy of the Messiah’s birth and the fulfillment of Scripture in the person of Jesus.

It has no particular significance in the context of Jewish messianism.

Isaiah 7–8

The conflict takes place during theSyro-Ephraimite War, which took place between 735-734 BCE and saw the Kingdom of Judah opposed against two northern neighbors, the kingdoms of Israel (referred to as Ephraim in the prophesy) and Syria (also known asAramor Aram-Damascus or Syria-Damascus). After Ahaz refuses to join them in their anti-Assyrian coalition, the kings of Ephraim and Syria launch an attack on Jerusalem, according to Isaiah 7:1–2. However, Isaiah, acting at the instruction of God, takes Ahaz’s son Shear-jashub (a symbolic name that means “a remnant shall return”) and reassures him that the two rival kings would not be successful (Isaiah 7:3–9; Isaiah 7:10–11).

The prophet Isaiah continues with a prophecy that God will summon Assyria against Judah at an indeterminate future date: “The Lord will bring upon you and your people, as well as upon your ancestral house, such days as have not been seen since Ephraim split away from Judah—the king of Assyria” (verse7:17).

As in the previous chapter, Isaiah 8:1–15 continues the story by telling of the birth of another child, his own son namedMaher-shalal-hash-baz(a third symbolic name), and then predicts that after Ephraim and Syria are destroyed, the Assyrians will come like a flood to “cover the breadth of your land, Immanuel” (Isaiah 8:8).

“His name shall be called Wonderful, Counselor, The mighty God, The eternal Father, The Prince of Peace,” for example, is commonly rendered in full in English Bible editions (KJV).

Interpretation

On the surface, the book of Isaiah (7:1–8:15) appears to be set in the time of kingAhaz, and it contains a prophesy concerning the two kings whom Ahaz fears, namely, Peka and Rezin. According to historical records, Ahaz’s defeat and death at the hands of the Assyrians occurred about 732 BCE, making the birth of Immanuel a late event in the reign of Ahaz. Scholars largely agree that the recorded account of these events took place during the reign of Ahaz’s sonHezekiahsome thirty years later, with the goal of persuading Hezekiah not to join with other monarchs who wanted to rebel against their common ruler, Assyria, being the primary motivation.

After everything was said and done, Hezekiah disregarded Isaiah and joined the rebels, and the prophet’s prophecy came true: the Assyrians devastated Judah, and Hezekiah narrowly escaped with his life and his throne.

Isaiah 7–8 recounts three children who were given symbolic names: Shear-jashub, which means “a remnant shall return”; Immanuel, which means “God is with us”; and Maher-shalal-hash-baz, which means “the booty accelerates, the prey hastens.” A sign, according to the prophet Isaiah and his children (Isaiah 8:18), according to the reader “Here I am with my children, whom the Lord has blessed me with.

The significance of these name-signs is not immediately apparent: Some have interpreted shear-jashub to mean that only a remnant of Ephraim and Syria will survive the Assyrian invasion, or that a remnant of Judah will repent and turn to God, while others have interpreted it to mean that a remnant of Israel will return to the Davidic monarchy, as is implied in Isaiah 10:20–23.

In the case of the name Immanuel, which means “God is with us,” Isaiah could be implying that any young pregnant woman in 734 BCE would be able to name her child “God is with us” by the time he is born; however, if a specific child is intended, it could be a son of Ahaz, possibly his successorHezekiah (which is the traditional Jewish interpretation); or, since the other symbolic children are Isaiah’s, Imman This may or may not be true, but it does modify the importance of the sign from Isaiah 7, where Immanuel represents the prospect of approaching defeat for Syria and Ephraim, to Isaiah 8:8, when Immanuel is addressed as the people whose land is going to be invaded by the Assyrians.

Matthew 1:22–23

The Gospel of Matthew quotes the prophesy of the sign of Immanuel from the book of Isaiah, however it does so in a Greek translation rather than the original Hebrew. From Abraham through David to Joseph, Matthew begins with an account of Jesus’ genealogy, beginning with his designation as “the son of David” (Matthew 1:1), a member of the “house of David” (Isaiah 7:12), to whom the sign of Immanuel was given. Joseph’s natural son, according to Matthew 1:16, and Joseph is never referred to as Jesus’ father throughout Matthew’s account of Jesus’ life.

