Matthew 1:23
From Textus Receptus
- ΚΑΤΑ ΜΑΤΘΑΙΟΝ 1:23 Ἰδού, ἡ παρθένος ἐν γαστρὶ ἕξει, καὶ τέξεται υἱόν, καὶ καλέσεις τὸ ὄνομα αὐτοῦ Ἐμμανουήλ· ὅ ἐστι, μεθερμηνευόμενον, Μεθ' ἡμῶν ὁ Θεός.)
(Textus Receptus, Novum Testamentum, Theodore Beza, 5th major edition. Geneva. 1598)
- Matthew 1:23 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.
(King James Version, Pure Cambridge Edition 1900)
- Matthew 1:23 Behold, a virgin will be with child, and will bear a Son, and they will call His name Immanuel,” which being translated is, “God with us.”
(King James Version 2016 Edition, 2016) - buy the revised and updated printed 2023 Edition New Testament here
Interlinear
Commentary
Matthew 1:23 is the twenty-third verse of the first chapter of the Gospel of Matthew in the New Testament. Joseph has just been informed of the nature of Jesus by an angel and in this verse the author of Matthew relates this to a quote from the Old Testament.
In Isaiah 7:14 God was speaking a message through Isaiah that went beyond the political crisis of the eighth century B.C. The LORD was speaking about a miraculous conception of the Messiah, the definitive heir to the throne of David, through the Holy Spirit (Matthew 1:18). This is the way that God chose to be Emmanuel, “God with us.” This is the way Isaiah’s extraordinary prophecies (Isaiah 9, 11) about this future ruler were to be fulfilled. The verse occurs when Judah is under threat from the Syrians. Isaiah promises that God can save Israel from this threat, but that if the Jews continue to sin the Assyrian empire will be the instrument of God's vengeance. Carter believes that Matthew is using this situation as an allegory for the time in which he was writing. Immanuel if followed will lead to salvation from the empire, in Matthew's time the Roman, but if the messiah is rebuffed that same empire will be God's instrument of punishment for the Jewish people as presented by the destruction of the temple in 70 AD.
The readers of Matthew would have been very familiar with Isaiah and would immediately recognize the context of this verse.
a virgin
In Matthew's writing, it is clear that the angel quotes directly from Isaiah 7:14. The Septuagint (LXX - which is most likely Origen's hexapla) later copied the same word as as Matthew originally used. The Hebrew almah as virgin in Isaiah 7:14 is a contextual rendering because of its semantic range, as the verse does call for something unusual in the context, a sign. It is also a vocabulary definition. The Hebrew encyclopedia of Even Shushan says the term almah
- "denotes a maiden or a young woman, especially before marriage".
This is because virginity was the condition of marriability, any girl called almah would naturally be understood to be a virgin.
Firstly, the corrupt versions mistranslate this verse in several ways. The correct reading is “a virgin”, but other readings include “the virgin” and “a young woman,” creating confusion. Many with an anti KJV bias claim that “a virgin” is an error. The issue here is not of which Greek and Hebrew text is followed, as all read Hebrew הָעַלְמָ֗ה ( hā-‘al-māh) and Greek παρθένος (parthenos) here, but the issue is one of correct translational methodology.
The correct reading is “a virgin” instead of “the virgin” simply because if “the virgin” is used, then in English it would mean that there was only one virgin in all of Israel at the time of Isaiah's prophecy. The definite article “the” in Greek is not always used the same way we use definite articles in English. In the synoptic gospels where the same event is being told, many times different definite articles are used, and at times in the same event in another synoptic gospel there are none. Part of accurate translation methodology includes adding a definite article when it is not there in the Greek text, and sometimes omit the definite article when it is in the Greek text.
Versions that correctly have “a virgin” 1395 Wycliffe Bible, 1535 Coverdale, 1568 Bishops’ Bible, 1582 Douay-Rheims, 1611 King James Version, 1881 English Revised Version 1901 American Standard Version, New American Standard Bible, World English Bible, 1902 Rotherham’s Emphasized bible, Lamsa’s translation of the Syriac Peshitta, 1994 21st Century King James Version
Translations with the incorrect reading of “the virgin” include the the Geneva bible, New International Version, New King James Version, New American Standard Bible, the Holman Standard, the English Standard Version, and the New English Translation.
Some versions have the young woman or the maiden. The 1969 New Life Bible has “The young woman,” the 1943 Goodspeed’s American Translation has “The maiden.” The Jehovah's Witnesses New World Translation (NWT) has "maiden," instead of “virgin,” in Isaiah 9:7 even though Matthew 1:23 clearly shows that Matthew considered it to read “virgin.”
Editions of the King James Version
- “Behold, a Uirgine shall conceiue and beare a Sonne, and shall call his name Immanuel, which being interpreted, is, God with vs.)”
