▼ Grk “the book of the genealogy.” The noun βίβλος (biblos), though it is without the article, is to be translated as definite due to Apollonius’ corollary and the normal use of anarthrous nouns in titles.

▼ Grk “fathered.”

▼ By the wife of Uriah, i.e., Bathsheba (cf. 2 Sam 11:3).

▼ The reading ᾿Ασάφ (Asaf), a variant spelling on ᾿Ασά (Asa), is found in the earliest and most widespread witnesses (Ƥ^1vid א B C [D^luc] f^{1, 13} 700 pc it co). Although Asaph was a psalmist and Asa was a king, it is doubtful that the author mistook one for the other since other ancient documents have variant spellings on the king’s name (such as “Asab,” “Asanos,” and “Asaph”). Thus the spelling ᾿Ασάφ that is almost surely found in the original of Matt 1:7–8 has been translated as “Asa” in keeping with the more common spelling of the king’s name.

▼ ᾿Αμώς (Amōs) is the reading found in the earliest and best witnesses (א B C [D^luc] γ δ θ f¹ 33 pc it sa bo), and as such is most likely original, but this is a variant spelling of the name ᾿Αμών (Amōn). The translation uses the more well-known spelling “Amon” found in the Hebrew MT and the majority of LXX mss. See also the textual discussion of “Asa“ versus “Asaph” (vv. 7–8); the situation is similar.

▼ Before the mention of Jeconiah, several medieval mss add Jehoiakim, in conformity with the genealogy in 1 Chr 3:15–16. But this alters the count of fourteen generations (v. 17). It is evident that the author is selective in his genealogy for a theological purpose.

▼ Because of the difference between Greek style, which usually begins a sentence with a conjunction, and English style, which generally does not, the conjunction δέ (de) has not been translated here.

▼ The Greek text and the KJV read Salathiel. Most modern English translations use the OT form of the name (cf. Ezra 3:2).

▼ There are three significant variant readings at this point in the text. Some mss and versional witnesses (Θ f¹³ it) read, “Joseph, to whom the virgin Mary, being betrothed, bore Jesus, who is called Christ.” This reading makes even more explicit than the feminine pronoun (see [S] below) the virginal conception of Jesus and as such seems to be a motivated reading. The Sinaitic Syriac ms alone indicates that Joseph was the father of Jesus (“Joseph, to whom was betrothed Mary the virgin, fathered Jesus who is called the Christ”). Although much discussed, this reading has not been found in any Greek witnesses. B. M. Metzger suggests that it was produced by a careless scribe who simply reproduced the set formula of the preceding lines in the genealogy (TCGNT 6). In all likelihood, the two competing variants were thus produced by intentional and unintentional scribal alterations respectively. The reading adopted in the translation has overwhelming support from a variety of witnesses (Ƥ1 א B C L W [f¹] 33 Maj. co), and therefore should be regarded as authentic. For a detailed discussion of this textual problem, see TCGNT 2–6.

▼ The pronoun whom is feminine gender in the Greek text, referring to Mary.

▼ Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

▼ The term χριστός (cristos) was originally an adjective (“anointed”), developing in LXX into a substantive (“an anointed one”), then developing still further into a technical generic term (“the anointed one”). In the intertestamental period it developed further into a technical term referring to the hoped-for anointed one, that is, a specific individual. In the NT the development starts there (technical-specific), is so used in the gospels, and then develops in Paul to mean virtually Jesus’ last name.

▼ Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

▼ See the note on Christ in 1:16.