Interpretive Study of Matthew 's Gospel-1,2.

Gospel theme: Jesus fulfilled God's Law and Proved that He was / is God's Christ.

Chapter links: 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; God.

Matthew Chapter 1

links to sentences in this chapter:

C1-S1 (Verse 1), C1-S2 (Verse 2-16), C1-S3 (Verse 17), C1-S4 (Verse 18), C1-S5 (Verse 19), C1-S6 (Verse 20), C1-S7 (Verse 21), C1-S8 (Verse 22-23), C1-S9 (Verse 24-25)'.

Please use This link to see the chapter summary.

Chapter theme: Birth of Jesus.

Matthew 1:1-17 occurs first, in the time sequence of the life of Jesus Christ, because it provides the list of the legal ancestors of Jesus before His birth. Matthew 1:18 starts with Now the birth of Jesus Christ was on this wise, which means that what Matthew presented before that sentence occurred before the events of that sentence. Moving on, Luke 1 has the account of the birth of John the Baptist and occurs, time wise, between Matthew 1:17 and Matthew 1:18. then Matthew 1:18-25 occur. After those events, we have the events of Luke 2:1 through the first phrase of Luke 2:39. Please see the Doctrinal Study called Gospel Time Sequences for related references in the time sequence of the physical life of Jesus Christ.

Matthew 1:18-25 presents the birth of Jesus. This event is also recorded as reported in Luke 2:1-20; John 1:1-5 and John 1:9-14. Each of these presentations take a different perspective. John presents the spiritual view. Matthew presents the legal view and his genealogy traces through Joseph, who is the adoptive, and legal, father of Jesus but not the physical father. Luke presents the physical view and his genealogy traces through Mary, who is the physical mother of Jesus but is not recognized under Jewish Law because she is female. Each Gospel author reveals the perspective of his Gospel with this opening event. Please remember that Matthew, as a former government employee, presents the perspective of keeping the Law. Luke, as a physician, presents the view of a physical man. John, the beloved disciple, presents the spiritual view because true love comes from God and is spiritual in nature. In addition, as a disciple of Jesus, john would have learned to understand the spiritual perspective of God's word. further, the Prophecy Fulfilled Section, of the Significant Gospel Events Study, gives the Old Testament prophecies of this event and the new Testament references to the fulfillment of the prophecy.

The birth of Jesus was prophesied as reported in Matthew 1:18-21 and Luke 1:26-38. In addition, the Prophecy Fulfilled Section, of the Significant Gospel Events Study, gives the Old Testament prophecies of this event and the new Testament references to the fulfillment of the prophecy.

The theme of our chapter is; Jesus is God's Christ. We see this theme fulfilled by the points of legal evidence presented by Matthew within our chapter. Matthew 1:1-17 is the first point of the legal evidence presented by Matthew in this chapter. In his first point, Matthew shows that Jesus fulfilled therequirements of character and of geology.

Next, in Matthew 1:18; we have the witness of prophecy which tells us that Behold, a virgin shall conceive, and bear a son, and shall call his name Immanuel (Isaiah 7:14). Our sentence says that Mary fulfilled this requirement.

Next, in Matthew 1:19-21; we have the witness of an angel to Joseph, who was minded to put her (Mary) away privily but changed his mind and accepted the public shame. This is evidence that Joseph accepted the message from God through the angel.

Next, in Matthew 1:22-23; we have the prophecy which proves that the virgin birth was from God. Only God fulfills Bible prophecy.

Next, in Matthew 1:24-25; we have Joseph accepting the warning from God, through a vision which woke him. He took Mary and Jesus and ran to Egypt in the middle of the night. He did not wait until morning to start the journey properly.

Lastly, in Matthew 1:24-25; we have the statement that Joseph: knew her not till she had brought forth her firstborn son. The midwife, who helped to deliver the child, would have been a witness to this fact and certainly would have gossiped about it to all of her friends. This is the evidence that Isaiah 7:14 was fulfilled.

In our next chapter, Matthew tells us about the wise men who came seeking the King of the Jews (Matthew 2:2). This is another evidence that Jesus is God's Christ, even though it is presented as a separate incident. As seen in the other verses and notes on King of the Jews, that title is part of the role of the Christ.

What we see here are seven (7) points which would be accepted as evidence in a righteous court of law. these seven (7) points are the evidence which Matthew gives to prove that Jesus is God's Christ.

The Treasury of Scripture Knowledge provides a chapter outline as:

1-14. the divinity, humanity, office, and incarnation of Jesus Christ.
15-38. the testimony of John.
39-51. the calling of Andrew, Peter, etc'.

C1-S1 (Verse 1) . Declare the character linage of Jesus Christ.

The book of the generation of Jesus Christ,
The son of David,
The son of Abraham.

Matthew 1:1-17 is the first point of the legal evidence presented by Matthew in this chapter to show that Jesus is God's Christ. Please see the general note for the chapter about the listing of the seven (7) points of legal evidence presented by Matthew .

Matthew 1:9-11 is a fulfillment of prophesies found in Psalms 89:3-4; Psalms 89:29-36 and Psalms 132:11-17 that Jesus would come from the lineage of king David.

The genealogy of Jesus is reported in Matthew 1:1-16 and Luke 3:23-38. Matthew gives His legal genealogy, which comes through Joseph while Luke gives His physical genealogy, which comes through Mary.

Matthew 1:1-17 occurs first, in the time sequence of the life of Jesus Christ, because it provides the list of the legal ancestors of Jesus before His birth. Matthew 1:18 starts with Now the birth of Jesus Christ was on this wise. Luke 1 has the account of the birth of John the Baptist and occurs, time wise, between Matthew 1:17 and Matthew 1:18. then Matthew 1:18-25 occur. After those events, we have the events of Luke 2:1 through the first phrase of Luke 2:39. Please see the Doctrinal Study called Gospel Time Sequences for related references in the time sequence of the physical life of Jesus Christ.

In the book of Acts, Peter preached, and the Jews accepted, that God's promise to David was that Christ would come from David's loins. The action of the Jews, in this sentence, is based upon that well known prophecy. Please see the Prophecy Fulfilled Section of the Significant Gospel Events Study for Bible references to this prophecy and to where else it in found in the Gospel accounts.

The notes for this sentence within the Lord Jesus Christ Study (use the links in the sentence outline above) explains certain legal attributes of adoption and explains how this is one of the truths which assures us that we cannot lose our salvation. In addition, those notes explain how Jesus had the character of Abraham and of king David, while the general Jew, and especially the Jewish religious leaders, did not have that character. (Those notes also provide links to where the Bible tells us these truths). Those notes also explain how receiving the character of God as part of true Biblical salvation and is required to be assured of our everlasting sanctification and salvation. In addition, our current sentence is, obviously, in context with the next sentence where we see the word begat used, but Matthew does not declare any of them to be as son. Thus, the next sentence tell us about how the physical seed was passed from Abraham and king David even while the character, as required to be a true Biblical son, was not received by any of the men mentioned in the next sentence. they may have received some of the character, but not enough for the Bible to recognize them as a true Biblical son. That is the main doctrinal difference between this sentence and the next sentence.

Please see the note for Luke 3:4 about the word book. The New Testament definition, for this word, is: 'A general name of every literary composition which is printed; but appropriately, a printed composition bound; a volume. the name is given also to any number of written sheets when bound or sewed together, and to a volume of blank paper, intended for any species of writing, as for memorandums, for accounts, or receipts. 1. A particular part of a literary composition; a division of a subject in the same volume. 2. A volume or collection of sheets in which accounts are kept; a register of debts and credits, receipts and expenditures'. Please also see the note for Revelation 13:8-LJC about the phrase book of the life. Please also see the note for Galatians 3:10 about the phrase book of the law.

Please see the note for Colossians C1S6 about the word generation. The New Testament definition, for this word, is: 'the average lifespan of man. Since the lifespan of man changed throughout history, the length of years also changed from 900 years to 20 years'. We find forms of this word, within this Gospel, in: Matthew 1:1; Matthew 3:7; Matthew 11:16; Matthew 12:34; Matthew 12:39; Matthew 12:41; Matthew 12:42; Matthew 12:45; Matthew 16:4; Matthew 17:17; Matthew 23:33; Matthew 23:36; Matthew 24:34.

We find the name of David occurring 1139 times in 968 verses of the Bible, 59 times in 54 verses of the New Testament and, in our Gospel, in: our current sentence; Matthew 1:6;Matthew 1:17; Matthew 1:20; Matthew 9:27; Matthew 12:3; Matthew 12:23; Matthew 15:22; Matthew 20:30; Matthew 20:31; Matthew 21:9; Matthew 21:15; Matthew 22:42; Matthew 22:43; Matthew 22:45. The New Testament definition for this word is: 'recognized by God and by Jews as the greatest king, short of Christ, of the Jewish nation'. Please also see the following notes about this name: Mark 2:25; Luke 1:27; John 7:42; Acts 1:16; Romans 1:3; 2Timothy 2:8; Hebrews 4:7; Revelation 3:7. Please also see the note for about the phrase house of David. The New Testament definition for this word is: 'His wivws, descendents and servants'. Please also see the note for Verses in The New Testament about the phrase Son of David. The New Testament definition for this word is: 'this name is exclusively used for Christ and true Biblical Christians'.

Smith's Bible Dictionary defines him as: 'well-beloved), the son of Jesse. His life may be divided into three portions: 1. His youth before his introduction to the court of Saul; 2. His relations with Saul; 3. His reign. 1. The early life of David contains in many important respects the antecedents of his future career. It appears that David was the youngest son, probably the youngest child, of a family of ten, and was born in Bethlehem B.C. 1085. The first time that David appears in history at once admits us to the whole family circle. The annual sacrificial feast is being held when Samuel appears, sent by God to anoint one of Jesse's sons as they pass before him, 1Sa 16:6-10 Samuel sends for the youngest, David, who was "keeping the sheep," and anoints him. 1Sa 16:11-13 As David stood before Samuel we are enabled to fix his appearance at once in our minds. He was of short stature, with red or auburn hair, such as is not unfrequently seen in his countrymen of the East at the present day. In later life he wore a beard. His bright eyes are specially mentioned, 1Sa 16:12 and generally he was remarkable for the grace of his figure and countenance ("fair of eyes," "comely," "goodly,") 1Sa 16:12,18; 17:42 well made and of immense strength and agility. His swiftness and activity made him like a wild gazelle, his feet like hart's feet, and his arms strong enough to break a bow of steel. Ps 18:33-34 After the anointing David resumes his accustomed duties, and the next we know of him he is summoned to the court to chase away the king's madness by music, 1Sa 16:14-19 and in the successful effort of David's harp we have the first glimpse into that genis for music and poetry which was afterwards consecrated in the Psalms. After this he returned to the old shepherd life again. One incident alone of his solitary shepherd life has come down to us --his conflict with the lion and the bear in defence of his father's flocks. 1Sa 17:34-35 It was some years after this that David suddenly appears before his brothers in the camp of the army, and hears the defiant challenge of the Philistine giant Goliath. With his shepherd's sling and five small pebbles he goes forth and defeats the giant. 1Sa 17:40-51 2. Relations with Saul. --We now enter on a new aspect of David's life. The victory over Goliath had been a turning point of his career. Saul inquired his parentage, and took him finally to his court. Jonathan was inspired by the romantic friendship which bound the two youths together to the end of their lives. Unfortunately David's fame proved the foundation of that unhappy jealousy of Saul towards him which, mingling with the king's constitutional malady, poisoned his whole future relations to David. His position in Saul's court seems to have been first armor-bearer, 1Sa 16:21; 18:2 then captain over a thousand, 1Sa 18:13 and finally, on his marriage with Michal, the king's second daughter, he was raised to the high office of captain of the king's body-guard, second only, if not equal, to Abner, the captain of the host, and Jonathan, the heir apparent. David was not chiefly known for his successful exploits against the Philistines, by one of which he won his wife, and rove back the Philistine power with a blow from which it only rallied at the disastrous close of Saul's reign. He also still performed from time to time the office of minstrel; but the successive attempts of Saul upon his life convinced him that he was in constant danger. He had two faithful allies, however, in the court --the son of Saul, his friend Jonathan, and the daughter of Saul, his wife Michal. Warned by the one and assisted by the other, he escaped by night, and was from thenceforward a fugitive. He at first found a home at the court of Achish, among the Philistines; but his stay was short. Discovered possibly by "the sword of Goliath," his presence revived the national enmity of the Philistines against their former conqueror, and he only escaped by feigning madness. 1Sa 21:13 His first retreat was the cave of Adullam. In this vicinity he was joined by his whole family, 1Sa 22:1 and by a motley crowd of debtors and discontented men, 1Sa 22:2 which formed the nucleus of his army. David's life for the next few years was made up of a succession of startling incidents. He secures an important ally in Abiathar, 1Sa 23:6 his band of 400 at Adullam soon increased to 600, 1Sa 23:13 he is hunted by Saul from place to place like a partridge. 1Sa 23:14,22,25-29; 24; 26 He marries Abigail and Ahinoam. 1Sa 25:42-43 Finally comes the new of the battle of Gilboa and the death of Saul and Jonathan. 1Sam 31. The reception of the tidings of the death of his rival and of his friend, the solemn mourning, the vent of his indignation against the bearer of the message, the pathetic lamentation that followed, will close the second period of David's life. 2Sa 1 3. David's reign.-- 1. As king of Judah at Hebron, 7 1/2 years. 2Sa 2:1,1; 5:5 Here David was first formally anointed king. 2Sa 2:4 To Judah his dominion was nominally confined. Gradually his power increased, and during the two years which followed the elevation of Ish-bosheth a series of skirmishes took place between the two kingdoms. Then rapidly followed the successive murders of Abner and of Ish-bosheth. 2Sa 3:30; 4:5 The throne, so long waiting for him, was now vacant, and the united voice of the whole people at once called him to occupy it. For the third time David was anointed king, and a festival of three days celebrated the joyful event. 1Ch 12:39 One of David's first acts after becoming king was to secure Jerusalem, which he seized from the Jebusites and fixed the royal residence there. Fortifications were added by the king and by Joab, and it was known by the special name of the "city of David." 2Sa 5:9; 1Ch 11:7 The ark was now removed from its obscurity at Kirjath-jearim with marked solemnity, and conveyed to Jerusalem. The erection of the new capital at Jerusalem introduces us to a new era in David's life and in the history of the monarchy. He became a king on the scale of the great Oriental sovereigns of Egypt and Persia, with a regular administration and organization of court and camp; and he also founded an imperial dominion which for the first time realize the prophetic description of the bounds of the chosen people. Ge 15:18-21 During the succeeding ten years the nations bordering on his kingdom caused David more or less trouble, but during this time he reduced to a state of permanent subjection the Philistines on the west, 2Sa 8:1 the Moabites on the east, 2Sa 8:2 by the exploits of Benaiah, 2Sa 23:20 the Syrians on the northeast as far as the Euphrates, 2Sa 8:3 the Edomites, 2Sa 8:14 on the south; and finally the Ammonites, who had broken their ancient alliance, and made one grand resistance to the advance of his empire. 2Sa 10; 12:26-31 Three great calamities may be selected as marking the beginning, middle and close of David's otherwise prosperous reign, which appear to be intimated in the question of Gad, 2Sa 24:13 "a three-years famine, a three-months flight or a three-days pestilence." a. Of these the first (the three-years famine) introduces us to the last notices of David's relations with the house of Saul, already referred to. b. The second group of incidents contains the tragedy of David's life, which grew in all its parts out of the polygamy, with its evil consequences, into which he had plunged on becoming king. Underneath the splendor of his last glorious campaign against the Ammonites was a dark story, known probably at that time only to a very few --the double crime of adultery with Bath-sheba and the virtual murder of Uriah. The clouds from this time gathered over David's fortunes, and henceforward "the sword never departed from his house." 2Sa 12:10 The outrage on his daughter Tamar, the murder of his eldest son Amnon, and then the revolt of his best-beloved Absalom, brought on the crisis which once more sent him forth as wanderer, as in the days when he fled from Saul. 2Sa 15:18 The final battle of Absalom's rebellion was fought in the "forest of Ephraim," and terminated in the accident which led to the young man's death; and, though nearly heartbroken at the loss of his son, David again reigned in undisturbed peace at Jerusalem. 2Sa 20:1-22 c. The closing period of David's life, with the exception of one great calamity, may be considered as a gradual preparation for the reign of his successor. This calamity was the three-days pestilence which visited Jerusalem at the warning of the prophet Gad. The occasion which led to this warning was the census of the people taken by Joab at the king's orders, 2Sa 24:1-9; 1Ch 21:1-7; 27:23-24 which was for some reason sinful in God's sight. 2Sam 24. A formidable conspiracy to interrupt the succession broke out in the last days of David's reign; but the plot was stifled, and Solomon's inauguration took place under his father's auspices. 1Ki 1 By this time David's infirmities had grown upon him. His last song is preserved --a striking union of the ideal of a just ruler which he had placed before him and of the difficulties which he had felt in realizing it. 2Sa 23:1-7 His last words to his successor are general exhortations to his duty. 1Ki 2:1-9 He died, according to Josephus, at the age of 70, and "was buried in the city of David." After the return from the captivity, "the sepulchres of David" were still pointed out "between Siloah and the house of the mighty men," or "the guard-house." Ne 3:16 His tomb, which became the general sepulchre of the kings of Judah, was pointed out in the latest times of the Jewish people. The edifice shown as such from the Crusades to the present day is on the southern hill of modern Jerusalem commonly called Mount Zion, under the so-called "Coenaculum;" but it cannot be identified with the tomb of David, which was emphatically within the walls'.

Nave's Topical Bible provides links for the name of David as: '1. King of Israel : Genealogy of Ru 4:18-22; 1Sa 16:11; 17:12; 1Ch 2:3-15; Mt 1:1-6; Lu 3:31-38: A shepherd: 1Sa 16:11. Kills a lion and a bear: 1Sa 17:34-36. Anointed king, while a youth, by the prophet Samuel, and inspired: 1Sa 16:1,13; Ps 89:19-37. Chosen of God: Ps 78:70. Described to Saul: 1Sa 16:18. Detailed as armor-bearer and musician at Saul's court: 1Sa 16:21-23. Kills Goliath: 1Sa 17. The love of Jonathan for: 1Sa 18:1-4. Popularity and discreetness of: 1Sa 18. Saul's jealousy of: 1Sa 18:8-30. Is defrauded of Merab, and given Michal to marry: 1Sa 18:17-27. Jonathan intercedes for: 1Sa 19:1-7. Probably writes Psalms Eleven at this period of his life: Ps 17; 35; 52; 58; 64; 109; 142. Conducts a campaign against, and defeats the Philistines: 1Sa 19:8. Saul attempts to kill him; he escapes to Ramah, and lives at Naioth, where Saul pursues him: 1Sa 19:9-24. About this time writes: Ps 59. Returns, and Jonathan makes covenant with him: 1Sa 20. Escapes by way of Nob, where he obtains shewbread and Goliath's sword from Abimelech: 1Sa 21:1-6; Mt 12:3-4. Escapes to Gath: 1Sa 21:10-15. At this time probably writes: Ps 34; 35; 52; 56; 120. Recruits an army of insurgents, goes to Moab, returns to Hareth: 1Sa 22. Probably writes: Ps 13. Saves Keilah: 1Sa 23:1-13. Makes second covenant with Jonathan: 1Sa 23:16-18. Goes to the wilderness of Ziph, is betrayed to Saul: 1Sa 23:13-26. Writes a psalm on the betrayal: Ps 54. And probably: Ps 22; 31; 34; 140. Saul is diverted from pursuit of: 1Sa 23:27-28. At this time probably writes: Ps 12; 22. Goes to En-gedi: 1Sa 23:29. Refrains from killing Saul: 1Sa 24. Writes: Ps 57. Covenants with Saul: 1Sa 26. Marries Nabal's widow, Abigail, and Ahinoam: 1Sa 25. Lives in the wilderness of Ziph, has opportunity to kill Saul, but only takes his spear; Saul is contrite: 1Sa 26. Flees to Achish and lives in Ziklag: 1Sa 27. The list of men who join him: 1Ch 12:1-22. Conducts an expedition against Amalekites, misstates the facts to Achish: 1Sa 27:8-12. At this time probably writes: Ps 141. Is refused permission to accompany the Philistines to battle against the Israelites: 1Sa 28:1-2; 29. Rescues the people of Ziklag, who had been captured by the Amalekites: 1Sa 30. Probably writes: Ps 18; 20; 21. Death and burial of Saul and his sons: 1Sa 31; 2Sa 21:1-14. Kills the murderer of Saul: 2Sa 1:1-16. Lamentation over Saul: 2Sa 1:17-27. After living for one year and four months at Ziklag: 1Sa 27:7. David goes to Hebron, and is anointed king by Judah: 2Sa 2:1-4,11; 5:5; 1Ki 2:11; 1Ch 3:4; 11:1-3. The list of those who join him at Hebron: 1Ch 12:23-40. Ish-bosheth, son of Saul, crowned: 2Sa 2:4. David wages war against and defeats Ish-bosheth: 2Sa 2:13-32; 3:4. Demands the restoration of Michal, his wife: 2Sa 3:14-16. Abner revolts from Ish-bosheth, and joins David, but is killed by Joab: 2Sa 3. Punishes Ish-bosheth's murderers: 2Sa 4. Anointed king over all Israel, after reigning over Judah at Hebron for seven years and six months, and reigns thirty-three years: 2Sa 2:11; 5:5; 1Ch 3:4; 11:1-3; 12:23-40; 29:27. Makes conquest of Jerusalem: 2Sa 5:6; 1Ch 11:4-8; Isa 29:1. Builds a palace: 2Sa 5:11; 2Ch 2:3. Friendship of, with Hiram, king of Tyre: 2Sa 5:11; 1Ki 5:1. Prospered of God: 2Sa 5:10; 1Ch 11:9. Fame of: 1Ch 14:17. Philistines make war against, and are defeated by him: 2Sa 5:17,25. Assembles thirty-thousand men to escort the ark of the covenant to Jerusalem with music and thanksgiving: 2Sa 6:1-5. Uzzah is struck down when he attempts to steady the ark of the covenant: 2Sa 6:6-11. David is terrified, and leaves the ark at the house of Obed-edom: 2Sa 6:9-11. After three months, David brings the ark of the covenant to Jerusalem with dancing and great joy: 2Sa 6:12-16; 1Ch 13. Organized the tabernacle service: 1Ch 9:22; 15:16-24; 16:4-6,37-43. Offers sacrifice, distributes gifts, and blesses the people: 2Sa 6:17-19. Michal rebukes him for his religious enthusiasm: 2Sa 6:20-23. Desires to build a temple, is forbidden, but receives God's promise that his seed should reign forever: 2Sa 7:12-16; 23:5; 1Ch 17:11-14; 2Ch 6:16; Ps 89:3-4; 132:11-12; Ac 15:16; Ro 15:12. Interpretation and fulfillment of this prophecy: Ac 13:22-23. At this time, probably, David writes: Ps 15; 16; 24; 101; 138. Conquers the Philistines, Moabites, and Syria: 2Sa 8. Treats Mephibosheth, the lame son of Saul, with great kindness: 2Sa 9:6; 19:24-30. Sends commissioners with a message of sympathy to Hanun, son of the king of Ammon; the message is misinterpreted, and commissioners treated with indignity; David retaliates by invading, and defeats the combined armies of the Ammonites and Syrians: 2Sa 10; 1Ch 19. Probably writes: Ps 18; 20; 21. Commits adultery with Bath-sheba: 2Sa 11:2-5. Wickedly causes the death of Uriah: 2Sa 11:6-25. Takes Bath-sheba to be his wife: 2Sa 11:26-27. Is rebuked by the prophet Nathan: 2Sa 12:1-14. Repents of his crime and confesses his guilt: Ps 6; 32; 38; 39; 40; 51. Is chastised with grievous affliction on account of his crime: Ps 38; 41; 69. Death of his infant son (born from Bath-sheba): 2Sa 12:15-23. Solomon is born to: 2Sa 12:24-25. Ammonites defeated and tortured: 2Sa 12:26-31. Amnon's crime, his murder by Absalom, and Absalom's flight: 2Sa 13. Absalom's return: 2Sa 14:1-24. Absalom's usurpation: 2Sa 14; 15. David's flight from Jerusalem: 2Sa 15:13-37. He probably writes, at this time: Ps 5; 7; 26; 61; 63; 69; 70; 86; 143. Shimei curses him: 2Sa 16. Crosses the Jordan River: 2Sa 17:21-29. Absalom's defeat and death: 2Sa 18. Laments the death of Absalom: 2Sa 18:33; 19:1-4. Rebuked by Joab: 2Sa 19:5-7. David rebukes the priests for not showing loyalty amid the complaints of the people against him: 2Sa 19:9-15. Shimei begs for clemency: 2Sa 19:16-23. Mephibosheth begs for the king's favor: 2Sa 19:24-30. Barzillai rewarded: 2Sa 19:31-40. Judah accused by the ten tribes of stealing him away: 2Sa 19:41-43. Returns to Jerusalem: 2Sa 20:1-3. At this time, probably, David composes: Ps 27; 66; 122; 144. Sheba's conspiracy against David, and his death: 2Sa 20. Makes Amasa general: 2Sa 19:13. Amasa is killed: 2Sa 20:4-10. Consigns seven sons of Saul to the Gibeonites to be killed to atone for Saul's persecution of the Gibeonites: 2Sa 21:1-14. Buries Saul's bones, and the bones of his sons: 2Sa 21:12-14. Defeats the Philistines: 2Sa 21:15-22; 1Ch 20:4-8. Takes the military strength of Israel without divine authority, and is reproved: 2Sa 24; 1Ch 21; 27:24. Probably composes: Ps 30; 131. Marries Abishag: 1Ki 1:1-4. Probably composes: Ps 19; 111. Adonijah usurps the sceptre; Solomon appointed to the throne: 1Ki 1; 1Ch 23:1. Delivers his charge to Solomon: 1Ki 2:1-11; 1Ch 22:6-19; 28; 29. Probably composes: Ps 23; 145. Last words of: 2Sa 23:1-7. Death of: 1Ki 2:10; 1Ch 29:28; Ac 2:29-30. Sepulchre of: Ac 2:29. Age of, at death: 2Sa 5:4-5; 1Ch 29:28. Length of reign, forty years: 1Ki 2:11; 1Ch 29:27-28. Wives of: 2Sa 3:2-5. Children born. At Hebron: 2Sa 3:2-5; 1Ch 3:4. At Jerusalem: 2Sa 5:14-16; 1Ch 3:5-8; 14:4-7. Descendants of: 1Ch 3. Civil and military officers of: 2Sa 8:16-18. Lists of his heroes, and of their exploits: 2Sa 23; 1Ch 11; 12:23-40. Devoutness of: 1Sa 13:14; 2Sa 6:5,14,18; 7:18-29; 8:11; 24:25; 1Ki 3:14; 1Ch 17:16-27; 29:10; 2Ch 7:17; Zec 12:8; Ps 6; 7; 11; 13; 17; 22; 26; 27:7-14; 28; 31; 35; 37. Justice in the administration of: 2Sa 8:15; 1Ch 18:14. Discreetness of: 1Sa 18:14,30. Meekness of: 1Sa 24:7; 26:11; 2Sa 16:11; 19:22-23. Merciful: 2Sa 19:23. David as musician: 1Sa 16:21-23; 1Ch 15:16; 23:5; 2Ch 7:6; 29:26; Ne 12:36; Am 6:5. David as poet: 2Sa 22. David as prophet: 2Sa 23:2-7; 1Ch 28:19; Mt 22:41-46; Ac 2:25-38; 4:25. Type of Christ: Ps 2; 16; 18:43; 69:7-9. Jesus called son of: Mt 9:27; 12:23; 15:22; 20:30-31; 21:9; 22:42; Mr 10:47-48; Lu 18:37,39. Prophecies concerning him and his kingdom: Nu 24:17,19; 2Sa 7:11-16; 1Ch 17:9-14; 22; 2Ch 6:5-17; 13:5; 21:7; Ps 89:19-37; Isa 9:7; 16:5; 22:20-25; Jer 23:5; 33:15-26; Lu 1:32-33. Chronicles of, written by Samuel, Nathan, and Gad: 1Ch 29:29-30 2. A prophetic name for Christ: Jer 30:9; Eze 34:23-24; 37:24-25; Ho 3:5'.

Thompson Chain Topics provides links for the name of David as: '(king and poet, General References to): Ru 4:22; 1Sa 16:13; 17:14,50; 18:1,29; 2Sa 7:5; 18:33; 24:1; 1Ki 2:10. "Israel's Versatile King": Beautiful: 1Sa 16:12. Divinely Chosen: 1Sa 16:13. Courageous: 1Sa 17:34-36. A Champion: 1Sa 17:40. A great soldier: 2Sa 5:7. Forbidden to build the temple, because a man of war: 1Ch 28:3. A Poet, see Psalms 8, 19, 23, etc. etc.: General trend of his life spiritual: 1Sa 13:14; 1Ki 15:5. Was led by passion to violate the Mosaic law: De 17:17; 2Sa 5:13. Yielded to gross sins in a period of ease: 2Sa 11. Was rebuked by the prophet Nathan: 2Sa 12. His repentance and confession: Ps 51'.

We find forms of the word son occurring 3498 times in 2655 verses of the Bible, 454 times in 363 verses of the New Testament. Forms of this word are also used, in this book, in: our current sentence; 1:20; 1:21; 1:L23; 1:25; 2:15; 3:17; 4:3; 4:6; 4:21; 7:9; 8:20; 8:29; 9:2; 9:6; 9:27; 10:2-3; 10:23; 10:37; 11:19; 11:27; 12:8; 12:23; 12:32; 12:40; 13:37; 13:41; 13:55; 14:33; 15:22; 16:13; 16:16; 16:27; 16:28; 17:5; 17:9; 17:12; 17:15; 17:22; 18:11; 19:28; 20:18; 20:20; 20:21; 20:28; 20:30; 20:31; 21:9; 21:15; 21:28; 21:37; 21:38; 22:2; 22:42; 22:42; 22:45; 23:35; 24:27; 24:30; 24:37; 24:39; 24:44; 25:13; 25:31; 26:2; 26:24; 26:37; 26:45; 26:63; 26:64; 27:40; 27:43; 27:54; 28:19. Please also see the following notes about this word: Mark 1:1; Luke 1:13; John 1:12; Acts 1:13; Romans 1:3-4; 1Corinthians 1:9; 2Corinthians 1:19; Galatians 1:16; Ephesians 3:5; Philipians 2:15; Colossians 1:13; 1Thessalonians 1:10; 2Thessalonians 2:3; 1Timothy 1:2; 2Timothy 1:2; Titus 1:4; Philemon 1:10; Hebrews 1:2; James 2:21; 1Peter 5:13; 2Peter 1:17; 1John 1:3; 2John 1:3; Revelation 1:13.

The New Testament definition, for this word, is: 'A son receives the character of the father. The Biblical usage of this word is not limited to males nor is it limited to the physical father but is also used for a spiritual father'. Please see the Concordance for every reference in the Bible for the word Son. Please also see the Summary and Verses for on The name / role in The New Testament. Please also see the note for John 1:18 about the phrase only begotten son. Please also see the note for Matthew 3:17 about the phrase beloved Son. Please also see the Lord Jesus Christ Overview about the doctrine of The names/roles of the Son of God. Please also see the note for Matthew 10:1 about the phrase James The son of Alphaeus. Please also see the note for Mark 1:19 about the phrase James The son of Zebedee. Please also see the note for Mark 1:19 about the phrase Lebbaeus / Jude The son of Alphaeus. Please also see the Minor Titles of The Son of God. Please also see the note for John 6:40-LJC about the phrase see The Son. Please also see the note for Verses in The New Testament about the phrase Son of David. Please also see the Verses in The New Testament about the phrase Son of man (upper-case=Son of God). Please also see the note for Hebrews 2:6 about the phrase son of man (lower-case = man). Please also see the notes for Romans 8:14-LJC; Galatians C4S3 and 1Timothy 1:2-LJC about the phrase sons of God.

Please realize that John 1:12 tells us that we can become the sons of God but only after we are truly Biblically saved (received Him). In addition, Paul wrote that three preachers (Timothy, Titus and Onesimus) were his sons in the ministry even though he was not the physical father of any of them. People argue that Paul was the author of Hebrews, even though he did not sign it and He wrote that he personally signed every epistle that he authored. They argue that it must be true because the writing matches his style. However, any of his three sons could have written it because they had the same character in the ministry.

Webster's 1828 defines this word as: 'n. 1. A male child; the male issue of a parent, father or mother. Jacob had twelve sons. Ishmael was the son of Hagar by Abraham. 2. A male descendant, however distant; hence in the plural, sons signifies descendants in general, a sense much used in the Scriptures. The whole human race are styled sons of Adam. 3. The compellation of an old man to a young one, or of a confessor to his penitent; a term of affection. Eli called Samuel his son. Be plain, good son, and home;y in thy drift. 4. A native or inhabitant of a country; as the sons of Britain. Let our country never be ashamed of her sons. 5. The produce of any thing. Earth's tall sons, the cedar, oak and pine. Note. The primary sense of child is produce, issue; a shoot. 6. One adopted into a family. Moses was the son of Pharaoh's daughter. Ex. 2. 7. One who is converted by another's instrumentality, is called his son; also, one educated by another; as the sons of the prophets. 8. Christ is called the Son of God, as being conceived by the power of the Holy Spirit, or in consequence of his relation to the father. 9. Son of pride, sons of light, son of Belial. These are Hebraisms, which denote that persons possess the qualities of pride, of light, or of Belial, as children inherit the qualities of their ancestors'.

Thompson Chain Topics provides links for the word son as: 'Beloved: Mt 12:18; 17:5; Mr 1:11; Eph 1:6; Col 1:13; Heb 5:5. Of David: Mt 1:1; 12:23; 15:22; 21:9; Mr 10:48; 12:35; Joh 7:42; Ro 1:3; 2Ti 2:8; Re 5:5 Of God: Mt 2:15; 3:17; 8:29; 14:33; 17:5; Mr 1:1; Lu 1:35; Joh 1:34; 3:18; 9:35; 10:36; 11:27; Ac 9:20; Heb 10:29; 1Jo 4:14 Of Man: Mt 8:20; 9:6; 11:19; 16:13; 18:11; 20:28; 24:27; Mr 8:38; Lu 18:8; Joh 1:51; 5:27; 6:53; 12:23; 13:31; Ac 7:56; Re 1:13. See Incarnation: Prodigal: (parable of): Lu 15:11-32'.

Please see the note for Hebrews 2:16 about Abraham. The New Testament definition, for this word, is: 'the father of the faithful'. (We see this definition in Romans 4:11-12 and Romans 4:16.) We find Abraham mentioned in this Gospel in: Matthew 1:1; Matthew 1:2; Matthew 1:17; Matthew 3:9; Matthew 8:11; Matthew 22:32. Please see the note for Romans 4 and James 2:21-LJC about Abraham's faith. Please see the note for Galatians C3S9 about the children of Abraham.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'A.M. 4000. B.C. 4. generation. Ge 2:4; 5:1; Isa 53:8; Lu 3:23-38; Ro 9:5 the son of David. Mt 9:27; 15:22; 22:42-45; 2Sa 7:13,16; Ps 89:36; 132:11; Isa 9:6-7; 11:1; Jer 23:5; 33:15-17,26; Am 9:11; Zec 12:8; Lu 1:31-32,69-70; Joh 7:42; Ac 2:30; 13:22; Ro 1:3; Re 22:16 the son of Abraham. Ge 12:3; 22:18; 26:3-5; 28:13-14; Ro 4:13; Ga 3:16'.

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C1-S2 (Verse 2-16) Declare the legal linage of Jesus Christ.

Equivalent Section: People who lived before the captivity.

Abraham begat Isaac;
and Isaac begat Jacob;
and Jacob begat Judas and his brethren;
And Judas begat Phares and Zara of thamar;
and Phares begat Esrom;
and Esrom begat Aram;
And Aram begat Aminadab;
and Aminadab begat Naasson;
and Naasson begat Salmon;
And Salmon begat Booz of Rachab;
and Booz begat Obed of Ruth;
and Obed begat Jesse;
And Jesse begat David the king;
and David the king begat Solomon of her that had been the wife of Urias;
And Solomon begat Roboam;
and Roboam begat Abia;
and Abia begat Asa;
And Asa begat Josaphat;
and Josaphat begat Joram;
and Joram begat Ozias;
And Ozias begat Joatham;
and Joatham begat Achaz;
and Achaz begat Ezekias;
And Ezekias begat Manasses;
and Manasses begat Amon;
and Amon begat Josias;
And Josias begat Jechonias and his brethren,
about the time they were carried away to Babylon:.

Equivalent Section: People who lived after the captivity.

And after they were brought to Babylon,
Jechonias begat Salathiel;
and Salathiel begat Zorobabel;
And Zorobabel begat Abiud;
and Abiud begat Eliakim;
and Eliakim begat Azor;
And Azor begat Sadoc;
and Sadoc begat Achim;
and Achim begat Eliud;
And Eliud begat Eleazar;
and Eleazar begat Matthan;
and Matthan begat Jacob;
And Jacob begat Joseph the husband of Mary,
of whom was born Jesus,
who is called Christ.