The original 1611 has many capitalized words that we no longer capitalize in modern English or in post 1769 KJV editions. In the 1611, in addition to proper nouns, common nouns referring to important persons were often capitalized, after the custom of the times. This is due to the influence of the German language upon English at the time of the publication of the KJV, which still capitalizes a lot of nouns that we do not capitalize in modern English. Thus Virgin was in capital letters, as also was Sonne. Both words are in lower case in modern editions of the KJV:
- “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.”
Revised Version
Revised Standard Version
The 1952 creation of the liberal National Council of Churches Revised Standard Version reveals the unbelieving bias of the majority of the translators in Isaiah 7:14:
- “Therefore the Lord himself will give you a sign. Behold a young woman shall conceive and bear a son, and shall call his name Immanuel.” (Revised Standard Version)
The KJV says:
- “a virgin shall conceive, and bear a son.”
The RSV says:
- “a young woman shall conceive and bear a son”
The RSV corrupts doctrine of the virgin birth of Christ in this verse. The word used in the original Hebrew language has long been understood to mean specifically a virgin in this context. Because this verse is mentioned in Matthew 1:23, while the RSV correctly translated the Greek with “Behold, a virgin shall conceive and bear a son,” it completely contradicts Isaiah 7:14 in the same version, and causes either a contradiction, or the impression that Matthew misquoted Isaiah. So by poor translational methodology both the doctrine of the virgin birth and the doctrine of the infallibility of the scripture are undermined. It is a clear example of modern versions questioning the virgin birth of Christ, and attacking the doctrine of the preservation of scripture.
they shall call
See Also Καλέω
See Also Scriptures Containing they shall call
The one alteration textual critics concern themselves with is the phrase "they shall call" is changed to "you shall call." This switches the meaning somewhat from Immanuel being a title proclaimed by the people to a name given by Joseph. A marginal note in the KJV gives a clue as to what was meant.
- Matthew 1:23 they shall call his name: Or, his name shall be called
Scrivener
In his 191 list of changes from the Greek of Beza Scrivener mentions that he has changed Beza's 1598 with καλέσεις and replaced it with καλέσουσι, claiming the KJV followed this reading. He has in his list:
Beza has καλέσεις while Scrivener has καλέσουσι with Stephanus. Scrivener said:
Beza's καλέσεις means to call or name. Scrivener changed καλέσεις into the impersonal καλέσουσι in an attempt to follow the King James Version's ‘they shall call’ as also read the Geneva ‘they shal cal’ and Bishops' although they follow the different Greek of Stephanus and Scrivener with καλέσουσι, while the King James follows Beza with καλέσεις.
Theodore Beza
Beza said in his 1556 New Testament:
- I know that in most copies καὶ καλέσουσι is read, that is, 'and they will call', or 'and he [Jesus] will be called', which reading was also followed by Justin Martyr... But as our Stephanus noted that some old copies agree with the Hebrew, and as great force would seem to lie in this apostrophe by the prophet, seized by God's Spirit, in which he addresses himself to the Virgin who would be born so many centuries later as if she were present, I have followed my own judgement in this matter, without — in my opinion — any damage to the meaning.
Two verses earlier, Matthew 1:21 has καλέσεις in both Beza and Scrivener and it is also translated as ‘thou shalt call.’
- 21 And she shall bring forth a son, and thou shalt call his name JESUS: for he shall save his people from their sins.
- 22 Now all this was done, that it might be fulfilled which was spoken of the Lord by the prophet, saying,
- 23 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.
An example of καὶ καλέσεις being translated as thou shalt call is:
- Luke 1:13 But the angel said unto him, Fear not, Zacharias: for thy prayer is heard; and thy wife Elisabeth shall bear thee a son, and thou shalt call his name John.
- "...καὶ καλέσεις τὸ ὄνομα αὐτοῦ Ἰωάννην..." thou shalt call his name John
- Luke 1:31 And, behold, thou shalt conceive in thy womb, and bring forth a son, and shalt call his name JESUS
- "...καὶ καλέσεις τὸ ὄνομα αὐτοῦ Ἰησοῦν..." (thou) shalt call his name JESUS.
Comparisons
- καλεσεις verb - future active indicative - second person singular
- καλεσουσι verb - future active indicative - third person
- Elzevir
- 1624 - καλέσουσι
- Stephanus
- 1550 - καλέσουσιν
- Erasmus
- Complutensian Polyglot
- King James Version
- 1611 - ‘they shalt call.’
- Other English Versions
- 1395 - ‘thei schulen clep’ (Wycliffe)
- 1534 - ‘they shall call’ (Tyndale)
- 1549 - ‘they shall call’ (Matthews)
- 1560 - ‘they shal cal’ (Geneva)
- 1568 - ‘they shall call’ (Bishops')
The LXX. renders Isaiah 7:14, this way;
- Ἰδοὺ ἡ παρθένος ἐν γαστρὶ λήψεται Υἱὸν, καὶ καλέσεις.
