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  • PARALLEL BIBLE - Matthew 1:22


    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     

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    King James Bible - Matthew 1:22

    Now all this was done, that it might be fulfilled which was spoken of the Lord by the prophet, saying,

    World English Bible

    Now all this has happened, that it might be fulfilled which was spoken by the Lord through the prophet, saying,

    Douay-Rheims - Matthew 1:22

    Now all this was done that it might be fulfilled which the Lord spoke by the prophet, saying:

    Webster's Bible Translation

    Now all this was done, that it might be fulfilled which was spoken from the Lord by the prophet, saying,

    Greek Textus Receptus


    τουτο
    5124 D-NSN δε 1161 CONJ ολον 3650 A-NSN γεγονεν 1096 5754 V-2RAI-3S ινα 2443 CONJ πληρωθη 4137 5686 V-APS-3S το 3588 T-NSN ρηθεν 4483 5685 V-APP-NSN υπο 5259 PREP του 3588 T-GSM κυριου 2962 N-GSM δια 1223 PREP του 3588 T-GSM προφητου 4396 N-GSM λεγοντος 3004 5723 V-PAP-GSN

    Treasury of Scriptural Knowledge

    VERSE (22) -
    Mt 2:15,23; 5:17; 8:17; 12:17; 13:35,21 1Ki 8:15,24 Ezr 1:1

    SEV Biblia, Chapter 1:22

    Todo esto aconteci para que se cumpliese lo que fue dicho por el Seor, por el profeta que dijo:

    Clarke's Bible Commentary - Matthew 1:22

    Verse 22. By the
    prophet] ISAIAH is added here by several MSS., versions, and fathers. The prophecy is taken from Isa. vii. 14.

    John Gill's Bible Commentary

    Ver. 22. Now all this was done , etc.] These are not the
    words of the Angel, but of the Evangelist; observing that Marys being with child of the Holy Ghost, and her conception in such an extraordinary manner, whilst a pure virgin, before she and Joseph came together, who though espoused to him, was untouched by him, were all brought about in this way, and with such circumstances, that it might be fulfilled which was spoken of the Lord by the Prophet ; that is, the Prophet Isaiah, and so some copies read. The passage referred to is in ( Isaiah 7:14) what is there spoken was by divine inspiration; it was spoken of the Lord by the Prophet; the Spirit of the Lord spake by him.

    Prophets and holy men formerly, spake as they were moved by the Holy Ghost; so that what they said is to be looked upon as the word of God.

    Now between the prophecy of Isaiah referred to, and the fact here recorded by the Evangelist, is an entire agreement: the prophecy shows the will, counsel, and determination of God about this matter; the accomplishment of it, the faithfulness and veracity of God in his word; the prediction declares that the thing would be, and the thing itself was done, that what was spoken might be fulfilled; not merely by way of accommodation, or in a typical and mystical, but in a strict, proper and literal sense.


    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


    τουτο
    5124 D-NSN δε 1161 CONJ ολον 3650 A-NSN γεγονεν 1096 5754 V-2RAI-3S ινα 2443 CONJ πληρωθη 4137 5686 V-APS-3S το 3588 T-NSN ρηθεν 4483 5685 V-APP-NSN υπο 5259 PREP του 3588 T-GSM κυριου 2962 N-GSM δια 1223 PREP του 3588 T-GSM προφητου 4396 N-GSM λεγοντος 3004 5723 V-PAP-GSN

    Vincent's NT Word Studies

    22. Through the
    prophet (dia). So the Rev. rightly, instead of by. In quotations from the Old Testament, the writers habitually use the preposition dia (through to denote the instrumentality through which God works or speaks, while they reserve uJpo (by) to express the primary agency of God himself. So here the prophecy in ver. 23 was spoken by the Lord, but was communicated to men through his prophet.

    Robertson's NT Word Studies

    1:22 {That it may be fulfilled} (hina plerwqei). Alford says that "it is
    impossible to interpret hina in any other sense than in order that." That was the old notion, but modern grammarians recognize the non-final use of this particle in the _Koin_ and even the consecutive like the Latin _ut_. Some even argue for a causal use. If the context called for result, one need not hesitate to say so as in #Mr 11:28; Joh 9:36; 1Jo 1:9; Re 9:20; 13:13. See discussion in my _Grammar of the Greek New Testament in the Light of Historical Research_, pp. 997-9. All the same it is purpose here, God's purpose, Matthew reports the angel as saying, spoken "by (hupo, immediate agent) the Lord through (dia, intermediate agent) the prophet." {"All this has happened"} (touto de holon gegonen, present perfect indicative), stands on record as historical fact. But the Virgin Birth of Jesus is not due to this interpretation of #Isa 7:14. It is not necessary to maintain (Broadus) that Isaiah himself saw anything more in his prophecy than that a woman qen a virgin, would bear a son and that in the course of a few years Ahaz would be delivered from the king of Syria and Israel by the coming of the Assyrians. this historical illustration finds its richest fulfilment in the birth of Jesus from Mary. "Words of themselves are empty. They are useful only as vessels to convey things from mind to mind" (Morison). The Hebrew word for young woman is translated by virgin (parqenos), but it is not necessary to conclude that Isaiah himself contemplated the supernatural birth of Jesus. We do not have to say that the idea of the Virgin Birth of Jesus came from Jewish sources. Certainly it did not come from the pagan myths so foreign to this environment, atmosphere and spirit. It is far simpler to admit the supernatural fact than try to explain the invention of the idea as a myth to justify the deification of Jesus. The birth, life, and death of Jesus throw a flood of light on the Old Testament narrative and prophecies for the early Christians. In Matthew and John in particular we often see "that the events of Christ's life were divinely ordered for the express purpose of fulfilling the Old Testament" (McNeile). See #Mt 2:15,23; 4:14-17; 8:17; 12:17-21; 13:25; 21:4f.; Joh 12:38f.; 13:18; 19:24,28,36f.


    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

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