Reading Guide
Main Text: Primary translation — readable but faithful to Greek structure. Notes: Essential Greek features immediately below each verse.
How the text is marked:
• Words in italics — added for English grammar (not in the Greek text)
• wind/spirit — a word the Greek leaves open to two meanings, both kept
• "…" — direct speech of God or Yeshua (Jesus)
Notes are tagged by type — Critical · Lexical · Grammatical · Theological — each shown with its colour (see the legend at the top of the Notes view).
This chapter opens the first book arranged in the Greek Scriptures canon. Matthew 1 begins not with a cosmological prologue (as in John) but with a genealogy — a biblos geneseōs ("book of genesis/origin") that traces a line from Avraham through David to Yeshua. The genealogy is structured into three sets of fourteen generations. Four women are named — Tamar, Rachav, Rut, and the wife of Uriyah — each with an irregular or surprising entry into the lineage. Proper names follow TT transliteration: Yeshua (not Jesus), Yosef (not Joseph), Miryam (not Mary), Avraham (not Abraham), etc. Familiar English forms are noted at first occurrence. The birth narrative (vv.18-25) introduces the virgin/young woman ambiguity from Isaiah 7:14. The Greek pneuma hagion is rendered "holy wind/spirit" per locked glossary.
How the text is marked:
• Words in italics — added for English grammar (not in the Greek text)
• wind/spirit — a word the Greek leaves open to two meanings, both kept
• "…" — direct speech of God or Yeshua (Jesus)
Notes are tagged by type — Critical · Lexical · Grammatical · Theological — each shown with its colour (see the legend at the top of the Notes view).
This chapter opens the first book arranged in the Greek Scriptures canon. Matthew 1 begins not with a cosmological prologue (as in John) but with a genealogy — a biblos geneseōs ("book of genesis/origin") that traces a line from Avraham through David to Yeshua. The genealogy is structured into three sets of fourteen generations. Four women are named — Tamar, Rachav, Rut, and the wife of Uriyah — each with an irregular or surprising entry into the lineage. Proper names follow TT transliteration: Yeshua (not Jesus), Yosef (not Joseph), Miryam (not Mary), Avraham (not Abraham), etc. Familiar English forms are noted at first occurrence. The birth narrative (vv.18-25) introduces the virgin/young woman ambiguity from Isaiah 7:14. The Greek pneuma hagion is rendered "holy wind/spirit" per locked glossary.
CriticalLexicalGrammaticalTheological
Supplementary — patterns across the chapter
1
The book of the genesis of Yeshua (Jesus) the anointed one, son of David, son of Avraham (Abraham).
CRITICAL — *BIBLOS GENESEŌS* ("BOOK OF THE GENESIS")
- Βίβλος γενέσεως Ἰησοῦ Χριστοῦ (Biblos geneseōs Iēsou Christou) = "Book of the genesis of Jesus the anointed one." The phrase biblos geneseōs directly echoes the LXX (the ancient Greek translation) of Gen 2:4 (αὕτη ἡ βίβλος γενέσεως, "this is the book of the genesis of the skies and the land") and Gen 5:1 (βίβλος γενέσεως Αδαμ, "book of the genesis of Adam"). The word γένεσις (genesis) = origin, birth, beginning, coming-into-being; it covers both "lineage/genealogy" and "origin/birth." The TT preserves "genesis" (lowercase) rather than translating as "genealogy" or "record," keeping both meanings active and the LXX intertextual echo visible. → Extended discussion of the Genesis echo and the scope of the literary allusion: see Companion §A1, §D1.
"ANOINTED ONE" — *CHRISTOS
• Χριστός (Christos) = "anointed one." Per locked glossary: lowercase when functioning as descriptor/title. Maps to HB mashiach (mashiach*). Here following the proper name — "Jesus the anointed one."
"YESHUA" — TT TRANSLITERATION
- Ἰησοῦς (Iēsous) = Greek form of Hebrew Yeshua (Yeshua, "he saves" / shortened form of Yehoshua). TT renders the Hebrew/Aramaic form. The etymology becomes significant at v.21 ("he will save his people").
