After the exile to Babylon, Jechoniah became the father of Shealtiel. Shealtiel became the father of Zerubbabel. Zerubbabel became the father of Abiud. Abiud became the father of Eliakim. Eliakim became the father of Azor. Azor became the father of Zadok. Zadok became the father of Achim. Achim became the father of Eliud. Eliud became the father of Eleazar. Eleazar became the father of Matthan. Matthan became the father of Jacob. Jacob became the father of Joseph, the husband of Mary, from whom was born Jesus, who is called Christ. So all the generations from Abraham to David are fourteen generations; from David to the exile to Babylon fourteen generations; and from the carrying away to Babylon to the Christ, fourteen generations.
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Matthew 1:12-17 sits inside this longer paragraph.
The book of the genealogy of Jesus Christ, the son of David, the son of Abraham. Abraham became the father of Isaac. Isaac became the father of Jacob. Jacob became the father of Judah and his brothers. Judah became the father of Perez and Zerah by Tamar. Perez became the father of Hezron. Hezron became the father of Ram. Ram became the father of Amminadab. Amminadab became the father of Nahshon. Nahshon became the father of Salmon. Salmon became the father of Boaz by Rahab. Boaz became the father of Obed by Ruth. Obed became the father of Jesse. Jesse became the father of King David. David became the father of Solomon by her who had been Uriah’s wife. Solomon became the father of Rehoboam. Rehoboam became the father of Abijah. Abijah became the father of Asa. Asa became the father of Jehoshaphat. Jehoshaphat became the father of Joram. Joram became the father of Uzziah. Uzziah became the father of Jotham. Jotham became the father of Ahaz. Ahaz became the father of Hezekiah. Hezekiah became the father of Manasseh. Manasseh became the father of Amon. Amon became the father of Josiah. Josiah became the father of Jechoniah and his brothers, at the time of the exile to Babylon. After the exile to Babylon, Jechoniah became the father of Shealtiel. Shealtiel became the father of Zerubbabel. Zerubbabel became the father of Abiud. Abiud became the father of Eliakim. Eliakim became the father of Azor. Azor became the father of Zadok. Zadok became the father of Achim. Achim became the father of Eliud. Eliud became the father of Eleazar. Eleazar became the father of Matthan. Matthan became the father of Jacob. Jacob became the father of Joseph, the husband of Mary, from whom was born Jesus, who is called Christ. So all the generations from Abraham to David are fourteen generations; from David to the exile to Babylon fourteen generations; and from the carrying away to Babylon to the Christ, fourteen generations.
Parallel Translations
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After the exile to Babylon, Jechoniah became the father of Shealtiel. Shealtiel became the father of Zerubbabel.
Zerubbabel became the father of Abiud. Abiud became the father of Eliakim. Eliakim became the father of Azor.
Azor became the father of Zadok. Zadok became the father of Achim. Achim became the father of Eliud.
Eliud became the father of Eleazar. Eleazar became the father of Matthan. Matthan became the father of Jacob.
Jacob became the father of Joseph, the husband of Mary, from whom was born Jesus, who is called Christ.
So all the generations from Abraham to David are fourteen generations; from David to the exile to Babylon fourteen generations; and from the carrying away to Babylon to the Christ, fourteen generations.
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And after they were brought to Babylon Iechonias begat Salathiel: Salathiel begat zorobabel:
zorobabel begat Abiud: Abiud begat Eliachim: Eliachim begat Azor:
Azor begat Sadoc: Sadoc begat Achin: Achin begat Eliud:
Eliud begat Eleasar: Eleasar begat Matthan: Matthan begat Iacob:
Iacob begat Ioseph the husbande of Mary of which was boren that Iesus that is called Christ.
All the generacions from Abraham to David are fowretene generacions. And from David vnto the captivite of Babylon are fowretene generacions. And from the captivite of Babylon vnto Christ are also fowrtene generacions.
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And after they were caried away into Babylon, Iechonias begate Salathiel. And Salathiel begate Zorobabel.
And Zorobabel begate Abiud. And Abiud begate Eliacim. And Eliacim begate Azor.
And Azor begate Sadoc. And Sadoc begate Achim. And Achim begate Eliud.
And Eliud begate Eleazar. And Eleazar begate Matthan. And Matthan begate Iacob.
And Iacob begat Ioseph ye husband of Mary, of whom was borne Jesus, that is called Christ.
So all the generations from Abraham to Dauid, are fourtene generations. And from Dauid vntil they were caried away into Babylon, fourtene generations: and after they were caried away into Babylon vntill Christ, fourteene generations.
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Contradictions (8)
Questions where the Bible appears to say two different things, with the passages on each side set together.
- Who was Zerubbabel's father?
- From which of David's sons was Jesus descended?
- How many generations were between the Babylonian captivity and Jesus?
