the Week of Proper 24 / Ordinary 29
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King James Version
Matthew 1:23
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"The virgin will be pregnant and will give birth to a son. They will name him Immanuel." (Immanuel means "God with us.")
Beholde a mayde shall be with chylde and shall brynge forthe a sonne and they shall call his name Emanuel which is by interpretacion God with vs.
"See, a virgin will become pregnantIsaiah 7:14;">[xr] and give birth to a son, and they will name him Immanuel,"Isaiah 7:14">[fn] which means, "God with us."
"BEHOLD, THE VIRGIN WILL CONCEIVE AND GIVE BIRTH TO A SON, AND THEY SHALL NAME HIM IMMANUEL," which translated means, "GOD WITH US."
"The virgin will be pregnant. She will have a son, and they will name him Immanuel," which means "God is with us."
Look, the virgin will be pregnant and will give birth to a son, and they will call his name Immanuel, which translated means, "God with us".
Behold, a virgin shall be with child, and shall bring forth a son, and they shall call his name Emmanuel, which being interpreted is, God with us.
"BEHOLD, THE VIRGIN SHALL BE WITH CHILD AND GIVE BIRTH TO A SON, AND THEY SHALL CALL HIS NAME IMMANUEL"—which, when translated, means, "GOD WITH US."
"Behold, the virgin shall conceive and bear a son, and they shall call his name Immanuel" (which means, God with us).
"Behold, the virgin shall be with child, and shall bring forth a son. They shall call his name Immanuel;" which is, being interpreted, "God with us."
saying, Behold the virgin shall be with child, and bring forth a Son, and they shall call his name Emmanuel, which is, being interpreted, God with us.)
"Mark! The maiden will be with child and will give birth to a son, and they will call His name Immanuel" --a word which signifies `God with us'.
a virgyn shal haue in wombe, and she schal bere a sone, and thei schulen clepe his name Emanuel, that is to seie, God with vs.
Behold, the virgin shall be with child, and shall bring forth a son, And they shall call his name Immanuel; which is, being interpreted, God with us.
"Behold, the virgin will be with child and will give birth to a son, and they will call Him Immanuel" (which means, "God with us").
"A virgin will have a baby boy, and he will be called Immanuel," which means "God is with us."
Behold, the virgin shall be with child, and shall bring forth a son, And they shall call his name Immanuel; which is, being interpreted, God with us.
See, the virgin will be with child, and will give birth to a son, and they will give him the name Immanuel, that is, God with us.
"The virgin will conceive and bear a son, and they will call him ‘Immanu El." (The name means, "God is with us.")
Behold, the virgin shall be with child, and shall bring forth a son, and they shall call his name Emmanuel, which is, being interpreted, 'God with us.'
Behold, a virgin shall be with child, and shall bring forth the son, and they shall call his name Amanuel; which is interpreted, With us (is) our Aloha.
Behold, a virgin will conceive, and will bear a son, and thou shalt call his name Emmanuel, which is interpreted, Our God with us.
Behold, a Uirgin shall be with childe, and shall bring foorth a sonne, and they shall call his name Emmanuel, which being interpreted, is, God with vs.)
"Look! The virgin will conceive a child! She will give birth to a son, and they will call him Immanuel, which means ‘God is with us.'"
He said, "The young woman, who has never had a man, will give birth to a Son. They will give Him the name Immanuel. This means God with us."
"Look, the virgin shall conceive and bear a son, and they shall name him Emmanuel," which means, "God is with us."
Behold, a virgine shalbe with childe, and shall beare a sonne, & they shal call his name Emmanuel, which is by interpretation, God with vs.
Behold, a virgin will conceive and give birth to a son, and they shall call his name Immanuel, which is interpreted, Our God is with us.
Lo! a Virgin, shall be with child, and shall bring forth a son, - and they shall call his name Emmanuel; which is, being translated, God with us.
Behold a virgin shall be with child, and bring forth a son, and they shall call his name Emmanuel, which being interpreted is, God with us.
"Behold, a virgin shall conceive and bear a son, and his name shall be called Emmanuel" (which means, God with us).
Behold, a virgin shalbe with childe, and shall bryng foorth a sonne, and they shall call his name Emmanuel, whiche is by interpretation, God with vs.)
"A virgin will become pregnant and have a son, and he will be called Immanuel" (which means, "God is with us").
See, the virgin will become pregnantand give birth to a son,and they will name him Immanuel,
"Behold, the virgin shall be with child, And shall bring forth a son. They shall call his name Immanu'el;" Which is, being interpreted, "God with us."
