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LUMINA - MATTHEW 1
Lumina lets you dig deep into the orginal languages with word studies, and Strongs tagging. Search multiple references from a verse or word. Add your own notes and share verses with your friends on Facebook and Twitter. Try it out. 1 PETER 2 | NET BIBLE 1 Peter 2 | NET Bible. 4 1 “For indeed the day 2 is coming, burning like a furnace, and all the arrogant evildoers will be chaff. The coming day will burn them up,” says the Lord who rules over all. “It 3 will not leave even a root or branch. 2 But for you who respect my name, the sun of vindication 4 will rise with healingwings, 5 and
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Net Environment | Local. Hi. I'm a note. Username Password Forgot your password? Note for Acts 3:7.2PET 2 | NET BIBLE
From Simeon Peter, a slave and apostle of Jesus Christ, to those who through the righteousness of our God and Savior, Jesus Christ, have been granted a faith just as precious as ours. May grace and peace be lavished on you as you grow in the rich knowledge of God and of Jesus our Lord! I can pray this because his divine power has bestowed on us everything necessary for life and godlinessNUMBERS 4:1-6:27
({"content":" Numbers 4:1-6:27\/h2>. The Service of the Kohathites\/h3>\/div>. 4\/span>\/span> 1\/a> \/sup> Then the Lord\/st>\/span> spoke\/st> to\/st> Moses\/stCOLOSSIANS 1
({"content":" Colossians 1\/h2>. Salutation\/h3>\/div>. 1\/span>\/span> From Paul\/st>, 1\/a> \/sup> an apostle\/st> of Christ\/st> Jesus\/st> by\/st> the will\/stPSALMS 46:11-48:14
({"content":" Psalms 46:11-48:14\/h2>. 11\/span>\/span> The Lord\/st>\/span> of Heaven\u2019s Armies\/st> is on\/st> our side\/st>! 1\/a> \/sup> . The God\/st> of MATTHEW 1 | NET BIBLEABOUT NET BIBLEMOBILE VERSIONMATTHEW 1GENESIS 31JOHN 16EPHESIANS 6 Welcome to Bible.org's revamped study tool, NET Bible! Would you like a short tour of the features? Sure, show me around! No thanksLUMINA - MATTHEW 1
Lumina lets you dig deep into the orginal languages with word studies, and Strongs tagging. Search multiple references from a verse or word. Add your own notes and share verses with your friends on Facebook and Twitter. Try it out. 1 PETER 2 | NET BIBLE 1 Peter 2 | NET Bible. 4 1 “For indeed the day 2 is coming, burning like a furnace, and all the arrogant evildoers will be chaff. The coming day will burn them up,” says the Lord who rules over all. “It 3 will not leave even a root or branch. 2 But for you who respect my name, the sun of vindication 4 will rise with healingwings, 5 and
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Net Environment | Local. Hi. I'm a note. Username Password Forgot your password? Note for Acts 3:7.2PET 2 | NET BIBLE
From Simeon Peter, a slave and apostle of Jesus Christ, to those who through the righteousness of our God and Savior, Jesus Christ, have been granted a faith just as precious as ours. May grace and peace be lavished on you as you grow in the rich knowledge of God and of Jesus our Lord! I can pray this because his divine power has bestowed on us everything necessary for life and godlinessNUMBERS 4:1-6:27
({"content":" Numbers 4:1-6:27\/h2>. The Service of the Kohathites\/h3>\/div>. 4\/span>\/span> 1\/a> \/sup> Then the Lord\/st>\/span> spoke\/st> to\/st> Moses\/stCOLOSSIANS 1
({"content":" Colossians 1\/h2>. Salutation\/h3>\/div>. 1\/span>\/span> From Paul\/st>, 1\/a> \/sup> an apostle\/st> of Christ\/st> Jesus\/st> by\/st> the will\/stPSALMS 46:11-48:14
({"content":" Psalms 46:11-48:14\/h2>. 11\/span>\/span> The Lord\/st>\/span> of Heaven\u2019s Armies\/st> is on\/st> our side\/st>! 1\/a> \/sup> . The God\/st> of MATTHEW 1 | NET BIBLE Welcome to Bible.org's revamped study tool, NET Bible! Would you like a short tour of the features? Sure, show me around! No thanksLUMINA - MATTHEW 1
Lumina lets you dig deep into the orginal languages with word studies, and Strongs tagging. Search multiple references from a verse or word. Add your own notes and share verses with your friends on Facebook and Twitter. Try it out. 1 PETER 2 | NET BIBLE 1 Peter 2 | NET Bible. 4 1 “For indeed the day 2 is coming, burning like a furnace, and all the arrogant evildoers will be chaff. The coming day will burn them up,” says the Lord who rules over all. “It 3 will not leave even a root or branch. 2 But for you who respect my name, the sun of vindication 4 will rise with healingwings, 5 and
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Net Environment | Local. Hi. I'm a note. Username Password Forgot your password? Note for Acts 3:7.2PET 2 | NET BIBLE
From Simeon Peter, a slave and apostle of Jesus Christ, to those who through the righteousness of our God and Savior, Jesus Christ, have been granted a faith just as precious as ours. May grace and peace be lavished on you as you grow in the rich knowledge of God and of Jesus our Lord! I can pray this because his divine power has bestowed on us everything necessary for life and godlinessNUMBERS 4:1-6:27
({"content":" Numbers 4:1-6:27\/h2>. The Service of the Kohathites\/h3>\/div>. 4\/span>\/span> 1\/a> \/sup> Then the Lord\/st>\/span> spoke\/st> to\/st> Moses\/stCOLOSSIANS 1
({"content":" Colossians 1\/h2>. Salutation\/h3>\/div>. 1\/span>\/span> From Paul\/st>, 1\/a> \/sup> an apostle\/st> of Christ\/st> Jesus\/st> by\/st> the will\/stPSALMS 46:11-48:14
({"content":" Psalms 46:11-48:14\/h2>. 11\/span>\/span> The Lord\/st>\/span> of Heaven\u2019s Armies\/st> is on\/st> our side\/st>! 1\/a> \/sup> . The God\/st> of MATTHEW 1 | NET BIBLEABOUT NET BIBLEMOBILE VERSIONMATTHEW 1GENESIS 31JOHN 16EPHESIANS 6 Welcome to Bible.org's revamped study tool, NET Bible! Would you like a short tour of the features? Sure, show me around! No thanksLUMINA - MATTHEW 1
Lumina lets you dig deep into the orginal languages with word studies, and Strongs tagging. Search multiple references from a verse or word. Add your own notes and share verses with your friends on Facebook and Twitter. Try it out.JAMES 1 | NET BIBLE
James 1 | NET Bible. 4 1 “For indeed the day 2 is coming, burning like a furnace, and all the arrogant evildoers will be chaff. The coming day will burn them up,” says the Lord who rules over all. “It 3 will not leave even a root or branch. 2 But for you who respect my name, the sun of vindication 4 will rise with healingwings, 5 and you
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Net Environment | Local. Hi. I'm a note. Username Password Forgot your password? Note for Acts 3:7.2PET 2 | NET BIBLE
From Simeon Peter, a slave and apostle of Jesus Christ, to those who through the righteousness of our God and Savior, Jesus Christ, have been granted a faith just as precious as ours. May grace and peace be lavished on you as you grow in the rich knowledge of God and of Jesus our Lord! I can pray this because his divine power has bestowed on us everything necessary for life and godlinessNUMBERS 4:1-6:27
({"content":" Numbers 4:1-6:27\/h2>. The Service of the Kohathites\/h3>\/div>. 4\/span>\/span> 1\/a> \/sup> Then the Lord\/st>\/span> spoke\/st> to\/st> Moses\/stCOLOSSIANS 1
({"content":" Colossians 1\/h2>. Salutation\/h3>\/div>. 1\/span>\/span> From Paul\/st>, 1\/a> \/sup> an apostle\/st> of Christ\/st> Jesus\/st> by\/st> the will\/stPSALMS 46:11-48:14
({"content":" Psalms 46:11-48:14\/h2>. 11\/span>\/span> The Lord\/st>\/span> of Heaven\u2019s Armies\/st> is on\/st> our side\/st>! 1\/a> \/sup> . The God\/st> of MATTHEW 1 | NET BIBLEABOUT NET BIBLEMOBILE VERSIONMATTHEW 1GENESIS 31JOHN 16EPHESIANS 6 Welcome to Bible.org's revamped study tool, NET Bible! Would you like a short tour of the features? Sure, show me around! No thanksLUMINA - MATTHEW 1
Lumina lets you dig deep into the orginal languages with word studies, and Strongs tagging. Search multiple references from a verse or word. Add your own notes and share verses with your friends on Facebook and Twitter. Try it out.JAMES 1 | NET BIBLE
James 1 | NET Bible. 4 1 “For indeed the day 2 is coming, burning like a furnace, and all the arrogant evildoers will be chaff. The coming day will burn them up,” says the Lord who rules over all. “It 3 will not leave even a root or branch. 2 But for you who respect my name, the sun of vindication 4 will rise with healingwings, 5 and you
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Net Environment | Local. Hi. I'm a note. Username Password Forgot your password? Note for Acts 3:7.2PET 2 | NET BIBLE
From Simeon Peter, a slave and apostle of Jesus Christ, to those who through the righteousness of our God and Savior, Jesus Christ, have been granted a faith just as precious as ours. May grace and peace be lavished on you as you grow in the rich knowledge of God and of Jesus our Lord! I can pray this because his divine power has bestowed on us everything necessary for life and godlinessNUMBERS 4:1-6:27
({"content":" Numbers 4:1-6:27\/h2>. The Service of the Kohathites\/h3>\/div>. 4\/span>\/span> 1\/a> \/sup> Then the Lord\/st>\/span> spoke\/st> to\/st> Moses\/stCOLOSSIANS 1
({"content":" Colossians 1\/h2>. Salutation\/h3>\/div>. 1\/span>\/span> From Paul\/st>, 1\/a> \/sup> an apostle\/st> of Christ\/st> Jesus\/st> by\/st> the will\/stPSALMS 46:11-48:14
({"content":" Psalms 46:11-48:14\/h2>. 11\/span>\/span> The Lord\/st>\/span> of Heaven\u2019s Armies\/st> is on\/st> our side\/st>! 1\/a> \/sup> . The God\/st> of MATTHEW 1 | NET BIBLE Welcome to Bible.org's revamped study tool, NET Bible! Would you like a short tour of the features? Sure, show me around! No thanksLUMINA - MATTHEW 1
Lumina lets you dig deep into the orginal languages with word studies, and Strongs tagging. Search multiple references from a verse or word. Add your own notes and share verses with your friends on Facebook and Twitter. Try it out.JAMES 1 | NET BIBLE
James 1 | NET Bible. 4 1 “For indeed the day 2 is coming, burning like a furnace, and all the arrogant evildoers will be chaff. The coming day will burn them up,” says the Lord who rules over all. “It 3 will not leave even a root or branch. 2 But for you who respect my name, the sun of vindication 4 will rise with healingwings, 5 and you
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Net Environment | Local. Hi. I'm a note. Username Password Forgot your password? Note for Acts 3:7.2PET 2 | NET BIBLE
From Simeon Peter, a slave and apostle of Jesus Christ, to those who through the righteousness of our God and Savior, Jesus Christ, have been granted a faith just as precious as ours. May grace and peace be lavished on you as you grow in the rich knowledge of God and of Jesus our Lord! I can pray this because his divine power has bestowed on us everything necessary for life and godlinessNUMBERS 4:1-6:27
({"content":" Numbers 4:1-6:27\/h2>. The Service of the Kohathites\/h3>\/div>. 4\/span>\/span> 1\/a> \/sup> Then the Lord\/st>\/span> spoke\/st> to\/st> Moses\/stCOLOSSIANS 1
({"content":" Colossians 1\/h2>. Salutation\/h3>\/div>. 1\/span>\/span> From Paul\/st>, 1\/a> \/sup> an apostle\/st> of Christ\/st> Jesus\/st> by\/st> the will\/stPSALMS 46:11-48:14
({"content":" Psalms 46:11-48:14\/h2>. 11\/span>\/span> The Lord\/st>\/span> of Heaven\u2019s Armies\/st> is on\/st> our side\/st>! 1\/a> \/sup> . The God\/st> of MATTHEW 1 | NET BIBLEABOUT NET BIBLEMOBILE VERSIONMATTHEW 1GENESIS 31JOHN 16EPHESIANS 6 Welcome to Bible.org's revamped study tool, NET Bible! Would you like a short tour of the features? Sure, show me around! No thanksLUMINA - MATTHEW 1
Lumina lets you dig deep into the orginal languages with word studies, and Strongs tagging. Search multiple references from a verse or word. Add your own notes and share verses with your friends on Facebook and Twitter. Try it out. EXODUS 7 | NET BIBLE “For indeed the day is coming, burning like a furnace, and all the arrogant evildoers will be chaff. The coming day will burn them up,” says the Lord who rules over all. “It will not leave even a root or branch. But for you who respect my name, the sun of vindication will rise with healing wings, and you will skip about like calves released from the stall. You will trample on the wickedNET ENVIRONMENT
Net Environment | Local. Hi. I'm a note. Username Password Forgot your password? Note for Acts 3:7.2 CORINTHIANS 1
With regard to the collection for the saints, please follow the directions that I gave to the churches of Galatia: On the first day of the week, each of you should set aside some income and save it to the extent that God has blessed you, so that a collection will not have to be made when I come. Then, when I arrive, I will send those whom you approve with letters of explanation to carry yourNUMBERS 4:1-6:27
({"content":" Numbers 4:1-6:27\/h2>. The Service of the Kohathites\/h3>\/div>. 4\/span>\/span> 1\/a> \/sup> Then the Lord\/st>\/span> spoke\/st> to\/st> Moses\/stCOLOSSIANS 1
({"content":" Colossians 1\/h2>. Salutation\/h3>\/div>. 1\/span>\/span> From Paul\/st>, 1\/a> \/sup> an apostle\/st> of Christ\/st> Jesus\/st> by\/st> the will\/st MATTHEW 1 | NET BIBLEABOUT NET BIBLEMOBILE VERSIONMATTHEW 1GENESIS 31JOHN 16EPHESIANS 6 Welcome to Bible.org's revamped study tool, NET Bible! Would you like a short tour of the features? Sure, show me around! No thanksLUMINA - MATTHEW 1
Lumina lets you dig deep into the orginal languages with word studies, and Strongs tagging. Search multiple references from a verse or word. Add your own notes and share verses with your friends on Facebook and Twitter. Try it out. EXODUS 7 | NET BIBLE “For indeed the day is coming, burning like a furnace, and all the arrogant evildoers will be chaff. The coming day will burn them up,” says the Lord who rules over all. “It will not leave even a root or branch. But for you who respect my name, the sun of vindication will rise with healing wings, and you will skip about like calves released from the stall. You will trample on the wickedNET ENVIRONMENT
Net Environment | Local. Hi. I'm a note. Username Password Forgot your password? Note for Acts 3:7.2 CORINTHIANS 1
With regard to the collection for the saints, please follow the directions that I gave to the churches of Galatia: On the first day of the week, each of you should set aside some income and save it to the extent that God has blessed you, so that a collection will not have to be made when I come. Then, when I arrive, I will send those whom you approve with letters of explanation to carry yourNUMBERS 4:1-6:27
({"content":" Numbers 4:1-6:27\/h2>. The Service of the Kohathites\/h3>\/div>. 4\/span>\/span> 1\/a> \/sup> Then the Lord\/st>\/span> spoke\/st> to\/st> Moses\/stCOLOSSIANS 1
({"content":" Colossians 1\/h2>. Salutation\/h3>\/div>. 1\/span>\/span> From Paul\/st>, 1\/a> \/sup> an apostle\/st> of Christ\/st> Jesus\/st> by\/st> the will\/st MATTHEW 1 | NET BIBLE Welcome to Bible.org's revamped study tool, NET Bible! Would you like a short tour of the features? Sure, show me around! No thanksLUMINA - MATTHEW 1
Lumina lets you dig deep into the orginal languages with word studies, and Strongs tagging. Search multiple references from a verse or word. Add your own notes and share verses with your friends on Facebook and Twitter. Try it out. EXODUS 7 | NET BIBLE “For indeed the day is coming, burning like a furnace, and all the arrogant evildoers will be chaff. The coming day will burn them up,” says the Lord who rules over all. “It will not leave even a root or branch. But for you who respect my name, the sun of vindication will rise with healing wings, and you will skip about like calves released from the stall. You will trample on the wickedNET ENVIRONMENT
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4 (3:19) 1 “For indeed the day 2 is coming, burning like a furnace, and all the arrogant evildoers will be chaff. The coming day will burn them up,” says the Lord of Heaven’s Armies. “It 3 will not leave them even a root or branch. 2 But for you who respect my name, the sun of vindication 4 will rise with healing wings, 5 and you will skip about 6 like calves released from the stall. 3 You will trample on the wicked, for they will be like ashes under the soles of your feet on the day that I am preparing,” says the Lord ofHeaven’s Armies.
