"... By quoting the text, the narrator "forces" the reader to "listen" to the Jesus-story in light of the promised "Emmanuel". We have here a clear form of reader guidance. By giving an explicit text (Isaiah 7:14), the narrator unfolds a dynamic reading that is difficult to control. The "intrusion" of the old text into a new literary context may induce the reader to reflect and meditate on possible interconnections. Some ambiguities of the Hebrew version are absent in the Greek text. A vague messianic understanding can be glimpsed in the way the child is introduced. Unlike the Hebrew text, the Greek highlights the distinctive character of the child in a very specific way: he has the ability to distinguish good from evil before he knows either (LXX Isaiah 7:15-16). As Martin Rosel has pointed out, the Septuagint version implies an understanding of the child as a heavenly gifted figure. Although other textual elements from the Isaiah context may enrich the interpretation of the Matthean narrative, the narrator makes sure that no reader misses the main point: the narrative makes Scripture "complete" ..."