Family Tree of Mary the Mother of Jesus From
The Genealogy from Adam to Jesus Christ
| "The Son of God" and The First Adam | ||||
| | ||||
| | ||||
| | ||||
| | ||||
| | ||||
| | ||||
| | ||||
| | ||||
| | ||||
| | ||||
| | ||||
| | ||||
| | ||||
| | ||||
| | ||||
| | ||||
| | ||||
| | ||||
| | ||||
| | ||||
| | ||||
| | ||||
| m. Tamar | ---> Zera (Matthew ane:3) | |||
| | ||||
| | ||||
| | ||||
| | ||||
| | ||||
| m. Rachab | (Sala: Luke iii:32) | |||
| yard. Ruth | ||||
| | ||||
| | ||||
| thousand. Bathsheba (Luke iii:31) | ||||
| (1) SOLOMON Matthew ane:6 | NATHAN (35) | |||
| (ii) REHOBOAM | ||||
| (3) ABIA | MATTATHA (36) | |||
| (four) ASA | MENAN (37) | |||
| (five) JOSOPHAT | OMRI | MELEA (38) | ||
| | | ELIAKIM (39) | |||
| AHAB m. Jezebel | | JONAN (40) | |||
| (6) JORAM | 1000. Athaliah | JOSEPH (41) | ||
| (Joash) (Amaziah) | JUDAH (42) | |||
| SIMEON (43) | ||||
| LEVI (44) | ||||
| (7) OZIAS | MATTHAT (45) | |||
| (eight) JOATHAM | JORIM (46) | |||
| (ix) ACHAZ | ELIEZER (47) | |||
| (10) EZEKIAS | JOSE (48) | |||
| (xi) MANASSES | ER (49) | |||
| (12) AMON | ELMODAM (l) | |||
| (13) JOSIAS | COSAM (51) | |||
(14) JEHOIKIM (who had brothers, Matthew 1:11) | ADDI (52) | |||
| MELCHI (53) | ||||
| (1) JECHONIAS (55) m. ---> | (2) SALATHIEL (56) | Widowed girl husband deceased | NERI (54) | |
| | (Quite legally according to the Mosaic police force, Pedaiah'south proper name does not appear as the male parent of Zerubbabel in either Matthew or Luke.) | |||
| (1 Chr. iii:19) | ||||
| SHELOMITH --> thou RHESA (58) | ||||
| (4) ABIUD | JOANNA (59) | |||
| (5) ELIAKIM | JUDA (60) | |||
| JOSEPH (61) | ||||
| (vi) AZOR | SEMEI (62) | |||
| MATTATHIAS (63) | ||||
| (7) SADOC | MAATH (64) | |||
| (eight) ACHIM | NAGGE (65) | |||
| ESLI (66) | ||||
| NAHUM (67) | ||||
| (ix) ELIUD | AMOS (68) | |||
| MATTATHIAS (69) | ||||
| (x) ELEAZER | JOSEPH (70) | |||
| JANNA (71) | ||||
| (eleven) MATTHAN | MELCHI (72) | |||
| LEVI (73) | ||||
| MATTHAT (74) | ||||
| (12) JACOB | HELI (75) | |||
| (13) JOSEPH | m. | MARY (76) | ||
| The Son of God and the Last Adam | ||||
The Line of Jesus through Joseph
The book of the genealogy of Jesus Christ, the son of David, the son of Abraham. Abraham was the male parent of Isaac, and Isaac the begetter of Jacob, and Jacob the father of Judah and his brothers, and Judah the male parent of Perez and Zerah past Tamar, and Perez the father of Hezron, and Hezron the begetter of Ram, and Ram the father of Amminadab, and Amminadab the begetter of Nahshon, and Nahshon the father of Salmon, and Salmon the father of Boaz by Rahab, and Boaz the father of Obed past Ruth, and Obed the father of Jesse, and Jesse the begetter of David the king. And David was the father of Solomon past the wife of Uriah, and Solomon the male parent of Rehoboam, and Rehoboam the begetter of Abijah, and Abijah the male parent of Asa, and Asa the father of Jehoshaphat, and Jehoshaphat the father of Joram, and Joram the father of Uzziah, and Uzziah the father of Jotham, and Jotham the father of Ahaz, and Ahaz the father of Hezekiah, and Hezekiah the male parent of Manasseh, and Manasseh the begetter of Amos, and Amos the father of Josiah, and Josiah the father of Jechoniah and his brothers, at the time of the deportation to Babylon. And after the deportation to Babylon: Jechoniah was the male parent of Shealtiel, and Shealtiel the male parent of Zerubbabel, and Zerubbabel the begetter of Abiud, and Abiud the father of Eliakim, and Eliakim the father of Azor, and Azor the father of Zadok, and Zadok the male parent of Achim, and Achim the father of Eliud, and Eliud the father of Eleazar, and Eleazar the male parent of Matthan, and Matthan the father of Jacob, and Jacob the father of Joseph the husband of Mary, of whom Jesus was born, who is called Christ. So all the generations from Abraham to David were fourteen generations, and from David to the displacement to Babylon fourteen generations, and from the deportation to Babylon to the Christ 14 generations. (Matthew ane:i-17)
The Line of Jesus Through Mary
