The Genealogy of Jesus the Messiah
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There was in the days of Herod, the king of Judaea, a certain priest named Zacharias, of the course of Abia: and his wife was of the daughters of Aaron, and her name was Elisabeth. Luke 1:5
And, behold, thy cousin Elisabeth, she hath also conceived a son in her old age: Luke 1:36
If Mary was the cousin of Elisabeth, being a descendant of Aaron, then if blood is the life of the flesh then what difference would it make since the zygote does not contain blood?
[See Psalms 10:16]
And, behold, thy cousin Elisabeth, she hath also conceived a son in her old age: Luke 1:36
If Mary was the cousin of Elisabeth, being a descendant of Aaron, then if blood is the life of the flesh then what difference would it make since the zygote does not contain blood?
[See Psalms 10:16]
The Jews did not believe that Joseph was His father.
John 8:37-42 “I know that you are Abraham’s descendants, but you seek to kill Me, because My word has no place in you.38 I speak what I have seen with My Father, and you do what you have seen with your father.”
39 They answered and said to Him, “Abraham is our father.”
Jesus said to them, “If you were Abraham’s children, you would do the works of Abraham.40 But now you seek to kill Me, a Man who has told you the truth which I heard from God. Abraham did not do this.41 You do the deeds of your father.”
Then they said to Him, “We were not born of fornication; we have one Father—God.”
This is a bit long, but an interesting from James Tabor - Dr. James Tabor is Chair of the Department of Religious Studies at the University of North Carolina at Charlotte where he is professor of Christian origins and ancient Judaism:
So one obvious question is how was Jesus a “son of David”? What do we know of his lineage that might support this claim that he was a part of the royal family of David?
Luke and Matthew give Jesus no human father yet they give different genealogical accounts of his ancestry. Genealogies, or what many Bible readers remember as the lists of “begats,” do not usually make gripping reading, but Jesus’ genealogies are full of surprises.
Matthew begins his book with this genealogy: “Abraham begat Isaac, and Isaac begat Jacob, and Jacob begat Joseph,” and so forth. Since Matthew is the first book of the New Testament, more than a few eager Bible readers have had good intentions dampened by this technical beginning. But let’s look again. Matthew lists forty names, all the way from Abraham, who lived a thousand years before David, through David, and down to Joseph, husband of Mary. But there are two surprises.
Any standard Jewish genealogy at the time was based solely on the male lineage, which was of primary importance. One’s father was the significant factor in the cultural world in which Jesus was born. Yet in Matthew we find four women mentioned, connected to four of the forty male names listed. This is completely irregular and unexpected. Luke records:
Judah fathered Perez and Zerah from Tamar (v.3)
Salmon fathered Boaz from Rahab (v. 5)
Boaz fathered Obed from Ruth (v. 5)
David fathered Solomon from Uriah’s wife (v. 5)
These are all women’s names, or in the case of Uriah’s wife, an unnamed woman.....
At the end of the list, the very last name in the very last line, the other shoe drops. Matthew surely intends to startle, catching the reader unawares. He writes:
Jacob fathered Joseph, the husband of Mary;
from her was fathered Jesus called Christ.
What one would expect in any standard male genealogy would be:
Jacob fathered Joseph;
Joseph fathered Jesus, called the Christ.
Matthew uses the verb “fathered” or “begot” (Greek gennao) thirty-nine times in the active voice with a masculine subject. But when he comes to Joseph he makes an important shift. He uses the same verb in the passive voice with a feminine object: from her was fathered Jesus. So a fifth woman unexpectedly slips into the list: Mary herself….