Differences:
- καλεσεις το ονομα (you will call his name) — D*,2 itd(c),ff1 copbomss Origen Eusebius
- καλεσει το ονομα (he will call his name) — itd*
- καλεσουσιν το ονομα (they will call his name) — rell
Meyer's NT Commentary
Meyer's NT Commentary says:
- "...καλέσουσι] they will call. The LXX. incorrectly gives ΚΑΛΈΣΕΙς. The evangelist generalizes the third person singular of the original Hebrew into the plural..."
John Gill
John Gill says here:
- "...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 χαλεσεις "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..."
Vincent's Word Studies
Vincent's Word Studies says:
- They shall call ( καλὲσουσιν )
- In Matthew 1:21, it is thou shalt call. The original of Isaiah (Isaiah 7:14) has she shall call; but Matthew generalizes the singular into the plural, and quotes the prophecy in a form suited to its larger and final fulfilment: men shall call his name Immanuel, as they shall come to the practical knowledge that God will indeed dwell with men upon the earth.
Vincent reveals the key to this scripture. Matthew under the guidance of the Holy Spirit translated the Hebrew words in Isaiah 7:14, written to the virgin: "...Behold, a virgin shall conceive, and bear a son, and shall call his name Immanuel...". This practice reveals to Beza that καλέσεις in verse 21 can also be translated concerning the couple, thus the KJV translators also had no issue with translating the first καλέσεις in verse 21 as thou shalt call and the second as they shall call.
John Wesley
Wesley says here:
- Thou (namely, his mother) shalt call; but here, They - that is, all his people, shall call - shall acknowledge him to be Emmanuel, God with us. Which being interpreted - This is a clear proof that St. Matthew wrote his Gospel in Greek, and not in Hebrew. Isaiah 7:14 .
John Calvin
Calvin says:
- In the words, they shall call, there is a change of the number. But this is not at all at variance with what I have already said. True, the prophet addresses the virgin alone, and therefore uses the second person, Thou shalt call But from the time that this name was published, all the godly have an equal right to make this confession, that God has given himself to us to be enjoyed in Christ.
Greek Testament Critical Exegetical Commentary
The Greek Testament Critical Exegetical Commentary says:
- καλέσουσιν] This indefinite plural is surely not without meaning here. Men shall call—i.e. it shall be a name by which He shall be called—one of his appellations. The change of person from καλέσεις, which could not well have been cited here, seems to shew, both that the prophecy had a literal fulfilment at the time, and that it is here quoted in a form suited to its greater and final fulfilment. The Hebrew has קָרָאת, ‘thou shalt call’ (fem.).
Bengel
Bengel's Gnomon of the New Testament says:
- "...THEY shall call) Both the Hebrew and the LXX. have “Thou shalt call,” i.e., “THOU Virgin-Mother”—“THOU shalt call,” occurs also in Matthew 1:21, addressed to Joseph: whence is now substituted “THEY shall call,” i.e., all, thenceforth. The angel says to Mary, in Luke 1:28, The Lord is with THEE. Not one or the other of His parents however, but all who call upon His name, say, “with us.”—Cf. Luke 1:54.—Those words deserve particular attention in which the writers of the New Testament differ from the LXX., or even from the Hebrew.— τὸ ὄνομα, the name) This does not mean the name actually given at circumcision, but yet the true name (cf. Isaiah 9:5), aye, the proper name too, by which he is called, even by his parents (cf. Isaiah 8:8), and which is even especially proper to Him, inasmuch as it is synonymous with the name Jesus..."
Pett
Petts Commentary of the bible says:
- ‘They will call.’ When ‘they’ is used as a vague subject, as it is here in Matthew’s version of the quotation, it is a regular Semitic generalisation indicating ‘Many will call Him’. (MT has ‘she will call’. LXX has ‘you will call’).
Benson
Benson's Commentary on the Old and New Testaments says:
- They shall call his name — That is, his name shall be called; a personal verb being put for an impersonal, as is frequently the case; or, as some copies read it, Thou shalt call, or, he shall be owned and accounted; Emmanuel, God with us
Geneva Bible
The 1560 Geneva Bible has: "they shal call", with a marginal note "Or, thou".
