An Undisputed Messiah Requirement

Posted on by K.B. Vogelman

One Messiah requirement is common to both Judaism and Christianity. It is a lineage requirement built upon by a series of prophecies beginning in Genesis with a prophetic blessing by Jacob, then the Law handed down to Moses, and reinforced by many prophecies thereafter.

Prophetic blessings were given by Jacob, aka Israel, to each of his sons. One son, Judah, received the blessing that his family-tribe’s lineage would be like a lion that would possess the “scepter”:

^{Gen 49:8-10} “Judah, [as for] you, your brothers will acknowledge you. Your hand will be at the nape of your enemies, [and] your father’s sons will prostrate themselves to you. A cub [and] a grown lion is Judah. From the prey, my son, you withdrew. He crouched, rested like a lion, and like a lion, who will rouse him? The scepter shall not depart from Judah, nor the student of the law from between his feet, until Shiloh comes, and to him will be a gathering of peoples.”_{(Complete Jewish Bible)}^[1]

Rabbi Rashi, one of most revered Rabbi sages, identified Shiloh as the “King Messiah, to whom the kingdom belongs.” According to Rashi, the“scepter” refers to the royal lineage of “David and thereafter.”^[2]

Centuries later at Mt. Sinai, Moses received the Law from God defined in the books of the Torah – Genesis, Exodus, Leviticus, Deuteronomy and Numbers. Much more than just the 10 Commandments, the Law of God also included the promise of a future kingdom in an unnamed place God would choose.^[3]

Leaving Mt. Sinai on their quest to reach the promised land of Abraham, the tribes of Israel defeated one enemy after another creating dread by those kings and nations lying in their path. One enemy king, Balak, thought he could cleverly use God to prevent the defeat of his Moab nation.

Persistently, Balak asked the prophet Balaam to place a curse from God on the Hebrews, but the prophet refused. Finally, Balaam instead issued a momentous Messiah prophesy saying:

^{Nm 24:17}“I see him, but not now; I behold him, but not near; A star shall come forth from Jacob, A scepter shall rise from Israel, And shall crush through the forehead of Moab, And tear down all the sons of Sheth.”_{(New American Standard Bible)}

“Scepter” or “staff” is translated from the same Hebrew word shebet appearing in Jacob’s blessing of Judah and once again, Rabbi Rashi said shebet represents “a king who rules dominantly” pointing to King David.^[4] A star, the Rabbi describes, “shoots out like an arrow” and uproots the sons of Sheth or Seth, the son of Adam; in other words, symbolically all of mankind.^[5]

Rabbi Maimonides authored the 13 Principles of Faith defining the fundamentals of the Jewish faith and in the book, he interpreted Balaam’s prophecy as referring to the future King David and the Messiah who will be a King from the “House of David.”^[6] Later, building on Balaam’s prophecy, the prophet Nathan promised Israel’s King David:

^{2 Sam 7:16}“Your house and your kingdom shall endure before me forever; your throne shall be established forever.”_{(New American Standard Version)}

Multiple prophecies of the Branch of David were issued by prophets Isaiah, Jeremiah and Zechariah.^[7] Isaiah, regarded by Judaism and Christianity to be the greatest of all the prophets, alone issued multiple Messiah prophecies.^[8] One Isaiah prophecy is often seen during Christmas season: ^[9]

^{Is 9:5-6 (vs. 6-7)} “For unto us a child is born, unto us a son is given: and the government shall be upon his shoulder: and his name shall be called Wonderful, Counsellor, The mighty God, The everlasting Father, the Prince of Peace. Of the increase of his government and peace there shall be no end, upon the throne of David, and upon his kingdom, to order it, and to establish it with judgment and with justice from henceforth even for ever.”_{(Jewish Publication Society)}^[10]

Isaiah issued two prophecies pointing to the “root of Jesse,” the father of King David. Jewish Encyclopedia says that the Isaiah’s 11:10 prophecy is “one of his sublimest Messianic prophecies.”^[11]

^{Is 11:1-2 “}And a shoot shall spring forth from the stem of Jesse, and a twig shall sprout from his roots.And the spirit of the Lord shall rest upon him, a spirit of wisdom and understanding, a spirit of counsel and heroism, a spirit of knowledge and fear of the Lord.” _{(Complete Jewish Bible}₎

