Matthew 1:12

Mat 1:12. And after they were brought to Babylon — After the Babylonish captivity commenced, Jechonias begat Salathiel — It is here objected, that God said concerning this Jeconiah, called also Coniah, Jer 22:30, Write ye this man childless: How then did he beget Salathiel? This objection is easily answered, for that verse, (where see the note,) expounds itself: it being added, 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. The expression, therefore, manifestly means, without a child that shall actually succeed in the kingdom: for the text itself supposes that he should have seed, but none that should prosper, sitting on the throne of David and ruling in Judah: which is according to the sacred history, (2 Chronicles 36.,) for the king of Babylon set up Zedekiah, his uncle, in his stead, who was the last king of Judah, in the 11th year of whose reign the Jews were carried away captive. Salathiel begat Zorobabel — Here is another difficulty: for, 1Ch 3:19, we read, The sons of Pedaiah were Zerubbabel and Shimei: now if Zerubbabel was the son of Pedaiah, how could he be the son of Salathiel? In answer to this, let it be observed, 1st, that Salathiel might die without issue, and Pedaiah, his brother, might marry his widow, (according to the law of God, Deu 25:5,) to raise up seed to his brother. Zerubbabel, being the fruit of this marriage, would of course be called the son of Salathiel and the son of Pedaiah. Or, 2dly, there might be two persons of the name of Zerubbabel; one the son of Salathiel, and the other the son of his brother Pedaiah. This seems very likely, considering that the word Zerubbabel signifies a stranger in Babylon, a name which very probably would be given to several children born in the captivity. Be this as it may, the Zerubbabel here mentioned was that illustrious person who was the chief instrument of restoring and settling the Jewish commonwealth, on their return from captivity.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

1:12-16 Although the Old Testament is clearly the source for 1:1-11, Matthew is probably also dependent upon royal archives and oral traditions for 1:12-16.

1:12 Shealtiel: See 1 Chr 3:17-19; Ezra 3:2.

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

Mat 1:12. μετὰ, after) sc. after he had migrated to Babylon.—Σαλαθιὴλ δὲ ἐγέννησε τὸν Ζοροβάβελ, but Salathiel begat Zorobabel) i.e., was the progenitor of; Pedaiah being the son of the former, and father of the latter. St Luke (Luk 3:27) mentions another Salathiel and Zorobabel, father and son, who must have lived about the same time with these.[16]

[16] D. Crusius explains the causes of this fact l. c. p. 369, 370, showing that the Zorobabel of Luke was a prince of Juda, and the associate (σύζυγον) of Joshua in the restoration, whereas the Zorobabel of Matthew was a private individual.—E. B.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

Mat_1:12. Μετὰ … μετοικ.] After the migration had taken place. 1Ch_3:16; 2Ki_14:8; Joseph. Antt. x. 9. Not to be translated during the exile (Krebs, Kypke), which is quite opposed to the language.

μετοικεσία] change of abode, migration; consequently here, the being carried away to Babylon, not the sojourn in the exile itself, which would lead to an erroneous view of the μετά. The above meaning is yielded by the Hebrew נּוֹלָה, 1Ch_5:22; Eze_12:11; 2Ki_24:16; Nah_3:10. Comp. the LXX. Anthol. 7. 731 (Leon. Tar. 79). The usual word in the classics is μετοικήσις (Plato, Legg. 8, p. 850 A), also μετοικισμός (Plutarch. Popl. 22).

Σαλαθίηλ] he is called in Luk_3:27 a son of Neri and a grandson of Melchi; a variation which, like many others in both genealogies, is to be acknowledged, and not put aside by the assumption of several individuals of the same name, by the presupposing of levirate relationships (Hug, Ebrard), or arbitrary attempts of any other kind. 1Ch_3:17. When, however, in Jer_22:30 the father of Sealthiel is prophetically designated as עֲרִירִי, the prophet himself explains this in the sense that none of his descendants will sit upon the throne of David. Comp. Paulus in loc., Hitzig on Jerem. l.c. The Talmudists are more subtle, see Lightfoot in loc. Moreover, according to 1Ch_3:19, Pedaiah is wanting here between Salathiel and Zerubbabel. Yet Zerubbabel is elsewhere also called the son of Salathiel (Ezr_3:2; Ezr_5:2; Hag_1:1; Luk_3:27), where, however, 1Ch_3:19 is to be regarded as a more exact statement. See Bertheau. Observe, moreover, that also according to 1 Chronicles 3. both men belong to the Solomonic line.

