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Christ Emmanuel, Christian icon with riza by Simon Ushakov, 1668. According to the Gospel of Matthew, Immanuel refers to Jesus Christ.

Immanuel or Emmanuel (Hebrew: עִמָּנוּאֵל, romanized: ʿĪmmānūʾēl, "God [is] with us"; Koine Greek: Ἐμμανουήλ Emmanūēl) is a Hebrew name that appears in the Book of Isaiah (7:14) as a sign that God will protect the House of David.[1]

The Gospel of Matthew (Matthew 1:22–23) interprets this as a prophecy of the birth of the Messiah and the fulfillment of Scripture in the person of Jesus.[2] Immanuel "God (El) with us" is one of the "symbolic names" used by Isaiah, alongside Shearjashub, Maher-shalal-hash-baz, or Pele-joez-el-gibbor-abi-ad-sar-shalom. It has no particular meaning in Jewish messianism.[3]

In Christian theology by contrast, based on its use in Isaiah 7:14, the name has come to be read as a prophecy of the Christ, following Matthew 1:23, where Immanuel (Ἐμμανουὴλ) is translated as μεθ ἡμῶν ὁ Θεός (KJV: "God with us").

Isaiah 7–8

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Main articles: Isaiah 7 and Isaiah 8

Summary

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The setting is the Syro-Ephraimite War, 735-734 BCE, which saw the Kingdom of Judah pitted against two northern neighbors, the kingdoms of Israel (called Ephraim in the prophecy) and Syria (also known as Aram or Aram-Damascus or Syria-Damascus). Isaiah 7:1–2 tells how the kings of Ephraim and Syria attack Jerusalem when Ahaz refuses to join them in their anti-Assyrian alliance. Ahaz wishes to ask Assyria for help, but Isaiah, at God's command, takes his son Shear-jashub (a symbolic name meaning "a remnant shall return") and assures Ahaz that the two enemy kings will not succeed (Isaiah 7:3–9). Isaiah tells Ahaz of the apparent sign by which he will know that this is a true prophecy: a young woman will give birth to a child whom she will name Immanuel (another symbolic name, meaning "God with us"), and the lands of the "two kings you dread" will be laid waste before the child is old enough to "reject the wrong and choose the right" (Isaiah 7:13–16).

Isaiah 7:17 follows with a further prophecy that at some unspecified future date God will call up Assyria against Judah: "The Lord will cause to come upon you and your people and your ancestral house such days as have not been seen since Ephraim broke away from Judah—the king of Assyria" (verse 7:17). Verses 7:18–25 describe the desolation that will result: "In that day a man will save alive a young cow and two sheep…in that day every place where there used to be a thousand vines…will be turned over to thorns and briars" (verses 7:21–23).[4] Isaiah 8:1–15 continues the previous chapter: the prophet tells of the birth of another child, his own son named Maher-shalal-hash-baz (a third symbolic name), then predicts that after Ephraim and Syria are destroyed the Assyrians will come like a river in flood to "cover the breadth of your land, Immanuel" (Isaiah 8:8).[5]

A fourth, even longer, prophetic "name", is found in Isaiah 9:6 with "Pele-joez-el-gibbor-abi-ad-sar-shalom". This is generally translated fully in English Bible versions such as "his name shall be called Wonderful, Counsellor, The mighty God, The everlasting Father, The Prince of Peace" (KJV).

Interpretation

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Isaiah 7:1–8:15, is on the surface set in the time of king Ahaz, and a prophecy concerning the two kings whom Ahaz dreads, namely Pekah and Rezin. The defeat and death of both these kings at the hands of the Assyrians is dated around 732 BCE, placing the birth of the Immanuel child late in the reign of Ahaz.

