David's ancestors are also understood as progenitors of the Messiah in several prophecies. Solomon, however, had much capacity for love: «And he had seven hundred wives, princesses, and three hundred concubines» (1 Kings 11:3). According to this view, Matthew gives us several clues to suggest that he’s giving us a theological genealogy with an emphasis on King David, not a strict biological line. One's natural father is always one's father. So, in theory, he could have married Nathan's widow. Answer: Matthew’s genealogy traces the ancestors of Joseph, the legal father of Jesus. The suggestion is that Matthew may be preparing the reader for the inclusion of the Gentiles in Christ's mission. The New Testament provides two accounts of the Genealogy of Jesus, one in the Gospel of Matthew (Matthew 1:1-17) and another in the Gospel of Luke (Luke 3:23-38).The Family Tree of Jesus in the Gospel of Matthew starts with Abraham, while in Luke it begins with Adam, but that is not the only difference.. “Asa” is a nod to the Psalms. 23:1-3. Luke's text says that Jesus was "a son, as was supposed, of Joseph, of Eli".  His explanation for the different names given for Joseph's father is that Joseph had a biological father and an adoptive father, and that one of the gospels traces the genealogy through the adoptive father in order to draw parallels between Joseph and Jesus (both having an adoptive father) and as a metaphor for God's relationship with humankind, in the sense that God "adopted" human beings as his children. Likewise, some see the form Amos for King Amon as suggesting the prophet Amos, though the Septuagint does have this form. Augustine notes that the count of generations in the Book of Luke is 77, a number symbolizing the forgiveness of all sins. Augustine considers it a sufficient answer that Joseph was the father of Jesus by adoption, his legal father, through whom he could rightfully claim descent from David. See, on this, the articles "Adoption" by Lewis Dembitz and Kaufmann Kohler in The Jewish Encyclopaedia (1906), available online at: "BOOK IV CHAPTER XIV -> Concerning our Lord's genealogy and concerning the holy Mother of God", "New testament genealogies and the families of Mary and Joseph", Maas, Anthony. Various explanations have been suggested: fourteen is twice seven, symbolizing perfection and covenant, and is also the gematria (numerical value) of the name David. "Genealogy (in the Bible)."  If so, the next generation in Luke, Joanan, might be Hananiah in Chronicles. The genealogy of St. Matthew is Josephs genealogy as legal successor to the throne of David. Genealogy of Jesus: Adam – Man: Seth – is appointed: Enosh [Enos] – a mortal man of: Kenan [Cainan] – sorrow is born! So all the generations, &c. — “Matthew, designing to show that Jesus was the Messiah, began his genealogy at Abraham, to whom the promise was originally made, that in his seed all the families of the earth should be blessed. Ahmad bin Muhammad bin Hanbal Abu 'Abd Allah al-Shaybani, for instance, is prevalently called "Ibn Hanbal" instead of "Ibn Mohammad". These three kings are seen as especially wicked, from the cursed line of Ahab through his daughter Athaliah to the third and fourth generation. The New Testament provides two accounts of the genealogy of Jesus, one in the Gospel of Matthew and another in the Gospel of Luke. This is given because it was important to prove that Jesus fulfilled the prophecies spoken of him. The Old Testament predicted … , A minority view holds that while Luke gives the genealogy of Joseph, Matthew gives the genealogy of Mary. , In the Gospel of Luke, the genealogy appears at the beginning of the public life of Jesus. From this opening statement, we expect this family tree to help us understand not only the ancestral past of Jesus but also his identity and mission. Royal Genealogy, 1:1-17 The first Gospel opens by presenting the evidence that Jesus Christ is indeed the true Son of David, the Son of Abraham, the Son of God, and is the true Messiah of Israel and the Saviour of the world. It must be added that the levirate links between the two genealogies are found not only at the end, but also in the beginning. The Qurʼan upholds the virgin birth of Jesus (ʻĪsā) and thus considers his genealogy only through Mary (Maryam), without mentioning Joseph.  Kuhn likewise suggests that the two series Jesus–Mattathias (77–63) and Jesus–Mattatha (49–37) are duplicates. ", Matthew emphasizes, right from the beginning, Jesus' title Christ—the Greek rendering of the Hebrew title Messiah—meaning anointed, in the sense of an anointed king. One of those is the "relative calling" or laqb that is always used in Arabic literature. 1:1).  Matthew starts with Abraham, while Luke begins with Adam. Matthew’s genealogy. Luke’s explanation is that Jesus was the son of Joseph, “so it was thought” (Luke 3:23). However, Irenaeus counts only 72 generations from Adam. Johnson, however, gives a text with much the same passage, to which, he suggests, Julius Africanus may have been responding: "Adoption" by Jeffrey H. Tigay and Ben-Zion (Benno) Schereschewsky in the Encyclopaedia Judaica (1st ed. The genealogy of St. Matthew is Josephs genealogy as legal successor to the throne of David. There are, however, other interpretations of how this qualification relates to the rest of the genealogy. St. Lukes is Josephs private Genealogy, exhibiting his real birth as Davids son, and thus showing why he was heir to Solomons crown. Some modern critical scholars like Marcus Borg and John Dominic Crossan state that both genealogies are inventions, intended to bring the Messianic claims into conformity with Jewish criteria.  