Matius 1:1

The Genealogy of Jesus Christ

1:1 This is the record of the genealogy ¹  of Jesus Christ, the son of David, the son of Abraham.

Matius 1:16-17

1:16 and Jacob the father of Joseph, the husband of Mary, by whom ²  Jesus was born, who is called Christ. ³ 

1:17 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, ⁴  fourteen generations.

Matius 1:20

1:20 When he had contemplated this, an ⁵  angel of the Lord ⁶  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.

Matius 1:23

1:23 “Look! The virgin will conceive and bear a son, and they will call him ⁷  Emmanuel,” ⁸  which means ⁹  “God with us.” ¹⁰ 

[1:1]  ¹ tn Grk “the book of the genealogy.” The noun βίβλος (biblo"), 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.

[1:16]  ² tc There are three significant variant readings at this point in the text. Some mss and versional witnesses (Θ Ë¹³ 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 (̹ א B C L W [˹] 33 Ï co), and therefore should be regarded as authentic. For a detailed discussion of this textual problem, see TCGNT 2-6.

[1:16]  sn The pronoun whom is feminine gender in the Greek text, referring to Mary.

[1:16]  ³ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[1:16]  sn The term χριστός (cristos) was originally an adjective (“anointed”), developing in LXX 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 to mean virtually Jesus’ last name.

[1:17]  ⁴ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[1:17]  sn See the note on Christ in 1:16.

[1:20]  ⁵ 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).

[1:20]  ⁶ 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.

[1:23]  ⁷ tn Grk “they will call his name.”

[1:23]  ⁸ sn A quotation from Isa 7:14.

[1:23]  ⁹ tn Grk “is translated.”

[1:23]  ¹⁰ sn An allusion to Isa 8:8, 10 (LXX).