RESTORATION THROUGH THE LORD 4 “Remember the law of my servant Moses, to whom at Horeb 7 I gave rules and regulations for all Israel to obey. 8 5 Look, I will send you Elijah 9 the prophet before the great and terrible day of the Lord arrives. 6 He will encourage fathers and their children to return to me, 10 so that I will not come and strike the earth withjudgment.” 11
THE GENEALOGY OF JESUS CHRIST 1 This is the record of the genealogy 1 of Jesus Christ, the son of David, the son of Abraham. 2 Abraham was the father 2 of Isaac, Isaac the father of Jacob, Jacob the father of Judah and his brothers, 3 Judah the father of Perez and Zerah (by Tamar), Perez the father of Hezron, Hezron the father of Ram, 4 Ram the father of Amminadab, Amminadab the father of Nahshon, Nahshon the father of Salmon, 5 Salmon the father of Boaz (by Rahab), Boaz the father of Obed (by Ruth), Obed the father of Jesse, 6 and Jesse the father of David the king. David was the father of Solomon (by the wife of Uriah 3 ), 7 Solomon the father of Rehoboam, Rehoboam the father of Abijah, Abijah the father of Asa, 4 8 Asa the father of Jehoshaphat, Jehoshaphat the father of Joram, Joram the father of Uzziah, 9 Uzziah the father of Jotham, Jotham the father of Ahaz, Ahaz the father of Hezekiah, 10 Hezekiah the father of Manasseh, Manasseh the father of Amon, 5 Amon the father of Josiah, 11 and Josiah 6 the father of Jeconiah and his brothers, at the time of the deportation to Babylon. 12 After 7 the deportation to Babylon, Jeconiah became the father of Shealtiel, 8 Shealtiel the father of Zerubbabel, 13 Zerubbabel the father of Abiud, Abiud the father of Eliakim, Eliakim the father of Azor, 14 Azor the father of Zadok, Zadok the father of Achim, Achim the father of Eliud, 15 Eliud the father of Eleazar, Eleazar the father of Matthan, Matthan the father of Jacob, 16 and Jacob the father of Joseph, the husband of Mary, by whom 9 Jesus was born, who is called Christ. 10 17 So all the generations from Abraham to David are fourteen generations, and from David to the deportation to Babylon, fourteen generations, and from the deportation to Babylon to Christ, 11 fourteen generations. THE BIRTH OF JESUS CHRIST 18 Now the birth of Jesus Christ happened this way. While his mother Mary was engaged to Joseph, but before they came together, 12 she was found to be pregnant through the Holy Spirit. 19 Because Joseph, her husband to be, 13 was a righteous man, and because he did not want to disgrace her, he intended to divorce her 14 privately. 20 When he had contemplated this, an 15 angel of the Lord 16 appeared to him in a dream and said, “Joseph, son of David, do not be afraid to take Mary as your wife because the child conceived in her is from the Holy Spirit. 21 She will give birth to a son and you will name him 17 Jesus 18 because he will save his people from their sins.” 22 This all happened so that what was spoken by the Lord through the prophet would be fulfilled: 23 “_LOOK! THE VIRGIN WILL CONCEIVE AND GIVE BIRTH TO A SON, AND they WILL NAME HIM_ 19 _EMMANUEL_,” 20 which means 21 “_GOD WITH US_.” 22 24 When Joseph awoke from sleep he did what the angel of the Lord 23 told him. He took his wife, 25 but did not have marital relations 24 with her until she gave birth to a son, whom he named 25 Jesus. THE VISIT OF THE WISE MEN 2 After Jesus was born in Bethlehem 1 in Judea, in the time 2 of King Herod, 3 wise men 4 from the East came to Jerusalem 5 2 saying, “Where is the one who is born king of the Jews? For we saw his star when it rose 6 and have come to worship him.” 3 When King Herod 7 heard this he was alarmed, and all Jerusalem 8 with him. 4 After assembling all the chief priests and experts in the law, 9 he asked them where the Christ 10 was to be born. 5 “In Bethlehem of Judea,” they said, “for it is written this way by the prophet: 6 ‘_AND YOU, BETHLEHEM, in the land of Judah,_ _ARE IN NO WAY LEAST AMONG THE RULERS OF JUDAH,_ _FOR OUT OF YOU WILL COME A RULER WHO WILL SHEPHERD MY PEOPLEISRAEL_.’” 11
7 Then Herod 12 privately summoned the wise men and determined from them when the star had appeared. 8 He 13 sent them to Bethlehem and said, “Go and look carefully for the child. When you find him, inform me so that I can go and worship him as well.” 9 After listening to the king they left, and once again 14 the star they saw when it rose 15 led them until it stopped above the place where the child was. 10 When they saw the star they shouted joyfully. 16 11 As they came into the house and saw the child with Mary his mother, they bowed down 17 and worshiped him. They opened their treasure boxes and gave him gifts of gold, frankincense, 18 and myrrh. 19 12 After being warned in a dream not to return to Herod, 20 they went back by another route to their own country.THE ESCAPE TO EGYPT
13 After they had gone, an 21 angel of the Lord 22 appeared to Joseph in a dream and said, “Get up, take the child and his mother and flee to Egypt, and stay there until I tell you, for Herod 23 is going to look for the child to kill him.” 14 Then he got up, took the child and his mother during 24 the night, and went to Egypt. 15 He stayed there until Herod 25 died. In this way what was spoken by the Lord through the prophet was fulfilled: “_I CALLED MY SON OUT OFEGYPT_.” 26
16 When Herod 27 saw that he had been tricked by the wise men, he became enraged. He sent men 28 to kill all the children in Bethlehem 29 and throughout the surrounding region from the age of two and under, according to the time he had learned from the wise men. 17 Then what was spoken by Jeremiah the prophet was fulfilled: 18 “_A VOICE WAS HEARD IN RAMAH,_ _WEEPING AND LOUD WAILING,_ 30 _RACHEL WEEPING FOR HER CHILDREN,_ _AND SHE DID NOT WANT TO BE COMFORTED, BECAUSE THEY WERE_ 31_GONE_.” 32
THE RETURN TO NAZARETH 19 After Herod 33 had died, an 34 angel of the Lord 35 appeared in a dream to Joseph in Egypt 20 saying, “Get up, take the child and his mother, and go to the land of Israel, for those who were seeking the child’s life are dead.” 21 So 36 he got up and took the child and his mother and returned to the land of Israel. 22 But when he heard that Archelaus 37 was reigning over Judea in place of his father Herod, 38 he was afraid to go there. After being warned in a dream, he went to the regions of Galilee. 23 He came to a town called Nazareth 39 and lived there. Then what had been spoken by the prophets was fulfilled, that Jesus 40 would be called a Nazarene.41
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1 tn _Grk_ “the book of the genealogy.” The noun βίβλος (biblos), though it is without the article, is to be translated as definite due to Apollonius’ corollary and the normal use of anarthrous nouns in titles. 2 tn _Grk_ “fathered.” 3 sn _By the wife of Uriah_, i.e., Bathsheba (cf. 2 Sam 11:3). 4 tc The reading ᾿Ασάφ (Asaph), a variant spelling on ᾿Ασά (Asa), is found in the earliest and most widespread witnesses (P1vid א B C ƒ1, 13 700 it co). Although Asaph was a psalmist and Asa was a king, it is doubtful that the author mistook one for the other since other ancient documents have variant spellings on the king’s name (such as “Asab,” “Asanos,” and “Asaph”). Thus the spelling ᾿Ασάφ that is almost surely found in the initial text of Matt 1:7-8 has been translated as “Asa” in keeping with the more common spelling of the king’s name. 5 tc ᾿Αμώς (Amōs) is the reading found in the earliest and best witnesses (א B C Γ Δ Θ ƒ1 33 it sa bo), and as such is most likely autographic. This is a variant spelling of the name ᾿Αμών (Amōn). The translation uses this more well-known spelling “Amon” which is found in the Hebrew MT and the majority of LXX mss. See also the textual discussion of “Asa” versus “Asaph” (vv. 7-8); the situation is similar. 6 sn Before the mention of _Jeconiah_, several medieval mss add Jehoiakim, in conformity with the genealogy in 1 Chr 3:15-16. But this alters the count of fourteen generations mentioned by the author of Matthew in v. 17. It is evident that the author is selective in his genealogy for a theological purpose. 7 tn Because of the difference between Greek style, which usually begins a sentence with a conjunction, and English style, which generally does not, the conjunction δέ (de) has not been translatedhere.
8 sn The Greek text and the KJV read _Salathiel_. Most modern English translations use the OT form of the name (cf. Ezra 3:2). 9 sn The pronoun _whom_ is feminine gender in the Greek text,referring to Mary.
tc There are three significant variant readings at this point in the text. Some mss and versional witnesses (Θ ƒ13 it) read, “Joseph, to whom the virgin Mary, being betrothed, bore Jesus, who is called Christ.” This reading makes even more explicit than the feminine pronoun (see SN below) the virginal conception of Jesus and as such seems to be a motivated reading. The Sinaitic Syriac ms alone indicates that Joseph was the father of Jesus (“Joseph, to whom was betrothed Mary the virgin, fathered Jesus who is called the Christ”). Although much discussed, this reading has not been found in any Greek witnesses. B. M. Metzger suggests that it was produced by a careless scribe who simply reproduced the set formula of the preceding lines in the genealogy (_TCGNT_ 6). In all likelihood, the two competing variants were thus produced by intentional and unintentional scribal alterations respectively. The reading adopted in the translation has overwhelming support from a variety of witnesses (P1 א B C L W Γ 33 565 579 700 1241 1424 M co), and therefore should be regarded as authentic. For a detailed discussion of this textual problem, see _TCGNT_ 2-6. 10 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.” sn The term χριστός (christos) was originally an adjective (“anointed”), developing in the LXX (the Greek translation of the OT known as the Septuagint) into a substantive (“an anointed one”), then developing still further into a technical generic term (“the anointed one”). In the intertestamental period it developed further into a technical term referring to the hoped-for anointed one, that is, a specific individual. In the NT the development starts there (technical-specific), is so used in the gospels, and then develops in Paul’s letters to mean virtually Jesus’ last name. 11 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.” sn See the note on _Christ_ in 1:16. 12 tn The connotation of the Greek is “before they came together in marital and domestic union” (so BDAG 970 s.v. συνέρχομαι3).
13 tn _Grk_ “husband.” See following note for discussion. 14 tn Or “send her away.” sn In the Jewish context, “full betrothal was so binding that its breaking required a certificate of divorce, and the death of one party made the other a widow or widower (_m. Ketub_. 1:2; _m. Sota_ 1:5; _m. Git_. passim…)” (R. H. Gundry, _Matthew: A Commentary on his Literary and Theological Art_, 21). 15 tn _Grk_ “behold, an angel.” The Greek word ἰδού (idou) has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1). 16 tn Or “the angel of the Lord.” Linguistically, “angel of the Lord” is the same in both testaments (and thus, he is either “an angel of the Lord” or “the angel of the Lord” in both testaments). For arguments and implications, see _ExSyn_ 252; M. J. Davidson, “Angels,” _DJG_, 9; W. G. MacDonald argues for “an angel” in both testaments: “Christology and ‘The Angel of the Lord’,” _Current Issues in Biblical and Patristic Interpretation_,324-35.
17 tn _Grk_ “you will call his name.” 18 sn The Greek form of the name Iēsous, which was translated into Latin as _Jesus_, is the same as the Hebrew Yeshua (Joshua), which means “Yahweh saves” (“Yahweh” is typically rendered as “Lord” in the OT). It was a fairly common name among Jews in 1st century Judea and Galilee, as references to a number of people by this name in the LXX and Josephus indicate. 19 tn _Grk_ “they will call his name.” 20 sn A quotation from Isa 7:14. It is unclear whether the author is citing the MT or the LXX. The use of the word παρθένος (parthenos, “virgin”) may be due to its occurrence in the LXX, but it is also possible that it is the author’s translation of the Hebrew term עַלְמָה (’almah, “young woman”). The second phrase of the quotation is modified slightly from its original context; both the MT and LXX have a second person singular verb, but here the quotation has a third person plural verb form. The spelling of the name here (_Emmanuel_) differs from the spelling of the name in the OT (_Immanuel_) because of a different leading vowel in the respective Greek and Hebrew words. In the original context, this passage pointed to a child who would be born during the time of Ahaz as proof that the military alliance of Syria and Israel against Judah would fail. Within Isaiah’s subsequent prophecies this promise was ultimately applied to the future Davidic king who would one day ruleover the nation.
21 tn _Grk_ “is translated.” 22 sn A quotation from Isa 7:14; 8:8, 10. The Hebrew name _Emmanuel_ literally means “God (is) with us.” This phrase occurs three times in the OT in close proximity, and subsequent uses are likely related to preceding ones. Thus it is very likely the present author had each in mind when he defined the name in v. 23. 23 tn See the note on the word “Lord” in 1:20. Here the translation “the angel of the Lord” is used because the Greek article (ὁ, ho) which precedes ἄγγελος (angelos) is taken as an anaphoric article (_ExSyn_ 217-19) referring back to the angelmentioned in v. 20.
24 tn Or “did not have sexual relations”; _Grk_ “was not knowing her.” The verb “know” (in both Hebrew and Greek) is a frequent biblical euphemism for sexual relations. However, a translation like “did not have sexual relations with her” was considered too graphic in light of the popularity and wide use of Matthew’s infancy narrative. Thus the somewhat less direct but still clear “did not have marital relations” was preferred. 25 tn _Grk_ “and he called his name Jesus.” The coordinate clause has been translated as a relative clause in English for stylisticreasons.
Notes on Matthew
Dr. Thomas L. ConstableINTRODUCTION
THE SYNOPTIC PROBLEM The synoptic problem is intrinsic to all study of the Gospels, especially the first three. (“Gospel” capitalized in these notes refers to a book of the Bible whereas “gospel” not capitalized refers to the good news, the gospel message.) The word “synoptic” comes from two Greek words, _syn_ and _opsesthai_, meaning, “to see together.” Essentially the synoptic problem involves all the difficulties that arise because of the similarities and differences between the Gospel accounts. Matthew, Mark, and Luke have received the title “Synoptic Gospels” because they present the life and ministry of Jesus Christ similarly. The content and purpose of John’s Gospel are sufficiently distinct to put it in a class by itself. It is not one of the so-called Synoptic Gospels. Part of the synoptic problem is the sources the Holy Spirit led the evangelists to use in producing their Gospels. There is internal evidence (within the individual Gospels themselves) that the writers used source materials as they wrote. The most obvious example of this is the Old Testament passages to which each one referred directly or indirectly. Since Matthew and John were disciples of Jesus Christ many of their statements represent eyewitness accounts of what happened. Likewise Mark had close connections with Peter, and Luke was an intimate associate of Paul as well as a careful historian (Luke 1:1-4). Information that the writers obtained verbally (oral tradition) and in writing (documents) undoubtedly played a part in what they wrote. Perhaps the evangelists also received special revelations from the Lord before and or when they wrote their Gospels. Some scholars have devoted much time and attention to the study of the other sources the evangelists may have used. They are the “source critics” and their work constitutes “source criticism.” Because source criticism and its development are so crucial to Gospel studies, a brief introduction to this subject follows. In 1776 and 1779 two posthumously published essays by A. E. Lessing became known in which he argued for a single written source for the Synoptic Gospels. He called this source the _Gospel of the Nazarenes_, and he believed its writer had composed it in the Aramaic language. To him one original source best explained the parallels and differences between the Synoptics. This idea of an original source or primal Gospel caught the interest of many other scholars. Some of them believed there was a written source, but others held it was an oralsource.