22Now all of this was done in order that the prophecy of the Lord by the prophet, who predicted that a virgin would become pregnant and give birth to a son who would be named Emmanuel, which means “God with us,” would be fulfilled.

For a long time, titles such as “Messiah” and “son of God” were used to describe Jesus’s future nature when he arrived at the “deutera parousia,” or the Second Coming; but very soon, he was recognized as having become the Son of God at his resurrection; then, in Mark, he is referred to as the Son of God at his baptism; and finally, Matthew and Luke include infancy narratives in which Jesus is known as the Son of

References

Accessed April 25, 2019. Sweeney 1996, p. 169, 174
AbFrance 2007, p. 46–47
“IMMANUEL.” JewishEncyclopedia.com/articles/. JewishEncyclopedia.com. Accessed April 25, 2019. Obtainable on March 11, 2015
Childrens 2001, p. 61
AbFinlay 2005, p. 173
Sweeney 1996, p. 159
Barker 1996, p. 506
AbFinlay 2005, p. 178–179
Burkett 2001, p. 74
Brown 2001, p. 1002
Loewe 1996, p. 184
Childrens 2001, p. 61

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Ehrman, Bart D. (1999). Jesus is the apocalyptic prophet of the New Millennium, according to the Bible. Oxford University Press is a publishing house based in Oxford, England. Apocalyptic Prophet of the New Millennium
Finlay, Timothy D. Jesus: Apocalyptic Prophet of the New Millennium (2005). In the Hebrew Bible, there is a genre known as the Birth Report. R.T. France, Mohr Siebeck, ISBN 9783161487453
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Sweeney, Marvin A (1996). With an Introduction to Prophetic Literature, Isaiah 1–39 is presented. Sweeney, Marvin A. (Eerdmans, ISBN 9780802841001)
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White, L. Michael (ISBN 9781456842635). (2010). Making Jesus a Script: The Gospels in Revision. HarperCollins.ISBN9780061985379

Why wasn’t Jesus named Immanuel?

Joseph Blenkinsopp is credited with inventing the term “blenkinsopp” in the early twentieth century (1996). Prophecy in Israel: A Chronology. Donfried, Karl Paul and Raymond E. Brown are published by Westminster John Knox Press under ISBN 9780664256395. (1978). “Matthew’s Gospel,” as it is known in English. In the New Testament, Mary is referred to as. Burkett, Delbert (Paulist Press, ISBN 9780809121687); Paulist Press (ISBN 9780809121687); Paulist Press (ISBN 9780809121687); Paulist Press (ISBN 9780809121687); Paulist Press (ISBN 9780809121687); Paulist Press (ISBN 9780809121687); Paulist Press (ISBN 9780809121687); Paulist Press (ISBN 978080912 (2002).

ISBN 978-0521007207; Childs, Brevard S.
Isaiah.
Coogan is the author of Westminster John Knox Press’s ISBN 9780664221430 and the author of Westminster John Knox Press’s ISBN 9780664221430; (2007).
Among others who have contributed to this work are Michael D.
Annotated Bible from Oxford University Press.
(ISBN 9780195288803); (2010).
Aune and David E.

A companion volume to the New Testament published by Blackwell Publishing.

Wiley-Blackwell; ISBN 9781444318944; (1999).

Oxford University Press is a publishing house based in Oxford, United Kingdom.

Jesus: Apocalyptic Prophet of the New Millennium (2005).

R.T.

Matthaeus’s Gospel is a collection of stories about Jesus’ life and death.

Keener, Eerdmans, ISBN: 9780802825018; Eerdmans, ISBN: 9780802825018; (1999).

The Eerdmans Publishing Company (ISBN 9780802838216); Loewe, William P.

(1996).

An encyclopedic guide on Bible translations is available.

“Matthew”.

The Eerdmans Bible Commentary is a commentary on the Bible published by Eerdmans Publishing Company in the United States.

Sweeney, The Eerdmans Publishing Company (1996).

Isbn 9780802841001; Sweeney, Marvin A.

