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Matthew 1

Matthew 1

The big picture

Matthew 1 opens in verse 1 with “The book of the generation of Jesus Christ, the son of David, the son of Abraham.”, reaches its middle movement near verse 13 with “And Zorobabel begat Abiud; and Abiud begat Eliakim; and Eliakim begat Azor;”, and closes in verse 25 with “And knew her not till she had brought forth her firstborn son: and he called his name…” Repeated or prominent terms include begat, David, JESUS, Joseph, Babylon. Together, those details trace this chapter’s own movement from its opening to its conclusion.

Scripture beside the summary

Matthew · King James Version · 25

Matthew 1:1-7

1–7: The book of the generation of Jesus Christ, the son of David, the son of…

Matthew 1:1–7 opens with “The book of the generation of Jesus Christ, the son of David, the son of Abraham.” and reaches “And Solomon begat Roboam; and Roboam begat Abia; and Abia begat Asa;” by its final verse. That movement develops the focus on A written genealogy and family-line visual connecting Abraham, David, exile, and Jesus without placing generations in one literal gathering; Joseph considering what to do, receiving the angelic message in a dream, and taking Mary as his wife, with particular weight carried by begat, David, Abia.

Deep dive

The movement opens with “The book of the generation of Jesus Christ, the son of David, the son of Abraham.” By verse 4, the text has turned to “And Aram begat Aminadab; and Aminadab begat Naasson; and Naasson begat Salmon;” It lands on “And Solomon begat Roboam; and Roboam begat Abia; and Abia begat Asa;” The distance between those lines matters as much as any isolated phrase. Its subjects, actions, connecting terms, and consequences reveal how the thought develops before any interpretation is added.

What Jesus says and does, how each person responds, and how the scene advances toward the cross and resurrection give the passage its shape. Words such as begat, David, Abia, Abraham, Aminadab, Aram tie the complete block together. The central idea, “A written genealogy and family-line visual connecting Abraham, David, exile, and Jesus without placing generations in one literal gathering; Joseph considering what to do, receiving the angelic message in a dream, and taking Mary as his wife,” should remain answerable to the text. Some conclusions are explicit, some gather support across several verses, and others remain strong inferences or interpretations.

Names or load-bearing terms in this scene include David, Abia, Abraham, Aminadab, Aram, Booz. The nearest hinge to the center comes in verse 4: “And Aram begat Aminadab; and Aminadab begat Naasson; and Naasson begat Salmon;” That detail helps separate the opening situation from what the passage changes next.

Words to trace: begat, David, Abia, Abraham, Aminadab, Aram

Verse-by-verse path

  1. Matthew 1:1

    “The book of the generation of Jesus Christ, the son of David, the son of Abraham.” Naming Abraham and Christ keeps the account rooted in particular people or places. Follow where the name returns and what changes around it.

  2. Matthew 1:2

    “Abraham begat Isaac; and Isaac begat Jacob; and Jacob begat Judas and his brethren;” Naming Isaac and Jacob keeps the account rooted in particular people or places. Follow where the name returns and what changes around it.

  3. Matthew 1:3

    “And Judas begat Phares and Zara of Thamar; and Phares begat Esrom; and Esrom begat Aram;” Naming Esrom and Phares keeps the account rooted in particular people or places. Follow where the name returns and what changes around it.

  4. Matthew 1:4

    “And Aram begat Aminadab; and Aminadab begat Naasson; and Naasson begat Salmon;” Naming Aminadab and Naasson keeps the account rooted in particular people or places. Follow where the name returns and what changes around it.

  5. Matthew 1:5

    “And Salmon begat Booz of Rachab; and Booz begat Obed of Ruth; and Obed begat Jesse;” Naming Booz and Obed keeps the account rooted in particular people or places. Follow where the name returns and what changes around it.

  6. Matthew 1:6

    “And Jesse begat David the king; and David the king begat Solomon of her that had been the wife of Urias;” Naming David and Jesse keeps the account rooted in particular people or places. Follow where the name returns and what changes around it.

