the Week of Proper 24 / Ordinary 29
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King James Version
Matthew 1:13
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Zerubbabel was the father of Abiud. Abiud was the father of Eliakim. Eliakim was the father of Azor.
Zorobabel begat Abiud: Abiud begat Eliachim: Eliachim begat Azor:
Zerubbabel fathered Abiud, Abiud fathered Eliakim, Eliakim fathered Azor,
Zerubbabel fathered Abihud, Abihud fathered Eliakim, and Eliakim fathered Azor.
Zerubbabel was the father of Abiud. Abiud was the father of Eliakim. Eliakim was the father of Azor.
and Zerubbabel begot Abiud; and Abiud begot Eliakim; and Eliakim begot Azor;
And Zorobabel begat Abiud; and Abiud begat Eliakim; and Eliakim begat Azor;
Zerubbabel was the father of Abihud, Abihud the father of Eliakim, and Eliakim the father of Azor.
and Zerubbabel the father of Abiud, and Abiud the father of Eliakim, and Eliakim the father of Azor,
Zerubbabel became the father of Abiud. Abiud became the father of Eliakim. Eliakim became the father of Azor.
and Abiud begat Eliakim, and Eliakim begat Azor;
Zerubbabel of Abiud; Abiud of Eliakim; Eliakim of Azor;
Zorobabel bigat Abyut. Abyut bigat Eliachym. Eliachym bigat Asor.
and Zerubbabel begat Abiud; and Abiud begat Eliakim; and Eliakim begat Azor;
Zerubbabel the father of Abiud, Abiud the father of Eliakim, and Eliakim the father of Azor.
and Zerubbabel begat Abiud; and Abiud begat Eliakim; and Eliakim begat Azor;
And Zerubbabel had Abiud; and Abiud had Eliakim; and Eliakim had Azor;
Z'rubavel was the father of Avihud, Avihud was the father of Elyakim, Elyakim was the father of ‘Azur,
and Zorobabel begat Abiud, and Abiud begat Eliakim, and Eliakim begat Azor,
Zurbobel begat Abiud, Abiud begat Aliakim, Aliakim begat Ozur,
Zerubbabel begat Abiud: Abiud begat Eliakim: Eliakim begat Azor:
And Zorobabel begat Abiud, and Abiud begat Eliakim, and Eliakim begate Azor.
Zerubbabel was the father of Abiud. Abiud was the father of Eliakim. Eliakim was the father of Azor.
Zerubbabel was the father of Abiud. Abiud was the father of Eliakim. Eliakim was the father of Azor.
and Zerubbabel the father of Abiud, and Abiud the father of Eliakim, and Eliakim the father of Azor,
And Zorobabel begate Abiud. And Abiud begate Eliacim. And Eliacim begate Azor.
Zerubbabel begot Abiud; Abiud begot Eliakim; Eliakim begot Azor;
And Zerubbabel begat Abiud, and Abiud begat Eliakim, and Eliakim begat Azor;
And Zorobabel begot Abiud. And Abiud begot Eliacim. And Eliacim begot Azor.
and Zerub'babel the father of Abi'ud, and Abi'ud the father of Eli'akim, and Eli'akim the father of Azor,
Zorobabel begat Abiud, Abiud begat Eliakim, Eliakim begat Azor.
Zerubbabel fathered Abiud,
Zerubbavel became the father of Avichud. Avichud became the father of Elyakim. Elyakim became the father of Azur.
and Zerubbabel became the father of Abiud, and Abiud became the father of Eliakim, and Eliakim became the father of Azor,
and Zerubbabel fathered Abiud, and Abiud fathered Eliakim, and Eliakim fathered Azor,
and Zerubbabel begat Abiud, and Abiud begat Eliakim, and Eliakim begat Azor,
Zorobabel begat Abiud: Abiud begat Eliachim: Eliachim begat Azor:
Zorobabel father of Abiud, Abiud father of Eliakim, Eliakim father of Azor.
Zerubbabel the father of Abiud, Abiud the father of Eliakim, Eliakim the father of Azor,
Zerubbabel begot Abiud, Abiud begot Eliakim, and Eliakim begot Azor.
Zerubbabel was Abihud's daddy. Abihud was Eliakim's daddy.Eliakim was Azor's daddy.