Judah’s King Josiah: Israel’s Long-Forgotten Messiah ISBN 9780198030522; Tremmel, Robert (Oxford University Press) (2011).

The Four Gospels are a collection of four books written by four different authors in four different time periods. L. Michael White, Xlibris Corporation, ISBN 9781456842635; Xlibris Corporation.ISBN9781456842635; (2010). The Gospels are being rewritten as we speak. HarperCollins.ISBN9780061985379;

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Joseph Blenkinsopp is credited with inventing the term “Blenkinsopp” (1996). Prophecy in Israel: A Chronology Westminster John Knox Press, ISBN 9780664256395; Brown, Raymond E; Fitzmyer, Joseph A; Donfried, Karl Paul; Brown, Raymond E; Fitzmyer, Joseph A; Donfried, Karl Paul (1978). “Matthew’s Gospel.” Mary is mentioned in the New Testament. Paulist Press (ISBN 9780809121687); Burkett, Delbert (ISBN 9780809121687); Paulist Press (ISBN 9780809121687); Paulist Press (ISBN 9780809121687); Paulist Press (ISBN 9780809121687); Paulist Press (ISBN 9780809121687); Paulist Press (ISBN 9780809121687); Paulist Press (ISBN 9780809121687 (2002).

Cambridge University Press (ISBN 978-0521007207); Childs, Brevard S (ISBN 978-0521007207); (1996).
Coogan, Michael D., Westminster John Knox Press, ISBN 9780664221430; Westminster John Knox Press, ISBN 9780664221430; Coogan, Michael D.
“Isaiah”.
Coogan, Mark Zvi Brettler and Carol Ann Newsom (eds.).
The Oxford University Press (ISBN 9780195288803); Duling, Dennis C.
(2010).
Aune, David E., ed (ed.).

Ehrman, Bart D., Wiley-Blackwell, ISBN 9781444318944; Wiley-Blackwell, ISBN 9781444318944; Ehrman, Bart D.

Jesus is the apocalyptic prophet of the New Millennium, according to some.

Apocalyptic Prophet of the New Millennium; Finlay, Timothy D.

In the Hebrew Bible, there is a genre known as the birth report.

Mohr Siebeck, ISBN 9783161487453; France, R.T.

Matthew’s Gospel is a collection of stories about Jesus’ life.

Eerdmans.ISBN9780802825018; Keener, Craig S.

A commentary on Matthew’s Gospel.

(1996).

Rhodes, Ron (Liturgical Press, ISBN 9780814650189); (2009).

Saldarini, Anthony J., Harvest House Publishers, ISBN 9780736931366; Harvest House Publishers, ISBN 9780736931366; Saldarini, Anthony J.

“Matthew”.

(eds.).

The Eerdmans Publishing Company, ISBN 9780802837110; Sweeney, Marvin A.

In conjunction with an introduction to prophetic literature, Isaiah 1–39 is presented.

(ISBN 9780802841001) and Eerdmans (ISBN 9780802841001) (2001).

Tremmel, Robert, and Oxford University Press (ISBN 9780198030522); (2011).

The Four Gospels are a collection of four books written by four different authors in four different languages. Xlibris Corporation (ISBN 9781456842635); White, L. Michael (ISBN 9781456842635); (2010). Scripting Jesus: A Rewrite of the Gospels HarperCollins.ISBN9780061985379;

What is the relationship between the names Jesus and Immanuel?

The Child was given two distinct names by the angel and Matthew, who were both inspired by the same source. A simple reading of the scripture reads: “21She will give birth to a son, and you are to call Him Jesus, for He will rescue His people from their sins.” 22Now, all of this occurred in order to bring about the fulfillment of what the Lord had said through the prophet: Seeing as how this is about to happen, the virgin will get pregnant and give birth to a son, whom they will call Immanuel, which means “God with us.” The Holy Bible (Matt.

