Are you a follower of Brown? If you will take his side, I'll be glad to debate this with you. You avoid hard questions because you know the limitation of your arguments.
I'll take Codex Alexandrinus against anything you want to offer. It has stood the test of time and is the premier source for Historical Christianity.
Do you prefer losing the Virgin Birth to the MT and DSS? Start there.
Go for it, I'm ready for you. And I don't appreciate your tone
@praise_yeshua.
Isa 7:14 Therefore Hashem Himself shall give you an ot (sign); Hinei
, HaAlmah (the unmarried young virgin) shall conceive, and bear Ben, and shall call Shmo Immanu El (G-d is with us)
Your statement assumes that the Masoretic Text (MT) and Dead Sea Scrolls (DSS)
undermine the doctrine of the Virgin Birth, particularly in Isaiah 7:14, where the MT reads
ʿalmah (עַלְמָה, “young woman”) instead of
parthenos (παρθένος, “virgin”) as found in the Septuagint (LXX).
The Virgin Birth Does Not Depend Solely on Isaiah 7:14
The doctrine of the Virgin Birth is explicitly affirmed in the New Testament (Matthew 1:23, Luke 1:34-35), independent of the textual debate in Isaiah.
The Textus Receptus (TR) and earliest Greek manuscripts confirm παρθένος (“virgin”) in Matthew 1:23, showing how the apostolic tradition understood Isaiah 7:14.
ʿAlmah Does Not Exclude Virginity
While ʿalmah (עַלְמָה) in the MT can mean “young woman,”
it does not exclude virginity.
In biblical usage, an ʿalmah is typically an unmarried woman of marriageable age, implying virginity (Genesis 24:43; Exodus 2:8; Proverbs 30:19).
The LXX translators (pre-Christian Jewish scholars) understood it as “virgin” (παρθένος), suggesting that they interpreted ʿalmah as a young woman who was indeed a virgin.
The DSS (1QIsa-a, the Great Isaiah Scroll) agrees with the MT’s wording but does not contradict the Virgin Birth.
The New Testament’s Authority and the Inspired Use of the LXX
The Holy Spirit, through Matthew, authoritatively interprets Isaiah 7:14 using the LXX reading. If one believes in biblical inspiration, Matthew’s citation of παρθένος establishes divine intent.
The Apostolic and early Christian writers consistently affirmed the Virgin Birth,
showing that the Church never depended solely on a specific OT manuscript reading to defend the doctrine.
The MT and DSS Are Not Necessarily Superior
The DSS confirm that the MT was not the only textual tradition—many DSS readings align with the LXX.
The MT was preserved by post-Christian Jewish scribes, meaning it reflects a standardized tradition that postdates Christ and was influenced by later Jewish theological priorities.
Preferring the MT or DSS does not mean rejecting the Virgin Birth. The doctrine is based on divine revelation in the NT, the LXX’s pre-Christian Jewish interpretation of Isaiah 7:14, and the broader theological witness of Scripture. Your argument assumes a false dichotomy—one can recognize textual variations while still affirming the Virgin Birth based on the New Testament’s inspired interpretation and fulfillment in Christ.
Go ahead.
J.