PMW 2023-098 by Kenneth L. Gentry, Jr.

The most crucial aspect of the debate over the prophecy in Isaiah 7:14 is the meaning of the Hebrew word alma. It is translated “virgin” in most English versions (ASV, ESV, ISV, NASB, NIV, NKJV), though most of those have a marginal note offering the option “maiden” or “young woman.” A few versions do not have “virgin” as the main translation (NAB, NET, NRSV, RSV).

“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. (Isa. 7:14)”

The word alma is based on a root which means “to be strong,” i.e., one who is approaching full maturity, therefore the time of marriage. The word does mean “young woman, maiden,” and is often used that way in the Old Testament. But in some cases it definitely speaks of an unmarried young woman who is a virgin (Gen. 24:43; Exo. 2:8; and probably Song 6:8). There is no example in the Old Testament of it referring to a married woman. So, it is possible that it means “virgin” here in Isaiah.

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Several lines of evidence strongly support the meaning “virgin” here, showing that it does not simply refer to a young woman having a baby: (1) God commanded Ahaz to seek a remarkable sign (“as deep as Sheol or high as heaven,” v. 11). A young woman having a baby is not remarkable. (2) It was to serve as a “sign” during a time of national fear (vv. 1–2), at which time a young pregnant woman would not be a sign. (3) The word “behold” anticipates something dramatic.

(4) Critical scholars argue that this prophecy probably refers to the wife of Isaiah or of Ahaz, or possibly Hezekiah’s mother. But the child’s name “Immanuel” is a unique name never applied to anyone else in the Old Testament — not even to the child in each of these three suggestions. It is applied to Jesus when he was born, however (Isa. 1:23). It has a significant meaning expressing God’s special presence (“God is with us”). Immanuel is addressed in a remarkable way in the next chapter, suggesting this is not a normal person. There when speaking to Immanuel, the land of Israel is called “your land” (8:8). And just after that, the meaning of this name is used to promise that no plan can be devised against the land (8:10).

(5) Two chapters later in this same series of prophecies, the Messiah is once again presented (9:6). There he is called “Wonderful,” “Mighty God,” and “Eternal Father,” which names well describe the divine Messiah but no normal earthly child of a young maiden. The second prophecy makes progress over the first: in 7:14 the son is to be born, whereas in 9:6 he is presented as actually born. Interestingly, neither 7:14 nor 9:6 (nor Micah 5:3) mention a father when speaking of the Messiah’s coming (cp. that same tendency in Luke 3:23).

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(6) The Septuagint (Isa. 7:14) and the New Testament (Matt. 1:21) both translate this word by the Greek word parthenos, which always means a “virgin.” We cannot explain why the Septuagint translators chose this word if they did not understand the prophecy to speak of a virgin.