3 Judah became the father of Perez and Zerah by Tamar. Perez became the father of Hezron. Hezron became the father of Ram.
4 Ram became the father of Amminadab. Amminadab became the father of Nahshon. Nahshon became the father of Salmon.
5 Salmon became the father of Boaz by Rahab. Boaz became the father of Obed by Ruth. Obed became the father of Jesse.
6 Jesse became the father of King David. David the king became the father of Solomon by her who had been Uriah’s wife.
7 Solomon became the father of Rehoboam. Rehoboam became the father of Abijah. Abijah became the father of Asa.
8 Asa became the father of Jehoshaphat. Jehoshaphat became the father of Joram. Joram became the father of Uzziah.
9 Uzziah became the father of Jotham. Jotham became the father of Ahaz. Ahaz became the father of Hezekiah.
10 Hezekiah became the father of Manasseh. Manasseh became the father of Amon. Amon became the father of Josiah.
11 Josiah became the father of Jechoniah and his brothers at the time of the exile to Babylon.
12 After the exile to Babylon, Jechoniah became the father of Shealtiel. Shealtiel became the father of Zerubbabel.
13 Zerubbabel became the father of Abiud. Abiud became the father of Eliakim. Eliakim became the father of Azor.
14 Azor became the father of Zadok. Zadok became the father of Achim. Achim became the father of Eliud.
15 Eliud became the father of Eleazar. Eleazar became the father of Matthan. Matthan became the father of Jacob.
16 Jacob became the father of Joseph, the husband of Mary, from whom was born Jesus, who is called Christ.
17 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.
18 Now the birth of Jesus Christ was like this: After his mother, Mary, was engaged to Joseph, before they came together, she was found pregnant by the Holy Spirit.
19 Joseph, her husband, being a righteous man, and not willing to make her a public example, intended to put her away secretly.
20 But when he thought about these things, behold, an angel of the Lord appeared to him in a dream, saying, “Joseph, son of David, don’t be afraid to take to yourself Mary as your wife, for that which is conceived in her is of the Holy Spirit.
21 She shall give birth to a son. You shall name him Jesus, for it is he who shall save his people from their sins.”
22 Now all this has happened that it might be fulfilled which was spoken by the Lord through the prophet, saying,
23 “Behold, the virgin shall be with child, and shall give birth to a son. They shall call his name Immanuel,” which is, being interpreted, “God with us.”
8 passages from writers of 2 traditions, in their own words, each with their dates and tradition. The site doesn’t say who is right: read them beside the verses. About these
Reading as
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On verse
Oldest first.
Origenc. 185–253Early church, Eastin the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas) · on Matthew 1:19But if he had no suspicion of her, how could he be a just man, and yet seek to put her away, being immaculate? He sought to put her away, because he saw in her a great sacrament, to approach which he thought himself unworthy.
But if he had no suspicion of her, how could he be a just man, and yet seek to put her away, being immaculate? He sought to put her away, because he saw in her a great sacrament, to approach which he thought himself unworthy.
Origen, in the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas), on 1:19; translated under John Henry Newman (Oxford, 1841–1845); the text of CrossWire’s public-domain module. The edition
A teacher of Alexandria, the early church’s first great interpreter of the Bible; some of his ideas were later rejected by the church.
Ambrose of Milanc. 339–397Early church, Westin the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas) · on Matthew 1:5For this woman who was an alien, a Moabitess, a nation with whom the Mosaic Law forbade all intermarriage, and shut them totally out of the Church, how did she enter into the Church, unless that she were holy and unstained in her life above the Law? Therefore she was exempt from this restriction of the Law, and deserved to be numbered in the Lord’s lineage, chosen from the kindred of her mind, not of her body. To us she is a great example, for that in her was prefigured the entrance into the Lord’s Church of all of us who are gathered out of the Gentiles.
For this woman who was an alien, a Moabitess, a nation with whom the Mosaic Law forbade all intermarriage, and shut them totally out of the Church, how did she enter into the Church, unless that she were holy and unstained in her life above the Law? Therefore she was exempt from this restriction of the Law, and deserved to be numbered in the Lord’s lineage, chosen from the kindred of her mind, not of her body. To us she is a great example, for that in her was prefigured the entrance into the Lord’s Church of all of us who are gathered out of the Gentiles.
Ambrose of Milan, in the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas), on 1:5; translated under John Henry Newman (Oxford, 1841–1845); the text of CrossWire’s public-domain module. The edition
Bishop of Milan, a preacher and hymn writer, who baptized Augustine.
Jeromec. 347–420Early church, Westin the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas) · on Matthew 1:16This passage is objected to us by the Emperor Julian in his Discrepancy of the Evangelists. Matthew calls Joseph the son of Jacob, Luke makes him the son of Heli. He did not know the Scripture manner, one was his father by nature, the other by law. For we know that God commanded by Moses, that if a brother or near kinsman died without children, another should take his wife, to raise up seed to his brother or kinsman.
