Matthew 1:25

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Matthew 1:25 in Multiple Translations

Berean Standard Bible BSB

But he had no union with her until she gave birth to a Son. And he gave Him the name Jesus.

King James Version KJV

And knew her not till she had brought forth her firstborn son: and he called his name JESUS.

American Standard Version ASV

and knew her not till she had brought forth a son: and he called his name JESUS.

Bible in Basic English BBE

And he had no connection with her till she had given birth to a son; and he gave him the name Jesus.

Free Bible Version FBV

Joseph married Mary, but did not sleep with her until after she had given birth to a son, whom he named Jesus.

Geneva Bible 1599 GNV

But he knew her not, til she had broght forth her first borne sonne, and he called his name JESUS.

Young's Literal Translation YLT

and did not know her till she brought forth her son — the first-born, and he called his name Jesus.

World English Bible WEB

and didn’t know her sexually until she had given birth to her firstborn son. He named him Jesus.

Noah Webster Bible WBS

And knew her not till she had brought forth her first-born son: and he called his name JESUS.

Douay-Rheims 1899 DRV

And he knew her not till she brought forth her firstborn son: and he called his name JESUS.

Translation for Translators T4T

But he did not have sexual relations with her until she had given birth to a son. And Joseph named him Jesus.

Plain English Version PEV

But he did not sleep with her, like a man does with his wife, until after her son was born. And he named the baby Jesus.

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Berean Amplified Bible — Matthew 1:25

BAB

Word Study

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Matthew 1:25 Interlinear (Deep Study)

BIB

GRK και ουκ εγινωσκεν αυτην εως ου ετεκεν τον υιον αυτης τον πρωτοτοκον και εκαλεσεν το ονομα αυτου ιησουν

και kai G2532 and Conj

ουκ ou G3756 no Particle-N

εγινωσκεν ginōskō G1097 to know Verb-IAI-3S

αυτην autos G846 it/s/he Pron-ASF

εως heōs G2193 until Adv

ου hos, hē G3739 which Rel-GSM

ετεκεν tiktō G5088 to give birth to Verb-2AAI-3S

τον ho G3588 the/this/who Art-ASM

υιον uhios G5207 son Noun-ASM

αυτης autos G846 it/s/he Pron-GSF

τον ho G3588 the/this/who Art-ASM

πρωτοτοκον prōtotokos G4416 firstborn Adj-ASM-S

και kai G2532 and Conj

εκαλεσεν kaleō G2564 to call: call Verb-AAI-3S

το ho G3588 the/this/who Art-ASN

ονομα onoma G3686 name Noun-ASN

αυτου autos G846 it/s/he Pron-GSM

ιησουν Iēsous G2424 Joshua Noun-ASM

Greek Word Study

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Greek Word Reference — Matthew 1:25

και kai G2532 "and" Conj

And or also, a connecting word used to join ideas or words, like in Matthew 2:18 and Hebrews 1:1.

Definition: καί, conj., and __I. Copulative. __1. Connecting single words; __(a) in general: Mat.2:18, 16:1, Mrk.2:15, Luk.8:15, Heb.1:1, al. mult.; repeated before each of the terms in a series, Mat.23:23, Luk.14:21, Rom.7:12, 9:4, al. __(b) connecting numerals (WM, §37, 4): Jhn.2:20, Act.13:20; __(with) joining terms which are not mutually exclusive, as the part with the whole: Mat.8:33, 26:59, Mrk.16:17, Act.5:29, al. __2. Connecting clauses and sentences: Mat.3:12, Act.5:21, al. mult.; esp. __(a) where, after the simplicity of the popular language, sentences are paratactically joined (WM, §60, 3; M, Pr., 12; Deiss., LAE, 128ff.): Mat.1:21, 7:25, Mrk.9:5, Jhn.10:3, al.; __(b) joining affirmative to negative sentences: Luk.3:14, Jhn.4:11, IIIJhn.10; __(with) consecutive, and so: Mat.5:1, 23:32, Heb.3:19, al.; after imperatives, Mat.4:19, Luk.7:7, al.; __(d) = καίτοι, and yet: Mat.3:14, 6:26, Mrk.12:12, Luk.18:7 (Field, Notes, 72), 1Co.5:2, al.; __(e) beginning an apodosis (= Heb. וְ; so sometimes δέ in cl.), then: Luk.2:21, 7:12, Act.1:10; beginning a question (WM, §53, 3a): Mrk.10:26, Luk.10:29, Jhn.9:36. __3. Epexegetic, and, and indeed, namely (WM, §53, 3c): Luk.3:18, Jhn.1:16, Act.23:6, Rom.1:5, 1Co.3:5, al. __4. In transition: Mat.4:23, Mrk.5:1, 21, Jhn.1:19, al.; so, Hebraistically, καὶ ἐγένετο (וַי:הִי; also ἐγένετο δέ), Mrk.1:9 (cf. Luk.5:1; V. Burton, §§357-60; M, Pr., 14, 16). __5. καὶ . . . καί, both . . . and (for τε . . . καί, see: τε); __(a) connecting single words: Mat.10:28, Mrk.4:41, Rom.11:33, al.; __(b) clauses and sentences: Mrk.9:13, Jhn.7:28, 1Co.1:22, al. __II. Adjunctive, also, even, still: Mat.5:39, 40; Mrk.2:28, al. mult.; esp. with pron., adv., etc., Mat.20:4, Jhn.7:47, al; ὡς κ., Act.11:17; καθὼς κ., Rom.15:7; οὑτω κ., Rom.6:11; διὸ κ., Luk.1:35; ὁ κ. (Deiss., BS, 313ff.), Act.13:9; pleonastically, μετὰ κ.. (Bl., §77, 7; Deiss., BS, 265f,), Php.4:3; τί κ., 1 Co 15:29; ἀλλὰ κ., Luk.14:22, Jhn.5:18, al.; καίγε (M, Pr., 230; Burton, §437), Act.17:27; καίπερ, Heb.5:8; κ. ἐάν, see: ἐάν. ἐάν, contr. fr. εἰ ἄν, conditional particle, representing something as "under certain circumstances actual or liable to happen," but not so definitely expected as in the case of εἰ with ind. (Bl., §65, 4; cf. Jhn.13:17, 1Co.7:36), if haply, if; __1. with subjc. (cl.); __(a) pres.: Mat.6:22, Luk.10:6, Jhn.7:17, Rom.2:25, 26 al.; { __(b) aor. (= Lat. fut. pf.): Mat.4:9 16:26 (cf. ptcp. in Luk.9:25; M, Pr., 230), Mrk.3:24, Luk.14:34, Jhn.5:43, Rom.7:2, al.; = cl. εἰ, with opt., Jhn.9:22 11:57, Act.9:2; as Heb. אִם = ὅταν, Jhn.12:32 14:3, I Jhn.2:28 3:2, Heb.3:7" (LXX) . __2. C. indic, (as in late writers, fr. Arist. on; see WH, App., 171; VD, MGr. 2, App., §77; Deiss., BS, 201f., LAE, 155, 254; M, Pr., 168, 187; Bl., §65, 4); __(a) fut.: Mat.18:19 T, Luk.19:40, Act.7:7; __(b) pres.: 1Th.3:8 (see Milligan, in l.). __3. With other particles: ἐ. καί (Bl., §65, 6), Gal.6:1; ἐ. μή (M, Pr., 185, 187; Bl., l.with), with subjc. pres., Mat.10:13, 1Co.8:8, Jas.2:17, 1Jn.3:21; aor., Mat.6:15, Mrk.3:27, Jhn.3:3, Rom.10:15, Gal.1:8 2:16 (see Lft., Ellic., in ll.); ἐ. τε . . . ἐ. τε, [in LXX for אִם . . . אִם, Est.19:13, al.,] Rom.14:8. __4. = cl. ἄν (which see) after relat. pronouns and adverbs (Tdf., Pr., 96; WH, App., 173; M, Pr., 42f.; Bl., §26, 4; Mayser, 152f.; Deiss., BS, 202ff.): ὃς ἐ., Mat.5:19, Mrk.6:22, 23 Luk.17:32, 1Co.6:18, al.; ὅπου ἐ., Mat.8:19; ὁσάκις ἐ., Rev.11:6; οὗ ἐ., 1Co.16:6; καθὸ ἐ., 2Co.8:12; ὅστις ἐ., Gal.5:10. (AS)

