King James Bible Adam Clarke Bible Commentary Martin Luther's Writings Wesley's Sermons and Commentary Neurosemantics Audio / Video Bible Evolution Cruncher Creation Science Vincent New Testament Word Studies KJV Audio Bible Family videogames Christian author Godrules.NET Main Page Add to Favorites Godrules.NET Main Page




Bad Advertisement?

News & Reviews:
  • World News
  • Movie Reviews
  • Book Search

    Are you a Christian?

    Online Store:
  • Your Own eBook/eBay Business
  • Visit Our eBay Store

    Automated eBook Business



  • PARALLEL BIBLE - Matthew 1:21


    CHAPTERS: Matthew 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21, 22, 23, 24, 25, 26, 27, 28     

    VERSES: 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21, 22, 23, 24, 25

    TEXT: BIB   |   AUDIO: MISLR - MISC - DAVIS - FOCHT   |   VIDEO: BIB - COMM

    HELPS: KJS - KJV - ASV - DBY - DOU - WBS - YLT - HEB - BBE - WEB - NAS - SEV - TSK - CRK - WES - MHC - GILL - JFB


    ENGLISH - HISTORY - INTERNATIONAL - РУССКАЯ БИБЛИЯ - FACEBOOK - GR FORUMS - GODRULES ON YOUTUBE

    King James Bible - Matthew 1:21

    And she shall bring forth a son, and thou shalt call his name JESUS: for he shall save his people from their sins.

    World English Bible

    She shall bring forth a son. You shall call his name Jesus, for it is he who shall save his people from their sins."

    Douay-Rheims - Matthew 1:21

    And she shall bring forth a son: and thou shalt call his name JESUS. For he shall save his people from their sins.

    Webster's Bible Translation

    And she shall bring forth a son, and thou shalt call his name JESUS: for he shall save his people from their sins.

    Greek Textus Receptus


    τεξεται
    5088 5695 V-FDI-3S δε 1161 CONJ υιον 5207 N-ASM και 2532 CONJ καλεσεις 2564 5692 V-FAI-2S το 3588 T-ASN ονομα 3686 N-ASN αυτου 846 P-GSM ιησουν 2424 N-ASM αυτος 846 P-NSM γαρ 1063 CONJ σωσει 4982 5692 V-FAI-3S τον 3588 T-ASM λαον 2992 N-ASM αυτου 846 P-GSM απο 575 PREP των 3588 T-GPF αμαρτιων 266 N-GPF αυτων 846 P-GPM

    Treasury of Scriptural Knowledge

    VERSE (21) -
    Ge 17:19,21; 18:10 Jud 13:3 2Ki 4:16,17 Lu 1:13,35,36

    SEV Biblia, Chapter 1:21

    Y dar a luz un hijo, y llamars su nombre JESUS, porque l salvar a su pueblo de sus pecados.

    Clarke's Bible Commentary - Matthew 1:21

    Verse 21. JESUS] The same as Joshua, [why Yehoshua, from [y yasha, he
    saved, delivered, put in a state of safety. See on Exod. xiii. 9; Num. xiii. 16, and in the preface to Joshua.

    He shall save his people from their sins.] This shall be his great business in the world: the great errand on which he is come, viz. to make an atonement for, and to destroy, sin: deliverance from all the power, guilt, and pollution of sin, is the privilege of every believer in Christ Jesus. Less than this is not spoken of in the Gospel; and less than this would be unbecoming the Gospel. The perfection of the Gospel system is not that it makes allowances for sin, but that it makes an atonement for it: not that it tolerates sin, but that it destroys it. In ver. 1, he is called Jesus Christ, on which Dr. Lightfoot properly remarks, "That the name of Jesus, so often added to the name of Christ in the New Testament, is not only that Christ might be thereby pointed out as the saviour, but also that Jesus might be pointed out as the true Christ or Messiah, against the unbelief of the Jews." This observation will be of great use in numberless places of the New Testament. See Acts ii. 36; viii. 35; 1 Cor. xvi. 22; 1 John ii. 22; 1 John iv. 15, &c.


    John Gill's Bible Commentary

    Ver. 21. And she shall bring forth a son, and they shall call his name Jesus. ] For though she was with child, it could not be known any otherwise than by prediction or divine revelation, that she should have a son, whose name should be called Jesus; a name of the same signification with Joshua and Hosea, and may be interpreted a Saviour, ( Acts 13:23) for the word [wy Jesus, comes from [y which signifies to save. And to this agrees the reason of the name given by the Angel, for he shall save his people from their sins . The salvation here ascribed to him, and for which he is every way fit, being God as well as man, and which he is the sole author of, is to be understood, not of a temporal, but of a spiritual and everlasting salvation; such as was prophesied of, ( Isaiah 45:17) and which old Jacob had in his view, when he said, I have waited for thy salvation, O Lord, ( Genesis 49:18) which by the Jewish Targumist is paraphrased thus: Jacob said when he saw Gideon the son of Joash, and Samson the son of Manoah, that they would rise up to be saviours, not for the salvation of Gideon do I wait, nor for the salvation of Samson do I look, for their salvation is at[d qrwp a temporary salvation; but for thy salvation, O Lord, do I wait and look, for thy salvation is yml[ qrwp an everlasting salvation, or (according to another copy) but for the salvation of Messiah the son of David, who shall save the children of Israel, and bring them out of captivity, for thy salvation my soul waiteth.

