Matthew 1:19 is the nineteenth verse of the first chapter of the Gospel of Matthew in the New Testament. It is part of the description of the events surrounding the birth of Jesus. Joseph has found Mary to be pregnant and in this verse considers leaving her.
The Gospel According to Matthew is the first book of the New Testament and one of the three synoptic gospels. It tells how the promised Messiah, Jesus, rejected by Israel, finally sends the disciples to preach the gospel to the whole world. Most scholars believe it was composed between AD 80 and 90, with a range of possibility between AD 70 to 110. The anonymous author was probably a male Jew, standing on the margin between traditional and non-traditional Jewish values, and familiar with technical legal aspects of scripture being debated in his time. Writing in a polished Semitic "synagogue Greek", he drew on three main sources: the Gospel of Mark, the hypothetical collection of sayings known as the Q source, and material unique to his own community, called the M source or "Special Matthew".
The New Testament is the second part of the Christian biblical canon, the first part being the Old Testament, based on the Hebrew Bible. The New Testament discusses the teachings and person of Jesus, as well as events in first-century Christianity. Christians regard both the Old and New Testaments together as sacred scripture. The New Testament has frequently accompanied the spread of Christianity around the world. It reflects and serves as a source for Christian theology and morality. Extended readings and phrases directly from the New Testament are incorporated into the various Christian liturgies. The New Testament has influenced religious, philosophical, and political movements in Christendom and left an indelible mark on literature, art, and music.
Jesus, also referred to as Jesus of Nazareth and Jesus Christ, was a first-century Jewish preacher and religious leader. He is the central figure of Christianity, and is widely described as the most influential person in history. Most Christians believe he is the incarnation of God the Son and the awaited Messiah (Christ) prophesied in the Old Testament.
The original Koine Greek, according to Westcott and Hort, reads:
Koine Greek, also known as Alexandrian dialect, common Attic, Hellenistic or Biblical Greek, was the common supra-regional form of Greek spoken and written during the Hellenistic period, the Roman Empire, and the early Byzantine Empire, or late antiquity. It evolved from the spread of Greek following the conquests of Alexander the Great in the fourth century BC, and served as the lingua franca of much of the Mediterranean region and the Middle East during the following centuries. It was based mainly on Attic and related Ionic speech forms, with various admixtures brought about through dialect levelling with other varieties.
In the King James Version of the Bible the text reads:
The King James Version (KJV), also known as the King James Bible (KJB) or simply the Authorized Version (AV), is an English translation of the Christian Bible for the Church of England, begun in 1604 and completed as well as published in 1611 under the sponsorship of James VI and I. The books of the King James Version include the 39 books of the Old Testament, an intertestamental section containing 14 books of the Apocrypha, and the 27 books of the New Testament. The translation is noted for its "majesty of style", and has been described as one of the most important books in English culture and a driving force in the shaping of the English-speaking world.
The New International Version translates the passage as:
The New International Version (NIV) is an English translation of the Bible first published in 1978 by Biblica. The NIV was published to meet the need for a modern translation done by Bible scholars using the earliest, highest quality manuscripts available. Of equal importance was that the Bible be expressed in broadly understood modern English.
For a collection of other versions see BibleHub Matthew 1:19.
That this verse refers to Joseph as Mary's husband does not conflict or mean a change in circumstances from Matthew 1:18, where he is merely her betrothed. The betrothal of the period was a formal arrangement and the couple can reasonably be considered husband and wife while betrothed.
Matthew 1:18 is the eighteenth verse of Matthew 1 of the Gospel of Matthew in the New Testament. This verse opens the description of the events surrounding the birth of Jesus.
Exactly what this verse means by Joseph being a "just man" is much discussed. The Greek term is dikaios, and it has variously been translated as just, righteous, upright, and of good character. Brown outlines three basic interpretations.Most of the ancient commentators of the Bible interpreted it as meaning that Joseph was law abiding, and as such decided to divorce Mary in keeping with Mosaic Law when he found her pregnant by another. However, his righteousness was tempered by mercy and he thus kept the affair private. A second view, first put forward by Clement of Alexandria, is held by most modern Christians. This view sees Joseph's righteousness, not in his rigid adherence to the laws, but rather in his mercy itself. By this view the decision to ensure Mary was not shamed was not an exception to Joseph's righteousness, but the proof of it. By this view mercy is more righteous than obedience. A third view is based on the idea that Joseph already knew that Mary's child was divinely conceived. This is in keeping with the Gospel of Luke in which Mary is quickly told how she became pregnant. By this interpretation Joseph's righteousness is his great piety that leads him to quickly accept Mary's story and his desire not to intrude with God's plan for his new wife.
Some scholars have tried to do away with the disquieting word divorce in this verse, and most older translations did so. Since Joseph has just been described as righteous having him consider a divorce could imply that divorce is righteous. Especially in the 19th century, a number of scholars tried to read alternate meanings into the term. One proposal was that it merely meant separate: that the couple would split but that legally they would remain married. However recent discoveries have found that legal avenues for divorce existed at the time in question. One of the clearest pieces of evidence is a divorce record from 111 AD, coincidentally between a couple named Mary and Joseph, that was found among the Dead Sea Scrolls. The Greek word here translated as divorce is aphiemi, and the only other time it appears is in 1 Corinthians 7:11 where Paul uses it to describe the legal separation of a man and wife. Almost all modern translators today feel that divorce is the best word. Today, versions that do not use the word divorce do so for doctrinaire reasons. This verse also provides one of the main scriptural justifications for divorce for churches that accept the practice. Since the marriage in question was never consummated, the divorce Joseph was contemplating does not violate the beliefs of churches, such as the Roman Catholic Church, who reject divorce.
