[18] Paulus, exeg. Handb. 1 a, s. 121. 145. [↑]
[19] To this opinion Neander inclines, L. J. Ch. s. 18. [↑]
| [Gen. xvii. 19]; LXX. (Annunciation of Isaac): ἰδοὺ Σάῤῥα ἡ γυνή σου τέξεται σοι υἱὸν, καὶ καλέσεις τὸ ὄνομα αὐτοῦ Ἰσαάκ. [Judg. xiii. 5.] (Annunciation of Samson): καὶ αὐτὸς ἄρξεται σῶσαι τὸν Ἰσραὴλ ἐκ χειρὸς φυλιστιΐμ. [Gen. xvi. 11 ff.] (Annunciation of Ishmael): καὶ εἶπεν αὐτῆ ὁ ἄγγελος Κυρίου· ἰδοὺ σὺ ἐν γαστρὶ ἔχεις, καὶ τέξη υἱὸν καὶ καλέσεις τὸ ὄνομα αὐτοῦ Ἰσμαήλ. Οὗτος ἔσται — —. | [Matt. i. 21.] (μὴ φοβηθῆς παραλαβεῖν Μαριὰμ τὴν γυναῖκα σου—) τέξεται δὲ υἱὸν, καὶ καλέσεις τὸ ὄνομα αὐτοῦ Ἰησοῦν· αὐτὸς γὰρ σώσει τὸν λαὸν αὑτοῦ ἀπὸ· τῶν ἁμαρτιῶν αὐτῶν. [Luke i. 30 ff.] καὶ εἶπεν ὁ ἄγγελος αὐτῇ—ἰδοὺ συλλήψῃ ἐν γαστρὶ, καὶ τέξῃ υἱὸν, καὶ καλέσεις τὸ ὄνομα αὐτοῦ Ἰησοῦν. Οὗτος ἔσται.——. |
[21] Comp. de Wette, Kritik der mos. Geschichte, s. 86 ff. [↑]
[22] The vision which, according to Matthew, Joseph had in his sleep, had besides a kind of type in the vision by which, according to the Jewish tradition related by Josephus, the father of Moses was comforted under similar circumstances, when suffering anxiety concerning the pregnancy of his wife, although for a different reason. Joseph. Antiq. II. ix. 3. “A man whose name was Amram, one of the nobler sort of Hebrews, was afraid for his whole nation, lest it should fail, by the want of young men to be brought up hereafter, and was very uneasy at it, his wife being then with child, and he knew not what to do. Hereupon he betook himself to prayer to God.… Accordingly God had mercy on him, and was moved by his supplication. He stood by him in his sleep, and exhorted him not to despair of his future favours.… For this child of thine shall deliver the Hebrew nation from the distress they are under from the Egyptians. His memory shall be famous while the world lasts.” [↑]
[23] Comp. Ammon, Fortbildung des Christenthums, i. s. 208 f. [↑]
[24] Ueber die Schriften des Lukas, s. 23. [↑]
[25] Compare Gesenius and Hitzig. Commentaren zum Jesaia; Umbreit, Ueber die Geburt des Immanuel durch eine Jungfrau, in den theol. Studien u. Krit., 1830, 3. Heft, s. 541 ff. [↑]
[26] This explanation does away with the importance of the controversy respecting the word עָלְמָה. Moreover it ought to be decided by the fact that the word does not signify an immaculate, but a marriageable young woman (see Gesenius). So early as the time of Justin the Jews maintained that the word עָלְמָה ought not to be rendered by παρθένος but by νεᾶνις. Dial c. Tryph. no. 43. p. 130 E. Comp. Iren. adv. haer. iii. 21. [↑]