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Luke's virgin birth story is a standard plot from the Jewish scriptures, as for example in the annunciation scenes for Isaac and for Samson, in which an angel appears and causes apprehension, the angel gives reassurance and announces the coming birth, the mother raises an objection, and the angel gives a sign. [30]
The Hebrew word עַלְמָה ‘almāh refers to a "young woman of childbearing age", but it was translated in the Koine Greek Septuagint as παρθένος parthenos, meaning virgin, and was subsequently picked up by the gospels of Matthew and Luke and used as a messianic prophecy of the Virgin birth of Jesus. [1]
The shift to the passive voice also symbolizes the Virgin Birth. [citation needed] Brown notes that this verse has attracted considerable scholarly attention because the ancient sources show several different versions of it. Brown translates the Codex Koridethi as: [3] Jacob was the father of Joseph, to whom the betrothed virgin
As Matthew Poole observed, "we shall meet with more circumstances relating to the birth of Christ when we come to the two first chapters of Luke". [3] This verse suggests that Mary was a virgin at the time of Jesus' birth, and is cited as one of the scriptural evidences for the Virgin Birth. The word ἐγίνωσκεν literally translated ...
McLaughlin argues that Matthew recognizes that the prophecy Isaiah gave to King Ahaz in the referenced Old Testament passage concerned a virgin living at that time (namely, Isaiah's wife) and a child (namely, Maher-Shalal-Hash-Baz), who was born as a sign to Ahaz , and he argues that Matthew saw the act of salvation of which Maher-Shalal-Hash ...
The virgin birth of Jesus is found in the Gospel of Matthew and possibly in Luke, but it seems to have little theological importance before the middle of the 2nd century. [24] The 2nd century Church fathers Irenaeus and Justin Martyr, though mentioning the virgin birth, nowhere affirmed explicitly the view that Mary was a perpetual virgin. [25]
Matthew's use of the Greek word parthenos, meaning "virgin" to render the Hebrew word almah, meaning a young woman of childbearing age who has not yet born a child, springs from his use of the Greek Septuagint (LXX) version of Isaiah rather than the Hebrew version. His personal alteration to the passage is to change the phrase "they shall name ...
The reference to the "seed of the woman" is believed by Christians to be a prophecy of the virgin birth of Jesus. They believe that elsewhere in the Bible, a child is referred to as the "seed" of his father, exclusively. In fact, there are other passages when the Hebrew for seed (זרע / זרעך) is used for a woman. In Genesis 16:10 an angel ...
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