Usage: Occurs in 5212 NT verses. KJV: and, also, both, but, even, for, if, or, so, that, then, therefore, when, yet See also: 1 Corinthians 1:1; 1 Corinthians 10:4; 1 Corinthians 16:1.

ουκ ou G3756 "no" Particle-N

This is a strong 'no', used to deny something completely. It appears in the New Testament, such as in Matthew 13:29 and John 1:21. It is a negative answer to a question.

Definition: οὐ, before a vowel with smooth breathing οὐκ, before one with rough breathing οὐχ (but improperly οὐχ ἰδού, Act.2:7, WH, mg.; cf. WH, Intr., §409; M, Pr., 44, 244), [in LXX for אֵין ,אַיִן ,לֹא ;] neg. particle, not, no, used generally with indic, and for a denial of fact (cf . μή); __1. absol. (accented), οὔ, no: Mat.13:29 Jhn.1:21 21:5; οὒ οὕ, Mat.5:37 Jas.5:12. __2. Most frequently negativing a verb or other word, Mat.1:25 10:26, 38, Mrk.3:25 9:37, Jhn.8:29, Act.7:5, Rom.1:16, Php.3:3, al.; in litotes, οὐκ ὀλίγοι (i.e. very many), Act.17:4, al.; οὐκ ἄσημος, Act.21:39; πᾶς . . . οὐ, with verb, (like Heb. כֹּל . . . לֹא), no, none, Mat.24:22, Mrk.13:20, Luk.1:37, Eph.5:5, al.; in disjunctive statements, οὐκ . . . ἀλλά, Luk.8:52 Jhn.1:33 Rom.8:2o, al.; with 2 of person(s) fut. (like Heb. לֹא, with impf.), as emphatic prohibition, Mat.4:7, Luk.4:12, Rom.7:7, al. __3. With another negative, __(a) strengthening the negation: Mrk.5:37, Jhn.8:15 12:19, Act.8:39, al.; __(b) making an affirmative: Act.4:20, 1Co.12:15. __4. With other particles: οὐ μή (see: μή); οὐ μηκέτι, Mat.21:19; with μή interrog., Rom.10:18, 1Co.9:4, 5 11:22. __5. Interrogative, expecting an affirmative answer (Lat. nonne): Mat.6:26, Mrk.4:21, Luk.11:40, Jhn.4:35, Rom.9:21, al. (AS)

Usage: Occurs in 1410 NT verses. KJV: + long, nay, neither, never, no (X man), none, (can-)not, + nothing, + special, un(-worthy), when, + without, + yet but See also: 1 Corinthians 1:16; 1 Corinthians 15:32; 1 Peter 1:8.

εγινωσκεν ginōskō G1097 "to know" Verb-IAI-3S

To know or understand something, as in Matthew 22:18 and Mark 5:43, where it means to recognize or perceive.

Definition: γινώσκω (= γιγν-: see previous word. So also vulgar Attic, in Inscr., see Thumb, MGV, 207), [in LXX chiefly for ידע ;] to be taking in knowledge, come to know, recognize, perceive, understand; in past tenses to know, realize; pass., to become known: with accusative, Mat.22:18, Mrk.5:43, Col.4:8, 1Th.3:5, al. Pass., Mat.10:26, Php.4:5, al.; before ὅτι, Mat.21:45, Jhn.4:1, al.; τί, Mat.6:3; ἀπό, Mrk.15:45; ὅ, Rom.7:15; τ. λεγόμενα, Luk.18:34; τ. θέλημα, Luk.12:47; τ. καρδίας, Luk.16:15; with accusative of person(s), of recognition by God, 1Co.8:3, Gal.4:9; by Christ, neg., Mat.7:23; frequently of the knowledge of divine things, of God and Christ; τ. θεόν, Rom.1:21 Gal.4:9; τ. πατέρα, Jhn.8:55; τ. κύριον, Heb.8:1 (LXX); νοῦν κυρίου, Rom.11:34; Χριστόν, Jhn.17:3, 1Jn.3:6; τὰ τοῦ πνεύματος, 1Co.2:14; τ. πνεύμα, 1Jn.4:6; τ. ἀλήθειαν, Jhn.8:32; of Christ's knowledge of the Father (ἐπιγ.), Mat.11:27 (Dalman, Words, 282ff.). In Hellenistic writers [LXX for Heb. ידע, Gal.4:1, al.], of sexual intercourse, to know carnally: Mat.1:25, Luk.1:34 (Cremer, 153). SYN.: γ., to know by observation and experience is thus prop. disting. from οἶδα, to know by reflection (a mental process, based on intuition or information); cf. also ἐφίστημι, συνίημι. (Cf. ἀνα-, δια-, ἐπι-, κατα-, προ-γινώσκω.) (AS)

Usage: Occurs in 207 NT verses. KJV: allow, be aware (of), feel, (have) know(-ledge), perceived, be resolved, can speak, be sure, understand See also: 1 Corinthians 1:21; John 8:55; Hebrews 3:10.