King James Version
A marginal note in the 1611 King James Version has
- they shall call his name: Or, his name shall be called
Immanuel
The “name” Immanuel is moreso a description than a title. In this passage before and after Matthew quotes Isaiah 7:14 concerning the name being “Immanuel” (1:23), he stated that Joseph would call His name Jesus (Verse 21) and then went on to do so (verse 25). So Matthew said His “name” would be “Immanuel” in verse 23, but also said “Jesus” in verses 21 and 25, revealing that Matthew understood the difference between, and the biblical pattern of, descriptive titles and names given to people, being bold to use those references in the same chapter. He had earlier in Matthew 1:16, Matthew said that Jesus would be called Christ, and in 1:1 and 1:20 both Jesus and Joseph are called the son of David.
Isaiah 7:14 gives us the prophecy of the Virgin Birth of Christ and states that His name would be "Immanuel." Matthew 1:23 tells us that this word means "God with us." Jesus is God with us. Some would ask where Jesus was named Immanuel, but one must firstly consider other scriptural references in regard to Jesus' titles.
For example, Isaiah 9:6 says
- “For unto us a child is born, unto us a son is given: and the government shall be upon his shoulder: and his name shall be called Wonderful, Counsellor, The mighty God, The everlasting Father, The Prince of Peace.”
Isaiah did not mean that people would address Jesus as “Wonderful Counselor,” or “Everlasting Father” in His earthly years, but rather that these are atributes of the nature of Christ that, although He may now be called, would be more of a description rather than a title.
There are many examples in scripture of descriptive titles given to Jesus that are to do with His nature. An example of Adam doing this is in Genesis Chapter 2 when Adam called Eve a woman:
- “And Adam said, This is now bone of my bones, and flesh of my flesh: she shall be called Woman, because she was taken out of Man.” Genesis 2:23
But in the next chapter it says:
- “And Adam called his wife’s name Eve; because she was the mother of all living.” Genesis 3:20
By Adam calling her Woman, was reflecting on her nature as female human, but later she would be known as “Eve.”
In Luke 1:28-35, we find more information about what the Angel Gabriel spoke to Mary. Although “Immanuel” was not used, other descriptive names and the titles by which He would be known were mentioned:
- And the angel came in unto her, and said, Hail, thou that art highly favoured, the Lord is with thee: blessed art thou among women. And when she saw him, she was troubled at his saying, and cast in her mind what manner of salutation this should be. And the angel said unto her, Fear not, Mary: for thou hast found favour with God. And, behold, thou shalt conceive in thy womb, and bring forth a son, and shalt call his name JESUS. He shall be great, and shall be called the Son of the Highest: and the Lord God shall give unto him the throne of his father David: And he shall reign over the house of Jacob for ever; and of his kingdom there shall be no end. Then said Mary unto the angel, How shall this be, seeing I know not a man? 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. (Luke 1:28-35)
Here we can see many titles for Jesus.
Scrivener
On page 246-246 of "A Plain Introduction to the Criticism of the New Testament" under the chapter "Chapter VIII. Cursive Manuscripts Of The Gospels. Part II." Scrivener writes: 494. Oxf. Ch. Ch. Wake 22 [xiii], 10 × 8, ff. 160 (24, 27), κεφ. t., τίτλ., κεφ., lect., subscr., ἀναγν., in a wretched hand and bad condition, begins Matt. i. 23, ends John xix. 31. Also mut. Matt. v. 26-vi. 23; Luke xxiv. 9-28; John iii. 14-iv. 1; xv. 9-xvi. 6. (Greg. 508.)
Greek
Textus Receptus
See Also Matthew 1:23 Complutensian Polyglot 1514
Desiderius Erasmus
- 1516 (Erasmus 1st Novum Instrumentum omne)
- 1519 (Erasmus 2nd)
Colinæus
- 1534 (Colinæus)
Stephanus (Robert Estienne)
- 1546 (Robert Estienne (Stephanus) 1st)
- 1549 (Robert Estienne (Stephanus) 2nd)
- 1550 Ἰδού, ἡ παρθένος ἐν γαστρὶ ἕξει καὶ τέξεται υἱόν, καὶ καλέσουσιν τὸ ὄνομα αὐτοῦ Ἐμμανουήλ, ὅ ἐστιν μεθερμηνευόμενον, Μεθ' ἡμῶν ὁ θεός (Robert Estienne (Stephanus) 3rd - Editio Regia)
- 1551 (Robert Estienne (Stephanus) 4th)
Theodore Beza
- 1565 (Beza 1st)
- 1565 (Beza Octavo 1st)
- 1567 (Beza Octavo 2nd)
- 1580 (Beza Octavo 3rd)
- 1582 (Beza 2nd)
- 1589 (Beza 3rd)
- 1590 (Beza Octavo 4th)
- 1598 Ἰδού, ἡ παρθένος ἐν γαστρὶ ἕξει, καὶ τέξεται υἱόν, καὶ καλέσεις τὸ ὄνομα αὐτοῦ Ἐμμανουήλ· ὅ ἐστιν, μεθερμηνευόμενον, Μεθ' ἡμῶν ὁ Θεός). (Beza 4th)
See Also Matthew 1:23 Beza 1598 (Beza)
- 1604 (Beza Octavo 5th)
Elzevir
- 1624 Ἰδού, ἡ παρθένος ἐν γαστρὶ ἕξει, καὶ τέξεται υἱόν, καὶ καλέσουσι τὸ ὄνομα αὐτοῦ ἘΜΜΑΝΟΥΉΛ· ὅ ἐστι μεθερμηνευόμενον· Μεθ’ ἡμῶν ὁ Θεός. (Elzevir)
- 1633 (Elzevir)
- 1641 (Elzevir)
Scholz
Scrivener
- 1894 Ἰδοὺ, ἡ παρθένος ἐν γαστρὶ ἕξει, καὶ τέξεται υἱόν, καὶ καλέσουσι τὸ ὄνομα αὐτοῦ Ἐμμανουήλ· ὅ ἐστι, μεθερμηνευόμενον, Μεθ' ἡμῶν ὁ Θεός. (F. H. A. Scrivener , The New Testament in the Original Greek according to the Text followed in the Authorised Version - Cambridge University Press).