As one might expect, the idea of two or more sources occurred to some scholars as the best solution to the synoptic problem (e.g., H. J. Holtzmann and B. H. Streeter). Some favored the view that Mark was one of the primal sources because over 90 percent of the material in Mark also appears in Matthew and or Luke. Some posited another primary source, “Q,” an abbreviation of the German word for source, _quelle_. It supposedly contained the material in Matthew and Luke that does not appear in Mark. Gradually source criticism gave way to form criticism. The form critics concentrated on the process involved in transmitting what Jesus said and did to the primary sources. They assumed that the process of transmitting this information followed patterns of oral communication that are typical in primitive societies. Prominent New Testament form critics include K. L. Schmidt, Martin Dibelius, and Rudoph Bultmann. Typically oral communication has certain characteristic effects on stories. It tends to shorten narratives, to retain names, to balance teaching, and to elaborate on stories about miracles, to name a few results. The critics also adopted other criteria from secular philology to assess the accuracy of statements in the Gospels. For example, they viewed as distinctive to Jesus only what was dissimilar to what Palestinian Jews or early Christians might have said. Given the critics’ view of inspiration it is easy to see how most of them concluded that the Gospels in their present form do not accurately represent what Jesus said and did. However some conservative scholars used the same literary method but held a much higher view of the Gospel, for example, Vincent Taylor, who wrote _The Gospel According to St. Mark_. The next wave of critical opinion, redaction criticism, began to influence the Christian world shortly after World War II. A redactor is an editor. The German scholar Gunther Bornkamm began this “school” with an essay in 1948, which appeared in English in 1963. Redaction critics generally accept the tenets of source and form criticism. However they also believe that the Gospel evangelists altered the traditions they received to make their own theological emphases. They viewed the writers not simply as compilers of the church’s oral traditions but as theologians who adapted the material for their own purposes. They viewed the present Gospels as containing both traditional material and edited material. There is a good aspect and a bad aspect to this view. Positively it recognizes the individual evangelist’s distinctive purpose for writing. Negatively it permits an interpretation of the Gospel that allows for historical error and even deliberate distortion. Redaction scholars have been more or less liberal depending on their view of Scripture generally. Redaction critics also characteristically show more interest in the early Christian community out of which the Gospels came and the beliefs of that community than they do in Jesus’ historical context. Their interpretations of the early Christian community vary greatly, as one would expect. In recent years the trend in critical scholarship has been conservative, to recognize more rather than less Gospel material as having a historical basis. Some knowledge of the history of Gospel criticism is helpful to the serious student who wants to understand the text. Questions of the historical background out of which the evangelists wrote, their individual purposes, and what they simply recorded and what they commented on all affect interpretation. Consequently the conservative expositor can profit somewhat from the studies of scholars who concern themselves with these questions primarily. Most critics have concluded that one source the writers used was one or more of the other Gospels. Currently most source critics believe that Matthew and Luke drew information from Mark’s Gospel. Mark’s accounts are generally longer than those of Matthew and Luke suggesting that Matthew and Luke condensed Mark. To them it seems more probable that they condensed him than that he elaborated on them. There is no direct evidence, however, that one evangelist used another as a source. Since they were either personally disciples of Christ or very close to eyewitnesses of His activities, they may not have needed to consult an earlier Gospel. Most source critics also believe that the unique material in each Gospel goes back to Q. This may initially appear to be a document constructed out of thin air. However the early church father Papias (A.D. 80-155) may have referred to the existence of such a source. Eusebius, the fourth-century church historian, wrote that Papias had written, “Matthew composed the _logia_ in the _hebraidi_ _dialekto_ .” This is an important statement for several reasons, but here note that Papias referred to Matthew’s _logia_. This may be a reference to Matthew’s Gospel, but many source critics believe it refers to a primal document that became a source for one or more of our Gospels. Most of them do not believe Matthew wrote Q. They see in Papias’ statement support for the idea that primal documents such as Matthew’s _logia_ were available as sources, and they conclude that Q was the most important one. Another major aspect of the synoptic problem is the order in which the Gospels appeared as finished products. This issue has obvious connections with the question of the sources the Gospel writers mayhave used.
Until after the Reformation, almost all Christians believed that Matthew wrote his Gospel before Mark and Luke wrote theirs; they held Matthean priority. From studying the similarities and differences between the Synoptics, some source critics also concluded that Matthew and Luke came into existence before Mark. They viewed Mark as a condensation of the other two. Some of the leaders in this movement were J. A. Eichorn, J. G. Herder, and J. J. Griesbach. The Tübingen school in Germany was also influential. However the majority of source critics today believe that Mark was the first Gospel and that Matthew and Luke wrote later. As explained above, they hold this view because they believe it is more probable that Matthew and Luke drew from and condensed Mark than that Mark expanded on Matthew and Luke. However the number of scholars who hold Matthean priority is increasing. Since source criticism is highly speculative many conservative expositors today continue to lean toward Matthean priority. We do so because there is no solid evidence to contradict this traditional view that Christians held almost consistently for the church’s first 17centuries.
While the game of deducing which Gospel came first and who drew from whom appeals to many students, these issues are essentially academic ones. They have little to do with the meaning of the text. Consequently I do not plan to discuss them further but will refer interested students to the vast body of literature that is available. I will, however, deal with problems involving the harmonization of the Gospel accounts at the appropriate places in the exposition that follows. The Bible expositor’s basic concern is not the nature and history of the stories in the text but their primary significance in their contexts. One conservative scholar spoke for many others when he wrote the following. “. . . it is this writer’s opinion that there is no evidence to postulate a tradition of literary dependence among the Gospels. The dependence is rather a parallel dependence on the actual events whichoccurred.”
A much more helpful critical approach to the study of the Bible is literary criticism, the current wave of interest. This approach analyses the text in terms of its literary structure, emphases, and unique features. It seeks to understand the canonical text as a piece of literature by examining how the writer wrote it. Related to this approach is rhetorical criticism, which analyses the text as a piece of rhetoric. This approach is helpful because there are so many speeches in the Gospels.WRITER
External evidence strongly supports the Matthean authorship of the first Gospel. The earliest copies of the Gospel we have begin “_KATA MATTHAION_” (“according to Matthew”). Several early church fathers referred to Matthew (lit. “gift of God” or “faithful”) as the writer including Clement of Rome, Polycarp, Justin Martyr, Clement of Alexandria, Tertullian, and Origen. Papias’ use of the term _logia_ to describe Matthew’s work, cited above, is not a clear attestation to Matthean authorship of the first Gospel. Since Matthew was a disciple of Jesus and one of the 12 Apostles, his work carried great influence and enjoyed much prestige from its first appearance. We might expect a more prominent disciple such as Peter or James to have written it. The fact that the early church accepted it as from Matthew further strengthens the likelihood that he indeed wrote it. Internal evidence of Matthean authorship is also strong. As a tax collector for Rome, Matthew would have had to be able to write capably. His profession forced him to keep accurate and detailed records, which skill he put to good use in composing his Gospel. There are more references to money and to more different kinds of money in this Gospel than in any of the others. Matthew humbly referred to himself as a tax collector, a profession with objectionable connotations in his culture, whereas the other Gospel writers simply called him Matthew (or Levi). Matthew called his feast for Jesus a dinner (Matt. 9:9-10), but Luke referred to it as a great banquet (Luke 5:29). All these details confirm the testimony of the earlychurch fathers.
According to tradition, Matthew ministered in Palestine for several years after Jesus’ ascension to heaven. He also made missionary journeys to the Jews who lived among the Gentiles outside Palestine, Diaspora Jews. There is evidence that he visited Persia, Ethiopia,Syria, and Greece.
LANGUAGE
Papias’ statement, cited above, refers to a composition by Matthew in the _hebraidi dialekto_ (the Hebrew or possibly Aramaic language or dialect). This may not be a reference to Matthew’s Gospel. Four other church fathers mentioned that Matthew wrote in Aramaic and that translations followed in Greek: Irenaeus (A.D. 130-202), Origen (A.D. 185-254), Eusebius (4th century), and Jerome (6th century). However they may have been referring to something other than our first Gospel. These references have led many scholars to conclude that Matthew composed his Gospel in Aramaic and that someone else, or he himself, later translated it into Greek. This is the normal meaning of the fathers’ statements. If Matthew originally wrote his Gospel in Aramaic, it is difficult to explain why he sometimes, but not always, quoted from a Greek translation of the Old Testament, the Septuagint. The Hebrew Old Testament would have been the normal text for a Hebrew or Aramaic author to use. A Greek translator might have used the Septuagint (abbreviated LXX) to save himself some work, but if he did so why did he not use it consistently? Matthew’s Greek Gospel contains many Aramaic words. This solution also raises some questions concerning the reliability and inerrancy of the Greek Gospel that hascome down to us.
There are several possible solutions to the problem of the language of Matthew’s Gospel. The best seems to be that Matthew wrote a Hebrew document that God did not inspire that is no longer extant. He also composed an inspired Greek Gospel that has come down to us in the New Testament. Many competent scholars believe that Matthew originally wrote his Gospel in Greek. They do so mainly because of his Greek. DATE AND PLACE OF COMPOSITION Dating Matthew’s Gospel is difficult for many reasons even if one believes in Matthean priority. The first extra-biblical reference to it occurs in the writings of Ignatius (ca. A.D. 110-115). However Matthew’s references to Jerusalem and the Sadducees point to a date of compositions before A.D. 70 when the Romans destroyed Jerusalem. His references to Jerusalem assume its existence (e.g., 4:5; 27:53). Matthew recorded more warnings about the Sadducees than all the other New Testament writers combined, but after A.D. 70 they no longer existed as a significant authority in Israel. Consequently Matthew probably wrote before A.D. 70. References in the text to the customs of the Jews continuing “to this day” (27:8; 28:15) imply that some time had elapsed between the crucifixion of Jesus Christ and the composition of the Gospel. Since Jesus died in A.D. 33, Matthew may have composed his Gospel perhaps a decade or more later. A date between A.D. 40 and 70 is very probable. Some other dates proposed by reliable scholars include between A.D. 50 and 60, or in the 60s, though most scholars favor a date afterA.D. 70.
Matthew appears first among the four Gospels in our canon because when the church established the canon Matthew was believed to have been the first one written and the one with the most developed connection tothe Old Testament.
Since Matthew lived and worked in Palestine we would assume that he wrote while living there. There is no evidence that excludes this possibility. Nevertheless scholars love to speculate. Other sites they have suggested include Antioch of Syria (because Ignatius was bishop of Antioch), Alexandria, Edessa, Syria, Tyre, and Caesarea Maratima. These are all guesses. DISTINCTIVE FEATURES “If a Bible reader were to jump from Malachi into Mark, or Acts, or Romans, he would be bewildered. Matthew’s Gospel is the bridge that leads us out of the Old Testament and into the New Testament.” Compared with the other Gospels Matthew’s is distinctively Jewish. He used parallelisms, as did many of the Old Testament writers, and his thought patterns and general style are typically Hebrew. Matthew’s vocabulary (e.g., kingdom of heaven, holy city, righteousness, etc.) and subject matter (e.g., the Law, defilement, the Sabbath, Messiah, etc.) are also distinctively Jewish. Matthew referred to the Old Testament more than any other evangelist. The United Bible Society’s _Greek New Testament_ lists 54 direct citations of the Old Testament in Matthew and 262 more widely recognized allusions and verbal parallels. Usually Matthew referred to the Old Testament, or quoted someone doing so, to prove a point to his readers. The genealogy in chapter 1 traces Jesus’ ancestry back to Abraham, the father of the Jewish race. Matthew gave prominent attention to Peter, the apostle to the Jews. The writer also referred to many Jewish customs without explaining them, evidently because he believed most of his original readers would not need anexplanation.
Another distinctive emphasis in Matthew is Jesus’ teaching ministry. No other Gospel contains as many of Jesus’ discourses and instructions. These include the Sermon on the Mount (chs. 5—7), the charge to the apostles (ch. 10), the parables of the kingdom (ch. 13), the lesson on forgiveness (ch. 18), the denunciation of Israel’s leaders (ch. 23), and the Olivet Discourse (chs. 24—25). About 60 percent of the book focuses on Jesus’ teachings. However, Matthew presented Jesus as a doer as well as a teacher. He referred to more than 20 miracles that Jesus performed. The transitional nature of this Gospel is also evident in that Matthew alone, among the Gospel writers, referred to the church (16:18; 18:17). He recorded Jesus prediction of the church as well as instruction about how His disciples should conduct themselves in the church. The Lord created the church in view of Israel’s rejection of her Messiah (cf. 16:13-18; Rom. 11), though it was always in the eternal plan of God. AUDIENCE AND PURPOSES Several church fathers (i.e., Irenaeus, Origen, and Eusebius) stated what we might suppose from the distinctively Jewish emphases of this book, namely, that Matthew wrote his Gospel primarily for his fellowJews.
He wrote, under the inspiration of the Holy Spirit, for a specific purpose or, more accurately, specific purposes. He did not state these purposes concisely, as John did in his Gospel (John 20:30-31). Nevertheless they are clear from his content and his emphases. “Matthew has a twofold purpose in writing his Gospel. Primarily he penned this Gospel to prove Jesus is the Messiah, but he also wrote it to explain God’s kingdom program to his readers. One goal directly involves the other. Nevertheless, they are distinct.” “Matthew’s purpose obviously was to demonstrate that Jesus Christ was the promised Messiah of the Old Testament, that He fulfilled the requirements of being the promised King who would be a descendant of David, and that His life and ministry fully support the conclusion that He is the prophesied Messiah of Israel. . . . “As a whole, the gospel is not properly designated as only an apologetic for the Christian faith. Rather, it was designed to explain to the Jews, who had expected the Messiah when He came to be a conquering king, why instead Christ suffered and died, and why there was the resulting postponement of His triumph to His secondcoming.”
Matthew presented three aspects to God’s kingdom program. First, Jesus presented Himself to the Jews as the king that God had promised in the Old Testament. Second, Israel’s leaders rejected Jesus as their king. This resulted in the postponement, not the cancellation, of the messianic kingdom that God had promised Israel. Third, because of Israel’s rejection Jesus is now building His church in anticipation of His return to establish the promised messianic kingdomon the earth.