Although most of the phrases in this sentence are actually Steps, although a few phrases are not, I did not include those points in the sentence outline because doing so would be more detrimental to understanding than it would be to understanding. One step must be done before the next step can be done. Likewise, a man has to be born, grow up, and then father a son before the son can repeat the process.

In addition to the above, our next sentence explains why this sentence is broken into two Equivalent Sections.

Next, the end of our sentence says: Joseph the husband of Mary, of whom was born Jesus. Thus, if the readerreads what is actually written, we see that Jesus was born from Mary but that He was not begat (father ed by) from Joseph.

Please see the note for this sentence in the Lord Jesus Christ Study, which explains the reason for the wording found in the phrase who is called Christ and also provides a link to the prophecy where we are told that Christ will come from the loins of king David. That note also has the explanation of the difference between a lowercase king and an uppercase King.

Please see the note for Galatians C4-S25 about Isaac. The New Testament definition, for this word, is: 'the only son of Abraham by Sarah. As the child of promise, he is contrasted with Ishmael'. We also find Isaac, within this book, in: Matthew 8:11; Matthew 22:32.

Please see the note for Hebrews 11:9 about Jacob. The New Testament definition, for this word, is: 'the son and heir of Isaac. Jacob is used in the Bible when he was acting in the flesh. Israel is used in the Bible when he was following God's Holy Spirit'.

Please see the note for Acts 3:11 about the word Solomon. The New Testament definition, for this word, is: 'the king son of David and Bathsheba'.

The word brethren occurs 564 times in 542 verses of the Bible, 231 times in 229 verses of the New Testament. When we include forms of the words brother and sister, the total occurs 1110 times in 989 verses of the Bible, 384 times in 346 verses of the New Testament and, in Matthew, in: Matthew 1:2; Matthew 4:18; Matthew 4:21; Matthew 5:47; Matthew 12:46; Matthew 12:47; Matthew 12:48; Matthew 12:49; Matthew 13:55; Matthew 19:29; Matthew 20:24; Matthew 22:25; Matthew 23:8; Matthew 25:40; Matthew 28:10. Please also see the notes for: Mark 3:31; Luke 8:19; John 2:12; Acts 1:14; Romans 1:13; 1Corinthians 2:1; 2Corinthians 1:8; Galatians C1-S1; Ephesians 6:10; Philippians 1:12; Colossians 1:2; 1Thessalonians 1:4; 2Thessalonians 1:3; 1Timothy 4:6; 2Timothy 4:21; Hebrews 2:11; James 1:2; 1Peter 1:22; 2Peter 1:10; 1John 2:7; 3John 1:3 and Revelation 6:11 about where the word brethren is used in those epistles. The New Testament definition, for this word, is: 'Spiritually used for God's people: the Jews and the people are saved, baptized and active members of the church'. Webster's 1828 dictionary defines this word as: 'A human male born of the same father and mother. A male by one of the parents only is called a half-brother, or brother of the half blood. 2. Any one closely united; an associate; as a band of brothers. 3. One that resembles another in manners. He that is slothful in his work is brother to him that is a great waster. Proverbs 18. In scripture, the term brother is applied to a kinsman by blood more remote that a son of the same parents; as in the case of Abraham and Lot, Jacob and Laban. Persons of the same profession call each other brother, as judges, clergymen, professors of religion, members of societies united in a common cause, monks and the like. Kings give to each other the title of brother. Address their congregations by the title of brethren. In a more general sense, brother or brethren is used for man in general; all men being children of the same primitive ancestors, and forming one race of beings. Brother-german is a brother by the father 's and mother's side, in contradistinction to a uterine brother, or by the mother only'. The New Testament definition, for this word, is: 'Spiritually used for God's people: the Jews and the people are saved, baptized and active members of the church'.

Please see the note for Matthew 1:1 about the name of David. The New Testament definition for this word is: 'recognized by God and by Jews as the greatest king, short of Christ, of the Jewish nation'. Please also see the note for Luke 1:26-27 about the phrase house of David. Please also see the note for Verses in The New Testament about the phrase Son of David.

Please see the note for verses in the New Testament and Summary on the name / role of king. The New Testament definition, for this word, is: 'the head of government for a nation whose character defines the character of the kingdom'. The difference between a lowercase king and an uppercase King is that the lowercase is applied to any being who is not God and the uppercase is only applied to the Son of God by The word of God. Forms of this word are used, in this Gospel, in: Matthew 1:6; Matthew 2:1; Matthew 2:3; Matthew 2:9; Matthew 5:35; Matthew 10:18; Matthew 11:8; Matthew 14:9; Matthew 17:25; Matthew 18:23; Matthew 21:5; Matthew 22:2; Matthew 22:7; Matthew 22:11; Matthew 22:13; Matthew 25:34; Matthew 25:40; Matthew 27:11; Matthew 27:29; Matthew 27:37; Matthew 27:42. Please also see the note for Revelation 1:4 about the phrase kings of the earth. Please also see the note for John 18:33-LJC about the phrase King of the Jews. Please also see the note for Revelation 14:14-LJC about the phrase King of kings. Please see the notes for Galatians C5S20 and the Doctrinal Study about the phrase The kingdom of God. The New Testament definition is: 'God's character in us'. Please also see the note for Ephesians 5:5 about the phrase kingdom of Christ. Please also see the note for 1Corinthians C6S16 about the phrase kingdom of God rejected by life-style sins. Please also see the note for note for Matthew 3:2 about the phrase kingdom of heaven.

Please see the note for Colossians C3S13 about the words wife / wives. The New Testament definition, for the word wife, is: 'A legally married woman. The ordinance of marriage was sanctioned in Paradise'. The New Testament definition, for the word wives, is: 'Plural of the word wife'. Forms of these words are also found in this Gospel in: our current sentence; Matthew 1:20; Matthew 1:24; Matthew 5:31-32; Matthew 8:14; Matthew 14:3; Matthew 18:25; Matthew 19:3; Matthew 19:5; Matthew 19:8; Matthew 19:9; Matthew 19:10; Matthew 19:29; Matthew 22:24; Matthew 22:25; Matthew 22:28; Matthew 27:19.

Please see the note for Acts 3:2 about the word carried. The New Testament definition, for this word, is: 'the past-tense form of the word carry'. Please also see the note for Acts 5:9 about the word carry. The New Testament definition, for this word, is: 'to bear, convey, or transport. In general, it implies a moving from the speaker or the place present or near, to a place more distant, and so is opposed to bring and fetch'. Please also see the note for Acts 5:10 about the word carrying. The New Testament definition, for this word, is: 'the ongoing form of the word carry'. Please also see the note for Luke 11:46 about the word borne. The New Testament definition, for this word, is: 'carried; conveyed; supported; defrayed'.

Please see the note for Revelation 14:8 about the word Babylon. The New Testament definition, for this word, is: 'the original city was Assyrian, and the name meant "the city of the dispersion of the tribes." In Revelation, it identifies the city which is the center of government joined to religion'.

Please see the note for 1Corinthians 3:9 about the words husband / husbandman / husbandry. about the words husband / husbandman / husbandry. The New Testament definition for the word husband, is: 'A man contracted or joined to a woman by marriage. It is his God given job to cause her to grow spiritually'. We find forms of this word in this Gospel in: Matthew 1:16; Matthew 1:19; Matthew 21:33-34; Matthew 21:35; Matthew 21:38; Matthew 21:40; Matthew 21:41.

We find forms of the word born occurring 185 times in 180 verses of the Bible, 59 times in 55 verses of the New Testament and, in this Gospel, in: Matthew 1:16; Matthew 2:1-2; Matthew 2:4; Matthew 11:11; Matthew 19:12; Matthew 26:24. Please also see the note for 1John 3:9 about the phrase born of God. Please also see the message called Born of God. The New Testament definition, for this word, is: 'Conceived life is brought into the world '. Please see the note for 1John 3:9 about the phrase born of God. Please also see the note for Colossians 1:15 about the word firstborn. Please also see the note for Hebrews 1:5 about the word begotten. The New Testament definition is: 'Procreated; generated'. Please also see the note for Galatians C4-S17 about the words birth / birthright / birthday.

Webster's 1828 defines this word as: 'pp. of bear. baurn. Brought forth, as an animal. A very useful distinction is observed by good authors, who, in the sense of produced or brought forth, write this word born; but in the sense of carried, write it borne. This difference of orthography renders obvious the difference of pronunciation. 1. to be born, is to be produced or brought into life. "Man is born to trouble." A man born a prince or a beggar. It is followed by of, before the mother or ancestors. Man that is born of woman is of few days and full of trouble. Job.14. 2. to be born, or born again, is to be regenerated and renewed; to receive spiritual life. John 3'.

We find the word called occurring 624 times in 599 verses of the Bible, 229 times in 220 verses of the New Testament and, in our Gospel, in: our current sentence; Matthew 1:25; Matthew 2:7; Matthew 2:15; Matthew 2:23; Matthew 4:18; Matthew 4:21; Matthew 5:9; Matthew 5:19; Matthew 10:1; Matthew 10:2; Matthew 10:25; Matthew 13:55; Matthew 15:10; Matthew 15:32; Matthew 18:2; Matthew 18:32; Matthew 20:16; Matthew 20:25; Matthew 20:32; Matthew 21:13; Matthew 22:14; Matthew 23:7; Matthew 23:8; Matthew 23:10; Matthew 25:14; Matthew 26:3; Matthew 26:14; Matthew 26:36; Matthew 27:8; Matthew 27:16; Matthew 27:17; Matthew 27:22; Matthew 27:33. The New Testament definition is: 'the past-tense form of the word call'. Links to the word called are also found in the following notes: Mark 1:20; Luke 1:32; John 1:42; Acts 1:12; Romans 1:1; 1Corinthians 1:1; Galatians 1:6; Ephesians 2:11; Colossians 3:15; 1Thessalonians 2:12; 2Thessalonians 2:4; 1Timothy 6:12; 2Timothy 1:9; Hebrews 3:13; James 2:7; 1Peter 1:15; 2Peter 1:3; 1John 3:1; Jude 1:1; Revelation 1:9. Please also see the note for Matthew 11:16 about the word calling. The New Testament definition, for this word, is: 'the ongoing form of the word call'. Please also see the note for Matthew 27:47 about the word calleth. The New Testament definition, for this word, is: 'the noun form of a a life-style form of the word call'. The word callest is only found in the Old Testament. Please also see the note for 1Corinthians 1:9 about the word call. The New Testament definition, for this word, is: 'to command another to help or to cry for help, hence to pray'. Please also see the note for Romans 10:13 about the phrase call upon The Lord. The New Testament definition, for this phrase, is: 'this phrase is not 'Say a prayer to Jesus' but is switching sides in a spiritual war'. Please also see the note for Romans 10:13 about the phrase call and Lord. The New Testament definition, for this phrase, is: 'where the two words are used together in the same verse'.

Webster's 1828 defines this word as: 'pp. Invited; summoned; addressed; named; appointed; invoked; assembled by order; recited'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Abraham. Ge 21:2-5; Jos 24:2-3; 1Ch 1:28; Isa 51:2; Lu 3:34; Ac 7:8; Ro 9:7-9; Heb 11:11,17-18 exp: Ge 25:19; 1Ch 1:34. Isaac begat. Ge 25:26; Jos 24:4; 1Ch 1:34; Isa 41:8; Mal 1:2-3; Ro 9:10-13 Jacob begat. Ge 29:32-35; 30:5-20; 35:16-19; 46:8-27; 49:8-12; Ex 1:2-5; 1Ch 2:1-8; 5:1-2; Lu 3:33-34; Ac 7:8; Heb 7:14; Re 7:5 Juda. General references. exp: Ge 21:3.
Judas. Ge 38:27,29-30; 46:12 (Judah, Pharez, Zarah) Nu 26:20-21; 1Ch 2:3-4 Zerah. 1Ch 9:6 thamar. Ge 38:6,11,24-26 Tamar. and Phares. Ge 46:12; Nu 26:21; Ru 4:18; 1Ch 2:5; 4:1 Hezron. Lu 3:33 Aram. Ru 4:19; 1Ch 2:9 Ram.
Aminadab. Ru 4:19-20; 1Ch 2:10-12 Amminadab. exp: Lu 3:33. Naasson. Nu 1:7; 2:3; 7:12,17; 10:14 Nahshon. Lu 3:32 General references. exp: Nu 7:12.
Salmon. Ru 4:21; 1Ch 2:11-12 Salma, Boaz. Rachab. Jos 2:1-22; 6:22-25; Heb 11:31; Jas 2:25 Rahab. Booz. Ru 1:4,16-17,22; 2-4 Obed begat. Lu 3:32
Jesse. Ru 4:22; 1Sa 16:1,11-13; 17:12,58; 20:30-31; 22:8; 2Sa 23:1; 1Ch 2:15; Ps 72:20; Isa 11:1; Ac 13:22-23 Solomon. 2Sa 12:24-25; 1Ch 3:5; 14:4; 28:5 exp: 2Sa 5:14. her. 2Sa 11:3,26-27; 1Ki 1:11-17,28-31; 15:5; Ro 8:3 Urias. 2Sa 23:39; 1Ch 11:41 Uriah.
Roboam. 1Ki 11:43; 12:1-24; 1Ch 3:10; 2Ch 9:31; 13:7 Rehoboam. Abia. 1Ki 14:31 Abijam. 2Ch 12:1 Abijah. Asa. 1Ki 15:8-23; 2Ch 14-16
Josaphat. 1Ki 15:24; 22:2-50; 2Ki 3:1; 2Ch 17-20 Jehoshaphat. Joram. 1Ki 22:50; 2Ki 8:16 Jehoram. 1Ch 3:11; 2Ch 21:1 Ozias. 2Ki 14:21; 15:1-6 Azariah. 2Ch 26 Uzziah.
Joatham. 2Ki 15:7,32-38; 1Ch 3:11-13; 2Ch 26:21; 27 Jotham. Achaz. 2Ki 15:38; 16; 2Ch 27:9; 28; Isa 7:1-13 Ahaz. Ezekias. 2Ki 16:20; 18-20; 2Ch 28:27; 29-32; Isa 36-39 Hezekiah.
Manasses. 2Ki 20:21; 21:1-18; 24:3-4; 1Ch 3:13-15; 2Ch 32:33; 33:1-19 Manasseh. Amon. 2Ki 21:19-26; 2Ch 33:20-24 Josias. 1Ki 13:2; 2Ki 21:26; 22; 23:1-30; 2Ch 33:25; 34; 35; Jer 1:2-3 Josiah.
Josias. "Some read, Josias begat Jakim, and Jakim begat Jechonias." Jechonias. 2Ki 23:31-37; 24; 1Ch 3:15-17; 2Ch 36:1-8; Jer 2:10-28 about. 2Ki 24:14-16; 25:11; 2Ch 36:10,20; Jer 27:20; 39:9; 52:11-15,28-30; Da 1:2
Jechonias. 2Ki 25:27 Jehoiachin. 1Ch 3:17,19-24 Jeconiah. Jer 22:24,28 Coniah. and. Ezr 3:2; 5:2; Ne 12:1; Hag 1:1,12,14; 2:2,23 Shealtiel, Zerubbabel. Lu 3:27
Joseph. Mt 1:18-25; 2:13; Lu 1:27; 2:4-5,48; 3:23; 4:22 of whom. Mr 6:3; Lu 1:31-35; 2:7,10-11 who. Mt 27:17,22; Joh 4:25'.

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C1-S3 (Verse 17) Declare the pattern in the lineage.

So all the generations from Abraham to David are fourteen generations;
and from David until the carrying away into Babylon are fourteen generations;
and from the carrying away into Babylon unto Christ are fourteen generations.

I am not sure why this number of fourteen is important, but Matthew thought it was important. In addition, I have not seen anything from a commentator which provides an acceptable explanation. the readermay have access to information which I don't have, but I doubt that the significance of the number is critical. If it was, the Bible would have been clearer on the symbolic meaning. That written, this number is used in the Bible 26 times and some of those references are interesting and can appear to be significant.

The main doctrinal significance, that I believe this sentence has, is that this is one of several places in the Bible where we cannot be completely positive what the significance is. Therefore, it is letting us know that there are things which God knows and understands but which we cannot know nor understand before we get to Heaven. Therefore, these things become a distracting test. Are you going to waste time trying to figure out what there is not enough Bible information to truly understand what is written, or are you going to concentrate on what God will reveal to you and that you need to spend time making part of your life? In simpler words: are you going to waste your life or are you going to spend it truly serving God?

Now, if the readercounts the names in the prior sentence, they will have difficulty fitting them into three groups of fourteen. However, if we truly consider the time that the Jews were in captivity, we can find the missing generations even while Matthew has not supplied the names for those generations. His failure to give us those names does not make this sentence untrue. What it seems that we have here is a test. Is someone going to claim that there is an error in God's perfect word just because they can't figure it out, or are they going to trust that God's true word is perfect and that any apparent error is our own lack of knowledge of our own failure in understanding.

Please see the note for Acts 5:10 about the word carrying. The New Testament definition, for this word, is: 'the ongoing form of the word carry'. Please also see the note for Luke 11:46 about the word borne. The New Testament definition, for this word, is: 'carried; conveyed; supported; defrayed'. Please also see the note for Acts 5:9 about the word carry. The New Testament definition, for this word, is: 'to bear, convey, or transport. In general, it implies a moving from the speaker or the place present or near, to a place more distant, and so is opposed to bring and fetch'. Please also see the note for Acts 3:2 about the word carried. The New Testament definition, for this word, is: 'the past-tense form of the word carry'. Please also see the note for Acts 5:10 about the word carrying.

Please see the note for Colossians C1S6 about the word generation. Easton's Bible Dictionary defines this word as: 'Generation as: 'Ge 2:4, "these are the generations," means the "history." Ge 5:1, "the book of the generations," means a family register, or history of Adam. Ge 37:2, "the generations of Jacob" = the history of Jacob and his descendants. Ge 7:1, "in this generation" = in this age. Ps 49:19, "the generation of his fathers" = the dwelling of his fathers, i.e., the grave. Ps 73:15, "the generation of thy children" = the contemporary race. Isa 53:8, "Who shall declare his generation?" = His manner of life who shall declare? or rather = His race, posterity, shall be so numerous that no one shall be able to declare it.
In Mt 1:17, the word means a succession or series of persons from the same stock. Mt 3:7, "Generation of vipers" = brood of vipers. Mt 24:34, "This generation" = the persons then living contemporary with Christ. 1Pe 2:9, "A chosen generation" = a chosen people.
The Hebrews seem to have reckoned time by the generation. In the time of Abraham a generation was an hundred years, thus: Ge 15:16, "In the fourth generation" = in four hundred years (comp. Ge 15:13; Ex 12:40). In De 1:35; 2:14 a generation is a period of thirty-eight years'.

Please see the note for Hebrews 2:16 about Abraham. The New Testament definition, for this word, is: 'the father of the faithful'. (We see this definition in Romans 4:11-12 and Romans 4:16.)

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C1-S4 (Verse 18) Declare therelevant details of the birth.

Equivalent Section: how the birth happened.

Now the birth of Jesus Christ was on this wise:.

Equivalent Section: What happened in detail.

When as his mother Mary was espoused to Joseph,
before they came together,
she was found with child of the Holy Ghost.

This sentence gives us the same information as what is found in Luke 1:27-31. these references are also a fulfillment of Isaiah 7:14. While all references tell about the same incident, the exact details are completely different and comparison at a detail level makes no sense. the readeris urged to read the other reference and do their own high-level comparison.

The miracle of Mary (mother of Jesus) becoming pregnant from the Holy Ghost is reported in: Matthew 1:18-25; and Luke 1:30-35. Please also see the Table of Miracles in the Gospels about this, and similar, miracles.

This is the second time that Matthew uses the title Jesus Christ. He has concluded his proof supporting the first point that Jesus is Christ, with the prior sentence, and is now starting the proof supporting his second point. Matthew 's first point was that Jesus met the legal genealogy requirements to be the Christ and He had the character of Abraham and of king David, which was required to be their son and required to inherit the promises from God to those men.

in this second point, Matthew is declaring that Jesus fulfilled the prophecy of Psalms 2:7 which states I will declare the decree: the LORD hath said unto me, thou art my Son; this day have I begotten thee. As seen in this Psalms, the Christ would be begotten, (physically conceived), directly by God. When Matthew says (in our third phrase): she was found with child of the Holy Ghost, Matthew is claiming that Jesus fulfilled this prophecy.

Please see the note for Galatians C4-S17 about the words birth / birthright / birthday. The New Testament definition, for the word birth, is: 'Life coming into the world . This is different from conception, which is when life starts. The Bible also makes the distinction n between physical birth and spiritual birth'. The New Testament definition, for the word birthday, is: 'the day that birth occurs'. The New Testament definition, for the word birthright, is: 'the rights received at the point of birth. these are distinguished from rights received later in life'. Please see the note for Colossians C1S3 about the word firstborn. Please also see the note for 1John 3:9 about the phrase born of God. Please also see the message called Born of God. Please also see the note for Matthew 1:16 about the word born. The New Testament definition, for this word, is: 'Concieved life is brought into the world '. Please also see the note for Hebrews 1:5 about the word begotten. The New Testament definition is: 'Procreated; generated'.

Please see the note for Romans C16S23 about the word wise. The New Testament definition, for this word is: 'People who use wisdom correctly'. Please also see the note for 1Corinthians C1S12 about the word wisdom. Please also see the note for Luke 7:37-38 about the words wisdom and righteous. There are three mental spiritual gifts called: knowledge, wisdom and understanding. People confuse the three. Please also see the note for 1Corinthians C1S19 about the phrase wisdom of the world. Please also see the note for Matthew 5:18 about the phrase no wise. The New Testament definition, for this phrase, is: 'This phrase describes a condition which can never happen'. Please also see the note for Luke 2:49 about the words wist / wit. Please also see the note for Romans 1:14 about the word unwise. The New Testament definition, for this word, is: 'Not wise. Lacking the wisdom which comes from God'. Please also see the note for Matthew 6:1 about the word otherwise. Please also see the note for Mark 4:16-17 about the word likewise. Please also see the note for Gallatians 2:6-9 about the word contrariwise. The first three chapters of 1Corinthians explain the difference between the wisdom of this world and the wisdom of God. We find forms of this word in: our current sentence; Matthew 2:1; Matthew 2:7; Matthew 2:16; Matthew 5:18; Matthew 7:24; Matthew 10:16; Matthew 10:42; Matthew 11:25; Matthew 21:24; Matthew 23:34; Matthew 24:45; Matthew 25:2; Matthew 25:4; Matthew 25:8; Matthew 25:9.

Please see the note for Mark 1:30 about the word mother. The New Testament definition is: 'the woman who gives birth to a child. there are also 'mothers' in the church, who have the Lord's interests at heart in the welfare of the saints, as Paul called the mother of Rufus his own mother also'. Please also see the following notes about this word: Matthew 2:11; Matthew 2:13; Matthew 2:14; Matthew 2:20; Matthew 2:21; Matthew 8:14; Matthew 10:35; Matthew 10:37; Matthew 12:46; Matthew 12:47; Matthew 12:48; Matthew 12:49; Matthew 12:50; Matthew 13:55; Matthew 14:8; Matthew 14:11; Matthew 15:4; Matthew 15:5-6; Matthew 19:5; Matthew 19:12; Matthew 19:19; Matthew 19:29; Matthew 20:20; Matthew 27:56.

Please see the note for 2Corinthians 11:2 about the word espouse. Webster's 1828 dictionary defines this word as: '(2Sa 3:14), to betroth. the espousal was a ceremony of betrothing, a formal agreement between the parties then coming under obligation for the purpose of marriage. Espousals are in the East frequently contracted years before the marriage is celebrated. It is referred to as figuratively illustrating therelations between God and his people (Jer 2:2; Mt 1:18; 2Co 11:2)'.

Please see the note for John 1:41 about the word find. The New Testament definition, for this word, is: 'Literally, to come to; to meet; hence, to discover by the eye; to gain first sight or knowledge of something lost; to recover either by searching for it or by accident'. The important part of this definition is the ongoing effort which is required until the desired object is found. The Bible does not use this word for 'stumbling upon something'. The word found is the past-tense form of the word find.

Please see the note for Galatians C4-S1 about the word child. The New Testament definition, for this word, is: 'someone who has less physical or spiritual maturity than the speaker'. Please also see the note for Matthew 2:16 about the word children. The New Testament definition, for this word, is: 'plural form of the word child'. Please also see the note for 1Corinthians 13:11 about the word childish. The New Testament definition, for this word, is: 'acting like a child'. Please also see the note for Matthew 15:26 about the word children's. The New Testament definition, for this word, is: 'belonging to children'. Please also see the note for Mark 2:19 about the phrase children of the bridechamber. Please also see the note for Galatians 4:19-20 about the phrase my little children. Please also see the note for 2Corinthians 3:7-8 about the phrase children of Israel. Please also see the note for Colossians 3:6 about the phrase children of disobedience. The New Testament definition for this word is: 'saved people who are living in disobedience to God'. Please also see the note for Galatians C3S9 about the phrase children of Abraham. Please also see the note for Romans 8:16 about the phrase children of God. The New Testament definition, for this word, is: 'the truly saved'. Please also see the note for Ephesians 2:3 about the phrase children of wrath. The New Testament definition, for this word, is: 'the truly saved who live an ongoing life of sin'. We find this word, within this book, in: our current sentence; Matthew 1:23; Matthew 2:8; Matthew 2:9; Matthew 2:11; Matthew 2:13; Matthew 2:14; Matthew 2:20; Matthew 2:21; Matthew 10:21; Matthew 17:18; Matthew 18:2; Matthew 18:4; Matthew 18:5; Matthew 23:15; Matthew 24:19.

Please see the note for Romans 7:12 about the word holy. The New Testament definition, for this word, is: 'Properly, whole, entire or perfect, in a moral sense. Hence, pure in heart, temper or dispositions; free from sin and sinful affections'. Please see the note for Luke 1:67-75 about the word holiness. The New Testament definition, for this word, is: 'the state of being holy; purity or integrity of moral character; freedom from sin; sanctity. Applied to the Supreme Being, holiness denotes perfect purity or integrity of moral character, one of his essential attributes'. Please also see the Word Study on the Word Study on Holy Ghost. Basically, since we have the indwelling Holy Spirit, He is trying to make us holy by teaching us how to act like God acts. Please also see the note for John 7:39 about the phrase indwelling Holy Spirit. Please also see the note for 1John 2:20 about the phrase Holy One. Please also see the Minor Titles of the Son of God about this title. Please also see the note for Matthew 4:5 about the phrase holy city. there is a Biblical doctrinal difference between the use of the phrase Holy Ghost and God's Holy Spirit, with the Bible using Holy Ghost when He affects this physical world and the Bible using Holy Spirit when he affects spiritual things like our spirit. Both are identifiers of the third Person within the Trinity. The phrase Holy Ghost only occurs within the New Testament. Forms of the word holy are also found in this Gospel in:Matthew 1:18; Matthew 1:20; Matthew 3:11; Matthew 4:5; Matthew 7:6; Matthew 12:31; Matthew 12:32; Matthew 24:15; Matthew 25:31; Matthew 27:53; Matthew 28:19.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'The birth. Lu 1:27-38 of the . Ge 3:15; Job 14:4; 15:14; Lu 1:25,35; Ga 4:4-5; Heb 7:26; 10:5 General references. exp: De 22:23; Lu 1:27; 2:5'.

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C1-S5 (Verse 19) State the reaction and relevant thought of Joseph.

then Joseph her husband,
being a just man,
and not willing to make her a publick example,
was minded to put her away privily.

One of the things which we see in this sentence, but which is different in other societies, is that Joseph is called Mary's husband. Yet, Matthew 1:24-25 tells us that Joseph knew her not till she had brought forth her firstborn son. In many societies, the man is declared to be the husband before he knows his wife, but that declaration is not considered to be legally binding if he is not allowed to knows his wife. However, our sentence goes on to say that Joseph was minded to put her away privily, which means that he was seriously considering a divorce. Since he would of had to get a divorce, the marriage was legally binding even though Joseph knew her not till she had brought forth her firstborn son.

Now, think about a society which tells the citizens that they are to not have sex before the marriage night, and which also often demands to see the sheet of the first night so that the woman's blood is evidence. With that in mind, it should be obvious to everyone that if a man is living in in such a society, he would be very upset with evidence that his future bride is not a virgin, especially if he has remained a virgin. Thus, people should be able to understand that Joseph was upset with this news. And, yet, because of his character, he was not willing to make her a publick example, as many men would if a woman hurt his ego so much. This sentence is one of the few places where the Bible tells us about the character of Joseph.

Please see the note for 1Corinthians 3:9 about the words husband / husbandman / husbandry.the New Testament definition, for the word husband, is: 'A man contracted or joined to a woman by marriage. It is his God given job to cause her to grow spiritually'. Please use This link to see other, less important, 'Minor Titles of the Son of God' found within the Bible along with links to where the Bible uses those titles. The title in this sentence is husband.

Please see the note for Romans C7S16 about the word just. The New Testament definition, for this word, is: 'Conformed to rules of justice. In a spiritual sense, righteous; influenced by a regard to the laws of God; or living in exact conformity to the divine will'. Please also see the note for Romans 3:20 about the word justify. The New Testament definition, for this word, is: 'to prove or show to be just. In a spiritual sense, God applies the blood of Jesus Christ to the legal record of sin and blots out that legal record'. Please also see the note for Luke 23:41 about the word justly. Please also see the note for Romans 4:25 about the word justification. The New Testament definition for this word is: 'the result of applying justice'. Please also see the note for Psalms 89:14 about the phrase justice. Please also see the note for Romans 4:25 about the word justification. Please also see the note for Romans C7S16 about the word just. Please also see the note for Romans 3:20 about the word justify. Please also see the note for Luke 23:41 about the word justly. Please also see the note for Ephesians C1S2 about the phrase just shall live by faith. Please also see the note for Romans C11S6 about the phrase just shall live by his faith. Please also see the note for Romans C3S29 about the phrase justification by faith.The New Testament definition, for this word, is: 'In conformity to law, justice or propriety'.

Please see the note for Philippians 2:27 about the word sorrow. The New Testament definition, for this word, is: 'the uneasiness or pain of mind which is produced by the loss of any good. or of frustrated hopes of good, or expected loss of happiness; to grieve; to be sad'. Please also see the note for Mark 6:26 about the word sorry. The New Testament definition, for this word, is: 'Grieved for the loss of some good; pained for some evil that has happened to one's self or friends or country. It does not ordinarily imply severe grief, but rather slight or transient regret'.

Please see the note for Romans C3S29 about the phrase justification by faith. The New Testament definition, for this phrase, is: 'having the sins on my legal record in Heaven blotted out and replaced by the righteousness from Jesus Christ'. Please also see the notes for Ephesians C1S2 and Romans C11S6 about the phrase The just shall live by his faith. Please also see the note for Romans C9S28 about the phrase live / walk by faith. Please also see the note for 2Timothy C1S2 about the phrase faith: unfeigned. Please also see the note for Romans C10S12 about the phrase faith makes us not ashamed. Please also see the Minor Titles of the Son of God to see the titles of: Just, Just One, and Holy One. Please also see the note for 2Peter 2:9-LJC about the word unjust. Forms of the word just are also found in this Gospel in: Matthew 5:45; Matthew 11:19; Matthew 12:37; Matthew 13:49; Matthew 27:19; Matthew 27:24.

Please see the note for 2Corinthians 8:3-4 about the word willing. The New Testament definition, for this word, is: 'Having the mind inclined'. Please see the note for John 6:21 about the word willingly. Please see the note for Philippians 1:15-17 about the word will. Please also seethis Concordance entry for links to every place that the word of God uses this word. The New Testament definition, for this word is: 'That faculty of the mind by which we determine either to do or forbear an action; the faculty which is exercised in deciding, among two or more objects, which we shall embrace or pursue'. Please also see the note for 1Peter 2:15 about the phrase will of God. It has links to every place that the word of God uses this phrase along with a short note explaining each usage. Please also see the note for Titus 1:7 about the word selfwill. Please also see the message called The Will of God for the application of these verses in the life of the believer. We find forms of this word, within this book, in: our current sentence and Matthew 26:41.

Please see the note for Acts 18:28 about the words public / publick. Webster's 1828 defines this word as: 'a. L.publicus, from the root of populus, people; that is, people-like. 1. Pertaining to a nation, state or community; extending to a whole people; as a public law, which binds the people of a nation or state, as opposed to a private statute or resolve, which respects an individual or a corporation only. thus we say, public welfare, public good, public calamity, public service, public property. 2. Common to many; current or circulated among people of all classes; general; as public report; public scandal. 3. Open; notorious; exposed to all persons without restriction. Joseph her husband being a just man, and not willing to make her a public example, was minded to put her away privily. Matt.1. 4. Regarding the community; directed to the interest of a nation, state or community; as public spirit; public mindedness; opposed to private or selfish. 5. Open for general entertainment; as a public house. 6. Open to common use; as a public road. 7. In general, public expresses something common to mankind at large, to a nation, state, city or town, and is opposed to private, which denotes what belongs to an individual, to a family, to a company or corporation. Public law, is often synonymous with the law of nations.
PUB'LIC, n. the general body of mankind or of a nation, state or community; the people, indefinitely. The public is more disposed to censure than to praise. In this passage, public is followed by a verb in the singular number; but being a noun of multitude, it is more generally followed by a plural verb; the public are. In public, in open view; before the people at large; not in private or secrecy. In private grieve, but with a careless scorn, In public seem to triumph, not to mourn'. Please also see the note for Mark 2:15 about the word publican.

Please see the note for 1Corinthians C10S3 about the words example / ensample. The New Testament definition, for this word, is: 'A pattern; a copy; a mode; that which is proposed to be imitated'.

Please see the note for Romans C11-S37 about the word mind. The New Testament definition, for this word, is: 'the thinking process and conclusion of that process. This word is also used for the physical organ which is used for this process but the true meaning is the process and not the organ' Paul makes a very definite difference between the reprobate / carnal mind and the mind of the Lord which is part of the summary of chapter 11 which 12:1-2 (therefore) is based upon. the readeris urged to review the verses mentioned here in order to understand what Paul means by therenewing of your mind. We cannot prove what is that good, and acceptable, and perfect, will of God so long as we are following religious doctrine (like the Jews did) but we need that personal relationship with Jesus Christ. Please also see the note for Romans 11:20 about not being highminded. This word is defined as: 'to mind high society: to be haughty and have pride and arrogance'. Please also see the note for Philippians 2:5-8 for links to every place in the Bible where we find the words mind and Jesus used together. Please also see the command in Philippians 2:5-8 to mind Jesus. Please also see the note for 1Corinthians 2:16 about the mind of Christ. Please also see the note for Romans 8:6 about being carnally minded. Please also see the following notes about this word: Matthew 22:37.

Please see the note for Matthew 26:8 about the word put away. The New Testament definition, for this phrase, is: 'Completely and permanently separate from'. Please also see the note for Colossians C3S7 about the phrase put off. The New Testament definition, for this phrase, is: 'Saved people are told to remove all influences of their former sinful nature (The old man)'. Please also see the note for Colossians C3S7 about the phrase put on. The New Testament definition, for this phrase, is: 'Saved people are told to change their life, which is seen by others, to display the nature of God (The new man)'. Please also see the note for Galatians 3:27 about the phrase put on Christ. The New Testament definition, for this phrase, is: 'Saved people are told to take on the character of Christ (put on the new man) and let the worldsee Christ in the life that you live before them'.

Please see the note for Acts 16:37 about the word privily. The New Testament definition, for this word, is: 'Privately; secretly'. Please also see the note for Acts 5:1 about the word privy. The New Testament definition, for this word, is: 'Private; pertaining to some person exclusively; assigned to private uses; not public. Secret; clandestine; not open or public; as a privy attempt to kill one'. Please also see the note for Mark 13:3-4 about the word privately. The New Testament definition, for this word, is: 'In a secret manner; not openly or publicly'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'her husband. Le 19:20; De 22:23-24 a just. Ge 6:9; Ps 112:4-5; Mr 6:20; Lu 2:25; Ac 10:22 a publick. Ge 38:24; Le 20:10; De 22:21-24; Joh 8:4-5 was. De 24:1-4; Mr 10:4 General references. exp: De 22:23; Mr 10:4; Lu 2:5'.

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C1-S6 (Verse 20) State God's intervention.

Equivalent Section: What Joseph is to believe and accept.

But while he thought on these things,
behold,
The angel of the Lord appeared unto him in a dream,
saying,
Joseph,
thou son of David,
fear not to take unto thee Mary thy wife:.

Equivalent Section: Why.

for that which is conceived in her is of the Holy Ghost.

This sentence is part of the legal evidence presented by Matthew in this chapter to show that Jesus is God's Christ. Please see the general note for the chapter about the listing of the seven (7) points of legal evidence presented by Matthew . In addition, Luke 1:35 tells us the same information as we find in this sentence, although there are differences between the sentences.

Please use the links in the sentence outline, above, to access the relatednotes and the doctrine found in those notes. The doctrines of those notes are not repeated here. This sentence is a fulfillment of prophecies found in Psalms 2:7 and Isaiah 7:14.

