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18Now the birth of Jesus Christ was on this wise: When as his mother Mary was espoused to Joseph, before they came together, she was found with child of the Holy Ghost.

19Then Joseph her husband, being a just man, and not willing to make her a public example, was minded to put her away privily.

20But while he thought on these things, behold, the angel of the Lord appeared unto him in a dream, saying, Joseph, thou son of David, fear not to take unto thee Mary thy wife: for that which is conceived in her is of the Holy Ghost.

21And she shall bring forth a son, and thou shalt call his name JESUS: for he shall save his people from their sins.

22Now all this was done, that it might be fulfilled which was spoken of the Lord by the prophet, saying,

23Behold, 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.     Matthew 1/18/23 Holy Bible KJV

 

And Isaiah said to Ahaz, “Assuredly my Lord will give you a sign of His own accord! Look, the young woman is with child and about to give birth to a son. Let her name him Immanuel. (By the time he learns to reject the bad and choose the good, people will be feeding on curds and honey.) For before the lad knows to reject the bad and choose the good, the ground whose two kings you dread shall be abandoned.”     Isaiah 7/14-16 Tanakh

 

Isaiah writes “So I will wait for the Lord, who is hiding his face from the House of Jacob, and I will trust in him. Here stand I and the children the Lord has given me as signs and portents in Israel from the Lord of Hosts, who dwells on Mount Zion.”      Isaiah 8/17-18 Tanakh

 

Commentary:

Each of Isaiah’s children, “[only] a remnant will turn back”, “with us is God” and “pillage hastens, looting speeds” have a meaning as a sign or portent. Maher-shalal-hash-baz means “pillage hastens, looting speeds” and Immanuel is Hebrew for “with us is G-d”.

The Book of Isaiah, the Book of 2 Kings and the Book of 2 Chronicles provide the historical account to understand the names of the children the L-rd gave Isaiah as signs and portents. The prophetess is foot-noted to be the wife of Isaiah and the young women about to give birth who is with Isaiah, Shear-jashub and Ahaz at the end of the conduit of the Upper Pool would be his concubine.

The Tanakh does not give an account of the mother of “[only] a remnant will turn back”, as she symbolizes the bride of G-d, the Jewish People, who is absent until the remnant returns in repentance.

Based on the historical account and the L-rd’s signs and portents Isaiah is speaking to Ahaz at the conduit of the Upper Pool no earlier than the eleventh year of his reign, for in his twelfth year (the first year of King Hoshea of Israel) the King of Assyria responded to the request of Ahaz, marched against Damascus, captured it and deported its inhabitants to Kir; and in the ninth year of King Hoshea of Israel, the King of Assyria captured Samaria and deported the Israelites to Assyria.

The hastened and speeded pillaging and looting of Aram and Samaria would have taken place during this deportation.

This means that Immanuel would have been about 9 years old when he came to know right from wrong and that Maher-shalal-hash-baz spoke his first words when the King of Assyria deported the Kingdom of Israel.

From the account of signs and portents of the deportation of the northern Kingdom the writer of Matthew says the birth of Jesus by a virgin was prophesied by Isaiah according to the angel of the L-rd in the dream of Joseph.

There was no such prophecy. There was a woman with child and that child was named Immanuel as a sign and portent that Judah would not be defeated and deported along with the northern Kingdom.

The angel of the L-rd would not tell Joseph in a dream that the prophet (Isaiah) said a virgin would bear a child to be named Jesus when he did not. The young women about to give birth who is with Isaiah is his concubine not a virgin and the child is named Immanuel as a sign and portent that G-d is with the Kingdom of Judah.

The angel of the Lord would not tell Joseph in a dream that the Holy Ghost impregnated Mary. The person of the spirit of the Holy G-d has no human form and does not have the power to create life.

The dream of Joseph has nothing to do with the Jewish bible and the HaMosiach who is Elijah that comes with the angel of the covenant of G-d’s forgiveness of the sins of the Jewish people described in Isaiah 11 and 53 and Malachi 3. HaMoshiach means “G-d’s anointed king” and is translated as Messiah in Greek and English.

When Jesus describes his cousin as John the Baptist he uses the very verse of Malachi 3/1 that says Elijah comes with the angel of the covenant of sin forgiveness for the Jewish people G-d declared in Jeremiah 31 for a time to come.

Jesus omits the angel of the covenant of sin forgiveness for the Jewish people from the verse and Jesus claims he is the man described in Isaiah 53 that describes Elijah.

Jesus did not know how to interpret the Jewish bible and he changed what the scripture and prophets said to fit the story he wanted everyone to believe. That he died for the sins of the Jewish people. If John the Baptist was Elijah they were already forgiven.

The stories of Jesus including dreams of Joseph and factual accounts are all based on word of mouth from one storyteller to the next long after the death of Jesus and when finally put in writing the strategy and device of giving the oral accounts credibility was to tie the story to the Jewish Bible.

The problem is the Jewish Bible has no such story or prophecy.

“Now all this was done, that it might be fulfilled which was spoken of the Lord by the prophet, saying, 23Behold, 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.”

This is an example of writing a verse that you do not want reviewed by the reader. The prophet is easy to identify as Isaiah and his account of Immanuel has nothing to do with the birth of a child named Jesus by a virgin.

This is the verse:

“And Isaiah said to Ahaz, “Assuredly my Lord will give you a sign of His own accord! Look, the young woman is with child and about to give birth to a son. Let her name him Immanuel. (By the time he learns to reject the bad and choose the good, people will be feeding on curds and honey.) For before the lad knows to reject the bad and choose the good, the ground whose two kings you dread shall be abandoned.”

The child Immanuel is a sign that G-d is with Judah against the Assyrians and a portent that the King of Aram in Damascus and the King of Israel in Samaria (northern Kingdom) would be deported by the time Immanuel was nine years old and the Kingdom of Judah would be safe.

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After World War II, the Jewish Publication Society began to consider a new edition of the Bible and the concept of a completely new translation gradually took hold and the task was begun in 1955.

Harry M. Orlinsky, Professor of Bible at Hebrew Union College-Jewish Institute of Religion (New York) was editor-in-chief along with H. L. Ginsberg, Professor of the Bible at the Jewish Theological Seminary, and Ephraim A. Speiser, Professor of Semitic and Oriental Languages at the University of Pennsylvania, as fellow editors.

Associated with them were three rabbis: Max Arzt, Bernard J. Bamberger, and Harry Freedman, representing the Conservative, Reform, and Orthodox branches of organized Jewish religious life.

Copyright @ 1985 by the Jewish Publication Society.

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