But there is yet another remarkable feature of this lineage of Joseph that is vital to the story and should not be missed. Joseph’s branch of David’s family, even though it had supplied all the ancient kings of Judah, had been put under a ban or curse by the prophet Jeremiah. In those last dark days just before the Babylonians destroyed Jerusalem in 586 BC, Jeremiah had made a shocking declaration about Jechoniah, the final reigning king of David’s line: “Write this man down as stripped . . . for none of his seed shall succeed in sitting on the throne of David and ruling in Judah again” (Jeremiah 22:30).[iv] Joseph was a direct descendant of this ill-reputed Jechoniah (Matt 1:11-12).[v]
In effect, it was as if Jeremiah was declaring the covenant that God made with David null and void. At least it might appear that way. Psalm 89, written in the aftermath of these developments, laments: “You have renounced the covenant with your servant; you have defiled his crown in the dust” (Psalm 89:39). Or so it seemed. After all Jechoniah was the last Jewish king of the royal family of David to occupy the throne in the land of Israel. Joseph was of this same line, but as the legal father of Jesus, rather than the biological father, Joseph’s ancestry did not disqualify Jesus’ potential claim to the throne if Jesus could claim descent from David through another branch of the Davidic lineage. But how many “branches” of the Davidic family were there?
Luke’s genealogy provides us with the missing key to understand how Jesus could claim Davidic descent with no biological connection to his adoptive father Joseph. Luke records his genealogy of Jesus in his third chapter. Jesus was 30 years old and had just been baptized by John. Whereas Matthew begins with Abraham and follows the line down to Joseph, Jesus’ adoptive father, Luke begins with Jesus and works backward—all the way back to Adam! Rather than forty names, as in Matthew, we have seventy-six. There are three striking features in this genealogy.
First, it begins with a surprising qualification. Literally translated it says: “And Jesus was about thirty years [old] when he began, being a son as was supposed of Joseph, of Heli (Luke 3:23).” The Greek is quite terse, but what jumps off the page is the phrase “as was supposed.”[vi] Luke is telling his readers two things: that Joseph was only the “supposed” or “legal” father of Jesus and that Jesus had a grandfather named Heli. According to Matthew Joseph’s father was named Jacob. So who was Heli? The most obvious solution is that he was Mary’s father.[vii] One seldom hears anything about the grandparents of Jesus, but Jesus had two grandfathers, one from Joseph and the other from Mary. Two grandfathers mean two separate family trees. What we have in Luke 3:23-38 is the other side of Jesus’ family, traced through his actual bloodline from his mother Mary. The reason Mary is not named is that Luke abides by convention and includes only males in his list. Since Luke acknowledges no biological father for Jesus he begins with Joseph as a “stand-in” but qualifies things with the phrase “as was supposed.” A freely paraphrased translation would go like this: “And Jesus was about thirty years old when he began his work, supposedly being a son of Joseph but actually being of the line of Heli.” If Mary’s parents were indeed named Joachim and Anna, as early Christian tradition holds, it is possible that Heli is short for the name Eliakim, which in turn is a form of the traditional name Joachim.
It is unlikely that Luke simply concocted such a detailed record. Jewish families were quite zealous about genealogical records—all the more so if one was descended from the line of David. Josephus, the Jewish historian of that period, traces his own priestly genealogy with obvious pride and mentions archival records that he had consulted.[viii] Julius Africanus, an early 3nd century Jewish-Christian writer who lived in Palestine reports that leading Jewish families kept private genealogical records, since Herod and his successors had sought to destroy those that were public. Africanus specifically notes the practice of keeping clandestine family genealogies as characteristic of Jesus’ descendants.[ix] Since the Davidic lineage of Jesus was so important to the early Christians it is likely that Luke had one of these records available to him.
Cont next post:
So one obvious question is how was Jesus a “son of David”? What do we know of his lineage that might support this claim that he was a part of the royal family of David?
Luke and Matthew give Jesus no human father yet they give different genealogical accounts of his ancestry. Genealogies, or what many Bible readers remember as the lists of “begats,” do not usually make gripping reading, but Jesus’ genealogies are full of surprises.
