MateoCapítulo 1

The Greek opens abruptly with just two words, «Βίβλος γενέσεως» — literally "book of origin" or "scroll of beginning" — with no verb at all. Because English cannot easily begin a sentence that way and still read smoothly aloud, "This is the record of the genealogy" supplies the missing verb and makes the line function as a clear heading. Other defensible renderings include "The book of the genealogy," "A record of the origin," or, taking the phrase as a title for the whole Gospel, "The account of the beginnings of Jesus Christ." The word "Christ" is kept as a name-like title here rather than translated "Messiah" or "Anointed One," since the two words together already function almost as a proper name in this Gospel's opening line. The repeated "the son of" preserves the stepped, chant-like rhythm of the Greek, which piles the phrases up without connectives.

«Γενέσεως» is the genitive of «γένεσις», from the root meaning "to come into being." It can denote birth, origin, lineage, or history, and its range is deliberately wide. The same word titles the first book of the Greek Old Testament, and the phrase "book of the genesis" appears there at the seams of the creation and genealogy accounts, so the opening words sound like a quotation. Note also that the Greek strings the descent together without "and" or any linking verb — a compressed, formulaic style typical of Semitic genealogical registers rendered into Greek.

The order of names is striking: David is placed before Abraham, reversing chronology. This puts the royal claim first — Jesus as heir to the throne — and then anchors it in the covenant promise that through Abraham's offspring all nations would be blessed. Together the two names frame the Gospel's double concern: a king for Israel and a blessing for the whole world. The echo of the opening of Genesis also suggests that what follows is not merely one man's family record but a new beginning for creation itself.

Genealogies carried real weight in first-century Jewish life. They established priestly eligibility, tribal land claims, and — crucially for messianic hope — descent from David. Public and family registers were kept, and claims of Davidic ancestry were known and discussed in this period. A list of this kind at the head of a document told an ancient reader immediately what sort of claim was being made about its subject.

The wording of this verse is remarkably stable across the manuscript tradition; the witnesses agree on all seven words. Some later copies show the expected scribal confusion between «γενέσεως» (origin, genealogy) and the similar-sounding word for "birth," a variation that appears more substantially a few verses later in this same chapter.

This opening and the genealogy that follows have long been read at services near the celebration of the Nativity, often chanted rather than merely spoken, so that the cadence of the names becomes part of the proclamation.

The Greek verb ἐγέννησεν literally means 'begot' or 'fathered.' Rendering it as 'was the father of' keeps the sense while sounding natural when read aloud. After the first clause the verb is not repeated in English ('Isaac the father of Jacob'), matching the compact rhythm of the Greek, which repeats the verb but links each link with a light connective δέ. That δέ is left untranslated here; rendering it as 'and' or 'then' each time would clog the cadence of a list meant to be heard rather than parsed.

The names are given in their traditional English forms, which come through Greek transliteration of the Hebrew: Ἀβραάμ (Abraham), Ἰσαάκ (Isaac), Ἰακώβ (Jacob), Ἰούδας (Judah). Note that the Greek form Ἰούδας is the same name later borne by Judas Iscariot and Jude; English distinguishes the patriarch as 'Judah' to match the Old Testament usage.

γεννάω in the active voice is normally used of the father's role in begetting, while the passive is used of the mother giving birth. The relentless repetition of ἐγέννησεν τὸν... forms a drumbeat structure typical of Hebrew genealogies (Hebrew hôlîd, 'begot'), and the Greek here reads like translation Greek shaped by the Scriptures of Israel. The accusative article τόν before each name marks the son as the object of the begetting.

The phrase 'and his brothers' breaks the strict father-to-son pattern. It signals that the line runs through Judah but that the whole family — the twelve tribes — belongs to the story. Israel's history is not reduced to a single thread; the chosen line carries the others with it.

Beginning with Abraham roots Jesus in the covenant promise that in Abraham all nations would be blessed, and the Isaac–Jacob sequence traces the promise through the sons of election rather than the firstborn (Ishmael and Esau are passed over silently). Judah is singled out because of the ancient oracle that the ruler's staff would not depart from Judah, making him the tribe of kingship and thus of the Messiah.

Genealogies were public and political documents in the ancient world, establishing tribal membership, inheritance rights, priestly or royal legitimacy, and standing within the community. Records of descent were kept and consulted, and claims to Davidic ancestry were known in the first century. This opening triad of patriarchs would have been instantly recognizable to any Jewish hearer as the foundation story of the nation.

The manuscript tradition for this verse is remarkably stable. Minor variations appear only in the spelling of the names, reflecting differing transliteration habits of Hebrew names into Greek, and in whether ἐγέννησεν is spelled with one or two nu's in some witnesses. Nothing affects the sense.

The Greek repeats the verb ἐγέννησεν ("begot, fathered") in every clause; for oral reading the English carries it forward from the previous verse and states it only once per generation, giving the list a steady, chantable rhythm. "Was the father of" renders a verb that in this genealogy simply marks descent, not necessarily immediate paternity. The names appear here in their familiar Hebrew Scripture forms (Perez, Zerah, Hezron, Ram) rather than transliterations of Matthew's Greek spellings (Phares, Zara, Esrom, Aram), so that the hearer recognizes the figures from earlier narratives. The phrase ἐκ τῆς Θαμάρ is rendered "by Tamar"; alternatives are "whose mother was Tamar" or "from Tamar."

The Greek preposition ἐκ with the genitive ("out of, from") is the standard way of naming the mother in a birth notice, so ἐκ τῆς Θαμάρ marks maternal origin. The definite article before her name is normal Greek usage with proper names and carries no special emphasis in English. The Hebrew names behind the Greek forms carry meanings tied to the birth story: Perez suggests "a breaking out, a breach," and Zerah is linked to "brightness" or "scarlet dawn" — echoing the scarlet thread tied to the hand that emerged first.

Tamar was the daughter-in-law of Judah; when denied her right to a levirate marriage after being widowed, she disguised herself and secured offspring from Judah himself, and Judah declared her more in the right than he was. Perez and Zerah were the twins born from that encounter. Genealogies of this era normally listed fathers only, so the naming of a mother is deliberate. The line through Perez became the leading clan of Judah, and the intervening generations to Hezron and Ram are compressed from tribal records.

Tamar is the first of four women named in this genealogy, all of them associated with irregular or outsider circumstances. Their presence signals from the outset that the lineage of the Messiah runs through human failure, scandal, and unexpected grace rather than through unblemished pedigree — a theme this Gospel develops in its portrayal of whom God welcomes. Naming the non-elect twin Zerah alongside Perez also preserves the memory that God's choice within a family is his own to make.

The manuscript tradition is stable here, with only minor spelling variation in the transliterated names (for example Ζάρα/Ζάρε, Ἐσρώμ/Ἑσρώμ). At the name Ram, the parallel genealogy in another Gospel shows a more complicated tradition, where some witnesses insert additional names between Hezron and Amminadab; Matthew's shorter form follows the list preserved in the Hebrew Scriptures.

The Greek verb ἐγέννησεν ("begot," "became the father of") is repeated with every link in the chain, but rendering it each time in English produces a heavy, stumbling line. Since the verb is understood from verse 2, the translation uses the compact "X the father of Y" pattern, which keeps the list moving at the steady, chant-like pace suited to reading aloud. The connecting particle δέ ("and," "now") is likewise left untranslated, since English marks the sequence by rhythm and commas. The personal names are given in the familiar English forms drawn from the Hebrew Scriptures (Amminadab, Nahshon, Salmon) rather than transliterated directly from the Greek (Aminadab, Naasson, Salmon), so that readers hear the same men they meet in the earlier books.

ἐγέννησεν is aorist active of γεννάω. The active voice is normally used of the father's role ("begot"), while the passive ("was born") is used of the mother's; the same verb reappears in the passive at the climax of the genealogy in verse 16, quietly breaking the pattern. The Hebrew names behind the Greek carry their own meanings: Amminadab is roughly "my kinsman is generous/noble," Nahshon is related to a root associated with serpents or divination, and Salmon suggests "clothing" or "garment."

