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Mace New Testament
Matthew 1:11
Bible Study Resources
Concordances:
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- EveryParallel Translations
and Josiah fathered Jeconiah and his brothers
And Iosias begate Iechonias and his brethren, about the time they were caried away to Babylon.
And Josias begat Jechonias and his brethren, about the time they were carried away to Babylon:
and Josiah the father of Jechoniah and his brothers, at the time of the deportation to Babylon.
Josiah fathered Jeconiah and his brothers, at the time of the deportation to Babylon.
Josiah was the grandfather of Jehoiachin and his brothers. (This was at the time that the people were taken to Babylon.)
Josiah became the father of Jeconiah [also called Coniah and Jehoiachin] and his brothers, at the time of the deportation (exile) to Babylon.
And Iosias begate Iakim. And Iakim begate Iechonias and his brethren about the time they were caried away to Babylon.
Josiah became the father of Jeconiah and his brothers, at the time of the deportation to Babylon.
And Josiah was the father of Jeconiah and his brothers, at the time of the deportation to Babylon.
and Josiah the father of Jeconiah and his brothers at the time of the exile to Babylon.
Yoshiyahu was the father of Y'khanyahu and his brothers at the time of the Exile to Bavel.
and Josias begat Jechonias and his brethren, at the time of the carrying away of Babylon.
Josiah was the grandfather of Jehoiachin and his brothers, who lived during the time that the people were taken away to Babylon.
Josiah begot Jechoniah and his brothers, about the captivity of Babylon.
and Josiah became the father of Jechoniah and his brothers, at the time of the deportation to Babylon.
and Josiah fathered Jehoiachin and his brothers, at the deportation of Babylon.
and Josiah begat Jechoniah and his brethren, at the time of the carrying away to Babylon.
And the sons of Josiah were Jechoniah and his brothers, at the time of the taking away to Babylon.
Yoshiyahu became the father of Yekhonyah and his brothers, at the time of the exile to Bavel.
Josiah fathered Jechoniah and his brothers at the time of the deportation to Babylon.2 Kings 24:14-16; 25:11; 1 Chronicles 3:15-16; 2 Chronicles 36:10,20; Jeremiah 27:20; 39:9; Daniel 1:2;">[xr]
Jushia begat Jukania and his brethren at the exile of Bobel.
Josiah begat Jeconiah and his brothers, in the captivity of Babylon.
Iosias begat Iacim, Iacim begat Iechonias and his brethren, about the tyme they were caryed away to Babylon.
and Josiah begat Jechoniah and his brethren, at the time of the carrying away to Babylon.
Josiah became the father of Jechoniah and his brothers, at the time of the exile to Babylon.
And Josiah begat Jeconiah and his brethren, about the time they were carried away to Babylon.
Josiah of Jeconiah and his brothers at the period of the Removal to Babylon.
Amon bigat Josias. Josias bigat Jeconyas and his britheren, in to the transmygracioun of Babiloyne.
And Josiah begot Jehoiachin and his brothers at the Babylonian Exile.
And Josias begat Jechonias and his brethren, about the time they were carried away to Babylon:
and Josiah the father of Jeconiah and his brothers, at the time of the deportation to Babylon.
Josiah begot Jeconiah and his brothers about the time they were carried away to Babylon.
Josiah was the father of Jehoiachin and his brothers (born at the time of the exile to Babylon).
Josiah was the father of Jeconiah and his brothers at the time the people were taken to Babylon.
and Josiah the father of Jechoniah and his brothers, at the time of the deportation to Babylon.
And Josiah begat Jechoniah, and his brethren, - upon the removal to Babylon.
And Josias begot Jechonias and his brethren in the transmigration of Babylon.
and Josi'ah the father of Jechoniah and his brothers, at the time of the deportation to Babylon.
Iosias begat Iechonias and his brethren aboute ye tyme they were caryed awaye to Babylon.
and Josiah begat Jeconiah and his brethren, at the Babylonian removal.
Iosias begat Iechonias and his brethren aboute the tyme of the captiuyte of Babylon.
The family tree of Jesus Christ, David's son, Abraham's son: Abraham had Isaac, Isaac had Jacob, Jacob had Judah and his brothers, Judah had Perez and Zerah (the mother was Tamar), Perez had Hezron, Hezron had Aram, Aram had Amminadab, Amminadab had Nahshon, Nahshon had Salmon, Salmon had Boaz (his mother was Rahab), Boaz had Obed (Ruth was the mother), Obed had Jesse, Jesse had David, and David became king. David had Solomon (Uriah's wife was the mother), Solomon had Rehoboam, Rehoboam had Abijah, Abijah had Asa, Asa had Jehoshaphat, Jehoshaphat had Joram, Joram had Uzziah, Uzziah had Jotham, Jotham had Ahaz, Ahaz had Hezekiah, Hezekiah had Manasseh, Manasseh had Amon, Amon had Josiah, Josiah had Jehoiachin and his brothers, and then the people were taken into the Babylonian exile.
Josiah was Jehoiachin and his brothers' daddy.
Contextual Overview
Bible Verse Review
from Treasury of Scripure Knowledge
Josias: "Some read, Josias begat Jakim, and Jakim begat Jechonias."
