KJV: And knew her not till she had brought forth her firstborn son: and he called his name JESUS.
YLT: and did not know her till she brought forth her son -- the first-born, and he called his name Jesus.
Darby: and knew her not until she had brought forth her firstborn son: and he called his name Jesus.
ASV: and knew her not till she had brought forth a son: and he called his name JESUS.
ἐγίνωσκεν | knew |
Parse: Verb, Imperfect Indicative Active, 3rd Person Singular Root: γινώσκω Sense: to learn to know, come to know, get a knowledge of perceive, feel. |
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αὐτὴν | her |
Parse: Personal / Possessive Pronoun, Accusative Feminine 3rd Person Singular Root: αὐτός Sense: himself, herself, themselves, itself. |
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ἕως | until |
Parse: Preposition Root: ἕως Sense: till, until. |
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οὗ | that |
Parse: Personal / Relative Pronoun, Genitive Masculine Singular Root: ὅς Sense: who, which, what, that. |
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ἔτεκεν | she had brought forth |
Parse: Verb, Aorist Indicative Active, 3rd Person Singular Root: τίκτω Sense: to bring forth, bear, produce (fruit from the seed). |
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υἱόν | a son |
Parse: Noun, Accusative Masculine Singular Root: υἱός Sense: a son. |
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ἐκάλεσεν | he called |
Parse: Verb, Aorist Indicative Active, 3rd Person Singular Root: καλέω Sense: to call. |
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ὄνομα | name |
Parse: Noun, Accusative Neuter Singular Root: ὄνομα Sense: name: univ. |
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αὐτοῦ | of Him |
Parse: Personal / Possessive Pronoun, Genitive Masculine 3rd Person Singular Root: αὐτός Sense: himself, herself, themselves, itself. |
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Ἰησοῦν | Jesus |
Parse: Noun, Accusative Masculine Singular Root: Ἰησοῦς Sense: Joshua was the famous captain of the Israelites, Moses’ successor. |
Greek Commentary for Matthew 1:25
Note the imperfect tense, continuous or linear action. Joseph lived in continence with Mary till the birth of Jesus. Matthew does not say that Mary bore no other children than Jesus. “Her firstborn” is not genuine here, but is a part of the text in Luke 2:7. The perpetual virginity of Mary is not taught here. Jesus had brothers and sisters and the natural meaning is that they were younger children of Joseph and Mary and not children of Joseph by a previous marriage. So Joseph “called his name Jesus” as the angel had directed and the child was born in wedlock. Joseph showed that he was an upright man in a most difficult situation. [source]
Reverse Greek Commentary Search for Matthew 1:25
Not merely betrothed. See Matthew 1:20, Matthew 1:24, Matthew 1:25; also see on Matthew 1:18. [source]
The verb is used in the following senses: 1. To give a name, with ὄνομα name Matthew 1:21, Matthew 1:22, Matthew 1:25; Luke 1:13, Luke 1:31; without ὄνομα Luke 1:59, Luke 1:60. To salute by a name, Matthew 23:9; Matthew 22:43, Matthew 22:45. -DIVIDER- -DIVIDER- 2. Passive. To bear a name or title among men, Luke 1:35; Luke 22:25; 1 Corinthians 15:9. To be acknowledged or to pass as, Matthew 5:9, Matthew 5:19; James 2:23. -DIVIDER- -DIVIDER- 3. To invite, Matthew 22:3, Matthew 22:9; John 2:2; 1 Corinthians 10:27. To summon, Matthew 4:21; Acts 4:18; Acts 24:2. To call out from, Matthew 2:15; Hebrews 11:8; 1 Peter 2:9. -DIVIDER- -DIVIDER- 4. To appoint. Select for an office, Galatians 1:15; Hebrews 5:4; to salvation, Romans 9:11; Romans 8:30. -DIVIDER- -DIVIDER- 5. Of God's creative decree. To call forth from nothing, Isaiah 41:4; 2 Kings 8:1. -DIVIDER- -DIVIDER- In this last sense some explain the word here; but it can scarcely be said that God creates things that are not as actually existing. Others explain, God's disposing decree. He disposes of things that are not as though existing. The simplest explanation appears to be to give καλεῖν the sense of nameth, speaketh of. Compare Romans 9:7; Acts 7:5. The seed of Abraham “which were at present in the category of things which were not, and the nations which should spring physically or spiritually from him, God spoke of as having an existence, which word Abraham believed” (Alford). In this case there may properly be added the idea of the summons to the high destiny ordained for Abraham's seed. -DIVIDER- -DIVIDER- [source]
But the one who sees Jesus has seen God (John 14:9). See this verbal adjective Predicate adjective again and anarthrous. This passage is parallel to the Λογος Logos passage in John 1:1-18 and to Hebrews 1:1-4 as well as Philemon 2:5-11 in which these three writers (John, author of Hebrews, Paul) give the high conception of the Person of Christ (both Son of God and Son of Man) found also in the Synoptic Gospels and even in Q (the Father, the Son). This word (lxx and N.T.) can no longer be considered purely “Biblical” (Thayer), since it is found In inscriptions (Deissmann, Light, etc., p. 91) and in the papyri (Moulton and Milligan, Vocabulary, etc.). See it already in Luke 2:7 and Aleph for Matthew 1:25; Romans 8:29. The use of this word does not show what Arius argued that Paul regarded Christ as a creature like “all creation” (πασης κτισεως pāsēs ktiseōs by metonomy the act regarded as result). It is rather the comparative (superlative) force of πρωτος prōtos that is used (first-born of all creation) as in Colossians 1:18; Romans 8:29; Hebrews 1:6; Hebrews 12:23; Revelation 1:5. Paul is here refuting the Gnostics who pictured Christ as one of the aeons by placing him before “all creation” (angels and men). Like εικων eikōn we find πρωτοτοκος prōtotokos in the Alexandrian vocabulary of the Λογος Logos teaching (Philo) as well as in the lxx. Paul takes both words to help express the deity of Jesus Christ in his relation to the Father as εικων eikōn (Image) and to the universe as πρωτοτοκος prōtotokos (First-born). [source]
Predicate adjective again and anarthrous. This passage is parallel to the Λογος Logos passage in John 1:1-18 and to Hebrews 1:1-4 as well as Philemon 2:5-11 in which these three writers (John, author of Hebrews, Paul) give the high conception of the Person of Christ (both Son of God and Son of Man) found also in the Synoptic Gospels and even in Q (the Father, the Son). This word (lxx and N.T.) can no longer be considered purely “Biblical” (Thayer), since it is found In inscriptions (Deissmann, Light, etc., p. 91) and in the papyri (Moulton and Milligan, Vocabulary, etc.). See it already in Luke 2:7 and Aleph for Matthew 1:25; Romans 8:29. The use of this word does not show what Arius argued that Paul regarded Christ as a creature like “all creation” It is rather the comparative (superlative) force of πρωτος prōtos that is used (first-born of all creation) as in Colossians 1:18; Romans 8:29; Hebrews 1:6; Hebrews 12:23; Revelation 1:5. Paul is here refuting the Gnostics who pictured Christ as one of the aeons by placing him before “all creation” (angels and men). Like εικων eikōn we find πρωτοτοκος prōtotokos in the Alexandrian vocabulary of the Λογος Logos teaching (Philo) as well as in the lxx. Paul takes both words to help express the deity of Jesus Christ in his relation to the Father as εικων eikōn (Image) and to the universe as πρωτοτοκος prōtotokos (First-born). [source]