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An Exegetical Examination of Matthew 1:23 and Isaiah 7:14 LXX: The Verbal Forms of καλεῖν
This exegetical study of An Exegetical Examination of Matthew 1:23 and Isaiah 7:14 LXX: The Verbal Forms of καλεῖν is based on a b-greek discussion from September 4, 1998. The initial inquiry centered on a discrepancy found in Matthew’s quotation of Isaiah 7:14, specifically concerning the verbal form of “to call” or “to name.” While the Septuagint (LXX) text of Isaiah 7:14 typically presents a second person singular feminine form, Matthew 1:23 employs a third person plural form, prompting investigation into its textual origins and theological implications.
The main exegetical issue under consideration is the variation in the verb “to call” (καλεῖν) between the presumed source text of Isaiah 7:14 LXX and its quotation in Matthew 1:23. The LXX tradition largely maintains καλέσεις (second person feminine singular), instructing the virgin to name the child. However, Matthew 1:23 presents καλέσουσιν (third person plural), which shifts the subject of naming to an indefinite “they.” This grammatical divergence raises critical questions regarding the textual history of both the LXX and Matthew, the evangelist’s possible scribal error or intentional theological reinterpretation, and the broader interpretive implications for the identity and significance of “Emmanuel.”
Matthew 1:23 (Nestle 1904)
Ἰδοὺ ἡ παρθένος ἐν γαστρὶ ἕξει καὶ τέξεται υἱόν, καὶ καλέσουσιν τὸ ὄνομα αὐτοῦ Ἐμμανουήλ, ὅ ἐστιν μεθερμηνευόμενον μεθ᾽ ἡμῶν ὁ θεός.Isaiah 7:14 (LXX Rahlfs)
διὰ τοῦτο δώσει κύριος αὐτὸς ὑμῖν σημεῖον· ἰδοὺ ἡ παρθένος ἐν γαστρὶ ἕξει καὶ τέξεται υἱόν, καὶ καλέσεις τὸ ὄνομα αὐτοῦ Ἐμμανουήλ.
Key differences with SBLGNT (2010):
- For Matthew 1:23, the SBLGNT (2010) text is identical to Nestle 1904, retaining the reading καλέσουσιν (third person plural future indicative active). Therefore, no substantive difference exists in this specific verse between these critical editions of the Greek New Testament.
- It is important to note that SBLGNT is an edition of the Greek New Testament and does not provide an alternative text for the Septuagint (LXX) of Isaiah 7:14. The discrepancy discussed pertains to Matthew’s NT quotation *from* the LXX, not a variant within the SBLGNT itself for the Matthew passage.
Textual Criticism (NA28) and Lexical Notes (KITTEL, BDAG):
The critical apparatus of the NA28 for Matthew 1:23 affirms καλέσουσιν as the strongly attested reading. Variants supporting καλέσεις (2nd singular) are minimal, found primarily in Codex Bezae (δ), a few Old Latin manuscripts, and some patristic citations (e.g., Origen, Eusebius). This suggests that Matthew’s use of the plural was widespread in the early manuscript tradition of the Gospel.
Conversely, in the Septuagint tradition for Isaiah 7:14, Rahlfs’ critical edition presents καλέσεις (2nd singular feminine) as the primary reading, directly reflecting the Hebrew Masoretic Text (וְקָרָאת, *wəqārāʾt*, 2nd feminine singular perfect with *waw consecutive*, typically translated as a future “you shall call”). However, the LXX apparatus does list καλεσουσιν as a variant in some sources, notably the Complutensian Polyglot. Maurice O’Sullivan notes that a Qumran scroll of Isaiah (1QIsa) also offers a reading interpretable as a passive, “he will be called,” which is functionally equivalent to “they will call him.”
Lexically, καλέω (kaleō) in Greek means “to call,” “to summon,” “to name.” BDAG (Bauer, Danker, Arndt, Gingrich Lexicon) indicates its broad usage in the New Testament for both literal calling and the act of naming. KITTEL (Theological Dictionary of the New Testament) further explores the theological dimensions of calling, especially in contexts of divine election and proclamation. The specific inflection—second person singular or third person plural—dramatically impacts the identity of the namer and, consequently, the nuance of the theological message.
Translation Variants
The grammatical and rhetorical analysis reveals significant implications depending on whether one translates Matthew 1:23 with a second person singular or a third person plural verb for “to call.”
- καλέσεις (2nd singular feminine): This form, consistent with the Hebrew MT and the primary LXX tradition of Isaiah 7:14, would imply a direct instruction to the mother of the child: “You (feminine singular) shall call his name Emmanuel.” This places the responsibility of naming squarely on Mary (or the virgin in the Isaiah context), similar to the angelic instruction to Joseph in Matthew 1:21 (καλέσεις). Rhetorically, it emphasizes a specific, divinely ordained action by an individual.
- καλέσουσιν (3rd plural): This is the prevailing reading in Matthew 1:23. It translates to “They shall call his name Emmanuel.” The subject “they” is indefinite, allowing for several interpretations:
- Generalized “they”: Referring to people in general, or perhaps those who witness the birth.
- The parents: Joseph and Mary collectively.
- Israel/Believers: A broader theological assertion that the community of faith, or indeed all Israel, will recognize and name him Emmanuel. This interpretation gains support from the observation that Matthew uses καλέσεις for Joseph in 1:21, suggesting a deliberate change to the plural in 1:23 for a distinct theological emphasis.
- Passive construction: As Raymond Brown suggests, a third plural active can sometimes function as a divine passive, meaning “He will be called Emmanuel.” This removes the direct agency from humans and underscores the divine decree of the child’s identity.
The choice of καλέσουσιν in Matthew potentially transforms the prophecy from a direct instruction to an individual into a collective recognition or a statement about the child’s inherent identity as “God with us.”
Conclusions and Translation Suggestions
The textual and grammatical analysis points to Matthew’s deliberate use of the third person plural καλέσουσιν in Matthew 1:23, differing from the second person singular καλέσεις found in the primary LXX tradition of Isaiah 7:14 and the Hebrew Masoretic Text. While a rare textual variant or a scribal error cannot be entirely dismissed, the strong manuscript support for the plural in Matthew, coupled with the evangelist’s consistent theological framing, strongly suggests intentionality. This intentionality likely serves to broaden the scope of the naming of “Emmanuel” beyond Mary to a collective acknowledgment by the people, or to emphasize the inherent nature of the child.
Based on this exegetical assessment, three translation suggestions for Matthew 1:23 that reflect the nuances of καλέσουσιν are:
- “And they will call his name Immanuel.”
This translation maintains the explicit third-person plural subject, leaving the identity of “they” open to a generalized interpretation by the reader. - “And his name will be called Immanuel.”
This renders the third-person plural as a passive, emphasizing the divine decree of his name and identity rather than human agency, aligning with the possibility of a divine passive. - “And the people will call his name Immanuel.”
This translation interprets “they” as representing the broader community (e.g., Israel or believers), highlighting a collective recognition of Jesus’ identity as “God with us.”
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