Our sentence starts with the word But, which means it is continuing the subject of the prior sentence while going in a different direction. The prior sentence told us what Joseph was thinking about doing because he found out that she was pregnant and he didn't make her pregnant. Therefore, it seemed obvious that she had been with another man and was no longer the faithful innocent virgin that he had planned to marry. Our prior sentence told us that he was minded to put her away privily. However, the change in direction of our current sentence is that Joseph went ahead and married Mary.

The First Equivalent Section of our current sentence tells us that Joseph saw The angel of the Lord...in a dream. Joseph believed and obeyed the message from God even while other people would not do that . His obedience is why the angel called him thou son of David. He personally (thou) obeyed a message from God like king David also obeyed and like few other men obey.

The commandment to Joseph was: fear not to take unto thee Mary thy wife. Lots of people fear many things besides the Lord God. The action by Joseph showed the true and wise fear of the Lord because, while his flesh and society around him told him to disobey and put Mary away, his true fear of the Lord made him fear to disobey the commandment which he understood came from God.

The Second Equivalent Section of our current sentence tells us why Joseph was commanded to obey and to keep Mary as his wife. Unless Joseph was familiar with therelevant prophecy, which many people would not be familiar with, this message would be that God did something that God never did before. That much is true. But, other than God making Sarah pregnant wit Isaac, I can't think of any other similar act by God. And, even with Sarah, her husband provided the seed for her pregnancy. This is the only tome that God Himself provided the seed as we understand from the phrase; only begotten Son. Therefore, Joseph had to have a lot of true Biblical faith to react like he did.

Please see the note for Philippians 3:4-6 about the word think. The New Testament definition, for this word, is: 'to have the mind occupied on some subject; to have ideas, or to revolve ideas in the mind'. Please also see the note for 2Corinthians 10:3-6 about the word thought. The New Testament definition, for this word, is: 'Primarily the passive participle of think'. The th, of the word thinketh, makes it: 'Life-style thinking'. We also find forms of the word thought, in this Gospel, in: Matthew 1:20; Matthew 6:25; Matthew 6:27; Matthew 6:28; Matthew 6:31; Matthew 6:34; Matthew 9:4; Matthew 10:19; Matthew 12:25; Matthew 15:19. We also find forms of the word think. The New Testament definition, for this word, is: 'to have the mind occupied on some subject; to have ideas, or to revolve ideas in the mind'. Please also see the note for 2Corinthians 10:3-6 about the word thought. The New Testament definition, for this word, is: 'Primarily the passive participle of think' in this Gospel, in: Matthew 3:9; Matthew 5:17; Matthew 6:7; Matthew 9:4; Matthew 10:34; Matthew 17:25; Matthew 18:12; Matthew 21:28; Matthew 22:17; Matthew 22:42; Matthew 24:44; Matthew 26:53; Matthew 26:66.

Please see the note for Colossians C2S3 about the word behold. Webster's 1828 Dictionary defines this word as: 'to fix the eyes upon; to see with attention; to observe with care. Behold the lamb of God which taketh away the sin of the world . John 1. 2. In a less intensive sense, to look upon; to see. When he beheld the serpent of brass, he lived. Num. 21.
BEHO'LD, v.i. to look; to direct the eyes to an object. And I beheld, and lo, in the midst of the throne, a lambdas it had been slain. Rev.5. 1. to fix the attention upon an object; to attend; to direct or fix the mind. Behold, I stand at the door and knock. Rev.3.word is much used in this manner for exciting attention, or admiration. It is in the imperative mode, expressing command, or exhortation; and by no means a mere exclamation '. We find the word behold, in this Gospel, in: Matthew 1:20; Matthew 1:23; Matthew 2:1; Matthew 2:13; Matthew 2:19; Matthew 4:11; Matthew 6:26; Matthew 7:3; Matthew 7:4; Matthew 8:2; Matthew 8:24; Matthew 8:29; Matthew 8:32; Matthew 8:34; Matthew 9:2; Matthew 9:3; Matthew 9:10; Matthew 9:18; Matthew 9:20; Matthew 9:32; Matthew 10:16; Matthew 11:8; Matthew 11:10; Matthew 11:19; Matthew 12:2; Matthew 12:10; Matthew 12:18; Matthew 12:41; Matthew 12:42; Matthew 12:46; Matthew 12:47; Matthew 12:49; Matthew 13:3; Matthew 15:22; Matthew 17:3; Matthew 17:5; Matthew 18:10; Matthew 19:16; Matthew 19:27; Matthew 20:18; Matthew 20:30; Matthew 21:5; Matthew 22:4; Matthew 23:34; Matthew 23:38; Matthew 24:25; Matthew 24:26; Matthew 25:6; Matthew 25:20; Matthew 26:45; Matthew 26:46; Matthew 26:51; Matthew 26:65; Matthew 27:51; Matthew 27:55; Matthew 28:2; Matthew 28:7; Matthew 28:9; Matthew 28:11.

Please see the note for 2Corinthians 10:3-6 about the word thought. The New Testament definition, for this word, is: 'Primarily the passive participle of think'. Please also see the note for Philippians 3:4-6 about the word think. The New Testament definition, for this word, is: 'to have the mind occupied on some subject; to have ideas, or to revolve ideas in the mind'. The th, of the word thinketh, makes it: 'Life-style thinking'. We find this forms of word, within this book, in: our current sentence; Matthew 6:25; Matthew 6:27; Matthew 6:28; Matthew 6:31; Matthew 6:34; Matthew 9:4; Matthew 10:19; Matthew 12:25; Matthew 15:19.

Please see the notes for 1Corinthians C13S1; Significant Gospel Events and Significant New Testament Events about the word angel. The New Testament definition, for this word, is: 'Literally, a messenger; one employed to communicate news or information from one person to another'. Please also see the note for Jude 1:7 about the word archangel. We find the word angel, in this Gospel, in: Matthew 1:20; Matthew 1:24; Matthew 2:13; Matthew 2:19; Matthew 4:6; Matthew 4:11; Matthew 13:39; Matthew 13:41; Matthew 13:49; Matthew 16:27; Matthew 18:10; Matthew 22:30; Matthew 24:31; Matthew 24:36; Matthew 25:31; Matthew 25:41; Matthew 26:53; Matthew 28:2; Matthew 28:5.

We find the word appeared occurring 43 times in 40 verses of the Bible and, in the New Testament, in: our current sentence; Matthew 2:7; Matthew 13:26; Matthew 17:3; Matthew 27:53. Please also see the following notes about this word: Mark 9:4; Luke 1:11; Acts 2:3; Titus 3:4; Hebrews 9:26; Revelation 12:1. The New Testament definition, for this word, is: 'the past-tense form of the word appear'. Please also see the note for Matthew 2:13 about the word appeareth. The New Testament definition, for this word, is: 'the noun form of the life-style form of the word appear'. Please also see the note for 1Timothy 6:14 about the word appearing. The New Testament definition for this word is: 'the ongoing form of the word appear'. Please also see the note for 2Corinthians 5:10 about the word appear. The New Testament definition, for this word, is: 'to come or be in sight; to be in view; to be visible'. Please also see the Appearances of Jesus Christ After the resurrection.

We find the word dream occurring 74 times in 61 verses of the Bible and, in the New Testament, in: our current sentence; Matthew 2:12; Matthew 2:13; Matthew 2:19; Matthew 2:22; Matthew 27:19 and Acts 2:17. The New Testament definition for this word is: 'The thought or series of thoughts of a person in sleep. God has frequently made use of dreams in communicating his will to men'. Please also see the note for Acts 2:17 about the word dreams. The New Testament definition for this word is: 'the plural form of the word dream'. The words dreameth and dreaming are only used in the Old Testament.

Webster's 1828 Dictionary defines this word as: 'n. G. 1. The thought or series of thoughts of a person in sleep. We apply dream, in the singular, to a series of thoughts, which occupy the mind of a sleeping person, in which he imagines he has a view of real things or transactions. A dream is a series of thoughts not under the command of reason, and hence wild and irregular. 2. In scripture, dreams were sometimes impressions on the minds of sleeping persons, made by divine agency. God came to Abimelech in a dream. Joseph was warned by God in a dream. Genesis 20. Matthew 2. 3. A vain fancy; a wild conceit; an unfounded suspicion. DREAM, v.i. pret. dreamed or dreamt. G. 1. To have ideas or images in the mind, in the state of sleep; with of before a noun; as, to dream of a battle; to dream of an absent friend. 2. To think; to imagine; as, he little dreamed of his approaching fate. 3. To think idly. They dream on in a course of reading, without digesting. 4. To be sluggish; to waste time in vain thoughts; as, to dream away life.
DREAM, v.t. To see in a dream. And dreamt the future fight. It is followed by a noun of the like signification; as, to dream a dream'.

Easton's Bible Dictionary defines this word as: 'God has frequently made use of dreams in communicating his will to men. the most remarkable instances of this are recorded in the history of Jacob (Ge 28:12; 31:10), Laban (Ge 31:24), Joseph (Ge 37:9-11), Gideon (Jg 7), and Solomon (1Ki 3:5). other significant dreams are also recorded, such as those of Abimelech (Ge 20:3-7), Pharaoh's chief butler and baker (Ge 40:5), Pharaoh (Ge 41:1-8), the Midianites (Jg 7:13), Nebuchadnezzar (Da 2:1; 4:10,18), the wise men from the east (Mt 2:12), and Pilate's wife (Mt 27:19).
To Joseph "the Lord appeared in a dream," and gave him instructions regarding the infant Jesus (Mt 1:20; 2:12-13,19). In a vision of the night a "man of Macedonia" stood before Paul and said, "Come over into Macedonia and help us" (Ac 16:9; see also Ac 18:9; 27:23)'.

Nave's Topical Bible provides references for the word dream as: 'Evanescent: Job 20:8. Vanity of: Ec 5:3,7. In STANCES OF: Of Abimelech,, concerning Sarah: Ge 20:3. Of Jacob, concerning the ladder: Ge 28:12. The ring-straked cattle: Ge 31:10-13. Concerning his going down into Egypt: Ge 46:2. Of Laban, concerning Jacob: Ge 31:24. Of Joseph, concerning the sheaves: Ge 37:5-10. Of Midianite concerning the cake of barley: Jg 7:13. Of Solomon, concerning his choice of wisdom: 1Ki 3:3-15. Of Eliphaz, of a spirit speaking to him: Job 4:12-21. Of Daniel, concerning the four beasts: Da 7. Of Joseph, concerning Mary's innocence: Mt 1:20-21. Concerning the flight into Egypt: Mt 2:13. Concerning the return into Palestine: Mt 2:19-22. Of Pilate's wife, concerning Jesus: Mt 27:19. Cornelis vision, concerning Peter: Ac 10:3-6. Peter's vision of the ceremonially unclean creatures: Ac 10:10-16. Paul's vision of the man in Macedonia, crying, "Come over into Macedonia,": Ac 16:9. Relating to his going to Rome: Ac 23:11. Concerning the shipwreck, and the safety of all on board: Ac 28:23-24. Revelations by: Nu 12:6; Jer 23:28; Joe 2:28; Ac 2:17. The dreams of the butler and baker: Ge 40:8-23. Pharaoh: Ge 41:1-36. In terpreted by Joseph: Ge 40:12-13,18-19; 41:25-32. Daniel: Da 2:16-23,28-30; 4. Delusive: Isa 29:7-8. False prophets pretended to receive revelations through: De 13:1-5; Jer 23:25-32; 27:9; 29:8; Zec 10:2'.

Thompson Chain Topics provides references for the word dream as: 'General References to: Nu 12:6; Job 7:14; Ec 5:3,7; Jer 23:28; Joe 2:28. Notable: Ge 28:12; 37:5; 40:5; 41:1; Jg 7:13; 1Ki 3:5; Da 2:1; 4:5; Mt 1:20; 2:12,19,22; 27:19. In terpretation of: Ge 40:12; 41:25; Da 1:17; 2:28; 4:20,24'.

Torrey's Topical Textbook provides references for the word dream as: 'Visions in sleep: Job 33:15; Da 2:28. Often by imaginary: Job 20:8; Isa 29:8. Excess of business frequently leads to: Ec 5:3. God's will often revealed in: Nu 12:6; Job 33:15. FALSE PROPHETS: Pretended to: Jer 23:25-28; 29:8. Not to be regarded in: De 13:1-3; Jer 27:9. Condemned for pretending to: Jer 23:32. Vanity of trusting to natural: Ec 5:7. The ANCIENTS: Put great faith in: Jg 7:15. Often perplexed by: Ge 40:6; 41:8; Job 7:14; Da 2:1; 4:5. Anxious to have, explained: Ge 40:8; Da 2:3. Consulting magicians on: Ge 41:8; Da 2:2-4. God the only interpreter of: Ge 40:8; 41:16; Da 2:27-30; 7:16. MENTIONED IN SCRIPTURE, OF: Abimelech: Ge 20:3-7. Jacob: Ge 28:12; 31:10. Laban: Ge 31:24. Joseph: Ge 37:5-9. Pharaoh's butler and baker: Ge 40:5-19. Pharaoh: Ge 41:1-7. Midianite: Jg 7:13-15. Solomon: 1Ki 3:5-15. Nebuchadnezzar: Da 2:1; 4:5,8. Daniel: Da 7. Joseph: Mt 1:20; 2:13,19-20. Wise men: Mt 2:11-12. Pilate's wife: Mt 27:19. ILLUSTRATIVE OF: Prosperity of sinners: Job 20:5-8; Ps 73:19-20. Impure imaginations: Jude 1:8. Enemies of the church: Isa 29:7-8'.

Please see the note for Romans 11:1 about the phrase I say. The New Testament definition is: 'This phrase expresses a personal opinion, which usually follows the phrase'. Bible authors uses this phrase when they introduces their own point into an ongoing discussion. When Jesus says this phrase, He is giving a personal command. Please see the note for Revelation 1:8 and the Concordance for all references to the word saith. Please also see the note for Romans C10S28 about the word gainsaying. Please also see the note for Matthew 26:1 about the word sayings (plural). Please also see the note for 2Corinthians 2:17 about the word speak. Please also see the note for 2Corinthians 3:12-14 about the word speech. Please also see the note for Ephesians C4S15 about the phrase evil speaking. The words speaketh and saith mean that the person 'keeps on keeping on doing the saying'.

Please see the Concordance for every reference in the Bible for the word Son. The New Testament definition, for this word, is: 'A son receives the character of the father. The Biblical usage of this word is not limited to males nor is it limited to the physical father but is also used for a spiritual father'. Please also see the Summary and Verses for on The name / role in The New Testament. Please also see the note for John 1:18 about the phrase only begotten son. Please also see the note for Matthew 3:17 about the phrase beloved Son. Please also see the Lord Jesus Christ Overview about the doctrine of The names/roles of the Son of God. Please also see the note for Matthew 10:1 about the phrase James The son of Alphaeus. Please also see the note for Mark 1:19 about the phrase James The son of Zebedee. Please also see the note for Mark 1:19 about the phrase Lebbaeus / Jude The son of Alphaeus. Please also see the Minor Titles of The Son of God. Please also see the note for John 6:40-LJC about the phrase see The Son. Please also see the note for Verses in The New Testament about the phrase Son of David. Please also see the Verses in The New Testament about the phrase Son of man (upper-case=Son of God). Please also see the note for Hebrews 2:6 about the phrase son of man (lower-case = man). Please also see the notes for Romans 8:14-LJC; Galatians C4S3 and 1Timothy 1:2-LJC about the phrase sons of God.

Please see the note for Romans C11S25 about the word fear. The New Testament definition, for this word, is: 'a painful emotion or passion excited by an expectation of evil, or the apprehension of impending danger'. Please also see the Study called Fear The Lord Please also see the note for John 6:19 about the word afraid. Please also see the note for Matthew 10:26 about the phrase fear them not. Forms of the word fear are also found in this Gospel in: our current sentence; Matthew 10:26; Matthew 10:28; Matthew 10:31; Matthew 14:26; Matthew 21:26; Matthew 21:46; Matthew 27:54; Matthew 28:4; Matthew 28:5; Matthew 28:8.

Please see the note for James 1:15 about the word conceived. The New Testament definition, for this word, is: 'the past-tense form of the word conceive'. Please also see the note for Luke 1:31 about the word conceive. Webster's 1828 defines the word conceive as: 'new life started or a new idea framed in the mind'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'while. Ps 25:8-9; 94:19; 119:125; 143:8; Pr 3:5-6; 12:5; Isa 26:3; 30:21 the angel. Jg 13:3,8-9; Lu 1:10-13,19,26-38; 2:8-14 exp: Mt 2:13. In . Mt 2:13,19,22; Ge 31:11; Nu 12:6; Job 4:13-16; 33:15-17; Joe 2:28 Joseph. Isa 7:2,13; Jer 33:26; Lu 2:4 fear not. Mt 28:5; Ge 46:3; 1Ki 17:13; Isa 51:7; Jer 40:9; Lu 1:30 that . Mt 1:18; Jer 31:22'.

Home Start of web page Chapter Summary Start of Chapter :

C1-S7 (Verse 21) Declare therelevant part of God's plan.

Equivalent Section: What Mary and Joseph are to do.

And she shall bring forth a son,
and thou shalt call his name JESUS :.

Equivalent Section: Why.

for he shall save his people from their sins.

Matthew 1:21; Matthew 1:25; Matthew 27:37; Luke 1:31; Luke 2:21 and John 19:19 all use JESUS, in all capitals. This capitalization directly ties these verses together, and also ties this verse to the name Saviour. The note for this sentence (use the link in the sentence outline above), in the Lord Jesus Christ Study, is significant and explains the doctrinal significance of our sentence using the name of JESUS with all capital letters, as opposed to what the Bible dies in most places where it uses the name with only the first letter capitalized (Jesus). In this separate case, the name is not used mainly for 'God in human flesh', although that basic definition is included. As explained in the Word Study on Saviour; 'the word Saviour is like the word parent. It takes more than one parent to create and to raise a child with each parent having different tasks to do. Likewise, the Bible teaches that our Saviour is God the father, the Holy Spirit, the Son as Lord, the Son as Jesus and the Son as Christ with each having different roles in our salvation'. Please alsouse this reference document (verses - Saviour) for links to every place in the Bible where this word is found. the readeris encouraged to do their own Word Study and verify the doctrine presented here.

Our sentence starts with the word And. which connects it to the prior sentence. The two sentences togethertell us the message from God to Joseph as delivered by the angel. The prior sentence says that Mary was not unfaithful with another man since God's Holy Ghost made her pregnant. Therefore, Joseph was ordered to fear not to take unto thee Mary thy wife. In addition, this sentence commands Joseph what is to be done in the future. The prior sentence explained what happened in the past while this sentence adds therequired action in the future. Joseph and Mary have their part to do in the salvation of all men. God chooses to involve men in His work so that He remains righteous when He rewards the obedient and punishes the disobedient.

We find the word call occurring 196 times in 190 verses of the Bible, 47 times in the New Testament and, in our Gospel in: Matthew 1:23; Matthew 9:13; Matthew 10:25; Matthew 20:8; Matthew 22:3; Matthew 22:43; Matthew 22:45; Matthew 23:9. The New Testament definition, for this word, is: 'to command another to help or to cry for help, hence to pray'. Please also see the note for Matthew 1:16 about the word called. The New Testament definition, for this word, is: 'the past-tense form of the word call'. Please also see the note for Matthew 11:16 about the word calling. The New Testament definition, for this word, is: 'the ongoing form of the word call'. Please also see the note for Matthew 27:47 about the word calleth. The New Testament definition, for this word, is: 'the noun form of a a life-style form of the word call'. The word callest is only found in the Old Testament. Please also see the note for Romans 10:13 about the phrase call upon The Lord. The New Testament definition, for this phrase, is: 'this phrase is not 'Say a prayer to Jesus' but is switching sides in a spiritual war'. Please also see the note for Romans 10:13 about the phrase call and Lord. The New Testament definition, for this phrase, is: 'where the two words are used together in the same verse'. Please also see the following notes about this word: Mark 2:17; Luke 1:13; John 4:16; Acts 2:21; Romans 9:25; 1Corinthians 1:2; 2Corinthians 1:23; 2Timothy 1:5; Hebrews 2:11; James 5:14; 1Peter 1:17.

Easton's Bible Dictionary defines this word as: '1.) To cry for help, hence to pray (Ge 4:26). Thus men are said to "call upon the name of the Lord" (Ac 2:21; 7:59; 9:14; Ro 10:12; 1Co 1:2). (2.) God calls with respect to men when he designates them to some special office (Ex 31:2; Isa 22:20; Ac 13:2), and when he invites them to accept his offered grace (Mt 9:13; 11:28; 22:4). In the message of the gospel his call is addressed to all men, to Jews and Gentiles alike (Mt 28:19; Mr 16:15; Ro 9:24-25). But this universal call is not inseparably connected with salvation, although it leaves all to whom it comes inexcusable if they reject it (Joh 3:14-19; Mt 22:14). An effectual call is something more than the outward message of the Word of God to men. It is internal, and is the result of the enlightening and sanctifying influence of the Holy Spirit (Joh 16:14; Ac 26:18; Joh 6:44), effectually drawing men to Christ, and disposing and enabling them to receive the truth (Joh 6:45; Ac 16:14; Eph 1:17)'.

Webster's 1828 defines this word as: 'v.t. Heb. To hold or restrain. In a general sense, to drive; to strain or force out sound. Hence, 1. To name; to denominate or give a name. And God called the light day, and the darkness he called night. Gen. 1. 2. To convoke; to summon; to direct or order to meet; to assemble by order or public notice; often with together; as, the king called his council together; the president called together the congress. 3. To request to meet or come. He sent his servants to call them that were bidden. Math. 22. 4. To invite. Because I have called and ye refused. Prov. 1. 5. To invite or summon to come or be present; to invite, or collect. Call all your senses to you. 6. To give notice to come by authority; to command to come; as, call a servant. 7. To proclaim; to name, or publish the name. Nor parish clerk, who calls the psalm so clear. 8. To appoint or designate, as for an office, duty or employment. See, I have called by name Bezaleel. Ex. 31. Paul called to be an apostle. Rom. 1. 9. To invite; to warn; to exhort. Is. 22:12. 10. To invite or draw into union with Christ; to bring to know, believe and obey the gospel. Rev. 8:28 11. To own and acknowledge. Heb. 2:11. 12. To invoke or appeal to. I call God for a record. 2 Cor. 1. 13. To esteem or account. Is. 47:5. Mat. 3:15. To call down, to invite, or to bring down. To call back, to revoke, or retract; to recall; to summon or bring back. To call for, to demand, require or claim, as a crime calls for punishment; or to cause to grow. Ezek. 36. Also, to speak for; to ask; to request; as, to call for a dinner. To call in, to collect, as to call in debts or money; or to draw from circulation, as to call in clipped coin; or to summon together; to invite to come together; as, to call in neighbors or friends. To call forth, to bring or summon to action; as, to call forth all the faculties of the mind. To call off, to summon away; to divert; as, to call off the attention; to call off workmen from their employment. To call up, to bring into view or recollection; as, to call u the image of a deceased friend; also, to bring into action, or discussion; as, to call up a bill before a legislative body. To call over, to read a list, name by name; to recite separate particulars in order, as a roll of names. To call out, to summon to fight; to challenge; also, to summon into service; as, to call out the militia. To call to mind, to recollect; to revive in memory.
CALL, v.i. 1. To utter a loud sound, or to address by name; to utter the name; sometimes with to. The angel of God called to Hagar. Gen. 21. 2. To stop, without intention of staying; to make a short stop; as, to call at the inn. This use Johnson supposes to have originated in the custom of denoting ones presence at the door by a call. It is common, in this phrase, to use at, as to call at the inn; or on, as to call on a friend. This application seems to be equivalent to speak, D. Kallen. Let us speak at this place. To call on, to make a short visit to; also, to solicit payment, or make a demand of a debt. In a theological sense, to pray to or worship; as, to call on the name of the Lord. Gen. 4. To repeat solemnly. To call out, to utter a loud voice; to bawl; a popular use of the phrase.
CALL, n. 1. A vocal address, of summons or invitation; as, he will not come at a call. 2. Demand; requisition; public claim; as, listen to the calls of justice or humanity. 3. Divine vocation, or summons; as the call of Abraham. 4. Invitation; request of a public body or society; as, a clergyman has a call to settle in the ministry. 5. A summons from heaven; impulse. St. Paul believed he had a call, when he persecuted the Christians. 6. Authority; command. 7. A short visit; as, to make a call; to give one a call that is, a speaking to; D. Kallen. To give one a call, is to stop a moment and speak or say a word; or to have a short conversation with. 8. Vocation; employment. In this sense calling is generally used. 9. A naming; a nomination. 10. Among hunters, a lesson blown on the horn, to comfort the hounds. 11. Among seamen, a whistle or pipe, used by the boatswain and his mate, to summon the sailors to their duty. 12. The English name of the mineral called by the Germans tungsten or wolfram. 13. Among fowlers, the noise or cry of a fowl, or a pipe to call birds by imitating their voice. 14. In legislative bodies, the call of the house, is a calling over the names of the members, to discover who is absent or for other purpose; a calling of names with a view to obtain answers from the person named'.

Nave's Topical Bible provides links for the word call as: 'PERSONAL : By Christ : Isa 55:5. TO SPECIAL RELIGIOUS DUTY" OF ABRAHAM: Ge 12:1-3; Isa 51:2; Heb 11:8. MOSES: Ex 3:2,4,10; 4:1-16; Ps 105:26; Ac 7:34-35. AARON AND HIS SONS: Ex 4:14-16. See above, and: Ps 105:26; Ex 28:1; Heb 5:4. JOSHUA: Nu 27:18-19,22-23; De 31:14,23; Jos 1:1-9. GIDEON: Jg 6:11-16. SAMUEL: 1Sa 3:4-10. SOLOMON: 1Ch 28:6,10. JEHU: 2Ki 9:6-7; 2Ch 22:7. CYRUS: Isa 45:1-4. AMOS: Am 7:14-15. APOSTLES: Mt 4:18-22; 9:9; Mr 1:16-17; 2:14; 3:13-19; Lu 5:27; 6:13-15; Joh 15:16. THE RICH YOUNG MAN: Mr 10:21-22. PAUL: Ac 9:4-6,15-16; 13:2-3; Ro 1:1; 1Co 1:1; 2Co 1:1; Ga 1:1; Eph 1:1; Col 1:1; 1Ti 1:1; 2Ti 1:1. ALL WHO ARE CALLED OF GOD: Ro 8:30; 1Co 1:2,9,24; 1Th 2:11-12; 2Th 2:13-14; 2Ti 1:9; Heb 3:1-2,7-8; 1Pe 5:10; 2Pe 1:3,10; Jude 1:1; Re 17:14'.

Thompson Chain Topics provides references for the word call as: 'Call, Divine: to Repentance: Jer 35:15; Eze 33:11; Ho 6:1; Mt 22:3; Lu 14:17; 2Co 5:20. Calling, the Christian: 1Co 1:26; Eph 1:18; 4:1; Php 3:14; 1Th 2:12; 2Th 2:14; 2Ti 1:9; Heb 3:1; 1Pe 5:10; 2Pe 1:10. Imperative Call: Christ Felt the Imperative Call of Duty: He must be about his father 's Business: Lu 2:49. He must Preach: Lu 4:43. He must Accomplish his Work: Lu 12:50. He must Work while the Day Lasted: Joh 9:4. He must go to Jerusalem to suffer: Mt 16:21. Wisdom's Call: Pr 1:20; 8:1; 9:3'.

Nave's Topical Bible provides references for the word call as: 'personal: By Christ: Isa 55:5. ToSPECIAL RELIGIOUS DUTY: OF ABRAHAM: Ge 12:1-3; Isa 51:2; Heb 11:8. MOSES: Ex 3:2,4,10; 4:1-16; Ps 105:26; Ac 7:34-35. AARON AND HIS SONS: Ex 4:14-16. See above, and: Ps 105:26; Ex 28:1; Heb 5:4. JOSHUA: Nu 27:18-19,22-23; De 31:14,23; Jos 1:1-9. GIDEON: Jg 6:11-16. SAMUEL: 1Sa 3:4-10. SOLOMON: 1Ch 28:6,10. JEHU: 2Ki 9:6-7; 2Ch 22:7. CYRUS: Isa 45:1-4. AMOS: Am 7:14-15. APOSTLES: Mt 4:18-22; 9:9; Mr 1:16-17; 2:14; 3:13-19; Lu 5:27; 6:13-15; Joh 15:16. The RICH YOUNG MAN: Mr 10:21-22. PAUL: Ac 9:4-6,15-16; 13:2-3; Ro 1:1; 1Co 1:1; 2Co 1:1; Ga 1:1; Eph 1:1; Col 1:1; 1Ti 1:1; 2Ti 1:1. ALL WHO ARE CALLED OF GOD: Ro 8:30; 1Co 1:2,9,24; 1Th 2:11-12; 2Th 2:13-14; 2Ti 1:9; Heb 3:1-2,7-8; 1Pe 5:10; 2Pe 1:3,10; Jude 1:1; Re 17:14'.

Torrey's Topical Textbook provides links for the phrase The Call of God as: 'By Christ: Isa 55:5; Ro 1:6 By His Spirit: Re 22:17. By His works: Ps 19:2-3. By His ministers: Jer 35:15; 2Co 5:20. By His gospel: 2Th 2:14. Is from darkness: 1Pe 2:9. Addressed to all: Isa 45:22; Mt 20:16. Most reject: Pr 1:24; Mt 20:16. Effectual to saints: Ps 110:3; Ac 2:47; 13:48; 1Co 1:24. ToMAN IS. Of grace: Ga 1:15; 2Ti 1:9. According to the purpose of God: Ro 8:28; 9:11,23-24. High: Php 3:14. Holy: 1Ti 1:9. Heavenly: Heb 3:1. Tofellowship with Christ: 1Co 1:9. Toholiness: 1Th 4:7. Toliberty: Ga 5:13. Topeace: 1Co 7:15; Col 3:15. Toglory and virtue: 2Pe 1:3. to the eternal glory of Christ: 2Th 2:14; 1Pe 5:10. Toeternal life: 1Ti 6:12. Partakers of, justified: Ro 8:30. Walk worthy of: Eph 4:1. Blessedness of receiving: Re 19:9. Praise God for: 1Pe 2:9. Illustrated: Pr 9:3-4. REJECTION OF, LEADS TO. Judicial blindness: Isa 6:9; Ac 28:24-27; Ro 11:8-10. Delusion: Isa 66:4; 2Th 2:10-11. Withdrawal of themeans of grace: Jer 26:4-6; Ac 13:46; 18:6; Re 2:5. Temporal judgments: Isa 28:12; Jer 6:16; 35:17; Zec 7:12-14. Rejection by God: Pr 1:14-32; Jer 6:19,30. Condemnation: Joh 12:48; Heb 2:1-3; 12:25. Destruction: Pr 29:1; Mt 22:3-7'.

Please see the note for Matthew 27:47 about the word calleth. The New Testament definition, for this word, is: 'the noun form of a a life-style form of the word call'. The word callest is only found in the Old Testament. Please also see the note for Matthew 1:16 about the word called. The New Testament definition, for this word, is: 'the past-tense form of the word call'. Please also see the note for Matthew 11:16 about the word calling. The New Testament definition, for this word, is: 'the ongoing form of the word call'. Please also see the note for 1Corinthians 1:9 about the word call. The New Testament definition, for this word, is: 'to command another to help or to cry for help, hence to pray'. Please also see the note for Romans 10:13 about the phrase call upon The Lord. The New Testament definition, for this phrase, is: 'this phrase is not 'Say a prayer to Jesus' but is switching sides in a spiritual war'. Please also see the note for Romans 10:13 about the phrase call and Lord. The New Testament definition, for this phrase, is: 'where the two words are used together in the same verse'.

Please see the note for Philippians 2:9-11 about the word name. The New Testament definition is: 'How a person is identified including their power and authority'. Please also see the note for 1Corinthians C1S4 about the phrase The name. Please also see the note for Acts 1:23 about the word surname. The New Testament definition is: 'In scripture this means an additional or added name, not a family name, as the word now implies'. Please also see the note for 1Peter 4:14-LJC about the phrase name of Christ. Please also see the note for Luke 13:35 about the phrase name of the Lord. Please also see the Lord Jesus Christ Overview for the doctrine of the names/roles of the Son of God. Forms of the word name are also found in this Gospel in: Matthew 1:23; Matthew 1:25; Matthew 6:9; Matthew 7:22; Matthew 7:22; Matthew 7:22; Matthew 9:9; Matthew 10:2; Matthew 10:22; Matthew 10:41; Matthew 10:42; Matthew 12:21; Matthew 18:5; Matthew 18:20; Matthew 19:29; Matthew 21:9; Matthew 23:39; Matthew 24:5; Matthew 24:9; Matthew 27:32; Matthew 27:57; Matthew 28:19.

We find forms of the word save occurring 359 times in 347 verses of the Bible, 122 times in 121 verses of the New Testament, and in Matthew, in: our current sentence; Matthew 5:32; Matthew 8:25; Matthew 10:22; Matthew 11:27; Matthew 13:57; Matthew 14:30; Matthew 16:25; Matthew 17:8; Matthew 18:11; Matthew 19:11; Matthew 19:25; Matthew 24:13; Matthew 24:22; Matthew 27:40; Matthew 27:42; Matthew 27:49. The New Testament definition, for this word, is: 'to preserve from injury or destruction. Spiritually, it is to preserve from everlasting in the lake of fire'. Please also see the note for Romans C11S30 about the phrase all Israel shall be saved. Please also see the following notes about this word: Mark 3:4; Luke 1:71; John 3:17; Acts 2:21; Romans 5:9; 1Corinthians 1:18; 2Corinthians 2:15; Galatians 1:19; Ephesians 2:5; 1Thessalonians 2:16; 2Thessalonians 2:10; 1Timothy 1:15; 2Timothy 1:9; Titus 3:5; Hebrews 5:7; James 1:21; 1Peter 3:20; 2Peter 2:5; Jude 1:5; Revelation 2:17.

Webster's 1828 defines this word as: '1. To preserve from injury, destruction or evil of any kind; to rescue from danger; as, to save a house from the flames; to save a man from drowning; to save a family from ruin; to save a state from war. He cried, saying Lord, save me. Matt 14. Gen. 45. 2. To preserve from final and everlasting destruction; to rescue from eternal death. Christ Jesus came into the world to save sinners. 1Tim. 1. 3. To deliver; to rescue from the power and pollution of sin. He shall save his people from their sins. Matt. 1. 4. To hinder from being spent or lost; as, to save the expense of a new garment. Order in all affairs saves time. 5. To prevent. method in affairs saves much perplexity. 6. To reserve or lay by for preservation. Now save a nation, and now save a groat. 7. To spare; to prevent; to hinder from occurrence. Will you not speak to save a lady's blush? Silent and unobserv'd, to save his tears. 8. To salve; as, to save appearances. 9. To take or use opportunely, so as not to lose. the ship sailed in time to save the tide. 10. To except; to reserve from a general admission or account. Israel burned none of them, save Hazor only. Josh. 11. Of the Jews five times received I forty stripes, save one. 2Cor. 11. Save is here a verb followed by an object. It is the imperative used without a specific nominative; but it is now less frequently used than except.
SAVE, v.i. To hinder expense. Brass ordinance saveth in the quantity of the material'.

Please see the note for Philippians 1:19-20 about the word salvation. The New Testament definition, for this word, is: 'God's life in us. This word is used for being spiritually excluded from the damnation which we each earned by our sin'. As we see in the Bible and in this epistle, our continuing spiritual growth, and our sanctification is part of true Biblical salvation. Please also see the documents found on the Salvation Menu. Please also see the Word Study on Saviour and the Verses in the Lord Jesus Christ Study about the word Saviour. Please also see the Gospel of Your Salvation in the Word Study on Gospel. Please see the Word Study on Salvation. Please also see the note for 2Thessalonians 2:13 about the phrase salvation through sanctification. Please also see the note for James 1:21 about the phrase save your soul.

Please see the note for Revelation 5:9 about the word people. The New Testament definition, for this word, is: 'the body of persons who compose a community, town, city or nation'. Please also see the note for Concordance about the word man. Please also see the note for Galatians C4-S2 about the word woman. Please also see the note for Galatians C4-S1 about the word child. Please also see the note for Romans C11S1 about the phrase God will not cast away his people. Please also see the note for Romans C10S13 about the phrase no difference in people. Please also see the note for Romans 2:11 about the phrase no respecter of persons. Forms of the word people are also found in this Gospel in: Matthew 2:4; Matthew 2:6; Matthew 4:16; Matthew 4:23; Matthew 4:24; Matthew 4:25; Matthew 7:28; Matthew 9:23; Matthew 9:25; Matthew 9:35; Matthew 12:23; Matthew 12:46; Matthew 13:15; Matthew 14:13; Matthew 15:8; Matthew 21:23; Matthew 21:26; Matthew 26:3; Matthew 26:5; Matthew 26:47; Matthew 27:1; Matthew 27:15; Matthew 27:25; Matthew 27:64.

