# Virgin or young woman?

The Hebrew noun almah in Isaiah 7:14 has been read as 'young woman' or 'virgin,' and Matthew's Gospel quotes the verse with the Greek word for virgin. The dispute touches the virgin birth, the nature of prophecy, and how the Old Testament is read in Christian worship.

Source: https://manybibles.app/articles/virgin-or-young-woman — ManyBibles. Scripture is quoted from the New Consensus Bible, an AI rendering. The article is AI-generated from ManyBibles' records of how each tradition reads these passages; it describes their positions and does not rule between them.

## The passage (Scripture)

### Isaiah 7:10-16

> [10] And the LORD spoke again to Ahaz, saying, [11] Ask for yourself a sign from the LORD your God; make deep the request, or make it high above. [12] But Ahaz said, I will not ask, and I will not test the LORD. [13] And he said, Hear now, house of David! Is it a small thing for you to weary men, that you will weary my God also? [14] Therefore the Lord Himself will give you a sign: Look, the virgin will conceive and bear a son, and will call his name Immanuel. [15] He will eat curds and honey, when he knows to reject the evil and choose the good. [16] For before the boy knows to reject the evil and choose the good, the land whose two kings you abhor will be forsaken.

Study the chapter: https://manybibles.app/study/isaiah/7

## The question

Does Isaiah's almah mean 'virgin' or 'young woman', and is the verse about Jesus?

## Background (historical background)

Isaiah son of Amoz prophesied in Jerusalem during the eighth century BCE, when Syria and the northern kingdom of Israel threatened Judah under King Ahaz. The sign in Isaiah 7:14 is addressed to the house of David in that political crisis. The underlying Hebrew term almah is used in the Hebrew Bible for a young woman of marriageable age; the Hebrew word betulah is more often used for 'virgin,' though the terms overlap in usage.

The Greek translation of the Hebrew Scriptures, the Septuagint, rendered almah in this verse as parthenos, a Greek word that in many contexts means 'virgin.' The Gospel of Matthew quotes Isaiah 7:14 in this Greek form when narrating the conception of Jesus. That translation choice and Matthew's citation have shaped the passage's reception in both Jewish and Christian traditions.

## How the traditions read it (each tradition's interpretation)

### Jewish interpretation: `almah` means young woman; the sign is immediate for Ahaz

Classical Jewish commentators such as Rashi and Ibn Ezra read almah as 'young woman,' noting that the Hebrew term for virgin is usually betulah. They understand the sign in verse 14 as an immediate reassurance to Ahaz during the Syro-Ephraimite crisis, so the child must be born in that generation. Rashi identifies the young woman with Isaiah's wife; others consider Ahaz's wife. The chapter's later threat of Assyrian invasion is interpreted as divine punishment for Ahaz's refusal to trust God. Jewish educators use this text to model reading prophetic signs within their immediate historical context.

### Historical-critical scholarship: `almah` denotes a young woman of childbearing age; original referent debated

Philological study of ancient Hebrew and cognate languages shows that almah refers to a young woman of marriageable age, without necessarily asserting virginity. Scholars debate the original historical identity of Immanuel—proposals include Hezekiah, a son of Isaiah, or a collective reference to children of that era. The Septuagint's Greek rendering parthenos is understood as a translation choice that later proved decisive for the passage's reception in Matthew and Christian theology. Redaction critics also note a shift from assurance in verses 1–16 to judgment in verses 17–25, suggesting later editorial updating. The chapter serves as a case study in translation history and the use of prophecy.

### Catholic: The Septuagint's `parthenos` authoritatively points to the Virgin Mary and the Incarnation

Catholic tradition relies on the Septuagint translation of verse 14, where almah is rendered parthenos, and sees it as a paramount Old Testament witness to the Incarnation. Early Fathers such as Irenaeus defended this translation against those who applied the prophecy only to Hezekiah, establishing it as prophecy of Mary's virginity and divine conception. The child's eating of curds and honey in verse 15 is read as proof against docetism, showing Christ assumed a true human body with natural development. The passage saturates Catholic liturgy, especially during Advent and Christmas, and its call to faith in verse 9 undergirds the principle crede ut intelligas.

### Eastern Orthodox: The Septuagint `parthenos` is authoritative; the sign must be miraculous

Orthodox reception centers on verse 14 interpreted through the Septuagint, which renders almah as parthenos. Fathers such as Justin Martyr and Irenaeus defended this translation against those who said it meant only 'young woman.' John Chrysostom argues that a natural conception would not constitute a cosmic sign as promised in verse 11; the event must subvert nature, a true virgin birth. The name Immanuel informs the Orthodox dogmatic understanding of the Incarnation and is prophetic foundation for Mary as Theotokos. The prophecy is a primary reading at the Nativity and Annunciation.