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Cross-references (30)
- 1 Chronicles 3:17 (v12) The sons of Jeconiah, the captive: Shealtiel his son,
- Matthew 27:17 (v16) When therefore they were gathered together, Pilate said to them, “Whom do you want me to release to you? Barabbas, or Jesus, who is called…
- Luke 3:23 (v16) Jesus himself, when he began to teach, was about thirty years old, being the son (as was supposed) of Joseph, the son of Heli,
- John 4:25 (v16) The woman said to him, “I know that Messiah comes, he who is called Christ. When he has come, he will declare to us all things.”
- Matthew 1:11-12 (v17) Josiah became the father of Jechoniah and his brothers, at the time of the exile to Babylon. After the exile to Babylon, Jechoniah became…
Show all 30 cross-references
- Matthew 27:22 (v16) Pilate said to them, “What then shall I do to Jesus, who is called Christ?” They all said to him, “Let him be crucified!”
- Luke 1:31-35 (v16) Behold, you will conceive in your womb and give birth to a son, and shall name him ‘Jesus.’ He will be great and will be called the Son of…
- Ezra 3:2 (v12) Then Jeshua the son of Jozadak stood up with his brothers the priests, and Zerubbabel the son of Shealtiel and his brothers, and built the…
- Matthew 2:13 (v16) Now when they had departed, behold, an angel of the Lord appeared to Joseph in a dream, saying, “Arise and take the young child and his…
- Mark 6:3 (v16) Isn’t this the carpenter, the son of Mary, and brother of James, Joses, Judah, and Simon? Aren’t his sisters here with us?” They were…
- Luke 1:27 (v16) to a virgin pledged to be married to a man whose name was Joseph, of David’s house. The virgin’s name was Mary.
- Luke 2:4-5 (v16) Joseph also went up from Galilee, out of the city of Nazareth, into Judea, to David’s city, which is called Bethlehem, because he was of…
- Luke 2:7 (v16) She gave birth to her firstborn son. She wrapped him in bands of cloth, and laid him in a feeding trough, because there was no room for…
- Luke 2:10-11 (v16) The angel said to them, “Don’t be afraid, for behold, I bring you good news of great joy which will be to all the people. For there is born…
- Luke 2:48 (v16) When they saw him, they were astonished, and his mother said to him, “Son, why have you treated us this way? Behold, your father and I were…
- Luke 4:22 (v16) All testified about him, and wondered at the gracious words which proceeded out of his mouth, and they said, “Isn’t this Joseph’s son?”
- 2 Kings 24:14 (v17) He carried away all Jerusalem, and all the princes, and all the mighty men of valor, even ten thousand captives, and all the craftsmen and…
- 1 Chronicles 3:19-24 (v12) The sons of Pedaiah: Zerubbabel and Shimei. The sons of Zerubbabel: Meshullam and Hananiah; and Shelomith was their sister; and Hashubah,…
- Haggai 1:14 (v12) Yahweh stirred up the spirit of Zerubbabel, the son of Shealtiel, governor of Judah, and the spirit of Joshua, the son of Jehozadak, the…
- Matthew 1:18-25 (v16) Now the birth of Jesus Christ was like this: After his mother, Mary, was engaged to Joseph, before they came together, she was found…
- Luke 3:27 (v12) the son of Joanan, the son of Rhesa, the son of Zerubbabel, the son of Shealtiel, the son of Neri,
- 2 Kings 25:27 (v12) In the thirty-seventh year of the captivity of Jehoiachin king of Judah, in the twelfth month, on the twenty-seventh day of the month,…
- Ezra 5:2 (v12) Then Zerubbabel the son of Shealtiel, and Jeshua the son of Jozadak rose up and began to build God’s house which is at Jerusalem; and with…
- Nehemiah 12:1 (v12) Now these are the priests and the Levites who went up with Zerubbabel the son of Shealtiel, and Jeshua: Seraiah, Jeremiah, Ezra,
- Jeremiah 22:24 (v12) “As I live,” says Yahweh, “though Coniah the son of Jehoiakim king of Judah were the signet on my right hand, I would still pluck you from…
- Jeremiah 22:28 (v12) Is this man Coniah a despised broken vessel? Is he a vessel in which no one delights? Why are they cast out, he and his offspring, and cast…
- Haggai 1:1 (v12) In the second year of Darius the king, in the sixth month, in the first day of the month, Yahweh’s word came by Haggai, the prophet, to…
- Haggai 1:12 (v12) Then Zerubbabel, the son of Shealtiel, and Joshua, the son of Jehozadak, the high priest, with all the remnant of the people, obeyed…
- Haggai 2:2 (v12) “Speak now to Zerubbabel, the son of Shealtiel, governor of Judah, and to Joshua, the son of Jehozadak, the high priest, and to the remnant…
- Haggai 2:23 (v12) In that day, says Yahweh of Armies, I will take you, Zerubbabel, my servant, the son of Shealtiel,’ says Yahweh, ‘and will make you as a…
Cross-references from openbible.info (CC BY 4.0)
Explain this passage (20 sources)
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Geneva Bible translators 1599 · Public Domain On v17 All those which are reckoned up in this pedigree…
All those which are reckoned up in this pedigree of David’s stock, as they begat one another orderly in their degrees.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv12–17 12 And after they were brought to Babylon, Jechonias…
12 And after they were brought to Babylon, Jechonias begat Salathiel; and Salathiel begat Zorobabel;
Ver. 12. And after they were brought to Babylon] This the Evangelist inculcates, and rings often in the ears of his impious countrymen, as a notorious public judgment on a nation so incorrigibly flagitious, so unthankful for mercies, so impatient of remedies, so incapable of repentance, so obliged, so warned, so shamelessly, so lawlessly wicked, quorum maxima beneficia, flagitia, supplicia, as the Centurists set it forth. Abused mercy turns into fury.
