Dr. Michael S. Heiser
Ph.D. (2004), University of Wisconsin-Madison, Madison, WI; Department of Hebrew and Semitic
Studies; minor in Classical Studies. My dissertation was entitled, “The Divine Council in Late
Canonical and Non-Canonical Second Temple Jewish Literature.” The dissertation involved exegesis
primarily in the Pentateuch, Wisdom Literature, and Isaiah, but also dealt at length with Israelite
Religion (all stages) and Second Temple texts. Supervisor: Michael V. Fox
M.A. (1998), University of Wisconsin-Madison, Madison, WI; Department of Hebrew and Semitic
M.A. (1992), University of Pennsylvania, Philadelphia, PA; Department of Ancient History; Major
Areas: Ancient Egypt and Syria-Palestine (Israel)
2007 – Society of Biblical Literature Regional Scholar Award, 2007 (Pacific Northwest Region)
1998-2003 – Teaching Assistantship, Department of Communication Arts, University of WisconsinMadison
1997 – Scholarship, Wisconsin Society for Jewish Learning, University of Wisconsin-Madison
1995 – James L. Weinstein Fellowship in Hebrew Studies, University of Wisconsin-Madison
1990 – Ancient History Department scholarship, University of Pennsylvania
2012-current: Adjunct Lecturer, History Department, Whatcom Community College;
Bellingham, WA. I teach U.S. History and Western Civilization.
2007-current: Adjunct Professor of Biblical Studies, Liberty University Distance Learning
Program; Lynchburg, VA. I teach several online courses for Liberty Theological Seminary: Old
Testament Introduction, Old Testament Prophets, Psalms, Wisdom Books, and Hebrew Tools.
2008-2011: Adjunct Lecturer, History Department, Western Washington University,
Bellingham, WA. I taught Ancient Israel and History of Ancient Egypt in the History Department.
2000- 2007: Adjunct Instructor, Department of Biblical Studies, College of Adult and
Lifelong Learning (Correspondence and Online Program), Taylor University, Fort Wayne, IN.
I taught ten courses for correspondence and online study, including: Wisdom Literature, Angelology,
Christian Ethics, and History of Israel
Fall 2003: Assistant Professor of Bible, Department of Religious Studies, Grace College,
Winona Lake, IN. This position was a sabbatical replacement. I taught Introduction to the Old
Testament, Historical Books of the Old Testament, and Christian Ethics.
1995-2002: Adjunct Instructor of History in the Departments of Social & Behavioral
Sciences, Marian College, Fond du Lac, WI. I taught World Civilizations I & II.
1992-1995: Associate Professor of Bible, Pillsbury Baptist College, Owatonna, MN.
I taught over a dozen courses while at Pillsbury including: Old Testament Survey, Bibliology,
Contemporary Theology, Christian Ethics, Genesis, History of Israel, Theological Systems, Hermeneutics,
Psalms, and Greek
you but tonight we want to focus on Matthews use of isaiah 7 isaiah 7 more broadly the whole virgin birth question this is one of those topics that I'll just Telegraph this upfront the critics you know we would call them theological liberals the critics of the virgin birth idea have some legitimate points to make but really only because the way we talk about the virgin birth is very easy for them to pick at I filed this topic in my folder that is titled affirming the obvious but then extrapolating to the unnecessary and that is what that is what liberal theologically liberal critics do with a lot of what we're going to talk about tonight I'm gonna show you where their thinking comes from and in in many respects their thinking is rooted in the text but like I said it's affirming the obvious what's there and then extrapolating to the unnecessary because of their presuppositions so here's Isaiah 7 I want to take a little time for you to read through it I'm gonna read through you can follow along I'm gonna try to do this for the sake of the audio and I have certain things highlighted that I will come back to it that I want you to pay special attention to or fix in your mind in the days of a has that's the first thing first line did you need to fix in your mind the son of Jotham the son of isaiah king of judah reason the king of syria and Piku the son of rome Alya the king of Israel came up to Jerusalem to wage war against it but could not yet not an attack against it when the house of David was told Syria is in league with Ephraim the heart of Ahaz in the heart of his people shook as the trees of the forest shake before the wind and the Lord said to Isaiah go out to meet a has you and sherea shoo your son at the end of the conduit of the upper pool on the highway to the washers so here we are we're in a specific point of time the reign of King Ahaz in Judah which is the 8th century BC 700 s for round numbers and he's under threat the narrative continues and say to him Isaiah say to a has be careful be quiet do not fear and do not let your heart be faint because of these 2 smoldering stumps of firebrands it's very pejorative against the