Why One Man - Immanuel and Emmanuel

Before commencing this essay it should be pointed out that my approach to interpreting Scripture is substantially different to modern expositors. The method displayed is simple and only K.J.V. texts are used. The difference being that I commence with Old Testament stories to find the base-types, show these in greater detail, and then search for subsequent types developed. This gives more initial prominence to Old types and their implication in recurring themes. Many images are duplicated. Images are formed in reflection and repeated in ever-present spiritual scenes. They are certainly not to be taken at their literal face value either in the Old or New testaments. Written symbolically there is an incorporeal pattern, a genre that can only be approached from a thorough investigation of the original structure. This makes discovery in later metaphysical re-enactments plainer.

An example chosen here will present coverage of a virgin giving birth to a son. Old and New Testament narratives with dynamics enlarged, illuminate One Man in each setting. My contention is that failure to understand type in the initial formation results in the antitypical picture being less understood, less appreciated, even warped by cursory ill-read coverage. This paper will look in detail at the original type of virgin and son mentioned in Isaiah, then cover its components enabling Mathew’s antitype to be further comprehended. Isaiah’s record was not a foretelling of Christ, alone. Hezekiah was a typical messiah. The form in Hezekiah’s life meets its zenith in substance in the Roman-day Messiah, Jesus the Christ.

The schema within the Old is for modern discernment. The Old contains the kernel from which arises the interpretive New. Sow a seed in the ground. When the plant, after germination, bursts forth and finally yields fruit after its kind, you will know why.

The Old Testament structure and the New Testament reality may be likened to body and soul. Or, if the radar is turned off and blindness results, mere opinion comes into play – anyone’s opinion. Then armaments devised by the ancient writers are underrated. But the New enacts itself – it is exactly that – a new active soul, a new creation. However the divine is within. The divine is the “I am” individually and en mass. Here dwells the still small voice. Listen carefully as it whispers, “ liberty of conscience.” God-given self-determination is our salvation.

Virgin and Immanuel in Old Testament

Commencing, in the days of the kingdom of Judah, prior to Babylonian captivity, Immanuel is mentioned in Isa. 7.14. Ahaz, king of Judah, had plunged his country into total idolatry, making molten images for Baalim, burning incense in the valley of the son of Hinnom, burning his children with fire, and much more kindred idol worship that was not right in the sight of the Lord. 2 Chron. 28:2-4. As this descriptive tale goes, Judah was to be punished for her backslidden, debased condition, but Ahaz, the cause of much despair, was promised a deliverer. “Behold a virgin (ALMAH) shall conceive and bare a son, and shall call his name Immanuel.” Isa. 7:14. One wonders what Ahaz would have thought of this statement.

In this context the word “virgin” is from ALMAH and means “young woman” but also very importantly means “concealment” or “unmarried female” (taken from Young’s lexicon). It is indeed correct to ask why a “young woman” in this case, would conceive and bare a son, who would be called Immanuel. Older women, late in life have been said to give birth in ancient times. To concentrate on the “young woman” aspect, to the detriment of “concealed” or “unmarried condition” is not doing justice to the text. “Young woman” can infer other characteristics apart from a virgin. Virgin is much more powerful when correctly linked to the meaning behind “concealed” or “unmarried female.” This connection is key to unlocking the cube.

My contention is that under Ahaz, Jerusalem, the daughter of Zion, had apostasised, so was not married to her God, Jehovah. Jerusalem was concealed from her God. Jehovah the great Beacon or Light Bearer condemned Jerusalem’s repressive conditions. Nevertheless, out of this unmarried environment, we are told, a virgin shall conceive and bare a son, and shall call his name Immanuel – God with us. But who was Immanuel?

Who was Immanuel?

After Ahaz’s backslidden reign Hezekiah his son, became king before the impending Assyrian invasion. The son of an evil father, Hezekiah, the strength of Jehovah, was said to do right in the sight of the Lord. Hezekiah, a noble person, sought to assist both his own people of Judah, and those of the northern kingdom, Israel. When Sennacherib of Assyria planned to take Jerusalem, in his bid for power, Jerusalem found she had been sent a deliverer. This is when Hezekiah became Immanuel.

Jerusalem certainly needed a deliverer – God with us. Leading up to this perilous time take a moment to consider carefully Isa. 7:14. When the virgin conceives and bears a “son” Jerusalem was in a state of deep depravity, and the virgin is ALMAH separated from God. It is later, when Hezekiah is a victorious king, that Jerusalem’s “son”, a grown man, is addressed as “O Immanuel” Isa. 8,7,10. Never could this have been said when it was asked, “How is the faithful city become a harlot! It was full of judgment; righteousness lodge in it: but now murderers…thy princes are rebellious, and companions of thieves…” Isa. 1:21-23.

