the Week of Proper 9 / Ordinary 14
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Contemporary English Version
Matthew 1:5
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Salmon fathered Boaz by Rahab,
And Salmon begat Boos of Rachab, and Boos begate Obed of Ruth, and Obed begate Iesse.
And Salmon begat Booz of Rachab; and Booz begat Obed of Ruth; and Obed begat Jesse;
and Salmon the father of Boaz by Rahab, and Boaz the father of Obed by Ruth, and Obed the father of Jesse,
Salmon fathered Boaz by Rahab, Boaz fathered Obed by Ruth, and Obed fathered Jesse.
Salmon was the father of Boaz. (Boaz's mother was Rahab.) Boaz was the father of Obed. (Obed's mother was Ruth.) Obed was the father of Jesse.
Salmon was the father of Boaz by Rahab, Boaz was the father of Obed by Ruth, and Obed the father of Jesse.
And Salmon begate Booz of Rachab. And Booz begat Obed of Ruth. and Obed begat Iesse.
Salmon was the father of Boaz by Rahab, Boaz was the father of Obed by Ruth, and Obed the father of Jesse.
And Salmon was the father of Boaz by Rahab, and Boaz was the father of Obed by Ruth, and Obed was the father of Jesse.
Salmon was the father of Boaz by Rahab, Boaz the father of Obed by Ruth, Obed the father of Jesse,
Salmon was the father of Bo‘az (his mother was Rachav), Bo‘az was the father of ‘Oved (his mother was Rut), ‘Oved was the father of Yishai,
and Salmon begat Booz of Rachab; and Booz begat Obed of Ruth; and Obed begat Jesse,
Salmon was the father of Boaz. (His mother was Rahab.) Boaz was the father of Obed. (His mother was Ruth.) Obed was the father of Jesse.
Salmon begot Boaz of his wife Rahab; Boaz begot Obed of his wife Ruth; Obed begot Jesse;
and Salmon became the father of Boaz by Rahab, and Boaz became the father of Obed by Ruth, and Obed became the father of Jesse,
and Salmon fathered Boaz out of Rahab, and Boaz fathered Obed out of Ruth, and Obed fathered Jesse,
and Salmon begat Boaz of Rahab; and Boaz begat Obed of Ruth; and Obed begat Jesse;
And the son of Salmon by Rahab was Boaz; and the son of Boaz by Ruth was Obed; and the son of Obed was Jesse;
Salmon became the father of Bo`az by Rachav. Bo`az became the father of `Oved by Rut. `Oved became the father of Yishai.
Salmon fathered Boaz by Rahab, Boaz fathered Obed by Ruth, Obed fathered Jesse,
Salmun begat Booz from Rochab, Booz begat Ubid from Ruth, Ubid begat Ishai,
Salmon begat Boaz of Rahab: Boaz begat Obed of Ruth: Obed begat Jesse:
Salmon begat Boos, of Rachab, Boos begat Obed of Ruth, Obed begat Iesse.
and Salmon begat Boaz of Rahab; and Boaz begat Obed of Ruth; and Obed begat Jesse;
Salmon became the father of Boaz by Rahab. Boaz became the father of Obed by Ruth. Obed became the father of Jesse.
And Salmon begat Boaz of Rahab, and Boaz begat Obed of Ruth, and Obed begat Jesse;
Salmon (by Rahab) of Boaz; Boaz (by Ruth) of Obed; Obed of Jesse;
Salmon bigat Booz, of Raab. Booz bigat Obeth, of Ruth. Obeth bigat Jesse. Jesse bigat Dauid the king.
and Salmon begot Boaz from Rahab; and Boaz begot Obed from Ruth; and Obed begot Jesse;
And Salmon begat Booz of Rachab; and Booz begat Obed of Ruth; and Obed begat Jesse;
Salmon the father of Boaz (by Rahab), Boaz the father of Obed (by Ruth), Obed the father of Jesse,
Salmon begot Boaz by Rahab, Boaz begot Obed by Ruth, Obed begot Jesse,
Salmon was the father of Boaz (whose mother was Rahab). Boaz was the father of Obed (whose mother was Ruth). Obed was the father of Jesse.
Salmon was the father of Boaz. The mother of Boaz was Rahab. Boaz was the father of Obed. The mother of Obed was Ruth. Obed was the father of Jesse.
and Salmon the father of Boaz by Rahab, and Boaz the father of Obed by Ruth, and Obed the father of Jesse,
And Salmon begat Boaz of Rahab, and Boaz begat Obed of Ruth, and Obed begat Jesse;
And Salmon begot Booz of Rahab. And Booz begot Obed of Ruth. And Obed begot Jesse.
and Salmon the father of Bo'az by Rahab, and Bo'az the father of Obed by Ruth, and Obed the father of Jesse,
Salmon begat Boos of Rahab: Boos begat Obed of Ruth: Obed begat Iesse:
and Salmon begat Boaz of Rahab, and Boaz begat Obed of Ruth, and Obed begat Jesse,
Salmon begat Boos of Rahab: Boos begat Obed of Ruth: Obed begat Iesse:
Salmon the father of Booz by Rachab, and Booz the father of Obed by Ruth, and Obed the father of Jesse.
