[ The prediction of the birth of Christ in this chapter has always baffled me. However, if you take a few minutes to understand the historical context, you will realize this prediction is a sign to King Ahaz to persuade him to trust in the Lord’s protection against his enemies. Because so much is going on in this chapter, I’d like to use John Bytheway’s summary to explain all that is going on “The kingdom of Syria and the kingdom of Israel (here referred to as Ephraim, the dominant tribe) threaten to war against the kingdom of Judah if she will not join their alliance against the Assyrians. Isaiah prophesies to the king of Judah (Ahaz) that the alliance will fail and offers to give Ahaz a sign. Ahaz refuses, but Isaiah gives the sign anyway, that a virgin will conceive and bring forth a son called Immanuel, but before the child reaches the age of accountability, the alliance of Syria and Israel will be broken (a dual prophecy of a later Immanuel). If Ahaz refuses to believe the Lord, Judah will be invaded by the Assyrians and the Egyptians, people will be captured and humiliated, leaving productive farmland to become pasture for hunting and grazing. Madsen and Hopkin, in their Opening Isaiah—a Harmony, stated that “Isaiah 7–8 tell the story of a war in which Syria joined Israel [the northern tribes] against Judah”. In about 734–32 BC, Rezin, the king of Syria, and Pekah, the king of Israel fought against Ahaz, the king of Judah in hopes of installing their own puppet on the throne. (See Map Isaiah below from their Harmony) ] 1 ^aAND it came to pass in the days of Ahaz the son of Jotham, the son of Uzziah, king of Judah, that Rezin the king of Syria, and Pekah the son of Remaliah, king of Israel, went up toward Jerusalem to war against it, but could not prevail against it. [ About 734–32 BC the Assyrian empire was a superpower conquering their neighbors. Both Syria and Israel had become Assyrian “vassal states.” But they formed an “alliance in the hope of winning their independence. Pekah, king of Israel, and Rezin, king of Syria, invited Ahaz, king of Judah, to join with them, but Ahaz refused.” In retaliation, they plotted an attack on Judah hoping to remove Ahaz to put their own puppet on the throne.2—Terry Ball and Nathan Winn, Making Sense of Isaiah, Deseret Book, p. 121 ]

2 And it was told the house of David, [ Judah, Jerusalem ] saying, Syria is confederate [ joining forces ] with Ephraim. [ Israel, the northern ten tribes] And his [ King Ahaz’s ] heart was moved, [ shaken ] and the heart of his people, as the trees of the wood are moved with the wind.> [ left them shaking in their boots with fear so to speak. Syria and the Northern ten tribes have united to defeat Judah and the southern Kingdom, and want to put their own king in the place of Ahaz who is king of Judah. This information is very disconcerting to Ahaz and his people, to the extent that their hearts are shaking like trees in a big wind. ]

3 Then said the LORD unto Isaiah, Go forth now to meet Ahaz, [ The Lord instructed Isaiah to speak to Ahaz as he was inspecting part of the water supply which was the Gihon spring outside the walls of the city. King solomon had made a tunnel or “conduit” for irrigation purposes years before. Later, King Hezekiah would make a tunnel that would carry water into the city, a necessity in time of siege. ] thou, and Shear-jashub [ Shearjashub was one of the sons of Isaiah who went with his father to visit King Ahaz. His name was a prophetic one that meant "the remnant shall return" Isa. 8:3, 18 (17–18) Isaiah knows that there's going to be a scattering, but God's covenants permeate and can last throughout history, permeate history, and a remnant will be gathered. And this is going to make all the difference to Nephi who's seen a vision of his people be destroyed, that name of Isaiah's son, but a remnant will return. ] thy son, at the end of the conduit of the upper pool in the highway of the fuller’s field; [ A fuller was one who cleaned, pressed, bleached and dyed cloth for a living. Since this work required a great deal of water, the "fuller’s field" or place of work was always near a pool or spring of water. The Spring of Gihon was a natural water source in the Kidron Valley. In early times, before Israelite occupation, the inhabitants of Jerusalem sent their women to the spring for water. Standing on an elevated platform, the women let their leather buckets down a forty-foot shaft, or conduit, that led to the spring below and hauled up their water. some think this was the "conduit of the Upper Pool." Located nearby was the "fuller’s field." (See Miller and Miller, Harper’s Bible Dictionary, s.v. "Gihon.") Remains of a large, man-made pool west of the city have been found, however, and some scholars think that may have been the location. OTSM ]

4 And say unto him, Take heed, and be quiet; fear not, neither be fainthearted for the two tails of these smoking firebrands, [ Don’t be alarmed by the attack; those two kings have little fire left. Painting an image of a torch that has burned out. The charred pieces of wood have no strength and carry no real threat (see Young, Book of Isaiah, 1:273). ] for the fierce anger of Rezin with Syria, and of the son of Remaliah.

