Virtually Hidden – the Significant, Rarest of Hebrew Words
Appearing only three times in the Hebrew text of the Tanakh, the Old Testament, is a virtually hidden compound Hebrew word and yet it may be the most significant – ha-almah, “the virgin.” Only two Jewish or English Bibles literally translate all three instances of ha-almah, the Orthodox Jewish Bible and Young’s Literal Translation.
Comprised of ha and `almah, written as Hmleh, hmle and hā-‘al-māh, the Hebrew word is translated into English as two words. Easiest to translate is “ha” or “Hey” which means “the,” a definite article used to make a clear and specific reference. Hebrew has a special difference; it is much more dramatic.
Ancient Hebrew script for the consonant “h” is one single pictograph letter. Hebrew language expert Jeff A. Benner describes the original pictograph character in this way:
“The Hey has a “h” sound and is a picture of a man with his arms raised up, shouting and pointing at a great site as if to say “behold, look at that”. This letter means “the” in the sense of pointing to something of importance.”
Translation of `almah is one of the most controversial in the Jewish-Christian discourse. One side claims that `almah means “young woman,” “maid” or “damsel” which does not necessarily mean “virgin.” The other side asserts `almah specifically means “virgin” as seen in some Bible versions translations.
Strong’s Concordance of Hebrew defines `almah is “a lass (as in veiled or private): – damsel, maid, virgin.” In those days a “maid” or “damsel” was a young woman or girl who was typically presumed to be a virgin by implication of her age and single marital status whereas a “virgin” is explicitly self-explanatory.
Commonly, `almah is translated in both Jewish and many Christian Bibles as “young woman” yet those two words are not part of the formal Strong’s definition exacerbating the issue. How the word is or is not intended to be understood by its authors is key and requires textual analysis.
Some critics contend that since the Hebrew word for “virgin” is bethulah and it was not used in Isaiah 7:14, the prophecy cannot refer to a virgin. Indeed, bethulah (bə-ṯū-lāh, bthuwlah , b@thuwlah or hlwtb) means “virgin” appearing 50 times in Biblical Hebrew texts. It is used in the contexts of metaphors in judgements of peoples or nations; lamentations or blessings; legalistic references; or to describe the virginity of an actual female subject when used in combination with na ‘arah, a girl.
Focusing only on references where bethulah involves an actual female subject, three usage rules emerge. The word is always used as an adjective noun or in an adjective clause to clarify the noun na `arah (girl) or another female noun within the context of na `arah. Examples: “the girl [na `arah] was a very beautiful virgin [bethulah];” “Tamar [proper noun], for she was a virgin [bethulah];” or “my virgin [bethulah] daughter [noun].”
More significantly, bethulah is never used as a standalone noun for a specific female subject. Nor is bethulah ever used as the subject who initiates a present or future tense action. There are no instances that say something like “bethulah shall call;” “bethulah plays;” “bethulah shall bear;” nor “bethulah loves.”
Appearing only 7 times in Biblical Hebrew text is the word `almah. Its word usage rules are strikingly different, based as much on the circumstantial setting as it is on sentence structure.
As a standalone noun, the meaning of `almah is self-evident to mean a “virgin” – it does not need further clarification with an adjective or adjective clause. Conversely, `almah is never used as an adjective noun nor in an adjective clause to define the female subject. For example, there are no instances such as “a na `arah who is an `almah;” “Tamar who is an `almah;” nor “my `almah daughter.”
As the direct female subject of a sentence, `almah appears only in present or future tense scenarios: “`almah playing tambourines;” “`almah went and called; “`almah love you;” “`almah comes out to draw water,” and “`almah shall conceive and bear a Son, and shall call.”
Five instances of `almah occur in texts after the defining moment when the Law was given by God to Moses at Mt. Sinai. Perhaps most revealing is that these instances of `almah always appear in royal circumstances – virgins in the king’s harem, in a king’s presence, a king’s perspective, and the royalty of God’s musical worship.
Two occurrences involve two Hebrew matriarchs, Rebekah and Miriam, both preceding the Law centuries before the first Hebrew king. According to Phillip E. Goble, Editor of The Orthodox Jewish Bible, Rebekah is revered as the “mother of the Nation of Israel” and Miriam is “the savior of the Exodus” (Moses) – Hebrew royalty.