Matthew begins his book with this genealogy: “Abraham begat Isaac, and Isaac begat Jacob, and Jacob begat Joseph,” and so forth. Since Matthew is the first book of the New Testament, more than a few eager Bible readers have had good intentions dampened by this technical beginning. But let’s look again. Matthew lists forty names, all the way from Abraham, who lived a thousand years before David, through David, and down to Joseph, husband of Mary. But there are two surprises.
Any standard Jewish genealogy at the time was based solely on the male lineage, which was of primary importance. One’s father was the significant factor in the cultural world in which Jesus was born. Yet in Matthew we find four women mentioned, connected to four of the forty male names listed. This is completely irregular and unexpected. Luke records:
Judah fathered Perez and Zerah from Tamar (v.3)
Salmon fathered Boaz from Rahab (v. 5)
Boaz fathered Obed from Ruth (v. 5)
David fathered Solomon from Uriah’s wife (v. 5)
These are all women’s names, or in the case of Uriah’s wife, an unnamed woman.....
At the end of the list, the very last name in the very last line, the other shoe drops. Matthew surely intends to startle, catching the reader unawares. He writes:
Jacob fathered Joseph, the husband of Mary;
from her was fathered Jesus called Christ.
What one would expect in any standard male genealogy would be:
Jacob fathered Joseph;
Joseph fathered Jesus, called the Christ.
Matthew uses the verb “fathered” or “begot” (Greek gennao) thirty-nine times in the active voice with a masculine subject. But when he comes to Joseph he makes an important shift. He uses the same verb in the passive voice with a feminine object: from her was fathered Jesus. So a fifth woman unexpectedly slips into the list: Mary herself….
But there is yet another remarkable feature of this lineage of Joseph that is vital to the story and should not be missed. Joseph’s branch of David’s family, even though it had supplied all the ancient kings of Judah, had been put under a ban or curse by the prophet Jeremiah. In those last dark days just before the Babylonians destroyed Jerusalem in 586 BC, Jeremiah had made a shocking declaration about Jechoniah, the final reigning king of David’s line: “Write this man down as stripped . . . for none of his seed shall succeed in sitting on the throne of David and ruling in Judah again” (Jeremiah 22:30).[iv] Joseph was a direct descendant of this ill-reputed Jechoniah (Matt 1:11-12).[v]
In effect, it was as if Jeremiah was declaring the covenant that God made with David null and void. At least it might appear that way. Psalm 89, written in the aftermath of these developments, laments: “You have renounced the covenant with your servant; you have defiled his crown in the dust” (Psalm 89:39). Or so it seemed. After all Jechoniah was the last Jewish king of the royal family of David to occupy the throne in the land of Israel. Joseph was of this same line, but as the legal father of Jesus, rather than the biological father, Joseph’s ancestry did not disqualify Jesus’ potential claim to the throne if Jesus could claim descent from David through another branch of the Davidic lineage. But how many “branches” of the Davidic family were there?
Luke’s genealogy provides us with the missing key to understand how Jesus could claim Davidic descent with no biological connection to his adoptive father Joseph. Luke records his genealogy of Jesus in his third chapter. Jesus was 30 years old and had just been baptized by John. Whereas Matthew begins with Abraham and follows the line down to Joseph, Jesus’ adoptive father, Luke begins with Jesus and works backward—all the way back to Adam! Rather than forty names, as in Matthew, we have seventy-six. There are three striking features in this genealogy.
First, it begins with a surprising qualification. Literally translated it says: “And Jesus was about thirty years [old] when he began, being a son as was supposed of Joseph, of Heli (Luke 3:23).” The Greek is quite terse, but what jumps off the page is the phrase “as was supposed.”[vi] Luke is telling his readers two things: that Joseph was only the “supposed” or “legal” father of Jesus and that Jesus had a grandfather named Heli. According to Matthew Joseph’s father was named Jacob. So who was Heli? The most obvious solution is that he was Mary’s father.[vii] One seldom hears anything about the grandparents of Jesus, but Jesus had two grandfathers, one from Joseph and the other from Mary. Two grandfathers mean two separate family trees. What we have in Luke 3:23-38 is the other side of Jesus’ family, traced through his actual bloodline from his mother Mary. The reason Mary is not named is that Luke abides by convention and includes only males in his list. Since Luke acknowledges no biological father for Jesus he begins with Joseph as a “stand-in” but qualifies things with the phrase “as was supposed.” A freely paraphrased translation would go like this: “And Jesus was about thirty years old when he began his work, supposedly being a son of Joseph but actually being of the line of Heli.” If Mary’s parents were indeed named Joachim and Anna, as early Christian tradition holds, it is possible that Heli is short for the name Eliakim, which in turn is a form of the traditional name Joachim.