Please see the note for Romans C7S26 about the word sin. The New Testament definition, for this word is: 'A violation of Gods law'. Please especially see the note Sin in 1John, which explains a lot of the true Biblical doctrine of this word. Please also see the notes for 1John 5:16 and Romans 6:16 about the phrase sin unto death. We also see this doctrine dealt with in: Acts 5; Romans 5; 1Corinthians 8:11-LJC; Galatians C3-S26 and James 1:15. Please note the distinction from iniquity, which has a New Testament definition of: 'A life-style sin'. (Please also see the note for James 3:6 about the word iniquity.) Please also see the note for 1Corinthians C6S16 about the phrase kingdom of God rejected by life-style sins. Please also see the note for Matthew 9:10 about the word sinner. Forms of the word sin are also found in this Gospel in: our current sentence; Matthew 3:6; Matthew 9:2; Matthew 9:5; Matthew 9:6; Matthew 12:31; Matthew 18:21; Matthew 26:28; Matthew 27:4.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'she. Ge 17:19,21; 18:10; Jg 13:3; 2Ki 4:16-17; Lu 1:13,35-36 exp: Mic 5:3; 1Ti 2:15. Thou. Lu 1:31; 2:21 exp: Lu 1:13. JESUS. that is, Saviour. Heb. exp: 1Th 1:10. For. Ps 130:7-8; Isa 12:1-2; 45:21-22; Jer 23:6; 33:16; Eze 36:25-29; Da 9:24; Zec 9:9; Joh 1:29; Ac 3:26; 4:12; 5:31; 13:23,38-39; Eph 5:25-27; Col 1:20-23; Tit 2:14; Heb 7:25; 1Jo 1:7; 2:1-2; 3:5; Re 1:5-6; 7:14 General references. exp: Ge 49:18; Le 15:28; Lu 1:27,75; 19:10'.

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C1-S8 (Verse 22-23) Give the scriptural basis.

Now all this was done,
that it might be fulfilled which was spoken of the Lord by the prophet,
saying,
Behold,
a virgin shall be with child,
and shall bring forth a son,
and they shall call his name Emmanuel,
which being interpreted is,
God with us.

Please see the Minor Titles of the Son of God Section, of the Significant Gospel Events Study, about titles in this sentence. This sentence references Isaiah 7:14 and Isaiah 8:8. In addition, there are two doctrinally significant notes (use the links in the sentence outline above) within the Lord Jesus Christ Study.

This sentence is part of the legal evidence presented by Matthew in this chapter to show that Jesus is God's Christ. Please see the general note for the chapter about the listing of the seven (7) points of legal evidence presented by Matthew . Please consider that our sentence literally says that one name for Jesus is: Emmanuel and that this name is interpreted ('the definition of the word is') God with us. Since most (All?) of the Jews understood that Christ would be 'God in human flesh' / God with us, the message of this sentence, which came from God the father through His angel is: 'This child will be the long awaited Christ'.

Our sentence starts with the word Now, which means: 'after you understand what was just said'. Matthew has presented several evidences to legally support his claim that Jesus is God's Christ. The first couple of evidences (Matthew 1:1-17) were truths which can be verified by anyone and are independent of the testimony from anyone. then Matthew told us what happened to Mary and Joseph and, therefore, depended upon the testimony of Mary and Joseph. And, their personal testimony is delivered in thereport of their actions as reported in the four Gospels. With that in mind, Matthew starts this sentence with the word Now, and proceeds to tell us that all this was done, that it might be fulfilled which was spoken of the Lord by the prophet. Thus, we see God using Joseph and Mary to fulfill His prophecy. Therefore, the evidence actually comes from God and for someone to reject the testimony of Joseph and Mary is for them to reject the evidence from God of fulfilled prophecy.

Please see the note for 2Corinthians 10:3-6 about the word might. The New Testament definition, for this word, is: 'Having great physical, spiritual, mental or financial power. This word is also used for "if possible"'. Please also see the note for Revelation 4:8-LJC about the word Almighty. Forms of this word are also used, in this Gospel, in: Matthew 2:15; Matthew 2:23; Matthew 3:11; Matthew 4:14; Matthew 8:17; Matthew 8:28; Matthew 11:20; Matthew 11:21; Matthew 11:23; Matthew 12:10; Matthew 12:10; Matthew 12:17; Matthew 13:35; Matthew 13:54; Matthew 13:58; Matthew 14:2; Matthew 14:36; Matthew 15:5; Matthew 21:4; Matthew 21:32; Matthew 21:34; Matthew 22:15; Matthew 26:4; Matthew 26:9; Matthew 26:56; Matthew 27:35.

Please see the note for Romans 2:27 about the word fulfill. The New Testament definition is: 'A tautological compound of full and fill. 1. to accomplish; to perform; to complete; to answer in execution or event what has been foretold or promised; as, to fulfill a prophecy or prediction; to fulfill a promise'. Please also see the Studies called Prophecies Fulfilled in the Gospels and Prophecies Fulfilled in the Epistles Please also see the note for Romans C15S11 about the word fill. The New Testament definition, for this word, is: 'Properly, Properly, to press; to crowd; to stuff. Hence, to put or pour in, till the thing will hold no more'. Please see the note for Philippians 4:18 about the word full. The New Testament definition is: 'Replete; having within its limits all that it can contain'. Please also see the note for Colossians 2:9 about the word fullness. Forms of the word fulfill are also found in this Gospel in: our current sentence and in: Matthew 1:22; Matthew 2:15; Matthew 2:17; Matthew 2:23; Matthew 3:15; Matthew 4:14; Matthew 5:17; Matthew 5:18; Matthew 8:17; Matthew 12:17; Matthew 13:14; Matthew 13:35; Matthew 21:4; Matthew 24:34; Matthew 26:54; Matthew 26:56; Matthew 27:9; Matthew 27:35.

We find forms of the word spoken occurring 287 times in 280 verses of the Bible, 91 times in 90 verses of the New Testament and, in this Gospel, in: our current sentence; Matthew 2:15; Matthew 2:17; Matthew 2:23; Matthew 3:3; Matthew 4:14; Matthew 8:17; Matthew 12:17; Matthew 13:35; Matthew 21:4; Matthew 22:31; Matthew 24:15; Matthew 26:65; Matthew 27:9; Matthew 27:35.

Please see the note for Matthew 9:18 about the word spake. Please also see the note for Matthew 1:22 about the word spoken. The New Testament definition, for both words, is: 'the past-tense form of the word speak, although the gramaritical rules differ for each word'. Please also see the note for 2Corinthians 3:12-14 about the word speak. The New Testament definition, for this word, is: 'to utter words or articulate sounds, as human beings; to express thoughts by words'. Please see the note for 2Corinthians 9:15 about the word unspeakable. The New Testament definition, for this word, is: 'That which cannot be spoken'. Please also see the note for 2Corinthians 3:12-14 about the word speech. Please see the note for Revelation 1:8 and the Concordance for all references to the word saith. Please see the note for Ephesians C4S15 about the phrase evil speaking. Please see the note for Romans 11:1 about the phrase I say. Please also see the note for Romans C10S28 about the word gainsaying. Please also see the note for Matthew 26:1 about the word sayings (plural). The words speaketh and saith mean that the person 'keeps on keeping on doing the saying'.

and spoken are: 'the past-tense form of the word speak, although the gramaritical rules differ for each word'. (Please also see the note for Matthew 9:18 about the word spake Please also see the note for Matthew 1:22 about the word spoken. The New Testament definition, for both words, is: 'the past-tense form of the word speak, although the gramaritical rules differ for each word'. Please also see the note for 2Corinthians 3:12-14 about the word speak. The New Testament definition, for this word, is: 'to utter words or articulate sounds, as human beings; to express thoughts by words'. Please see the note for 2Corinthians 9:15 about the word unspeakable. The New Testament definition, for this word, is: 'That which cannot be spoken'. Please also see the note for 2Corinthians 3:12-14 about the word speech. Please see the note for Revelation 1:8 and the Concordance for all references to the word saith. Please see the note for Ephesians C4S15 about the phrase evil speaking. Please see the note for Romans 11:1 about the phrase I say. Please also see the note for Romans C10S28 about the word gainsaying. Please also see the note for Matthew 26:1 about the word sayings (plural). The words speaketh and saith mean that the person 'keeps on keeping on doing the saying'.

Please also see the following notes about this word: Mark 1:42; Luke 2:33; John 4:50; Acts 1:9; Romans 1:8; 1Corinthians 10:30; 2Corinthians 4:13; Hebrews 1:2; James 5:10; 1Peter 4:14; 2Peter 2:2; Jude 1:15.

Please see the note for 2Corinthians 3:12-14 about the word speak. The New Testament definition, for this word, is: 'to utter words or articulate sounds, as human beings; to express thoughts by words'. Please see the note for 2Corinthians 9:15 about the word unspeakable. The New Testament definition, for this word, is: 'That which cannot be spoken'. Please also see the note for 2Corinthians 3:12-14 about the word speech. Please see the note for Revelation 1:8 and the Concordance for all references to the word saith. Please see the note for Ephesians C4S15 about the phrase evil speaking. Please see the note for Romans 11:1 about the phrase I say. Please also see the note for Romans C10S28 about the word gainsaying. Please also see the note for Matthew 26:1 about the word sayings (plural). The words speaketh and saith mean that the person 'keeps on keeping on doing the saying'.

Please see the note for Romans C16S33 about the word prophet. The New Testament definition, for this word, is: 'One who prophesies'. Please note that the word of God does name true prophetesses in spite of what religion claims. In addition, anyone who claims to tell exactly how an unfulfilled prophecy will be fulfilled, or when, is proven to be a liar because God always hides critical details, and when, until after he fulfills a prophecy. further, please note that 1Corinthians 14:3 tells us: But he that prophesieth speaketh unto men to edification, and exhortation, and comfort. This is what the word of God tells us is the true purpose of a true prophet of God. It is not 'foretelling the future'. Please also see the Study of Jude about false prophets. Please also see the note for Romans C12S5 about the words prophecy / prophesy. Please also see the note for John 1:45 about the phrase law and the prophets. Please also see the Prophecies and Prophecy Fulfilled Sections of the Significant Gospel Events Study and the Prophecies and Prophecy Fulfilled Sections of the Significant New Testament Events Study for references to true Biblical prophecies. Forms of the word prophet are also found in this Gospel in: Matthew 2:15; Matthew 2:17; Matthew 2:23; Matthew 3:3; Matthew 4:14; Matthew 5:12; Matthew 5:17; Matthew 7:12; Matthew 7:15; Matthew 8:17; Matthew 10:41; Matthew 11:9; Matthew 11:9; Matthew 11:13; Matthew 12:17; Matthew 12:39; Matthew 13:17; Matthew 13:35; Matthew 13:57; Matthew 14:5; Matthew 16:4; Matthew 16:14; Matthew 21:4; Matthew 21:11; Matthew 21:26; Matthew 21:46; Matthew 22:40; Matthew 23:29; Matthew 23:30; Matthew 23:31; Matthew 23:34; Matthew 23:37; Matthew 24:11; Matthew 24:15; Matthew 24:24; Matthew 26:56; Matthew 27:9; Matthew 27:35. The words prophecy / prophesy is only found in Matthew 13:14.

Please see the note for 2Corinthians 11:2 about the wod virgin. The New Testament definition is: 'Someone who has not experienced sex. This applies to both sexes. It is also used symbolically for those in separation from evil. Paul had espoused the saints at Corinth to one husband to present them as a chaste virgin to Christ'. We find this forms of word, within this book, in: our current sentence; Matthew 25:1; Matthew 25:7; Matthew 25:11.

Please see the note for Matthew 1:21 about the word call. The New Testament definition, for this word, is: 'to command another to help or to cry for help, hence to pray'. Please also see the note for Matthew 1:16 about the word called. The New Testament definition, for this word, is: 'the past-tense form of the word call'. Please also see the note for Matthew 11:16 about the word calling. The New Testament definition, for this word, is: 'the ongoing form of the word call'. Please also see the note for Matthew 27:47 about the word calleth. The New Testament definition, for this word, is: 'the noun form of a a life-style form of the word call'. The word callest is only found in the Old Testament. Please also see the note for Romans 10:13 about the phrase call upon The Lord. The New Testament definition, for this phrase, is: 'this phrase is not 'Say a prayer to Jesus' but is switching sides in a spiritual war'. Please also see the note for Romans 10:13 about the phrase call and Lord. The New Testament definition, for this phrase, is: 'where the two words are used together in the same verse'.

The name of Emmanuel is also spelled Immanuel within the word of God. The American Tract Society Dictionary defines this name as: 'A compound Hebrew word or name, signifying God with us. It is applied to themessiah, our Savior, who, as having united the divine with the human nature, and having come to dwell with men, is God with us, Isa 7:14; 8:8; Mt 1:23'. Please also see the Minor Titles of the Son of God Section, of the Significant Gospel Events Study, about titles in this sentence.Emmanuel

Please see the note for 1Corinthians C12S8 about the word interpret. The New Testament definition, for this word, is: 'to explain the meaning or words to a person who does not understand them'. Please also see the many web pages accessed by the Hermey Main Menu link. Please also see the many web pages accessed by the Hermey Main Menu link.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'that . Mt 2:15,23; 5:17; 8:17; 12:17; 13:35,21; 1Ki 8:15,24; Ezr 1:1; Lu 21:22; 24:44; Joh 10:35; 12:38-40; 15:25; 17:12; 18:9; 19:36-37; Ac 3:18; 13:27-29; Re 17:17
a virgin. Isa 7:14 they shall call his name. or, his name shall be called. Emmanuel Isa 7:14; 8:8 Immanuel. God. Mt 28:20; Ps 46:7,11; Isa 8:8-10; 9:6-7; 12:2; Joh 1:14; Ac 18:9; Ro 1:3-4; 9:5; 2Co 5:19; 1Ti 3:16; 2Ti 4:17,22 exp: Ge 21:22; 1Sa 10:7; Ps 14:5. General references. exp: 1Ki 8:57; Eze 34:30; Lu 1:27'.

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C1-S9 (Verse 24-25) Declare the obedience of Joseph.

Equivalent Section: Joseph obeyed God.

then Joseph being raised from sleep did as the angel of the Lord had bidden him,
and took unto him his wife:.

Equivalent Section: Joseph abstained until after Jesus was born.

And knew her not till she had brought forth her firstborn son:.

Equivalent Section: they named Him as dictated by God.

and he called his name JESUS.

Matthew 1:21; Matthew 1:25; Matthew 27:37; Luke 1:31; Luke 2:21 and John 19:19 all use JESUS, in all capitals. This capitalization directly ties these verses together, and also ties this verse to the name Saviour. Please also see the Minor Titles of the Son of God Section, of the Significant Gospel Events Study, about titles in this sentence.

Our sentence starts with the word then, which means: 'after what happened in the prior sentence'. This is another evidence, from Matthew, that Jesus is God's Christ. If the readertruly considers the culture that Joseph and Mary lived in, and consider the information from the prior sentences with consideration of that culture, then it should be obvious that the only way that Joseph changed his mind and acted like this sentence reports is if he truly believed the message from the angel. other than Mary, there is no other person who was more personally affected By this event. Therefore, although it is quite possible that more was said than what we have reported here, the message was sufficient to be court acceptable evidence that Jesus is God's Christ. Not only did Joseph go ahead and marry Mary, but our sentence reports that he knew her not till she had brought forth her firstborn son. It should be obvious that the angel made sure that Joseph knew that this was required because the prophecy was that Jesus would be born of a virgin and not just 'conceived of a virgin'.

Our sentence has three Equivalent Sections with each telling us something different that Joseph did and how his actions prove that he believed the message from the angel. Any one of these three actions would show that truth. However, the combination of all three actions makes the evidence of his belief something that cannot be reasonably disputed. And, with everything that Joseph had at stake, his reactions make this another evidence for the truth that Jesus is God's Christ.

Please see the note for 1Corinthians C15S32 about the word raise. The New Testament definition, for this word, is: 'to lift from a low or reclining posture. In the word of God, it is most often used for resurrection'. Please also see the note for Matthew 5:45 about the word rise. The word risest is only found in the Old Testament. Please also see the note for John 13:4 about the word riseth. Please also see the note for Mark 1:35 about the word rising. The New Testament definition, for this word, is: 'to move to pass upward in any manner'. The difference between the words raise and rise is that rise is done by self while raise is done by an external force. The New Testament definition, for the word risen, is: 'the past-tense form of the word raise'. Please also see the note for John 20:2-LJC about the phrase risen Jesus is Lord. Please also see the note for 1Corinthians C15S32 about the word resurrection. The New Testament definition, for this word, is: 'Bringing dead people back to life as opposed to a belief in reincarnation which says that the same spirit is given a new physical body in this physical reality. This is one of the cardinal facts and doctrines of the gospel. If Christ be not risen, our faith is vain (1Co 15:14)'. Forms of the word raise are also found in this Gospel in: Matthew 3:9; Matthew 10:8; Matthew 11:5; Matthew 16:21; Matthew 17:23; Matthew 22:24.

Please see the note for Mark 4:26-27 about the word sleep. The New Testament definition, for this word, is: 'to take rest by a suspension of the voluntary exercise of the powers of the body and mind'. Please also see the note for 1Corinthians C11S34 about the phrase sleep is physically dead but spiritually alive. The word deadness is only found in Romans 4:19 and is used to describe Sarah's womb after she went through the change of life. Please see the note for 2Corinthians 2:15 about the phrase death unto death. This phrase means: 'death approaching death'.That is not possible, and the word of God is wrong if death is a one-time event. Please also see the note for Romans C8S38 about the phrase dying because of The truth. Please also see the note for Matthew 22:31 about various forms of the phrase from the dead and the phrase of the dead. The word sleepeth is: 'A life-style of sleeping', which is speaking about the spiritual sleep. Please also see the note for Matthew 25:5 about the word slumber. The New Testament definition, for this word, is: 'to sleep lightly; to doze. This word is almost always used for spiritual sleep in the Bible'. Forms of the word sleep are also found in this Gospel in:Matthew 1:24; Matthew 8:24; Matthew 9:24; Matthew 13:25; Matthew 25:5; Matthew 26:40; Matthew 26:43; Matthew 26:45; Matthew 27:52; Matthew 28:13.

We find the word bidden in: 1Samuel 9:13; 1Samuel 9:22; 2Samuel 16:11; our current sentence; Matthew 22:3; Matthew 22:4; Matthew 22:8; Luke 7:39; Luke 14:7-8; Luke 14:10; Luke 14:17; Luke 14:24. The New Testament definition, for this word, is: 'the past-tense form of the word bid'. Please also see the note for Acts 11:12 about the word bade. The New Testament definition, for this word, is: 'the past-tense form of the word bid'. Please also see the note for Matthew 14:28 about the word bid. The New Testament definition, for this word, is: 'to ask; to request; to invite'. The word bidding is only found in the Old Testament. The word biddeth is only found in 2John 1:10-11. Please also see the note for Matthew 19:14 about the word forbid. The New Testament definition, for this word, is: 'do not allow'. Please also see the note for Galatians C3S25 about the phrase God Forbid. Please also see the note for Matthew 3:14 about the word forbad. The New Testament definition, for this word, is: 'the past-tense form of the word forbid'. Please see the note for 3John 1:10 about the word forbiddeth. The New Testament definition, for this word, is: 'the life-style form of the word forbid'. Please also see the note for Luke 23:2 about the word forbidding. The New Testament definition, for this word, is: 'the ongoing form of the word forbid'.

Forms of the word knew are also found in this Gospel in:Matthew 1:25; Matthew 7:23; Matthew 12:15; Matthew 12:25; Matthew 17:12; Matthew 24:39; Matthew 25:24; Matthew 25:26 and Matthew 27:18 Please also see the following notes about forms of this word:Mark 1:34; Luke 2:43; John 1:10; Acts 3:10; Romans 1:21; 1Corinthians 1:21; 2Corinthians 5:21; Galatians 4:8; Colossians 1:6; 1John 3:1; Jude 1:5; Revelation 19:12. The New Testament definition, for this word, is: 'Past tense form of know. Also used for intimate knowledge as Adam knew Eve his wife; and she conceived'. The New Testament definition, for the word knewest is: 'A life-style past tense form of know'.

Please see the notenote for know in 1John about the word know. The New Testament definition is: 'A clear and certain perception of that which exists, or of truth and fact; and the perception of the connection and agreement, or disagreement between various truths and acts. Within the Biblical usage is the knowledge that comes only from personal intimate experience'. The th, in the word knoweth, makes it a 'life-style knowing'. Please also see the note for Philippians 1:9-11 about the word knowledge. Please see the note for Romans C11S4 about the word foreknow. Please see the note for Romans C6S5 about the phrase Know ye not. Please see the note for Romans C11S4 about the word foreknow. Please see the note for Romans C11S4 about the word foreknow. Please see the note for Galatians 1:22 about the word unknown. Please see the note for 1Corinthians C16S17 about the word acknowledge.

Please see the note for Colossians 1:15 about the word firstborn. The New Testament definition is: 'First physical child that is born'. Please also see the note for Matthew 1:16 about the word born. Please also see the note for 1John 3:9 about the phrase born of God. Please also see the message called Born of God. Please use This link to see the 'Minor Titles of the Son of God', which includes Firstborn. Please also see the note for Hebrews 1:5 about the word begotten. The New Testament definition is: 'Procreated; generated'. Please also see the note for Hebrews 1:6 about the word Firstbegotten. The New Testament definition, for this word, is: 'Concieved life is brought into the world '. Please also see the note for Galatians C4-S17 about the words birth / birthright / birthday.

Please see the note for Matthew 1:16 about the word called. The New Testament definition, for this word, is: 'the past-tense form of the word call'. Please also see the note for Matthew 11:16 about the word calling. The New Testament definition, for this word, is: 'the ongoing form of the word call'. Please also see the note for Matthew 27:47 about the word calleth. The New Testament definition, for this word, is: 'the noun form of a a life-style form of the word call'. The word callest is only found in the Old Testament. Please also see the note for 1Corinthians 1:9 about the word call. The New Testament definition, for this word, is: 'to command another to help or to cry for help, hence to pray'. Please also see the note for Romans 10:13 about the phrase call upon The Lord. The New Testament definition, for this phrase, is: 'this phrase is not 'Say a prayer to Jesus' but is switching sides in a spiritual war'. Please also see the note for Romans 10:13 about the phrase call and Lord. The New Testament definition, for this phrase, is: 'where the two words are used together in the same verse'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'did. Ge 6:22; 7:5; 22:2-3; Ex 40:16,19,25,27,32; 2Ki 5:11-14; Joh 2:5-8; 15:14; Heb 11:7-8,24-31; Jas 2:21-26 General references. exp: Mt 2:14.
she. Ex 13:2; 22:29; Lu 2:7; Ro 8:29 exp: 1Ti 2:15; Re 12:5. and he. Lu 2:21'.

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Matthew Chapter 2

links to sentences in this chapter:

C2-S1 (Verse 1-2), C2-S2 (Verse 2), C2-S3 (Verse 3), C2-S4 (Verse 4), C2-S5 (Verse 5-6), C2-S6 (Verse 7), C2-S7 (Verse 8), C2-S8 (Verse 9), C2-S9 (Verse 10), C2-S10 (Verse 11), C2-S11 (Verse 12), C2-S12 (Verse 13), C2-S13 (Verse 14-15), C2-S14 (Verse 16), C2-S15 (Verse 17-18), C2-S16 (Verse 19-20), C2-S17 (Verse 21), C2-S18 (Verse 22-23)'.

Please use This link to see the chapter summary.

Chapter theme: the first true worship of Jesus

The Treasury of Scripture Knowledge provides a chapter outline as:

1-2. the wise men from the east inquire after Christ;
3-8. at which Herod is alarmed.
9-12. they are directed by a star to Bethlehem, worship him, and offer their presents.
13-15. Joseph flees into Egypt with Jesus and his mother.
16-19. Herod slays the children;
20-22. himself dies.
23. Christ is brought back again into Galilee to Nazareth.
Fourth year before the account called Anno Domini'.

C2-S1 (Verse 1-2) God let Gentiles know about the birth.

Now when Jesus was born in Bethlehem of Judaea in the days of Herod the king,
behold,
there came wise men from the east to Jerusalem,
Saying,
Where is he that is born King of the Jews?.

Please use the links in the sentence outline, above, to access the notes for this sentence found in the Lord Jesus Christ Study. they explain some significant doctrine including why this sentence has a lowercase king and an uppercase King.

This sentence is a fulfillment of prophesies found in Psalms 2:6 that Jesus would be called King of the Jews.

This entire chapter is Matthew 's seventh (7) legal evidence that Jesus is God's Christ. In this sentence, we see that even men from another culture knew of the role that Jesus would have. I believe that these men were descendants from the sons that Abraham father ed after Sarah died and he had concubines (Genesis 25:6). However, that is speculation on my part and any identification from anyone else is also speculation. However, since they upset the entire city, there were assuredly more that the three claimed by the Roman Catholic Church. they came up with that number because there are only three gifts mentioned. However, that does not limit the number of wise men.

Please see the word definitions, below, for links to other places in the New Testament references Bethlehem While those Bible sentences are not reporting the same incident as we read here, they are related and should be considered in addition to this sentence. In addition, this sentence reports the fulfillment of the prophecy found in Psalms 132:11; Isaiah 11:1; Jeremiah 23:5 and Micah 5:2.

Please see the note for verses in the New Testament and Summary on the name / role of king. The New Testament definition, for this word, is: 'the head of government for a nation whose character defines the character of the kingdom'. The difference between a lowercase king and an uppercase King is that the lowercase is applied to any being who is not God and the uppercase is only applied to the Son of God by The word of God. Please also see the note for Revelation 1:4 about the phrase kings of the earth. Please also see the note for John 18:33-LJC about the phrase King of the Jews. Please also see the note for Revelation 14:14-LJC about the phrase King of kings. Please see the notes for Galatians C5S20 and the Doctrinal Study about the phrase The kingdom of God. The New Testament definition is: 'God's character in us'. Please also see the note for Ephesians 5:5 about the phrase kingdom of Christ. Please also see the note for 1Corinthians C6S16 about the phrase kingdom of God rejected by life-style sins. Please also see the note for note for Matthew 3:2 about the phrase kingdom of heaven. Please also see the note for John 18:33-LJC about the phrase King of the Jews. Please also see the note for Revelation 14:14-LJC about the phrase King of kings.

Please see the note for Matthew 1:16 about the word born. The New Testament definition, for this word, is: 'Concieved life is brought into the world '. Please see the note for 1John 3:9 about the phrase born of God. Please also see the note for Colossians 1:15 about the word firstborn. Please also see the note for Hebrews 1:5 about the word begotten. The New Testament definition is: 'Procreated; generated'. Please also see the note for Galatians C4-S17 about the words birth / birthright / birthday.

We find Bethlehem occurring 39 times in 38 verses of the Bible and, in the New Testament, in: Matthew 2:1;Matthew 2:5-6; Matthew 2:8; Matthew 2:16; Luke 2:4; Luke 2:15; John 7:42. Easton's Bible Dictionary defines this word as: 'house of bread. (1.) A city in the "hill country" of Judah. It was originally called Ephrath (Ge 35:16,19; 48:7; Ru 4:11). It was also called Beth-lehem Ephratah (Mic 5:2), Beth-lehem-judah (1Sa 17:12), and "the city of David" (Lu 2:4). It is first noticed in Scripture as the place where Rachel died and was buried "by the wayside," directly to the north of the city (Ge 48:7). the valley to the east was the scene of the story of Ruth the Moabitess. there are the fields in which she gleaned, and the path by which she and Naomi returned to the town. Here was David's birth-place, and here also, in after years, he was anointed as king by Samuel (1Sa 16:4-13); and it was from the well of Bethlehem that three of his heroes brought water for him at the risk of their lives when he was in the cave of Adullam (2Sa 23:13-17). But it was distinguished above every other city as the birth-place of "Him whose goings forth have been of old" (Mt 2:6; comp. Mic 5:2). Afterwards Herod, "when he saw that he was mocked of the wise men," sent and slew "all the children that were in Bethlehem, and in all the coasts thereof, from two years old and under" (Mt 2:16,18; Jer 31:15).
Bethlehem bears the modern name of Beit-Lahm, i.e., "house of flesh." It is about 5 miles south of Jerusalem, stand ing at an elevation of about 2,550 feet above the sea, thus 100 feet higher than Jerusalem.
there is a church still existing, built by Constantine the Great (A.D. 330), called the "Church of the Nativity," over a grotto or cave called the "holy crypt," and said to be the "stable" in which Jesus was born. This is perhaps the oldest existing Christian church in the world . Close to it is another grotto, where Jerome the Latin father is said to have spent thirty years of his life in translating the Scriptures into Latin. (See Version.)
(2.) A city of Zebulun, mentioned only in Jos 19:15. Now Beit-Lahm, a ruined village about 6 miles west-north-west of Nazareth'. The New Testament definition, for this word, is: 'Birth place of Jesus which fulfilled prophecy'.

Nave's Topical Bible provides links for Bethlehem as: 'A city southwest of Jerusalem: Jg 17:7; 19:18. Called EPHRATAH and EPHRATH: Ge 48:7; Ps 132:6; Mic 5:2. And BETH-LEHEM-JUDAH: Jg 17:7-9; 19:1,18; Ru 1:1; 1Sa 17:12. Rachel dies and is buried at: Ge 35:16,19; 48:7. The city of Boaz: Ru 1:1,19; 2:4; 4. Taken and held by the Philistines: 2Sa 23:14-16. Jeroboam converts it into a military stronghold: 2Ch 11:6. The city of Joseph: Mt 2:5-6; Lu 2:4. Birthplace of Jesus: Mic 5:2; Mt 2; Lu 2:4,15. Herod murders the infants of: Mt 2:16-18. 2. A town of Zebulun, six miles west of Nazareth: Jos 19:15. Israel judged at: Jg 12:10'.

Please see the note for Revelation 2:9 about the word Jew. The American Tract Society Dictionary defines this word as: 'the name borne by the Hebrews among foreign nations, especially after the return from Babylon; from Judah their ancestor'. these words are also found in this Gospel in: Matthew 27:11; Matthew 27:29; Matthew 27:37; Matthew 28:15.

Please see the note for Luke 1:5 about the word day. The New Testament definition, of the word day is: 'the time when the sun provides light to a part of the Earth. The Jews reckoned the day from sunset to sunset (Le 23:32)'. The New Testament definition, of the word days is: 'the plural form of the word day'. The New Testament definition, of the phrase last day is: '(end of the) Church Age or the end of our physical life'. Please see the Sections on Minor Titles of the Son of God in the Doctrinal Study called Significant Gospel Events for the titles of day star and the dayspring. Please see the note for Hebrews 3:13 about the word today. The New Testament definition is: 'the current day'. Please also see the note for Matthew 26:55 about the word daily. The New Testament definition is: 'something happens every day'. Please also see the notes for Philippians 1:6-LJC and 1Thessalonians 5:2 about the phrase day of. The New Testament definition is: 'the day belongs to'. Please also see the note for 1Thessalonians 5:2 about the phrase day of the Lord. The New Testament definition is: 'the day that belongs to the Lord'. There are many days which have special meanings within the Bible and many people, including preachers, confuse them. the notes provided lists various days and their meanings within the Bible. Please also see the note for John 20:1 about the phrase first day of the week. The New Testament definition for this word is: 'Sunday'. Please see the note for Hebrews 3:13 about the phrase to day. Webster's 1828 defines this word as: 'n. to and day. The present day'. Please see the note for Acts 26:13 about the word midday. The New Testament definition for this word is: 'noon'. Please see the note for Hebrews 13:8 about the word yesterday. The New Testament definition for this word is: 'the day before today'. Please also see the note for Mark 2:28-LJC about the phrase Good Friday. The New Testament definition for this word is: 'this is doctrinal error taught by many religions'. Please also see the note for Galatians C4-S17 about the words birth / birthright / birthday. The New Testament definition for this word is: 'the yearly dat for remembering a birth'. Please see the note for John 20:19 about the phrase evening. The New Testament definition, for this word, is: 'the period from sunset till night'. Please see the note for Mark 4:35 about the phrase The even. Today, the phrase The even, would be called 'sunset' and would be considered to be a particular part of evening. This was naturally the closing of the day, for God called the light 'day'. Please also seeMark 11:11 about the word eventide. The New Testament definition for this word is: 'The time of evening; evening. '. Please also see the note for John 11:10 about night. The New Testament definition for this word is: 'that part of the natural day when the sun is beneath the horizon, or the time from sunset to sunrise.'. Please also see the note for Matthew 25:6 about the word midnight. The New Testament definition for this word is: 'the middle of the night; twelve o'clock at night'. We find this word, within this book, in: our current sentence; Matthew 3:1; Matthew 4:2; Matthew 6:11; Matthew 6:30; Matthew 6:34; Matthew 7:22; Matthew 9:15; Matthew 10:15; Matthew 11:12; Matthew 11:22; Matthew 11:23; Matthew 11:24; Matthew 12:1; Matthew 12:2; Matthew 12:5; Matthew 12:8; Matthew 12:10; Matthew 12:11; Matthew 12:12; Matthew 12:36; Matthew 12:40; Matthew 13:1; Matthew 15:32; Matthew 16:3; Matthew 16:21; Matthew 17:1; Matthew 17:23; Matthew 20:2; Matthew 20:6; Matthew 20:12; Matthew 20:19; Matthew 21:28; Matthew 22:23; Matthew 22:46; Matthew 23:30; Matthew 24:19; Matthew 24:20; Matthew 24:22; Matthew 24:29; Matthew 24:36; Matthew 24:37; Matthew 24:38; Matthew 24:50; Matthew 25:13; Matthew 26:2; Matthew 26:5; Matthew 26:17; Matthew 26:29; Matthew 26:61; Matthew 27:8; Matthew 27:19; Matthew 27:40; Matthew 27:-63; Matthew 27:64; Matthew 28:1; Matthew 28:15.

We find the name of Herod mentioned only in the New Testament. there this name 44 times in 41 verses. We find it in this Gospel in: Matthew 2:1; Matthew 2:3; Matthew 2:7; Matthew 2:12; Matthew 2:13; Matthew 2:15; Matthew 2:16; Matthew 2:19; Matthew 2:22; Matthew 14:1; Matthew 14:3; Matthew 14:6. Please also see the following notes about forms of this word:Mark 6:14; Luke 1:5; Acts 4:27. The New Testament definition, for this word, is: 'the Herods, though aliens by birth, were Jews in faith. they made religion an engine of state policy'. Please also see the note for Mark 3:6 about the word Herodians.