"Behold, the virgin will become pregnant and will give birth to a son, and they will call his name Emmanuel," which is translated, "God with us."
"Behold! The virgin will conceive in her womb and will bear a son, and they will call His name Emmanuel" (which translated is, God with us). Isa. 7:14
`Lo, the virgin shall conceive, and she shall bring forth a son, and they shall call his name Emmanuel,' which is, being interpreted `With us [he is] God.'
Beholde, a mayde shall be with chylde, and shall brynge forth a sonne, and they shall call his name Emanuel, which is by interpretacion, God wt vs.
a virgin shall be with child, and shall bring forth a son, and they shall call his name Emmanuel," that is to say, God our Saviour.
" Look! The virgin will conceive and give birth to a son, and they will name him Emmanuel ," which means " God with us ."
"Behold, the virgin shall be with child, and bear a Son, and they shall call His name Immanuel," Isaiah 7:14. Words in oblique type in the New Testament are quoted from the Old Testament.">[fn] which is translated, "God with us."
"A gal that's never been with a man will have her a child and call him Emmanuel"—which is a fancy way of sayin', "God's with us."
"BEHOLD, THE VIRGIN SHALL BE WITH CHILD AND SHALL BEAR A SON, AND THEY SHALL CALL HIS NAME IMMANUEL," which translated means, "GOD WITH US."
"Behold, the virgin shall be with child and shall bear a Son, and they shall call His name Immanuel," which translated means, "God with us."
Contextual Overview
Bible Verse Review
from Treasury of Scripure Knowledge
a virgin: Isaiah 7:14
they shall call his name: or, his name shall be called
Emmanuel: Isaiah 7:14, Isaiah 8:8, Immanuel
God: Matthew 28:20, Psalms 46:7, Psalms 46:11, Isaiah 8:8-10, Isaiah 9:6, Isaiah 9:7, Isaiah 12:2, John 1:14, Acts 18:9, Romans 1:3, Romans 1:4, Romans 9:5, 2 Corinthians 5:19, 1 Timothy 3:16, 2 Timothy 4:17, 2 Timothy 4:22
Reciprocal: Genesis 3:15 - her seed Genesis 3:20 - Adam Genesis 21:22 - God Genesis 39:2 - the Lord Exodus 3:13 - What is his name Exodus 23:21 - my name Exodus 33:16 - in that Numbers 14:9 - the Lord Numbers 23:21 - the Lord Deuteronomy 32:3 - Because Joshua 22:31 - the Lord is Judges 1:19 - the Lord Judges 6:12 - The Lord 1 Samuel 3:19 - the Lord 1 Samuel 10:7 - God 1 Samuel 16:18 - the Lord 1 Samuel 18:14 - the Lord 1 Kings 1:37 - As the 1 Kings 8:57 - General 2 Kings 18:7 - And the Lord 1 Chronicles 22:11 - the Lord 2 Chronicles 17:3 - the Lord 2 Chronicles 20:17 - for the Lord Psalms 14:5 - God Psalms 23:4 - for thou Psalms 42:5 - for the help Psalms 72:17 - His name Psalms 73:23 - Nevertheless Psalms 119:151 - near Proverbs 18:10 - name Isaiah 8:10 - for God Isaiah 35:8 - but it shall be for those Isaiah 41:4 - with the Isaiah 43:2 - I will be Isaiah 45:15 - O God Jeremiah 30:11 - I am Jeremiah 46:28 - for I am Ezekiel 34:30 - General Amos 5:14 - and so Haggai 1:13 - I am Zechariah 12:8 - the house Zechariah 13:7 - the man Zechariah 14:9 - and Mark 12:6 - one Mark 12:37 - and whence Luke 1:27 - General Luke 1:31 - thou Luke 20:44 - how John 3:17 - but Acts 18:10 - I am Romans 15:33 - be 1 Corinthians 15:47 - the Lord 2 Corinthians 13:11 - with Galatians 4:4 - of a Philippians 2:6 - in Philippians 4:9 - with Colossians 2:9 - in 2 Thessalonians 3:16 - The Lord be 1 Timothy 2:5 - the man Hebrews 1:8 - O God James 2:7 - worthy
Gill's Notes on the Bible
Behold, a virgin shall be with child,.... These words are rightly applied to the virgin Mary and her son Jesus, for of no other can they be understood; not of Ahaz's wife and his son Hezekiah, who was already born, and must be eleven or twelve years of age when these words were spoken; nor of any other son of Ahaz by her or any other person since no other was Lord of Judea; nor of the wife of Isaiah, and any son of his, who never had any that was king of Judah. The prophecy is introduced here as in Isaiah with a "behold!" not only to raise and fix the attention, but to denote that it was something wonderful and extraordinary which was about to be related; and is therefore called
××ת a "sign", wonder, or miracle; which lay not, as some Jewish writers g affirm, in this, that the person spoken of was unfit for conception at the time of the prophecy, since no such thing is intimated; or in this, that it should be a son and not a daughter h, which is foretold; for the wonder lies not in the truth of the prediction, but in the extraordinariness of the thing predicted; much less in this i, that the child should eat butter and honey as soon as born; since nothing is more natural and common with new born infants, than to take in any sort of liquids which are sweet and pleasant. But the sign or wonder lay in this, that a "virgin" should "conceive" or "be with child"; for the Evangelist is to be justified in rendering,