1:21-23 HCSB) Joseph was instructed by the angel to name the soon-to-be-born ChildJesus.
It was their desire to find a political and military leader that they should have been searching for someone far more important: the One who could save them from their sins.
Matthew stated that the kid would likewise be known asImmanuel, citing Isaiah 7:14 as his source of inspiration.
The God of the cosmos, the Word who spoke the universe into being, became one of us in order to save us from our sins by becoming one of us.
I’m sorry, but neither you nor I are capable of ensuring our own salvation.
The trouble is that you and I are known by another name, one that we have failed to live up to.
Because of His presence, righteousness, and willingness to stand by us as our Advocate before the Father, our salvation is ensured by Him.
1: 12 and 28:20).
He also serves as the team leader for the teams that generate the Bible materials.

Who and Where is Emmanuel in the Bible?

During the Christmas season, we hear a lot about “Emmanuel,” but who really is Emmanuel? When it comes to the Bible, the term Emmanuel appears four times: three times in Isaiah and once in Matthew. Emmanuel is a name for Jesus that literally translates as “God with us.”

The Meaning of the Word, “Emmanuel”

The name “Emmanuel” is derived from the Greek pronunciation of two Hebrew words:’immanu, which means “with us,” and’el, which means “God” (hence, in English, it can be found as either “Emmanuel” or “Immanuel”). It is a contraction of the phrases “immanuel” and “Emmanuel.”

Is Emmanuel Spelled with an “I” or an “E”?

It is the Greek word “Emmanouel” that is translated as “Emmanuel,” with a “E” in front of it. Because the New Testament was written in Greek, the name Emmanuel is spelled with a “E” in the original transcripts and translations of Matthew 1:23. The “E” is still used in the King James Version of the Bible, although the “I” is used in many more current versions of the Bible. Emmanuel (with a “I”) is the English translation of the original Hebrew term, which is derived from the words “Immanu” (with us) and “El” (God) and means “with us” (God).

Because the Old Testament was written in Hebrew, Isaiah used the spelling “Immanuel” to refer to our promised Savior when writing about him.

Where is Emmanuel Found in the Bible?

The term appears three times in the Bible’s Old Testament: in Isaiah 7:14, 8:8, and 8:10, for example. It is found just once in the New Testament, in Matthew 1:23, at the end of the tale of Jesus’ birth, where it is translated as This passage from Isaiah 7:14 is cited by Matthew, and the term used is the Greek translation of the Hebrew word from the Old Testament. According to Matthew, the birth of Jesus by the Virgin Mary would “fulfill what the Lord had foretold through the prophet: ‘Behold, the virgin shall conceive and have a son, and they shall name him name Immanuel’ (which means, God with us).” (1:22-23).

“Emmanuel” in Isaiah

This is the first time the phrase comes in the Bible, in Isaiah 7:14. (as Immanuel). In this passage, the Lord speaks to Ahaz, the king of Judah, via the prophet Isaiah. At this point in Israel’s history, the territory was split between the northern and southern kingdoms (the northern kingdom was often referred to as “Israel,” while the southern kingdom was commonly referred to as “Judah.” Ahaz was terrified because the northern kingdom had joined forces with the neighboring country of Syria, and he felt they were planning to use their combined forces to attack him and his people.

Nevertheless, God informs him that “it will not stand, and it will not come to pass” (7:7).

Scholars disagree over who the phrase is referring to in its original context, with two possible candidates being the wife and son of Ahaz or the prophet Isaiah himself (see Isaiah 8:1-4).

It’s only that the reader isn’t provided any information about the maiden’s identity or how precisely the sign acts in relation to the giving of the name Immanuel.” Ahaz was given a sign by God in the shape of a lady becoming pregnant and giving birth to a boy who was named “Immanuel.” This is known for certain.

“Emmanuel” in Matthew

Matthew takes inspiration from this prophesy. Even while the prophesy accomplished its purpose during Isaiah’s time on earth, the apostle Matthew recognized in it a greater significance, one that pointed to the future Messiah, who would likewise be conceived by a virgin. Isaiah’s prophecy of 7:14, which is directed to the house of David, and which predicts the birth of a child, prepares the audience for the prophecy of 9:6-7, which predicts the birth of a “child who is to be born ‘for us,’ and whose multiple and even more extravagant title marks Him out not only as the Messiah of the line of David but also as ‘Mighty God, Everlasting Father.'” As a result, the verses in Isaiah beg a more thorough interpretation, which is precisely what is provided in Matthew’s account of Jesus’ conception.