Other Greek
- 250 … με̣… (Papyrus 1)
- 400 Iδου η παρθενος εν γαστρι εξει και τεξεται υιον και καλεσουσιν το ονομα αυτου Eμμανουηλ ο εστιν μεθερμηνευομενον μεθ ημων ο ΘC (Codex Vaticanus) 1209 (B or 03) (von Soden δ1) - Vatican Library (See Also Nomina sacra)
- 400 Iδου η παρθενος εν γαστρι εξι και τεξετε YN και καλεσουσι- το ονομα αυτου Eμμανουηλ ὁ εστιν μεθερμηνευομενο- μεθʼ ημων ο ΘC (Codex Sinaiticus) Most probably a forgery (א or 01) (von Soden δ2) - British Library Leipzig University Saint Catherine's Monastery (See Also Nomina sacra)
- 400 - 500 Ϊδου η παρθενος εν γαστρι εξει και τεξεται υϊον και καλεσουσιν το ονομα αυτου Eμμανουηλʼ ο εστιν μεθερμηνευομενον μεθ ημων ο ΘC (Codex Washingtonianus) (W or 032) (von Soden ε014) (See Also Nomina sacra)
- 450 Iδου η παρθενος εν γαστρι εξει και τεξεται YN και καλεσουσιν το ονομα αυτου Eμμανουηλ ο εστι- μεθερμηνευομενον μεθ ημων ο ΘC · Codex Ephraemi Syri Rescriptus (C04) (5th century)
- 450 Iδου η παρθενος εν γαστρι εξει και τεξετε υιον και καλεσεις το ονομα αυτου Eμμανουηλ ο εστιν μεθερμηνευομενον μεθ ημων ο ΘC (Codex Bezae Cantabrigiensis (D05) (5th century)
- 450 Ϊδου η παρθένος εν γαστρι εξει, και τεξεται ΥΝ. και καλέσουσιν το ονομα αυτου Εμμανουηλ· ο εστι- μεθερμηνευομενον, μεθ ημων ο ΘC· Codex Basilensis (Ee or 07) (von Soden ε55) (See Also Nomina sacra)
- 550 ιδου η παρθενος εν γαστρι εξει και τεξεται υιον και καλεσουσιν το ονομα αυτου Εμμανουηλ ο εστιν μεθερμηνευομενον μεθ ημων ο Θεος· Codex Purpureus Rossanensis (Σ035) (6th century)24-25
- 550 ιδου η θ παρθενος εν γαστρι εξει και τεξετε ΥΝ και καλεσουσι το ονομα αυτου Εμμανουηλ ο [..]τιν μεθερμηνευομε[…] μεθ ημων ο ΘC Uncial 071
- 750 Ϊδοὺ ἡ παθρνος ἐν γαστρὶ ἕξη, καὶ τεξετε ΥΝ, καὶ καλέσουσιν τὸ ὄνομα αὐτοῦ Ἐμμανουήλ· ὁ ἐστιν, μεθερμινευόμενον, μεθ’ ἡμῶν ὁ ΘC· Codex Regius (Grec 62) (L019)
- 850 Ῑδου· η· παρθενος· εν γαστρι· εξει και τεξεται· υν· Και· καλεσουσιν· το· ονομα αυτου· Εμμανουηλ Ο εστιν· μεθερμηνευομενον· μεθ ημων ο· ΘC· Codex Sangallensis 48 (Δ037)
- 850 ἰδοὺ ἡ παρθένος ἐν γαστρὶ ἕξει· καὶ τέξεται υἱὸν· καὶ καλέσουσι τὸ ὄνομα αὐτοῦ Ἐμμανουὴλ· ὅ ἐστι μεθερμηνευόμενον· μεθ ἡμῶν ὁ ΘC· (Codex Cyprius (Grec 63) (K017)
- 850 ἰδοὺ ἡ παρθʹνος ἐν γαστρὶ ἔξει· καὶ τέξεται ὑϊὸν· καὶ καλέσουσι τὸ ὄνομα αὐτοῦ ἐμμανουὴλ· ὅ, ἐστὶ μεθερμηνευόμενον, μεθ’ ἡμῶν ὁ θc· Minuscule 9 (Gr. 83) (1167)
- 1050 ἰδοὺ ἡ παρθένος ἐν γαστρὶ ἕξει· καὶ τέξεται υἱόν. καὶ καλέσουσι τὸ ὄνομα αὐτοῦ ἐμμανουὴλ· ὅ ἐστι μεθἑρμηνευόμενον μεθ’ ἡμῶν ὁ θc. Minuscule 43 (8409)
- 1050 ἰδοὺ ἡ παρθένος ἐν γαστρὶ ἕξει· καὶ τέξεται ὓν, καὶ καλέσουσι τὸ ὄνομα αὐτοῦ ἐμμανουήλ· ὅ ἐστι μεθερμηνευόμενον, μεθ’ ἡμῶν ὁ θσʹ· Minuscule 8 (Gr. 49)
- 1150 ἰδού, ἡ παρθένος ἐν γαστρὶ ἕξει· ϗ τέξεται υἱόν. καὶ καλέσουσι τὸ ὄνομα αὐτοῦ Ἐμμανουήλ· ὅ, ἐστι μεθερμηνευόμενον· μεθ’ ἡμῶν ὁ θσ· Minuscule 1
- 1150 ἰδοὺ ἡ παρθνος ἐν γαστρὶ ἕξει καὶ τέξεται ὑν καὶ καλέσεις τὸ ὄνομα αὐτοῦ ἐμμανουἢλ· ὅ ἐστιν μεθερμηνευόμεν{ον} μεθ’ ἡμῶν ὁ θσ· Minuscule 2
- 1150 ιδου Η παρθενος εν γαστρι εξει· και τεξεται υν· και καλεσουσι το ονομα αυτου εμμανουηλ· ο εστι μεθερμηνευομενον μεθ ημων ο θc· Minuscule 44
- 1857 (Tregelles' Greek New Testament)
- ἰδοὺ ἡ παρθένος ἐν γαστρὶ ἕξει καὶ τέξεται υἱόν, καὶ καλέσουσιν τὸ ὄνομα αὐτοῦ Ἐμμανουήλ, ὅ ἐστιν μεθερμηνευόμενον μεθ’ ἡμῶν ὁ θεός.(Tischendorf 8th Ed.)