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

Mat 1:12-15 . In the last division the genealogical table escapes our control. After Zerubbabel no name occurs in the O. T. We might have expected to find Abiud in 1Ch 3:19 , where the children of Zerubbabel are given, but Abiud is not among them. The royal family sank into obscurity. It does not follow that no pains were taken to preserve their genealogy. The priests may have been diligent in the matter, and records may have been preserved in the temple (Schanz). The Messianic hope would be a motive to carefulness. In any case we must suppose the author of the genealogy before us to give here what he found. He did not construct an imaginary list. And the list, if not guaranteed as infallibly accurate by its insertion, was such as might reasonably be expected to satisfy Hebrew readers. Amid the gloom of the night of legalism which broods over all things belonging to the period, this genealogy included, it is a comfort to think that the Messiahship of Jesus does not depend on the absolute accuracy of the genealogical tree.

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

And after they were brought to Babylon--after the migration of Babylon.

Jechonias begat Salathiel--So Ch1 3:17. Nor does this contradict Jer 22:30, "Thus saith the Lord, Write ye this man (Coniah, or Jeconiah) childless"; for what follows explains in what sense this was meant--"for no man of his seed shall prosper, sitting upon the throne of David." He was to have seed, but no reigning child.

and Salathiel--or Shealtiel.

begat Zorobabel--So Ezr 3:2; Neh 12:1; Hag 1:1. But it would appear from Ch1 3:19 that Zerubbabel was Salathiel's grandson, being the son of Pedaiah, whose name, for some reason unknown, is omitted.

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

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 52:31-32. But though he thus became a royal favourite, he was never restored to his kingdom. And, according to the prophecy of Jeremiah, Jer 22:30, 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 Zorobabel, 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 Lu 3:23, c.

The term carrying away to Babylon, μετοικεσια, from μετοικεω, 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.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

(12) Jechonias begat Salathiel.—We come here into a cluster of genealogical difficulties. (1) The natural impression left by Jer_22:30 is that Coniah (or Jechonias) died childless, or, at least, left no descendants who came to rule as Zerubbabel did; (2) In the genealogy given by St. Luke (Luk_3:27), Salathiel is named as the son of Neri; (3) In 1Ch_3:17-19, Salathiel is the son of Assir, the son of Jeconiah, and Zerubbabel the son of Pedaiah, the brother of Salathiel. It is not easy to see our way through these difficulties; but the most probable solution is that Assir was the only son of Jeconiah, and died without issue before his father; that the line of Solomon thus came to an end, and that the descendants of Nathan, another son of David, took their place in the succession, and were reckoned, as by adoption, as the sons of the last survivor of the other line. The practice is, it may be noted, analogous to that which prevails among Indian princes, and in other Eastern nations. (Comp. Note on Luk_3:23-38.)

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

12. Jechonias begat Salathiel] Jehoiachin had no children of his own, “write ye this man childless” (Jer_22:30). Salathiel was the son of Neri (Luke), but heir to Jehoiachin.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

And after they were brought to Babylon,.... 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, Kg2 24:6 and Coniah, Jer 22:24 both which are rendered Jechonias by the Septuagint in Ch2 36:8 and he is so called, Ch1 3:16. Abulpharagius (c) 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, Hag 1:1 when he was pronounced "childless", Jer 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 (d) 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 rendered "childless", comes from 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 Jechonias's son, Ch1 3:17 either he was his proper natural son, or, to use their way of speaking, "the son of the kingdom" (e), that is, his heir and successor in the kingdom, as some have thought; since it looks as if he was the son of Neri, Luk 3:27 though the chronicle of Jedidaeus of Alexandria (f), 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, Ezr 3:2 Hag 1:1 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, Ch1 3:19 for the solution of which a noted Jewish commentator (g) observes, that

