Behold, a virgin shall conceive and his name shall be called Emmanuel, God With Us.
Now it is a virgin who "shall conceive and bear a son".
In exasperation Isaiah told the King that Yahweh would give him a sign anyway: "Behold, a young woman shall conceive and bear a son, and shall call his name Immanuel".
Behold, a virgin shall conceive (alto) :9.
The Greek writer of Matthew quotes Isaiah as saying: "a parthenos shall conceive and bear a child".
Therefore the Lord himself shall give you a sign; Behold, a virgin shall conceive, and bear a son, and shall call his name Immanuel.
Malachi 3 3 serves as the immediate backdrop in Messiah to the birth of Jesus, as beautifully expressed in the solo, "Behold a virgin shall conceive, and bear a son, and shall call his name Emmanuel, God with us" (a conflation of Isaiah 7 14 and Matthew 1 22-23).
Read as foretold "...out of Egypt I called my son... ...... by (Hosea 11 1 & 2)..out of Egypt I called my son... ...... by (Hosea 11 1 & 2) "...the Lord himself will give you a sign: a virgin shall conceive, and she shall bring forth a son, and they shall call his name 'Emmanuel,' which is, being interpreted He is God with us".
However, as we shall see, transcendental arguments conceived of in this ambitious form have struggled to live up to this promise, though they still have their devotees.
In this section we shall review some semantic and metasemantic theories in analytic philosophy that bear on how lexical meaning should be conceived and described.
