THE NORTHERN KENTUCKY SEARCHER
"Search the scriptures: for in them ye think ye have eternal life: and they are they which testify of me. " (John 5:39)

VOLUME 3, NUMBER 19, JUNE 8, 2003

“BEHOLD, A VIRGIN SHALL CONCEIVE”

             The title of the article for today is the most recognizable phrase from one of the most well-known messianic prophecies of the Old Testament.  It is from Isaiah 7:14, and refers to the virgin birth of the Lord and Savior, Jesus.  While Isaiah 7:14 is one of the best known prophecies, it has also proven to be controversial as well.  A caller on Bible Talk last week served to remind me of the controversy and I thought it would be helpful to give a little information about it.

            The prophecy itself was given during the time of Ahaz, king of Judah.  At that time Israel and Syria had joined forces to overthrow the Southern Kingdom over which Ahaz ruled.  King Ahaz was frightened and in despair.  To Ahaz Jehovah sent Isaiah and his son, Shearjashub, to assure the king that his enemies would not prevail.  To corroborate the prophecy, Isaiah told Ahaz to ask the Lord for a sign, a miracle, either “in the depth, or in the height above” (Isa. 7:11).  Ahaz refused so Isaiah uttered the prophecy to “the house of David” (Isa. 7:13).  A virgin would conceive and bear a son.

            The controversy has revolved around the Hebrew word translated as “virgin” in verse 14.  Allow me to say that the controversy would not exist if all were simply content to accept the divinely inspired explanation of it found in Matthew 1:22 – 23.  That passage says, “Now all this was done, that it might be fulfilled which was spoken of the Lord by the prophet, saying, Behold, a virgin shall be with child, and shall bring forth a son, and they shall call his name Immanuel, which being interpreted is, God with us.”

             If there were no other evidence to be found concerning the Messianic nature of Isaiah 7:14, this passage from the pen of Matthew would stand alone as sufficient proof.  After relating the miraculous circumstances surrounding the conception of Jesus, Matthew states, “Now all this was done, that it might be fulfilled which was spoken of the Lord by the prophet…”

            The Hebrew word that is translated as “virgin” in Isaiah 7:14 is the word “almah”.  According to the New Wilson’s Old Testament Word Studies,  almah refers to “a young woman of marriageable age, yet under the care of her parents; as it were, hidden from the public.”    There is another Hebrew word that it translated as “virgin”, and that word is bethulah – and many contend that that is the word that Isaiah would have used if he truly meant a virgin.  However, he used almah under the inspiration of the Holy Spirit.

            The word “almah” appears six additional times in the scriptures, and each time it refers to an unmarried, chaste maiden.  In Genesis 24:43, Rebekah is called a “maiden” (almah), whereas in Genesis 24:16, she is called a “virgin” (bethulah), whom no man had known.  In Exodus 2:8, Miriam, as she watched over her brother, is called “the maiden” (almah). She must have been quite young at the time, although her age is nowhere mentioned.  In Psalm 68:25, we are told of “damsels” who played timbrels in the sanctuary; they would have most certainly been chaste of character.  The word occurs twice in the Song of Solomon; it refers to a chorus of young women (1:3) and to a group distinguished from Solomon’s “queens” and “concubines” (6:8).  In Proverbs 30:19, it refers to a maiden in contrast to an adulterious woman (v. 20).  It appears clear that in each usage in scripture the word indicates a young woman who was neither married nor had yet know man in that sense.  There is additional evidence that the idea being expressed by Isaiah is that of a special, unmarried chaste maiden because the definite article “the” appears in both the Hebrew and Septuagint texts (the Septuagint was a Greek translation of the Hebrew text).  It is “the” virgin.  Even though many have tried to prove otherwise, the word “almah” appears to never be used of a married woman or of an immoral woman. 

             Concerning Isaiah 7:14, E.W. Hengstenberg, in his wonderful work, Christology of the Old Testament, p. 152, wrote, “Ahaz had refused the proffered sign, and the Prophet was compelled to relinquish the hope of raising him to confidence in Jehovah.  But he must have been desirous that the deliverance should not be regarded, when it came, as the work of chance, but ascribed to the mercy of the Supreme Ruler of the theocracy; and that the confidence of the pious in Him should be confirmed.  He therefore gives a sign, even against the will of Ahaz, whereby the confidence of every true member of the theocracy, in the prediction already given concerning the deliverance from the confederated kings, must be strengthened.  I behold, he declares, the wonderful even of futurity, the birth of a Divine Redeemer of a virgin.”

            When critics attack the scriptures and call into question the obvious meaning of certain passages, it is comforting to know that additional study always supports the truth.  When the bible says that an event is in fulfillment of a specific prophecy, we can be absolutely confident that it is so.  No amount of disbelief or argumentation can change the revealed truth of God’s Word. 

                                                            Greg Litmer

PASSING THROUGH

I expect to pass through this world but once.

Any good, therefore, that I can do, or any kindness that I can show to any fellowman, let me do it now; let me not defer or neglect it, for I shall not pass this way again.

Author Unknown