(12) Outraged Christian Calls Rabbi Tovia Singer the Antichrist! - YouTube
Rabbi Singer challenges Christians to "take a moment and look it up for yourselves" regarding the claim that Mary was indeed a virgin. In Christian parlance, this equates to testing the spirits or emulating the Bereans. (1 John 4:1; Acts 17:11).Singer's assertion: Matthew deliberately altered the Hebrew bible in order to make it appear Christological. He changed Isaiah 7:14 which refers to the virgin.
Therefore the Lord Himself will give you a sign: Behold, the virgin will be with child and will give birth to a son, and will call Him Immanuel. (Isaiah 7:14).
הָעַלְמָ֗ה can be translated a young woman, a virgin. {1}
Unfortunately, I do not know Hebrew, but I have looked up הָעַלְמָ֗ה in several lexicons and commentaries.
Brown-Driver-Briggs: עַלְמָה noun feminine young woman (ripe sexually; maid or newly married); — ׳ע Genesis 24:43 (J), Exodus 2:8 (E), Proverbs 30:19; Isaiah 7:14; plural עֲלָמוֺת Psalm 68:26; Songs 1:3; Songs 6:8; עַלעֲֿלָמוֺת to (the voice of) young women, either literally, or of soprano or falsetto of boys: 1 Chronicles 15:20; Psalm 9:1 (read עַלעֲֿלָמוֺת לַבֵּן [for עַלמֿוּת לַבֵּן], 'voce virginea a pueris decantandum,' Thes), Psalm 46:1; Psalm 48:15 (read עַלעֲֿלָמוֺת [for עַלמֿוּת]; translated probably to Psalm 49:1). {1}
The word עלמה ‛almâh is derived from the verb עלם ‛âlam, "to conceal, to hide, to cover." {2} This word properly interpreted means a girl, a maiden, a virgin an unmarried young woman of marriageable age. It occurs only seven times in the Old Testament (Isaiah 7:16; Exodus 2:8; Psalm 68:25; Song of Solomon 1:3, 6:8; Proverbs 30:19. It is applied to Rebecca in Genesis 24:43, to Miriam in Exodus 2:8 and to the maidens in Psalm 68:25. Interestingly Rebecca is referred to as a virgin (bethulah) in Genesis 24:16 and also as a young woman/maiden (almah) in Genesis 24:43. It therefore appears that bethulah and almah are interchangeable terms.
Now the birth of Jesus Christ took place in this way. When his mother Mary had been betrothed to Joseph, before they came together she was found to be with child from the Holy Spirit. And her husband Joseph, being a just man and unwilling to put her to shame, resolved to divorce her quietly. But as he considered these things, behold, an angel of the Lord appeared to him in a dream, saying, “Joseph, son of David, do not fear to take Mary as your wife, for that which is conceived in her is from 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, the virgin shall conceive and bear a son, and they shall call his name Immanuel” (which means, God with us). (Matthew 1:18-23).
Nineteenth-century German theologians Carl Friedrich Keil and Franz Delitzsch are held in very high esteem as Old Testament scholars and Hebrew experts. The following is an excerpt from their commentary on Genesis 3.