There are at least three wider purposes that Matthew undoubtedly hoped to fulfill with his Gospel. First, he wanted to instruct Christians and non-Christians concerning the person and work of Jesus. Second, he wanted to provide an apologetic to aid his Jewish brethren in witnessing to other Jews about Christ. Third, he wanted to encourage all Christians to witness for Christ boldly and faithfully. It is interesting that Matthew is the only Gospel writer to use the Greek verb _matheteuo_, “to disciple” (13:52; 27:57; 28:19; cf. Acts 14:21 for its only other occurrence in the New Testament). This fact shows his concern for making disciples of Christ. Carson identified nine major themes in Matthew. They are Christology, prophecy and fulfillment, law, church, eschatology, Jewish leaders, mission, miracles, and the disciples’ understanding and faith.PLAN AND STRUCTURE
Matthew often grouped his material into sections so that three, five, six, or seven events, miracles, sayings, or parables appear together. Jewish writers typically did this to help their readers remember what they had written. The presence of this technique reveals Matthew’s didactic (instructional) intent. Furthermore it indicates that his arrangement of material was somewhat topical rather than strictly chronological. Generally chapters 1—4 are in chronological order, chapters 5—13 are topical, and chapters 14—28 are again chronological. Matthew is the least chronological of the Gospels. Not only Matthew but the other Gospel writers as well present the life of Jesus Christ in three major stages. These stages are His presentation to the people, their consideration of His claims, and their rejection and its consequences. A key phrase in Matthew’s Gospel enables us to note the major movements in the writer’s thought. It is the phrase “and it came about that when Jesus had finished” (7:28; 11:1; 13:53; 19:1; 26:1). This phrase always occurs at the end of one of Jesus’ major addresses. An address therefore concludes each major section of the Gospel, and it is climactic. Matthew evidently used the narrative sections to introduce Jesus’ discourses, which he regarded as especially important in his book. Mark, on the other hand, gave more detailed information concerning the narrative material in his Gospel. In addition to each major section, there is a prologue and an epilogue to the Gospel according to Matthew.NARRATIVE
TEACHING
TRANSITION
1—4
5:1—7:27
7:28-29
8:1—9:34
9:35—10:42
11:1a
11:1b—12:50
13:1-52
13:53a
13:53b—17:27
18
19:1a
19:1b—23:39
24—25
26:1a
26:1b—28:20
One writer believed Matthew constructed his Gospel as an eleven-part chiasm with the center panel occurring in chapter 13. He argued that this structure highlights the postponement of the kingdom. “A. Demonstration of Jesus’ Qualifications as King (chaps. 1—4) B. Sermon on the Mount: Who Can Enter His Kingdom (chaps. 5—7) C. Miracles and Instruction (chaps 8—9) D. Instruction to the Twelve: Authority and Message for Israel (chap.10)
E. Opposition: The Nation’s Rejection of the King (chaps. 11—12) F. Parables of the Kingdom: The Kingdom Postponed (chap. 13) E.’ Opposition: The Nation’s Rejection of the King (chaps.14—17)
D.’ Instruction to the Twelve: Authority and Message for the Church(chap. 18)
C.’ Miracles and Instruction (chaps. 19—23) B.’ Olivet Discourse: When the Kingdom Will Come (chaps. 24—25) A.’ Demonstration of Jesus’ Qualifications as King (chaps.26—28)”
OUTLINE
I. The introduction of the King 1:1—4:11 A. The King’s genealogy 1:1-17 B. The King’s birth 1:18-25 C. The King’s childhood ch 2 1. The prophecy about Bethlehem 2:1-12 2. The prophecies about Egypt 2:13-18 3. The prophecies about Nazareth 2:19-23 D. The King’s preparation 3:1—4:11 1. Jesus’ forerunner 3:1-12 2. Jesus’ baptism 3:13-17 3. Jesus’ temptation 4:1-11 II. The authority of the King 4:12—7:29 A. The beginning of Jesus’ ministry 4:12-25 1. The setting of Jesus’ ministry 4:12-16 2. Jesus’ essential message 4:17 3. The call of four disciples 4:18-22 4. A summary of Jesus’ ministry 4:23-25 B. Jesus’ revelations concerning participation in His kingdom5:1—7:29
1. The setting of the Sermon on the Mount 5:1-2 2. The subjects of Jesus’ kingdom 5:3-16 3. The importance of true righteousness 5:17—7:12 4. The false alternatives 7:13-27 5. The response of the audience 7:28-29 III. The manifestation of the King 8:1—11:1 A. Demonstrations of the King’s power 8:1—9:34 1. Jesus’ ability to heal 8:1-17 2. Jesus’ authority over His disciples 8:18-22 3. Jesus’ supernatural power 8:23—9:8 4. Jesus’ authority over His critics 9:9-17 5. Jesus’ ability to restore 9:18-34 B. Declarations of the King’s presence 9:35—11:1 1. Jesus’ compassion 9:35-38 2. Jesus’ commissioning of 12 disciples 10:1-4 3. Jesus’ charge concerning His apostles’ mission 10:5-42 4. Jesus’ continuation of His work 11:1 IV. The opposition to the King 11:2—13:53 A. Evidences of Israel’s opposition to Jesus 11:2-30 1. Questions from the King’s forerunner 11:2-19 2. Indifference to the King’s message 11:20-24 3. The King’s invitation to the repentant 11:25-30 B. Specific instances of Israel’s rejection of Jesus ch. 12 1. Conflict over Sabbath observance 12:1-21 2. Conflict over Jesus’ power 12:22-37 3. Conflict over Jesus’ sign 12:38-45 4. Conflict over Jesus’ kin 12:46-50 C. Adaptations because of Israel’s rejection of Jesus 13:1-53 1. The setting 13:1-3a 2. Parables addressed to the multitudes 13:3b-33 3. The function of these parables 13:34-43 4. Parables addressed to the disciples 13:44-52 5. The departure 13:53 V. The reactions of the King 13:54—19:2 A. Opposition, instruction, and healing 13:54—16:12 1. The opposition of the Nazarenes and Romans 13:54—14:12 2. The withdrawal to Bethsaida 14:13-33 3. The public ministry at Gennesaret 14:34-36 4. The opposition of the Pharisees and scribes 15:1-20 5. The withdrawal to Tyre and Sidon 15:21-28 6. The public ministry to Gentiles 15:29-39 7. The opposition of the Pharisees and Sadducees 16:1-12 B. Jesus’ instruction of His disciples around Galilee 16:13—19:2 1. Instruction about the King’s person 16:13-17 2. Instruction about the King’s program 16:18—17:13 3. Instruction about the King’s principles 17:14-27 4. Instruction about the King’s personal representatives ch. 18 5. The transition from Galilee to Judea 19:1-2 VI. The official presentation and rejection of the King 19:3—25:46 A. Jesus’ instruction of His disciples around Judea 19:3—20:34 1. Instruction about marriage 19:3-12 2. Instruction about childlikeness 19:13-15 3. Instruction about wealth 19:16—20:16 4. Instruction about Jesus’ passion 20:17-19 5. Instruction about serving 20:20-28 6. An illustration of illumination 20:29-34 B. Jesus’ presentation of Himself to Israel as her King 21:1-17 1. Jesus’ preparation for the presentation 21:1-7 2. Jesus’ entrance into Jerusalem 21:8-11 3. Jesus’ entrance into the temple 21:12-17 C. Israel’s rejection of her King 21:18—22:46 1. The sign of Jesus’ rejection of Israel 21:18-22 2. Rejection by the chief priests and the elders 21:23—22:14 3. Rejection by the Pharisees and the Herodians 22:15-22 4. Rejection by the Sadducees 22:23-33 5. Rejection by the Pharisees 22:34-46 D. The King’s rejection of Israel ch. 23 1. Jesus’ admonition of the multitudes and His disciples 23:1-12 2. Jesus’ indictment of the scribes and the Pharisees 23:13-36 3. Jesus’ lamentation over Jerusalem 23:37-39 E. The King’s revelations concerning the future chs. 24—25 1. The setting of the Olivet Discourse 24:1-3 2. Jesus’ warning about deception 24:4-6 3. Jesus’ general description of the future 24:7-14 4. The abomination of desolation 24:15-22 5. The second coming of the King 24:23-31 6. The responsibilities of disciples 24:32—25:30 7. The King’s judgment of the nations 25:31-46 VII. The crucifixion and resurrection of the King chs. 26—28 A. The King’s crucifixion chs. 26—27 1. Preparations for Jesus’ crucifixion 26:1-46 2. The arrest of Jesus 26:47-56 3. The trials of Jesus 26:57—27:26 4. The crucifixion of Jesus 27:27-56 5. The burial of Jesus 27:57-66 B. The King’s resurrection ch. 28 1. The empty tomb 28:1-7 2. Jesus’ appearance to the women 28:8-10 3. The attempted cover-up 28:11-15 4. The King’s final instructions to His disciples 28:16-20EXPOSITION
I. THE INTRODUCTION OF THE KING 1:1—4:11 “Fundamentally, the purpose of this first part is to introduce the reader to Jesus on the one hand and to the religious leaders on theother.”.
The first two chapters of this section prepare the reader for Jesus’ ministry. Consequently they serve as a prologue to the Gospel. A. THE KING’S GENEALOGY 1:1-17 (CF. LUKE 3:23-38) Matthew began his Gospel with a record of Jesus’ genealogy because the Christians claimed that Jesus was the Messiah promised in the Old Testament. To qualify as such He had to be a Jew from the royal line of David (Isa. 9:6-7). Matthew’s genealogy proves that Jesus descended not only from Abraham, the father of the Israelite nation, but also from David, the founder of Israel’s royal dynasty. 1:1This verse is obviously a title, but is it a title of the whole Gospel, a title for the prologue (chs. 1—2), or a title for the genealogy that follows (1:1-17)? Probably it refers to the genealogy. There is no other ancient Near Eastern book-length document extant that uses the expression _biblos geneseos_ (book or record of the generation) as its title. While the noun _genesis_ (birth) occurs again in verse 18, there it introduces the birth narrative of Jesus. In the Septuagint the same phrase, _biblos geneseos_, occurs in Genesis 2:4 and 5:1 where in each case a narrative follows it, as here. Genealogies are quite common in the Old Testament, of course, and the presence of one here introduces a Jewish flavor to Matthew’sGospel immediately.
“Each use of the formula introduces a new stage in the development of God’s purpose in the propagation of the Seed through which He planned to effect redemption.” The last Old Testament messianic use of this phrase is in Ruth 4:18, where the genealogy ends with David. Matthew reviewed David’s genealogy and extended it to Jesus. “The plan which God inaugurated in the creation of _man_ is to be completed by _the Man_, Christ Jesus.” This is the genealogy of Jesus Christ. The name Jesus is the Greek form of the Hebrew name Joshua, and it means “Yahweh is salvation” (_yehoshua_, the long form) or “Yahweh saves” (_Yeshua_, the short form). The two major Joshuas in the Old Testament both anticipated Jesus Christ by providing salvation (cf. Heb. 3—4; Zech. 6:11-13). “Jesus” occurs no fewer than 150 times in Matthew, but human characters never use it when addressing Jesus Himself in this book. Matthew evidently reserved the use of this name for himself to establish the closest possible association between himself as the narrator and Jesus so his point of view might coincide with that ofJesus.
The name Christ is the rough equivalent of the Hebrew “Messiah” or “Anointed One.” In the Old Testament it refers generally to people anointed for a special purpose including priests, kings, the patriarchs (metaphorically), and even the pagan king Cyrus. It came to have particular reference to the King whom God would provide from David’s line who would rule over Israel and the nations eventually (cf. 2 Sam. 7:12-16; Ps. 2:2: 105:15; et al.). The early Christians believed that Jesus of Nazareth was the Christ of the Old Testament. Because they used both names together, “Christ” became a virtual name for Jesus, a titulary (title turned name). Paul, for example, used it this way frequently in his writings. Matthew introduced Jesus Christ as the descendant of David and Abraham. Why did he select these two ancestors for special mention, and why did he name David before Abraham? Abraham and David are important because God gave each of them a covenant. God vowed that He would unconditionally provide seed, land, and blessing to Abraham and his descendants (Gen. 12:1-3, 7; 15; et al.). Abraham would not only receive blessing from God, but he would also be a source of blessing to the whole world. God’s covenant with David guaranteed that his descendants would rule over the kingdom of Israel forever. The house or dynasty of David would always have the right to rule, symbolized by the throne (2 Sam. 7:12-16). Thus Matthew’s reference to these two men should remind the reader of God’s promises regarding a King who would rule over Israel and the universal blessing that He would bring (cf. Isa. 11:1). “What is emphasized is the fact that the Messiah has His historical roots in Abraham and that He has come as a Davidic king in response to the promises to the patriarchs.” “He is the Son of Abraham both because it is in him that the entire history of Israel, which had its beginning in Abraham, attains its goal (1:17) and because he is the one through whom God will extend to the nations his blessing of salvation (8:11; 28:18-20). . . . “Just as the title ‘Son of Abraham’ characterizes Jesus as the one in whom the Gentiles will find blessing, so the title ‘Son of David’ characterizes Jesus as the One in whom Israel will findblessing.”
The non-chronological order of David and then Abraham indicates that Matthew had more in mind than a simple chronological list of Jesus’ ancestors. As the Gospel unfolds, it becomes clear that the Jews needed to accept Jesus as the promised Son of David before He would bring the blessings promised to Abraham (cf. 9:27; 12:23; 15:22; 20:30-31; 21:9, 15; 22:42, 45). Jesus presented Himself to the Jews first. When they rejected Him, He turned to the Gentiles. Yet He explained that their rejection was only temporary. When He returns, the Jews will acknowledge Him as their Messiah, and then He will rule on the earth and bless all humankind (cf. Zech. 12:10-14; 14:4, 9-11;Rom. 11:26).
“Christ came with all the reality of the kingdom promised to David’s Son. But if He were refused as the Son of David, still, as the Son of Abraham, there was blessing not merely for the Jew, but for the Gentile. He is indeed the Messiah; but if Israel will not have Him, God will during their unbelief bring the nations to taste of Hismercy.”
“By this brief superscription Matthew discloses the theme of his book. Jesus is the One who shall consummate God’s program.” “First He is Sovereign, then Savior .” “This introduction clearly demonstrates that Matthew’s purpose in writing the gospel is to provide adequate proof for the investigator that the claims of Christ to be King and Saviour are justified. For this reason, the gospel of Matthew was considered by the early church one of the most important books of the New Testament and was given more prominence than the other three gospels.” The Old Testament prophets predicted that the Messiah would be born of a woman (Gen. 3:15), of the seed of Abraham (Gen. 22:18), through the tribe of Judah (Gen. 49:10), and of the family of David (2 Sam. 7:12-13). Jesus qualified in every respect. 1:2-6aIn tracing Jesus’ genealogy, why did Matthew begin with Abraham rather than with Adam, as Luke did? Matthew wanted to show Jesus’ Jewish heritage, and to do this he only needed to go back as far as Abraham, the father of the Jewish race. Significantly, Matthew called him Abraham rather than Abram. The longer name connotes the covenant privileges that God made to Abraham when He changed his name. The writer separated Judah and his brothers (v. 2) because the messianic promise of rulership went to Judah alone (Gen. 49:10). This allusion to the 12 tribes of Israel provides another clue that Matthew’s interests were strongly royal (cf. 8:11; 19:28). Matthew also mentioned Perez’s brother (v. 3) perhaps because he was his twin. But he probably did so because Perez was a key figure in both the Old Testament genealogies (Ruth 4; 1 Chron. 4) and in Jewishtradition.
“Jewish tradition traced the royal line to Perez (Ruth iv. 12, 18ff.), and ‘son of Perez’ is a Rabb. expression for theMessiah.”
The inclusion of Tamar (v. 3), Rahab (v.5), and Ruth (v. 5) as well as Bathsheba (v. 6b) is unusual because the Jews traced their heritage through their male ancestors (until the Middle Ages). Matthew’s mention of each of these women reveals his emphases. “Of the four mentioned two—Rahab and Ruth—are foreigners, and three—Tamar, Rahab and Bathsheba—were stained with sin.” “Of these four, two (Tamar and Rahab) were Canaanites, one (Ruth) a Moabite, and one (Bathsheba) presumably a Hittite. Surely they exemplify the principle of the sovereign grace of God, who not only is able to use the foreign (and perhaps even the disreputable) to accomplish his eternal purposes, but even seems to delight in doingso.”
The writer had several purposes for including these women. First, he showed that Jesus came to include sinners in the family of God by seeking and saving the lost (cf. v. 21). Second, their inclusion shows the universal character of Jesus’ ministry and kingdom. After the Jews rejected Jesus as their Messiah, God opened the doors of the church to Gentiles equally with Jews. Matthew’s Gospel records the beginning of this change. Third, reference to these women prepares the reader for the significant role Mary will play in the messianic line though, of course, she was neither a great sinner nor a foreigner. All five women became partakers in the messianic line through strange and unexpected divine providence. Matthew may have mentioned these women to disarm criticism by showing that God countenanced irregular marital unions in Messiah’s legalancestry.
“The word ‘King’ with ‘David’ would evoke profound nostalgia and arouse eschatological hope in first-century Jews. Matthew thus makes the royal theme explicit: King Messiah has appeared. David’s royal authority, lost at the Exile, has now been regained and surpassed by ‘great David’s greater son’. . .”
“The addition of the title, _the king_, marks the end of this period of waiting, and points forward to Jesus, _the Son of David, the Christ, the King of the Jews_.” A fourth reason was apparently to highlight four Old Testament stories that illustrate a common point. That point is that in each case a Gentile showed extraordinary faith in contrast to Jews, who were greatly lacking in their faith. “The allusions to these stories accomplish four theologicalpurposes.
“First, they demonstrate God’s providential hand in preserving Messiah’s line, even in apostate times. This naturally led to Matthew’s account of the virgin conception, through which God brought the Messiah into the world. “Second, they demonstrate God’s heart for godly Gentiles and the significant role of their faith at crucial times in Israel’shistory.
“Third, they demonstrate the importance of the Abrahamic and Davidic covenants in understanding Messiah’s mission, with a focus on faith and obedience, not a racial line. “Fourth, they call Matthew’s readers to repentance and humility, and to accepting Gentiles into the body of Christ, thereby affirming an important theme of Matthew’s Gospel.” 1:6b-11Matthew did not refer to Solomon or the other kings of Israel as kings. Probably he wanted to focus attention on David and on Jesus as the fulfillment of the promises God gave to David. Solomon did not fulfill these promises. The writer’s reference to Bathsheba is unusual (v. 6b). It draws attention to the heinousness of David’s sin. Perhaps he wanted to stress that Uriah was not an Israelite but a Hittite (2 Sam. 11:3; 23:39). Evidently Bathsheba was the daughter of an Israelite (cf. 1 Chron. 3:5), but the Jews would have regarded her as a Hittite sinceshe married Uriah.
