Is she a virgin or a young woman?

I. Introduction and the Core Question

The phrase “Is she a virgin or a young woman?” often arises when studying the prophecy found in Isaiah 7:14. The question centers on whether the Hebrew word often rendered “virgin” (sometimes translated as “young woman”) should be understood in the narrower sense of physical virginity, or merely as a woman of marriageable age. This discussion has lasting significance because it ties directly into the prophetic sign of Immanuel and its New Testament fulfillment in Matthew 1:23.

One of the best-known translations of this critical verse is from the Septuagint (the ancient Greek translation of the Hebrew Scriptures), which renders the word in question as “parthenos,” unequivocally meaning “virgin.” Meanwhile, the Hebrew term “ʿalmah” can mean a young woman of marriageable age, but it most commonly refers to one who has not had sexual relations. The interpretation that Isaiah prophesied a virgin conception not only underlines the miraculous nature of the sign but ties the verse compellingly to the birth narrative of Jesus Christ.

Below is a comprehensive exploration of the topic, bridging linguistic, contextual, and manuscript evidence.

II. Isaiah 7 in Context

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.”

This verse is part of a conversation between the prophet Isaiah and King Ahaz of Judah during a time of national crisis (circa 8th century BC). Assyrian aggression threatened the region, and the prophecy was meant to assure Ahaz that God would preserve the Davidic lineage. While the immediate fulfillment pointed to the deliverance of Judah from its enemies, the text’s deeper dimensions also point forward to a future, more complete fulfillment in the person of Jesus.

III. Hebrew Text and Lexical Analysis

1. The Hebrew Word “ʿalmah”:

In the original Hebrew, “ʿalmah” typically refers to a young, unmarried woman of marriageable age, implying virginity in the sociocultural context of ancient Israel (cf. Genesis 24:43, Exodus 2:8, Proverbs 30:19). While some argue it can mean “young woman” without the connotation of virginity, the vast majority of contexts for “ʿalmah” suggest a woman who has not yet engaged in marital relations.

2. The Word “bethulah”:

Another Hebrew term for “virgin” is “bethulah.” However, “bethulah” can also be used in contexts referring to a widow or a woman awaiting marriage (cf. Joel 1:8, which portrays a widow as a “bethulah”). Hence, “ʿalmah” can sometimes be seen as a more pointed term, especially in a prophetic context, to indicate a young maiden who is a virgin.

3. Contextual Clues for a Sign:

A divine sign, especially one prophesied by Isaiah, would be expected to have a miraculous dimension. The concept that a “young woman” simply becomes pregnant is less extraordinary. However, a virgin bearing a son is undeniably supernatural, bolstering the case that “ʿalmah” here indicates literal virginity.

IV. Ancient Translations and Interpretations

1. The Septuagint (Greek Translation):

Roughly two centuries before Christ, Jewish scholars in Alexandria translated the Hebrew Scriptures into Greek. In Isaiah 7:14, they rendered “ʿalmah” as “parthenos,” a Greek term specifically meaning “virgin.” This translation was held in high regard among Hellenistic Jews.

2. Targum Jonathan and Later Jewish Writings:

While some later Jewish commentators suggested alternative readings (sometimes to distance the text from its Christian fulfillment), early Jewish tradition preserved in Targum Jonathan also noted something extraordinary about this child-bearing sign, even if the Targum used explanatory expansions.

3. Patristic Citations:

Early church fathers cited the Septuagint reading to affirm that Isaiah’s prophecy directly foreshadowed the virgin birth of Jesus. Passages from second-century writers, such as Justin Martyr and Irenaeus, echo this reading and champion the idea that the Greek “parthenos” was faithful to the original prophetic intent.

V. The Great Isaiah Scroll from Qumran

The Dead Sea Scrolls, discovered in the mid-20th century, contain the Great Isaiah Scroll (1QIsaa), which dates to around the second century BC. Textual critics confirm that this copy of Isaiah retains remarkable consistency with the later Masoretic Text used for many modern Old Testament translations. This consistency underscores that the Hebrew term in Isaiah 7:14 has stayed intact across centuries. The alignment between this ancient scroll and the Masoretic tradition provides strong manuscript support for the reliability of the prophetic text.

VI. New Testament Usage and Fulfillment

Matthew 1:22–23 cites Isaiah 7:14 directly: “All this 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’ (which means, ‘God with us’).”

The Gospel writer, operating under divine inspiration, draws a direct line between Isaiah’s prophecy and the birth of Jesus to Mary, who is explicitly described as a virgin (cf. Luke 1:34–35). This wasn’t an incidental correlation; Matthew deliberately underscores that Mary’s virgin status fulfills Isaiah 7:14 in its most extraordinary sense.

VII. Scholarly and Apologetic Considerations

1. Textual Reliability:

Modern textual criticism, including contributions from scholars like Dr. James White and Dr. Dan Wallace, establishes that we possess a well-preserved text. The manuscript evidence for the Old Testament, supported by the Dead Sea Scrolls, and the extensive Greek New Testament manuscript tradition confirm that interpreters today can translate Isaiah with high confidence.

2. Miraculous Dimension:

From an apologetic standpoint, the prophecy’s weight rests partly on the miraculous sign—something distinctive enough to demonstrate divine intervention. A standard birth would not serve as an unequivocal sign in the same dramatic way. This perspective is likewise supported by early Christian writers like Justin Martyr and by modern evangelicals, who see the virgin conception of Jesus as crucial for identifying Him as the prophesied Messiah.

3. Cultural and Linguistic Context:

In ancient Israel, a “young unmarried woman” was presumably a virgin, which was the cultural norm. Therefore, many scholars note that the simplest reading of “ʿalmah” in a setting such as Isaiah 7:14 naturally includes virginity.

4. Archaeological and Historical Reliability of Isaiah:

The Book of Isaiah is repeatedly confirmed by archaeological findings corresponding to events described therein—the threats from Assyria, the forging of alliances, and the fall of kingdoms. Such reliability surrounding overall historical narratives in Isaiah lends confidence to the supernatural prophecies within the same text.

VIII. Comprehensive Answer to “Is She a Virgin or a Young Woman?”

Given the immediate Hebrew context, the Septuagint’s Greek rendering, and the New Testament’s citation, the strongest conclusion is that “ʿalmah” in Isaiah 7:14 refers not just to a generic young woman but specifically to a virgin. This interpretation is consistent with:

• The contextual expectation of a miraculous sign.

• Ancient Jewish translators’ choice of “parthenos.”

• The Great Isaiah Scroll’s continuity with the Masoretic Text.

• The New Testament’s inspired interpretation in Matthew 1:23.

While some translations or commentaries opt for “young woman,” they tend to flatten the verse’s supernatural dimension. The better-supported reading—from both linguistic and theological standpoints—is “virgin.”

IX. Closing Thoughts

Isaiah 7:14’s prophecy holds deep significance in biblical theology, connecting the Old Testament promise with its New Testament fulfillment in Christ. The virgin birth underscores the divine nature of Jesus and the extraordinary manner in which God intervened in human history.

Thus, answering “Is she a virgin or a young woman?” can be summarized as follows: within the culture, language, and ultimate foreshadowing of the Messiah, Isaiah intended the prophecy of a virgin conception. This understanding moves beyond mere semantics and into the heart of the biblical narrative, culminating in the birth of Jesus, who is “God with us” (Matthew 1:23).