Salmon was Boaz' daddy (Rahab was his momma). Boaz was Obed's daddy (Ruth was his momma).Obed was Jesse's daddy.
Contextual Overview
Bible Verse Review
from Treasury of Scripure Knowledge
Salmon: Ruth 4:21, 1 Chronicles 2:11, 1 Chronicles 2:12, Salma, Boaz
Rachab: Joshua 2:1-22, Joshua 6:22-25, Hebrews 11:31, James 2:25, Rahab
Booz: Ruth 1:4, Ruth 1:16, Ruth 1:17, Ruth 1:22, Ruth 2:1 - Ruth 4:22
Obed begat: Luke 3:32
Reciprocal: Joshua 6:25 - she dwelleth Ruth 4:14 - that his 1 Kings 11:43 - Rehoboam
Cross-References
and named it "Sky." Evening came and then morning—that was the second day.
Evening came and then morning—that was the third day.
Evening came and then morning—that was the fourth day.
Evening came and then morning—that was the fifth day.
God looked at what he had done. All of it was very good! Evening came and then morning—that was the sixth day.
As long as the earth remains, there will be planting and harvest, cold and heat; winter and summer, day and night.
Each day informs the following day; each night announces to the next.
You rule the day and the night, and you put the moon and the sun in place.
and you made the darkness, so the animals in the forest could come out at night.
I create light and darkness, happiness and sorrow. I, the Lord , do all of this.
Gill's Notes on the Bible
And Salmon begat Booz of Rachab,.... That Salmon begat Boaz, is affirmed in Ruth 4:21 but it is not there said, nor any where else in the Old Testament, as here, that he begat him of Rahab, that is, of Rahab the harlot. This the Evangelist had from tradition, or from the Jewish records. That the Messiah was to spring from Boaz is asserted by the Jewish writers s; and they also own that Rahab was married to a prince in Israel, which some say t was Joshua: they pretend that she was ten years of age when the Israelites came out of Egypt; that she played the harlot all the forty years they were in the wilderness, and was married to Joshua upon the destruction of Jericho. To excuse this marriage with a Canaanitish woman, they tell us, she was not of the seven nations with whom marriage was forbid; and moreover, that she became a proselyte when the spies were received by her: they own that some very great persons of their nation sprung from her, as Jeremiah, Maaseiah, Hanameel, Shallum, Baruch, Ezekiel, Neriah, Seraiah, and Huldah the prophetess. The truth of the matter is, she became the wife of Salmon, or Salma, as he is called, 1 Chronicles 2:11. And in the Targum on Ruth 4:20 is said to be of Bethlehem; he was the son of Nahshon or Naasson, a famous prince in Judah, and the head and captain of the tribe, Numbers 1:7 Numbers 7:12. And from Rahab sprung the Messiah, another instance of a Gentile in the genealogy of Christ; and a third follows.
And Booz begat Obed of Ruth; who was a Moabitess. It is a notion that generally obtains among the Jews u, that she was the daughter of Eglon, grandson of Balak, king of Moab; and it is often taken notice of by them w, that the king Messiah should descend from her; and also other persons of note, as David, Hezekiah, Josiah, Hananiah, Mishael, Azariah, and Daniel; wherefore the mentioning of her in this genealogy, cannot be said by them to be impertinent.
And Obed begat Jesse. Jesse is thought to be, not the immediate son of Obed, but to be of the fourth generation from him; though no others are mentioned between them in Ruth, any more than here. A Jewish writer observes x, that
"the wise men of the Gentiles say, that there were other generations between them; perhaps, says he, they have taken this from the wise men of Israel, and so it is thought.''
Now notwithstanding this, Jesse may be said to be begotten by Obed, as Hezekiah's posterity, who were carried captive into Babylon, are said to be begotten by him, Isaiah 39:7 though they were a remove of several generations from him. However, Jesse is rightly put among the progenitors of Christ, since the Messiah was to be a rod of his stem, and the branch of his roots, and is called the root of Jesse, Isaiah 11:1 which words are interpreted of the Messiah, by many of the Jewish writers y; and to this day the Jews pray for him in their synagogues under the name of בן ישי, "the son of Jesse" z.
s Zohar in Gen. fol. 105. 4. Gloss in T. Bab. Maccot. fol. 23. 2. Tzeror Hammor, fol. 49. 2. Zoher in Gen. fol. 63. 3. t T. Bab. Megilia, fol. 14. 2. Juchasin, fol. 10. 1. Shalshelet Hakabala, fol. 7. 2. Abarb. Kimchi & Laniado in Josh. 6. 25. & Moses Kotsensis Mitzvot Torah, pr. neg. 112. u Targ. in Ruth. i. 4. T. Bab. Sanhedrim, fol. 105. 2. Horayot, fol. 10. 2. Nazir. fol 23. 2. Sota, fol. 47. 1. Zohar in Deut. fol. 109. 2. Shalshelet Hakabala fol. 8. 1. w Targ. in Ruth iii. 15. T. Bab. Sanhedrim, fol. 93. 7. Midrash Ruth, fol. 34. 4. Zohar in Gen, fol. 72. 1. Tzeror Hammor, fol. 20. 4. & 123. 4. & 132. 4. x Juchasin, fol. 10. 2. y Targum, Aben Ezra & Kimchi in loc. & Zohar in Exod. fol. 71. 1. z Seder Tephillot, fol. 278. 1. & 285. 2. Ed. Basil, T. Bab. Beracot, fol. 29. 1.