Fausset's Bible Dictionary defines this name as: 'Judaism by John Hyrcanus, 130 B.C. thus the Herods, though aliens by birth, were Jews in faith. they made religion an engine of state policy. Eschewing Antiochus Epiphanes' design to Graecize Jerusalem by substituting the Greek worship and customs for the Jewish law, the Herod's, while professing to maintain the law, as effectively set at nought its spirit by making it a lever for elevating themselves and their secular kingdom. for this end Herod adorned gorgeously the temple with more than Solomonic splendor.
Thus a descendant of Esau tried still to get from Jacob the forfeited blessing (Ge 27:29,40), in vain setting up an earthly kingdom on a professed Jewish basis, to rival Messiah's spiritual kingdom, as it was then being fore-announced by John Baptist. the "Herodians" probably cherished hopes of Herod's kingdom becoming ultimately, though at first necessarily leaning on Rome, an independent Judaic eastern empire. the Jewish religion thus degraded into a tool of ambition lost its spiritual power, and the ocracy becoming a lifeless carcass was theready prey for the Roman eagles to pounce upon and destroy (Mt 24:28). (See HERODIANS.)
1. HEROD the GREAT (Matthew 2; Lu 1:5), second son of Antipater (who was appointed by Julis Caesar procurator of Judaea, 47 B.C.) and Cypros, a noble Arabian. At the time of Antipater's elevation, though only 15 (or as other passages of Josephus make probable, 20), he received the government of Galilee and soon afterwards Coelo-Syria. He skillfully gained the favor of Antony, who made him and his elder brother Phasael joint tetrarchs of Judea. forced to abandon Judaea by the Parthians, who supported Antigonus therepresentative of the Asmonaean dynasty, Herod fled to Rome (40 B.C.), where he was well received by Antony and Octavian, and made by the senate "king of Judea." With Roman help he took Jerusalem (37 B.C.), slew his leading adversaries there, including the whole Sanhedrin except two, and established his kingly authority.
Undertaking next for Antony an expedition to Arabia against Malchus, he thereby escaped taking share in the war between Antony his patron and Octavian. After the battle of Actium he gained, by a mixture of humility and boldness at Rhodes, the favor of Octavian the conqueror, who confirmed him in the kingdom, and added several cities along with the province of Trachonitis and district of Paneas. But external prosperity did not save him from internal troubles, the fruits of his own lust and insatiable cruelty. He put to death successively Hyrcanus, his wife Mariamne's grandfather, Mariamne herself to whom he had been passionately attached, his two sons by her, Alexander and Aristobulus, and just four days before his death signed the order for executing their bitter accuser, his oldest son Antipater.
At last, seized with a fatal disease in the stomach and bowels, he became more cruel than ever; he ordered that the nobles whom he had called to him should be slain immediately after his decease, that there might be no lack of mourners at his death. It was at this time that he ordered the slaughter of all males, from two years old and under, in and about Bethlehem, the foretold birthplace of the expected Messiah. Josephus does not notice this, probably both because of his studied reserve as to Jesus' claims, and also because the slaughter of a comparatively few infants in a village seemed unimportant as compared with his other abounding deeds of atrocity. Macrobis long subsequently (A.D. 410) says that "when Augustus heard that among the children whom Herod ordered to be killed Herod's own son (Antipater) was slain, he remarked, It would be better to be one of Herod's swine than Herod's sons," punning on the similar sounding Greek terms for "son" and "swine", hus, huios.
Herod being a professed Jew his swine as unclean were safe from death, his sons were not. Josephus records what illustrates the Scripture account of the massacre of the innocents; "Herod slew all those of his own family who sided with the Pharisees, looking forward to a change in the royal line" (Ant. 17:2, section 6). As Matthew says, "Herod privily called the wise men and inquired of them diligently what time the star appeared." So Josephus says: "an Essene, Menahem, foretold when Herod was a boy he should be king. Accordingly when he was in full power he sent for Menahem and inquired of him how long he should reign. Menahem did not define the time, but in answer to Herod's question whether ten years or not, replied, Yes 20, nay 30 years" (Ant. 15:10, section 5).
Herod's keenness to establish his dynasty, jealousy of any rival, craft, hypocrisy, cruelty, recklessness of any sacrifice to gain his object, appear as vividly in the Scripture narrative as in Josephus. the wise men's question, "Where is he that is born king of the Jews?" was precisely one to excite Herod's jealousy. forHerod was not a born Jew, much less born king of the Jews, but an Idumean alien, made king by the anti-Jewish world power, Rome. Unimportant as the event seemed to the world, the murder of the innocents was the consummation of his guilt before God, and places him among the foremost of Satan's and the world 's foretold (Jer 31:15) representative adversaries of the Lord and His church, answering to the Pharaoh who oppressed Christ's type, Israel, murdering the male children in the nation's infancy in order to stifle the nation's first beginnings; but in vain, for God secured the nation's Exodus from Egypt by the tyrant's overthrow, just as subsequently He saved Jesus and destroyed Herod, and in due time "called His (antitypical) Son out of Egypt" (Mt 2:15; compare Ho 11:1).
Herod's death and Jesus' birth therefore must have been at least four years before the era known as A.D. Ambition was his ruling passion. forits sake he compromised the Jewish religion which he professed, in order to conciliate Rome, by offerings to the Capitoline Jupiter at his elevation to the throne. He rebuilt the temple of Apollo at Rhodes, which had been consumed by fire, "the greatest and most illustrious of all his works" according to Josephus. He built a the ater and amphithe ater, and introduced pagan games in honour of Caesar every fifth year at Jerusalem. He rebuilt Samaria and its temple, and called it Sebaste (Greek for Augusta) in honour of Augustus; also Caesarea on the site of Straton, and made provision at it for pagan worship. At Paneas he dedicated a temple of white marble to Augustus. the stricter Jews were so offended that ten men conspired to kill him in the ater at Jerusalem.
Being detected by a spy they were put to death, but the spy was torn to pieces afterward by the mob. thereupon he erected the castle of Antonia, near the temple, to overawe the disaffected. However, he turned the tide of feeling in his favor by two acts. In the 13th year of his reign during a severe famine he spent all his resources and sold even valuable works of art to import grain from Egypt for therelief of the people. Still more did he win popularity by rebuilding the temple on a magnificent scale, to vie with that of Solomon; yet with such scrupulous care that it seemed a restoration rather than a new building. He inaugurated the work with a set speech. the building of the temple itself began in 20 B.C., and was finished in a year and a half. the surrounding buildings occupied eight years more. But still fresh additions continued to be made, so that at the beginning of Jesus' ministry the Jews said, "Forty and six years was this temple in building, and wilt thou rear it up in three days?"
At that time He was 30 years old, which added to 16 years (for 20 B.C., when Herod began building, means only 16 before His real date of birth) makes 46. It has been thought that he used the opportunity of building the temple to destroy the authe ntic genealogies of the priesthood, and that the monument which he raised over the tombs of the kings was owing to superstitious fear after his sacrilegious attempt to rob them of treasures. His title "Herod the Great" was given him in admiration of splendid and successful, though often awfully impious and cruel, tyranny. How vastly different it is to be "great in the sight of the Lord" (Lu 1:15).
2. HEROD the TETRARCH (Mt 14:1, etc.; Mr 7:17, etc.; Lu 3:1,19; 9:7; Ac 13:1). Called "King Herod" by courtesy, not right (Mr 6:14). ANTIPAS contracted for Antipater; son of Herod the Great by a Samaritan, Malthake. Originally Herod the Great destined him to succeed to the throne, but in his last will made him tetrarch of Galilee and Peraea, which yielded him a yearly revenue of 200 talents. He married the daughter of Aretas, king of Arabia Petraea; but afterwards, meeting at Rome, he became enamoured of and took, his half-brother Herod Philip's wife, and his own niece, daughter of Aristobulus, Herodias. This sin against God became theretributive source of evil to him. Aretas in consequence invaded his land and defeated him severely. Herod stood to John Baptist in the same relation that Ahab did to Elijah.
Herod "feared" John at first (compare Ahab's fear of Elisha, 1Ki 21:20), "knowing that he was a just man and an holy, and observed him (preserved him from Herodias, or else respected, regarded him); and when he heard him he did many things and heard him gladly." But Herod when reproved for his sin by John preferred keeping his sin to gaining God's favor and the approval of God's minister. A slight breath of temptation, regard for the world 's opinion, and dislike of reproof, were enough to dry up his shallow religion. His first downward step was, he cast John his faithful reprover into prison (compare Asa, 2Ch 16:10). Herodias having gained this first step, like her prototype Jezebel, found the next step an easy one; at the first "convenient day" (his birthday, which he observed with the Herodian characteristic aping of Roman ways, in defiance of Jewish abhorrence of the pagan custom) when Herod made a supper to his lords, and Herodias' daughter by dancing so pleased him that he promised to give whatever she might ask, Herodias prompted her to ask for John's head.
(Josephus, Ant. 19:7, section 1, notices the Herods' magnificent celebration of their" birthdays," which became proverbial and were celebrated by the Herodi and even at Rome, as noticed by the pagan Persis, 5:180). So "she came in straightway with haste" to give him no time to repent, and though "exceeding sorry, yet for his oath's sake and for their sakes which sat with him he would not reject her." So John was beheaded in fort Machaerus, facing the Dead Sea from the S. on the borders between Herod's and Aretas' dominions. How scrupulous men are as to the law of opinion among men, how reckless of the law of God! True conscientiousness would see his oath, which involved the sacrifice of an innocent life in violation of God's law, would be more honoured in its breach than in its observance. Not to let conscience have time to restrain him, he ordered the execution as "immediately" as she had demanded it.
When Christ appeared conscience reasserted her supremacy; he said unto his servants, "This is John the Baptist, therefore mighty works do show forth themselves in him." In comparing Mr 8:15 with Mt 16:6 we find "the leaven of Herod" is "the leaven of the Sadducees," i.e. disbelief of angel or spirit or resurrection. Luke (Lu 9:7) says, "Herod was perplexed because it was said of some that John was risen from the dead." A Pharisee would have regarded John's reappearance in Jesus as an instance of the transmigration of the souls of good men, and would have felt no perplexity; Herod's "perplexity" is just what we might expect from a Sadducee, accused by a guilty conscience and trembling lest the world of spirits and the judgment should prove after all to be realities.
And that he was so comes out in the most incidental and undesigned way, a clear mark of the truth of the narrative: On his lending himself, fox-like, to the Pharisees' design to get Christ out of Galilee into Judea (see Fox) his superstitious fears were too great to admit of his repeating in Christ's case the execution which, to his own torment of conscience, he had perpetrated in John's case; but he was glad of any, means to relieve himself of Christ's presence which "perplexed" him (Lu 13:32). Yet "he desired to see Him" (Lu 9:9), for he had "heard of the fame of Jesus" (Mt 14:1); and so in Christ's last hours "when he saw Him he was exceeding glad, for he was desirous to see Him of a long season, because he had heard many things of Him (doubtless through Joanna, wife of Chuza, Herod's steward, and through Manaen his foster brother: Lu 8:1-3; Ac 13:1), and he hoped to have seen some miracle done by Him."
So "he questioned with Him in many words, but He answered him nothing." Christ would not gratify Herod's idle curiosity, but He did answer Pilate when the honour of His Messianic kingship was at stake, "Art thou the King of the Jews?" (Lu 23:3-12). Baffled in his idle wish, Herod in proud scorn "with his men of war set Him at nought, and mocked Him, and arrayed Him in a gorgeous robe, and sent Him again to Pilate." the Roman governor in the first instance had sent Him to Herod as soon as he knew that He as a Galilean belonged unto Herod's jurisdiction. So "the same day Pilate and Herod were made friends together," doubtless owing to Pilate's courtesy and recognition of Herod's jurisdiction, even as their estrangement was owing to the contrary conduct on Pilate's part toward Galile and (Lu 13:1). At variance at other times and on other points, the world potentates agree in this, to insult and persecute Christ.
So Herod and Pilate are coupled together in their divinely foretold anti-Christianity (Ac 4:25-27; Ps 2:1-2, etc.). Another incidental and therefore unstudied coincidence with truth is the implication that neither Pilate nor Herod resided at Jerusalem: "Herod who himself ALSO was at Jerusalem at that time." Josephus states that the Herod who slew James (Acts 12) was "not at all like that Herod who reigned before him, he took pleasure in constantly living in Jerusalem" (Ant. 19:7, section 3); this proves that Herod Antipas did not reside much at Jerusalem. So Pilate's usual residence was at Caesarea, the abode of the Roman governors of Judea (Ant. 18:4, section 1; 20:4, section 4; Bell. Judaeorum 2:9, section 2). the danger of popular outbreaks at the Passover was what brought Pilate to Jerusalem for a brief time.
Finally, Herodias, the source of Herod's sin, became his source of shame, for at her instigation he went to Rome, A.D. 38, to sue the emperor Caligula for the title of" king," just conferred on his nephew Herod Agrippa. Instead of this, through Agrippa's influence, H. lost his kingdom and was banished to Lyons, thenceto Spain, where he died. the one faithful (humanly speaking) act of her life was her preferring to share Herod's exile rather than stay at home in her own country; surely sinners "eat of the fruit of their own ways, and are filled with their own devices" (Pr 1:31; Jer 2:19).
Herod was wicked in other respects besides adultery, and was accordingly "reproved by John for all the evils which he had done" (Lu 3:19). Cruel yet cunning, like his father (Lu 13:32), he was the very type of an oriental despot, sensual, capricious, yet with a sense of honour and having a respect for piety in others; but like Ahab too weak to resist a bad woman's influence, under which false scrupulosity outweighed right conscientiousness, to be succeeded by superstitious terrors. Tiberias, which he founded and named after the emperor, was one of his greatest works.
3. HEROD PHILIP I. Son of Herod the Great and Mariamne, the high priest. Simon's daughter. Distinct from the tetrarch Herod Philip II. He married Herodias, sister of Agrippa I, by whom he had Salome, the daughter who by dancing pleased Herod ANTIPAS (see above), the paramour of her own mother and dishonourer of her father! Owing to his own mother Mariamne's treachery, Herod Philip I was excluded from all share in his father 's dominions, and lived privately. His being without a kingdom was doubtless a cause of the ambitious Herodias deserting him for his brother the tetrarch. But "vaulting ambition o'erleaps itself and falls on the other side"; and seeking the name of "king" besides thereality which her paramour had, she and he ended their days in shameans exile.
4. HEROD PHILIP II. Son of Herod the Great and Cleopatra. Advocated Archelaus' claims before Augustus, on the death of his father. His own kingdom was Batanaea, Trachonitis, Auranitis, and some parts about Jamnia, with the title "tetrarch." He ruled justly, without taking part in the intrigues which rent his family asunder. He built Caesarea Philippi at the site of Paneas, near the sources of the Jordan (Mt 16:13). His wife was Salome, daughter of Herod Philip I and Herodias. He died at Julis, the city which he raised Bethsaida into, A.D. 34. As he died childless his dominions were added to the Roman province, Syria.
5. HEROD AGRIPPA I. Son of Aristobulus Herod the Great's son) and Berenice. Imprisoned by Tiberis for an unguarded speech. Cais Caligula, A.D. 37, on his accession set him free, and gave him the governments formerly held by the tetrarchs Philip and Lysanias, Abilene, etc., with the title of "king" (Ac 12:1). Galilee and Peraea were added to his dominions on the exile of Herod ANTIPAS (see above), whom, notwithstanding the kindnesses he formerly when in difficulties received from him, Agrippa supplanted by intrigues at Rome. By services to Claudis, Caligula's successor, he secured in return the addition of Judaea and Samaria, so that now his kingdom equaled that of Herod the Great.
Unlike his predecessors he strictly kept the law. A legend states that once he burst into tears on reading in a public service De 17:15, on which the Jews exclaimed, "Be not distressed, thou art our brother," namely, by half-descent from the Hasmonaeans. It was on his entreaty at the risk of his interest and life that Caligula desisted from his attempt to set up his statue in the temple, which so engrossed the Jews that for a time they let the Christians alone (Ac 9:31). to "please the Jews" he slew James the brother of John, and imprisoned Peter with the intention of bringing him forth to the people for execution after the Passover ("Easter".) Love of popularity was his ruling principle, to which his ordinary humanity was made to give way. Self seeking vanity led him to design Peter's death, but the issue was his own death.
The church's "prayer without ceasing" (Isa 62:6-7; Lu 18:7) saved Peter, Whereas the church's Lord avenged His own and her cause on the church's persecutor. In the fourth year of his reign over the whole kingdom (A.D. 44) he attended games at Caesarea "in behalf of the emperor's safety" (possibly on his return from Britain), according to Josephus (Ant. 19:8). When he appeared in the ater in a robe all of silver stuff which shone in the morning light, his flatterers saluted him as a god, and suddenly he was afflicted with a terrible pain in the bowels, of which he died in five days, in the 54th year of his age. the sacred writer unveils the unseen world in his account, which Josephus so remarkably confirms. the authorities of Tyre and Sidon offended him, "but came with one accord and, having made Blastus the king's chamberlain their friend, desired peace because their country" was dependent on the king's country for grain, etc. (1Ki 5:9,11; Eze 27:17).
then upon a set day" Herod arrayed in royal apparel sat upon his throne and made an oration. And the people gave a shout, saying It is the voice of a god and not of a man. And immediately the angel of the Lord smote him, because he gave not God the glory; and he was eaten of worms and gave up the ghost. But the word of God (which he bad thought to stifle) grew and multiplied." So Belshazzar (Daniel 5); "pride teeth before destruction" (Pr 16:18). Josephus states that Herod said in his pain, "I whom you call a god am ordered to depart this life immediately.
Providence thus instantly reproves the lying words you just now addressed to me, and I who was by you called immortal am immediately to be hurried away by death." thus fell he whom the world called Agrippa the Great! a monument to warn proud men, "Woe unto him that striveth with his Maker! Let the potsherd strive with the potsherds of the earth" (Isa 45:9).
6. HEROD AGRIPPA II. Son of Herod Agrippa I and Cypros, grandniece of Herod the Great. Being but 17 at his father 's death (A.D. 44), he was thought too young to succeed his father in the kingdom, but six years later (A.D. 50) the emperor Claudis conferred on him Chalcis which had been under his uncle, shortly before deceased (A.D. 48). then (A.D. 52) he was transferred to the tetrarchies formerly held by Philip and Lysanias with the title "king." Accurately he is called so in Ac 25:13; 26:2,7. Nero added several cities of Galilee and Persea to his kingdom (A.D. 55). Five years later Paul pleaded before him, who naturally consulted him on a question of Jewish law). (See FESTUS.)
The great pomp with which he and his sister Berenice (whose connection with him caused grave suspicion) "entered into the place of hearing with the chief captains and principal men of the city" accorded with his character, fond of show. In the last Roman war he took part with the Romans in the destruction of his nation in the same spirit of cold cynicism with which he met the impassioned appeal of the apostle. After the fall of Jerusalem he retired with Berenice to Rome, where he died in the third year of Trajan (A.D. 100).
He was the last of the race of Herod commemorated in history. Ac 25:13 represents his losing no time in going to Caesarea to salute the new Roman governor. In exact consonance with this Josephus (Bell. Judg., 2:15, section 1; Life, section 11) records his anxiety to stand well with the Roman governors, Alexander in Egypt, and Gessis Florus in Judaea, in the latter case Berenice accompanying him'.

We find forms of the word east occurring 157 times in 148 verses of the Bible and, in the New Testament, in: our current sentence; Matthew 2:2; Matthew 2:9; Matthew 8:11; Matthew 24:27; Luke 13:29; Revelation 7:2; Revelation 16:12; Revelation 21:13. The New Testament definition for this word is: 'the direction of the rising sun'.

The Morrish Bible Dictionary definition for this word is: 'Several words are used to express the East, which imply 'going forth,' 'rising,' 'that which is before,' having reference to the sun and its rising. Nearly all thereferences in scripture to the East or to other quarters are of course reckoned from Palestine; so that 'children of the East,' 'men of the East,' point out Assyria, Babylon, etc.
The EAST WIND was distressing and destructive to vegetation, Ge 41:6,23,27; dangerous to vessels at sea, Ps 48:7; Eze 27:26; and is symbolical of the withering power of God's judgements. Ho 13:15'.

Please see the note for Galatians C1-S12 about Jerusalem. the New Testament definition, for Jerusalem, is: 'the central place of worship of the true God. In the Bible, this phrase is used only for Jerusalem or the New Jerusalem'. Please also see the note for Matthew 4:5 about the phrase holy city. This city is also mentioned, in this Gospel in: Matthew 2:3; Matthew 3:5; Matthew 4:25; Matthew 5:35; Matthew 15:1; Matthew 16:21; Matthew 20:17-18; Matthew 21:1; Matthew 21:10; Matthew 23:37.

Please see the note for John 18:33-LJC about the phrase King of the Jews. Please also see the note for Revelation 14:14-LJC about the phrase King of kings.

Please see the note for John 7:3 about the words Jewry / Judaea / Judea / Judah. The New Testament definition is: 'the area of land generally associated with the Southe rn Kingdom and religious control by Jewish rulers but which varies in size from one reference to another'. Please also see the note for Revelation 2:9 about the word Jew. Please also see the following notes about forms of this word:Matthew 2:5; Matthew 2:22; Matthew 3:1; Matthew 3:5; Matthew 4:25; Matthew 19:1; Matthew 24:16.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Jesus. Mt 1:25; Lu 2:4-7 Bethlehem. Mt 2:5; Mic 5:2; Lu 2:11,15; Joh 7:42 Herod. This was Herod the Great, for an account of whom see the Connection of the Old and New Testaments in the Comprehensive Bible. Mt 2:3,19; Ge 49:10; Da 9:24-25; Hag 2:6-9 exp: Lu 1:5. from. Ge 10:30; 25:6; 1Ki 4:30; Job 1:3; Ps 72:9-12; Isa 11:10; 60 General references. exp: Joh 4:30'.

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C2-S2 (Verse 2) the wise men state why they are there.

for we have seen his star in the east,
and are come to worship him.

The word worship is defined, in the Bible, as: 'the personal recognition and (often verbal) expression of the superiority of another being in relationship to self. True worship is not a vague general expression but expresses specific ways that the superiority is recognized. While devils and men desire worship, all proper worship is reserved for the only true God'. In this sentence, we see that worship includes: 'a personal act that often requires personal sacrifice'. The Bible indicates that it took these men up to two (2) years to make this trip one way. That is up to four (4) years for the round-trip. Now consider how many people would make that type of sacrifice today. Consider also how much they had to be convinced that Jesus was truly born King of the Jews, since they surely encountered danger and hardship on their trip. King Herod would not have been the only person who would have wanted to take advantage of them.

As mentioned in the note for the prior sentence, I believe that these men were descendants from the sons that Abraham father ed after Sarah died and he had concubines (Genesis 25:6).

Please see the note for 1Timothy 4:1 about the words see / seen / sight / seeth. The New Testament definition, for the word see, is: 'the verb form of a physical sense which conveys information about the physical world to the brain. This word is also used, symbolically, to convey information about the spiritual reality'. The New Testament definition, for the words seen, and saw, are: 'the past-tense form of the verb see'. Although the word saw is also used for 'an instrument for cutting'. The New Testament definition, for the word sight, is: 'the noun form of the same verb'. The New Testament definition, for the word seeth, is: 'A life-style seeing. This is often used symbolically for life-style understand inig'. Please also see the note for John 6:40-LJC about the phrase see the Son. Please also see the note for Colossians C2S8 about the word shew. Please also see the note for Acts 2:25 about the words foresee / foresaw. Please also see the note for Romans C11S10 about the phrase works are seen of men. Please also see the note for Ephesioans 6:6 about the word eyeservice. The New Testament definition for this word is: 'n. Service performed only under inspection or the eye of an employer'. Please also see the note for Ephesioans 6:6 about the word eyeservice. The New Testament definition for this word is: 'n. Service performed only under inspection or the eye of an employer'. Forms of the word see / seen / sight / seeth / saw are also found in this Gospel in: our current sentence; Matthew 2:9; Matthew 2:10; Matthew 2:11; Matthew 2:16; Matthew 3:7; Matthew 3:16; Matthew 4:16; Matthew 4:18; Matthew 4:21; Matthew 5:1; Matthew 5:8; Matthew 5:16; Matthew 6:1; Matthew 6:4; Matthew 6:5; Matthew 6:6; Matthew 6:18; Matthew 7:5; Matthew 8:4; Matthew 8:14; Matthew 8:18; Matthew 8:34; Matthew 9:2; Matthew 9:8; Matthew 9:9; Matthew 9:11; Matthew 9:22; Matthew 9:23; Matthew 9:30; Matthew 9:33; Matthew 9:36; Matthew 11:4; Matthew 11:7; Matthew 11:8; Matthew 11:9; Matthew 12:2; Matthew 12:22; Matthew 12:38; Matthew 13:13; Matthew 13:14-15; Matthew 13:16; Matthew 13:17; Matthew 14:14; Matthew 14:26; Matthew 14:30; Matthew 15:31; Matthew 16:28; Matthew 17:8; Matthew 18:31; Matthew 20:3; Matthew 20:34; Matthew 21:15; Matthew 21:19; Matthew 21:20; Matthew 21:32; Matthew 21:38; Matthew 22:11; Matthew 23:5; Matthew 23:39; Matthew 24:2; Matthew 24:6; Matthew 24:15; Matthew 24:30; Matthew 24:33; Matthew 25:37; Matthew 25:38; Matthew 25:39; Matthew 25:44; Matthew 26:8; Matthew 26:58; Matthew 26:64; Matthew 26:71; Matthew 27:3; Matthew 27:4; Matthew 27:24; Matthew 27:49; Matthew 27:54; Matthew 28:1; Matthew 28:6; Matthew 28:7; Matthew 28:10; Matthew 28:17.

We find forms of the word star occurring 66 times in 63 verses of the Bible, 29 times in 26 verses of the New Testament and, in this Gospel, in: our current verse; Matthew 2:7; Matthew 2:9; Matthew 2:10; Matthew 24:29. The New Testament definition, for this word, is: 'An apparently small luminous body in the heavens, that appears in the night, or when its light is not obscured by clouds or lost in the brighter effulgence of the sun. Stars are fixed or planetary. The fixed stars are known by their perpetual twinkling, and by their being always in the same position in relation to each other. The planets do not twinkle, and they revolve about the sun. There is also a miraculous appearance of a star which was specially sent for the nativity'.

The Morrish Bible Dictionary defines this word as: 'From the account given of this star it is evident that it was one specially sent for the nativity, for it not only appeared to the Magi in the East, but guided them from Jerusalem to Bethlehem, and 'stood over' where the young child was. Faith in the power of God dispels all difficulty as to the star. Mt 2:1-10. there were traditions that God would raise up a deliverer, and the Magi may have heard of the O.T. prophecies as to Messiah; but whether this be so or not, God, who provided the star, sent the Magi to find out the King of the Jews, and instructed them not to return to Herod'.

Fausset's Bible Dictionary defines this word as: 'Matthew 2. (See MAGI.) Smith's Bible Dictionary ably disproves the ory of its being a conjunction of Jupiter and Saturn which took place thrice in 7 B.C. (i.e. three years before Jesus' birth, for the B.C. dates from the fourth year after His birth), May, September, and December, answering to the seven months which would intervene between the beginning and the end of the wise men's journey. Tacitus, Suetonis, and Josephus in their statements as to the universal expectation then prevalent of some great One about to appear in the East refer to Vespasian long after Christ. the star was probably a meteoric body employed by the God of nature to be His instrument in the world of revelation, to guide the wise men to the divine Messiah. Curiously a star appeared in September, 1604, between Mars and Saturn, after a conjunction of Saturn and Jupiter in Pisces, but at a shorter interval than the star of the Magi after the conjunction in 7 B.C'.

Please see the note for Matthew 2:1 about the word East. The New Testament definition, for this word, is: 'the direction of the rising sun'. Please also see the note for Revelation 21:13 about the word South. Please also see the note for Matthew 8:11 about the word West. Please also see the note for Revelation 21:13 about the word North.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'born. Mt 21:5; Ps 2:6; Isa 9:6-7; 32:1-2; Jer 23:5; Zec 9:9; Lu 2:11; 19:38; 23:3,38; Joh 1:49; 12:13; 18:37; 19:12-15,19 his. Nu 24:17; Isa 60:3; Lu 1:78-79; Re 22:16 worship. Mt 2:10-11; Ps 45:11; Joh 5:23; 9:38; 20:28; Heb 1:6 General references. exp: Mr 15:2; Joh 4:30'.

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C2-S3 (Verse 3) the wise men cause a stir throughout the city and government.

When Herod the king had heard these things,
he was troubled,
and all Jerusalem with him.

Think about this sentence. all Jerusalem would not be troubled by the appearance of just three men. And, if they were in fact kings, which some traditions claim, they would not have traveled alone. there probably were enough men to stay safe from even the largest of bandit bands but it is doubtful that any were kings. further, while the Bible does not give us enough information to prove the traditions wrong, we can see how this type of error persists. Someone adds to the and convinces others that their addition is right even though it cannot be proved by claiming it cannot be disproved and that they have some secret source of knowledge. Many claim that the addition can't hurt while it truly can. It gets people accepting distortions to God's word, which eventually leads them to accepting doctrines of devils which are supported by society of which please their flesh while bringing the judgment of God upon their children.

Please see the note for Matthew 2:1 about the name of Herod. there were several men with this name but they are mentioned only in the New Testament. The New Testament definition, for this word, is: 'the Herods, though aliens by birth, were Jews in faith. they made religion an engine of state policy'. Please also see the note for Mark 3:6 about the name Herodians.

Please see the note for verses in the New Testament and Summary on the name / role of king. The New Testament definition, for this word, is: 'the head of government for a nation whose character defines the character of the kingdom'. The difference between a lowercase king and an uppercase King is that the lowercase is applied to any being who is not God and the uppercase is only applied to the Son of God by The word of God. Please also see the note for Revelation 1:4 about the phrase kings of the earth. Please also see the note for John 18:33-LJC about the phrase King of the Jews. Please also see the note for Revelation 14:14-LJC about the phrase King of kings. Please see the notes for Galatians C5S20 and the Doctrinal Study about the phrase The kingdom of God. The New Testament definition is: 'God's character in us'. Please also see the note for Ephesians 5:5 about the phrase kingdom of Christ. Please also see the note for 1Corinthians C6S16 about the phrase kingdom of God rejected by life-style sins. Please also see the note for note for Matthew 3:2 about the phrase kingdom of heaven. Please also see the note for John 18:33-LJC about the phrase King of the Jews. Please also see the note for Revelation 14:14-LJC about the phrase King of kings.

Please see the note for Galatians C3-S7 about the word hear. The New Testament definition, for this word, is: 'Perceiving by the ear. This word is often used symbolically for hearing the spiritual message of the word of God and obeying that message'. The New Testament definition, for the word heard is: 'the past-tense form of hear'. The New Testament definition, for the word heard is: 'the past-tense form of hear'. Please pay attention to the word 'obey' within this definition. That is what most people refuse to do when the Bible says that they do not hear. Please also see the note for James 2:5 about the word hearken. The New Testament definition, for this word, is: 'to listen closely'. Please also see the note for Mark 4:9 about the phrase He that hath ears to hear, let him hear. Please also see the note for Matthew 13:17 about the phrase have not heard. Please also see the note for Mark 4:9 about the phrase ears to hear. Please also see the note for Romans 2:13 about the word hearer. The New Testament definition, for the word hearer is: 'One who attends to what is orally delivered by another'. Forms of the word hear are also found in this Gospel in: Matthew 2:9; Matthew 2:18; Matthew 2:22; Matthew 4:12; Matthew 5:21; Matthew 5:27; Matthew 5:33; Matthew 5:38; Matthew 5:43; Matthew 6:7; Matthew 7:24; Matthew 7:26; Matthew 8:10; Matthew 9:12; Matthew 10:14; Matthew 10:27; Matthew 11:2; Matthew 11:4-5; Matthew 11:15; Matthew 12:19; Matthew 12:24; Matthew 12:42; Matthew 13:9; Matthew 13:13; Matthew 13:14-15; Matthew 13:16; Matthew 13:7; Matthew 13:18; Matthew 13:19; Matthew 13:20; Matthew 13:22; Matthew 13:23; Matthew 13:43; Matthew 14:1; Matthew 14:13; Matthew 15:10; Matthew 15:12; Matthew 17:5; Matthew 17:6; Matthew 18:15; Matthew 18:16; Matthew 18:17; Matthew 19:22; Matthew 19:25; Matthew 20:24; Matthew 20:30; Matthew 21:16; Matthew 21:33; Matthew 21:45; Matthew 22:7; Matthew 22:22; Matthew 22:33; Matthew 22:34; Matthew 24:6; Matthew 26:65; Matthew 27:13; Matthew 27:47.

Please see the note for Galatians C5-S10 about the word trouble. The New Testament definition, for this word, is: 'to agitate; to disturb; to put into confused motion'. The word troubleth is defined as: 'Life-style trouble'. Forms of the word trouble are also found in this Gospel in: our current sentence; Matthew 14:26; Matthew 24:6; Matthew 26:10.

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C2-S4 (Verse 4) King Herod prepared for a challenge of his position.

And when he had gathered all the chief priests and scribes of the people together,
he demanded of them where Christ should be born.

This sentence is part of the doctrinal proof that King of the Jews is part of the role of Christ and is also part of Matthew 's third proof that Jesus is the Christ because Jesus is the only person who fulfilled all of the prophecies about Christ. The place of the birth of Christ is in Micah 5:2. Herod demanded the answer from the priests because that was their job according to Malachi 2:7.

Our sentence, combined with Matthew 2:1; shows us that even king Herod understood that the King of the Jews would be Christ. Thus, this was common knowledge among all Jews.

Please see the note for 2Corinthians 8:13-15 about the word gather. The New Testament definition, for this word, is: 'Collected; assembled; contracted; plaited; drawn by inference'. The New Testament definition, for this word, is: 'Collected; assembled; contracted; plaited; drawn by inference'. The New Testament definition for the word gathered is: 'the past-tense of the word gather'. The New Testament definition for the word gathereth is: 'A life-style of gathering'. The New Testament definition for the word gathering is: 'Ongoing action of gather'. Please also see the parable of the 'Parable of the Wheat and Tares' (Matthew 13:24-30), which uses this word. Forms of this word are aalso used, in this Gospel, in: Matthew 3:12; Matthew 6:26; Matthew 7:16; Matthew 12:30; Matthew 13:2; Matthew 13:28; Matthew 13:29; Matthew 13:30; Matthew 13:40; Matthew 13:41; Matthew 13:47-48; Matthew 18:20; Matthew 22:10; Matthew 22:34; Matthew 22:41; Matthew 23:37; Matthew 24:28; Matthew 24:31; Matthew 25:24; Matthew 25:26; Matthew 25:32; Matthew 27:17; Matthew 27:27.

Please see the note for 2Corinthians 11:5 about the word chief. The New Testament definition, for this word, is: 'Highest in office or rank; principal; as a chief priest; the chief butler'. Forms of the word chief are also found in this Gospel in:Matthew 2:4; Matthew 16:21; Matthew 20:18; Matthew 20:27; Matthew 21:15; Matthew 21:23; Matthew 21:45; Matthew 23:6; Matthew 26:3; Matthew 26:14; Matthew 26:47; Matthew 26:59; Matthew 27:1; Matthew 27:3; Matthew 27:6; Matthew 27:12; Matthew 27:20; Matthew 27:41; Matthew 27:62; Matthew 28:11.

Please see the note for Hebrews 4:14 about the word priest. The New Testament definition, for this word, is: 'One who represents men before God. Only God can give this position to a man. Men, and women, claim to have this position but they truly represent men before devils if God does not appoint the man to this position'. Please also see the note for Mark 14:63 about the phrase high priest. Forms of the word priest are also found in this Gospel in: Matthew 8:4; Matthew 12:4; Matthew 12:5; Matthew 16:21; Matthew 20:18; Matthew 21:15; Matthew 21:23; Matthew 21:45; Matthew 26:3; Matthew 26:14; Matthew 26:47; Matthew 26:51; Matthew 26:57; Matthew 26:58; Matthew 26:59; Matthew 26:62; Matthew 26:63; Matthew 26:65; Matthew 27:1; Matthew 27:3; Matthew 27:6; Matthew 27:12; Matthew 27:20; Matthew 27:41; Matthew 27:62; Matthew 28:11.

Please see the note for 1Corinthians 1:20 about the word scribe. The New Testament definition, for this word, is: 'A secretary. A subordinate class to the priests, most of whom were Levites'. Forms of the word chief are also found in this Gospel in: our current sentence; Matthew 5:20; Matthew 7:29; Matthew 8:19; Matthew 9:3; Matthew 12:38; Matthew 13:52; Matthew 15:1; Matthew 16:21; Matthew 17:10; Matthew 20:18; Matthew 21:15; Matthew 23:2; Matthew 23:13; Matthew 23:14; Matthew 23:15; Matthew 23:23; Matthew 23:25; Matthew 23:27; Matthew 23:29; Matthew 23:34; Matthew 26:3; Matthew 26:57; Matthew 27:41.

Please see the note for Luke 3:14 about the word demand. The New Testament definition, for this word, is: 'to ask or call for, as one who has a claim or right to receive what is sought; to claim or seek as due by right'.

Please see the note for Matthew 1:16 about the word born. The New Testament definition, for this word, is: 'Concieved life is brought into the world '. Please also see the note for 1John 3:9 about the phrase born of God. Please also see the message called Born of God. Please see the note for 1John 3:9 about the phrase born of God. Please also see the note for Colossians 1:15 about the word firstborn. Please also see the note for Hebrews 1:5 about the word begotten. The New Testament definition is: 'Procreated; generated'. Please also see the note for Galatians C4-S17 about the words birth / birthright / birthday.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'The chief. Mt 21:15,23; 26:3,47; 27:1; 1Ch 24:4-19; 2Ch 36:14; Ezr 10:5; Ne 12:7; Ps 2:2; Joh 7:32; 18:3 scribes. Mt 7:29; 13:52; 2Ch 34:13,15; Ezr 7:6,11-12; Jer 8:8; Mr 8:31; Lu 20:19; 23:10; Joh 8:3; Ac 4:5; 6:12; 23:9 he demanded. Mal 2:7; Joh 3:10 General references. exp: Joh 12:10'.

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C2-S5 (Verse 5-6) the question is answered by consulting scripture.

Equivalent Section: .

And they said unto him,
In Bethlehem of Judaea:.

Equivalent Section: .

for thus it is written by the prophet,
And thou Bethlehem,
in the land of Juda,
art not the least among the princes of Juda:.

Equivalent Section: .

for out of thee shall come a Governor,
that shall rule my people Israel.

This sentence references Micah 5:2. We also see the same information, as our current sentence, in John 7:42. Our sentence tells us that Jesus Christ will do the work of the Governor of the entire world . We see the statement of His doing this work in: Genesis 49:10; Numbers 24:19; 1Chronicles 5:2; Psalms 2:1-6; Psalms 78:71-72; Isaiah 9:6-7; Isaiah 40:11; Jeremiah 23:4-6; Ezekiel 34:23-25; Ezekiel 37:24-26.

in this sentence we see that the religious scholars gave the place of the birth of Jesus to the king. While they, undoubtedly, knew the type of person that he was, they probably did not expect him to react like he eventually did. What we see from his reported actions is that he was a religious Jew for the political power it gave to him but also that he was not one by conviction. otherwise, he would not have tried to murder God's Christ.

Please see the note for Matthew 2:1 about Bethlehem The New Testament definition, for this word, is: 'Birth place of Jesus which fulfilled prophecy'.