Others, including Victor Paul Wierwille, argue that here the Aramaic original of Matthew used the word gowra (which could mean father), which, in the absence of vowel markings, was read by the Greek translator as gura (husband). In the fragments that are quoted, he explained that Matthan, the father of Jacob who was the father of Joseph in Matthew’s genealogy, was the first husband of a woman named Estha (the name of the woman is given by Africanus, though her name is not given in Scripture).  In any case, the argument goes, it is natural for the evangelist, acknowledging the unique case of the virgin birth, to give the maternal genealogy of Jesus, while expressing it a bit awkwardly in the traditional patrilinear style. Some, such as Gregory Nazianzen, have inferred from this that Mary herself was also a Levite descended from Aaron, and thus kingly and priestly lineages were united in Jesus. To Matthan and Estha was born a … Shealtiel is given a completely different ancestry, and Zerubbabel a different son. The genealogy of St. Matthew is Josephs genealogy as legal successor to the throne of David. As a starting point, one of Joseph's two fathers could be by simple adoption, as Augustine suggests, or more likely the special adoption by a father-in-law with no sons, or could be a maternal grandfather. Additionally, the use of titles such as 'Son of God' and 'Son of David' are seen as evidence that they do not come from the earliest Gospel traditions. For starters, Matthew begins the genealogy by stating, “The book of the genealogy of Jesus Christ, the son of David, the son of Abraham” (Mt. Matthew also presents the virgin birth of Jesus as fulfillment of Isaiah 7:14, which he quotes. Cainan is included between Arphaxad and Shelah, following the Septuagint text (though not included in the Masoretic text followed by most modern Bibles). The genealogy of Jesus shows Him to be God’s promised Savior for all people. The Ebionites, a sect who denied the virgin birth, used a gospel which, according to Epiphanius, was a recension of Matthew that omitted the genealogy and infancy narrative. Marcus J. Borg, John Dominic Crossan, The First Christmas (HarperCollins, 2009) page 95. It has been suggested that Eli is short for Eliakim, which in the Old Testament is an alternate name of Jehoiakim, for whom Joachim is named. They are both the genealogies of Joseph, i.e.  These differences reflect the Ebionites' awareness of Jewish law (halakhah) relating to lineage inheritance, adoption, and the status of ancestry claims through the mother. Eusebius of Caesarea, on the other hand, affirmed the interpretation of Africanus that Luke's genealogy is of Joseph (not of Mary), who was the natural son of Jacob, though legally of Eli who was the uterine brother of Jacob. Matthew's genealogy includes four women, Tamar, Rahab, Ruth, and Bathsheba, who played important roles in OT history but at the end it is Joseph, the legal father of Jesus, who is named. Still others[who?] He mentions the names of four women: Tamar, Rahab, Ruth and Bathsheba (who is the one to whom the pronoun “her” in verse six refers). If we read Matthew 1:1-17 and Luke 3:23-38 carefully, we can clearly see that both … He is writing to prove to the Jews that Jesus is the Messiah, and the Jews' custom in keeping records is to trace descent through the father.  A variation on this idea is to explain "Joseph son of Eli" as meaning a son-in-law, perhaps even an adoptive heir to Eli through his only daughter Mary. Jesus is called the son of both David and Abraham. , Jewish law is relevant to these matters. St. Lukes is Josephs private Genealogy, exhibiting his real birth as Davids son, and thus showing why he was heir to Solomons crown. After the death of Matthan, Melki [must be: Matthat], a descendant of Nathan, begat Heli by the same woman. Matthew begins by calling Jesus the son of David, indicating his royal origin, and also son of Abraham, indicating that he was an Israelite; both are stock phrases, in which son means descendant, calling to mind the promises God made to David and to Abraham. Or, Muhammad bin Idris asy-Syafi`i is always called "Imam Al-Shafi'i" instead of "Imam Idris" or "Imam Muhammad". It might well befit a son of Zerubbabel, but some see the name as a misplaced title of Zerubbabel himself. The simple principle that one evangelist exhibits that genealogy which contained the successive heir to Davids and Solomons throne, while the other exhibits the paternal stem of him who was the heir, explains all the anomalies of the two pedigrees, their agreements as well as their discrepancies, and the circumstance of there being two at all. "But let us now return to where the Jew is introduced, speaking of the mother of Jesus, and saying that "when she was pregnant she was turned out of doors by the carpenter to whom she had been betrothed, as having been guilty of adultery, and that she bore a child to a certain soldier named Panthera. , This genealogy descends from the Davidic line through Nathan, who is an otherwise little-known son of David, mentioned briefly in the Old Testament.. New York: Robert Appleton Company, 1909.  The qualification has traditionally been understood as acknowledgment of the virgin birth, but some instead see a parenthetical expression: "a son (as was supposed of Joseph) of Eli. Vol. “Jesus” Greek Iesous; Hebrew Yehoshua) is His earthly name, meaning, “the LORD is salvation.” Christ is the title most often linked to His name in the New Testament. From as early as John of Damascus, the view of "as was supposed of Joseph" regards Luke as calling Jesus a son of Eli—meaning that Heli (Ἠλί, Heli) was the maternal grandfather of Jesus, with Luke tracing the ancestry of Jesus through Mary. of
This view has this greatly in its favor, that it shows that Jesus was not merely the legal but the actual descendant of David; and it would be very strange that in the gospel accounts, where so much is made of Jesus being the son and heir of David and of his kingdom his real descent from David should not be given.--ED.). The Nestle-Aland critical edition, considered the best authority by most modern scholars, accepts the variant "son of Aminadab, son of Admin, son of Arni," counting the 76 generations from Adam rather than God. So, Jesus was born of the virgin Mary, which in this genealogy means that Jesus was the supposed son of Joseph, not biologically, but legally.  While the Septuagint text here gives his father as Shealtiel, the Masoretic text instead substitutes Shealtiel's brother Pedaiah—both sons of King Jeconiah, according to the passage. Another difference is found in their collocation: St. Matthew places his list at the beginning of his Gospel; St. Luke, at the beginning of the public life of Christ. Salem Media Group. , Nolland suggests simply that these were all the known women attached to David's genealogy in the Book of Ruth. The genealogy of Christ opens by connecting Jesus to the family line of the promised Messiah. 9 Oct. 2013, http://www.jewishencyclopedia.com/articles/852-adoption, http://www.jewishvirtuallibrary.org/jsource/judaica/ejud_0002_0002_0_01191.html, http://www.jewishvirtuallibrary.org/jsource/Judaism/adoption.html, http://www.jlaw.com/Articles/maternity1.html, http://www.jlaw.com/Articles/maternity4.html, "The Problem of the Curse on Jeconiah in Relation to the Genealogy of Jesus - Jews for Jesus". Others point out an apparent element of sinfulness: Rahab was a prostitute, Tamar posed as a prostitute to seduce Judah, Bathsheba was an adulteress, and Ruth is sometimes seen as seducing Boaz—thus Matthew emphasizes God's grace in response to sin. Each of these texts then goes on to describe, just as in Julius Africanus (but omitting the name of Estha), how Melchi was related to Joseph through a levirate marriage. Through either Mary’s or Joseph’s line, Jesus is a descendant of David and therefore eligible to be the Messiah. Jesus shares no biological relationship to Joseph and the 14 generations that preceded him. , The contradictions between the lists have been used to question the accuracy of the gospel accounts since ancient times, and several early Christian authors responded to this. , A key difficulty with these explanations, however, is that there is no adoption in Jewish law, which of course is the relevant legal tradition even according to Jesus (Matt. Matthew’s genealogy gives weight to Jesus’ claim to be the Son of David, and the son of Abraham—the basis of Paul’s teaching that Jesus is Abraham’s unique Seed (Galatians 3:16).  Whether she was an aunt, a cousin, or a more distant relation cannot be determined from the word. Matthew records it for legal purposes. This is how the Arabs refer to famous persons in their daily life. There were many who bore the name of Jesus— e.g., Jesus the son or Sirach, Jesus surnamed Justus (Colossians 4:11), possibly even Jesus Bar-abbas (Matthew 27:17). We'll send you an email with steps on how to reset your password. However, … So Jesus was the supposed son of Joseph, but really of Mary. Matthew has twenty-seven generations from David to Joseph, whereas Luke has forty-two, with almost no overlap between the names on the two lists. Notably, the two accounts also disagree on who Joseph's father was: Matthew says he was Jacob, while Luke says he was Heli. Let’s look at something else that someone who was very familiar with … Because some editions of the Jerusalem Talmud do not contain the name Jesus in these passages the association is disputed.  Raymond E. Brown says the genealogies "tell us nothing certain about his grandparents or his great-grand-parents". It is overtly schematic, organized into three sets of fourteen, each of a distinct character: The total of 42 generations is achieved only by omitting several names, so the choice of three sets of fourteen seems deliberate.  Modern scholars like Raymond Brown (1973) and Géza Vermes (2005) suggest that the relationship between Mary and Elizabeth is simply an invention of Luke.. , A century later, John of Damascus and others report the same information, only inserting an extra generation, Barpanther (Aramaic for son of Panther, thus indicating a misunderstood Aramaic source). Some, accepting the Masoretic reading, suppose that Pedaiah begot a son for Shealtiel through a levirate marriage, but most scholars now accept the Septuagint reading as original, in agreement with Matthew and all other accounts.