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Jechonias begat Salathiel] Neri begat him naturally, Jechonias, legally; adopting him for his child that was his nephew, 1Ch 3:17.
And Salathiel begat Zorobabel] Who brought forth the head stone of the second temple with shoutings, crying, "Grace, grace unto it," Zec 4:7. He was a chieftain in the first year of Cyrus, Ezr 2:2, and he lived to see the building of the temple, about the sixth year of Darius Nothus, which is a matter of a hundred years between. So he had a longer life than ordinary, which God granteth to some, because he hath something to be done by them. A short life in some cases is a blessing, 1Ki 14:13, as grapes gathered before they be ripe are freed from the violence of the winepress; as lambs slain before they be grown escape many storms and sharp showers that others live to taste of. Some wicked live long, that they may aggravate their judgment; others die sooner, that they may hasten it. But they are blessed, that whether they live, they live unto the Lord, or whether they die, they die unto the Lord, and in the Lord, their works following them. Rom 14:8; Rev 14:13.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain On vv12, 13, 16, 17 This Jechonias 1Ch 3:17-19 is generally thought to be…
This Jechonias 1Ch 3:17-19 is generally thought to be Jehoiachin, the son of Jehoiakin; he is called Jeconiah, 1Ch 3:16, as well as Jehoiachin, 2Ch 36:8; so also he is called Jeconiah the son of Jehoiakim, Jer 24:1. That this Jechonias begat Salathiel Ezr 3:2; 5:2; Neh 12:1; Hag 1:1 appeareth from 1Ch 3:17. It is here objected that God said concerning this Jeconiah, called also Coniah, Write ye this man childless, Jer 22:30 how then did he beget Salathiel? But it is easily answered, for that verse. Jer 22:30, will expound itself: Write ye this man childless, a man that shall not prosper in his days; for no man of his seed shall prosper sitting upon the throne of David, and ruling any more in Judah: so as that text is plainly to be understood, without a child that shall actually succeed in the crown; for the text itself supposes that he should have seed, but none that should prosper, sitting upon the throne of David, and ruling in Judah, which the Scripture, 2Ch 36:1-23 justifieth, for the king of Babylon set up Zedekiah his uncle in his stead, who was the last king in Judah, in the eleventh year of whose reign the Jews were all carried captive. This Jeconiah had eight sons, as we read, 1Ch 3:17,18. Salathiel is there reckoned as his second son; possibly Assir died young, or at least childless, so as the right of the crown was in Salathiel, who is the person alone here named. But how
Salathiel is here said to have begat Zorobabel is yet a greater difficulty; for, 1Ch 3:19, it is said, The sons of Pedaiah (not of Salathiel) were, Zerubabel, and Shimei. If Zorobabel were the son of Pedaiah, how could he be the son of Salathiel? Several answers are given to this. Some think that Zorobabel, because he descended lineally from Salathiel, is called his son, which were a sufficient answer if the supposition were true, that Zorobabel were lineally descended from Salathiel: but that it is not, for according to 1Ch 3:18 Pedaiah was not the son, but the brother of Salathiel. Others think that Salathiel is here said to have begot Zorobabel, because Zorobabel succeeded him in the kingdom; but as that is a strange interpretation of the word begat, so neither was Salathiel a king, though possibly the title of the crown was in him as the great grandchild of Josiah, nor did ever Zorobabel assume the crown that we read of. Whereas others say, that there were two Zorobabels, and that this son was the adopted son of Salathiel: both these things are suggested without proof. The most probable opinion, which I perceive the best interpreters acquiesce in, is, that Salathiel dying without issue, Pedaiah his brother married his wife, according to the law of God, Deu 25:5, and begat Zorobabel of her that had been the wife of Salathiel; and thence it is said Salathiel begat him, Pedaiah so raising up seed to his brother according to the law aforesaid. To this it is objected by some, that the law was, that the child should succeed in the name of the brother that was dead: so that if this were the sense, it should not have been, Salathiel begat Zorobabel, but Salathiel begat Salathiel. The answer to this is not difficult; for, to succeed in the name of the brother that is dead, doth not signify, to be called by the very name with which he was called, but to be denominated his son, as if begotten by him. And this is evident from Rth 4:10, where Boaz hath these words, Ruth the Moabitess, the wife of Mahlon, have I purchased to be my wife, to raise up the name of the dead upon his inheritance, that the name of the dead be not cut off from among his brethren. Yet, Rth 4:21, Boaz, having a son by Ruth, did not call his name Mahlon, by the name of his father, but Obed.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
John Gill 1763 · Public Domain On vv12, 13, 16, 17 And after they were brought to Babylon,.... Not Jechonias,…
And after they were brought to Babylon,.... Not Jechonias, but the father of Jechonias, and the Jews.