Jesus, when he began his ministry building, was near thirty years of age, being the son (as was supposed) of Joseph, the son of Heli, the son of Matthat, the son of Levi, the son of Melchi, the son of Jannai, the son of Joseph, the son of Mattathias, the son of Amos, the son of Nahum, the son of Esli, the son of Naggai, the son of Maath, the son of Mattathias, the son of Semein, the son of Josech, the son of Joda, the son of Joanan, the son of Rhesa, the son of Zerubbabel, the son of Shealtiel, the son of Neri, the son of Melchi, the son of Addi, the son of Cosam, the son of Elmadam, the son of Er, the son of Joshua, the son of Eliezer, the son of Jorim, the son of Matthat, the son of Levi, the son of Simeon, the son of Judah, the son of Joseph, the son of Jonam, the son of Eliakim, the son of Melea, the son of Menna, the son of Mattatha, the son of Nathan, the son of David, the son of Jesse, the son of Obed, the son of Boaz, the son of Sala, the son of Nahshon, the son of Amminadab, the son of Admin, the son of Arni, the son of Hezron, the son of Perez, the son of Judah, the son of Jacob, the son of Isaac, the son of Abraham, the son of Terah, the son of Nahor, the son of Serug, the son of Reu, the son of Peleg, the son of Eber, the son of Shelah, the son of Cainan, the son of Arphaxad, the son of Shem, the son of Noah, the son of Lamech, the son of Methuselah, the son of Enoch, the son of Jared, the son of Mahalaleel, the son of Cainan, the son of Enos, the son of Seth, the son of Adam, the son of God. (Luke 3:23:38)
The Combined Genealogies of Matthew and Luke
(from The Seed of the Woman)
(from The Seed of the Woman)
The study of an ancient genealogy tin can be quite fascinating but it takes a little getting into and demands more than ordinary dedication.
The two genealogies of our Lord which together institute his absolute right to the throne of David, both by claret relationship through Mary and by championship through Mary's husband, bear shut examination. For they prove how the 2 lines were preserved at i particularly critical period when near all family relationships in Israel were being disrupted. This was at the time of the Captivity in Babylon. It is shown in a standard genealogy chart every bit a kind of "wasp-waist" joining the head and the body of the genealogy above and beneath Zerubbabel.
The details of this gate are the subject of this Appendix. It seemed of import to say something near the circumstances here because it is at this bespeak in the line that the blood relationship between the Lord and David comes nearest to beingness destroyed.
The numbers which announced against the names in the Tabulation represent the two different systems of accounting adopted by Matthew, on the left side, and Luke, on the correct. In Matthew, David appears every bit the 14th name from Abraham: in Luke David is the 34th name from Adam. The crimson line represents the blood line connectedness: the yellow line represents the conveying of championship to the throne of David.
David had two sons who figure as heads of the two branches of the family as indicated in Matthew and Luke, namely, Solomon and Nathan. In Matthew's genealogy Solomon becomes No. 1 in the second group of 14 names: and in Luke's genealogy Nathan becomes No. 35 on the other branch line.
From Solomon we move down to Joram, No. 6. Joram married Athaliah, the wicked daughter of a wicked father and female parent (Ahab and Jezebel). Equally a result of this evil man and his wife, his seed was cursed for four generations in accordance with the reference made in Exodus xx:5. Thus Matthew, who probably follows the Temple records faithfully in his list, omits the next iii names (Ahaziah, Joash, and Amaziah) from his genealogy. There is trivial doubt that these Temple records had, by divine providence, removed these three generations from the register, and then that Ozias (No. seven) appears equally though he were the son of Joram, No. half dozen, in the accounting of Matthew 1:8. We know from one Chronicles iii:11 and 12 that in the original court records, these three missing names were written down. In this court record, Ozias (No. seven) is given an alternative name Azariah (ane Chron. three:12), and elsewhere he is also called Uzziah (Isa. 6:1). These are merely variants of the same name.
