What the Bible Says About Christmas
The word Christmas isn't in the King James Bible. The birth of Jesus is told in two of the four Gospels. Luke tells it in 1:26 to 56 and 2:1 to 40. Between them, in 1:57 to 80, he tells of the birth of John, the son of Zacharias and Elisabeth. Matthew tells it in 1:18 to 2:23, after the genealogy in 1:1 to 17. That's 102 verses, 71 in Luke and 31 in Matthew.
Each account tells things the other doesn't. Only Luke has Gabriel's visit to Mary, the shepherds, and Simeon and Anna in the temple. Joseph's dreams, the wise men and the flight into Egypt are only in Matthew. Both place the birth in Bethlehem (Luke 2:4 to 7, Matthew 2:1) and end with the family in Nazareth (Luke 2:39, Matthew 2:23). In both, an angel gives the name Jesus before the birth, to Mary in Luke 1:31 and to Joseph in Matthew 1:21.
Below are passages from both accounts, Luke's first and then Matthew's, each quoted word for word with its reference. Short notes give the Greek words behind the English. Passages already quoted on the site's other pages are named and linked here rather than quoted again, and the scene list near the end links every part of both accounts to its chapter. A table sets three lines from the prophets in Matthew's account beside the Old Testament verses they quote.
Luke's account
Hail, thou that art highly favoured (Luke 1:26 to 31)
26 And in the sixth month the angel Gabriel was sent from God unto a city of Galilee, named Nazareth, 27 To a virgin espoused to a man whose name was Joseph, of the house of David; and the virgin's name was Mary. 28 And the angel came in unto her, and said, Hail, thou that art highly favoured, the Lord is with thee: blessed art thou among women. 29 And when she saw him, she was troubled at his saying, and cast in her mind what manner of salutation this should be. 30 And the angel said unto her, Fear not, Mary: for thou hast found favour with God. 31 And, behold, thou shalt conceive in thy womb, and bring forth a son, and shalt call his name JESUS. (Luke 1:26-31)
Gabriel is named twice in the New Testament, here and in 1:19, where he tells Zacharias "I am Gabriel, that stand in the presence of God". In the Old Testament he's named in Daniel 8:16 and 9:21. "Espoused" is mnēsteuō, which Strong's Concordance defines as "to give a souvenir (engagement present), i.e. betroth." It comes three times in the New Testament, here, in Luke 2:5 and in Matthew 1:18, each time of Mary. The KJV prints the name JESUS in capitals here and in the three other verses that tell of the naming, Luke 2:21 and Matthew 1:21 and 1:25. The fear page counts the "Fear not" of 1:30 among four that an angel says in these chapters.
Be it unto me according to thy word (Luke 1:34 to 38)
34 Then said Mary unto the angel, How shall this be, seeing I know not a man? 35 And the angel answered and said unto her, The Holy Ghost shall come upon thee, and the power of the Highest shall overshadow thee: therefore also that holy thing which shall be born of thee shall be called the Son of God. 36 And, behold, thy cousin Elisabeth, she hath also conceived a son in her old age: and this is the sixth month with her, who was called barren. 37 For with God nothing shall be impossible. 38 And Mary said, Behold the handmaid of the Lord; be it unto me according to thy word. And the angel departed from her. (Luke 1:34-38)
"Impossible" is adunateō, which Strong's defines as "to be unable, i.e. (passively) impossible." It comes twice in the New Testament, here and in Matthew 17:20, "nothing shall be impossible unto you." Elisabeth is the wife of Zacharias, and her son John is born in 1:57.
My soul doth magnify the Lord (Luke 1:46 to 50)
46 And Mary said, My soul doth magnify the Lord, 47 And my spirit hath rejoiced in God my Saviour. 48 For he hath regarded the low estate of his handmaiden: for, behold, from henceforth all generations shall call me blessed. 49 For he that is mighty hath done to me great things; and holy is his name. 50 And his mercy is on them that fear him from generation to generation. (Luke 1:46-50)
Mary says this after going to see Elisabeth in 1:39 to 45, and the joy page quotes 1:41 and 44 from that visit. Her words run on to 1:55, and the pride page quotes 1:51 and 52. "Magnify" is megalunō, which Strong's defines as "to make (or declare) great, i.e. increase or (figuratively) extol." "Low estate" is tapeinōsis, "depression (in rank or feeling)." The KJV prints it four ways in its four places, low estate here, humiliation in Acts 8:33, vile in Philippians 3:21 and "made low" in James 1:10.