It is unlikely that Luke simply concocted such a detailed record. Jewish families were quite zealous about genealogical records—all the more so if one was descended from the line of David. Josephus, the Jewish historian of that period, traces his own priestly genealogy with obvious pride and mentions archival records that he had consulted.[viii] Julius Africanus, an early 3nd century Jewish-Christian writer who lived in Palestine reports that leading Jewish families kept private genealogical records, since Herod and his successors had sought to destroy those that were public. Africanus specifically notes the practice of keeping clandestine family genealogies as characteristic of Jesus’ descendants.[ix] Since the Davidic lineage of Jesus was so important to the early Christians it is likely that Luke had one of these records available to him.
Cont next post:
Luke’s genealogy also reveals another important bit of information. Mary, like her husband Joseph, was of the lineage of King David—but with a vital difference. Her connection to David was not through the cursed lineage running back through Jechoniah to David’s son Solomon. Rather she could trace herself back through another of David’s sons, namely Nathan, the brother of Solomon (Luke 3:31). Nathan, like Solomon, was a son of David’s favored wife Bathsheba, but Nathan never occupied the throne and his genealogy accordingly became obscure. He is listed in the biblical record but no descendants are mentioned, in contrast to his brother Solomon (2 Chronicles 3:5). So, according to Luke, Jesus could claim a direct ancestry back to King David through his mother Mary as well. He did not have the “adoptive” claim through his legal father Joseph alone, but also that of David’s actual bloodline.
The name Nazareth, the town where Mary lived, comes from the Hebrew word netzer meaning “branch” or “shoot.”[x] One could loosely translate Nazareth as “Branch Town.” But why would a town have such a strange name? As we have seen, in the time of Jesus it was a tiny village. Its claim to fame was not size or economic prominence but something potentially even more significant. In the Dead Sea Scrolls, written before Jesus’ lifetime, we regularly find the future Messiah or King of Israel described as the “branch of David.”[xi] The term is taken from Isaiah 11 where the Messiah of David’s lineage is called a “Branch.” The term stuck. The later followers of Jesus were called Nazarenes or “Branchites.”[xii] The little village of Nazareth very likely got its name, or perhaps its nickname, because it was known as the place that members of the royal family had settled and were concentrated. It is no surprise that both Mary and Joseph lived there, as each represented different “branches” of the “Branch of David.” The gospels mention other “relatives” of the family that lived there (Mark 6:4). It is entirely possible that most of the inhabitants of “Branch Town” were members of the same extended “Branch” family. The family’s affinity for this area of Galilee continued for centuries. North of Sepphoris, about twelve miles from Nazareth, was a town called Kokhaba or “Star Town.” The term “Star,” like “Branch” is a coded term for the Messiah that is also found in the Dead Sea Scrolls.[xiii] Both Nazareth and Kokhaba were noted well into the 2nd century AD as towns in which families related to Jesus, and thus part of the “royal family,” were concentrated.[xiv]
Finally, the names in Luke that run from King David down to Heli, Mary’s father, offer us some very interesting clues that further explain why this particular Davidic line was uniquely important. There are listed no fewer than six instances of the name we know as Matthew: Matthat, Mattathias (twice), Maath, Matthat, and Mattatha. What is striking is that the name Matthew was one invariably associated with a priestly not a kingly or royal lineage. One of Jesus’ twelve apostles was named Matthew, but he was also called Levi.[xv] Two of the six “Matthews” in Jesus’ lineage were sons of fathers named “Levi.” Josephus, the 1st century Jewish historian, records that his own father, grandfather, great-grandfather, and brother were all named Matthias, and they were all priests of the tribe of Levi from the distinguished priestly family of the Hashmoneans or Maccabees. Ancient Israel was divided into twelve tribes, descendents of the twelve sons of Jacob the grandson of Abraham. The priests of Israel had to be descendents of Aaron, brother of Moses, who was from the tribe of Levi. The kings had to be of the royal lineage of King David, who was of the tribe of Judah. These positions, King and Priest, gave the tribes of Judah and Levi special prominence. But why would there be so many priestly names in a Davidic dynasty?