Jechonias begat Salathiel. Not Jechonias mentioned in the former verse, but his son, called Jehoiachin, Kg2 24:6 and Coniah, Jer 22:24 both which are rendered Jechonias by the Septuagint in Ch2 36:8 and he is so called, Ch1 3:16. Abulpharagius (c) calls him Junachir, and says he is the same who in Matthew is called Juchonia; and he asserts him to be the father of Daniel the Prophet. But here a considerable difficulty arises, how he can be said to beget Salathiel, called Shealtiel, Hag 1:1 when he was pronounced "childless", Jer 22:30. To remove which, it may be observed, that the sentence pronounced may be considered with this tacit condition or proviso, if he repented not. Now the Jews have a tradition (d) that he did repent in prison, upon which the sentence was revoked; but there is no need to suppose this, though it is not an unreasonable supposition; for the sentence does not imply that he should have no children, but rather that he should, as will appear upon reading the whole; "thus saith the Lord, write ye this man childless, a man that shall not prosper in his days; for no man of his seed shall prosper, sitting on the throne of David, and ruling any more in Judah". Besides, the Hebrew word rendered "childless", comes from which signifies "to make naked" or "bare" and so denotes not only such as have no children, or are bereft of them, but such as are by any providence stripped of the blessings of life, and are left bare, destitute, and unhappy, as Jechonias and his posterity were: however, the Jews have no reason to find fault with our Evangelist, since Salathiel is expressly called Jechonias's son, Ch1 3:17 either he was his proper natural son, or, to use their way of speaking, "the son of the kingdom" (e), that is, his heir and successor in the kingdom, as some have thought; since it looks as if he was the son of Neri, Luk 3:27 though the chronicle of Jedidaeus of Alexandria (f), or Philo the Jew, says, that Jechonias was called Neri, because Ner, or the lamp of David, shined in him, which had been almost extinguished.
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And Salathiel begat Zorobabel. This account perfectly agrees with many passages in the Old Testament, where Zorobabel is called the son of Shealtiel or Salathiel, Ezr 3:2 Hag 1:1 which is sufficient to justify the Evangelist in this assertion. There is indeed a difficulty which as much presses the Jews as the Christians, and that is, that Zorobabel is reckoned as the son of Pedaiah, Ch1 3:19 for the solution of which a noted Jewish commentator (g) observes, that
"in Haggai, Zachariah and Ezra, Zorobabel is called the son of Shealtiel, because he was his son's son; for Pedaiah was the son of Shealtiel, and Zorobabel the son of Pedaiah; and do not you observe (adds he) that in many places children's children are mentioned as children?''
No doubt there are many instances of this; but to me it seems that Pedaiah was not the son of Shealtiel, but his brother, Ch1 3:17. And I greatly suspect that Shealtiel had no children of his own, since none are mentioned; and that he adopted his brother Pedaiah's son Zorobabel, and made him his heir and successor in the government of Judah. However, it is certain, as a genealogical writer (h) among the Jews observes, that he was of the son's sons of Jechonias, king of Judah, from whom our Evangelist makes him to descend.
