Matthew Chapter 1

– Βίβλος γενέσεως (biblos geneseōs): Literally “book of genesis” or “book of origins.” Translated as “record of the genealogy” to capture the historical and ancestral focus while maintaining readability; this echoes the KJV’s “book of the generation” but uses modern phrasing for clarity. Theologically, it establishes Jesus’ lineage as fulfilling Old Testament promises, linking to Genesis’ creation themes and emphasizing divine origins. Cross-reference: Genesis 5:1 (similar genealogical structure). – υἱοῦ Δαυίδ υἱοῦ Ἀβραάμ (huiou Dauid huiou Abraam): “Son of David, son of Abraham.” Retained “son” lowercase as it denotes human descent in the messianic line, not a direct divine title here. Grammatically, the genitive chain highlights royal (Davidic) and covenantal (Abrahamic) heritage. Theologically, this underscores Jesus as the promised Messiah (2 Samuel 7:12-16 for Davidic covenant; Genesis 12:1-3 for Abrahamic covenant). Alternative translation: “descendant of David, descendant of Abraham” for even greater inclusivity, but “son” preserves KJV poetic rhythm. – ἐγέννησεν (egennēsen): Repeated verb meaning “begot” or “generated.” Modernized to “fathered” to avoid archaic “begat” while retaining the generative emphasis; this choice promotes readability without losing the formal, repetitive structure that mirrors Old Testament genealogies (e.g., 1 Chronicles 1-9). Grammatically, aorist active indicative for completed action. The inclusion of women (Tamar, Rahab, Ruth) is notable, as Greek allows specification via ἐκ (ek, “by” or “from”), highlighting God’s inclusive grace in redemption history, involving Gentiles and those with complex stories. Theologically, it illustrates divine sovereignty in using unlikely figures. Cross-references: Ruth 4:18-22 (partial overlap); Luke 3:23-38 (parallel but differing genealogy, emphasizing universal humanity).

– ἐγέννησεν (egennēsen): Continued use as above, with inclusion of “the wife of Uriah” (Bathsheba, v.6) via περι (peri, implying “by” in context), noting scandal and grace. Theologically, this triad (David to deportation) highlights the rise and fall of the monarchy, with omissions for symmetry (e.g., skipping kings like Ahaziah). Cross-reference: 1 Chronicles 3:10-14 (fuller king list). – Names and Variants: Several names reflect textual traditions, e.g., Ἀσάφ (Asaph) in v.7 likely refers to Asa (king of Judah, 1 Kings 15), a possible scribal harmonization with Psalm authorship (Asaph the psalmist); similarly, Ἀμώς (Amos) in v.10 for Amon (2 Kings 21). Retained as per NA28 without alteration, noting potential intentional theological links (e.g., prophetic echoes). Grammatically, proper nouns in accusative as direct objects. – μετοικεσίας Βαβυλῶνος (metoikesias Babylōnos): “Deportation to Babylon.” Literally “removal/exile to Babylon,” translated for modern clarity; refers to the Babylonian captivity (587 BCE). Theologically, marks a pivotal redemptive-historical turning point, with Jesus as the ultimate restorer. Cross-reference: 2 Kings 24-25.

– ἐγέννησεν (egennēsen): As above, maintaining pattern until shift at Joseph. Grammatically, aorist active indicative for completed action. – ἐξ ἧς ἐγεννήθη (ex hēs egennēthē): “Of whom was born,” with ἧς feminine singular, emphasizing Mary as the biological parent, breaking the “fathered” pattern to indicate virgin birth. Grammatically, passive aorist to denote divine action. Theologically, hints at the incarnation’s miraculous nature. Alternative: “by whom Jesus was born” for precision. Cross-reference: Luke 3:23-38 (Joseph’s lineage via legal descent). – Names and Variants: This final triad (post-exile to Christ) includes lesser-known figures, emphasizing restoration. Theologically, underscores messianic fulfillment through humble lines. – γενεαί (geneai): “Generations,” with structured triads symbolizing completeness (7×2, divine perfection doubled). Grammatically, nominative plural in summary. Theologically, emphasizes eschatological fulfillment despite historical omissions for symmetry. Cross-reference: Ruth 4:18-22 (similar counting).

– γένεσις (genesis): “Birth,” echoing γενέσεως in v.1 but focusing on the event; literally “origin” or “coming into being.” Translated as “birth…took place” for narrative flow, blending KJV’s “was on this wise” with modern idiom. Theologically, contrasts human genealogy with divine intervention, affirming incarnation. Cross-reference: Luke 1:26-38 (parallel annunciation to Mary). – μνηστευθείσης (mnēsteutheisēs): Passive participle, “had been betrothed.” Modernized from KJV “espoused” to “betrothed,” reflecting Jewish custom of legal engagement without cohabitation. Grammatically, genitive absolute construction setting the scene. Theologically, emphasizes purity and legal context. Alternative: “promised in marriage” for inclusivity. – εὑρέθη ἐν γαστρὶ ἔχουσα ἐκ πνεύματος ἁγίου (heurethē en gastri echousa ek pneumatos hagiou): “Found to be with child from the Holy Spirit.” Literally “found having in womb from Holy Spirit.” “With child” modernizes “with child” (KJV) for readability; ἐκ denotes source/origin, underscoring supernatural conception without male involvement. Capitalized “Holy Spirit” as divine title. Theologically, affirms virgin birth and deity of Jesus (Isaiah 7:14 fulfillment). Cross-references: Isaiah 7:14 (quoted in v.23); Galatians 4:4 (born of a woman). – δίκαιος (dikaios): “Righteous,” describing Joseph; literally “just.” Grammatically, nominative predicate. Translation choice retains moral integrity implication, avoiding “just man” for gender-neutral tone where possible, though context is male-specific. Theologically, highlights Joseph’s compassion aligning with Torah (Deuteronomy 24:1 for divorce), yet grace over strict law. Cross-reference: Matthew 5:20 (righteousness exceeding Pharisees).

– ἄγγελος κυρίου (angelos kyriou): “Angel of the Lord.” Retained as is, with “Lord” capitalized as divine reference. In dream (κατ᾽ ὄναρ), common biblical motif. The speech uses future indicatives (τέξεται, καλέσεις) for certainty. Ἰησοῦν (Iēsoun): “Jesus,” from Hebrew Yeshua meaning “Yahweh saves”; explained in text (σώσει, “He will save”). Capitalized “He” and “His” as deity pronouns. Theologically, soteriological focus—salvation from sins. Cross-reference: Acts 4:12 (no other name for salvation).

– πληρωθῇ τὸ ῥηθὲν (plērōthē to rhēthen): “To fulfill what was spoken.” Aorist passive subjunctive in purpose clause; Matthew’s fulfillment formula (10+ times in gospel). Quote from Isaiah 7:14 (LXX παρθένος, “virgin”) uses future tenses. Ἐμμανουήλ (Emmanouēl): “Immanuel,” with parenthetical explanation (μεθερμηνευόμενον, “translated”). Theologically, emphasizes God’s presence in Christ (John 1:14, Word became flesh). Cross-reference: Isaiah 7:14; 8:8. – οὐκ ἐγίνωσκεν (ouk eginōsken): Imperfect indicative, “knew her not,” euphemism for no sexual relations. Translated for clarity while preserving discretion. Grammatically, ongoing action until (ἕως οὗ) birth. Theologically, reinforces virgin birth; does not imply relations afterward (debated, but text neutral). Cross-reference: Luke 2:7 (firstborn son).