×¢××× by ÏαÏÎ¸ÎµÎ½Î¿Ï "a virgin"; by the Septuagint having so rendered it some hundreds of years before him, by the sense of the word, which comes from ×¢×× and which signifies to "hide" or "cover"; virgins being such who are unknown to, and not uncovered by men, and in the Eastern countries were kept recluse from the company and conversation of men; and by the use of the word in all other places, Genesis 24:43. The last of these texts the Jews triumph in, as making for them, and against us, but without any reason; since it does not appear that the "maid" and the "adulterous woman" are one and the same person; and if they were, the vitiated woman might be called a maid or virgin, according to her own account of herself, or in the esteem of others who knew her not, or as antecedent to her defilement; see Deuteronomy 22:28. Besides, could this be understood of any young woman married or unmarried, that had known a man, it would be no wonder, no surprising thing that she should "conceive" or "be with child", and "bring forth a son". It is added,
and they shall call his name Emmanuel. The difference between Isaiah and Matthew is very inconsiderable, it being in the one "thou shalt call", that is, thou virgin shalt call him by this name; and in the other "they shall call", that is, Joseph, Mary, and others; for, besides that some copies read the text in Matthew ÏαλεÏÎµÎ¹Ï "thou shalt call", the words both in the one and the other may be rendered impersonally, "and shall be called"; and the meaning is, not that he should be commonly known and called by such a name, any more than by any, or all of those mentioned in Isaiah 9:6, but only that he should be so, which is a frequent use of the word; or he should be that, and so accounted by others, which answers to the signification of this name, which the Evangelist says,
being interpreted is God with us: for it is a compound word of ×× "God" and ×¢×× × "with us", and well agrees with Jesus, who is God in our nature, the word that was made flesh and dwelt among us. John 1:14, and is the one and only Mediator between God and us, 1 Timothy 2:5 k. So the Septuagint interpret the word in Isaiah 8:8.
g Jarchi. in Isa. vii. 14. h Gaon. in Aben Ezra, in ib. i Kimchi & Aben Ezra in ib. R. Isaac Chizuk. Emun. p. 1. c. 21. k See more of this in a book of mine, called "The Prophecies of the Old Testament concerning the Messiah, literally fulfilled in Jesus", ch. 5. p. 92, 93, &c.
Barnes' Notes on the Bible
Behold, a virgin shall be with child - Matthew clearly understands this as applying literally to a virgin. Compare Luke 1:34. It thus implies that the conception of Christ was miraculous, or that the body of the Messiah was created directly by the power of God, agreeably to the declaration in Hebrews 10:5; âWherefore, when he cometh into the world, he saith, Sacrifice and offering thou wouldest not, but a body hast thou prepared me.â
And they shall call his name Emmanuel - That is, his name shall be so called. See the notes at Isaiah 7:14. The word âImmanuelâ is a Hebrew word, צ×× ×Ö¼×× âimmaÌnuÌ'eÌl; cf. ÎÌÎ¼Î¼Î±Î½Î¿Ï Î·Ìλ EmmanoueÌl, and literally means âGod with us.â Matthew doubtless understands it as denoting that the Messiah was really âGod with us,â or that the divine nature was united with the human. He does not affirm that this was its meaning when used in reference to the child to whom it was first applied, but this is its signification as applicable to the Messiah. It was suitably expressive of his character; and in this sense it was fulfilled. When first used by Isaiah, it denoted simply that the birth of the child was a sign that God was with the Jews to deliver them. The Hebrews often incorporated the name of Yahweh, or God, into their proper names. Thus, Isaiah means âthe salvation of Yah;â Eleazer, âhelp of God:â Eli, âmy God,â etc. But Matthew evidently intends more than was denoted by the simple use of such names. He had just given an account of the miraculous conception of Jesus: of his being begotten by the Holy Spirit. God was therefore his Father. He was divine as well as human. His appropriate name, therefore, was âGod with us.â And though the mere use of such a name would not prove that he had a divine nature, yet as Matthew uses it, and meant evidently to apply it, it does prove that Jesus was more than a man; that he was God as well as man. And it is this which gives glory to the plan of redemption. It is this which is the wonder of angels. It is this which makes the plan so vast, so grand, so full of instruction and comfort to Christians. See Philippians 2:6-8. It is this which sheds such peace and joy into the sinnerâs heart; which gives him such security of salvation, and which renders the condescension of God in the work of redemption so great and his character so lovely.