Scholars generally date the written version of these events from the reign of Ahaz's son Hezekiah some thirty years later, the purpose being to persuade Hezekiah not to join with other kings who intended to rebel against their joint overlord, Assyria. Isaiah points to the dreadful consequences that followed for Judah's northern neighbours, the kingdom of Israel and Aram-Damascus (Syria) when they rebelled in the days of Ahaz and brought the Assyrians down on themselves. In the event, Hezekiah ignored Isaiah and joined the rebels, and the prophet's warning came true: the Assyrians ravaged Judah and Hezekiah barely escaped with his throne. A century later, in the time of Josiah, the prophecy was revised to present Ahaz as the faithless king who rejected God's promise of protection for Jerusalem and the house of David, with the result that God brought Assyria to devastate the land until a new and faithful king (presumably Josiah) would arise.[6]

Isaiah 7–8 mentions three children with symbolic names: Shear-jashub, meaning "a remnant shall return"; Immanuel, "God is with us"; and Maher-shalal-hash-baz, "the spoil speeds, the prey hastens".[7] Isaiah 8:18 informs the reader that Isaiah and his children are signs ("Here am I, and the children the Lord has given me. We are signs and symbols in Israel from the Lord Almighty, who dwells on Mount Zion"). The meaning of these name-signs is not clear: Shear-jashub has been variously interpreted 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 in Isaiah 10:20–23 it seems to mean that a remnant of Israel will return to the Davidic monarchy.[8] Maher-shalal-hash-baz is more clearly related to the expected destruction of Ephraim and Syria. As for Immanuel, "God is with us", Isaiah might mean simply 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; but if a specific child is meant, then it might be a son of Ahaz, possibly his successor Hezekiah (which is the traditional Jewish understanding); or, since the other symbolic children are Isaiah's, Immanuel might be the prophet's own son.[8] However this may be, the significance of the sign changes from Isaiah 7, where Immanuel symbolises the hope of imminent defeat for Syria and Ephraim, to Isaiah 8:8, where Immanuel is addressed as the people whose land is about to be overrun by the Assyrians.[5]

Matthew 1:20–23

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Main article: Matthew 1

The Gospel of Matthew cites the prophecy of the sign of Immanuel from Isaiah, using a Greek translation rather than the original Hebrew. Matthew begins with a genealogy of Jesus from Abraham through David to Joseph, with Jesus 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. Matthew 1:16 indicates that Jesus is not Joseph's natural son, and Matthew never refers to Joseph as Jesus's father. Verses 1:18–25 turn to Mary, the future mother of Jesus, betrothed (engaged) to Joseph, but "found with child of the Holy Ghost" before she and Joseph "came together". (v.18) Joseph was about to break the engagement, but an angel appeared to him in a dream and told him of the child's divine origin and told him to call the child Jesus,[9] and in 1:22–23 Matthew declares how this was the fulfillment of the prophecy of Isaiah:[2]

22 Now all this was done, that it might be fulfilled which was spoken of the Lord by the prophet, saying,
23 Behold, a virgin shall be with child, and shall bring forth a son, and they shall call his name Emmanuel, which being interpreted is, God with us.

The gospel of Matthew was written by an author who believed that Jesus was the promised Messiah, "God with us".[10][11] At first, titles such as "Messiah" and "son of God" had described Jesus's future nature at the "deutera parousia", the Second Coming; but very soon he came to be recognised as having become the Son of God at the resurrection; then, in Mark, he becomes known as Son of God at his baptism; and finally Matthew and Luke add infancy narratives in which Jesus is the Son of God from the very beginning, long before being conceived of a virgin mother without a human father.[12]

Etymology

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The name derives from Hebrew עִמָּנוּאֵל (ʿImmānûʾēl), formed from עִם (ʿim, “with”) + the 1st-person plural suffix -נוּ (-nû, “us”) + אֵל (ʾēl, “God”), literally “God [is] with us”.[13] In the Septuagint it appears as Ἐμμανουήλ (Emmanouēl), which passed into Latin as *Emmanuel* and accounts for the common English variants *Immanuel* and *Emmanuel*.[14]

See also

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References

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Further reading

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Revisions and contributorsEdit on WikipediaRead on Wikipedia

