Matthew 1:25

From Textus Receptus

Revision as of 11:37, 1 February 2013 by Nick (Talk | contribs)
Jump to: navigation, search
New Testament Matthew 1

(Textus Receptus, Theodore Beza, 1598)

(King James Version, Pure Cambridge Edition)

(Textus Receptus Version)

Contents

Commentary

Matthew 1:25 is the twenty-fifth and last verse of the first chapter of the Gospel of Matthew in the New Testament. Joseph has awakened from a dream in which an angel gave him instructions about the birth of Jesus. He has taken Mary into his home, completing their marriage, and this verse explains what occurs once the couples are united.

This passage is the center of much controversy in the debate over the perpetual virginity of Mary. To many Protestants this verse is one of the central reasons for rejecting the Perpetual Virginity. The author of Matthew only states that sexual relations did not occur prior to the birth of Jesus, implying that they occurred afterwards. Those who support the perpetual virginity argue that the passage is far vaguer in the original Greek than it is in English. In English a negation until implies that the event in question did happen afterwards.

Greek

Textus Receptus

See Also Matthew 1:25 Complutensian Polyglot 1514

Desiderius Erasmus

Colinæus

Stephanus (Robert Estienne)

Theodore Beza

Matthew 1:25 in Beza's 1598 Greek New Testament
Matthew 1:25 in Beza's 1598 Greek New Testament

See Also Matthew 1:25 Beza 1598 (Beza)

  • 1604 (Beza Octavo 5th)

Elzevir

Scholz

Scrivener

  • 1894 (Η ΚΑΙΝΗ ΔΙΑΘΗΚΗ)

Other Greek

  • 1857 (Tregelles' Greek New Testament)
  • (Tischendorf 8th Ed.)
  • 1881 (Westcott & Hort)
  • (Greek orthodox Church)

Anglo Saxon Translations

English Translations

Matthew 1:25 in the 1611 King James Version
Matthew 1:25 in the 1611 King James Version
  • 1535 (Coverdale Bible)
  • 1745 (Mr. Whiston's Primitive New Testament)
  • 1770 (Worsley Version by John Worsley)
  • 1790 (Wesley Version by John Wesley)
  • 1795 (A Translation of the New Testament from the Original Greek by Thomas Haweis)
  • 1835 (Living Oracles by Alexander Campbell)
  • 1851 (Murdock Translation)
  • 1865 (The New Testament of Our Lord and Savior Jesus Christ 1865 by American Bible Union)
  • 1869 (Noyes Translation by George Noyes)
  • 1885 (Revised Version also called English Revised Version - Charles Ellicott editor)
  • 1902 (The Emphasised Bible Rotherham Version)
  • 1902 (Translation of the New Testament from the Original Greek by William Godbey)
  • 1904 (Twentieth Century New Testament by Ernest Malan and Mary Higgs)
  • 1911 (Syrus Scofield)
  • 1912 The Genealogy of Jesus Christ, the son of David, the son of Abraham. (Weymouth New Testament)
  • 1918 (The New Testament Translated from the Sinaitic Manuscript by Henry Anderson)
  • 1923 (Edgar Goodspeed)

Other Greek

  • 1869 καὶ οὐκ ἐγίνωσκεν αὐτὴν ἕως οὗ ἔτεκεν υἱόν· καὶ ἐκάλεσεν τὸ ὄνομα αὐτοῦ Ἰησοῦν. Tischendorf 8th Edition
  • 1881 καὶ οὐκ ἐγίνωσκεν αὐτὴν ἕως [οὗ] ἔτεκεν υἱόν· καὶ ἐκάλεσεν τὸ ὄνομα αὐτοῦ Ἰησοῦν. Westcott and Hort

Modern Versions

Modern versions bring confusion about Mary being a Virgin:

If it is only 'a son' rather than a 'firstborn son' Mary may have had other children before Jesus to someone else. So the Textus Receptus solves two errors by stating the fact that Jesus was Mary's firstborn:

1) a firstborn implys that there was a secondborn later on (otherwise it would say 'only begotten')
2) A firstborn implys that Mary had previously had no other children.

The inclusion of firstborn here makes it impossible for these to heretical doctrines to survive.

See Also Psalm 69:8, Matthew 12:46; 13:55; Mark 3:31, 6:3; John 2:12; 7:3,5; 1 Corinthians 9:5, Galatians 1:19.

The Greek - πρωτότοκον (firstborn) appears in the vast majority of Manuscripts exept for 2 Papyrus (B and Aleph) and 3 minuscule mss.

See Also

External Links

Retrieved from "http://textus-receptus.com/wiki/Matthew_1:25"
Personal tools