Zerubbabel was the father of Abihud, Abihud the father of Eliakim, and Eliakim the father of Azor.
And Zerubbabel was the father of Abihud, and Abihud was the father of Eliakim, and Eliakim was the father of Azor.
Contextual Overview
Bible Verse Review
from Treasury of Scripure Knowledge
Reciprocal: Ezra 2:2 - Zerubbabel Ezra 3:2 - Zerubbabel Nehemiah 7:7 - Zerubbabel Nehemiah 12:1 - Zerubbabel Haggai 1:1 - unto
Gill's Notes on the Bible
And Zorobabel begat Abiud,.... The children of Zorobabel are said in 1 Chronicles 3:19, to be Meshullam, and Hananiah, and Shelomith their sister, but no mention is made of Abiud: he seems to be the same with Meshullam the eldest son, who might have two names; nor is this unlikely, since it was usual, especially about the time of the Babylonish captivity, for men to have more names than one, as may be observed in Daniel and others, Daniel 1:7 where they went by one, and in Judea by another.
And Abiud begat Eliakim, c. From hence to the 16th verse the genealogy is carried down to Joseph, the husband of Mary which account must be taken from the genealogical tables of the Jews, to which recourse might be had, and with which it agrees; or otherwise the Jews would have cavilled at it; but I do not find any objections made by them to it. That there were genealogical books or tables kept by the Jews is certain, from the following instances i;
"Simeon ben Azzai says, I found in Jerusalem, מגלת יוחסין, "a volume of genealogies", and there was written in it, c.''
Again k, says R. Levi,
"they found a "volume of genealogies" in Jerusalem, and there was written in it that Hillell came from David Ben Jarzaph from Asaph; Ben Tzitzith Hacceseth from Abner; Ben Cobesin from Ahab; Ben Calba Shebuah from Caleb; R. Jannai from Eli; R. Chayah Rabba from the children of Shephatiah, the son of Abital; R. Jose be Rabbi Chelphetha from the children of Jonadab, the son of Rechab; and R. Nehemiah from Nehemiah the Tirshathite.''
Once more l, says R. Chana bar Chanma, when the holy blessed God causes his
"Shechinah to dwell, he does not cause it to dwell but upon families, מיוחסות, "which are genealogized" in Israel.''
Now if Matthew's account had not been true, it might easily have been refuted by these records. The author of the old m Nizzachon takes notice of the close of this genealogy, but finds no fault with it; only that it is carried down to Joseph, and not to Mary; which may be accounted for by a rule of their own n, משפחת אם אינה קרויה משפחת "the mother's family is not called a family", whereas the father's is. It is very remarkable that the Jewish Targum o traces the descent of the Messiah from the family of David in the line of Zorobabel, as Matthew does; and reckons the same number of generations, wanting one, from Zorobabel to the Messiah, as the Evangelist does, from Zorobabel to Jesus; according to Matthew, the genealogy stands thus, Zorobabel, Abiud, Eliakim, Azor, Sadoc, Achim, Eliud, Eleazar, Matthan, Jacob, Joseph, Jesus; and according to the Targum the order is this,
"Zorobabel, Hananiah, Jesaiah, Rephaiah, Arnon, Obadiah, Shecaniah, Shemnigh, Neariah, Elioenai, Anani; this is the king Messiah, who is to be revealed.''
The difference of names may be accounted for by their having two names, as before observed. This is a full proof, that, according to the Jews own account, and expectation, the Messiah must be come many years and ages ago.
i T. Bab. Yebamot, fol. 49. 2. k T. Hieros. Taanith, fol. 68. 1. B. Rabba, sect. 98. fol. 85. 3. l T. Bab. Kiddushin, fol. 70. 9. m P. 186. n T. Bab. Yebamot, fol. 54. 2. Bava Bathra, fol. 109. 2. & 110. 2. Bereshit Rabba, fol. 6. 1. Jucbasin, fol. 55. 2. o In 1 Chron. iii. 24. Vid. Beckii Not. in ib. p. 56, 57.
Barnes' Notes on the Bible
These verses contain the genealogy of Jesus. Luke also Luke 3:0 gives a genealogy of the Messiah. No two passages of Scripture have caused more difficulty than these, and various attempts have been made to explain them. There are two sources of difficulty in these catalogues.