Please see the note for Romans 4:23-25 about the word written. The New Testament definition, for the word written, is: 'the past-tense form of write'. The phrase it is written, within the word of God, always gives us a reference to the word of God. Please also see the note for Luke 6:3 about the phrases have ye not read and it is written'. Please also see the note for 2Corinthians 1:13-14 about the word write. The New Testament definition, for this word, is: 'to make a lasting message. To form by a pen on paper or other material, or by a graver on wood or stone'. Please also see the note for Mark 10:5 about the word wrote. The New Testament definition, for this word, is: 'the words wrote and written are both past-tense forms of the word write. The word wrote is the prior action and the word written is toe result of that action'. The main Biblical purpose of writing something is so there is an accurate record to be used when disputes arise. Religion is the main source of wars and fighting's (James 4:1-2). That is why our Bible teaches us to search the scripture when we have a dispute. Forms of the words written are also found in this Gospel in: our current sentence; Matthew 4:4; Matthew 4:6; Matthew 4:7; Matthew 4:10; Matthew 11:10; Matthew 21:13; Matthew 26:24; Matthew 26:31; Matthew 27:37.

Please see the note for Mark 10:30 about the word land. The New Testament definition, for this word, is: 'Any portion of the solid, surface part of the globe, whether a kingdom or country, or a particular region'. Please also see the note for Acts 27:16 about the word island. Forms of the word land are also found in this Gospel in: Matthew 2:20; Matthew 2:21; Matthew 4:15; Matthew 9:26; Matthew 10:15; Matthew 11:24; Matthew 14:34; Matthew 19:29; Matthew 23:15; Matthew 27:45.

Please see the note for Luke 7:28 about the word least. The New Testament definition, for this word, is: 'Smallest; little beyond others, either in size or degree; as the least insect; the least mercy'. Forms of the words least are also found in this Gospel in:Matthew 2:6; Matthew 5:19; Matthew 11:11; Matthew 13:32; Matthew 25:40; Matthew 25:45.

Please see the note for 1Corinthians C2S5 about the word prince or the word principality. The New Testament definition, for the word prince, is: 'A sub-ruler under a king. The area ruled by a prince is called a principality'. The New Testament definition, for the word the word principality, is: 'the area ruled by a prince'. In the Bible, we see Satan called The prince of the devils and The prince of this world and The prince of the power of the air. We also see the Son of God called The Prince of life and The prince of the kings of the earth. We also find forms of this word, within this book, in: Matthew 9:34; Matthew 12:24 and Matthew 20:25.

Please see the note for Luke 2:2 about the title governor. The New Testament definition, for this word, is: 'A ruler in his capacity of lawgiver and dispenser of justice'. Please also see the Minor Titles of the Son of God Section, of the Significant Gospel Events Study, about the title Governor. In our current sentence, this title is capitalized to show that it only applies to the Son of God and not to any other human man. This title is only in this sentence but it references several places in the Bible which tell us that Jesus Christ will do the job associated with this title. Forms of the word governor are used, in this Gospel, in: Matthew 2:6; Matthew 10:18; Matthew 27:2; Matthew 27:11; Matthew 27:14; Matthew 27:15; Matthew 27:21; Matthew 27:23; Matthew 27:27; Matthew 28:14.

Please see the note for 2Corinthians 10:14-16 about the word rule. The New Testament definition, for this word, is: 'Government; control; supreme command or authority'. Please also see the note for John 7:26 about the word ruler. The word ruleth means: 'Ongoing, never stopping, ruling'. The New Testament definition, for this word, is: 'One that governs, whether emperor, king, pope or governor; any one that exercises supreme power over others'. This sentence is the only place in this Gospel where any form of this word is used.

Please see the note for Luke 1:16 about the word Israel. The New Testament definition, for this word, is: 'the name conferred on Jacob after the great prayer- struggle at Peniel (Ge 32:28), because "as a prince he had power with God and prevailed." It is used for Jacob only when He was being spiritual. It is also used for the Jews who truly served God'. Please see the note for John 1:47 about the word Israelite. The New Testament definition, for this word, is: 'A jew who serves God'. Please also see the note for Hebrews 11:9 about the word Jacob. Please also see the note for John 7:3 about the word Jewry / Judaea / Judea / Judah. Please also see the note for 2Corinthians 3:7-8 about the phrase children of Israel. Please also see the note for Romans C11S30 about the phrase all Israel shall be saved. We see the word Israel found in: our current sentence; Matthew 2:20; Matthew 2:21; Matthew 8:10; Matthew 9:33; Matthew 10:6; Matthew 10:23; Matthew 15:24; Matthew 15:31; Matthew 19:28; Matthew 27:9; Matthew 27:42.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Ge 35:19; Jos 19:15; Ru 1:1,19; 2:4; 4:11; 1Sa 16:1 exp: Joh 12:10'.

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C2-S6 (Verse 7) King Herod determined the physical age of God's Christ.

then Herod,
when he had privily called the wise men,
inquired of them diligently what time the star appeared.

As we read later in this account, Herod wanted to know the possible age of God's Christ so that he could be sure that he murdered God's Christ. When the wise men did not return with the exact identification of God's Christ, Herod had all babies in the area and in the age bracket murdered. He failed in his attempt to murder God's Christ, but he did prove to be a mass-murderer.

Our sentence shows us a common form of deceit. Questions were asked and presented as wishing the information for one reason while the information was really sought for another reason.

Please see the note for 2Corinthians 8:23 about the word inquire. The New Testament definition, for this word, is: 'to seek for truth or information by asking questions'. Please also see the note for Acts 10:17 about the word inquiry. Please also see the note for Matthew 6:8 about the word ask.

We find the word diligently occurring 37 times in the Bible and, in the New Testament, in: our current sentence; Matthew 2:8; Matthew 2:16; Luke 15:8; Acts 18:25; 1Timothy 5:10; 2Timothy 1:17; Titus 3:13; Hebrews 11:6; Hebrews 12:15; 1Peter 1:10. The New Testament definition, for this word, is: 'something done with diligence'. Please also see the note for 2Corinthians 8:7 about the word diligence. The New Testament definition, for this word, is: 'steady application in business of any kind; constant effort to accomplish what is undertaken'. Please also see the note for 2Corinthians 8:22 about the word diligent. The New Testament definition, for this word, is: 'application of the attitude of diligence'.

Please see the note for Matthew 2:2 about the word star. The New Testament definition, for this word, is: 'An apparently small luminous body in the heavens, that appears in the night, or when its light is not obscured by clouds or lost in the brighter effulgence of the sun. Stars are fixed or planetary. The fixed stars are known by their perpetual twinkling, and by their being always in the same position in relation to each other. The planets do not twinkle, and they revolve about the sun. There is also a miraculous appearance of a star which was specially sent for the nativity'.

Please see the note for Matthew 1:20 about the word appeared. The New Testament definition, for this word, is: 'the past-tense form of the word appear'. Please also see the note for Matthew 2:13 about the word appeareth. The New Testament definition, for this word, is: 'the noun form of the life-style form of the word appear'. Please also see the note for 1Timothy 6:14 about the word appearing. The New Testament definition for this word is: 'the ongoing form of the word appear'. Please also see the note for 2Corinthians 5:10 about the word appear. The New Testament definition, for this word, is: 'to come or be in sight; to be in view; to be visible'. Please also see the Appearances of Jesus Christ After the resurrection.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Mt 26:3-5; Ex 1:10; 1Sa 18:21; Ps 10:9-10; 55:21; 64:4-6; 83:3-4; Isa 7:5-7; Eze 38:10-11; Re 12:1-5,15 exp: Joh 12:10'.

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C2-S7 (Verse 8) King Herod lies about his intention.

First Step: Go find.

And he sent them to Bethlehem,
and said,
Go and search diligently for the young child;.

Second Step: send word.

and when ye have found him,
bring me word again,
that I may come and worship him also.

Here we read the lie told by king Herod. He claimed to want to worship God's Christ when, later in the account, we see that he truly wanted to murder God's Christ. Only a fool thinks that they can fool God. He did not accomplish what he tried to do but did provide the evidence that God will use to condemn him when he is judged.

Please see the note for Matthew 2:1 about Bethlehem The New Testament definition, for this word, is: 'Birth place of Jesus which fulfilled prophecy'.

Please see the note for Romans C11S36 about the word search. The New Testament definition, for this word, is: 'to look over or through for the purpose of finding something'. The word searcheth means: 'to keep on searching as a life-style action'. Please also see the note for Romans C11S36 about the word unsearchable.

Please see the note for Matthew 2:7 about the word diligently. The New Testament definition, for this word, is: 'something done with diligence'. Please also see the note for 2Corinthians 8:22 about the word diligent. The New Testament definition, for this word, is: 'application of the attitude of diligence'. Please also see the note for 2Corinthians 8:7 about the word diligence. The New Testament definition, for this word, is: 'steady application in business of any kind; constant effort to accomplish what is undertaken'.

We find forms of the word young occurring 300 times in 284 verses of the Bible, 34 times in 31 verses of the New Testament and, in Matthew, in: our current sentence; Matthew 2:9; Matthew 2:11; Matthew 2:13; Matthew 2:14; Matthew 2:20; Matthew 2:21; Matthew 19:20; Matthew 19:22. The New Testament definition, for this word, is: 'Being in the first part of life; aged beyond a babe but not yet an adult'. Please also see the following notes about this word: Mark 7:25; Mark 10:13; Mark 14:51; Mark 16:5; Luke 2:24; Luke 7:14; John 12:14; John 21:18; Acts 2:17; Acts 5:6; Acts 5:10; Acts 7:19; Acts 7:58; Acts 20:9; Acts 20:12; Acts 23:17; Acts 23:18; Acts 23:22; Titus 2:4; Titus 2:6; 1John 2:13; 1John 2:14. : Please also see the note for Romans 9:10-12 about the word younger. The New Testament definition, for this word, is: 'Not so old as another'. Please also see the note for Mark 10:20 about the word youth.

Please see the note for Colossians 2:4 about the word word. The New Testament definition, of this word is: 'the expression of a thought'. The Bible makes a major distinction between the words of men and the word of God. Please see the note for Romans C10S22 about the phrase word of God. The word of God is the holy scriptures and in the English language, it is only the KJV-1611. In addition, the capitalized Word is a title for our Lord Jesus Christ. When Word is capitalized, it is The word of God and another formal name for the Son of God just like Jesus, Christ and other names. Please use This link to see the 'Minor Titles of the Son of God' found within the Bible along with links to where the Bible uses those titles. Please see the note for 1Thessalonians 1:8 about the phrase word of the Lord. Please note that the word of the Lord is a sub-set of the word of God. The word of God contains all of God's written truth including recording the lies of Satan. The word of the Lord is that part of the word of God which will be used to judge us. The lies from Satan are not included within the word of the Lord but are part of the word of God Every part of the word of the Lord is part of God's law. The Bible also tells us: man doth not live by bread only, but by every word that proceedeth out of the mouth of the LORD doth man live (Deuteronomy 8:3; Proverbs 30:5; Matthew 4:4; Matthew 18:16; Luke 4:4). Further, the note for Colossians 3:16 explains the difference between word of the LORD and word of Christ. Forms of this word are also found in this Gospel in:our current sentence; Matthew 2:13; Matthew 4:4; Matthew 8:8; Matthew 8:16; Matthew 10:14; Matthew 12:32; Matthew 12:36; Matthew 12:37; Matthew 13:19; Matthew 13:20; Matthew 13:21; Matthew 13:22; Matthew 13:33; Matthew 15:23; Matthew 18:16; Matthew 22:22; Matthew 22:46; Matthew 24:35; Matthew 26:44; Matthew 26:75; Matthew 27:14; Matthew 28:8.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'go. 1Sa 23:22-23; 2Sa 17:14; 1Ki 19:2; Job 5:12-13; Ps 33:10-11; Pr 21:30; La 3:37; 1Co 3:19-20 that . Mt 26:48-49; 2Sa 15:7-12; 2Ki 10:18-19; Ezr 4:1-2; Ps 12:2-3; 55:11-15; Pr 26:24-25; Jer 41:5-7; Lu 20:20-21 General references. exp: Joh 12:10'.

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C2-S8 (Verse 9) God finished guiding them to their destination.

First Step: they left human authority.

When they had heard the king,
they departed;.

Second Step: God provided direction.

and,
lo,
The star,
which they saw in the east,
went before them,
till it came and stood over where the young child was.

It makes sense to go to the authorities when you are from a far country and a different culture and you want to know a cultural specific event. That is exactly what the birth of the King of the Jews. was. And, our sentence tells us that The star, which they saw in the east, went before them, till it came and stood over where the young child was. It could have done that before they went to king Herod but, apparently, God prevented that happening until after they saw king Herod and he was tempted to try to kill God's Christ. We need to be aware that some things which seem fortunate just might be a temptation to sin. If we act upon the temptation, we will reap the consequences.

Think about what this sentence tells us. Go outside at night and look at the stars. Now try to imagine a star highlighting a single house in a town or small city. That is what is meant by the phrase till it came and stood over where the young child was. In order for a star to highlight a single house, it had to act differently from how all other starts act. Please see the Table of Miracles in the Gospels about this, and similar, miracles.

After they had accomplished the task that God wanted them to do, God let the star continue to lead them. When things seem to stall, we need to wait on God but we also need to see if God has some side task that He wants us to do.

Please see the note for verses in the New Testament and Summary on the name / role of king. The New Testament definition, for this word, is: 'the head of government for a nation whose character defines the character of the kingdom'. The difference between a lowercase king and an uppercase King is that the lowercase is applied to any being who is not God and the uppercase is only applied to the Son of God by The word of God. Please also see the note for Revelation 1:4 about the phrase kings of the earth. Please also see the note for John 18:33-LJC about the phrase King of the Jews. Please also see the note for Revelation 14:14-LJC about the phrase King of kings. Please see the notes for Galatians C5S20 and the Doctrinal Study about the phrase The kingdom of God. The New Testament definition is: 'God's character in us'. Please also see the note for Ephesians 5:5 about the phrase kingdom of Christ. Please also see the note for 1Corinthians C6S16 about the phrase kingdom of God rejected by life-style sins. Please also see the note for note for Matthew 3:2 about the phrase kingdom of heaven. Please also see the note for John 18:33-LJC about the phrase King of the Jews. Please also see the note for Revelation 14:14-LJC about the phrase King of kings.

Please see the note for Luke 1:44 about the word lo. The New Testament definition, for this word, is: 'This word is used to excite particular attention in a hearer to some object of sight, or subject of discourse'. We also find forms of this word, within this book, in: Matthew 3:16-17; Matthew 24:23; Matthew 25:25; Matthew 26:47; Matthew 28:7; Matthew 28:20.

we find the word departed occurring 217 times in 214 verses of the Bible, 85 times in 84 verses of the New Testament and, inthis Gospel, in: our current sentence; Matthew 2:12; Matthew 2:13; Matthew 2:14; Matthew 4:12; Matthew 9:7; Matthew 9:27; Matthew 9:31; Matthew 11:1; Matthew 11:7; Matthew 12:9; Matthew 13:53; Matthew 14:13; Matthew 15:21; Matthew 15:29; Matthew 16:4; Matthew 17:18; Matthew 19:1; Matthew 19:15; Matthew 20:29; Matthew 24:1; Matthew 27:5; Matthew 27:60; Matthew 28:8. Please also see the following notes about this word: Mark 1:35; Luke 1:23; John 4:3; Acts 5:41; Philippians 4:15; 2Timothy 4:10; Philemon 1:15; Revelation 6:14.: The New Testament definition, for this word, is: 'the past-tense form of the word depart'. Please also see the note for 2Corinthians 12:8 about the word depart. The New Testament definition, for this word, is: 'to go or move from'. Please also see the note for Mark 6:33 about the word departing. The New Testament definition, for this word, is: 'the ongoing form of the word depart'.

Please see the note for 2Corinthians 2:17 about the words see / seen / sight / seeth / saw. The New Testament definition, for the word see, is: 'the verb form of a physical sense which conveys information about the physical world to the brain. This word is also used, symbolically, to convey information about the spiritual reality'. The New Testament definition, for the words seen, and saw, are: 'the past-tense form of the verb see'. Although the word saw is also used for 'an instrument for cutting'. The New Testament definition, for the word sight, is: 'the noun form of the same verb'. Please also see the note for John 6:40-LJC about the phrase see the Son. Please also see the note for Colossians C2S8 about the word shew. Please also see the note for Acts 2:25 about the words foresee / foresaw. Please also see the note for Romans C11S10 about the phrase works are seen of men. Please also see the note for Ephesioans 6:6 about the word eyeservice. The New Testament definition for this word is: 'n. Service performed only under inspection or the eye of an employer'.

Please see the note for 1Corinthians C15S1 about the word stand. The New Testament definition, for this word, is: 'to be upon the feet, as an animal; not to sit, kneel or lie. Symbolically, it means to remain upright, in a moral sense; not to fall'. Please also see the note for Philippians 1:18 about the word notwithstanding. The New Testament definition is: 'There is nothing in the prior arguments that can stand against God's truth and win an argument' Please see the note for 1Corinthians C14S2 about the word understand. The word understanding describes what makes a person able to stand. The word stood is the past-tense form of the word stand. Please also see the note for Galatians C5S1 about the phrase stand fast.

Please see the note for Matthew 2:8 about the word young. The New Testament definition, for this word, is: 'Being in the first part of life; aged beyond a babe but not yet an adult'. Please also see the note for Romans 9:10-12 about the word younger. The New Testament definition, for this word, is: 'Not so old as another'. Please also see the note for Mark 10:20 about the word youth. The New Testament definition, for this word, is: 'Being in the first part of life; aged beyond a babe but not yet an adult'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'The star. Mt 2:2; Ps 25:12; Pr 2:1-6; 8:17; 2Pe 1:19'.

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C2-S9 (Verse 10) Seeing God's provision brings great joy.

When they saw the star,
they rejoiced with exceeding great joy.

Our sentence tells us that they had far more (exceeding great) joy than they had before. they had been relying on guidance directly from God. then it seemed as if they had to rely upon the word of a lying king. But, after they did the job that God wanted, they received guidance, again, directly from God. We should always rejoice when we realize that we have guidance directly from God.

Please see the note for Galatians C4-S24 about the word rejoice. The New Testament definition, for this word, is: 'to have joy again. To experience joy and gladness in a high degree; to be exhilarated with lively and pleasurable sensations; to exult'. The word rejoiceth is: 'A life-style rejoicing'. Please also see the note for Romans C12S8 which which tells us to be rejoicing in hope. The acrostic of 'Jesus, others, You' tells us the priorities we must keep within our life if we are to experience true Biblical joy. Please also see the notes for John 1:4 lists 16 attributes of joy. Please also see the note for 2Corinthians 7:4 about the word joyful. Please also see the note for Hebrews 12:11 about the word joyous. Please also see the note for Hebrews 10:34 about the word joyfully. Please also see the note for Colossians 1:11 about the word joyfulness. Please also see the note for 1Timothy 6:17-19 about the word enjoy. Please also see the note for 1Corinthians 13:4-7 for links from Treasury of Scripture Knowledge about when we should rejoice and when we should rejoice not. Forms of the word rejoice are also found in this Gospel in:Matthew 2:10; Matthew 5:12; Matthew 18:13.

Please see the note for Ephesians C2S2 about the word exceed. The New Testament definition, for this word, is: 'Going beyond; surpassing; excelling; outdoing'. Forms of the word exceed are also found in this Gospel in:Matthew 2:10; Matthew 2:16; Matthew 4:8; Matthew 5:12; Matthew 5:20; Matthew 8:28; Matthew 17:23; Matthew 19:25; Matthew 26:22; Matthew 26:38.

Please see the note for Galatians C4-S24 about the word rejoice. The New Testament definition, for this word, is: 'to have joy again. To experience joy and gladness in a high degree; to be exhilarated with lively and pleasurable sensations; to exult'. The word rejoiceth is: 'A life-style rejoicing'. Please also see the note for Romans C12S8 which which tells us to be rejoicing in hope. The acrostic of 'Jesus, others, You' tells us the priorities we must keep within our life if we are to experience true Biblical joy. Please also see the notes for John 1:4 lists 16 attributes of joy. Please also see the note for 2Corinthians 7:4 about the word joyful. Please also see the note for Hebrews 12:11 about the word joyous. Please also see the note for Hebrews 10:34 about the word joyfully. Please also see the note for Colossians 1:11 about the word joyfulness. Please also see the note for 1Timothy 6:17-19 about the word enjoy. Please also see the note for 1Corinthians 13:4-7 for links from Treasury of Scripture Knowledge about when we should rejoice and when we should rejoice not. Forms of the word joy are also found in this Gospel in: Matthew 5:12 and Matthew 18:13.

Forms of the word joy are also found in this Gospel in: Matthew 13:20; Matthew 13:44; Matthew 25:21; Matthew 25:23; Matthew 28:8.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'they rejoiced. De 32:13; Ps 67:4; 105:3; Lu 2:10,20; Ac 13:46-48; Ro 15:9-13'.

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C2-S10 (Verse 11) Wise men worship 'God in human flesh'.

Equivalent Section: they acted as part of their worship.

And when they were come into the house,
they saw the young child with Mary his mother,
and fell down,
and worshiped him:.

Equivalent Section: they gave as part of their worship.

First Step: Identify the actions.

and when they had opened their treasures,
they presented unto him gifts;.

Second Step: Identify the gifts.

gold,
and frankincense,
and myrrh.

When Joseph and Mary first came to Bethlehem, they found no room for them in the inn. Yet in Matthew 2:11; we are told that the young child with Mary his mother are still in Bethlehem and were now in a house. Therefore, Joseph and Mary probably stayed in Bethlehem, because it was close to Jerusalem and the Temple where they had to go after the birth in order to make this sacrifice and fulfill therequirements of the Mosaic law. At some point they moved into a house which became available when others registered and paid their tax and left Bethlehem. Since Joseph was a carpenter, he could stay anywhere and find work in the area where he stayed.

Our sentence is about the worship of the wise men. Several preachers have preached a message about 'Wise Men Still Worship Jesus'. Our chapter contracts their actions to those of king Herod. In addition, as the notes below explain, their worship included appropriate gifts. People who just show up for a religious ceremony or meeting do not truly worship.

Please notice that our sentence says that they fell down, and worshiped him. This is a physical act of humbling themselves and showing their recognition of His greater authority even though Jesus was only a young child at this time. God blesses those who humble themselves. We see God do this in our next sentence which tells us that they were warned of God in a dream. That is a separate act from God warning Joseph. With the character that king Herod displays with his actions, king Herod probably would have also murdered the wise men. We cannot be sure of that, but, based upon God's character and God's reported actions, in the next sentence, we can be sure that God protected these wise men. One very probable reason why God did this was because they humbled themselves as our current sentence says. And, yes, while this is speculation on my part, we can be sure that their action was important enough to God for God to have Matthew report it in this Gospel account.

Please see the note for 2Corinthians 5:1 about the word house. Please also see the note for 2Corinthians 5:1 about the word house. The New Testament definition, for this word, is: 'In a general sense, a building or shed intended or used as the habitation of man, but also used, symbolically, for the descendants of a person'. Please also see the note for Luke 1:26-27 about the phrase house of David. The New Testament definition, the house of David, is: 'the descendants of king David, one of whom was promised to be God's Christ'. Please also see the note for Luke 1:32-33 about the phrase house of Jacob. The New Testament definition, for the house of Jacob, is: 'all Jews from a physical perspective'. Please also see the note for Matthew 10:6 about the phrase house of Israel. The New Testament definition, for the house of Israel, is: 'all Jews from a spiritual perspective'. Please also see the note for 1Peter 4:17 about the phrase house of God. The New Testament definition, for the house of God is: 'heaven, the temple, a church and the bodies of saved people'. Please see the note for Matthew 10:25 about the word Household. The New Testament definition, for this word, is: 'Those who dwell in a house under one head, including the wife and children, and embracing servants'. Please see the note for Matthew 10:25 about the word Householder. The New Testament definition, for this word, is: 'the master or chief of a family; one who keeps house with his family'. Please see the note for Mark 5:19 about the word home. The New Testament definition, for the word home, is: 'One's own habitation; as in the phrases, go home, come home, bring home, carry home'. Forms of the word house are also found in this Gospel in:Matthew 2:11; Matthew 5:15; Matthew 7:24-25; Matthew 7:26-27; Matthew 8:14; Matthew 9:6; Matthew 9:7; Matthew 9:10; Matthew 9:23; Matthew 9:28; Matthew 10:6; Matthew 10:12; Matthew 10:13; Matthew 10:14; Matthew 10:25; Matthew 10:36; Matthew 11:8; Matthew 12:4; Matthew 12:25; Matthew 12:29; Matthew 12:29; Matthew 12:44; Matthew 13:1; Matthew 13:27; Matthew 13:36; Matthew 13:52; Matthew 13:57; Matthew 15:24; Matthew 17:25; Matthew 19:29; Matthew 20:1; Matthew 20:11; Matthew 21:13; Matthew 21:33; Matthew 23:14; Matthew 23:38; Matthew 24:17; Matthew 24:43; Matthew 24:45; Matthew 26:6; Matthew 26:18.

Please see the note for 1Timothy 3:6 about the word fall. The New Testament definition, for this word, is: 'to drop from a higher place; to descend by the power of gravity alone. Rain falls from the clouds; a man falls from his horse; ripe fruits fall from trees; an ox falls into a pit. The spiritual application is: apostasy: unexpectedly moving from a high spiritual position to a low spiritual position'. The word fell. is the past-tense form of the word fall. Forms of this word are used, in this Gospel, in: Matthew 2:11; Matthew 4:9; Matthew 7:25; Matthew 7:27; Matthew 10:29; Matthew 12:11; Matthew 13:4-5; Matthew 13:7; Matthew 13:8; Matthew 15:14; Matthew 15:27; Matthew 17:6; Matthew 17:15; Matthew 18:26; Matthew 18:29; Matthew 21:44; Matthew 24:29; Matthew 26:39.

We find the word down occurring 1125 times in 1046 verses of the Bible, 233 times in 228 verses of the New Testament and, in our Gospel, in: our current sentence; Matthew 3:10; Matthew 4:6; Matthew 4:9; Matthew 7:19; Matthew 8:1; Matthew 8:11; Matthew 8:32; Matthew 9:10; Matthew 11:23; Matthew 13:48; Matthew 14:19; Matthew 14:29; Matthew 15:29; Matthew 15:30; Matthew 15:35; Matthew 17:9; Matthew 17:14; Matthew 18:26; Matthew 18:29; Matthew 21:8; Matthew 24:2; Matthew 24:17; Matthew 26:20; Matthew 27:5; Matthew 27:19; Matthew 27:36; Matthew 27:40; Matthew 27:42. The New Testament definition for this word is: 'In a descending direction; tending from a higher to a lower place'. Please also see the following notes about this word: Mark 1:7; Luke 1:52; John 2:12; Acts 4:35; Romans 10:6; 1Corinthians 10:7; 2Corinthians 4:9; Ephesians 2:14; Hebrews 1:3; James 1:17; 1Peter 1:12; 2Peter 2:4; 1John 3:16; Revelation 1:13. Please also see the note for 2Corinthians 4:8-10 about the phrase cast down. The New Testament definition for this word is: 'to cause the destruction of the thing that is cast away'. Please also see the note for Luke 21:5-6 about the phrase thrown down. The New Testament definition for this word is: 'having a structure completely taken apart as a means of destruction and the parts disposed of as useless'. Please also see the note for 2Corinthians 10:5 about the phrase pull down. The New Testament definition for this word is: 'destroy'.

Webster's 1828 defines this word as: 'n. 1. The fine soft feathers of fowls, particularly of the duck kind. The eider duck yields the best kind. Also, fine hair; as the down of the chin. 2. The pubescence of plants, a fine hairy substance. 3. The pappus or little crown of certain seeds of plants; a fine feathery or hairy substance by which seeds are conveyed to distance by the wind; as in dandelion and thistle. 4. Any thing that soothes or mollifies. Thou bosom softness; down of all my cares.
DOWN, n. G. 1. A bank or elevation of sand, thrown up by the sea. 2. A large open plain, primarily on elevated land. Sheep feeding on the downs.
DOWN, prep. 1. Along a descent; from a higher to a lower place; as, to run down a hill; to fall down a precipice; to go down the stairs. 2. Toward the mouth of a river, or toward the place where water is discharged into the ocean or a lake. We sail or swim down a stream; we sail down the sound from New York to New London. Hence figuratively, we pass down the current of life or of time. Down the sound, in the direction of the ebb-tide towards of the sea. Down the country, towards the sea, or towards the part where rivers discharge their waters into the ocean.
DOWN, adv. 1. In a descending direction; tending from a higher to a lower place; as, he is going down. 2. On the ground, or at the bottom; as, he is down; hold him down. 3. Below the horizon; as, the sun is down. 4. In the direction from a higher to a lower condition; as, his reputation is going down. 5. Into disrepute or disgrace. A man may sometimes preach down error; he may write down himself or his character, or run down his rival; but he can neither preach nor write down folly, vice or fashion. 6. Into subjection; into a due consistence; as, to boil down, in decoctions and culinary processes. 7. At length; extended or prostrate, on the ground or on any flat surface; as, to lie down; he is lying down. Up and down, here and there; in a rambling course. It is sometimes used without a verb, as down, down; in which cases, the sense is known by the construction. Down with a building, is a command to pull it down, to demolish it. Down with him, signifies, throw him. Down, down, may signify, come down, or go down, or take down, lower. It is often used by seamen, down with the fore sail, etc. Locke uses it for go down, or be received; as, any kind of food will down; but the use is not elegant, nor legitimate. Sidney uses it as a verb, To down proud hearts, to subdue or conquer them; but the use is not legitimate'.

Please see the note for John 18:20 about the words open / openly. The New Testament definition, for the word open, is: 'Not shut. Unsealed; as an open letter'. The New Testament definition, for the word openly, is: 'Publicly; not in private; without secrecy; as, to avow our sins and follies openly'. Forms of the words open / openly are also found in this Gospel in:Matthew 3:16; Matthew 5:2; Matthew 6:4; Matthew 6:6; Matthew 6:18; Matthew 7:7-8; Matthew 9:30; Matthew 13:35; Matthew 17:27; Matthew 20:33; Matthew 25:11; Matthew 27:52.

Please see the note for 2Corinthians 4:7 about the word treasure. The New Testament definition, for this word, is: 'A great quantity of anything collected for future use'. Please also see the Message called Laying up Treasure in Heaven. Please also see the note for Romans 2:5 about the word treasurest. The New Testament definition, for this word, is: 'Treasuring for a life-style such as building a retirement fund'. Please also see the note for John 8:20 about the word treasury. In addition, please see the doctrinal Study called godly Financial Principles. Forms of the word treasure are also found in this Gospel in: our current sentence; Matthew 6:19-21; Matthew 12:35; Matthew 13:44; Matthew 13:52; Matthew 19:21.

Please see the note for 2Corinthians 4:13-14 about the word present. The New Testament definition, for this word, is: 'Being in a certain place; opposed to absent'. The word presently meams: 'At this time'. Please also see the following notes about this word: Matthew 21:19 qand Matthew 26:53.

Please see the note for Romans C5S9 about the word gift. The New Testament definition, for this word, is: 'something given from one person to another without compensation'. A gift, while freely given, usually carries an obligation to the giver. Daniel refused the gift because he did not want to be obligated to an ungodly king. In Deuteronomy, God told rulers and judges to not accept a gift because it blind the eye of the wise. Please also see the note for 1Corinthians C12S4 about the phrase: diversities of gifts. Please also see the note for John 4:10 about the phrase gift of God. Please also see the note for 1Corinthians C12S4 about the phrase: diversities of gifts. Forms of the word gift are also found, in this Gospel in: Matthew 5:23-24; Matthew 7:11; Matthew 8:4; Matthew 15:5; Matthew 23:18; Matthew 23:19.

Please see the note for 1Corinthians C3S13 about the word gold. The New Testament definition, for this word, is: 'A precious metal of a bright yellow color, and the most ductile and malleable of all themetals. It is the heaviest metal except platina; and being a very dense, fixed substance, and not liable to be injured by air, it is well fitted to be used as coin, or a representative of commodities in commerce. Its ductility and malleability render it the most suitable metal for gilding'. This word is used symbolically for provision for our long term needs. This gift is a symbolic recognition that He is King. Forms of the word exceed are also found in this Gospel in:Matthew 2:11; Matthew 10:9; Matthew 23:16; Matthew 23:17.

We find forms of the word frankincense in: Exodus 30:34; Leviticus 2:1; Leviticus 2:2; Leviticus 2:15; Leviticus 2:16; Leviticus 5:11; Leviticus 6:15; Leviticus 24:7; Numbers 5:15; 1Chronicles 9:29; Nehemiah 13:5; Nehemiah 13:9; Song 3:6; Song 4:6; Song 4:14; Matthew 2:11; Revelation 18:13. Webster's 1828 defines this word as: '(Heb lebonah; Gr. libanos, i.e., "white"), an odorous resin imported from Arabia (Isa 60:6; Jer 6:20), yet also growing in Palestine (Song 4:14). It was one of the ingredients in the perfume of the sanctuary (Ex 30:34), and was used as an accompaniment of themeat-offering (Le 2:1,16; 6:15; 24:7). When burnt it emitted a fragrant odour, and hence the incense became a symbol of the Divine name (Mal 1:11; Song 1:3) and an emblem of prayer (Ps 141:2; Lu 1:10; Re 5:8; 8:3).
This frankincense, or olibanum, used by the Jews in the Templeservices is not to be confounded with the frankincense of modern commerce, which is an exudation of the Norway spruce fir, the Pinus abies. It was probably a resin from the Indian tree known to botanists by the name of Boswellia serrata or thurifera, which grows to the height of forty feet'. The New Testament definition, for this word, is: 'It was used to produce a good smell during worship and the precise manufacture, use and restrictions on use as specified by God's word'. This gift is a symbolic recognition of the healing power brought by Jesus. Please also see the note for Luke 1:10 about the word incense.

Nave's Topical Bible provides references for the word frankincense as: 'An ingredient of the sacred oil: Ex 30:34. Used with showbread: Le 24:7. Used with meat offerings: Le 2:1-2,15-16; 6:15. Prohibited, in sin offerings when they consist of turtledoves or pigeons: Le 5:11. In making an offering of memorial: Nu 5:15. A perfume: Song 3:6. Commerce in: Re 18:11-13. Used as an incense: Isa 43:23; 60:6; 66:3; Jer 6:20'.

Please see the note for Mark 15:22 about the word myrrh. The New Testament definition, for this word, is: 'In the Bible, it is used as an ingredient of the holy anointing oil (Ex 30:23), It is, therefore, used, symbolically, to recognize Deity'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'they saw. Lu 2:16,26-32,38 worshiped. Mt 2:2; 4:9-10; 14:33; Ps 2:12; 95:6; Joh 5:22-23; Ac 10:25-26; Re 19:10; 22:8-10 exp: Ge 24:52; Mt 8:2. presented. or, offered. Ge 43:11; 1Sa 10:27; 1Ki 10:2,10; Ps 72:10,15; Isa 60:6 frankincense. Ex 30:23,34; Le 2:1-2; 6:15; Nu 7:14,86; Ps 45:8; Mal 1:11; Re 5:8 General references. exp: Ps 72:10'.

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C2-S11 (Verse 12) God protects true wise men.

And being warned of God in a dream that they should not return to Herod,
they departed into their own country another way.

As mentioned in the note for the prior sentence, God warned them so that they would not give king Herod the information that the king needed to kill God's Christ child. In addition, with the character reported for king Herod, this warning also probable kept king Herod from murdering the wise men.

Please see the note for Colossians C1S6 about the word warn. The New Testament definition, for this word, is: 'to give notice of approaching or probable danger or evil, that it may be avoided; to caution against anything that may prove injurious'. Please also see the note for Luke 12:5 about the word forewarn. Forms of the word gift are also found in this Gospel in:Matthew 2:12; Matthew 2:22; Matthew 3:7.

Please see the note for Matthew 1:20 about the word dream. The New Testament definition for this word is: 'The thought or series of thoughts of a person in sleep. God has frequently made use of dreams in communicating his will to men'. Please also see the note for Acts 2:17 about the word dreams. The New Testament definition for this word is: 'the plural form of the word dream'. The words dreameth and dreaming are only used in the Old Testament.

Please see the note for Matthew 2:9 about the word departed. The New Testament definition, for this word, is: 'the past-tense form of the word depart'. Please also see the note for 2Corinthians 12:8 about the word depart. The New Testament definition, for this word, is: 'to go or move from'. Please also see the note for Mark 6:33 about the word departing. The New Testament definition, for this word, is: 'the ongoing form of the word depart'.

Please see the note for Mark 12:1 about the word country. The New Testament definition, for this word, is: 'An area of land. It can be all the land controlled by a government or the land lying near a city'. Please also see the note for Luke 1:65 about the phrase hill country. Forms of the word county are also found in this Gospel in:Matthew 2:12; Matthew 8:28; Matthew 9:31; Matthew 13:54; Matthew 13:57; Matthew 14:35; Matthew 21:33; Matthew 25:14.