^{Is 11:10 “}And it shall come to pass on that day, that the root of Jesse, which stands as a banner for peoples, to him shall the nations inquire, and his peace shall be [with] honor.”_{(Complete Jewish Bible}₎

Rabbi Jose the Galilean, in the Babylonian Talmud tractate called “The Chapter on Peace,” identified one of the names of the Messiah as the “Prince of Peace.” The Rabbi points to Isaiah 9:5 (6/7) saying the Messiah will rule from the throne of David.^[12]

Rabbi Tanhun in a Talmud Gemara interpreted two of the six blessings of Ruth 3:17 as referring to David and the Messiah.^[12]13 The Rabbi associated the Messiah with “peace” in Isaiah 9:5 (6/7) clarifying the blessing of David by identifying the Messiah as the son of the “Bethlechemite” Jesse referencing Isaiah 11:2:

“The name of the Messiah is also “peace” (Shalom), as it is written [Is. ix. 5]: “The prince of peace.” … “Messiah — as it reads [Is. xi. 2]: “And there shall rest upon him the spirit of the Lord, the spirit of wisdom and understanding, the spirit of counsel and might, the spirit of knowledge and of the fear of the Lord.” – Sanhedrin 11 ^[13]

Prophecies of the scepter, the Prince of Peace, the “root of Jesse” and the Branch all built upon the Messiah’s lineage requirement. The overwhelming conclusion: the Messiah must born in the family lineage of King David.

What then are the odds that Jesus of Nazareth, born in the lineage of David in Bethlehem, is the fulfillment of this Messiah requirement?

Updated December 24, 2024.

This work is licensed under a Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International License.

REFERENCES:

[1] The Compete Jewish Bible – with Rashi Commentary. 2019. <https://www.chabad.org/library/bible_cdo/aid/63255/jewish/The-Bible-with-Rashi.htm>

[2] Rashi. The Compete Jewish Bible – with Rashi Commentary. Commentary on Genesis 49:10. “The Throne of David Trailer.” Vimeo. Image. 2014. <https://vimeo.com/113429903>

[3] Dueteronomy17:14-15.

[4] Net.bible.org. Numbers 24:17. Hebrew text shebet <07626>. 2019. <http://classic.net.bible.org/strong.php?id=07626>

[5] Rashi. The Complete Jewish Bible with Rashi Commentary. Numbers 24:17 commentary.

[6] Maimonides. “The Law Concerning Moshiach.” Ed. Yechezkal Shimon Gutfreund, Chapters 11 & 12. <http://www.kesser.org/moshiach/rambam.html#SIE>

[7] Rich, Tracey R. “Mashiach: The Messiah.” Judaism101. 2011. <http://www.jewfaq.org/mashiach.htm>

[8] “Isaiah.” Jewish Encyclopedia. 2011. <http://jewishencyclopedia.com/articles/8235-isaiah> “Isaiah.” Biblica | The International Bible Society. 2019. <https://www.biblica.com/resources/scholar-notes/niv-study-bible/intro-to-isaiah>

[9] Rashi. The Complete Jewish Bible with Rashi Commentary. Isaiah 9:6 commentary.

[10] “The Book of Yeshayahu (Isaiah): Chapter 9.” Jewish Virtual Library. 2019. <https://www.jewishvirtuallibrary.org/yeshayahu-isaiah-chapter-9>

[11] “Jesse.” JewishEncyclopedia.com. 2011. <https://jewishencyclopedia.com/articles/8613-jesse> “The Book of Yeshayahu (Isaiah): Chapter 11. Jewish Virtual Library. 2019. <https://www.jewishvirtuallibrary.org/yeshayahu-isaiah-chapter-11>

[12]The Babylonian Talmud. Trans. Michael L. Rodkinson. 1918. Book 5: Tractate Derech Eretz-Zuta, “The Chapter on Peace.” p 32. <http://www.sacred-texts.com/jud/t05/ere18.htm> “Minor Tractate Zuta Rabbah: Chapter on Peace.” Jewish Virtual Library. 2019. <https://www.jewishvirtuallibrary.org/minor-tractate-zuta-rabbah-chapter-on-peace> “Jewish Concepts: Peace.” Virtual Library. 2019. <https://www.jewishvirtuallibrary.org/peace> “Jose the Galilean.” Jewish Encyclopedia. <http://www.jewishencyclopedia.com/articles/8788-jose-the-galilean>