When Assyria, lead by Sennacherib passed through Judah, his next advance was to Jerusalem. Prior to this we are told that Jerusalem had been cleansed of its idol-worship. Hezekiah cleansed the temple (see 2 Chron. 29:18,19). After preparing Jerusalem for an assault, Hezekiah said, “Be strong and courageous, be not afraid nor dismayed for the king of Assyria, nor for the multitude that is with him, for there be more with us than with him: With him is an arm of flesh; but with us is the Lord our God, (that great indwelling excellence of uprightness, integrity, fortitude) to help us, and to fight our battles.” Read 2 Chron. 32:1-23 for a picture of such outstanding courage…more than words can say…

Hezekiah said, “with us is the Lord our God.” This was promised to Ahaz when Jerusalem, city of peace, would confront deep trouble – “a virgin shall conceive, and bear a son and shall call his name Immanuel (God with us).” Why do we remain in a cocoon not recognizing the great Old Testament achievements presented to us in a structured representation of a messianic shadow? This is a record of complete reversal, the swinging to and fro of society from appalling contemptuous waste and fragmentation to the glory of the divine, in many. Taken from Old Testament temple “history”, written prophetically in Isaiah (indicating recurrence in essence) is an account of the ebb of evil in society and the flow of innate divine determination. A faithful witness confirms in a psalm the great protective presence of creativity: “The eternal God is thy refuge and underneath are the everlasting arms; and he shall thrust out the enemy from before thee; and shall say, Destroy them.”

From this story, the Immanuel who came to deliver Jerusalem was Hezekiah – God is strength. “For unto us a child is born, unto us a son is given: and the government shall be upon his shoulder: and his name shall be called Wonderful from PELE – a marvelous thing and, PALA singularly, unique. Hezekiah was also Counselor – “he took counsel with his princes” 2 Chron. 32:3. Another title, “The mighty God”, (is an indwelling God). The God of love dwelt within Hezekiah. “Lord, thou hast been our dwelling place in all generations.” John throws much light on this statement, “…the Spirit of truth: … he dwelleth with you and shall be in you.” John 14:17. More appellations follow; The everlasting Father = the chief without end. Prince of Peace, Hezekiah said to Isaiah, “there shall be peace and truth in my days.” Isa. 29:8. Hezekiah was this Immanuel, a typical messiah. His mother’s name was ABIJAN from AB = father from YAHH, JAH, Jehovah the self-existent, from HAYAP = the beacon. Male and female are symbols in scripture-writing. Male represents law-giver (good or bad) and female represents life-giver (good or bad).

Hezekiah became king and brought about a great reform. He said when going to battle against Assyria, “with us is the Lord our God to help us fight our battles.” At this time the word “virgin” takes on a different meaning. The “virgin” is now reformed, cleansed from idol-worship. It is this change in the meaning of the word “virgin”, in the original Hebrew, that must be appreciated. The meaning of the reformed “virgin” is about to be revealed. Noting Hezekiah’s victory it is written: “This is the word that the Lord hath spoken concerning him (Hezekiah). The “virgin” (BETHUWLAH) the daughter of Zion hath despised thee (Sennacherib) and laughed thee to scorn; the daughter of Jerusalem hath shaken her head at thee.” 2 Kings 19:21. Now the reformed, triumphant “virgin” is called BETHUWLAH and not ALMAH. BETHUWLAH means separated from idolatry and made Holy One. The word holy is from QADESH and means separation or set apart. The word BETHUWLAH is feminine meaning, productive, life-giving. It is interesting to see the change in the heart of Jerusalem’s people because of Hezekiah’s righteous reform. Hezekiah, in prophetic writing, was portrayed as the messiah to Jerusalem in this typical illustration. The first virgin in Isa. 7:14 was ALMAH meaning concealment or unmarried female. ALMAH reflected Jerusalem’s debased condition of fragmentation and anarchy. The second “virgin” BETHUWLAH the victorious Jerusalem, rising from superstition was made Holy.

The truth from whence came the Gospel’s Messiah is becoming clear. It is imperative that we keep in mind the meaning of BETHUWLAH as Immanuel (God with us). In Roman days the Greek/Jewish writers showed the wonderous essence of the structured story in the days of one called, Hezekiah.