"SON OF DAVID, SON OF AVRAHAM" — DUAL LINEAGE CLAIM
- The order is reverse-chronological: David first (royal/messianic), then Abraham (covenantal). The genealogy will trace Abraham-to-David (vv.2-6) and David-to-Jesus (vv.6-16), confirming both claims. → For the Davidic and Avrahamic covenant backgrounds, see Companion §I2.
AVRAHAM — TT TRANSLITERATION
- Ἀβραάμ (Abraam) = Greek form of Hebrew Avraham (Avraham, "father of a multitude," Gen 17:5). Familiar English form: Abraham.
2
Avraham (Abraham) fathered Yitschaq (Isaac), and Isaac fathered Ya'aqov (Jacob), and Jacob fathered Yehudah (Judah) and his brothers,
"FATHERED" — *EGENNĒSEN
• ἐγέννησεν (egennēsen*) = aorist active of γεννάω ("to father, beget, generate"). The same verb is used 39 times in vv.2-16, establishing a drumbeat rhythm: "A fathered B, and B fathered C." The active voice and consistent verb mark biological paternity — until v.16 breaks the pattern.
TT TRANSLITERATIONS — FIRST OCCURRENCES
- Ἰσαάκ (Isaak) = Yitschaq (Hebrew: Yitschaq, "he laughs," Gen 21:3-6). Familiar: Isaac.
• Ἰακώβ (Iakōb) = Ya'aqov (Hebrew: Ya'aqov, "heel-grabber/supplanter," Gen 25:26). Familiar: Jacob.
• Ἰούδας (Ioudas) = Yehudah (Hebrew: Yehudah, "praise," Gen 29:35). Familiar: Judah. The line runs through Judah, not the firstborn Re'uven — per Gen 49:10 ("the scepter shall not depart from Judah").
• Ἰακώβ (Iakōb) = Ya'aqov (Hebrew: Ya'aqov, "heel-grabber/supplanter," Gen 25:26). Familiar: Jacob.
• Ἰούδας (Ioudas) = Yehudah (Hebrew: Yehudah, "praise," Gen 29:35). Familiar: Judah. The line runs through Judah, not the firstborn Re'uven — per Gen 49:10 ("the scepter shall not depart from Judah").
3
and Yehudah (Judah) fathered Perets and Zerach from Tamar, and Perets fathered Chetsron, and Chetsron fathered Aram,
TAMAR — FIRST WOMAN NAMED
- Θαμάρ (Thamar) = Tamar (Hebrew: Tamar, "date palm"). The story is told in Gen 38: Tamar, twice-widowed by sons of Judah, poses as a prostitute to conceive by her father-in-law when he fails to provide the next son. She is declared "more righteous than I" by Judah (Gen 38:26) — she enters the royal line through deception born of denied justice. → For all four named women and their significance in the genealogy, see Companion §A5.
"FROM TAMAR" — ἐκ τῆς Θαμάρ
- The preposition ἐκ (ek) = "from/out of" — used with all four women named in this genealogy (Tamar, Rachav, Rut, wife of Uriyah). The normal genealogical formula is "A fathered B"; the addition of "from [woman]" is a deliberate deviation that draws attention to each woman's role.
4
and Aram fathered Amminadav, and Amminadav fathered Nachshon, and Nachshon fathered Salmon,
GENEALOGICAL CONTINUATION
- The names follow the line in Ruth 4:19-20 and 1 Chr 2:10-11. Nachshon was the leader of the tribe of Yehudah (Judah) during the wilderness period (Num 1:7, 2:3).
5
and Salmon fathered Bo'az from Rachav, and Bo'az fathered Oved from Rut, and Oved fathered Yishai,
RACHAV — SECOND WOMAN NAMED
- Ῥαχάβ (Rhachab) = Rachav (Hebrew: Rachav). Identified in Josh 2 as a prostitute (zonah) in Yericho who sheltered the Israelite spies. A Canaanite who enters the Israelite line. Familiar: Rahab.
RUT — THIRD WOMAN NAMED
- Ῥούθ (Rhouth) = Rut (Hebrew: Rut). A Mo'avite woman — from a nation explicitly excluded from the assembly (Deut 23:4 [3]). She enters the line through loyalty to her mother-in-law Na'omi and marriage to Bo'az (Ruth 4:13-17). Familiar: Ruth.