The word “Emmanuel” and the context in which it is used in Isaiah speak of “the beginning of the promised golden era, with the judgment of the wicked and the blessing of the good.

“He will deliver his people from their sins,” says the prophet, and Jesus is the one who fulfills the prophesy (1:21).

The motif of “God with us” runs throughout Matthew’s book, culminating in the Great Commission and the book’s last verse: “And see, I am with you always, to the end of the age” (28:20).

Why is the Name Emmanuel Important?

The term “Emmanuel” refers to the biblical notion of God’s presence with His people, which is pervasive throughout the Bible. The concept of “God with us” is the culmination of all of God’s promises to Israel and to everyone who would put their confidence in Him. God provides a way to be with His people, whether it is Israel in the Old Testament or the church in the New Testament, all leading up to God’s final act in Revelation 21:3: “I will come to my people, and they will be my people.” As I looked up, I heard a thunderous voice from the throne proclaiming: ‘Behold, the dwelling place of God has come among us.

In this way, the term “Emmanuel” actually does encapsulate the essence of the holiday season.

Why Did Mary and Joseph Not Call Jesus “Immanuel”?

Q.Why didn’t Mary and Joseph refer to Jesus as “Immanuel” when they met him? A virgin will “conceive and have a Son, and shall call His name Immanuel,” according to the prophecy of Isaiah, who lived around 700 years before the birth of the expected Messiah (7:14). Following Isaiah’s prophesy, the apostle Matthew referred to it once again in his writings, this time stating that “they shall call His name Immanuel” (1:22-23). Many have questioned why, if the prophesied Son of Mary was to be named “Immanuel,” this term is never used in the New Testament, with the exception of Matthew’s quote of Isaiah 7:14, which is the only time the word appears.

However, as is often the case with God’s Word, the Bible serves as its own (and greatest!) commentary on the text.
“His name will be Wonderful, Counselor, Mighty God, Everlasting Father, Prince of Peace,” wrote Isaiah of the Messiah’s coming: “His name will be Wonderful, Counselor, Mighty God, Everlasting Father, Prince of Peace” (9:6).
To ask is, without a doubt, to receive a response.
He will have the characteristics necessary to make all of these applications appropriate descriptions of his power and labor, according to commentator Albert Barnes.
In Isaiah, the usage of a verb in this manner is not unusual.
The son of Mary was known as “Immanuel” by nature (John 1:1-3; 10:30,33; 20:28), but He was known as “Jesus” by name.
In response to God’s creation of Eve from an Adam’s rib, the first man exclaimed, “This is now bone of my bones and flesh of my flesh; she shall be called woman, since she was taken out of man” (Genesis 2:18).
added).
Evidently, Adam was referring to the fact that the person God produced from his rib was a female human, “a helper akin to him” (but with notable distinctions and roles—3:18-23), but that she would be called by the name “Eve” because of her nature.

In spite of the fact that Gabriel did not use the term “Immanuel,” take note of the way in which he distinguished between Jesus’ given name and the names by which He would be called as a result of His divine nature: She was comforted by the angel, who said, “Do not be afraid, Mary, because you have won favor in God’s sight.” The Lord Himself will be with you when you conceive in your womb and give birth to a Son, whom you will name Jesus.

He will be renowned, and he will be known as the Son of the Most High; and the Lord God will grant Him the throne of David, which he will sit on.

The Holy Spirit will come upon you, and the power of the Most High will overshadow you; as a result, the Holy One who is to be born will be referred to as the Son of God; consequently, the Holy One who is to be born will be referred to as the Son of God (Luke 1:30-35, emp.

Finally, Matthew emphasizes God’s usage of the “name” Immanuel in the very text he quotes—Isaiah 7:14—by quoting from the Bible itself.

This understanding, demonstrated by Matthew’s use of the name “Immanuel” in verse 23 but “Jesus” in verses 21 and 25, clearly demonstrates that Matthew understood one name (Jesus) to be a given, literal name and the other (Immanuel) to be a characterization of Jesus’ essence, similar to the title “Christ.”