Immanuel

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Immanuel (Hebrew: עִמָּנוּאֵל, romanized: ʿImmānūʾēl) is a meaning "God is with us," originating as a prophetic sign in the in the . It refers to a child born to a young woman (often translated as "virgin" in later interpretations), symbolizing divine assurance of deliverance from threatening kings during the reign of King of Judah around the 8th century BCE. The prophecy in 7:14 states: "Therefore the Lord himself will give you a sign: The virgin will conceive and give birth to a son, and will call him Immanuel," emphasizing 's presence and protection for the house of amid geopolitical crises involving , , and Aram. In the , the Gospel of Matthew explicitly applies this prophecy to the birth of Jesus Christ, interpreting it as fulfillment of divine where becomes present in human form. Matthew 1:22–23 quotes directly: "All this took place to fulfill what the Lord had said through the : 'The virgin will conceive and give birth to a son, and they will call him Immanuel' (which means ' with us')." This connection underscores the Christian of the Messiah's divine nature, linking the immediate historical context of 's time to the broader eschatological promise of 's redemptive presence. The name Immanuel carries profound theological weight across Jewish and Christian traditions, representing themes of divine , covenant faithfulness, and hope in times of crisis. In Jewish interpretation, it often points to a near-term sign of God's intervention in Judah's history, possibly referring to a child born during Isaiah's era, such as his own son , as a reminder of the remnant's preservation. For Christians, it encapsulates the miracle of the , as echoed in John 1:14: "The Word became flesh and made his dwelling among us," affirming as the ultimate embodiment of "God with us." This dual-layered significance has influenced liturgy, art, and theology for centuries, particularly during Advent and celebrations, symbolizing God's enduring solidarity with humanity.

Etymology and Meaning

Hebrew Linguistic Roots

The Hebrew term עִמָּנוּאֵל (ʿImmānūʾēl) is a compound name consisting of the preposition ʿim (עִם), meaning "with"; the first-person plural pronoun -ānū (נוּ), denoting "us"; and ʾēl (אֵל), signifying "." This construction yields a of "God with us," reflecting a declarative phrase rather than a typical in ancient Hebrew naming conventions. The linguistic elements of ʿImmānūʾēl originate from Proto-Semitic roots central to expressions of in early . The component ʾēl derives from Proto-Semitic ʾil-, the common term for "" or "," which appears across Northwest Semitic tongues including and Phoenician. Similarly, ʿim stems from Proto-Semitic ʿim, denoting accompaniment or proximity, a root that underscores themes of relational nearness in Semitic theophoric expressions. These roots highlight how ʿImmānūʾēl encapsulates ancient Semitic concepts of divine through compact, meaningful morphology. In the , ʿImmānūʾēl exemplifies theophoric naming patterns, where divine elements are embedded to convey theological assertions. It parallels names like ʾEliyyāhū (אֵלִיָּהוּ, ), formed from ʾēl ("my ") and Yah (a shortened form of ), meaning "My God is Yahweh," which similarly integrates a divine descriptor to affirm 's sovereignty or presence. Such constructions are prevalent in prophetic and royal names, emphasizing 's attributes without altering core Semitic grammatical structures. Phonetic and orthographic variations of ʿImmānūʾēl appear in ancient manuscripts, notably the Dead Sea Scrolls. In the Great Isaiah Scroll (1QIsaᵃ), dated to around 125 BCE, the name is rendered as a single word עמנואל without the space separating ʿimmānū and ʾēl found in the (ca. CE), potentially influencing its reading as a unified rather than a phrase. This plene spelling, with fuller use of matres lectionis (vowel letters), aligns with scribal practices that often expanded orthography for clarity, though the core consonants (ʿ-m-n-ʾ-l) remain consistent across traditions.

Symbolic Significance

The name Immanuel encapsulates the concept of divine in ancient Hebrew , portraying not merely as a distant but as actively present among his people, ensuring protection and guidance in times of peril. This emphasis on God's nearness contrasts with the transcendent portrayal of as the high and holy one, underscoring a relational aspect where divine involvement fosters communal resilience and trust. In the context of 8th-century BCE Judah, the use of Immanuel aligned with royal naming conventions that invoked theophoric elements to affirm Yahweh's support for the Davidic amid existential threats from Assyrian expansion under . Such names served as public declarations of hope for deliverance, symbolizing the king's role as a conduit for divine safeguarding against imperial domination and political instability. The symbolism of Immanuel draws from broader ancient Near Eastern motifs of divine companionship, evident in Akkadian royal inscriptions where gods like are depicted as intimate allies to rulers, and in featuring El as a benevolent protector providing and succor to the earthly order. These parallels highlight a shared cultural where divine proximity signified stability and over chaos. As a sign-name (ʾot) within prophetic literature, Immanuel functioned to convey layered assurances: an immediate token of God's watchful care in the present , coupled with enduring promises of covenantal that extended beyond the moment to affirm long-term divine commitment to the covenant community.