    By his people whom he is said to save are meant, not all mankind, though they are his by creation and preservation, yet they are not, nor will they be all saved by him spiritually and eternally; nor also the people of the Jews, for though they were his nation, his kinsmen, and so his own people according to the flesh, yet they were not all saved by him; many of them died in their sins, and in the disbelief of him as the Messiah: but by them are meant all the elect of God, whether Jews or Gentiles, who were given to him by his Father, as a peculiar people, and who are made willing in the day of his power upon them, to be saved by him in his own way. And these he saves from their sins, from all their sins, original and actual; from secret and open sins; from sins of heart, lip and life; from sins of omission and commission; from all that is in sin, and omission upon it; from the guilt, punishment, and damning power of it, by his sufferings and death; and from the tyrannical government of it by his Spirit and grace; and will at last save them from the being of it, though not in this life, yet hereafter, in the other world, when they shall be without spot or wrinkle, or any such thing.


    Matthew Henry Commentary

    Verses 18-25 - Let us look to the circumstances under which the Son of God entere into this lower world, till we learn to despise the vain honours of this world, when compared with piety and holiness. The mystery of Christ's becoming man is to be adored, not curiously inquired into. It was so ordered that Christ should partake of our nature, yet that he should be pure from the defilement of original sin, which has bee communicated to all the race of Adam. Observe, it is the thoughtful not the unthinking, whom God will guide. God's time to come with instruction to his people, is when they are at a loss. Divine comfort most delight the soul when under the pressure of perplexed thoughts Joseph is told that Mary should bring forth the Saviour of the world He was to call his name Jesus, a Saviour. Jesus is the same name with Joshua. And the reason of that name is clear, for those whom Chris saves, he saves from their sins; from the guilt of sin by the merit of his death, and from the power of sin by the Spirit of his grace. I saving them from sin, he saves them from wrath and the curse, and all misery, here and hereafter. Christ came to save his people, not in their sins, but from their sins; and so to redeem them from among men to himself, who is separate from sinners. Joseph did as the angel of the Lord had bidden him, speedily, without delay, and cheerfully without dispute. By applying the general rules of the written word, we should in all the steps of our lives, particularly the great turns of them, take direction from God, and we shall find this safe an comfortable __________________________________________________________________


    Greek Textus Receptus


    τεξεται
    5088 5695 V-FDI-3S δε 1161 CONJ υιον 5207 N-ASM και 2532 CONJ καλεσεις 2564 5692 V-FAI-2S το 3588 T-ASN ονομα 3686 N-ASN αυτου 846 P-GSM ιησουν 2424 N-ASM αυτος 846 P-NSM γαρ 1063 CONJ σωσει 4982 5692 V-FAI-3S τον 3588 T-ASM λαον 2992 N-ASM αυτου 846 P-GSM απο 575 PREP των 3588 T-GPF αμαρτιων 266 N-GPF αυτων 846 P-GPM

    Vincent's NT Word Studies

    21. Shalt call. Thus committing the
    office of a father to Joseph. The naming of the unborn Messiah would accord with popular notions. The Rabbis had a saying concerning the six whose names were given before their birth: "Isaac, Ishmael, Moses, Solomon, Josiah, and the name of the Messiah, whom may the Holy One, blessed by His name, bring quickly in our days."

    Jesus (Ihsoun). The Greek form of a Hebrew name, which had been born by two illustrious individuals in former periods of the Jewish history - Joshua, the successor of Moses, and Jeshua, the high-priest, who with Zerubbabel took so active a part in the re-establishment of the civil and religious polity of the Jews on their return from Babylon. Its original and full form is Jehoshua, becoming by contraction Joshua or Jeshua. Joshua, the son of Nun, the successor of Moses, was originally name Hoshea (saving), which was altered by Moses into Jehoshua (Jehovah (our) Salvation) (Num. xiii. 16). The meaning of the name, therefore, finds expression in the title Savior, applied to our Lord (Luke i. 47, ii. 11; John iv. 42).

    Joshua, the son of Nun, is a type of Christ in his office of captain and deliverer of his people, in the military aspect of his saving work (Apoc. xix. 11-16). As God's revelation to Moses was in the character of a law-giver, his revelation to Joshua was in that of the Lord of Hosts (Josh. v. 13, 14). Under Joshua the enemies of Israel were conquered, and the people established in the Promised Land. So Jesus leads his people in the fight with sin and temptation. He is the leader of the faith which overcomes the world (Heb. xii. 2). Following him, we enter into rest.

    The priestly office of Jesus is foreshadowed in the high-priest Jeshua, who appears in the vision of Zechariah (ch. 3; compare Ezra ii. 2) in court before God, under accusation of Satan, and clad in filthy garments. Jeshua stands not only for himself, but as the representative of sinning and suffering Israel. Satan is defeated. The Lord rebukes him, and declares that he will redeem and restore this erring people; and in token thereof he commands that the accused priest be clad in clean robes and crowned with the priestly mitre.