PATTERN: NON-ISRAELITE OR IRREGULAR WOMEN
- Tamar (Canaanite?), Rachav (Canaanite), Rut (Mo'avite) — three of the four named women are non-Israelites or connected to irregular circumstances. The genealogy deliberately includes outsiders in the messianic line.
6
and Yishai fathered David the king. And David fathered Shelomoh (Solomon) from the wife of Uriyah,
"THE *WIFE* OF URIYAH" — FOURTH WOMAN
- ἐκ τῆς τοῦ Οὐρίου = literally "from the [wife] of Uriyah." The Greek does not name Bat-Sheva — she is identified only as the wife of Uriyah (the Hittite); the TT adds wife in italics as the noun is implied but not stated. This identification by her husband's name rather than her own keeps the adultery and murder of 2 Sam 11-12 deliberately in view. Familiar: Bathsheba, Uriah. → For the pattern of all four named women and interpretive discussion, see Companion §A5.
CRITICAL — "DAVID THE KING"
- David alone receives the title ὁ βασιλεύς (ho basileus, "the king"). No other figure in the genealogy is titled. This marks the pivot point: the genealogy is structured around David as the hinge between the Avraham (Abraham) covenant and the royal/messianic line.
SHELOMOH — TT TRANSLITERATION
- Σολομών (Solomōn) = Shelomoh (Hebrew: Shelomoh, "his peace," from shalom). Familiar: Solomon.
7
and Shelomoh (Solomon) fathered Rechav'am, and Rechav'am fathered Aviyah, and Aviyah fathered Asa,
CONTINUATION — KINGS OF YEHUDAH
- The line follows the Judean royal succession as recorded in 1 Kings and 1-2 Chronicles. Rechav'am = Rehoboam; Aviyah = Abijah.
8
and Asa fathered Yehoshaphat, and Yehoshaphat fathered Yoram, and Yoram fathered Uzziyah,
CRITICAL — OMITTED GENERATIONS
- Between Yoram (Jehoram) and Uzziyah (Azariah/Uzziah), three kings are omitted: Achazyahu (Ahaziah), Yo'ash (Joash), and Amatsyahu (Amaziah) — see 1 Chr 3:11-12. The omission compresses the genealogy to maintain the fourteen-generation pattern; ancient genealogies regularly skip generations for structural reasons, and "fathered" can mean "was ancestor of." → For detailed discussion and parallel genealogical conventions, see Companion §A2, §G1.
9
and Uzziyah fathered Yotam, and Yotam fathered Achaz, and Achaz fathered Chizkiyahu,
CHIZKIYAHU — TT TRANSLITERATION
- Ἑζεκίας (Hezekias) = Chizkiyahu (Hebrew: Chizkiyahu, "YHWH strengthens"). Familiar: Hezekiah. The reformer-king of 2 Kings 18-20.
10
and Chizkiyahu fathered Menasheh, and Menasheh fathered Amon, and Amon fathered Yoshiyahu,
YOSHIYAHU — TT TRANSLITERATION
- Ἰωσίας (Iōsias) = Yoshiyahu (Hebrew: Yoshiyahu, "YHWH supports"). Familiar: Josiah. The last great reformer before the exile (2 Kings 22-23).
11
and Yoshiyahu fathered Yekhonyah and his brothers, at the time of the exile to Bavel.
CRITICAL — YEKHONYAH AND THE EXILE
- Ἰεχονίας (Iechonias) = Yekhonyah (Hebrew: Yekhonyah / Yehoyakhin, "YHWH establishes"). Familiar: Jeconiah/Jehoiachin. The exile to Bavel (Babylon) in 597/586 BCE marks the second structural division of the genealogy. Yekhonyah was cursed in Jer 22:30 ("no man of his seed shall prosper, sitting upon the throne of David") — a tension with the messianic claim that the text does not resolve.
BAVEL — TT TRANSLITERATION
- Βαβυλών (Babylōn) = Bavel (Hebrew: Bavel). Familiar: Babylon.
12
And after the exile to Bavel, Yekhonyah fathered She'altiel, and She'altiel fathered Zerubbavel,
ZERUBBAVEL
- Ζοροβαβέλ (Zorobabel) = Zerubbavel (Hebrew: Zerubbavel, "seed of Bavel" or "sown in Bavel"). The post-exilic leader who rebuilt the Temple (Ezra 3, Haggai 1-2). Familiar: Zerubbabel.
