Thanks for this, Marc.
Isaiah describes the boy born in the court of Ahaz as being “God with us”. Indeed, unlike Jesus, this boy is actually given the name Immanuel. But he was not God incarnate. His birth would be a sign. So too Jesus’ birth.
There’s no point getting into an argument about the use of proskyneō again. The magi didn’t think they were looking for God born in Judea, they were looking for a special king to whom they would do obeisance, as was the custom (cf. 2 Sam. 24:20 LXX). Herod didn’t conclude that this child must be God incarnate when he heard that they wanted to worship him. He was told only that a rival king had been born, and only on that understanding did he offer to go himself to “worship” him (Matt. 2:8). In Matthew 4:10 Jesus identifies himself with obedient Israel when he tells Satan that he is under obligation to worship God alone. In effect, Jesus says to Satan, “I worship the God of Israel, not Satan.”
Your “interesting” observation about phrases later used with reference to Jesus falls flat on its face (pun intended). These expressions are commonly used in biblical Greek with reference to people.
“He will be great before (enōpion) the Lord…” cf. ‘And he said to them, “You are those who justify yourselves before (enōpion) men”’ (Lk. 16:15). And notice that even in the verse you cite “in the sight of” is used with reference both to the Lord Jesus and to “men” (2 Cor. 8:21).
“My soul magnifies the Lord…” cf. “And I will make you into a great nation, and I will bless you and make your name great (megalynō, and you shall be one blessed” (Gen. 12:2 LXX).
“The glory of the Lord…” cf. Simeon’s statement about a salvation prepared that will bring “glory to your people Israel” (Lk. 2:31-32); and obviously the risen Lord Jesus was glorified.