REFERENCE

Barnes, Albert (1997), Notes on the Old and New Testaments (Notes on the Old and New Testaments) (Electronic Database: Biblesoft). The date of publication is September 1, 2010. REPRODUCTION DISCLAIMERS: The reproduction of this material in part or in its full is permissible as long as the terms and conditions set out by the author and the publisher are followed. Prerequisites for Reproduction

Why Wasn’t Jesus Named “Emmanuel” as the Angel Told Joseph That He Should Be Named?

Why wasn’t Jesus given the name “Emmanuel,” as the angel had suggested he should be named, by Joseph?

Answer:

In light of this, why didn’t the angel tell Joseph what to call Jesus when he arrived at the temple?

Was Jesus Supposed to be Called Immanuel?

Steppes of Faith is written by Gina. Consequently, the Lord Himself will give you a sign: Behold, a virgin will become pregnant and give birth to a Son, who will be named Immanuel.” Isaiah 7:14 (KJV) In a prophecy to King Ahaz of Judea, some 700 years before the birth of the Messiah, the prophet Isaiah prophesied of the coming of the Lord. That it will be delivered was intended to be a message of assurance that God would deliver Jerusalem from her foes. Isaiah informed Ahaz that he could select whatever indication of proof he desired, but Ahaz refused to accept one of them.

He picked the sign He had prepared for a long time: the birth of His son Jesus.

“So all of this was done in order that the prophecy spoken by the Lord through the prophet, saying: ‘Behold, the virgin shall be with child, and bear a Son, and they shall call His name Immanuel,’ which is translated, ‘God with us,’ might be fulfilled,” says Matthew 1:23, in reference to the birth of Jesus.

In addition, the angel provides him with a suggestion for a baby’s name.
According to what you may imagine, many individuals have speculated that Mary and Joseph may have mispronounced the name of their infant child.
Why did God inform Isaiah that the Messiah’s name would be Immanuel, while the angel told Joseph that the Messiah’s name would be Jesus?
You’re undoubtedly acquainted with a large number of people.
You may call them by those names, or you could call them by other names such as Rich or Rick, Susie, Tom or Tommy, Debbie or Deb, and so on.
Do you refer to them as “honey,” “sweetie,” or “babe” from time to time?
The same may be said about Jesus.
“Wonderful” or “Everlasting Father,” was Isaiah implying that the Son of God’s given name is “Wonderful” or “Everlasting Father?” No.
These names are descriptive of His character and qualities.
Albert Barnes, an American theologian who lived in the 1800s, once expressed his thoughts on what Isaiah was attempting to communicate.
In Hebrew, the words to be called and to be are frequently used to denote the same thing.

In Isaiah, the phrase “one calls him” is used to mean “he will justly bear this name,” which means “he will be” in plain English, or simply “he will be.” According to Barnes, it was ordinary language in Isaiah’s day to use the same verb to signify both “to be called” and “to be,” and this was a typical occurrence.

It’s like a moniker for Him, one that accurately represents His character.
Others referred to Him as “Master” and “teacher.” Many people even refer to Him as the Christ, as if it were Jesus’ final name (which it isn’t).
He goes by the name of Jesus, and everything else, including the title of Immanuel, is a description of His nature or character.
God was and continues to be with us.
He loves us with an everlasting love that He would, in every meaning of the word, move heaven and earth to save us from the torment and death that await us in the hereafter.

His name is Jesus, but his character, his essence, is known as Immanuel (God with us). He will be with us for the rest of our lives.

How Jesus Is the Fulfillment of Immanuel

It’s only natural that we rejoice and chant the name “Immanuel” at Christmas, and for good reason. “Immanuel” is a Hebrew word that meaning “God with us,” and this is, in a way, the tale of the whole Bible. It is, without a doubt, the narrative of Advent. Throughout contrast, a search in the Bible for the word “Immanuel” yields only a few hits. Aside from its debut in Matthew 1, this name appears just twice in the first few chapters of Isaiah’s narrative.