13
and Zerubbavel fathered Avihud, and Avihud fathered Elyaqim, and Elyaqim fathered Azor,
POST-EXILIC NAMES — EXTRA-BIBLICAL
- From Avihud onward, the names are not attested in the Hebrew Bible. The genealogy's sources for the post-exilic period are unknown. These names may derive from family records, oral tradition, or the author's own sources.
14
and Azor fathered Tsadoq, and Tsadoq fathered Yakhin, and Yakhin fathered Elihud,
CONTINUATION
- The names continue the post-exilic portion. Tsadoq (= Zadok), Yakhin (= Jachin/Akim), Elihud — none are independently attested in other sources for this period.
15
and Elihud fathered El'azar, and El'azar fathered Mattan, and Mattan fathered Ya'aqov (Jacob),
APPROACHING THE CLIMAX
- The final three generations before Yosef (Joseph). The name Jacob echoes the patriarch — the last "fathered" before the pattern breaks at v.16.
16
and Ya'aqov (Jacob) fathered Yosef (Joseph) the husband of Miryam (Mary), from whom was born Yeshua (Jesus), who is called the anointed one.
CRITICAL — PASSIVE *EGENNĒTHĒ* ("WAS BORN")
- Throughout vv.2-15, the formula is active: "A ἐγέννησεν (egennēsen) B" = "A fathered B." At v.16, the pattern breaks: Jacob fathered Joseph, but Jesus ἐγεννήθη (egennēthē) = "was born" (aorist passive). The active chain of biological fathering stops; the passive voice leaves the agent unspecified in the grammar — the birth narrative (vv.18-25) supplies the explanation. The shift from active to passive is the most important grammar-level signal in the chapter. The active chain of biological fatherhood stops; Joseph is identified as "the husband of Mary," not as the father of Jesus. The passive voice leaves unspecified who caused the conception — the birth narrative (vv.18-25) supplies the explanation.
→ For full analysis of this grammatical shift as the chapter's most important text-level signal, see Companion §A3.
→ For full analysis of this grammatical shift as the chapter's most important text-level signal, see Companion §A3.
MIRYAM — TT TRANSLITERATION
- Μαριάμ (Mariam) = Miryam (Hebrew: Miryam). The Hebrew form of the name shared with Mosheh (Moses)'s sister (Ex 15:20). Familiar: Mary.
YOSEF — TT TRANSLITERATION
- Ἰωσήφ (Iōsēph) = Yosef (Hebrew: Yosef, "he adds," Gen 30:24). Familiar: Joseph. The name echoes the patriarch Joseph of Genesis — the dreamer — and the dream connection becomes explicit at v.20.
17
So all the generations from Avraham (Abraham) to David are fourteen generations, and from David to the exile to Bavel are fourteen generations, and from the exile to Bavel to the anointed one are fourteen generations.
THREE SETS OF FOURTEEN — NUMEROLOGICAL STRUCTURE
- The number fourteen may encode David's name: in Hebrew, D-V-D (dalet-vav-dalet) = 4+6+4 = 14 (gematria). The structure is theologically shaped — generations are omitted (v.8 note) and the count requires careful reckoning (the third set appears to have only thirteen names unless one counts differently). The TT reports the text's own claim without resolving the arithmetic question in the main text.
THREE ERAS
- (1) Abraham to David: the patriarchal and conquest period — promise to kingship. (2) David to exile: the monarchy — kingship to collapse. (3) Exile to anointed one: the post-exilic period — collapse to restoration. The structure tells a story of covenant, kingdom, judgment, and renewal.
18
Now the genesis of Yeshua (Jesus) the anointed one was thus: his mother Miryam (Mary), having been betrothed to Yosef (Joseph), before they came together, was found to be having a child in the womb from the holy wind/spirit.
CRITICAL — *GENESIS* AGAIN
- Τοῦ δὲ Ἰησοῦ Χριστοῦ ἡ γένεσις = "Now the genesis of Jesus the anointed one." The word γένεσις (genesis) recurs from v.1. There it introduced the genealogy; here it introduces the birth narrative. The word covers both "lineage" and "origin/coming-into-being."