(c) Hist. Dynast. p. 45. Vid. Hieron. Comment. in Dan. i. fol. 264. B. (d) Kimchi in 1 Chron. iii. 17. & in Jer. xxii. 30. (e) Ib. in 1 Chron. iii. 15. (f) Apud Vorst. Observ. in Ganz. Chronolog. p. 310. (g) Kimchi in 1 Chron. iii. 19. & in Hagg. i. 1. (h) Juchasin, fol. 13. i.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain On vv16–17 The husband of Mary - Jesus was generally believed…
The husband of Mary - Jesus was generally believed to be the son of Joseph. It was needful for all who believed this, to know, that Joseph was sprung from David. Otherwise they would not allow Jesus to be the Christ. Jesus, who is called Christ - The name Jesus respects chiefly the promise of blessing made to Abraham: the name Christ, the promise of the Messiah's kingdom, which was made to David. It may be further observed, that the word Christ in Greek, and Messiah in Hebrews, signify anointed, and imply the prophetic, priestly, and royal characters, which were to meet in the Messiah. Among the Jews, anointing was the ceremony whereby prophets, priests, and kings were initiated into those offices. And if we look into ourselves, we shall find a want of Christ in all these respects. We are by nature at a distance from God, alienated from him, and incapable of a free access to him. Hence we want a mediator, an intercessor, in a word, a Christ, in his priestly office. This regards our state with respect to God. And with respect to ourselves, we find a total darkness, blindness, ignorance of God, and the things of God. Now here we want Christ in his prophetic office, to enlighten our minds, and teach us the whole will of God. We find also within us a strange misrule of appetites and passions. For these we want Christ in his royal character, to reign in our hearts, and subdue all things to himself.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv12, 16, 17 Verse 12. Jechonias begat Salathiel] After Jechonias was brought…
Verse 12. Jechonias begat Salathiel] After Jechonias was brought to Babylon, he was put in prison by Nebuchadnezzar, where he continued till the death of this prince, and the accession of Evilmerodach, who brought him out of prison, in which he had been detained thirty-seven years, and restored him to such favour that his throne (seat) was exalted above all the kings which were with him in Babylon: Jer 52:31-32. But though he thus became a royal favourite, he was never restored to his kingdom. And, according to the prophecy of Jeremiah, Jer 22:30, no man of his seed sat upon the throne of David; yet the regal line was continued through his son Salathiel, who died in Babylon: but Zorobabel, his son, returned from captivity, and by him the race of David was continued, according to Matthew, by Abiud; and, according to Luke, by Rhesa. See on Lu 3:23, c.
The term carrying away to Babylon, μετοικεσια, from μετοικεω, to change a habitation, or place of residence, would be more properly translated by the word transportation, which is here peculiarly appropriate: the change was not voluntary they were forced away.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On vv12, 16, 17 Mat 1:12. And after they were brought to Babylon…
Mat 1:12. And after they were brought to Babylon — After the Babylonish captivity commenced, Jechonias begat Salathiel — It is here objected, that God said concerning this Jeconiah, called also Coniah, Jer 22:30, Write ye this man childless: How then did he beget Salathiel? This objection is easily answered, for that verse, (where see the note,) expounds itself: it being added, a man that shall not prosper in his days; for no man of his seed shall prosper, sitting on the throne of David, and ruling any more in Judah. The expression, therefore, manifestly means, without a child that shall actually succeed in the kingdom: for the text itself supposes that he should have seed, but none that should prosper, sitting on the throne of David and ruling in Judah: which is according to the sacred history, (2 Chronicles 36.,) for the king of Babylon set up Zedekiah, his uncle, in his stead, who was the last king of Judah, in the 11th year of whose reign the Jews were carried away captive. Salathiel begat Zorobabel — Here is another difficulty: for, 1Ch 3:19, we read, The sons of Pedaiah were Zerubbabel and Shimei: now if Zerubbabel was the son of Pedaiah, how could he be the son of Salathiel? In answer to this, let it be observed, 1st, that Salathiel might die without issue, and Pedaiah, his brother, might marry his widow, (according to the law of God, Deu 25:5,) to raise up seed to his brother. Zerubbabel, being the fruit of this marriage, would of course be called the son of Salathiel and the son of Pedaiah. Or, 2dly, there might be two persons of the name of Zerubbabel; one the son of Salathiel, and the other the son of his brother Pedaiah. This seems very likely, considering that the word Zerubbabel signifies a stranger in Babylon, a name which very probably would be given to several children born in the captivity. Be this as it may, the Zerubbabel here mentioned was that illustrious person who was the chief instrument of restoring and settling the Jewish commonwealth, on their return from captivity.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain On v17 So all the generations ... - This division of…
So all the generations ... - This division of the names in the genealogical tables was doubtless adopted for the purpose of aiding the memory. It was common among the Jews; and other similar instances are preserved. The Jews were destitute of books besides the Old Testament, and they had but few copies of that among them, and those chiefly in their synagogues. They would therefore naturally devise plans to keep up the remembrance of the principal facts in their history. One method of doing this was to divide the tables of genealogy into portions of equal length, to be committed to memory. This greatly facilitated the remembrance of the names. A man who wished to commit to memory the names of a regiment of soldiers would naturally divide it into companies and platoons, and this would greatly facilitate his work. This was doubtless the reason in the case before us. And, though it is not strictly accurate, yet it was the Jewish way of keeping their records, and answered their purpose. There were three leading persons and events that nearly, or quite, divided their history into equal portions: Abraham, David, and the Babylonian captivity. From one to the other was about 14 generations, and by omitting a few names it was sufficiently accurate to be made a general guide or directory in recalling the principal events in their history.