This passage is objected to us by the Emperor Julian in his Discrepancy of the Evangelists. Matthew calls Joseph the son of Jacob, Luke makes him the son of Heli. He did not know the Scripture manner, one was his father by nature, the other by law. For we know that God commanded by Moses, that if a brother or near kinsman died without children, another should take his wife, to raise up seed to his brother or kinsman.
Jerome, in the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas), on 1:16; translated under John Henry Newman (Oxford, 1841–1845); the text of CrossWire’s public-domain module. The edition
A scholar and monk who lived in Bethlehem and translated the Bible into Latin, the Vulgate.
John Chrysostomc. 347–407Early church, Eastin the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas) · on Matthew 1:19–20But it should be known, that "just" here is used to denote one who is in all things virtuous. For there is a particular justice, namely, the being free from covetousness; and another universal virtue, in which sense Scripture generally uses the word justice. Therefore being "just," that is, kind, merciful, he "was minded to put away privily" her who according to the Law was liable not only to dismissal, but to death. But Joseph remitted both, as though living above the Law. … Also observe the mercifulness of Joseph, that he imparted his suspicions to none, not even to her whom he suspected, but kept them within himself.
But it should be known, that "just" here is used to denote one who is in all things virtuous. For there is a particular justice, namely, the being free from covetousness; and another universal virtue, in which sense Scripture generally uses the word justice. Therefore being "just," that is, kind, merciful, he "was minded to put away privily" her who according to the Law was liable not only to dismissal, but to death. But Joseph remitted both, as though living above the Law. … Also observe the mercifulness of Joseph, that he imparted his suspicions to none, not even to her whom he suspected, but kept them within himself.
John Chrysostom, in the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas), on 1:19–20; translated under John Henry Newman (Oxford, 1841–1845); the text of CrossWire’s public-domain module. The edition
Archbishop of Constantinople, called “golden-mouthed” for his preaching; his sermons on the Gospels and on Paul's letters are still read in the Orthodox church.
John Chrysostomc. 347–407Early church, Eastin the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas) · on Matthew 1:23As it is the manner of Scripture to convey a knowledge of events under the form of a name, so here, "They shall call his name Emmanuel," means nothing else than, They shall see God among men. Whence he says not, ’Thou shalt call,’ but "They shall call."
As it is the manner of Scripture to convey a knowledge of events under the form of a name, so here, "They shall call his name Emmanuel," means nothing else than, They shall see God among men. Whence he says not, ’Thou shalt call,’ but "They shall call."
John Chrysostom, in the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas), on 1:23; translated under John Henry Newman (Oxford, 1841–1845); the text of CrossWire’s public-domain module. The edition
Archbishop of Constantinople, called “golden-mouthed” for his preaching; his sermons on the Gospels and on Paul's letters are still read in the Orthodox church.
John Calvin1509–1564ReformedCommentaries · on Matthew 1:19Some commentators explain this to mean, that Joseph, because he was a just man, determined to spare his wife: … taking justice to be only another name for humanity, or, a gentle and merciful disposition. But others more correctly read the two clauses as contrasted with each other: that Joseph was a just man, but yet that he was anxious about the reputation of his wife. That justice, on which a commendation is here bestowed, consisted in hatred and abhorrence of crime. … Joseph, therefore, moved by an ardent love of justice, condemned the crime of which he supposed his wife to have been guilty; while the gentleness of his disposition prevented him from going to the utmost rigor of law. It was a moderate and calmer method to depart privately, and remove to a distant place.
Some commentators explain this to mean, that Joseph, because he was a just man, determined to spare his wife: … taking justice to be only another name for humanity, or, a gentle and merciful disposition. But others more correctly read the two clauses as contrasted with each other: that Joseph was a just man, but yet that he was anxious about the reputation of his wife. That justice, on which a commendation is here bestowed, consisted in hatred and abhorrence of crime. … Joseph, therefore, moved by an ardent love of justice, condemned the crime of which he supposed his wife to have been guilty; while the gentleness of his disposition prevented him from going to the utmost rigor of law. It was a moderate and calmer method to depart privately, and remove to a distant place.
John Calvin, Commentaries, on 1:19; Calvin Translation Society (Edinburgh, 1843–1855); the text of the Free Use Bible API. The edition
The French reformer of Geneva, from whose teaching the Reformed and Presbyterian churches come.