  7. Matthew 1:7

    “And Solomon begat Roboam; and Roboam begat Abia; and Abia begat Asa;” Naming Abia and Roboam keeps the account rooted in particular people or places. Follow where the name returns and what changes around it.

Matthew 1:1-7

King James Version

1The book of the generation of Jesus Christ, the son of David, the son of Abraham.

2Abraham begat Isaac; and Isaac begat Jacob; and Jacob begat Judas and his brethren;

3And Judas begat Phares and Zara of Thamar; and Phares begat Esrom; and Esrom begat Aram;

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

5And Salmon begat Booz of Rachab; and Booz begat Obed of Ruth; and Obed begat Jesse;

6And Jesse begat David the king; and David the king begat Solomon of her that had been the wife of Urias;

7And Solomon begat Roboam; and Roboam begat Abia; and Abia begat Asa;

Matthew 1:8-14

8–14: Asa begat Josaphat; and Josaphat begat Joram; and Joram begat Ozias;

Matthew 1:8–14 opens with “And Asa begat Josaphat; and Josaphat begat Joram; and Joram begat Ozias;” and reaches “And Azor begat Sadoc; and Sadoc begat Achim; and Achim begat Eliud;” by its final verse. That movement develops the focus on A written genealogy and family-line visual connecting Abraham, David, exile, and Jesus without placing generations in one literal gathering; Joseph considering what to do, receiving the angelic message in a dream, and taking Mary as his wife, with particular weight carried by begat, Abiud, Achaz.

Deep dive

The movement opens with “And Asa begat Josaphat; and Josaphat begat Joram; and Joram begat Ozias;” By verse 11, the text has turned to “And Josias begat Jechonias and his brethren, about the time they were carried away to…” It lands on “And Azor begat Sadoc; and Sadoc begat Achim; and Achim begat Eliud;” The distance between those lines matters as much as any isolated phrase. Its subjects, actions, connecting terms, and consequences reveal how the thought develops before any interpretation is added.

What Jesus says and does, how each person responds, and how the scene advances toward the cross and resurrection give the passage its shape. Words such as begat, Abiud, Achaz, Achim, Amon, Azor tie the complete block together. The central idea, “A written genealogy and family-line visual connecting Abraham, David, exile, and Jesus without placing generations in one literal gathering; Joseph considering what to do, receiving the angelic message in a dream, and taking Mary as his wife,” should remain answerable to the text. Some conclusions are explicit, some gather support across several verses, and others remain strong inferences or interpretations.

Names or load-bearing terms in this scene include Abiud, Achaz, Achim, Amon, Azor, Babylon. The nearest hinge to the center comes in verse 11: “And Josias begat Jechonias and his brethren, about the time they were carried away to Babylon:” That detail helps separate the opening situation from what the passage changes next.

Words to trace: begat, Abiud, Achaz, Achim, Amon, Azor

Verse-by-verse path

  1. Matthew 1:8

    “And Asa begat Josaphat; and Josaphat begat Joram; and Joram begat Ozias;” Naming Joram and Josaphat keeps the account rooted in particular people or places. Follow where the name returns and what changes around it.

  2. Matthew 1:9

    “And Ozias begat Joatham; and Joatham begat Achaz; and Achaz begat Ezekias;” Naming Achaz and Joatham keeps the account rooted in particular people or places. Follow where the name returns and what changes around it.

  3. Matthew 1:10

    “And Ezekias begat Manasses; and Manasses begat Amon; and Amon begat Josias;” Naming Amon and Manasses keeps the account rooted in particular people or places. Follow where the name returns and what changes around it.

  4. Matthew 1:11

    “And Josias begat Jechonias and his brethren, about the time they were carried away to Babylon:” Naming Babylon and Jechonias keeps the account rooted in particular people or places. Follow where the name returns and what changes around it.