αυτην autos G846 "it/s/he" Pron-ASF

This pronoun refers to a person or thing, like 'he', 'she', or 'it'. It is used in the Bible to emphasize a person or thing, like in John 2:25 where it says 'he himself knew'.

Definition: αὐτός, -ή, -ό, determinative pron., in late Gk. much more frequently than in cl. (WM, 178f.; Jannaris, HGG, §1399). __1. Emphatic (so always in nom. exc. when preceded by the art., see infr., iii); __(1) self (ipse), expressing opposition, distinction, exclusion, etc., αὐ. ἐκχυθήσεται, Luk.5:37; αὐ. ἐγινώσκεν, Jhn.2:25; αὐ.ὑμεῖς, Jhn.3:28; καὶ αὐ. ἐγώ, Rom.15:14; αὐ. Ἰησοῦς, Jhn.2:24; αὐ. καὶ οἱ μετ᾽ αὐτοῦ, Mrk.2:25; ὑμεῖς αὐ., Mrk.6:31; esp. (as freq in cl.) αὐ. ὁ, Mat.3:4, Mrk.6:17, Jhn.16:27, 1Th.3:11, al.; in late Gk., sometimes weakened, ἐν αὐτῇ τ. ὥρᾳ, in that hour, Luk.10:21 (M, Pr., 91; MM, see word); __(2) emphatic, he, she, it (M, Pr., 86; Bl., §48, 1, 2, 7), Mat.1:21, 12:50, Luk.6:35, al.; pointing to some one as master (cl.), Mat.8:24, Mrk.4:38, al.; αὐ., καὶ αὐ. = οὗτος, ὁ δε (BL, §48, 1), Mat.14:2, Mrk.14:15, 44, Luk.1:22, 2:28, al. __2. In oblique cases (cl.), for the simple pron. of 3rd of person(s), he, she, it, Mat.7:9, 10:12, 26:44, al.; with ptcp. in genitive absol., Mat.9:18, Mrk.13:1, al. (for irreg. constructions, V. Bl., §74, 5); pleonastically after the relative (cf. Heb. אֲשֶׁר לוֹ; WM, 184ff.; Bl., §50, 4; MM, see word), Mrk.7:25, Rev.3:8, 7:2, al.; in constr. ad sensum, without proper subject expressly indicated, Mat.4:23, Act.8:5, 2Co.2:13, al.; genitive αὐτοῦ = ἐκείνου, Rom.11:11, 1Th.2:19, Tit.3:5, Heb.2:4. __3. ὁ, ἡ, τὸ αὐ., the same: Heb.1:12, 13:8; τὸ αὐ., ποιεῖν, Mat.5:46, 47, al.; φρονεῖν, Rom.12:16, 15:5, Php.2:2, al.; τὰ αὐ., Act.15:27, Rom.2:1, al.; κατὰ τὸ (τὰ) αὐ. (MM, see word), Act.14:1, Luk.6:23, al.; ἐπὶ τὸ αὐ., together (MM, see word), Mat.22:34, Act.1:15, al.; ἓν κ. τὸ αὐ., 1Co.11:5, 12:11; with dative (cl.), 1Co.11:5; with a noun, λόγος, Mrk.14:39; μέτρος, Php.1:30; πνεῦμα, 1Co.12:4. (AS)

Usage: Occurs in 3773 NT verses. KJV: her, it(-self), one, the other, (mine) own, said, (self-), the) same, ((him-, my-, thy- )self, (your-)selves, she, that, their(-s), them(-selves), there(-at, - by, -in, -into, -of, -on, -with), they, (these) things, this (man), those, together, very, which See also: 1 Corinthians 1:2; 1 John 3:10; 1 Peter 1:3.

εως heōs G2193 "until" Adv

A Greek word for until, showing when something continues or ends. It is used in Matthew 2:9 and 5:18 to indicate a time or place. It helps show when events happen or stop.

Definition: ἕως, relative particle (Lat. donee, usque), expressing the terminus ad quem (cf. Burton, §321ff.). __I. As conjunction; __1. till, until; __(a) of a fact in past time, with indic.: Mat.2:9, al. (Wis.10:14, al.); __(b) ἕως ἄν, with subjc. aor.: Mat.2:13 5:18, Mrk.6:10, al.; without ἄν (M. Pr., 168f.; Lft., Notes, 115), Mrk.14:32 (Burton, §325), Luk.12:59, 2Th.2:7, al.; __(with) with indic., present (Burton, §328; BL, §65, 10): Mrk.6:45, Jhn.21:22, 23 1Ti.4:13. __2. C. indic., as long as, while (Burton, §327): Jhn.9:4 (Plat., Phaedo, 89c). __II. As an adverb (chiefly in late writers). __1. Of time, until, unto; __(a) as prep. with genitive (BL, §40, 6; M, Pr., 99): τ. ἡμέρας, Mat.26:29, Luk.1:80, Rom.11:8, al.; ὥρας, Mat.27:45, al.; τέλους, 1Co.1:8, 2Co.1:13; τ. νῦν, Mat.24:21, Mrk.13:19 (1Ma.2:33); ἐτῶν ὀγ. (Field, Notes, 49f.), Luk.2:37; τ. ἐλθεῖν, Act.8:40; before names and events, Mat.1:17 2:15, Luk.11:51, Jas.5:7, al.; __(b) before οὗ, ὅτου, with the force of a conjc. (Burton, §330; M, Pr., 91); __(α) ἕ. οὗ (Hdt., ii, 143; Plut., al.): with indic., Mat.1:25 (WH br., οὗ) 13:33, al.; with subjc. aor., Mat.14:22, al.; __(β) ἔ. ὅτου: with subjc., Luk.13:8; with indic., Mat.5:25 (until), Jhn.9:18; __(with) with adv. (ἔ. ὀψέ, Thuc, iii, 108): ἄρτι, Mat.11:12, Jhn.2:10, 1Co.4:13, al.; πότε (M, Pr., 107), Mat.17:17, Mrk.9:19, Jhn.10:24, al. __2. Of place, as far as, even to, unto (Arist., al.); __(a) as prep. with genitive (see supr.): Mt 1123, Lk 1015, al.; __(b) with adv. (BL, §40, 6): ἄνω, Jhn.2:7; ἔσω, Mrk.14:54; κάτω, Mat.27:51, Mrk.15:38; ὧδε, Luk.23:5; __(with) with prep.: ἔξω, Act.21:5; πρός, Luk.24:50 (Field, Notes, 83). __3. Of quantity, measure, etc.: Mat.18:21, Mrk.6:23, Luk.22:51, al. (AS)

Usage: Occurs in 137 NT verses. KJV: even (until, unto), (as) far (as), how long, (un-)til(-l), (hither-, un-, up) to, while(-s) See also: 1 Corinthians 1:8; Luke 20:43; Hebrews 1:13.