In counting these divisions, however, it will be seen that there is some difficulty in making out the number 14 in each division. This may be explained in the following manner: In the first division, Abraham is the first and David the last, making 14 altogether. In the second series, David would naturally be placed first, and the 14 was completed in Josiah, about the time of the captivity, as sufficiently near for the purpose of convenient computation, 2 Chr. 35. In the third division Josiah would naturally be placed first, and the number was completed in Joseph; so that David and Josiah would be reckoned twice. This may be shown by the following table of the names:
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First
Division
Second
Division
Third
Division
Abraham
David
Josias
Isaac
Solomon
Jechonias
Jacob
Roboam
Salathiel
Judas
Abia
Zorobabel
Phares
Asa
Abiud
Esrom
Josaphat
Eliakim
Aram
Joram
Azor
Aminadab
Ozias
Sadoc
Naasson
Joatham
Achim
Salmon
Achaz
Eliud
Boaz
Ezekias
Eleazar
Obed
Manasses
Matthan
Jesse
Amon
Jacob
David
Josias
Joseph
14
14
14
Carrying away into Babylon - This refers to the captivity of Jerusalem, and the removal of the Jews to Babylon by Nebuchadnezzar, 588 years before Christ. See 2 Chr. 36. Josiah was king when these calamities began to come upon the Jews, but the exact time of the 70 years of captivity did not commence until the 11th year of Zedekiah’s reign, or 32 years after the death of Josiah. Babylon was situated on the Euphrates, and was encompassed with walls which were about 60 miles in circuit, 87 feet broad, and 350 feet high, and the city was entered by 100 brass gates - 25 on each side. It was the capital of a vast empire, and the Jews remained there for 70 years. See Barnes’ notes at Isa. 13.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain On vv12, 16 By the text of the first book of Paralipomenon…
By the text of the first book of Paralipomenon iii. 17, 19. it appears that Zorobabel was grandson to Salathiel. In comparing the present genealogy with that of St. Luke, (chap. iii.) we find that in this last part St. Matthew has suppressed many generations, to bring the list to the number 14; for there are a greater number from Zorobabel to Jesus Christ in St. Luke, but in a different branch. (Bible de Vence) --- The evangelist was well aware that the suppressed names could be easily supplied from the Jewish records; and that every person could reply most satisfactorily to any objection on that head, who was the least acquainted with the Jewish tables. In the first fourteen of these generations, we see the family of David rising to the throne; in the second, a race of kings descending from him; in the last, the royal family descending to a poor carpenter. Yet, when every human appearance of restoring the kingdom to David’s house was at an end, Jesus arose to sit on his father’s throne, (Luke i. 32.) and of his kingdom there shall be no end. (Haydock)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain On vv12, 13, 16, 17 And after they were brought to Babylon--after the migration…
And after they were brought to Babylon--after the migration of Babylon.
Jechonias begat Salathiel--So Ch1 3:17. Nor does this contradict Jer 22:30, "Thus saith the Lord, Write ye this man (Coniah, or Jeconiah) childless"; for what follows explains in what sense this was meant--"for no man of his seed shall prosper, sitting upon the throne of David." He was to have seed, but no reigning child.
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and Salathiel--or Shealtiel.
begat Zorobabel--So Ezr 3:2; Neh 12:1; Hag 1:1. But it would appear from Ch1 3:19 that Zerubbabel was Salathiel's grandson, being the son of Pedaiah, whose name, for some reason unknown, is omitted.
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain On v17 17. All the generations — The word generations, perhaps,…
17. All the generations — The word generations, perhaps, here denotes the links in the recorded genealogical chain. This summation into three nearly equal parts is primarily made to aid the memory. At the same time it marks the three great stages of Jewish history; and shows that Christ’s coming was a great historical epoch. The three periods constitute the morning, the noonday, and the evening of the Jewish history, before Christ. The morning embraces the patriarchal, the Egyptian, and the Mosaic periods. The noonday embraces the monarchy from the glorious days of David and Solomon to its termination in Jechonias. The evening, or period of decline beginning with the captivity and the restoration, embraces the cessation of prophecy and divine communications during the second temple. During this period the Maccabees, or Asmonean princes of the priestly line, defended their country with a splendid secular heroism, and crowned her with independence, until the time of HEROD, surnamed the Great, whose wife Mariamne belonged to that illustrious line. During much of this time the High Priesthood was nearly equal in power to the ancient royalty. But the royal line of David was sunk into obscurity, and flowed along in secret like a noiseless and slender stream in a dense and silent forest. Accordingly the names in both Gospel genealogies, after the cessation of Old Testament records, are found only in the family pedigrees. They are names unknown to history. When the fullness of time came, the angel is sent to a maiden of that line residing in the insignificant and unhistorical village of Nazareth.
From Abraham to David — From Abraham to Christ was in round numbers 2,000 years. David was nearly the middle point between these two; so that from Abraham to David was about one thousand years. Yet so long were the lives of the patriarchs, that it required but fourteen generations to fill that 1,000 years; whereas to fill the second thousand, namely, from David to Christ, required twice fourteen, or twenty-eight generations.