### Oriental Orthodox: Immanuel means God truly born of the Virgin, confirming one incarnate nature

Oriental Orthodox theology reads verses 14–15 through the first three Ecumenical Councils and the Christology of Athanasius and Cyril of Alexandria. Cyril uses verse 14 to insist that Immanuel means God Himself was truly born of the Virgin, making her Theotokos, against any division of Christ into two subjects. Athanasius focuses on verse 15, arguing that Immanuel eating butter and honey proves Christ's genuine, consubstantial humanity. The passage shapes the Theotokia hymns during the Coptic Kiahk praises. It is a defense of the hypostatic union.

### Anglican: A comprehensive reading: historical sign and Christological fulfillment

Anglican reception is characterized by comprehensiveness, navigating between historical-critical exegesis and classical Christological orthodoxy. Anglo-Catholic and evangelical wings emphasize the miraculous virgin birth, reading the passage through Matthew's Gospel; Lancelot Andrewes preached Immanuel as the union of divine and human natures. Broad and progressive wings, following scholars like Charles Gore, understand almah in its immediate historical horizon as a young woman in Ahaz's court, providing an immediate political sign. This critical reading does not negate orthodox theology but views Matthew's use as theological. The chapter is embedded in the lectionary for Advent and the Annunciation.

### Lutheran: `Almah` must mean virgin; the sign is exclusively the incarnation of Christ

Luther fiercely defended the traditional translation of almah as 'virgin' against Jewish and rationalist interpreters, insisting the context demands a miraculous sign. Ahaz's refusal in verse 12 is seen as hypocritical unbelief, rejecting God's word while hiding behind false piety. The Formula of Concord draws on the name Immanuel to articulate the communication of attributes and the personal union of the two natures. Lutheran preaching applies the chapter through the law/gospel distinction, finding gospel in the unconditional promise of Immanuel.

### Reformed: `Almah` must be virgin; the prophecy points exclusively to Jesus Christ

Calvin argues vehemently that almah must be translated virgin, insisting the sign must be miraculous to be a true sign from God, thus pointing exclusively to Jesus Christ. Ahaz's refusal is not genuine reverence but hypocrisy masking reliance on Assyrian alliances. The Westminster Confession echoes this christological fulfillment in its doctrine of Christ's virgin birth and two natures. Reformed theology emphasizes God's sovereignty even in using Assyria, and application centers on trusting God's promises rather than human alliances.

### Baptist: The virgin birth is a boundary marker; Matthew's citation is determinative

Conservative Baptists treat Isaiah 7:14 as a critical proof-text for the virgin birth and biblical inerrancy. The translation of almah as 'virgin' has been a boundary marker in controversies over biblical inerrancy, with the Baptist Faith and Message insisting on 'virgin' over 'young woman.' Matthew's usage is viewed as the infallible, determinative lens for interpreting the Old Testament text. The name Immanuel provides comfort and assurance of God's presence. Faith in verse 9 is a foundational summary of personal trust.

### Methodist / Wesleyan: Historical context acknowledged; ultimate fulfillment in the virgin birth

Wesleyan tradition guided by Wesley's Notes and Adam Clarke acknowledges the historical context but views complete fulfillment in the virgin birth of Jesus Christ. Clarke emphasizes that Immanuel's consumption of butter and honey demonstrates genuine human development, affirming Christ's full humanity. The name Immanuel, 'God with us,' holds profound weight in Methodist experiential theology, famously echoing Wesley's dying words. Advent and Christmas hymnody celebrate the incarnation through this text.

### Anabaptist / Mennonite: A call to trust God against empire; Immanuel establishes a nonviolent kingdom

Anabaptist theology reads the chapter as a stark contrast between worldly fear and trust in God's peaceable governance. The command to Ahaz is a radical call to trust in Yahweh's protection rather than political maneuvering; Ahaz's failure is one of faith. The sign of Immanuel is identified with Jesus Christ, whose kingdom is spiritual and nonviolent. The devastation by Assyria is the inevitable result of rulers choosing worldly fear over faith. Believers are called to reject fear-driven politics and military might.

### Pentecostal: The virgin birth is a hallmark of orthodoxy; the sign is supernatural

Classical Trinitarian Pentecostalism reads verse 14 through Matthew 1:23 and Nicene orthodoxy. The Assemblies of God's Statement of Fundamental Truths grounds the deity of Christ in the virgin birth. Scholars like Stanley M. Horton vigorously defend translating almah as 'virgin,' arguing the sign is not merely a contemporary child but a direct prophecy of Jesus. The offer of a sign in the depth or height indicates a profound miraculous intervention. Ahaz is a negative example of relying on human alliances and feigned piety.

### Seventh-day Adventist: Dual fulfillment: immediate sign for Ahaz and ultimate messianic fulfillment

Seventh-day Adventist interpretation, following Ellen G. White and the SDA Bible Commentary, uses a principle of dual fulfillment. The prophecy has an immediate historical application—a child born in Ahaz's day serving as a chronological sign for the defeat of the Syro-Ephraimite coalition—while also finding ultimate messianic fulfillment in Jesus. The desolation by Assyria is the direct consequence of Judah's apostasy. Ahaz's refusal is a hypocritical mask for a hardened heart. The condition in verse 9 is cited as a universal spiritual principle.