ου hos, hē G3739 "which" Rel-GSM

The word which is a pronoun used to ask for or identify something, as seen in John 5:11. It can also be used to describe a person or thing, such as in Mark 15:23. This word helps to clarify or specify what is being talked about.

Definition: ὅς, ἥ, ὅ, the postpositive article (ἄρθρον ὑποτακτικόν). __I. As demonstr. pron. = οὗτος, ὅδε, this, that, also for αὐτός, chiefly in nom.: ὅς δέ, but he (cf. ἦ δὲ ὅς, frequently in Plat.), Mrk.15:23, Jhn.5:11; ὃς μὲν . . . ὃς δέ, the one . . . the other, Mat.21:35, 22:5, 25:15, Luk.23:33, Act.27:14, Rom.14:5, 1Co.11:21, 2Co.2:18, Ju 22; neut., ὃ μὲν . . . ὃ δέ, the one . . . the other, some . . . some, Mat.13:8, 23, Rom.9:21; ὃς (ὃ) μὲν . . . (ἄλλος (ἄλλο)) . . . ἕτερος, Mrk.4:4, Luk.8:5, 1Co.12:8-10; οὓς μέν, absol., 1Co.12:28; ὃς μὲν . . . ὁ δέ, Rom.14:2. __II. As relat. pron., who, which, what, that; __1. agreeing in gender with its antecedent, but differently governed as to case: Mat.2:9, Luk.9:9, Act.20:18, Rom.2:29, al. mult. __2. In variation from the common construction; __(a) in gender, agreeing with a noun in apposition to the antecedent: Mrk.15:16, Gal.3:16, Eph.6:17, al.; constr. ad sensum: Jhn.6:9, Col.2:19, 1Ti.3:16, Rev.13:14, al.; __(b) in number, constr. ad sensum: Act.15:36, 2Pe.3:1; __(with) in case, by attraction to the case of the antecedent (Bl., §50, 2): Jhn.4:18, Act.3:21, Rom.15:18, 1Co.6:19, Eph.1:8, al. __3. The neut. ὅ with nouns of other gender and with phrases, which thing, which term: Mrk.3:17 12:42, Jhn.1:39, Col.3:14, al.; with a sentence, Act.2:32, Gal.2:10, 1Jn.2:8, al. __4. With ellipse of a demonstrative (οὗτος or ἐκεῖνος), before or after: before, Mat.20:23, Luk.7:43, Rom.10:14, al.; after, Mat.10:38, Mrk.9:40, Jhn.19:22, Rom.2:1 al. __5. Expressing purpose, end or cause: Mat.11:10 (who = that he may), Mrk.1:2, Heb.12:6 al. __6. C. prep, as periphrasis for conjc.: ἀνθ᾽ ὧν ( = ἀντὶ τούτων ὧν), because, Luk.1:20, al.; wherefore, Luk.12:3; ἐξ οὗ, since, for that, Rom.5:12; ἀφ᾽ οὗ, since (temporal), Luk.13:25; ἐξ οὗ, whence, Php.3:20; etc. __7. With particles: ὃς ἄν (ἐάν), see: ἄν, ἐάν; ὃς καί, Mrk.3:19, Jhn.21:20, Rom.5:2, al.; ὃς καὶ αὐτός, Mat.27:57. __8. Gen., οὗ, absol., as adv. (see: οὗ). (AS)

Usage: Occurs in 1230 NT verses. KJV: one, (an-, the) other, some, that, what, which, who(-m, -se), etc See also: 1 Corinthians 1:8; 1 Peter 5:9; 1 Peter 1:6.

ετεκεν tiktō G5088 "to give birth to" Verb-2AAI-3S

To give birth means to have a child, like Mary giving birth to Jesus in Luke 1:57. It can also mean to produce something new, like a plant growing.

Definition: τίκτω [in LXX chiefly for יָלַד ;] prop., of parents, to beget, bring forth, but esp. the latter, and so always in NT: absol., Luk.1:57 2:6, Jhn.16:21, Gal.4:27" (LXX) (see M, Pr., 127), Rev.12:2, 4; υἱόν, Mat.1:21, 23 1:25 Luk.1:31 2:7, Rev.12:5, 13; pass., Mat.2:2, Luk.2:11. Metaphorical, of the earth, βοτάνην, Heb.6:7 (Æsch., al.); of lust, ἁμαρτίαν, Jas.1:15.† (AS)

Usage: Occurs in 18 NT verses. KJV: bear, be born, bring forth, be delivered, be in travail See also: Galatians 4:27; Luke 2:11; Hebrews 6:7.

τον ho G3588 "the/this/who" Art-ASM

The Greek word for 'the' or 'this', used to point out a specific person or thing, like in Acts 17:28. It can also mean 'he', 'she', or 'it'.