She brought forth her firstborn son (Luke 2:1 to 7)
1 And it came to pass in those days, that there went out a decree from Cesar Augustus, that all the world should be taxed. 2 (And this taxing was first made when Cyrenius was governor of Syria.) 3 And all went to be taxed, every one into his own city. 4 And Joseph also went up from Galilee, out of the city of Nazareth, into Judea, unto the city of David, which is called Bethlehem; (because he was of the house and lineage of David:) 5 To be taxed with Mary his espoused wife, being great with child. 6 And so it was, that, while they were there, the days were accomplished that she should be delivered. 7 And she brought forth her firstborn son, and wrapped him in swaddling clothes, and laid him in a manger; because there was no room for them in the inn. (Luke 2:1-7)
"Taxed" is apographō, which Strong's defines as "to write off (a copy or list), i.e. enrol." The KJV prints it taxed in 2:1, 3 and 5, and written in Hebrews 12:23, "which are written in heaven". "Taxing" is apographē, which Strong's derives from it, and it comes again only in Acts 5:37, "in the days of the taxing". Strong's gives Cyrenius as a Latin name, "Cyrenius (i.e. Quirinus), a Roman."
In "wrapped him in swaddling clothes," every word but "him" is one Greek word, sparganoō, which Strong's defines as "to swathe (an infant after the Oriental custom)." It comes twice in the New Testament, here and in 2:12. "Manger" is phatnē, "a crib (for fodder)." The KJV says manger three times, all in this chapter, in 2:7, 12 and 16, and it prints phatnē stall in Luke 13:15. Neither account says stable. "Inn" is kataluma, which Strong's defines as "properly, a dissolution (breaking up of a journey), i.e. (by implication) a lodging-place." Its two other places are Mark 14:14 and Luke 22:11, where the KJV prints it guestchamber. Both read "Where is the guestchamber, where I shall eat the passover with my disciples?" The inn of Luke 10:34 is another word. There the Samaritan "brought him to an inn, and took care of him," and the word is pandocheion, which Strong's defines in part as "a public lodging-place (caravanserai or khan)."
Unto you is born this day (Luke 2:11 to 13)
11 For unto you is born this day in the city of David a Saviour, which is Christ the Lord. 12 And this shall be a sign unto you; Ye shall find the babe wrapped in swaddling clothes, lying in a manger. 13 And suddenly there was with the angel a multitude of the heavenly host praising God, and saying, (Luke 2:11-13)
The angel is speaking to the shepherds of 2:8, and the fear page quotes 2:8 to 10, where the angel first comes to them. What the heavenly host says in 2:14 is on the peace page. "Babe" is brephos, which Strong's defines in part as "an infant (properly, unborn)." In these chapters Luke uses it of John before his birth in 1:41 and 44, and of Jesus here and in 2:16. "Host" is stratia, which Strong's defines in part as "an army," and it comes once more in the New Testament, in Acts 7:42, "the host of heaven".
Mary kept all these things (Luke 2:15 to 20)
15 And it came to pass, as the angels were gone away from them into heaven, the shepherds said one to another, Let us now go even unto Bethlehem, and see this thing which is come to pass, which the Lord hath made known unto us. 16 And they came with haste, and found Mary, and Joseph, and the babe lying in a manger. 17 And when they had seen it, they made known abroad the saying which was told them concerning this child. 18 And all they that heard it wondered at those things which were told them by the shepherds. 19 But Mary kept all these things, and pondered them in her heart. 20 And the shepherds returned, glorifying and praising God for all the things that they had heard and seen, as it was told unto them. (Luke 2:15-20)
"Pondered" is sumballō, which Strong's defines in part as "to combine," with "(mentally) to consider" among its senses. The word pondered comes nowhere else in the King James Bible. When eight days were accomplished, Luke says, "his name was called JESUS, which was so named of the angel before he was conceived in the womb" (2:21).