Please see the note for 1Corinthians C4S17 about the word way. The New Testament definition of this word is: 'How we get from where we are at to our destination. Used in the Word of God for how we end up in Heaven or Hell' Please also see the note for Mark 1:3 about the phrase way of The Lord. Please also see the note for Matthew 13:4 about the phrase way side. Please use This link to see the 'Minor Titles of the Son of God' found within the Bible along with links to where the Bible uses those titles. The title in this sentence is way. We are to follow our Lord Jesus Christ and no other way. Forms of this word are used, in this Gospel, in: our current sentence; Matthew 3:3; Matthew 4:15; Matthew 5:24; Matthew 5:25; Matthew 7:13-14; Matthew 8:4; Matthew 8:13; Matthew 8:28; Matthew 8:30; Matthew 8:33; Matthew 10:5; Matthew 11:10; Matthew 13:4; Matthew 13:19; Matthew 13:25; Matthew 15:32; Matthew 20:4; Matthew 20:14; Matthew 20:17; Matthew 20:30; Matthew 21:8; Matthew 21:19; Matthew 21:32; Matthew 22:5; Matthew 22:16; Matthew 22:22; Matthew 27:65.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'warned. Mt 2:22; 1:20; 27:19; Ge 20:6-7; 31:24; Job 33:15-17; Da 2:19 they departed. Ex 1:17; Ac 4:19; 5:29; 1Co 3:19'.

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C2-S12 (Verse 13) God protects His own.

Equivalent Section: Instruction to Joseph.

And when they were departed,
behold,
The angel of the Lord appeareth to Joseph in a dream,
saying,
Arise,
and take the young child and his mother,
and flee into Egypt,
and be thou there until I bring the word:.

Equivalent Section: Why.

for Herod will seek the young child to destroy him.

Our sentence starts with the word And. This action was added to the prior action. That is, The angel of the Lord first warned The wise men and then he warned Joseph. In both cases, The angel of the Lord warned them is a dream and in both cases the men who received the warning paid attention and reacted properly. Often God's people are hurt, if not destroyed, because they refuse to pay heed to warnings.

When the current king died, an angel of the Lord appeared to Joseph and old him to return (2:19-23). That fulfilled a prophecy found in Hosea 11:1. Thus, our current sentence is setting things up so that a later action can fulfill prophecy.

We find the word appeareth in: Leviticus 13:14; Leviticus 13:43; Deuteronomy 2:30; Psalms 84:7; Proverbs 27:25; Jeremiah 6:1; Malachi 3:2; our current sentence; Matthew 2:19 and James 4:14. The New Testament definition, for this word, is: 'the noun form of the life-style form of the word appear'. Please also see the note for 2Corinthians 5:10 about the word appear. The New Testament definition, for this word, is: 'to come or be in sight; to be in view; to be visible'. Please also see the Appearances of Jesus Christ After the resurrection. Please see the note for Matthew 1:20 about the word appeared. The New Testament definition, for this word, is: 'the past-tense form of the word appear'.

Please see the note for Mark 2:9 about the word arise. The New Testament definition, for this word, is: 'to ascend, mount up or move to a higher place'. Please also see the note for Matthew 2:14 about the word arose. Please also see the note for Matthew 13:21 about the word ariseth. The New Testament definition, for this word, is: 'the noun form of the life-style form of the word arise'. Please also see the note for Matthew 5:45 about the word rise. The word risest is only found in the Old Testament. Please also see the note for John 13:4 about the word riseth. Please also see the note for Mark 1:35 about the word rising. Please also see the note for 1Corinthians C15S32 about the word raise. Please also see the note for John 20:2-LJC about the phrase risen Jesus is Lord. Please see the note for 1Corinthians C15S32 about the word resurrection. Please also see the note for Romans C8S11 about the 'resurrection of Christ' and about the 'resurrection of Jesus'. Forms of the word are also found in this Gospel in: our current sentence; Matthew 2:20; Matthew 9:5; Matthew 9:6; Matthew 17:7; Matthew 24:24.

Please see the note for Luke 8:34 about the words flee / fled. The New Testament definition, of the word fled, is: 'the past- tense form of flee'. The New Testament definition for the word flee is: 'to run with rapidity, as from danger; to attempt to escape; to hasten from danger or expected evil. Also, To avoid; to keep at a distance from such as "Flee fornication". Also, To avoid; to keep at a distance from such as "Flee fornication"'. Forms of the word flee are also found in this Gospel in:Matthew 2:13; Matthew 3:7; Matthew 10:23; Matthew 24:16.

Please see the note for Hebrews 3:16 about Egypt. The New Testament definition, for this word, is: 'While Egypt is a physical country on this Earth, it is used for a type of the world (way of thinking, etc) within the Bible'. Forms of these words are also found in this Gospel in:Matthew 2:13; Matthew 2:14-15; Matthew 2:19.

Please see the note for Philippians 1:15-17 about the word will. Please also seethis Concordance entry for links to every place that the word of God uses this word. The New Testament definition, for this word is: 'That faculty of the mind by which we determine either to do or forbear an action; the faculty which is exercised in deciding, among two or more objects, which we shall embrace or pursue'. Please also see the note for 1Peter 2:15 about the phrase will of God. It has links to every place that the word of God uses this phrase along with a short note explaining each usage. Please also see the note for Titus 1:7 about the word selfwill. Please also see the message called The Will of God for the application of these verses in the life of the believer. Please see the note for 2Corinthians 8:3-4 about the word willing. Please see the note for John 6:21 about the word willingly. Forms of the word will are also found in this Gospel in: our current sentence; Matthew 3:12; Matthew 4:9; Matthew 4:19; Matthew 5:40; Matthew 6:10; Matthew 6:14-15; Matthew 6:21; Matthew 6:24; Matthew 7:9; Matthew 7:10; Matthew 7:21; Matthew 7:22; Matthew 7:23; Matthew 7:24; Matthew 8:3; Matthew 8:7; Matthew 8:19; Matthew 9:13; Matthew 9:15; Matthew 9:38; Matthew 10:17; Matthew 10:32; Matthew 10:33; Matthew 11:14; Matthew 11:27; Matthew 11:28; Matthew 12:7; Matthew 12:11; Matthew 12:18; Matthew 12:29; Matthew 12:44; Matthew 12:50; Matthew 13:30; Matthew 13:35; Matthew 15:32; Matthew 16:2; Matthew 16:3; Matthew 16:18; Matthew 16:19; Matthew 16:24; Matthew 16:25; Matthew 18:14; Matthew 18:16; Matthew 18:26; Matthew 18:29; Matthew 20:4; Matthew 20:14; Matthew 20:15; Matthew 20:26-27; Matthew 20:32; Matthew 21:3; Matthew 21:24; Matthew 21:25; Matthew 21:29; Matthew 21:31; Matthew 21:37; Matthew 21:40; Matthew 21:41; Matthew 21:44; Matthew 23:4; Matthew 24:28; Matthew 25:21; Matthew 25:23; Matthew 26:15; Matthew 26:18; Matthew 26:29; Matthew 26:31; Matthew 26:32; Matthew 26:33; Matthew 26:35; Matthew 26:39; Matthew 26:42; Matthew 27:17; Matthew 27:21; Matthew 27:42; Matthew 27:43; Matthew 27:49; Matthew 27:63; Matthew 28:14.

Please see the note for 1Corinthians C10S24 about the word seek. The New Testament definition, for this word, is: 'to go in search or quest of; to search for by going from place to place'. The word sought is the past tense form of the word seek. Please also see the note for Matthew 2:20 about the word sought. Please also see the note for Acts 17:24-28 about the phrase seek The Lord. Please also seeThe S and P's of 2Timothy 1. Forms of these words are also found in this Gospel in: our current sentence; Matthew 6:32; Matthew 6:33; Matthew 7:7-8; Matthew 12:39; Matthew 12:43; Matthew 13:45; Matthew 16:4; Matthew 18:12; Matthew 28:5.

Please see the note for 1Corinthians C3S17 about the word destroy. The New Testament definition, for this word, is: 'to demolish; to pull down'. Please also see the note for Matthew 22:7 about the word destroyed. The New Testament definition, for this word, is: 'the past-tense form of the word destroy'. Please also see the note for 1Corinthians 10:10 about the word destroyer. The New Testament definition, for this word, is: 'the people who destroy'. Please also see the note for 1Timothy 6:9 about the word destruction. The New Testament definition, for this word, is: 'the annihilation of the form of any thing'. Please also see the note for 1Timothy 6:9 about the word destruction. The New Testament definition, for this word, is: 'the annihilation of the form of any thing'. The words destroyeth and destroying are only used in the Old Testament. This word is also found in this Gospel in: our current sentence; Matthew 5:17; Matthew 10:28; Matthew 12:14; Matthew 21:41; Matthew 26:61 and Matthew 27:20.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'The angel. Mt 2:19; 1:20; Ac 5:19; 10:7,22; 12:11; Heb 1:13-14 Arise. Mt 10:23; Re 12:6,14 exp: Mt 2:20. until. Mt 2:19-20; Jos 3:13,17; 4:10,18; Da 3:25-26; Ac 16:36 for. Mt 2:16; Ex 1:22; 2:2-3; Job 33:15,17; Ac 7:19; Re 12:4'.

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C2-S13 (Verse 14-15) God always fulfills His prophecy.

Equivalent Section: Joseph paid attention to the warning.

When he arose,
he took the young child and his mother by night,
and departed into Egypt:.

Equivalent Section: How long they stayed.

And was there until the death of Herod:.

Equivalent Section: This action fulfilled prophecy.

that it might be fulfilled which was spoken of the Lord by the prophet,
saying,
Out of Egypt have I called my son.

This sentence fulfills the prophecy of Numbers 24:8 and Hosea 11:1. It is also related to, and some claim also fulfills a prophecy, in Exodus 4:22.

Our sentence is part of this chapter and the entire chapter is the seventh (7) evidence which Matthew offers to prove that Jesus is God's Christ. In the first two chapters, Matthew tells us about many fulfilled prophecies. (Please see the Prophecy Fulfilled Section, of the Significant Gospel Events Study, for these references.) Since only God can fulfill prophecy, and God does not support doctrinal error, the fact that our sentence reports that this action was done that it might be fulfilled which was spoken of the Lord by the prophet makes this court-acceptable evidence that Jesus is God's Christ.

We find forms of the word arose occurring 173 times in 169 verses of the Bible, 53 times in 52 verses of the New Testament and, in our Gospel, in: our ccurrent sentence; Matthew 2:21; Matthew 8:15; Matthew 8:24; Matthew 8:26; Matthew 9:7; Matthew 9:9; Matthew 9:19; Matthew 9:25; Matthew 25:7; Matthew 26:62; Matthew 27:52. Please also see the following notes about this word: Mark 2:12; Luke 1:39; John 3:25; Acts 5:6; Revelation 9:2. The New Testament definition, for this word, is: 'the past-tense form of the word arise'. Please also see the note for Mark 2:9 about the word arise. The New Testament definition, for this word, is: 'to ascend, mount up or move to a higher place'. Please also see the note for Matthew 13:21 about the word ariseth. The word arising is only found in the Old Testament. Please also see the note for Matthew 5:45 about the word rise. The word risest is only found in the Old Testament. Please also see the note for John 13:4 about the word riseth. Please also see the note for Mark 1:35 about the word rising. Please also see the note for 1Corinthians C15S32 about the word raise. Please also see the note for John 20:2-LJC about the phrase risen Jesus is Lord. Please see the note for 1Corinthians C15S32 about the word resurrection. Please also see the note for Romans C8S11 about the 'resurrection of Christ' and about the 'resurrection of Jesus'.

Webster's 1828 defines this word as: 'the past or preterit tense of the verb, to arise'.

Please see the note for John 11:10 about night. The New Testament definition is: 'the time of darkness within a day'. That note also lists various symbolic usages of this word. Please also see the note for Matthew 25:6 about the word midnight. This was naturally the closing of the day, for God called the light 'day'. Please also see the note for John 20:19 about the word evening. Please also seeMark 11:11 about the word eventide. Please also seeMark 4:35 about the phrase The even. Please also seeMark 11:11 about the word eventide. Please also see the note for Matthew 25:6 about the word midnight. Please also see the note for Luke 1:5 about the word day. The New Testament definition, of the phrase last day is: '(end of the ) Church Age. However, in the life of the individual, it can be used for the day that he dies'. Please see the note for Hebrews 3:13 about the word today. Please also see the note for Matthew 26:55 about the word daily. Please also see the notes for Philippians 1:6-LJC and 1Thessalonians 5:2 about the phrase day of. Please also see the note for 1Thessalonians 5:2 about the phrase day of the Lord. Please also see the note for John 20:1 about the phrase first day of the week. Please also see the note for John 21:4 about the word morning. Please also see the note for Mark 2:28-LJC about the phrase Good Friday. Please also see the note for Galatians C4-S17 about the words birth / birthright / birthday. Please see the note for John 20:19 about the phrase evening. The New Testament definition, for this word, is: 'the period from sunset till night'. Please see the note for Mark 4:35 about the phrase The even. Today, the phrase The even, would be called 'sunset' and would be considered to be a particular part of evening. Forms of this word is also found in this Gospel in: Matthew 4:2; Matthew 12:40; Matthew 14:25; Matthew 26:31; Matthew 26:34; Matthew 27:64; Matthew 28:13.

Please see the note for Romans 8:38 about the word death. The New Testament definition, for this word, is: 'the past-tense form of the word dead. Please see that word, and the word die, as most people believe error about it' Please also see the 2Corinthians 11:23 about the word deaths. The New Testament definition, for this word, is: 'the plural form of the word death'. Please also see the note for Revelation 2:11 about the phrase second death. The New Testament definition, for this word, is: 'the permanent separation of the soul and spirit from God, who is the source of all life'. Please also see the note for Luke 9:30 about the word decease. The New Testament definition for this word is: 'to departure from this life applied to human beings only'. Please also see the note for Matthew 22:25 about the word deceased. The New Testament definition for this word is: 'the past-tense form of the word decease'. Please also see the notes for 1John 5:16 and Romans 6:16 about the phrase sin unto death. Please also see the note for Romans C6S4 about the word dead. The New Testament definition, for this word, is: 'the noun form of the past-tense form of the word die'. Please also see the note for Romans 14:8 about the word die. The New Testament definition, for this word, is: 'this is an ongoing process of corruption which ends with the thing which dies being separated from its source of life. Physical death is when the soul and spirit are permanently separated from the body. Spiritual death is also called the second death and is when the soul and spirit are permanently separated from God in the lake of fire'. Please see the note for Mark 9:44 about the word dieth. The New Testament definition, for this word, is: 'the noun noun of the ever-lasting form of the word die'. Please see the note for Romans 5:6 about the word died. The New Testament definition, for this word, is: 'the verb form of the past-tense form of the word die'. Please also see the note for John 8:44 about all forms of the word murder. The New Testament definition, for this word, is: 'the plan to unlawfully killing a human being with premeditated malice, by a person of sound mind' Please also see the note for 1Corinthians C11S34 about the phrase sleep is physically dead but spiritually alive. The word deadness is only found in Romans 4:19 and is used to describe Sarah's womb after she went through the change of life. Please see the note for Romans C8S38 about the phrase dying because of the truth. Please see the note for 2Corinthians 2:15 about the phrase death unto death. This phrase means: 'death approaching death'. That is not possible, and the word of God is wrong if death is a one-time event. This words is found in this Gospel in: our current sentence; Matthew 4:16; Matthew 10:21; Matthew 14:5; Matthew 15:4; Matthew 16:28; Matthew 20:18; Matthew 26:38; Matthew 26:38; Matthew 26:59; Matthew 26:66 and Matthew 27:1.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Mt 2:20-21; 1:24; Ac 26:21
until. Mt 2:19; Ac 12:1-4,23-24 that . Mt 2:17,23; 1:22; 4:14-15; 8:17; 12:16-18; 21:4; 26:54,56; 27:35; Lu 24:44; Joh 19:28,36; Ac 1:16 Out. Ex 4:22; Nu 24:8; Ho 11:1 General references. exp: Mt 2:17'.

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C2-S14 (Verse 16) King Herod reveals his true nature.

then Herod,
when he saw that he was mocked of the wise men,
was exceeding wroth,
and sent forth,
and slew all the children that were in Bethlehem,
and in all the coasts thereof,
from two years old and under,
according to the time which he had diligently inquired of the wise men.

Here we see that the visit of the wise men was some time up to two years after the birth. This, obviously, goes against the common portrayal of the wise men being at the manger. And, yes, many will claim that this distinction is not important. However, if it was not important then God would not have had Matthew report it like God has not reported many other things which people like to speculate and argue about. In addition, ignoring this error puts people into the habit of ignoring errors which they think are minor but, some of which, make a critical doctrinal difference. A simple example is the difference in who inherits the promise of God based upon the difference between a singular seed and multiple seeds (Galatians 3:16).

Next, please notice that our sentence tells us that king Herod diligently inquired. That is: he was extra careful to ask and demand that they verify accurately how long they had seen the star. This was because he was going to upset a lot of people by murdering their babies. Therefore, he wanted to minimize the number of people who were upset. In addition, our next sentence tells us that this fulfills prophecy. Therefore, God would make sure that king Herod did this accurately so that the fulfillment of prophecy was exact.

Please see the note for Jude 1:18 about the word mocker. The New Testament definition, for this word, is: 'One that mocks; a scorner; a scoffer; a derider'. The New Testament definition, for the word mock, is: 'to imitate in contempt or derision'. The New Testament definition, for the word mock, is: 'to imitate in contempt or derision'. Forms of this word are also found in this Gospel in:Matthew 2:16; Matthew 20:19; Matthew 27:29; Matthew 27:31; Matthew 27:41.

Please see the note for Ephesians C2S2 about the word exceed. The New Testament definition, for this word, is: 'Going beyond; surpassing; excelling; outdoing'.

We find forms of the word wroth occurring 49 times in 47 verses of the Bible and, in the New Testament, in: our current sntence; Matthew 18:34; Matthew 22:7; Revelation 12:17. The New Testament definition, for this word, is: 'Very angry; much exasperated'. Webster's 1828 defines this word as: 'Very angry; much exasperated. Cain was very wroth, and his countenance fell. Genesis 4. I was wroth with my people. Isaiah 47. An excellent word and not obsolete'.

We find forms of the word slew occurring 197 times in 186 verses of the Bible and, in the New Testament, in: Matthew 2:16; Matthew 21:39; Matthew 22:6; Matthew 23:35; Luke 13:4; Acts 5:30; Acts 10:39; Acts 22:20; Romans 7:11; 1John 3:12; 1John 3:12. The New Testament definition, for this word, is: 'Past-tense of slay'. Please see the note for Luke 11:49-51 about the word slay. The New Testament definition, for this word, is: 'the proper sense is to strike, and as beating was an early mode of killing, this word, like smite, came to signify to kill'.

We find the word children occurring 1822 times in 1524 verses of the Bible, 160 times in 150 verses of the New Testament, and in Galatians, in: . The word children is defined as: 'the plural form of the word child'. This word is found in this Gospel in: our current sentence; Matthew 2:18; Matthew 3:9; Matthew 5:9; Matthew 5:45; Matthew 7:11; Matthew 8:12; Matthew 9:15; Matthew 11:16; Matthew 11:19; Matthew 12:27; Matthew 13:38; Matthew 14:21; Matthew 15:26; Matthew 15:38; Matthew 17:25; Matthew 17:26; Matthew 18:25; Matthew 19:13; Matthew 19:14; Matthew 19:29; Matthew 20:20; Matthew 21:15; Matthew 22:24; Matthew 23:31; Matthew 23:37; Matthew 27:9; Matthew 27:25; Matthew 27:56. Please also see the following notes about this word: Mark 2:19; Luke 1:16; John 4:12; Acts 2:39; Romans 8:16; 1Corinthians 7:14; 2Corinthians 3:7; Galatians 3:7; Ephesians 1:5; Colossians 3:6; 1Thessalonians 2:7; 1Timothy 3:4; Titus 1:6; Hebrews 2:13; 1Peter 1:14; 2Peter 2:14; 1John 2:1; 2John 1:1; 3John 1:4; Revelation 2:14. The New Testament definition, for this word, is: 'plural form of the word child'. Please also see the note for Galatians C4-S1 about the word child. The New Testament definition, for this word, is: 'someone who has less physical or spiritual maturity than the speaker'. Please also see the note for 1Corinthians 13:11 about the word childish. The New Testament definition, for this word, is: 'acting like a child'. Please also see the note for Mark 2:19 about the phrase children of the bridechamber. Please also see the note for Colossians 3:6 about the phrase children of disobedience. The New Testament definition for this word is: 'saved people who are living in disobedience to God'. Please also see the note for Romans 8:16 about the phrase children of God. The New Testament definition, for this word, is: 'the truly saved'. Please also see the note for Ephesians 2:3 about the phrase children of wrath. The New Testament definition, for this word, is: 'the truly saved who live an ongoing life of sin'. Please also see the note for 2Corinthians 3:7-8 about the phrase children of Israel. Please also see the note for Galatians C3S9 about the phrase children of Abraham.

Smith's Bible Dictionary defines this word as: 'The blessing of offspring, but especially of the male sex, is highly valued among all eastern nations, while a the absence is regarded as one of the severest punishments: Ge 16:2; De 7:14; 1Sa 1:6; 2Sa 6:23; 2Ki 4:14; Isa 47:9; Jer 20:15; Ps 127:3,5. As soon as the child was born it was washed in a bath, rubbed with salt and wrapped in swaddling clothes: Eze 16:4; Job 38:9; Lu 2:7. On the 8th day the rite of circumcision, in the case of a boy, was performed and a name given. At the end of a certain time (forty days if a son and twice as long if a daughter) the mother offered sacrifice for her cleansing: Le 12; Lu 2:22. The period of nursing appears to have been sometimes prolonged to three years: Isa 49:15. 2 Macc. 7:27. The time of weaning was an occasion of rejoicing: Ge 21:8. Both boys and girls in their early years were under the care of the women: Pr 31:1. Afterwards the boys were taken by the father under his charge. Daughters usually remained in the women's apartments till marriage: Le 21:9; Nu 12:14; 1Sa 9:11. The authority of parents, especially of the father, over children was very great, as was also the reverence enjoined by the law to be paid to parents. The inheritance was divided equally between all the sons except the eldest, who received a double portion: Ge 25:31; 49:3; De 21:17; Jg 11:2,7; 1Ch 5:1-2. Daughters had by right no portion in the inheritance; but if a man had no son, his inheritance passed to his daughters, who were forbidden to marry out of the father's tribe: Nu 27:1,8; 36:2,8'.

Nave's Topical Bible provides links for the word children as: '•In answer to prayer. To Abraham: Ge 15:2-5; with Ge 21:1-2. Isaac: Ge 25:21. Leah: Ge 30:17-22. Rachel: Ge 30:22-24. Hannah: 1Sa 1:9-20. Zacharias: Lu 1:13. Treatment of, at birth: Eze 16:4-6; Lu 2:7,12. Circumcision of: •Dedicated to God in infancy: ◦Samson: Jg 13:5,7. Samuel: 1Sa 1:24-28. Promised to the righteous: De 7:12,14; Job 5:25; Ps 128:2-4,6. Weaning of: Ge 21:8; 1Sa 1:22; 1Ki 11:20; Ps 131:2; Isa 28:9. Nurses for: Ex 2:7-9; Ac 7:20; Ru 4:16; 2Sa 4:4; 2Ki 11:2. Taught to walk: Ho 11:3. Tutors and governors for: 2Ki 10:1; Ac 22:3; Ga 3:24; 4:1-2. Bastard, excluded from the privileges of the congregation: De 23:2; Heb 12:8. Early piety of: ◦Samuel: 1Sa 2:18; 3. Jeremiah: Jer 1:5-7. John the Baptist: Lu 1:15,80. Jesus: Lu 2:40,46-47,52. Difference made between male and female, in Mosaic law: Le 12. Partiality of parents among. Rebekah for Jacob: Ge 27:6-17. Jacob for Joseph: Ge 37:3-4. Partiality among, forbidden: De 21:15-17. Love of, for parents. Of Ruth: Ru 1:16-18. Jesus: Joh 19:26-27. Sacrificed: 2Ki 17:31; Eze 16:20-21. Caused to pass through fire: 2Ki 16:3; Jer 32:35; Eze 16:21. Sold for debt: 2Ki 4:1; Ne 5:5; Job 24:9; Mt 18:25. Sold in marriage, law concerning: Ex 21:7-11. Instance of, Leah and Rachel: Ge 29:15-30. Edict to murder. Of Pharaoh: Ex 1:22. Of Jehu: 2Ki 10:1-8. Of Herod: Mt 2:16-18. Eaten: •Share benefits of covenant privileges guaranteed to parents: Ge 6:18; 12:7; 13:15; 17:7-8; 19:12; 21:13; 26:3-5,24; Le 26:44-45; Isa 65:23; 1Co 7:14. Bound by covenants of parents: Ge 17:9-14. Involved in guilt of parents: Ex 20:5; 34:7; Le 20:5; 26:39-42; Nu 14:18,33; 1Ki 21:29; Job 21:19; Ps 37:28; Isa 14:20-21; 65:6-7; Jer 32:18; Da 6:24. Not punished for parents' sake: Jer 31:29-30; Eze 18:1-30. Death of, as a judgment upon parents. Firstborn of Egypt: Ex 12:29. Sons of Eli: 1Sa 3:13-14. Sons of Saul: 1Sa 28:18-19. David's child by Uriah's wife: 2Sa 12:14-19. Miracles in behalf of: ◾Raised from the dead by Elijah: 1Ki 17:17-23. By Elisha: 2Ki 4:17-36. By Jesus: Mt 9:18,24-26; Mr 5:35-42; Lu 7:13-15; 8:49-56 ◾Healing of: Mt 15:28; 17:18; Mr 7:29-30; 9:23-27; Lu 8:42-56; 9:38-42; Joh 4:46-54. Character of, known by conduct: Pr 20:11. Blessed by Jesus: Mt 19:13-15; Mr 10:13-16; Lu 18:15-16. Future state of: Mt 18:10; 19:14. Minors: Ga 4:1-2. Of ministers: 1Ti 3:4; Tit 1:6. Alienated, Ishmael, to gratify Sarah: Ge 21:9-15. Amusements of: Job 21:11; Zec 8:5; 11:16-17; Lu 7:31-32. Adopted: •THE GIFT OF GOD: Ge 4:1,25; 17:16,20; 28:3; 29:32-35; 30:2,6,17-20,22-24; 33:5; Ru 4:13; Job 1:21; Ps 107:38,41; 113:9; 127:3. GOD'S CARE OF: Ex 22:22-24; De 10:18; 14:29; Job 29:12; Ps 10:14,18; 27:10; 68:5; 146:9; Jer 49:11; Ho 14:3; Mal 3:5. A BLESSING: Ge 5:29; 30:1; Ps 127:3-5; Pr 17:6; Isa 54:1; Jer 20:15. COMMANDMENTS TO: Ex 20:12; Le 19:3,32; De 5:16; Ps 119:9; 148:12-13; Pr 1:8-9; 3:1-3; 4:1-4,10-11,20-22; 5:1-2; 6:20-25; 8:32-33; 23:22,26; 27:11; Ec 12:1; La 3:27; Mt 15:4; 19:19; Mr 10:19; Lu 18:20; Eph 6:1-3; Col 3:20; 1Ti 4:12; 2Ti 2:22; Tit 2:6. COUNSEL OF PARENTS TO: 1Ki 2:1-4; 1Ch 22:6-13; 28:9-10,20. INSTRUCTION OF: Ex 13:8-10,14-16; De 4:9-10; 6:6-9; 11:19-20; 31:12-13; Jos 8:35; Ps 34:11; 78:1-8; Pr 1:1,4; 22:6; Isa 28:9-10; Joe 1:3; Joh 21:15; Ac 22:3. For SOLOMON'S INSTRUCTION OF MEN AND CHILDREN: •FALSE INSTRUCTION OF: Mr 7:9-13. PRAYER IN BEHALF OF: Ge 17:18; 2Sa 12:16; 1Ch 22:12; 29:19; Job 1:5. PROMISES AND ASSURANCES TO: Pr 3:1-10; 8:17,32; 23:15-16,24-25; 29:3; Isa 40:11; 54:13; Mt 18:4-5,10; 19:14-15; Mr 9:37; 10:13-16; Lu 9:48; 18:15-16; Ac 2:39; 1Jo 2:12-13. OF THE RIGHTEOUS, BLESSED OF GOD: Ge 6:18; 7:1; 12:7; 13:15; 17:7-8; 19:12,15-16; 21:13; 26:3-4,24; Le 26:44-45; De 4:37; 10:15; 12:28; 1Ki 11:13; 15:4; 2Ki 8:19; Ps 37:26; 102:28; 103:17-18; 112:2-3; Pr 3:33; 11:21; 12:7; 13:22; 20:7; Isa 44:3-5; 65:23; Jer 32:39; Ac 2:39; 1Co 7:14. CORRECTION OF: Pr 13:24; 19:18; 22:15; 23:13-14; 29:15,17; Eph 6:4; Col 3:21. PUNISHMENT OF: Ex 21:15,17; Le 20:9; De 21:18-21; 27:16; Mt 15:4; Mr 7:10. GOOD: ◦The Lord is with: 1Sa 3:19. Know the Scriptures: 2Ti 3:15. Their obedience to parents is well pleasing to God: Col 3:20. Partake of the promises of God: Ac 2:39. Shall be blessed: Pr 3:1-4; Eph 6:2-3. Show love to parents: Ge 46:29. Obey parents: Ge 28:7; 47:30. Attend to parental teaching: Pr 13:1. Take care of parents: Ge 45:9-11; 47:12; Mt 15:5. Make their parents' hearts glad: Pr 10:1; 23:24; 29:17. Honor the aged: Job 32:6-7. Character of, illustrates conversion: Mt 18:3. Illustrative of a teachable spirit: Mt 18:4. UNCLASSIFIED SCRIPTURES RELATING TO: Ne 12:43; Ps 8:2; Pr 10:1; 13:1; 15:5,20; 28:7; Ec 4:13; Mal 1:6; Mt 21:15-16. INSTANCES OF: ◦Shem and Japheth: Ge 9:23. Isaac: Ge 22:6-12. Esau: Ge 28:6-9. Judah: Ge 44:18-34. Joseph: Ge 45:9-13; 46:29; 47:11-12; 48:12; 50:1-13. Moses: Ex 15:2; 18:7. Jephthah's daughter: Jg 11:36. Samson: Jg 13:24. Ruth: Ru 1:15-17. Samuel: 1Sa 2:26; 3:10. Saul: 1Sa 9:5. David: 1Sa 22:3-4; Ps 71:5,17. Solomon: 1Ki 2:19-20; 3:3-13. Abijah: 1Ki 14:13. Obadiah: 1Ki 18:12. Jehoshaphat: 1Ki 22:43; 2Ch 17:3. The Israelitish maid, captive in Syria: 2Ki 5:2-4. Jewish children: 2Ch 20:13; Ne 8:3. Josiah: 2Ch 34:1-3. Job: Job 29:4. Elihu: Job 32:4-7. Jeremiah: Jer 1:5-7. Children in the temple: Mt 21:15. John: Lu 1:80. Jesus: Lu 2:52. Timothy: 2Ti 1:5; 3:15. WICKED: Ge 8:21; Ex 21:15,17; Nu 32:14; De 21:18-21; 27:16; Job 13:26; 19:18; 20:11; 30:1,12; Ps 144:7-8,11; Pr 7:7; 10:1; 13:1; 15:5,20; 17:2,21,25; 19:13,26; 20:20; 22:15; 23:22; 28:7,24; 30:11,17; Ec 11:9-10; Isa 3:5; Jer 3:25; 7:17-18; 32:30; Eze 22:7; Mic 7:6; Mr 7:10; 13:12; Ro 1:30; 2Ti 3:2. WICKED, INSTANCES OF: ◾Canaan: Ge 9:25. Lot's daughters: Ge 19:14,30-38. Ishmael: Ge 21:9. Eli's sons: 1Sa 2:12,22-25. Samuel's sons: 1Sa 8:3. Absalom: 2Sa 15. Adonijah: 1Ki 1:5. Abijam: 1Ki 15:3. Ahaziah: 1Ki 22:52. Children at Beth-el: 2Ki 2:23-24. Samaritans' descendants: 2Ki 17:41. Adrammelech and Sharezer: 2Ki 19:37; 2Ch 32:21. Amon: 2Ki 21:21. Sennacherib's sons: 2Ki 19:37. WORSHIP, ATTEND DIVINE: Jos 8:35; 2Ch 20:13; 31:16; Ezr 8:21; Ne 8:2-3; 12:43; Mt 21:15; Lu 2:46. SYMBOLICAL OF THE REGENERATED: Mt 18:2-6; Mr 9:36-37; 10:15; Lu 9:46-48. FIGURATIVE: 1Co 13:11; 14:20; 1Pe 2:2'.

Thompson Chain Topics provides links for the word children as: 'The Gift of God: Ge 33:5; 48:9; Jos 24:3; Ps 113:9; 127:3; Isa 8:18. Esteemed Highly: Ps 127:4-5; 128:3; Pr 17:6; Mt 19:14: Exhortations to: Ps 34:11; 148:12; Pr 10:1; 20:11; 23:22; Ec 12:1; Eze 20:18; Mr 7:10; Eph 6:1-2,3; Col 3:20; 1Ti 5:4. Present at Religious Worship: Jos 8:35; 2Ch 20:13; Ezr 8:21; Ne 12:43; Mt 21:15. Ungrateful: Ex 21:15; Le 20:9; De 21:18,20-21; Pr 19:26; 28:24; 30:11,17; Eze 22:7; Mic 7:6; Mr 7:11. Examples of Helpful: The child Samuel assists Eli: 1Sa 2:18. A boy who waited upon David and Jonathan: 1Sa 20:36. A little maid who aided Naaman in securing his health: 2Ki 5:2-3. A child king: 2Ch 24:1. The boy Christ about his Father's business: Lu 2:49. The lad who have his lunch to help feed the multitude: Joh 6:9. Vices of: 2Ki 2:23; Job 19:18; 30:12; Isa 3:5. Special Promises to Children, examples of: Reverent Children: De 5:16. Forsaken Children: Ps 27:10. Early Seekers: Pr 8:17. Obedient Children: Pr 8:32. Lambs of the Flock: Isa 40:11. Little Children: Mr 10:14: Children of Believers: Ac 2:39. The Commandment with Promise: Eph 6:2. Examples of Good Children of good Parentage: Isaac: Ge 22:7. Jephthah's Daughter: Jg 11:36. Samuel: 1Sa 2:26. John the Baptist: Lu 1:80. The Boy Jesus: Lu 2:49; 2Ti 1:5. Timothy: 2Ti 3:15. Good Children of Wicked Men: 2Ki 12:2; 18:3; 22:2; 2Ch 34:3. Naming of: Ge 4:25; 5:29; 21:3; 30:8; 41:51; Ex 2:10; Ru 4:17; 1Sa 4:21; 1Ch 4:9; 2:9; Ho 1:4; Lu 1:60; 2:21. Adoption of: Ge 15:3; 48:5; Ex 2:10; Es 2:7. Births Foretold: Ge 16:11; 18:10; Jg 13:3; 1Ki 13:2; 2Ki 4:16; Isa 9:6; Mt 1:21; Lu 1:13. Birthright of: Ge 25:31; 43:33; De 21:16; 2Ch 21:3; Heb 12:16. Dishonouring Parents, Different Ways of: By Stubbornness and Sensuality: De 21:20. By Lack of Respect for: De 27:16. By Despising their Mother: Pr 15:20. By Cursing their Father: Pr 30:11. By Strife in the Household: Mic 7:6. By Failure in Providing for: Mr 7:11. By Disobedience: 2Ti 3:2. Filial Honour Enjoined: (Young People): Ex 20:12; Le 19:3; De 27:16; Pr 1:8; 20:20; 30:17; Isa 45:10; Mt 15:4; Eph 6:2; 1Ti 5:4. Filial Obedience Enjoined: (Young People): Pr 1:8; 6:20; 7:1; 23:22; Eph 6:1; Col 3:20. Indulgence of: (Examples of: Eli: 1Sa 3:13. Samuel: 1Sa 8:3. David: 1Ki 1:6. Disastrous Results of: Pr 29:15. Father of Prodigal: Lu 15:12-13. Instruction of: De 4:9; 6:7; 11:19; 31:13; Ps 78:5; Pr 22:6; Isa 28:9; Joh 21:15. Instructed, Examples of: Jos 8:35; 2Ki 12:2; Ps 34:11; Pr 3:1; 2Ti 3:15. Lambs of the Fold: Carried in Christ's Bosom: Isa 40:11. Reward for Attention to: Mt 10:42. Precious to the Heavenly Father: Mt 18:14: To be Nourished by the Ministry: Joh 21:15. Of the Devil: Mt 13:38; Joh 8:44; Ac 13:10; 1Jo 3:10. Of God: (Special title for Church members): Mt 5:9; Lu 20:36; Joh 11:52; Ro 8:16,21; 9:26; Ga 3:26; 1Jo 3:10; 5:2. Of the World: Lu 16:8; 20:34; Eph 2:3; 5:6; Col 3:6. Parents, Duty to: To Teach: De 6:7,20; 21:19. To Train: Pr 22:6; Isa 38:19; La 2:19. To Provide for: 2Co 12:14: To Nurture: Eph 6:4; Col 3:21. To Control: 1Ti 3:4,12. To Love: Tit 2:4: Partiality toward: (By Parents): Ge 25:28; 33:2; 37:3; 42:4; 48:22; 1Ch 26:10. Prayers for: (Parental Prayers): Abraham, for Ishmael: Ge 17:18. David, for the life of his child: 2Sa 12:16. David, for Solomon: 1Ch 29:19. Job, for his children: Job 1:5. The father, for the demoniac: Mt 17:15. The Syrophenician mother: Mr 7:26. Precious: Esteemed Highly: Ps 127:4-5; 128:3; Pr 17:6; Mt 19:14: Promised to Parents: Births Foretold: Ge 16:11; 18:10; Jg 13:3; 1Ki 13:2; 2Ki 4:16; Isa 9:6; Mt 1:21; Lu 1:13. Promises to: Special Promises to Children, examples of: Reverent Children: De 5:16. Forsaken Children: Ps 27:10. Early Seekers: Pr 8:17. Obedient Children: Pr 8:32. Lambs of the Flock: Isa 40:11. Little Children: Mr 10:14: Children of Believers: Ac 2:39. The Commandment with Promise: Eph 6:2. Solicitude for: Ge 37:14; 1Sa 10:2; 2Sa 18:29; Es 2:11. Stories, Bible, for: Who Made the World: Ge 1:1-25. The Woman who exchanged her Home and all she had for an Apple: Ge 3:1-6. The voyage of the Big Boat: Ge 6:14-22; 7. The Boy who lost his Home by mocking: Ge 21:9-20. The Young Man whom an Angel Saved: Ge 22:1-13. The Young Man who traded his Inheritance for a dish of Pottage: Ge 25:29-34: The Beautiful Coat: Ge 37:1-34: The Boy Captive who became prime minister: Ge 37:13-36; 39:20-23; 41:1-44: The Baby's Cry that won his way to a palace: Ex 2:1-10. A fit of Anger that cost a good Man his Life: Nu 20:10-12; De 3:23-26. How Snake bites were Healed: Nu 21:4-9. The Woman who used a Red Cord to save her Life: Jos 2; 6:22-24: The Man who could not keep his Hands from Beautiful things: Jos 7:20-26. A Band that captured a City by marching around it thirteen times: Jos 6:1-20. Gideon's Fleece: Jg 6:36-40. The Man who won a Battle with Pitchers and Lights: Jg 7:15-22. The King of the Forest: Jg 9:7-15. The Young Man who became a Slave by having his hair cut: Jg 16. The Boy who could hear God's Voice: 1Sa 3. The Men of curiosity who looked into a Sacred Chest and Lost their Lives: 1Sa 6:19. The Young Farmer who went out seeking Donkeys and found a Crown: 1Sa 9; 10:1. The Anointing of the Young Shepherd: 1Sa 16:1-14: David the Giant Killer: 1Sa 17. Fast Friends: 1Sa 18:1-4: The Boy Helper: 1Sa 20:21-40. The Lame Prince: 2Sa 4:4; 9. The Killing of the Pet Lamb: 2Sa 12:1-6. The Handsome Prince Caught in a Tree: 2Sa 18:9. The Prophet fed by the Birds: 1Ki 17:1-6. The Food that never grew Less: 1Ki 17:10-16. The Chariot of Fire: 2Ki 2:9-11. The Man who used a Cloak to get through a River: 2Ki 2:13-14: The Minister's Boys who were saved from Slavery: 2Ki 4:1-7. A Race for a little Boy's Life: 2Ki 4:18-36. The Captive Girl who returned good for Evil and Saved a Man's Life: 2Ki 5:2-15. The Borrowed Axe that floated: 2Ki 6:1-7. The Boy King who was hid: 2Ki 11:1-12. The Choir that won a battle by Singing: 2Ch 20:20-24: The most Wonderful House in the world: Ec 12:2-7. An Eating and Drinking Contest won by four Temperance Young Men: Da 1:3-15. Three Young Men who would not Bend, Budge, or Burn: Da 3. The Man the Lions would not eat: Da 6:1-22. Three Fish Stories: Jon 1; 2; Lu 5:4-8; Joh 21:4-11. The Star that led to the Baby's Cradle: Mt 2:1-11. The Woman who Prayed with her finger: Mt 9:20-22. Five girls Locked out in the cold: Mt 25:1-13. The Lost Boy who was found in the Church: Lu 2:40-52. Mr. Selfishness, Mr. Curiosity, Mr. Kind-hearted: Lu 10:30-37. The Men who were invited to a Feast: Lu 14:16-24: Nine Men who forgot to say "Thank You": Lu 17:12-19. The Boy who ran away from Home: Lu 15:11-24: Thirty-eight years beside a Pool and never a Chance to get in: Joh 5:1-9. The Boy whose lunch fed 5000 Men: Joh 6:5-13. The Fatal Lie: Ac 5:1-10. The Song that opened the Jail Doors: Ac 16:16-28. Shaking off Vipers: Ac 28:1-6'.