Definition: ὁ, ἡ, τό, the prepositive article (ἄρθρον προτακτικόν), originally a demonstr. pron. (so usually in Hom.), in general corresponding to the Eng. definite article. __I. As demonstr. pron. __1. As frequently in Hom., absol., he (she, it), his (etc.): Act.17:28 (quoted from the poet Aratus). __2. Distributive, ὁ μὲν . . . ὁ δέ, the one . . . the other: 1Co.7:7, Gal.4:22; pl., Act.14:4, 17:32, Php.1:16, al.; οἱ μὲν . . . ἄλλοι δέ, Mat.16:14, Jhn.7:12; οἱ μεν̀ . . . ὁδέ, Heb.7:21, 23. __3. In narration (without ὁ μὲν preceding), ὁ δέ, but he: Mat.2:14, Mrk.1:45, Luk.8:21, Jhn.9:38, al. mult. __II. As prepositive article, the, prefixed, __1. to nouns unmodified: ὁ θεός, τὸ φῶς, etc.; to abstract nouns, ἡ σοφία, etc., to pl. nouns which indicate a class, οἱ ἀλώπεκες, foxes, Mat.8:20, al.; to an individual as representing a class, ὁ ἐργάτης, Luk.10:7; with nom. = voc. in addresses, Mat.11:26, Jhn.19:3, Jas.5:1, al.; to things which pertain to one, ἡ χεῖρ, his hand, Mrk.3:1; to names of persons well known or already mentioned; usually to names of countries (originally adjectives), ἡ Ἰουδαία, etc. __2. To modified nouns: with of person(s) pron. genitive, μοῦ, σοῦ, etc.; with poss. pron., ἐμός, σός, etc.; with adj. between the art. and the noun, ὁ ἀγαθὸς ἄνθρωπος, Mat.12:35; the noun foll, by adj., both with art., ὁ ποιμὴν ὁ καλός, Jhn.10:11 (on ὁ ὄχλος πολύς, Jhn.12:9, see M, Pr., 84); before adjectival phrases, ἡ κατ᾽ ἐκλογὴν πρόθεσις, Rom.9:11. __3. To Other parts of speech used as substantives; __(a) neuter adjectives: τ. ἀγαθόν, etc.; __(b) cardinal numerals: ὁ εἶς, οἷ δύο, etc.; __(with) participles: ὁ βαπτίζων (= ὁ Βαπτιστής, Mat.14:2), Mrk.6:14; πᾶς ὁ, with ptcp., every one who, etc.; __(d) adverbs: τὸ πέραν, τὰ νῦν, ὁ ἔσω ἄνθρωπος; __(e) infinitives: nom., τὸ θέλειν, Rom.7:18, al.; genitive, τοῦ, after adjectives, ἄξιον τοῦ πορεύεσθαι, 1Co.16:4; verbs, ἐλαχεν τοῦ θυμιᾶσαι, Luk.1:9; and frequently in a final sense, ἐξῆλθεν ὁ σπείρειν, Mat.13:3 (on the artic. inf., see Bl., §71). __4. In the neut. to sentences, phrases or single words treated as a quotation: τὸ Ἐι δύνῃ, Mrk.9:23; τὸ ἔτι ἅπαξ, Heb.12:27; τὸ ἀνέβη, Eph.4:9, al. __5. To prepositional phrases: οἱ ἀπὸ Ἰταλίας, Heb.13:24; οἱ ἐκ νόμου, Rom.4:14; neut. accusative absol., in adverbial phrases, τὸ καθ᾽ ἡμέραν, daily, Luk.11:3; τὸ κατὰ σάρκα, as regards the flesh, Rom.9:5. __6. To nouns in the genitive, denoting kinship, association, etc.: ὁ τοῦ, the son of (unless context indicates a different relationship), Mat.10:2, al.; τὰ τοῦ θεοῦ, the things that pertain to God, Mat.16:23; τὰ τῆς εἰρήνης, Rom.14:19 (cf. M, Pr., 81ff.; Bl, §§46, 47). (AS)

Usage: Occurs in 7033 NT verses. KJV: the, this, that, one, he, she, it, etc See also: 1 Corinthians 1:1; 1 Corinthians 7:16; 1 Corinthians 11:24.

υιον uhios G5207 "son" Noun-ASM

In the Bible, this word means a son or child, used in passages like Matthew 10:37 and Luke 1:13. It can also refer to animals, as in a foal. The word is used to describe family relationships and is an important concept in biblical genealogy.

Definition: υἱός, -οῦ, ὁ, [in LXX very frequently and nearly always for בֵּן, Gen.4:17, al.; for בַּר, Dan LXX TH 7:13, al.; etc. ;], a son; __1. in the ordinary sense: Mat.10:37, Mrk.9:17, Luk.1:13, al. mult.; omitted with the art. of origin (WM, §30, 3; Bl., §35, 2), τὸν τοῦ Ἰεσσαί, Act.13:22 (LXX); also with genitive anarth. (cl.), Σώπατρος Πύρρου Βεροιαῖος, Act.20:4; with adj., προτότοκος, Luk.2:7; μονογένης, Luk.7:12; opposite to νόθος, Heb.12:8; in a wider sense, of posterity: ὁ υἱ. Δαυΐδ, of the Messiah (cf. Dalman, Words, 316ff.; DCG, ii, 653f.), Mat.22:42, 45 Mrk.12:35, 37 Luk.20:41, 44 al.; υἱοὶ Ἰσραήλ, (cf. υἷες Ἀχαιῶν, Hom., Il., i, 162, al.), Mat.27:9, Act.9:15, al. __2. Metaphorical; __(a) as belonging to, being connected with or having the quality of that which follows (a usage mainly due to translation from a Semitic original; cf. Deiss., BS, 161ff.; Dalman, Words, 115f.; DCG, ii, 652f.): τ. πονεροῦ (διαβόλου), Mat.13:38, Act.13:10; τ. νυμφῶνος (see: νυμφών), Mat.9:15, Mrk.2:19, al.; τ. φωτός (Lft., Notes, 74), Luk.16:8, Jhn.12:36, 1Th.5:5; τ. εἰρεήμης, Luk.10:6; γεέννης, Mat.23:15; τ. ἀπωλείας, Jhn.17:12, 2Th.2:3; τ. αἰῶνος τούτου, Luk.16:8 20:34; τ. ἀπειθειάς, Eph.2:2 5:6; βροντῆς, Mrk.3:17; τ. ἀναστάσεως, Luk.20:36; παρακλήσεως, Act.4:36; τ. προφητῶν κ. τ. διαθήκης, Act.3:25; __(b) υἱὸς τ. θεοῦ (cf. Dalman, Words, 268ff.; Deiss., BS, 166f.; DB, iv, 570 ff.; DCG, ii, 654ff.), of men, as partakers of the Divine nature and of the life to come: Mat.5:9, Luk.20:36, Rom.8:14 9:26, al.; υἱοὶ (κ. θυγατέρες) τ. ὑψίστου, Luk.6:35, 2Co.6:18; in an unique sense of Jesus, Mat.4:3 8:29 28:19, Mrk.3:4, Luk.4:41, Jhn.9:35 11:27, al.; ὁ Χριστὸς ὁ υἱ. τ. θεοῦ ζῶντος (τ. εὐλογητοῦ), Mat.16:16, Mrk.14:61; __(with) (ὁ) υἱὸς τοῦ ἀνθρώπου (in LXX for Heb. בּן אדם, Aram, בּר אנשׁ; cf. Dalman, Words, 234ff.; DB, iv, 579ff.; DCG, ii, 659ff.; Westc., St. John, i, 74ff.; other reff. in Swete, Mk, 2:10), based on the Aram. of Dan.7:13, where the phrase, like the corresponding Heb. (as in Psa.8:5), means a man, one of the species, and indicates the human appearance of the person in question. It is used of the Messiah in Enoch, with 46, §1-4, also in II Est.13:3, 12, al. Our Lord first makes the phrase a title, using the def. art. It seems to combine the ideas of his true humanity and representative character. Exc. in Act.7:56 and (anarth.) Rev.1:13 14:14, it is used of Jesus only by himself: Mat.8:20, Mrk.2:10, Luk.5:24, Jhn.1:52, al. (AS)

Usage: Occurs in 348 NT verses. KJV: child, foal, son See also: 1 Corinthians 1:9; John 3:35; 1 Peter 5:13.

αυτης autos G846 "it/s/he" Pron-GSF

This pronoun refers to a person or thing, like 'he', 'she', or 'it'. It is used in the Bible to emphasize a person or thing, like in John 2:25 where it says 'he himself knew'.

