Here is [FONT="]Rabbi Tovia Singer on the problem of:[/FONT]
Dual Prophecy and the Virgin Birth
So either there were two virgins. Or there never was a first virgin only Jesus 700 years later. Or Jesus wasn't born of a virgin and the birth narrative was a fabricated story and the child in Isaiah was born the ordinary way.
Hi CG D, For 2000 years, the leaders(writers) of the Jewish people have tried to devise means proving the GOD who they claim to worship to be wrong.
Think about it! From Sinai, GOD made a Covenant with the people---and over the many centuries, it was continually broken by a gain-saying and disobedient people. Jer.31:31-34 attests to the fact . (and a new one in the future [from that time] would re-establish it---upon better promises.)
What was the "blessings and cursing" which Moses imposed upon the people as they were ready to cross over the Jordan into the "Promised land"? The fulfillment was soon to be history with the Captivity by the Babylonian Empire.
The Birth of Jesus as Isa.7:14 prophesied would be that "kingdom of GOD" which would not cease. (Virgin #1) Isaiah's wife would be the mother of the "son" to fulfill the conflict/trouble with "Israel" and Syria".
Do you find anywhere in history(secular or Scriptural) where the Jewish Nation was free from the rule of another power?(Babylonian, Medio-Persia, Greek, or Roman?)
Had They remained "OBEDIENT"---there wouldn't have been the "cursing".
Jesus Christ was born of a young maiden who had never had sex with a human male. Thus, Divinity/humanity as prophesied in Gen.3:15.---to destroy sin and the propagator of EVIL.
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This is what I found at
Jewishroots.net[/FONT]
Septuagint Note:
Interestingly enough when the Septuagint was written by the 72 elders of Israel (six from each tribe) the writers specifically chose the Greek word "parthenos," for virgin. This clearly demonstrates the common Jewish understanding of this passage at that time. There is no doubt that Jewish leaders looked at this passage as a messianic passage with the expectation of some type of supernatural birth.
The Septuagint translation of the Torah was done between 285 and 244 B.C.E. Septuagint is the oldest Greek translation of the Bible...the legend contained in the apocryphal letter of Aristeas, according to which 72 elders of Israel, six from each tribe, translated the LAW [Torah] into Greek in Alexandria, during the reign of Ptolemy II Philadelphus (285-244 B.C.E.)...The designation Septuagint was EXTENDED to the rest of the Bible and non-canonical books that were translated to Greek during the following two centuries."(1)
Since this translation was completed in pre-Christian Alexandria before Jesus was even born, the position that Christian scholars have intentionally misinterpreted this word holds no merit.
However the question does arise as to why this passage that was originally understood and taught as messianic during the days of the Second Temple and the time of Christ, is now not viewed that way anymore by most Rabbinical commentaries in modern day Judaism.
What is interesting is that last sentence. They claim that Jews were expecting a virgin to give birth? So all the rabbi's stopped teaching this prophecy about the Messiah? Has any Jew other than "Messianic Jews" ever heard of this?
As Paul wrote in the epistle to the Romans, GOD is not a respecter of Persons and every person is LOVED by GOD and the Jewish people can be reconciled to GOD just as every-other person is---by believing in the Plan GOD gave in the Scriptures for doing so.
Denial/rejection will not lead to a "Welcome Home! My child."
When missionaries are confronted with the glaring problem that the context of Isaiah 7:14 is unrelated to the messiah or a virgin birth, they frequently argue that Isaiah 7:14 is a "dual prophecy."
In order to fully grasp the massive theological problem missionaries are seeking to escape with using this response, let's begin by exploring the traumatic circumstance that is unfolding in the seventh chapter of Isaiah. This event is completely inconsistent with Matthew's application of these passages to his virgin-birth story.
As mentioned earlier, the word "virgin"does not appear in the seventh chapter of Isaiah. The author of the first Gospel deliberately mistranslated the Hebrew word הָעַלְמָה
(ha'almah) as "a virgin." This Hebrew word, however, does not mean "a virgin." It simple means "the young woman,"with no implication of sexual purity. Most modern Christian Bibles
1 have corrected this erroneous translation, and their Bibles now correctly translate this Hebrew word as "the young woman."
Matthew, however, not only changed the meaning of the word הָעַלְמָה to apply this verse from the Jewish Scriptures to the virgin birth, he also completely ripped Isaiah 7:14 out of context and utilize it to support his infancy narrative of Jesus.
If we interpret this chapter as referring to Jesus' birth, what possible comfort and assurance would Ahaz, who was surrounded by to overwhelming military enemies, have found in the birth of a child seven centuries later? Both he and his people would have been long dead and buried. Such a sign would make no sense.
Verses 15-16 state that by the time this child reaches the age of maturity ("he knows to reject bad and choose good"), the two warring kings, Pekah and Rezin, will have been removed. In II Kings 15-16, it becomes clear that this prophecy was fulfilled contemporaneously, when both kings, Pekah and Retsin, were assassinated. It is clear from the context of Isaiah's seventh chapter that the child born in Isaiah 7:14 is not Jesus or any future virgin birth. Rather, it is referring to the divine protection that King Ahaz and his people would enjoy during the Syro-Ephraimite War.
This is where the Christian response of a dual prophecy comes in. Missionaries attempt to explain away this stunning problem of Matthew's complete indifference to the biblical context of Isaiah 7:14 by claiming that Isaiah's words to Ahaz had two different applications. They concede that the first application of Isaiah's prophecy must have been addressed to Ahaz and his immediate crisis. That child that was born contemporaneously, and the first leg of this dual prophesy was fulfilled at the time of Ahaz, 2,700 years ago.
Missionaries insist, remarkably, that the second leg of this dual prophecy applied to Jesus' virgin birth 2,000 years ago. Using this elaborate explanation, Christian apologists maintain that Matthew's use of Isaiah 7:14 is entirely appropriate. In short, these Christians claim that Isaiah's prophecy was fulfilled twice: The first, in 732 B.C.E., and a second time in the year 1 C.E. Problem solved?
The self-inflicted problems spawned by this adventurous dual-fulfillment explanation are staggering. The notion of a dual prophecy was fashioned without any Biblical foundation. Nowhere in the seventh chapter of Isaiah does the text indicate or even hint of a second fulfillment.
2
This notion of a dual prophecy was contrived in order to conceal a stunning theological problem - the seventh chapter of Isaiah does not support Matthew's virgin birth story. Matthew's claim that Mary was untouched by a man when she conceived Jesus in unsupported by the Book of Isaiah.
The seventh chapter of Isaiah describes, in great detail, a contemporaneous, traumatic civil war which occurred 2,700 years ago, not the birth of a messiah many centuries later. Simply put, the Book of Matthew ripped Isaiah 7:14 completely out of context. Moreover, if, as missionaries argue, the Hebrew word almah can only mean a "virgin," and, as they insist, Isaiah 7:14 was fulfilled twice, who was the first virgin to conceive during Ahaz's lifetime? Were there two virgin births?
In other words, if Christians claim that the virgin birth of Isaiah 7:14 was fulfilled on two occasions, who was the first virgin to deliver a baby boy during the lifetime of Isaiah, in about 732 B.C.E.? Bear in mind that these missionaries zealously insist that the word almah can only mean a "virgin." Are they then suggesting that Mary was not the only virgin in history to conceive and give birth to a son?