19And Joseph her husband, being a righteous man and not wanting to disgrace her, planned to send her away secretly. 20But when he had considered this, behold, an angel of the Lord appeared to him in a dream, saying, “Joseph, son of David, do not be afraid to take Mary as your wife; for the Child who has been conceived in her is of the Holy Spirit. 21“She will bear a Son; and you shall call His name Jesus, for He will save His people from their sins.” 22Now all this took place to fulfill what was spoken by the Lord through the prophet: 23“BEHOLD, THE VIRGIN SHALL BE WITH CHILD AND SHALL BEAR A SON, AND THEY SHALL CALL HIS NAME IMMANUEL,” which translated means, “GOD WITH US.” 24And Joseph awoke from his sleep and did as the angel of the Lord commanded him, and took Mary as his wife, 25but kept her a virgin until she gave birth to a Son; and he called His name Jesus.

NASB ©1995

American Standard Version
And Joseph her husband, being a righteous man, and not willing to make her a public example, was minded to put her away privily.

Douay-Rheims Bible
Whereupon Joseph her husband, being a just man, and not willing publicly to expose her, was minded to put her away privately.

Darby Bible Translation
But Joseph, her husband, being a righteous man, and unwilling to expose her publicly, purposed to have put her away secretly;

English Revised Version
And Joseph her husband, being a righteous man, and not willing to make her a public example, was minded to put her away privily.

Webster's Bible Translation
Then Joseph her husband, being a just man, and not willing to make her a public example, purposed to put her away privately.

Weymouth New Testament
But Joseph her husband, being a kind-hearted man and unwilling publicly to disgrace her, had determined to release her privately from the betrothal.

World English Bible
Joseph, her husband, being a righteous man, and not willing to make her a public example, intended to put her away secretly.

Young's Literal Translation
and Joseph her husband being righteous, and not willing to make her an example, did wish privately to send her away.Genealogy of Jesus According to Matthew.
^A Matt. I. 1-17. ^a 1 The book of the generation [or genealogy] of Jesus Christ, the son of David [the Messiah was promised to David--II. Sam. vii. 16; John vii. 42], the son of Abraham. [Messiah was also promised to Abraham--Gen. xxii. 18; Gal. iii. 16.] 2 Abraham begat Isaac; and Isaac begat Jacob; and Jacob begat Judah and his brethren [mentioned here because they were the heads of the tribes for whom especially Matthew wrote his Gospel]; 3 and Judah begat Perez and Zerah [these two were twins] …
J. W. McGarvey—The Four-Fold Gospel

Annunciation to Joseph of the Birth of Jesus.
(at Nazareth, b.c. 5.) ^A Matt. I. 18-25. ^a 18 Now the birth [The birth of Jesus is to handled with reverential awe. We are not to probe into its mysteries with presumptuous curiosity. The birth of common persons is mysterious enough (Eccl. ix. 5; Ps. cxxxix. 13-16), and we do not well, therefore, if we seek to be wise above what is written as to the birth of the Son of God] of Jesus Christ was on this wise: When his mother Mary had been betrothed [The Jews were usually betrothed ten or twelve months …
J. W. McGarvey—The Four-Fold Gospel

The Nativity of Jesus the Messiah.
SUCH then was the hope of the promise made of God unto the fathers,' for which the twelve tribes, instantly serving (God) night and day,' longed - with such vividness, that they read it in almost every event and promise; with such earnestness, that it ever was the burden of their prayers; with such intensity, that many and long centuries of disappointment have not quenched it. Its light, comparatively dim in days of sunshine and calm, seemed to burn brightest in the dark and lonely nights of suffering, …
Alfred Edersheim—The Life and Times of Jesus the Messiah