enemy you know don't worry about these two smoldering stumps at the fierce anger of reason in Syria and the Sun of Ramallah because Syria with Ephraim and the son of our Malaya has devised evil against you saying let's go up against Judah and terrify it and let us conquer it for ourselves and set up the Sun of Taba l as king in the midst of it that was their threats and God says don't worry about that says the Lord God it shall not stand it shall not come to pass for the head of Syria is Damascus and the head of Damascus is reason and within 65 years he frame will be shattered from being a people yeah I don't have to worry about him anymore Ephraim of course is the northern kingdom also in the Old Testament known as Israel this is after the kingdom has split into two the monarchy is divided ten tribes in the North two tribes in the South the ten northern tribes northern kingdom are referred to as Israel or Ephraim or Samaria in your Old Testament so when you hear when you see those terms in books of the Old Testament after the death of Solomon that's what it's talking about that northern kingdom sixty-five years from now northern kingdoms gonna be history and the head of Ephraim is Samaria and the head of Samaria is the son of our Malaya if you are not firm in faith you will not be firm at all and again the Lord spoke to a has asked a sign of the Lord your God let it be deepest Sheol or high as heaven so a has is threatened God says Isaiah come here I got a message for you to deliver to King Ahaz tell him not to worry it's not gonna happen he's gonna be okay and if he's a little dubious of that little nervous tell him to ask for a sign you know and it can be anything she all the lowest it's up to the highest heavens don't ask for a sign but he has said I'm not gonna do that I will not ask and I will not put the Lord to the test now whether he was being really pious here or not you know we don't really know this might be out of piety that he's saying I'm not going to do that and he said God said then through Isaiah here then okay you're not going to ask for a sign okay hear that Oh house of David it's a reference to the dynasty of which a has is a part here that o house of David is it too little for you to weary men that you weary my god also therefore the Lord Himself will give you a son behold the al-ma translated here in the ESV as virgin behold the Virgin shall conceive and bear a son and shall call his name Emmanuel he shall eat curds and honey when he knows how to refuse the evil and choose the good is by the time this child is old enough to eat solid food and know the difference between right and wrong again it's within that 65 year range from before the note the boy knows how to refuse the evil and choose the good the land whose two kings you dread will be deserted they're gonna be deserted and again in 65 years they're both going to be toast as we read before the Lord will bring upon you and upon your people and upon your father's how such days as have not come since the day that Ephraim parted from Judah the king of Assyria now here are the questions to start with we read through the bulk of the chapter the important part if the prophesy was for a has that's what the text says in the days of Ahaz speak on day a has say day has do ok if the prophecy was for a has why would he assume why would a has assumed the woman was a virgin the only reason to do that do we need a virgin for the prophecy in other words if the prophecy was for a has number 2 would he have expected the child was deity in other words is there any reason to expect that the child who is the sign would be incarnate deity now we have the name Emmanuel given here so we need to talk about that regardless of what Emmanuel means or can mean the question is still there is there any reason a house would expect Incarnate deity to be the fulfillment of this prophecy third does the word translated virgin al-ma mean virgin what does it mean something else like the RSV has young maiden it's very common translation for if the prophecy was fulfilled in Isaiah's and of course a has his own day if it was fulfilled in their lifetimes how could Matthew quoted as referring to Jesus okay those are the four fundamental questions I think you can already see that if someone wanted to be an antagonistic toward this tenet of Christianity of the Christian faith and doctrine critical of the virgin birth it's pretty easy to do that because all you got to do is go back to Isaiah 7 and read it and ask these questions and say no you tell me when the prophecy was supposed to be fulfilled who it was for and it's a very it's very easy to sow the seeds of doubt about what Matthew's doing you know it's easy for us on the other hand to say well you know God just told him you know hey that prophecy over there are you that that you need to apply that to Jesus and in the context of inspiration there's nothing I think we wrong with