Virgin Birth

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This is a sub-article to Reports of unusual religious childbirths and Jesus.

The Virgin Birth is a key doctrine of the Christian faith, and is also held to be true by Muslims (Qur'an 3.47). However, Muslims do not call Jesus "Son of God", rather "Servant of God". In the Qur'an, Jesus (Isa in Arabic) is consistently termed "Isa ibn Maryam" - a matronymic - because, in Muslim belief, he had no biological father.

The doctrine asserts that Jesus was conceived in the womb of his mother, the Virgin Mary, without the participation of a human father. Instead, the Miraculous Conception (not the Immaculate Conception -- see below) took place when the Holy Spirit "overshadowed" Mary. This was not understood to mean that the human body of Christ was created ex nihilo (from nothing), for the tradition of the Church is that Christ "took his flesh from Mary." This is also understood to be a miracle, something not possible without divine intervention.

This doctrine is frequently confused with the doctrine of the Immaculate Conception. The latter, held by Roman Catholics, states that the Virgin Mary was conceived "without the stain of original sin". Mary, however, unlike Christ, was conceived in the ordinary way: i.e. she had a human father as well as a human mother (whose names, according to Catholic and Orthodox tradition, were 'Joachim' and 'Anna'/'Anne' - or 'Jehoiakim' and 'Hannah' in Hebrew).

Another reason that Christians who accept the Virgin Birth consider it to be significant is that it shows Jesus' divine and human natures at once united, paving the way for all of humanity to be united with God. Eastern Orthodox tradition says that from the time Jesus was born, the flaming sword was removed from the Garden of Eden, making it possible for humanity to re-enter Paradise.

The significance of the Virgin Birth is that the sin nature is passed on by the man, not the woman; since a human man was never involved (God the Father is the father of Jesus), Jesus was born without a sin nature and was thus perfect, paving the way for him to pay for all sins on the cross.

Some Christians, rejecting orthodoxy, do not believe in the Virgin Birth. Research by many groups, including Christian researchers, indicates that among both the clergy and the laity (in all branches of Christianity) beliefs in central tenets of the faith such as Virgin Birth or bodily Resurrection is highly variable.

Contents 1 Scriptural and philological controversy 2 Alleged late appearance in the New Testament 2.1 Double attestation 2.2 Saint Paul 2.3 Dispute regarding Isaiah 7:14 2.3.1 Greek translation 2.4 Possible borrowing from Paganism 3 Use in modern storytelling 4 See also 5 External links 6 Further reading

Scriptural and philological controversy

In the wider sense, arguments for and against the Virgin Birth depend on fundamental philosophical assumptions: if one believes God does not exist, or if God exists but does not perform miracles, the Virgin Birth cannot have taken place in any traditionally accepted sense. One problem is that in parthenogenesis, where a female gives birth without the intervention of the male, the offspring must be female also since the mother has no Y chromosome to pass on to a male offspring. The Virgin Birth violates a materialist philosophy and science based upon it. Nevertheless, it is noteworthy that some philosophers since the modern era have come to accept the possibility of miracles.

There are also objections to the doctrine of the Virgin Birth based on Scriptural and Philological debates.

Alleged late appearance in the New Testament

There are explicit references to the virgin birth in only two places in the New Testament: the Gospels of Matthew and Luke, which are believed to be amongst the latest written parts of the New Testament. The apparently older Gospel of Mark, on which Matthew and Luke are believed to be partly based (see Markan priority), does not mention the virgin birth, and some scholars also argue from lexicon and style that the first two chapters of Luke, describing the virgin birth, were a later addition to the Gospel, which may originally have begun at 3:1:

2:51 And he went down with them, and came to Nazareth, and was subject unto them: but his mother kept all these sayings in her heart.

52 And Jesus increased in wisdom and stature, and in favour with God and man.

3:1 Now in the fifteenth year of the reign of Tiberius Caesar, Pontius Pilate being governor of Judaea, and Herod being tetrarch of Galilee, and his brother Philip tetrarch of Ituraea and of the region of Trachonitis, and Lysanias the tetrarch of Abilene,

2 Annas and Caiaphas being the high priests, the word of God came unto John the son of Zacharias in the wilderness.

At 3:1 there is an abrupt change of subject and the story begins again. Nevertheless, this is characteristic of many stories in the Gospels and the author of Luke may simply be beginning a new segment of his narrative. Arguments regarding the addition of material to a narrative (Redaction and Form criticism), especially when the material in question is present in the earliest manuscripts, have received significant criticism in the last 20 years and are now regarded as dubious by some textual critics.

Double attestation

Furthermore, it is noteworthy that the Virgin conception and birth is a tradition that fits within the criteria of "double attestation", that is, the same event appears in two independent traditions (most scholars argue that the authors of Matthew and Luke worked independent of one another). For many historians, independent testimony is a significant evidence for the historical validity of a said event. We should note, however, that Matthew and Luke are testifying to an event, the birth, about which there was a tradition, namely, that it resulted from a miraculous conception. That the conception itself was indeed miraculous appears to rest on a "single attestation", that of the Virgin Mary. The attestation of the angel to St Joseph on the miraculous nature of the conception would not be accepted by many scholars as historiographically valid.

Critics of the "double attestation" argument cite many "inconsistencies" between the accounts of Matthew and Luke regarding Jesus's birth. According to Matthew, Joseph was forewarned of the virgin birth by an unnamed angel; in Luke it is Mary who is notified of this by the angel Gabriel. Matthew tells us that Joseph and Mary were residents of Bethlehem who moved to Nazareth after Jesus's birth in order to avoid living under Archelaus: according to the better-known story in Luke the couple lived in Nazareth and only traveled to Bethlehem in order to comply with a Roman census. Luke locates the birth in a manger; Matthew has it in a "house". Luke mentions that Mary was the sister of Elizabeth, mother of John the Baptist, has the new-born Jesus visited by shepherds, and mentions several long hymns uttered by various characters, such as Mary's Magnificat. None of this is mentioned by Matthew, who instead tells us of the visit of the Magi, the massacre of the innocents by Herod, and the flight into Egypt.

There are thus two rival explanations for the "double attestation" of Matthew and Luke regarding the virgin birth of Jesus:

1. The virgin birth was a historical event, and the stories of Matthew and Luke are based on different witnesses' accounts of it.
2. Matthew and Luke both wanted to make Jesus fit prophecies from Hebrew scripture. Both authors were aware of the prophecies concerning virgin birth and Bethlehem, and therefore these elements of their stories match. But each author wove these prophecies into the overall narrative in a different way. For example, both authors had to explain how Jesus was born in Bethlehem when he was known to be from Nazareth (as mentioned in Mark's gospel) -- and each came up with a totally different explanation.

Saint Paul

Many of the letters of Paul are considered older than Matthew and Luke, and Paul does not take a clear opportunity to refer to Mary as a virgin when he describes the birth of Jesus:

Galatians 4:4 But when the fulness of the time was come, God sent forth his Son, made of a woman, made under the law...

The phrase in Greek is γενομενον εκ γυναικος, genomenon ek gunaikos, "having-become of a-woman", not γενομενον εκ παρθενου, genomenon ek parthenou, "having-become of a-virgin". Christian apologists reply that Mary's virginity was not relevant to Paul's reasoning at this point, and point out that he uses a special verb to describe Jesus's birth, which he plainly regarded as a special event. However, Jesus's birth would have been special to Paul whether or not it had taken place by parthenogenesis, and if Paul had not known of the virgin birth, it could never have been relevant to any of his reasoning and so could never have appeared in his writing. This argumentum ex silentio, or "argument from silence", cannot be conclusive, but skeptics of the virignal conception argue that it does increase the probability that only the writers of Matthew and Luke knew of and believed in the virgin birth. All the same, Paul didn't speak of Jesus' birth per se at all, so by this logic Paul didn't believe that Jesus had any sort of birth.

Skeptics argue that like the resurrection appearances, the virgin birth may be an example of the gradual supernaturalization of the Christian story. Some scholars have argued that early Christians did not claim that Joseph was not the biological father of Jesus. They point to the geneaologies in Matthew 1-2, and Luke 1-2, which use descent through Joseph to demonstrate that Jesus was the heir to King David. Moreover, the Ebionites (a group of Palestinian Judeo-Christians rejected by Gentile Christians as heretics) maintained that Jesus was naturally conceived.