Old Testament Context

Prophecy in Isaiah 7:14

The Syro-Ephraimite unfolded during the reign of King of Judah, approximately 735–715 BCE, when the kingdoms of Aram () under King and under King formed an alliance aimed at forcing Judah into an anti-Assyrian coalition. Ahaz, facing imminent invasion as these northern powers sought to replace him with a puppet ruler from the , refused 's counsel to trust in divine protection and instead appealed to the Assyrian Empire for , leading to Judah's subjugation. This geopolitical tension forms the immediate historical backdrop for the in 7:14, delivered as a sign to reassure Ahaz amid his fears of conquest. The verse states: "Therefore the Lord himself will give you a sign. Behold, the young woman [ʿalmâ] shall conceive and bear a son, and shall call his name Immanuel" ( 7:14, NRSV translation). The key Hebrew term ʿalmâ refers to a young woman of , often implying in the cultural context of ancient where unmarried girls were presumed chaste, though it does not explicitly denote virginity as does the word betûlâ. Scholarly debate centers on this word's nuance, with some translations rendering it as "virgin" based on the Septuagint's Greek parthenos, while others prefer "young woman" to reflect the Hebrew's primary meaning without presupposing a miraculous birth. The name "Immanuel," meaning " with us," underscores a message of and protection for Judah in this crisis. The prophecy includes a dual timeframe for its fulfillment, outlined in the following verses: before the knows enough to refuse and choose good, the from the lands of the two kings— and —will cease, as their territories become desolate ( 7:16), and the will eat curds and honey ( 7:15). This short-term sign points to an imminent birth, likely within Ahaz's lifetime, signaling the rapid dissipation of the immediate invasion peril through Assyrian intervention, which subdued Aram and by 732 BCE. As a prophetic sign within the genre of reassurance oracles, Isaiah 7:14 functions to bolster Judah's faith against foreign threats, emphasizing Yahweh's sovereignty over political alliances and affirming that divine deliverance would manifest through the birth and growth of this child as a temporal marker of salvation.

References in Isaiah 8

In Isaiah 8, the motif of Immanuel recurs within a series of oracles warning of impending invasion by Assyria, building on the sign given in chapter 7 while emphasizing themes of divine sovereignty and conditional protection. The chapter opens with God's command to Isaiah to inscribe the name Maher-shalal-hash-baz ("swift is the booty, speedy is the prey") on a tablet, which becomes the name of the son born to the prophet and his wife, the prophetess (Isaiah 8:1–3). This child serves as a companion sign to Immanuel, indicating that before he can speak intelligibly, the wealth of Damascus and the spoil of Samaria will be carried away by the king of Assyria (Isaiah 8:4). The dual symbolism of these prophetic children underscores the near-term judgment on Israel's northern kingdom and Syria, yet ties back to the assurance of God's presence amid crisis. A pivotal reference appears in Isaiah 8:8, amid imagery of Assyria's forces as overflowing waters: "It will sweep on into Judah, it will overflow and pass over, it will reach up to the neck; and its outspread wings will fill the breadth of your land, O Immanuel." Here, the land of Judah is directly addressed as belonging to Immanuel, portraying it as under divine ownership even as the invading flood threatens to submerge the nation up to its neck. This invocation highlights God's ultimate control over the territory, transforming the invasion into a demonstration of Yahweh's dominion rather than mere human conquest. The name surfaces again in 8:10, directed at the conspiring nations: "Take counsel together, but it shall be brought to naught; speak a word, but it will not stand, for is with us (ʾimmānû ʿēl)." Employing the shortened Hebrew form ʾimmānû ("with us") followed by the fuller title in context, this verse asserts that enemy schemes against Judah will fail because of 's protective presence, echoing the etymological essence of Immanuel as " with us." Scholars note this as a rhetorical climax, reinforcing the futility of plots in light of divine fidelity. Overall, these references mark a tonal shift from the hopeful sign of deliverance in 7:14 to stark warnings in chapter 8, illustrating that divine protection is contingent on trust in rather than reliance on foreign alliances like that with pursued by King Ahaz. The integration of family symbolism through amplifies this progression, blending immediate historical threats with the enduring reality of 's nearness.