Five kings do not appear where we would expect to find them. Three are absent between Joram and Uzziah: Ahaziah, Joash, and Amaziah (v. 8), and two are lacking between Josiah and Jehoiachin, namely, Jehoahaz and Jehoiakim. As we shall note below (v. 17), Matthew deliberately constructed his genealogy in three groups of 14 names. Why did he omit reference to these five kings? The first three were especially wicked. They all had connections with Ahab, Jezebel, and Athaliah. Moreover all of them experienced violent deaths. The second two were also evil, and Jehoiakim’s reign was very short, only three months. Matthew did not sanitize his genealogy completely, however, as his references to Tamar, Rahab, and David’s sin indicate. “This man is called Coniah in Jer. 22:24-30, where a curse is pronounced upon him. There it is predicted that none of his seed should prosper sitting upon David’s throne. Had our Lord been the natural son of Joseph, who was descended from Jeconiah, He could never reign in power and righteousness because of the curse. But Christ came through Mary’s line, not Joseph’s. As the adopted son of Joseph, the curse upon Coniah’s seed did not affect Him.” Jehoiachin’s brothers (v. 11), Jehoiakim and Zedekiah, also ruled over Judah. Zedekiah’s reign lasted 11 years, but he was a puppet of the Babylonians. The royal line passed through Jehoiachin. “There is pathos in this second allusion to brotherhood . ‘Judah and his brethren,’ partakers in the promise (also in the sojourn in Egypt); ‘Jeconiah and his brethren,’ the generation of the promise eclipsed.” 1:12-16Most of the names in this section occur nowhere else in the Bible. Matthew probably knew them from oral tradition and or writtensources.
“While no twentieth-century Jew could prove he was from the tribe of Judah, let alone from the house of David, that does not appear to have been a problem in the first century, when lineage was important in gaining access to temple worship.” Verse 16 contains careful and unusual wording. Matthew was preparing for what he later explained, the virgin birth of Jesus (v. 23). The phrase “who is called” (_ho legomenos_) does not imply doubt about Jesus’ messiahship. It just identifies the Jesus whose genealogy preceded. This is one of Matthew’s favorite expressions in this Gospel. It announces the names of persons or places 12 times (cf. 1:16; 2:23; 4:18; 10:2; 13:55; 26:3, 14, 36; 27:16, 17, 22, 33). As this verse shows, Jesus was legally Joseph’s son even though He was virgin born by Mary. 1:17Clearly the three groups of 14 generations Matthew recorded do not represent a complete genealogy from Abraham to Jesus (cf. v. 8). Luke recorded several names from the exile to Jesus’ birth that Matthew omitted (Luke 3:23-27). “All the generations” (NASB) then must mean all the generations that Matthew listed. The Greek text literally says “all the generations from Abraham to David . . . to Christ.” Matthew’s summary statement does not constitute an error in the Bible. Jewish writers frequently arranged genealogies so their readers could remember them easily. Perhaps Matthew chose his arrangement because the numerical equivalent of the Hebrew consonants in David’s name total 14. In Hebrew the letter equivalent to “d” also stands for the number “4,” and “v” represents “6.” Matthew did not need to present an unbroken genealogy to establish Jesus’ right to the Davidic throne. Before leaving this genealogy, note that each of the three sections ends with a significant person or event connected with the Davidicdynasty.
“In David the family rose to royal power . . . At the captivity it lost it again. In Christ it regained it.” Moreover in each period covered by each section, God gave Israel an important covenant: the Abrahamic (Gen. 15), the Davidic (2 Sam. 7), and the New (Jer. 31). All came to fruition in the person and workof Jesus Christ.
Generally Matthew’s genealogy shows that Jesus had the right to rule over Israel since He was a descendant of David through Joseph. Legally he was Joseph’s son. Specifically this section of the Gospel strongly implies that Jesus was the promised Messiah. The differences with Jesus’ genealogy in Luke 3:23-38 are a problem that no one has been able to solve adequately. The problem is that Joseph’s ancestors in Matthew’s genealogy are different from his ancestors in Luke’s genealogy, especially from Joseph to King David. The theory that many scholars subscribe to now is that Matthew gave the legal line of descent from David, stating who was the heir to the throne in each case, and Luke gave the actual descendants of David in the branch of David’s family to which Joseph belonged. B. THE KING’S BIRTH 1:18-25 The first sentence in this pericope (section) serves as a title for the section, as the sentence in verse 1 did for 1:1-17. Matthew recorded the supernatural birth of Jesus to demonstrate further His qualification as Israel’s Messiah. He wanted to show that Mary could not have become pregnant by another man. These verses show how Jesus came to be the heir of Joseph and thus qualified to be Israel’sKing.
“Matthew ultimately is arguing that Jesus recapitulates the pattern of Israel’s experience while also presenting him as Israel’shope.”
1:18-19Jewish law regarded an engaged couple as virtually married. Usually women married at about 13 or 14 years of age, and their husbands were often several years older. Normally a one-year period of waiting followed the betrothal before the consummation of the marriage. During that year the couple could only break their engagement with a divorce. “. . . a betrothed girl was a widow if her _fiance_ died (Kethub. i.2), and this whether the man had ‘taken’ her into his house or not. After betrothal, therefore, but before marriage, the man was legally ‘husband’ . . .” Joseph, being a “righteous” (Gr. _dikaios_) man, could hardly let his fiancée’s pregnancy pass without action since it implied that she had been unfaithful and had violated the Mosaic Law. Joseph had three choices concerning how to proceed. First, he could expose Mary publicly as unfaithful. In this case she might suffer stoning, though that was rare in the first century. Probably she would have suffered the shame of a public divorce (Deut. 22:23-24). A second option was to grant her a private divorce in which case Joseph needed only to hand her a written certificate in the presence of two witnesses (cf. Num. 5:11-31). His third option was to remain engaged and not divorce Mary, but this alternative appeared to Joseph to require him to break the Mosaic Law (Lev. 20:10). He decided to divorce her privately. This preserved his righteousness (i.e., his conformity to the Law) and allowed him to demonstrate compassion. 1:20-21The appearance of an angel of the Lord in a dream would have impressed Matthew’s original Jewish readers that this revelation was indeed from God (cf. Gen. 16:7-14; 22:11-18; Exod. 3:2—4:16; et al). The writer stressed the divine nature of this intervention four times in the prologue (1:20, 24; 2:13, 19). The angel’s address, “Joseph, son of David” (v. 20), gave Joseph a clue concerning the significance of the announcement he was about to receive. It connects with verse 1 and the genealogy in the narrative. The theme of the Davidic Messiah continues. Joseph was probably afraid of the consequences of his decision to divorce Mary. The virgin birth is technically the virgin conception. Mary was not just a virgin when she bore Jesus, but she was one when she conceived Him. The idea that Mary remained a virgin for the rest of her life, the Roman Catholic doctrine of the perpetual virginity of Mary, has no support in the text. Nothing in Scripture suggests that Mary bore Jesus’ half brothers and sisters supernaturally. This doctrine has gained credence because it contributes to the veneration of Mary. The angel announced God’s sovereign prerogative in naming the child (v. 21). God named His Son. Joseph simply carried out the will of God by giving Jesus His name at the appropriate time (v. 25). As mentioned above, the name “Jesus” means “Yahweh saves” or “Yahweh is salvation.” “Jesus” was one of the most common names in Israel at this time, so Jesus was often described more specifically as “Jesus of Nazareth.” The angel explained the appropriateness of this name, Jesus (cf. Ps. 130:8). The Jews anticipated a Messiah who would be a political savior and a redeemer from sin. “There was much Jewish expectation of a Messiah who would ‘redeem’ Israel from Roman tyranny and even purify his people, whether by fiat or appeal to law (e.g., Pss Sol 17). But there was no expectation that the Davidic Messiah would give his own life as a ransom (20:28) to save his people from their sins. The verb ‘save’ can refer to deliverance from physical danger (8:25), disease (9:21-22), or even death (24:22); in the NT it commonly refers to the comprehensive salvation inaugurated by Jesus that will be consummated at his return. Here it focuses on what is central, viz., salvation from sins; for in the biblical perspective sin is the basic (if not always the immediate) cause of all other calamities. This verse therefore orients the reader to the fundamental purpose of Jesus’ coming and the essential nature of the reign he inaugurates as King Messiah, heir of David’s throne . . .” “The single most fundamental character trait ascribed to Jesus is the power to save . . .” 1:22-25The phrase _plerothe to hrethen_ (“what was spoken . . . fulfilled” or “to fulfill what . . . had said” ) occurs often in Matthew’s Gospel (2:15, 17, 23; 4:14; 8:17; 12:17; 13:35; 21:4; 27:9; cf. 26:56). It indicates a fulfillment of OldTestament prophecy.
Matthew worded this verse very carefully. He distinguished the source of the prophecy, God, from the instrument through whom He gave it, the prophet. For Matthew, the prophecy of Isaiah was God’s Word (cf. 2 Pet. 1:21). The New Testament writers consistently shared this high view of inspiration (cf. 2 Tim. 3:16). The prophecy Matthew said Jesus fulfilled comes from Isaiah 7:14 (v. 23). It is a difficult one to understand., pp. 20-21. The first problem concerns the meaning of “virgin” (Gr. parthenos_). This noun usually refers to a literal virgin in the Greek Bible. One exception occurs in Genesis 34:3 in the Septuagint. It always has this meaning in the Greek New Testament. That Matthew intended it to mean virgin appears clear for two reasons. First, virgin is the standard meaning of the word and, second, the context supports this meaning (vv. 18, 20, 25). A second problem is the meaning of the Hebrew word translated “virgin” (_‘alma_) in Isaiah 7:14. It means an unmarried young woman of marriageable age. Thus the Hebrew word has overtones of virginity. Every use of this word in the Hebrew Old Testament either requires or permits the meaning “virgin” (Gen. 24:43; Exod. 2:8; Ps. 68:25 ; Prov. 30:19; Song of Sol. 1:3; 6:8; Isa. 7:14). That is why the Septuagint translators rendered _‘alma_ “virgin” in Isaiah 7:14. Matthew’s interpretation of this word as virgin harmonizes with the Septuagint translators’ understanding. A third problem is, what did this prophecy mean in Isaiah’s day? At the risk of oversimplification there are three basic solutions to thisproblem.
First, Isaiah predicted that an unmarried woman of marriageable age at the time of the prophecy would bare a child whom she would name Immanuel. This happened in Isaiah’s day. Jesus fulfilled this prophecy in the sense that a real virgin bore Him, and He was “God with us.” This is a typological view, in which the child born in Isaiah’s day was a sign or type (a divinely intended illustration) of the child born in Joseph’s day. I prefer this view. A second interpretation sees Isaiah predicting the virgin birth of a boy named Immanuel in his day. A virgin did bear a son named Immanuel in Isaiah’s day, advocates of this view claim. Jesus fulfilled the prophecy since His mother was a virgin when she bore Him, and He was “God with us.” This is a double fulfillment view. The problem with it is that it requires two virgin births, one in Isaiah’s day andJesus’ birth.
A third view is that Isaiah predicted the birth of Jesus exclusively. He meant nothing about any woman in his day giving birth. Jesus alone fulfilled this prophecy. There was no fulfillment in Isaiah’s day. This is a single fulfillment view. The main problem with it is that according to this view Ahaz received no sign but only a prophecy. Signs in Scripture were fairly immediate visible assurances that what God had predicted would indeed happen. Some question exists about the sense in which “Immanuel” was Jesus’ name (and the name of a son born in Isaiah’s day) since the New Testament writers never referred to Him as such. There is also no record of a son born in Isaiah’s day of that name. Even though it was not one of Jesus’ proper names, it accurately described who He was (cf. John 1:14, 18; Matt. 28:20). The same may be true of the son born in Isaiah’s day. Some believe this person was one of Isaiah’s sons, or the son of King Ahaz, who could have been King Hezekiah, or someone else. My guess is that Isaiah’s son Maher-shalal-hash-baz was the initial fulfillment and that “Immanuel” may have been hissecondary name.
“He is Emmanuel, and as such Jehovah the Saviour, so that in reality both names have the same meaning.” “The key passages 1:23 and 28:20 . . . stand in a reciprocal relationship to each other . . . . Strategically located at the beginning and the end of Matthew’s story, these two passages ‘enclose’ it. In combination, they reveal the message of Matthew’s story: _In the person of Jesus Messiah, his Son, God has drawn near to abide to the end of time with his people, the church, thus inaugurating the eschatological age of salvation_.” The angel’s instructions caused Joseph to change his mind. He decided not to divorce Mary privately but to continue their engagement and eventually consummate it (v. 24). Matthew left no doubt about the virginal conception of Jesus by adding that Joseph did not have sexual relations with Mary until after Jesus’ birth (v. 25). When Joseph called the child “Jesus,” as the angel had commanded him to do (vv. 20-21), he was taking Jesus as his son. “In other words, Jesus, born of Mary but not fathered by Joseph, is legitimately Son of David because Joseph son of David adopts him intohis line.”
Adoption in Israel was informal rather than formal (cf. Gen. 15:2; 17:12-13; 48:5; Exod. 2:10; 1 Kings 11:20; Esth. 2:7; Luke 2:23). Was Jesus’ virgin birth theologically necessary, or was it only a fulfillment of prophecy? If parents (specifically fathers) transmit sinfulness to their children in some literal, physical way (i.e., genetically, hereditarily, etc.), the virgin birth was necessary to guard Jesus from transmitted sin. However, there is no clear revelation that fathers pass down their sinfulness as they pass down other characteristics. Theologians debate the subject of whether God imputes sin to every individual at birth or whether our parents pass it on to us (creationism vs. traducianism). My view is that fathers do not pass down sinfulness physically. Human nature is not necessarily sinful, though every human being except Jesus has a sinful human nature that in some way connects to our parents. In this first chapter the writer stressed the person of Jesus Christ as being both human (vv. 1-17) and divine (vv. 18-25). “If Matthew i:1-17 were all that could be said of His birth, He might then _have had_ a legal right to the throne, but He could never have been He who was to redeem and save from sin. But the second half before us shows Him to be truly the long promised One, the One of whom Moses and the prophets spake, to whom all the past manifestations of God in the earth and the types, pointed.” Matthew presented three proofs that Jesus was the Christ in chapter 1: His genealogy, His virgin birth, and His fulfillment of prophecy.*
NOTE FOR
*
NO NOTES FOR THIS PASSAGE. 4 "For behold, the day is coming, burning like a furnace; and all the arrogant and every evildoer will be chaff; and the day that is coming will set them ablaze," says the Lord of hosts, "so that it will leave them neither root nor branch." 2 "But for you who fear My name, the sun of righteousness will rise with healing in its wings; and you will go forth and skip about like calves from the stall. 3 You will tread down the wicked, for they will be ashes under the soles of your feet on the day which I am preparing," says the Lord of hosts. 4 "Remember the law of Moses My servant, _even the_ statutes and ordinances which I commanded him in Horeb for all Israel. 5 "Behold, I am going to send you Elijah the prophet before the coming of the great and terrible day of the Lord. 6 He will restore the hearts of the fathers to _their_ children and the hearts of the children to their fathers, so that I will not come and smite the landwith a curse."