Nosotros pass on to No. 14, Jehoiakim. Information technology is important to note that his name ends with an Yard, not an North, and he is not to be confused with his son whose name was Jehoiakin (or alternatively Jeconiah, Jechonias, Coniah, and Conias). This multivariant class of a proper name applied to a single individual is common in many of the older cultures. It seems to be particularly prevalent in Russia, fifty-fifty today.
Now, with Jehoiakim (No. fourteen) we begin to run across the hand of God at piece of work in a very special way separating the thread of continuity of claret relationship and titular right to the throne in David's family unit. Jehoiakim was the last rex of State of israel to come up to the throne equally a free homo. Unfortunately he was both an evil human being and a foolish ane. He began his reign just when the Fertile Crescent was in a state of political turmoil, Nebuchadnezzar in particular having very ambitious designs for empire building which were challenged by Egypt. In this run into-saw contest for power that habitually characterized the relationship betwixt Egypt and Babylon, Palestine stood at the pivot bespeak. But Jerusalem itself demand non really take get involved, for the city actually stood off the main road betwixt the two warring parties. Whatever king of Judah who kept out of the fray and conciliated the antagonists as they marched their armies back and forth to attack each other, could expect to be left more than or less lonely except for paying token tribute.
Jehoiakim was not humble enough or wise enough to realize this, and provoked Nebuchadnezzar to attack Jerusalem. This was the Lord'southward mode of punishing a wicked man who had unwisely aligned himself with the king of Egypt. His firsthand punishment was to take his city besieged and overrun, and to exist carried captive to Babylon (2 Chron. 36:5,vi). Just for some reason Nebuchadnezzar decided to return him to Jerusalem as a puppet king while he completed his unfinished business in Egypt. His long range punishment was foretold by Jeremiah (36:30) that none of his seed should ever sit upon the throne of David. This was a severe blow to him because he was in the straight line, every bit Matthew'southward genealogy shows, and probably had every expectation of seeing this greatest of all honors accorded to his seed in due time.
Meanwhile Nebuchadnezzar, having completed his Egyptian campaign, presently discovered that Jehoiakim was a treacherous man who could non be trusted past friend or foe. Indeed, so treacherous was he that even the people of his ain city, Jerusalem, turned against him, murdered him, threw his torso over the walls and left him unburied exterior the city - exactly every bit predicted by Jeremiah (22:18,19). Nebuchadnezzar must surely have known what had happened, but he did not interfere when Jehoiakin (i.e., Jechonias, No. 55) succeeded his male parent.
But this young prince who was merely xviii years old when thus honoured (two Kings 24:eight) proved to have no more good sense than his evil father. He provoked Nebuchadnezzar (after only three months and ten days on the throne) to invest the metropolis once more and depose him (two Chron. 36:nine). Jechonias and all his court were taken captive to Babylon while his uncle, Zedekiah, was left as regent. Unfortunately, Zedekiah behaved equally the residuum of his family had done and eleven years later, Nebuchadnezzar seized Zedekiah, put all his sons to death before his eyes, and then deliberately blinded him. Zedekiah was taken to Babylon and died at that place. Jerusalem meanwhile was utterly destroyed (2 Kings 24:17-25:16).
At present Jechonias, after being taken to Babylon, was put in prison where he remained for some thirty-vii years. It appears that either earlier he was taken convict or perchance during his captivity he was married to a woman of appropriate status who appears to accept been a girl of Neri (No. 54 in Nathan'south branch of the family) and therefore of David'south line. In society to account for the subsequent relationships shown in the two converging genealogies, we have to assume that this woman was a widow whose husband had probably been killed in one of the many sieges which Jerusalem had suffered. It seems as though the prophet Zechariah had this circumstance in mind (12:12). This widow already had a son past her deceased husband when Jechonias took her as a wife. This son's name was Pedaiah. His proper noun is not numbered in the genealogy shown in the chart. It appears only in 1 Chronicles three:eighteen where he is shown as a son of Jehoiakin (i.east., Jechonias). If his widowed mother was married to Jechonias, he would by Jewish custom get the son of Jechonias automatically.
But Jechonias appears to accept had a son of his own by this widow of the royal line. This son'southward name was Salathiel (No. ii and No. 56 in the ii pedigree lines). By this wedlock of a widow to Jechonias, these two boys - sons of the same mother - would become brothers by Jewish custom.