These three names span Israel's time in Egypt and the wilderness. Nahshon son of Amminadab is named as the chief of the tribe of Judah during the wilderness census and the first to present his offering at the dedication of the altar; his sister Elisheba married Aaron, linking the royal line of Judah to the priestly line of Levi. Salmon belongs to the generation that entered Canaan under Joshua, which fits the mention of Rahab of Jericho in the next verse. The list matches the genealogies preserved in the Hebrew Scriptures, where the same succession from Ram to Jesse appears.

The Greek manuscripts vary in the spelling of the last name here and at the start of the next verse, with forms such as Σαλμών, Σαλά, and Σαλμάν appearing in different witnesses; the variation is orthographic and does not affect the identity of the person or the sense of the line.

The generations named here belong to the years of slavery and wandering, when the promise to Abraham seemed suspended. By listing them without comment, the genealogy affirms that God's purpose continued unbroken through obscurity and exile as surely as through the reigns of kings. The link through Nahshon also joins the coming Messiah to both the leadership of Judah and, by marriage, to the priesthood of Aaron.

The Greek repeats the verb ἐγέννησεν ("begot," literally "fathered") in every link of the chain. For oral reading the verb is carried over from the opening of the list, so each name is joined simply by "the father of" — a rhythm that lets the long roll of names move without a stumble. The preposition ἐκ ("out of, from") marks the mother from whom the son came; rendered here as "by Rahab" and "by Ruth," the traditional English idiom for maternal descent. Alternatives such as "whose mother was Rahab" or "of Rahab" are equally faithful but heavier on the tongue. The names appear in their familiar Old Testament English forms (Boaz, Obed) rather than transliterations of the Greek spellings (Boes, Iobed).

Greek manuscripts differ over the spelling of these two names. For Boaz some read Βόες, others Βόοζ (closer to the Greek Old Testament) or Βοόζ; for Obed, Ἰωβήδ, Ὠβήδ, or Ἰωβήλ. The differences are matters of transcribing Hebrew names into Greek and do not affect the identity of the persons or the sense of the verse; English renders both by their standard Old Testament forms.

Boaz renders Hebrew Bōʿaz, a name of uncertain meaning, often explained as "in him is strength." Obed is Hebrew ʿŌbēd, "one who serves" or "worshipper." Rahab appears here as Ῥαχάβ, with a consonant reflecting the Hebrew guttural, whereas the Greek Old Testament writes her name Ῥαάβ — one of several signs that the writer knows Semitic forms of the names as well as Greek ones. Note also that ἐκ τῆς Ῥαχάβ uses the feminine article, which alone signals that the person named is a woman.

Rahab was the woman of Jericho who sheltered Israel's spies; Ruth was a Moabite widow who came to Bethlehem with her mother-in-law. Old Testament genealogies of this line (in the closing verses of Ruth and in the Chronicles lists) name only the fathers; the mothers are added here deliberately. Both women stand outside Israel by birth, and Moabites in particular were excluded from the assembly by law — yet both are remembered as ancestors of the royal house. The span from Salmon in the generation of the conquest to David is compressed into very few names, which suggests the list is arranged to be memorable and schematic rather than exhaustive.

Four women are named in this genealogy — Tamar, Rahab, Ruth, and the wife of Uriah in the next verse — and each comes with an irregular or foreign background. Their presence at the head of the family tree of the Messiah has long been read as a quiet announcement of the Gospel's reach: that God's saving purpose runs through outsiders and through broken situations, and that the nations are woven into the line of Israel's King from the beginning. Some interpreters stress instead the theme of God's sovereign grace working against human expectation, others a defense against later slander about Jesus' birth; the readings need not exclude one another.

The Greek reads literally "Jesse begot David the king," and the chain of "begot" verbs has been rendered throughout as "the father of" for smooth oral reading. Here, however, the full verbal form "David was the father of Solomon" is restored, because the sentence break after "David the king" marks the close of the first set of fourteen generations; the pause and the fuller phrasing let a reader's voice signal the new section. The Greek says only "by the one of Uriah" — a feminine article with no noun — so "the wife of" is supplied, as the idiom requires in English.

The phrase ἐκ τῆς τοῦ Οὐρίου uses a bare feminine article followed by a genitive of relationship, a common Greek construction in which the missing noun ("wife," "daughter," "son") is understood from context. Naming her only as "Uriah's" rather than "Bathsheba" keeps the husband's name — and the crime — in view. The title τὸν βασιλέα, "the king," is attached to David alone in the whole list, even though later names in the line also reigned.

David is the only figure in the genealogy given a title, and his name carries the numerical value fourteen in Hebrew letters (D-V-D), which may lie behind the three sets of fourteen generations announced later in the chapter. The mention of Uriah, a Hittite, continues the pattern of women in this list — Tamar, Rahab, Ruth, and now Bathsheba — who are foreigners or connected to irregular unions, quietly preparing for a gospel that reaches beyond Israel and that welcomes a scandalous history into the Messiah's ancestry.

Uriah the Hittite was one of David's elite warriors, and the account of David's adultery with his wife and the arranged death of Uriah in battle stands as the darkest episode of the king's reign. Solomon was born to Bathsheba after the death of the first child of that union. Royal genealogies in the ancient world normally suppressed such episodes; naming Uriah here does the opposite.

Some manuscripts read "David the king" a second time at the start of the next clause ("and David the king was the father of Solomon"), while the earliest and best witnesses have simply "and David." The translation follows the shorter reading; the repetition looks like a scribal expansion carried over from the preceding phrase.

The Greek repeats a full clause each time: "Solomon begot Rehoboam, and Rehoboam begot Abijah…" The translation renders the repeated verb with the compact phrase "the father of," and after the fuller sentence in the previous verse it lets the verb be understood rather than repeating "was" in every link. This keeps the list moving at a steady, chant-like pace when read aloud, which matches the deliberately rhythmic character of the Greek. The older rendering "begot" is accurate but archaic; "was the father of" states the same thing in ordinary speech. The connective δέ occurs at every step, but translating it as "and" each time would clog the line in English, so it is carried by the rhythm instead.

The name of the third king appears here as "Asaph" rather than the more familiar "Asa," following the earliest and best Greek witnesses, which read Ἀσάφ in this verse and at the start of the next. Many later manuscripts correct it to Ἀσά, the form matching the Old Testament king's name; that correction is almost certainly a scribal harmonization. The unusual spelling may reflect a variant popular form of the name, or it may echo the name of Asaph the psalmist. Either way, the harder reading is retained here as the one the evangelist most likely wrote.

The verb γεννάω in the active voice means "to beget, to father"; it is used of the male parent, while the passive is used of being born. Matthew keeps the aorist tense throughout, presenting each generation as a single completed act, which gives the genealogy its steady drumbeat. The names themselves are Greek transliterations of Hebrew forms: Ῥοβοάμ from Rehav'am ("the people is enlarged"), Ἀβιά from Aviyah ("my father is the LORD"), and Ἀσά(φ) from Asa ("healer" or "he has healed").

With Solomon's son Rehoboam the united kingdom split, and the line traced here continues through the southern kingdom of Judah in Jerusalem. Abijah reigned briefly and was remembered for continued warfare with the north; Asa was remembered as a reformer who removed idols from the land. Royal genealogies were carefully preserved in Judah, and Matthew's second section deliberately follows the succession of Davidic kings, drawing on the lists found in the books of Kings and Chronicles.

This stretch of the list makes no moral distinctions: faithful kings and unfaithful kings stand side by side as equal links in the chain. The promise to David is carried forward not by the merit of his descendants but by God's covenant faithfulness, and the genealogy quietly insists that the Messiah comes through a royal house marked as much by failure as by glory. That Jesus is heir to this throne is Matthew's central claim in the opening chapter.

The Greek repeats a single verb, ἐγέννησεν ("fathered, begot"), in each link of the chain. Rendering it as the compact phrase "the father of" keeps the list light on the tongue and lets the names themselves carry the rhythm, which is how a genealogy was meant to be heard aloud. A more literal "Asaph begot Jehoshaphat" is possible, but the older word sounds archaic in English and slows the recitation. Since the verse continues an unbroken sequence begun earlier, the verb is left implied here rather than restated in full each time.