5 Because Syria, Ephraim, and the son of Remaliah, have taken evil counsel against thee, [ In his Harmony, Parry translates the last part of this verse more clearly: … have plotted against you, saying:—Donald W. Parry, Harmonizing Isaiah, p 57 ] saying,

6 Let us go up against Judah, and vex it, and let us make a breach therein for us, and set a king in the midst of it, even the son of Tabeal: [ The goal of the war was to place a puppet king, Tabeal, on Judah’s throne who would ally himself with Syria and Israel in their rebellion against Assyria.—Madsen and Hopkin, Opening Isaiah—a Harmony, p. 26 ]

7 Thus saith the Lord GOD, It shall not stand, neither shall it come to pass. [ God's word through Isaiah is that it will not happen. Isaiah is to tell Ahaz that the confederacy of Syria and Samaria, (or Ephraim and the 10 tribes) will not prosper, and they need not worry about it. Ahaz is not to worry about them, and the significance of meeting him at the pool or spring is that they should not worry about that water supply, but put their time into doing something about the water that comes from God. If Judah will not return to God, whatever they do, "it shall not stand, neither shall it come to pass." ]

8 For the head of Syria is Damascus, and the head of Damascus is Rezin; and within threescore and five years [ It was sixty-five years from the beginning of the reign of Ahaz, when this prophecy was delivered. The prophet promised Ahaz that within sixty-five years Ephraim would cease to be a nation; this prophecy was fulfilled about 721 B.C. when Assyria gathered up and carried away the rebellious kingdom of Israel. Because the chronologies of biblical and contemporary texts are neither complete nor in harmony, it is difficult to review the history with year-to-year precision. The fulfilment of this prophecy, however, is generally regarded as extending past the initial invasions of both Tiglath-pileser III and Shalmaneser V to the final conquest and displacement of the majority of the population under the Assyrian king Esarhaddon. Throughout the period of disruption and migrations, Ephraim, the Northern Kingdom, was able to maintain some identity until the final deportation. (See OTSM Enrichment F; see also Keil and Delitzsch, Commentary,7:1:211–12; Young, Book of Isaiah 1:275–76.) ] shall Ephraim be broken, that it be not a people.

9 And the head of Ephraim is Samaria, and the head of Samaria is Remaliah’s son. If ye will not believe, surely ye shall not be established. [ Essentially, Isaiah is saying that since Syria (Damascus) is “headed” by king Rezin, and Ephraim (Israel) is “headed” by Remaliah’s son (Pekah), their political power will fail. The corrupt administration of these two kings will lead to Syria’s and Israel’s prophesied downfall. Isaiah warns Ahaz that Judah must remain firm in her faith in the Lord or else she too will fall.—Victor L. Ludlow, Unlocking Isaiah in the Book of Mormon. Deseret Book, pp 125–6 ]

10 ¶ Moreover the LORD spake again unto Ahaz, saying,

11  Ask thee a sign of the LORD thy God; [ King Ahaz was reluctant to accept counsel, so the prophet challenged him to seek the confirming witness of the Lord: “ask a sign” (OTSM ). We learn from Chapter 8:19, that Ahaz has been seeking signs from wizards, witches, etc. and has been searching the occult to find out what he should do. Since he is such a sign seeker, and a believer in signs, Isaiah offers him the chance to ask God for direction--i.e. for a sign. He is given the full range of choices, and may ask anything in earth or in heaven. Ahaz does not believe in, nor care about either God or Isaiah. Therefore he brushes off the opportunity because he doesn't believe it will help, or doesn't believe period. ] ask it either in the depth, or in the height above.