Torrey's Topical Testbook provides links for the word children as: '•Christ was an example to: Lu 2:51; Joh 19:26-27. Are a gift from God: Ge 33:5; Ps 127:3. Are capable of glorifying God: Ps 8:2; 148:12-13. SHOULD BE: ◦Brought to Christ: Mr 10:13-16. Brought early to the house of God: 1Sa 1:24. Instructed in the ways of God: De 31:12-13. Judiciously trained: Pr 22:15; 29:17; Eph 6:4. SHOULD: ◦Obey God: De 30:2. Fear God: Pr 24:21. Remember God: Ec 12:1. Attend to parental teaching: Pr 1:8-9. Honor parents: Ex 20:12; Heb 12:9. Fear parents: Le 19:3. Obey parents: Pr 6:20; Eph 6:1. Take care of parents: 1Ti 5:4. Honor the aged: Le 19:32; 1Pe 5:5. Not imitate bad parents: Eze 20:18. An heritage from the Lord: Ps 113:9; 127:3. NOT TO HAVE: ◦Considered an affliction: Ge 15:2-3. A reproach in Israel: 1Sa 1:6-7. Anxiety of the Jews for: Ge 30:1; 1Sa 1:5,8. Often prayed for: 1Sa 1:10-11. Often given in answer to prayer: Ge 25:21; 1Sa 1:27; Lu 1:13. Treatment of, after birth, noticed: Eze 16:4. Mostly nursed by the mothers: 1Sa 1:22; 1Ki 3:21; Ps 22:9; Song 8:1. Weaning of, a time of joy and feasting: Ge 21:8; 1Sa 1:24. Circumcised on the eighth day: Php 3:5. Named at circumcision: Lu 1:59; 2:21. WERE NAMED: ◦After relatives: Lu 1:59,61. From remarkable events: Ge 21:3; 18:13; Ex 2:10; 18:3-4. From circumstances connected with their birth: Ge 25:25; 35:18; 1Ch 4:9. Often by God: Isa 8:3; Ho 1:4,6,9. Often numerous: 2Ki 10:1; 1Ch 4:27. Numerous, considered an especial blessing: Ps 115:14; 127:4-5. Sometimes born when parents were old: Ge 15:3; 17:17; Lu 1:18. MALE: ◦If first born, belonged to God and were redeemed: Ex 13:12-13,15. Birth of, announced to the father by a messenger: Jer 20:15. Under the care of tutors, till they came of age: 2Ki 10:1; Ga 4:1-2. Usefully employed: 1Sa 9:3; 17:15. Inherited the possessions of their father: De 21:16-17. Received the blessing of their father before his death: Ge 27:1-4; 48:15; 49. FEMALE: ◦Taken care of by nurses: Ge 35:8. Usefully employed: Ge 24:13; Ex 2:16. Inherited property in default of sons: Nu 27:1-8; Jos 17:1-6. Fondness and care of mothers for: Ex 2:2-10; 1Sa 2:19; 1Ki 3:27; Isa 49:15; 1Th 2:7-8. Of God's people, holy: Ezr 9:2; 1Co 7:14. Of God's people, interested in the promises: De 29:29; Ac 2:39. Prosperity of, greatly depended on obedience of parents: De 4:40; 12:25,28. Frequently bore the curse of parents: Ex 20:5; Ps 109:9-10. WERE REQUIRED: ◦To honor their parents: Ex 20:12. To attend to instruction: De 4:9; 11:19. To submit to discipline: Pr 29:17; Heb 12:9. To respect the aged: Le 19:32. Mode of giving public instruction to: Lu 2:46; Ac 22:3. Power of parents over, during the patriarchal age: Ge 9:24; 21:14; 38:24. Often wicked and rebellious: 2Ki 2:23. Rebellious, punished by the civil power: Ex 21:15-17; De 21:18-21. Sometimes devoted their property to avoid supporting parents: Mt 15:5; Mr 7:11-12. Could demand their portion during father's life: Lu 15:12. Amusements of: Zec 8:5; Mt 11:16-17. Casting out of weak, etc. alluded to: Eze 16:5. Inhuman practice of offering to idols: 2Ki 17:31; 2Ch 28:3; 33:6. ILLEGITIMATE: ◦Had no inheritance: Ge 21:10,14. Not cared for by the father: Heb 12:8. Excluded from the congregation: De 23:2. Sometimes sent away with gifts: Ge 25:6. Despised by their brethren: Jg 11:2. Destruction of, a punishment: Le 26:22; Eze 9:6; Lu 19:44. Grief occasioned by loss of: Ge 37:35; 44:27-29; 2Sa 13:37; Jer 6:26; 31:15. Resignation manifested at loss of: Le 10:19-20; 2Sa 12:18-23; Job 1:19-21'.

Please see the note for Matthew 2:1 about Bethlehem. The New Testament definition, for this word, is: 'Birth place of Jesus which fulfilled prophecy'.

Please see the note for Mark 5:17 about the word coast. The New Testament definition, for this word, is: 'Border; region/country; land by water. Ex 10:14'. Forms of this word are also found in this Gospel in:Matthew 2:16; Matthew 4:13; Matthew 8:34; Matthew 15:21; Matthew 15:22; Matthew 15:39; Matthew 16:13; Matthew 19:1.

Please see the note for Luke 1:7 about the word year. The New Testament definition, for this word, is: '365.25 days'. We find this word, within this book, in: our current sentence and Matthew 9:20-21. While a year, month and week deals with a physical year, in the Bible, a Biblical day can be symbolic for a much longer time. Please also see the note for Matthew 26:55 about the word daily. Please also see the notes for Philippians 1:6-LJC and 1Thessalonians 5:2 about the phrase day of. Please also see the note for 1Thessalonians 5:2 about the phrase day of the Lord. Although many people, including preachers, fail to separate these days, each has a different doctrinal meaning. Please also see the note for Luke 1:24 about the word month . Please also see the note for Matthew 28:1 about the word week.

Please see the note for Philippians 2:1 about the word according. The New Testament definition is: 'the ongoing action of accord'. Please also see the note for Acts 1:14 about the word accord. The New Testament definition is: 'Agreeing; harmonizing; when two notes are in a music chord, they move together, up or down'. Please also see the note for Philippians 1:20 about the word according. Please also see the note for Matthew 16:27 about the phrase according to his works. Please also see the messages called Reward According and Reward According to His Own Labour for the application of these verses in the life of the believer. Forms of this word are also found in this Gospel in: Matthew 9:29; Matthew 16:27; Matthew 25:15.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'when. Ge 39:14,17; Nu 22:29; 24:10; Jg 16:10; Job 12:4 was exceeding. Pr 27:3-4; Da 3:13,19-20 and slew. Ge 49:7; 2Ki 8:12; Pr 28:15,17; Isa 26:21; 59:7; Ho 10:14; Re 17:6 according. Mt 2:7 General references. exp: Da 2:12; Joh 12:10'.

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C2-S15 (Verse 17-18) the reaction to Herod was prophesied.

then was fulfilled that which was spoken by Jeremy the prophet,
saying,
In Rama was there a voice heard,
lamentation,
and weeping,
and great mourning,
Rachel weeping for her children,
and would not be comforted,
because they are not.

This sentence fulfills Jeremiah 31:15.

The prophecy, and our sentence, uses the name of Rachel for the area which was given to the tribe of Benjamin, who was the son of Rachel. Normally speaking, women will weep more over the loss of a child than men do. It is not that they feel the loss more, only that women are more prone to express the hurt this way than men are.

It should be obvious that this was due to all of the babies who were murdered. Thus we have a mass-murderer who is not normally named among the famous mass-murderers of the world .

We find forms of the word Rama / Ramah occurring 37 times in 35 verses of the Bible with all of them in the Old Testament, except this reference, and all other references spelled Ramah. Smith's Bible Dictionary defines this word as: '(a hill). This is the name of several places in the holy land. 1. One of the cities of the allotment of Benjamin. Jos 18:25 Its site is at er-Ram, about five miles from Jerusalem, and near to Gibeah. Jg 4:5; 19:13; 1Sa 22:6 Its people returned after the captivity. Ezr 2:26; Ne 7:30 2. the home of Elkanah, Samuel's father, 1Sa 1:19; 2:11 the birthplace of Samuel himself, his homeans official residence, the site of his altar ch. 1Sa 7:17; 8:4; 15:34; 16:13; 19:18 and finally his burial-place, ch. 1Sa 25:1; 28:3 It is a contracted form of Ramathaim-zophim. All that is directly said as to its situation is that it was in Mount Ephraim, 1Sa 1:1 a district without defined boundaries, the position of Ramah is a much-disputed question. Tradition, however places theresidence of Samuel on the lofty and remarkable eminence of Neby Samwil which rises four miles to the northwest of Jerusalem. Since the days of Arcult the tradition appears to have been continuous. Here, then,we are inclined in the present state of the evidence, to place the Ramah of Samuel. 3. One of the nineteen fortified places of Naphtali. Jos 19:36 Dr. Robinson has discovered a Rameh northwest of the Sea of Galilee, about 8 miles east-south-east of Safed. 4. One of the landmarks on the boundary of Asher, Jos 19:29 apparently between Tyre and Zidon. Some place it 3 miles east of Tyre, others 10 miles off and east-southe ast of the same city. 5. By this name in 2Ki 8:29 and 2Chr 22:6 only, is designated Ramoth-gilead. 6. A place mentioned in the catalogue of those reinhabited by the Benjamites after their return from the captivity. Ne 11:33'.

Please see the note for 1Corinthians C14S11 about the word voice. The New Testament definition, for this word, is: 'Significant sound or audible noise uttered by the mouth, either of human beings or of other animals'. Please also see the note for Luke 3:21-22 about the phrase voice from heaven Please also see the note for Revelation 20:9 about the phrase fire from heaven. Forms of this word are also found in this Gospel in: our current sentence; Matthew 3:3; Matthew 3:17; Matthew 12:19; Matthew 17:5; Matthew 27:46; Matthew 27:50.

Please see the note for John 16:20 about the word lament. The New Testament definition, for this word, is: 'to mourn; to grieve; to weep or wail; to express sorrow'.

Please see the note for John 20:11-12 about the word weep. The New Testament definition, for this word, is: 'to express sorrow, grief, sorrow or anguish by outcry'. The word wept is: 'the past-tense for of the word weep'. Forms of this word are also found in this Gospel in: our current sentence; Matthew 8:12; Matthew 22:13; Matthew 24:51; Matthew 25:30.

Please see the note for Matthew 2:16 about the word children. The New Testament definition, for this word, is: 'plural form of the word child'. Please also see the note for Galatians C4-S1 about the word child. The New Testament definition, for this word, is: 'someone who has less physical or spiritual maturity than the speaker'. Please also see the note for 1Corinthians 13:11 about the word childish. The New Testament definition, for this word, is: 'acting like a child'. Please also see the note for Matthew 15:26 about the word children's. The New Testament definition, for this word, is: 'belonging to children'. Please also see the note for Mark 2:19 about the phrase children of the bridechamber. Please also see the note for Galatians 4:19-20 about the phrase my little children. Please also see the note for 2Corinthians 3:7-8 about the phrase children of Israel. Please also see the note for Colossians 3:6 about the phrase children of disobedience. The New Testament definition for this word is: 'saved people who are living in disobedience to God'. Please also see the note for Galatians C3S9 about the phrase children of Abraham. Please also see the note for Romans 8:16 about the phrase children of God. The New Testament definition, for this word, is: 'the truly saved'. Please also see the note for Ephesians 2:3 about the phrase children of wrath. The New Testament definition, for this word, is: 'the truly saved who live an ongoing life of sin'.

Please see the note for 2Corinthians 7:6-7 about the word mourning. The New Testament definition is: 'to express grief or sorrow; to grieve; to be sorrowful'. Forms of this word are only found in this sentence within this Gospel. Please see the note for 1Corinthians C5S2 about the word mourn.

Please see the note for Philippians 2:1 about the word comfort. The New Testament definition, for this word, is: 'to strengthen;to invigorate; to cheer or enliven'. Forms of this word are also found in this Gospel in:Matthew 2:18; Matthew 5:4; Matthew 9:22.

Please see the note for Romans C1S10 about the word because. The New Testament definition for this word is: 'provides an effect where the cause is in the past. It is a combination of the words be and cause'. Please also see the Concordance for all Bible references to the word be. Please also see the note for Matthew 5:22 about the word cause. Please also see the note for Romans C8S38 about the phrase dying because of the truth. This word is found in this Gospel in: our current serntence; Matthew 5:36; Matthew 7:14; Matthew 9:36; Matthew 11:20; Matthew 11:25; Matthew 12:41; Matthew 13:5-6; Matthew 13:11; Matthew 13:13; Matthew 13:21; Matthew 13:58; Matthew 14:5; Matthew 15:32; Matthew 16:7; Matthew 16:8; Matthew 17:20; Matthew 18:7; Matthew 18:32; Matthew 19:8; Matthew 20:7; Matthew 20:15; Matthew 20:31; Matthew 21:46; Matthew 23:29; Matthew 24:12; Matthew 26:31; Matthew 26:33; Matthew 27:6; Matthew 27:19 .

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Mt 2:15
Rama. Jer 31:15 Ramah. lamentation. Jer 4:31; 9:17-21; Eze 2:10; Re 8:13 Rachel. Ge 35:16-20 exp: Ge 29:17; 48:7. would. Ge 37:30,33-35; 42:36; Job 14:10'.

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C2-S16 (Verse 19-20) the fulfillment of earlier mentioned prophecy.

Equivalent Section: the new commandment.

But when Herod was dead,
behold,
an angel of the Lord appeareth in a dream to Joseph in Egypt,
Saying,
Arise,
and take the young child and his mother,
and go into the land of Israel:.

Equivalent Section: Why.

for they are dead which sought the young child's life.

This sentence fulfills Jeremiah 30:10.

Now that the threat to the life of Jesus Christ was gone, God had Joseph return Him, and Mary, to the country of God's people so that Jesus Christ could fulfill prophecy and so that God could fulfill His promises to His people. In additionto that reason, there is a lot of symbolism relating the first Joseph taking God's people to Egypt to provide for them and protect them and his also telling them to take his bones out of Egypt when they left. The text around the prophecies of the events within this chapter will show the readerthe relatedsymbolic events, if they wish to pursue that research.

Please see the note for Romans C6S4 about the word dead. The New Testament definition, for this word, is: 'the noun form of the word die. Please see that word as most people believe error about it'. Please also see the note for Romans 14:8 about the word die. The New Testament definition, for this word, is: 'this is an ongoing process of corruption which ends with the thing which dies being separated from its source of life. Physical death is when the soul and spirit are permanently separated from thebody. Spiritualdeath is also called the second death and is when the soul and spirit are permanently separated from God in the lake of fire.'. Please also see the note for Romans 8:38 about the word death. The New Testament definition, for this word, is: 'the past-tense form of the word dead. Please see that word, and the word die, as most people believe error about it'. Please also see the 2Corinthians 11:23 about the word deaths. The New Testament definition, for this word, is: 'the plural form of the word death'. Please also see the note for Revelation 2:11 about the phrase second death. The New Testament definition, for this word, is: 'the permanent separation of the soul and spirit from God, who is the source of all life'. Please also see the note for Luke 9:30 about the word decease. The New Testament definition for this word is: 'to departure from this life applied to human beings only'. Please also see the note for Matthew 22:25 about the word deceased. The New Testament definition for this word is: 'the past-tense form of the word decease'. Please also see the notes for 1John 5:16 and Romans 6:16 about the phrase sin unto death. Please see the note for Romans 5:6 about the word died. The New Testament definition, for this word, is: 'the verb form of the past-tense form of the word die'. Please also see the note for John 8:44 about all forms of the word murder. The New Testament definition, for this word, is: 'the plan to unlawfully killing a human being with premeditated malice, by a person of sound mind'. Please see the note for Mark 9:44 about the word dieth. The New Testament definition, for this word, is: 'the verb noun of the ever-lasting form of the word die'. The New Testament definition, for this word, is: 'the heart desire to end the life of another person'. Please also see the note for 1Corinthians C11S34 about the phrase sleep is physically dead but spiritually alive. The word deadness is only found in Romans 4:19 and is used to describe Sarah's womb after she went through the change of life. Please see the note for Romans C8S38 about the phrase dying because of the truth. Please also see the note for 2Corinthians 2:15 about the phrase death unto death. This phrase means: 'death approaching death'.That is not possible, and the word of God is wrong if death is a one-time event. Please also see the note for Romans C8S38 about the phrase dying because of The truth. Please also see the note for Matthew 22:31 about various forms of the phrase from the dead and the phrase of the dead. We find this word, within this book, in: our current sentence; Matthew 8:22; Matthew 9:18; Matthew 9:24; Matthew 10:8; Matthew 11:5; Matthew 14:2; Matthew 17:9; Matthew 22:31; Matthew 22:32; Matthew 23:27; Matthew 27:64; Matthew 28:4; Matthew 28:7.

Please see the note for Matthew 2:13 about the word appeareth. The New Testament definition, for this word, is: 'the noun form of the life-style form of the word appear'. Please also see the note for 1Timothy 6:14 about the word appearing. The New Testament definition for this word is: 'the ongoing form of the word appear'. Please also see the note for 2Corinthians 5:10 about the word appear. The New Testament definition, for this word, is: 'to come or be in sight; to be in view; to be visible'. Please also see the Appearances of Jesus Christ After the resurrection. Please see the note for Matthew 1:20 about the word appeared. The New Testament definition, for this word, is: 'the past-tense form of the word appear'.

The word child's is only found in this sentence within the New Testament. The New Testament definition, for this word, is: 'belonging to child'.

Please see the note for Luke 1:16 about the word Israel. The New Testament definition, for this word, is: 'the name conferred on Jacob after the great prayer- struggle at Peniel (Ge 32:28), because "as a prince he had power with God and prevailed." It is used for Jacob only when He was being spiritual. It is also used for the Jews who truly served God'. Please see the note for John 1:47 about the word Israelite. The New Testament definition, for this word, is: 'A Jew who serves God'. Please also see the note for Hebrews 11:9 about the word Jacob. Please also see the note for John 7:3 about the word Jewry / Judaea / Judea / Judah. Please also see the note for 2Corinthians 3:7-8 about the phrase children of Israel. Please also see the note for Romans C11S30 about the phrase all Israel shall be saved.

We find forms of the word sought occurring 309 times in 291 verses of the Bible, 39 times in the New Testament and, In this Gospel, in: our current sentence; Matthew 21:46; Matthew 26:16; Matthew 26:59. The New Testament definition, for the word sought is: 'the past tense form of the word seek'. Please also see the note for 1Corinthians C10S24 about the word seek. The New Testament definition, for this word, is: 'to go in search or quest of; to search for by going from place to place'. Please also see the note for Acts 17:24-28 about the phrase seek The Lord. Please also seeThe S and P's of 2Timothy 1. Please also see the following notes about this word: Mark 11:18; Luke 2:44; John 5:16; Acts 12:19; Romans 9:32; 1Thessalonians 2:6; 2Timothy 1:17; Hebrews 8:7.

Webster's 1828 defines this word as: 'pret and pp. of seek, pron, sawt. I am found of them who sought me not. Is. 65'.

Please see the Doctrine of Life about the word life and the word live. The New Testament definition, for this word, is: 'the cause of all movement, both physically and spiritually. Physical life ends (is mortal). Spiritual life is immortal'. In addition, the New Testament definition, for the phrase everlasting life. is: 'Spiritual life which has a beginning but no end'. Please see the note for 3:25 about the word live that note has links to several other places where the doctrine of this word is discussed. Please see the note for Romans C10S15 about the phrase belief changes life. Please also see the note for Revelation 13:8-LJC Please also see the note for 1Corinthians C6S16. Please also see the note for about the phrase kingdom of God rejected by life-style sins. Please also see the note for Revelation 13:8-LJC about the phrase book of life. Please see the note for Romans C9S28 about live / walk by faith. Please see the note for Romans C11S6 about The just shall live by his faith. Please see the note for Colossians C3S4 about Christ lives through us. Please use This link to see other, less important, 'Minor Titles of the Son of God' found within the Bible along with links to where the Bible uses those titles. This title is eternal life. Forms of the word live / life are also found in this Gospel in: Matthew 4:4; Matthew 6:25; Matthew 6:25; Matthew 7:14; Matthew 9:18; Matthew 10:39; Matthew 16:16; Matthew 16:25; Matthew 18:8; Matthew 18:9; Matthew 19:16; Matthew 19:17; Matthew 19:29; Matthew 20:28; Matthew 22:32; Matthew 25:46; Matthew 26:63.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Herod. Ps 76:10; Isa 51:12; Da 8:25; 11:45 exp: Mt 2:1. an. Mt 2:13; 1:20; Ps 139:7; Jer 30:10; Eze 11:16
arise. Mt 2:13; Pr 3:5-6 for. Ex 4:19; 1Ki 11:21,40; 12:1-3 General references. exp: Mt 2:14'.

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C2-S17 (Verse 21) Joseph returned with Mary and Jesus.

And he arose,
and took the young child and his mother,
and came into the land of Israel.

The notes for the prior sentences give the links to Old Testament prophecy which was fulfilled by those sentence combined with this sentence. Just as Joseph, the son of Jacob, protected God's people in Egypt, so also did this Joseph protect God's only begotten Son in Egypt. Also, in both cases, God returned His people, and His only begotten Son, to the promised land so that they could receive the promises of God.

Please see the note for Matthew 2:14 about the word arose. The New Testament definition, for this word, is: 'the past-tense form of the word arise'. Please also see the note for Mark 2:9 about the word arise. The New Testament definition, for this word, is: 'to ascend, mount up or move to a higher place'. Please also see the note for Matthew 13:21 about the word ariseth. The word arising is only found in the Old Testament. Please also see the note for Matthew 5:45 about the word rise. The word risest is only found in the Old Testament. Please also see the note for John 13:4 about the word riseth. Please also see the note for Mark 1:35 about the word rising. Please also see the note for 1Corinthians C15S32 about the word raise. Please also see the note for John 20:2-LJC about the phrase risen Jesus is Lord. Please see the note for 1Corinthians C15S32 about the word resurrection. Please also see the note for Romans C8S11 about the 'resurrection of Christ' and about the 'resurrection of Jesus'.

Please see the note for Luke 1:16 about the word Israel. The New Testament definition, for this word, is: 'the name conferred on Jacob after the great prayer- struggle at Peniel (Ge 32:28), because "as a prince he had power with God and prevailed." It is used for Jacob only when He was being spiritual. It is also used for the Jews who truly served God'. Please see the note for John 1:54 about the word Israelite. The New Testament definition, for this word, is: 'A jew who serves God'. Please also see the note for Hebrews 11:9 about the word Jacob. Please also see the note for John 7:3 about the word Jewry / Judaea / Judea / Judah. Please also see the note for 2Corinthians 3:7-8 about the phrase children of Israel. Please also see the note for Romans C11S30 about the phrase all Israel shall be saved

Please see the note for Luke 1:16 about the word Israel. The New Testament definition, for this word, is: 'the name conferred on Jacob after the great prayer- struggle at Peniel (Ge 32:28), because "as a prince he had power with God and prevailed." It is used for Jacob only when He was being spiritual. It is also used for the Jews who truly served God'. Please see the note for John 1:54 about the word Israelite. The New Testament definition, for this word, is: 'A jew who serves God'. Please also see the note for Hebrews 11:9 about the word Jacob. Please also see the note for John 7:3 about the word Jewry / Judaea / Judea / Judah. Please also see the note for 2Corinthians 3:7-8 about the phrase children of Israel. Please also see the note for Romans C11S30 about the phrase all Israel shall be saved.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Ge 6:22; Heb 11:8 exp: Mt 2:14'.

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C2-S18 (Verse 22-23) Jesus was raised in Nazareth.

Equivalent Section: Joseph reacted to news.

But when he heard that Archelaus did reign in Judaea in the room of his father Herod,
he was afraid to go thithe r:.

Equivalent Section: Joseph was warned by God.

notwithstanding,
being warned of God in a dream,
he turned aside into the parts of Galilee:.

Equivalent Section: Joseph went where God wanted.

And he came and dwelt in a city called Nazareth:.

Equivalent Section: Joseph helped to fulfill prophecy.

that it might be fulfilled which was spoken by the prophets,
He shall be called a Nazarene.

Please see the Minor Titles of the Son of God Section, of the Significant Gospel Events Study, about titles in this sentence.

Our sentence tells us that it might be fulfilled which was spoken by the prophets. However, I could not find any Old Testament reference for this prophecy and I did not find any commentator which provided a reference. The closest that I found is that Psalms 22:7-8 and Isaiah 53:2-3 tell us that He would despised and rejected. In addition, John 1:46 says: And Nathanael said unto him, Can there any good thing come out of Nazareth? Philip saith unto him, come and see. This was a common attitude of the Jews that anyone from Nazareth, who claimed to be a prophet, was rejected.

Regardless of our finding thereference, we see here why Jesus was called Jesus of Nazareth and why people mistakenly believed that He was born there.

Please see the note for Romans C6S12 about the word reign. The New Testament definition, for this word, is: 'to possess or exercise sovereign power or authority; to rule; to exercise government, as a king or emperor; or to hold the supreme power'.

Please see the note for Mark 12:38-40 about the word room. The New Testament definition, for this word, is: 'Often used for "a place at table" or "a place at the gathering", but also used for an enclosed space within a building'.

Please see the note for Hebrews 1:5 about the word father. The New Testament definition, for this word, is: 'God or the man who passes his character to the son'. We also find this word, in this Bible book in: Matthew 3:9; Matthew 4:21; Matthew 4:22; Matthew 5:16; Matthew 5:45; Matthew 5:48; Matthew 6:1; Matthew 6:4; Matthew 6:6; Matthew 6:8; Matthew 6:9; Matthew 6:14-15; Matthew 6:18; Matthew 6:26; Matthew 6:32; Matthew 7:11; Matthew 7:21; Matthew 8:21; Matthew 10:20; Matthew 10:21; Matthew 10:29; Matthew 10:32; Matthew 10:33; Matthew 10:35; Matthew 10:37; Matthew 11:25; Matthew 11:26; Matthew 11:27; Matthew 12:50; Matthew 13:43; Matthew 15:4; Matthew 15:5-6; Matthew 15:13; Matthew 16:17; Matthew 16:27; Matthew 18:10; Matthew 18:14; Matthew 18:19; Matthew 18:35; Matthew 19:5; Matthew 19:19; Matthew 19:29; Matthew 20:23; Matthew 21:31; Matthew 23:9; Matthew 23:30; Matthew 23:32; Matthew 24:36; Matthew 25:34; Matthew 26:29; Matthew 26:39; Matthew 26:42; Matthew 26:53; Matthew 28:19.

Please see the note for John 6:19 about the word afraid. The New Testament definition, for this word, is: 'impressed with fear or apprehension'. Please also see the note for Romans C11S25 about the word fear. The New Testament definition, for this word, is: 'A painful emotion or passion excited by an expectation of evil, or the apprehension of impending danger'. Please also see the note for Matthew 14:5 about the word feared. Please also see the note for Mark 5:33 about the word fearing. Please also see the Study called Fear the Lord. Please also see the note for Matthew 10:26 about the phrase fear not. Please also see the note for Matthew 8:26 about the word fearful. We find this word, within this book, in: our current sentence; Matthew 14:27; Matthew 14:30; Matthew 17:6; Matthew 17:7; Matthew 25:25; Matthew 28:10.

Please see the note for Philippians 1:18 about the word notwithstanding. The New Testament definition, for this word, is: 'there is nothing (not) that will hold back (withstand ing)' God's truth. That is: 'there is nothing in the prior arguments that can stand against God's truth and win an argument'.

Please see the note for Luke 9:10 about the word aside. The New Testament definition, for this word, is: 'Distinct from others, privately, to withdraw'. In context, Joseph planned to return to Bethlehem of Judaea but, instead, went to Galilee after being warned by God of the danger which would result from his returning to Judaea.

Please see the note for John 1:43 about the word Galilee. The New Testament definition is: 'the most northe rly of the three provinces of Palestine, namely, Galilee, Samaria, Judaea (Joh 4:3- 4; Lu 17:11; Ac 9:31). Galilee's Gentile character caused the southe rn Jews of purer blood to despise it (Joh 1:46; 7:52). there He first publicly preached, in Nazareth synagogue. From it came His apostles (Ac 1:11; 2:7); foretold in De 33:18- 19,23. Galilee's debasement made its people feel their need of the Savior, a feeling unknown to the self right'. Forms of the word Galilee are also found in this Gospel in: Matthew 3:13; Matthew 4:12-15; Matthew 4:18; Matthew 4:23; Matthew 4:25; Matthew 15:29; Matthew 17:22; Matthew 19:1; Matthew 21:11; Matthew 26:32; Matthew 26:69; Matthew 27:55; Matthew 28:7; Matthew 28:10; Matthew 28:16.

We find the word dwelt occurring 226 times in 218 verses of the Bible and, in the New Testament, in: our current sentence; Matthew 4:13; Luke 1:65; Luke 13:4; John 1:14; John 1:39; Acts 7:2; Acts 7:4; Acts 9:22; Acts 9:32; Acts 9:35; Acts 11:29; Acts 13:17; Acts 19:10; Acts 22:12; Acts 28:30; 2Timothy 1:5; Revelation 11:10. . The New Testament definition for this word is: 'the past-tense form of the word dwell'. Please also see note for Matthew 12:45 about the word dwell. The New Testament definition for this word is: 'continuing to stay in one place with no plan to leave'. Please also see the note for Acts 1:19 about the word dwellers. The New Testament definition, for this word, is: 'the multiple form of the people who dwell'. Please also see the note for Acts 1:19 about the word dwellers. The New Testament definition, for this word, is: 'the noun form of the life-style form of the word dwell'. Please also see the note for Revelation 2:13 about the word dwellest. The New Testament definition, for this word, is: 'the verb form of the life-style form of the word dwell'. Please also see the note for Matthew 23:21 about the word dwelleth. The New Testament definition, for this word, is: 'the noun form of the life-style form of the word dwell'. Please also see the note for Mark 5:3 about the word dwelling. The New Testament definition, for this word, is: 'the ongoing verb of the word Dwell. Also used for the place where people dwell'. The word dwelled is the past-tense form of the word dwell. However, it is only used in the Old Testament. Please also see the note for John 7:39 about the phrase indwelling Holy Spirit.

Please see the note for Mark 11:19 about the word city. The New Testament definition, for this word, is: 'An area where many people live together and have a local government rule over them'. Please also see the note for Romans C13S12 about the phrase city of refuge. Please also see the note for Matthew 4:5 about the phrase holy city. Please also see the note for Mark 8:23 about the word town. Forms of this word are used, in this Gospel, in: Matthew 2:23; Matthew 4:5; Matthew 5:14; Matthew 5:35; Matthew 8:33; Matthew 8:34; Matthew 9:1; Matthew 9:35; Matthew 10:5; Matthew 10:11; Matthew 10:14; Matthew 10:15; Matthew 10:23; Matthew 11:1; Matthew 11:20; Matthew 12:25; Matthew 14:13; Matthew 21:10; Matthew 21:17; Matthew 21:18; Matthew 22:7; Matthew 23:34; Matthew 26:18; Matthew 27:53; Matthew 28:11.

Please see the note for Luke 1:26-27 about Nazareth. The New Testament definition, for this word, is: 'A city in Galilee that was the home of Joseph, Mary, Jesus and the brethren of Jesus'. Forms of this word are also used, in this Gospel, in: Matthew 4:13; Matthew 21:11; Matthew 26:71.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'he was. Ge 19:17-21; 1Sa 16:2; Ac 9:13-14 being. Mt 2:12; 1:20; Ps 48:14; 73:24; 107:6-7; 121:8; Isa 30:21; 48:17-18 into. Mt 3:13; Lu 2:39; Joh 7:41-42,52 Nazareth. Joh 18:5,7; 19:19; Ac 2:22 He shall. Mt 26:71; Nu 6:13; Jg 13:5; 1Sa 1:11; Ps 69:9-10; Isa 53:1-2; Am 2:10-12; Joh 1:45-46; Ac 24:5'.

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Interpretive Study of Matthew 's Gospel-1,2.

Gospel theme: Jesus fulfilled God's Law and Proved that He was / is God's Christ.

Matthew Chapter 1

links to sentences in this chapter:

Chapter theme: Birth of Jesus.

The Treasury of Scripture Knowledge provides a chapter outline as:

Matthew Chapter 2

links to sentences in this chapter:

Chapter theme: the first true worship of Jesus

The Treasury of Scripture Knowledge provides a chapter outline as:

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