Mine eyes have seen thy salvation (Luke 2:30 to 32)
30 For mine eyes have seen thy salvation, 31 Which thou hast prepared before the face of all people; 32 A light to lighten the Gentiles, and the glory of thy people Israel. (Luke 2:30-32)
This is Simeon in the temple, "just and devout, waiting for the consolation of Israel" (2:25). Luke 2:26 says "it was revealed unto him by the Holy Ghost, that he should not see death, before he had seen the Lord's Christ." "Revealed" there is chrēmatizō, the word Matthew 2:12 prints "being warned of God." Simeon's words begin in 2:29, whose opening the peace page quotes. Its verb is apoluō, which Strong's defines in part as "to free fully, i.e. (literally) relieve, release, dismiss (reflexively, depart)." It's the verb in "to put her away" in Matthew 1:19. "Lighten" is apokalupsis, "disclosure," the word the KJV prints Revelation in the first verse of its last book, "The Revelation of Jesus Christ" (Revelation 1:1). Anna comes next, in 2:36 to 38, and the thanksgiving page quotes from those verses.
Matthew's account
Thou shalt call his name JESUS (Matthew 1:18 to 21)
18 Now the birth of Jesus Christ was on this wise: When as his mother Mary was espoused to Joseph, before they came together, she was found with child of the Holy Ghost. 19 Then Joseph her husband, being a just man, and not willing to make her a publick example, was minded to put her away privily. 20 But while he thought on these things, behold, the angel of the Lord appeared unto him in a dream, saying, Joseph, thou son of David, fear not to take unto thee Mary thy wife: for that which is conceived in her is of the Holy Ghost. 21 And she shall bring forth a son, and thou shalt call his name JESUS: for he shall save his people from their sins. (Matthew 1:18-21)
"Dream" is onar. It comes six times in the New Testament, all in Matthew, and five of them are in these two chapters, in 1:20 and 2:12, 13, 19 and 22. The sixth is in 27:19, where Pilate's wife sends word, "I have suffered many things this day in a dream because of him." "Privily" is lathra, "privately," and Matthew prints it again in 2:7, when Herod "had privily called the wise men".
They shall call his name Emmanuel (Matthew 1:22 to 25)
22 Now all this was done, that it might be fulfilled which was spoken of the Lord by the prophet, saying, 23 Behold, a virgin shall be with child, and shall bring forth a son, and they shall call his name Emmanuel, which being interpreted is, God with us. 24 Then Joseph being raised from sleep did as the angel of the Lord had bidden him, and took unto him his wife: 25 And knew her not till she had brought forth her firstborn son: and he called his name JESUS. (Matthew 1:22-25)
Emmanuel comes only here in the King James Bible, and Matthew gives its meaning himself. The KJV spells it Immanuel in Isaiah 7:14 and 8:8. Isaiah 7:14 is quoted below, with the table of Matthew's lines from the prophets.
We have seen his star in the east (Matthew 2:1 to 6)
1 Now when Jesus was born in Bethlehem of Judea in the days of Herod the king, behold, there came wise men from the east to Jerusalem, 2 Saying, Where is he that is born King of the Jews? for we have seen his star in the east, and are come to worship him. 3 When Herod the king had heard these things, he was troubled, and all Jerusalem with him. 4 And when he had gathered all the chief priests and scribes of the people together, he demanded of them where Christ should be born. 5 And they said unto him, In Bethlehem of Judea: for thus it is written by the prophet, 6 And thou Bethlehem, in the land of Juda, art not the least among the princes of Juda: for out of thee shall come a Governor, that shall rule my people Israel. (Matthew 2:1-6)
"Wise men" is magos, which Strong's defines as "a Magian, i.e. Oriental scientist; by implication, a magician." The KJV prints it wise men four times, all in this chapter, and sorcerer twice, in Acts 13:6 and 8. Matthew doesn't say how many wise men came. "Star" is astēr, which Strong's defines in part as "a star (as strown over the sky)." Matthew says star four times in this chapter. Strong's derives the Hebrew name of Bethlehem, Beth-lechem, from bayith, house, and lechem, bread, and glosses it "house of bread." Micah 5:2, quoted below, spells it Beth-lehem.