"in Haggai, Zachariah and Ezra, Zorobabel is called the son of Shealtiel, because he was his son's 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 children's 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, Ch1 3:17. And I greatly suspect that Shealtiel had no children of his own, since none are mentioned; and that he adopted his brother Pedaiah's son Zorobabel, and made him his heir and successor in the government of Judah. However, it is certain, as a genealogical writer (h) among the Jews observes, that he was of the son's sons of Jechonias, king of Judah, from whom our Evangelist makes him to descend.

(c) Hist. Dynast. p. 45. Vid. Hieron. Comment. in Dan. i. fol. 264. B. (d) Kimchi in 1 Chron. iii. 17. & in Jer. xxii. 30. (e) Ib. in 1 Chron. iii. 15. (f) Apud Vorst. Observ. in Ganz. Chronolog. p. 310. (g) Kimchi in 1 Chron. iii. 19. & in Hagg. i. 1. (h) Juchasin, fol. 13. i.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

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

Ver. 12. And after they were brought to Babylon] This the Evangelist inculcates, and rings often in the ears of his impious countrymen, as a notorious public judgment on a nation so incorrigibly flagitious, so unthankful for mercies, so impatient of remedies, so incapable of repentance, so obliged, so warned, so shamelessly, so lawlessly wicked, quorum maxima beneficia, flagitia, supplicia, as the Centurists set it forth. Abused mercy turns into fury.

Jechonias begat Salathiel] Neri begat him naturally, Jechonias, legally; adopting him for his child that was his nephew, 1Ch 3:17.

And Salathiel begat Zorobabel] Who brought forth the head stone of the second temple with shoutings, crying, "Grace, grace unto it," Zec 4:7. He was a chieftain in the first year of Cyrus, Ezr 2:2, and he lived to see the building of the temple, about the sixth year of Darius Nothus, which is a matter of a hundred years between. So he had a longer life than ordinary, which God granteth to some, because he hath something to be done by them. A short life in some cases is a blessing, 1Ki 14:13, as grapes gathered before they be ripe are freed from the violence of the winepress; as lambs slain before they be grown escape many storms and sharp showers that others live to taste of. Some wicked live long, that they may aggravate their judgment; others die sooner, that they may hasten it. But they are blessed, that whether they live, they live unto the Lord, or whether they die, they die unto the Lord, and in the Lord, their works following them. Rom 14:8; Rev 14:13.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

By the text of the first book of Paralipomenon iii. 17, 19. it appears that Zorobabel was grandson to Salathiel. In comparing the present genealogy with that of St. Luke, (chap. iii.) we find that in this last part St. Matthew has suppressed many generations, to bring the list to the number 14; for there are a greater number from Zorobabel to Jesus Christ in St. Luke, but in a different branch. (Bible de Vence) --- The evangelist was well aware that the suppressed names could be easily supplied from the Jewish records; and that every person could reply most satisfactorily to any objection on that head, who was the least acquainted with the Jewish tables. In the first fourteen of these generations, we see the family of David rising to the throne; in the second, a race of kings descending from him; in the last, the royal family descending to a poor carpenter. Yet, when every human appearance of restoring the kingdom to David’s house was at an end, Jesus arose to sit on his father’s throne, (Luke i. 32.) and of his kingdom there shall be no end. (Haydock)