τον ho G3588 "the/this/who" Art-ASM

The Greek word for 'the' or 'this', used to point out a specific person or thing, like in Acts 17:28. It can also mean 'he', 'she', or 'it'.

Usage: Occurs in 7033 NT verses. KJV: the, this, that, one, he, she, it, etc See also: 1 Corinthians 1:1; 1 Corinthians 7:16; 1 Corinthians 11:24.

πρωτοτοκον prōtotokos G4416 "firstborn" Adj-ASM-S

The firstborn child held a special place in biblical families, as seen in Luke 2:7. Jesus is also referred to as the firstborn of all creation, emphasizing his priority and importance, as stated in Colossians 1:15 and Hebrews 1:6.

Definition: πρωτότοκος, -ον (πρῶτος, τίκτω) [in LXX chiefly for בְּכוֹר ;] first-born: Luk.2:7; pl., Heb.11:28. Metaphorical, of the priority of Christ (originally perh. a Messianic title, cf. Psa.89:28, Heb.1:6; see ICC on Col.1:15): Heb.1:6; π. πάσης κτίσεως, Col.1:15; ἐν πολλοῖς ἀδελφοῖς, Rom.8:29; π. (ἐκ) τ. νεκρῶν, Col.1:18, Rev.1:5; pl., of the elect, ἐκκλησία πρωτοτόκων, Heb.12:23.† (AS)

Usage: Occurs in 9 NT verses. KJV: firstbegotten(-born) See also: Colossians 1:15; Hebrews 12:23; Hebrews 1:6.

και kai G2532 "and" Conj

And or also, a connecting word used to join ideas or words, like in Matthew 2:18 and Hebrews 1:1.

Usage: Occurs in 5212 NT verses. KJV: and, also, both, but, even, for, if, or, so, that, then, therefore, when, yet See also: 1 Corinthians 1:1; 1 Corinthians 10:4; 1 Corinthians 16:1.

εκαλεσεν kaleō G2564 "to call: call" Verb-AAI-3S

This word means to call or invite someone, like calling out to them loudly. It's used in Matthew 20:8 and Mark 3:31 to describe calling people to come and follow. This word can also mean to invite someone to a special event or to join in something.

Definition: καλέω, -ῶ, [in LXX chiefly for קרא ;] __1. to call, summon: with accusative of person(s), Mat.20:8 25:14, Mrk.3:31, Luk.19:13, Act.4:18; before ἐκ, Mat.2:15 (LXX); metaphorically, 1Pe.2:9. __2. to call to one's house, invite: Luk.14:16, 1Co.10:27, Rev.19:9; εἰς τ. γάμους, Mat.22:3, 9 Luk.14:8, 9 Jhn.2:2; ὁ καλέσας, Luk.7:39; οἱ κεκλημένοι, Mat.22:8; metaphorically, of inviting to partake of the blessings of the kingdom of God (Dalman, Words, 118f.): Rom.8:30 9:24, 25 1Co.7:17, 18; before εἰς, 1Co.1:9, 1Th.2:12, 1Ti.6:12; ὁ καλῶν (καλέσας), of God, Gal.1:6 5:8, 1Th.5:24, 1Pe.1:15, 2Pe.1:3; οἱ κεκλκλημένοι, Heb.9:15; before ἐν (ἐπί), 1Co.7:15, Gal.5:13, Eph.4:4, 1Th.4:7; κλήσει, Eph.4:1, 2Ti.1:9. __3. to call, name call by name: pass., Mat.2:23, Luk.1:32, al.; καλούμενος, Luk.7:11, Act.7:58, al.; ὁ κ. (Deiss., BS, 210), Luk.6:15 22:3 23:33, Act.10:1, Rev.12:9, al.; with pred nom., Mat.5:9, Luk.1:35, Rom.9:26, Jas.2:23, 1Jn.3:1. (Cf. ἀντι-, ἐν-, εἰσ- (-μαι), ἐπι-, μετα-, παρα-, συν-παρα-, προ-, προσ-, συν-καλέω.) (AS)

Usage: Occurs in 138 NT verses. KJV: bid, call (forth), (whose, whose sur-)name (was (called)) See also: 1 Corinthians 1:9; Luke 2:23; 1 Peter 1:15.

το ho G3588 "the/this/who" Art-ASN

The Greek word for 'the' or 'this', used to point out a specific person or thing, like in Acts 17:28. It can also mean 'he', 'she', or 'it'.

Usage: Occurs in 7033 NT verses. KJV: the, this, that, one, he, she, it, etc See also: 1 Corinthians 1:1; 1 Corinthians 7:16; 1 Corinthians 11:24.

ονομα onoma G3686 "name" Noun-ASN

A name refers to a person's character or authority, as in Matthew 10:2 and John 18:10. It represents who someone is or what they are known for. Jesus taught about the importance of a good name and reputation.