New Testament Application

Quotation in Matthew 1:23

In the Gospel of Matthew, the quotation from 7:14 appears in verse 1:23 as "Behold, the virgin (parthenos) shall conceive and bear a son, and they shall call his name Immanuel," directly following the Septuagint's Greek rendering of the Hebrew . This employs parthenos, a term denoting a virgin, in place of the Hebrew ʿalmâ, which typically signifies a young woman of without specifying . The quotation is integrated into the narrative of :18–25, which recounts the birth announcement to during Mary's pregnancy, underscoring the divine origin of the conception through the angel's declaration that "what is conceived in her is from the ." This placement serves to affirm the miraculous nature of ' birth within the genealogy and Joseph's dilemma, positioning the prophecy as explanatory for the events described. Preceding the quotation in :22 is the formulaic phrase "all this took place to fulfill what the Lord had spoken by the prophet," a recurring Matthean device that signals typological fulfillment, linking the immediate circumstances of ' birth to the ancient as a divine pattern or prefiguration. Scholars debate the accuracy of this rendering, noting that ʿalmâ in the original Hebrew context implies an imminent sign for King Ahaz rather than a distant messianic virgin birth, whereas the Septuagint's parthenos introduces a stronger emphasis on that aligns with Matthew's portrayal of a conception. This choice has fueled discussions on whether Matthew intentionally adapts the text for theological emphasis or relies faithfully on the Greek version available in his time, potentially shifting the prophecy from historical immediacy to eschatological fulfillment.

Connection to Jesus' Birth Narrative

In Matthew's infancy narrative, the designation "Immanuel" emerges within the account of Joseph's dream, where an angel of the appears to him, reassuring him not to fear taking Mary as his wife since the child she carries is conceived by the and will be named , as he will save his people from their sins (Matthew 1:20–21). The narrator immediately connects this revelation to Isaiah's , stating that all this fulfills what was spoken by the through the : "The virgin will conceive and give birth to a son, and they will call him Immanuel" (which means " with us") (Matthew 1:22–23). Here, "Immanuel" functions as an interpretive title that elucidates ' divine identity and mission, complementing the salvific name "" and underscoring the child's role as the embodiment of 's presence among humanity. This integration of "Immanuel" reinforces the Gospel's central theme of through the , which frames the entire narrative from to . The motif bookends Matthew's account, beginning with the birth announcement of God-with-us and culminating in ' parting promise during the : "And surely I am with you always, to the very end of the age" (:20). Scholars observe that this structural highlights the continuity of God's abiding presence, initiated in ' birth and extended through his followers, portraying the as the ultimate realization of divine solidarity in human history. The historical setting of the birth narrative in first-century under (r. 37–4 BCE), a Roman client king whose rule involved brutal suppression and threats to Jewish autonomy, echoes the geopolitical crisis of Isaiah's era, when King faced invasion by and amid Assyrian expansion (ca. 735 BCE). In both contexts, the Immanuel sign signals God's protective presence amid existential threats to the and the people of Judah, transforming a moment of vulnerability into one of messianic hope and deliverance. Throughout Matthew 1–2, the Immanuel reference forms part of a deliberate pattern of Old Testament formula quotations that present Jesus' origins as the fulfillment of prophetic expectations. These include citations for his birth in Bethlehem ("But you, Bethlehem... out of you will come a ruler" from Micah 5:2 in Matthew 2:5–6), the family's flight to Egypt ("Out of Egypt I called my son" from Hosea 11:1 in Matthew 2:15), and the lament over the innocents ("A voice is heard in Ramah" from Jeremiah 31:15 in Matthew 2:18), each introduced by the phrase "to fulfill what the Lord had said through the prophet." This formulaic structure weaves the infancy events into a tapestry of messianic validation, positioning "Immanuel" as a cornerstone of Jesus' identity as the promised deliverer.

