This blog follows the daily bible readings of the Catholic Church
Reading 1, Jeremiah 23:5-8
5 Look, the days are coming, the Lord declares, when I shall raise an upright Branch for David; he will reign as king and be wise, doing what is just and upright in the country.
6 In his days Judah will triumph and Israel live in safety. And this is the name he will be called, ‘The Lord-is-our-Saving-Justice.’ ”
7 ‘So, look, the days are coming, God declares, when people will no longer say, “As God lives who brought the Israelites out of Egypt,”
8 but, “As God lives who led back and brought home the offspring of the House of Israel from the land of the north and all the countries to which he had driven them, to live on their own soil.” ‘

God of exiles

This prophecy of the restoration of Israel after exile in Babylon is notable for its insistence on the return from exile as a new and greater Exodus, and for its naming of God as “The Lord-is-our-saving-justice” which is almost as significant as the definition in the Letter of John, “God is love.” Reflecting on the brutal tragedy of Israel’s exile, Jeremiah, in a leap of faith, defines God as justice: he does what is right. There is no word in the Hebrew for “saving” yet it is true that the Lord is seen as caring for the orphan and the widow, and lifting up those who have been put down. Wherever the small are trampled by the great Jeremiah’s definition of God is an incentive to hope. It should be cherished by the church and not dissolved, as it was by Luther, into an anticipation of the justification of believers.

Gospel, Matthew 1:18-25
18 This is how Jesus Christ came to be born. His mother Mary was betrothed to Joseph; but before they came to live together she was found to be with child through the Holy Spirit. 19 Her husband Joseph, being an upright man and wanting to spare her disgrace, decided to divorce her informally. 20 He had made up his mind to do this when suddenly the angel of the Lord appeared to him in a dream and said, ‘Joseph son of David, do not be afraid to take Mary home as your wife, because she has conceived what is in her by the Holy Spirit. 21 She will give birth to a son and you must name him Jesus, because he is the one who is to save his people from their sins.’
22 Now all this took place to fulfil what the Lord had spoken through the prophet:
23 Look! the virgin is with child and will give birth to a son whom they will call Immanuel, a name which means ‘God-is-with-us’.
24 When Joseph woke up he did what the angel of the Lord had told him to do: he took his wife to his home; 25 he had not had intercourse with her when she gave birth to a son; and he named him Jesus.

Rembrandt's Jewish Bride-a better Icon than the Virgin?

Verse 25 in this translation is a marvel of Roman Catholic duplicity, noting merely that when Mary gave birth, there had been no marital intercourse. But literally the verse reads: “He had no intercourse with her UNTIL she brought forth a son,” implying that he subsequently did so. The Greek for until is “heos” denoting the “period of time of one action or state of affairs before another begins.” The Jerusalem Bible translation is clearly skewed to protect the doctrine of Mary’s perpetual virginity, which is unbiblical and destructive of any true sexual ethic.
I would also argue that Luke’s illegitimate translation of Isaiah’s “the young woman (Hebrew, ‘almah) is with child,” into “the virgin is with child” is a piece of bad theology with profound consequences for the way Christians think about Jesus.
Both these examples show that scripture translation is not free from theological bias. What translation are you reading? Who produced it? What is its bias? Especially if you like to talk about the Word of God, you should use many translations of the Bible.