Gold, and frankincense, and myrrh (Matthew 2:11 and 12)
11 And when they were come into the house, they saw the young child with Mary his mother, and fell down, and worshipped him: and when they had opened their treasures, they presented unto him gifts; gold, and frankincense, and myrrh. 12 And being warned of God in a dream that they should not return to Herod, they departed into their own country another way. (Matthew 2:11-12)
The joy page quotes 2:10, the verse before these, with a phrase of 2:9. Matthew names three gifts. "Frankincense" is libanos, which Strong's defines as "the incense-tree, i.e. (by implication) incense itself," and "myrrh" is smurna. Each Greek word comes twice in the New Testament, libanos here and in Revelation 18:13, and smurna here and in John 19:39. "Young child" is paidion, which Strong's defines in part as "a childling (of either sex), i.e. (properly), an infant." The KJV says the young child nine times in this chapter. "Being warned of God" is one Greek word, chrēmatizō, which Strong's defines in part as "to utter an oracle," and it comes again in 2:22.
Out of Egypt have I called my son (Matthew 2:13 to 15)
13 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 called my son. (Matthew 2:13-15)
Matthew 2:16 to 18 come next, Herod's slaying of the children of Bethlehem and the weeping in Rama, and the grief page quotes from them. Matthew 2:17 names the prophet "Jeremy," the spelling the KJV also uses in 27:9, and 16:14 has Jeremias.
He shall be called a Nazarene (Matthew 2:19 to 23)
19 But when Herod was dead, behold, an angel of the Lord appeareth in a dream to Joseph in Egypt, 20 Saying, Arise, and take the young child and his mother, and go into the land of Israel: for they are dead which sought the young child's life. 21 And he arose, and took the young child and his mother, and came into the land of Israel. 22 But when he heard that Archelaus did reign in Judea in the room of his father Herod, he was afraid to go thither: notwithstanding, being warned of God in a dream, he turned aside into the parts of Galilee: 23 And he came and dwelt in a city called Nazareth: that it might be fulfilled which was spoken by the prophets, He shall be called a Nazarene. (Matthew 2:19-23)
"In the room of" is anti, which Strong's defines as "opposite, i.e. instead or because of (rarely in addition to)." Luke's account ends in the same town, "they returned into Galilee, to their own city Nazareth" (2:39).
The prophets in Matthew's account
Matthew's account gives five lines from the prophets, in 1:23, 2:6, 2:15, 2:18 and 2:23. The table sets three of them beside the Old Testament verses they quote, and the wording differs in each pair. The grief page notes that Matthew 2:17 and 18 quote Jeremiah 31:15.
| Matthew | The line in Matthew | Old Testament |
|---|---|---|
| 1:23 | Behold, a virgin shall be with child | Isaiah 7:14 |
| 2:6 | And thou Bethlehem, in the land of Juda | Micah 5:2 |
| 2:15 | Out of Egypt have I called my son | Hosea 11:1 |
Therefore the Lord himself shall give you a sign; Behold, a virgin shall conceive, and bear a son, and shall call his name Immanuel. (Isaiah 7:14)
But thou, Beth-lehem Ephratah, though thou be little among the thousands of Judah, yet out of thee shall he come forth unto me that is to be ruler in Israel; whose goings forth have been from of old, from everlasting. (Micah 5:2)
When Israel was a child, then I loved him, and called my son out of Egypt. (Hosea 11:1)
Both accounts, scene by scene
Luke
- Luke 1:26 to 38, Gabriel is sent to Mary at Nazareth.