On the other hand, Paul frequently asserts the divinity of Jesus Christ in his writings and refers to him as υιος Θεου, Huios Theou, "Son of God". If he thought that Jesus was born in the usual way of a mortal father and mother, one would expect him to explain how a normal man could be God. His failure to refer to any problem of this sort could suggest that neither he nor his readers were faced with such a problem, possibly because they took the virgin birth for granted. Similarly, Paul mentions the setting of the sun -- "(Ephesians 4:26) Be ye angry, and sin not: let not the sun go down upon your wrath" -- but does not say that it goes down in the west, which would have been taken for granted by his readers. However, the precise direction of the sunset has no obvious theological significance. The Virgin Birth certainly does, and if Paul develops the theological significance of Jesus's death and resurrection at such length, why does he neglect the theological significance of Jesus's virgin birth? Examine, for example, Paul's words at the very beginning of Romans:

1:1 Paul, a servant of Jesus Christ, called to be an apostle, separated unto the gospel of God,

2 (Which he had promised afore by his prophets in the holy scriptures,)

3 Concerning his Son Jesus Christ our Lord, which was made of the seed of David according to the flesh;

4 And declared to be the Son of God with power, according to the spirit of holiness, by the resurrection from the dead.

This seems to say that Jesus was human by the flesh and divine by the spirit: he was the "seed of David" by descent in the male line through Joseph. Furthermore, he was declared to be the Son of God by his virgin birth as well as by his resurrection from the dead, and later in Romans Paul says this:

Romans 8:3 For what the law could not do, in that it was weak through the flesh, God sending his own Son in the likeness of sinful flesh, and for sin, condemned sin in the flesh

4 That the righteousness of the law might be fulfilled in us, who walk not after the flesh, but after the Spirit.

Why is a body begotten of a virgin by the Holy Spirit called a ομοιωματι σαρκος αρματιας, homoiomati sarkos harmatias, a "likeness of sinful flesh"? These and similar references may suggest that Paul does not mention the Virgin Birth because it had not yet been created as a way of honoring Jesus or overcoming the difficulties of reconciling human flesh and divine spirit, and although Paul refers to Jesus as "Son of God" after his death, Jesus repeatedly refers to himself in life as υιος του ανθροπου, Huiou tou Anthropou, "Son of Man" (Matthew 8:20 etc; Mark 2:10 etc; Luke 5:24 etc; John 1:51 etc).

In light of this, most recent scholars of the infancy narratives have argued that the theological significance of Jesus' Birth did not become a Christian concern until later in the 1st century (See R.E. Brown, Birth of the Messiah - J.A. Fitzmyer Gospel of Luke). That is, the early Church seems to have "worked backwards" in its theology - focusing initially on the death and resurrection of Christ (see nearly all of Paul's letter), then becoming concerned with his life (Gospel of Mark), and later faced with addressing his birth (Matthew and Luke). Nevertheless, it is important to realize that the order of dating for these works is still in dispute, and arguments based on these datings unsure.

Dispute regarding Isaiah 7:14

In the past two millennia, there has been considerable controversy among Christians and their opponents about the plain translation and the precise meaning of a small section of Isaiah. For many scholars, the crux of the matter is the translation of the word : עלמה, `almah which has been translated as young woman and as virgin.

In the King James Bible, a traditional Protestant translation, the verses in question run like this:

7:14 Therefore the Lord himself shall give you a sign; Behold, a virgin shall conceive, and bear a son, and shall call his name Immanuel.

15 Butter and honey shall he eat, that he may know to refuse the evil, and choose the good.

16 For before the child shall know to refuse the evil, and choose the good, the land that thou abhorrest shall be forsaken of both her kings.

Many modern translations concede that the word in the Hebrew does not mean "virgin". The Revised Standard Version says:

Behold a young woman shall conceive...

The New Jerusalem Bible says:

the young woman is with child

The Revised English Bible says:

A young woman is with child

The Good News Bible says:

a young woman who is pregnant

The New Revised Standard Version says:

the young woman is with child

This demonstrates that many Christian scholars, both Protestant and Catholic, agree that the traditional translation of the Hebrew is not preferred in the context of Isaiah 7:14.

Skeptics argue that this is not a very clear prophecy of the birth of Jesus Christ. For example, what does the "butter and honey" refer to? (One possible response to the "butter and honey" problem: it is a reference to one who, metaphorically, "has eaten good meat his entire life in order to spit out the bad meat if it ever touched his lips". Note that the "butter and honey" reference is immediately followed by the comment on an ability to choose between good and evil; this may suggest that they are related.) And why is Christ, who was sinless from birth in the traditional Christian understanding, described as having to learn to refuse the evil and choose the good? Skeptics raise even greater questions about the translation of the first verse in this passage:

7:14 Therefore the Lord himself shall give you a sign; Behold, עלמה (a `almah) shall conceive, and bear a son, and shall call his name Immanuel.