The Annunciation of Jesus the Messiah, and the Birth of his Forerunner.
FROM the Temple to Nazareth! It seems indeed most fitting that the Evangelic story should have taken its beginning within the Sanctuary, and at the time of sacrifice. Despite its outward veneration for them, the Temple, its services, and specially its sacrifices, were, by an inward logical necessity, fast becoming a superfluity for Rabbinism. But the new development, passing over the intruded elements, which were, after all, of rationalistic origin, connected its beginning directly with the Old Testament …
Alfred Edersheim—The Life and Times of Jesus the Messiah

Miracles.
Two means of proof--miracles and the accomplishment of prophecies--could alone, in the opinion of the contemporaries of Jesus, establish a supernatural mission. Jesus, and especially his disciples, employed these two processes of demonstration in perfect good faith. For a long time, Jesus had been convinced that the prophets had written only in reference to him. He recognized himself in their sacred oracles; he regarded himself as the mirror in which all the prophetic spirit of Israel had read the …
Ernest Renan—The Life of Jesus

The Synoptists.
(See the Lit. in § 78.) The Synoptic Problem. The fourth Gospel stands by itself and differs widely from the others in contents and style, as well as in distance of time of composition. There can be no doubt that the author, writing towards the close of the first century, must have known the three older ones. But the first three Gospels present the unique phenomenon of a most striking agreement and an equally striking disagreement both in matter and style, such as is not found among any three …
Philip Schaff—History of the Christian Church, Volume I

The Perpetual virginity of Blessed Mary.
Against Helvidius. This tract appeared about a.d. 383. The question which gave occasion to it was whether the Mother of our Lord remained a Virgin after His birth. Helvidius maintained that the mention in the Gospels of the "sisters" and "brethren" of our Lord was proof that the Blessed Virgin had subsequent issue, and he supported his opinion by the writings of Tertullian and Victorinus. The outcome of his views was that virginity was ranked below matrimony. Jerome vigorously takes the other side, …
St. Jerome—The Principal Works of St. Jerome

Faustus Recurs to the Genealogical Difficulty and Insists that Even According to Matthew Jesus was not Son of God Until his Baptism. Augustin Sets Forth the Catholic view of the Relation of the Divine and the Human in the Person of Christ.
1. Faustus said: On one occasion, when addressing a large audience, I was asked by one of the crowd, Do you believe that Jesus was born of Mary? I replied, Which Jesus do you mean? for in the Hebrew it is the name of several people. One was the son of Nun, the follower of Moses; [971] another was the son of Josedech the high priest; [972] again, another is spoken of as the son of David; [973] and another is the Son of God. [974] Of which of these do you ask whether I believe him to have been …
St. Augustine—writings in connection with the Manichæan controversy

The King in Exile
'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 thee word: for Herod will seek the young child to destroy Him. 14. When he arose, he took the young child and His mother by night, and departed into Egypt; 15. And was there until the death of Herod; that it might be fulfilled which was spoken of the Lord by the prophet, saying, Out of Egypt have I …
Alexander Maclaren—Expositions of Holy Scripture

Mary, Future Mother of Jesus, visits Elisabeth, Future Mother of John the Baptist.
(in the Hill Country of Judæa, b.c. 5.) ^C Luke I. 39-56. ^c 39 And Mary arose in these days [within a week or two after the angel appeared to her] and went into the hill country [the district of Judah lying south of Jerusalem, of which the city of Hebron was the center] with haste [she fled to those whom God had inspired, so that they could understand her condition and know her innocence--to those who were as Joseph needed to be inspired, that he might understand--Matt. i. 18-25], into a city …
J. W. McGarvey—The Four-Fold Gospel

The Gospel of Matthew
Matthew's Gospel breaks the long silence that followed the ministry of Malachi the last of the Old Testament prophets. This silence extended for four hundred years, and during that time God was hid from Israel's view. Throughout this period there were no angelic manifestations, no prophet spake for Jehovah, and, though the Chosen People were sorely pressed, yet were there no Divine interpositions on their behalf. For four centuries God shut His people up to His written Word. Again and again had God …
Arthur W. Pink—Why Four Gospels?

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