"HOLY WIND/SPIRIT" — *PNEUMA HAGION
• ἐκ πνεύματος ἁγίου (ek pneumatos hagiou) = "from holy wind/spirit." Anarthrous (no article) — "holy wind/spirit" rather than "the holy wind/spirit"; the TT adds the in italics for English readability while marking the Greek's lack of article. Per locked glossary: pneuma* = wind/spirit (slash policy); the rendering avoids importing the later Trinitarian title "the Holy Spirit" into the translation layer.
"BETROTHED" — *MNĒSTEUTHEISĒS
• μνηστευθείσης (mnēsteutheisēs) = aorist passive participle, "having been betrothed." In Jewish practice, betrothal (erusin/kiddushin) was legally binding — distinct from modern engagement — which is why v.19 calls Joseph her "husband" (anēr) even before they have come together; dissolution required a formal document of release (get). The betrothal required formal dissolution — a document of release (get). The severity of the legal situation (Deut 22:23-24) explains why Joseph's quiet choice demonstrates his being dikaios* (v.19): righteousness that holds legal obligation and mercy together.
→ For the legal status of betrothal and its bearing on the narrative, see Companion §D3.
19
And Yosef (Joseph) her husband, being righteous and not wanting to make a public example of her, planned to release her secretly.
"RIGHTEOUS" — *DIKAIOS
• δίκαιος (dikaios*) = righteous, just. Joseph's righteousness is presented not as harsh legalism but as mercy: he could have exposed her publicly (Deut 22:23-24 prescribes severe consequences for a betrothed woman found with another man), but he chooses the quiet option. The text holds together justice and compassion without explaining the tension.
"RELEASE" — *APOLUSAI
• ἀπολῦσαι (apolusai*) = to release, dismiss, divorce. Per locked glossary for apolyo: "release" rather than "divorce" — the Greek covers both formal divorce and informal release. The betrothal required formal dissolution.
20
But while he was considering these things, see, a messenger of the Lord appeared to him in a dream, saying, "Yosef (Joseph), son of David, do not be afraid to take Miryam (Mary) as your wife, for the child conceived in her is from the holy wind/spirit.
CRITICAL — *ANGELOS KYRIOU* ("MESSENGER OF THE LORD")
- ἄγγελος κυρίου (angelos kyriou) = "a messenger of the Lord." This is the standard LXX rendering of the Hebrew malakh YHWH ("messenger of YHWH") — the angel-of-YHWH tradition found throughout the HB (Gen 16:7, 22:11, Ex 3:2, Judg 6:11-12). Per GS Divine Name Policy (Option C): the Greek says kyrios, so the TT renders "the Lord" in the main text; the note records that the underlying tradition refers to YHWH. In several HB passages the malakh YHWH speaks in the first person as YHWH himself (Gen 22:16, Ex 3:6); in others he appears as a distinct agent. Whether Matthew intends the full weight of this tradition or a more routine dream-messenger cannot be determined from the text — the TT preserves the ambiguity.
→ For the malakh YHWH tradition and its textual complexity, see Companion §A6.
→ For the malakh YHWH tradition and its textual complexity, see Companion §A6.
DREAM REVELATION — YOSEF AS DREAMER
- The patriarch Joseph of Genesis receives revelation through dreams (Gen 37:5-9) and interprets dreams (Gen 40-41). Matthew's Joseph receives divine communication through dreams four times (1:20, 2:13, 2:19, 2:22). The parallel may be deliberate: both Josephs go to/from Egypt, both receive divine guidance through dreams.
"SON OF DAVID" — ADDRESS
- The messenger addresses Joseph as "son of David" — confirming his Davidic lineage and thus the genealogical claim of vv.1-16. The legal paternity runs through Joseph even though the biological claim is disrupted at v.16.
21
And she will bear a son, and you will call his name Yeshua (Jesus), for he will save his people from their sins.
