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31:13; 51:22; Ezek. 9:6; Amos 8:13; Zech. 9:17; Ps. 78:63; 148:12; Lam. 1:18; 2 Chron. 36:17 (all the previous verses contain bahur, “young man, youth”); 2 Kings 19:21 (= Isa. 37:22); Isa. 23:12; 47:1; Jer. 52 What other kind of virgin is there? 46:11; Amos 5:2; Lam. 1:15; 2:13 (the preceding twelve verses contain betulat bat, “Fair Maiden”; or simply betulat, “Maiden”); Jer. 2:32; Joel 1:8; Ps. 45:15; Job 31:1; Lam. 1:4; 2:10; 5:11. , Exod. , Gen. , Esther 2:2–3, 17, 19). According to Tsevat (“betûlâ,” TDOT, 2:341), “Out of the 51 mes that bethulah occurs in the OT, 3 mes it clearly means ‘virgin’ (Lev.

He actually left out Rashi’s closing comments on verse 14, in which that illustrious Jewish commentator said something of great interest to Christians. As rendered by Rashi’s “official” English translator, Rabbi A. J. 77 Does Rashi say that ʿalmah means “virgin” here? Absolutely not. Does he say that Isaiah prophesied a virgin birth? Not at all. Does he apply the text to Jesus? Of course not. Yet despite his strong dislike for Christian interpretation of Messianic prophecy, he acknowledges that some Jewish commentators interpret the text to 75 76 Stern, JNTC, 7.

2:18), where Rachel is heard allegorically and poetically weeping for her children once again; and then, in all probability, Isaiah 11:1 and several other prophetic passages (in Matt. 2:23) as a play on words related to a title of the Messiah in the Tanakh (see vol. 3). 71 Who else fulfilled it? Or put another way, since Matthew knew beyond a doubt that Jesus was the Messiah and since he knew that Yeshua was born of a virgin, was he wrong to quote Isaiah 7:14 in reference to Yeshua’s miraculous birth?

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A basis for the type by Wismath S. L.

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