Mathew 1:23?

Question

This verse says that the messiah was to be called Emmanuel, meaning"God with us"

How come when the messiah was born not even once is called Emmanuel?

Answer 1

Just because he is not called that in the Bible, does not mean he was never called by that name. It just was not recorded.

Jesus may have been called a homo too. I don't see that anywhere in the Bible either.

Answer 2

This verse fulfills Isaiah 7:14, Therefore the Lord himself shall give you a sign; Behold, a virgin shall conceive, and bear a son, and shall call his name Immanuel. Remember, Emmanuel is translated from Hebrew, In Jesus's day they spoke aramic or greek or hebrew, most of new testament is in greek. Just a language thing, notice it meant God with us, if most Jews would have believed that, what would the world be like today. Wow.

Answer 3

Jehovah remains faithful toward his covenant with David. A sign was offered, a sign will be given! Isaiah continues: “Jehovah himself will give you men a sign: Look! The maiden herself will actually become pregnant, and she is giving birth to a son, and she will certainly call his name Immanuel. Butter and honey he will eat by the time that he knows how to reject the bad and choose the good. For before the boy will know how to reject the bad and choose the good, the ground of whose two kings you are feeling a sickening dread will be left entirely.”—Isaiah 7:14-16.

Here is good news for anyone fearing that the invaders will put an end to the Davidic line of kings. “Immanuel” means “With Us Is God.” God is with Judah and will not allow his covenant with David to be nullified. In addition, Ahaz and his people are told not only what Jehovah will do but also when he will do it. Before the boy Immanuel is old enough to distinguish between good and bad, the enemy nations will be destroyed. And this proves true!

The Bible does not reveal whose child Immanuel is. But since the young Immanuel is to serve as a sign and Isaiah later states that he and his children “are as signs,” Immanuel may be a son of the prophet. (Isaiah 8:18) Perhaps Jehovah leaves the identity of Immanuel in Ahaz’ day uncertain so as not to distract later generations from the Greater Immanuel. Who is that?

Outside of the book of Isaiah, the name Immanuel occurs only once in the Bible, at Matthew 1:23. Jehovah inspired Matthew to apply the prophecy of Immanuel’s birth to the birth of Jesus, the rightful Heir to the throne of David. (Matthew 1:18-23) The birth of the first Immanuel was a sign that God had not forsaken the house of David. Likewise, the birth of Jesus, the Greater Immanuel, was a sign that God had not forsaken mankind or his Kingdom covenant with David’s house. (Luke 1:31-33) With Jehovah’s chief representative now among mankind, Matthew could truly say, ‘With us is God.’ Today, Jesus rules as heavenly King and is with his congregation on earth. (Matthew 28:20) Surely, God’s people have added reason to cry out boldly: “With us is God!”

Answer 4

Emmanuel is a Title meaning.... " God with us ! "

(Isaiah 9:6-7) For to us a Child is born, to us a Son is given; and the government shall be on His shoulder; and His name shall be called Wonderful, Counselor, The mighty God, The everlasting Father, The Prince of Peace.

(Isa 9:7) There is no end of the increase of His government and peace on the throne of David, and on His kingdom, to order it and to establish it with judgment and with justice from now on, even forever. The zeal of Jehovah of Hosts will do this.

Thanks for Asking ! RR

Answer 5

Matthew, a Jew, believed that Jesus was the one foretold by the prophets, so his gospel emphasizes the prophetic fulfillment, including Isaiah 7:14, "Therefore the Lord Himself will give you a sign: Behold, the virgin shall conceive and bear a Son, and shall call His name Immanuel." For this particular Jewish believer, it didn't matter that Yeshua's proper name was not Emmanuel, but it was clear he believed Yeshua/Jesus WAS Emmanuel. He also believed Yeshua/Jesus was the fulfillment of Isaiah 9:6:
"For unto us a Child is born,
Unto us a Son is given;
And the government will be upon His shoulder.
And His name will be called
Wonderful, Counselor, Mighty God,
Everlasting Father, Prince of Peace. "

Taken along with the gospel of John, which indicates Jesus the Messiah is the EMBODIMENT of God-With-Us," as seen below:

John: 1In the beginning was the Word, and the Word was with God, and the Word WAS God. 2He was with God in the beginning.
3Through him all things were made; without him nothing was made that has been made. 4In him was life, and that life was the light of men. 5The light shines in the darkness, but the darkness has not understood it.