Barnes' Notes on the Bible
These verses contain the genealogy of Jesus. Luke also Luke 3:0 gives a genealogy of the Messiah. No two passages of Scripture have caused more difficulty than these, and various attempts have been made to explain them. There are two sources of difficulty in these catalogues.
- Many names that are found in the Old Testament are here omitted; and,
- The tables of Matthew and Luke appear in many points to be different.
From Adam to Abraham Matthew has mentioned no names, and Luke only has given the record. From Abraham to David the two tables are alike. Of course there is no difficulty in reconciling these two parts of the tables. The difficulty lies in that part of the genealogy from David to Christ. There they are entirely different. They are manifestly different lines. Not only are the names different, but Luke has mentioned, in this part of the genealogy, no less than 42 names, while Matthew has recorded only 27 names.
Various ways have been proposed to explain this difficulty, but it must be admitted that none of them is perfectly satisfactory. It does not comport with the design of these notes to enter minutely into an explanation of the perplexities of these passages. All that can be done is to suggest the various ways in which attempts have been made to explain them.
1. It is remarked that in nothing are mistakes more likely to occur than in such tables. From the similarity of names, and the different names by which the same person is often called, and from many other causes, errors would be more likely to creep into genealogical tables than in other writings. Some of the difficulties may have possibly occurred from this cause.
2. Most interpreters have supposed that Matthew gives the genealogy of Joseph, and Luke that of Mary. They were both descended from David, but in different lines. This solution derives some plausibility from the fact that the promise was made to David, and as Jesus was not the son of Joseph, it was important to show that Mary was also descended from him. But though this solution is plausible, and may be true, yet it wants evidence. It cannot, however, be proved that this was not the design of Luke.
3. It has been said also that Joseph was the legal son and heir of Heli, though the real son of Jacob, and that thus the two lines terminated in him. This was the explanation suggested by most of the Christian fathers, and on the whole is the most satisfactory. It was a law of the Jews that if a man died without children, his brother should marry his widow. Thus the two lines might have been intermingled, According to this solution, which was first proposed by Africanus, Matthan, descended from Solomon, married Estha, of whom was born Jacob. After Matthan’s death, Matthat being of the same tribe, but of another family, married his widow, and of this marriage Heli was born. Jacob and Heli were therefore children of the same mother. Heli dying without children, his brother Jacob married his widow, and begat Joseph, who was thus the legal son of Heli. This is agreeable to the account in the two evangelists. Matthew says that Jacob begat Joseph; Luke says that Joseph was the son of Heli, i. e., was his legal heir, or was reckoned in law to be his son. This can be seen by the plan on the next page, showing the nature of the connection.
Though these solutions may not seem to be entirely satisfactory, yet there are two additional considerations which should set the matter at rest, and lead to the conclusion that the narratives are not really inconsistent.
1. No difficulty was ever found, or alleged, in regard to them, by any of the early enemies of Christianity. There is no evidence that they ever adduced them as containing a contradiction. Many of those enemies were acute, learned, and able; and they show by their writings that they were not indisposed to detect all the errors that could possibly be found in the sacred narrative. Now it is to be remembered that the Jews were fully competent to show that these tables were incorrect, if they were really so; and it is clear that they were fully disposed, if possible, to do it. The fact, therefore, that it is not done, is clear evidence that they thought it to be correct. The same may be said of the acute pagans who wrote against Christianity. None of them have called in question the correctness of these tables. This is full proof that, in a time when it was easy to understand these tables, they were believed to be correct.
2. The evangelists are not responsible for the correctness of these tables. They are responsible only for what was their real and professed object to do. What was that object? It was to prove to the satisfaction of the Jews that Jesus was descended from David, and therefore that there was no argument from his ancestry that he was not the promised Messiah. Now to make this out, it was not necessary, nor would it have conduced to their argument, to have formed a new table of genealogy. All that could be done was to go to the family records - to the public tables, and copy them as they were actually kept, and show that, according to the records of the nation, Jesus was descended from David. This, among the Jews, would be full and decided testimony in the case. And this was doubtless done. In the same way, the records of a family among us, as they are kept by the family, are proof in courts of justice now of the birth, names, etc., of individuals. Nor is it necessary or proper for a court to call them in question or to attempt to correct them. So, the tables here are good evidence to the only point that the writers wished to establish: that is, to show to the Jews that Jesus of Nazareth was descended from David. The only inquiry which can now be fairly made is whether they copied those tables correctly. It is clear that no man can prove that they did not so copy them, and therefore that no one can adduce them as an argument against the correctness of the New Testament.