- 1881 Ἰδοὺ ἡ παρθένος ἐν γαστρὶ ἕξει καὶ τέξεται υἱόν, καὶ καλέσουσιν τὸ ὄνομα αὐτοῦ Ἐμμανουήλ· ὅ ἐστιν μεθερμηνευόμενον Μεθ' ἡμῶν ὁ θεός. (Westcott & Hort)
- (Greek orthodox Church)
- 1904 Ἰδοὺ ἡ παρθένος ἐν γαστρὶ ἕξει καὶ τέξεται υἱόν, καὶ καλέσουσιν τὸ ὄνομα αὐτοῦ Ἐμμανουήλ, ὅ ἐστιν μεθερμηνευόμενον Μεθ’ ἡμῶν ὁ Θεός. (Nestle Aland)
- 1904 Ἰδοὺ ἡ παρθένος ἐν γαστρὶ ἕξει καὶ τέξεται υἱόν, καὶ καλέσουσι τὸ ὄνομα αὐτοῦ Ἐμμανουήλ, ὅ ἐστιν μεθερμηνευόμενον Μεθ’ ἡμῶν ὁ Θεός. (Greek Orthodox)
Anglo Saxon Translations
- 1000 (Anglo-Saxon Gospels Manuscript 140, Corpus Christi College by Aelfric)
- 1200 (Anglo-Saxon Gospels Hatton Manuscript 38, Bodleian Library by unknown author)
English Translations
- 1380 (Wyclif's Bible by John Wycliffe)
- 1395 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. (Wyclif's Bible by John Wycliffe)
- 1534 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. (Tyndale Bible by William Tyndale)
- 1535 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. (Coverdale Bible)
- 1539 (Great Bible First Edition - Miles Coverdale)
- 1540 Behold, a mayd shalbe wt chylde, & shall bring forth a sonne, & they shall call his name Emanuel, which yf a man interpret, it is asmoch to say as God with vs. (Great Bible Second Edition - Miles Coverdale)
- 1549 Bholde a mayde shall be wyth chylde, and shal bringe forth a sonne, and they shall call hys name Emanuell, whyche is by interpretation, God wyth vs. (Matthew's Bible - John Rogers)
- 1557 (Geneva 1557)
- 1560 (Geneva Bible) First Edition
- 1568 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.) (Bishop's Bible First Edition
- 1582 (Rheims 1582)
- 1587 Behold, a virgine shalbe with childe, and shall beare a sonne, & they shal call his name Emmanuel, which is by interpretation, God with vs. (Geneva Bible) by William Whittingham
- 1599 (Geneva Bible) by William Whittingham
- 1611 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.) (King James Version)
- 1729 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. (Mace New Testament)
- 1745 Behold a virgin shall be with child, and shall bring forth a son, and thou shalt call his name Emmanuel, which being interpreted, is, God with us. (Mr. Whiston's Primitive New Testament)
- 1762 (King James Version)
- 1769 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. (King James Version - Benjamin Blayney)
- 1770 "Behold a virgin shall conceive and bear a son, and they shall call his name Emmanuel," which is God with us.) (Worsley Version by John Worsley)
- 1790 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.) (Wesley Version by John Wesley)
- 1795 "A 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. (A Translation of the New Testament from the Original Greek by Thomas Haweis)
- 1833 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. (Webster Version - by Noah Webster)
- 1835 "Behold the virgin shall conceive and bear a so (Living Oracles by Alexander Campbell)
- 1849 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. (Etheridge Translation by John Etheridge)
- 1850 (King James Version by Committee)
- 1851 Behold, a virgin will conceive, and will bear a son, and thou shalt call his name Emmanuel, which is interpreted, Our God with us. (Murdock Translation)
- 1855 Calvin Bible by the Calvin Translation Society