[13] “Tractate Sanhedrin: Chapter 11.” Virtual Library. 2019. <https://www.jewishvirtuallibrary.org/tractate-sanhedrin-chapter-11; CR Soncino Babylonian Talmud. Ed. Isidore Epstein. “Sanhedrin 93b.” 1935-1948. <https://israelect.com/Come-and-Hear/sanhedrin/sanhedrin_93.html#93b_12

Jeremiah – (Don’t Kill) the Messenger

Posted on by K.B. Vogelman

Jeremiah – (Don’t Kill) the Messenger

Jeremiah was tasked by God to foretell news to kings and people of Jerusalem at a time when it was not uncommon to kill the messenger if the news was not welcome.^[1] It didn’t matter that sprinkled in were reassuring prophecies of good news about the coming Messiah and the regathering the nation of the Hebrews.

While Josiah was king of Judah, Jeremiah foretold Jerusalem would meet the judgement of total destruction – captives, many killed and treasures lost. The Hebrew people had willfully and repeatedly broken the Covenant they agreed to uphold when God gave it to them at Mt. Sinai.^[2]

Death plots, even by his own family, were orchestrated to kill Jeremiah.^[3] Passhur, chief of security for the priests, had Jeremiah flogged and put in stocks near the Temple.^[4]

Released the next day, Jeremiah foretold to Passhur of the manner of his death and that of his family and friends. Specifically, “the king of Babylon” would strike them with terror.^[5]

Continuing their defiance and evil ways, such as having sex with pagan gods and sacrificing their own children to them, drew the wrath of God setting the scene for the curse of Jeconiah (aka Jehoiachin).^[6] God sent a judgement message through Jeremiah to both Jeconiah and his father King Jehoiakim, son of Josiah.

For Jehoaikim, it was a death sentence. As for Jechoniah. none of his sons would sit on the throne of David nor would they even prosper.^[7]

Just five verses later, Jeremiah makes clear that in-spite-of God’s judgement, David’s royal lineage would not end.^[8] God explicitly promised another King would be raised up from the Branch of David:

^{Jer 23:5} ”Behold, the days are coming,” declares the LORD, “When I will raise up for David a righteous Branch; And He will reign as king and act wisely And do justice and righteousness in the land.”_(NASB)

Nebuchadnezzar’s Babylonian army attacked Jerusalem fulfilling the judgement prophecy by wreaking havoc and destruction on Jerusalem while taking captives.^[9] One of those captives with special skills and pedigree was indeed King Jeconiah as well as another future high-profile Biblical figure – Daniel.^[10]

Over the next 10 years Nebuchadnezzar’s puppet King Zedekiah, brother of Jeconiah, had learned nothing from the judgment of his father and brother by continuing to ignore and offend both King Nebuchadnezzar and God.^[11] Having had enough, King Nebuchadnezzar took action against Jerusalem once again.

Meanwhile, Irijah, captain of the Guards in Jerusalem, accused Jeremiah of being a traitor and then had him arrested, tried, flogged and thrown into a dungeon.^[11] Jeremiah’s nemesis, Pashhur, along with three others approached Zedekiah advising the King that the prophet should be killed because his prophecies were demoralizing the troops.^[12]

Zedekiah allowed Pashhur and his cohorts to do as they wanted. Consequently, they lowered Jeremiah into an old cistern, deep with mud, and left him to starve to death.^[13]

Ebed Melech, an Ethiopian official at the palace, heard of Jeremiah’s plight. While King Zedekiah was conducting royal business at the Benjamin Gate away from the strict protocols of the palace, Ebed took the opportunity to inform the King of Jeremiah’s situation.