    Thus in this priestly Jeshua we have a type of our "Great High-Priest, touched with the feeling of our infirmities, and in all points tempted and tried like as we are;" confronting Satan in the wilderness; trying conclusions with him upon the victims of his malice - the sick, the sinful, and the demon-ridden. His royal robes are left behind. He counts not "equality with God a thing to be grasped at," but "empties himself," taking the "form of a servant," humbling himself and becoming "obedient even unto death" (Philip. ii. 6, 7, Rev.). He assumes the stained garments of our humanity. He who "knew no sin" is "made to be sin on our behalf, that we might become the righteousness of God in him" (2 Corinthians v. 21). He is at once priest and victim. He pleads for sinful man before God's throne. He will redeem him. He will rebuke the malice and cast down the power of Satan. He will behold him "as lightning fall from heaven" (Luke x. 18). He will raise and save and purify men of weak natures, rebellious wills, and furious passions - cowardly braggarts and deniers like Peter, persecutors like Saul of Tarsus, charred brands - and make them witnesses of his grace and preachers of his love and power. His kingdom shall be a kingdom of priests, and the song of his redeemed church shall be, "unto him that loveth us, and loosed us from our sins by his own blood, and made us to be a kingdom, to be priests unto his God and Father; to him be the glory and the dominion forever and ever. Amen" (Apoc. i. 5, 6, in Rev.).

    It is no mere fancy which sees a suggestion and a foreshadowing of the prophetic work of Jesus in the economy of salvation, in a third name closely akin to the former. Hoshea, which we know in our English Bible as Hosea, was the original name of Joshua (compare Rom. ix. 25, Rev.) and means saving. He is, in a peculiar sense, the prophet of grace and salvation, placing his hope in God's personal coming as the refuge and strength of humanity; in the purification of human life by its contact with the divine. The great truth which he has to teach is the love of Jehovah to Israel as expressed in the relation of husband, an idea which pervades his prophecy, and which is generated by his own sad domestic experience. He foreshadows Jesus in his pointed warnings against sin, his repeated offers of divine mercy, and his patient, forbearing love, as manifested in his dealing with an unfaithful and dissolute wife, whose soul he succeeded in rescuing from sin and death (Hos. i-iii). So long as he lived, he was one continual, living prophecy of the tenderness of God toward sinners; a picture of God's live for us when alien from him, and with nothing in us to love. The faithfulness of the prophetic teacher thus blends in Hosea, as in our Lord, with the compassion and sympathy and sacrifice of the priest.

    He (autov). Emphatic; and so rightly in Rev., "For it is He that shall save his people."

    Their sins (amartiwn). Akin to aJmartanw, to miss a mark; as a warrior who throws his spear and fails to strike his adversary, or as a traveler who missed his way. 2 In this word, therefore, one of a large group which represent sin under different phases, sin is conceived as a failing and missing the true end and scope of our lives, which is God.


    Robertson's NT Word Studies

    1:21 {Thou shalt call his name Jesus} (kalesies to onoma autou iesoun). The rabbis named six whose names were given before birth: "Isaac, Ishmael, Moses, Solomon, Josiah, and the name of the Messiah, whom may the Holy One, blessed be His name, bring in our day." The angel puts it up to Joseph as the putative father to name the child. "Jesus is the same as Joshua, a contraction of Jehoshuah (#Nu 13:16; 1Ch 7:27), signifying in Hebrew, 'Jehovah is helper,' or 'Help of Jehovah'" (Broadus). So Jesus is the Greek form of Joshua (#Heb 4:8). He is another Joshua to lead the true people of God into the Promised Land. The name itself was common enough as Josephus shows. Jehovah is Salvation as seen in Joshua for the Hebrews and in Jesus for all believers. "The meaning of the name, therefore, finds expression in the title _Savior_ applied to our Lord (#Lu 1:47; 2:11; Joh 4:42)" (Vincent). He will save (swsei) his people from their sins and so be their Savior (swter). He will be prophet, priest, and king, but "Savior" sums it all up in one word. The explanation is carried out in the promise, "for he is the one who (autos) will save (swsei with a play on the name Jesus) his people from their sins." Paul will later explain that by the covenant people, the children of promise, God means the spiritual Israel, all who believe whether Jews or Gentiles. this wonderful word touches the very heart of the mission and message of the Messiah. Jesus himself will show that the kingdom of heaven includes all those and only those who have the reign of God in their hearts and lives. {From their sins} (apo twn hamartiwn autwn). Both sins of omission and of commission. The substantive (hamartia) is from the verb (hamartanein) and means missing the mark as with an arrow. How often the best of us fall short and fail to score. Jesus will save us away from (apo) as well as out of (ex) our sins. They will be cast into oblivion and he will cover them up out of sight.


    CHAPTERS: 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21, 22, 23, 24, 25, 26, 27, 28
    VERSES: 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21, 22, 23, 24, 25

    PARALLEL VERSE BIBLE

    God Rules.NET