1 The record of the genealogy of Jesus the Messiah, the son of David,the son of Abraham:
2 Abraham was the father of Isaac, Isaac the father of Jacob, and Jacob the father of Judah and his brothers. 3 Judah was the father of Perez and Zerah by Tamar, Perez was the father of Hezron, and Hezron the father of Ram. 4 Ram was the father of Amminadab, Amminadab the father of Nahshon, and Nahshon the father of Salmon. 5 Salmon was the father of Boaz by Rahab, Boaz was the father of Obed by Ruth, and Obed the father of Jesse. 6 Jesse was the father of David the king. David was the father of Solomon by Bathsheba who had been the wife of Uriah. 7 Solomon was the father of Rehoboam, Rehoboam the father of Abijah, and Abijah the father of Asa. 8 Asa was the father of Jehoshaphat, Jehoshaphat the father of Joram, and Joram the father of Uzziah. 9 Uzziah was the father of Jotham, Jotham the father of Ahaz, and Ahaz the father of Hezekiah. 10 Hezekiah was the father of Manasseh, Manasseh the father of Amon, and Amon the father of Josiah. 11 Josiah became the father of Jeconiah and his brothers, at the time of the deportation to Babylon. 12 After the deportation to Babylon: Jeconiah became the father of Shealtiel, and Shealtiel the father of Zerubbabel. 13 Zerubbabel was the father of Abihud, Abihud the father of Eliakim, and Eliakim the father of Azor. 14 Azor was the father of Zadok, Zadok the father of Achim, and Achim the father of Eliud. 15 Eliud was the father of Eleazar, Eleazar the father of Matthan, and Matthan the father of Jacob. 16 Jacob was the father of Joseph the husband of Mary, by whom Jesus was born, who is called the Messiah. 17 So all the generations from Abraham to David are fourteen generations; from David to the deportation to Babylon, fourteen generations; and from the deportation to Babylon to the Messiah, fourteen generations. 18 Now the birth of Jesus Christ was as follows: when His mother Mary had been betrothed to Joseph, before they came together she was found to be with child by the Holy Spirit. 19 And Joseph her husband, being a righteous man and not wanting to disgrace her, planned to send her away secretly. 20 But when he had considered this, behold, an angel of the Lord appeared to him in a dream, saying, "Joseph, son of David, do not be afraid to take Mary as your wife; for the Child who has been conceived in her is of the Holy Spirit. 21 She will bear a Son; and you shall call His name Jesus, for He will save His people from their sins." 22 Now all this took place to fulfill what was spoken by the Lord through the prophet: 23 "Behold, the virgin shall be with child and shall bear a Son, and they shall call His name Immanuel," which translated means, "God with us." 24 And Joseph awoke from his sleep and did as the angel of the Lord commanded him, and took _Mary_ as his wife, 25 but kept her a virgin until she gave birth to a Son; and he called His name Jesus. 2 Now after Jesus was born in Bethlehem of Judea in the days of Herod the king, magi from the east arrived in Jerusalem, saying, 2 "Where is He who has been born King of the Jews? For we saw His star in the east and have come to worship Him." 3 When Herod the king heard _this,_ he was troubled, and all Jerusalem with him. 4 Gathering together all the chief priests and scribes of the people, he inquired of them where the Messiah was to be born. 5 They said to him, "In Bethlehem of Judea; for this is what has been written by the prophet: 6 'And you, Bethlehem, land of Judah, Are by no means least among the leaders of Judah; For out of you shall come forth a Ruler Who will shepherd My people Israel.'" 7 Then Herod secretly called the magi and determined from them the exact time the star appeared. 8 And he sent them to Bethlehem and said, "Go and search carefully for the Child; and when you have found _Him,_ report to me, so that I too may come and worship Him." 9 After hearing the king, they went their way; and the star, which they had seen in the east, went on before them until it came and stood over _the place_ where the Child was. 10 When they saw the star, they rejoiced exceedingly with great joy. 11 After coming into the house they saw the Child with Mary His mother; and they fell to the ground and worshiped Him. Then, opening their treasures, they presented to Him gifts of gold, frankincense, and myrrh. 12 And having been warned _by God_ in a dream not to return to Herod, the magi left for their own country by another way. 13 Now when they had gone, behold, an angel of the Lord *appeared to Joseph in a dream and said, "Get up! Take the Child and His mother and flee to Egypt, and remain there until I tell you; for Herod is going to search for the Child to destroy Him." 14 So Joseph got up and took the Child and His mother while it was still night, and left for Egypt. 15 He remained there until the death of Herod. _This was_ to fulfill what had been spoken by the Lord through the prophet: "Out of Egypt I called My Son." 16 Then when Herod saw that he had been tricked by the magi, he became very enraged, and sent and slew all the male children who were in Bethlehem and all its vicinity, from two years old and under, according to the time which he had determined from the magi. 17 Then what had been spoken through Jeremiah the prophet was fulfilled: 18 "A voice was heard in Ramah, Weeping and great mourning, Rachel weeping for her children; And she refused to be comforted, Because they were no more." 19 But when Herod died, behold, an angel of the Lord *appeared in a dream to Joseph in Egypt, and said, 20 "Get up, take the Child and His mother, and go into the land of Israel; for those who sought the Child's life are dead." 21 So Joseph got up, took the Child and His mother, and came into the land of Israel. 22 But when he heard that Archelaus was reigning over Judea in place of his father Herod, he was afraid to go there. Then after being warned _by God_ in a dream, he left for the regions of Galilee, 23 and came and lived in a city called Nazareth. _This was_ to fulfill what was spoken through the prophets: "He shall be called a Nazarene." 1 Βίβλος γενέσεως Ἰησοῦ Χριστοῦ υἱοῦ Δαυὶδ υἱοῦ Ἀβραάμ. 2 Ἀβραὰμ ἐγέννησεν τὸν Ἰσαάκ, Ἰσαὰκ δὲ ἐγέννησεν τὸν Ἰακώβ, Ἰακὼβ δὲ ἐγέννησεν τὸν Ἰούδαν καὶ τοὺς ἀδελφοὺς αὐτοῦ, 3 Ἰούδας δὲ ἐγέννησεν τὸν Φάρες καὶ τὸν Ζάρα (ἐκ τῆς Θαμάρ), Φάρες δὲ ἐγέννησεν τὸν Ἑσρώμ, Ἑσρὼμ δὲ ἐγέννησεν τὸν Ἀράμ, 4 Ἀρὰμ δὲ ἐγέννησεν τὸν Ἀμιναδάβ, Ἀμιναδὰβ δὲ ἐγέννησεν τὸν Ναασσών, Ναασσὼν δὲ ἐγέννησεν τὸν Σαλμών, 5 Σαλμὼν δὲ ἐγέννησεν τὸν Βόες (ἐκ τῆς Ῥαχάβ), Βόες δὲ ἐγέννησεν τὸν Ἰωβὴδ (ἐκ τῆς Ῥούθ), Ἰωβὴδ δὲ ἐγέννησεν τὸν Ἰεσσαί, 6 Ἰεσσαὶ δὲ ἐγέννησεν τὸν Δαυὶδ τὸνβασιλέα.
Δαυὶδ δὲ ἐγέννησεν τὸν Σολομῶνα (ἐκ τῆς τοῦ Οὐρίου), 7 Σολομὼν δὲ ἐγέννησεν τὸν Ῥοβοάμ, Ῥοβοὰμ δὲ ἐγέννησεν τὸν Ἀβιά, Ἀβιὰ δὲ ἐγέννησεν τὸν Ἀσάφ, 8 Ἀσὰφ δὲ ἐγέννησεν τὸν Ἰωσαφάτ, Ἰωσαφὰτ δὲ ἐγέννησεν τὸν Ἰωράμ, Ἰωρὰμ δὲ ἐγέννησεν τὸν Ὀζίαν, 9 Ὀζίας δὲ ἐγέννησεν τὸν Ἰωαθάμ, Ἰωαθὰμ δὲ ἐγέννησεν τὸν |Ἀχάζ, Ἀχὰζ| δὲ ἐγέννησεν τὸν Ἑζεκίαν, 10 Ἑζεκίας δὲ ἐγέννησεν τὸν Μανασσῆ, Μανασσῆς δὲ ἐγέννησεν τὸν Ἀμώς, Ἀμὼς δὲ ἐγέννησεν τὸν Ἰωσίαν, 11 Ἰωσίας δὲ ἐγέννησεν τὸν Ἰεχονίαν καὶ τοὺς ἀδελφοὺς αὐτοῦ ἐπὶ τῆς μετοικεσίας Βαβυλῶνος. 12 Μετὰ δὲ τὴν μετοικεσίαν Βαβυλῶνος Ἰεχονίας ἐγέννησεν τὸν Σαλαθιήλ, Σαλαθιὴλ δὲ ἐγέννησεν τὸν Ζοροβαβέλ, 13 Ζοροβαβὲλ δὲ ἐγέννησεν τὸν Ἀβιούδ, Ἀβιοὺδ δὲ ἐγέννησεν τὸν Ἐλιακίμ, Ἐλιακὶμ δὲ ἐγέννησεν τὸν Ἀζώρ, 14 Ἀζὼρ δὲ ἐγέννησεν τὸν Σαδώκ, Σαδὼκ δὲ ἐγέννησεν τὸν Ἀχίμ, Ἀχὶμ δὲ ἐγέννησεν τὸν Ἐλιούδ, 15 Ἐλιοὺδ δὲ ἐγέννησεν τὸν Ἐλεάζαρ, Ἐλεάζαρ δὲ ἐγέννησεν τὸν Ματθάν, Ματθὰν δὲ ἐγέννησεν τὸν Ἰακώβ, 16 Ἰακὼβ δὲ ἐγέννησεν τὸν Ἰωσὴφ τὸν ἄνδρα Μαρίας, ἐξ ἧς ἐγεννήθη Ἰησοῦς ὁ λεγόμενοςχριστός.
17 Πᾶσαι οὖν αἱ γενεαὶ ἀπὸ Ἀβραὰμ ἕως Δαυὶδ γενεαὶ δεκατέσσαρες, καὶ ἀπὸ Δαυὶδ ἕως τῆς μετοικεσίας Βαβυλῶνος γενεαὶ δεκατέσσαρες, καὶ ἀπὸ τῆς μετοικεσίας Βαβυλῶνος ἕως τοῦ Χριστοῦ γενεαὶ δεκατέσσαρες. 18 Τοῦ δὲ |Ἰησοῦ| Χριστοῦ ἡ γένεσις οὕτως ἦν. μνηστευθείσης τῆς μητρὸς αὐτοῦ Μαρίας τῷ Ἰωσήφ, πρὶν ἢ συνελθεῖν αὐτοὺς εὑρέθη ἐν γαστρὶ ἔχουσα ἐκ πνεύματος ἁγίου. 19 Ἰωσὴφ δὲ ὁ ἀνὴρ αὐτῆς, δίκαιος ὢν καὶ μὴ θέλων αὐτὴν δειγματίσαι, ἐβουλήθη λάθρᾳ ἀπολῦσαι αὐτήν. 20 ταῦτα δὲ αὐτοῦ ἐνθυμηθέντος ἰδοὺ ἄγγελος κυρίου κατ᾿ ὄναρ ἐφάνη αὐτῷ λέγων· Ἰωσὴφ υἱὸς Δαυίδ, μὴ φοβηθῇς παραλαβεῖν Μαρίαν τὴν γυναῖκα σου· τὸ γὰρ ἐν αὐτῇ γεννηθὲν ἐκ πνεύματος ἐστιν ἁγίου. 21 τέξεται δὲ υἱόν, καὶ καλέσεις τὸ ὄνομα αὐτοῦ Ἰησοῦν· αὐτὸς γὰρ σώσει τὸν λαὸν αὐτοῦ ἀπὸ τῶν ἁμαρτιῶν αὐτῶν. 22 τοῦτο δὲ ὅλον γέγονεν ἵνα πληρωθῇ τὸ ρηθὲν ὑπὸ κυρίου διὰ τοῦ προφήτου λέγοντος· 23 ἰδοὺ ἡ παρθένος ἐν γαστρὶ ἕξει καὶ τέξεται υἱόν, καὶ καλέσουσιν τὸ ὄνομα αὐτοῦ Ἐμμανουήλ, ὅ ἐστιν μεθερμηνευόμενον μεθ᾿ ἡμῶν ὁ θεός. 24 ἐγερθεὶς δὲ |ὁ| Ἰωσὴφ ἀπὸ τοῦ ὕπνου ἐποίησεν ὡς προσέταξεν αὐτῷ ὁ ἄγγελος κυρίου καὶ παρέλαβεν τὴν γυναῖκα αὐτοῦ, 25 καὶ οὐκ ἐγίνωσκεν αὐτὴν ἕως |οὗ| ἔτεκεν υἱόν· καὶ ἐκάλεσεν τὸ ὄνομα αὐτοῦ Ἰησοῦν.* Articles
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* Lesson 35: Faith That Escapes the Coming Judgment (Hebrews 11:7;Genesis 6:5-14, 22)
_by Steven J. Cole_
* 3. The Commendation and Thanksgiving (1 Thess. 1:2-10) _by J. Hampton Keathley, III_ * 3. Berjalan dengan Roh_by Richard L.
Strauss_
* 14. The Sin of Covetousness (2 Kings 5:20-27)_by
J. Hampton Keathley, III_ * 15. Egzegetski komentar 1. Ivanova 5,13-21 _by W. Hall Harris III_ * Kekudusan Ala Wesley & Keswick_by M.
James Sawyer_
* 32. The Tabernacle, the Dwelling Place of God (Exodus 36:8-39:43) _by Bob Deffinbaugh_ * 11. The Seven Sealed Book and the Lion Who was Also a Lamb (Rev5:1-14)
_by J. Hampton Keathley, III_ * 19. Wisdom and Child-Rearing (Part VI)_by
Bob Deffinbaugh_
* Omnipotence _by CraigBiehl_
* Psalm 22 _by Bob Utley_ * 14. The Goal of the Gospel (Galatians 5:1-12)_by Bob
Deffinbaugh_
* Le Chandelier, les Pains et le Blasphémateur (Lévitique 24) _by Bob Deffinbaugh_ * 10. Exegetical Commentary on 1 John 2:28-3:10 _by W. Hall Harris III_ * 7. Soteriology: Salvation_by Greg
Herrick_
* I Peter 4 _by Bob Utley_ * 4. New Testament Words for the Lord’s Coming_by
John F. Walvoord_
* 3. Zechariah Part 1 - The Night Visions (1:1—6:15) _by Eugene H. Merrill_ * Can you help me understand God's perfect will versus His permissivewill?
_by admin_
* 37. The High Priestly Prayer of Jesus: Part I (John 17:1-5) _by Bob Deffinbaugh_ * 11. The Tyranny of the Urgent (Exodus 18)_by Bob
Deffinbaugh_
* Chapter 1: Introduction_by D. Ragan
Ewing_
* 5. Real Religion Requires Endurance James 5:7-20 _by Bob Deffinbaugh_ * 2.8. The Prayer-Filled Life (Part 2)_by J.
Hampton Keathley, III_ * 8. The Teachings of Jesus on Divorce — (Matthew 5:32b)_by William Luck_
* 4. Continuing on the Journey_by Kenneth Boa_
* 7. Ini Suatu Misteri Besar_by Richard L.
Strauss_
* 18. The Lamp, the Loaves, and the Loudmouth (Leviticus 24) _by Bob Deffinbaugh_ * John 8 _by Bob Utley_ * 6. The Bible: The Inerrant Word of God_by J. Hampton
Keathley, III_
* 12. Passion Week: Thursday - Saturday_by
Dave Dawson_
* A Biblical Philosophy of Ministry_by J. Hampton
Keathley, III_
* The Doctrine of Rewards: The Judgment Seat (Bema) of Christ _by J. Hampton Keathley, III_ * Mark 6 _by Bob Utley_ * What Is the Primary Meaning of Baptism? Some TranslationalDifficulties
_by Fred Karlson_
* 35. Love and Liberty: Liberties Love Won’t Take (Romans 14:1-23) _by Bob Deffinbaugh_ * Pourquoi l'homme est-il silencieux ?_by
Hampton Keathley IV_ * 16. The Restoration of Elijah (1 Kings 19:5-18)_by
J. Hampton Keathley, III_ * 9. Psalm 91: A Psalm of Safety_by Bob
Deffinbaugh_
* Revelation 4-5 _byBob Utley_
* Εἰ μή Clauses in the NT: Interpretation and Translation _by Multiple Authors_ * 2. Mereka Akan Menjadi Satu_by Richard L.
Strauss_
* 9. The Shunammite Woman Receives a Son (2 Kings 4:8-17) _by J. Hampton Keathley, III_ * 11. Egzegetski komentar 1. Ivanova 3,11-24 _by W. Hall Harris III_ * C. Praktek Belajar Alkitab_by Greg
Herrick_
* Luke 16 _by Bob Utley_ * 7. The Judgment of the Nations _by John F. Walvoord_ * 17. Wisdom and Child-Rearing (Part IV)_by
Bob Deffinbaugh_
* Spirit _by Craig Biehl_ * Psalm 12 _by Bob Utley_ * 4. Philippians 2 _byDave Hagelberg_
* 53. Bibliology: The Doctrine of the Scriptures_by
Emery Nester_
* 7. Survey of Bible Doctrine: Man and Sin_by
Sid Litke_
* Mark 4 _by Bob Utley_ * 1. Bisakah Dua Orang Hidup Bersama?_by
Richard L. Strauss_
* 6. Angelology: Angels_by Greg Herrick_
* Lesson 14: The Genealogy of Jesus (Luke 3:23-38)_by Steven J. Cole_
* 36. The Great Commission, Part IV The Great Commission: Breaking Old Boundaries (Matthew 28:16-20) _by Bob Deffinbaugh_ * Errors in the Greek Text Behind Modern Translations? The Cases of Matthew 1:7, 10 and Luke 23:45 _by Daniel B. Wallace_ * Appendix Five: Kings of the Divided Kingdom_by
Bob Utley_
* 6. The Major Prophets_by J. Hampton
Keathley, III_
* The Story of the "Seed" - The Coming of the Promised Messiah_by Bob
Deffinbaugh_
* Answering The Atheist_by Craig Biehl_
* 9. Jacob Blesses His Family (Genesis 48-50)_by Jodi Hooper_
* Matthew 24:5 _by admin_ * S’attaquer aux Généalogies (Genèse 5:1-32) _by Bob Deffinbaugh_ * Jesus Is King _by admin_ * The Doctrine of Grace in the Interpretation of Prophecy_by
John F. Walvoord_
* 1. The Importance of the Incarnation_by Bob
Deffinbaugh_
* 10. The Sovereignty of God in Salvation - (Romans 9:1-24) _by Bob Deffinbaugh_ * Lesson 6: The Tender Mercy of Our God (Luke 1:57-80)_by Steven J. Cole_
* 1. Basic Considerations in Interpreting Prophecy _by John F. Walvoord_ * An Introduction to Matthew_by David Malick_
* Acts 26 _by Bob Utley_ * B1. The Incarnation of the Son of God_by John F.
