Genesis 17:19

17:19 God said, “No, Sarah your wife is going to bear you a son, and you will name him Isaac. ¹  I will confirm my covenant with him as a perpetual ²  covenant for his descendants after him.

Genesis 29:32-35

29:32 So Leah became pregnant ³  and gave birth to a son. She named him Reuben, ⁴  for she said, “The Lord has looked with pity on my oppressed condition. ⁵  Surely my husband will love me now.”

29:33 She became pregnant again and had another son. She said, “Because the Lord heard that I was unloved, ⁶  he gave me this one too.” So she named him Simeon. ⁷ 

29:34 She became pregnant again and had another son. She said, “Now this time my husband will show me affection, ⁸  because I have given birth to three sons for him.” That is why he was named Levi. ⁹ 

29:35 She became pregnant again and had another son. She said, “This time I will praise the Lord.” That is why she named him Judah. ¹⁰  Then she stopped having children.

Isaiah 7:14

7:14 For this reason the sovereign master himself will give you a confirming sign. ¹¹  Look, this ¹²  young woman ¹³  is about to conceive ¹⁴  and will give birth to a son. You, young woman, will name him ¹⁵  Immanuel. ¹⁶ 

Matthew 1:21-23

1:21 She will give birth to a son and you will name him ¹⁷  Jesus, ¹⁸  because he will save his people from their sins.” 1:22 This all happened so that what was spoken by the Lord through the prophet would be fulfilled: 1:23 “Look! The virgin will conceive and bear a son, and they will call him ¹⁹  Emmanuel,” ²⁰  which means ²¹  “God with us.” ²² 

Luke 1:13

1:13 But the angel said to him, “Do not be afraid, Zechariah, for your prayer has been heard, ²³  and your wife Elizabeth will bear you a son; you ²⁴  will name him John. ²⁵ 

Luke 1:31

1:31 Listen: ²⁶  You will become pregnant ²⁷  and give birth to ²⁸  a son, and you will name him ²⁹  Jesus. ³⁰ 

Luke 1:63

1:63 He ³¹  asked for a writing tablet ³²  and wrote, ³³  “His name is John.” And they were all amazed. ³⁴ 

[17:19]  ¹ tn Heb “will call his name Isaac.” The name means “he laughs,” or perhaps “may he laugh” (see the note on the word “laughed” in v. 17).

[17:19]  ² tn Or “as an eternal.”

[29:32]  ³ tn Or “Leah conceived” (also in vv. 33, 34, 35).

[29:32]  ⁴ sn The name Reuben (רְאוּבֵן, rÿ’uven) means “look, a son.”

[29:32]  ⁵ tn Heb “looked on my affliction.”

[29:33]  ⁶ tn Heb “hated.” See the note on the word “unloved” in v. 31.

[29:33]  ⁷ sn The name Simeon (שִׁמְעוֹן, shim’on) is derived from the verbal root שָׁמַע (shama’) and means “hearing.” The name is appropriate since it is reminder that the Lord “heard” about Leah’s unloved condition and responded with pity.

[29:34]  ⁸ tn Heb “will be joined to me.”

[29:34]  ⁹ sn The name Levi (לֵוִי, levi), the precise meaning of which is debated, was appropriate because it sounds like the verb לָוָה (lavah, “to join”), used in the statement recorded earlier in the verse.

[29:35]  ¹⁰ sn The name Judah (יְהוּדָה, yÿhudah) means “he will be praised” and reflects the sentiment Leah expresses in the statement recorded earlier in the verse. For further discussion see W. F. Albright, “The Names ‘Israel’ and ‘Judah’ with an Excursus on the Etymology of Todah and Torah,” JBL 46 (1927): 151-85; and A. R. Millard, “The Meaning of the Name Judah,” ZAW 86 (1974): 216-18.

[7:14]  ¹¹ tn The Hebrew term אוֹת (’ot, “sign”) can refer to a miraculous event (see v. 11), but it does not carry this sense inherently. Elsewhere in Isaiah the word usually refers to a natural occurrence or an object/person vested with special significance (see 8:18; 19:20; 20:3; 37:30; 55:13; 66:19). Only in 38:7-8, 22 does it refer to a miraculous deed that involves suspending or overriding natural laws. The sign outlined in vv. 14-17 involves God’s providential control over events and their timing, but not necessarily miraculous intervention.

[7:14]  ¹² tn Heb “the young woman.” The Hebrew article has been rendered as a demonstrative pronoun (“this”) in the translation to bring out its force. It is very likely that Isaiah pointed to a woman who was present at the scene of the prophet’s interview with Ahaz. Isaiah’s address to the “house of David” and his use of second plural forms suggests other people were present, and his use of the second feminine singular verb form (“you will name”) later in the verse is best explained if addressed to a woman who is present.