Christian apologists respond that the passage is a double reference— a sign both to Ahaz that the alliance against him would be destroyed, and to the house of David as a whole that was threatened with extinction. This is shown by the Hebrew which uses "singular you" for the former and "plural you' for the latter. With the former, Isaiah reassures Ahaz that the alliance would be destroyed before his own son Shear Jashub, who was present (v. 3), would "learn to refuse the evil and choose the good".

Greek translation

Is it accurate to translate עלמה (`almah) as virgin? The Greek version of the Book of Isaiah 7:14 (see below and the articles on Biblical canon, Tanakh, Septuagint and Old Testament) translates עלמה (`almah) as parthenos. Parthenos is conventionally translated into English as virgin. Furthermore, the Gospel of Matthew 1:22–23 explicitly links the Isaiah prophecy to the birth of Jesus. Accordingly, many Christians understand the Isaiah prophecy as referring to Mary and the birth of Jesus..

There are two important words in Hebrew that can be translated into English as "virgin": בתולה, bethulah, and עלמה, `almah. Isaiah uses `almah in the Masoretic Text, and so conservative Christians have tried to demonstrate that the word unambiguously means "virgin", while other scholars, Christian, Jewish and otherwise, have tried to demonstrate that the word means simply "young woman", without any necessary connotation of virginity. `Almah occurs seven times in the Hebrew Bible and usually seems to mean a young woman of marriageable age (e.g. Genesis 24:43), but is never used in the Old Testament of anyone who was not a virgin; bethulah is accepted in modern Hebrew usage as the characteristic Hebrew word for virgin. However, it is qualified by a statement ‘neither had any man known her’ in Gen. 24:16, and is used of a widow in Joel 1:8. In the Ugaritic tablets, btlt was used of the goddess Anath who was a consort of Baal; and in other records, the Aramaic counterpart of betûlah is used of a married woman.

There is no Hebrew tradition of virgin birth: Sarah, Rebecca, Rachel, and Hannah were infertile women who miraculously gave birth late in life. However, this is also consistent with the view that the Messiah would be unique. Christian apologists nevertheless argue that many first century Jews, including Jewish converts to Christianity, used the Septuagint Greek translation of the Hebrew Bible, which used the word παρθενος, parthenos, which they say clearly means "virgin". However, the Greek-English Lexicon edited by Henry George Liddell and Robert Scott lists other meanings for the word:

παρθενος, parthenos, I. 1. maiden, girl; virgin, opp. γυνη gynê, "woman". 2. of unmarried women who are not virgins, Iliad 2.514, etc. 3. Parthenos, hê, the Virgin Goddess, as a title of Athena at Athens. 4. the constellation Virgo. II. as adj., maiden, chaste. III. as masc., parthenos, ho, unmarried man, Apocalypse 14.4.

Even so, "virgin" is the primary meaning, which is where we derive words such as parthenogenesis, meaning when a female produces offspring without being fertilized by a male. In addition the only use of the word not referring to virginity or chastity given in Liddell-Scott is a usage from several centuries before the translation of the Septuagint.

There is also archaeological evidence that Jewish speakers of Greek used the word "parthenos" elastically; Jewish catacombs in Rome identify married men and women as "virgins," and some have suggested that in this case the word was used to call attention to the fact that the deceased was someone's first spouse. Nevertheless, it remains true that Jews stopped using the more explicit Septuagint translation as Christianity spread, and that post-Christian Jewish translations into Greek use νεανις, neanis, meaning "young (juvenile) woman", rather than parthenos. Some scholars claim that the Septuagint does not use parthenos very precisely, as it translates at least three different Hebrew words by it: bethulah, "maiden/virgin"; `almah, "maiden/virgin"; and נערה, na`arah, "maiden, young woman, servant". The meaning of the word parthenos in the Septuagint is sometimes expanded in a way not seen in Isaiah. This would assume that the 9th century AD Hebrew manuscripts we have today are identical to the manuscripts from which the Septuagint was translated 1,000 years earlier, which may or may not be the case.

Genesis 24:16 And the damsel [parthenos = Hebrew na`arah] was very fair to look upon, a virgin [parthenos = Hebrew bethulah], neither had any man known her: and she went down to the well, and filled her pitcher, and came up.

Judges 21:12 And they found among the inhabitants of Jabeshgilead four hundred young virgins [parthenous = Hebrew bethulah], that had known no man by lying with any male: and they brought them unto the camp to Shiloh, which is in the land of Canaan.