The name spellings follow the familiar English forms of the Hebrew Scriptures rather than a strict transliteration of the Greek: Ἰωσαφάτ becomes Jehoshaphat, Ἰωράμ becomes Joram (the longer Hebrew form is Jehoram), and Ὀζίας becomes Uzziah. Keeping the traditional forms allows a listener to connect these names at once with the kings of Judah they already know.

The name at the head of this verse is spelled Ἀσάφ ("Asaph") in the earliest and best manuscripts, and that reading is followed here. Many later copies read Ἀσά ("Asa"), the name of the king of Judah, and this smoother reading found its way into much of the later tradition. Asaph is elsewhere the name of a temple singer credited with several psalms, so the spelling may be an early scribal slip, a variant form of the royal name, or a deliberate echo. Because the harder reading is best attested, it is retained.

ἐγέννησεν is an aorist active of γεννάω, viewing each act of fathering as a single completed point in time. Used of the male parent it means "beget"; in the passive it means "be born." The linking particle δέ ("and, now") is a light connective rather than a strong "but," and in a list like this it functions almost as a comma, which is why it is not separately translated.

These are kings of Judah in the century after Solomon. Jehoshaphat allied himself by marriage with the northern kingdom, and his son Joram married Athaliah of the house of Ahab. Uzziah, also called Azariah in the books of Kings, reigned long and prosperously and was the king in whose final year Isaiah received his temple vision. Three rulers who stood between Joram and Uzziah — Ahaziah, Joash, and Amaziah — are not named here.

The gaps in the list show that this genealogy is not a bare register but a shaped one, arranged to fall into three sets of fourteen generations. In Hebrew usage "father of" can mean ancestor as well as immediate parent, so skipping names is not an error. Some readers have also seen a moral point in the omissions, since the kings passed over were bound to the corrupt house of Ahab. Either way, the message of the whole chain is that God's promise ran on through a line of very mixed men.

Greek repeats the full formula in each clause: "and Uzziah begot Jotham, and Jotham begot Ahaz..." The rendering "the father of" replaces the archaic "begot" with everyday English, and the repeated verb is left unspoken after the first line of the genealogy, so that the reader's voice can carry the chain forward without stumbling. The connective δέ ("and, then") is likewise unvoiced; in a list like this it is a rhythm marker rather than a word with content. The royal names are given in their familiar English forms (Uzziah, Jotham, Ahaz, Hezekiah) rather than transliterated from Greek (Ozias, Ioatham, Achaz, Ezekias), so that hearers recognize the kings they know from the older Scriptures.

The verb ἐγέννησεν (aorist of γεννάω) is the standard male begetting term; used of a father it means "became the father of," and it does not by itself require immediate descent — it can span an omitted generation, which matters for this list. The names carry meaning in Hebrew: Uzziah, "the LORD is my strength"; Jotham, "the LORD is complete/perfect"; Ahaz, "he has grasped, held"; Hezekiah, "the LORD strengthens." Thus a chain of names confessing God's strength brackets the one king who trusted foreign strength instead.

These four are kings of Judah in the eighth century BC. Uzziah's long and prosperous reign ended with leprosy, so that Jotham governed alongside him; Ahaz abandoned trust in the LORD and bought Assyrian protection, even sacrificing at pagan altars; Hezekiah undertook a sweeping reform of the temple and survived the Assyrian siege of Jerusalem. This is precisely the era of Isaiah, Micah, Amos and Hosea, so the names here are the political backdrop of the prophetic books.

The name Ὀζίας in Greek corresponds to the Hebrew Uzziah, the king also called Azariah in some Old Testament records. Between Joram (v. 8) and Uzziah the Hebrew record places Ahaziah, Joash and Amaziah; the genealogy passes over them, most likely to keep the fourteen-generation pattern. The Greek manuscripts are essentially uniform for this verse; the only fluctuation is minor spelling of Ahaz (Ἀχάζ / Ἀχάς) and Hezekiah.

The line runs through faithful reformers and through a notorious apostate alike. Ahaz stands in the direct ancestry of the Messiah, and it was to Ahaz that the sign of the virgin's son named "God with us" was first spoken — a promise this Gospel will apply to Jesus. The genealogy therefore preaches before it narrates: the promise advances not because the kings are worthy but because God keeps his word to David's house.

The Greek repeats the formula "X begot Y" (ἐγέννησεν) for every link in the chain. To keep the list moving at a natural spoken pace, the verb is rendered simply as "the father of" and the connective δέ is left untranslated, since in English the rhythm of the list itself carries the sequence. The alternative, a full clause for each name ("Hezekiah begot Manasseh"), is more literal but heavy on the ear when read aloud. The name here is given as "Amos," following the reading of the earliest manuscripts; many renderings instead use "Amon," the spelling of the Judean king known from the Hebrew Scriptures. Greek forms of the Hebrew names are kept in their familiar English shapes (Hezekiah, Manasseh, Josiah) rather than transliterated from the Greek (Hezekias, Manasses, Josias).

The manuscripts divide between Ἀμώς (Amos) and Ἀμών (Amon) in both occurrences of the name in this verse. The oldest and most weighty witnesses read Ἀμώς, while a large body of later manuscripts reads Ἀμών, which matches the Hebrew name of King Amon of Judah. The variant most likely arose as a scribal correction toward the familiar Old Testament spelling, though some hold that Ἀμώς is itself an early confusion with the name of the prophet Amos. Similar spelling harmonizations occur elsewhere in this genealogy (for example Asaph/Asa in verses 7–8).

The verb ἐγέννησεν is the aorist of γεννάω, "to beget, to father." In the active voice it normally has the male parent as subject, which is why the entire list is framed through fathers — a pattern broken only at the end of the genealogy, where Joseph is said not to have fathered Jesus. The names themselves are Greek adaptations of Hebrew: Ἑζεκίας from Ḥizqiyyahu, "the LORD strengthens"; Μανασσῆς from Menashsheh, "one who causes to forget"; Ἰωσίας from Yoshiyahu, "the LORD supports/heals."

Hezekiah, Manasseh, Amon and Josiah reigned in Judah from the late eighth into the late seventh century BC. Hezekiah and Josiah are remembered as reformers who purged foreign worship; Manasseh, whose reign was the longest in Judah's history, and his son Amon are remembered for the opposite. Amon was assassinated by his own officials after only two years on the throne, and the people of the land installed the boy Josiah in his place.

The genealogy makes no moral distinction among the names: the reformer and the idolater stand side by side in the same unbroken line. That Manasseh, held responsible in the historical books for Judah's deepest apostasy, is a direct ancestor of the Messiah has long been read as a sign that the coming of Christ rests on God's faithfulness rather than on the merit of the family through which he comes.

The Greek verb ἐγέννησεν ("begot," "fathered") is rendered with the noun phrase "the father of," matching the clipped, chant-like rhythm used throughout the genealogy and keeping the list readable aloud. The name Ἰεχονίας is given as "Jechoniah" (also known as Jehoiachin or Coniah in the Hebrew Scriptures). The phrase ἐπὶ τῆς μετοικεσίας Βαβυλῶνος uses ἐπί with the genitive in a temporal sense, hence "at the time of the exile"; a more wooden rendering would be "in the days of the deportation of Babylon." The genitive Βαβυλῶνος is understood as directional ("to Babylon") rather than possessive, since the movement is toward Babylon, not from it; "the Babylonian exile" is an equally possible reading. "Deportation" or "removal" would be closer to the technical force of μετοικεσία, but "exile" is the familiar and more speakable term.

μετοικεσία is built from μετά ("change") and οἶκος ("house, home"), so literally "a change of dwelling, resettlement." It is not a common secular word; it entered Christian usage largely through the Greek Old Testament, where it renders the forced resettlement of Judah. The choice of a word about losing one's home, rather than a word for captivity or punishment, quietly frames the event as the nation being uprooted. Note also that the verse opens with δέ, the same connective linking each link of the chain; in English this is best carried by the simple "and" or left unrendered.