Definition: ὄνομα, -τος, τό, [in LXX chiefly for שֵׁם ;] __1. in general, the name by which a person or thing is called: Mat.10:2, Mrk.3:16, Luk.1:63, Jhn.18:10, al.; ἄνθρωπος (etc.), ᾧ (οὗ) ὄ. (τ. ὄ), sc. ἦν or ἐστίν (BL, §30, 3), Mrk.14:32, Luk.1:26, 27; with same ellipsis, καὶ τ. ὄ. αὐτοῦ, Luk.1:5, Jhn.1:6, al.; ὀνόματι, before nom. prop., Mat.27:32, Mrk.5:22, Luk.1:5, Act.5:1, al.; accusative absol. (Bl., §34, 7), τοὔνομα (= τ. ὄνομα), Mat.27:57; ὄ. μοι (sc. ἐστίν; cf. Hom., Od., ix, 366), Mrk.5:9 (cf. Luk.8:30); ἔξειν ὄ., Rev.9:11; καλεῖν (ἐπιτιθέναι) ὄ. (Bl., §33, 1), Mat.1:21, Mrk.3:16; τ. ὄ. ἐν (τ.) βίβλῳ ζωῆς (cf. Deiss., LAE, 121), Php.4:3, Rev.13:8, cf. Luk.10:20 (ἐν τ. οὐρανοῖς); ὄ. βλασφημίας, Rev.13:1; the name as opposite to the reality, Rev.3:1 (cf. Hdt., vii, 138); as a title: Eph.1:21, Php.2:9, 10 (Lft., in l.). __2. By a usage similar to that with ref. to Heb. שֵׁם (Lft., Notes, 106f.), but also common in Hellenistic (M, Pr., 100; Bl., §39, 4; Deiss, BS, 146f., 196f.; LAE, 123:4, of all that the name implies, of rank, authority, character, etc.: of acting on one's authority or in his behalf, ἐν (εἰς) ὄ., with genitive of person(s) (see reff. supr.), Mat.10:41 21:9 28:19, Mrk.11:9, Luk.13:35, Jhn.5:43, Act.8:16, 1Co.1:13; of the name Christian, 1Pe.4:16; esp. of the name of God as expressing the divine attributes: ἁγιάζειν (ἅγιον) τὸ ὄ. (τ. Πατρός, Κυρίου), Mat.6:9, Luk.1:49 11:2; ψάλλειν (ὁμολογεῖν) τῷ ὀ., Rom.15:9, Heb.13:15; δοξάζειν (φανεροῦν, φοβεῖσθαι) τὸ ὄ., Jhn.12:28 17:6, 26 Rev.11:18 15:4; βλασφημεῖν, Rom.2:24, 1Ti.6:1, Rev.13:6; similarly, of the name of Christ: τ. καλὂν ὄ. (Deiss., LAE, 276); πιστεύειν τῷ ὀ., 1Jn.3:23; π. εἰς τ. ὄ. (Bl., §39, 4), Jhn.1:12 2:23 3:18; ὀνομάζειν τὸ ὄ., 2Ti.2:19; κρατεῖν, Rev.2:13; οὐκ ἀρνεῖσθαι, Rev.3:8; ἐν τ. ὀ. (see reff. supr.), Mrk.9:38 16:[17], Luk.10:17, Jhn.14:13 16:23, 24 20:31, Act.3:6 4:12, Eph.5:20, 1Pe.4:14, al.; εἰς τ. ὄ. συνάγεσθαι, Mat.18:20; ἕνεκεν τοῦ ὀ., Mat.19:29; διὰ τὸ ὄ., Mat.10:22, Mrk.13:13, al.; διὰ τοῦ ὀ., 1Co.1:10; ὑπὲρ τοῦ ὀ., Act.9:16, Rom.1:5, al.; id. absol., Act.5:41, 3Jo.7; πρὸς τὸ ὄ., Act.26:9. __3. cause, ground, reason (in cl., usually in bad sense, pretext): Mrk.9:41 (Swete, in l.; Dalman, Words, 305f.). __4. In late Greek (Deiss., BS., 196f.), an individual, a person: Act.1:15, Rev.3:4 11:13. (AS)

Usage: Occurs in 214 NT verses. KJV: called, (+ sur-)name(-d) See also: 1 Corinthians 1:2; John 16:23; 1 Peter 4:14.

αυτου autos G846 "it/s/he" Pron-GSM

This pronoun refers to a person or thing, like 'he', 'she', or 'it'. It is used in the Bible to emphasize a person or thing, like in John 2:25 where it says 'he himself knew'.

ιησουν Iēsous G2424 "Joshua" Noun-ASM

Jesus is the Greek name for Joshua, which means God is salvation. It is used to refer to Jesus Christ, the son of God, as well as other Israelites with the same name. The name Jesus appears over 900 times in the New Testament.

Definition: Ἰωσή, see: Ἰωσῆς - -ῆ (Rec. -ή Luk.3:29; AV, Jose; see: Ἰησοῦς, 3), and -ῆτος (Mk, ll with), ὁ, Joses; __1. brother of our Lord: Mrk.6:3, Mat.13:55 (Rec., see: Ἰωσήφ). __2. Son of Mary: Mat.27:56 (-σήφ), WH, txt), Mrk.15:40, 47 __3. see: Βαρνάβας.† (AS)

Usage: Occurs in 932 NT verses. KJV: Jesus See also: 1 Corinthians 1:1; 2 Thessalonians 1:1; 1 Peter 1:1.

Study Notes — Matthew 1:25

Show Verse Quote Highlights

Context
Cross References
Matthew 1:25 Summary
Frequently Asked Questions
Reflection Questions
Gill's Exposition on Matthew 1:25
Jamieson-Fausset-Brown on Matthew 1:25
Matthew Poole's Commentary on Matthew 1:25
Trapp's Commentary on Matthew 1:25
Ellicott's Commentary on Matthew 1:25
Adam Clarke's Commentary on Matthew 1:25
Cambridge Bible on Matthew 1:25
Barnes' Notes on Matthew 1:25
Whedon's Commentary on Matthew 1:25
Sermons on Matthew 1:25

Context — The Birth of Jesus

23“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” ). 24When Joseph woke up, he did as the angel of the Lord had commanded him and embraced Mary as his wife.

25But he had no union with her until she gave birth to a Son. And he gave Him the name Jesus.

Cross References

	Reference	Text (BSB)
1	Luke 2:21	When the eight days until His circumcision had passed, He was named Jesus, the name the angel had given Him before He had been conceived.
2	Exodus 13:2	“Consecrate to Me every firstborn male. The firstborn from every womb among the Israelites belongs to Me, both of man and beast.”
3	Matthew 1:21	She will give birth to a Son, and you are to give Him the name Jesus, because He will save His people from their sins.”
4	Exodus 22:29	You must not hold back offerings from your granaries or vats. You are to give Me the firstborn of your sons.
5	Luke 2:7	And she gave birth to her firstborn, a Son. She wrapped Him in swaddling cloths and laid Him in a manger, because there was no room for them in the inn.
6	Romans 8:29	For those God foreknew, He also predestined to be conformed to the image of His Son, so that He would be the firstborn among many brothers.

Matthew 1:25 Summary

This verse tells us that Joseph did not have a union with Mary until after Jesus was born, which shows that Jesus was born of a virgin, just like the prophecy in Isaiah 7:14 said. Joseph also gave Jesus His name, which was a significant act of obedience and faith. This verse helps us understand that Jesus is the Son of God, and His birth was a miraculous event (as seen in Luke 1:26-38). By following Joseph's example, we can learn to trust and obey God's plan for our lives, even when it's difficult or hard to understand (Romans 4:20-22).

Frequently Asked Questions

Why did Joseph wait until Mary gave birth to have a union with her?

Joseph waited until Mary gave birth to fulfill the prophecy in Isaiah 7:14 and to show respect for the miraculous conception of Jesus, as seen in Matthew 1:20-25 and Luke 1:26-38.

What is the significance of Joseph giving Jesus His name?

Joseph giving Jesus His name signifies his role as the earthly father and his obedience to the angel's command in Matthew 1:21, which is also seen in Luke 2:21 where Jesus is circumcised and officially named.

How does this verse relate to the virgin birth of Jesus?

This verse emphasizes the virgin birth of Jesus, as Joseph did not have a union with Mary until after Jesus was born, fulfilling the prophecy in Isaiah 7:14 and Matthew 1:22-23, which says that Jesus would be born of a virgin.