that but it doesn't actually answer the other questions is the point so we get websites like this a religious Santa Claus tale from belief net I know you're probably thinking we ought to call that unbelief net but it is belief net belief net is a it's not a Christian site it's a pretty macho kind of a hodgepodge of spiritual anything and in this particular article for the Christmas season the birth narrative of Jesus shouldn't be taken literally and it's going to go in to all these questions and the writer of this particular article quotes a lot from a fellow named Bishop John Shelby Spong I don't know if any of you have heard of Bishop Spong before he gets quoted practically every season in time and Newsweek and you know major news periodicals because they always have to truck out some sort of article about the Christmas season you know to sort of make fun of it dirt or cast the seeds of doubt about it and spawn who is Episcopalian I believe is sort of a chief proponent of the idea that the virgin birth account is just nonsense and so he gets quoted a lot he's very widely published in red in this article we have this paragraph and here's sort of the crux of the matter this text Isaiah and of course Matthew Isaiah 7 Matthew 2 has two problems first Matthew did not apparently read Hebrew which is really a dumb thing to say but I'm gonna try it I think am I trying to get through this paragraph without poking fun of other things I just stick to it tonight first Matthew apparently did not read Hebrew so he quoted his texts or this text from a Greek translation if he had gone to the Hebrew original he would have discovered that the word virgin is not in the Book of Isaiah Isaiah used the Hebrew word Allah which means simply a young woman he did not use the word batula which means virgin Isaiah's text announces that the woman is with child which hardly qualifies her to be a virgin of course that you know the presuppositions they are very transparent when Isaiah was translated into Greek the translators rendered Allah with the Greek word Parthenos only in that Greek word does the hint of virginity and enter the text and that is the key sentence only in that Greek word does the hint of virginity enter the text so basically they're saying Matthew got this idea from a mistranslation of the Old Testament there is no virgin birth doctrine of course he's referring to the Septuagint you know you're gonna do is just go back to this up to it yeah it's Parthenos and you know it would be very easy to say that's what Matthew's quoting that dismisses the Jewishness of Matthew which is very very clear in other regards but you know let's just say that he quoted from the Septuagint fine let's talk about OMA other than Isaiah chapter 7 the word alma in the feminine oma is the feminine noun there is a a masculine L M which refers to a young boy as Alma refers to a young girl but other let's stick with a feminine it occurs six other times now I want you to see a few things here this search rather than you just taking my word for it here we have the lemma its LM there because that is the base form and we'll see where this occurs I want you to just take a quick note of where the feminine occurs we have Genesis 24 43 hey that is oma Exodus 2:8 this is the story of you know the little girl following the basket Miriam so that's the feminine first Samuel 17 there is the masculine reference for Samuel 20 that's David and Jonathan that's the masculine reference first chronicles 15 is the term used in a proper name of a place same thing with 46:1 Psalm 68 25 proverbs 30 19 use our Allah Song of Solomon 1:3 Song of Solomon 6/8 OMA there's Isaiah 7:14 and Ezekiel 22 26 is sort of a verbal use of the term so you don't have very many occurrences of Allah now here's the question and we're gonna go back to the verse is there any indication in all the occurrences of sexual status in other words is there anything in the context of any of these that tells you the sexual status of the person in question now you can write them down you can look through them as I go you know through the presentation here the answer that question is no with one exception the exception is Song of Solomon 6-8 there are 60 Queens 80 concubines and virgins without number on the surface that doesn't look like a sexual reference what I mean by this but the point I'm angling for here is the word itself doesn't Telegraph doesn't point to virginity the word in and of itself it also doesn't Telegraph non virginity it just you need the context can you need some sort of context for what's going on now in Song of Solomon 6 8 we have the plural I'll a Moute 60 Queens 80 concubines and virgins without number and I'm going to go to Exodus to see if I can just click there because there's this very similar idea you enlarge this a little bit to that break down here and I want you to be able to follow my thought here my thinking I need to make it