Matthew Henry1662–1714English PresbyterianCommentary on the Whole Bible · on Matthew 1:3–6There are four women, and but four, named in this genealogy; two of them were originally strangers to the commonwealth of Israel, Rachab a Canaanitess, … and Ruth the Moabitess; for in Jesus Christ there is neither Greek, nor Jew; those that are strangers and foreigners are welcome, in Christ, to the citizenship of the saints. … David's begetting Solomon of her that had been the wife of Urias is taken notice of (says Dr. Whitby) to show that the crime of David, being repented to, was so far from hindering the promise made to him, that it pleased God by this very woman to fulfil it.
There are four women, and but four, named in this genealogy; two of them were originally strangers to the commonwealth of Israel, Rachab a Canaanitess, … and Ruth the Moabitess; for in Jesus Christ there is neither Greek, nor Jew; those that are strangers and foreigners are welcome, in Christ, to the citizenship of the saints. … David's begetting Solomon of her that had been the wife of Urias is taken notice of (says Dr. Whitby) to show that the crime of David, being repented to, was so far from hindering the promise made to him, that it pleased God by this very woman to fulfil it.
Matthew Henry, Commentary on the Whole Bible, on 1:1–17; 1706–1714; the text of the Free Use Bible API. The edition
An English Presbyterian minister whose commentary on the whole Bible Protestants have read for three centuries.
John Gill1697–1771BaptistAn Exposition of the Old and New Testament · on Matthew 1:16It has created some difficulty with interpreters that Jacob should be here said to beget Joseph, when Joseph in Luke is said to be the son of Eli. Some have thought Joseph's father had two names, one was Jacob, and the other Eli; others take them to be two different persons, and suppose that Joseph was the natural son of the one, and the legal son of the other, either by marriage, or by adoption, or by the law of the brother's wife, Deuteronomy 25:5. But the truth of the matter is, that not Joseph, but Jesus, is by Luke called the son of Eli, as will be made to appear in its proper place. … Mary, which is the same name with Miriam in Hebrew, was a poor virgin that dwelt at Nazareth, a city of Galilee; yet also of the family of David, and belonged to the city of Bethlehem;
It has created some difficulty with interpreters that Jacob should be here said to beget Joseph, when Joseph in Luke is said to be the son of Eli. Some have thought Joseph's father had two names, one was Jacob, and the other Eli; others take them to be two different persons, and suppose that Joseph was the natural son of the one, and the legal son of the other, either by marriage, or by adoption, or by the law of the brother's wife, Deuteronomy 25:5. But the truth of the matter is, that not Joseph, but Jesus, is by Luke called the son of Eli, as will be made to appear in its proper place. … Mary, which is the same name with Miriam in Hebrew, was a poor virgin that dwelt at Nazareth, a city of Galilee; yet also of the family of David, and belonged to the city of Bethlehem;
John Gill, An Exposition of the Old and New Testament, on 1:16; 1746–1763; the text of the Free Use Bible API. The edition
An English Baptist pastor in London and a scholar of Hebrew and the rabbis, who wrote a verse-by-verse commentary on the whole Bible.
Matthew 1
Matthew 1:3–23, World English Bible
Matthew 1 in the Bible · Told in the Story: Chapter 5, Joseph’s Dream
What others have written
8 passages from writers of 2 traditions, in their own words, each with their dates and tradition. The site doesn’t say who is right: read them beside the verses. About these
Oldest first.
Origenc. 185–253Early church, Eastin the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas) · on Matthew 1:19But if he had no suspicion of her, how could he be a just man, and yet seek to put her away, being immaculate? He sought to put her away, because he saw in her a great sacrament, to approach which he thought himself unworthy.
Origen, in the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas), on 1:19; translated under John Henry Newman (Oxford, 1841–1845); the text of CrossWire’s public-domain module. The edition
A teacher of Alexandria, the early church’s first great interpreter of the Bible; some of his ideas were later rejected by the church.
Ambrose of Milanc. 339–397Early church, Westin the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas) · on Matthew 1:5For this woman who was an alien, a Moabitess, a nation with whom the Mosaic Law forbade all intermarriage, and shut them totally out of the Church, how did she enter into the Church, unless that she were holy and unstained in her life above the Law? Therefore she was exempt from this restriction of the Law, and deserved to be numbered in the Lord’s lineage, chosen from the kindred of her mind, not of her body. To us she is a great example, for that in her was prefigured the entrance into the Lord’s Church of all of us who are gathered out of the Gentiles.
Ambrose of Milan, in the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas), on 1:5; translated under John Henry Newman (Oxford, 1841–1845); the text of CrossWire’s public-domain module. The edition
Bishop of Milan, a preacher and hymn writer, who baptized Augustine.
Jeromec. 347–420Early church, Westin the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas) · on Matthew 1:16This passage is objected to us by the Emperor Julian in his Discrepancy of the Evangelists. Matthew calls Joseph the son of Jacob, Luke makes him the son of Heli. He did not know the Scripture manner, one was his father by nature, the other by law. For we know that God commanded by Moses, that if a brother or near kinsman died without children, another should take his wife, to raise up seed to his brother or kinsman.