What can we learn from Joseph's obedience in this verse?

We can learn from Joseph's obedience that trusting and following God's commands, even when they seem difficult or unconventional, is essential for fulfilling God's plan, as seen in Matthew 1:24-25 and Romans 4:20-22.

Reflection Questions

What does Joseph's self-control and obedience in this verse teach me about surrendering to God's will in my own life?
How does the naming of Jesus by Joseph reflect the significance of Jesus' identity and mission?
In what ways can I, like Joseph, prioritize faithfulness and trust in God's plan, even when circumstances are uncertain or challenging?
What does this verse reveal about the nature of Jesus' birth and the role of Joseph as His earthly father?
How can I apply the example of Joseph's humility and obedience in my own relationships and decisions?

Gill's Exposition on Matthew 1:25

"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.

Jamieson-Fausset-Brown on Matthew 1:25

And knew her not till she had brought forth her firstborn son: and he called his name JESUS. And knew her not until she had brought forth her first-born son. [ ton (G3588) proototokon (G4416).

Matthew Poole's Commentary on Matthew 1:25

Ver. 24,25. The will of God (as we heard) was revealed to Joseph in a dream. It is God that giveth a power to sleep, and a power to awake; therefore it is said, being raised from sleep, he showed both his faith and obedience; his faith in the Divine revelation, a certainty of which he had doubtless by some extraordinary Divine impression, and his obedience to the Divine precept. He took unto him his wife, that is, he took her unto his house, (for betrothed virgins used to abide at their own friends’ houses till the consummation of the marriage), and owned her as his wife, yet not fully using her as such, for the text saith he knew her not (a modest phrase used from the beginning of the world, as appears from , to express the conjugal act) till she had brought forth her firstborn Son. Some make a great stir in determining whether he knew her afterwards, yea or no. Some of the ancients were stiff in their opinion that he did not, so are the popish writers, and many protestant interpreters. Mr. Calvin I think determines best, that none will move such a question, but such as are unwarrantably curious; nor contend for either part, but such as are unreasonably quarrelsome. For as, on the one side, none can conclude that she had more children from the word till, further than they can conclude, from , that Christ shall not for ever sit at his Father’ s right hand, (the word until being a particle only exclusive of a preceding time, not affirming the thing in future time), nor doth the term firstborn conclude any born afterward; so, on the other side, there are no cogent arguments to prove that Mary had no more children by Joseph. We read of the brother of our Lord, , and of his mother and his "brethren," ; and though it be true brethren may signify kinsmen, according to the Hebrew dialect, yet that it doth so in these texts cannot be proved. The Holy Ghost had made use of the virgin for the production of the Messias; why after this her womb should be shut up, and Joseph take her home to be his wife, and not use her as such I cannot tell, nor yet what reproach it could be to Mary or to our Saviour, marriage being God’ s ordinance, and the undefiled bed honourable: and those who think our Saviour would have been dishonoured in any others lying in the same bed after him, seem to forget how much he humbled himself in lying in that bed first, and then in a stable and a manger. We know he knew her not till Christ was born, whether he did afterward or no we are willingly ignorant because God hath not told us. And he called his name Jesus: this is added to declare his obedience to the command received by the angel.

Trapp's Commentary on Matthew 1:25

25 And knew her not till she had brought forth her firstborn son: and he called his name JESUS. Ver. 25. And knew her not till she brought forth] We think hardly of him that taketh to wife the widow and relict of another, that is left great with child, before she hath laid down her burden; how much more in this case! Besides, this might be part of the angel’ s charge to him, that after she had brought forth her Son Jesus she continued still a Virgin, pie credimus, but it is neither article of our creed nor principle of our religion. But that she vowed virginity is both false and absurd. For how could she promise virginity to God and marriage to Joseph? Sure it is, the blemish will never be wiped off from some of the ancients, who, to establish their own idol, of I know not what virginity, have written most wickedly and most basely of marriage, which both Christ honoured with his first miracle and the Holy Ghost by overshadowing the betrothed Virgin. As for the Papists that disgrace it, they appear herein more like devils than divines. 1 Timothy 4:1. If the same God had not been the author of virginity and marriage, he had never countenanced virginity by marriage, as he did in the Virgin Mary.

Ellicott's Commentary on Matthew 1:25

(25) Till she had brought forth her first-born son.—The word “firstborn” is not found in the best MSS. The questions which meet us here, unprofitable as they are, cannot be altogether passed over. What bearing have these words on the widespread belief of Christendom in the perpetual maidenhood of Mary? On what grounds does that belief itself rest?

Adam Clarke's Commentary on Matthew 1:25

Verse 25. Her first-born son] Τονυιοναυτηςτονπρω-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.

Cambridge Bible on Matthew 1:25

25. knew her not till] This expression cannot be considered as in any way decisive of the question, whether the Virgin Mary had or had not children besides our blessed Lord. her firstborn son] The oldest MSS. omit the word “first-born:” translate “a son.”

Barnes' Notes on Matthew 1:25

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.

Whedon's Commentary on Matthew 1:25

25. Till she had brought forth her firstborn son — These words assert the virginity of the mother of the Lord until the time of his birth.

Sermons on Matthew 1:25

	Sermon	Description
	The Incarnation by Ian Paisley	Ian Paisley emphasizes the importance of upholding the integrity and accuracy of the Authorized Version of the Bible, pointing out discrepancies and doctrinal changes in modern tra
	(Genesis) Genesis 17:9-14 by J. Vernon McGee	In this sermon, the preacher focuses on the importance of circumcision as a symbol of the Covenant between God and Abraham. He emphasizes that circumcision was not a requirement fo
	Who Is He in Yonder Stall? by Don Courville	In this sermon, the preacher shares a story about a man who broke the rules of a prison and went down to pray for the inmates individually. He wept and prayed for each person he en
	(Following the Footsteps of Christ) the Wise Men at Bethlehem by Willie Mullan	In this sermon, the preacher discusses the problem of understanding the gospel. He refers to the second vision in Gospel chapter 2 and the presentation in verse 22. He also mention
	(Following the Footsteps of Christ) the Ministry Begins by Willie Mullan	In this sermon, the preacher emphasizes the importance of being sent by God to preach the gospel. He highlights the role of John the Baptist as a witness to Christ, sent specifical
	His Name Is Called Jesus by Erlo Stegen	In this sermon, the preacher emphasizes the importance of staying faithful to God and following His word. He uses the story of Shadrach, Meshach, and Abednego in the fiery furnace
	All Our Children Belong to the Lord by Zac Poonen	This sermon emphasizes the act of dedicating children to the Lord, drawing parallels between Old Testament practices like the dedication of the firstborn and the Passover feast to