even bigger this is Esther's you know tryout and trial period and the same kind of grouping Queen's concubines virgins is going to show up in this passage in a significant way after these things when the anger of King aha sharise had abated he remembered Vashti what she had done and what had been decreed against her it's gonna set a link here then the king's young men who attended him said let beautiful young virgins be sought out for the King you know if we go to the reverse interlinear it's good Esther – again I'm doing this because I don't want anybody who's watching the video later to just take my word for it I'm going to show you the Hebrew underneath okay the Kings young men who attended him let beautiful young virgins be sought out for the King here for the word virgins is batula now that is the word if you remember the quote from belief Ned where the writer said you know Isaiah didn't use batula he used Alma but ULA's the word for virgins the to lot is a more precise word for virgin even in some context for batula it's not clear what the status is but there are certain instances of batula for instance some of the laws in Leviticus and Deuteronomy where it's very clear that the batula has not known a man okay again the familiar reference the familiar youthful ism for sexual intercourse so that is there's a point to be made there and we have not ARA so we have na hora and bet tula young virgins beautiful young virgins in verse 2 we read on let the King appoint let the King appoint officers in all the provinces of his kingdom to gather all the beautiful young virgins there we have it again bet to la hora to the harem in Susa the capital under custody of Haggai the Kings eunuch who's in charge of the women let their cosmetics be given to them let the young woman singular nara who pleases the king be queen instead of Vashti okay you're probably familiar with the extra story this please the king and he did so now there was a Jew in Susa the Citadel whose name was Mordecai the son of Yair son of Shem I son of Kish a Benjamite who had been carried away from Jerusalem among the captives carried away with Jack and I a king of Judah so on and so forth he was bringing up Hadassah that is Esther the daughter of his uncle for she had neither father or mother the young woman the nara had a beautiful figure and was lovely to look at so he's well we'll try Esther out so when the king's order and his edict were proclaimed when many young women Nara were gathered in Susa the citadel and custody of heguy a she goes Esther goes into the custody of Haggai Esther was also taken to king's palace put into the custody of Haggai who had charge of the women and the young woman pleased him and won his favor and he quickly provided her with her cosmetics for fortune of food all the stuff she needed Esther had not know had had not made known her peep work Hendron for Mordecai had commanded her not to make it known everyday Mordecai walked in the front of the court of the harem to see what was going on how everything's going now when the turn came for each young woman na hora to go in to King AHA sure Asst after being 12 months under the regulations for the women since this was the regular period of their beautifying six months of oil of myrrh and six months with spices and oils from look these were not ugly women they didn't need six months for this what was the 12 month trial period for see if they're pregnant okay easy test will just keep you here for 12 months can't fake your way out of that all right when the young woman went into the king in this way she was given whatever she desired to take with her from the harem to the king's palace in the evening she would go in and in the morning she would return to the second harem she doesn't go back to the same group in custody of Shosh cos different custodian the Kings eunuch who was in charge of the concubines Esther is now no longer a virgin she is a concubine she started out as a bit too la na Arras all over the place okay that's you guys just means young woman she starts out with the Virgin's she's there 12 months goes has her night with the king of the tryout as it were because this is what Kings did to you didn't make the rules a few were the woman next morning she goes to a different location under a different guard because now she belongs with the concubines she would not go into the King again unless the King delighted in her and she was summoned by name go in unto the king okay again it's the it's the language of euphemism for sexual activity now let's take a look here we've got virgins concubines and we're trying to find a queen so we have the same idea that when it comes to the harem remember Song of Solomon six eight we're talking about Solomon King okay he's talking about the members of the harem how his beloved is like better than any of them better than any of the queens and the other concubines any of the ala mote third