Theological Interpretations

Jewish Perspectives

In Jewish tradition, the prophecy of Immanuel in 7:14 is interpreted primarily as a historical sign of immediate deliverance for Judah during the Syro-Ephraimite crisis in the BCE, rather than a prediction of a future messianic figure. Rabbinic commentators, such as (1040–1105 CE), viewed the child as , the future king born to Ahaz's wife , whose birth served as a contemporaneous assurance that God would protect Judah from the invading kings of Aram and before the child could distinguish good from evil. emphasized that the Hebrew term ʿalmâ refers to a young woman of , not necessarily a virgin, and the sign's fulfillment lay in the political stability that followed Hezekiah's birth, countering later Christian appropriations of the verse. Medieval Jewish exegetes like (1089–1167) rejected the identification with , noting that Hezekiah was already nine years old at the start of Ahaz's reign, making such an interpretation chronologically impossible. Instead, Ibn Ezra focused on the prophecy's role as an immediate oracle of hope amid threats from Aram and , with the child's birth—possibly to Isaiah's wife or another contemporary woman—symbolizing and the swift downfall of Judah's enemies through Assyrian intervention, without any messianic implications. This reading underscores the verse's embedding in the geopolitical turmoil of Ahaz's era, prioritizing contextual resolution over eschatological speculation. Modern Jewish scholarship reinforces these non-messianic interpretations, emphasizing the prophecy's resolution of the 734–732 BCE . The Jewish Study Bible describes the young woman (ʿalmâ) as likely 's wife, with the child (or the related in 8:3) signaling God's protection for Judah as defeats the threatening alliance, rejecting any typological link to a virgin birth. Scholars view the New Testament's application in Matthew 1:23 as a midrashic reinterpretation, drawing on the Septuagint's translation of ʿalmâ as parthenos (virgin) to fit ' narrative, but detached from 's original historical intent. This approach maintains the prophecy's focus on divine faithfulness in times of immediate peril, aligning with broader Jewish exegetical principles that avoid anachronistic messianic overlays.

Christian Perspectives

In early , patristic writers interpreted the name "Immanuel" from 7:14 as a typological prefiguration of the Christ, emphasizing his divine sonship and as God dwelling among humanity. , in his second-century , argued that the prophecy referred not to a contemporary figure like but to the miraculous birth of the from a virgin, fulfilling the sign of God's presence with his people through the divine child. This reading positioned "Immanuel" as evidence of Christ's preexistence and deity, countering Jewish objections by linking the Hebrew term (young woman) to the Septuagint's parthenos (virgin). During the Reformation, figures like reinforced the Isaiah-Matthew connection, viewing "Immanuel" as scriptural proof of Christ's full and God's unwavering faithfulness to his promises. Luther interpreted the prophecy as intentionally highlighting virginity through the term almah, which connoted youth and purity, thereby affirming the virgin birth as central to narrative and the assurance of divine solidarity with believers amid trials. This perspective underscored "Immanuel" as a declaration of God's redemptive commitment, manifesting in ' life, death, and . In modern evangelical and Catholic , the concept of dual fulfillment has become prominent, positing that 7:14 had an immediate historical realization in the prophet's time—likely through a child born to Isaiah or another—while finding its ultimate messianic completion in ' birth. Evangelical scholars often describe this as a "multiple fulfillment" pattern, where the near-term sign to King of deliverance from immediate threats typifies the greater salvation brought by Christ, the true "God with us." Catholic interpreters similarly embrace this layered approach, integrating it into the Church's tradition to affirm the prophecy's role in demonstrating scriptural continuity and the harmony of Old and New Testaments. A complementary messianic prophecy in Isaiah 9:6 reinforces the theme of "God with us" in Christian theology: "For to us a child is born, to us a son is given... And he will be called Wonderful Counselor, Mighty God, Everlasting Father, Prince of Peace." This passage is frequently invoked in Christmas contexts to celebrate Jesus' incarnation, portraying him as the divine child who brings light, joy, and peace to humanity, fulfilling the promise of God's presence among his people. Theologically, "Immanuel" ties directly to core Christian doctrines, particularly the articulated in the (325 AD), which confesses as "true God from true God" who "for us and for our salvation came down from heaven... and became man." This union of divine and human natures in one person embodies the promise of "God with us," enabling Christ's atoning work and ongoing presence through the .