Still, Salathiel appears to have died childless, though not until he had reached manhood and married a wife. Jehoiakim's claret line thus came to an end in his grandson Salathiel - indicated by termination of the ruby-red line. But as information technology happens the actual title to the throne remained active. The curse of Jeremiah 36:30 was to be fulfilled not by the removal of the championship itself from Jehoiakim'south line but by the deprival of that title to anyone who happened to be a blood relative in the line. With the death of Salathiel this claret line terminated.
But at present, according to Jewish custom equally set up forth in the principle of the Levirate (Deut. 25:5,half dozen), it became incumbent upon Pedaiah, the deceased Salathiel's (step) brother, to take his widow and raise up seed through her who would not therefore exist of Salathiel's blood line but would be constituted legally as Salathiel's son through whom the title would pass to his descendants. The son of this Levirate union was Zerubbabel. In Matthew i:12 and Luke iii:27 Zerubbabel is listed legally as Salathiel'southward son: just in ane Chronicles 3:19 he is listed as the son of Pedaiah past actual blood human relationship.
In the terms of biblical reckoning these ii statements are in no sense contradictory. Nosotros might wish to be more precise by substituting such extended terms of human relationship as son-in-law, stepson, so forth. Merely Scripture is not required to adopt our particular terminology. It is required merely to exist consequent with itself, and the facts of the case as recorded of those who were the actors in the drama are precisely every bit stated.
We thus have a remarkable chain of events. Jehoiakim has a son, Jechonias, who has a son, Salathiel, who by Levirate custom has a son named Zerubbabel. This son, Zerubbabel, has no claret line connection whatsoever with Jechonias, for he has no claret human relationship with Salathiel. The blood relationship of Zerubbabel is with Pedaiah, and through Pedaiah with Pedaiah's mother, and through this mother with Neri. Thus Neri begat a grandson, Salathiel, through his girl; and Salathiel "begets" a son, Zerubbabel, through Pedaiah.
The blood line thus passes through Zerubbabel: but so does the title besides. The one-time passes via Pedaiah's female parent, the latter passes through Salathiel's father. And though this mother and this begetter were also man and wife, the blood line stopped with Salathiel who literally died childless. It is necessary to emphasize this word literally, for it appears that it was literally truthful. Jeremiah 22:30 had predicted that Jechonias would also dice "childless"-but we are reasonably certain that this was not literally the case, for he had a son Salathiel whom we cannot otherwise account for. But Jechonias' subsequent history tells us the sense in which childlessness was to be applied to him.
Jechonias seems to have matured and softened during his thirty-vii years of imprisonment in Babylon, and Nebuchadnezzar's son, Evil-Merodach, evidently took a liking to him and set him free, giving him a alimony for the remainder of his life (two Kings 25:27-30: Jer. 52:31-34). He would by at present be nearing sixty and probably exist counted a harmless old homo.
Reading these ii records of Scripture concerning this surprising act of clemency accorded to the last genuine rex of Israel (until Messiah shall be crowned), one has a strange sense of the mercy of God and the potential for gracious activeness that even pagan kings could display in those days. It is a touching swan-song to the old kingdom of David'south line which will withal be renewed in celebrity. At any charge per unit, when Jechonias died, he seems to have died solitary without male person descendants, "childless" in his old historic period, as Jeremiah had predicted he would.
Equally to Zerubbabel, he became a very prominent and worthy man in the rebuilding of Israel'due south fortunes after the Captivity, under the benevolent authorisation of Cyrus. He stands every bit No. 3 and No. 57 in the dual pedigree. He appears to have had several sons and one daughter (1 Chron. iii:xix). Nosotros practise non know why his sons were butterfingers: we merely know that their sis, Shelomith, inherited the title and carried the claret line. Both of these she passed on to her eldest son, Abiud, and so to Joseph. But with Joseph, every bit with Salathiel, the blood line terminated once once again in so far every bit the Lord Jesus received nothing from him by natural procreation. However, Mary drew her line, the claret line, through Heli from Joanna (No. 59), the second son of Shelomith.
And thus the Lord Jesus received the 2 guarantees of right to the throne of David: the blood line through his mother direct, and the title through his adopting father, Joseph. With his death and resurrection these 2 rights became locked for ever in his Person and cannot be passed on to, or henceforth claimed by, any other man.
The chart at the top of the folio is from Arthur Custance's volume, "The Seed of the Adult female."
See as well Arthur C. Custance, "The Genealogies of the Bible: A Neglected Subject."