### Restorationist / Churches of Christ: The prophecy is exclusively messianic, a literal miraculous prediction of Jesus

The Restoration Movement reads the OT as shadow leading to NT reality, using predictive prophecy for apologetics. Commentators like Homer Hailey and James Burton Coffman argue strictly for translating almah as 'virgin,' polemicizing against historical-critical scholars. Conservative Churches of Christ often resist dual fulfillment, seeing it as compromising the uniquely miraculous, predictive nature. They reconcile the context by noting the sign is given to the plural 'house of David' in verse 13, ensuring the preservation of the line. The chapter is heavily used in evangelistic contexts to demonstrate inspiration.

### Latter-day Saint: Prophetic dualism: immediate sign and supreme messianic prophecy of Jesus

Latter-day Saint tradition, preserving Isaiah 7 in 2 Nephi 17, reads the Immanuel prophecy through prophetic dualism or multiple fulfillments. Leaders like Jeffrey R. Holland teach that the prophecy served an immediate historical purpose, a child born in Ahaz's time whose birth and maturation acted as a divine timer for the destruction of the coalition. Simultaneously and supremely, it is a messianic prophecy pointing to the virgin birth of Jesus Christ. Ahaz's rejection represents a catastrophic failure of faith, trusting the arm of flesh rather than covenant promises. The chapter is cited in Christmas devotionals to celebrate Christ's miraculous birth.

### Jehovah's Witnesses: Immanuel as a title does not mean Jesus is God; it signifies God's backing

Watch Tower theology categorically rejects Trinitarian use of Immanuel. Publications like Insight on the Scriptures assert that the name given to a child in Ahaz's time did not mean that child was Jehovah God; rather, it signified God's presence and backing with Judah. In its greater messianic fulfillment, Jesus bearing the title Immanuel signifies that he is Jehovah's chief representative and King of God's Kingdom, not that he is identical to the Father. Ahaz's lack of faith contrasts with Isaiah's faithful delivery of Jehovah's decrees. Witnesses apply the chapter as a call to trust Jehovah rather than human governments.

## The text and its translation (historical background)

The central textual issue is the Hebrew word almah in verse 14, which is translated in the Septuagint as parthenos. The Hebrew text of Isaiah among the Dead Sea Scrolls does not vary at this point; the difference arises in the Greek translation and its later use. Matthew's Gospel quotes the Septuagint form, and modern translations divide between 'young woman' (following the Hebrew) and 'virgin' (following the Septuagint and Christian tradition). The meaning of almah in other ancient Near Eastern texts is part of the scholarly discussion.

## Common ground (AI explanation)

Christian traditions that read this passage as prophecy generally agree that Matthew's Gospel quotes Isaiah 7:14 in its Greek form when narrating the conception of Jesus. Jewish and historical-critical readers emphasize the original Hebrew word almah and its immediate context in Ahaz's reign. Most traditions agree that the passage is set in the Syro-Ephraimite crisis and that the sign involves a child called Immanuel.

## Why it matters (AI explanation)

How this verse is read shapes doctrines of the virgin birth, the identity of Jesus, and the relationship between the two Testaments. It affects liturgical use at Advent and Christmas, Marian devotion, and apologetic arguments about predictive prophecy. It also figures in Jewish-Christian dialogue, where the meaning of almah and the nature of biblical signs remain central points of discussion.

## Questions people ask

### What is the dispute in Isaiah 7:14?

The Hebrew word almah in verse 14 is translated 'young woman' in the Hebrew and parthenos, usually 'virgin,' in the Greek Septuagint. Matthew's Gospel quotes the Septuagint form when narrating the conception of Jesus, so the verse is central to debates over the virgin birth and how the Old Testament is read.

### What does the Hebrew word almah mean?

In the Hebrew Bible almah refers to a young woman of marriageable age, without necessarily asserting virginity; the Hebrew word betulah is more often used for 'virgin,' though the terms overlap. The Dead Sea Scrolls do not vary from the standard Hebrew text at this point, so the difference arises in the Greek translation and its later use.

### Does Isaiah 7:14 refer to Jesus?

Christian traditions that read it as prophecy generally hold that Matthew quotes the verse in its Greek form when narrating Jesus's conception. Jewish and historical-critical readers stress the original Hebrew word and the immediate setting in King Ahaz's crisis, where the sign assured the house of David against Syria and Israel.

### How do different traditions interpret Isaiah 7:14?

Jewish commentators such as Rashi and Ibn Ezra read almah as 'young woman' and place the sign in Ahaz's own generation. Catholic, Orthodox, Lutheran, Reformed, Baptist and Pentecostal readers defend 'virgin' and a messianic fulfillment, while Anglican, Methodist, Adventist and Latter-day Saint interpreters often allow both an immediate sign and a fulfillment in Jesus.

### Why does the Septuagint matter for Isaiah 7:14?

The Septuagint rendered almah as parthenos, a Greek word that in many contexts means 'virgin.' Early Fathers such as Justin Martyr and Irenaeus defended that translation, and Matthew's Gospel follows it. Modern translations divide between 'young woman,' following the Hebrew, and 'virgin,' following the Septuagint and Christian tradition.