Comparison with the royal records shows a gap: Josiah was the father of Jehoiakim, who was the father of Jechoniah (see 2 Kings 23–24; 1 Chronicles 3:15–16). Ancient genealogies regularly telescope, and "father of" can mean "ancestor of." The omission also serves the evangelist's fourteen-generation pattern announced in verse 17. "His brothers" fits Jehoiakim, who had named brothers in the records, better than it fits Jechoniah, another sign that a generation has been compressed here.

Jechoniah (Jehoiachin) was taken to Babylon by Nebuchadnezzar in 597 BC after a reign of only three months, along with the royal household, court officials, and skilled workers. A second and more total deportation followed in 587/586 BC with the destruction of the temple. Babylonian administrative tablets have been found listing rations for "Yaukin, king of Judah," and his sons, confirming his survival in captivity, and the records report his eventual release from prison there.

Some manuscripts expand the verse to read "Josiah the father of Jehoiakim, and Jehoiakim the father of Jechoniah and his brothers," restoring the missing generation. This longer reading is generally judged a later correction by scribes who noticed the gap against the Old Testament record; the shorter text is better attested in the earliest witnesses and is harder to explain as a scribal creation. Adding the name would also break the count of fourteen generations that verse 17 requires.

The exile is the hinge of the whole genealogy: the line of kings ends in deportation, and what follows is a list of men without a throne. Naming Jechoniah is bold, since a prophetic oracle declared him childless and said none of his offspring would sit on David's throne (Jeremiah 22:24–30). The genealogy insists that the promise to David survived even that judgment, and that the Messiah comes through the broken and cursed line, not around it. The fact that Israel's disaster is written into the family record of Jesus is itself a statement about how God works.

This genealogy is traditionally read at services marking the nativity, where the recitation of names — including the exile — sets the birth of Jesus within the long, troubled history of God's people rather than apart from it.

The Greek verb ἐγέννησεν literally means "begot" or "fathered." The rendering "was the father of" keeps the sense while reading smoothly aloud. In the second half of the verse the Greek repeats the verb, but the English drops it ("Shealtiel the father of Zerubbabel"), letting the ellipsis carry the pattern — a choice that preserves the chanting rhythm of the whole genealogy rather than adding a fourteenth identical verb. The names follow their familiar Hebrew-based English spellings (Shealtiel, Zerubbabel) instead of transliterating the Greek forms Salathiel and Zorobabel, so that readers hear the same men known from the earlier Scriptures. Greek μετοικεσία is rendered "exile"; it denotes a forced change of dwelling, so "deportation" or "removal to Babylon" are equally possible, while "captivity" is a looser traditional option.

μετοικεσία is built from μετά ("change") and οἶκος ("house, home") — literally a "re-housing," the uprooting of a household. The repetition of the phrase from verse 11 ("at the time of the exile" / "after the exile") frames the middle panel of the genealogy and marks the hinge between the kings and the post-exilic descendants. The name Shealtiel (Hebrew Shealtiel) means roughly "I have asked of God," and Zerubbabel is commonly explained as "seed/offspring of Babylon" or "begotten in Babylon" — a name that itself testifies to the exile.

Jechoniah (also called Jehoiachin or Coniah) was taken to Babylon in the deportation of 597 BC and later released from prison there. Zerubbabel, his descendant, led the first group of returning exiles and served as governor of Judah under Persian rule, overseeing the rebuilding of the temple around 520 BC. Thus this verse spans the whole exile: it begins in Babylon and ends with the man who brought the community home.

The list follows the line of Shealtiel to Zerubbabel as in the prophetic and post-exilic books; a parallel record traces Zerubbabel through Pedaiah, a brother of Shealtiel, which is often explained by levirate marriage, adoption, or the practice of naming the head of a family line. Zerubbabel carries strong messianic overtones: he is called God's chosen "signet ring," a sign that the promise to David survived the exile. That is significant here, since a prophetic oracle had declared that Jechoniah would be recorded as childless and that none of his offspring would sit on David's throne — yet the royal line continues, and the genealogy shows that the promise is fulfilled not by an unbroken monarchy but through Christ.

The Greek text of this verse is stable; the variation among manuscripts is limited to spelling of the names (for example Σαλαθιήλ / Σαλαθιέλ, Ζοροβαβέλ / Ζωροβαβέλ) and to the presence or absence of the connecting δέ, none of which affects the meaning.

The Greek repeats the full formula in every clause: 'X de egennēsen ton Y' — 'and X begot Y.' For oral reading, the repeated verb has been elided after the first occurrence in the previous verse, so the line runs 'Zerubbabel the father of Abiud' rather than 'and Zerubbabel was the father of Abiud.' This preserves the drumbeat cadence of the genealogy in English while keeping every name and every link intact. 'Was the father of' is preferred to the archaic 'begot' because the verb egennēsen here marks legal descent in a royal line, not merely biological generation; the older rendering can also sound stilted when read aloud. The connective 'de' is a simple continuative particle and needs no separate word in English.

Egennēsen is the aorist active of gennaō, 'to beget, bring forth.' Used of a father it means 'became the father of'; in the passive it means 'to be born.' The same verb root will return at the climax of the genealogy in verse 16, where Matthew breaks the pattern and uses a passive form for Jesus. The names in this verse are Greek transcriptions of Hebrew originals: Abiud (Abihud, 'my father is majesty'), Eliakim ('God raises up'), and Azor (probably from Azzur, 'helper' or 'helped').

With Zerubbabel the genealogy passes out of the Old Testament record. Zerubbabel led the return from exile and rebuilt the temple, but Abiud, Eliakim, and Azor appear nowhere in the Hebrew Scriptures; Matthew must be drawing on family records or oral tradition preserved among Judean households. These are the obscure generations of the post-exilic centuries, when the house of David held no throne and lived as ordinary people under Persian, Greek, and finally Roman rule.

That the royal line runs on through unknown men is itself part of Matthew's point: the promise to David did not depend on visible kingship or public fame. God preserved the line through centuries of silence and political insignificance, and the covenant held when there was nothing to see. The steady 'was the father of' carries the weight of divine faithfulness working through ordinary human generations.

The spelling of these names varies among the manuscripts, as is common with transliterated Semitic names. Some witnesses read Abioud, others Abioud with different vowel endings; Azor appears also as Azōr and in some copies as Sadōk's predecessor with slight variation. None of these variants affects the sense or the sequence of the list.

The Greek repeats the verb in every clause: "Azor begot Zadok, and Zadok begot Achim..." For oral reading, the repeated verb has been reduced to the compact formula "X the father of Y," letting the list move at the pace of a recited genealogy. The connective δέ ("and, now") is likewise left untranslated, since English commas carry the same linking force when the line is read aloud. The names are given in the forms most familiar to English readers: Zadok reflects the well-known Hebrew name behind the Greek Σαδώκ, while Achim, Azor, and Eliud are simply transliterated from Greek, since no established Hebrew equivalents are certain.

The verb ἐγέννησεν is aorist active of γεννάω, "to beget, to father." Used of a man it denotes fathering a child; in the passive it means "to be born." The same root supplies the noun γενεά ("generation") and γένεσις in the heading of the chapter, tying the whole list together by wordplay. The Greek names here show typical Hellenized endings: Σαδώκ renders the Hebrew Ṣādôq, "righteous, just"; Ἀχίμ may be a shortened form of a name compounded with "brother" (ʾāḥ) or with the divine name; Ἐλιούδ appears to contain the element ʾēl, "God."

None of the three men named in this verse appears in the genealogical records of the Hebrew Scriptures. From Zerubbabel onward the list draws on family records preserved in the post-exilic period rather than on public archives, and such private registers were kept by Judean families to document lineage and, for some, priestly or Davidic descent. The name Zadok would have carried strong priestly associations from the high priest of David's time, though nothing suggests a priestly role for this man.

Greek manuscripts vary in the spelling of these obscure names: Ἀχίμ also appears as Ἀχείμ, and Ἐλιούδ as Ἐλιούτ in a few witnesses, with Ἀζώρ occasionally written Ἀζώρα. Such variation is expected in a chain of unfamiliar names copied by ear or by eye, and none of it affects the sequence or the sense.