CRITICAL — NAME ETYMOLOGY: YESHUA = "HE SAVES"
- καλέσεις τὸ ὄνομα αὐτοῦ Ἰησοῦν = "you will call his name Jesus." The explanation follows: αὐτὸς γὰρ σώσει τὸν λαὸν αὐτοῦ ἀπὸ τῶν ἁμαρτιῶν αὐτῶν = "for he will save (sōsei) his people from their sins." The Greek name Ἰησοῦς (Iēsous) renders Hebrew Yeshua (יֵשׁוּעַ), a shortened form of Yehoshua (יְהוֹשֻׁעַ) meaning "YHWH saves" — the etymology is transparent in Hebrew but opaque in Greek, which is why the narrator supplies it; the TT's use of "Yeshua" keeps the wordplay visible in English. → See Companion §A7 for the dual-naming (Yeshua / Immanu'el) and its function in the chapter.
"HIS PEOPLE" — SCOPE
- τὸν λαὸν αὐτοῦ = "his people." In context, this means Israel — "his" refers to Jesus being named. The scope is not universalized in this verse (that expansion comes later in the Gospel).
22
And all this happened so that what was spoken by the Lord through the prophet might be fulfilled, saying:
FULFILLMENT FORMULA — FIRST OCCURRENCE
- ἵνα πληρωθῇ τὸ ῥηθὲν ὑπὸ κυρίου διὰ τοῦ προφήτου = "so that what was spoken by the Lord through the prophet might be fulfilled." This is the first of Matthew's fulfillment formulas (also 2:15, 2:17, 2:23, 4:14, 8:17, 12:17, 13:35, 21:4, 27:9); ὑπὸ κυρίου (hypo kyriou) = "by the Lord" — the Lord is the ultimate speaker, the prophet the instrument (διά, "through"). Per GS Option C: "the Lord" renders kyrios here; the underlying referent in the Isaiah passage is YHWH. The formula does not claim that the prophet intended the Matthean fulfillment; it claims that the word spoken through the prophet is now being fulfilled — two levels of agency: YHWH as ultimate speaker, the prophet as transmitter.
→ For the function and pattern of Matthew's fulfillment formula across the Gospel, see Companion §D4.
→ For the function and pattern of Matthew's fulfillment formula across the Gospel, see Companion §D4.
23
"See, the virgin/young woman will conceive and will bear a son, and they will call his name Immanu'el" — which is, being translated, "God with us."
CRITICAL — *PARTHENOS* / *ALMAH* (VIRGIN / YOUNG WOMAN)
- The quotation is from Isaiah 7:14. The Hebrew text reads הָעַלְמָה (ha'almah) = "the young woman" — a word denoting a young woman of marriageable age, not specifically a virgin (the Hebrew for "virgin" is בְּתוּלָה, betulah). The LXX translates almah as παρθένος (parthenos), which in Greek more strongly implies virginity; Matthew follows the LXX. The TT renders "virgin/young woman" (slash) per Rule 2: the Greek says parthenos; the Hebrew source says almah; neither reading is suppressed. → For the full semantic range of parthenos and almah, and discussion of the LXX translation decision, see Companion §A4, §D2.
CRITICAL — ISAIAH 7:14 IN CONTEXT
- In its original context, Isaiah 7:14 is spoken during the Syro-Ephraimite crisis (c. 735 BCE): the sign functions within Achaz's historical moment. Matthew reads the passage as additionally (or primarily) fulfilled in Yeshua (Jesus)'s birth; the TT translates Matthew's use of the text as Matthew presents it, without adjudicating between the historical and messianic readings in the main text. Matthew's use reflects a typological reading common in Second Temple interpretation — not necessarily claiming Isaiah intended a future virgin birth, but that the pattern first seen in Isaiah's time is now completed in Jesus.
→ For the Isaiah 7 context and the textual variants in Matthew's quotation, see Companion §D5.
→ For the Isaiah 7 context and the textual variants in Matthew's quotation, see Companion §D5.
IMMANU'EL — TT TRANSLITERATION
- Ἐμμανουήλ (Emmanouēl) = Immanu'el (Hebrew: Immanu'el, עִמָּנוּ אֵל = "God with us," from immanu = "with us" + El = "God"). The narrator provides the translation. The name functions as a theological claim: the presence of God with his people; whether this is a title, a symbolic name, or a proper name is debated. → For the extended discussion of Immanu'el as Isaiah 7:14 prophetic title vs. proper name (Jesus = personal name given by Yosef vs. Immanu'el = prophetic title) and its theological reception, see chapter companion §F.