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

This Jechonias 1Ch 3:17-19 is generally thought to be Jehoiachin, the son of Jehoiakin; he is called Jeconiah, 1Ch 3:16, as well as Jehoiachin, 2Ch 36:8; so also he is called Jeconiah the son of Jehoiakim, Jer 24:1. That this Jechonias begat Salathiel Ezr 3:2; 5:2; Neh 12:1; Hag 1:1 appeareth from 1Ch 3:17. It is here objected that God said concerning this Jeconiah, called also Coniah, Write ye this man childless, Jer 22:30 how then did he beget Salathiel? But it is easily answered, for that verse. Jer 22:30, will expound itself: Write ye this man childless, a man that shall not prosper in his days; for no man of his seed shall prosper sitting upon the throne of David, and ruling any more in Judah: so as that text is plainly to be understood, without a child that shall actually succeed in the crown; for the text itself supposes that he should have seed, but none that should prosper, sitting upon the throne of David, and ruling in Judah, which the Scripture, 2Ch 36:1-23 justifieth, for the king of Babylon set up Zedekiah his uncle in his stead, who was the last king in Judah, in the eleventh year of whose reign the Jews were all carried captive. This Jeconiah had eight sons, as we read, 1Ch 3:17,18. Salathiel is there reckoned as his second son; possibly Assir died young, or at least childless, so as the right of the crown was in Salathiel, who is the person alone here named. But how

Salathiel is here said to have begat Zorobabel is yet a greater difficulty; for, 1Ch 3:19, it is said, The sons of Pedaiah (not of Salathiel) were, Zerubabel, and Shimei. If Zorobabel were the son of Pedaiah, how could he be the son of Salathiel? Several answers are given to this. Some think that Zorobabel, because he descended lineally from Salathiel, is called his son, which were a sufficient answer if the supposition were true, that Zorobabel were lineally descended from Salathiel: but that it is not, for according to 1Ch 3:18 Pedaiah was not the son, but the brother of Salathiel. Others think that Salathiel is here said to have begot Zorobabel, because Zorobabel succeeded him in the kingdom; but as that is a strange interpretation of the word begat, so neither was Salathiel a king, though possibly the title of the crown was in him as the great grandchild of Josiah, nor did ever Zorobabel assume the crown that we read of. Whereas others say, that there were two Zorobabels, and that this son was the adopted son of Salathiel: both these things are suggested without proof. The most probable opinion, which I perceive the best interpreters acquiesce in, is, that Salathiel dying without issue, Pedaiah his brother married his wife, according to the law of God, Deu 25:5, and begat Zorobabel of her that had been the wife of Salathiel; and thence it is said Salathiel begat him, Pedaiah so raising up seed to his brother according to the law aforesaid. To this it is objected by some, that the law was, that the child should succeed in the name of the brother that was dead: so that if this were the sense, it should not have been, Salathiel begat Zorobabel, but Salathiel begat Salathiel. The answer to this is not difficult; for, to succeed in the name of the brother that is dead, doth not signify, to be called by the very name with which he was called, but to be denominated his son, as if begotten by him. And this is evident from Rth 4:10, where Boaz hath these words, Ruth the Moabitess, the wife of Mahlon, have I purchased to be my wife, to raise up the name of the dead upon his inheritance, that the name of the dead be not cut off from among his brethren. Yet, Rth 4:21, Boaz, having a son by Ruth, did not call his name Mahlon, by the name of his father, but Obed.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

Jechonias begat Salathiel (Sheal-tiel, Revised Version). From Jer_22:30 it has sometimes been thought that Jechoniah died childless, though the preceding context, which speaks of him and his seed, seems hardly to warrant the supposition; but clearly the words of the prophet there imply that none of his descendants should attain to a position such as was held by Zerubbabel, and that his family should soon come to an end. If we look at the genealogy in 1Ch_3:17 we find Assir mentioned as the son of Jechoniah (cf., however, Revised Version, "Jeconiah the captive"), and Salathiel as his son; and in the next verse Pedaiah, a brother of Salathiel, is named as father of Zerubbabel. By St. Luke (Luk_3:27) Salathiel is called the son of Neri, and in Ezr_3:2 Ezr_5:2; and Hag_1:1 Zerubbabel is called the son of Shealtiel. These are all the details we have, and to decide on how they are related to each other is very difficult. We may, perhaps, be right in supposing that Pedaiah, the brother of Shealtiel, having died, his son Zerubbabel was adopted by Shealtiel. We must then suppose that, the royal line through Solomon having ended, and Jechoniah"s only child, Assir (if he ever existed, vide supra), having left no issue, the line of David is taken up through the family of the other son, Nathan, and that from him descended Neri, the father of Shealtiel, who takes the place of Jechoniah"s issue, which has altogether failed.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

12. Zerubbabel. The descendant of the ancient kings who led the Jews back from the Captivity (Ezra 3:2).

B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.