Matthew 1

According to Matthew 1, when the angel of the Lord comes to visit Joseph, he instructs him to name Mary’s infant Jesus, “because he will rescue his people from their sins” (v. 21). All of this occurred in order to fulfill the prophecy of the Lord given through the prophet: “Behold, the virgin shall conceive and have a son, and they shall name him Immanuel’ (which means, ‘God with us’).” (verses 22–23) Due to the fact that “all this” that occurred must have included the angel revealing Jesus’ name to Joseph, it follows that the name “Jesus” is the fulfillment of Isaiah’s prophesy.

However, according to Isaiah’s prophesy, the son will be known as “Immanuel.” As a result of this verse, one can wonder: How does the name “Jesus” correspond to the prophesy that this boy would be named “Immanuel?”

Isaiah 7

Before we can come up with an answer, we need some background information. Following King Solomon’s reign, the country of Israel began to disintegrate. The ten northern tribes banded together to build their own kingdom, with Samaria as its capital. The northern tribes united to establish the country known as “Israel,” while the two southern tribes united to form the kingdom known as “Judah.” It was during the time of Isaiah that the Assyrian kingdom was gaining strength, and all of the other countries in the region were striving to keep up.

In response to Ahaz’s defiance, Israel and Syria vowed to attack Judah and depose Ahaz in favor of their own monarch.
God instructed Ahaz to seek a sign from God indicating that God would defend Judah from their adversaries.
When Jesus is born, we know that the prophesy about the virgin bearing a son (v.
According to Matthew, this is true!
Is this prophesy fulfilled before the birth of Jesus Christ?
One clue is that the Hebrew word for “virgin” that is typically translated as “young woman” or “maiden” may also be interpreted as “young woman” or “maiden.” As a result, a miracle birth is not required in order to achieve immediate fulfillment.

Verse 16 also contains wording that alludes to a fulfillment that will occur in the not-too-distant future. And it is at the start of the following chapter that this first fulfillment is brought into sharp perspective.

Isaiah 8

In Isaiah 8:1–8, we learn about the method through which God will bring about his whole judgment. This text is notable for the peculiarity of Isaiah’s son’s given name: Maher-shalal-hash-baz. This is one of the most remarkable characteristics of this passage (v. 4). This name translates as “the loot accelerates, the prey accelerates.” God was announcing his plan to shatter the Israel-Syria alliance through the use of this name in order to bring about the arrival of Assyria. Isaiah was accustomed to give his children names that had hidden messages.

The meaning of this name is “a remnant shall return.” This son’s name was carried as a comforting message to Ahaz, intended to instill confidence in him in the presence of God.
The birth of Maher-shalal-hash-baz is linked to Assyria’s triumph over Israel and Syria, which took place about the same time.
The question is, how should we interpret the meaning of the word “Immanuel” in Isaiah 8:8?
No matter how desperate their situation appears to be, God will not leave his people.
However, Assyria will finally be forgotten by history.
God will be with them at all times.
Isaiah expressly refers to “God with us” in verse 10, despite the fact that it is not a title: All you far-flung countries should listen up; strap on your armor and be smashed; strap on your armor and be shattered; strap on your armor and be shattered; strap on your armor and be destroyed.
Isaiah 8:9–10 is a biblical passage.
He challenged them and told them that they would be smashed and destroyed if they did not comply.

Putting It Together

What contribution does this historical context to the name “Immanuel” make to our understanding of Matthew 1? The name “Immanuel” in the book of Isaiah is a sign to God’s people that they will triumph over their adversaries. Despite the apocalypse and devastation, God will be with them, and they will triumph against the odds. It was Isaiah’s son who served as a first, flawed form of Immanuel, symbolizing God’s victory over military opponents via his presence on earth. Take note of how the announcement to Joseph satisfies the prophesy in this passage.

Our sins were and continue to be an adversary to God’s people, then and now.
In our current state, we are no match for them, and we are not willing to make peace or form an alliance with these scoundrels.
We are threatened with drowning by these waves, which reach up to our necks—but Jesus is Immanuel, God with us!
He has taken away the punishment that we deserve for our transgressions for those who put their confidence in him.

The more we recognize the power and resistance of our sin, the more we see the beauty and love that are involved in Jesus’ work for and on behalf of us. He is God with us, and this is excellent news that should be celebrated not only at Christmas, but throughout the year as well.