"THEY WILL CALL" — VARIANT FROM LXX
- The LXX of Isa 7:14 reads καλέσεις (kaleseis) = "you [singular] will call." Matthew's text has καλέσουσιν (kalesousin) = "they will call" (third person plural). The shift may reflect a different Vorlage, a deliberate modification, or a textual variant in the LXX tradition. The "they" opens the naming to a communal act rather than the mother's alone.
24
And Yosef (Joseph), having been raised from sleep, did as the messenger of the Lord commanded him, and he took his wife,
"HAVING BEEN RAISED" — *EGERTHEIS
• ἐγερθείς (egertheis*) = aorist passive participle of ἐγείρω ("to raise/wake"). The passive may be simply "he woke up" or may carry the theological overtone of being "raised" by divine action. The TT preserves the passive form.
IMMEDIATE OBEDIENCE
- The narrative moves directly from dream to action. No deliberation, no objection, no dialogue. Joseph "did as the messenger of the Lord commanded him" — the same pattern as Avraham (Abraham)'s response to divine commands in Genesis (Gen 12:4, 22:3).
25
and he did not know her until she bore a son; and he called his name Yeshua (Jesus).
"DID NOT KNOW HER" — SEXUAL EUPHEMISM
- οὐκ ἐγίνωσκεν αὐτήν (ouk eginōsken autēn) = "he was not knowing her" — imperfect tense, ongoing state. The verb γινώσκω (ginōskō, "to know") here carries the Semitic sexual sense (cf. Gen 4:1 LXX, "Adam knew Chava his wife"). The imperfect describes an ongoing state that lasted "until" (heōs hou) she bore a son.
CRITICAL — "UNTIL" (*HEŌS HOU*) — WHAT HAPPENS AFTER?
- ἕως οὗ (heōs hou) = "until." Whether the "until" implies that Yosef (Joseph) knew Miryam (Mary) afterward is grammatically debated: in some Greek constructions, "until" specifies only the period in view without implying change afterward (cf. Matt 28:20); in others, it implies change. The text does not resolve this, and the TT does not resolve it either. → For the grammar of heōs hou and its implications for later tradition, see Companion §D6.
CRITICAL — TEXTUAL VARIANT: "HER FIRSTBORN SON" vs. "A SON"
- Some manuscripts read τὸν υἱὸν αὐτῆς τὸν πρωτότοκον (ton huion autēs ton prōtotokon) = "her firstborn son" (found in C, D, W, f13, and the Majority Text). NA28 reads simply υἱόν (huion) = "a son." The "firstborn" reading may have been imported from Luke 2:7. The TT follows NA28 but notes the variant.
Glossary
γένεσις (*genesis*)genesis / originBirth, origin, coming-into-being. Echoes Gen 2:4, 5:1 (LXX).
γεννάω (*gennaō*)father / begetActive in vv.2-15; passive (egennēthē) at v.16.
χριστός (*christos*)anointed oneLowercase as descriptor. Maps to HB mashiach.
πνεῦμα ἅγιον (*pneuma hagion*)holy wind/spiritAnarthrous in Greek. Maps to HB ruach. Slash per Rule 2.
παρθένος (*parthenos*)virgin/young womanGreek implies virginity; Hebrew source (almah) = young woman…
ἄγγελος κυρίου (*angelos kyriou*)messenger of the LordRenders HB malakh YHWH. Option C: kyrios = "the Lord."
δίκαιος (*dikaios*)righteous / justApplied to Yosef (v.19).
ἀπολύω (*apolyō*)release / dismissCovers formal divorce and informal release.
Ἐμμανουήλ (*Emmanouēl*)Immanu'elHebrew: "God with us" (immanu + El).
γινώσκω (*ginōskō*)knowCarries Semitic sexual sense in v.25 (cf. Gen 4:1).
πληρόω (*plēroō*)fulfillUsed in Matthew's fulfillment formula (v.22).
μετοικεσία (*metoikesia*)exile / deportationLit. "change of dwelling." Used for the Babylonian exile.
Supplementary — patterns across the chapter
CROSS-CHAPTER TRACKING (Genesis -> Matthew)
Gen 2:4 / Gen 5:1 -> Matt 1:1 — biblos geneseōs:
Matthew's opening phrase is a direct literary allusion. Genesis uses biblos geneseōs to introduce the "generations" of creation and of humanity. Matthew uses the same phrase to introduce the origin of the anointed one — placing Yeshua's story within the Genesis framework.