category now conceptually the ala mode there would be virgins Allah would be virgin in that context with that again the cultural mirror image in going on here that's why Song of Solomon six eight sort of gives you a sexual status context you look at it what's going on an ester you sort of get the cultural flavor for it but it's not really airtight okay we have to be honest there it looks like oh ma there is a virgin but let's go back here and take a look at some of the other terms here and particularly I want to show you bet to LA so let's click on that search for where but to LA occurs now little quiz see who's paying attention there's one hit in this list that's really really important because you've seen it before which one is it 24:16 Genesis 24 remember Genesis 24 back here with Alma Genesis 24 this is the description of Rebekah and lo and behold Rebekah in Genesis 24 is called batula Alma and na are all three words are used of the same person now that is textual proof that Alma does indeed overlap with a very clear term for virgin and in fact if you go to back to Genesis 24 the narrative is very very painful in in detail that she Rebecca had not known a man it's very clear you you if you're looking for it you can't miss it now I would suggest that maybe Bishop Spong didn't look very hard either that or he's just really sloppy so you're either incompetent or you have an agenda take your pick mister spawn Alma the point is that Alma when a Hebrew Israelite when an Israelite someone familiar with the Hebrew Bible when they saw the word Alma heard it or read it they certainly had the category possibility of virgin for that word now they know their own language well enough to know that it might not be virgin but it is absolutely incorrect to say that it cannot be that that meaning cannot be part of that word and that is exactly what was on belief net and what sin spawns books and anybody else who picks them up it is simply textually fraudulent to say them now you know let's do a little little practical thinking here scholars are not necessarily known for their logic all the time I mean I once made the comment in a graduate seminar class that I thought a course and logic should be required for every graduate student in biblical studies I didn't make many friends that day but I believe it let's do a little thinking ok I have four children I have three daughters and one boy my daughters are seventeen fifteen and the youngest is a daughter she's eight now in a patriarchal culture and the Semitic culture as Dax pointed out I can't remember it was this week or a week ago a woman was of marriage' belay j– when she hit puberty because now you can start having babies and that's 12 13 14 you know somewhere in the early teens I have two palmas they're young women of marriage of age and they just happen to be virgins because I'm a ruthless patriarchy you know now I say that because if in today's culture unless we're going to conclude that every girl after the age of 12 is not a virgin that's what you'd have to say to force pong to be right that kind of absurdity unless you're going to say that which would be totally obvious you've got to conclude that hey a lot of Alma's a lot of women of young believes they're still virgins yeah they are and in a patriarchal culture like in the Old Testament where they really did exercise a very tight control over their daughters that number would probably even be higher okay so again just just simple logic tells you that when a Semite thought of allah he didn't think yeah a woman that can get married now and she's not a virgin either it's just stupid okay it's just not it doesn't conform to the reality of the culture and it doesn't conform to the reality of the text either now in the New Testament you can you could throw all that away because in the New Testament see if I put in the correct link here the text is really clear again about the birth of Jesus in Matthew you have the whole series of wonderfully exciting baguettes if you're reading the King James or the New King James so itself we got something got Sun soap you got so-and-so and you have a whole string there's over 30 of them and then when you get down to Mary it says Joseph the husband of Mary of whom Jesus was born the wording changes because for those of you who've had a little Greek if you can actually see that morphological reference we have a relative pronoun genitive singular feminine in other words the writer of the text wants it to be clear that Jesus came from only the woman it's a feminine pronoun it's not the male begat so and so like it is the other thirty sometimes when you get here the whole thing switches of whom of her Jesus was born okay you just really can't get I mean honestly I if I wanted to make the point that Jesus only came from Mary I really don't know any other way to make it that explicit I mean right down to the little particle that you're using in