- Many names that are found in the Old Testament are here omitted; and,
- The tables of Matthew and Luke appear in many points to be different.
From Adam to Abraham Matthew has mentioned no names, and Luke only has given the record. From Abraham to David the two tables are alike. Of course there is no difficulty in reconciling these two parts of the tables. The difficulty lies in that part of the genealogy from David to Christ. There they are entirely different. They are manifestly different lines. Not only are the names different, but Luke has mentioned, in this part of the genealogy, no less than 42 names, while Matthew has recorded only 27 names.
Various ways have been proposed to explain this difficulty, but it must be admitted that none of them is perfectly satisfactory. It does not comport with the design of these notes to enter minutely into an explanation of the perplexities of these passages. All that can be done is to suggest the various ways in which attempts have been made to explain them.
1. It is remarked that in nothing are mistakes more likely to occur than in such tables. From the similarity of names, and the different names by which the same person is often called, and from many other causes, errors would be more likely to creep into genealogical tables than in other writings. Some of the difficulties may have possibly occurred from this cause.
2. Most interpreters have supposed that Matthew gives the genealogy of Joseph, and Luke that of Mary. They were both descended from David, but in different lines. This solution derives some plausibility from the fact that the promise was made to David, and as Jesus was not the son of Joseph, it was important to show that Mary was also descended from him. But though this solution is plausible, and may be true, yet it wants evidence. It cannot, however, be proved that this was not the design of Luke.
3. It has been said also that Joseph was the legal son and heir of Heli, though the real son of Jacob, and that thus the two lines terminated in him. This was the explanation suggested by most of the Christian fathers, and on the whole is the most satisfactory. It was a law of the Jews that if a man died without children, his brother should marry his widow. Thus the two lines might have been intermingled, According to this solution, which was first proposed by Africanus, Matthan, descended from Solomon, married Estha, of whom was born Jacob. After Matthan’s death, Matthat being of the same tribe, but of another family, married his widow, and of this marriage Heli was born. Jacob and Heli were therefore children of the same mother. Heli dying without children, his brother Jacob married his widow, and begat Joseph, who was thus the legal son of Heli. This is agreeable to the account in the two evangelists. Matthew says that Jacob begat Joseph; Luke says that Joseph was the son of Heli, i. e., was his legal heir, or was reckoned in law to be his son. This can be seen by the plan on the next page, showing the nature of the connection.
Though these solutions may not seem to be entirely satisfactory, yet there are two additional considerations which should set the matter at rest, and lead to the conclusion that the narratives are not really inconsistent.
1. No difficulty was ever found, or alleged, in regard to them, by any of the early enemies of Christianity. There is no evidence that they ever adduced them as containing a contradiction. Many of those enemies were acute, learned, and able; and they show by their writings that they were not indisposed to detect all the errors that could possibly be found in the sacred narrative. Now it is to be remembered that the Jews were fully competent to show that these tables were incorrect, if they were really so; and it is clear that they were fully disposed, if possible, to do it. The fact, therefore, that it is not done, is clear evidence that they thought it to be correct. The same may be said of the acute pagans who wrote against Christianity. None of them have called in question the correctness of these tables. This is full proof that, in a time when it was easy to understand these tables, they were believed to be correct.
2. The evangelists are not responsible for the correctness of these tables. They are responsible only for what was their real and professed object to do. What was that object? It was to prove to the satisfaction of the Jews that Jesus was descended from David, and therefore that there was no argument from his ancestry that he was not the promised Messiah. Now to make this out, it was not necessary, nor would it have conduced to their argument, to have formed a new table of genealogy. All that could be done was to go to the family records - to the public tables, and copy them as they were actually kept, and show that, according to the records of the nation, Jesus was descended from David. This, among the Jews, would be full and decided testimony in the case. And this was doubtless done. In the same way, the records of a family among us, as they are kept by the family, are proof in courts of justice now of the birth, names, etc., of individuals. Nor is it necessary or proper for a court to call them in question or to attempt to correct them. So, the tables here are good evidence to the only point that the writers wished to establish: that is, to show to the Jews that Jesus of Nazareth was descended from David. The only inquiry which can now be fairly made is whether they copied those tables correctly. It is clear that no man can prove that they did not so copy them, and therefore that no one can adduce them as an argument against the correctness of the New Testament.