Virgin and Emmanuel in New Testament

The citizens of Judea in Roman days, as in the days under Ahaz, were crushed, but this time by the rule of the Sadducees and the Pharisees. The pious bell-ringers weighed the people down with their god and legalistic formalisms. The Pharisees obsessed with keeping the exactions of the sanctuary service and ceremonials, whilst the Sadducees, the civic leaders, with no concept whatsoever of a spiritual resurrection or spiritual life, cared nought for the poor, blind, widowed, fatherless, lame. They were much akin, in attitude, to the rebellious princes of Isa. 1:23.

Judea was certainly in need of a deliverer. Would there be a virgin this time to bear a son? In Mathew the word “virgin” comes from the Greek word PATHENOS interpreted as, “one put aside” or “separated”, “holy”. Holy means separated from the Greek HAGIOS and has the same intent as Hebrew BETHUWLAH, the triumphant virgin. The virgin BETHUWLAH was righteous, signifying cleansed from idol-worship – sanctified. Matthew writes, “Behold a virgin shall be with child.” This virgin is PATHENOS and called Mary. The shadowy Old Testament narrative of Hezekiah’s victory is retraced, in principle, in the New Testament depiction.

As it was important in the Old section to study the details of the characters, likewise it is important in the New. The qualities and discipline that make a person in the New are sourced from the Old, and it is possible for them to be traced throughout the Gospels.

Having sufficiently covered “virgin” ponder for a moment the meaning of the name, Mary to seek its spiritual importance, rather than merely accepting the insipid, prosaic idol, virgin Mary. Mary means bitter or bitterness and is taken from the Hebrew word MARAH = bitter in Exd. 15:23. The people were bitter because they had no water to drink – no sustenance – no meaning to life. Ruth 1:20 declares, MARA means bitter. Returning to Bethlehem, Naomi, who lost her husband and two sons in Moab said, “Call me not Naomi, call me MARA (bitter), I went out full and the Lord hath brought me home empty. “So emptiness brings bitterness. MARAH in Hebrew, MARY in Greek. This is the midrashic source of Mary.


In both instances where messiah appears, Hebrew Immanuel, Greek Emmanuel there are similarities in the figurative writings. In Roman days there was a replication of the oppression in the earlier ages – whether it be Egyptian bondage, Babylonian captivity, Greek/Syrian persecution or plain home-grown idol-worship.

At first, the rumble against piety and dictates was small. An imperceivable body at concept, but this one-body was intrinsically endowed with the unction of the everlasting Spirit, One Spirit. It was a call for justice and equity in the little town of Bethlehem (place of food). “The still small voice” of the indwelling Spirit was enlivened, as a babe leaps into the womb. This small awakening body, the messianic body, was personified as one man, Jesus (saviour) who became the Christ (messiah). Allegorically they, the upright seekers, were one body, as they stood together as one man in Spirit. One goal, one objective, one cry - Liberty. Yes, something happened, with profound consequences.

As the story goes, over time earnest individuals began to exert influence and increase in numbers and this is why the conjunction of bitterness and now increase are entwined by association. They go hand in hand. From ancient Hebrew, Joseph means increaser. When a populace becomes offside with authority or status quo, there arises, a chorus for change. This movement, this carillon in Judea in Roman days was all too evident. My assertion is that there was no singular person fulfilling this role. It was a group of interpretive apostles or disciples who were a personification of representative types, Jesus saviour, Emmanuel, God with us.

This enlivened God-given creative Spirit within upright Judeans (described as Mary) was called the virgin (pathenos, holy, sanctified) and was in unison with a swelling in numerical supporters (expressed as Joseph). This begat a delivering redeeming strength, with its proclamation in one word, Rectitude! Yes, this movement was the messianic body and arose from a disadvantaged and segregated society. When a community’s ethics degenerate the conception of a reformation ensues. A new birth, a new creation is inevitable.

Ask yourself why was the name Joseph chosen to be the husband of Mary (bitterness) and furthermore, why was Joseph the son of Jacob – Math. 1:16? What are we being told? Must we return to the inauguration of the children of Israel? Well; Yes, but the word Israel is metaphorical – reigning with God. The Old form had given way to reality. The spiritual age had arrived and a Jew became a spiritual Jew. One with a circumcised heart. And Joseph still represents increase.

Ending this segment, take a brief look at the life of Joseph of old. Olden-day great character-names teach a wonderful lesson. Jacob, Joseph’s father was supplanter, who became overcomer – a prince with God.