[7:14]  ¹³ tn Traditionally, “virgin.” Because this verse from Isaiah is quoted in Matt 1:23 in connection with Jesus’ birth, the Isaiah passage has been regarded since the earliest Christian times as a prophecy of Christ’s virgin birth. Much debate has taken place over the best way to translate this Hebrew term, although ultimately one’s view of the doctrine of the virgin birth of Christ is unaffected. Though the Hebrew word used here (עַלְמָה, ’almah) can sometimes refer to a woman who is a virgin (Gen 24:43), it does not carry this meaning inherently. The word is simply the feminine form of the corresponding masculine noun עֶלֶם (’elem, “young man”; cf. 1 Sam 17:56; 20:22). The Aramaic and Ugaritic cognate terms are both used of women who are not virgins. The word seems to pertain to age, not sexual experience, and would normally be translated “young woman.” The LXX translator(s) who later translated the Book of Isaiah into Greek sometime between the second and first century b.c., however, rendered the Hebrew term by the more specific Greek word παρθένος (parqenos), which does mean “virgin” in a technical sense. This is the Greek term that also appears in the citation of Isa 7:14 in Matt 1:23. Therefore, regardless of the meaning of the term in the OT context, in the NT Matthew’s usage of the Greek term παρθένος clearly indicates that from his perspective a virgin birth has taken place.

[7:14]  ¹⁴ tn Elsewhere the adjective הָרָה (harah), when used predicatively, refers to a past pregnancy (from the narrator’s perspective, 1 Sam 4:19), to a present condition (Gen 16:11; 38:24; 2 Sam 11:5), and to a conception that is about to occur in the near future (Judg 13:5, 7). (There is some uncertainty about the interpretation of Judg 13:5, 7, however. See the notes to those verses.) In Isa 7:14 one could translate, “the young woman is pregnant.” In this case the woman is probably a member of the royal family. Another option, the one followed in the present translation, takes the adjective in an imminent future sense, “the young woman is about to conceive.” In this case the woman could be a member of the royal family, or, more likely, the prophetess with whom Isaiah has sexual relations shortly after this (see 8:3).

[7:14]  ¹⁵ tn Heb “and you will call his name.” The words “young lady” are supplied in the translation to clarify the identity of the addressee. The verb is normally taken as an archaic third feminine singular form here, and translated, “she will call.” However the form (קָרָאת, qara’t) is more naturally understood as second feminine singular, in which case the words would be addressed to the young woman mentioned just before this. In the three other occurrences of the third feminine singular perfect of I קָרָא (qara’, “to call”), the form used is קָרְאָה (qar’ah; see Gen 29:35; 30:6; 1 Chr 4:9). A third feminine singular perfect קָרָאת does appear in Deut 31:29 and Jer 44:23, but the verb here is the homonym II קָרָא (“to meet, encounter”). The form קָרָאת (from I קָרָא, “to call”) appears in three other passages (Gen 16:11; Isa 60:18; Jer 3:4 [Qere]) and in each case is second feminine singular.

[7:14]  ¹⁶ sn The name Immanuel means “God [is] with us.”

[1:21]  ¹⁷ tn Grk “you will call his name.”

[1:21]  ¹⁸ sn The Greek form of the name Ihsous, which was translated into Latin as Jesus, is the same as the Hebrew Yeshua (Joshua), which means “Yahweh saves” (Yahweh is typically rendered as “Lord” in the OT). It was a fairly common name among Jews in 1st century Palestine, as references to a number of people by this name in the LXX and Josephus indicate.

[1:23]  ¹⁹ tn Grk “they will call his name.”

[1:23]  ²⁰ sn A quotation from Isa 7:14.

[1:23]  ²¹ tn Grk “is translated.”

[1:23]  ²² sn An allusion to Isa 8:8, 10 (LXX).

[1:13]  ²³ tn The passive means that the prayer was heard by God.

[1:13]  ²⁴ tn Grk “a son, and you”; καί (kai) has not been translated. Instead a semicolon is used in the translation for stylistic reasons.

[1:13]  ²⁵ tn Grk “you will call his name John.” The future tense here functions like a command (see ExSyn 569-70). This same construction occurs in v. 31.

[1:31]  ²⁶ tn Grk “And behold.”

[1:31]  ²⁷ tn Grk “you will conceive in your womb.”

[1:31]  ²⁸ tn Or “and bear.”

[1:31]  ²⁹ tn Grk “you will call his name.”

[1:31]  ³⁰ tn See v. 13 for a similar construction.

[1:63]  ³¹ tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style.

[1:63]  ³² sn The writing tablet requested by Zechariah would have been a wax tablet.

[1:63]  ³³ tn Grk “and wrote, saying.” The participle λέγων (legwn) is redundant is English and has not been translated.

[1:63]  ³⁴ sn The response, they were all amazed, expresses a mixture of surprise and reflection in this setting where they were so certain of what the child’s name would be.