  5. Matthew 1:12

    “And after they were brought to Babylon, Jechonias begat Salathiel; and Salathiel begat Zorobabel;” Naming Salathiel and Babylon keeps the account rooted in particular people or places. Follow where the name returns and what changes around it.

  6. Matthew 1:13

    “And Zorobabel begat Abiud; and Abiud begat Eliakim; and Eliakim begat Azor;” Naming Abiud and Eliakim keeps the account rooted in particular people or places. Follow where the name returns and what changes around it.

  7. Matthew 1:14

    “And Azor begat Sadoc; and Sadoc begat Achim; and Achim begat Eliud;” Naming Achim and Sadoc keeps the account rooted in particular people or places. Follow where the name returns and what changes around it.

Matthew 1:8-14

King James Version

8And Asa begat Josaphat; and Josaphat begat Joram; and Joram begat Ozias;

9And Ozias begat Joatham; and Joatham begat Achaz; and Achaz begat Ezekias;

10And Ezekias begat Manasses; and Manasses begat Amon; and Amon begat Josias;

11And Josias begat Jechonias and his brethren, about the time they were carried away to Babylon:

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

13And Zorobabel begat Abiud; and Abiud begat Eliakim; and Eliakim begat Azor;

14And Azor begat Sadoc; and Sadoc begat Achim; and Achim begat Eliud;

Matthew 1:15-21

15–21: Eliud begat Eleazar; and Eleazar begat Matthan; and Matthan begat Jacob;

Matthew 1:15–21 opens with “And Eliud begat Eleazar; and Eleazar begat Matthan; and Matthan begat Jacob;” and reaches “And she shall bring forth a son, and thou shalt call his name JESUS: for he shall save his…” by its final verse. That movement develops the focus on A written genealogy and family-line visual connecting Abraham, David, exile, and Jesus without placing generations in one literal gathering; Joseph considering what to do, receiving the angelic message in a dream, and taking Mary as his wife, with particular weight carried by begat, generations, Joseph.

Deep dive

The movement opens with “And Eliud begat Eleazar; and Eleazar begat Matthan; and Matthan begat Jacob;” By verse 18, the text has turned to “Now the birth of Jesus Christ was on this wise: When as his mother Mary was espoused to…” It lands on “And she shall bring forth a son, and thou shalt call his name JESUS: for he shall save his…” The distance between those lines matters as much as any isolated phrase. The passage has a voice and pulse of its own, including 1 verse with a speech marker, 1 stated contrast, 1 verse naming the LORD or God. Those features reveal where the narrative slows down, speaks directly, or changes direction.

What Jesus says and does, how each person responds, and how the scene advances toward the cross and resurrection give the passage its shape. Words such as begat, generations, Joseph, Christ, David, fourteen tie the complete block together. The central idea, “A written genealogy and family-line visual connecting Abraham, David, exile, and Jesus without placing generations in one literal gathering; Joseph considering what to do, receiving the angelic message in a dream, and taking Mary as his wife,” should remain answerable to the text. Some conclusions are explicit, some gather support across several verses, and others remain strong inferences or interpretations.

Names or load-bearing terms in this scene include Joseph, Christ, David, Mary, Babylon, Eleazar. The nearest hinge to the center comes in verse 18: “Now the birth of Jesus Christ was on this wise: When as his mother Mary was espoused to Joseph, before they came together, she was…” That detail helps separate the opening situation from what the passage changes next.

Words to trace: begat, generations, Joseph, Christ, David, fourteen

Verse-by-verse path

  1. Matthew 1:15

    “And Eliud begat Eleazar; and Eleazar begat Matthan; and Matthan begat Jacob;” Naming Eleazar and Matthan keeps the account rooted in particular people or places. Follow where the name returns and what changes around it.

  2. Matthew 1:16

    “And Jacob begat Joseph the husband of Mary, of whom was born Jesus, who is called Christ.” Naming Christ and Jacob keeps the account rooted in particular people or places. Follow where the name returns and what changes around it.