12 But Ahaz said, I will not ask, neither will I tempt the LORD. [ Still, the king refused, not because he was unwilling to tempt God as he said, but because he did not want the Lord interfering in his plans to make an alliance with other nations. (OTSM ). ]

13 And he said, Hear ye now, O house of David; Is it a small thing for you to weary men, but will ye weary my God also? [ This verse suggests that both Isaiah and the Lord are frustrated with the king’s lack of faith. The indifference of Ahaz is not new information to Isaiah, as he is fully aware of his disposition and deportment. Ahaz can "weary" Isaiah, but "will ye weary my God also?" Isaiah will not stand for this type of treatment of his God. ]

14 Therefore the Lord himself shall give you a sign; [ When the Lord suggests that he will show a sign what does he mean? The Lord is going to use the unlikely to bring about his purpose so that there should be no doubt. Compare with Judges 7 where the Lord sends most of the army home so that when the defeat takes place they will know that is was because of the Lord and not of their own doing. The odds here were 500 to 1 about the same odds as we have as members in the church today (number of LDS verses number of people in the world. President Russell M Nelson Bishops training Kaysville Stake center Nov 19, 2016).so what is the unlikely here? What good is this as a sign to Ahaz when it will not even be fulfilled until some 700 years later? we consider that Ahaz has at least heard of a Messiah who will come through the Loins of David. If Ahaz knows at least that much, he also may be arrogant enough to believe that God has need of his particular services as a sire to get the Messiah to be born of David's line. He may think that no matter what he does that God cannot get he Messiah here without his assistance. If those concepts are in his thought processes, then it may come as a total shock to him that God doesn't need him--or any man to do that job. Isaiah may be saying that "the Messiah will be born of a Virgin, Ahaz, therefore God has absolutely no need of your services." Whatever the total meaning of this passage, it is at least dual in nature. Jesus will be born of a virgin, of that there is no doubt. He will be a sign to all Israel. Isaiah's wife will also bear a son and he will likewise be a sign to Ahaz that "God is with us" (with Isaiah and his family.) The sign this family gives should be obvious even to Ahaz. Isaiah's name means "Jehovah saves". Shear-jashubs name means the "remnant will return", and Maher-shalal-hash-baz means the "spoiler speedeth--the prey hastens." Isaiah and his sons constitute a First Presidency to Ahaz. Their combined names should be one great title to Ahaz: i.e., Immanuel, or God is with us. Just as Isaiah and his sons and their message is rejected by the Jew Ahaz, so Jesus and his message will be rejected by the descendants of Ahaz in Christ's day. The result in both cases will be destruction. In Isaiah's day it will come from the Assyrians and Babylonians, and in Jesus day it will come from the Romans. ] Behold, a virgin shall conceive, [ the fact the the son is born of a virgin is was meant as a sign to the Jews - to convince them that he was their Messiah. President Marion G. Romney spoke of the importance of spiritual direction in understanding the prophet Isaiah’s declaration: “Here is another example in which men revise the scriptures without the inspiration of the Spirit. Isaiah, in predicting the birth of Christ, said: ‘Behold, a virgin shall conceive, and bear a son, and shall call his name Immanuel.’ (Isaiah 7:14. Italics added.) When Isaiah used the word virgin, he was saying that a woman who had not known a man should bear a son. “The modern translators say: ‘Behold, a young woman shall conceive and bear a son, and shall call his name Immanuel.’ (Holy Bible, Revised Standard Version [1952], Isaiah 7:14. Italics added.) You see, they do not believe that Christ was divine, so it does not make any difference to them whether they say a ‘young woman’ or a ‘virgin.’” (In Conference Report, Tokyo Japan Area Conference 1975, p. 46.) so what then is the sign here? is a type of Jesus' birth, as well as an immediate sign to Ahaz. Isaiah's virgin or wife (who is a prophetess herself) "shall conceive (in the natural way) and bear a son, and shall call his name (or title) Immanuel (which means God with us). This child will eat "butter and honey" which is the diet of a plundered or captive people. Because of this persecution, the child will come to know the difference between good and evil, and will choose good. However, before the child is old enough to know the difference between good and evil, (or eight years of age) both Syria, and Samaria will be broken up as kingdoms. This will be an immediate sign to Ahaz that he should listen to the words of Isaiah and his wife and sons, for as Isaiah says, "God is with us". (8:10) (See appendix, #27, p. 216, Jeffery R. Holland) ] and bear a son, and shall call his name Immanuel. [ God is with us. some versions have it editions have la wnm[ immanu El, God with us. There is a signifigance to the use of "EL" according to strongs dictionary the use of "El" in a name means "god, god-like one, mighty one". Hence it is used in names like Nathanel...to show god like qualities. The "Im" is an contraction of "I am". Notice that "Eloh'im" (God) is the inverse in spelling of "Immanuel" as the "El" is at the front on one and at the end of the other and the "Im" is swapped in either case. Two different individuals very much the same in character and purpose. "The Lord revealed the sign anyway, confirming the prophetic promise that the Messiah would be born of the remnant of Judah and that Judah would not totally perish. …This name, Immanuel, is also a title that describes Jehovah’s mission in mortality. The New Testament provides a correct interpretation of its meaning in Hebrew. Matthew recorded: “Now all this was done, that it might be fulfilled which was spoken of the Lord by the prophet, saying, Behold, a virgin shall be with child, and shall bring forth a son, and they shall call his name Emmanuel, which being interpreted is, God with us” (Matthew 1:22–23)(OTSM).]