Only three Biblical Hebrew texts add ha as a prefix to `almah in essence saying, “behold, look at the almah.” (“pointing to something of importance”). The first two occurrences appear in reference to the two Hebrew matriarchs before God’s Law legally defined the purity of virginity for marriage.
For Rebekah and Miriam, the use of ha-almah places the focus on the significance of their state of virginity before entering their adult lives of greatness. Only one other appearance of ha-almah occurs in the entire Bible – the only time after the Law – and it written identically in both The Great Isaiah Scroll and the Masoretic text of Isaiah.
IS 7:14 “Therefore the Lord Himself will give you a sign: Behold, the virgin [ha-almah] shall conceive and bear a Son, and shall call His name Immanuel.”(NKJV)
King Ahaz refused to accept God’s offer to name any sign between Heaven and Hell as proof of God’s promise to protect his kingdom from their enemies. God responded with His own chosen sign which had to meet this highest standard – anything less would be unimpressive.
If the prophetic sign of Isaiah 7:14 was intended to refer to a female without any expectation of virginity, Isaiah would have been expected to use either na ‘arah or `ishshah; however, he didn’t. Instead, Isaiah used the rarest of Hebrew words – ha-almah would give birth to a son whom would be called Immanuel meaning “God with us.” 
Standalone ha-almah is used in the context of a dual presence of royalty – King Ahaz and God. Whomever Isaiah referenced in the prophecy, the ha-almah female is in the highest echelon of Jewish importance; the same level as the matriarchs Rebekah and Miriam.
Textual analysis confirms ha-almah means “the virgin” used by God as the impossible “sign” in Isaiah’s prophecy of the virgin birth of a boy to be called Immanuel. Was Isaiah 7:14 a Messiah prophecy fulfilled by Mary’s virgin birth of Jesus of Nazareth?
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ASB = Amercian Standard Bible
BSB = Berean Study Bible
CSB = Christian Standard Bible
DBT = Darby Bible Translations
ESV = English Standard Version
HCS = Holman Christian Standard Bible
ISV = International Standard Version
JUB = Jubilee Bible 2000
NHE = New Heart Christian Bible
NIV = New International Verson
NKJV = New King James Verson
NLT = New Liviing Translation
OJB = Orthodox Jewish Bible
WEB = World English Bible
YLT = Young’s Literal Translation
 The Orthodox Jewish Bible. 2002. BibleHub. <https://biblehub.com/ojb/genesis/1.htm> Young’s Literal Translation. 2019. <https://biblehub.com/ylt/genesis/1.htm>
 Isaiah 7:14. Hebrew text transliteration. BibleHub. 2019. <https://biblehub.com/text/isaiah/7-14.htm> hā·‘al·māh. Hebrew text. BibleHub.com. n.d. <https://biblehub.com/hebrew/haalmah_5959.htm>
 Isaiah 7:14. Hebrew text. NetBible.org. <http://classic.net.bible.org/verse.php?book=Isa&chapter=7&verse=14> ‘almah <05959>. NetBible.org. 2019. <http://classic.net.bible.org/strong.php?id=05959> “the.” Merriam-Webster. 2019. <https://www.merriam-webster.com/dictionary/the> “the.” Cambridge Dictionary. n.d. <https://dictionary.cambridge.org/dictionary/english/the
 Goble, Phillip E, ed. “The Translator to the Reader.” The Orthodox Jewish Bible. 2002. Artists for Israel International. 2012. p vii. <http://www.afii.org/ojbible/ix.pdf
 Benner, Jeff A. “Introduction to Ancient Hebrew.” Ancient Hebrew Research Center. 2019. <https://www.ancient-hebrew.org/introduction.htm>
 Benner. “Introduction to Ancient Hebrew.”