6There came a man who was sent from God; his name was John. 7He came as a witness to testify concerning that light, so that through him all men might believe. 8He himself was not the light; he came only as a witness to the light. 9The true light that gives light to every man was coming into the world.[b]

10He was in the world, and though the world was made through him, the world did not recognize him. 11He came to that which was his own, but his own did not receive him. 12Yet to all who received him, to those who believed in his name, he gave the right to become children of God— 13children born not of natural descent,[c] nor of human decision or a husband's will, but born of God.

14The Word became flesh and made his dwelling among us. We have seen his glory, the glory of the One and Only, who came from the Father, full of grace and truth.

The "glory of the One and Only" here refers to God's own glory...Jesus' glory, according to John, is the same as God's own glory.

Answer 6

Joseph was told by the Angel to name him Jesus which means Emmanuel "God is with us"

Answer 7

God has a bunch a names, Every time I post them on Yahoo answers I get lots of thumbs downs. if you want the list contact me.

Answer 8

IMMANUEL: (Im·man′u·el) [With Us Is God].

A name first mentioned by the prophet Isaiah (7:14; 8:8) during the reign of Ahaz (761-746 B.C.E.). In Matthew 1:23, the only other occurrence, Immanuel is a name-title applied to Christ the Messiah.

In view of the circumstances under which the prophecy was given, Bible commentators have looked for an “Immanuel” in Isaiah’s day, one who fittingly served then as a sign that ‘God was with them.’ In that eighth century B.C.E., Pekah and Rezin, the kings of Israel and Syria, were bent on overthrowing Ahaz, king of Judah, in order to put the son of Tabeel upon his throne. (Isa 7:1-6) Jehovah, however, remembered his kingdom covenant with David, the forefather of Ahaz, and sent his prophet with this reassuring message:

“Listen, please, O house of David. . . . Jehovah himself will give you men a sign: Look! The maiden herself will actually become pregnant, and she is giving birth to a son, and she will certainly call his name Immanuel. Butter and honey he will eat by the time that he knows how to reject the bad and choose the good. For before the boy will know how to reject the bad and choose the good, the ground of whose two kings you are feeling a sickening dread will be left entirely.”—Isa 7:13-16.

Then, after telling about the birth of Isaiah’s second son, Maher-shalal-hash-baz, the prophecy next describes how the threat to Judah would be removed. As an irresistible flood, the Assyrians would completely inundate Syria and the northern kingdom of Israel, not stopping until they had dangerously spread over the land of Judah, even “to fill the breadth of your land, O Immanuel!” Then, in poetic grandeur, the prophet Isaiah warns all those in opposition to Jehovah: If you gird yourselves for war, if you plan out a scheme, if you speak a word against Jehovah—“it will not stand, for God is with us [Immanuel]!”—Isa 8:5-10.

Some have suggested that in the type back there “Immanuel” was a third son of Isaiah, perhaps by a Jewish maiden who may have become a second wife of the prophet. Certain Jewish commentators endeavored to apply the prophecy to the birth of Ahaz’ son Hezekiah. This, however, is ruled out, since the prophecy was uttered during Ahaz’ reign (Isa 7:1), making Hezekiah at least nine years old at the time.—2Ki 16:2; 18:1, 2.

Another possible candidate was Isaiah’s second son, mentioned in the next chapter, Maher-shalal-hash-baz, concerning whom it was said: “Before the boy will know how to call out, ‘My father!’ and ‘My mother!’ one will carry away the resources of Damascus and the spoil of Samaria before the king of Assyria.” (Isa 8:1-4) Certainly this echoes what was said about Immanuel: “Before the boy will know how to reject the bad and choose the good, the ground of whose two kings [of Damascus and Samaria] you are feeling a sickening dread will be left entirely.” (Isa 7:16) Also, the birth of Isaiah’s second son is presented in close connection with the further prophecy involving Immanuel and, as Immanuel was to be a “sign,” so also Isaiah said: “I and the children whom Jehovah has given me are as signs.”—Isa 7:14; 8:18.