Remember, when Mary became pregnant and left Nazareth to stay with Elizabeth, mother of John the Baptizer, Luke notes that they were relatives, though he does not say how (Luke 1:36). But he also records that Elizabeth and her husband Zechariah were of the priestly lineage (Luke 1:5). This is further confirmation of the link between Mary’s Davidic family and the priestly tribe of Levi.
It is inconceivable that such a heavy prevalence of Levite or priestly names would be part of Mary’s genealogy unless there was a significant influence from the tribe of Levi merging into this particular royal line of the tribe of Judah. What appears likely is that Mary was of mixed lineage. Luke only names the male line from David down to Mary. But the large number of priestly names indicates that there were likely important Levite women marrying into this Davidic line along the way. It is a pattern that goes all the way back to Aaron, brother of Moses, the very first Israelite priest. Aaron of the tribe of Levi married a princess of the tribe of Judah named Elisheva or Elizabeth (Exodus 6:23).
The name Nazareth, the town where Mary lived, comes from the Hebrew word netzer meaning “branch” or “shoot.”[x] One could loosely translate Nazareth as “Branch Town.” But why would a town have such a strange name? As we have seen, in the time of Jesus it was a tiny village. Its claim to fame was not size or economic prominence but something potentially even more significant. In the Dead Sea Scrolls, written before Jesus’ lifetime, we regularly find the future Messiah or King of Israel described as the “branch of David.”[xi] The term is taken from Isaiah 11 where the Messiah of David’s lineage is called a “Branch.” The term stuck. The later followers of Jesus were called Nazarenes or “Branchites.”[xii] The little village of Nazareth very likely got its name, or perhaps its nickname, because it was known as the place that members of the royal family had settled and were concentrated. It is no surprise that both Mary and Joseph lived there, as each represented different “branches” of the “Branch of David.” The gospels mention other “relatives” of the family that lived there (Mark 6:4). It is entirely possible that most of the inhabitants of “Branch Town” were members of the same extended “Branch” family. The family’s affinity for this area of Galilee continued for centuries. North of Sepphoris, about twelve miles from Nazareth, was a town called Kokhaba or “Star Town.” The term “Star,” like “Branch” is a coded term for the Messiah that is also found in the Dead Sea Scrolls.[xiii] Both Nazareth and Kokhaba were noted well into the 2nd century AD as towns in which families related to Jesus, and thus part of the “royal family,” were concentrated.[xiv]
Finally, the names in Luke that run from King David down to Heli, Mary’s father, offer us some very interesting clues that further explain why this particular Davidic line was uniquely important. There are listed no fewer than six instances of the name we know as Matthew: Matthat, Mattathias (twice), Maath, Matthat, and Mattatha. What is striking is that the name Matthew was one invariably associated with a priestly not a kingly or royal lineage. One of Jesus’ twelve apostles was named Matthew, but he was also called Levi.[xv] Two of the six “Matthews” in Jesus’ lineage were sons of fathers named “Levi.” Josephus, the 1st century Jewish historian, records that his own father, grandfather, great-grandfather, and brother were all named Matthias, and they were all priests of the tribe of Levi from the distinguished priestly family of the Hashmoneans or Maccabees. Ancient Israel was divided into twelve tribes, descendents of the twelve sons of Jacob the grandson of Abraham. The priests of Israel had to be descendents of Aaron, brother of Moses, who was from the tribe of Levi. The kings had to be of the royal lineage of King David, who was of the tribe of Judah. These positions, King and Priest, gave the tribes of Judah and Levi special prominence. But why would there be so many priestly names in a Davidic dynasty?