 Nahigian, Kenneth E. “A Virgin-Birth Prophesy?” Skeptic Tank Files. n.d.<http://www.skeptictank.org/files/sr/2virgi93.htm> Cramer, Robert Nguyen. “The Book of Isaiah.” The BibleTexts.com. 1998 <http://www.bibletexts.com/verses/v-isa.htm> Cline, Austin. “Who Was Virgin Mary, Mother of Jesus? Was She Really a Virgin?” About.com|Agnosticism/Atheism. n.d. <http://atheism.about.com/od/biblepeoplenewtestament/p/MaryVirgin.htm> Yosef, Uri. “Isaiah 7:14 – Part 1: An Accurate Grammatical Analysis.” The Jewish Home. 2011. <http://thejewishhome.org/counter/Isa714_1.pdf> Bratcher, Dennis. “Isaiah 7:14: Translation Issues.” The Voice. 2014. <http://www.crivoice.org/isa7-14.html> Gill. The Complete Jewish Bible – with Rashi Commentary. n.d. <http://www.chabad.org/library/bible_cdo/aid/63255/jewish/The-Bible-with-Rashi.htm> CR Judges Chapter 13. John Gill’s Exposition of the Whole Bible. Isaiah 7:14 commentary. <https://www.studylight.org/commentaries/geb/genesis-24.html
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 “almah.” Strong’s Concordance with Hebrew and Greek Lexicon. Eliyah.com. n.d. <http://www.eliyah.com/cgi-bin/strongs.cgi?file=hebrewlexicon&isindex=almah
 Net.bible.org. Hebrew text. Reference: TWOT – 1630b. Strong. “`almah <5959> “damsel.” Merriam-Webster. 2019. <https://www.merriam-webster.com/dictionary/damsel
 Nahigian. “A Virgin-Birth Prophesy?” Cramer. “The Book of Isaiah.” Cline. “Who Was Virgin Mary, Mother of Jesus? Was She Really a Virgin?” Yosef.. “Isaiah 7:14 – Part 1: An Accurate Grammatical Analysis.” Bratcher. “Isaiah 7:14: Translation Issues.”
 “bthuwlah.” Strong’s Concordance with Hebrew and Greek Lexicon. Eliyah.com. n.d. <http://www.eliyah.com/cgi-bin/strongs.cgi?file=hebrewlexicon&isindex=bthuwlah> Strong The New Strong’s Exhaustive Concordance of the Bible. “ bethulah <1330>.” <http://classic.net.bible.org/strong.php?id=01330> Genesis 24:16. Net.bible.org. Hebrew text. “b@thuwlah <01330>;” footnote 1. <http://classic.net.bible.org/verse.php?book=Gen&chapter=24&verse=16
 Genesis 24:16, 2 Samuel 13:2. Soncino Babylonian Talmud. Ed. Isidore Epstein 1935-1948. Yebamoth 61b. Soncino Babylonian Talmud. <https://israelect.com/Come-and-Hear/yebamoth/yebamoth_61.html > CR 2 Samuel 13:18; I Kings 1:2. “na`arah <05291>” NetBible.org. 2019. <http://classic.net.bible.org/strong.php?id=05291>
 CR Isaiah 7:14; Psalms 68:25; Song of Solomon 1:3.
 CR Genesis 24:16; Psalms 68:25; Song of Solomon 1:3, 6:8; Isaiah 7:14.
 CR Psalms 68:25; Proverbs 30:19; Song of Solomon 1:3, 6:8; Isaiah 7:14;
 Genesis 24:43; Exodus 2:8. Goble. “The Translator to the Reader.” p vii. Net.bible.org. Hebrew text. “`almah <5959>” <http://classic.net.bible.org/strong.php?id=05959> Strong. The New Strong’s Exhaustive Concordance of the Bible. “almah.”
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 Miller. Fred P. “The Translation of the Great Isaiah Scroll.” Book of Isaiah. 2001. Column VI Isa 6:7 to 7:15. <http://www.moellerhaus.com/qa-tran.htm “hmleh.” Net.bible.org. <http://classic.net.bible.org/search.php?search=hebrew_strict_index:hmleh> BibleHub.com. Interlinear Bible Hebrew text. Isaiah 7:14. “5959 [e] hā·‘al·māh”. <http://biblehub.com/interlinear/isaiah/7-14.htm> Orthodox Jewish Bible (OJB). Isaiah 7:14.
 “`Immanuw’el <06005>. NetBible.org. 2019. <http://classic.net.bible.org/strong.php?id=06005> Isaiah 7.14. BibleHub.com. Strong’s Lexicon. “Immanuel.” <https://biblehub.com/parallel/isaiah/7-14.htm