- Luke 1:39 to 56, Mary's visit to Elisabeth.
- Luke 2:1 to 7, the decree, the journey to Bethlehem and the birth.
- Luke 2:8 to 20, the shepherds and the angels.
- Luke 2:21 to 24, the naming on the eighth day, and the child presented in Jerusalem.
- Luke 2:25 to 35, Simeon.
- Luke 2:36 to 38, Anna.
- Luke 2:39 and 40, the return to Nazareth, and the child grows.
Matthew
- Matthew 1:18 to 25, Joseph's dream and the naming.
- Matthew 2:1 to 12, the wise men and Herod.
- Matthew 2:13 to 15, the flight into Egypt.
- Matthew 2:16 to 18, Herod and the children of Bethlehem.
- Matthew 2:19 to 23, from Egypt to the land of Israel, and Nazareth.
Christmas on the other pages
Some of the best-known verses of the two accounts are quoted on the site's other pages. Luke 2:8 to 10 are on the fear page, and Luke 2:14 and the opening of Simeon's words in 2:29 are on the peace page. The joy page has Luke 1:41 and 44 and Matthew 2:10, the pride page has Luke 1:51 and 52, and the thanksgiving page has Anna in Luke 2:36 to 38. The wisdom page quotes a phrase of Luke 2:40, and 2:52 later in the chapter, and the grief page quotes from Matthew 2:16 and 18.
Worry, fear, grief, strength, love, forgiveness, hope, peace, anger, pride, temptation, wisdom, joy, thanksgiving, money and trust
Worry, fear, grief, strength, love, forgiveness, hope, peace, anger, pride, temptation, wisdom, joy, thanksgiving, money and trust have pages of their own. They're What the Bible Says About Worry, What the Bible Says About Fear, What the Bible Says About Grief, What the Bible Says About Strength, What the Bible Says About Love, What the Bible Says About Forgiveness, What the Bible Says About Hope, What the Bible Says About Peace, What the Bible Says About Anger, What the Bible Says About Pride, What the Bible Says About Temptation, What the Bible Says About Wisdom, What the Bible Says About Joy, What the Bible Says About Thanksgiving, What the Bible Says About Money and What the Bible Says About Trust. Every chapter quoted here can be read whole in Read the Bible.
How this page was made
Every verse is quoted from the 1769 standard text of the King James Version and checked word for word against two more digital copies. The printed KJV sets supplied words in italics, which this page doesn't show. Where the copies spell a name two ways, as with Cesar and Caesar in Luke 2:1 or Judea and Judaea, the page follows the King James text in this site's Bible. Verse numbers follow the KJV. Hebrew Bibles number Micah 5:2 as 5:1.
Greek words were identified with STEPBible's tagged Greek New Testament, and the Hebrew name Bethlehem with the Open Scriptures Hebrew Bible. Greek counts follow the Textus Receptus as STEPBible gives it. Every Greek word the notes cite in a quoted verse stands in all eight Greek editions STEPBible compares. Some quoted words don't. "The angel" and "blessed art thou among women" in Luke 1:28 and "in" before Judea in Matthew 2:22 stand in the Textus Receptus, the Byzantine text and Tregelles. "When she saw him" and "his" in Luke 1:29, "wife" in Luke 2:5 and "her firstborn" in Matthew 1:25 stand only in the Textus Receptus and the Byzantine text. "Heavenly" in Luke 2:13 and "Jesus" in Matthew 1:18 stand in seven of the eight, and "of thee" in Luke 1:35 stands in none of them. In Matthew 2:11 the Textus Receptus as STEPBible gives it reads "found" where the other seven read "saw." The notes cite no Greek for any of these words. Elsewhere in the quoted verses the editions differ in a word, its form, its spelling, the article or the order of words. In the quoted verses, no difference but spelling falls on a word the notes cite. STEPBible is a Tyndale House Cambridge project. STEPBible's data and the Open Scriptures Hebrew Bible are both shared under CC BY 4.0. The definitions come from Strong's Exhaustive Concordance (1890). If you find a mistake, tell us through the support page.
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