15  Butter and honey shall he eat, [ Immanuel’s diet was to be curd and honey…Jesus’s birth into the poorer class of people would make this his diet.—Monte S. Nyman, “Great Are the Words of Isaiah,” p 58 ] that he may know to refuse the evil, and choose the good.

16 For before the child shall know to refuse the evil, and choose the good, the land that thou abhorrest [ In contrast to the promise to Judah, the writer prophesied the fall of the Northern Kingdom, “the land thou abhorrest” (v. 16), which opposed King Ahaz. The two kings who reigned in the north at that time were put to death by the Assyrians.—Monte S. Nyman, “Great Are the Words of Isaiah,” pp. 58–59 ] shall be forsaken of both her kings.

17 ¶ The LORD shall bring upon thee, and upon thy people, and upon thy father’s house, days that have not come, from the day that Ephraim departed from Judah; even the king of Assyria. [ the military superpower to the northeast ] [ History shows that Ahaz didn’t heed the Lord’s warning and instead tried to form an alliance with their common enemy! He asked Assyria to protect him from Syria and Israel!—Bytheway, John. Isaiah For Airheads, Deseret Book Company. Kindle Edition. ]

18 And it shall come to pass in that day, that the LORD shall hiss for the fly that [ meaning the Lord would allow or call for plagues and troubles to come upon them. ] is in the uttermost part of the rivers of Egypt, and for the bee that is in the land of Assyria.

19 And they shall come, and shall rest all of them in the desolate valleys, and in the holes of the rocks, and upon all thorns, and upon all bushes. [ The prophecy states that the land which has been cultivated for agricultural purposes will be left uncultivated following the Assyrian conquest. The fly and the bee are usually interpreted to be the armies of Egypt and Assyria, which would come upon Judah as a swarm.—Monte S. Nyman, “Great Are the Words of Isaiah,” p 59 ]

20 In the same day shall the Lord shave with a razor [ Shaving was a symbol of slavery, and this shaver that is “hired” may refer to the Lord using the Assyrians as a tool to punish covenant Israel, or to Ahaz, who foolishly “hired” or entered into an alliance with the Assyrians who would later betray him.] that is hired, namely, by them beyond the river, [ the Euphrates] by the king of Assyria, the head, and the hair of the feet: and it shall also consume the beard.

21 And it shall come to pass in that day, that a man shall nourish a young cow, and two sheep; [ after the conquering enemy armies have done their work, the land will be relatively empty of inhabitants. ]

22 And it shall come to pass, for the abundance of milk that they shall give he shall eat butter: for butter and honey shall every one eat that is left in the land. [ Why will there suddenly be an abundance of milk and honey? Because there will be fewer people to enjoy it. Also the pastures will have lower number of animals grazing thereon as so the cows should produce more milk, and the bees would have more blossoms from which to gather pollen. ]

23 And it shall come to pass in that day, that every place shall be, where there were a thousand vines at a thousand silverlings, it shall even be for briers and thorns. [ As a result of the desolation where there was grape vines there will be thorns - the price to be paid for their rebellion. ]

24  With arrows and with bows shall men come thither; [ Domestic production of livestock will be overrun with wild animals such that hunters will come to hunt as the pickings will be good. ] because all the land shall become briers and thorns.

25 And on all hills that shall be digged with the mattock, there shall not come thither the fear of briers and thorns: but it shall be for the sending forth of oxen, and for the treading of lesser cattle. [ Small areas will be digged with the mattock (the hoe) for a few vegetables, but the formerly cultivated land will be primarily a grazing land for a few cattle. When Assyria came and conquered northern Israel, she also came upon the regions round about Jerusalem and thus fulfilled this prophecy.—Monte S. Nyman, “Great Are the Words of Isaiah,” p 59 ]