- 1858 Behold, the virgin shall be with child, and shall bear a son, and they shall call his name Emmanuel; which is interpreted, God is with us. (The New Testament Translated from the Original Greek by Leicester Sawyer)
- 1865 Lo, the virgin in womb shall have, and shall bear a son, and they shall call the name of him Emmanuel; which is being translated, with us a God.) (The Emphatic Diaglott by Benjamin Wilson)
- 1865 Behold, the virgin shall be with child, And shall bring forth a son, And they shall call his name Immanuel; which is interpreted, God with us. (The New Testament of Our Lord and Savior Jesus Christ 1865 by American Bible Union)
- 1869 "Behold, the virgin shall be with child, and shall bear a son, and they shall call his name Immanuel;" that is, when interpreted, God–is with–us. (Noyes Translation by George Noyes)
- 1873 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. (King James Version) by Frederick Scrivener)
- 1885 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. (Revised Version also called English Revised Version - Charles Ellicott editor)
- 1890 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.' (Darby Version 1890 by John Darby)
- 1898 `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.' (Young's Literal Translation by Robert Young)
- 1901 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. (American Standard Version - Philip Schaff)
- 1902 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. (The Emphasised Bible Rotherham Version)
- 1902 Behold, the virgin shall have gestation and bring forth a son, and they will call his name Emmanuel, which is interpreted, God is with us. (Translation of the New Testament from the Original Greek by William Godbey)
- 1904 "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. (The New Testament: Revised and Translated by Adolphus Worrell)
- 1904 'Behold! the virgin shall be with child and shall give birth to a son, And they will give him the name Immanuel'—a word which means 'God is with us.' (Twentieth Century New Testament by Ernest Malan and Mary Higgs)
- 1911 (Syrus Scofield)
- 1912 (Weymouth New Testament)
- 1918 Behold, the virgin shall be with child, and shall bear a son, and they shall call his name Immanuel, which is, when translated, God with us. (The New Testament Translated from the Sinaitic Manuscript by Henry Anderson)
- 1923 (Edgar Goodspeed)
- 1982 (New King James Version)
- 1984 (New International Version)
- 1995 (New American Standard Bible) (©1995)
- 1999 (American King James Version)AKJV
- 2005 (Today’s New International Version)
- (BBE)
- (Holman Christian Standard Bible)
- (21st Century King James Version)
- (Common English Bible)
- (GOD’S WORD Translation)
- (Contemporary English Version)
- (New Living Translation)
- (Amplified Bible)
- (The Message)
- (New International Reader's Version)
- (Wycliffe New Testament)
Foreign Language Versions
Arabic
- هوذا العذراء تحبل وتلد ابنا ويدعون اسمه عمانوئيل الذي تفسيره الله معنا (Arabic Smith & Van Dyke)
Aramaic
- ܕܗܐ ܒܬܘܠܬܐ ܬܒܛܢ ܘܬܐܠܕ ܒܪܐ ܘܢܩܪܘܢ ܫܡܗ ܥܡܢܘܐܝܠ ܕܡܬܬܪܓܡ ܥܡܢ ܐܠܗܢ (Aramaic Peshitta)
Basque
- Huná, virginabat içorra içanen da, eta erdiren da seme batez, eta deithuren duté haren icena Emmanuel, cein erran nahi baita hambat nola, Iaincoa gurequin.