Historical and Cultural Impact

In Jewish and Christian Traditions

In Jewish , the theme of divine nearness is prominently featured during Shabbat Shuvah, the Sabbath of Return that falls between and , where the Haftarah reading from 14:2-10 calls for and evokes God's compassionate presence as a symbol of closeness to the faithful. This recitation underscores as a pathway to experiencing divine proximity in communal worship. Historically, medieval Jewish communities employed amulets inscribed with sacred names and permutations of God's titles, including protective invocations to safeguard against and promote , as documented in kabbalistic and folk practices. In contemporary observances, rituals highlight reflections on through the lighting of the menorah, representing God's enduring nearness and intervention in , as seen in services and home blessings that commemorate the Temple's rededication as a manifestation of sacred closeness. In Christian traditions, the name "Immanuel" holds a central liturgical role, particularly in Advent and observances that celebrate God's . The 12th-century Latin hymn "Veni, Veni, Emmanuel," translated into English as "" by in 1851, is sung during Advent and services, invoking the prophecy of 7:14 as fulfilled in Christ's birth and emphasizing themes of divine nearness and redemption. This hymn, rooted in the ancient "" of the Roman Catholic liturgy, portrays Emmanuel as the awaited deliverer who bridges heaven and earth. Early church rituals, such as described in patristic writings like those of , emphasized the necessity of for and invoked the through Trinitarian formulas, symbolizing into God's companionship with believers. In modern Christian practice, carols beyond the hymn reinforce this fulfillment, as in "" by (1739), which proclaims the incarnate Deity as "God and sinners reconciled," echoing the prophetic promise of God's presence among humanity.

In Literature and Art

The name "Immanuel," meaning "God with us," has inspired numerous literary allusions that evoke themes of divine presence and incarnation, extending beyond its biblical origins. In John Milton's epic poem Paradise Lost (1667), the concept of divine intervention is central to the narrative of redemption, where the Son's role as savior parallels the prophetic assurance of God's nearness, though the term itself is not explicitly used. Similarly, C.S. Lewis's The Chronicles of Narnia series (1950–1956) echoes this theme through Aslan, the lion who embodies Christ's incarnation in a fantastical world, symbolizing "God with us" in moments of creation, sacrifice, and restoration across the stories. In , the Immanuel prophecy from 7:14 has profoundly influenced representations of the Nativity, blending mystical and apocalyptic elements. Sandro Botticelli's Mystic Nativity (c. 1500), housed in the in , incorporates the virgin birth prophecy as part of its visionary depiction of Christ's advent, with angels and demons encircling the to signify the cosmic significance of God's presence on earth. During the , illustrators like contributed to popular editions with dramatic engravings of Isaiah's prophecies, including scenes from chapter 7 that visualize the of Immanuel amid political turmoil, emphasizing divine reassurance through prophetic imagery. Secular adaptations in 20th-century poetry and film have further invoked the name to explore themes of arrival and transformation. T.S. Eliot's poem "Journey of the Magi" (1927) reflects on the wise men's trek to the Nativity, alluding to the fulfillment of ancient prophecies like Isaiah's through the magi's encounter with the child who disrupts their world, portraying birth as both wonder and upheaval. The 2006 film The Nativity Story, directed by Catherine Hardwicke, dramatizes the biblical birth narrative, including the angelic announcement to Joseph that echoes Matthew 1:23's quotation of the Immanuel prophecy, highlighting the human dimensions of divine embodiment. The cultural resonance of "Immanuel" extends to naming practices, where it has appeared as a in English-speaking countries since the , often among Jewish and Christian families drawn to its scriptural depth. In the United States, data shows sporadic use from the late 1800s, with numbers of births remaining low (under 50 annually until the mid-20th century) before a gradual rise; its variant "Emmanuel" has seen greater popularity, for example, ranking #143 in with 2,647 boys named.