Quietly King Zedekiah instructed Ebed how to secretly rescue the prophet from the cistern. Jeremiah was moved to an outdoor prison yard and given a scant daily ration of bread.^[14]

Puppet King Zedekiah came to realize the truthfulness of Jeremiah’s prophecies when Nebuchadnezzar again besieged Jerusalem. Zediakiah secretly questioned the prophet seeking his guidance, but it was too late.^[15]

During his confinement God sent another message to Jeremiah to address worries that God had rejected Israel and Judah saying the throne of David would never end. Jeremiah foretold that the nations would one day be regathered and restored, then issued a second Branch of David prophecy:

^{Jer. 33:14-15, 17} “‘The days are coming,’ declares the LORD, ‘when I will fulfil the gracious promise I made to the house of Israel and to the house of Judah. In those days and at that time I will make a righteous Branch sprout from David’s line; he will do what is just and right in the land… For thus says the LORD, ‘David shall never lack a man to sit on the throne of the house of Israel…” _(NASB)

Emphasized were the trustworthiness of Jeremiah’s prophecies of God’s promises to Israel and Judah as well as His promises to Abraham, Isaac, Jacob and David. It was not just a promise with a limited guarantee or a warranty – God said it was unconditionally ironclad using an analogy of astronomy:

^{Jer. 33:20-21}“”Thus says the LORD, ‘If you can break My covenant for the day and My covenant for the night, so that day and night will not be at their appointed time, then My covenant may also be broken with David My servant so that he will not have a son to reign on his throne, and with the Levitical priests, My ministers.”_(NASB)

When Babylon attacked, Zedekiah was given a choice: live, or fight and die. Choosing to surrender to the Babylonians, Zedekiah still tried to escape Nebuchadnezzar’s army, was captured and tortured.^[16]

Jeremiah’s reputation as a prophet had become known to the Babylonian King. Remaining imprisoned in the court yard during the siege, Jeremiah was rescued by the command of none other than King Nebuchadnezzar!

Orders issued by Nebuchadnezzar to his top commander, Nebuzaradan, was to find the prophet during their attack of Jerusalem, protect him and do whatever he asked. Jeremiah was released in Gedaliah, given food and a gift.^[17]

The Book of Jeremiah issued numerous detailed prophecies, many that came true in a single lifetime. Are the future Branch promises of God issued through Jeremiah reliable prophecies about the Messiah and the regathering of Judah and Israel back in Jerusalem?

Updated January 23, 2026.

This work is licensed under a Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International License.

REFERENCES:

[1] Jeremiah 1; 37:17.
[2] Jeremiah 3:6; chapters 1-15.
[3] Jeremiah 11-12.
[4]Jeremiah 17-18, 20, 26.
[5] Jeremiah 20:4-6. “Jehoiakim.” Jewish Encyclopedia. 2011. <http://jewishencyclopedia.com/articles/8562-jehoiakim> “Jehoiachin.” Jewish Encyclopedia. 2011. <http://jewishencyclopedia.com/articles/8543-jeconiah>
[6] CR II Chronicles 36:11-14; Jeremiah 3:2; 7:22-26, 31.
[7] CR Jeremiah 36:30-32.
[8] Jeremiah 24; 29; Daniel 1:4.
[9] Daniel 1.
[10] Chronicles 36:12; Jeremiah 27:20; 32:2; 37:1-2. Bakon, Shimon. “Zedekiah: The Last King of Judah.” Jewish Bible Quarterly. Vol. 36, No. 2, 2008. <http://jbq.jewishbible.org/assets/Uploads/362/362_zedekiah.pdf>
[11] Jeremiah 37:13-16; 38:6, 13, 24-28.
[12] Jeremiah 38:1-6.
[13] Jeremiah 14:3; 38:5-6, 9. “Jeremiah in the Cistern.” HeartofaReadyHeart. Image. 2009. <http://heartofareadywriter.blogspot.com/2009/10/august-27th-prophet-persecuted.html>
[14] Jeremiah 37:21; 39:16-18.
[15] Jeremiah 37:17; 38:14. CR 37:3-10.
[16] Jeremiah 38:17.
[17] Jeremiah 39; 40; 43:6.

Isaiah 7:14 – a Virgin Birth Prophecy?

Posted on by K.B. Vogelman

Isaiah 7:14 – a Virgin Birth Prophecy?

Isaiah 7:14 – the translation of one word, `almah, is the cause for one of the most controversial prophecies in the Bible. Jewish Bibles and a few Christian Bibles translate the word as “young woman” while most Christian Bibles translate the word as “virgin.”

“Virgin” vs. “young woman” – those who believe that Isaiah 7:14 is a messianic prophecy pointing to a miraculous birth of a son to a virgin vs. those who believe the prophecy is a short-term prediction about a young woman, not necessarily a virgin, who was to bear a son.^[1]

In the full context of Isaiah chapter 7, the prophetic sign had to be boundless and miraculous so as to exceed God’s promise to King Ahaz: deep as Sheol or high as heaven.”