That the line runs through generations of men otherwise unknown to Scripture is itself significant: the promise to David is carried forward not by famous kings but by ordinary, unremembered fathers and sons. The quiet stretch of the genealogy between the exile and the birth of the Messiah testifies that God's purpose continues through long periods when nothing visibly happens.

The Greek repeats the verb ἐγέννησεν ("begot, fathered") for every link in the chain: "Eliud begot Eleazar, and Eleazar begot Matthan..." For oral reading, the verb is left implied after the opening pattern established earlier in the genealogy, giving "Eliud the father of Eleazar." This keeps the list light on the tongue and lets the names themselves carry the rhythm, while preserving the exact sequence and direction of descent. The connective δέ is likewise not rendered as "and" at each step, since in a list of this kind it functions simply as a link rather than as added information. Spelling of the names follows the traditional English forms familiar from the Old Testament (Eleazar, Matthan, Jacob) rather than a strict transliteration of the Greek (Eleazar, Matthan, Iakob).

ἐγέννησεν is the aorist of γεννάω, used of the father's role in generation; the passive of the same verb appears in verse 16 ("was born"), a deliberate shift that breaks the chain of male begetting at Joseph. The names in this verse are Hebrew in origin: Eleazar means "God has helped," Matthan is related to a root meaning "gift," and Jacob (Ya'aqov) echoes the patriarch, so that Joseph son of Jacob in this genealogy quietly recalls Joseph son of Jacob in Genesis.

These names belong to the third section of the genealogy, covering the obscure centuries after the return from exile. They are not found in the Old Testament records and are otherwise unknown; Matthew presumably drew on family or archival tradition. The list differs almost entirely from the corresponding names in the other Gospel genealogy, which has been explained by different lines of descent (legal versus biological), by levirate marriage, or by different purposes in the two accounts.

The unremarkable, unrecorded generations of this verse serve the evangelist's point: God's promise moves forward through ordinary and forgotten people as surely as through kings. The careful counting of generations frames the Messiah's coming as the fulfillment of a long, patient history rather than a sudden intrusion.

Some witnesses spell the names variously (for example Ματθάν / Μαθθάν, Ἐλεάζαρ / Ἐλιάζαρ), reflecting scribal habits with unfamiliar Semitic names rather than any difference in the persons named. The substance of the verse is not in doubt.

The verse continues the clipped pattern of the genealogy: the Greek verb ἐγέννησεν ("begot," "fathered") is rendered simply as "the father of" so the long list can be read aloud in an even, unbroken rhythm. But at Joseph the pattern deliberately stops. Matthew does not say Joseph fathered Jesus; he writes "the husband of Mary, of whom was born Jesus." The relative pronoun "of whom" translates ἐξ ἧς, which in Greek is unmistakably feminine and singular, pointing to Mary alone; English cannot show the gender, so the reader hears the break in the pattern instead — the active "the father of" gives way to the passive "was born." The word ἄνδρα can mean either "man" or "husband"; here the marital sense is required, and "husband" is used, though the couple was at this stage betrothed (see verses 18–19), a bond legally binding in Jewish practice. The closing phrase ὁ λεγόμενος χριστός is rendered "who is called the Christ," keeping the definite article to preserve the sense of a title rather than a surname; "who is called Messiah" or "the Anointed One" would carry the same meaning, and the verse 17 rendering "the Christ" matches it.

The change of verb form is the hinge of the whole genealogy. Thirty-nine times Matthew has used the active ἐγέννησεν, "he fathered"; here he switches to the aorist passive ἐγεννήθη, "was born." Such a passive with no stated agent is often read as a "divine passive," quietly attributing the action to God. The feminine singular relative ἐξ ἧς cannot refer to Joseph or to the couple together; grammatically Jesus is born from Mary and from her alone. Χριστός is the ordinary Greek word for "smeared, anointed," chosen by Greek-speaking Jews to render Hebrew māšîaḥ, "anointed one" — a term used of kings, priests and prophets set apart by oil. The participial phrase ὁ λεγόμενος, "the one called," is Matthew's habitual way of attaching a name or title (compare "Simon called Peter").

Ancient Jewish genealogies traced descent through the father, and legal paternity could be established by acknowledgment rather than biology; a man who named a child and raised it as his own conferred on it his tribe and lineage. This is why the list runs through Joseph even though Matthew immediately denies that Joseph fathered Jesus: Joseph's acceptance of the child (verses 20–25) makes Jesus a legal son of David. Betrothal in first-century Judaism was contracted about a year before the wedding, was legally binding, and could be dissolved only by divorce — which is why Joseph can already be called Mary's husband. Four women are named earlier in the list (Tamar, Rahab, Ruth, and "the wife of Uriah"), all of them associated with irregular or foreign circumstances; Mary is the fifth and last, and the pattern prepares the reader for the unusual birth about to be described.

The broken formula is Matthew's first, understated statement of the virginal conception, which he will make explicit in verses 18–25 with the citation of Isaiah 7:14. The genealogy therefore does two things at once: it establishes Jesus as the legitimate heir of David and Abraham through Joseph's legal fatherhood, and it signals that his origin is not merely human. Readers have long debated how this list relates to the different genealogy in Luke 3, with proposals ranging from Luke tracing Mary's line, to levirate marriage in the ancestry, to Matthew giving the royal-legal succession and Luke the natural descent. The title "the Christ" gathers up the whole list: the fourteen-generation structure of verse 17 presents Jesus as the goal toward which Israel's history has been moving.

The Greek manuscript tradition for this verse is remarkably uniform, and the wording translated here is supported by the earliest and best witnesses. A few ancient versions and one manuscript family, however, reword the verse: some read "Joseph, to whom the virgin Mary was betrothed, who bore Jesus called Christ," and an old Syriac witness even reads "Joseph, to whom the virgin Mary was betrothed, fathered Jesus." These readings are generally judged to be later attempts to smooth the abrupt grammar rather than the original text; notably, even the Syriac form stands in a manuscript that goes on to relate the virginal conception in the following verses.

The genealogy has traditionally been read or chanted at the Christmas vigil and at celebrations of the Nativity of Mary, with this verse as its climax; in some traditions the reader's voice rises here, since the whole list has been building toward the name of Jesus.

The Greek repeats the full phrase "generations fourteen" three times (γενεαὶ δεκατέσσαρες). Read aloud in English, that triple repetition sounds mechanical, so the word "generations" is stated once and then carried by the rhythm of the two following clauses: "fourteen from David... and fourteen from the exile." The drumbeat of "fourteen" is preserved, which is the point Matthew is making. "So... in all" renders the inferential οὖν together with πᾶσαι ("all"), signaling that this verse is the summing-up of the list just given. The phrase μετοικεσία Βαβυλῶνος is literally "the deportation to Babylon"; "the Babylonian exile" is the natural English equivalent, and the second occurrence is shortened simply to "the exile" for flow. "The Christ" keeps the definite article of τοῦ χριστοῦ and matches the wording of the previous verse; "the Messiah" would carry the same sense.

γενεά denotes a generation, the span or the set of people between one birth and the next; here it functions as a unit of measured time. μετοικεσία is an uncommon word, built from μετά ("change") and οἶκος ("house, dwelling"), so literally a "change of residence" — but in the Greek Old Testament it had become the technical term for the forced resettlement of Judah. The genitive Βαβυλῶνος is not possessive ("exile of Babylon") but directional/objective: the deportation to Babylon. The inferential particle οὖν binds this verse tightly to the list preceding it, marking it as Matthew's own editorial comment rather than part of the genealogy proper.

The number fourteen is almost certainly deliberate. In Hebrew, letters double as numerals, and the consonants of David's name (D-W-D: 4+6+4) total fourteen — a numerical signature stamped three times over the ancestry of Jesus, in a Gospel that repeatedly calls him "Son of David." The three-part shape also traces a theological arc: rise to the throne, loss of the throne in exile, and restoration of the throne in Christ. Strictly counted, the names in the list yield forty-one rather than forty-two, and the third group appears to have only thirteen links; various solutions have been proposed (David counted in both the first and second set, Jeconiah counted twice as end of one era and beginning of the next, or Jesus reckoned separately as "the Christ"). Matthew's arrangement is a patterned confession of faith rather than a registry, and he has openly compressed the record — several kings known from the Old Testament are passed over.

