Isaiah 7:14-16; Isaiah: Prophet, Seer, and Poet, Ludlow, pp. 143-145; Great Are The Words of Isaiah, Nyman, pp. 56-59
“Now if Immanuel of verse 14 is the Messiah, the Savior, what is his connection with the ‘child’ of verses 15 and 16? Many Jewish commentators, not to mention some non-Jewish ones, think that the ‘virgin’ or ‘young woman’ of verse 14 may be a woman of the royal family, or any other young woman of Judah, and that her son, a boy whom she called Immanuel, does not refer to the Christ. Personally, I am inclined to accept Immanuel as a reference to the Savior, and especially in the light of [Isaiah 8:8], where Judah is referred to as Immanuel’s land. The allusion to Immanuel suggests that the land of Judah (about which Ahaz was concerned) had a great destiny to fulfill, and hence that it was not about to be destroyed by Syria and Ephraim. Verses 15 and 16 of [Isaiah 7] simply make our Lord’s infancy a symbolical representation of the short-lived nature of the threat to Judah.” (Sidney B. Sperry, Book of Mormon Compendium, p. 199)
“Isaiah, then, declared that the Lord would, nevertheless, give him a sign: Behold, a virgin—a young wife, possibly the wife of the Prophet—would become the mother of a son, whom she would call Immanuel, meaning, ‘God is with us.’ Syria and the land of Ephraim. Both would be overrun by the Assyrians before the child would be old enough to discern between evil and good. This prophecy was literally fulfilled in the days of Ahaz, but it had another fulfillment in the person of our Lord. According to Matthew 1:20-24, Joseph, when thinking of leaving Mary secretly, without causing a public scandal, had a dream, in which an angel appeared to him and explained that he had no cause against Mary. The evangelist adds that, 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.’ A most notable instance of the double application of a prophetic utterance!” (G. Reynolds and J. Sjodahl, Book of Mormon Commentary, 1:342)