Jechonias: 2 Kings 23:31-37, 2 Kings 24:1-20, 1 Chronicles 3:15-17, 2 Chronicles 36:1-8, Jeremiah 2:10-28
about: 2 Kings 24:14-16, 2 Kings 25:11, 2 Chronicles 36:10, 2 Chronicles 36:20, Jeremiah 27:20, Jeremiah 39:9, Jeremiah 52:11-15, Jeremiah 52:28-30, Daniel 1:2
Reciprocal: 2 Kings 23:34 - Jehoiakim 2 Kings 24:8 - Jehoiachin 1 Chronicles 3:14 - Josiah 1 Chronicles 3:16 - Jeconiah 2 Chronicles 34:1 - Josiah 2 Chronicles 36:8 - Jehoiachin Ezra 1:11 - captivity Jeremiah 3:16 - The ark Jeremiah 22:24 - Coniah Jeremiah 22:30 - sitting
Cross-References
the ax is already laid to the root of the trees: every tree then which does not produce good fruit, will be hewn down, and cast into the fire.
now if God thus adorns the flower of the field, which thriving to day, is to morrow thrown into the oven, how much more shall he provide for you, if you have any degree of faith?
for the earth spontaneously produces, first the blade, then the ear, after that the grain of corn in the ear.
for the earth which drinks up the frequent show'rs that fall upon it, and produces plants fit for the use of him that cultivates it, is stiled heavenly land:
can a fig-tree, my brethren, produce olives, or a vine figs? no more can the sea yield water that is fresh.
Gill's Notes on the Bible
And Josias begat Jechonias,.... This Jechonias is the same with Jehoiakim, the son of Josias, called so by Pharaohnecho, when he made him king, whose name before was Eliakim, 2 Kings 23:34 begat of Zebudah, the daughter of Pedaiah of Rumah, 2 Kings 23:36.
and his brethren. These were Johanan, Zedekiah, and Shallum. Two of them were kings, one reigned before him, viz. Shallum, who is called Jehoahaz, 2 Kings 23:30 compared with Jeremiah 22:11, the other, viz. Zedekiah, called before Mattaniah, reigned after his son Jehoiakim: these being both kings, is the reason why his brethren are mentioned; as well as to distinguish him from Jechonias in the next verse; who does not appear to have had any brethren: these were
about the time they were carried away to Babylon, which is not to be connected with the word "begat": for Josiah did not beget Jeconiah and his brethren at that time, for he had been dead some years before; nor with Jechonias, for he never was carried away into Babylon, but died in Judea, and slept with his fathers, 2 Kings 24:6 but with the phrase "his brethren": and may be rendered thus, supposing τους understood, "which were at", or "about the carrying away to Babylon", or the Babylonish captivity.
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.
Clarke's Notes on the Bible
Verse Matthew 1:11. Josias begat Jechonias, c. — There are three considerable difficulties in this verse.
1. Josias was not the father of Jechonias he was only the grandfather of that prince: 1 Chronicles 3:14-16.
2. Jechonias had no brethren; at least, none are on record.
3. Josias died 20 years before the Babylonish captivity took place, and therefore Jechonias and his brethren could not have been begotten about the time they were carried away to Babylon.
To this way be added a fourth difficulty, viz. there are only thirteen in this 2nd class of generations; or forty-one, instead of forty-two, in the whole. But all these difficulties disappear, by adopting a reading found in many MSS. Ιωσιας δε εγεννησε τον Ιωακειμ· Ιωακειμ δε εγεννησε τον Ιεχονιαν. And Josias begat JEHOIAKIM, or Joakim, and JOAKIM begat Jechonias. For this reading, see the authorities in Griesbach. Josiah was the immediate father of Jehoiakim (called also Eliakeim and Joakim) and his brethren, who were Johanan, Zedekiah, and Shallum: see 1 Chronicles 3:15. Joakim was the father of Joachin or Jechonias, about the time of the first Babylonish captivity: for we may reckon three Babylonish captivities. The first happened in the fourth year of Joakim, son of Josiah, about A. M. 3398. In this year, Nebuchadnezzar, having taken Jerusalem, led a great number of captives to Babylon. The second captivity happened under Jechoniah, son of Joakim; who, having reigned three months, was taken prisoner in 3405, and was carried to Babylon, with a great number of the Jewish nobility. The third captivity took place under Zedekiah, A. M. 3416. And thus, says Calmet, Matthew 1:11 should be read: Josias begat Joakim and his brethren: and Joakim begat Jechonias about the time of the first Babylonish captivity; and Jechonias begat Salathiel, after they were brought to Babylon. Thus, with the necessary addition of Joakim, the three classes, each containing fourteen generations, are complete. And to make this the more evident, I shall set down each of these three generations in a separate column, with the additional Joakim, that the reader may have them all at one view.
| 1 Abraham | 1 Solomon | 1 Jechonias |
| 2 Isaac | 2 Rehoboam | 2 Salathiel |
| 3 Jacob | 3 Abia | 3 Zorobabel |
| 4 Judah | 4 Asa | 4 Abiud |
| 5 Pharez | 5 Josaphat | 5 Eliakim |
| 6 Esrom | 6 Joram | 6 Azor |
| 7 Aram | 7 Ozias | 7 Sadoc |
| 8 Aminadab | 8 Joatham | 8 Achim |
| 9 Naason | 9 Achaz | 9 Eliud |
| 10 Salmon | 10 Ezekias | 10 Eleazar |
| 11 Booz | 11 Manasses | 11 Matthan |
| 12 Obed | 12 Amon | 12 Jacob |
| 13 Jesse | 13 Josias | 13 Joseph |
| 14 David | 14 Joachim | 14 JESUS |
In all forty-two generations.