Greek so that you can't miss it there's no ambiguity yeah that's how detailed the writers being so the Alma thing is a red herring certainly can mean virgin now doesn't necessarily mean that a has would have thought of that or that the original prophecy was about a virgin we still haven't get there but the word itself can mean virgin Emmanuel is actually three parts the preposition M with new is the suffix pronoun us and L is God either small G God or big G God's used as a common noun in a proper noun so together they form the sentence without a verb there is no verb gut the words are literally with us God so you can translate that God with us God is with us or a God is with us all three of those are completely legitimate because that's all you have now God with us is probably the most familiar God is with us would probably be the most grammatical grammatically correct God is with us though doesn't necessarily mean deity incarnate though because I can say hey gods with us he has God is with us meaning God's on our side doesn't have to mean that like God is going to be present but that that this child is going to be God when he's born that's God it doesn't mean that at all you know we look at that at that because of what happens in the New Testament as being sort of where our mind goes but today has it has doesn't have any of that it's a sign for him that God is going to take care of the problem and by the way sometimes I think we miss you know Isaiah 7 that the point of the sign is not the woman gained a lot of ink spilled about the over virgin birth and all that the point of the sign is not the woman it's the child yeah we kind of get that little messed up now here's also from belief net the second problem in their article with this text is that when Isaiah wrote it the city of Jerusalem was under siege from the combined armies of the Northern Kingdom and Syria as they have suggested that the birth of this child would be a sign of the king of Judah that his nation would not fall to these enemies whom Isaiah described as quote the tales of to smoking firebrands unquote a reference to a child born 800 years later would hardly have been relevant to that crisis well I would agree with that you know if you're a has and you're basically trembling in your boots and Isaiah comes up to you I got great news I got great news don't panic eight hundred years from now what we come on oh thanks I feel so much better it's just not gonna work alright there's an original context for what he's saying it's really interesting there there are some things going on even in the original prophecy that a has could have latched on to and fought kachra that's my wording here and fought a little bit beyond his own time one of those possibilities is that there is a cognate term a related term in a different language the language Azuga riddick for al-ma now in Hebrew it's OMA the letter is pronounced in the back of the throat and it's that's why it gets translated sometimes with a G in certain books like la mora gomorrah it's actually begins with the same letter that OMA begins with but it sounds like like a G this word actually is very very rare and it refers to the sacred bride and as it's restricted to royal women and goddesses in that culture now that was a pagan culture but the city of Boogaard is right next door to Israel there's a muga Riddick crossover within the hebrew bible to other other words that's kind of interesting because it might mean that when Isaiah comes to Ahaz and says behold the OMA will conceive and bear a son that he could have been talking about it has his wife and if you beret has what would be the first thing that crossed your mind how do you know that because there's something I should know about if there is told me now how do you know that my wife and it actually could be that she is pregnant or is going to conceive we don't know who the woman was that's one possibility if it is it has his wife that means when and then Isaiah says and when she has the child you're gonna name it God is with us why is that important a house if that turns out to be you know we don't really know because it tells a has what who whose family today has belonged to David okay it means that a has a sitting there thinking we're gonna get wiped out the northern kingdom he said you know it's gonna be gone you know in a few decades what about us because I am the line of David and God gave David this promise that like we're always going to be here and there's this everlasting dynastic commitment and fulfillment and Isaiah is saying yeah I know I know God is with you if it is his wife it's a sign that the Davidic covenant will not die okay you are it's not going to go away it's not gonna end okay God will remain loyal to it now again let's just play with it if that's the case if there was loyalty involved with the woman why is that important for what Matthew does Mary is a member of what line so