  3. Matthew 1:17

    “So all the generations from Abraham to David are fourteen generations; and from David until the carrying away into…” This line supplies a reason, result, or conclusion. It should stay attached to the claim or action that gives it meaning.

  4. Matthew 1:18

    “Now the birth of Jesus Christ was on this wise: When as his mother Mary was espoused to Joseph, before they came…” Naming Christ and Ghost keeps the account rooted in particular people or places. Follow where the name returns and what changes around it.

  5. Matthew 1:19

    “Then Joseph her husband, being a just man, and not willing to make her a publick example, was minded to put her away…” Naming Joseph keeps the account rooted in particular people or places. Follow where the name returns and what changes around it.

  6. Matthew 1:20

    “But while he thought on these things, behold, the angel of the Lord appeared unto him in a dream, saying, Joseph, thou…” Naming David and Ghost keeps the account rooted in particular people or places. Follow where the name returns and what changes around it.

  7. Matthew 1:21

    “And she shall bring forth a son, and thou shalt call his name JESUS: for he shall save his people from their sins.” The command cannot be understood from the verb alone. Its recipient, purpose, and place in the larger covenant or argument define the responsibility.

Matthew 1:15-21

King James Version

15And Eliud begat Eleazar; and Eleazar begat Matthan; and Matthan begat Jacob;

16And Jacob begat Joseph the husband of Mary, of whom was born Jesus, who is called Christ.

17So all the generations from Abraham to David are fourteen generations; and from David until the carrying away into Babylon are fourteen generations; and from the carrying away into Babylon unto Christ are fourteen generations.

18Now the birth of Jesus Christ was on this wise: When as his mother Mary was espoused to Joseph, before they came together, she was found with child of the Holy Ghost.

19Then Joseph her husband, being a just man, and not willing to make her a publick example, was minded to put her away privily.

20But while he thought on these things, behold, the angel of the Lord appeared unto him in a dream, saying, Joseph, thou son of David, fear not to take unto thee Mary thy wife: for that which is conceived in her is of the Holy Ghost.

21And she shall bring forth a son, and thou shalt call his name JESUS: for he shall save his people from their sins.

Matthew 1:22-25

22–25: All this was done, that it might be fulfilled which was spoken of the…

Matthew 1:22–25 opens with “Now all this was done, that it might be fulfilled which was spoken of the Lord by the prophet…” and reaches “And knew her not till she had brought forth her firstborn son: and he called his name JESUS.” by its final verse. That movement develops the focus on A written genealogy and family-line visual connecting Abraham, David, exile, and Jesus without placing generations in one literal gathering; Joseph considering what to do, receiving the angelic message in a dream, and taking Mary as his wife, with particular weight carried by Lord, name, angel.

Deep dive

The movement opens with “Now all this was done, that it might be fulfilled which was spoken of the Lord by the…” By verse 23, the text has turned to “Behold, a virgin shall be with child, and shall bring forth a son, and they shall call his…” It lands on “And knew her not till she had brought forth her firstborn son: and he called his name JESUS.” The distance between those lines matters as much as any isolated phrase. The passage has a voice and pulse of its own, including 1 verse with a speech marker, 3 verses naming the LORD or God. Those features reveal where the narrative slows down, speaks directly, or changes direction.

What Jesus says and does, how each person responds, and how the scene advances toward the cross and resurrection give the passage its shape. Words such as Lord, name, angel, bidden, call, child tie the complete block together. The central idea, “A written genealogy and family-line visual connecting Abraham, David, exile, and Jesus without placing generations in one literal gathering; Joseph considering what to do, receiving the angelic message in a dream, and taking Mary as his wife,” should remain answerable to the text. Some conclusions are explicit, some gather support across several verses, and others remain strong inferences or interpretations.

Names or load-bearing terms in this scene include Lord, Emmanuel, God, Joseph. The nearest hinge to the center comes in verse 22: “Now all this was done, that it might be fulfilled which was spoken of the Lord by the prophet, saying,” That detail helps separate the opening situation from what the passage changes next.