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From David until the carrying away — This period was filled by the monarchy of Israel. Of these kings, three occurring in the Old Testament are omitted by Matthew. Lightfoot has shown that omissions in genealogies often occurred. The most striking instance of such omission is found in Revelation, chap. Mat_7:5-8, where the tribe of Dan is omitted, probably on account of the idolatrous character of that tribe. It was probably for the double reason of marking the wicked character of these three kings, and to secure the mnemonic number of fourteen, that their names were omitted. Fourteen is twice the sacred number seven. Those who have traced through Scripture the many references to this sacred number seven, will not slight the idea that such a reference here exists.
Unto Christ — By counting it will be perceived that in this third period there are not fourteen generations, as mentioned by Matthew, but thirteen. But some early manuscripts of the New Testaments supply an important clause, which seems to have been omitted by the transcribers, which omission exists in the common text. The clause reads thus: Josias begat Joakim and his brethren; and Joakim begat Jechonias about the time of the first Babylonish captivity; and Jechonias begat Selathiel after they were brought to Babylon.
The supply of this clause solves every difficulty. Nor can there be a reasonable doubt that Matthew wrote these words. The authority for them in the early copies of the New Testament is respectable. But the internal argument demonstrates their genuineness. They are required by the facts of the Old Testament history, and they are required in the present passage in order to make sense.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv12, 13, 16, 17 12. Jechonias begat Salathiel] Jehoiachin had no children of…
12. Jechonias begat Salathiel] Jehoiachin had no children of his own, “write ye this man childless” (Jer_22:30). Salathiel was the son of Neri (Luke), but heir to Jehoiachin.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain On vv12, 17 (12) Jechonias begat Salathiel.—We come here into a cluster…
(12) Jechonias begat Salathiel.—We come here into a cluster of genealogical difficulties. (1) The natural impression left by Jer_22:30 is that Coniah (or Jechonias) died childless, or, at least, left no descendants who came to rule as Zerubbabel did; (2) In the genealogy given by St. Luke (Luk_3:27), Salathiel is named as the son of Neri; (3) In 1Ch_3:17-19, Salathiel is the son of Assir, the son of Jeconiah, and Zerubbabel the son of Pedaiah, the brother of Salathiel. It is not easy to see our way through these difficulties; but the most probable solution is that Assir was the only son of Jeconiah, and died without issue before his father; that the line of Solomon thus came to an end, and that the descendants of Nathan, another son of David, took their place in the succession, and were reckoned, as by adoption, as the sons of the last survivor of the other line. The practice is, it may be noted, analogous to that which prevails among Indian princes, and in other Eastern nations. (Comp. Note on Luk_3:23-38.)
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain On vv12, 13, 15, 16, 17 Jechonias begat Salathiel (Sheal-tiel, Revised Version). From Jer_22:30 it…
Jechonias begat Salathiel (Sheal-tiel, Revised Version). From Jer_22:30 it has sometimes been thought that Jechoniah died childless, though the preceding context, which speaks of him and his seed, seems hardly to warrant the supposition; but clearly the words of the prophet there imply that none of his descendants should attain to a position such as was held by Zerubbabel, and that his family should soon come to an end. If we look at the genealogy in 1Ch_3:17 we find Assir mentioned as the son of Jechoniah (cf., however, Revised Version, "Jeconiah the captive"), and Salathiel as his son; and in the next verse Pedaiah, a brother of Salathiel, is named as father of Zerubbabel. By St. Luke (Luk_3:27) Salathiel is called the son of Neri, and in Ezr_3:2 Ezr_5:2; and Hag_1:1 Zerubbabel is called the son of Shealtiel. These are all the details we have, and to decide on how they are related to each other is very difficult. We may, perhaps, be right in supposing that Pedaiah, the brother of Shealtiel, having died, his son Zerubbabel was adopted by Shealtiel. We must then suppose that, the royal line through Solomon having ended, and Jechoniah"s only child, Assir (if he ever existed, vide supra), having left no issue, the line of David is taken up through the family of the other son, Nathan, and that from him descended Neri, the father of Shealtiel, who takes the place of Jechoniah"s issue, which has altogether failed.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain On v16 Joseph the husband of Mary.
Mat_1:16-17
Joseph the husband of Mary.
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Jesus the seed of the woman
1. Jesus is the Christ.
2. He has a human ancestry.
3. He has a Jewish ancestry.
4. He has a Gentile ancestry.
5. He has a royal ancestry.
6. He has a lowly ancestry.
7. He has a holy ancestry.
8. He has an imperfect ancestry.
9. He has a mortal ancestry.
10. He has an immortal. (Dr. Bonar.)
Joseph and Mary were one thing by right of inheritance, another by present condition. They were successors to the kingdom of Israel, but were poor. Why does God permit the righteous to be deprived of their right and to be brought to poverty?