What the verse means by privately is also open to discussion. Rabbinic law from the period gives two methods of divorce for reason of adultery. One was to bring the matter to the village council, which would hold a hearing and, if the allegations were proved, grant a divorce. The second method was to have the evidence presented and approved by two witnesses who would then certify the divorce. By quietly most scholars believe the verse means that Joseph would take the second option. Gundry argues that the witnesses were necessary to prevent a woman denying that the divorce had taken place. Gundry believes that by quietly the verse means that even the witnesses would be forgone and the separation would be an entirely private affair.
Matthew 1:12 is the twelfth verse of the first chapter of the Gospel of Matthew in the New Testament. The verse is part of the section where the genealogy of Joseph, the betrothed of Mary, the mother of Jesus Christ, is listed.
Matthew 1:11 is the eleventh verse of the first chapter of the Gospel of Matthew in the New Testament. The verse is part of the section where the genealogy of Joseph, the father of Jesus, is listed. It is the last verse of the middle third of the listing.
Matthew 1:6 is the sixth verse of the first chapter of the Gospel of Matthew in the New Testament. The verse is part of the section where the genealogy of Joseph, the legal father of Jesus, is listed.
Matthew 1:16 is the sixteenth verse of Matthew 1 of the Gospel of Matthew in the New Testament. The verse is the final part of the section that traces the genealogy of Joseph, the father of Jesus down from Abraham.
Matthew 1:20 is the twentieth verse of the first chapter of the Gospel of Matthew in the New Testament. Previously Joseph had found Mary to be pregnant and had considered leaving her. In this verse an angel comes to him in a dream and reassures him.
Matthew 1:21 is the twenty-first verse of the first chapter of the Gospel of Matthew in the New Testament. This verse contains one of the very first mentions of Jesus. Joseph is being spoken to in a dream by an angel. In this verse the angel comes to him and tells him of the nature of his child.
Matthew 1:25 is the twenty-fifth and last verse of the first chapter of the Gospel of Matthew in the New Testament. Joseph has awakened from a dream in which an angel gave him instructions about the birth of Jesus. He has taken Mary into his home, completing their marriage, and this verse explains what occurs once the couple is united.
Matthew 2:20 and 2:21 are the twentieth and twenty first verses of the second chapter of the Gospel of Matthew in the New Testament. The young Jesus and the Holy Family are in Egypt. An angel has just informed Joseph that King Herod, his persecutor, is dead. In this verse the angel gives him further instructions. The wording of this verse is extremely close to that of Exodus 4:19.
Matthew 4:5 is the fifth verse of the fourth chapter of the Gospel of Matthew in the New Testament. Jesus has just rebuffed Satan's first temptation in this verse the devil transports him to the site of the second temptation.
Matthew 5:1 and Matthew 5:2 are the first two verses of the fifth chapter of the Gospel of Matthew in the New Testament. The verses introduce the Sermon on the Mount that will be recited in the next several chapters. The previous verse mentioned the large crowds "from Galilee, and from the Decapolis, Jerusalem, Judea, and beyond the Jordan" who followed Jesus to witness him healing: these verses present Jesus as seeing the crowds and going up onto a mountain to begin teaching.
Matthew 5 is the fifth chapter of the Gospel of Matthew in the New Testament. It contains the first portion of the Sermon on the Mount, which will also take up chapter 6, and chapter 7. Portions are similar to the Sermon on the Plain in Luke 6, but much is found only in Matthew.
Matthew 5:6 is the sixth verse of the fifth chapter of the Gospel of Matthew in the New Testament. It is the fourth verse of the Sermon on the Mount, and also fourth of what are known as the Beatitudes.
Matthew 5:7 is the seventh verse of the fifth chapter of the Gospel of Matthew in the New Testament. It is the fifth verse of the Sermon on the Mount, and also fifth of what are known as the Beatitudes.
Matthew 5:10 is the tenth verse of the fifth chapter of the Gospel of Matthew in the New Testament. It is the eighth verse of the Sermon on the Mount, and also eighth, and to some the last, of what are known as the Beatitudes.
Matthew 5:20 is the twentieth verse of the fifth chapter of the Gospel of Matthew in the New Testament and is part of the Sermon on the Mount. Jesus has reported that he came not to destroy the law, but fulfil it, but in this verse makes clear that the common understanding of the Law is not enough.
Matthew 5:32 is the thirty-second verse of the fifth chapter of the Gospel of Matthew in the New Testament and is part of the Sermon on the Mount. This much scrutinized verse contains part of Jesus' teachings on the issue of divorce.
Matthew 5:31 is the thirty-first verse of the fifth chapter of the Gospel of Matthew in the New Testament and is part of the Sermon on the Mount. This verse opens the brief, but much scrutinized, discussion of the issue of divorce.
Matthew 5:33 is the thirty-third verse of the fifth chapter of the Gospel of Matthew in the New Testament and is part of the Sermon on the Mount. This verse is the opening of the fourth antithesis, beginning the discussion of oaths.
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