Words to trace: Lord, name, angel, bidden, call, child

Verse-by-verse path

  1. Matthew 1:22

    “Now all this was done, that it might be fulfilled which was spoken of the Lord by the prophet, saying,” The verse names Lord rather than leaving the action without a source. Watch whether the next line continues, answers, or contrasts that action.

  2. Matthew 1:23

    “Behold, a virgin shall be with child, and shall bring forth a son, and they shall call his name Emmanuel, which being…” The command cannot be understood from the verb alone. Its recipient, purpose, and place in the larger covenant or argument define the responsibility.

  3. Matthew 1:24

    “Then Joseph being raised from sleep did as the angel of the Lord had bidden him, and took unto him his wife:” Naming Joseph keeps the account rooted in particular people or places. Follow where the name returns and what changes around it.

  4. Matthew 1:25

    “And knew her not till she had brought forth her firstborn son: and he called his name JESUS.” The line’s distinctive content terms include firstborn, JESUS, knew. Its relationship to verses 24 shows what work it does in this passage.

Matthew 1:22-25

King James Version

22Now all this was done, that it might be fulfilled which was spoken of the Lord by the prophet, saying,

23Behold, a virgin shall be with child, and shall bring forth a son, and they shall call his name Emmanuel, which being interpreted is, God with us.

24Then Joseph being raised from sleep did as the angel of the Lord had bidden him, and took unto him his wife:

25And knew her not till she had brought forth her firstborn son: and he called his name JESUS.

Questions to keep in mind while reading

  1. Watch what Jesus says and does, and how people respond.
  2. Trace kingdom, discipleship, opposition, cross, and resurrection in the evangelist’s own sequence.
  3. Let later doctrine clarify the scene without erasing its immediate setting.

Text first

Where readers differ

The chapter summary begins with what the passage says and how its parts fit together. It does not assume one denomination has already settled every question. Where a conclusion depends on a tradition, literary theory, or historical reconstruction, that dependence is named openly.

The KJV text is presented first. Interpretive conclusions are labeled, and differences are introduced only when they help a reader understand why serious communities do not always reach the same answer.

Comparative interpretive notes for this chapter are in preparation. Until reviewed notes are ready, this page separates the KJV text from summary and application without claiming that serious readers agree on every question.

Questions beneath the surface

  1. What account of God, human freedom, responsibility, and the good life emerges from Matthew 1?
  2. Which tension does the chapter refuse to resolve quickly?
  3. What changes when the chapter is read as part of the whole canon rather than as an isolated moral story?
  4. Where might a sincere reader confuse a familiar tradition with something the text states directly?

Questions for serious personal contemplation

These open-ended questions make room for tension, honest response, prayer, and conclusions that remain accountable to the chapter.

Observe without rushing

  1. What part of Matthew 1 makes you stop, feel unsettled, or feel surprised, and why?

  2. Which detail in the passage would be easiest to overlook? How does that detail change your understanding?

  3. Where do you see tension between what happens and this focus: A written genealogy and family-line visual connecting Abraham, David, exile, and Jesus without placing generations in one literal gathering; Joseph considering what to do, receiving the angelic message in a dream, and taking Mary as his wife?

  4. What important question does the passage leave open instead of resolving quickly?

Examine your inner life honestly

  1. Which person, response, fear, or desire in the passage feels most like your own life right now?

  2. What assumption about God, other people, or yourself does this text challenge?

  3. Which part would you rather soften, avoid, or explain away too quickly? What might that reaction reveal?

  4. If this Scripture could ask you one direct question, what do you think it would ask?

Respond with wisdom and courage

  1. What do you need to remember, confess, grieve, thank God for, or trust after reading this passage?

  2. How might another faithful person read this situation differently without ignoring the text?

  3. What obedient response would be costly, uncomfortable, or slow, yet still faithful to Scripture?

  4. What question will you carry into prayer this week, and which verses will you keep in front of you?