The three markers are the great hinges of Israel's story: Abraham, to whom the promise was given; David, with whom the covenant of kingship was made; and the Babylonian deportations (chiefly 597 and 586 BC, with the fall of Jerusalem and the destruction of the temple), which ended the monarchy. The return under Persian rule from 538 BC restored the land but never the throne — a longing that shaped Jewish messianic hope for centuries. Genealogies were carefully kept in this period, and descent could determine priestly service, land rights, and standing in the community, so a claim of Davidic ancestry was a public, checkable claim.

The text of this verse is remarkably stable across the manuscript tradition. The counting question, however, is affected by variants earlier in the list: some witnesses supply an additional name in verse 11 (Jehoiakim between Josiah and Jeconiah), which would fill out the second group and preserve a strict count of fourteen. Most scholars judge that reading a later harmonizing correction by scribes troubled by the arithmetic — which itself shows how early readers noticed the tension this verse creates.

As the conclusion of the genealogy, this verse is traditionally heard in the readings of the Christmas season and at services marking the ancestry of Christ, where the long recitation of names culminates in this summary and leads directly into the account of the Nativity that follows.

The Greek opens with a topic-marker construction ("Of Jesus Christ, the birth was thus") which places the name first for emphasis. Rendering it as "Now this is how the birth of Jesus Christ came about" keeps the forward-pointing sense and gives the sentence a natural spoken cadence to introduce the story that follows. The noun rendered "birth" is the same word used in verse 1 ("record of the genealogy/origin"), so it could equally be translated "origin" or "coming into being"; "birth" is chosen because what follows narrates how Jesus came to be born. "Was betrothed" (rather than "was engaged" or "was pledged in marriage") reflects that this was a legally binding status, not merely a promise. The Greek idiom "was found having in the womb" is rendered "was found to be pregnant"; the passive "was found" is retained because it leaves unstated who discovered the pregnancy and how, just as the Greek does. "Through the Holy Spirit" translates a phrase that could also be rendered "from" or "by the Holy Spirit", indicating source and agency rather than partnership.

The word for "birth" here, genesis, is the same term that titles the first book of the Bible and that opened this chapter, quietly framing the account as a new beginning. The participle translated "was betrothed" is aorist passive, reflecting that a girl was given in betrothal by her family rather than entering it as an independent agent. "Before they came together" uses a verb that can mean simply "to come together, live together" and is a standard delicate expression for beginning married life, including sexual union. Notably, "Holy Spirit" appears here without the definite article, a construction that stresses the character and quality of the divine agency rather than pointing back to a previously mentioned person.

In first-century Jewish practice betrothal was far more binding than a modern engagement. It was contracted before witnesses, involved a bride-price, and made the couple legally husband and wife — which is why the next verse can call Joseph "her husband" and speak of divorce. Only after an interval, often around a year, was the bride taken into the husband's household, when the marriage was consummated. Unfaithfulness during betrothal counted as adultery. Girls were commonly betrothed in their early teens. Understanding this makes Mary's situation clear: a pregnancy in this interval would appear to everyone as a plain case of infidelity, with serious social and legal consequences.

This verse is the New Testament's first direct statement of the virginal conception: the child's origin is traced not to Joseph but to the Holy Spirit. The wording carefully avoids any suggestion of a physical union between God and Mary of the kind found in pagan myth; the Spirit is presented as creative divine power, echoing the Spirit hovering over the waters at creation. Read alongside the genealogy, the verse holds two truths together — Jesus is genuinely rooted in Israel's history through Joseph's Davidic line, and yet his existence begins by a direct act of God. Interpreters differ on how much the passage means to say about Mary herself; Matthew's focus is on the identity and origin of the child rather than on Mary's status. Some read the pregnancy "before they came together" chiefly as the setting for Joseph's dilemma and God's intervention, while others emphasize it as the pivot on which the whole doctrine of the incarnation turns.

Manuscripts vary on the name at the start of the verse: some read "Jesus Christ", others "Christ Jesus", and a few important witnesses have simply "the Christ", which would link tightly back to the last words of verse 17. The fuller form is widely attested and is followed here. Some copies also read a word meaning specifically "begetting/nativity" in place of the broader term for "origin, birth", most likely an attempt by later scribes to make the sense unmistakable. A number of witnesses read "having been betrothed" while others have a perfect form, and some add a connective "for"; the sense is unaffected in each case.

This verse begins the Gospel reading traditionally appointed for the Sunday before Christmas in many traditions, and it is also read at celebrations of the Nativity and on commemorations of Joseph. Its opening words serve as the hinge between the genealogy chanted from the ancestry lists and the narrative of the birth itself.

The Greek strings together two participles — literally "Joseph her husband, being righteous and not wanting to expose her, resolved to release her secretly." For smooth oral reading this is broken into a full clause ("was a righteous man") plus a reason clause ("because he did not want..."). The little word καί joining the participles can be read three ways: simply linking ("righteous and unwilling"), contrasting ("righteous, yet unwilling"), or explaining ("righteous, and therefore unwilling"). The rendering here takes the third path: Joseph's righteousness is what moves him to spare Mary shame. δειγματίσαι means to hold someone up to public view, so "disgrace her publicly" carries both the exposure and the shame. ἀπολῦσαι literally means "to release, send away"; since betrothal was legally binding, "divorce" is the accurate sense, and λάθρᾳ ("secretly, privately") is rendered "quietly" as the more natural English for a discreet legal act rather than a hidden one.

ἀνήρ means both "man" and "husband"; here the legal relationship is in view, which is why Joseph can be called Mary's husband before they have come together (v. 18). δίκαιος ("righteous, just") is the standard Greek rendering of Hebrew ṣaddîq, describing a person whose life is aligned with God's law. δειγματίσαι comes from δεῖγμα, "a specimen, something shown" — to make someone a public exhibit. ἐβουλήθη (from βούλομαι) denotes a settled decision reached after weighing options, which fits the "considering" of the next verse.

The manuscripts vary between the simple δειγματίσαι and the intensified compound παραδειγματίσαι ("make a public example of, hold up to open shame"), the latter being the form used in the Greek Old Testament for shaming and exposure. The meaning differs only in force, and either way the sense is public humiliation. A few witnesses also spell the verb of decision ἠβουλήθη rather than ἐβουλήθη, a purely orthographic difference.

In first-century Jewish practice betrothal was far more than an engagement: it was a legally binding covenant, and the couple were already husband and wife in law though they did not yet live together, usually for about a year. Unfaithfulness during that period counted as adultery, and the law prescribed severe penalties, including public trial and stoning. By this time, however, the ordinary remedy was a writ of divorce; the choice open to Joseph was between a public proceeding, which would expose Mary to lasting shame in a small village, and handing her the document privately in the presence of only the two required witnesses.

This verse raises the question of what makes Joseph "righteous." One reading is that his righteousness lies in refusing to keep a wife he believed unfaithful, while his mercy shows in how gently he does it. Another reading is that the righteousness itself consists in mercy — a law-keeping shaped by compassion rather than by strict retribution. Either way, Joseph is the first person in this Gospel to be called righteous, and his restraint prepares the reader for a Gospel in which righteousness will be redefined as something deeper than legal correctness. His willingness to be led away from his own settled plan in the next verse makes him a model of quiet obedience.

Together with the surrounding verses this passage belongs to the readings of the last days of Advent and to commemorations of Joseph, where it grounds his traditional titles as the just man and guardian of the holy family.

The Greek verb παραλαβεῖν means simply "to take alongside, receive, take with you." In the context of Jewish marriage customs it refers to the second stage of the process, when the betrothed bride was brought from her father's house into her husband's. The rendering "take Mary home as your wife" makes this concrete for the hearer; a more literal option would be "to take Mary your wife" or "to receive Mary as your wife." Note that the angel already calls her "your wife," since betrothal was legally binding.