"Observe, too, that although in the first clause the seed of the serpent is opposed to the seed of the woman, in the second it is not over the seed of the serpent but over the serpent itself that the victory is said to be gained. It, i.e., the seed of the woman will crush thy head, and thou (not thy seed) wilt crush its heel. Thus the seed of the serpent is hidden behind the unity of the serpent, or rather of the foe who, through the serpent, has done such injury to man. This foe is Satan, who incessantly opposes the seed of the woman and bruises its heel, but is eventually to be trodden under its feet. It does not follow from this, however, apart from other considerations, that by the seed of the woman we are to understand one solitary person, one individual only. As the woman is the mother of all living (Genesis 3:20), her seed, to which the victory over the serpent and its seed is promised, must be the human race. But if a direct and exclusive reference to Christ appears to be exegetically untenable, the allusion in the word to Christ is by no means precluded in consequence. In itself the idea of זרע, the seed, is an indefinite one, since the posterity of a man may consist of a whole tribe or of one son only (Genesis 4:25; Genesis 21:12-13), and on the other hand, an entire tribe may be reduced to one single descendant and become extinct in him. The question, therefore, who is to be understood by the "seed" which is to crush the serpent's head, can only be answered from the history of the human race. But a point of much greater importance comes into consideration here. Against the natural serpent the conflict may be carried on by the whole human race, by all who are born of a woman, but not against Satan. As he is a fore who can only be met with spiritual weapons, none can encounter him successfully but such as possess and make use of spiritual arms. Hence the idea of the "seed" is modified by the nature of the foe. If we look at the natural development of the human race, Eve bore three sons, but only one of them, viz., Seth, was really the seed by whom the human family was preserved through the flood and perpetuated in Noah: so, again, of the three sons of Noah, Shem, the blessed of Jehovah, from whom Abraham descended, was the only one in whose seed all nations were to be blessed, and that not through Ishmael, but through Isaac alone. Through these constantly repeated acts of divine selection, which were not arbitrary exclusions, but were rendered necessary by differences in the spiritual condition of the individuals concerned, the "seed," to which the victory over Satan was promised, was spiritually or ethically determined, and ceased to be co-extensive with physical descent. This spiritual seed culminated in Christ, in whom the Adamitic family terminated, henceforward to be renewed by Christ as the second Adam, and restored by Him to its original exaltation and likeness to God. In this sense Christ is the seed of the woman, who tramples Satan under His feet, not as an individual, but as the head both of the posterity of the woman which kept the promise and maintained the conflict with the old serpent before His advent, and also of all those who are gathered out of all nations, are united to Him by faith, and formed into one body of which He is the head (Romans 16:20). On the other hand, all who have not regarded and preserved the promise, have fallen into the power of the old serpent, and are to be regarded as the seed of the serpent, whose head will be trodden under foot (Matthew 23:33; John 8:44; 1 John 3:8). If then the promise culminates in Christ, the fact that the victory over the serpent is promised to the posterity of the woman, not of the man, acquires this deeper significance, that as it was through the woman that the craft of the devil brought sin and death into the world, so it is also through the woman that the grace of God will give to the fallen human race the conqueror of sin, of death, and of the devil. And even if the words had reference first of all to the fact that the woman had been led astray by the serpent, yet in the fact that the destroyer of the serpent was born of a woman (without a human father) they were fulfilled in a way which showed that the promise must have proceeded from that Being, who secured its fulfilment not only in its essential force, but even in its apparently casual form." {4}
"Observe, too, that although in the first clause the seed of the serpent is opposed to the seed of the woman, in the second it is not over the seed of the serpent but over the serpent itself that the victory is said to be gained. It, i.e., the seed of the woman will crush thy head, and thou (not thy seed) wilt crush its heel. Thus the seed of the serpent is hidden behind the unity of the serpent, or rather of the foe who, through the serpent, has done such injury to man. This foe is Satan, who incessantly opposes the seed of the woman and bruises its heel, but is eventually to be trodden under its feet. It does not follow from this, however, apart from other considerations, that by the seed of the woman we are to understand one solitary person, one individual only. As the woman is the mother of all living (Genesis 3:20), her seed, to which the victory over the serpent and its seed is promised, must be the human race. But if a direct and exclusive reference to Christ appears to be exegetically untenable, the allusion in the word to Christ is by no means precluded in consequence. In itself the idea of זרע, the seed, is an indefinite one, since the posterity of a man may consist of a whole tribe or of one son only (Genesis 4:25; Genesis 21:12-13), and on the other hand, an entire tribe may be reduced to one single descendant and become extinct in him. The question, therefore, who is to be understood by the "seed" which is to crush the serpent's head, can only be answered from the history of the human race. But a point of much greater importance comes into consideration here. Against the natural serpent the conflict may be carried on by the whole human race, by all who are born of a woman, but not against Satan. As he is a fore who can only be met with spiritual weapons, none can encounter him successfully but such as possess and make use of spiritual arms. Hence the idea of the "seed" is modified by the nature of the foe. If we look at the natural development of the human race, Eve bore three sons, but only one of them, viz., Seth, was really the seed by whom the human family was preserved through the flood and perpetuated in Noah: so, again, of the three sons of Noah, Shem, the blessed of Jehovah, from whom Abraham descended, was the only one in whose seed all nations were to be blessed, and that not through Ishmael, but through Isaac alone. Through these constantly repeated acts of divine selection, which were not arbitrary exclusions, but were rendered necessary by differences in the spiritual condition of the individuals concerned, the "seed," to which the victory over Satan was promised, was spiritually or ethically determined, and ceased to be co-extensive with physical descent. This spiritual seed culminated in Christ, in whom the Adamitic family terminated, henceforward to be renewed by Christ as the second Adam, and restored by Him to its original exaltation and likeness to God. In this sense Christ is the seed of the woman, who tramples Satan under His feet, not as an individual, but as the head both of the posterity of the woman which kept the promise and maintained the conflict with the old serpent before His advent, and also of all those who are gathered out of all nations, are united to Him by faith, and formed into one body of which He is the head (Romans 16:20). On the other hand, all who have not regarded and preserved the promise, have fallen into the power of the old serpent, and are to be regarded as the seed of the serpent, whose head will be trodden under foot (Matthew 23:33; John 8:44; 1 John 3:8). If then the promise culminates in Christ, the fact that the victory over the serpent is promised to the posterity of the woman, not of the man, acquires this deeper significance, that as it was through the woman that the craft of the devil brought sin and death into the world, so it is also through the woman that the grace of God will give to the fallen human race the conqueror of sin, of death, and of the devil. And even if the words had reference first of all to the fact that the woman had been led astray by the serpent, yet in the fact that the destroyer of the serpent was born of a woman (without a human father) they were fulfilled in a way which showed that the promise must have proceeded from that Being, who secured its fulfilment not only in its essential force, but even in its apparently casual form." {4}
To sum up the context of Isaiah 7:1-9:7: Isaiah predicts the failure of the Syrio-Israelitish invasion of Judah and the fatal results of Judah's alliance (through Ahaz) with Assyria. The text moves forward to the distant future prophecy concerning the certainty of final preservation and the coming of the Messiah.
Clarke: "But how could that be a sign to Ahaz which was to take place so many hundreds of years after? I answer, the meaning of the prophet is plain: not only Rezin and Pekah should be unsuccessful against Jerusalem at that time, which was the fact; but Jerusalem, Judea, and the house of David should be both preserved, notwithstanding their depressed state, and the multitude of their adversaries, till the time should come when a Virgin should bear a son. This is a most remarkable circumstance the house of David could never fail, till a virgin should conceive and bear a son - nor did it: but when that incredible and miraculous fact did take place, the kingdom and house of David became extinct! This is an irrefragable confutation of every argument a Jew can offer in vindication of his opposition to the Gospel of Christ. Either the prophecy in Isaiah has been fulfilled, or the kingdom and house of David are yet standing. But the kingdom of David, we know, is destroyed: and where is the man, Jew or Gentile, that can show us a single descendant of David on the face of the earth? The prophecy could not fail: the kingdom and house of David have failed; the virgin, therefore, must have brought forth her son, and this son is Jesus, the Christ. Thus Moses, Isaiah, and Matthew concur; and facts the most unequivocal have confirmed the whole! Behold the wisdom and providence of God!" {5}
Jesus necessarily had to be born of a virgin so that He would not inherit the sinful nature of fallen humanity. It was Adam, not Eve, who passed sin on to their descendants. (Romans 5:12). Jesus' miraculous conception by the power of the Spirit is an essential doctrine of the church. The New Testament can meet any challenge to its claim of authenticity and scriptural authority. (1 John 4:6).
I would advise everyone, not only Christians, to be very wary indeed of Tovia Singer's doctrine. The caller did not identify Singer as "the Antichrist" with the article, he said "antichrist" in general terms. (1 John 2:18, 4:2-3). A person who calls the apostles "liars" and who refers to the gospels as "garbage in garbage out" should expect a strong response from Jesus' followers.
2. Isaiah 7:14 Commentaries: "Therefore the Lord Himself will give you a sign: Behold, a virgin will be with child and bear a son, and she will call His name Immanuel. (biblehub.com)
3. Strong's Hebrew: 2233. זָ֫רַע (zera) -- a sowing, seed, offspring (biblehub.com)
4. Genesis 3 Keil and Delitzsch OT Commentary (biblehub.com)
5. Isaiah 7 Clarke's Commentary (biblehub.com)
