Matthew 1:4

Mat 1:4. And Aram begat Aminadab — Of these, to Jesse, little is said in Scripture, for either they lived in slavery in Egypt, or in trouble in the wilderness, or in obscurity in Canaan before the kingdom was settled. Naasson, as we learn Num 1:7, was head of the house of Judah, not, as some through mistake have affirmed, when the Israelites entered Canaan, but when they were numbered and marshalled in the wilderness of Sinai, in the second year after they were come out of Egypt. Accordingly, in the catalogue given 1Ch 2:10, he is termed prince of the children of Judah, where Salmon his son is called Salma.

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

Mat 1:4. Ναασσὼν, Naasson) Contemporary with Moses. The silence regarding Moses preserved throughout this pedigree is remarkable.

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

(4) Naasson, or Nahshon, the brother of Elisheba the wife of Aaron, was, at the time of the Exodus, the “prince (or captain) of the children” of Judah (Num_1:7; Num_2:3; 1Ch_2:10). A Jewish legend made him the first to enter the waters of the Red Sea.

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

And Aram begat Aminadab,.... Which, with what follows in this verse, exactly agrees with the genealogical account in Rut 4:19.

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Matthew 1:5

mat 1:5

mat 1:5

mat 1:5And Salmon begat Booz of Rachab,.... That Salmon begat Boaz, is affirmed in Rut 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, Ch1 2:11. And in the Targum on Rut 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, Num 1:7 Num 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, Isa 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, Isa 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 , "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.

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

4 And Aram begat Aminadab; and Aminadab begat Naasson; and Naasson begat Salmon;

Ver. 4. Aram begat Aminadab, and Aminadab begat Naasson] Who was hung up in the wilderness, among the rest of their rulers, for folly committed with the mistresses of Moab. Neither escaped the common sort scot-free, for they fell in one day "three and twenty thousand," saith St Paul, 1Co 10:8; "Four and twenty thousand," saith Moses: whereof a thousand were the chief princes, the other were inferiors provoked to sin by their example. But why doth the apostle insist in the special punishment of the people? To show, saith learned Junius, how rigid and slender their defence is, how short their covering, who plead and pretend for their sins the example of their superiors.

And Naasson begat Salmon] Called, 1Ch 2:11, Salmah. There was also a mount of this name (as touching the sound, though with difference of one letter in the original) whither Abimelech and his host resorted, Jdg 9:48; and whereof the Psalmist speaketh: "When the Almighty scattered kings, they shall be white as snow in Salmon." Now the story is told of Andronicus, the old Emperor of Constantinople, that all things going cross with him, he took a Psalter into his hand to resolve his doubtful mind; and opening the same, as if it were of that heavenly oracle to ask counsel, he lighted upon this verse, and was thereby comforted and directed what to do for his greatest safety. To be "white as snow in Salmon" {Psa 68:14} is to have joy in affliction, light in darkness. "Salmon" signifieth shady and dark: so this mount was with dens and glimness but made lightsome by snow. Hoc autem obiter But this in way of passing.

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.

This exactly agreeth with the Old Testament, Rth 4:19,20; 1Ch 2:10,11; only it is there said that

Naasson was prince of the children of Judah, Num 1:7; 2:3, and

Salmon is there called Salma.

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

And Naasson (Nahshon, Revised Version) begat Salmon. This line of descent, from Nahshon to David, is also given by St. Luke, (Luk_3:31, Luk_3:32) and is derived from Rth_4:18-22. But it has occasioned some difficulty, because it makes but five steps from Nahshon, who (Num_1:7) was one of the heads of fathers" houses at the time of the Exodus, to the days of David. According to the chronology added in the margin of the Authorized Version, this period extended from B.C. 1490 to B.C. 1056, i.e. more than four hundred and thirty years, thus making a generation to consist in each case of more than eighty years. And even according to the more accurate computation of the date of the Exodus (B.C. 1304) the period would be two hundred and forty-eight years, thus making each generation nearly fifty years. Even this seems very long, especially in the East; so that it is probable that the genealogy in Ruth, merely adopted by the evangelists, recorded only the more important names.

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

Naasson -- who was prince of the tribe of Judah, when the Israelites entered into Canaan.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

Amminadab the father ... Nahshon the father

Here the word "was" is understood. AT: "Amminadab was the father ... Nahshon was the father" (See: Ellipsis)

Salmon was the father of Boaz by Rahab

"Salmon was the father of Boaz, and Boaz's mother was Rahab" or "Salmon and Rahab were the parents of Boaz"

Boaz the father ... Obed the father

Here the word "was" is understood. AT: "Boaz was the father ... Obed was the father" (See: Ellipsis)

Boaz the father of Obed by Ruth

"Boaz was the father of Obed, and Obed's mother was Ruth" or "Boaz and Ruth were the parents of Obed"

David the father of Solomon by the wife of Uriah

Here the word "was" is understood. "David was the father of Solomon, and Solomon's mother was Uriah's wife" or "David and the wife of Uriah were the parents of Solomon" (See: Ellipsis)

the wife of Uriah

"the widow of Uriah." Solomon was born after Uriah died.

translationWords

Boaz

Rahab

Ruth

Jesse

David

king

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

(E) 4. And Aram begat Aminadab; and Aminadab begat Naasson; and Naasson begat Salmon.]—Ἀράμ] In 1Ch 2:10 B has Ἀρράν, but A Luc. Ἀράμ.—Ἀμιναδάβ] In 1Ch 2:10 B has Ἀμειναδάβ, but A Luc. Ἀμιναδάβ. Ναασσών and Σαλμών come from 1Ch 2:10, 1Ch 2:11. They are the Septuagintal forms of נַחְשׁוֹן and שַׂלְמָא.

4. Ἀμιναδάβ, א C al; Ἀμειναδάβ, B Δ. In 1Ch 2:10 LXX. B has Ἀμειναδάβ, A Luc. Ἀμιναδάβ, Josephus Ἀμινάδαβος.—Ναασσών] So LXX.—Σαλμών] In 1Ch 2:11 Heb. has שלמא, LXX. B Luc. Σαλμών, A Σαλμάν.

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