Jerome, in the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas), on 1:16; translated under John Henry Newman (Oxford, 1841–1845); the text of CrossWire’s public-domain module. The edition
A scholar and monk who lived in Bethlehem and translated the Bible into Latin, the Vulgate.
John Chrysostomc. 347–407Early church, Eastin the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas) · on Matthew 1:19–20But it should be known, that "just" here is used to denote one who is in all things virtuous. For there is a particular justice, namely, the being free from covetousness; and another universal virtue, in which sense Scripture generally uses the word justice. Therefore being "just," that is, kind, merciful, he "was minded to put away privily" her who according to the Law was liable not only to dismissal, but to death. But Joseph remitted both, as though living above the Law. … Also observe the mercifulness of Joseph, that he imparted his suspicions to none, not even to her whom he suspected, but kept them within himself.
John Chrysostom, in the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas), on 1:19–20; translated under John Henry Newman (Oxford, 1841–1845); the text of CrossWire’s public-domain module. The edition
Archbishop of Constantinople, called “golden-mouthed” for his preaching; his sermons on the Gospels and on Paul's letters are still read in the Orthodox church.
John Chrysostomc. 347–407Early church, Eastin the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas) · on Matthew 1:23As it is the manner of Scripture to convey a knowledge of events under the form of a name, so here, "They shall call his name Emmanuel," means nothing else than, They shall see God among men. Whence he says not, ’Thou shalt call,’ but "They shall call."
John Chrysostom, in the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas), on 1:23; translated under John Henry Newman (Oxford, 1841–1845); the text of CrossWire’s public-domain module. The edition
Archbishop of Constantinople, called “golden-mouthed” for his preaching; his sermons on the Gospels and on Paul's letters are still read in the Orthodox church.
John Calvin1509–1564ReformedCommentaries · on Matthew 1:19Some commentators explain this to mean, that Joseph, because he was a just man, determined to spare his wife: … taking justice to be only another name for humanity, or, a gentle and merciful disposition. But others more correctly read the two clauses as contrasted with each other: that Joseph was a just man, but yet that he was anxious about the reputation of his wife. That justice, on which a commendation is here bestowed, consisted in hatred and abhorrence of crime. … Joseph, therefore, moved by an ardent love of justice, condemned the crime of which he supposed his wife to have been guilty; while the gentleness of his disposition prevented him from going to the utmost rigor of law. It was a moderate and calmer method to depart privately, and remove to a distant place.
John Calvin, Commentaries, on 1:19; Calvin Translation Society (Edinburgh, 1843–1855); the text of the Free Use Bible API. The edition
The French reformer of Geneva, from whose teaching the Reformed and Presbyterian churches come.
Matthew Henry1662–1714English PresbyterianCommentary on the Whole Bible · on Matthew 1:3–6There are four women, and but four, named in this genealogy; two of them were originally strangers to the commonwealth of Israel, Rachab a Canaanitess, … and Ruth the Moabitess; for in Jesus Christ there is neither Greek, nor Jew; those that are strangers and foreigners are welcome, in Christ, to the citizenship of the saints. … David's begetting Solomon of her that had been the wife of Urias is taken notice of (says Dr. Whitby) to show that the crime of David, being repented to, was so far from hindering the promise made to him, that it pleased God by this very woman to fulfil it.
Matthew Henry, Commentary on the Whole Bible, on 1:1–17; 1706–1714; the text of the Free Use Bible API. The edition
An English Presbyterian minister whose commentary on the whole Bible Protestants have read for three centuries.
John Gill1697–1771BaptistAn Exposition of the Old and New Testament · on Matthew 1:16It has created some difficulty with interpreters that Jacob should be here said to beget Joseph, when Joseph in Luke is said to be the son of Eli. Some have thought Joseph's father had two names, one was Jacob, and the other Eli; others take them to be two different persons, and suppose that Joseph was the natural son of the one, and the legal son of the other, either by marriage, or by adoption, or by the law of the brother's wife, Deuteronomy 25:5. But the truth of the matter is, that not Joseph, but Jesus, is by Luke called the son of Eli, as will be made to appear in its proper place. … Mary, which is the same name with Miriam in Hebrew, was a poor virgin that dwelt at Nazareth, a city of Galilee; yet also of the family of David, and belonged to the city of Bethlehem;
John Gill, An Exposition of the Old and New Testament, on 1:16; 1746–1763; the text of the Free Use Bible API. The edition
An English Baptist pastor in London and a scholar of Hebrew and the rabbis, who wrote a verse-by-verse commentary on the whole Bible.