Note: There is also considerable controversy about the verbs used in Isaiah 7:14, and about the verses that directly follow it — see the external links below for further details.

Possible borrowing from Paganism

Some have argued that the Virgin Birth is a Christian borrowing from paganism. The impregnation of mortal women by gods is common in pagan mythology. This is not technically virginal conception, since virginity is lost by definition when the sex act is initiated. Christian apologists have noted that the obvious sex of the pagan myths is missing in the Gospels:

Matthew 1:18 Now the birth of Jesus Christ was on this wise: When as his mother Mary was espoused to Joseph, before they came together, she was found with child of the Holy Ghost.

Luke 1:34 Then said Mary unto the angel, How shall this be, seeing I know not a man? 35 And the angel answered and said unto her, The Holy Ghost shall come upon thee, and the power of the Highest shall overshadow thee: therefore also that holy thing which shall be born of thee shall be called the Son of God.

However, because the Jewish God does not take human form in Judaism, he could not impregnate Mary in a physical way, and the absence of sex from the conception of Jesus does not disprove borrowing from paganism. However, the onus is on the proponents to prove borrowing, and the fact remains that the alleged parallels are not technically virginal conceptions.

Furthermore, a pagan myth of virgin birth may also underlie the disputed verses from Isaiah:

It all boils down to this: the distinctive Hebrew word for 'virgin' is betulah, whereas `almah means a 'young woman' who may be a virgin, but is not necessarily so. The aim of this note is rather to call attention to a source that has not yet been brought into the discussion. From Ugarit of around 1400 B.C. comes a text celebrating the marriage of the male and female lunar deities. It is there predicted that the goddess will bear a son ... The terminology is remarkably close to that in Isaiah 7:14. However, the Ugaritic statement that the bride will bear a son is fortunately given in parallelistic form; in 77:7 she is called by the exact etymological counterpart of Hebrew `almah 'young woman'; in 77:5 she is called by the exact etymological counterpart of Hebrew betulah 'virgin'. Therefore, the New Testament rendering of `almah as 'virgin' for Isaiah 7:14 rests on the older Jewish interpretation, which in turn is now borne out for precisely this annunciation formula by a text that is not only pre-Isaianic but is pre-Mosaic in the form that we now have it on a clay tablet. (Feinberg, BibSac, July 62; the citation to Gordon is: C. H. Gordon, "`Almah in Isaiah 7:14", Journal of Bible and Religion, XXI, 2 (April, 1953), p. 106.)

This philological reasoning seems to raise four possibilities: virgin birth is a pagan concept that Christianity has 1) taken from contemporary paganism; 2) taken from pre-Mosaic paganism through Isaiah; 3) taken from contemporary paganism and justified from Isaiah, who took it from pre-Mosaic paganism; 4) produced independently of all forms of paganism, though sharing similar vocabulary. If pre-Mosaic paganism supports Isaiah, and Isaiah supports Matthew and Mark, paganism has anticipated Christianity, perhaps because God was preparing the way for Christianity or because, as some Church Fathers argued, the Devil was blasphemously imitating Christianity. On the other hand, if paganism does not underlie Isaiah, there are several possibilities. Perhaps virgin birth was invented separately, first in paganism, then in Christianity. Perhaps the idea of asexual conception was so different from the idea of conception through sexual intercourse with a deity that there was little or no borrowing in either direction. Or perhaps, despite the earlier date of the Ugaritic text, virgin birth existed first in Judaism, without any other instances than this one, and was borrowed by paganism. The obvious difficulty with this idea is that virgin birth was much more prominent in paganism, where it occurs in many myths in many different areas, than it was in Judaism, where it occurs (if at all) in a single verse late in the Old Testament. Nevertheless, the argument that virgin birth was a Jewish concept first borrowed by paganism and later incorporated into Christianity was first made by Justin Martyr in The First Apology of Justin, written in the second century. Justin also made this argument in his Dialog with Trypho, in which he debates with a Jew called Trypho:

"Be well assured, then, Trypho," I continued, "that I am established in the knowledge of and faith in the Scriptures by those counterfeits which he who is called the Devil is said to have performed among the Greeks; just as some were wrought by the Magi in Egypt, and others by the false prophets in Elijah's days. For when they tell that Bacchus, son of Jupiter, was begotten by Jupiter's intercourse with Semele, and that he was the discoverer of the vine; and when they relate, that being torn in pieces, and having died, he rose again, and ascended to heaven; and when they introduce wine into his mysteries, do I not perceive that the Devil has imitated the prophecy announced by the patriarch Jacob, and recorded by Moses? ..."[1]

