by borasalama on December 22nd, 2008

borasalama

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Is there any reference in the Bible of the word Emmanuel (God is with us) actually being associated with Jesus in his lifetime, and is “God is with us” actually associated with Mohammed in the HQ?

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  • by Hyperion is back in China on February 11th, 2009

    Hyperion is back in China

    There are no instances in the New Testament where Jesus is referred to as Immanuel/Emmanuel either as a name or a descriptive title.
    .
    Regarding the HQ I don't know but I would have thought that 'God with us' would not be used in association with Mohammed because he is not regarded as the Son of God (as Christians see Jesus) but only as a messenger / prophet.

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  • by The Devils Own on February 12th, 2009

    The Devils Own

    No. They say he'll be called Emmanuel, but they lie. They always call him Jesus or Christ. I don't know about the Q.

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  • by thatsJustme on March 6th, 2009

    thatsJustme

    matthew indentifies with Isaiah 7:14..Isaiah 8:8 is theophoric of God HIMSELF ,O Immanuel=meaning "HE was among Judah" at this time...
    Shiloh is a good word..."to HIM which it BELONGS"

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  • by RC loves ice cream on February 12th, 2009

    RC loves ice cream

    a. No
    .
    b. Almost all Hebrew names that end or start with "El" have God as part of the name, such as Daniel, Samuel, Michael, Gabriel, Gamaliel, Eli (Heli), etc. That doesn't mean they were gods.

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  • by Lori K still ignores stalkers and trolls on February 12th, 2009

    Lori K still ignores stalkers and trolls

    It seems to me that Islam and the Church of the Latter Day Saints have that in common. Their major prophets each had a revelation from an angel that resulted in their new holy manuscript.

    As to whether that is used in the Bible in reference to Jesus, I have no idea. It doesn't seem to have any importance to the beliefs of Christianity. He is, however, referred to as the
    Son of the Living God.

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  • by borasalama on February 12th, 2009

    borasalama

    As Hyperion says in his answer "There are no instances in the New Testament where Jesus is referred to as Immanuel/Emmanuel either as a name or a descriptive title."

    Regarding the second part of the question see HQ 9:40 which says "(it is no matter) if ye help not (Mohammed), for God did indeed help him, when the unbelievers drove him out (of Mecca and then sent a search party to track him down and kill him): he had no more than one companion; they two were (hiding) in the cave, and he said to his companion, "Have no fear, for GOD IS WITH US"

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  • by Stormarm on February 12th, 2009

    Stormarm

    It’s in Matthew 1:20-23

    "But as he considered this, behold, an angel of the Lord appeared to him in a dream, saying, 'Joseph, son of David, do not fear to take Mary your wife, for that which is conceived in her is of the Holy Spirit; she will bear a son, and you shall call his name Jesus, for he will save his people from their sins.'
    All this took place to fulfill what the Lord had spoken by the prophet: 'Behold, a virgin shall conceive and bear a son, and his name shall be called Emmanuel' (which means, God with us)."

    Matthew is quoting from Isaiah 7:14. The Hebrew name there is Immanuel which literally means "God with us" as Matthew translates it. However, while the Evangelist is certainly insinuating incarnate Deity, the Hebrew by itself by no means necessitates such an interpretation (though it’s arguably within the possible range of meanings).

    Isaiah, however, just means that the child he's talking about (who will be concieved and born shortly after Isaiah is writing) will be a token from God proving that He is with Israel and will deliver them from the Assyrians. But that doesn't mean it's not also about the Messiah. Accordng to Rabbinical teaching EVERY WORD in the Tanach (Old Testament) is about the Messiah, if only veiled allusion and foreshaddowing.

    In Matthew, "Emmanuel" is at the least Messianic. Despite vast differences in Jewish views and expectations about the Messiah at the time of Jesus, they ALL expected the Messiah to be someone “upon whom the Spirit of God rests in Perfect Fullness,” just as the Shekinah Glory rested above the Ark of the Covenant in the Holy of Holies. But the idea was that the Messiah was (at least) like the Ark if not the Shekinah itself.

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