The clause τὸ ἐν αὐτῇ γεννηθέν is literally "that which has been begotten in her" — a neuter participle, not yet the word "son" or "child." "The child conceived in her" supplies a natural English noun and keeps the sense of an accomplished act. The final phrase places "Holy" after the verb (ἐκ πνεύματός ἐστιν ἁγίου), giving it a certain weight; English cannot easily reproduce that word order, so the emphasis is carried by the rhythm of the sentence's close.

The opening "But while he was considering this" translates a genitive absolute (ταῦτα δὲ αὐτοῦ ἐνθυμηθέντος). The verb ἐνθυμέομαι is built on θυμός, the seat of feeling and passion, so it suggests more than cool deliberation: turning something over inwardly, brooding, being stirred up about it. The interjection ἰδού ("behold, look") is a narrative pointer rather than a command to see; here its force is carried by the flow of the sentence into the angel's speech.

The phrase κατ' ὄναρ, "in a dream," is characteristic of this Gospel, occurring six times and nowhere else in the New Testament — five of them in the accounts surrounding Jesus' birth and infancy. Greek has no definite article before "angel of the Lord" here, so either "an angel" or the older idiom "the angel of the Lord" is defensible; the indefinite reading is followed.

Betrothal in first-century Jewish practice created a legal bond that could be dissolved only by divorce or death, though the couple did not yet live together. This is why Joseph is already called Mary's husband and she his wife, and why the angel's instruction concerns bringing her into his household rather than arranging a marriage. Dreams were widely regarded as a genuine channel of divine communication, and the pattern here recalls the dreams of the earlier Joseph in Genesis.

"Son of David" is used of Joseph only here in the whole New Testament. By obeying and naming the child, Joseph makes Jesus legally his son and thus an heir of David's line — the point the genealogy earlier in the chapter has been building toward. The statement that the child is "from the Holy Spirit" affirms the conception without a human father; the Spirit is named as the divine origin and power of the conception, not as a partner in a marriage, and the church has read this verse as a cornerstone of the confession that Jesus was "conceived by the Holy Spirit, born of the virgin Mary."

Manuscripts vary between the Greek forms Μαρίαν and Μαριάμ for Mary's name — the first a Hellenized declension, the second closer to the Semitic Miriam. The difference does not affect the sense, and English has only one form available.

This verse belongs to the readings traditionally appointed for the final days of Advent and for the days surrounding Christmas, and it is central to observances honoring Joseph. The angel's "do not be afraid" links it to the wider annunciation pattern heard in this season.

The Greek reads literally "you shall call his name Jesus," a Semitic idiom carried into Greek. Rendered here as "you are to name him Jesus" for natural English rhythm; the future indicative (καλέσεις) functions as a command, so "you shall call" or "you must name him" are equally defensible. "His people" translates τὸν λαὸν αὐτοῦ; λαός is the word regularly used for Israel as God's covenant people, and the possessive is deliberately open-ended — the text does not say "the people of Israel" or "the people of God," but simply "his own people." The emphatic pronoun αὐτός ("he himself") stands at the head of the clause; English marks it lightly with the placement of "he will save," while a fuller rendering would be "he is the one who will save."

Ἰησοῦς is the Greek form of Hebrew Yēšûaʿ, a shortened form of Yəhôšuaʿ (Joshua), traditionally understood as "the LORD saves" or "the LORD is salvation." The angel's explanation turns on this etymology: he is to be named "the LORD saves" precisely because "he will save" (σώσει) his people. The wordplay is audible in Hebrew or Aramaic between the name and the verb yāšaʿ (to save); in Greek and English only the logic of the sentence preserves it, since Ἰησοῦς and σώσει share no sound. The verb σῴζω covers rescue, deliverance, and healing as well as spiritual salvation.

Naming a child was the father's prerogative and constituted legal acknowledgment. By instructing Joseph rather than Mary to name the boy, the angel makes him the legal father, grafting Jesus into the Davidic line traced in the preceding genealogy — even though the conception is not from him. The name Yeshua was extremely common in first-century Jewish Palestine; the wonder lies not in the name's rarity but in the reason given for it. Many contemporaries expected deliverance from foreign rule; here the promised salvation is defined as deliverance from sins.

Saving "his people from their sins" is a striking claim: in the Scriptures of Israel it is God who forgives and redeems from iniquity (see Psalm 130:8). Matthew thus links the child's identity to God's own saving work, a theme completed in the next verses with the name Emmanuel, "God with us." Interpreters differ on the scope of "his people": some read it of Israel specifically, in continuity with the covenant promises, others of the wider people Jesus gathers, anticipating the closing commission to all nations. The verse also frames Jesus' mission as fundamentally about sin rather than political liberation, a point echoed later in the cup that is poured out "for the forgiveness of sins."

This verse belongs to the Advent and Christmas cycle, read where Joseph's dream is recounted, and is central to observances of the Naming of Jesus on the eighth day after Christmas. Its words have shaped hymnody and devotion to the name of Jesus for centuries.

The perfect tense of the Greek verb ("has happened / has come to pass") is rendered here as a simple past, "took place," because English narrative rhythm reads more smoothly this way; a more literal "Now all this has happened" would sound stilted when read aloud. The Greek adjective meaning "whole, entire" is caught by the compact phrase "All this," which gathers up the whole angelic announcement of verses 20–21. The phrase "to fulfill" translates a purpose clause with a passive verb; some render it "so that what the Lord had spoken... might be fulfilled," but the shorter infinitive keeps the sentence moving toward the quotation that follows. The two different Greek prepositions are carefully distinguished: the Lord is the one who speaks ("by"), the prophet is the channel ("through"). Since "what was spoken by the Lord through the prophet" is heavy in English, the active "what the Lord had spoken through the prophet" is used, preserving both agents.

The verb translated "fulfill" (plēroō) means literally "to fill up, make full," and carries the sense of bringing something to its intended completion rather than merely matching a prediction. The passive form is a "divine passive," implying God as the one doing the fulfilling. Note also the deliberate distinction in agency: hypo (direct agent) for the Lord, dia (intermediate agent) for the prophet — a grammatical detail with real weight, since it makes the prophet a mouthpiece rather than the source. The participle "saying" (legontos) at the end is a Semitic-flavored introduction to a quotation and is normally left untranslated in English, represented instead by the colon.

This is the first of a series of "fulfillment formulas" that punctuate this Gospel, each introducing a passage from Israel's Scriptures as coming to completion in Jesus. Together they present his life not as a break with Israel's story but as its intended goal. The wording implies that Scripture's words are ultimately God's own speech, spoken through human prophets. Interpreters differ on how such fulfillment works: some read it as direct prediction, others as a typological correspondence in which an earlier event or word finds its fullest meaning in Christ; the Greek allows both, and the Gospel writer seems comfortable with a rich, layered sense.

At the marked point some witnesses read "through the Lord" rather than "by the Lord," flattening the distinction between the Lord as speaker and the prophet as instrument; the reading followed here, with the sharper distinction, has the stronger support. A few later witnesses also name the prophet explicitly as Isaiah, an understandable clarifying addition since the quotation that follows comes from Isaiah, but the unnamed "the prophet" is the earlier reading.

Citing Scripture with an introductory formula was a familiar practice in Jewish teaching of the period, seen also in the writings from Qumran, where texts are quoted with phrases such as "as it is written." Readers or hearers would recognize the pattern at once. Anonymous reference to "the prophet" was unremarkable when the passage quoted was well known.

This verse and the words that follow have long been read in Advent and Christmas services, where the fulfillment formula serves as the hinge between the angel's announcement and the ancient prophecy, tying the birth narrative to the promise it answers.

The quotation follows Isaiah 7:14 in its Greek form. The Greek reads literally "the virgin will have in the womb and will bear a son, and they will call his name Immanuel; which is, being translated, 'With us God.'" Two idioms have been smoothed for the ear: "have in the womb" becomes "conceive," and the Semitic "call his name X" becomes "call him X," which is how English naturally speaks. The definite article is retained — "the virgin," not "a virgin" — because the Greek has it and it points to a particular figure. "They will call" keeps the plural of the Greek rather than smoothing it to "you will call" or "his name will be called"; the unnamed "they" is the community that will come to know him by this name. The closing explanation is set off with a dash and quotation marks so a reader aloud can hear where the prophecy ends and the evangelist's comment begins.