1. Because thus He will prove them.
2. Because worldly abundance is not so fit for them.
3. That He may crown them with future blessedness more abundantly.
4. That He may let us see how careful He is of us when we are in need.
5. How content were Joseph and Mary in their low estate.
6. The way to heaven is by adversity. (R. Ward.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
B. W. Johnson 1891 · Public Domain On vv12, 16, 17 12. Zerubbabel. The descendant of the ancient kings who…
12. Zerubbabel. The descendant of the ancient kings who led the Jews back from the Captivity (Ezra 3:2).
B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.
C. I. Scofield 1917 · Public Domain On v16 1 Six Marys 2 of whom was born 3…
1 Six Marys 2 of whom was born 3 Christ
1 Six Marys
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1 Six Marys are to be distinguished in the N.T.:
(1) the mother of Jesus; always clearly identified by the context.
(2) Mary Magdalene, a woman of Magdala, " out of whom went seven demons" Luk 8:2 She is never mentioned apart from the identifying word "Magdalene."
(3) The mother of James (called "the less," Mar 15:40) and Joses, the apostles. A comparison of; Joh 19:25; Mat 27:56; Mar 15:40 establishes the inference that this Mary, the mother of James the less, and of Joses was the wife of Alphaeus (called also Cleophas), Joh 19:25 and a sister of Mary the mother of Jesus. Except in; Mat 27:61; Mat 28:1 where she is called "the other Mary (i.e. "other" than her sister, Mary the Virgin); and Joh 19:25 where she is called "of Cleophas," she is mentioned only in connection with one or both of her sons.
(4) Mary of Bethany, sister of Martha and Lazarus, mentioned by name only in Luk 10:39-42; Joh 11:1; Joh 11:2; Joh 11:19; Joh 11:20; Joh 11:28; Joh 11:31; Joh 11:32; Joh 11:45; Joh 12:3 but referred to in; Mat 26:7; Mar 14:3-9.
(5) The mother of John Mark and sister of Barnabas Act 12:12.
(6) A helper of Paul in Rome Rom 16:6.
2 of whom was born
2 The changed expression here is important. It is no longer, "who begat," but, "Mary, of whom was born Jesus." Jesus was not begotten of natural generation.
3 Christ
3 Christ (Christos=anointed), the Greek form of the Hebrew "Messiah" Dan 9:25; Dan 9:26 is the official name of our Lord, as Jesus is his human name; Luk 1:31; Luk 2:21. The name, or title, "Christ" connects Him with the entire O.T. foreview (See Scofield "Zec 12:8") of a coming prophet Deu 18:15-19, Priest Psa 110:4 and king 2Sa 7:7-10. As these were typically anointed with oil; 1Ki 19:16; Exo 29:7; 1Sa 16:13 so Jesus was anointed with the Holy Spirit; Mat 3:16; Mar 1:10; Mar 1:11; Luk 3:21; Luk 3:22; Joh 1:32; Joh 1:33 thus becoming officially "the Christ."
The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.
Paul E. Kretzmann 1924 · Public Domain On v17 Such is Matthew’s introduction to his Gospel. And in…
Such is Matthew’s introduction to his Gospel. And in concluding this genealogy, which immediately places Jesus the Christ into the center before the minds and hearts of his readers, he gives a brief summary according to the divisions of Jewish history:
v. 17. So all the generations from Abraham to David are fourteen generations; from David until the carrying away into Babylon are tour-teen generations; and from the carrying away into Babylon unto Christ are fourteen generations.
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The three periods represent, respectively, the three forms of government which the Jews had: theocracy, monarchy, hierarchy, with judges, kings, and priests at their head. But, incidentally, the same division sums up Israel’s fortunes. First came the age of slow and steady growth, with all the manifestations of the first love’s zeal and fervor toward God, culminating in the reign of David. Then came the period of slow decline and gradual disintegration, ushered in with the luxurious reign of Solomon and characterized by the continuous and losing conflict with idolatry. And lastly came the period of a restored Church with internal ruin, of a dead orthodoxy, of an insipid ritualism. If any fact stands out clearly from this contrast, it is this, that redemption was most sorely and urgently needed.
Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On vv12, 15 After the deportation to Babylon
After the deportation to Babylon
Use the same wording you used in Matthew 1:11.
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Shealtiel was an ancestor of Zerubbabel
Shealtiel was Zerubbabel's grandfather.
translationWords
Babylon
Zerubbabel
Zadok
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 On vv12, 16, 17 1:12-16 Although the Old Testament is clearly the source…
1:12-16 Although the Old Testament is clearly the source for 1:1-11, Matthew is probably also dependent upon royal archives and oral traditions for 1:12-16.
1:12 Shealtiel: See 1 Chr 3:17-19; Ezra 3:2.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.