After the deportation to Babylon

Use the same wording you used in Matthew 1:11.

Shealtiel was an ancestor of Zerubbabel

Shealtiel was Zerubbabel's grandfather.

translationWords

Babylon

Zerubbabel

Zadok

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

12. Ἰεχονίας ἐγέννησεν τὸν Σαλαθιήλ. Jehoiachin had no children of his own, ‘write ye this man childless’ (Jer 22:30). Salathiel was the son of Neri (Luke), but heir to Jehoiachin.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

12. Ἰεχον.… Σαλαθ.] So also the genealogy in 1Ch 3:17. When, therefore, it is denounced (Jer 32:30) that Jeconiah should be ‘childless,’ this word must be understood as explained by the rest of the verse, ‘for no man of his seed shall prosper, sitting upon the throne of David and ruling any more in Judah.’ The LXX render this word עֲרִירִי, ἐκκήρυκτον: but the Talmudical writers explain it according to our rendering.

Σαλαθ.… Ζοροβ.] There is no difficulty here which does not also exist in the O.T. Zerubbabel is there usually called the son of Shealtiel (Salathiel). Ezr 3:2, &c.: Neh 12:1: Hag 1:1, &c. In 1Ch 3:19, Zerubbabel is said to have been the son of Pedaiah, brother of Salathiel. Either this may have been a different Zerubbabel, or Salathiel may, according to the law, have raised up seed to his brother.

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

(E) 12. And after the captivity into Babylon, Jechoniah begat Sala thiel.] From 1Ch 3:17.

(E) 12, 13. And Salathiel begat Zorobabel; and Zorobabel begat Abiud; and Abiud begat Eliakim.] In 1Ch 3:19 the Hebrew represents Zerubbabel as the son of Pedaiah. But the LXX. B A gives καὶ υἱοὶ Σαλαθιὴλ Ζοροβάβελ, κ.τ.λ. The editor is therefore clearly using the LXX. It seems clear that up to this point the editor has been using the LXX. of 1 Ch 1-3. For (1) the names are given in the forms of the LXX. The only apparent exceptions are Ἀσάφ and ʼΡαχάβ. The latter does not occur in 1 Ch 1-3, and the editor substitutes a traditional form for the ʼΡαάβ of the LXX. (2) Several of the details in Mt. are explained by his use of the LXX. of 1 Ch., e.g. (a) Ἰακώβ, v. 2. So LXX. 1Ch 1:34, Heb. יֵשְׂרָאֵל. (b) Ἰωρὰμ δὲ ἐγέννησε τὸν Ὀζίαν (v. 9). So LXX. 1Ch 3:11. (c) Σαλαθιὴλ δὲ ἐγέννησε τὸν Ζοροβάβελ (v. 13). So LXX. 1Ch 3:19. Other details in the genealogy point to a use of 1 Ch. but not necessarily of the LXX. version, e.g. (a) καὶ τοὺς ἀδελφοὺς αὐτοῦ (v. 2), is explained by 1Ch 2:1, 1Ch 2:2; (b) καὶ τὸν Ζαρὰ ἐκ τῆς Θάμαρ (v. 3), by references to 1Ch 2:4; (c) καὶ τοὺς ἀδελφοὺς αὐτοῦ (v. 11), by reference to 1Ch 3:15.

For the names which follow, the editor is dependent on other information.

12. Σαλαθιήλ] So LXX.; Josephus Σαλαθίηλος.—Ζοροβάβελ] So LXX.; Josephus Ζοροβάβηλος.

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.