Remember, when Mary became pregnant and left Nazareth to stay with Elizabeth, mother of John the Baptizer, Luke notes that they were relatives, though he does not say how (Luke 1:36). But he also records that Elizabeth and her husband Zechariah were of the priestly lineage (Luke 1:5). This is further confirmation of the link between Mary’s Davidic family and the priestly tribe of Levi.
It is inconceivable that such a heavy prevalence of Levite or priestly names would be part of Mary’s genealogy unless there was a significant influence from the tribe of Levi merging into this particular royal line of the tribe of Judah. What appears likely is that Mary was of mixed lineage. Luke only names the male line from David down to Mary. But the large number of priestly names indicates that there were likely important Levite women marrying into this Davidic line along the way. It is a pattern that goes all the way back to Aaron, brother of Moses, the very first Israelite priest. Aaron of the tribe of Levi married a princess of the tribe of Judah named Elisheva or Elizabeth (Exodus 6:23).
Does the following help
https://www.gotquestions.org/Jesus-genealogy.html
https://www.gotquestions.org/Jesus-genealogy.html
your counting is off, the last 14 generations in Matthew is speaking of the geno in Luke and is apart of that.
Heli some have it as Eli was Jesus grandfather Mary's father, the generations are counted through men.
david was a first generation King and as well the fourteenth generations from Abraham.
Heli some have it as Eli was Jesus grandfather Mary's father, the generations are counted through men.
david was a first generation King and as well the fourteenth generations from Abraham.
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Mary and Joseph’s seedlines split with David’s sons Solomon and Nathan. It was important to know that Jesus was not raised by an outlandish man- but an upright man from God’s own people, from Mary’s own people. Aside from this, it was important that they looked like a family for people who saw them but didn’t know the situation. Because if they looked like two different races back then, they would have been harassed everywhere they went.
Heli was Mary's father. Under the law if the head of House did not have sons but rather had daughters; they would (according to law) adopt the Daughter's husband. This is why He is the "Son of Heli". Oh and one other item. The daughter had to marry within the tribe they were from. In the case of Mary, Judah was the Tribe and Joseph was part of it.
The reasoning for this was to reserve the inheritance and was put into place by GOD in Exodus where the daughters of Zelophehad had petitioned Moses. This exception was granted by GOD through Moses as they came into the Promised land.
No Luke 3:23 has nothing to do with adoption or inheritance, the age of 30 (even 25 and 20 for probationary service) is when a Israylite is fully ready to be a priest;
Luke 3:23, "And when יהושע Himself began, He was about thirty years of age, being, as reckoned by law, son of Yosĕph, of Ěli,"
Numbers 4:23, "“Register them, from thirty years old and above, even to fifty years old, all who enter to perform the service, to do the service in the Tent of Appointment."
Numbers 4:30, "“Register them, from thirty years old and above, even to fifty years old, all who enter the service to do the work of the Tent of Appointment."
Numbers 4:35, "from thirty years old and above, even to fifty years old, all who entered the service for work in the Tent of Appointment."
Luke 3:23, "And when יהושע Himself began, He was about thirty years of age, being, as reckoned by law, son of Yosĕph, of Ěli,"
Numbers 4:23, "“Register them, from thirty years old and above, even to fifty years old, all who enter to perform the service, to do the service in the Tent of Appointment."
Numbers 4:30, "“Register them, from thirty years old and above, even to fifty years old, all who enter the service to do the work of the Tent of Appointment."
Numbers 4:35, "from thirty years old and above, even to fifty years old, all who entered the service for work in the Tent of Appointment."