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.
YLT: 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.'
Darby: 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.'
ASV: 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.
| Ἰδοὺ | Behold |
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Parse: Verb, Aorist Imperative Active, 2nd Person Singular Root: ἰδού Sense: behold, see, lo. |
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| παρθένος | virgin |
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Parse: Noun, Nominative Feminine Singular Root: παρθένος Sense: a virgin. |
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| γαστρὶ | womb |
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Parse: Noun, Dative Feminine Singular Root: γαστήρ Sense: the belly. |
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| ἕξει | will hold |
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Parse: Verb, Future Indicative Active, 3rd Person Singular Root: ἔχω Sense: to have, i.e. to hold. |
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| τέξεται | will bear |
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Parse: Verb, Future Indicative Middle, 3rd Person Singular Root: τίκτω Sense: to bring forth, bear, produce (fruit from the seed). |
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| υἱόν | a son |
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Parse: Noun, Accusative Masculine Singular Root: υἱός Sense: a son. |
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| καλέσουσιν | they will call |
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Parse: Verb, Future Indicative Active, 3rd Person Plural Root: καλέω Sense: to call. |
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| ὄνομα | name |
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Parse: Noun, Accusative Neuter Singular Root: ὄνομα Sense: name: univ. |
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| αὐτοῦ | of Him |
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Parse: Personal / Possessive Pronoun, Genitive Masculine 3rd Person Singular Root: αὐτός Sense: himself, herself, themselves, itself. |
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| Ἐμμανουήλ | Immanuel |
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Parse: Noun, Accusative Masculine Singular Root: Ἐμμανουήλ Sense: the title applied to the Messiah, born of the virgin, Mt :23, Is. |
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| μεθερμηνευόμενον | being translated |
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Parse: Verb, Present Participle Middle or Passive, Nominative Neuter Singular Root: μεθερμηνεύω Sense: to translate into the language of one with whom I wish to communicate, to interpret. |
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| ἡμῶν | us |
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Parse: Personal / Possessive Pronoun, Genitive 1st Person Plural Root: ἐγώ Sense: I, me, my. |
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| ὁ | - |
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Parse: Article, Nominative Masculine Singular Root: ὁ Sense: this, that, these, etc. |
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| Θεός | God |
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Parse: Noun, Nominative Masculine Singular Root: θεός Sense: a god or goddess, a general name of deities or divinities. |
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Greek Commentary for Matthew 1:23
Men, people, will call his name Immanuel, God with us. “The interest of the evangelist, as of all New Testament writers, in prophecy, was purely religious” (Bruce). But surely the Language of Isaiah has had marvellous illustration in the Incarnation of Christ. This is Matthew‘s explanation of the meaning of Immanuel, a descriptive appellation of Jesus Christ and more than a mere motto designation. God‘s help, Jesus=the Help of God, is thus seen. One day Jesus will say to Philip: “He that has seen me has seen the Father” (John 14:9). [source]
Note the demonstrative force of the article, pointing to a particular person. Not, some virgin or other. [source]
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. [source]
To protect and save. A comment is furnished by Isaiah 8:10, “Devise a device, but it shall come to naught; speak a word, but it shall not stand, for with us is God. ” Some suppose that Isaiah embodied the purport of his message in the names of his children:Maher-shalal-hash-baz (speed-prey )a warning of the coming of the fierce Assyrians; Shear-Jashub (a remnant shall return )a reminder of God's mercy to Israel in captivity, and Immanuel (God is with us), a promise of God's presence and succor. However this may be, the promise of the name is fulfilled in Jesus (compare “Lo, I am with you alway,” Matthew 28:20) by his helpful and saving presence with his people in their sorrow, their conflict with sin, and their struggle with death. [source]