Why name him Jesus and not Emmanuel?

F riday, the 17th of January, 2014 Why did you name him Jesus rather than Emmanuel? Greetings, Rev. According to Matthew 1:23 (as well as other passages in the Bible and the Old Testament), “a virgin shall conceive, and they shall call him Emmanuel.” In verse 25, it is also stated that the infant should be named Jesus. So, why does the Bible employ both names, and how did they decide on Jesus as the one to follow? I understand that the names Emmanuel and Jesus imply “God with us” and “God rescues,” but why was the name Jesus chosen rather than the name Emmanuel to fulfill the prophecy?

Greetings, Jimminy.

These are the passages that you are referring to.

Because of this, the Lord himself will provide you with a sign.

In this particular instance, the prophet was alluding to a specific scenario.

When the prophecy was applied to the Chosen One (“Meshiach” in Hebrew, “Christos” in Greek, and “Christ” in English), it took on a more significant significance.

We seek a straightforward explanation, such as A=B=C, but that is not how Heaven works.

Let’s take a closer look at the wording.

It is believed that the word “god” originated in early German, which in turn was derived from the Indo-European word “ghutóm,” which literally translates as “one who is invoked.” In other words, the term “god” simply refers to the person or thing to whom prayers are directed.

It’s a job description, after all.

The word “El” is used in the Semitic languages, such as Hebrew, Aramaic, and Arabic.

The word “God” is derived from the Latin word “Deus,” which most likely means “the one who shines.” The word “God” is found in all of the Latin languages, including Spanish, Italian, French, and others.

What exactly is in a name?

That’s exactly what I mean.

“I do not recognize your alleged authority as a clergyman,” he is expressing himself as.

When I respond by addressing her as “my child” or “daughter,” she bursts out laughing.

For you to address me by my given name implies that we are equals, which we are in God’s eyes; however, there are roles that have significance in human society.

“Timmy, come in for dinner!” says the host.

“I’m currently seated in front of the television.” The only thing you want to do is go in there and smack that little tyrant in the face, which of course you would never do, even if you wanted to.

According to the child, his parents have no authority over him, which they most likely do.

To address someone by his first and last name is to assert intimacy and equality with him.

He claimed to be known by the name YHWH, which is most likely derived from the Hebrew word meaning “the source of existence.” That word is held in unfathomable reverence among Jews.

NEVER.

It was said by the high priest on the Day of Atonement, which occurred once a year.

Those words have not been spoken by an Orthodox Jew in over 2,000 years, since the destruction of the temple in Jerusalem.

Jewish sages worked on the text for hundreds of years.

The Masoretes decided to add vowels, but how did they go about it?

This system is referred to as “nikkud,” which translates as “vowel points” in English.

There are two interesting sidebars that follow as a result of this.

This is, in my opinion, amusing.

There is no such thing as a “Jehovah.” There is also the text, “No one can say Jesus Christ is Lord except by the Holy Spirit,” which is an interesting sidebar to consider.

Paul is saying is that without the inspiration of the Holy Spirit, no one will be able to recognize that Jesus, the Carpenter of Nazareth, is YHWH, the God who spoke to Abraham, Isaac, and Jacob as the Messiah.

We have established a personal relationship with YHWH through Yahshua.

Firstly, it is an insult to Jews who cannot pronounce the name, and secondly, it is a step backwards in terms of addressing the Cause of Being without acknowledging that this is a loving and caring being who wishes to save us.

In the person of Jesus, we have come to understand the fullness of God’s Love.

Jesus is the fulfillment of the prophecy of Emmanuel.

The one who is above, who has slowly revealed His name, the one who brings about existence, is present with us in the person of his incarnate Son and loves us very much.

In fact, it was one of the most common names, if not the most common, during the time of Jesus Christ.

I believe that if you were to travel back in time to the carpenter shop in Nazareth, you would be unable to distinguish Jesus from a crowd of two other carpenters.

Jesus was, in fact, God with us on this earth. God became one of us because He cared so much about us and continues to care about us, our humble Carpenter God. That is why the angel instructed Joseph to give Him the name Jesus. Rev. Know-it-all is a self-proclaimed expert in his field.