Bulgarian
- 1940 "Ето девицата ще зачне и ще роди син; И ще го нарекат Емануил" (което значи, Бог с нас). (Bulgarian Bible)
Chinese
- 1 说 ： 必 有 童 女 怀 孕 生 子 ； 人 要 称 他 的 名 为 以 马 内 利 。 （ 以 马 内 利 翻 出 来 就 是 神 与 我 们 同 在 。 ） (Chinese Union Version (Simplified))
- 1 說 ： 必 有 童 女 懷 孕 生 子 ； 人 要 稱 他 的 名 為 以 馬 內 利 。 （ 以 馬 內 利 翻 出 來 就 是 神 與 我 們 同 在 。 ） (Chinese Union Version (Traditional))
French
- Voici, la vierge sera enceinte et enfantera un fils, et on appellera son nom Emmanuel, ce qui, interprété, est: Dieu avec nous. (French Darby)
- 1744 Voici, la Vierge sera enceinte, et elle enfantera un fils; et on appellera son nom Emmanuël, ce qui signifie, DIEU AVEC NOUS. (Martin 1744)
- 1744 Voici, la vierge sera enceinte, et elle enfantera un fils, et on le nommera EMMANUEL, ce qui signifie: DIEU AVEC NOUS. (Ostervald 1744)
German
- 1545 Siehe, eine Jungfrau wird schwanger sein und einen Sohn gebären, und sie werden seinen Namen Emanuel heißen, das ist verdolmetschet, Gott mit uns. (Luther 1545)
- 1871 Siehe, die Jungfrau wird schwanger sein und einen Sohn gebären, und sie werden seinen Namen Emmanuel heißen, (Jes. 7,14) was verdolmetscht ist: Gott mit uns. (Elberfelder 1871)
- 1912 Siehe, eine Jungfrau wird schwanger sein und einen Sohn gebären, und sie werden seinen Namen Immanuel heißen, das ist verdolmetscht: Gott mit uns. (Luther 1912)
Italian
- 1649 Ecco, la Vergine sarà gravida, e partorirà un figliuolo, il qual sarà chiamato Emmanuele; il che, interpretato, vuol dire: Dio con noi.(Giovanni Diodati Bible 1649)
- 1927 Ecco, la vergine sarà incinta e partorirà un figliuolo, al quale sarà posto nome Emmanuele, che, interpretato, vuol dire: "Iddio con noi". (Riveduta Bible 1927)
Japanese
Latin
- ecce virgo in utero habebit et pariet filium et vocabunt nomen eius Emmanuhel quod est interpretatum Nobiscum Deus Latin Vulgate
- 1527 (Erasmus 1527)
- 1527 (Erasmus Vulgate 1527)
Pidgin
- 1996 (Pidgin King Jems)
Romainian
- 2010 ,,Iată, fecioara va fi însărcinată, va naşte un fiu, şi -i vor pune numele Emanuil``, care, tîlmăcit, înseamnă: ,,Dumnezeu este cu noi``. (Biblia Traducerea Fidela în limba româna)
Russian
- 1876 се, Дева во чреве приимет и родит Сына, и нарекут имя Ему Еммануил, что значит: с нами Бог. Russian Synodal Version
Phonetically:
Spanish
- He aquí la virgen concebirá y parirá un hijo, Y llamarás su nombre Emmanuel, que declarado, es: Con nosotros Dios. (RVG Spanish)
Swedish
- 1917 »Se, jungfrun skall bliva havande och föda en son, och man skall giva honom namnet Emmanuel» (det betyder Gud med oss). (Swedish - Svenska 1917)
Tagalog
- 1905 Narito, ang dalaga'y magdadalang-tao at manganganak ng isang lalake, At ang pangalang itatawag nila sa kaniya ay Emmanuel; na kung liliwanagin, ay sumasa atin ang Dios. (Ang Dating Biblia 1905)
Tok Pisin
- 1996 (Tok Pisin King Jems)
Vietnamese
- 1934 Nầy, một gái đồng trinh sẽ chịu thai, và sanh một con trai, Rồi người ta sẽ đặt tên con trai đó là Em-ma-nu-ên; nghĩa là: Ðức Chúa Trời ở cùng chúng ta. (VIET)
See Also
External Links
- Wikipedia Article on Matthew 1:23
The King James Version 2023 Edition New Testament is now complete and in print format here.
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List of New Testament minuscules
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List of New Testament lectionaries
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