Gen 38 -> Matt 1:3 — Tamar:
Gen 37-50 -> Matt 1:20 — Yosef the dreamer:
The name-echo and dream-pattern suggest a deliberate typological connection. Both Yosefs mediate divine purposes through obedient response to dreams.
Gen 12:1-3 / Gen 22:18 -> Matt 1:1 — "Son of Avraham":
Gen 1:2 -> Matt 1:18, 20 — Wind/spirit (ruach / pneuma):
The wind/spirit that precedes creation in Genesis precedes the new genesis in Matthew. Both are moments of divine initiative before something unprecedented begins.
END OF MATTHEW 1 — THE TRANSPARENT TRANSLATION (ENGLISH)
"A translation with nothing hidden."
| Element | Gen 2:4 / 5:1 (LXX) | Matt 1:1 |
|---|---|---|
| Formula | αὕτη ἡ βίβλος γενέσεως — "this is the book of the genesis of..." | Βίβλος γενέσεως — "book of the genesis of..." |
| Subject | The skies and the land (2:4) / Adam (5:1) | Yeshua the anointed one |
| Function | Introduces a toledot section | Introduces the genealogy and birth narrative |
| Scope | Creation and human lineage | Messianic lineage from Avraham |
Matthew's opening phrase is a direct literary allusion. Genesis uses biblos geneseōs to introduce the "generations" of creation and of humanity. Matthew uses the same phrase to introduce the origin of the anointed one — placing Yeshua's story within the Genesis framework.
Gen 38 -> Matt 1:3 — Tamar:
| Element | Gen 38 | Matt 1:3 |
|---|---|---|
| Role | Denied justice by Yehudah; obtains it through deception | Named in the genealogy: "from Tamar" |
| Status | Outsider who enters the Yehudah line | Included in the messianic line |
| Significance | Declared "more righteous than I" (Gen 38:26) | One of four women breaking the all-male genealogical pattern |
Gen 37-50 -> Matt 1:20 — Yosef the dreamer:
| Element | Gen 37-50 (Patriarch Yosef) | Matt 1:20 (Yosef husband of Miryam) |
|---|---|---|
| Dreams | Receives dreams (37:5-9); interprets others' dreams (40-41) | Receives divine communication in dreams (1:20, 2:13, 2:19, 2:22) |
| Egypt | Taken to Egypt; rises to power there | Takes his family to Egypt (2:14); returns from Egypt (2:15) |
| Obedience | Serves God's purpose despite human opposition | Does "as the messenger of the Lord commanded him" (1:24) |
| Name | Yosef = "he adds" (Gen 30:24) | Same name, same form |
The name-echo and dream-pattern suggest a deliberate typological connection. Both Yosefs mediate divine purposes through obedient response to dreams.
Gen 12:1-3 / Gen 22:18 -> Matt 1:1 — "Son of Avraham":
| Element | Genesis | Matthew |
|---|---|---|
| Promise | "In you all families of the land will be blessed" (Gen 12:3) | "Son of Avraham" — heir of the promise |
| Covenant | Avrahamic covenant: land, seed, blessing | The genealogy traces the "seed" (sperma) line |
| Scope | "All families of the land" | Begins with Israel ("his people," v.21) but the Avrahamic framing opens toward universality |
Gen 1:2 -> Matt 1:18, 20 — Wind/spirit (ruach / pneuma):
| Element | Gen 1:2 | Matt 1:18, 20 |
|---|---|---|
| Term | רוּחַ אֱלֹהִים (ruach elohim) = wind/spirit of God | πνεῦμα ἅγιον (pneuma hagion) = holy wind/spirit |
| Action | Hovering over the face of the waters | The agent of conception |
| Context | Pre-creation: before God speaks the world into being | Pre-birth: before Yeshua enters the world |
| Function | Precursor to creation | Agent of a new "genesis" (v.18) |
The wind/spirit that precedes creation in Genesis precedes the new genesis in Matthew. Both are moments of divine initiative before something unprecedented begins.
END OF MATTHEW 1 — THE TRANSPARENT TRANSLATION (ENGLISH)
"A translation with nothing hidden."