The principal objection to this identification of Isaiah’s second son as the Immanuel of Ahaz’ day is on the grounds that Isaiah’s wife is spoken of as “the prophetess,” not as “the maiden,” as well as the fact that she was already the mother of Isaiah’s firstborn, Shear-jashub, hence no “maiden.” (Isa 7:3; 8:3) It may be noted, however, that the Hebrew word here translated “maiden” is not bethu·lah′, meaning, specifically, “virgin,” but is ‛al·mah′, having a broader reference to a young woman, who could be either a virgin maiden or a recently married woman. The singular ‛al·mah′ also occurs in six other texts, more than one of which involves a virgin maiden.—Ge 24:43 (compare vs 16); Ex 2:8; Ps 68:25; Pr 30:19; Ca 1:3; 6:8.

The full and complete identity of Immanuel, of course, is found in the office and personage of the Lord Jesus Christ. The use, therefore, of the Hebrew word ‛al·mah′ in the prophecy would accommodate both the type (if such was a young wife of Ahaz or of Isaiah) and the antitype (the betrothed and yet virgin Mary). In the case of Mary there was no question about her being a virgin when she became “pregnant by holy spirit,” both Matthew and Luke recording this historical fact. (Mt 1:18-25; Lu 1:30-35) “All this actually came about for that to be fulfilled which was spoken by Jehovah through his prophet,” Matthew observed. It was a sign that identified the long-awaited Messiah. So in keeping with these facts, Matthew’s Gospel (quoting Isa 7:14) uses the Greek word par·the′nos, meaning “virgin,” to translate ‛al·mah′, saying: “Look! The virgin [par·the′nos] will become pregnant and will give birth to a son, and they will call his name Immanuel.” (Mt 1:22, 23) In no way was this taking liberties or distorting the text. Over a century earlier, the Jewish translators of the Greek Septuagint had also used par·the′nos in rendering Isaiah 7:14.

This identity of Jesus Christ as Immanuel did not mean he was the incarnation of God, ‘God in the flesh,’ which proponents of the Trinity teaching claim is implied by the meaning of Immanuel, namely, “With Us Is God.” It was a common practice among Jews to embody the word “God,” even “Jehovah,” in Hebrew names. Even today Immanuel is the proper name of many men; none of whom are incarnations of God.

If there seems to be a conflict between the angel’s instructions to Mary (“you are to call his name Jesus”) and Isaiah’s prophecy (“she will certainly call his name Immanuel”), let it be remembered that Messiah was also to be called by yet other names. (Lu 1:31; Isa 7:14) For example, Isaiah 9:6 said concerning this one: “His name will be called Wonderful Counselor, Mighty God, Eternal Father, Prince of Peace.” Yet none of these names were given to Mary’s firstborn as personal names, neither when he was a babe nor after he took up his ministry. Rather, they were all prophetic title-names by which Messiah would be identified. Jesus lived up to the meaning of these names in every respect, and that is the sense in which they were prophetically given, to show his qualities and the good offices he would perform toward all those accepting him as Messiah. So also with his title Immanuel. He measured up to and fulfilled its meaning.

Worshipers of Jehovah have always desired God to be with them, on their side, backing them up in their undertakings, and often he reassures them that he is, sometimes giving them visible signs to this effect. (Ge 28:10-20; Ex 3:12; Jos 1:5, 9; 5:13–6:2; Ps 46:5-7; Jer 1:19) If today the personal identity of Immanuel in the days of Ahaz remains uncertain, it may be that Jehovah so directed in order not to distract the attention of later generations from the Greater Immanuel, when he put in his appearance as a sign from heaven. With the coming of his beloved Son to earth as the promised Messianic “seed” (Ge 3:15) and rightful heir to the throne of David, Jehovah was furnishing his greatest sign that he had not forsaken mankind or his Kingdom covenant. The title-name Immanuel, therefore, was particularly appropriate to Christ, for his presence was indeed a sign from heaven. And with this foremost representative of Jehovah among mankind, Matthew under inspiration could truly say, “With Us Is God.”