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  • PARALLEL BIBLE - Matthew 1:12


    CHAPTERS: Matthew 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21, 22, 23, 24, 25, 26, 27, 28     

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    King James Bible - Matthew 1:12

    And after they were brought to Babylon, Jechonias begat Salathiel; and Salathiel begat Zorobabel;

    World English Bible

    After the exile to Babylon, Jechoniah became the father of Shealtiel. Shealtiel became the father of Zerubbabel.

    Douay-Rheims - Matthew 1:12

    And after the transmigration of Babylon, Jechonias begot Salathiel. And Salathiel begot Zorobabel.

    Webster's Bible Translation

    And after they were brought to Babylon, Jechonias begat Salathiel; and Salathiel begat Zorobabel;

    Greek Textus Receptus


    μετα
    3326 PREP δε 1161 CONJ την 3588 T-ASF μετοικεσιαν 3350 N-ASF βαβυλωνος 897 N-GSF ιεχονιας 2423 N-NSM εγεννησεν 1080 5656 V-AAI-3S τον 3588 T-ASM σαλαθιηλ 4528 N-PRI σαλαθιηλ 4528 N-PRI δε 1161 CONJ εγεννησεν 1080 5656 V-AAI-3S τον 3588 T-ASM ζοροβαβελ 2216 N-PRI

    Treasury of Scriptural Knowledge

    VERSE (12) -
    2Ki 25:27

    SEV Biblia, Chapter 1:12

    Y despus de la transmigracin de Babilonia, Jeconías engendr a Salatiel; y Salatiel engendr a Zorobabel.

    Clarke's Bible Commentary - Matthew 1:12

    Verse 12. Jechonias
    begat Salathiel] After Jechonias was brought to Babylon, he was put in prison by Nebuchadnezzar, where he continued till the death of this prince, and the accession of Evilmerodach, who brought him out of prison, in which he had been detained thirty-seven years, and restored him to such favour that his throne (seat) was exalted above all the kings which were with him in Babylon: Jer. lii. 31, 32. But though he thus became a royal favourite, he was never restored to his kingdom. And, according to the prophecy of Jeremiah, Jer. xxii. 30, no man of his seed sat upon the throne of David; yet the regal line was continued through his son Salathiel, who died in Babylon: but ZorobHebel, his son, returned from captivity, and by him the race of David was continued, according to Matthew, by Abiud; and, according to Luke, by Rhesa. See on Luke iii. 23, &c.

    The term carrying away to Babylon, metoikesia, from metoikew, to change a habitation, or place of residence, would be more properly translated by the word transportation, which is here peculiarly appropriate: the change was not voluntary; they were forced away.


    John Gill's Bible Commentary

    Ver. 12. And after they were brought to Babylon , etc.] Not Jechonias, but the father of Jechonias, and the Jews. Jechonias begat Salathiel . Not Jechonias mentioned in the former verse, but his son, called Jehoiachin, ( 2 Kings 24:6,8) and Coniah, ( Jeremiah 22:24,28) both which are rendered Jechonias by the Septuagint in ( 2 Chronicles 36:8 Jeremiah 22:24) and he is so called, ( 1 Chronicles 3:16). Abulpharagius calls him Junachir, and says he is the same who in Matthew is called Juchonia; and he asserts him to be the father of Daniel the Prophet. But here a considerable difficulty arises, how he can be said to beget Salathiel, called Shealtiel, ( Haggai 1:1) when he was pronounced childless, ( Jeremiah 22:30). To remove which, it may be observed, that the sentence pronounced may be considered with this tacit condition or proviso, if he repented not. Now the Jews have a tradition that he did repent in prison, upon which the sentence was revoked; but there is no need to suppose this, though it is not an unreasonable supposition; for the sentence does not imply that he should have no children, but rather that he should, as will appear upon reading the whole; thus saith the Lord, write ye this man childless, a man that shall not prosper in his days; for no man of his seed shall prosper, sitting on the throne of David, and ruling any more in Judah. Besides, the Hebrew word yryr[ , rendered childless, comes from hr[ , which signifies to make naked or bare and so denotes not only such as have no children, or are bereft of them, but such as are by any providence stripped of the blessings of life, and are left bare, destitute, and unhappy, as Jechonias and his posterity were: however, the Jews have no reason to find fault with our Evangelist, since Salathiel is expressly called Jechoniass son, ( Chronicles 3:17) either he was his proper natural son, or, to use their way of speaking, twklm b the son of the kingdom f29 , that is, his heir and successor in the kingdom, as some have thought; since it looks as if he was the son of Neri, ( Luke 3:27) though the chronicle of Jedidaeus of Alexandria f30 , or Philo the Jew, says, that Jechonias was called Neri, because Ner, or the lamp of David, shined in him, which had been almost extinguished. And Salathiel begat Zorobabel . This account perfectly agrees with many passages in the Old Testament, where Zorobabel is called the son of Shealtiel or Salathiel, ( Ezra 3:2,5:2 Neh 12:1) ( Haggai 1:1,12,14 2:2,23) which is sufficient to justify the Evangelist in this assertion. There is indeed a difficulty which as much presses the Jews as the Christians, and that is, that Zorobabel is reckoned as the son of Pedaiah, ( 1 Chronicles 3:19) for the solution of which a noted Jewish commentator observes, that in Haggai, Zachariah and Ezra, Zorobabel is called the son of Shealtiel, because he was his sons son; for Pedaiah was the son of Shealtiel, and Zorobabel the son of Pedaiah; and do not you observe (adds he) that in many places childrens children are mentioned as children?

    No doubt there are many instances of this; but to me it seems that Pedaiah was not the son of Shealtiel, but his brother, ( 1 Chronicles 3:17,18).

    And I greatly suspect that Shealtiel had no children of his own, since none are mentioned; and that he adopted his brother Pedaiahs son Zorobabel, and made him his heir and successor in the government of Judah. However, it is certain, as a genealogical writer among the Jews observes, that he was of the sons sons of Jechonias, king of Judah, from whom our Evangelist makes him to descend.


    Matthew Henry Commentary

    Verses 1-17 - Concerning this genealogy of our Saviour, observe the chief intention It is not a needless genealogy. It is not a vain-glorious one, as thos of great men often are. It proves that our Lord Jesus is of the natio and family out of which the Messiah was to arise. The promise of the blessing was made to Abraham and his seed; of the dominion, to Davi and his seed. It was promised to Abraham that Christ should descen from him, Ge 12:3; 22:18; and to David that he should descend from him 2Sa 7:12; Ps 89:3, &c.; 132:11; and, therefore, unless Jesus is a so of David, and a son of Abraham, he is not the Messiah. Now this is her proved from well-known records. When the Son of God was pleased to tak our nature, he came near to us, in our fallen, wretched condition; but he was perfectly free from sin: and while we read the names in his genealogy, we should not forget how low the Lord of glory stooped to save the human race.


    Greek Textus Receptus


    μετα
    3326 PREP δε 1161 CONJ την 3588 T-ASF μετοικεσιαν 3350 N-ASF βαβυλωνος 897 N-GSF ιεχονιας 2423 N-NSM εγεννησεν 1080 5656 V-AAI-3S τον 3588 T-ASM σαλαθιηλ 4528 N-PRI σαλαθιηλ 4528 N-PRI δε 1161 CONJ εγεννησεν 1080 5656 V-AAI-3S τον 3588 T-ASM ζοροβαβελ 2216 N-PRI


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