âTill God in human flesh I see,
My thoughts no comfort find,
The holy, just, and sacred Three
Are terror to my mind.
But if immanuelâs face appears,
My hope, my joy, begins.
His grace removes my slavish fears.
His blood removes my sins.â
For a full examination of the passage, see Barnesâ notes at Isaiah 7:14.
Clarke's Notes on the Bible
Verse Matthew 1:23. Behold, a virgin shall be with child — We have already seen, from the preceding verse, that this prophecy is taken from Isaiah 7:14; but it may be necessary to consider the circumstances of the original promise more particularly. At the time referred to, the kingdom of Judah, under the government of Ahaz, was reduced very low. Pekah, king of Israel, had slain in Judea 120,000 persons in one day, and carried away captives 200,000, including women and children, together with much spoil. To add to their distress, Rezin, king of Syria, being confederate with Pekah, had taken Elath, a fortified city of Judah, and carried the inhabitants away captive to Damascus. In this critical conjuncture, need we wonder that Ahaz was afraid that the enemies who were now united against him must prevail, destroy Jerusalem, and the kingdom of Judah, and annihilate the family of David! To meet and remove this fear, apparently well grounded, Isaiah is sent from the Lord to Ahaz, swallowed up now both by sorrow and by unbelief, in order to assure him that the counsels of his enemies should not stand; and that they should be utterly discomfited. To encourage Ahaz, he commands him to ask a sign or miracle, which should be a pledge in hand, that God should, in due time, fulfil the predictions of his servant, as related in the context. On Ahaz humbly refusing to ask any sign, it is immediately added, Therefore the Lord himself shall give you a sign: Behold a virgin shall conceive and bear a son; and shall call his name Immanuel. Butter and honey shall he eat, c. Both the Divine and human nature of our Lord, as well as the miraculous conception, appear to be pointed out in the prophecy quoted here by the evangelist: - He shall be called ×¢×× ×Ö¾×× IM-MENU-EL literally, The STRONG GOD WITH US: similar to those words in the New Testament: - The Word which was God-was made flesh, and dwelt among us, full of grace and truth: John 1:1; John 1:14. And, God was manifested in the flesh: 1 Timothy 3:16. So that we are to understand, God with us, to imply God incarnated-God in human nature. This seems farther evident from the words of the prophet, Isaiah 7:15. Butter and honey shall he eat - he shall be truly man, grow up and be nourished in a human, natural way; which refers to his being WITH US, i.e. incarnated. To which the prophet adds, That he may know to refuse the evil and choose the good: - or rather, According to his knowledge, ×××¢×ª× le-daato, reprobating the evil, and choosing the good. This refers to him as GOD; and is the same idea given by this prophet, Isaiah 53:11: By (or in) his knowledge (the knowledge of Christ crucified, ×××¢×ª× be-dadto) shall my righteous servant sanctify many; for he shall bear their offences. Now this union of the Divine and human nature is termed a sign or miracle, ××ת oth, i.e. something which exceeds the power of nature to produce. And this miraculous union was to be brought about in a miraculous way: Behold a VIRGIN shall conceive: the word is very emphatic, ××¢××× ha-almah, THE virgin; the only one that ever was, or ever shall be, a mother in this way. But the Jews, and some called Christians, who have espoused their desperate cause, assert, that "the word ×¢××× almah does not signify a VIRGIN only; for it is applied, Proverbs 30:19, to signify a young married woman." I answer, that this latter text is no proof of the contrary doctrine: the words ××¨× ××ר ××¢××× derec geber be-almah, the way of a man with a maid, cannot be proved to mean that for which it is produced: beside, one of De Rossi's MSS. reads ××¢×××× be-almaiu, the way of a strong, or stout, man (××ר geber) IN HIS YOUTH; and in this reading the Syriac, Septuagint, Vulgate, and Arabic agree, which are followed by the first version in the English language, as it stands in a MS. in my own possession - the weie of a man in his waring youthe; so that this place, the only one that can with any probability of success be produced, were the interpretation contended for correct, which I am by no means disposed to admit, proves nothing. Beside, the consent of so many versions in the opposite meaning deprives it of much of its influence in this question.