Translation of ancient Hebrew text into English is not an exact science where there is not a word-for-word translation equivalent. Hebrew words can even serve as either a noun or a verb requiring the translator to take a more wholistic view of the text to understand the context.^[2]

Septuagint LXX rendered only by Jewish experts translated Hebrew ha-almah into Greek as ha Parthenos meaning “the virgin.” A 1000 years later, the Masoretic text, used for the basis of Jewish Bibles, translates `almah as “young woman.”^[3]

Key to unlocking the word definition code is to determine the intent of the speaker or writer. The meaning may not be the same as applied by the listener (or the reader or translator).

Word usage analysis can be used to decipher what is truly meant by the author. Language analysis is a more in-dept version of literary analysis that can be used to determine the intentional meaning by the author.^[4]

Deciphering the meaning of `almah brings into play three Hebrew words comes into play. Lowest common denominator is the word is na`arah meaning “girl” or “young woman” where there is no specific implication of virginity.^[5] Isaiah never once used the word na`arah.

Opposite of na`arah is bethulah explicitly meaning “virgin.” The word appears 50 times in Bible, commonly used as a metaphor of a virgin in judgements, lamentations, or blessings.^[6]

A separate category of bethulah is used in a legalistic context in the Law involving the strictest sense of a virgin. Isaiah only used bethulah 5 times and as either a metaphor or a judgement of a city or nation.

Next is the rarest of Hebrew words, `almah, appearing only 7 times in the text of the Bible. It is a noun stemming from the Hebrew word `elem meaning “something kept out of sight.”^[7]

Isaiah never used the word na`arah nor did he use it with bethulah to define a female. Never using`almah as an adjective or within an adjective clause to define the subject,`almah does not need further clarification by an adjective or adjective clause.

Earliest appearance of `almah is in Genesis, the only place in the Bible that contains all three Hebrew words in reference to the same female figure, Rebekah. The passage in Genesis 24 becomes the codex for unlocking the meaning of these Hebrew female words.

Abraham had sent his servant back to his homeland to find a bride for his son Isaac. Abraham gave the servant specific instructions: she had to willingly agree to marry Isaac and ultimately it was to be her choice.

Being in a unfamiliar land and having no idea for whom he was searching, that was a big problem. It compelled the servant to pray for a very specific sign that would leave no doubt when it happened.

Later, he recounted the story of his experiences to Rebekah’s family and used all three of these Hebrew words, plus a forth:

^{Gen. 24:16} “Now the young woman [na ‘arah] was very beautiful to behold, a virgin [bethulah]; no man had known her.” _(NKJV)

^{Gen. 24:43}“behold, I stand by the well of water; and it shall come to pass that when the virgin [ha`almah] comes out to draw water, and I say to her…” _(NKJV)

^{Gen. 24:44}“let her be the woman [`ishshah] whom the LORD has appointed for my master’s son.” _(NKJV)

Rebekah is first described in the past tense using the combination of na ‘arah (girl/young woman) with bethulah (virgin). Her virginity is described by the servant and is further emphasized by specifying that “no man had known her.”

Using present tense in Genesis 24:43 , the servant now refers to Rebekah by simply using one Hebrew word, hmleh or `hā-‘al-māh (the virgin). Already defined as a “virgin”, Rebekah is described by the servant as a specific virgin,`hā-‘al-māh – the same specific Hebrew word used in Isaiah 7:14.

A fourth Hebrew word provides further validation when the servant referred to Rebekah in the future tense as `ishshah, meaning “woman,” hoping she would become the wife of Isaac.^[8] In this context, Rebekah would be considered a married adult woman who is not a virgin, thus the use of na ‘arah, bethulah nor `almah would be applicable nor accurate.

Comparing the Genesis codex definition of `almah as “virgin” to the other 6 uses of `almah in the Bible reveals that in all instances `almah is always used as a standalone noun in the context of a virgin in a royal context, either Hebrew or Godly. Language analysis conclusion: the meaning of `almah exclusively means “virgin” – no adjectives or further clarifications are needed or expected.