Walvoord_
* 7. Glorifying God in Tribulation_by John F.
Walvoord_
* Luke 2 _by Bob Utley_ * Luke 1 _by Bob Utley_ * 1. Salvation in Relation to the Coming of the Lord_by
John F. Walvoord_
* III. How We Got the Bible_by Kenneth Boa_
* 7. The Promised Seed: The Source of Blessing in God's Perfect Plan _by Bob Deffinbaugh_ * 4. The Birth of the Messiah (Luke 2:1-20)_by Bob
Deffinbaugh_
* 5. Prophecies Concerning Christ_by
Matthew Finlay_
* 3. Here Comes the Bridegroom_by Bob
Deffinbaugh_
* Did Mary have any children other than Jesus? If so, how can she bethe eternal virgin?
_by admin_
* 9. Mary, the Mother of Jesus_by Kay Daigle_
* 5. And Was Made Man_by Allen Ross_
* 4. The Holy Spirit in Relation to the Person and Work of Christ _by John F. Walvoord_ * The God-Man _by Kenneth Boa_ * Birth of Christ Video _by admin_ * Isaiah 7 _by Bob Utley_ * NET Bible Reader's Edition - Glossary of Terms_by admin_
* 11. Apakah Engkau Mempercayaiku?— Kisah Yusuf dan Maria _by Richard L. Strauss_ * 6. The Day Jesus Went AWOL (Luke 2:39-52)_by
Bob Deffinbaugh_
* 3. Pentecost (Acts 2:1-13)_by Bob
Deffinbaugh_
* 11. Do You Trust Me? — The Story of Joseph and Mary _by Richard L. Strauss_ * Communion and Christmas_by Bob
Deffinbaugh_
* The Joy of Knowing Christ (1 Peter 1:3-8)_by
admin_
* 6. “The Pupil Of Your Eye”: God’s Eye And Our Perception _by Michael E. Travers_ * 28. La Présence de Dieu Avec Son Peuple (Exode 33:12-17) _by Bob Deffinbaugh_ * 6. The Second Temptation of Jesus Satan’s “Leap of Faith”(Matthew 4:5-7)
_by Bob Deffinbaugh_ * 5. Ruth - Walking in Loyal Love_by Susan
Curry_
* 2. Dreams Built on Faith_by Kay Daigle_
* Preface to the NET Bible_by admin_
* Kejujuran Keuangan _by J. Hampton Keathley, III_ * 3. The New Testament Doctrine of the Kingdom_by
John F. Walvoord_
* 19. Where Is Your Treasure? (Matthew 6:19-24) _by Bob Deffinbaugh_ * Psalm 69 _by Bob Utley_ * Uma Cosmoviso Trinitria (Constructing A Trinitarian Worldview -Portuguese)
_by J. Scott Horrell_ * 2. The Disciple Has a Passion for the Presence of God_by
Bob Deffinbaugh_
* 1. Introduction to Genesis_by Tom Hawkins_
* Chapter Four: Lexical/Syntactical Analysis of 1 Timothy 2:15 _by Terri Darby Moore_ * Can you provide insight into biblical teaching on interracialmarriages?
_by admin_
* Matthew 2 _by Bob Utley_ * Dealing with Temptation_by Greg Herrick_
* 28. The Presence of God With His People (Exodus 33:12-17) _by Bob Deffinbaugh_ * I John 2:28-3:24 _byBob Utley_
* Is Mary’s lineage in one of the Gospels?_by admin_
* 2 Corinthians 1 _byBob Utley_
* God Has Been, Is, and Will Be With Us_by Jeffrey
Volkmer_
* 2. The Spirit of Christmas _by Bob Deffinbaugh_ * Hints, Allegories, and Mysteries: The New Testament Quotes the Old _by Donald E. Curtis_ * 5. Naomi And Ruth: Mothers and Daughters_by Melanie Newton_
* Angelologie Die Doktrin von den Engeln_by
J. Hampton Keathley, III_ * Lesson 1: The Bible: The Word of God_by Vickie
Kraft_
* Consideration of Contexts in the Translation Philosophy of the NET Bible: Discussion and Examples _by Michael H. Burer_ * The Purpose of Prophecy _by Bob Deffinbaugh_ * Acts 28 _by Bob Utley_ * 5. The Non-Pauline Epistles_by J. Hampton
Keathley, III_
* Psalm 44 _by Bob Utley_ * 15. Siding With the Spirit (Romans 8:1-17)_by Bob
Deffinbaugh_
* Bible Prophecy _by LehmanStrauss_
* 22. The Blind Man Gets a Hearing (John 9:13-41) _by Bob Deffinbaugh_ * 1 Corinthians 1 _byBob Utley_
* 5. Las Epístolas No Paulinas_by J.
Hampton Keathley, III_ * Lesson 1: The Purpose of Prophecy_by Bob
Deffinbaugh_
* The Non-Pauline Epistles_by J. Hampton
Keathley, III_
* 1 Timothy 1 _by BobUtley_
* 12. La Préface de la Constitution d'Israël (Exode 19) _by Bob Deffinbaugh_ * Why do Matthew and Luke’s genealogies contradict one another?_by admin_
* A. The Place of the Bible in the Life of the Christian_by Greg
Herrick_
* Lesson 22: Salvation Guaranteed! (Hebrews 7:20-28)_by Steven J. Cole_
* 13. The Ethiopian Eunuch (Acts 8:26-40)_by Bob
Deffinbaugh_
* 1. The Person of the Holy Spirit_by John F.
Walvoord_
* Lesson 1: Look Who's Talking_by Bob
Deffinbaugh_
* James 1 _by Lehman Strauss_ * 1. The Crucifixion (Matthew 27:27-44; Mark 15:16-32; Luke 23:26-43;John 19:16-27)
_by Jodi Hooper_
* Deuteronomy 22 _by BobUtley_
* 11. The Nearness of God (Exodus 33:1-16; 34:8-10; Deuteronomy4:1-7)
_by Bob Deffinbaugh_ * Lesson 5: Rahab - Hebrews 11:31_by Vickie
Kraft_
* 10. The Grumbling of Men and the Grace of God (Exodus 17:1-7) _by Bob Deffinbaugh_ * A. Kedudukan Alkitab dalam Kehidupan Orang Kristen_by Greg Herrick_
* Ephesians 1 _by BobUtley_
* An Argument Of First Corinthians_by David
Malick_
* Mark 1 _by Bob Utley_ * 10. The Teachings of Paul on Divorce (Part 2)_by
William Luck_
* The Participle _by Daniel B.Wallace_
* A Theology of Christmas_by Michael Patton_
* 64. David's Son (Luke 20:41-21:4)_by Bob
Deffinbaugh_
* Matthew 28 _by Bob Utley_ * A Summary of Understanding the Sermon on the Mount_by Greg
Herrick_
* 24. Organic Radioactive Dating_by Lance
Ponder_
* 5. Balaam, Part I (Numbers 22:1-35)_by Bob
Deffinbaugh_
* 3. Christologie: Jesus Christus_by Greg
Herrick_
* 3. Why Believe the Bible?_by John F.
Walvoord_
* Managing “Over-Cites”: Learning from Evangelical Treatments of Faulty New Testament Citations of the Old Testament_by Wes Gristy_
* The Doctrine of Salvation_by Lehman Strauss_
* Luke 3 _by Bob Utley_ * 6. Why People Follow Jesus, Part IV (Because He Has All Authority) _by Bob Deffinbaugh_ * Homosexuality: The Christian Perspective_by
Lehman Strauss_
* 11. The King _by Kay Daigle_ * Balaam, 1ère Partie (Nombres 22:1-35) _by Bob Deffinbaugh_ * 9. The Guilt of Men and the Grace of God (Part 2) (Ephesians2:11-21)
_by Bob Deffinbaugh_ * 2. Jesus is Born (Luke 2)_by Jodi Hooper_
* 1. Haggai _by Eugene H.Merrill_
* 3. Christology: Jesus Christ_by Greg
Herrick_
* 2. Preparing to Enter the Land (Joshua 2:1-24)_by
J. Hampton Keathley, III_ * Acts 13 _by Bob Utley_ * Lesson 42: Faith to Conquer and Convert (Hebrews 11:30-31; Joshua 2:8-14; 6:2-5, 22-25)_by Steven J. Cole_
* Perfiles De La Fe _byGreg Herrick_
* Inspiration, Preservation, and New Testament Textual Criticism _by Daniel B. Wallace_ * Acts 3 _by Bob Utley_ * 20. A Leper, a Gentile, and a Little Old Lady (Matthew 8:1-17) _by Bob Deffinbaugh_ * The Net Pastor's Journal, Eng Ed, Issue 6 Winter 2013_by Roger Pascoe_
* 40. The Holy Spirit in the Gospels (Appendix A)_by Bob
Deffinbaugh_
* Matthew 9 _by Bob Utley_ * 17. CHRIST and the CROSS: The Promised Redeemer, Part 1_by Melanie Newton_
* 1. The Incarnation of the Son of God_by John F.
Walvoord_
* A2. The Preincarnate Son of God_by John F.
Walvoord_
* Romans 1 _by Bob Utley_ * Some Second Thoughts on the Majority Text_by
Daniel B. Wallace_
* Acts 3 _by Bob Utley_ * Genesis 16 _by Bob Utley_ * Haggai 2 _by Bob Utley_ * 8. The Commencement of Jesus’ Ministry (Matthew 4:12-25) _by Bob Deffinbaugh_ * 7. O Ministrio dos Anjos (Ministry of Angels) _by J. Hampton Keathley, III_ * Daniel 9 _by Bob Utley_ * 10. La Grogne des Hommes et la Grâce de Dieu (Exode 17:1-7) _by Bob Deffinbaugh_ * Fear Not _by admin_ * 3. Putting Pentecost in Perspective (Part 2) The Holy Spirit in the Gospels (Acts 2:1-13) _by Bob Deffinbaugh_ * Matthew 20 _by Bob Utley_ * Another Look at the “Lamb of God”_by Christopher W.
Skinner_
* 6. The Person of Christ _by Charles T. Buntin_ * Introduction and Background_by J.
Hampton Keathley, III_ * An Argument of the Book of Ruth_by David Malick_
* Hosea 1 _by Bob Utley_ * I am dating someone who is divorced (because his ex-wife refused counseling) and who would like to get married. Can you give me a Biblical answer on remarriage?_by admin_
* Contours of Faith _byGreg Herrick_
* Names of Jesus _byadmin_
* Judas _by George E. Meisinger_ * A Call To Preach The Trinity_by Roger Pascoe_
* 4. False Prophets, Part II (Deuteronomy 18:1-22) _by Bob Deffinbaugh_ * 3. Rahab: A Past and a Future_by Melanie
Newton_
* 8. CORRUPTION: The Problem Of Evil, Part 2 - Consequences_by Melanie Newton_
* 25. Seeing Paul in Perspective (Acts 18:1-19:7) _by Bob Deffinbaugh_ * 19. The Gospel and the Gentiles (Acts 13:14-52)_by
Bob Deffinbaugh_
* Paul and Civil Obedience in Romans 13:1-7_by
Greg Herrick_
* Why So Many Versions? _by Daniel B. Wallace_ * I Peter 1:1-2:3 _by BobUtley_
* Appendix 4: Brief Definitions Of Greek Grammatical Terms_by Bob Utley_
* Colossians 2 _by BobUtley_
* Haggai 1 _by Bob Utley_ * 20. A “Tents” Situation: The Parlor or the Den? (Hebrews9:1-14)
_by Bob Deffinbaugh_ * 23. The Good Shepherd (John 10:1-18)_by Bob
Deffinbaugh_
* Ezra 2 _by Bob Utley_ * The Uniqueness of Jesus Christ_by J. Hampton
Keathley, III_
* 13. Flashing Lights and Clanging Bells _by Richard L. Strauss_ * Joel 3 _by Bob Utley_ * The Apostles’ Creed: First Month—Day 6_by Kenneth Boa_
* What changed because Jesus died?_by Donald
E. Curtis_
* 6. Caught in the Tempter’s Trap—The Story of David andBathsheba
_by Richard L. Strauss_ * Did God become man after he was born or was he God in Mary’swomb?
_by admin_
* Lesson 6: Genesis 37, 38_by Dianne
Miller_
* Colossians 1 _by BobUtley_
* 5. Topical Prayer: Misc_by Robert Hill_
* 4. John the Baptist and Jesus (Matthew 3:1-17) _by Bob Deffinbaugh_ * James 2 _by Bob Utley_ * Isaiah 25 _by Bob Utley_ * 2. The Person of the Incarnate Christ_by John F.
Walvoord_
* A Call To Preach The Trinity_by Roger Pascoe_
* 3. The Historical Books of the New Testament_by J.
Hampton Keathley, III_ * 15. Christ in His Resurrection_by John F.
Walvoord_
* Hebrews 11 _by Bob Utley_ * Lesson 13: Salvation is Totally of God (Ephesians 2:4-7)_by Steven J. Cole_
* Regeneration, Justification and Sanctification_by Lehman Strauss_
* 7. Keselamatan yang luar biasa: “Buta namun sekarang bisamelihat”
_by Greg Herrick_
* 38. The Skeleton in Judah’s Closet (Genesis 38:1-30) _by Bob Deffinbaugh_ * 6. Bahasa Kiasan _byAllen Ross_
* 2. What Makes the Church So Special?_by Bob
Deffinbaugh_
* 2 Corinthians 4 _byBob Utley_
* 51. Christology: The Doctrine of Christ_by Emery
Nester_
* Falhas Fatais da Religião: n: 1 - Secularismo (Mateus 5:1-16) _by Bob Deffinbaugh_ * Appendix One -- Brief Definitions Of Greek Grammatical Terms_by Bob Utley_
* 5. Os Frutos da Queda (Gênesis 4:1-26)_by Bob
Deffinbaugh_
* Jude _by Bob Utley_ * 6. Zechariah - Part 4 Oracle Concerning Israel (12:1-14:21) _by Eugene H. Merrill_ * Luke 20 _by Bob Utley_ * Selected Bibliography on the Book of Isaiah_by David
Malick_
* 14. Israel’s Golden Years (Joshua)_by Bob
Deffinbaugh_
* Zechariah 3 _by BobUtley_
* 2. Understanding The Meaning of the Term “Disciple”_by Greg Herrick_
* Acts 17 _by Bob Utley_ * Lesson 1: The Foundation for Our Faith (2 Peter 1:1-2)_by Steven J. Cole_
* The Death of Death _by JohnW. Lawrence_
* Lesson 11: Are We Justified by Works? (James 2:20-26)_by Steven J. Cole_
* Lesson 56: How to Respond to God’s Word (Luke 11:29-36)_by Steven J. Cole_
* What’s the Evidence for the Resurrection?_by Mark
Austin_
* Does Mark 1:1 Call Jesus 'God’s Son’? A Brief Text-CriticalNote
_by Daniel B. Wallace_ * Should we worship Mary?_by admin_
* 1. Paul’s Greeting to the Colossians (Col. 1:1-2) _by J. Hampton Keathley, III_ * 13. Belajar Terbang _by Richard L. Strauss_ * Lesson 49: Are You Living in Sinai or Zion? (Hebrews 12:18-24;Exodus 19:10-25)
_by Steven J. Cole_
* A Collection Of Poems To Stir The Heart Of The Believer To Prayer_by Robert Hill_
* Colossians 4 _by BobUtley_
* Appendix One: Brief Definitions Of Greek Grammatical Terms_by Bob Utley_
* Introduction to Joshua_by Bob Utley_
* 26. The Second Coming of Christ (Rev 19:1-21)_by
J. Hampton Keathley, III_ * DECEMBER NEWSLETTER 2010_by sonshine_
* 1. Faith and the Stilling of the Storm_by admin_
* 1. Return to Bethlehem (Ruth 1)_by Bob
Deffinbaugh_
* Psalm 86: A Lesson on Prayer_by Steven J.
