Mateu 1:25

Shqip Bible

por ai nuk e njohu, derisa ajo lindi djalin e saj të parëlindur, të cilit ia vuri emrin Jezus.

Bible Verse Review
  from Treasury of Scripure Knowledge

she: Exodus 13:2, Exodus 22:29, Luke 2:7, Romans 8:29

and he: Luke 2:21

Reciprocal: Genesis 3:15 - her seed 2 Samuel 6:23 - unto the day 1 Kings 1:4 - knew her not Matthew 2:1 - Jesus Luke 1:31 - and shalt Luke 1:60 - Not Ephesians 1:5 - according Revelation 12:5 - she

Gill's Notes on the Bible

"And knew her not",.... Or "but he knew her not", και answering to the Hebrew ו that is, had carnal knowledge of her, or copulation with her, though his wife. The words are an euphemism, or a modest way of expressing the conjugal act, and is a very ancient one, see Genesis 4:1 and what has been used in nations and languages. And this conduct of his was necessary,

till she had brought forth her firstborn; that it might be manifest not only that she conceived, being a virgin, but also that she brought forth, being a virgin: for both are signified in the prophecy before related, "a virgin shall conceive and bring forth a son"; which is all one as if it had been said, a virgin shall conceive, and "a virgin" shall bring forth a son. The "firstborn" is that which first opens the womb of its mother, whether any follows after or not, Exodus 13:12. Christ is called Mary's firstborn, because she had none before him, whether she had any after him or not; for her perpetual virginity seems to be no necessary article of faith: for when it is said,

Joseph knew her not till she had brought forth, the meaning is certain that he knew her not before. But whether he afterwards did or not, is not so manifest, nor is it a matter of any great importance; the word "until" may be so understood as referring to the time preceding, that the contrary cannot be affirmed of the time following, 2 Samuel 6:23 and which may be the case here, and is indeed generally understood so; and it also may be considered as only expressive of the intermediate time, as in Matthew 5:26 as Beza observes. Christ was "her firstborn" as he was man, and the firstborn of God, or his first and only begotten, as the Son of God. It is further observed, that she "called his name Jesus", as was foretold to her, or ordered her by the Angel, Luke 1:31 and to Joseph, Matthew 1:21.

Barnes' Notes on the Bible

Knew her not - The doctrine of the virginity of Mary before the birth of Jesus is a doctrine of the Scriptures, and is very important to be believed. But the Bible does not affirm that she had no children afterward. Indeed, all the accounts in the New Testament lead us to suppose that she did have them. See the notes at Matthew 13:55-56. The language here evidently implies that she lived as the wife of Joseph after the birth of Jesus.

Her first-born son - Her oldest son, or the one who had the privilege of birthright by the law. This does not of necessity imply that she had other children, though it seems probable. It was the name given to the son which was born first, whether there were others or not.

His name Jesus - This was given by divine appointment, Matthew 1:21. It was conferred upon him on the eighth day, at the time of his circumcision, Luke 2:21.

Clarke's Notes on the Bible

Verse Matthew 1:25. Her first-born son — Τον υιον αυτης τον πρω-οτοκον. Literally, That son of hers, the first-born one. That Mary might have had other children, any person may reasonably and piously believe; that she had others, many think exceedingly probable, and that this text is at least an indirect proof of it. However this may be, the perpetual virginity of Mary should not be made an article of faith. God has not made it one: indeed it can hardly bear the light of several texts in the Gospels.

He knew her not — Had no matrimonial intercourse with her - TILL she had brought forth that son of hers, of whom the evangelist had been just speaking, the first-born, the eldest of the family, to whom the birthright belonged, and who was miraculously born before she knew any man, being yet in a state of virginity. See on Matthew 13:55. The virginity of Mary, previously to the birth of Christ, is an article of the utmost consequence to the Christian system; and therefore it is an article of faith: her perpetual virginity is of no consequence; and the learned labour spent to prove it has produced a mere castle in the air. The thing is possible; but it never has been, and never can be proved.

He called his name JESUS.] This name was given by the command of God, see Matthew 1:16, and was imposed on Christ when eight days old; for then, according to the Jewish law, he was circumcised: thus he had the name of Saviour given when he first began to shed that blood without which there could be no remission of sins.

The goodness of God is manifested, not only in his giving his Son to save a lost world, but also in the choice of the persons who were his progenitors: among whom we find, First, SAINTS, to excite our courage: Abraham, remarkable for his faith; Isaac, for his obedience; and Jacob, for his fervour and constancy.

Secondly, Penitent SINNERS, to excite our confidence: such as David, Manasses, c.

Thirdly, Sinners, of whose repentance and salvation we hear nothing to put us on our guard. Who can read the account of idolatrous Solomon, who, from the whole evidence of the sacred history, died In his sins, without trembling?

Four WOMEN are mentioned in this genealogy: two of these were adulteresses, Tamar and Bathsheba; and two were Gentiles, Rahab and Ruth, and strangers to the covenant of promise; to teach us that Jesus Christ came to save sinners, and that, though strangers to his people, we are not on that account excluded from a salvation which God has designed for all men. He is not the God of the Jews only; he is also the God of the Gentiles.

The state of the royal family of David, the circumstances of the holy virgin and her spouse Joseph, the very remarkable prophecy of Isaiah, the literal and circumstantial fulfilment of it, the names given to our blessed Lord, the genealogical scroll of the family, c., &c., are all so many proofs of the wisdom, goodness, and providence of God. Every occurrence seems, at first view, to be abandoned to fortuitous influence, and yet the result of each shows that God managed the whole. These circumstances are of the greatest importance nor can the Christian reader reflect on them without an increase of his faith and his piety.