Yoseph and Miriam were observant Jews
Y‘shua's parents, Yoseph and Miriam, held closely to the teachings of the Torah. This is evident from the
Scriptures, which speak clearly about their observance of the Torah commands:
Beginning with the Brit Milah (circumcision) of Y‘shua on the eighth day of His life
It is also evident that Yoseph and Miriam kept the customs of the Jews, for it is a Jewish custom not to
publicly name a newborn male child until the day of his circumcision (Brit Milah).
Forty days after the birth of Y‘shua, the family went to the Temple in Jerusalem in order for Miriam to go
through her Torah prescribed purification rite according to the Law of Moses.
Finally, Yoseph ensured that Y‘shua was redeemed to YHWH strictly according to the Pidyon HaBen
(redeeming of the firstborn) ceremony.
When they had performed all things according to the law of the Lord, they returned to NazarethLuke gives us great insight that they first went back to their home in Nazareth, and not to Egypt, immediately
after Y‘shua‘s birth when they completed all the Torah requirements in Jerusalem. This will be discussed
later in great detail.
(39) ―And when they (Yoseph and Miriam) had performed all things according to the law of the Lord
(Torah requirements), they returned into Galilee, to their own city Nazareth.
(40) And the child grew, and waxed strong in spirit, filled with wisdom: and the grace of God was upon
him.
(41) Now his parents went to Jerusalem every year at the feast of the passover‖. (Luke 2:39-41)
Although the other feasts–i.e., Shavuot (Pentecost) and Succoth (Tabernacles) is not mentioned here in this
verse, it was Torah that they would attend them every year in Jerusalem. (Positive Law 52, Exod 23:14 -
On the three annual Festival pilgrimages to the Temple; as well as Positive Law 53, Exod 34:23 - On
appearing before YHVH during the Festivals Deut 16:16.)
How could Y‟shua be Son of Yoseph and Son of YHWH?This section defends the doctrine of the Virgin Birth of Y‘shua against the suggestion that "the seed of David
according to the flesh" means Y‘shua was genetically the son of Yoseph.
In Judaism and the Bible, there is no difference between genetic birth and adoption. This leads to the simple
answer to the ―Virgin Birth‖ problem that has puzzled theologians for centuries. The two ―apparently‖
conflicting genealogies of Y‘shua in Matthew and Luke exist because, in Biblical genealogy, a person who is
brought up in a family is considered to be "born" into that family.
The Anti-Deity Argument:
―Concerning his Son Jesus Christ our Lord, which was made of the seed of David according to the flesh‖.
(Rom 1:3)
―There was in the days of Herod, the king of Judaea, a certain priest named Zacharias, of the course of Abia:
and his wife was of the daughters of Aaron, and her name was Elisabeth‖. (Luke 1:5)
―Then said Mary unto the angel, How shall this be, seeing I know not a man? 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. 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. For with God nothing shall be impossible‖. (Luke 1:34-37)
These verses, in combination, are sometimes used by anti-deity people to try to disprove the Virgin Birth.
The argument is that ―the seed of David according to the flesh" means Y‘shua was genetically descended
from David. If Miriam (Mary) was a cousin of Elizabeth, she must have been a Levite (from a priestly
lineage); therefore, the genetic line of descent could not have been through Miriam but it must have been
through Yoseph (Joseph). This makes Yoseph the genetic father of Y‘shua and there is no Virgin Birth.
The phrase, ―How shall this be, seeing I know not a man?‖ is explained away by the suggestion that Miriam
was old and unmarried, and did not expect to have children. This is based on the use of the word ―also" that
appears in ―She hath also conceived a son in her old age". In addition to this, there is the suggestion that
Yoseph might have been old because he appears to have died before Y‘shua began his ministry.
The argument is flawed on three counts: