Genealogy of Jesus
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The New Testament provides two accounts of the genealogy of Jesus, one in the Gospel of Matthew and another in the Gospel of Luke.[1] Matthew starts with Abraham and works forwards, while Luke works back in time from Jesus to Adam. The lists of names are identical between Abraham and David (whose royal ancestry affirms Jesus' Messianic title Son of David), but differ radically from that point. Matthew has twenty-seven generations from David to Joseph, whereas Luke has forty-two, with almost no overlap between them or with other known genealogies. They also disagree on who Joseph's father was: Matthew says he was Jacob, while Luke says he was Heli.[2]
Traditional Christian scholars (starting with Africanus and Eusebius[3]) take both lineages to be true, offering various explanations for their divergence.[4] For instance, one (usually Matthew's) may be taken to be the lineage of Joseph and the other (usually Luke's) of Mary, or one may be Jesus' customary legal lineage and the other his biological blood lineage. These versions can also fit the gospels' simultaneous account of Jesus' virgin birth of Mary alone, with Joseph being merely his legal adoptive father; both Joseph and Mary are taken to be David's descendants. Levirate marriage, through which an individual (such as Joseph) may have two legal fathers, can also serve these explanations. However, some modern critical scholars like Marcus Borg and John Dominic Crossan state that both genealogies are inventions, constructed to bring the Messianic claim into conformity with Jewish criteria.[5]
Matthew's genealogy
Matthew 1:1–17 begins the Gospel with "A record of the origin of Jesus Christ, the son of David, the son of Abraham: Abraham begot Isaac, ..." and continues on until "... Jacob begot Joseph, the husband of Mary, of whom was born Jesus, who is called Christ. Thus there were fourteen generations in all from Abraham to David, fourteen from David to the exile to Babylon, and fourteen from the exile to the Christ."
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. Jesus is presented as the long-awaited Messiah, who was expected to be a descendant of King David. 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.[6]
Matthew's introductory title (βίβλος γενέσεως, book of generations) has been interpreted in various ways, but most likely is simply a title for the genealogy that follows, echoing the Septuagint use of the same phrase for genealogies.[7]
Matthew's genealogy is considerably more complex than Luke's. It is overtly schematic, organized into three sets of fourteen, each of a distinct character:
- The first is rich in annotations, including four mothers and mentioning the brothers of Judah and the brother of Perez.
- The second spans the Davidic royal line, but omits several generations, ending with "Jeconiah and his brothers at the time of the exile to Babylon."
- The last, which appears to span only thirteen generations, connects Joseph to Zerubbabel through a series of otherwise unknown names, remarkably few for such a long period.
The total of 42 generations is achieved only by omitting several names, so the choice of three sets of fourteen seems deliberate. Various explanations have been suggested: fourteen is twice
The rendering into Greek of Hebrew names in this genealogy is mostly in accord with the Septuagint, but there are a few peculiarities. The form Asaph seems to identify King Asa with the psalmist Asaph. Likewise, some see the form Amos for King Amon as suggesting the prophet Amos, though the Septuagint does have this form. Both may simply be assimilations to more familiar names. More interesting, though, are the unique forms Boes (Boaz, LXX Boos) and Rachab (Rahab, LXX Raab).[8]
Omissions
Old Testament[9] | Matthew |
---|---|
Pedaiah |
David
Solomon
Roboam
Abia
Asaph
Josaphat
Joram
—
—
—
Ozias
Joatham
Achaz
Ezekias
Manasses
Amos
Josias
—
Jechonias
Salathiel
Zorobabel
|
Three consecutive kings of Judah are omitted: Ahaziah, Jehoash, and Amaziah. These kings are seen as especially wicked , from the cursed line of Ahab through his daughter Athaliah to the third and fourth generation.[10] The author could have omitted them to create a second set of fourteen.[11]
Another omitted king is Jehoiakim, the father of Jeconiah, also known as Jehoiachin. In Greek the names are even more similar, both being sometimes called Joachim. When Matthew says, "Josiah begot Jeconiah and his brothers at the time of the exile," he appears to conflate the two, because Jehoiakim, not Jeconiah, had brothers, but the exile was in the time of Jeconiah. While some see this as a mistake, others argue that the omission was once again deliberate, ensuring that the kings after David spanned exactly fourteen generations.[11]
The final group also contains fourteen generations. If Josiah's son was intended as Jehoiakim, then Jeconiah could be counted separately after the exile.[6] Some authors proposed that Matthew's original text had one Joseph as the father of Mary, who then married another man of the same name.[12]
Fourteen generations span the time from Jeconiah, born c. 616 BC, to Jesus, born c. 4 BC. The average generation gap would be around forty-four years. However, in the Old Testament, there are even wider gaps between generations.[13] Also, we do not see any instances of papponymic naming patterns, where children are named after their grandparents, which was a common custom throughout this period. This may indicate that Matthew has telescoped this segment by collapsing such repetitions.[14]
Luke's genealogy
In the Gospel of Luke, the genealogy appears at the beginning of the public life of Jesus. This version is in ascending order from Joseph to Adam.[15] After telling of the baptism of Jesus, Luke 3:23–38 states, "Jesus himself began to be about thirty years of age, being (as was supposed) the son of Joseph, which was [the son] of Heli, ..." (3:23) and continues on until "Adam, which was [the son] of God." (3:38) The Greek text of Luke's Gospel does not use the word "son" in the genealogy after "son of Joseph". Robertson notes that, in the Greek, "Luke has the article tou repeating uiou (Son) except before Joseph".[16]
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This genealogy descends from the Davidic line through Nathan, who is an otherwise little-known son of David, mentioned briefly in the Old Testament.[17]
In the ancestry of David, Luke agrees completely with the Old Testament.
The reading "son of Aminadab, son of Aram", from the Old Testament is well attested. The
Luke's qualification "as was supposed" (ἐνομίζετο) avoids stating that Jesus was actually a son of Joseph, since
Comparison of the two genealogies
The following table is a side-by-side comparison of Matthew's and Luke's genealogies. Converging sections are shown with a green background, and diverging sections shown with a yellow background.
Luke (Non-Selective) |
Matthew (Selective & Dynastic) |
---|---|
7.
Enoch ,9. Methuselah, 10. Lamech,
15.
Shelah, 16. Eber ,21. Terah
|
|
24.
Juda ,28.
Arni, 29. Amminadab ,30.
Salmon ,32.
Obed , |
Juda ,Arni, Amminadab ,Salmon ,Obed , |
36. Nathan, 37. Mattatha,
38. Menna, 39. Melea,
40. Eliakim, 41. Jonam,
42. Joseph, 43. Judah,
44. Simeon, 45. Levi,
46. Maththat, 47. Jorim,
48. Eliezer, 49. Jesus,
50. Er, 51. Elmodam,
52. Cosam, 53. Addi,
54. Melchi, 55. Neri
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King of Israel Solomon,
King of Judah Rehoboam,
King of Judah Abijam,
King of Judah Asa,
King of Judah Jehoshaphat,
King of Judah Joram,
King of Judah
Uzziah ,King of Judah Jotham,
King of Judah Ahaz,
King of Judah Hezekiah,
King of Judah Manasseh,
King of Judah Amon,
King of Judah Josiah,
King of Judah Jeconiah
|
56. Shealtiel, 57. Zerubbabel
|
|
58. Rhesa, 59. Joannan,
60. Joda, 61. Josech,
62. Semein, 63. Mattathias,
64. Maath, 65. Nagge,
66. Esli, 67. Naum,
68. Amos, 69. Mattathias,
70. Joseph, 71. Jannai,
72. Melchi, 73. Levi
74.
Matthat, 75. Heli |
Abiud ,Eliakim ,Azor,
Zadok ,Achim ,Eliud ,Eleazar ,Matthan Jacob |
Explanations for divergence
The
Modern scholarship tends to see the genealogies of Jesus as theological constructs rather than factual history: family pedigrees would not usually have been available for non-priestly families, and the contradictions between the two lists are seen as clear evidence that these were not based on genealogical records. 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.[30] Raymond E. Brown says the genealogies "tell us nothing certain about his grandparents or his great-grand-parents".[31] Marcus Borg and John Dominic Crossan contend that both genealogies are inventions to support Messianic claims.[5]
Gundry suggests the series of unknown names in Matthew connecting Joseph's grandfather to Zerubbabel as an outright fabrication, produced by collecting and then modifying various names from 1 Chronicles.[32] Sivertsen sees Luke's as artificially pieced together out of oral traditions. The pre-exilic series Levi, Simeon, Judah, Joseph consists of the names of tribal patriarchs, far more common after the exile than before, while the name Mattathias and its variants begin at least three suspiciously similar segments.[33] Kuhn likewise suggests that the two series Jesus–Mattathias (77–63) and Jesus–Mattatha (49–37) are duplicates.[34]
The contradictions between the lists have been used to question the accuracy of the gospel accounts since ancient times,
One common explanation for the divergence is that Matthew is recording the actual legal genealogy of Jesus through Joseph, according to Jewish custom, whereas Luke, writing for a Gentile audience, gives the actual biological genealogy of Jesus through Mary, in recognition of the virgin birth.
Levirate marriage
The earliest tradition that explains the divergence of Joseph's lineages involves the law of levirate marriage. A woman whose husband died without issue was bound by law to be married to her husband's brother, and the first-born son of a Yibbum was reckoned and registered as the son of the deceased brother (Deuteronomy 25:5 sqq.).[39] Sextus Julius Africanus, in his 3rd-century Epistle to Aristides, reports a tradition that Joseph was born from just such a levirate marriage. According to this report, Joseph's natural father was Jacob son of Matthan, as given in Matthew, while his legal father was Eli son of Melchi (sic), as given in Luke.[40][41]
Commenting on Africanus's explanation, Christian author Valeriy Sterkh writes:
It must be added that the levirate links between the two genealogies are found not only at the end, but also in the beginning. This conclusion is obvious because both genealogies intersect in the middle at Zerubbabel, son of Shealtiel (see
2 Sam 5:14–16; 1 Chron 3:5), therefore he was the first candidate to a levirate marriage (compare Ruth 3–4; Lk 20:27–33). The Old Testament is silent on whether Nathan had children, so we may very well conclude that he had none. Solomon, however, had much capacity for love: «And he had seven hundred wives, princesses, and three hundred concubines» (1 Kings 11:3). So, in theory, he could have married Nathan's widow. If this is so, Mattatha is the son of Solomon according to the flesh and the son of Nathan according to the Law. In light of the above-mentioned circumstances, the differences between the two genealogies no longer present a problem.[42]
It has been questioned, however, whether levirate marriages actually occurred among uterine brothers;
Maternal ancestry in Luke
A common explanation among theologians is that Luke's genealogy is of
Luke's text says that Jesus was "a son, as was supposed, of Joseph, of Eli" (υἱός, ὡς ἐνομίζετο, Ἰωσὴφ, τοῦ Ἠλὶ.)
According to
Lightfoot for whom Joachim is named.
The theory is consistent with early traditions ascribing a Davidic ancestry to Mary. It also aligns with Luke's greater focus on Mary, in contrast to Matthew's focus on Joseph's perspective. On the other hand, there is no explicit indication whatsoever, either in the Gospel or in any early tradition, that the genealogy is Mary's.
A Jewish tradition ascribing a Davidic ancestry to Mary is recorded in the
Why do Christians extol Mary so highly, calling her nobler than the Cherubim, incomparably greater than the Seraphim, raised above the heavens, purer than the very rays of the sun? For she was a woman, of the race of David, born to Anne her mother and Joachim her father, who was son of Panther. Panther and Melchi were brothers, sons of Levi, of the stock of Nathan, whose father was David of the tribe of Judah.[57]
A century later, John of Damascus and others report similar information, only inserting an extra generation, Barpanther (Aramaic for son of Panther, thus indicating a misunderstood Aramaic source).[58] A certain prince Andronicus later found the same polemic in a book belonging to a rabbi named Elijah.[59]
The claim that Luke gives Mary's genealogy is mentioned in a single extant 5th century text, in which pseudo-Hilary cites it as an opinion held by many, though not himself.[60] This claim was revived by Annius of Viterbo in 1498[61] and quickly grew in popularity.
Modern scholars discount this approach: Raymond E. Brown called it a "pious deduction"; and Joachim Gnilka "the desperation of embarrassment".[62] D. A. Carson calls this reading "painfully artificial" and would not be apparent to Luke's audience.[26] Likewise R. P. Nettelhorst calls this reading "unnatural and forced".[27]
Jewish law is relevant to these matters. It differs radically on such issues from Roman law, but is what applied within Jewish society and the state of Judea, and was the only one that Jesus himself explicitly acknowledged as binding and authoritative, as recorded in Matt. 23:1-3. It does not accept maternal ancestry as applying to lineage claims, which go through the father alone.[63]
Maternal ancestry in Matthew
A minority view holds that while Luke gives the genealogy of Joseph, Matthew gives the genealogy of Mary. A few ancient authorities seem to offer this interpretation.
Lukan version of Levirate marriage theory
Although most accounts ascribing the Luke genealogy to Mary's line do not include a levirate marriage this is added by the above sources. 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.
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Bede assumed that Julius Africanus was mistaken and corrected Melchi to Matthat.[67] Since papponymics were common in this period,[33] however, it would not be surprising if Matthat were also named Melchi after his grandfather.
Panther
Controversy has surrounded the name Panther, mentioned above, because of a charge that Jesus' father was a soldier named Pantera. Celsus mentions this in his writing, The True Word, where he is quoted by Origen in Book 1:32. "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."[68][69] Epiphanius, in refutation of Celsus, writes that Joseph and Cleopas were sons of "Jacob, surnamed Panther."[70]
Two Talmudic-era texts referring to a "Jesus, son of Pantera (Pandera)" are Tosefta
Legal inheritance
One of the traditional explanations is that Matthew traces not a genealogy in the modern biological sense, but a record of legal inheritance showing the succession of Jesus in the royal line.
According to this theory, Matthew's immediate goal is therefore not David, but Jeconiah, and in his final group of fourteen, he may freely jump to a maternal grandfather, skip generations, or perhaps even follow an adoptive lineage in order to get there.[72] Attempts have been made to reconstruct Matthew's route, from the seminal work of Lord Hervey[73] to Masson's recent work,[74] but all are necessarily highly speculative.
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.[75] On the other hand, the resemblance between Matthan and Matthat suggests they are the same man (in which case Jacob and Eli are either identical or full brothers involved in a levirate marriage), and Matthew's departure from Luke at that point can only be to follow legal line of inheritance, perhaps through a maternal grandfather. Such reasoning could further explain what has happened with Zerubbabel and Shealtiel.[73]
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. 23:1–3), not the Roman legal tradition. If Joseph is not the biological father, his lineage does not apply to Jesus, and there is no provision available within Jewish law for this to be altered. One's natural father is always one's father. Nor is inheritance of lineage claims even possible through one's mother, in Jewish law.[76]
Zerubbabel, son of Shealtiel
The genealogies in Luke and Matthew appear to briefly converge at Zerubbabel, son of Shealtiel, though they differ both above Shealtiel and below Zerubbabel. This is also the point where Matthew departs from the Old Testament record.
In the Old Testament,
The appearance of Zerubbabel and Shealtiel in Luke may be no more than a coincidence of names (Zerubbabel, at least, is a very common Babylonian name[81]). Shealtiel is given a completely different ancestry, and Zerubbabel a different son. Furthermore, interpolation between known dates would put the birth of Luke's Shealtiel at the very time when the celebrated Zerubbabel led the Jews back from Babylon. Thus, it is likely that Luke's Shealtiel and Zerubbabel were distinct from, and perhaps even named after, Matthew's.[46]
If they are the same, as many insist, then the question arises of how Shealtiel, like Joseph, could have two fathers. Yet another complex levirate marriage has often been invoked.[46] Richard Bauckham, however, argues for the authenticity of Luke alone. In this view, the genealogy in Chronicles is a late addition grafting Zerubbabel onto the lineage of his predecessors, and Matthew has simply followed the royal succession. In fact, Bauckham says, Zerubbabel's legitimacy hinged on descending from David through Nathan rather than through the prophetically cursed ruling line.[21]
The name Rhesa, given in Luke as the son of Zerubbabel, is usually seen as the Aramaic word rēʾšāʾ, meaning head or prince. It might well befit a son of Zerubbabel, but some see the name as a misplaced title of Zerubbabel himself.[21] If so, the next generation in Luke, Joanan, might be Hananiah in Chronicles. Subsequent names in Luke, as well as Matthew's next name Abiud, cannot be identified in Chronicles on more than a speculative basis.
Fulfillment of prophecy
By the time of Jesus, it was already commonly understood that several prophecies in the Old Testament promised a Messiah descended from King David.[82][83] Thus, in tracing the Davidic ancestry of Jesus, the Gospels aim to show that these messianic prophecies are fulfilled in him.
The prophecy of Nathan[84]—understood as foretelling a son of God who would inherit the throne of his ancestor David and reign forever—is quoted in Hebrews[85] and strongly alluded to in Luke's account of the Annunciation.[86] Likewise, the Psalms[87] record God's promise to establish the seed of David on his throne forever, while Isaiah[88] and Jeremiah[89] speak of the coming reign of a righteous king of the house of David.
David's ancestors are also understood as progenitors of the Messiah in several prophecies.[82] Isaiah's description of the branch or root of Jesse[90] is cited twice by Paul as a promise of the Christ.[91]
More controversial are the prophecies on the Messiah's relation, or lack thereof, to certain of David's descendants:
- God promised to establish the throne of King Solomon over Israel forever,[92] but the promise was contingent upon obeying God's commandments.[93] Solomon's failure to do so is explicitly cited as a reason for the subsequent division of his kingdom.[94]
- Against King Jehoiakim, Jeremiah prophesied, "He shall have no one to sit on the throne of David,"[95] and against his son King Jeconiah, "Write this man childless, a man who will not prosper in his days; for no man of his seed will prosper, sitting on the throne of David or ruling again in Judah."[96] Some see this prophecy as permanently disqualifying Jeconiah from the ancestry of the Messiah (though not necessarily of Joseph).[97] More likely, the curse was limited to Jeconiah's lifetime, and even then, rabbinical tradition has it that Jeconiah repented in exile and the curse was lifted.[98] Additionally, the Old Testament recounts that none of the punishments listed in the curse actually came to pass.[99]
- To Zerubbabel, God declares through Haggai, "I will make you like my signet ring," in clear reversal of the prophecy against his grandfather Jeconiah, "though you were a signet ring on my right hand, yet I would pull you off."[100] Zerubbabel ruled as governor, though not as king, and has been regarded by many as a suitable and likely progenitor of the Messiah.
The promise to Solomon and Jeconiah's curse, if applicable, argue against Matthew. Yet evidently Matthew didn't find his respective genealogy incompatible with these prophecies.
Matthew also presents the virgin birth of Jesus as fulfillment of Isaiah 7:14, which he quotes.[101] Matthew apparently quotes the ancient Septuagint translation of the verse, which renders the Hebrew word "almah" as "virgin" in Greek.
Women mentioned
Matthew inserts four women into the long list of men. The women are included early in the genealogy—
There may be a common thread among these four women, to which Matthew wishes to draw attention. He sees God working through Tamar's seduction of her father-in-law, through the collusion of Rahab the harlot with Joshua's spies, through Ruth the Moabite's unexpected marriage with Boaz, and through David and Bathsheba's adultery.[102]
The NIV Cultural Backgrounds Study Bible suggests that the common thread between all of these women is that they have associations with Gentiles.[103] Rahab was a prostitute in Canaan, Bathsheba was married to a Hittite, Ruth resided in Moab, and Tamar had a name of Hebrew origin. The women's nationalities are not necessarily mentioned. The suggestion is that Matthew may be preparing the reader for the inclusion of the Gentiles in Christ's mission. 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. Still others[who?] point out their unusual, even scandalous, unions—preparing the reader for what will be said about Mary. None of these explanations, however, adequately befits all four women.[104]
Nolland suggests simply that these were all the known women attached to David's genealogy in the Book of Ruth.[6]
Mary's kinship with Elizabeth
Luke states that
Virgin birth
These two Gospels declare that Jesus was begotten not by Joseph, but by the power of the Holy Spirit while Mary was still a virgin, in fulfillment of prophecy. Thus, in mainstream Christianity, Jesus is regarded as being literally the "only begotten son" of God, while Joseph is regarded as his adoptive father.
Matthew immediately follows the genealogy of Jesus with: "This is how the birth of Jesus Christ came about: His mother Mary was pledged to be married to Joseph, but before they came together, she was found to be with child through the Holy Spirit".[109]
Likewise, Luke tells of the Annunciation: "How will this be," Mary asked the angel, "since I am a virgin?" The angel answered, "The Holy Spirit will come upon you, and the power of the Most High will overshadow you. So the holy one to be born will be called the Son of God."[110]
The question then arises, why do both gospels seem to trace the genealogy of Jesus through Joseph, when they deny that he is his biological father? 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.[111]
Tertullian, on the other hand, argues that Jesus must have descended from David by blood through his mother Mary.[112] He sees Biblical support in Paul's statement that Jesus was "born of a descendant of David according to the flesh".[113] Affirmations of Mary's Davidic ancestry are found early and often.[114]
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.[115] These differences reflect the Ebionites' awareness of Jewish law (halakhah) relating to lineage inheritance, adoption, and the status of ancestry claims through the mother.
Islam
The
and thus considers his genealogy only through Mary (Maryam), without mentioning Joseph.Mary is very highly regarded in the Qurʼan, the
According to Muslim Scholar Sheikh Ibn Al-Feasy Al-Hanbali, the Quran used "Sister of
See also
- Genealogies in the Bible
- Genealogies of Genesis
- Chronology of the Bible
- Chronology of Jesus
- Holy Kinship
- Jesus bloodline
- Perpetual virginity of Mary
- Race and appearance of Jesus
- Tree of Jesse – Christ's ancestry in art
- Jewish genealogy
Notes
- ^ Matthew 1:1–16; Luke 3:23–38
- ^ Matthew 1:16; Luke 3:23
- ^ Eusebius Pamphilius, Church history, Life of Constantine §VII.
- ^ R. T. France, The Gospel According to Matthew: An Introduction and Commentary (Eerdmans, 1985) pages 71–72.
- ^ a b Marcus J. Borg, John Dominic Crossan, The First Christmas (HarperCollins, 2009) page 95.
- ^ ISBN 978-0-8028-2389-2
- ^ ISBN 978-0-8028-2389-2, considers this harmonization "the most attractive."
- .
- ^ 1 Chronicles 3:4–19.
- ^ 1 Kings 21:21–29; cf. Exodus 20:5, Deuteronomy 29:20.
- ^ S2CID 246627732.
- ^ a b Blair, Harold A. (1964), "Matthew 1,16 and the Matthaean Genealogy", Studia Evangelica, 2: 149–54.
- ^ For example, Ezra's genealogy in Ezra 7:1–5 (cf. 1 Chronicles 6:3–14).
- ISBN 978-0-385-08658-5.
- ^ Maas, Anthony. "Genealogy of Christ" The Catholic Encyclopedia. Vol. 6. New York: Robert Appleton Company, 1909. 9 October 2013
- ^ a b Robertson, A.T. "Commentary on Luke 3:23". "Robertson's Word Pictures of the New Testament". Broadman Press 1932,33, Renewal 1960.
- ^ 1 Chronicles 3:5; but also see Zechariah 12:12.
- ^ Augustine of Hippo (c. 400), De consensu evangelistarum (On the Harmony of the Gospels), pp. 2.4.12–13
- ^ Matthew 18:21–22; cf. Genesis 4:24.
- ^ 1 Enoch 10:11–12.
- ^ ISBN 978-0-567-08297-8
- Adversus haereses ("Against Heresies"), p. 3.22.3
- ^ Willker, Wieland (2009), A Textual Commentary on the Greek Gospels (PDF), vol. 3: Luke (6th ed.), p. TVU 39, archived from the original (PDF) on 27 March 2009, retrieved 25 March 2009. Willker details the textual evidence underlying the NA27 reading.
- ISBN 3-438-06010-8
- ISBN 0-8370-9740-1
- ^ ISBN 9780310531982.
- ^ a b Nettelhorst, R. P. (1998). "The Genealogy of Jesus" (PDF). Journal of the Evangelical Theological Society. 31 (2): 169–172.
- ^ Farrar, F.W. (1892), The Gospel According to St. Luke, Cambridge, pp. 369–375
{{citation}}
: CS1 maint: location missing publisher (link) - ^ Damascene, John. "BOOK IV CHAPTER XIV -> Concerning our Lord's genealogy and concerning the holy Mother of God".. Quote: "Born then of the line of Nathan, the son of David, Levi begat Melchi(2) and Panther: Panther begat Barpanther, so called. This Barpanther begat Joachim: Joachim begat the holy Mother of God(3)(4). And of the line of Solomon, the son of David, Mathan had a wife(5) of whom he begat Jacob. Now on the death of Mathan, Melchi, of the tribe of Nathan, the son of Levi and brother of Panther, married the wife of Mathan, Jacob's mother, of whom he begat Heli. Therefore, Jacob and Hell became brothers on tile mother's side, Jacob being of the tribe of Solomon and Heli of the tribe of Nathan. Then Heli of the tribe of Nathan died childless, and Jacob his brother, of the tribe of Solomon, took his wife and raised up seed to his brother and begat Joseph. Joseph, therefore, is by nature the son of Jacob, of the line of Solomon, but by law he is the son of Heli of the line of Nathan."
- ^ Marshall D. Johnson The Purpose of the Biblical Genealogies with Special Reference to the Setting of the Genealogies of Jesus (Wipf and Stock, 2002) page
- ^ Raymond E. Brown, The Birth of the Messiah (Doubleday, 1977), page 94.
- ISBN 978-0-8028-3549-9
- ^ S2CID 170788108.[permanent dead link]
- ISBN 0-8028-3512-0
- Julian the Apostate, Against the Galileans.
- ^ a b Augustine of Hippo, Contra Faustum (Reply to Faustus, c. 400)
- ^ Augustine of Hippo, Sermon 1, p. 6
- ISBN 0-8308-1777-8
- ^ a b Maas, Anthony. "Genealogy (in the Bible)." The Catholic Encyclopedia. Vol. 6. New York: Robert Appleton Company, 1909. 9 Oct. 2013
- ^ Sextus Julius Africanus, Epistula ad Aristidem (Epistle to Aristides)
- ISBN 978-0-521-35644-2
- ^ Sterkh V. "Answers for a Jew"
- JSTOR 1560666.
- ^ Yebamoth 1.1.
- ^ Matthew 22:24; Mark 12:19; Luke 20:28
- ^ a b c d e Maas, Anthony (1913), , in Herbermann, Charles (ed.), Catholic Encyclopedia, New York: Robert Appleton Company
- ^ Luke 3:23.
- ^ Aquinas, Thomas, Summa Theologica, p. IIIa, q.31, a.3, Reply to Objection 2, offers this interpretation, that Luke calls Jesus a son of Eli, without making the leap to explain why.
- ^ a b Lightfoot, John (1663), Horæ Hebraicæ et Talmudicæ, vol. 3 (published 1859), p. 55, archived from the original on 18 June 2016, retrieved 25 March 2009
- ^ Numbers 32:41; Deuteronomy 3:14; 1 Kings 4:13.
- ^ 1 Chronicles 2:21–23;1 Chronicles 7:14.
- ^ Torrey, R. A. "Commentary on Luke 3". "The Treasury of Scriptural Knowledge", 1880.
- ^ j. Hagigah 77d.
- ^ Mary's Genealogy & the Talmud, archived from the original on 23 March 2009, retrieved 25 March 2009
- ^ 2 Chronicles 36:4.
- ]). }}
- OCLC 747771
- ^ John of Damascus, De fide orthodoxa (An Exact Exposition of the Orthodox Faith), p. 4.14. Andrew of Crete, Oration 6 (On the Circumcision of Our Lord) (PG 97.916). Epiphanius the Monk, Sermo de vita sanctissimae deiparae (Life of Mary) (PG 120.189). The last apparently draws from a lost work of Cyril of Alexandria, perhaps via Hippolytus of Thebes.
- Michael VIIIliving about 1310.
- ^ Pseudo-Hilary, Tractate 1, apud Angelo Mai, ed. (1852), Nova patrum bibliotheca, vol. 1, pp. 477–478Multi volunt, generationem, quam enumerat Matthaeus, deputari Ioseph, et generationem quam enumerat Lucas, deputari Mariae, ut quia caput mulieris vir dicitur, viro etiam eiusdem generatio nuncupetur. Sed hoc regulae non-convenit, vel quaestioni quae est superius: id est, ubi generationum ratio demonstrator, verissime solutum est.
- ^ Annius of Viterbo (1498), Antiquitatum Variarum. In this notorious forgery, Joachim is identified as Eli in a passage ascribed to Philo.
- ^ Cited in Frederick Dale Bruner, Matthew: The Christbook, Matthew 1–12 (Eerdmans, 2004), page 21-22. See also Larry Hurtado, Lord Jesus Christ (Eerdmans, 2003), page 273.
- ^ "Adoption" by Jeffrey H. Tigay and Ben-Zion (Benno) Schereschewsky in the Encyclopaedia Judaica (1st ed. 1972; the entry is reproduced again in the 2nd ed.), Vol. 2, col. 298–303.
- Adversus haereses (Against Heresies), p. 3.21.9
- ^ Victor Paul Wierwille, Jesus Christ Our Promised Seed, American Christian Press, New Knoxville, OH, 2006, pages 113–132.
- ^ Roth, Andrew Gabriel (2003), Proofs of Peshitta Originality in the Gospel According to Matthew & the Gowra Scenario: Exploding the Myth of a Flawed Genealogy (PDF), archived from the original (PDF) on 5 February 2009, retrieved 25 April 2009
- ^ Bede, In Lucae evangelium expositio (On the Gospel of Luke), p. 3
- ^ Origen. "Against Celsus". Archived from the original on 27 April 2006.
- ^ Origen. "Contra Celsum" [Reply to Celsus]. Christian classics ethereal library. 1.32.
- ISBN 978-900422841-2.
- ^ Schaefer, pp. 52–62, 133–41.
- ISBN 978-0-521-35644-2
- ^ Hervey, Arthur Charles (1853), The Genealogies of Our Lord and Saviour Jesus Christ
- ISBN 2-85244-511-5
- ^ Augustine of Hippo, Sermon 1, pp. 27–29
- ^ See, on this, the articles "Adoption" by Lewis Dembitz and Kaufmann Kohler in The Jewish Encyclopaedia (1906), available online at: http://www.jewishencyclopedia.com/articles/852-adoption, and "Adoption" by Jeffrey H. Tigay and Ben-Zion (Benno) Schereschewsky in the Encyclopaedia Judaica (1st ed. 1972; the entry is reproduced again in the 2nd ed.), Vol. 2, col. 298–303. Lineage cannot be artificially transferred; one's natural parents are always one's parents. Guardianship, however, conveys most other rights and duties. Schereschewsky summarizes, col. 301: "Adoption is not known as a legal institution in Jewish law. According to halakhah [Jewish law] the personal status of parent and child is based on the natural family relationship only and there is no recognized way of creating this status artificially by a legal act or fiction. However, Jewish law does provide for consequences essentially similar to those caused by adoption to be created by legal means. These consequences are the right and obligation of a person to assume responsibility for (a) a child's physical and mental welfare and (b) his financial position, including matters of inheritance and maintenance." The "matters of inheritance" being referred to here is provision for inheritance of property, not lineage ancestry. Also relevant is the same Encyclopaedia's article on "Apotropos," i.e., guardianship, reproduced at http://www.jewishvirtuallibrary.org/jsource/judaica/ejud_0002_0002_0_01191.html, and the introduction to these two articles helpfully summarizing the main points, by the editors of the Jewish Virtual Library, "Issues in Jewish Ethics: Adoption," at http://www.jewishvirtuallibrary.org/jsource/Judaism/adoption.html Also see the series of five articles or chapters by R. Michael J. Broyde, "The Establishment of Maternity and Paternity in Jewish and American Law," at the Jewish Law website http://www.jlaw.com/Articles/maternity1.html, in particular the opening comments to the first chapter and the whole discussion in its chapter "IV. Adoption and Establishing Parental Status," at http://www.jlaw.com/Articles/maternity4.html. For further discussion, see this article's Archive 2 "Talk" page topic for 6 June 2016, entitled "* Legal inheritance * and *Virgin Birth*/Clarification of adoption and lineage according to Jewish law.".
- ^ Ezra 3:2,8;5:2; Nehemiah 12:1; Haggai 1:1,12,14.
- ^ 1 Chronicles 3:17–24
- ISBN 978-0-8006-2617-4
- ISBN 978-0-664-22641-1
- ISBN 0-313-21242-2
- ^ ISBN 978-0-8006-2707-2
- ^ See John 7:42; Matthew 22:41–42.
- ^ 2Samuel 7:12–16.
- ^ Hebrews 1:5.
- ^ Luke 1:32–35.
- ^ Psalms 89:3–4; Psalms 132:11.
- ^ Isaiah 16:5.
- ^ Jeremiah 23:5–6.
- ^ Isaiah 11:1–10.
- ^ Acts 13:23; Romans 15:12.
- ^ 1 Chronicles 22:9–10
- ^ 1 Chronicles 28:6–7; 2 Chronicles 7:17–18; 1 Kings 9:4–5.
- ^ 1 Kings 11:4–11.
- Jeremiah 36:30
- ^ Jeremiah 22:24–30.
- Adversus haereses ("Against Heresies"), p. 3.21.9j
- ISBN 978-0-521-35644-2
- ^ "The Problem of the Curse on Jeconiah in Relation to the Genealogy of Jesus - Jews for Jesus". Jews for Jesus. 1 January 2005.
- ^ Haggai 2:23 (cf. Jeremiah 22:24).
- ^ Matthew 1:22–23, citing Isaiah 7:14.
- ^ Maloney C.M., Robert P. "The Genealogy of Jesus: Shadows and lights in his past", America, December 17, 2007
- )
- ^ Hutchinson, John C. (2001), "Women, Gentiles, and the Messianic Mission in Matthew's Genealogy", Bibliotheca Sacra, 158: 152–164
- ^ Luke 1:5,36.
- ^ For example, Carmen 18
- ^ Aquinas, Thomas, Summa Theologica, pp. IIIa, q.31, a.2
- ISBN 978-0-385-52241-0, calls it "artificial and undoubtedly Luke's creation."
- ^ Matthew 1:18.
- ^ Luke 1:34–35.
- ^ Augustine of Hippo, De consensu evangelistarum (On the Harmony of the Gospels), pp. 2.1.2–4; Augustine of Hippo, Sermon 1, pp. 16–21
- ^ Tertullian, De carne Christi ("On the Flesh of Christ"), pp. 20–22
- ^ Romans 1:3.
- ^ Ignatius of Antioch, Epistle to the Ephesians, p. 18. Martyr, Justin, Dialogus cum Tryphone Judaeo (Dialogue with Trypho), p. 100
- ^ Epiphanius of Salamis, Panarion, p. 30.14
- ^ Quran 19:20-22.
- ^ Quran 66:12; 3:35-36.
- ^ Quran 19:28
- ISBN 978-81-206-0672-2