Is the Hebrew word in Isaiah 7:14 more accurately translated as “young woman” rather than “virgin,” and how does this affect the prophecy?

Historical and Linguistic Examination of “Almah” in Isaiah 7:14

Isaiah 7:14 states, “Therefore the Lord Himself will give you a sign: Behold, the virgin will conceive and give birth to a son, and will call Him Immanuel.” The central question revolves around the Hebrew word “almah” and whether it should be rendered as “young woman” or “virgin.” Below is a comprehensive exploration of its usage, context, and bearing on the prophecy.

1. The Hebrew Term “Almah” in Scriptural Context

The Hebrew word “עַלְמָה” (almah) can refer to a young woman of marriageable age, often implying virginity within its cultural and textual settings. While some argue for a looser translation as merely “young woman,” scriptural examples point to contexts of purity.

• Genesis 24:43 refers to Rebekah as an “almah,” demonstrated in the broader narrative to be a virgin (Genesis 24:16).

• Exodus 2:8 describes Miriam as an “almah,” with no indication she was married or had children.

In these cases, “almah” fits a meaning closely aligned with a young, unmarried maiden. Translating it simply as “young woman” without the connotation of virginity overlooks how the term is used where chastity is tacitly assumed.

2. The Septuagint (Greek) Rendering

By the 3rd or 2nd century BC, Jewish scholars producing the Greek Septuagint rendered “almah” in Isaiah 7:14 as “παρθένος” (parthenos), which unambiguously means “virgin.” Several Greek writings of that era use “parthenos” to describe someone who has never had sexual relations. This indicates that, centuries before the New Testament era, the Jewish translators understood Isaiah’s prophecy to involve a supernatural sign of virgin conception.

3. Prophetic Significance: Why “Virgin” Matters

Isaiah announced a divine sign to King Ahaz in a moment of crisis (Isaiah 7:10–16). A typical birth by a mere “young woman” would not constitute a miraculous sign. The explicit mention of “the virgin will conceive” underscores something extraordinary—chiefly, that God Himself would act, fulfilling His covenant promises in a way beyond natural explanation.

4. Consistency with New Testament Fulfillment

Matthew 1:22–23 applies Isaiah 7:14 directly to Jesus’ birth, quoting the Greek term “parthenos”:

“This all took place to fulfill what the Lord had said through the prophet: ‘Behold, the virgin will be with child and will give birth to a son, and they will call Him Immanuel.’”

The author of Matthew, reflecting the Septuagint usage, views the prophecy as pointing explicitly to a virgin birth. Elsewhere, Luke 1:34–35 highlights Mary’s own question about conceiving apart from natural means, reinforcing the notion of a miraculous virgin conception.

5. Lexical Support from Ancient Manuscripts and Sources

• The Great Isaiah Scroll among the Dead Sea Scrolls (1QIsaa) attests to the text of Isaiah with no variation that alters the meaning of “almah.”

• Targum Jonathan (an ancient Aramaic paraphrase) also renders the passage with an understanding that a miraculous birth is in view.

• Early Christian writers, such as Justin Martyr in his “Dialogue with Trypho,” cite the Septuagint reading “parthenos” to affirm the virgin conception, demonstrating a longstanding interpretation well into the 2nd century AD.

6. Objections Addressed

A prevailing objection states that “almah” need not imply virginity. While it is true “almah” can denote “a woman of marriageable age,” the contexts in which “almah” appears generally lean toward a maiden presumed chaste, especially in ancient Israel’s cultural setting. Moreover, this prophecy’s function is to highlight a miraculous sign from God, preserving the motif of virgin birth as central to Isaiah’s message.

7. The Impact on the Prophecy

Translating “almah” as merely “young woman” diminishes the miraculous element central to Isaiah 7:14. The force of the prophecy points to something beyond naturally conceivable events. The consistent testimony of the Septuagint, early Jewish interpretation, and the Gospel accounts is that the prophet envisions the birth of a child by divine intervention.

When viewed in light of the broader scriptural witness regarding messianic prophecy, the rendering as “virgin” underscores the unity of Scripture’s message: salvation through the uniquely born Messiah who is fully God and fully man.

8. Conclusion

Isaiah 7:14 proclaims a sign of extraordinary nature—a virgin conceiving and bearing a son named Immanuel, meaning “God with us.” The Hebrew “almah,” supported by the ancient Greek Septuagint and other historical sources, is properly understood here as “virgin.” This translation preserves the supernatural dimension of Isaiah’s prophecy and aligns with the Gospel accounts of Jesus’ birth, confirming that the biblical text points to a divine Messiah whose arrival fulfills ancient promises.