If `almah is translated as “a young woman” in the Isaiah 7:14 where the state of virginity is not certain, it is not an impressive prophecy that rises to the level of God’s parameters. In this interpretation, the female subject, who may already be pregnant or will soon be and has a 50-50 chance of giving birth to a boy.

Conversely, if `almah is translated as the “virgin” who would conceive a son, it creates a miraculous prophecy where the possibility of that scenario would be unthinkable – a virgin conceiving and giving birth to a boy.

Which interpretation if Isaiah 7:14 – “young woman” vs. “virgin” – rises to the level off a boundless, miraculous prophecy?

Updated January 11, 2026 .

This work is licensed under a Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International License.

REFERENCES:

[1] Isaiah 7:14. BibleHub. <https://biblehub.com/isaiah/7-14.htm> 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?” <http://atheism.about.com/od/biblepeoplenewtestament/p/MaryVirgin.htm> Yosef, Uri. “Isaiah 7:14 – Part 1: An Accurate Grammatical Analysis.” 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> The Complete Jewish Bible with Rashi Commentary. Yeshayahu- Isaiah 7:14. “Who is the Almah’s son?” Teshuvas HaMinim. 2011. <http://web.archive.org/web/20120425022737/http://www.teshuvashaminim.com/isaiah714.html> Robinson, B.A. “Isaiah 7:14 “Behold, a virgin shall conceive…”” 2007 <http://www.religioustolerance.org/chr_proi.htm> “Isaiah 7:14-Deception In The Name Of Jesus.” Agnostic Review of Christianity. 2011. <http://ihuanedo.ning.com/group/religiousskeptism/forum/topics/isaiah-7-14-deception-in-the-name-of-jesus>
[2] Net.bible.org. Isaiah 7 Hebrew text. Miller. Fred P. “The Great Isaiah Scroll.” Column VI – The Great Isaiah Scroll 6:7 to 7:15. Moellerhaus Publisher. Directory. 1998. <http://www.moellerhaus.com/qumdir.htm>Miller. Fred P. “The Translation of the Great Isaiah Scroll.” “The Translation of the Great Isaiah Scroll “Dead Sea Scrolls Bible Translations.” 2016. <http://dssenglishbible.com/scroll1QIsaa.htm> PostBarthian. image. 2022. <https://postbarthian.com/wp-content/uploads/2017/12/virgin-or-young-woman-litmus-test-bible-translations.jpg>
[3] Benner, Jeff A. “Introduction to the Hebrew Bible.” Ancient Hebrew Research Center. 2013. <https://www.ancient-hebrew.org/introduction.htm>
[4] Sapir, Avinoam. LSI Laboratory for Scientific Interrogation. Language analysis courses. <http://www.lsiscan.com/id37.htm> “Scientific Content Analysis (SCAN).” Personal Verification LTD. Updated 15 November 2016. <http://www.verify.co.nz/scan.php>
[5] “na`arah <05291>” NetBible.org. 2019. <http://classic.net.bible.org/strong.php?id=05291 > Mishneh Torah, Forbidden Intercourse 17.” Sefaria.org. Footnotes #48 & 49. n.d. <https://www.sefaria.org/Mishneh_Torah%2C_Forbidden_Intercourse.17.13?lang=bi&with=Navigation&lang2=en
[6] “1330 bethulah.” Bible Hub. Lexicon. 2014. <http://biblehub. <https://biblehub.com/hebrew/1330.htm>;
[7] “5959. almah” BibleHub.com. 2018. <https://biblehub.com/hebrew/5959.htm>; “5958. elem” <https://biblehub.com/hebrew/5958.htm>; “5956. alam.” <https://biblehub.com/hebrew/5956.htm>. “`almah <5959>” Lexicon-Concordance. n.d. <http://lexiconcordance.com/hebrew/5959.html> “`elem <5956>” Lexicon-Concordance. n.d. <http://lexiconcordance.com/hebrew/5956.html> Bible Hub. Orthadox Jewish Bible. <https://biblehub.com/ojb/genesis/24.htm> BibleHub.com. Isaiah 7:14 Hebrew text. 2018. <https://biblehub.com/text/isaiah/7-14.htm>
[8]“802. נָשִׁים (ishshah) BibleHub.com. 2018. ” <https://biblehub.com/hebrew/strongs_802.htm> “H802.” Lexicon-Concordance. n.d. <http://lexiconcordance.com/hebrew/080.html#02>