References

  1. https://seminary.bju.edu/theology-in-3d/immanent-names-of-the-christ-child/
  2. https://dbts.edu/wp-content/uploads/2025/10/The-Immanueal-Prophecy-in-Isaiah-7-14-16-Compton.pdf
  3. https://byustudies.byu.edu/article/he-is-god-and-he-is-with-them
  4. https://digitalcommons.spu.edu/spseminary_etd/9/
  5. https://christmas.dts.edu/immanuel-god-with-us/
  6. https://www.crivoice.org/immanuel.html
  7. https://tfc.edu/news/a-christmas-devotional-immanuel-god-with-us/
  8. https://www.masters.edu/thinking_blog/and-his-name-shall-be-called/
  9. https://www.abarim-publications.com/Meaning/Immanuel.html
  10. http://biblehub.com/hebrew/6005.htm
  11. https://www.ancient-hebrew.org/names/Immanuel.htm
  12. https://referenceworks.brill.com/display/entries/EHHL/EHLL-COM-00000401.xml
  13. https://www.behindthename.com/name/elijah
  14. https://www.ancient-hebrew.org/dss/great-isaiah-scroll-and-the-masoretic-text.htm
  15. https://www.logos.com/grow/immanuel-in-isaiah-a-study-in-multiple-fulfillment/
  16. https://www.jstor.org/stable/43714666
  17. https://isac.uchicago.edu/sites/default/files/uploads/shared/docs/Publications/SAOC/saoc73.pdf
  18. https://dokumen.pub/download/lesser-deities-in-the-ugaritic-texts-and-the-hebrew-bible-a-comparative-study-of-their-nature-and-roles-9781463214371.html
  19. https://www.jstor.org/stable/528618
  20. https://www.biblicaltraining.org/library/ahaz
  21. https://scholarsarchive.byu.edu/cgi/viewcontent.cgi?article=1019&context=studiaantiqua
  22. https://www.jstor.org/stable/43713253
  23. https://bibleinterp.arizona.edu/opeds/hag368019
  24. https://digitalcommons.andrews.edu/cgi/viewcontent.cgi?article=1524&context=pd
  25. https://scholar.csl.edu/ctm/vol24/iss1/47/
  26. https://digitalcommons.liberty.edu/cgi/viewcontent.cgi?article=7147&context=doctoral
  27. https://enduringword.com/bible-commentary/isaiah-8/
  28. https://digitalcommons.liberty.edu/cgi/viewcontent.cgi?article=1146&context=sor_fac_pubs
  29. https://intertextual.bible/text/lxx-isaiah-7.14-matthew-1.23
  30. https://webpages.scu.edu/ftp/cmurphy/courses/all/writing/archive/pmin-haas-s09.pdf
  31. https://adventistbiblicalresearch.org/articles/lessons-from-matthew-1
  32. https://www.str.org/w/did-you-miss-something-in-the-isaiah-7-14-prophecy-
  33. https://evidenceunseen.com/new-testament/matthew/difficulties/did-isaiah-really-predict-a-virgin-birth
  34. https://www.thegospelcoalition.org/article/jesus-virgin-child-isaiah/
  35. https://bible.org/seriespage/2-birth-jesus-matthew-118-25
  36. https://digitalcommons.spu.edu/cgi/viewcontent.cgi?article=1009&context=spseminary_etd
  37. https://digitalcommons.georgefox.edu/cgi/viewcontent.cgi?article=1246&context=wes_theses
  38. https://jewsforjudaism.org/knowledge/articles/isaiah-714-a-virgin-birth/
  39. https://brill.com/display/book/edcoll/9789004222366/B9789004222366-s005.pdf
  40. https://www.sefaria.org/Rashi_on_Isaiah.7.14?lang=bi
  41. https://www.sefaria.org/Ibn_Ezra_on_Isaiah.7.14?lang=bi
  42. https://jbqnew.jewishbible.org/assets/Uploads/413/jbq_413_5_almah.pdf
  43. https://uniocc.com/archive/download_article/125
  44. https://www.ewtn.com/catholicism/library/problem-of-isaiah-714-12322
  45. https://www.crossway.org/articles/what-does-isaiah-96-mean/
  46. https://gbible.org/wp-content/uploads/2016/07/doctrine_of_hypostatic_union.pdf
  47. https://www.gotquestions.org/fully-God-fully-man.html
  48. https://www.jewishencyclopedia.com/articles/1445-amulet
  49. https://www.umcdiscipleship.org/resources/history-of-hymns-o-come-o-come-emmanuel
  50. https://www.catholic.com/tract/born-again-in-baptism
  51. https://www.cslewisinstitute.org/christmas-carol-hark-the-herald-angels-sing/
  52. https://www.gutenberg.org/files/20/20-h/20-h.htm
  53. https://www.cslewisinstitute.org/resources/biblical-truths-in-cs-lewis-the-chronicles-of-narnia/
  54. https://bam.sites.uiowa.edu/articles/septuagint-prophecy-virgin-birth
  55. http://www.swartzentrover.com/cotor/bible/Dore/doreOT/DoreOT23.htm
  56. https://www.scripts.com/script/the_nativity_story_20922
  57. https://www.ssa.gov/oact/babynames/
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