Addendum
Every Christmas season our thoughts turn to the birth of Christ and to his mother, Mary. To some extent, nosotros all take the nativity for granted. But why was Jesus born of a virgin? One reply, of course, is to fulfill the prophecy of Isaiah 7:14: "Behold the virgin shall excogitate, and acquit a son, and shall call his name Immanuel."
But that'southward more than descriptive than causal: why was it necessary in the start place? At that place are, of grade, many profound theological issues inherent in the virgin nascency. One mode to view this issue is to address one of the problems it solves.
The Problem
God announced very early that His programme for redemption involved the Messiah beingness brought forth from the tribe of Judah (1), and specifically from the line of David 2. The succession of subsequent kings proved to be, with only a few exceptions, a dismal chain. As the succeeding kings of Judah went from bad to worse, we somewhen meet Jeconiah (besides known as Jehoiachin), upon whom God pronounces a " claret curse" : "Thus saith the Lord, Write ye this man childless, a man that shall non prosper in his days: for no homo of his seed shall prosper, sitting upon the throne of David, and ruling whatever more in Judah."(Jeremiah 22:xxx)
This curse created a rather grim and perplexing paradox: the Messiah had to come from the royal line, yet now there was a "blood curse" on that very line of descent! (I always visualize a celebration in the councils of Satan on that day. But so I imagine God turning to His angels, maxim, "Watch this i!")
The Solution
The respond emerges in the differing genealogies of Jesus Christ recorded in the gospels. Matthew, as a Levi, focuses his gospel on the Messiahship of Jesus and presents Him as the Lion of the Tribe of Judah. Thus, Matthew traces the legal line from Abraham (as any Jew would) through David, and so through Solomon (the . regal. line) to Joseph, the legal father of Jesus (iii).
On the other hand, Luke, as a doc, focuses on the humanity of Jesus and presents Him as the Son of Man. Luke traces the claret line from Adam (the beginning Man) through to David -- and his genealogy from Abraham through David is identical to Matthew'southward. But and then after David, Luke departs from the path taken by Matthew and traces the family unit tree through another son of David (the 2d surviving son of Bathsheba), Nathan, down through Heli, the father of Mary, the mother of Jesus (four).
Zelophehad
One should besides note the exception to the law which permitted inheritance through the girl if no sons were available and she married within her tribe (5).
The daughters of Zelophehad had petitioned Moses for a special exception, which was granted when they entered the land under Joshua.
I believe information technology was C.I. Scofield who starting time noted that the claims of Christ rely upon this peculiar exception granted to the family of Zelophehad in the Torah. Heli, Mary's begetter, apparently had no sons, and Mary married within the tribe of Judah. Jesus was born of the virgin Mary, of the house and lineage of David and carrying legal championship to the line, but without the blood curse of Jeconiah. [I believe that every detail in the Torah -- and the entire Bible -- has a direct link to Jesus Christ. "The volume of the book is written of me." (Psalm 40:seven) [For a more detailed discussion, run into our book, Catholic Codes -- Hidden Messages from the Edge of Eternity, presently in publication.]
Earlier Glimpse
This was no afterthought or post facto remedy, of course. It was starting time announced in the Garden of Eden when God declared state of war on Satan: " I volition put enmity between thee and the woman, and between thy seed and her seed; it shall bruise thy head, and one thousand shalt trample his heel."(Genesis 3:15)
The "Seed of the Woman" thus becomes one of the prophetic titles of the Messiah. This biological contradiction is the first hint -- in the early on chapters of Genesis -- of the virgin birth.
John also presents a genealogy, of sorts, of the Pre-Existent I in the commencement three verses of his gospel (6). The Prophet Micah also highlights this: " But grand, Bethlehem Ephratah, though thou be little among the thousands of Judah, notwithstanding out of thee shall he come forth unto me that is to be ruler in Israel; whose goings along take been from of sometime, from everlasting."(Micah v:2)
Notes:
1. Genesis 49:x.
2. Ruth 4:22; 2 Samuel vii:11-16.
3. Matthew 1:ane-17.
4. Luke iii:23-38.
v. Numbers 26:33; 27:ane-xi; 36:2-12; Joshua 17:iii-6; 1 Chronicles 7:15.
6. John ane:1-3.
(From Personal Update, December 1998)
Skilful Things Company, Drawer N, Norman, OK 73070
Lambert Dolphin
lambert@ldolphin.org
Library
Source: http://www.ldolphin.org/2adams.html
0 Response to "Family Tree of Mary the Mother of Jesus From"
Post a Comment