The Hebrew ‘almah, singular, and plural, appears but nine times in the Old Testament (Gen. 24:43; Exod. 2:8; 1 Chron. 15:20; Ps. 46, superscription; 68:25; Prov. 30:19; Song. 1:3; 6:8; Isa. 7:14), and never in a context where its precise meaning is certain. Such uncertainty has led to differences of opinion as to whether ‘almah should be translated “virgin” or “young woman.” Elaborate attempts have been made to prove that it means exclusively one or the other, but the evidence thus far advanced in either direction has not convinced all Hebrew scholars. Hebrew lexicographers are agreed that ‘almah is from the root ‘alam, “to be [sexually] mature,” and that the word ‘almah denotes a “young woman,” implying the ability to bear children. Both ‘almah and ‘elem, the masculine form of the word, clearly indicate physical maturity, but there is no absolute evidence as to whether they imply virginity or indicate marital status. It may be noted, however, that in Song of Solomon 6:8, 9, “virgins” or ‘alamoth (plural of ‘almah) are classed with “queens” and “concubines” in contrast with an “undefiled” young woman. According to the Hebrew, the ‘almah of Isaiah 7:14 may already have conceived, and if she were yet a virgin when Isaiah spoke, we would then be confronted with another miraculous birth similar to that of Jesus, which would create a profound theological problem.
The specific Hebrew term for virginity is bethulah, which means strictly “virgin” and nothing else in the 50 instances in which it appears in the Old Testament. In Bible usage, a bethulah was, by definition, a marriageable woman, whether young or old, though probably young, who had remained separate from men. Not once is the word ‘almah employed with reference to virginity as bethulah, and its derivative forms are used. Bethulah has no cognate masculine equivalent, but is often coupled with bachur, meaning “choice young man,” or “excellent young man.” Bachur and bethulah depict the highest Hebrew ideals of young manhood and young womanhood, as ‘elem and ‘almah denote physical maturity. Without a single exception, where the text clearly refers to moral integrity and virginity, bachur and bethulah are used— never ‘elem and ‘almah.
Isaiah speaks of God rejoicing over His people as “a young man [bachur] marries a virgin [bethulah]” (Isa. 62:5). It is most significant that Zion as a type of God’s people, a “chaste virgin,” parthenos (2 Cor. 11:2), is referred to in 2 Kings 19:21; Isaiah 37:22; 62:5; Jeremiah 14:17; 31:4; Lamentations 1:15; etc. as a bethulah—but never as an ‘almah. In fact, Scripture never speaks of God’s people as an ‘almah; He will be satisfied with nothing less than a church adequately described as a bethulah. God is not concerned so much with age as with character. Isaiah uses bethulah altogether five times (Isa. 23:4, 12; 37:22; 47:1; 62:5), and had he intended the “young woman” of Isaiah 7:14 to be understood as a “virgin” in the strict sense of the word; he might logically be expected to use bethulah here as well. In quoting Isaiah 7:14, however, Matthew uses the word parthenos, which strictly means “virgin.”
The context of Isaiah 7:14, together with the foregoing facts relative to the words translated “sign” and “virgin,” makes it certain that the prediction here made had an immediate application within the framework of the historical circumstances outlined in the chapter. Matthew’s reference to the prediction makes it equally certain that this prediction also points forward to the Messiah. Many Old Testament prophecies have a twofold application such as this, first to the more immediate future and then to the more distant future.
The narrative of Isaiah 7 says nothing further as to the identity of the “young woman” to whom Isaiah here refers. However, in Hebrew, she is spoken of as “the young woman,” indicating some particular young woman. Whether she was present upon this occasion or whether Ahaz or even Isaiah knew her identity at the time is, however, not certain (cf. Amos 5:19, where “a loin” reads in Hebrew, “the lion,” that is, the particular lion that chased the fleeing man). Based on the silence of Isaiah 7 concerning the identity of the “young woman” referred to in verse 14, some suggest that the prediction met its fulfillment in a person unknown to us but well known to both Ahaz and Isaiah. On the belief that the “sign” called for must be miraculous and that the word ‘almah means strictly “virgin” and not only “young woman,” some have suggested that the literal fulfillment of the prediction in the days of Isaiah required that the mother of the promised son should be, like Mary, a virgin in the strict sense of the term. To be sure, it would be entirely possible for God to bring this about if He so chose. But such a child would, like Christ, represent a union of the divine and human natures, and thus deprive Christ of His unique status as the divine-human Son of God.
Since Ahaz was a young man 21 years of age at this time (2 Kings 16:1, 2), others have suggested that this particular “young woman” may have been his wife or some other young woman in the royal entourage present on occasion. The best solution seems to be a double fulfillment of this prophecy. In Isaiah’s time, “the virgin” refers to his own wife, “the prophetess” of Isaiah 8:3, who may have accompanied him on his mission to meet King Ahaz. The fact that Isaiah’s prophetic ministry continued for half a century or more after this incident, which occurred early in his ministry (cf. Isa. 1:1; 6:1), makes it certain that he himself was then a young man, and that his wife might properly be referred to at that time as “the young woman.” Parallels between Isaiah 7:14-17 and 8:3-4 indicate that the birth of Isaiah’s son, Maher-shalal-hash-baz, was the local fulfillment of the Immanuel sign.
“Behold, the virgin (calmah) shall conceive and bear a son and shall call his name Immanuel … for before the boy knows how to refuse the evil and choose the good, the land whose two kings you dread will be deserted. … the king of Assyria.” (7:14-17)
“I went to the prophetess and she conceived and bore a son. Then the Lord said to me: Call his name Maher-shalal-hash-baz; for before the boy knows how to cry ‘My father’ or ‘My mother,’ the wealth of Damascus and the spoil of Samaria will be carried away before the king of Assyria.” (8:3-4)
This local fulfillment was a type of the ultimate messianic fulfillment in the divine Son, Immanuel, in Matthew 1:21.