NOTES for Isa 7:1-25
Today's reading includes one of the earliest known messianic hymns in Israel's history (vv. 13-16). Later, the interpretation of this text raised many questions because of differences between the Hebrew text and the Greek translation of the Seventy, the Septuagint. The issue is that in v. 14 the Hebrew text uses a word that means a young woman, while the Greek translation uses a word that means a chaste young woman. This difference between the translation and the original became possible because, at the time when the Greek translation was made, there were some variant readings in the Hebrew original. They were later removed, but they had already become fixed in this translation, especially since it was authoritative in its own right.
Clearly, when Matthew refers to this prophecy in his Gospel (Matt. 1:23), he has in mind the version reflected in the Septuagint. But no less interesting than the prophecy itself is the situation that had developed in Jerusalem in the days when it was spoken. The city was plainly threatened by serious danger from Judah's old enemies, the Northern Kingdom and Syria (vv. 1-3). The prophet reassures the king by foretelling that the plans of Judah's enemies will not succeed, so he has nothing to fear (vv. 2-9).
But the king was not satisfied with Isaiah's own testimony, and then the prophet told him to ask God for a "sign," that is, for a sign in order to receive an answer from Him no longer through a mediator, but directly (vv. 10-11). The king, however, does not dare make such a request (v. 12). He feared an unfavorable answer, after which nothing could be changed. And it is in response to this refusal that the prophecy of the Messiah's imminent birth is heard (vv. 13-14).
At first glance, such an event can hardly be considered the sign the prophet advised the king to ask for. In general, such a sign looked rather strange in the context of the situation, almost like mockery: the enemy is at the gates, and Isaiah says, wait for the Messiah; He will be born soon, and then everything will be well. It sounded much as it would if, in response to complaints and laments about very concrete and earthly problems, we were advised to hope for the imminent second coming of Christ.
But Isaiah, like every prophet, sees the situation exactly this way. He raises the bar as high as possible, not in order to evade an answer. For him, both the day of Judgment and the messianic Kingdom are truly near; they are as real to him as the enemy army moving toward the city. Therefore reality as a whole looks different to him. The king sees this reality only in part; the prophet perceives it as a whole, in all its fullness.