Cole_
* 32. The Day Christ Died (Matthew 27:32-61)_by
Bob Deffinbaugh_
* The Bible NETWork Doctrinal Statement_by
Jennifer Dent_
* Matthew 8 _by Bob Utley_ * Entendiendo el significado del Termino "Discípulo"_by Greg Herrick_
* Anugerah yang Besar: Kasih Allah yang Membebaskan!_by Greg Herrick_
* 7. The Fulfillment of the Davidic Covenant_by John
F. Walvoord_
* 2 Timothy 1 _by BobUtley_
* Lesson 4: Should Christians Hail Mary? (Luke 1:26-45)_by Steven J. Cole_
* 8. Jesus Raises Lazarus from the Dead (John 11:1-45)_by Jodi Hooper_
* 3. Los Libros Históricos_by J. Hampton
Keathley, III_
* 5. Fixing Our Hope (1 Peter 1:13)_by Bob
Deffinbaugh_
* Who Is Jesus Christ?_by admin_
* Lesson 22: Vital Signs of the New Birth (1 John 5:1-5)_by Steven J. Cole_
* 1. Is the Bible the Inspired Word of God?_by John F.
Walvoord_
* Lesson 6: The Holy Spirit_by Vickie Kraft_
* Genesis 34 _by Bob Utley_ * Galatians 1 _by BobUtley_
* 5. Psalm of Simeon and the Announcement of Anna (Luke 2:21-40) _by Bob Deffinbaugh_ * 4. Redeemed (Ruth 4) _by Bob Deffinbaugh_ * 1. Study and Exposition of Romans 1:1-7_by
Greg Herrick_
* Deuteronomy 34 _by BobUtley_
* Marriage, Abortion and Divorce_by Lehman
Strauss_
* Zechariah 4 _by BobUtley_
* 1. Analysis and Synthesis of Genesis_by
Frank DeCanio_
* Matthew 12 _by Bob Utley_ * 37. The Book of Ezekiel, Part 2_by Imanuel
Christian_
* 7. The Minor Prophets_by J. Hampton
Keathley, III_
* 11. Apostolic Teachings_by William Luck_
* Revelation 21-22 _byBob Utley_
* Genesis 5 _by admin_ * Lesson 1: Saved To Serve (1 Timothy 1:1-2)_by
Steven J. Cole_
* Angels, God’s Ministering Spirits_by J.
Hampton Keathley, III_ * La Singularidad de Jesucristo_by J.
Hampton Keathley, III_ * 5. Samson (Part 2) (Judges 16-21)_by Jodi
Hooper_
* Ezekiel 43 _by Bob Utley_ * 13. When Christ Comes for the Church_by John F.
Walvoord_
* Matthew 26 _by Bob Utley_ * 3. The Conduct and Duty of the Church (Ephesians 4-6)_by Lehman Strauss_
* Matthew 11 _by Bob Utley_ * Genesis 38 _by Bob Utley_ * Revelation 1 _by BobUtley_
* 3. i Domethënies së Termit “Dishepull”_by Greg Herrick_
* 22. Deuteronomy 17 – 34 and Psalm 91_by David Colburn_
* Mark 12 _by Bob Utley_ * The Believer's Hope: The Solid Rock_by Richard D.
Patterson_
* 6. The Manifestation of Messiah to Nicodemus (John 3:1-21) _by Bob Deffinbaugh_ * Lesson 8: Beware of False Teachers! (2 Peter 2:1-3)_by Steven J. Cole_
* 9. The People of God in God’s Perfect Plan_by Bob
Deffinbaugh_
* Philemon _by Bob Utley_ * 7. Ce salut si grand: “Aveugle mais maintenant je vois”_by Greg Herrick_
* Hebrews 6 _by Bob Utley_ * 7. The First Draught of Fishes_by Hampton
Keathley IV_
* 3. Nicodemus Meets Jesus (John 3)_by Jodi
Hooper_
* 3. Księgi historyczne _by J. HamptonKeathley, III_
* 4. The Millennial Kingdom and the Eternal State _by John F. Walvoord_ * Joshua 2 _by Bob Utley_ * Lesson 27: Judgment or Salvation? (Hebrews 9:23-28)_by Steven J. Cole_
* 21. The Great Debates: (Acts 15:1-41)_by Bob
Deffinbaugh_
* 2 Timothy 2 _by BobUtley_
* 9. Genesis 25:19 – 36 (Isaac, Jacob, Esau)_by David Colburn_
* Chapter 1: Fasting In The Old Testament And Ancient Judaism: Mourning, Repentance, And Prayer In Hope For God’s Presence_by Kent Berghuis_
* Genesis 41 _by Bob Utley_ * Why So Many Translations? The Present State of English BibleTranslation
_by Michael H. Burer_ * Was Jesus God? _by admin_ * 4. When the Prophets Were at a Loss (1 Peter 1:10-12) _by Bob Deffinbaugh_ * Introduction et Arrière-plan_by J.
Hampton Keathley, III_ * Lesson 16: The Agony of Grief_by Vickie Kraft_
* II Peter 1 _by Bob Utley_ * Introduction: The Parallel Gospels In Chronological Order_by David Colburn_
* 4. Why People Follow Jesus, Part II_by
Bob Deffinbaugh_
* Matthew 16 _by Bob Utley_ * 6. Terjebak dalam Perangkap— Kisah Daud dan Betsyeba _by Richard L. Strauss_* 1 Thessalonians 1
_by Bob Utley_
* Ki/gar and waw/kai are often markers and not words to be translated_by Fred Karlson_
*
ABIJAH
the son and successor of King Rehoboam*
ABIUD
a son of Zerubbabel; an ancestor of Jesus*
ABRAHAM
a son of Terah; the father of Isaac; ancestor of the Jewish nation.,the son of Terah of Shem*
ACHIM
a son of Zadok; the father of Eliud and an ancestor of Jesus*
AHAZ
a son of Jotham; listed as an ancestor of Jesus,son and successor of King Jotham of Judah,son of Micah of Benjamin*
AMMINADAB
A son of Ram; the father of Nahshon and an ancestor of Jesus,son of Ram (Judah); father of Nahshon, Moses' deputy over Judah,son of Kohath son of Levi,a man of Levi; head of the clan of Uzziel under David*
AMON
a son of Manasseh; the father of Josiah and an ancestor of Jesus,governor of the Town of Samaria under King Ahab,son and successor of King Manasseh,a man who, with his sons, were servants ofSolomon
*
AMOS
father of the prophet Isaiah*
ASA
a son of Abijah; the father of Jehoshaphat; an ancestor of Jesus.,son of Abijam and king of Judah,son of Elkanah; a Levite whose descendantsreturned from exile
*
AZOR
a son of Eliakim; the father of Zadok; an ancestor of Jesus.*
BABYLON
a country of Babylon in lower Mesopotamia*
BOAZ
son of Salma of Judah,one of 2 principal pillars in Solomon's temple*
DAVID
a son of Jesse of Judah; king of Israel,son of Jesse of Judah; king ofIsrael
*
ELEAZAR
a son of Eliud; the father of Matthan; an ancestor of Jesus.,a chief priest; son of Aaron,son of Abinadab; caretaker of the Ark at Kiriath-Jearim,son of Dodo the Ahohite; one of David's military elite,son of Mahli the Levite,a priest who participated in the dedication of the wall,a priest under Ezra; son of Phinehas,a layman of the Parosh clan who put away his heathen wife*
ELIAKIM
son of Abiud the son of Zerubbabel over 20generations from David; an ancestor of Jesus,son of Melea, only 4 generations from David; an ancester of Jesus,son of Hilkiah; head of Hezekiah's household,son of Josiah; made king of Judah by Pharaoh Neco,a priest who helped celebrate the completion of the wall*
ELIUD
the great, great grandfather of Joseph; an ancestor of Jesus*
EMMANUEL
a male child that Isaiah prophesied would be born*
HEZEKIAH
the son of Ahaz who succeeded him as king of Judah; an ancestor of Jesus,son of Ahaz; king of Judah,forefather of the prophet Zephaniah,an Israelite chief who signed the covenant to obey God's law*
HEZRON
members of the clan of Hezron of Reuben*
ISAAC
the only son of Abraham and Sarah; father of Jacob and Esau*
JACOB
the second so of a pair of twins born to Isaac and Rebeccaa; ancestor of the 12 tribes of Israel,the nation of Israel,a person, male,son of Isaac; Israel the man and nation*
JEHOSHAPHAT
the son and successor of king Asa of Judah; the father of Jehoram; an ancestor of Jesus,son of Ahilud; a recorder for King Solomon,an officer over collecting food supplies for King Solomon from Issachar; son of Paruah,son of Asa; King of Judah,son of Nimshi; father of King Jehu of Israel,a situation ("valley") of being judged (OS)*
JESSE
a son of Obed; the father of David the king and ancestor of Jesus,son of Obed of Judah; father of David*
JORAM
a son of Jehoshaphat; the father of Uzziah; an ancestor of Jesus.,son of Toi or Tou, king of Hamath,son and successor of King Jehoshaphat of Judah,second son and second successor of King Ahab of Israel,son of Jeshaiah; a Levitical chief treasurer whose descendants returned fromexile
*
JOSEPH
the husband of Mary and foster-father of Jesus,a Jewish man from Arimathea in whose grave the body of Jesus was laid,two different men listed as ancestors of Jesus,a man nominated with Matthias to take the place of Judas Iscariot as apostle,a son of Jacob and Rachel; the father of Ephraim and Manasseh and ruler of Egypt,a brother of Jesus; a son of Mary,a man who was a companion of Paul,son of Jacob and Rachel; patriarch of the tribes of Ephraim and Manasseh,a tribe, actually two tribes named after Joseph's sons, Ephraim and Manasseh,father of Igal, of Issachar, who helped spy out Canaan,son of Asaph the Levite; worship leader under Asaph and King David,a man who put away his heathen wife; an Israelite descended from Binnui,priest and head of the house of Shebaniah under High Priest Joiakim in thetime of Nehemiah
*
JOSIAH
the son who succeeded King Amon of Judah; the father of Jeconiah; an ancestor of Jesus,son and successor of Amon, King of Judah,son of Zephaniah; custodian of the temple treasures that were returned fromBabylon
*
JOTHAM
the son who succeeded King Uzziah of Judah; the father of Ahaz; an ancestor of Jesus,the youngest son of Jerubbaal (Gideon),son and successor of King Azariah of Judah,son of Jahdai of Judah*
JUDAH
the son of Jacob and Leah; founder of the tribe of Judah,a tribe, the land/country,a son of Joseph; the father of Simeon; an ancestor of Jesus,son of Jacob/Israel and Leah; founder of the tribe of Judah,the tribe of Judah,citizens of the southern kingdom of Judah,citizens of the Persian Province of Judah; the Jews who had returned from Babylonian exile,"house of Judah", a phrase which highlights the political leadership of the tribe of Judah,"king of Judah", a phrase which relates to the southern kingdom of Judah,"kings of Judah", a phrase relating to the southern kingdom of Judah,"princes of Judah", a phrase relating to the kingdom of Judah,the territory allocated to the tribe of Judah, and also the extended territory of the southern kingdom of Judah,the Province of Judah under Persian rule,"hill country of Judah", the relatively cool and green central highlands of the territory of Judah,"the cities of Judah",the language of the Jews; Hebrew,head of a family of Levites who returned from Exile,a Levite who put away his heathen wife,a man who was second in command of Jerusalem; son of Hassenuah of Benjamin,a Levite in charge of the songs of thanksgiving in Nehemiah's time,a leader who helped dedicate Nehemiah's wall,a Levite musician who helped Zechariah of Asaph dedicate Nehemiah's wall*
MANASSEH
the tribe of Manasseh.*
MARY
mother of Jesus and wife of Joseph,a woman from Magdala in Galilee,the mother of James and Joses,the wife of Cleophas,the sister of Lazarus and Martha in Bethany,the mother of John Mark who was a nephew of Barnabas,a Christian woman in Rome who helped Paul*
MATTHAN
a son of Eleazar; the father of Jacob; an ancestor of Jesus.*
NAHSHON
a son of Amminadab; the father of Salmon; an ancestor of Jesus.,son of Amminadab; Moses' officer over the tribe of Judah*
OBED
a son of Boaz and Ruth; the father of Jesse; the grandfather of David; an ancestor of Jesus,son of Boaz of Judah; father of Jesse, the father of David,son of Ephlal of Judah,a man who was one of David's military elite,son of Shemaiah; a Levite gatekeeper,father of Azariah who helped put Joash on the throne of Judah*
PEREZ
a son of Judah and Tamar; the father of Hezron; an ancestor of Jesus,son of Judah and Tamar*
RAHAB
a woman inkeeper in Jericho who hid two Hebrew spies; ancester of Boaz and of Jesus,an English name representing two different Hebrew names,as representing the Hebrew name 'Rahab',poetic synonym for Egypt and or the exodus (IBD),the mythical monster of chaos, mainly to do with an unruly sea,as representing the Hebrew name 'Raxab', which has a velar fricative in the middle.,a woman of Jericho; wife of Salmon(Matt. 1:5)
*
RAM
a son of Hezron; father of Amminadab; an ancestor of Jesus,son of Hezron son of Perez son of Judah,son of Jerahmeel of Judah,a clan of the people of Buz (probably of Nahor)*
REHOBOAM
a son of Solomon; the father of Abijah; an ancestor of Jesus,son and successor of King Solomon*
RUTH
The wife of Boaz; the mother of Obed; an ancestor of Jesus,Moabite wife of Boaz, and great grandmother of King David*
SALMON
the father of Eber; a son of Cainan; an ancestor of Jesus,an English name representing two different Hebrew names,as representing the Hebrew name 'Shelah',son of Judah; grandson of Shua the Canaanite,as representing the Hebrew name 'Shelax',son of Arpachshad son of Shem son of Noah,a pool in Jerusalem*
SHEALTIEL
a son of Neri; the father of Zerubbabel; an ancestor of Jesus,son of King Jehoiachin; father of Zerubbabel who was the governor of Judah*
SOLOMON
the tenth son of David; the father of Rehoboam; an ancestor of Jesus; the third king of Israel.,son of David and Bath-Sheba; successor ofKing David
*
TAMAR
the daughter-in-law of Judah; the mother of Judah's sons Perez and Zerah; an ancestor of Jesus,daughter-in-law to Judah; mother of Zerah and Perez,daughter of King David,daughter of Absalom,a town of Judah 60 km SE of Beersheba & 35 km SSW of the Dead Sea*
URIAH
the husband of Bathsheba with whom David committed adultery,a Hittite man who was one of David's military elite,the high priest who served under King Ahaz of Judah,father of Meremoth the priest who received the temple vessels,a man who stood with Ezra when he read the law to the assembly,son of Shemaiah from Kiriath-Jearim*
UZZIAH
a son of Jehoram; the father of Jotham; an ancestor of Jesus.,son and successor of king Amaziah of Judah,son of Uriel of Kohath son of Levi,father of Jonathan, the head of country treasuries under David,a priest of the Harim Clan who put away his heathen wife,son of Zechariah; father of Athaiah of Judah, a returned exile*
ZADOK
a son of Azor; the father of Akim; an ancestor of Jesus,son of Ahitub II; high priest Zadok I in David's time,father of Jerusha, who was the mother of King Jotham,the chief priest Zadok II; son of Meraioth II,a man who was one of David's military elite from Aaron's clan,son of Baana; one of those who helped rebuild the wall,son of Immer; one of those who helped rebuild the wall,an Israelite chief who signed the covenant to keep God's law,a Levite who served as Nehemiah's scribe*
ZERAH
members of the clan of Zerah of Simeon,members of the clan of Zerah ofJudah
*
ZERUBBABEL
a son of Shealtiel; the father of Abiud; an ancestor of Jesus,son of Pedaiah (Shealtiel?) son of King JehoiachinSATELLITE MAPS
* Galilee and The North 1 * Galilee and The North 2 * Galilee and The North 3 * The Hill Country of Samaria 1 * The Hill Country of Samaria 2 * The Hill Country of Samaria 3 * The Hill Country of Judah 1 * The Hill Country of Judah 2 * Coastal Plain and Shephelah * Hill Country and Wilderness * The Negev and The South 1 * The Negev and The South 2OLD TESTAMENT
* The World of The Patriarchs * The Travels of The Patriarchs in Canaan* The Exodus
* The Tribes of Israel * Israel During The Divided Monarchy * The Assyrian and Babylonian EmpiresJOURNEYS OF PAUL
* Paul's First Missionary Journey * Paul's Second Missionary Journey * Paul's Third Missionary Journey * Paul's Journey to RomeNEW TESTAMENT
* Israel During the Time of Jesus * The Seven Churches of Revelation* Strong
* Webster
* ISBE
* Nave
* Easton
* Oxford
* Bible
* Bible.org
* Notes
* Journals
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