Justin was clearly not referring to any Ugaritic texts, as these texts were not known in his day; he was referring to Greek paganism. That the Devil is responsible for the similarities between paganism and Judaism is not generally accepted by modern scholars, partly because the Devil's influence would be impossible to disprove. The Devil could not, for example, imitate Christianity or Judaism before either existed, without violating the generally accepted historical rule that a culture cannot be influenced by a culture that does not yet exist; even though in point of fact it is likely that if "the patriarch Jacob" existed, he was contemporary with the inscriptions at Ugarit. In a similar vein, it might also be argued that God had chosen to out-do these earlier human myths, all as part of his Plan.

Christian apologists point out that if in fact the writer of Isaiah intended to borrow the idea of a virgin birth from an older pagan tradition, we might expect to find Isaiah using more explicit language to indicate that a virgin was meant. However, if Isaiah had borrowed the story from pagans, he might be expected to speak in the same way as the pagans, and that is what he does, according to the scholar quoted, who notes the "remarkable" similarity of the Ugaritic and the Hebrew. However, Isaiah may speak the same way as the pagans simply because he came from a similiar sociological and semantic context. If Isaiah received a new prophecy direct from God, on the other hand, he had no tradition to conform to, and he could have expanded the meaning to make it completely unambiguous. That he did not choose to make it unambiguous is thus an apparent difficulty for the Christian interpretation of the text, though the ambiguity could be seen as being intended, if one supposes that God had a dual purpose for the text (i.e., to serve one function in Isaiah's time and another function later). Isaiah's prophecy departs from the Ugaritic version of the virgin birth by having the female be entirely human, whereas in the Ugaritic culture, the virgin was another deity, on par with the male; but this is exactly what might be expected if the myth were borrowed from paganism, since Judaism has only one male deity; a female deity in a borrowed myth might thus conceivably become a female human.

Use in modern storytelling

Mystery author James Patterson used the concept of the virgin birth in his 1980 novel Virgin, later rewritten by the author as Cradle And All. In the novel, an ex-nun turned detective investigates two simultaneously occurring virgin pregnancies and their possible relevance to a series of apocalyptic natural disasters.

Originally published in 1981, Robert Lieberman's bestselling novel Baby dealt with a contemporary virgin birth; the child, considered by many to be an angel, never speaks but sings in a wordless, enchanting voice, around which a cult is formed.

Also, in John Irving's A Prayer For Owen Meany, Owen Meany turns out to be a virgin birth.

The concept of virgin birth was introduced in Star Wars Episode I: The Phantom Menace, in which Shmi Skywalker, the mother of Anakin Skywalker, explains that he had no father, and is hence the product of virgin birth. Later on, Qui-Gon Jinn states that he was conceived by midi-chlorians, much in the same way that Mary was conceived by the Holy Spirit. In the trilogy, Anakin is also likened to Jesus in other ways, as he is continually asserted as being "The Chosen One".

See also

• Perpetual virginity of Mary
• Christology
• Incarnation (Christianity)
• Adoptionism
• Ebionites
• Parthenogenesis

External links

• The Copycat Messiah? — A refutation of the idea that Christianity borrowed from paganism in any way.
• Vocabulary in Isaiah 7:14 (1) — A Christian conducts a detailed examination of bethulah and `almah and concludes that the former does not mean "virgin" while the latter does.
• Vocabulary in Isaiah 7:14 (2) — A Jew conducts a detailed examination of bethulah and `almah and concludes that the former does mean "virgin" while the latter doesn't.
• The Virginal Conception of Christ A Jewish Christian argues for the doctrine, including that `almah is never used of non-virgins in the Old Testament, while bethulah is sometimes used of non-virgins; also rejects the pagan derivation theory and addresses the alleged silence of Saint Paul.
• Fundamentals: The Virgin Birth of Christ — Analysis of the question from a doctrinally orthodox Christian perspective.
• The Virgin Birth Analysis of the question from a skeptic perspective.

Further reading

• Spong, John Shelby. Born of a Woman: A Bishop Rethinks the Virgin Birth. San Francisco : Harper, 1994.
• Ehrman, Bart D. The Orthodox Corruption of Scripture. Oxford University Press, 1996.de:Jungfräuliche Geburt

fr:Conception virginale nl:Maagdelijke geboorte ja:処女懐胎 no:Jomfrufødsel