The Greek παρθένος (parthenos) normally means "virgin," and it is the word the older Greek version of Isaiah used to render the Hebrew עַלְמָה ('almah), which denotes a young woman of marriageable age — a term that ordinarily implied virginity without being a technical word for it. Hebrew has a more precise term for virgin (בְּתוּלָה, bethulah), which Isaiah did not use; much discussion of this verse turns on that fact. ἐν γαστρὶ ἕξει is a stock idiom, literally "will have in the belly/womb," the ordinary way of saying "be pregnant." The name Ἐμμανουήλ transliterates Hebrew עִמָּנוּ אֵל, a two-word sentence: "with-us [is] God." The evangelist's rendering Μεθ' ἡμῶν ὁ θεός keeps the Hebrew word order, so the emphatic "with us" stands first — the emphasis is on the presence, not merely the deity.

This is the first of the evangelist's fulfillment quotations and the theological keystone of the birth narrative: the child conceived by the Spirit is God's own presence among his people. The name Immanuel functions as a title describing who Jesus is rather than as the name he was actually given (v. 25 records that he was called Jesus); Hebrew thought regularly used names to declare a person's role or significance. The theme forms a great arch across the Gospel: it opens with "God with us" and closes with the risen Jesus saying "I am with you always, to the end of the age" (28:20). Interpreters have long debated whether Isaiah's oracle had an immediate eighth-century referent, a messianic one, or both; the evangelist reads it as finding its full and intended depth in Jesus, a pattern of reading that sees earlier events as foreshadowings brought to completion. The verse has carried great doctrinal weight in the church's confession of the virginal conception and of the incarnation.

Isaiah spoke these words to King Ahaz of Judah around 734 BC, when Jerusalem was threatened by an alliance of Israel and Syria. The birth of a child named "God with us" was offered as a sign that the threat would pass. Reading such a text as pointing forward to the Messiah was a recognized practice among Jewish interpreters of the first century, who searched the Scriptures for patterns fulfilled in later deliverances. In that culture a name was public theology: parents named children to commemorate God's acts, to voice hope, or to mark circumstances of birth, so a name-bearing prophecy would have struck hearers as entirely natural.

The dominant reading is the plural καλέσουσιν, "they will call." Some witnesses, including an important early bilingual manuscript and several Old Latin and Syriac texts, read the singular καλέσεις, "you will call," harmonizing with the Greek form of Isaiah and with the angel's command in v. 21. The Hebrew of Isaiah has "she will call." The plural is almost certainly original here, and it broadens the horizon beyond Joseph or Mary to the whole people who will confess him by this name.

This verse is among the most frequently read texts of Advent and Christmas, appearing in the readings for the Sunday before Christmas and in the traditional Christmas cycle. The name Immanuel supplies the final of the ancient "O" antiphons sung in the days before Christmas — "O Emmanuel, our king and lawgiver, come and save us" — and through that antiphon it entered the beloved Advent hymn "O come, O come, Emmanuel." The phrase "God with us" also recurs in creeds, carols, and prayers of the season.

The Greek reads literally "and Joseph, having been awakened from sleep, did as the angel of the Lord ordered him and took his wife." Two choices shape the English. First, the participle is turned into a temporal clause ("When Joseph woke...") so the sentence moves forward naturally when read aloud rather than stacking clauses. Second, "took her home as his wife" renders a single verb (paralambanō, "to take alongside, take to oneself"). A bare "took his wife" would be ambiguous in English and could suggest a wedding that had not yet happened; in fact Mary was already legally his wife by betrothal, and what remained was bringing her into his household. The added "home" makes that concrete without adding anything foreign to the sense. The pronoun "her" is used because Mary has just been named in the surrounding narrative, keeping the line light and rhythmic.

The verb behind "woke" is egeirō in the passive (egertheis), literally "having been raised." It is the ordinary word for getting up from bed, but it is also the standard New Testament verb for being raised from the dead — the same root that will describe Jesus in this Gospel. The phrase "did as the angel of the Lord commanded him" uses prostassō, a verb of authoritative instruction, often used of divine or royal orders. Note also the deliberate verbal echo: in verse 20 the angel says "do not be afraid to take (paralabein) Mary as your wife"; here Joseph "took (parelaben) his wife." The command and the obedience are reported in exactly the same words.

Some manuscripts read the simple egertheis ("having awakened"), while a large body of later witnesses has the compound diegertheis, an intensified form meaning "having been thoroughly roused." The difference in meaning is negligible, and the shorter, less emphatic form is generally judged original, with the compound arising as a stylistic strengthening. No English rendering is affected.

Jewish marriage in this period had two stages. The first, betrothal, was legally binding: the couple were husband and wife in law, and the bond could only be broken by a formal divorce, which is why verse 19 speaks of Joseph considering divorce. The second stage, usually about a year later, was the home-taking, when the husband brought his bride into his house and the marriage was publicly celebrated and consummated. This verse describes Joseph moving directly to that second stage. By taking Mary into his home he publicly claimed the child as his own; under Jewish law, naming a child (verse 25) established legal paternity, which is how Jesus enters the line of David through Joseph.

Joseph never speaks a word in this Gospel; he is characterized entirely by obedience. Told in a dream what to do, he acts at once and without argument, a pattern repeated three more times in chapter 2. The verse thus presents him as the model of the "righteous" man of verse 19 — righteousness redefined not as strict adherence to what the law appears to require, but as obedient trust in what God reveals. Interpreters have also seen here the quiet foundation of the doctrine of Jesus' legal Davidic sonship: Joseph's act of receiving Mary is what grafts the child into the royal line traced in verses 1-17.

This passage is a traditional reading for the final Sunday of Advent and for the Christmas vigil, and it belongs to the observances honoring Joseph. In preaching it is commonly paired with verse 25 as the account of the obedient reception of the child into the household of David.

The Greek literally reads "he did not know her," a Semitic idiom for sexual relations that also appears in the Greek Old Testament. Rendering it "had no relations with her" keeps the meaning plain for hearers, since the literal wording would be obscure or even misleading when read aloud. The imperfect tense (ouk eginōsken) describes an ongoing abstinence rather than a single act, so "had no relations" is preferred to a simple past. The phrase "until she gave birth to a son" translates heōs hou eteken huion; "and he named him Jesus" reflects the Greek "and he called his name Jesus," trimmed of the Semitic redundancy for smoother reading. The opening "But" renders the connective kai, which here marks a contrast with the previous verse: he took her home, yet refrained.

Ginōskō, "to know," is used here in the biblical sense of intimate union, mirroring the Hebrew yada' (as in "Adam knew Eve his wife"). The conjunction heōs hou ("until") in Greek marks the terminus of the preceding statement without necessarily implying what follows after it; comparable constructions elsewhere in Scripture leave the sequel open. The naming formula "called his name" (ekalesen to onoma autou) is a Hebraism carried over from the Greek Old Testament.

Some manuscripts read "until she gave birth to her firstborn son," a fuller wording likely drawn in from the parallel birth narrative in Luke. The shorter reading, "a son," is supported by the earliest and best witnesses and is followed here.

The verse serves Matthew's argument that the conception was without human father, thereby fulfilling the prophecy cited earlier in the chapter. Readers have long divided over what follows the word "until": many hold that Mary and Joseph afterward lived as an ordinary married couple, pointing to later references to Jesus' brothers and sisters; others, following an ancient and widespread tradition, maintain Mary's perpetual virginity and note that the Greek does not assert anything about the time after the birth. Matthew's own concern lies elsewhere — he states only what is needed to establish the virginal conception. Joseph's naming of the child is a legal act of adoption, conferring Davidic descent on Jesus and fulfilling the angel's command.

In Jewish practice of the period, betrothal was legally binding, and the husband's act of naming a child publicly acknowledged it as his own, granting the child full rights of inheritance and lineage. Joseph's naming of Jesus therefore placed him within the house of David in the eyes of the community.