Reverse Greek Commentary Search for Matthew 1:23
So the Rev. rightly, instead of by. In quotations from the Old Testament, the writers habitually use the preposition διὰ (through ) to denote the instrumentality through which God works or speaks, while they reserve ὑπὸ (by ) to express the primary agency of God himself. So here the prophecy in Matthew 1:23was spoken by the Lord, but was communicated to men through his prophet. [source]
The A.V. construes μεθ ' ἡμῶν withus, with love, making with us equivalent to our. In that case it might mean either the love which is between Christians, or the love which is between God and Christians. The Rev. construes with us with the verb: love is made perfect with us. The latter is preferable. I do not think it would be easy to point out a parallel in the New Testament to the expression ἀγάπη μεθ ' love that with us = our love. The true idea is that love is perfected in fellowship. The love of God is perfected with us, in communion with us, through our abiding in Him and He in us. “Love is not simply perfected in man, but in fulfilling this issue God works with man” (Westcott). Compare 2 John 1:3, “grace shall be with us ” (true reading); and Acts 25:4, “what things God had done with them.” See also Matthew 1:23; 1 Corinthians 16:24; Galatians 6:18. Μετά withis used constantly in the New Testament of ethical relations. See Matthew 20:2; Matthew 2:3; Luke 23:12; Acts 7:9; Romans 12:15; 1 John 1:6. [source]
Nominative case in apposition with σημειον sēmeion “The first ‹sign in heaven‘ is a Woman - the earliest appearance of a female figure in the Apocalyptic vision” (Swete).Arrayed with the sun (περιβεβλημενη τον ηλιον peribeblēmenē ton hēlion). Perfect passive participle of περιβαλλω periballō with the accusative retained as so often (9 times) in the Apocalypse. Both Charles and Moffatt see mythological ideas and sources behind the bold imagery here that leave us all at sea. Swete understands the Woman to be “the church of the Old Testament” as “the Mother of whom Christ came after the flesh. But here, as everywhere in the Book, no sharp dividing line is drawn between the Church of the Old Testament and the Christian Society.” Certainly she is not the Virgin Mary, as Revelation 12:17 makes clear. Beckwith takes her to be “the heavenly representative of the people of God, the ideal Zion, which, so far as it is embodied in concrete realities, is represented alike by the people of the Old and the New Covenants.” John may have in mind Isaiah 7:14 (Matthew 1:23; Luke 1:31) as well as Micah 4:10; Isaiah 26:17.; Isaiah 66:7 without a definite picture of Mary. The metaphor of childbirth is common enough (John 16:21; Galatians 4:19). The figure is a bold one with the moon “under her feet” (υποκατω των ποδων αυτης hupokatō tōn podōn autēs) and “a crown of twelve stars” (στεπανος αστερων δωδεκα stephanos asterōn dōdeka), a possible allusion to the twelve tribes (James 1:1; Revelation 21:12) or to the twelve apostles (Revelation 21:14). [source]
Perfect passive participle of περιβαλλω periballō with the accusative retained as so often (9 times) in the Apocalypse. Both Charles and Moffatt see mythological ideas and sources behind the bold imagery here that leave us all at sea. Swete understands the Woman to be “the church of the Old Testament” as “the Mother of whom Christ came after the flesh. But here, as everywhere in the Book, no sharp dividing line is drawn between the Church of the Old Testament and the Christian Society.” Certainly she is not the Virgin Mary, as Revelation 12:17 makes clear. Beckwith takes her to be “the heavenly representative of the people of God, the ideal Zion, which, so far as it is embodied in concrete realities, is represented alike by the people of the Old and the New Covenants.” John may have in mind Isaiah 7:14 (Matthew 1:23; Luke 1:31) as well as Micah 4:10; Isaiah 26:17.; Isaiah 66:7 without a definite picture of Mary. The metaphor of childbirth is common enough (John 16:21; Galatians 4:19). The figure is a bold one with the moon “under her feet” (υποκατω των ποδων αυτης hupokatō tōn podōn autēs) and “a crown of twelve stars” (στεπανος αστερων δωδεκα stephanos asterōn dōdeka), a possible allusion to the twelve tribes (James 1:1; Revelation 21:12) or to the twelve apostles (Revelation 21:14). [source]
Perhaps εστιν estin to be supplied or the participle used as a finite verb as in Revelation 10:2. This is the technical idiom for pregnancy as in Matthew 1:18, Matthew 1:23, etc. [source]
Future active of σκηνοω skēnoō already in Revelation 7:15 from Ezekiel 37:27; Zechariah 2:10; Zechariah 8:8 and used of the Incarnate Christ on earth by John (John 1:14), now a blessed reality of the Father. The metaphor stands for the Shekinah Glory of God in the old tabernacle (Revelation 7:15; Revelation 13:6; Revelation 15:5), the true tabernacle of which it was a picture (Hebrews 8:2; Hebrews 9:11). God is now Immanuel in fact, as was true of Christ (Matthew 1:23). [source]