Such a noble reputation embodied supreme foresight, outstanding creativity. Jacob gave Joseph (increase) a coat of many colours, or pieces. Coat from KETHONETH = a garment or robe, the shoulder, the spot where the garment hangs, figuratively, side piece or lateral projection. The coat represented the spot where the weight of the garment rests – upon the shoulder.

Joseph was taken to Egypt by merchantmen. Here, the character-name, Joseph, did increase. According to historians Egypt was then ruled by shepherd kings. Joseph became governor of Egypt. This was when the concerns of the people weighed upon the shoulder of Joseph.


One Man


In the New Testament, Jesus a personification, Emmanuel, meaning God with us, was a new birth, a new creation, void of dogma, void of stereotype assumption and superstition. Hearts of concerned people, symbolized now as Emmanuel, were filled with the indwelling God’s love for life and accomplishment. Had this God-experience, this great transcendence, been conveyed to us in Hebraic parlance, Emmanuel or Jesus would have been inscribed Joshua. Then today we would not be talking about Jesus. A mere name of an individual, a literal person, nullifies and constricts meaning. As a movement is forming names are too narrow and confined when you consider the parlous state of ancient Jerusalem. A descriptive name is appropriate in this instance to signify unity. To turn a principle into an historical person in antitype, is an anathema to the very construction of this ancient Hebraic philosophy. It is not about one person. One person alone does not change everything. It is the principle that makes a creative psyche.

The saving-power defined in graphic New Testament scenes brought great light. Far beyond all distant Old Testament forms. This includes the ancient judges and all who were cast as deliverers, saving their people from an enemy. Oneness starts right at the beginning of the Genesis story. “This is the book of the generations of Adam…Male and female created he them; and blessed them, and called their name Adam…” Gen. 5:1,2. This follows through the character-names of the patriarchs and judges. The first judge considered here is Gideon meaning, feller, warrior, one who cuts asunder. Gideon delivered the tribes of Israel from the Midians. It is written that Gideon said, “My family is poor in Manasseh, and I am the least of my father’s house, and the Lord said unto him, Surely I will be with thee and thou shalt smite the Midians as one man,” Jud. 6:16. Judges 20:1,8,11 records “the children of Israel gathered together as one man…knit together as one man against Gibeah. Generally judges represented this oneness. The particular character recognized in each judge is by the meaning of the name…e.g. Jephthah = he will open, he will loosen. Samson = sunlight, to be brilliant, a ray, sun rising, house of sun.

Returning to Jerusalem after Babylonian captivity it is stated, “And when the seventh month was come and the children of Israel were in the cities, the people gathered themselves together as one man to Jerusalem.” Ezra 3:1. They stood together as one man for they were one in objective, heart, mind, purpose, Spirit. How better to describe a people so united, having one goal – victory over an enemy. As we proceed it shall be seen that the principle of describing unison of purpose, and Spirit, as one man is carried throughout the Scriptures. Hezekiah is just one example.

The Old established base, “historicity” is by fabrication, construction. It is not a chronological story. It shows character-nature in action – Temple solidarity. The New cannot be a literal replication of Old structure. The Old was only an overview. The New is a great transformation and transcendancy of the psyche – a new temple – the Soul Temple.

Greater illumination it was than ever before. John 3:19 writes, “light is come into the world, and men loved darkness rather than light, because their deeds were evil.” However, Emmanuel is the new sanctified Temple. The Old Testament temple with its feasts etc. ceased to have binding value when the Spirit of the faithful was quelled. Thankfully the Spirit rose again to teach another generation. Religious dogma must die. Described as Babylonian – confusion, the cry today is, “Come out of her, my people…” The nucleus of good judgment concerning, “standing together as one man” is gaining recognition as many fervent enquirers are studying Holy Writ to interpret “virgin” and Emmanuel. The retrieval or redemption of true integrity, dignity and conscience, ah! that is the sanctified Soul. That is the original Temple, the existential “I am”. The product of a life of self-sacrificing, sacrificing ego. It is a life of self-giving of the fruit’s of one’s intrinsic alpha and omega.

In ending this paper let me re-iterate. Jesus the Christ is not a myth. Jesus the Christ is a personification of a people with like-mind. A people with oneness of heart, objective and Spirit to restore liberty of conscience, human dignity. In Roman days self-determination was crushed by the dictates of the Pharisees and Sadducees in Judea. This brought poverty and despair to a great majority. Their bitterness (Mary) increased (Joseph) producing a Body of people demanding justice (God with us). Yes, this was the something that happened. Can you think of a better way to say a virgin (PATHENOS = put aside, holy one) shall be with child and shall bring forth a son and they shall call his name Emmanuel, God with us?