The word ×¢××× almah, comes from ×¢×× alam, to lie hid, be concealed; and we are told that "virgins were so called, because they were concealed or closely kept up in their fathers' houses, till the time of their marriage." This is not correct: see the case of Rebecca, Genesis 24:43, and my note there: that of Rachel, Genesis 29:6; Genesis 29:9, and the note there also: and see the case of Miriam, the sister of Moses, Exodus 2:8, and also the Chaldee paraphrase on Lamentations 1:4, where the virgins are represented as going out in the dance. And see also the whole history of Ruth. This being concealed, or kept at home, on which so much stress is laid, is purely fanciful; for we find that young unmarried women drew water, kept sheep, gleaned publicly in the fields, c., c., and the same works they perform among the Turcomans to the present day. This reason, therefore, does not account for the radical meaning of the word and we must seek it elsewhere. Another well known and often used root in the Hebrew tongue will cast light on this subject. This is ××× galah, which signifies to reveal, make manifest, or uncover, and is often applied to matrimonial connections, in different parts of the Mosaic law: ×¢×× alam, therefore, may be considered as implying the concealment of the virgin, as such, till lawful marriage had taken place. A virgin was not called ×¢××× almah, because she was concealed by being kept at home in her father's house, which is not true, but literally and physically, because, as a woman, she had not been uncovered - she had not known man. This fully applies to the blessed virgin: see Luke 1:34. "How can this be, seeing I know no man?" and this text throws much light on the subject before us. This also is in perfect agreement with the ancient prophecy, "The seed of the woman shall bruise the head of the serpent," Genesis 3:15 for the person who was to destroy the work of the devil was to be the progeny of the woman, without any concurrence of the man. And, hence, the text in Genesis speaks as fully of the virgin state of the person, from whom Christ, according to the flesh, should come, as that in the prophet, or this in the evangelist. According to the original promise, there was to be a seed, a human being, who should destroy sin; but this seed or human being must come from the woman ALONE; and no woman ALONE, could produce such a human being, without being a virgin. Hence, A virgin shall bear a son, is the very spirit and meaning of the original text, independently of the illustration given by the prophet; and the fact recorded by the evangelist is the proof of the whole. But how could that be a sign to Ahaz, which was to take place so many hundreds of years after? I answer, the meaning of the prophet is plain: not only Rezin and Pekah should be unsuccessful against Jerusalem at that time, which was the fact; but Jerusalem, Judea, and the house of David, should be both preserved, notwithstanding their depressed state, and the multitude of their adversaries, till the time should come when a VIRGIN should bear a son. This is a most remarkable circumstance - the house of David could never fail, till a virgin should conceive and bear a son-nor did it: but when that incredible and miraculous fact did take place, the kingdom and house of David became extinct! This is an irrefragable confutation of every argument a Jew can offer in vindication of his opposition to the Gospel of Christ. Either the prophecy in Isaiah has been fulfilled, or the kingdom and house of David are yet standing. But the kingdom of David, we know, is destroyed: and where is the man, Jew or Gentile, that can show us a single descendant of David on the face of the earth? The prophecy could not fail-the kingdom and house of David have failed; the virgin, therefore, must have brought forth her son-and this son is Jesus, the Christ. Thus Moses, Isaiah, and Matthew concur; and facts, the most unequivocal, have confirmed the whole! Behold the wisdom and providence of God!
Notwithstanding what has been said above, it may be asked, In what sense could this name Immanuel be applied to Jesus Christ, if he be not truly and properly GOD? Could the Spirit of truth ever design that Christians should receive him as an angel or a mere man, and yet, in the very beginning of the Gospel history, apply a character to him which belongs only to the most high God? Surely no. In what sense, then, is Christ GOD WITH US? Jesus is called Immanuel, or God with us, in his incarnation. - God united to our nature - God with man - God in man. - God with us, by his continual protection. - God with us, by the influences of his Holy Spirit - in the holy sacrament - in the preaching of his word - in private prayer. And God with us, through every action of our life, that we begin, continue, and end in his name. He is God with us, to comfort, enlighten, protect, and defend us in every time of temptation and trial, in the hour of death, in the day of judgment; and God with us, and in us, and we with and in him, to all eternity.