there's these boring genealogies again I know and I know they're boring okay and I don't spend my time with genealogies please don't think that of me but there is a point to them Mary is also the in the line of David so is Joseph I mean this is this is something that Matthew if this is what he was tracking on it would have been a link back to Isaiah 7 because I mean think of what of what Matthew is doing here here's the quotation and I have two questions here this is where Matthew quotes Isaiah 7 put yourself in Matthews shoes is it reasonable to believe that Matthew and Mary never met I mean good grief they lived with Jesus for three-and-a-half years do you think he might have met his mother is it reasonable to believe that the disciples never heard Mary tell the story about how Jesus was born I mean I can tell you if I was one of the twelve and we were like sitting around dinner at Jesus house and did he like wasn't in the room I'd say was there anything unusual about him when he was little because there's some really unusual things going on right now can you tell me about that I mean anything at all anything like I miss anything like did he did he do something really weird because you you're beginning to see this man do incredible things I think there would be a very natural conversation be very natural for Matthew to have heard about the circumstances of Jesus birth what I'm getting to is this why is it so fantastic for Matthew who knew his Old Testament really well to hear the story of Jesus birth and Mary's going oh yeah the angel came to me and said you know the baby you're gonna I mean Joseph and I were even we were betrothed but we had never you know what I mean we were loyal to each other we were faithful to each other and all of a sudden I'm pregnant and you know gives up all the stories and then she gets the part where they had to take the child down to Egypt to protect him from Herod and Matthew then the lights are going on ding ding ding ding ding ding why because Matthew knows Hosea 11 verse 1 because Matthew quotes it out of Egypt I have called my son remember the first week we talked about how my son was the nation and the servant and the individual who would do these things in Isaiah and he starts thinking about Isaiah it's like wow a Davidic dynasty out of Egypt really you know virgin virgin birth holy cow a virgin birth lots just like oh ma I mean it's not quite the same but it's it's like it's there's an analogy there look what God was up to I'm gonna put this down okay there is such a thing as fulfillment of prophecy by analogy you know too often we have been trained to think the prophecy works one way Old Testament guy says describes it in a few sentences with specific nouns and verbs and then the New Testament well a has to happen exactly the way a is described there is no fulfillment you know so we got to look for all these literal isms and all the every word as to hey if you spent any time in prophecy that just doesn't happen that often most of the time there are analogous situations or one is a type the Old Testament is a prefigurement either in terms of an event or an institution or a person and that that Old Testament thing or person mirrors or Telegraph's or an as an analogy analogy to something that goes on in the life of Jesus something he says or does or quotes or whatever think back to the first week all these analogies this is this is absolutely deliberate on the part of the New Testament writer to make Jesus life analogous to the corporate servant the corporate son the individual son okay that's that's deliberate it's not accidental it happens dozens of times we just took an overview the first week this is one of them so for people to say well Matthew but just misunderstood Isaiah just misinterpreted it he just wasn't very scholarly and come on you need to wake up you think good look at your New Testament and more than that you need to think about what's going on in Jewish literature of the same period because they look at prophecy the same way as the New Testament writers do Matthew his methods would have been completely familiar to any scribe any Pharisee any priest anyone literate in terms of biblical material of his day he's not doing anything new they get it and again I'm back to either the critics don't get it they don't want to get it and I let them pick because that's really what it comes down to Matthew is not botching the New Testament he's not goofing his way through the book he is seeing analogies and if he walked up to him and said hey Matthew I get that analogy with Isaiah 7 but you know some of the words you know some of the meanings of the word back here wouldn't really be true of Jesus and vice-versa he'd go well like duh I know where did you go to school I mean I'm a tax collector and I know better than that I mean come on this is nothing new to the culture this is how they do it this is how they look at their old